The Pashupata Yoga (V)

Verse 1 (skanda.8.178.1)

सनत्कुमार उवाच । द्विविधं ब्रह्म निर्दिष्टं क्षरमक्षरमेव च । विदित्वोभयमेतद्धि मुच्यते सर्वबन्धनैः

sanatkumāra uvāca | dvividhaṁ brahma nirdiṣṭaṁ kṣaramakṣarameva ca | viditvobhayametaddhi mucyate sarvabandhanaiḥ

Sanatkumara said: Brahman is declared to be twofold - the perishable and the imperishable; knowing both of these, one is freed from all bonds.

Verse 2 (skanda.8.178.2)

पञ्चविंशतिमं तत्त्वं क्षरं तत् प्रकृतेः परम् । अक्षरं च परं ब्रह्म षड्विंशकमिति स्मृतम्

pañcaviṁśatimaṁ tattvaṁ kṣaraṁ tat prakṛteḥ param | akṣaraṁ ca paraṁ brahma ṣaḍviṁśakamiti smṛtam

The twenty-fifth principle is the perishable, that beyond Prakriti; the imperishable, supreme Brahman, is remembered as the twenty-sixth.

Verse 3 (skanda.8.178.3)

मन एकगतं कृत्वा धारणाभिः पुनः पुनः । वायुनिग्रहणं कुर्यात् प्रत्याहारपुरस्सरम्

mana ekagataṁ kṛtvā dhāraṇābhiḥ punaḥ punaḥ | vāyunigrahaṇaṁ kuryāt pratyāhārapurassaram

Having made the mind one-pointed, through concentrations again and again, one should restrain the breath, preceded by withdrawal of the senses.

Verse 4 (skanda.8.178.4)

मुहूर्तार्धं क्षणं वापि प्रत्याहारं समाचरेत् । तलात् त्रिंशच्छतं चोर्ध्वं प्राणायामनिबन्धनम्

muhūrtārdhaṁ kṣaṇaṁ vāpi pratyāhāraṁ samācaret | talāt triṁśacchataṁ cordhvaṁ prāṇāyāmanibandhanam

For half a muhurta, or even a moment, one should practice withdrawal; from thirty breaths up to a hundred and thirty is the rule for breath-control.

Verse 5 (skanda.8.178.5)

अभ्यस्तमासनं यत् स्यात् स्वस्तिकादि प्रकीर्त्तितम् । तद् बद्ध्वा विजने देशे ध्यानाभ्यासं समाचरेत्

abhyastamāsanaṁ yat syāt svastikādi prakīrttitam | tad baddhvā vijane deśe dhyānābhyāsaṁ samācaret

Having taken up a practiced posture, such as the svastika and the like, having fixed it, in a solitary place, one should undertake the practice of meditation.

Verse 6 (skanda.8.178.6)

क्षुधार्त्तो वातिभुक्तो वा रुजा दुःखान्वितोपि वा । न ध्यायीत पुनर्विद्वान् य इच्छेद् ध्यानमात्मनः

kṣudhārtto vātibhukto vā rujā duḥkhānvitopi vā | na dhyāyīta punarvidvān ya icched dhyānamātmanaḥ

Whether afflicted by hunger, or having eaten too much, or afflicted with disease and sorrow too, the wise one who desires meditation of the Self should not meditate then.

Verse 7 (skanda.8.178.7)

योगहस्तं ततः कृत्वा वामस्योपरि दक्षिणम् । अधोमुखो भवेत् किञ्चित् पश्यन्नासाग्रमात्मनः

yogahastaṁ tataḥ kṛtvā vāmasyopari dakṣiṇam | adhomukho bhavet kiñcit paśyannāsāgramātmanaḥ

Then, having made the yoga-mudra, the right hand upon the left, one should be slightly bowed, gazing at the tip of one's own nose,

Verse 8 (skanda.8.178.8)

अस्पृशन् दशनैर्दन्तानोङ्कारं ब्रह्म संस्मरन् । ध्यायीत निर्ममो विद्वान प्राणायामपुरःसरम्

aspṛśan daśanairdantānoṅkāraṁ brahma saṁsmaran | dhyāyīta nirmamo vidvāna prāṇāyāmapuraḥsaram

not touching the teeth with the teeth, calling to mind Om, the Brahman, the wise one, free of possessiveness, should meditate, preceded by breath-control.

Verse 9 (skanda.8.178.9)

आत्मानमात्मना योज्य सर्वाङ्गानि तु संहरेत् । निरीहः पिहिताक्षश्च निक्षिप्य हृदि धारणाम्

ātmānamātmanā yojya sarvāṅgāni tu saṁharet | nirīhaḥ pihitākṣaśca nikṣipya hṛdi dhāraṇām

Having joined the Self with the Self, one should withdraw all the limbs; without striving, the eyes closed, having fixed one's concentration in the heart,

Verse 10 (skanda.8.178.10)

पाषाण इव निष्पन्दो मुनिर्ध्यानं समाचरेत् । एकत्रास्पन्दसन्धानं मनसो धारणा स्मृता

pāṣāṇa iva niṣpando munirdhyānaṁ samācaret | ekatrāspandasandhānaṁ manaso dhāraṇā smṛtā

motionless like a stone, the sage should practice meditation; the fixing of the mind, unwavering, upon a single point, is remembered as concentration.

Verse 11 (skanda.8.178.11)

एवं प्रतिदिनं तस्य ध्यायतो योगिनो मुने । विकारा गुणजाः सर्वे नश्यन्ते विघ्नहेतवः

evaṁ pratidinaṁ tasya dhyāyato yogino mune | vikārā guṇajāḥ sarve naśyante vighnahetavaḥ

Thus, day by day, for that yogin who meditates, O sage, all the transformations born of the qualities, the causes of obstruction, are destroyed,

Verse 12 (skanda.8.178.12)

अन्वेष्टि च परं ब्रह्म स्वशरीरं समास्थितम् । कृत्वैक्यं प्राणमनसामिन्द्रियाणां विनिग्रहात्

anveṣṭi ca paraṁ brahma svaśarīraṁ samāsthitam | kṛtvaikyaṁ prāṇamanasāmindriyāṇāṁ vinigrahāt

and he seeks out the supreme Brahman, abiding in his own body, having achieved unity of breath and mind through the restraint of the senses;

Verse 13 (skanda.8.178.13)

सर्वभावपरित्यागान्मोक्षमाप्नोत्यसंशयम् । प्रत्याहाररतं कृत्वा सर्वमिन्द्रियगोचरम्

sarvabhāvaparityāgānmokṣamāpnotyasaṁśayam | pratyāhārarataṁ kṛtvā sarvamindriyagocaram

through the relinquishment of all mental states, he attains liberation without doubt, having made all that is within the range of the senses devoted to withdrawal.

Verse 14 (skanda.8.178.14)

ततो युञ्जति निर्द्वन्द्वो मनस्सन्धानमाचरन् । सर्वं मनसि संस्थाप्य परं तत्त्वं निरूपयेत्

tato yuñjati nirdvandvo manassandhānamācaran | sarvaṁ manasi saṁsthāpya paraṁ tattvaṁ nirūpayet

Then, free of the pairs of opposites, he unites himself, practicing the fixing of the mind; having established everything in the mind, he should discern the supreme principle.

Verse 15 (skanda.8.178.15)

अथैश्वर्यगतां सिद्धिं ध्यायन्नष्टविधां यदा । पश्यते योगसंसिद्ध्या तदा योगी प्रकीर्त्यते

athaiśvaryagatāṁ siddhiṁ dhyāyannaṣṭavidhāṁ yadā | paśyate yogasaṁsiddhyā tadā yogī prakīrtyate

Then, when, meditating, he beholds the eightfold accomplishment belonging to majesty, through the accomplishment of yoga, then he is proclaimed a "yogin."

Verse 16 (skanda.8.178.16)

ब्रह्मसोमादिकान् देवान् यदा युक्तः प्रपश्यति । योगिभिः कथ्यते ह्येषा सिद्धिर्योगविकारजा

brahmasomādikān devān yadā yuktaḥ prapaśyati | yogibhiḥ kathyate hyeṣā siddhiryogavikārajā

When, thus disciplined, he beholds the gods, Brahma, Soma, and the rest, this accomplishment, born of the transformation of yoga, is spoken of by the yogins.

Verse 17 (skanda.8.178.17)

मनसा योगिनां सिद्धिः साख्यास्तत्त्वविनिश्चयात् । न विशेषोस्ति योगानां मुक्त्वा माहेश्वरं विधिम्

manasā yogināṁ siddhiḥ sākhyāstattvaviniścayāt | na viśeṣosti yogānāṁ muktvā māheśvaraṁ vidhim

The accomplishment of the yogins through the mind, and that of the Sankhyas through the determination of the principle - there is no distinction between the two systems of yoga, apart from the Maheshvara discipline.

Verse 18 (skanda.8.178.18)

योगिनो ध्यानसंसिद्धिं सांख्यास्तत्त्वविनिश्चयम् । अविभिन्नावुभावेतौ ध्यानतत्त्वार्थनिश्चयौ

yogino dhyānasaṁsiddhiṁ sāṁkhyāstattvaviniścayam | avibhinnāvubhāvetau dhyānatattvārthaniścayau

The accomplishment through meditation of the yogins, and the determination of the principle of the Sankhyas - these two, the determination of the truth of meditation, are not different.

Verse 19 (skanda.8.178.19)

सर्वबन्धपरिभ्रष्टः सङ्गदोषविवर्जितः । रागमोहादिसंत्यक्तो मुक्त इत्यभिधीयते

sarvabandhaparibhraṣṭaḥ saṅgadoṣavivarjitaḥ | rāgamohādisaṁtyakto mukta ityabhidhīyate

Fallen away from every bondage, free of the fault of attachment, having abandoned passion, delusion, and the rest - such a one is called "liberated."

Verse 20 (skanda.8.178.20)

शब्दादीन् विषयान् युक्तो न ध्यायन्वेत्ति वै यदा । असकृद् योगसंसिद्ध्या तदा पश्यति तत्परम्

śabdādīn viṣayān yukto na dhyāyanvetti vai yadā | asakṛd yogasaṁsiddhyā tadā paśyati tatparam

When one, disciplined, no longer perceives sound and the other sense-objects even while not meditating, then, through the repeated accomplishment of yoga, he beholds that Supreme.

Verse 21 (skanda.8.178.21)

मृत्युजन्मभयोद्विग्नः सङ्गदोषविवर्जितः । अरण्ये मौनमाधाय ध्यायेदोङ्कारमक्षरम्

mṛtyujanmabhayodvignaḥ saṅgadoṣavivarjitaḥ | araṇye maunamādhāya dhyāyedoṅkāramakṣaram

Troubled by the fear of death and birth, free of the fault of attachment, having taken up silence in the forest, one should meditate on the imperishable syllable Om,

Verse 22 (skanda.8.178.22)

वेदादौ यः स्वरः प्रोक्तो वेदान्ते च प्रतिष्ठितः तस्य प्रकृतिलीनस्य यः परः स महान् स्मृतः

vedādau yaḥ svaraḥ prokto vedānte ca pratiṣṭhitaḥ tasya prakṛtilīnasya yaḥ paraḥ sa mahān smṛtaḥ

which is declared to be the sound uttered at the beginning of the Veda, and is established at its end as well; of that syllable, dissolved into its source, that which is supreme is remembered as the Great One.

Verse 23 (skanda.8.178.23)

त्रिसंस्थानं त्रिमात्रं च त्रिब्रह्म त्र्यक्षरं तथा । मात्राहीनं समात्रं च यो विद्यात् स विमुच्यते

trisaṁsthānaṁ trimātraṁ ca tribrahma tryakṣaraṁ tathā | mātrāhīnaṁ samātraṁ ca yo vidyāt sa vimucyate

Of three stations, of three measures, of three-fold Brahman, and likewise of three syllables, both bereft of measure and possessed of measure - whoever knows this is liberated.

Verse 24 (skanda.8.178.24)

नाग्निस्तत्र न वायुश्च न सोमो न दिवाकरः । प्रभवन्ति महेशाने ईश्वरे त्रिविकल्पिते

nāgnistatra na vāyuśca na somo na divākaraḥ | prabhavanti maheśāne īśvare trivikalpite

There, neither fire nor wind, neither Soma nor the sun, has power, in Maheshvara, in the Lord conceived in three aspects.

Verse 25 (skanda.8.178.25)

ओङ्कारः परमं तत्त्वमात्मा ब्रह्म च कीर्त्यते । क्षेत्रज्ञैरात्मसंबोधाद्योगिभिः सूक्ष्मदर्शनात्

oṅkāraḥ paramaṁ tattvamātmā brahma ca kīrtyate | kṣetrajñairātmasaṁbodhādyogibhiḥ sūkṣmadarśanāt

Om is the supreme principle, proclaimed to be both the Self and Brahman, by the Knowers of the Field, through the awakening to the Self, and by the yogins, through subtle vision.

Verse 26 (skanda.8.178.26)

एवमेव सदा ध्यायन् मन आत्मनि योजयेत् । ईश्वरं प्राप्नुते योगी यमवाप्य विमुच्यते

evameva sadā dhyāyan mana ātmani yojayet | īśvaraṁ prāpnute yogī yamavāpya vimucyate

Meditating thus ever, one should join the mind to the Self; the yogin attains the Lord, and, having attained him, is liberated.

Verse 27 (skanda.8.178.27)

इन्द्रियाणि तु सर्वाणि शब्दरूपादिनिग्रहात् । विदित्वा कर्मजान् हन्ति योगी दोषानशेषतः

indriyāṇi tu sarvāṇi śabdarūpādinigrahāt | viditvā karmajān hanti yogī doṣānaśeṣataḥ

Having come to know all the senses through the restraint of sound, form, and the rest, the yogin destroys entirely the faults born of action,

Verse 28 (skanda.8.178.28)

ध्यानशक्त्या ततः शुद्धः सर्वजिन्मोक्षमाप्नुते । युञ्जन् प्रतिदिनं व्यास षड्मासाद् योगमाप्नुते

dhyānaśaktyā tataḥ śuddhaḥ sarvajinmokṣamāpnute | yuñjan pratidinaṁ vyāsa ṣaḍmāsād yogamāpnute

and thereby, purified by the power of meditation, attains liberation from all; practicing daily, O Vyasa, in six months he attains yoga,

Verse 29 (skanda.8.178.29)

पश्यते च परं ब्रह्म येन मुच्येत बन्धनात् । तमात्मानं परं ज्ञात्वा योगशक्त्या महामुनिः । परमैश्वर्यसंयुक्त अमृतं पदमाप्नुयात्

paśyate ca paraṁ brahma yena mucyeta bandhanāt | tamātmānaṁ paraṁ jñātvā yogaśaktyā mahāmuniḥ | paramaiśvaryasaṁyukta amṛtaṁ padamāpnuyāt

and beholds the supreme Brahman, by which he is freed from bondage; having known that Self, the Supreme, through the power of yoga, the great sage, endowed with supreme majesty, attains the immortal state.