The Pashupata Yoga (I)

Verse 1 (skanda.8.174.1)

व्यास उवाच । भगवन् यत्त्वया प्रोक्तं दक्षयज्ञवधे तदा । प्राप्य पाशुपतं योगं ब्रह्माद्यास्त्रिदिवौकसः

vyāsa uvāca | bhagavan yattvayā proktaṁ dakṣayajñavadhe tadā | prāpya pāśupataṁ yogaṁ brahmādyāstridivaukasaḥ

Vyasa said: O Lord, what you related then, at the destruction of Daksha's sacrifice, of how Brahma and the other dwellers of heaven, having attained Pashupata yoga,

Verse 2 (skanda.8.174.2)

लेभिरे परमं तत्त्वं ज्ञानेन हि महामुने । तन्मे कथय भक्ताय शिष्याय परिपृच्छते

lebhire paramaṁ tattvaṁ jñānena hi mahāmune | tanme kathaya bhaktāya śiṣyāya paripṛcchate

attained the supreme truth through knowledge, O great sage - tell that to me, your devoted, questioning disciple.

Verse 3 (skanda.8.174.3)

कीदृशं तत्परं योगं ज्ञानं पाशुपतं शुभम् । यज्ज्ञात्वा ब्राह्मणाः सिद्धाः प्राप्नुयुर्मोक्षमुत्तमम् । इति पृष्टस्तु शिष्येण प्रोवाच मुनिसत्तमः

kīdṛśaṁ tatparaṁ yogaṁ jñānaṁ pāśupataṁ śubham | yajjñātvā brāhmaṇāḥ siddhāḥ prāpnuyurmokṣamuttamam | iti pṛṣṭastu śiṣyeṇa provāca munisattamaḥ

What is that supreme, auspicious Pashupata yoga-knowledge, knowing which brahmins become accomplished and attain the highest liberation? Thus questioned by his disciple, the best of sages spoke.

Verse 4 (skanda.8.174.4)

सनत्कुमार उवाच । साधु व्यास महाबुद्धे मुमुक्षुरसि पुत्रक । यन्मां पृच्छसि तज्ज्ञानं योगं माहेश्वरं परम्

sanatkumāra uvāca | sādhu vyāsa mahābuddhe mumukṣurasi putraka | yanmāṁ pṛcchasi tajjñānaṁ yogaṁ māheśvaraṁ param

Sanatkumara said: Well done, Vyasa of great intellect; you are a seeker of liberation, my child. That knowledge you ask me of is the supreme Maheshvara-yoga,

Verse 5 (skanda.8.174.5)

सर्वासां योगविद्यानां यत्तत्त्वं परिकीर्त्यते । सांख्ययोगागमोपेताः सर्वाध्यात्मविशारदाः

sarvāsāṁ yogavidyānāṁ yattattvaṁ parikīrtyate | sāṁkhyayogāgamopetāḥ sarvādhyātmaviśāradāḥ

the very truth proclaimed as the essence of all yoga-sciences - beyond even those versed in Sankhya, Yoga, and the scriptures, skilled in all matters of the spirit,

Verse 6 (skanda.8.174.6)

योगैश्वर्यमपि प्राप्य तत्त्वं नैवोपलेभिरे । यदबुद्ध्वा महाभाग ज्ञानं शङ्करभाषितम्

yogaiśvaryamapi prāpya tattvaṁ naivopalebhire | yadabuddhvā mahābhāga jñānaṁ śaṅkarabhāṣitam

who, even having attained yogic majesty, never grasped that truth, which, without knowing, O fortunate one, is the knowledge declared by Shankara.

Verse 7 (skanda.8.174.7)

तद्यथा कथितं तेषां त्र्यम्बकेण दिवौकसाम् । तत्तेहं संप्रवक्ष्यामि संक्षेपात्तत्त्वनिश्चयम्

tadyathā kathitaṁ teṣāṁ tryambakeṇa divaukasām | tattehaṁ saṁpravakṣyāmi saṁkṣepāttattvaniścayam

Just as it was told to those dwellers of heaven by the Three-Eyed One, that same determination of truth I shall now declare to you in brief.

Verse 8 (skanda.8.174.8)

विस्तरेण न तच्छक्यं वक्तुं वर्षशतैरपि । तस्याहं स्थितपक्षन्तु संसारोत्पत्तिनाशनम्

vistareṇa na tacchakyaṁ vaktuṁ varṣaśatairapi | tasyāhaṁ sthitapakṣantu saṁsārotpattināśanam

It cannot be told at length even in a hundred years; that fixed doctrine of mine, which destroys the arising of worldly existence,

Verse 9 (skanda.8.174.9)

मुक्तिसिद्धिप्रदं वक्ष्ये संक्षेपान्मतमुत्तमम् । नमस्कृत्य महेशानं पुरुषं भूतभावनम्

muktisiddhipradaṁ vakṣye saṁkṣepānmatamuttamam | namaskṛtya maheśānaṁ puruṣaṁ bhūtabhāvanam

granting the accomplishment of liberation, I shall declare in brief, the supreme teaching, having bowed to Maheshana, the Person, the source of all beings,

Verse 10 (skanda.8.174.10)

प्रकृतेः परमं गुह्यं पुद्गलं परमेष्ठिनम् । यं सांख्याः पुरुषं प्राहुः पञ्चविंशमजं विभुम्

prakṛteḥ paramaṁ guhyaṁ pudgalaṁ parameṣṭhinam | yaṁ sāṁkhyāḥ puruṣaṁ prāhuḥ pañcaviṁśamajaṁ vibhum

the supreme secret beyond Prakriti, the primeval Person, the Lord of all - whom the Sankhyas call Purusha, the Twenty-Fifth, unborn, all-pervading,

Verse 11 (skanda.8.174.11)

योगाश्चापि हि षड्विंशं व्यापिनं त्रिगुणात्मकम् । योसृजत् सृष्टिकाले तु देवौ सर्वजगत्सृजौ

yogāścāpi hi ṣaḍviṁśaṁ vyāpinaṁ triguṇātmakam | yosṛjat sṛṣṭikāle tu devau sarvajagatsṛjau

and whom the Yogins call the Twenty-Sixth, all-pervading, of the nature of the three qualities - who, at the time of creation, brought forth the two gods who create the whole world,

Verse 12 (skanda.8.174.12)

प्रजापती महात्मानौ ध्यात्वा विष्णुपितामहौ । तं प्रणम्य महादेवं त्र्यक्षं वरदमीश्वरम्

prajāpatī mahātmānau dhyātvā viṣṇupitāmahau | taṁ praṇamya mahādevaṁ tryakṣaṁ varadamīśvaram

the two great-souled Lords of Creatures, Vishnu and the Grandfather, by meditating upon them - having bowed to that Mahadeva, the three-eyed, boon-granting Ishvara,

Verse 13 (skanda.8.174.13)

प्रवक्ष्यामि मतं तस्य योगसिद्धान्तनिश्चयम् । लक्षणं विद्धि योगस्य प्रोच्यमानमिदं मया

pravakṣyāmi mataṁ tasya yogasiddhāntaniścayam | lakṣaṇaṁ viddhi yogasya procyamānamidaṁ mayā

I shall declare his doctrine, the settled conclusion of the yoga-teaching; know this mark of yoga, now being told by me:

Verse 14 (skanda.8.174.14)

छिद्यन्ते पशुपाशानि यस्याभ्यासान्महामुने । प्रत्ययस्य बहिर्लोपो मनस्यात्मनि संस्थिते

chidyante paśupāśāni yasyābhyāsānmahāmune | pratyayasya bahirlopo manasyātmani saṁsthite

that by whose practice, O great sage, the bonds of the beast are severed - the external cessation of cognition, the mind established in the Self,

Verse 15 (skanda.8.174.15)

अभिसन्धिः परे चैव ईश्वरस्यात्मनश्च ह । एष योग इति व्यास कीर्तितः शम्भुना पुरा

abhisandhiḥ pare caiva īśvarasyātmanaśca ha | eṣa yoga iti vyāsa kīrtitaḥ śambhunā purā

and union with the Supreme, with the Lord and with the Self - this, Vyasa, was of old proclaimed as "yoga" by Shambhu,

Verse 16 (skanda.8.174.16)

भवजन्मापहः सूक्ष्मः प्रपन्नानां दिवौकसाम् । शरीरे तिष्ठतः पुंसो यदात्मनि मनः स्थितम्

bhavajanmāpahaḥ sūkṣmaḥ prapannānāṁ divaukasām | śarīre tiṣṭhataḥ puṁso yadātmani manaḥ sthitam

removing worldly existence and birth, subtle, for those dwellers of heaven who have taken refuge - for the man abiding in the body, when the mind is fixed in the Self,

Verse 17 (skanda.8.174.17)

अवितर्कं बहिश्चैव सूक्ष्ममभ्यासयोजितम् । कृतानां प्रत्ययैः सूक्ष्मैः सुखदुःखादिसंज्ञिनाम्

avitarkaṁ bahiścaiva sūkṣmamabhyāsayojitam | kṛtānāṁ pratyayaiḥ sūkṣmaiḥ sukhaduḥkhādisaṁjñinām

free of discursive thought, and external too, joined subtly with practice, by the subtle cognitions of things done, called pleasure, pain, and the rest -

Verse 18 (skanda.8.174.18)

अशेषलोप इत्युक्तं साधकस्य तु युञ्जतः । परो महेश्वरो देवः सोभिसन्धिस्तु योजकः

aśeṣalopa ityuktaṁ sādhakasya tu yuñjataḥ | paro maheśvaro devaḥ sobhisandhistu yojakaḥ

the complete cessation of these is declared for the practitioner who is engaged in union; the Supreme Lord, the God, is that very union - he is the uniter.

Verse 19 (skanda.8.174.19)

अभिसन्धिस्तदा यस्मादीश्वरस्यात्मनश्च ह । सुखादानमथैकेन भावना योजनात्

abhisandhistadā yasmādīśvarasyātmanaśca ha | sukhādānamathaikena bhāvanā yojanāt

Union then, since it is of the Lord and of the Self, comes about through a single... the grasping of bliss, through the joining of contemplation...

Verse 20 (skanda.8.174.20)

प्र तिष्ठतस्सतः । साधकस्य भवेन्नित्यं ह्यद्रिः सिद्धमिदं फलम्

pra tiṣṭhatassataḥ | sādhakasya bhavennityaṁ hyadriḥ siddhamidaṁ phalam

[a portion of the text is lost here] ...abiding, of one who is thus established, this fruit is ever accomplished for the practitioner.

Verse 21 (skanda.8.174.21)

अथाधिकरणं तत्र क्रमशः परिकीर्त्यते । प्रत्याहारमतो विद्या प्राणायामस्तथैव च । ध्यानञ्च धारणा चैव योगाभ्यास उदाहृतः

athādhikaraṇaṁ tatra kramaśaḥ parikīrtyate | pratyāhāramato vidyā prāṇāyāmastathaiva ca | dhyānañca dhāraṇā caiva yogābhyāsa udāhṛtaḥ

Then the means to that end are declared in order: withdrawal of the senses is thus the science, and likewise breath-control, meditation, and concentration - this is called the practice of yoga.

Verse 22 (skanda.8.174.22)

तिस्रो मृत्युमतिक्रम्य क्रिया हि चतुरात्मिकाः । वर्त्तन्ते न च वै मृत्युः प्रभवते मुने

tisro mṛtyumatikramya kriyā hi caturātmikāḥ | varttante na ca vai mṛtyuḥ prabhavate mune

Having transcended the three forms of death, the fourfold actions - [a portion of the text is lost here] - death has no power over him, O sage.

Verse 23 (skanda.8.174.23)

वश्या हि धातवस्तस्माद् भवन्त्यस्य न संशयः । ततोसौ पवमृत्युश्च साधको भवति

vaśyā hi dhātavastasmād bhavantyasya na saṁśayaḥ | tatosau pavamṛtyuśca sādhako bhavati

The elements then become subject to his will, without doubt; thereby he becomes one for whom death itself grows faint [a portion of the text is lost here].

Verse 24 (skanda.8.174.24)

इमास्तर्क्कक्रिया व्यास मस्तके हृदि चैव हि । अन्तरिक्षे च सर्वास्तु कीर्तिता हि न संशयः

imāstarkkakriyā vyāsa mastake hṛdi caiva hi | antarikṣe ca sarvāstu kīrtitā hi na saṁśayaḥ

These reasoning-activities, Vyasa, are declared, without doubt, to occur in the head, in the heart, and in the space between the eyebrows - all of them.

Verse 25 (skanda.8.174.25)

स्थानत्रयनिबद्धास्तु चतुर्लक्षणसंस्थिताः । क्रियाः प्रमादिना नैताः शक्याः साधयितुं क्वचित्

sthānatrayanibaddhāstu caturlakṣaṇasaṁsthitāḥ | kriyāḥ pramādinā naitāḥ śakyāḥ sādhayituṁ kvacit

Bound to these three locations, established in the four marks, these practices cannot be accomplished at all by the negligent.

Verse 26 (skanda.8.174.26)

तिस्र एताः सदा मृत्युं प्रवृत्ता मोहलक्षणाः । वियोगो न भवेत्तासु क्रियास्वेकैक

tisra etāḥ sadā mṛtyuṁ pravṛttā mohalakṣaṇāḥ | viyogo na bhavettāsu kriyāsvekaika

These three, ever inclined toward death, are marked by delusion; there should be no lapse among them, in each single practice [a portion of the text is lost here].

Verse 27 (skanda.8.174.27)

अज्ञानं कम्पते तासु बहिरन्तश्चरास्वपि । क्रियासु साधको युक्तस्तथा मध्यगतासु च

ajñānaṁ kampate tāsu bahirantaścarāsvapi | kriyāsu sādhako yuktastathā madhyagatāsu ca

Ignorance trembles amid them, both outwardly and inwardly moving; the practitioner, disciplined in these activities, and likewise in those between,

Verse 28 (skanda.8.174.28)

भूतेन्द्रियमनःकालदिङ्निवृत्तिः प्रभावतः । दशैवाशास्त्रयः काला भूतानीन्द्रियविस्तरः

bhūtendriyamanaḥkāladiṅnivṛttiḥ prabhāvataḥ | daśaivāśāstrayaḥ kālā bhūtānīndriyavistaraḥ

through the power of withdrawal from the elements, the senses, the mind, time, and direction - these are the very ten: the three times, the elements, and the expanse of the senses.

Verse 29 (skanda.8.174.29)

मनःप्रचारसंयुक्तो विषयाभावलक्षणः । प्रत्याहार इति प्रोक्तः पुरा भगवता स्वयम्

manaḥpracārasaṁyukto viṣayābhāvalakṣaṇaḥ | pratyāhāra iti proktaḥ purā bhagavatā svayam

That which is joined with the movement of the mind, marked by the absence of attachment to sense-objects, is declared "withdrawal" (pratyahara), of old, by the Lord himself.

Verse 30 (skanda.8.174.30)

दिगन्तरगमाभावात् मनस्यविचलस्थितौ । प्रत्याहारसमुत्पत्तिर्योगोत्पत्तौ सकृद् भवेत्

digantaragamābhāvāt manasyavicalasthitau | pratyāhārasamutpattiryogotpattau sakṛd bhavet

From the absence of wandering to other directions, in the mind's unwavering fixity, the arising of withdrawal occurs at once, at the very arising of yoga.

Verse 31 (skanda.8.174.31)

त्रिकालविषयं ज्ञानमैश्वर्योदग्रमेव च । चले मनसि नाभूतां भवेतां संस्थिते समम्

trikālaviṣayaṁ jñānamaiśvaryodagrameva ca | cale manasi nābhūtāṁ bhavetāṁ saṁsthite samam

Knowledge of the three times, and the utmost majesty as well, do not arise while the mind is unsteady; they arise when it is equally well-established.

Verse 32 (skanda.8.174.32)

मनः सर्वमिदं यस्मात् साधनं योगकर्मणः । एकतो मनसः स्थाने तस्माद् यत्नं समाचरेत्

manaḥ sarvamidaṁ yasmāt sādhanaṁ yogakarmaṇaḥ | ekato manasaḥ sthāne tasmād yatnaṁ samācaret

Since this mind is the entire instrument of the work of yoga, one should therefore make effort toward fixing the mind in one place.

Verse 33 (skanda.8.174.33)

प्राणनिग्रहणे ध्यानं प्राणायाममिति स्मृतम् । प्राण एव हि वायूनां सारथ्ये वर्तते सदा

prāṇanigrahaṇe dhyānaṁ prāṇāyāmamiti smṛtam | prāṇa eva hi vāyūnāṁ sārathye vartate sadā

Meditation upon the restraint of breath is remembered as pranayama; breath alone ever serves as the charioteer of the vital airs.

Verse 34 (skanda.8.174.34)

प्राणनिग्रहणे योगी नित्यमभ्यासमाचरेत् । उत्तरोत्तरसंसिद्ध्या वायु गोचरे

prāṇanigrahaṇe yogī nityamabhyāsamācaret | uttarottarasaṁsiddhyā vāyu gocare

In the restraint of breath, the yogin should ever practice; through successive accomplishment, in the range of the breath [a portion of the text is lost here],

Verse 35 (skanda.8.174.35)

ज्योतिः प्रवर्तनं विद्यान्नित्यमभ्यासयोजितम् । द्विरपाने सकृत्प्राणे समाने च

jyotiḥ pravartanaṁ vidyānnityamabhyāsayojitam | dvirapāne sakṛtprāṇe samāne ca

one should know the arising of the inner light, ever joined with practice - twice in apana, once in prana, and in samana... [a portion of the text is lost here]

Verse 36 (skanda.8.174.36)

कुम्भ एष तृतीयस्तु योगवह्निप्रदीपकः

kumbha eṣa tṛtīyastu yogavahnipradīpakaḥ

[the preceding portion of this verse is lost] ...this third breath-restraint is the kindler of the fire of yoga.

Verse 37 (skanda.8.174.37)

एभिर्ध्यानगतिः सूक्ष्मा वायुसंरोधकारिता । प्रवर्तते यया योगी परमं वेष्टि पुद्गलम्

ebhirdhyānagatiḥ sūkṣmā vāyusaṁrodhakāritā | pravartate yayā yogī paramaṁ veṣṭi pudgalam

By these, the subtle course of meditation, effected through the restraint of the breath, proceeds, by which the yogin envelops the supreme, subtle essence.

Verse 38 (skanda.8.174.38)

सकृदेव समाहारादसकृत्परिमोक्षणात् । कुम्भकं चैतदुद्दिष्टं प्राणायामादिधारणात्

sakṛdeva samāhārādasakṛtparimokṣaṇāt | kumbhakaṁ caitaduddiṣṭaṁ prāṇāyāmādidhāraṇāt

By a single indrawing and by a single, unbroken release, this is designated as kumbhaka, through the sustained holding that begins with pranayama.

Verse 39 (skanda.8.174.39)

प्राणो वायुरसावात्मा शरीरे जीव । विद्याद् रूपद्वयं तस्य स्थूलं सूक्ष्मं च सर्वतः

prāṇo vāyurasāvātmā śarīre jīva | vidyād rūpadvayaṁ tasya sthūlaṁ sūkṣmaṁ ca sarvataḥ

Breath, the vital air, is itself the Self; in the body, the individual soul [a portion of the text is lost here]; know it to have a twofold form, gross and subtle, in every respect.

Verse 40 (skanda.8.174.40)

अव्यक्तं सूक्ष्मरूपं तु स्थूलमाकारलक्षणम् । स्थूलादारभ्य सूक्ष्मं तु ध्यानाभ्यासान्निरूपयेत्

avyaktaṁ sūkṣmarūpaṁ tu sthūlamākāralakṣaṇam | sthūlādārabhya sūkṣmaṁ tu dhyānābhyāsānnirūpayet

The unmanifest is its subtle form; the gross is marked by shape; beginning from the gross, one should discern the subtle, through the practice of meditation.

Verse 41 (skanda.8.174.41)

सूक्ष्मसंरोपणाज्ज्योतिः प्रकाशो जायते मुने । ध्यायतः स्थूललक्ष्यं तु सर्वदिक्षु सृतं मनः । यदा दीप्तिमदुत्पद्येत् तदाशु स्थापयेत् पुनः

sūkṣmasaṁropaṇājjyotiḥ prakāśo jāyate mune | dhyāyataḥ sthūlalakṣyaṁ tu sarvadikṣu sṛtaṁ manaḥ | yadā dīptimadutpadyet tadāśu sthāpayet punaḥ

From fixing upon the subtle, a light, a radiance, arises, O sage; for one meditating on the gross object, when the mind, having wandered in every direction, produces that radiance, one should then quickly fix it again.

Verse 42 (skanda.8.174.42)

गिरौ वृक्षे मरुत्पृष्ठे श्वभ्रे प्रासादपंक्तिषु । समुद्रे वसुधायां वा मनःसंयोगमाचरेत्

girau vṛkṣe marutpṛṣṭhe śvabhre prāsādapaṁktiṣu | samudre vasudhāyāṁ vā manaḥsaṁyogamācaret

On a mountain, in a tree, upon the surface of the wind, in a pit, in rows of palaces, in the ocean, or upon the earth - one should fix the union of the mind.

Verse 43 (skanda.8.174.43)

स्थापितं तन्मनस्तत्र पुनः संहारमाव्रजेत् । अचैतन्यं दिशेन्मोहाद् वायुर्दृष्टमतोन्यथा

sthāpitaṁ tanmanastatra punaḥ saṁhāramāvrajet | acaitanyaṁ diśenmohād vāyurdṛṣṭamatonyathā

The mind thus fixed there should again be drawn into withdrawal; unconsciousness would indicate delusion; the breath is perceived otherwise, when rightly seen.

Verse 44 (skanda.8.174.44)

संहृत्य च ततो व्यापि भूयो ध्यानगतिं चरेत् । ध्यायतो नित्यमभ्यासान्मनो वायु

saṁhṛtya ca tato vyāpi bhūyo dhyānagatiṁ caret | dhyāyato nityamabhyāsānmano vāyu

Having withdrawn it, then, all-pervading once more, one should pursue the course of meditation again; for one meditating, through constant practice, the mind and breath [a portion of the text is lost here].

Verse 45 (skanda.8.174.45)

प्रवृत्तज्ञानयोगस्य विषयासंगसंक्षये । प्रातिभानि हि विघ्नानि सत्वादिगुणजानि तु । विघ्नभूतानि योगस्य प्रोद्भवन्ति हि युञ्जतः

pravṛttajñānayogasya viṣayāsaṁgasaṁkṣaye | prātibhāni hi vighnāni satvādiguṇajāni tu | vighnabhūtāni yogasya prodbhavanti hi yuñjataḥ

As the practitioner's yoga of knowledge advances, at the diminishing of attachment to sense-objects, intuitive perceptions arise as obstacles, born of sattva and the other qualities - these obstacles to yoga arise indeed for one engaged in its practice.

Verse 46 (skanda.8.174.46)

तानि विद्वान् प्रयत्नेन विषयेच्छाविवर्जितः । जित्वा निर्वाणमार्गस्थो भवेत् त्रैगुण्यवर्जितः

tāni vidvān prayatnena viṣayecchāvivarjitaḥ | jitvā nirvāṇamārgastho bhavet traiguṇyavarjitaḥ

These the wise man, by effort, free of desire for sense-objects, having conquered, stands upon the path to liberation, freed from the three qualities.

Verse 47 (skanda.8.174.47)

आकाशगमनं दिव्यमप्सरोगणसंगजम् । अभिषेकश्च देवेभ्यश्चित्रकाव्यप्रवर्तनम्

ākāśagamanaṁ divyamapsarogaṇasaṁgajam | abhiṣekaśca devebhyaścitrakāvyapravartanam

Divine travel through the sky, union with hosts of Apsarases, consecration by the gods, the ability to produce wondrous poetry,

Verse 48 (skanda.8.174.48)

ऐश्वर्यसुखसंसक्तिर्हेमरत्नागमं बहु । सत्वादेतानि विघ्नानि प्रातिभानि तु लक्षयेत्

aiśvaryasukhasaṁsaktirhemaratnāgamaṁ bahu | satvādetāni vighnāni prātibhāni tu lakṣayet

attachment to the pleasure of majesty, the abundant coming of gold and jewels - these intuitive perceptions, arising from sattva, one should recognize as obstacles.

Verse 49 (skanda.8.174.49)

उत्पत्तिमदयुक्तानि भिन्नाचारक्रमाणि तु । रजोविघ्नानि संविद्यात् प्रातिभानि न संशयः

utpattimadayuktāni bhinnācārakramāṇi tu | rajovighnāni saṁvidyāt prātibhāni na saṁśayaḥ

Those marked by excessive arising, and of disordered, irregular conduct - these one should know as obstacles born of rajas, intuitive perceptions, without doubt.

Verse 50 (skanda.8.174.50)

क्षयशूलज्वरोन्मादकुष्टसर्पग्रहाणि तु । यातनोद्गमपूर्वाणि तामसानि विनिर्दिशेत्

kṣayaśūlajvaronmādakuṣṭasarpagrahāṇi tu | yātanodgamapūrvāṇi tāmasāni vinirdiśet

Wasting disease, spear-like pain, fever, madness, leprosy, and possession by serpent-spirits, preceded by the onset of torment - these one should point out as born of tamas.

Verse 51 (skanda.8.174.51)

गुणत्रयसमुत्थानि प्रातिभानि सदा मुनिः । युञ्जन् संलक्षयेच्छीघ्रं चिकित्सेदाशु चैव हि

guṇatrayasamutthāni prātibhāni sadā muniḥ | yuñjan saṁlakṣayecchīghraṁ cikitsedāśu caiva hi

These intuitive-perception obstacles, arising from the three qualities, the sage practicing yoga should quickly discern, and swiftly treat.

Verse 52 (skanda.8.174.52)

प्राणाद्यानभिसन्धाय मनः संहृत्य चैव हि । प्राणायामेन कुम्भेन हन्याद्विघ्नानि सर्वतः

prāṇādyānabhisandhāya manaḥ saṁhṛtya caiva hi | prāṇāyāmena kumbhena hanyādvighnāni sarvataḥ

By fixing the mind upon the breath and the rest, and by withdrawing it, one should, through the retention of pranayama, destroy these obstacles entirely.

Verse 53 (skanda.8.174.53)

रजः सत्वं तमश्चैव प्रधानस्य गुणास्त्रयः । तस्यैव हि महेशस्य प्रजासंसर्गहेतवः

rajaḥ satvaṁ tamaścaiva pradhānasya guṇāstrayaḥ | tasyaiva hi maheśasya prajāsaṁsargahetavaḥ

Rajas, sattva, and tamas - these are the three qualities of the Primal Nature; they are indeed the causes of that same Mahesha's engagement with creatures.

Verse 54 (skanda.8.174.54)

योगमोहाद् भवन्त्येते साभिमानस्य युञ्जतः । निरीहो निर्वृतो योगी सचेता घटते यदा

yogamohād bhavantyete sābhimānasya yuñjataḥ | nirīho nirvṛto yogī sacetā ghaṭate yadā

These arise from the delusion of yoga, for one who practices with a sense of self-importance; when the yogin, free of striving, at peace, becomes mindful and steadfast,

Verse 55 (skanda.8.174.55)

प्रातिभानि तदा यान्ति विघ्नानि हि समं क्षयम् । प्रादुर्भावस्ततस्तेषां गुणानां मोहकारणम्

prātibhāni tadā yānti vighnāni hi samaṁ kṣayam | prādurbhāvastatasteṣāṁ guṇānāṁ mohakāraṇam

then these intuitive-perception obstacles go equally to their destruction; the arising of these qualities is thereafter the cause of delusion.

Verse 56 (skanda.8.174.56)

तमो रौद्रं विजानीयात् सत्वं ब्रह्मणि संस्थितम् । रजस्तु बैष्णवं विद्यात्तेषां हन्ता महेश्वरः

tamo raudraṁ vijānīyāt satvaṁ brahmaṇi saṁsthitam | rajastu baiṣṇavaṁ vidyātteṣāṁ hantā maheśvaraḥ

Know tamas as belonging to Rudra, sattva as established in Brahma; rajas one should know as belonging to Vishnu; the destroyer of these three is Maheshvara.

Verse 57 (skanda.8.174.57)

महादेवं परं ज्ञात्वा योगाभ्यासरतो द्विजः । गुणत्रयविनिर्मुक्तः शङ्करे लयमाप्नुयात्

mahādevaṁ paraṁ jñātvā yogābhyāsarato dvijaḥ | guṇatrayavinirmuktaḥ śaṅkare layamāpnuyāt

Knowing Mahadeva as supreme, the twice-born devoted to the practice of yoga, freed from the three qualities, attains dissolution in Shankara.

Verse 58 (skanda.8.174.58)

यमैः सनियमैः पूर्वं शोधयेदात्मनस्तनुम् । ततः शास्त्रप्रणीतेन धर्माधर्मविवर्जितः

yamaiḥ saniyamaiḥ pūrvaṁ śodhayedātmanastanum | tataḥ śāstrapraṇītena dharmādharmavivarjitaḥ

First, by the observances and disciplines, one should purify the body of the self; then, by what is taught in the scriptures, free from both merit and demerit,

Verse 59 (skanda.8.174.59)

क्रमेण सोपदेशेन ध्यानाभ्यासं समाचरेत् । शब्दादीन् विषयान् जित्वा श्रोत्रादीन्द्रियगोचरान्

krameṇa sopadeśena dhyānābhyāsaṁ samācaret | śabdādīn viṣayān jitvā śrotrādīndriyagocarān

one should, in due order and with instruction, practice the discipline of meditation, having conquered sound and the other sense-objects perceived by hearing and the other senses,

Verse 60 (skanda.8.174.60)

समो दैवततिर्यक्षु निर्ममः सर्ववस्तुषु । सर्वारम्भविनिर्मुक्तः पुण्यपापविवर्जितः

samo daivatatiryakṣu nirmamaḥ sarvavastuṣu | sarvārambhavinirmuktaḥ puṇyapāpavivarjitaḥ

equal toward gods and beasts alike, without any sense of "mine" toward all things, free from every undertaking, devoid of both merit and sin,

Verse 61 (skanda.8.174.61)

निर्द्वन्द्वो निर्जने ईशे योगाभ्यासं समाचरेत् । साभिमानं सनियमं त्यक्त्वा सांख्यविनिश्चयम्

nirdvandvo nirjane īśe yogābhyāsaṁ samācaret | sābhimānaṁ saniyamaṁ tyaktvā sāṁkhyaviniścayam

free of the pairs of opposites, in solitude, before the Lord, one should practice the discipline of yoga, having abandoned self-importance and observance alike, and the settled conclusions of Sankhya,

Verse 62 (skanda.8.174.62)

परे माहेश्वरे योगे नित्यमभ्यासमाचरेत् । अष्टौ प्रकृतयो नित्या विकाराश्चैव षोडश

pare māheśvare yoge nityamabhyāsamācaret | aṣṭau prakṛtayo nityā vikārāścaiva ṣoḍaśa

and practice constantly in the supreme Maheshvara-yoga. The eight eternal material principles, and the sixteen transformations,

Verse 63 (skanda.8.174.63)

पुरुषः पञ्चविंशश्च सांख्यसिद्धान्तगोचरः । एतदेव परं गुह्यं द्वये सांख्यानां तत्त्वनिश्चये । प्रकृतेरन्तरं ज्ञात्वा पुरुषस्य च मुच्यते

puruṣaḥ pañcaviṁśaśca sāṁkhyasiddhāntagocaraḥ | etadeva paraṁ guhyaṁ dvaye sāṁkhyānāṁ tattvaniścaye | prakṛterantaraṁ jñātvā puruṣasya ca mucyate

and the Purusha, the twenty-fifth - this is the domain of the Sankhya doctrine; this alone is the supreme secret, for these two, in the Sankhyas' determination of truth; knowing the distinction between Prakriti and Purusha, one is liberated.