The Pashupata Yoga (VI)

Verse 1 (skanda.8.179.1)

सनत्कुमार उवाच । अन्तःकरणसंसिद्धो यो महान् कथितो मया । पञ्च कर्मेन्द्रियाण्यत्र पञ्च बुद्धीन्द्रियाणि च

sanatkumāra uvāca | antaḥkaraṇasaṁsiddho yo mahān kathito mayā | pañca karmendriyāṇyatra pañca buddhīndriyāṇi ca

Sanatkumara said: The great one, accomplished within the inner faculty, has been declared by me; here are the five organs of action and the five organs of knowledge,

Verse 2 (skanda.8.179.2)

पञ्चभूतं मनश्चात्र विकाराः षोडश स्मृताः । महान् बुद्धिरहङ्कारस्तन्मात्राणि च पञ्च हि

pañcabhūtaṁ manaścātra vikārāḥ ṣoḍaśa smṛtāḥ | mahān buddhirahaṅkārastanmātrāṇi ca pañca hi

the five gross elements, and the mind - these sixteen are remembered as the transformations; the great one, Buddhi, Ahamkara, and the five subtle elements too -

Verse 3 (skanda.8.179.3)

इमाः प्रकृतयो व्यास देहमष्टौ समाश्रिताः । तत्त्वानि तु चतुर्विशत्येतान्युक्तानि योगिभिः । देहमेभिरवष्टब्धं त्रैलोक्यव्यापिभिः स्थितम्

imāḥ prakṛtayo vyāsa dehamaṣṭau samāśritāḥ | tattvāni tu caturviśatyetānyuktāni yogibhiḥ | dehamebhiravaṣṭabdhaṁ trailokyavyāpibhiḥ sthitam

these are the material principles, O Vyasa, that abide, eight in the body; twenty-four principles in all are thus declared by the yogins; the body is sustained and stands supported by these, which pervade the three worlds.

Verse 4 (skanda.8.179.4)

नाभिमध्ये तु नाडीनां शतमेकं प्रतिष्ठितम् । सर्वाङ्गेषु तु यास्त्वन्या जलान्नरसवाहिकाः

nābhimadhye tu nāḍīnāṁ śatamekaṁ pratiṣṭhitam | sarvāṅgeṣu tu yāstvanyā jalānnarasavāhikāḥ

In the middle of the navel, a hundred and one channels are established; and in all the limbs, others besides, that carry the fluid of water and of nourishment.

Verse 5 (skanda.8.179.5)

तासां त्रिंशत् सहस्राणि व्यानस्रोतसि संस्थिताः । उदानस्यापरा नाड्यो ब्रह्ममूर्ध्नि प्रतिष्ठिताः

tāsāṁ triṁśat sahasrāṇi vyānasrotasi saṁsthitāḥ | udānasyāparā nāḍyo brahmamūrdhni pratiṣṭhitāḥ

Of these, thirty thousand stand in the current of Vyana; and other channels of Udana are established at the crown of the head.

Verse 6 (skanda.8.179.6)

चक्रनाभी समाश्रित्य भूतसंघातमास्थितम् । तन्मध्ये तु गुणस्पृष्टः कर्मात्मा भूतमोहनः

cakranābhī samāśritya bhūtasaṁghātamāsthitam | tanmadhye tu guṇaspṛṣṭaḥ karmātmā bhūtamohanaḥ

Resting upon the hub of the wheel, abiding as the aggregate of the elements, in the midst of that, touched by the qualities, the agent of action, the deluder of beings, dwells -

Verse 7 (skanda.8.179.7)

नक्षत्रोद्योतसंकाशो ज्योत्स्ना पुञ्जनिभः प्रभः । विघातजननोन्येषां सूर्यायुतनिभः स्थितः

nakṣatrodyotasaṁkāśo jyotsnā puñjanibhaḥ prabhaḥ | vighātajananonyeṣāṁ sūryāyutanibhaḥ sthitaḥ

resembling the glow of the stars, radiant like a mass of moonlight, causing harm to others, stationed like ten thousand suns,

Verse 8 (skanda.8.179.8)

संभूतोग्निरिवोत्पाती गिरिनीहारसन्निभः । गुणस्थो भूतयोनिस्तु पुरुषः पञ्चविंशकः

saṁbhūtognirivotpātī girinīhārasannibhaḥ | guṇastho bhūtayonistu puruṣaḥ pañcaviṁśakaḥ

arisen like a sudden fire, resembling a mountain-mist - abiding in the qualities, the source of beings, is the Purusha, the twenty-fifth.

Verse 9 (skanda.8.179.9)

तस्यापि परतः शुद्धो महानग्निरिवोत्थितः । अर्चिष्मान् सर्वतो दीप्तो निर्विकल्पो निरञ्जनः

tasyāpi parataḥ śuddho mahānagnirivotthitaḥ | arciṣmān sarvato dīpto nirvikalpo nirañjanaḥ

Beyond even him, pure, risen like a great fire, radiant, blazing on every side, free of alternatives, unstained,

Verse 10 (skanda.8.179.10)

निर्धूमाङ्गारसकाशो नविज्ञातागमक्रियः । षड्विंशः पुरुषः सूक्ष्म ईश्वरः परमो विभुः

nirdhūmāṅgārasakāśo navijñātāgamakriyaḥ | ṣaḍviṁśaḥ puruṣaḥ sūkṣma īśvaraḥ paramo vibhuḥ

resembling smokeless embers, whose ways and comings are unknown - the twenty-sixth Purusha, subtle, the Lord, supreme, all-pervading.

Verse 11 (skanda.8.179.11)

स एष कथितो व्यास परेषां परतः स्थितः । महादेवमिमं ज्ञात्वा मुच्यते तत्क्षणान्मुनिः

sa eṣa kathito vyāsa pareṣāṁ parataḥ sthitaḥ | mahādevamimaṁ jñātvā mucyate tatkṣaṇānmuniḥ

He indeed has been declared, O Vyasa, standing beyond even those beyond; knowing this Mahadeva, the sage is liberated in that very instant.

Verse 12 (skanda.8.179.12)

गुणत्रयविकारस्थः कथितःपञ्चविंशकः । भूयः संसरते तस्मादज्ञानेनैव मोहितः

guṇatrayavikārasthaḥ kathitaḥpañcaviṁśakaḥ | bhūyaḥ saṁsarate tasmādajñānenaiva mohitaḥ

He who abides in the transformation of the three qualities has been declared as the twenty-fifth; from that alone, he continues to transmigrate again, deluded by mere ignorance,

Verse 13 (skanda.8.179.13)

देवमानुषतिर्यक्षु भ्राम्यते रागमोहितः । षड्विंशकसमाधानात् सिद्धिस्तस्य विकारतः

devamānuṣatiryakṣu bhrāmyate rāgamohitaḥ | ṣaḍviṁśakasamādhānāt siddhistasya vikārataḥ

wandering among gods, men, and beasts, deluded by passion; but through fixed absorption in the Twenty-Sixth, accomplishment comes to him, beyond the transformations.

Verse 14 (skanda.8.179.14)

क्रियाकार्यविनिर्मुक्तः सर्वज्ञः सर्वसृक् प्रभुः । परमैश्वर्यसंपूर्णः कृतकृत्यो महेश्वरः

kriyākāryavinirmuktaḥ sarvajñaḥ sarvasṛk prabhuḥ | paramaiśvaryasaṁpūrṇaḥ kṛtakṛtyo maheśvaraḥ

Free of the bondage of action and its effects, omniscient, the creator of all, the Lord, replete with supreme majesty, his purpose fulfilled - Maheshvara,

Verse 15 (skanda.8.179.15)

अजः स्वयम्भूः षड्विंशः कूटस्थो ह्यचलो ध्रुवः । ततस्तत्त्वानि जायन्ते पुरुषश्च गुणैः सह

ajaḥ svayambhūḥ ṣaḍviṁśaḥ kūṭastho hyacalo dhruvaḥ | tatastattvāni jāyante puruṣaśca guṇaiḥ saha

unborn, self-existent, the Twenty-Sixth, immutable, unmoving, eternal - from him the principles arise, and the Purusha too, together with the qualities,

Verse 16 (skanda.8.179.16)

तस्मिन्नेव च लीयन्ते षड्विंशे तु महेश्वरे । विदित्वैनं महेशानं मुक्तिसिद्धिरवाप्यते

tasminneva ca līyante ṣaḍviṁśe tu maheśvare | viditvainaṁ maheśānaṁ muktisiddhiravāpyate

and into him alone they dissolve, into that Twenty-Sixth, Maheshvara; knowing this Maheshana, the accomplishment of liberation is attained.

Verse 17 (skanda.8.179.17)

एतज्ज्ञात्वा न लिप्येत कर्मभिर्मोहबन्धनैः । यथाग्निर्निर्दहेदन्ते भूतग्राममशेषतः

etajjñātvā na lipyeta karmabhirmohabandhanaiḥ | yathāgnirnirdahedante bhūtagrāmamaśeṣataḥ

Knowing this, one is not tainted by deeds or the bonds of delusion, just as fire, at the end, burns up the multitude of beings entirely, without remainder -

Verse 18 (skanda.8.179.18)

षडविंशकपदार्थज्ञस्तथा कर्माणि निर्दहेत् । सर्वव्यापि यथाकाशं सूक्ष्मं नैव तु लिप्यते

ṣaḍaviṁśakapadārthajñastathā karmāṇi nirdahet | sarvavyāpi yathākāśaṁ sūkṣmaṁ naiva tu lipyate

so the knower of the Twenty-Sixth principle likewise burns up his deeds; all-pervading like space, subtle, he is never tainted at all.

Verse 19 (skanda.8.179.19)

षड्विंशकरतो योगी तथा पापैर्न लिप्यते । षड्विंशात् परतो नास्ति तस्मात् तत्परमो भवेत्

ṣaḍviṁśakarato yogī tathā pāpairna lipyate | ṣaḍviṁśāt parato nāsti tasmāt tatparamo bhavet

The yogin devoted to the Twenty-Sixth is likewise never tainted by sins; there is nothing beyond the Twenty-Sixth - therefore let that be one's supreme goal.

Verse 20 (skanda.8.179.20)

एकत्वं सह तेनैव त्यक्त्वा देहमवाप्नुते । ब्रह्मविष्ण्वादिकं सर्व भूतग्राममशेषतः

ekatvaṁ saha tenaiva tyaktvā dehamavāpnute | brahmaviṣṇvādikaṁ sarva bhūtagrāmamaśeṣataḥ

Attaining oneness with him alone, having relinquished the body, one attains that from whom the entire multitude of beings, Brahma, Vishnu, and all the rest, without exception,

Verse 21 (skanda.8.179.21)

ईश्वराज्जायते व्यास तस्मिन्नेव प्रलीयते । नास्ति तस्मात् परो ह्यन्यस्तं विद्यात् सर्वतः स्थितम्

īśvarājjāyate vyāsa tasminneva pralīyate | nāsti tasmāt paro hyanyastaṁ vidyāt sarvataḥ sthitam

arise, O Vyasa, from the Lord, and into him alone dissolve; there is nothing beyond him - one should know him as established everywhere.

Verse 22 (skanda.8.179.22)

यमध्यात्मविदः सिद्धाः परमात्मेत्युपासते । स एष सर्वगो देवः षड्विंशः परमेश्वरः

yamadhyātmavidaḥ siddhāḥ paramātmetyupāsate | sa eṣa sarvago devaḥ ṣaḍviṁśaḥ parameśvaraḥ

He whom the accomplished knowers of the spirit worship as the Supreme Self - he indeed is that all-pervading God, the Twenty-Sixth, the Supreme Lord.

Verse 23 (skanda.8.179.23)

प्राणोपानः समानश्च उदानो व्यान एव च । ये पञ्चवायवो देहे तेषां निग्रहणं यतेत्

prāṇopānaḥ samānaśca udāno vyāna eva ca | ye pañcavāyavo dehe teṣāṁ nigrahaṇaṁ yatet

Prana, Apana, Samana, Udana, and Vyana as well - these five vital winds in the body - one should strive for their restraint.

Verse 24 (skanda.8.179.24)

अपानञ्च समानञ्च कृत्वैकगतमादृतः । व्यानेन सहितं प्राणमुदाने सन्निवेशयेत्

apānañca samānañca kṛtvaikagatamādṛtaḥ | vyānena sahitaṁ prāṇamudāne sanniveśayet

Having brought Apana and Samana, with reverence, to a single course, one should place Prana, joined with Vyana, in Udana.

Verse 25 (skanda.8.179.25)

नासाग्रे तु सकृत् प्राणं प्रापयेद् योगशक्तितः । भद्रां दृष्टिं समास्थाय षड्विंशं चिन्तयेत्ततः

nāsāgre tu sakṛt prāṇaṁ prāpayed yogaśaktitaḥ | bhadrāṁ dṛṣṭiṁ samāsthāya ṣaḍviṁśaṁ cintayettataḥ

Having, through the power of yoga, brought the breath once to the tip of the nose, and having fixed a gracious gaze, one should then meditate upon the Twenty-Sixth.

Verse 26 (skanda.8.179.26)

मात्राः पञ्चदश प्रोक्ताः प्रथमं सन्धिबन्धनम् । मात्रा विंशति विज्ञेयाः पञ्चमःसन्धिविग्रहः

mātrāḥ pañcadaśa proktāḥ prathamaṁ sandhibandhanam | mātrā viṁśati vijñeyāḥ pañcamaḥsandhivigrahaḥ

Fifteen matras are declared as the first joint-bondage; twenty matras should be known as the fifth joint-division.

Verse 27 (skanda.8.179.27)

निश्शब्दे विजने देशे निरीहो विजितेन्द्रियः । स्वस्तिकं पद्मकं भद्रमथवा सिंहकच्छपौ

niśśabde vijane deśe nirīho vijitendriyaḥ | svastikaṁ padmakaṁ bhadramathavā siṁhakacchapau

In a silent, solitary place, free of striving, senses mastered, seated in the Svastika, Padma, or Bhadra posture, or in the Lion or Tortoise posture,

Verse 28 (skanda.8.179.28)

एकमासनमास्थाय षड्विंशं समनुस्मरन् । सर्वाङ्गानि समाहृत्य निष्पन्दो ध्यानमाचरेत्

ekamāsanamāsthāya ṣaḍviṁśaṁ samanusmaran | sarvāṅgāni samāhṛtya niṣpando dhyānamācaret

having taken up any single posture, calling the Twenty-Sixth continually to mind, having withdrawn all the limbs, motionless, one should practice meditation.

Verse 29 (skanda.8.179.29)

शनैः संचारयेद्वायुं नाडीभिः स्रोतसि स्थितम् । तावत्तिष्ठेत युक्तात्मा ध्पानयोगाद् गतस्पृहः

śanaiḥ saṁcārayedvāyuṁ nāḍībhiḥ srotasi sthitam | tāvattiṣṭheta yuktātmā dhpānayogād gataspṛhaḥ

Slowly one should circulate the breath, established in the current through the channels; the disciplined self should remain thus, free of longing, through the discipline of meditation,

Verse 30 (skanda.8.179.30)

सोममण्डलसंकाशं यावत् पश्येद्धृदि स्थितम् । ज्योतिर्देहाश्रितं दृष्ट्वा योगैश्वर्यं प्रवर्तते

somamaṇḍalasaṁkāśaṁ yāvat paśyeddhṛdi sthitam | jyotirdehāśritaṁ dṛṣṭvā yogaiśvaryaṁ pravartate

until one beholds, established in the heart, that which resembles the orb of the moon; having seen that light abiding in the body, yogic majesty comes forth.

Verse 31 (skanda.8.179.31)

तत एवं सदाभ्यासाद् योगसिद्धिप्रवर्तनात् । त्रिकालविषयं ज्ञानं प्रत्यक्षं योगिनो भवेद्

tata evaṁ sadābhyāsād yogasiddhipravartanāt | trikālaviṣayaṁ jñānaṁ pratyakṣaṁ yogino bhaved

Then, thus, through constant practice, through the advancement of yogic accomplishment, knowledge of the three times becomes directly manifest to the yogin.

Verse 32 (skanda.8.179.32)

व्याधयो नाविशन्त्येनं न च दुःखान्वितो भवेत् । स्वदेहस्य च सौगन्ध्यं वपुर्दिव्यं च जायते

vyādhayo nāviśantyenaṁ na ca duḥkhānvito bhavet | svadehasya ca saugandhyaṁ vapurdivyaṁ ca jāyate

Diseases do not afflict him, nor does he become subject to sorrow; and a fragrance of his own body arises, and a divine form.

Verse 33 (skanda.8.179.33)

अमोघञ्च वचस्तस्य शापानुग्रहकारितम् । प्रत्यवायो न चैवास्य भवेत् कर्मनिबन्धनः

amoghañca vacastasya śāpānugrahakāritam | pratyavāyo na caivāsya bhavet karmanibandhanaḥ

And his speech becomes unfailing, effective in both curse and blessing; and no transgression bound by action befalls him.

Verse 34 (skanda.8.179.34)

सर्वविद्याविदां व्यास यतीनां व्रतचारिणाम् । तपस्विनां च विप्राणां योगी श्रेष्ठ उदाहृतः

sarvavidyāvidāṁ vyāsa yatīnāṁ vratacāriṇām | tapasvināṁ ca viprāṇāṁ yogī śreṣṭha udāhṛtaḥ

Among all who know the sciences, O Vyasa, among ascetics who observe their vows, and among tapasvins and brahmins, the yogin is declared foremost.

Verse 35 (skanda.8.179.35)

नान्यथा मुच्यते जन्तुः संसारात् तमसः परात् । षड्विंशकपरिज्ञानं मुक्त्वा योगनिबन्धनम्

nānyathā mucyate jantuḥ saṁsārāt tamasaḥ parāt | ṣaḍviṁśakaparijñānaṁ muktvā yoganibandhanam

A creature is not otherwise released from worldly existence, from that darkness beyond - save through the full knowledge of the Twenty-Sixth, through the discipline of yoga,

Verse 36 (skanda.8.179.36)

षडङ्गेन तु योगेन तथा पञ्चविधेन च । जित्वा ह्यष्टप्रकारन्तु आसनानां निबन्धनम्

ṣaḍaṅgena tu yogena tathā pañcavidhena ca | jitvā hyaṣṭaprakārantu āsanānāṁ nibandhanam

through the sixfold yoga, and likewise the fivefold; having conquered the eightfold discipline of postures,

Verse 37 (skanda.8.179.37)

मात्रोत्कर्षेण जित्वा च प्राणायामं चतुर्विधम् । तन्मात्राणीन्द्रियैर्जित्त्वा विषयैरिन्द्रियाणि च

mātrotkarṣeṇa jitvā ca prāṇāyāmaṁ caturvidham | tanmātrāṇīndriyairjittvā viṣayairindriyāṇi ca

having conquered, through the ascendance of the matras, the fourfold pranayama; having conquered the subtle elements through the senses, and the senses through their objects;

Verse 38 (skanda.8.179.38)

अहङ्कारभयायासक्रोधलोभविवर्जितः । विमत्सरोथ निःसङ्गो निःस्नेहो निःस्पृहस्तथा

ahaṅkārabhayāyāsakrodhalobhavivarjitaḥ | vimatsarotha niḥsaṅgo niḥsneho niḥspṛhastathā

free of egotism, fear, exertion, anger, and greed, free of envy, unattached, without affection, and likewise without craving,

Verse 39 (skanda.8.179.39)

योगास्पदं समाधाय पूर्वोक्तं गुणवर्जितम् । ध्यायीत हृदि तं देवं विश्वं विश्वेश्वरं विभुम्

yogāspadaṁ samādhāya pūrvoktaṁ guṇavarjitam | dhyāyīta hṛdi taṁ devaṁ viśvaṁ viśveśvaraṁ vibhum

having settled into the seat of yoga, aforesaid, free of qualities, one should meditate in the heart upon that god, the universal Lord of the universe, all-pervading,

Verse 40 (skanda.8.179.40)

अनादिनिधनं शान्तं त्रैगुण्यपरिवर्जितम् । तालौ जिह्वां समाधाय दन्तैर्दन्तान् न च स्पृशन्

anādinidhanaṁ śāntaṁ traiguṇyaparivarjitam | tālau jihvāṁ samādhāya dantairdantān na ca spṛśan

without beginning or end, tranquil, free of the three qualities; having joined the tongue to the palate, and not touching the teeth with the teeth,

Verse 41 (skanda.8.179.41)

इन्द्रियाणि मनश्चैव परमात्मनि योजयेत् । कृत्वा मनसि तत्सर्वं प्राणापानौ निरुद्ध्य च

indriyāṇi manaścaiva paramātmani yojayet | kṛtvā manasi tatsarvaṁ prāṇāpānau niruddhya ca

one should join the senses and the mind to the Supreme Self; having brought all that into the mind, and having restrained Prana and Apana,

Verse 42 (skanda.8.179.42)

ओङ्कारं त्वसकृद् ध्यायन् संहृत्याङ्गानि कूर्मवत् । शरीरं सर्वमापूर्य विक्षिपेत् सर्वमात्मनि

oṅkāraṁ tvasakṛd dhyāyan saṁhṛtyāṅgāni kūrmavat | śarīraṁ sarvamāpūrya vikṣipet sarvamātmani

meditating repeatedly on Om, having withdrawn the limbs like a tortoise, having filled the whole body, one should disperse it all into the Self;

Verse 43 (skanda.8.179.43)

तत्संहृत्य मुनिर्भूयो व्यापि भूतं प्रविस्तृतम् । नाडीवायुप्रचारेण भूयोभूयस्तथारभेत्

tatsaṁhṛtya munirbhūyo vyāpi bhūtaṁ pravistṛtam | nāḍīvāyupracāreṇa bhūyobhūyastathārabhet

having withdrawn that again, the sage, pervading, beholds the element extended everywhere; through the circulation of the breath in the channels, he should undertake this again and again.

Verse 44 (skanda.8.179.44)

स पूर्वापररात्रे तु सात्विकं चेत उच्यते । मध्याह्ने चापराह्णे च कृष्णं ध्यायीत तामसम्

sa pūrvāpararātre tu sātvikaṁ ceta ucyate | madhyāhne cāparāhṇe ca kṛṣṇaṁ dhyāyīta tāmasam

In the early and later parts of the night, that state of mind is called sattvic; at midday and in the afternoon, one should meditate on the dark, tamasic;

Verse 45 (skanda.8.179.45)

सन्ध्ययोरुभयोर्नित्यं राजसं ध्यानमाचरेत् । तैजसं सर्वतश्चापि ध्यानादेव जयेद् गुणान्

sandhyayorubhayornityaṁ rājasaṁ dhyānamācaret | taijasaṁ sarvataścāpi dhyānādeva jayed guṇān

at both twilights, ever, one should practice rajasic meditation; and the fiery state, in every respect, one conquers the qualities through meditation alone.

Verse 46 (skanda.8.179.46)

सदैवं ध्ययतो व्यास तदैश्वर्यं प्रवर्तते । येन षड्विंशकं बुद्ध्वा हृदयस्थं महेश्वरम्

sadaivaṁ dhyayato vyāsa tadaiśvaryaṁ pravartate | yena ṣaḍviṁśakaṁ buddhvā hṛdayasthaṁ maheśvaram

Meditating thus continually, O Vyasa, that majesty then arises, by which, having realized the Twenty-Sixth, Maheshvara dwelling in the heart,

Verse 47 (skanda.8.179.47)

स्वेच्छया स्वतनुं त्यक्त्वा तस्मिन्नेव प्रलीयते । परमात्मा परं ब्रह्म कारणं पुरुषो महान्

svecchayā svatanuṁ tyaktvā tasminneva pralīyate | paramātmā paraṁ brahma kāraṇaṁ puruṣo mahān

relinquishing one's own body by one's own will, one dissolves into him alone - the Supreme Self, the Supreme Brahman, the Cause, the great Purusha,

Verse 48 (skanda.8.179.48)

ईश्वरो निर्गुणो भोक्ता षड्विंशः समुदाहतः । यच्चा सत् सदसच्चैव भूतिभूतो विभुः परः

īśvaro nirguṇo bhoktā ṣaḍviṁśaḥ samudāhataḥ | yaccā sat sadasaccaiva bhūtibhūto vibhuḥ paraḥ

the Lord, without qualities, the experiencer, declared as the Twenty-Sixth; who is both being and non-being, the manifestation of all existence, supreme and all-pervading,

Verse 49 (skanda.8.179.49)

जागर्त्ति स्वपते भुंक्ते सन्तिष्ठति ददाति च । स स्रष्टा स च संहर्ता गुणातीतो महेश्वरः

jāgartti svapate bhuṁkte santiṣṭhati dadāti ca | sa sraṣṭā sa ca saṁhartā guṇātīto maheśvaraḥ

who wakes, sleeps, enjoys, abides, and gives; who is the creator, and who is the destroyer too - Maheshvara, beyond the qualities.

Verse 50 (skanda.8.179.50)

इत्येतत् कथितं सर्वं सर्वयोगनिदर्शनम् । योगं पाशुपतं तुभ्य माद्यं मोक्षगतिप्रदम्

ityetat kathitaṁ sarvaṁ sarvayoganidarśanam | yogaṁ pāśupataṁ tubhya mādyaṁ mokṣagatipradam

Thus has all this been declared - the demonstration of all yoga, the primal Pashupata yoga, granting the path to liberation.

Verse 51 (skanda.8.179.51)

सर्वप्रसङ्गरहितं हरवक्त्रविनिःसृतम् । सूक्ष्मं तत्परमं ज्ञानं प्रवक्ष्यामि तवानघ । यस्य सम्यक् परिज्ञानाद् विज्ञेयं नापरं भवेत्

sarvaprasaṅgarahitaṁ haravaktraviniḥsṛtam | sūkṣmaṁ tatparamaṁ jñānaṁ pravakṣyāmi tavānagha | yasya samyak parijñānād vijñeyaṁ nāparaṁ bhavet

Free of all discursive elaboration, issued forth from Hara's own mouth, that subtle, supreme knowledge I shall further declare to you, sinless one, by the true understanding of which nothing further remains to be known.