The Teaching of Karma-Yoga and the Birth of Matsyendranath

Verse 1 (skanda.6.263.1)

ईश्वर उवाच । यदि चेत्तामसं कर्म त्यक्त्वा कर्मसु जायते । तदा ज्ञानमयो योगी जीवतां मोक्षदायकः

īśvara uvāca yadi cettāmasaṁ karma tyaktvā karmasu jāyate tadā jñānamayo yogī jīvatāṁ mokṣadāyakaḥ

Ishvara said: If, abandoning tamasic action, one engages in proper action, then the yogi made of knowledge becomes, even while living, the giver of liberation.

Verse 2 (skanda.6.263.2)

यदा निर्ममता देहे यदा चित्तं सुनिर्मलम् । यदा हरौ भक्तियोगस्तदा बन्धो न कर्मणा

yadā nirmamatā dehe yadā cittaṁ sunirmalam yadā harau bhaktiyogastadā bandho na karmaṇā

When there is freedom from possessiveness regarding the body, when the mind is perfectly pure, when there is the yoga of devotion to Hari — then there is no bondage through action.

Verse 3 (skanda.6.263.3)

कुर्वन्नेव हि कर्माणि मनः शांतं नृणां यदा । तदा योगमयी सिद्धिर्जायते नात्र संशयः

kurvanneva hi karmāṇi manaḥ śāṁtaṁ nṛṇāṁ yadā tadā yogamayī siddhirjāyate nātra saṁśayaḥ

Even while performing actions, when men's minds are at peace, then the accomplishment made of yoga is born — of this there is no doubt.

Verse 4 (skanda.6.263.4)

गुरुत्वं स्थानमसकृदनुभूय महामतिः । जीवन्विष्णुत्वमासाद्य कर्म संगात्प्रमुच्यते

gurutvaṁ sthānamasakṛdanubhūya mahāmatiḥ jīvanviṣṇutvamāsādya karma saṁgātpramucyate

Having repeatedly experienced the state of a teacher, the great-minded one, attaining the state of Vishnu while yet alive, is freed from attachment to action.

Verse 5 (skanda.6.263.5)

कर्माणि नित्यजातानि नित्यनैमित्तिकानि च । इच्छया नैव सेव्यानि दुःखतापविवृद्धये

karmāṇi nityajātāni nityanaimittikāni ca icchayā naiva sevyāni duḥkhatāpavivṛddhaye

The eternally-arising actions, and likewise the occasional obligatory ones, are never to be performed out of desire, lest they lead to the increase of sorrow and torment.

Verse 6 (skanda.6.263.6)

कर्मणामीशितारं च विष्णुं विद्धि महेश्वरि । तस्मिन्संत्यज्य सर्वाणि संसारान्मुच्यतेऽखिलात्

karmaṇāmīśitāraṁ ca viṣṇuṁ viddhi maheśvari tasminsaṁtyajya sarvāṇi saṁsārānmucyate'khilāt

O great goddess, know Vishnu to be the Lord of all actions; renouncing everything unto him, one is freed from the entire round of worldly existence.

Verse 7 (skanda.6.263.7)

एतदेव परं ज्ञानमेतदेव परं तपः । एतदेव परं श्रेयो यत्कृष्णे कर्मणोऽर्पणम्

etadeva paraṁ jñānametadeva paraṁ tapaḥ etadeva paraṁ śreyo yatkṛṣṇe karmaṇo'rpaṇam

This alone is the supreme knowledge, this alone is the supreme austerity, this alone is the supreme good — namely, the offering of one's actions to Krishna.

Verse 8 (skanda.6.263.8)

अयं हि निर्मलो योगो निर्गुणः स उदाहृतः । तद्विष्णोः कर्म जनितं शुभत्व प्रतिपादनम्

ayaṁ hi nirmalo yogo nirguṇaḥ sa udāhṛtaḥ tadviṣṇoḥ karma janitaṁ śubhatva pratipādanam

This indeed is the stainless yoga, declared to be beyond the gunas; that action born in devotion to Vishnu establishes only what is auspicious.

Verse 9 (skanda.6.263.9)

तावद्भ्रमंति संसारे पितरः पिंडतत्पराः । यावत्कुले भक्तियुतः स्तो नैव प्रजायते

tāvadbhramaṁti saṁsāre pitaraḥ piṁḍatatparāḥ yāvatkule bhaktiyutaḥ sto naiva prajāyate

The ancestors, dependent on the funeral offerings, wander in the round of rebirth only so long as a devoted son is not born in the family.

Verse 10 (skanda.6.263.10)

तावद्द्विजानि गर्जंति तावद्गर्जति पातकम् । तावत्तीर्थान्यनेकानि यावद्भक्तिं न विंदति

tāvaddvijāni garjaṁti tāvadgarjati pātakam tāvattīrthānyanekāni yāvadbhaktiṁ na viṁdati

So long twice-born rites clamor, so long does sin clamor, and so long do the many sacred fords remain necessary — until one attains devotion.

Verse 11 (skanda.6.263.11)

स एव ज्ञानवाँल्लोके योगिनां प्रथमो हि सः । महाक्रतूनामाहर्ता हरिभक्तियुतो हि सः

sa eva jñānavā~lloke yogināṁ prathamo hi saḥ mahākratūnāmāhartā haribhaktiyuto hi saḥ

He alone is a man of knowledge in the world, he indeed is the foremost among yogis; he indeed, endowed with devotion to Hari, is the performer of the great sacrifices.

Verse 12 (skanda.6.263.12)

निमिषं निर्नयन्मेषं योगः समभिजायते । वाणीजये योगिनस्तु गोमेधश्च प्रकीर्तितः

nimiṣaṁ nirnayanmeṣaṁ yogaḥ samabhijāyate vāṇījaye yoginastu gomedhaśca prakīrtitaḥ

By steadily controlling the blink of the eye, yoga arises fully; and for the yogi, mastery of speech is proclaimed to be equal to the Gomedha sacrifice.

Verse 13 (skanda.6.263.13)

मनसो विजये नित्यमश्वमेधफलं लभेत् । कल्पनाविजयान्नित्यं यज्ञं सौत्रामणिं लभेत्

manaso vijaye nityamaśvamedhaphalaṁ labhet kalpanāvijayānnityaṁ yajñaṁ sautrāmaṇiṁ labhet

By mastery of the mind, one ever obtains the fruit of the Ashvamedha; by mastery over imagination, one ever obtains the fruit of the Sautramani sacrifice.

Verse 14 (skanda.6.263.14)

देहस्योत्सर्जनान्नित्यं नरयज्ञः प्रकीर्तितः । पंचेंद्रियपशून्हत्वाऽनग्नौ शीर्षे च कुण्डले

dehasyotsarjanānnityaṁ narayajñaḥ prakīrtitaḥ paṁceṁdriyapaśūnhatvā'nagnau śīrṣe ca kuṇḍale

By the giving up of the body, the Naramedha is ever declared accomplished; having slain the five senses as sacrificial beasts, in the fire that is the head and its two apertures —

Verse 15 (skanda.6.263.15)

गुरूपदेशविधिना ब्रह्मभूतत्वमश्नुते । स योगी नियताहारोदण्डत्रितयधारकः

gurūpadeśavidhinā brahmabhūtatvamaśnute sa yogī niyatāhārodaṇḍatritayadhārakaḥ

— through the rite of the guru's instruction, one attains the state of having become Brahman; that yogi, of regulated diet, is the bearer of the threefold staff.

Verse 16 (skanda.6.263.16)

त्रिदंडी स तु विज्ञेयो ज्ञाते देवे निरंजने । मनोदण्डः कर्मदण्डो वाग्दंडो यस्य योगिनः

tridaṁḍī sa tu vijñeyo jñāte deve niraṁjane manodaṇḍaḥ karmadaṇḍo vāgdaṁḍo yasya yoginaḥ

He alone is to be known as a true bearer of the threefold staff, once the stainless God is known — that yogi whose staffs are the control of mind, of action, and of speech.

Verse 17 (skanda.6.263.17)

स योगी ब्रह्मरूपेण जीवन्नेव समाप्यते । अज्ञानी बाध्यते नित्यं कर्मभिर्बंधनात्मकैः

sa yogī brahmarūpeṇa jīvanneva samāpyate ajñānī bādhyate nityaṁ karmabhirbaṁdhanātmakaiḥ

That yogi, in the form of Brahman, attains fulfillment even while living; but the ignorant one is ever bound by actions that constitute bondage.

Verse 18 (skanda.6.263.18)

कुर्वन्नेव हि कर्माणि ज्ञानी मुक्तिं प्रयाति हि । यदा हि गुरुभिः स्थानं ब्रह्मणः प्रतिपाद्यते

kurvanneva hi karmāṇi jñānī muktiṁ prayāti hi yadā hi gurubhiḥ sthānaṁ brahmaṇaḥ pratipādyate

Even while performing actions, the man of knowledge indeed attains liberation; for when the abode of Brahman is made known by teachers,

Verse 19 (skanda.6.263.19)

तदैष मुक्तिमाप्नोति देहस्तिष्ठति केवलम् । यावद्ब्रह्मफलावाप्त्यै प्रयाति पुरुषोत्तमः

tadaiṣa muktimāpnoti dehastiṣṭhati kevalam yāvadbrahmaphalāvāptyai prayāti puruṣottamaḥ

then he attains liberation; only the body remains, until, for the attainment of the fruit of Brahman, the Supreme Person departs.

Verse 20 (skanda.6.263.20)

तावत्कर्ममयी वृत्तिर्ब्रह्म वृक्षांतराभवेत् । अवांतराणि पर्वाणि ज्ञेयानि मुनिभिः सदा

tāvatkarmamayī vṛttirbrahma vṛkṣāṁtarābhavet avāṁtarāṇi parvāṇi jñeyāni munibhiḥ sadā

Until then, the occupation made of action continues within the tree that is Brahman; the intermediate stages are ever to be known by the sages.

Verse 21 (skanda.6.263.21)

मोक्षमार्गो द्विजैश्चैव श्रुतिस्मृतिसमुच्चयात् । मोक्षोऽयं नगराकारश्चतुर्द्वार समाकुलः

mokṣamārgo dvijaiścaiva śrutismṛtisamuccayāt mokṣo'yaṁ nagarākāraścaturdvāra samākulaḥ

The path to liberation is known by the twice-born through the collected body of Shruti and Smriti; this liberation is in the form of a city, filled with four gates.

Verse 22 (skanda.6.263.22)

द्वारपालास्तत्र नित्यं चत्वारस्तु शमादयः । त एव प्रथमं सेव्या मनुजैर्माक्षदायकाः

dvārapālāstatra nityaṁ catvārastu śamādayaḥ ta eva prathamaṁ sevyā manujairmākṣadāyakāḥ

There, ever, the four gatekeepers are tranquility and the rest; these alone, the givers of liberation, are first to be served by men.

Verse 23 (skanda.6.263.23)

शमश्च सद्विचारश्च संतोषः साधुसंगमः । एते वै हस्तगा यस्य तस्य सिद्धिर्न दूरतः

śamaśca sadvicāraśca saṁtoṣaḥ sādhusaṁgamaḥ ete vai hastagā yasya tasya siddhirna dūrataḥ

Tranquility, right reflection, contentment, and the company of the good — for one in whose hand these truly rest, accomplishment is not far away.

Verse 24 (skanda.6.263.24)

योगसिद्धिर्विष्णुभक्त्या सद्धर्माचरणेन च । प्राप्यते मनुजैर्देवि ह्येतज्ज्ञानमलं विदुः

yogasiddhirviṣṇubhaktyā saddharmācaraṇena ca prāpyate manujairdevi hyetajjñānamalaṁ viduḥ

The accomplishment of yoga is attained by men through devotion to Vishnu and through the practice of righteous conduct, O goddess; thus the wise know this stainless knowledge.

Verse 25 (skanda.6.263.25)

ज्ञानार्थं च भ्रमन्मर्त्यो विद्यास्थानेषु सर्वशः । सद्यो ज्ञानं सद्गुरुतो दीपार्चिरिव निर्मला

jñānārthaṁ ca bhramanmartyo vidyāsthāneṣu sarvaśaḥ sadyo jñānaṁ sadguruto dīpārciriva nirmalā

A mortal wanders everywhere among the seats of learning for the sake of knowledge; but from a true guru, knowledge comes at once, stainless like the flame of a lamp.

Verse 26 (skanda.6.263.26)

मुहूर्तमात्रमपि यो लयं चिंतयति ध्रुवम् । तस्य पापसहस्राणि विलयं यांति तत्क्षणात्

muhūrtamātramapi yo layaṁ ciṁtayati dhruvam tasya pāpasahasrāṇi vilayaṁ yāṁti tatkṣaṇāt

Whoever, even for a mere muhurta, steadfastly contemplates dissolution into Brahman — his thousands of sins go to destruction in that very instant.

Verse 27 (skanda.6.263.27)

रागद्वेषौ परित्यज्य क्रोधलोभविवर्जितः । सर्वत्र समदर्शी च विष्णुभक्तस्य दर्शनम्

rāgadveṣau parityajya krodhalobhavivarjitaḥ sarvatra samadarśī ca viṣṇubhaktasya darśanam

Having abandoned attachment and aversion, free from anger and greed, seeing all things equally everywhere — this is the mark of a devotee of Vishnu's true vision.

Verse 28 (skanda.6.263.28)

सर्वेषामपि जीवानां दया यस्य हृदि स्थिरा । शौचाचारसमायुक्तो योगी दुःखं न विंदति

sarveṣāmapi jīvānāṁ dayā yasya hṛdi sthirā śaucācārasamāyukto yogī duḥkhaṁ na viṁdati

He in whose heart compassion for all living beings is firmly established, joined with purity and good conduct — that yogi does not experience sorrow.

Verse 29 (skanda.6.263.29)

मायाधिपटलैर्हीनो मिथ्या वस्तुविरागवान् । कुसंसर्गविहीनश्च योगसिद्धेश्च लक्षणम्

māyādhipaṭalairhīno mithyā vastuvirāgavān kusaṁsargavihīnaśca yogasiddheśca lakṣaṇam

Free from the veils of maya, dispassionate toward false things, and devoid of bad company — these are the marks of accomplishment in yoga.

Verse 30 (skanda.6.263.30)

ममतावह्निसंयोगो नराणां तापदायकः । उत्पन्नः शमनं तस्य योगिनां शांतिचारणम्

mamatāvahnisaṁyogo narāṇāṁ tāpadāyakaḥ utpannaḥ śamanaṁ tasya yogināṁ śāṁticāraṇam

The union with the fire of possessiveness is the giver of torment to men; once it has arisen, its extinguishing is achieved through the yogis' practice of tranquility.

Verse 31 (skanda.6.263.31)

इन्द्रियाणामथोद्धृत्य मनसैव निषेधयेत् । यथा लोहेन लोहं च घर्षितं तीक्ष्णतां व्रजेत्

indriyāṇāmathoddhṛtya manasaiva niṣedhayet yathā lohena lohaṁ ca gharṣitaṁ tīkṣṇatāṁ vrajet

Having drawn back the senses, one should restrain them by the mind alone — just as iron, rubbed against iron, becomes sharpened.

Verse 32 (skanda.6.263.32)

बुद्धिर्हि द्विविधा देहे देया ग्राह्या विशुद्धिदा । संसारविषया त्याज्या परब्रह्मणि सा शुभा

buddhirhi dvividhā dehe deyā grāhyā viśuddhidā saṁsāraviṣayā tyājyā parabrahmaṇi sā śubhā

The intellect within the body is indeed of two kinds — one to be given up, one to be embraced as the giver of purity; that directed toward worldly objects is to be abandoned, that toward the Supreme Brahman is auspicious.

Verse 33 (skanda.6.263.33)

अहंकारो यथा देवि पापपुण्यप्रदायकः । ज्ञाते तत्त्वे शुभफले कृतः संधाय नान्यथा

ahaṁkāro yathā devi pāpapuṇyapradāyakaḥ jñāte tattve śubhaphale kṛtaḥ saṁdhāya nānyathā

O goddess, just as egotism is the bestower of both sin and merit, once the truth is known, it is rendered harmless only by directing it toward its auspicious fruit — and not otherwise.

Verse 34 (skanda.6.263.34)

श्यामलं च उपस्थं च रूपातीतान्नराः शिवम् । हृदिस्थं सिरशिस्थं च द्वयं बद्धविमुक्तये

śyāmalaṁ ca upasthaṁ ca rūpātītānnarāḥ śivam hṛdisthaṁ siraśisthaṁ ca dvayaṁ baddhavimuktaye

Men contemplate the Lord both as dark-hued and near at hand, and also as Shiva, beyond all form — abiding in the heart and abiding in the head, this pair being contemplated for bondage and for release respectively.

Verse 35 (skanda.6.263.35)

एतदक्षरमव्यकममृतं सकलं तव । रूपरूपविष्णुरूपरूपमूर्तिनिवेदितम्

etadakṣaramavyakamamṛtaṁ sakalaṁ tava rūparūpaviṣṇurūparūpamūrtiniveditam

This is the imperishable, the unmanifest, the immortal — all of it yours; declared through form and formlessness, in the very image of Vishnu.

Verse 36 (skanda.6.263.36)

एवं ज्ञात्वा विमुच्येत योगी संसारबन्धनात् । गुरूपदेशाद्गृहस्थो लभते नान्यथा क्वचित्

evaṁ jñātvā vimucyeta yogī saṁsārabandhanāt gurūpadeśādgṛhastho labhate nānyathā kvacit

Knowing thus, the yogi is freed from the bonds of worldly existence; even a householder attains it through the instruction of a guru — never otherwise, in any way.

Verse 37 (skanda.6.263.37)

यदा गुरुः प्रसन्नात्मा तस्य विश्वं प्रसीदति । गुरुश्च तोषितो येन संतुष्टाः पितृदेवताः

yadā guruḥ prasannātmā tasya viśvaṁ prasīdati guruśca toṣito yena saṁtuṣṭāḥ pitṛdevatāḥ

When the guru's own self is pleased, the whole universe becomes gracious to that disciple; and by whomever the guru is pleased, by him the ancestors and gods are satisfied.

Verse 38 (skanda.6.263.38)

गुरूपदेशः प्रतिमा सद्विचारः समे मनः । क्रिया च ज्ञानसहिता मोक्षसिद्धेर्हि लक्षणम्

gurūpadeśaḥ pratimā sadvicāraḥ same manaḥ kriyā ca jñānasahitā mokṣasiddherhi lakṣaṇam

The guru's teaching as the inner image, right reflection, an even mind, and action joined with knowledge — these indeed are the marks of the accomplishment of liberation.

Verse 39 (skanda.6.263.39)

क्रियापतिर्विष्णुरेव स्वयमेव हि निष्क्रियः । स च प्राणविरूपाय द्वादशाक्षरवीजकः

kriyāpatirviṣṇureva svayameva hi niṣkriyaḥ sa ca prāṇavirūpāya dvādaśākṣaravījakaḥ

Vishnu alone is the Lord of action, and yet he himself is indeed actionless; and he, in the form of the vital breath, is the seed of the twelve syllables.

Verse 40 (skanda.6.263.40)

द्वादशाक्षरकं चक्रं सर्वपापनिबर्हणम् । दुष्टानां दमनं चैव परब्रह्मप्रदायकम्

dvādaśākṣarakaṁ cakraṁ sarvapāpanibarhaṇam duṣṭānāṁ damanaṁ caiva parabrahmapradāyakam

The wheel of the twelve syllables is the destroyer of all sin, and likewise the subduer of the wicked, and the giver of the Supreme Brahman.

Verse 41 (skanda.6.263.41)

एतदेव परं ब्रह्म द्वादशाक्षररूपधृक् । मया प्रकाशितं देवि स्कन्दे हि विमलं तव

etadeva paraṁ brahma dvādaśākṣararūpadhṛk mayā prakāśitaṁ devi skande hi vimalaṁ tava

This very supreme Brahman, bearing the form of the twelve syllables, has been revealed by me to you, O goddess, and to Skanda, stainless as it is.

Verse 42 (skanda.6.263.42)

एतत्सारं योगिनां ध्यानरूपं भक्तिग्राह्यं श्रद्धया चिन्तयेच्च । चातुर्मास्ये जन्मकोट्यां च जातं पापं दग्ध्वा मुक्तिदः कैटभारिः

etatsāraṁ yogināṁ dhyānarūpaṁ bhaktigrāhyaṁ śraddhayā cintayecca cāturmāsye janmakoṭyāṁ ca jātaṁ pāpaṁ dagdhvā muktidaḥ kaiṭabhāriḥ

This is the essence for yogis, of the nature of meditation, to be grasped through devotion — one should contemplate it with faith. During Chaturmasya, the Slayer of Kaitabha, having burnt away sin accumulated across crores of births, becomes the giver of liberation.

Verse 43 (skanda.6.263.43)

ब्रह्मोवाच । एतस्मिन्नगरे तत्र क्षीरसागरमध्यतः । उज्जहार विमानाग्रे तेजोभाराभिपीडितः

brahmovāca etasminnagare tatra kṣīrasāgaramadhyataḥ ujjahāra vimānāgre tejobhārābhipīḍitaḥ

Brahma said: In that very heavenly city, there, from the midst of the Ocean of Milk, oppressed by the weight of its own radiance, something rose up before the celestial chariot,

Verse 44 (skanda.6.263.44)

उरो बाहुकृतिं कुर्वन्सान्निध्यं समुपागतः । महामत्स्योऽज्ञातपूर्वः सन्निधानेऽनहंकृतिः

uro bāhukṛtiṁ kurvansānnidhyaṁ samupāgataḥ mahāmatsyo'jñātapūrvaḥ sannidhāne'nahaṁkṛtiḥ

assuming the shape of a chest and arms, drawing near into their presence — a great fish, never known before, unassuming in its approach.

Verse 45 (skanda.6.263.45)

हुंकारगर्भे मत्स्यं च दृष्ट्वा तं स महेश्वरः । तेजसा स्तंभयामास वाक्यमेतदुवाच ह

huṁkāragarbhe matsyaṁ ca dṛṣṭvā taṁ sa maheśvaraḥ tejasā staṁbhayāmāsa vākyametaduvāca ha

Seeing that fish within the very resonance of his own 'hum', Maheshvara stilled it with his radiance, and spoke these words:

Verse 46 (skanda.6.263.46)

कस्त्वं मत्स्योदरस्थश्च देवो यक्षोऽथ मानुषः । कथं जीवसि देहांतर्गतो मम वद प्रभो

kastvaṁ matsyodarasthaśca devo yakṣo'tha mānuṣaḥ kathaṁ jīvasi dehāṁtargato mama vada prabho

Who are you, dwelling within the belly of the fish — a god, a yaksha, or a man? How is it that you live, dwelling within a body? Tell me, good sir.

Verse 47 (skanda.6.263.47)

मत्स्य उवाच । अहं मत्स्योदरे क्षिप्तः समुद्रे क्षीरसंभवे । मात्रा तु पितृवाक्येन नायं मम कुलान्वितः

matsya uvāca ahaṁ matsyodare kṣiptaḥ samudre kṣīrasaṁbhave mātrā tu pitṛvākyena nāyaṁ mama kulānvitaḥ

The fish said: I was cast into the belly of a fish, in the ocean born of milk, by my mother, at my father's word — for it was said, 'this one does not belong to my lineage.'

Verse 48 (skanda.6.263.48)

कुलक्षयभयात्तेन जातं स्वकुलनाशनम् । गंडांतयोगजनितो बालो न गृहकर्मकृत्

kulakṣayabhayāttena jātaṁ svakulanāśanam gaṁḍāṁtayogajanito bālo na gṛhakarmakṛt

Out of fear of the destruction of the lineage, he thought that this child, born under the ill-starred Gandanta conjunction, would bring ruin upon his own family, and was unfit for the duties of the household.

Verse 49 (skanda.6.263.49)

इति मात्रा दुःखितया निरस्तः शृणु वंशजः । झषेणापि गृहीतोऽस्मि कालो मेऽत्र महानभूत्

iti mātrā duḥkhitayā nirastaḥ śṛṇu vaṁśajaḥ jhaṣeṇāpi gṛhīto'smi kālo me'tra mahānabhūt

Thus was I, born of that lineage — hear this — cast away by my grieving mother; I was then swallowed by a fish, and a long time has passed for me here.

Verse 50 (skanda.6.263.50)

तव वाक्यामृतैरेभिर्ज्ञानयोगो महानभूत् । तेन त्वं सकलो ज्ञातो मया मूर्तोऽथ मूर्त्तगः

tava vākyāmṛtairebhirjñānayogo mahānabhūt tena tvaṁ sakalo jñāto mayā mūrto'tha mūrttagaḥ

Through these nectar-like words of yours, the great yoga of knowledge has come to me; through it, you have become known to me in full, both in your embodied and unembodied nature.

Verse 51 (skanda.6.263.51)

अनुज्ञां मम देवेश देहि निष्क्रमणाय च । यथाऽहं पितृपो ब्रह्मन्भवान्याश्चापि लक्ष्यते

anujñāṁ mama deveśa dehi niṣkramaṇāya ca yathā'haṁ pitṛpo brahmanbhavānyāścāpi lakṣyate

O Lord of gods, grant me your leave to come forth; so that I, protector of my ancestors, O Brahman, may be seen even by Bhavani.

Verse 52 (skanda.6.263.52)

हर उवाच । विप्रोऽसि सुतरूपोऽसि पूज्योस्यासि बभाषतः । बहिर्निष्क्रम वेगेन स्तंभितोऽसि महाझषः

hara uvāca vipro'si sutarūpo'si pūjyosyāsi babhāṣataḥ bahirniṣkrama vegena staṁbhito'si mahājhaṣaḥ

Hara said, to the one thus speaking: You are a brahmin, you are in the form of a son, you are worthy of worship. Come forth swiftly, O great fish — you were merely held still.

Verse 53 (skanda.6.263.53)

ततोऽसौ शिरसा जात उत्क्लेशान्मत्स्ययोजितः । ततो हि विकृतं वक्त्रं क्षणाद्बहिरुपागतः

tato'sau śirasā jāta utkleśānmatsyayojitaḥ tato hi vikṛtaṁ vaktraṁ kṣaṇādbahirupāgataḥ

Then he, joined to the fish, emerged head-first amid great distress; then, his face somewhat misshapen, he came forth outside in an instant.

Verse 54 (skanda.6.263.54)

रूपवान्प्रतिमायुक्तो मत्स्यगंधेन संयुतः । सोमकांतिसमस्तत्र ह्यभवद्दिव्यगंधभाक्

rūpavānpratimāyukto matsyagaṁdhena saṁyutaḥ somakāṁtisamastatra hyabhavaddivyagaṁdhabhāk

Handsome, endowed with a fine form, joined with the smell of fish, yet there he became radiant as the moon and possessed of a divine fragrance.

Verse 55 (skanda.6.263.55)

उमापि प्रणतं चामुं सुतं स्वोत्संगभाजनम् । चकार तस्य नामापि हरः परमहर्षितः

umāpi praṇataṁ cāmuṁ sutaṁ svotsaṁgabhājanam cakāra tasya nāmāpi haraḥ paramaharṣitaḥ

Uma too made this son, who bowed before her, a vessel to be held in her own lap; and Hara, greatly delighted, gave him his name:

Verse 56 (skanda.6.263.56)

यस्मान्मत्स्योदराज्जातो योगिनां प्रवरो ह्ययम् । तस्मात्तु मत्स्य नाथेति लोके ख्यातो भविष्यति

yasmānmatsyodarājjāto yogināṁ pravaro hyayam tasmāttu matsya nātheti loke khyāto bhaviṣyati

Since this foremost among yogis was born from the belly of a fish, he shall therefore become known in the world by the name Matsyendranath.

Verse 57 (skanda.6.263.57)

अच्छेद्यः स्यान्नरतनुर्ज्ञानयोगस्य पारगः । निर्मत्सरोऽपि निर्द्वंद्वो निराशो ब्रह्मसेवकः

acchedyaḥ syānnaratanurjñānayogasya pāragaḥ nirmatsaro'pi nirdvaṁdvo nirāśo brahmasevakaḥ

His human body shall be inviolable, having crossed to the far shore of the yoga of knowledge; free from envy, free from the pairs of opposites, free from desire, a servant of Brahman,

Verse 58 (skanda.6.263.58)

जीवन्मुक्तश्च भविता भुवनानि चतुर्दश । इत्युक्तश्च महेशानं प्रणमंश्च पुनःपुनः । महेश्वरेण सहितो मंदराचलमाययौ

jīvanmuktaśca bhavitā bhuvanāni caturdaśa ityuktaśca maheśānaṁ praṇamaṁśca punaḥpunaḥ maheśvareṇa sahito maṁdarācalamāyayau

and he shall become one liberated while living, renowned throughout the fourteen worlds. Thus addressed, and bowing again and again to the great Ishana, he went, together with Maheshvara, to Mount Mandara.

Verse 59 (skanda.6.263.59)

ब्रह्मोवाच । कृत्वा प्रदक्षिणं देवीं स्कन्दमालिंग्य सोऽगमत्

brahmovāca kṛtvā pradakṣiṇaṁ devīṁ skandamāliṁgya so'gamat

Brahma said: Having circumambulated the goddess and embraced Skanda, he then departed.

Verse 60 (skanda.6.263.60)

ततः सा पार्वती हृष्टा प्राप्य ज्ञानमनुत्तमम् । एवं सा परमां सिद्धिं प्रणवस्यप्रभा जनम्

tataḥ sā pārvatī hṛṣṭā prāpya jñānamanuttamam evaṁ sā paramāṁ siddhiṁ praṇavasyaprabhā janam

Then that Parvati, delighted, having attained unsurpassed knowledge, thus obtained the supreme accomplishment, becoming radiant with the light of the pranava.

Verse 61 (skanda.6.263.61)

सा प्राप्य जगतां माता द्वादशाक्षरजांबुना । इमां मत्स्येन्द्रनाथस्य चोत्पत्तिं यः शृणोति च

sā prāpya jagatāṁ mātā dvādaśākṣarajāṁbunā imāṁ matsyendranāthasya cotpattiṁ yaḥ śṛṇoti ca

She, the mother of the worlds, attained the fruit born of the twelve syllables. And whoever hears this account of the birth of Matsyendranath,

Verse 62 (skanda.6.263.62)

चातुर्मास्ये विशेषेण सोऽश्वमेधफलं लभेत्

cāturmāsye viśeṣeṇa so'śvamedhaphalaṁ labhet

especially during Chaturmasya, obtains the fruit of the Ashvamedha sacrifice.