The Pashupata Vow

Verse 1 (skanda.8.180.1)

सनत्कुमार उवाच । ब्रह्माद्या देवता व्यास दक्षयज्ञवधे पुरा । शङ्करं शरणं जग्मुर्वीरभद्रभयार्दिताः

sanatkumāra uvāca | brahmādyā devatā vyāsa dakṣayajñavadhe purā | śaṅkaraṁ śaraṇaṁ jagmurvīrabhadrabhayārditāḥ

Sanatkumara said: The gods, led by Brahma, O Vyasa, at the destruction of Daksha's sacrifice long ago, went for refuge to Shankara, terrified by Virabhadra.

Verse 2 (skanda.8.180.2)

गणेन्द्रेणाभियुक्तास्तु भस्मकूटानि भेजिरे । यदा भस्म प्रविष्टास्ते तेजः शाङ्करमुत्तमम्

gaṇendreṇābhiyuktāstu bhasmakūṭāni bhejire | yadā bhasma praviṣṭāste tejaḥ śāṅkaramuttamam

Assailed by that lord of the ganas, they took refuge in heaps of ashes; when they entered into the ashes, into that supreme Shaiva splendor,

Verse 3 (skanda.8.180.3)

अभवंस्ते तदा रौद्राः पशवो दीक्षिता इव । भस्माभसितगात्राणां शङ्करव्रतचारिणाम्

abhavaṁste tadā raudrāḥ paśavo dīkṣitā iva | bhasmābhasitagātrāṇāṁ śaṅkaravratacāriṇām

they then became "Raudra," like consecrated sacrificial beasts - their bodies smeared with ash, observant of Shankara's vow.

Verse 4 (skanda.8.180.4)

स्वं योगं प्रददौ तेषां तदा देव उमापतिः । सर्वासां मोक्षविद्यानां यत्तत्त्वमतिरिच्यते

svaṁ yogaṁ pradadau teṣāṁ tadā deva umāpatiḥ | sarvāsāṁ mokṣavidyānāṁ yattattvamatiricyate

The god, Uma's Lord, then gave them his own yoga, which surpasses the essence of all the sciences of liberation,

Verse 5 (skanda.8.180.5)

हिरण्यगर्भप्रमुखैर्योगिमुख्यैः प्रवर्तितः । यो योगः सकलो व्यास कृच्छ्रोपायप्रसाधनः

hiraṇyagarbhapramukhairyogimukhyaiḥ pravartitaḥ | yo yogaḥ sakalo vyāsa kṛcchropāyaprasādhanaḥ

set forth by the foremost of yogins, headed by Hiranyagarbha - that yoga, whole and entire, O Vyasa, accomplished only through arduous means,

Verse 6 (skanda.8.180.6)

जन्मान्तरसहस्रैस्तु तमभ्यस्य महामुने । प्राप्नुवन्ति परं ज्योतिर्योगैश्वर्यमथापि वा । योयं भगवता साक्षाद् योगो माहेश्वरः परः

janmāntarasahasraistu tamabhyasya mahāmune | prāpnuvanti paraṁ jyotiryogaiśvaryamathāpi vā | yoyaṁ bhagavatā sākṣād yogo māheśvaraḥ paraḥ

which, practiced over a thousand other births, O great sage, some attain the supreme light, or else yogic majesty - but this very yoga, which is the supreme Maheshvara yoga itself, taught directly by the Lord,

Verse 7 (skanda.8.180.7)

तत्त्वतः कथितस्तेषां प्रपन्नानां दिवौकसाम् । अस्य सम्यक् परिज्ञानादनेनैव तु जन्मना

tattvataḥ kathitasteṣāṁ prapannānāṁ divaukasām | asya samyak parijñānādanenaiva tu janmanā

was declared in truth to those refuge-seeking dwellers of heaven; through the true understanding of this, in this very birth,

Verse 8 (skanda.8.180.8)

व्रतं पाशुपतं प्राप्य षड्मासाज् ज्ञानमाप्नुते । योगैश्वर्यं महद् व्यास यदवाप्य विमुच्यते

vrataṁ pāśupataṁ prāpya ṣaḍmāsāj jñānamāpnute | yogaiśvaryaṁ mahad vyāsa yadavāpya vimucyate

having attained the Pashupata vow, one attains knowledge within six months; having attained that great yogic majesty, O Vyasa, one is thereby liberated.

Verse 9 (skanda.8.180.9)

सर्वधर्मं बहिः कृत्वा निष्कलस्य प्रभावतः । दीक्षां पाशुपतीं प्राप्य तं विशन्ति महेश्वरम्

sarvadharmaṁ bahiḥ kṛtvā niṣkalasya prabhāvataḥ | dīkṣāṁ pāśupatīṁ prāpya taṁ viśanti maheśvaram

Having set aside all other dharma, through the power of the Formless One, having attained the Pashupata initiation, they enter into that Maheshvara.

Verse 10 (skanda.8.180.10)

सर्वज्ञानसमायुक्तं तपोधर्मबहिष्कृतम् । भस्मसाधनमात्रं तु शिवेन कथितं व्रतम्

sarvajñānasamāyuktaṁ tapodharmabahiṣkṛtam | bhasmasādhanamātraṁ tu śivena kathitaṁ vratam

Endowed with all knowledge, set apart from ordinary austerity and dharma, consisting merely of the practice with ashes - this vow was declared by Shiva.

Verse 11 (skanda.8.180.11)

पापिष्ठा धर्मवन्तो वा भक्ताः केवलमीश्वरम् । सेवनाद्यस्य मुच्यन्ते तन्निबोध महाव्रतम्

pāpiṣṭhā dharmavanto vā bhaktāḥ kevalamīśvaram | sevanādyasya mucyante tannibodha mahāvratam

Whether great sinners or the righteous, devotees of the Lord alone, are freed through its observance - learn now that great vow.

Verse 12 (skanda.8.180.12)

अधर्मं न विना धर्मो न च धर्मं विनाशुभम् । एतौ परस्परं बद्धौ त्यक्त्वा तस्मादिमावुभौ

adharmaṁ na vinā dharmo na ca dharmaṁ vināśubham | etau parasparaṁ baddhau tyaktvā tasmādimāvubhau

There is no adharma without dharma, nor is there evil without dharma; these two are bound to one another - therefore, having abandoned both of these,

Verse 13 (skanda.8.180.13)

धर्माधर्मपरित्यक्तश्चरेत् पाशुपतं व्रतम् । ततो योगमिमं प्राप्य महदैश्वर्यमाप्नुते

dharmādharmaparityaktaścaret pāśupataṁ vratam | tato yogamimaṁ prāpya mahadaiśvaryamāpnute

free of both dharma and adharma, one should practice the Pashupata vow; then, having attained this yoga, one attains great majesty.

Verse 14 (skanda.8.180.14)

भस्मग्रहणमात्रात्तु ते सर्वबन्धप्रमोचनम् । मुच्यते स्पृष्टमात्रस्तु ब्रह्मपूतेन भस्मना

bhasmagrahaṇamātrāttu te sarvabandhapramocanam | mucyate spṛṣṭamātrastu brahmapūtena bhasmanā

By the mere taking up of ashes, complete release from all bondage comes; merely touched by ash purified by Brahman-mantras, one is freed.

Verse 15 (skanda.8.180.15)

दहेत् सोमकृतं वह्निरीश्वरं चानलं विदुः । कृताकृत दहत्यग्निर्भूयः सोमसमागतः

dahet somakṛtaṁ vahnirīśvaraṁ cānalaṁ viduḥ | kṛtākṛta dahatyagnirbhūyaḥ somasamāgataḥ

Fire burns what is made by Soma; they know Ishvara as that fire; that fire burns, whether done or undone, having again come together with Soma.

Verse 16 (skanda.8.180.16)

भस्मना मोचिताः सर्वे ब्रह्माद्या अभिमानिनः । भस्मनस्तेजसो वीर्यं भस्म पावनमीश्वरम्

bhasmanā mocitāḥ sarve brahmādyā abhimāninaḥ | bhasmanastejaso vīryaṁ bhasma pāvanamīśvaram

All the self-conceited ones, Brahma and the rest, were freed by ash; the very potency of the splendor of ash is the purifying Ishvara.

Verse 17 (skanda.8.180.17)

आत्मानमुद्धरेद् व्यास यः स्नानं भस्मना चरेत् । भस्मना शिवयोगेन मुच्यते पाशबन्धनात्

ātmānamuddhared vyāsa yaḥ snānaṁ bhasmanā caret | bhasmanā śivayogena mucyate pāśabandhanāt

One should raise up oneself, O Vyasa, who performs the bathing with ash; through ash, by the yoga of Shiva, one is freed from the bondage of the noose.

Verse 18 (skanda.8.180.18)

प्रभवन्ति सुराः सोमात् पितरो वह्निसंभवाः । वह्निसोमात्मकं तस्माज्जगत्सर्वं प्रतिष्ठितम्

prabhavanti surāḥ somāt pitaro vahnisaṁbhavāḥ | vahnisomātmakaṁ tasmājjagatsarvaṁ pratiṣṭhitam

The gods derive their power from Soma; the ancestors arise from fire; therefore the whole world, of the nature of fire and Soma, stands established.

Verse 19 (skanda.8.180.19)

ईश्वरोग्निश्च सोमश्च भस्म तत्तेज उच्यते । तेजसा तस्य संस्पृष्टो मुच्यते जन्मना द्विज

īśvarogniśca somaśca bhasma tatteja ucyate | tejasā tasya saṁspṛṣṭo mucyate janmanā dvija

Ishvara is fire and Soma; ash is declared to be that very splendor; touched by his splendor, one is freed from birth, O twice-born.

Verse 20 (skanda.8.180.20)

सांख्यं विद्यास्तपश्चैव त्यक्त्वा धर्मांश्च वैदिकान् । केवलं भस्मसंस्नानात् पूतो गच्छति तत्पदम्

sāṁkhyaṁ vidyāstapaścaiva tyaktvā dharmāṁśca vaidikān | kevalaṁ bhasmasaṁsnānāt pūto gacchati tatpadam

Having set aside Sankhya, the sciences, austerity, and the Vedic dharmas as well, purified by ash-bathing alone, one goes to that state.

Verse 21 (skanda.8.180.21)

विषयानपि संसेव्य बह्वधर्मरतोपि सन् । पश्चाद् भक्तिपरः शम्भोर्भस्मनैव हि शुद्ध्यति

viṣayānapi saṁsevya bahvadharmaratopi san | paścād bhaktiparaḥ śambhorbhasmanaiva hi śuddhyati

Even having indulged in sense-objects, even while devoted to much unrighteousness, afterward, devoted in bhakti to Shambhu, one is purified by ash alone.

Verse 22 (skanda.8.180.22)

आत्मानं यः पशुं कृत्वा महादेवं हुताशनम् । दीक्षितो ब्रह्मभस्मभ्यां शिवयाजी मुनिर्भवेत

ātmānaṁ yaḥ paśuṁ kṛtvā mahādevaṁ hutāśanam | dīkṣito brahmabhasmabhyāṁ śivayājī munirbhaveta

He who, having made himself a beast, and Mahadeva the fire, initiated with the Brahman-mantra and ash, becomes a sage who worships Shiva,

Verse 23 (skanda.8.180.23)

शीघ्रमेव परं योगं प्राप्य मुच्येत बन्धनात् । एवं व्रतमनुप्राप्य भूत्वा पाशुपतो मुनिः

śīghrameva paraṁ yogaṁ prāpya mucyeta bandhanāt | evaṁ vratamanuprāpya bhūtvā pāśupato muniḥ

swiftly attains the supreme yoga and is freed from bondage; thus, having attained this vow, having become a Pashupata sage,

Verse 24 (skanda.8.180.24)

इदं माहेश्वरं ज्ञानं गुह्यं परममभ्यसेत् । ज्ञेयं ज्ञानं तथा ज्ञाता त्रयं देहे यथा स्थितम्

idaṁ māheśvaraṁ jñānaṁ guhyaṁ paramamabhyaset | jñeyaṁ jñānaṁ tathā jñātā trayaṁ dehe yathā sthitam

one should practice this supreme, secret Maheshvara knowledge; the knowable, the knowledge, and the knower - the triad, as it stands in the body,

Verse 25 (skanda.8.180.25)

आत्मा यश्च यथा चासौ स्थानत्रयसमास्थितः । नाडीषु च यथा ह्यात्मा आत्मन्येवानुतिष्ठति

ātmā yaśca yathā cāsau sthānatrayasamāsthitaḥ | nāḍīṣu ca yathā hyātmā ātmanyevānutiṣṭhati

and the Self, and how it is, established in the three stations, and how the Self, in the channels, abides within the Self itself,

Verse 26 (skanda.8.180.26)

सर्वतः सर्वभूतेषु निगूढस्तिष्ठते यथा । पयसीव घृतं व्यास यं विदित्वा विमुच्यते

sarvataḥ sarvabhūteṣu nigūḍhastiṣṭhate yathā | payasīva ghṛtaṁ vyāsa yaṁ viditvā vimucyate

how it dwells hidden everywhere, in all beings, like ghee within milk, O Vyasa - knowing which, one is liberated.

Verse 27 (skanda.8.180.27)

न स वेत्तुं विना ज्ञानं शक्य आत्मा कथञ्चन । रूपशब्दरसातीतं कस्तं वेत्ति महेश्वरम्

na sa vettuṁ vinā jñānaṁ śakya ātmā kathañcana | rūpaśabdarasātītaṁ kastaṁ vetti maheśvaram

That Self cannot possibly be known without knowledge; who can know that Maheshvara, beyond form, sound, and taste?

Verse 28 (skanda.8.180.28)

तथा ह्यहं महाभाग प्रसादात् त्र्यम्बकस्य तु । आत्मज्ञानषरोपायं कथयामि तवानघ

tathā hyahaṁ mahābhāga prasādāt tryambakasya tu | ātmajñānaṣaropāyaṁ kathayāmi tavānagha

So too I, O fortunate one, by the grace of the Three-Eyed One, shall declare to you, sinless one, the excellent means to Self-knowledge.

Verse 29 (skanda.8.180.29)

सर्वमेव तमः पूर्वमिदमासीज्जगत् किल । न देवा नानिलो न द्यौर्न सूर्यश्चन्द्रमा न च

sarvameva tamaḥ pūrvamidamāsījjagat kila | na devā nānilo na dyaurna sūryaścandramā na ca

All this world was, at first, entirely darkness; there were no gods, no wind, no sky, no sun, and no moon either;

Verse 30 (skanda.8.180.30)

न किञ्चित् सर्वथा भूतं दृश्यते जगति स्थितम । शुद्धं विमलमाभाति अक्षरं परमैश्वरम्

na kiñcit sarvathā bhūtaṁ dṛśyate jagati sthitama | śuddhaṁ vimalamābhāti akṣaraṁ paramaiśvaram

nothing whatsoever, of any kind, was seen existing in the world; pure, stainless, the imperishable, supreme Lord shone forth,

Verse 31 (skanda.8.180.31)

सर्वभावगुणातीतं निर्विकल्पं निरञ्जनम् । बहिरन्तश्चरं दीप्तमविनाशि वरं ध्रुवम् । यथा तदक्षरं ब्रह्म प्रोच्यमानं तथा शृणु

sarvabhāvaguṇātītaṁ nirvikalpaṁ nirañjanam | bahirantaścaraṁ dīptamavināśi varaṁ dhruvam | yathā tadakṣaraṁ brahma procyamānaṁ tathā śṛṇu

transcending all states and qualities, free of alternatives, unstained, moving both without and within, blazing, indestructible, excellent, eternal - hear now how that imperishable Brahman is described.

Verse 32 (skanda.8.180.32)

ओमित्येकाक्षरं पूर्वं क्षरं तस्माद्विनिर्गतम् । व्यक्षरश्च त्रिमात्रश्च ओङ्कारो ब्रह्म शब्द्यते

omityekākṣaraṁ pūrvaṁ kṣaraṁ tasmādvinirgatam | vyakṣaraśca trimātraśca oṅkāro brahma śabdyate

"Om" - the single syllable, primal; the perishable came forth from it; consisting of three sounds and three measures, Om is called "Brahman."

Verse 33 (skanda.8.180.33)

अकारे तत्र विष्णुस्तु उकारे तु पितामहः । मकारे भगवानीशो मात्रायां प्रकृतिः स्मृता

akāre tatra viṣṇustu ukāre tu pitāmahaḥ | makāre bhagavānīśo mātrāyāṁ prakṛtiḥ smṛtā

In the letter A, Vishnu; in the letter U, the Grandfather; in the letter M, the Lord God; and in the nasal measure, Prakriti is remembered.

Verse 34 (skanda.8.180.34)

ब्रह्मविष्णू स्मृतौ यौ तौ देवावीश्वरनिर्गतौ । प्रकृतिस्त्रीत्वमास्थाय नित्यन्तावीशपार्श्वगौ

brahmaviṣṇū smṛtau yau tau devāvīśvaranirgatau | prakṛtistrītvamāsthāya nityantāvīśapārśvagau

Brahma and Vishnu, remembered as those two gods, issued from Ishvara; Prakriti, having taken on a threefold form, ever accompanies the Lord at his side.

Verse 35 (skanda.8.180.35)

पत्नीरूपेण सा शम्भुं भजते प्रकृतिस्सदा । क्षरन्तु प्रकृतिः ख्याताक्षरस्तु स्वयमीश्वरः

patnīrūpeṇa sā śambhuṁ bhajate prakṛtissadā | kṣarantu prakṛtiḥ khyātākṣarastu svayamīśvaraḥ

In the form of a wife, that Prakriti ever worships Shambhu; Prakriti is known as the perishable, while Ishvara himself is the imperishable.

Verse 36 (skanda.8.180.36)

ईश्वरान्निर्गता सा हि प्रकृतिर्गुणबन्धना । तस्याः स्रष्टा महादेवो यतो विष्णुपितामहौ

īśvarānnirgatā sā hi prakṛtirguṇabandhanā | tasyāḥ sraṣṭā mahādevo yato viṣṇupitāmahau

That Prakriti, issued from Ishvara, is bound to the qualities; her creator is Mahadeva, from whom Vishnu and the Grandfather -

Verse 37 (skanda.8.180.37)

प्रजापती समुत्पन्नौ गुणत्रयनिबन्धनौ । तावाक्रम्य महेशस्तु प्रकृतिस्थौ गुणात्मकौ

prajāpatī samutpannau guṇatrayanibandhanau | tāvākramya maheśastu prakṛtisthau guṇātmakau

those two Lords of Creatures - arose, bound up with the three qualities. Having overcome those two, of the nature of the qualities, abiding in Prakriti, Mahesha,

Verse 38 (skanda.8.180.38)

मकारस्थो विभुर्भूत्वा भुंक्ते संचरते च हि । गुह्यमेतत् परं ज्ञात्वा मयोक्तं तत्त्वमक्षरम्

makārastho vibhurbhūtvā bhuṁkte saṁcarate ca hi | guhyametat paraṁ jñātvā mayoktaṁ tattvamakṣaram

abiding in the letter M, becoming all-pervading, enjoys and moves about. Having known this supreme secret, the imperishable principle declared by me -

Verse 39 (skanda.8.180.39)

येनैव घ्यानिना व्यास ईश्वरोसौ विकल्पितः । स तमाविश्य मुक्तात्मा कृतार्थो जायते मुनिः

yenaiva ghyāninā vyāsa īśvarosau vikalpitaḥ | sa tamāviśya muktātmā kṛtārtho jāyate muniḥ

by whichever meditator, O Vyasa, this Ishvara is thus conceived, entering into him, his soul liberated, that sage becomes fulfilled.

Verse 40 (skanda.8.180.40)

नैनं जानन्त्यमार्गस्थास्तर्कहेतुपरायणाः । भोक्तारं प्रकृतेरीशं परं षड्विंशसंज्ञितम्

nainaṁ jānantyamārgasthāstarkahetuparāyaṇāḥ | bhoktāraṁ prakṛterīśaṁ paraṁ ṣaḍviṁśasaṁjñitam

Those who stand outside the true path, devoted to logic and argumentation, do not know him, the experiencer, the Lord of Prakriti, the Supreme, called the Twenty-Sixth.

Verse 41 (skanda.8.180.41)

ओङ्कारः प्रकृतिर्नित्यं तन्मध्ये चेश्वरः स्थितः । पयोमध्ये यथा व्यास सर्पिरन्तर्गतं स्थितम्

oṅkāraḥ prakṛtirnityaṁ tanmadhye ceśvaraḥ sthitaḥ | payomadhye yathā vyāsa sarpirantargataṁ sthitam

Om is Prakriti, eternal; in the midst of it, Ishvara stands, just as, O Vyasa, ghee stands hidden within milk.

Verse 42 (skanda.8.180.42)

ओङ्कारं ध्यायता येन अतीत्य प्रकृतिं मुने । ईश्वरोसौ महान् विन्नः स मुक्तः पशुबन्धनैः

oṅkāraṁ dhyāyatā yena atītya prakṛtiṁ mune | īśvarosau mahān vinnaḥ sa muktaḥ paśubandhanaiḥ

By whoever, meditating upon Om, transcends Prakriti, O sage, that great Ishvara is known; he is freed from the bonds of the beast.

Verse 43 (skanda.8.180.43)

ईश्वरी प्रकृतिः ख्याता गुणबन्धाद्विमोहनी । ब्रह्मत्वाद् बृंहणी ह्ये षा विष्णुत्वाद्विभवाश्रिता

īśvarī prakṛtiḥ khyātā guṇabandhādvimohanī | brahmatvād bṛṁhaṇī hye ṣā viṣṇutvādvibhavāśritā

Prakriti is renowned as "Ishvari," a deluder through the bondage of the qualities; through her being Brahma, she is the expander; through her being Vishnu, she is the resort of majesty.

Verse 44 (skanda.8.180.44)

प्रसादादीश्वरस्यैषा प्रकृतिस्त्रिगुणात्मिका । साभिमाना भवस्रष्ट्री भोक्ता तस्या महेश्वरः

prasādādīśvarasyaiṣā prakṛtistriguṇātmikā | sābhimānā bhavasraṣṭrī bhoktā tasyā maheśvaraḥ

By the grace of Ishvara, this Prakriti, of the nature of the three qualities, self-conceited, is the creatress of worldly existence; her experiencer is Maheshvara.

Verse 45 (skanda.8.180.45)

अष्टबाहुस्त्रिपादा च पञ्चदेहमुखी तथो । द्विनेत्रा पंचकर्मस्था सप्तवाजिरथोपगा

aṣṭabāhustripādā ca pañcadehamukhī tatho | dvinetrā paṁcakarmasthā saptavājirathopagā

Eight-armed, and three-footed, and five-bodied and five-faced, likewise two-eyed, established in the five actions, mounted on a chariot of seven horses,

Verse 46 (skanda.8.180.46)

जगन्माता स्मृता ह्येषा गुणत्रयविकारजा । उभे शुभाशुभे तस्यान् विद्याविद्ये तथा ह्युभे

jaganmātā smṛtā hyeṣā guṇatrayavikārajā | ubhe śubhāśubhe tasyān vidyāvidye tathā hyubhe

she is remembered as the Mother of the world, born of the transformation of the three qualities; both auspicious and inauspicious are hers, and likewise both knowledge and ignorance.

Verse 47 (skanda.8.180.47)

उद्भवोथ प्रणाशश्च क्रियानुष्ठानमेव च । निमित्तं चाभवद्योनिर्भावाः संक्षेपतस्त्वमी

udbhavotha praṇāśaśca kriyānuṣṭhānameva ca | nimittaṁ cābhavadyonirbhāvāḥ saṁkṣepatastvamī

Origination, and destruction, and the performance of ritual action, and the cause, and the womb of created existence - these states, in brief, are hers.

Verse 48 (skanda.8.180.48)

ईश्वराज्जात ओङ्कारः स च तस्मिन् प्रतिष्ठितः । ओङ्कारात् सर्वमुत्पन्नमाब्रह्मभवनं जगत्

īśvarājjāta oṅkāraḥ sa ca tasmin pratiṣṭhitaḥ | oṅkārāt sarvamutpannamābrahmabhavanaṁ jagat

From Ishvara, Om was born, and he himself is established within it; from Om, the entire world, up to the abode of Brahma, has arisen.

Verse 49 (skanda.8.180.49)

अतः कृत्वा महाभाग योगिनः कपिलादयः । ओङ्कारं परमं ब्रह्म निर्विकल्पमुपासते

ataḥ kṛtvā mahābhāga yoginaḥ kapilādayaḥ | oṅkāraṁ paramaṁ brahma nirvikalpamupāsate

Therefore, O fortunate one, the yogins, Kapila and the others, worship Om, the supreme, undifferentiated Brahman.

Verse 50 (skanda.8.180.50)

स एव सर्वगो ह्यात्मा कारणं च स एव तु । एवं प्रकृतिभूतौ तावोङ्कारप्रभवौ स्थितौ

sa eva sarvago hyātmā kāraṇaṁ ca sa eva tu | evaṁ prakṛtibhūtau tāvoṅkāraprabhavau sthitau

He alone is the all-pervading Self, and he alone is the Cause; thus these two, become Prakriti, stand, having arisen from Om -

Verse 51 (skanda.8.180.51)

ईशभोज्यौ गुणात्मानौ ज्ञात्त्वा विष्णुपितामहौ । तत्सृष्टौ वेदयज्ञाख्यौ मुक्त्वा धर्मनिबन्धनौ

īśabhojyau guṇātmānau jñāttvā viṣṇupitāmahau | tatsṛṣṭau vedayajñākhyau muktvā dharmanibandhanau

the two enjoyed by the Lord, of the nature of the qualities, known as Vishnu and the Grandfather; in his creation, called the Veda and the sacrifice, free from the bondage of dharma,

Verse 52 (skanda.8.180.52)

महामोहौ तमोनिष्ठौ विषयासङ्गसंयुतौ । सत्वपूर्वौ रजोमध्यौ सुखदुःखान्वितौ सदा

mahāmohau tamoniṣṭhau viṣayāsaṅgasaṁyutau | satvapūrvau rajomadhyau sukhaduḥkhānvitau sadā

greatly deluded, grounded in tamas, joined with attachment to sense-objects, sattva-first, rajas-middling, ever accompanied by pleasure and pain,

Verse 53 (skanda.8.180.53)

संसारभ्रमणौ मूढौ सर्वानित्यसमायुतौ । ईश्वरेप्सुर्भवेद्विद्वान् ध्यायोगपरायणः

saṁsārabhramaṇau mūḍhau sarvānityasamāyutau | īśvarepsurbhavedvidvān dhyāyogaparāyaṇaḥ

wandering in worldly existence, deluded, accompanied by all that is impermanent - a wise man should become one who desires the Lord, devoted to the discipline of meditation-yoga.

Verse 54 (skanda.8.180.54)

तस्मात् प्रकृतिरुत्पन्ना तस्मिन्नेव प्रणश्यति । येनासावीश्वरो विन्नो योगेनात्मनि संस्थितः । प्रकृतिस्तं न बध्नाति मुच्यते च भवार्णवात्

tasmāt prakṛtirutpannā tasminneva praṇaśyati | yenāsāvīśvaro vinno yogenātmani saṁsthitaḥ | prakṛtistaṁ na badhnāti mucyate ca bhavārṇavāt

From him Prakriti arose, and into him alone she perishes; by whomever this Ishvara is thus known, established in the Self through yoga - Prakriti binds him not, and he is freed from the ocean of worldly existence.