The Pashupata Yoga (II)

Verse 1 (skanda.8.175.1)

सनत्कुमार उवाच । योगं सांख्यञ्च सर्वत्र द्विविधं ज्ञानमुच्यते । तत्र सांख्यरताः केचित् केचिद् योगपथाश्रिताः

sanatkumāra uvāca | yogaṁ sāṁkhyañca sarvatra dvividhaṁ jñānamucyate | tatra sāṁkhyaratāḥ kecit kecid yogapathāśritāḥ

Sanatkumara said: Everywhere knowledge is declared twofold - Sankhya and Yoga; among these, some are devoted to Sankhya, others resort to the path of Yoga.

Verse 2 (skanda.8.175.2)

अव्यक्तं प्रकृतिश्चैव तथाहङ्कार एव च । अष्टौ प्रकृतयो ह्येतास्तन्मात्रः पञ्चभिः सह

avyaktaṁ prakṛtiścaiva tathāhaṅkāra eva ca | aṣṭau prakṛtayo hyetāstanmātraḥ pañcabhiḥ saha

The unmanifest, and Prakriti, and likewise Ahamkara too - these are the eight material principles, together with the five subtle elements.

Verse 3 (skanda.8.175.3)

पञ्च बुद्धीन्द्रियाण्याहुः पञ्च कर्मेन्द्रियाणि च । मनः पञ्च च भूतानि विकाराः षोडश स्मृताः

pañca buddhīndriyāṇyāhuḥ pañca karmendriyāṇi ca | manaḥ pañca ca bhūtāni vikārāḥ ṣoḍaśa smṛtāḥ

The five organs of knowledge, and the five organs of action, they declare, and the mind, and the five gross elements - these sixteen are remembered as the transformations.

Verse 4 (skanda.8.175.4)

पुरुषः पञ्चविंशश्च सर्वारम्भविवर्जितः । नित्यः सर्वगतः सूक्ष्मश्चेतावान् त्रिगुणेज्झितः

puruṣaḥ pañcaviṁśaśca sarvārambhavivarjitaḥ | nityaḥ sarvagataḥ sūkṣmaścetāvān triguṇejjhitaḥ

And the Purusha, the twenty-fifth, free of all undertaking, eternal, all-pervading, subtle, sentient, devoid of the three qualities,

Verse 5 (skanda.8.175.5)

संशुद्धो विमलो भोक्ता अकर्ता साक्षिवत् स्थितः । विदित्वा न विशन्त्येनं भूयः संसारपञ्जरम्

saṁśuddho vimalo bhoktā akartā sākṣivat sthitaḥ | viditvā na viśantyenaṁ bhūyaḥ saṁsārapañjaram

wholly pure, stainless, the experiencer, non-agent, standing as a witness - knowing him, they enter the cage of samsara no more.

Verse 6 (skanda.8.175.6)

पञ्चविंशति तत्त्वानि सांख्यैरेतानि योगिभिः । प्रोक्तानि यद् विदित्वा हि मुच्यते किल जन्मनः

pañcaviṁśati tattvāni sāṁkhyairetāni yogibhiḥ | proktāni yad viditvā hi mucyate kila janmanaḥ

These twenty-five principles, declared by the Sankhyas and by the Yogins, knowing which one is indeed released from birth.

Verse 7 (skanda.8.175.7)

सूक्ष्मा प्रकृतिरव्यक्ता भोज्या सर्वरता चला । नित्या चाचेतना चैव विज्ञेया सर्वकामिकी

sūkṣmā prakṛtiravyaktā bhojyā sarvaratā calā | nityā cācetanā caiva vijñeyā sarvakāmikī

Subtle is Prakriti, unmanifest, an object of enjoyment, attached to all, mobile, eternal, and unconscious too - to be known as all-desiring.

Verse 8 (skanda.8.175.8)

तमः सत्वं रजश्चेति विषयस्थं गुणत्रयम् । येषामव्यभिचाराद्धि सर्वमेतदवस्थितम्

tamaḥ satvaṁ rajaśceti viṣayasthaṁ guṇatrayam | yeṣāmavyabhicārāddhi sarvametadavasthitam

Tamas, sattva, and rajas - these are the triad of qualities residing in the object; by their unfailing presence, indeed, all this stands established.

Verse 9 (skanda.8.175.9)

प्रकाशजननं सत्वं रजः सङ्गप्रवर्तनम् । तमो विमोहनञ्चैव गुणविस्तर उच्यते

prakāśajananaṁ satvaṁ rajaḥ saṅgapravartanam | tamo vimohanañcaiva guṇavistara ucyate

The production of illumination is sattva; the setting in motion of attachment is rajas; and delusion is tamas - thus the expanse of the qualities is described.

Verse 10 (skanda.8.175.10)

भिन्नकार्यप्रचाराणामेतेषां गुणसंज्ञिनाम् । हेतुना पुरुषार्थेन साधिका वृत्तिरुच्यते

bhinnakāryapracārāṇāmeteṣāṁ guṇasaṁjñinām | hetunā puruṣārthena sādhikā vṛttirucyate

Of these, called the qualities, whose operations proceed in distinct ways, an effective function is declared, caused by the purpose of the Purusha.

Verse 11 (skanda.8.175.11)

दैवमष्टविभेदन्तु तिर्यक् सप्तविधं स्मृतम् । अविकल्प्यं च मानुष्यं सर्वतेतद् गुणात्मकम्

daivamaṣṭavibhedantu tiryak saptavidhaṁ smṛtam | avikalpyaṁ ca mānuṣyaṁ sarvatetad guṇātmakam

The divine order is remembered as eightfold, the animal as sevenfold; the human, unclassifiable, is entirely of the nature of the qualities as well.

Verse 12 (skanda.8.175.12)

मूढं निश्चेतनं भूतं स्थूलं सूक्ष्ममथापि वा । अमूर्त्तं मूर्त्तिमद्वापि त्रिगुणं सर्वमुच्यते

mūḍhaṁ niścetanaṁ bhūtaṁ sthūlaṁ sūkṣmamathāpi vā | amūrttaṁ mūrttimadvāpi triguṇaṁ sarvamucyate

Deluded, unconscious, existing as gross or subtle, formless or possessing form - all is declared to be of the three qualities.

Verse 13 (skanda.8.175.13)

मोक्षविघ्नकरा ह्येते कीर्तिता योगिनो गुणाः । सक्तस्यैव हि बन्धः स्यादसक्तो मुक्त उच्यते । विभागात् प्रकृतिस्थस्य स्थिता नित्यं गुणत्रयम्

mokṣavighnakarā hyete kīrtitā yogino guṇāḥ | saktasyaiva hi bandhaḥ syādasakto mukta ucyate | vibhāgāt prakṛtisthasya sthitā nityaṁ guṇatrayam

These qualities of the Yogin, it is declared, cause the obstruction of liberation; bondage indeed belongs to the attached; the unattached is called liberated. By division, of one who abides in Prakriti, the triad of qualities remains ever present.

Verse 14 (skanda.8.175.14)

विभागेन विकारस्था यथाधर्मं समाश्रिताः । भूतसर्गस्त्रिधाभूतः सांख्यज्ञैः परिपठ्यते

vibhāgena vikārasthā yathādharmaṁ samāśritāḥ | bhūtasargastridhābhūtaḥ sāṁkhyajñaiḥ paripaṭhyate

By division, those abiding in the transformations are established according to their respective dharma; the creation of beings, become threefold, is recited by the knowers of Sankhya.

Verse 15 (skanda.8.175.15)

संसिद्धः प्राकृतश्चैव तथा वैकृत उच्यते । तत्र धर्मेण संसिद्धा योगे माहेश्वरे स्थिताः

saṁsiddhaḥ prākṛtaścaiva tathā vaikṛta ucyate | tatra dharmeṇa saṁsiddhā yoge māheśvare sthitāḥ

It is called "accomplished," and "belonging to Prakriti," and likewise "belonging to the transformations"; among these, those accomplished through dharma remain established in the supreme, Maheshvara-yoga.

Verse 16 (skanda.8.175.16)

नेच्छन्ति संभवं व्यास धर्मो पञ्चात्मतः स्मृतः । ते पुनर्द्रव्यसंबन्धात् सांख्यदृष्टान्तपण्डिताः

necchanti saṁbhavaṁ vyāsa dharmo pañcātmataḥ smṛtaḥ | te punardravyasaṁbandhāt sāṁkhyadṛṣṭāntapaṇḍitāḥ

They do not desire rebirth, O Vyasa; dharma is remembered as fivefold in nature; those others, again, through connection with matter, skilled in the Sankhya illustrations,

Verse 17 (skanda.8.175.17)

इच्छन्ति कार्यमाश्रित्य कारणाश्रयिणो न हि । प्रधानात् पुरुषाद् बुद्धिरभूत् सत्वाधिकासकृत्

icchanti kāryamāśritya kāraṇāśrayiṇo na hi | pradhānāt puruṣād buddhirabhūt satvādhikāsakṛt

desire it, relying upon effect, not resorting to cause. From the Primal Nature and the Purusha, Buddhi arose, repeatedly predominant in sattva,

Verse 18 (skanda.8.175.18)

गुणानां परिणामेन प्राकृतानां जलादिवत् । ब्यवसायस्तथा रूपं निश्चयश्चेति भाष्यते

guṇānāṁ pariṇāmena prākṛtānāṁ jalādivat | byavasāyastathā rūpaṁ niścayaśceti bhāṣyate

by the transformation of the qualities of the material principles, like water and the rest; and it is described as resolve, and as form, and as ascertainment.

Verse 19 (skanda.8.175.19)

बुद्धिरेव ह्यहङ्कारः प्रत्ययान्तरसंभवात् । मनः केचित् तमिच्छन्ति क्रियाजं गुणसंग्रहम्

buddhireva hyahaṅkāraḥ pratyayāntarasaṁbhavāt | manaḥ kecit tamicchanti kriyājaṁ guṇasaṁgraham

Buddhi itself is Ahamkara, since it arises as a further modification of cognition; some hold that it is Manas, the aggregate of qualities born of action.

Verse 20 (skanda.8.175.20)

अहमेव हि कर्तेति अहङ्कार उदाहृतः । मनसः कल्पनं वापि स्मृतमिन्द्रियगोचरम् । बुद्धिभूतादहङ्कारात् सत्वोत्पन्नात् प्रकाशिनः

ahameva hi karteti ahaṅkāra udāhṛtaḥ | manasaḥ kalpanaṁ vāpi smṛtamindriyagocaram | buddhibhūtādahaṅkārāt satvotpannāt prakāśinaḥ

"I alone am the agent" - thus Ahamkara is described; and it is remembered too as the fashioning of Manas, within the range of the senses; from Ahamkara, having become Buddhi, born of the illuminating sattva,

Verse 21 (skanda.8.175.21)

बुद्धीन्द्रियाणि जातानि पञ्च सत्त्वोदयानि तु । बोध्यते बुध्यते वापि मुमुक्षुस्त्विन्द्रियैर्यतः

buddhīndriyāṇi jātāni pañca sattvodayāni tu | bodhyate budhyate vāpi mumukṣustvindriyairyataḥ

the five organs of knowledge were born, arising from sattva; by them the seeker of liberation is made to know, or comes to know, through the senses.

Verse 22 (skanda.8.175.22)

ततो बुद्धीन्द्रियाणीति कीर्त्यन्ते तत्त्वचिन्तकैः ।

tato buddhīndriyāṇīti kīrtyante tattvacintakaiḥ |

Therefore they are proclaimed "organs of knowledge" by the knowers of truth. [the remainder of this verse is lost in the source]

Verse 23 (skanda.8.175.23)

अतः कर्मेन्द्रियाण्याहुर्गुणाज्जातानि राजसात् । तामसादप्यहङ्कारात् तन्मात्राण्यभवन् पुनः

ataḥ karmendriyāṇyāhurguṇājjātāni rājasāt | tāmasādapyahaṅkārāt tanmātrāṇyabhavan punaḥ

From this, the organs of action are said to have arisen from the rajas quality; and from Ahamkara in its tamasic aspect, the subtle elements again came into being.

Verse 24 (skanda.8.175.24)

केचित् सर्वगतान्याहु । विधं तच्च धर्माधर्मसमुद्भवम्

kecit sarvagatānyāhu | vidhaṁ tacca dharmādharmasamudbhavam

Some declare them to be all-pervading [a portion of the text is lost here] ...that is of a certain kind, and arises from dharma and adharma.

Verse 25 (skanda.8.175.25)

याति सर्वत्र सिद्धार्थं भूतव्यापि विमोहनम् । शक्तं सर्वाश्रयं सूक्ष्ममनिवारितदिक्पथम्

yāti sarvatra siddhārthaṁ bhūtavyāpi vimohanam | śaktaṁ sarvāśrayaṁ sūkṣmamanivāritadikpatham

It goes everywhere for the accomplishment of its purpose, pervading all beings, deluding; powerful, the support of all, subtle, its course in every direction unobstructed.

Verse 26 (skanda.8.175.26)

लिङ्गः तच्च समाख्यातं देहिनां यच्च कारणम् । यश्च सर्गस्त्रिधा प्रोक्तः स एव नवधा पुनः

liṅgaḥ tacca samākhyātaṁ dehināṁ yacca kāraṇam | yaśca sargastridhā proktaḥ sa eva navadhā punaḥ

It is called the "subtle body" (linga), and it is the cause for embodied beings; and that creation, declared threefold, is itself again ninefold.

Verse 27 (skanda.8.175.27)

प्राकृतस्य विकारस्य देहभेदाः सहस्रशः । तत्त्वसर्गः स्मृतः पूर्वः पिण्डसर्गस्ततोपरः

prākṛtasya vikārasya dehabhedāḥ sahasraśaḥ | tattvasargaḥ smṛtaḥ pūrvaḥ piṇḍasargastatoparaḥ

Of the transformation of Prakriti, the divisions of body are a thousandfold; the creation of the principles is remembered as the first, the creation of individual bodies as the next thereafter.

Verse 28 (skanda.8.175.28)

प्रत्ययानां ततः सर्गस्तृतीयः समुदाहृतः । असक्ति र्विलयस्तुष्टिः सिद्धिश्चेति चतुस्थि

pratyayānāṁ tataḥ sargastṛtīyaḥ samudāhṛtaḥ | asakti rvilayastuṣṭiḥ siddhiśceti catusthi

Then the creation of the cognitions is declared as the third; non-attachment, dissolution, contentment, and accomplishment - these are the fourfold [a portion of the text is lost here].

Verse 29 (skanda.8.175.29)

भेदाः प्रत्ययसर्गे तु वैषम्यादपरे स्मृताः । पञ्चाशत् परितो भेदा ये च तेषां गुणा दश

bhedāḥ pratyayasarge tu vaiṣamyādapare smṛtāḥ | pañcāśat parito bhedā ye ca teṣāṁ guṇā daśa

In the creation of the cognitions, other divisions are remembered on account of their variance; there are fifty divisions all told, and ten qualities belonging to them.

Verse 30 (skanda.8.175.30)

षष्टिरेते पदार्था हि गीयन्ते कपिलादिभिः । सा तुष्टिर्नवधा भिन्ना सिद्धिश्चैवाष्टधा पुनः

ṣaṣṭirete padārthā hi gīyante kapilādibhiḥ | sā tuṣṭirnavadhā bhinnā siddhiścaivāṣṭadhā punaḥ

These sixty categories are sung of by Kapila and the others; that contentment is divided ninefold, and accomplishment again eightfold,

Verse 31 (skanda.8.175.31)

स्मृतः पञ्चविधश्चापि तेषामेव विपर्ययः । अष्टभेदास्त्रिभिन्ना स्याद् दशभिः कार्यबन्धनैः

smṛtaḥ pañcavidhaścāpi teṣāmeva viparyayaḥ | aṣṭabhedāstribhinnā syād daśabhiḥ kāryabandhanaiḥ

and is remembered as fivefold too, being their very reverse; the eight divisions, threefold divided, become ten through the bonds of action.

Verse 32 (skanda.8.175.32)

एते षष्टिपदार्थास्तु संख्याज्ञानमिति श्रुतिः । न्यूनामेकाधिकामेके षष्टिमन्ये तु जानते

ete ṣaṣṭipadārthāstu saṁkhyājñānamiti śrutiḥ | nyūnāmekādhikāmeke ṣaṣṭimanye tu jānate

These sixty categories - this is the received teaching of enumerated knowledge; some know the count as one less, others as one more than sixty.

Verse 33 (skanda.8.175.33)

ममैव हि पुरा वत्स गुणजे पदपञ्चके । अन्तरं तत्त्वमन्वेष्टुं प्रकृतेः पुरुषस्य च

mamaiva hi purā vatsa guṇaje padapañcake | antaraṁ tattvamanveṣṭuṁ prakṛteḥ puruṣasya ca

Of old, my child, in that fivefold set born of the qualities, I too sought to find the distinction, as a principle, between Prakriti and Purusha.

Verse 34 (skanda.8.175.34)

सांख्यतन्त्रं महद् बुद्ध्वा ज्ञात्वा तत् प्रकृतेः परम् । पचविंशमजं तत्त्वं भोक्तारमभिमानिनम्

sāṁkhyatantraṁ mahad buddhvā jñātvā tat prakṛteḥ param | pacaviṁśamajaṁ tattvaṁ bhoktāramabhimāninam

Having grasped the great doctrine of Sankhya, and known that which is beyond Prakriti, the unborn, twenty-fifth principle, the self-conceiving experiencer -

Verse 35 (skanda.8.175.35)

सन्देहापगमो नाभूदबुद्ध्वा परमेश्वरम् । यदाहं देवदेवेन स्वयमेव जगत्सृजा

sandehāpagamo nābhūdabuddhvā parameśvaram | yadāhaṁ devadevena svayameva jagatsṛjā

yet the removal of doubt did not come, without knowing the Supreme Lord; when, by the god of gods himself, the creator of the universe,

Verse 36 (skanda.8.175.36)

स्वयोगं शम्भुना वत्स ग्राहितो गतसंशयः । तदा षड्विंशकं तत्त्वं ज्ञात्वा सर्वगमीश्वरम्

svayogaṁ śambhunā vatsa grāhito gatasaṁśayaḥ | tadā ṣaḍviṁśakaṁ tattvaṁ jñātvā sarvagamīśvaram

I was made to grasp my own Yoga, through Shambhu, my child, my doubt dispelled; then, having known the twenty-sixth principle, the Lord who pervades all,

Verse 37 (skanda.8.175.37)

विमुक्तो योगसंसिद्धौ जातोहं मोहवर्जितः । भोक्ता चेत् प्रकृतेरस्ति भुंक्ते च पुरुषः स्वयम् । नपि द्विज

vimukto yogasaṁsiddhau jātohaṁ mohavarjitaḥ | bhoktā cet prakṛterasti bhuṁkte ca puruṣaḥ svayam | napi dvija

liberated in the accomplishment of yoga, I became free of delusion. If the Purusha is indeed the experiencer of Prakriti, and himself enjoys it, [a portion of the text is lost here] ...even so, O twice-born,

Verse 38 (skanda.8.175.38)

यस्तयोः परतो नित्यम् षड्विंशस्त्वीश्वरो विभुः । तं ज्ञात्वा परमं तत्त्वं मुच्यते जन्मबन्धनात्

yastayoḥ parato nityam ṣaḍviṁśastvīśvaro vibhuḥ | taṁ jñātvā paramaṁ tattvaṁ mucyate janmabandhanāt

he who is eternally beyond those two, the twenty-sixth, the Lord, all-pervading - knowing him, the supreme principle, one is freed from the bondage of birth.

Verse 39 (skanda.8.175.39)

सांख्यं कृत्स्नमपि ज्ञात्वा गुणान्तरविचारणात् । पञ्चविंशकसंबोधान्नैव मुक्तिः प्रजायते । स बद्धो भोक्तृपाशैस्तु गुणैः प्रकृतिसंभवः

sāṁkhyaṁ kṛtsnamapi jñātvā guṇāntaravicāraṇāt | pañcaviṁśakasaṁbodhānnaiva muktiḥ prajāyate | sa baddho bhoktṛpāśaistu guṇaiḥ prakṛtisaṁbhavaḥ

Even having known the whole of Sankhya, through the discernment of the other qualities, from the mere awakening to the twenty-fifth principle alone, liberation does not arise; he remains bound by the fetters of the experiencer, through the qualities born of Prakriti,

Verse 40 (skanda.8.175.40)

अभिमानात्मको भोक्ता पुरुषत्वादमोचकः । तं विदित्वापि नैव स्यान्मुक्तिः प्रत्ययवर्जिता

abhimānātmako bhoktā puruṣatvādamocakaḥ | taṁ viditvāpi naiva syānmuktiḥ pratyayavarjitā

the experiencer whose nature is self-conceit, unreleased on account of his very Purusha-hood; even having known him, there is no liberation, free from that very cognition.

Verse 41 (skanda.8.175.41)

एष उक्तस्समासेन सांख्यसिद्धान्तविस्तरः । योगतत्त्वं प्रवक्ष्यामि दुःखजन्मविनाशनम्

eṣa uktassamāsena sāṁkhyasiddhāntavistaraḥ | yogatattvaṁ pravakṣyāmi duḥkhajanmavināśanam

This, in brief, has been declared - the elaboration of the Sankhya doctrine; now I shall declare the truth of Yoga, which destroys the suffering of birth,

Verse 42 (skanda.8.175.42)

संभवं देहिनश्चैव वैराग्यं येन चोद्भवेत् । धर्माधर्मपरित्यागं सत्यानृतविवर्जितम्

saṁbhavaṁ dehinaścaiva vairāgyaṁ yena codbhavet | dharmādharmaparityāgaṁ satyānṛtavivarjitam

the very origination of the embodied being, and that by which dispassion arises - the abandonment of both dharma and adharma, free from truth and falsehood alike,

Verse 43 (skanda.8.175.43)

योगाभ्यासं परासङ्गं सूक्ष्मज्ञानमनिन्दितम् । सर्वसंसक्तिनिर्मुक्त मीश्वरप्राप्तिकारणम्

yogābhyāsaṁ parāsaṅgaṁ sūkṣmajñānamaninditam | sarvasaṁsaktinirmukta mīśvaraprāptikāraṇam

the practice of yoga, supreme detachment, subtle and blameless knowledge, freed from all attachment, the very cause of the attainment of the Lord,

Verse 44 (skanda.8.175.44)

सिद्धिनिर्द्वन्द्वसंयोगमशुभोदयनाशनम् । परोपलब्धिविज्ञानं तत्त्वार्थपदनिश्चयम्

siddhinirdvandvasaṁyogamaśubhodayanāśanam | paropalabdhivijñānaṁ tattvārthapadaniścayam

union with accomplishment free of the pairs of opposites, the destruction of the arising of inauspiciousness, the realization of the supreme attainment, the ascertainment of the true meaning and the goal,

Verse 45 (skanda.8.175.45)

भवजन्मापहं योगं विषयेन्द्रियवर्जितम् । मतं पशुपतेः कृत्स्नममृतास्पदलम्भनम्

bhavajanmāpahaṁ yogaṁ viṣayendriyavarjitam | mataṁ paśupateḥ kṛtsnamamṛtāspadalambhanam

yoga which removes worldly existence and birth, free from sense-objects and the senses - this is the complete doctrine of Pashupati, the attainment of the abode of immortality.