The Pashupata Yoga (VIII)

Verse 1 (skanda.8.181.1)

सनत्कुमार उवाच । आत्मा सूक्ष्मो मनोबुद्धिरहङ्कारो गुणास्तथा । भूतानीन्द्रियसंघातस्तन्मात्राणि दशानिलाः

sanatkumāra uvāca | ātmā sūkṣmo manobuddhirahaṅkāro guṇāstathā | bhūtānīndriyasaṁghātastanmātrāṇi daśānilāḥ

Sanatkumara said: The Self, subtle, mind, intellect, ego, and the qualities as well, the elements, the aggregate of senses, the ten subtle elements and vital airs -

Verse 2 (skanda.8.181.2)

विभक्ताः क्रमशो देहे विभागेन यथाश्रयम् । स्वप्नजाग्रत्सुषुप्तेषु स्थानेषु त्रिषु सुव्रत

vibhaktāḥ kramaśo dehe vibhāgena yathāśrayam | svapnajāgratsuṣupteṣu sthāneṣu triṣu suvrata

distributed in due order in the body, according to their respective divisions, in the three states of dream, waking, and deep sleep, O virtuous one.

Verse 3 (skanda.8.181.3)

हृदये कर्णिकायान्तु यत् पद्मं सर्वतोमुखम् । वेष्टितं तन्तुभिः सूक्ष्मैस्तदूर्ध्वं सर्वदेहिनाम्

hṛdaye karṇikāyāntu yat padmaṁ sarvatomukham | veṣṭitaṁ tantubhiḥ sūkṣmaistadūrdhvaṁ sarvadehinām

In the heart, in the pericarp, is that lotus facing every direction, wrapped about with subtle filaments, above which, for all embodied beings,

Verse 4 (skanda.8.181.4)

आत्मा तत्र सजीवस्तु समनस्कः प्रतिष्ठितः । तत् सुषुप्तमिति प्राहुः संसिद्धाः शिवयोगिनः

ātmā tatra sajīvastu samanaskaḥ pratiṣṭhitaḥ | tat suṣuptamiti prāhuḥ saṁsiddhāḥ śivayoginaḥ

the Self, together with the jiva, endowed with mind, is established there; that is called "deep sleep" by the accomplished Shiva-yogins.

Verse 5 (skanda.8.181.5)

ज्वालिनी स्तिमिता धूम्रा विद्युन्मेघा विशालिनी । मालिनी शङ्करी चैव सुमैत्री बोधनी तथा

jvālinī stimitā dhūmrā vidyunmeghā viśālinī | mālinī śaṅkarī caiva sumaitrī bodhanī tathā

Jvalini, Stimita, Dhumra, Vidyunmegha, Vishalini, Malini, Shankari, and likewise Sumaitri, Bodhini too -

Verse 6 (skanda.8.181.6)

एता दश महानाड्यो जीवे तस्मिन् प्रतिष्ठिताः । शयानं प्रतिबुद्धं वा यास्ता बिभ्रति देहिनम्

etā daśa mahānāḍyo jīve tasmin pratiṣṭhitāḥ | śayānaṁ pratibuddhaṁ vā yāstā bibhrati dehinam

these ten great channels are established in that jiva; they sustain the embodied being, whether asleep or awake.

Verse 7 (skanda.8.181.7)

शब्दादिविषयेभ्यस्तु आत्मा सर्वगतश्च यः । अग्निवायुसमायुक्तो जीव इत्युच्यते पुनः

śabdādiviṣayebhyastu ātmā sarvagataśca yaḥ | agnivāyusamāyukto jīva ityucyate punaḥ

The Self, which is all-pervading, apart from sound and the other sense-objects, joined with fire and wind, is again called the "jiva."

Verse 8 (skanda.8.181.8)

अहङ्कारो मतो बुद्धिर्भावाश्चेतश्च देहजाः । सह जीवेन तिष्ठन्ति धारयन्तः शरीरिणम्

ahaṅkāro mato buddhirbhāvāścetaśca dehajāḥ | saha jīvena tiṣṭhanti dhārayantaḥ śarīriṇam

Ego, held to be intellect, the mental states, and consciousness, born of the body, abide together with the jiva, sustaining the embodied being.

Verse 9 (skanda.8.181.9)

त एव सहिताः सर्वे जीवश्चैव तु पञ्चमः । कर्णिका तन्तुभिर्व्योम्नि संस्थिता सर्वतोमुखाः

ta eva sahitāḥ sarve jīvaścaiva tu pañcamaḥ | karṇikā tantubhirvyomni saṁsthitā sarvatomukhāḥ

All these together, and the jiva as the fifth, form the pericarp, bound by filaments in the ether, facing every direction.

Verse 10 (skanda.8.181.10)

स्थितो मनसि सूक्ष्मस्तु शीतांशुर्नाम तन्तुकः । चेतः स एव संप्रोक्तः स एव पुरुषः स्मृतः

sthito manasi sūkṣmastu śītāṁśurnāma tantukaḥ | cetaḥ sa eva saṁproktaḥ sa eva puruṣaḥ smṛtaḥ

Subtly established in the mind is a filament called Shitamshu, "cool-rayed"; that itself is called Chetas, consciousness, and that itself is remembered as Purusha.

Verse 11 (skanda.8.181.11)

अहंकारोथ जीवस्तु तन्तुर्भास्करसंभवः । मनः सोमः सुखं ब्रह्मा ज्ञानं धर्मो रतिस्तथा

ahaṁkārotha jīvastu tanturbhāskarasaṁbhavaḥ | manaḥ somaḥ sukhaṁ brahmā jñānaṁ dharmo ratistathā

Ahamkara, then, is the jiva, a filament arisen from the sun; Manas is Soma; happiness is Brahma; knowledge, dharma, and delight likewise -

Verse 12 (skanda.8.181.12)

रसमात्मा महौषध्यः सत्वजो भावविस्तरः । अहंकारो हुताशश्च मृत्युर्दुःखमथामयम्

rasamātmā mahauṣadhyaḥ satvajo bhāvavistaraḥ | ahaṁkāro hutāśaśca mṛtyurduḥkhamathāmayam

Rasa, taste, is the Self, the great herb, the expanse of states born of sattva; Ahamkara is the oblation-fire, death, sorrow, and disease too;

Verse 13 (skanda.8.181.13)

कामरोषौ जरा तृष्णा अधर्मश्चेति तामसाः । विष्णुर्बुद्धिस्तथा कार्यं कारणं भूमिरेव च

kāmaroṣau jarā tṛṣṇā adharmaśceti tāmasāḥ | viṣṇurbuddhistathā kāryaṁ kāraṇaṁ bhūmireva ca

desire and anger, old age, thirst, and unrighteousness are the tamasic states; Vishnu is intellect, and likewise effect, cause, and the earth as well;

Verse 14 (skanda.8.181.14)

ज्ञानं वैराग्यमाकाशं राजसो भावविस्तरः । जीवमध्ये स्थिता सूक्ष्मा विधूमा पावकी शिखा

jñānaṁ vairāgyamākāśaṁ rājaso bhāvavistaraḥ | jīvamadhye sthitā sūkṣmā vidhūmā pāvakī śikhā

knowledge, dispassion, and space are the expanse of rajasic states; in the midst of the jiva stands a subtle, smokeless flame of fire.

Verse 15 (skanda.8.181.15)

अमृतं सर्वभूतानां गतिश्चैव हि सा परा । मध्ये तस्याः स्थितं सौम्यममृतं शशिमण्डलम्

amṛtaṁ sarvabhūtānāṁ gatiścaiva hi sā parā | madhye tasyāḥ sthitaṁ saumyamamṛtaṁ śaśimaṇḍalam

That is the nectar of all beings, and it is indeed their supreme goal; in its midst stands the gentle, nectarous orb of the moon.

Verse 16 (skanda.8.181.16)

मध्ये तस्याग्निसंकाशो जीव ईशः प्रदृश्यते । सरसा लोहिता मुख्या प्रीता रसवती तथा

madhye tasyāgnisaṁkāśo jīva īśaḥ pradṛśyate | sarasā lohitā mukhyā prītā rasavatī tathā

In the midst of that, resembling fire, the jiva-lord is seen; Sarasa, Lohita, Mukhya, Prita, and likewise Rasavati,

Verse 17 (skanda.8.181.17)

विधूमा चामृता चैव निकुण्ठा बहुविस्तरा । एताः सूक्ष्मतरा नाड्यः संभिद्य दशपावकम् । तर्पयन्ति सदा सोमं भूताधारं पयोमृतम्

vidhūmā cāmṛtā caiva nikuṇṭhā bahuvistarā | etāḥ sūkṣmatarā nāḍyaḥ saṁbhidya daśapāvakam | tarpayanti sadā somaṁ bhūtādhāraṁ payomṛtam

Vidhuma, and Amrita too, Nikuntha, and Bahuvistara - these are subtler channels still, which, having pierced through the tenfold fire,

Verse 18 (skanda.8.181.18)

स ताभिस्तर्पितः सोमः सर्वान्नरसवीर्यतः । संछादयति वृद्धस्तां जीवमध्यगतां शिखाम्

sa tābhistarpitaḥ somaḥ sarvānnarasavīryataḥ | saṁchādayati vṛddhastāṁ jīvamadhyagatāṁ śikhām

ever nourish the Soma, the support of beings, the nectarous fluid. That Soma, thus nourished by them, from the essence, taste, and vigor of all things,

Verse 19 (skanda.8.181.19)

तदेवामृतमाख्यातमीश्वरास्पदमुत्तम् । रसो यदा हि सोमस्य शिखया कर्षितोधिकम्

tadevāmṛtamākhyātamīśvarāspadamuttam | raso yadā hi somasya śikhayā karṣitodhikam

grown, envelops that flame situated in the midst of the jiva. That very thing is declared to be the nectar, the supreme seat of Ishvara;

Verse 20 (skanda.8.181.20)

जागर्त्येष तदा जन्तुः सर्वयोनिसमुद्भवः । यामृतेत्यपरा नाडी सा तु स्वप्ने प्रतिष्ठिता

jāgartyeṣa tadā jantuḥ sarvayonisamudbhavaḥ | yāmṛtetyaparā nāḍī sā tu svapne pratiṣṭhitā

when the fluid of Soma is drawn upward more by that flame, then this creature, arisen from every womb, awakens; and that other channel called Amrita is established in dream.

Verse 21 (skanda.8.181.21)

यदासौ सोममापीति सुप्त इत्युच्यते तदा । उभावेतौ मुनिर्जित्वा स्वप्नजागरणाश्रयौ

yadāsau somamāpīti supta ityucyate tadā | ubhāvetau munirjitvā svapnajāgaraṇāśrayau

When this being drinks the Soma, then it is said to be "asleep"; the sage who has conquered both of these, the resorts of dream and waking,

Verse 22 (skanda.8.181.22)

अजाग्रन्नस्वपँश्चैव ध्यानयोगेन चिन्तयेत् । ममत्वाद्याश्च ये भावा मनसश्चैव याः घृणा

ajāgrannasvapa~ścaiva dhyānayogena cintayet | mamatvādyāśca ye bhāvā manasaścaiva yāḥ ghṛṇā

should reflect, through the discipline of meditation, neither wakeful nor asleep, upon the states such as possessiveness, and whatever aversion belongs to the mind -

Verse 23 (skanda.8.181.23)

न बुद्धेर्यच्च वैराग्यं तेन बुध्यन्ति योगिनः । मन्यते यन्मनः किञ्चिद् बुद्धिर्यच्च विकल्पयेत्

na buddheryacca vairāgyaṁ tena budhyanti yoginaḥ | manyate yanmanaḥ kiñcid buddhiryacca vikalpayet

and whatever is not of the intellect, that dispassion - by that the yogins awaken. Whatever the mind conceives, or the intellect posits as an alternative,

Verse 24 (skanda.8.181.24)

यद्वा कुर्यादहङ्कारस्तज्ज्ञानात् सर्वमुत्सृजेत् । निष्क्रियस्य कुतः कर्म तद्विना बन्धनं कुतः

yadvā kuryādahaṅkārastajjñānāt sarvamutsṛjet | niṣkriyasya kutaḥ karma tadvinā bandhanaṁ kutaḥ

or whatever the ego might do - all this one should relinquish through that very knowledge. For one free of action, whence would there be deed? And without that, whence bondage?

Verse 25 (skanda.8.181.25)

कर्मबन्धविहीनस्तु संशुद्धो बद्ध्यते कथम् । य इमान् विषयान् केचिन्न विद्युः सोमसंभवान्

karmabandhavihīnastu saṁśuddho baddhyate katham | ya imān viṣayān kecinna vidyuḥ somasaṁbhavān

Free of the bondage of action, wholly purified, how could he be bound? Those who do not know these sense-objects, arisen from Soma -

Verse 26 (skanda.8.181.26)

भोक्ता वह्निः स्मृतस्तेषां तज्ज्ञाता केन बद्ध्यते । इति ज्ञात्वा त्यजेच्चिन्तां भवेद्योगपरः सदा

bhoktā vahniḥ smṛtasteṣāṁ tajjñātā kena baddhyate | iti jñātvā tyajeccintāṁ bhavedyogaparaḥ sadā

their experiencer is remembered to be fire; by what could the knower of that be bound? Knowing this, one should give up anxious thought, and remain ever devoted to yoga.

Verse 27 (skanda.8.181.27)

वह्वेर्यदौष्ण्यं तत्पापं तेजोधर्म उदाहृतः । प्रकृतिर्या स जीवस्तु या शिखा स महेश्वरः

vahveryadauṣṇyaṁ tatpāpaṁ tejodharma udāhṛtaḥ | prakṛtiryā sa jīvastu yā śikhā sa maheśvaraḥ

Whatever heat belongs to fire, that is the impurity; splendor is called its true nature; that which is Prakriti is the jiva, and that which is the flame is Maheshvara.

Verse 28 (skanda.8.181.28)

यो दहेत् तेजसा वह्निं न च तेन विदह्यते । अतीता प्रकृतिस्तेन वित्तस्तेन महेश्वरः

yo dahet tejasā vahniṁ na ca tena vidahyate | atītā prakṛtistena vittastena maheśvaraḥ

He who, by his own splendor, burns up the fire, and is not himself burned by it - by him Prakriti is transcended; by him Maheshvara is known.

Verse 29 (skanda.8.181.29)

कर्मबन्धो ह्ययं लोको निष्कर्मा बद्ध्यते कथम । निर्ममा योगविदुषः शंकरव्रतमास्थिताः

karmabandho hyayaṁ loko niṣkarmā baddhyate kathama | nirmamā yogaviduṣaḥ śaṁkaravratamāsthitāḥ

This world is bound by action; how could one free of action be bound? Those free of possessiveness, versed in yoga, established in Shankara's vow,

Verse 30 (skanda.8.181.30)

गच्छन्ति स्वतनुं त्यक्त्वा हित्वा मायां परं पदम् । इदमन्यत् परं ज्ञानमस्मात् सूक्ष्मतरं पुनः

gacchanti svatanuṁ tyaktvā hitvā māyāṁ paraṁ padam | idamanyat paraṁ jñānamasmāt sūkṣmataraṁ punaḥ

go, having relinquished their own bodies, having abandoned Maya, to the supreme state. This is another, supreme knowledge, subtler still than this,

Verse 31 (skanda.8.181.31)

प्रवक्ष्यामि तव व्यास भक्तस्त्वमसि शङ्करे । योगिनोन्ये न जानन्ति यद् गुह्यं परमाद्भुतम्

pravakṣyāmi tava vyāsa bhaktastvamasi śaṅkare | yoginonye na jānanti yad guhyaṁ paramādbhutam

which I shall further declare to you, Vyasa, for you are a devotee of Shankara; other yogins do not know this most secret, wondrous thing,

Verse 32 (skanda.8.181.32)

मुक्त्वा पाशुपतान् सिद्धान् यन्न भूतेषु विद्यते । मनो बुद्धिरहङ्कार इन्द्रियाणि गुणत्रयम्

muktvā pāśupatān siddhān yanna bhūteṣu vidyate | mano buddhirahaṅkāra indriyāṇi guṇatrayam

which, apart from the accomplished Pashupatas, exists in no other beings: mind, intellect, ego, the senses, and the three qualities -

Verse 33 (skanda.8.181.33)

न स्पृशन्ति तदात्मानं विकारास्तस्य ते बहिः । सर्वत्र दृश्यते सोथ न च सर्वैः प्रदृश्यते । स एवं दृस्यते ध्यानान्नान्योपायात् कथञ्चन

na spṛśanti tadātmānaṁ vikārāstasya te bahiḥ | sarvatra dṛśyate sotha na ca sarvaiḥ pradṛśyate | sa evaṁ dṛsyate dhyānānnānyopāyāt kathañcana

their transformations do not touch that Self; they remain external to it. It is seen everywhere, and yet it is not seen by all;

Verse 34 (skanda.8.181.34)

सर्वभावगुणातीतं सुचिन्त्यं परमेश्वरम् । ज्ञानेन ये प्रपश्यन्ति योगिनस्ते परे स्मृताः

sarvabhāvaguṇātītaṁ sucintyaṁ parameśvaram | jñānena ye prapaśyanti yoginaste pare smṛtāḥ

it is seen thus only through meditation, by no other means at all. Those who, through knowledge, behold that Supreme Lord, transcending all states and qualities, worthy of true contemplation - those yogins are remembered as the supreme ones.

Verse 35 (skanda.8.181.35)

छायैषा दृश्यते या तु चक्षुर्विषयमाश्रिता । स जीवः कीर्तितो व्यास स्थितिहेतुः शरीरिणाम्

chāyaiṣā dṛśyate yā tu cakṣurviṣayamāśritā | sa jīvaḥ kīrtito vyāsa sthitihetuḥ śarīriṇām

This shadow that is seen, resting upon the object of sight - that, O Vyasa, is declared to be the jiva, the cause of the embodied being's continuance.

Verse 36 (skanda.8.181.36)

तत्रास्ते स परो ह्यात्मा सूक्ष्मो मध्यगतोव्ययः महानागः स्मृतो नाम्ना वायुराकाशगोचरः

tatrāste sa paro hyātmā sūkṣmo madhyagatovyayaḥ mahānāgaḥ smṛto nāmnā vāyurākāśagocaraḥ

There abides that supreme, subtle, imperishable Self, in the middle; it is remembered by the name "Mahanaga," the great serpent, the wind that moves through the ether.

Verse 37 (skanda.8.181.37)

आकाशे कर्णिकायां च नाड्यां जीवे च संस्थितः । गान्धारी विजया चैव सञ्ज्ञया तलवर्तिनी

ākāśe karṇikāyāṁ ca nāḍyāṁ jīve ca saṁsthitaḥ | gāndhārī vijayā caiva sañjñayā talavartinī

It is established in the ether, in the pericarp, in the channel, and in the jiva; Gandhari and Vijaya, and, by that name, Talavartini -

Verse 38 (skanda.8.181.38)

नाग एतासु नाडीषु वायुः संपरिवर्तते । सा जया विजया या च द्वे ते प्राणवहे स्मृते

nāga etāsu nāḍīṣu vāyuḥ saṁparivartate | sā jayā vijayā yā ca dve te prāṇavahe smṛte

the serpent, that is, the wind, circulates through these channels; those two, Jaya and Vijaya, are remembered as the carriers of Prana.

Verse 39 (skanda.8.181.39)

अपाने तलगान्धार्यौ नाड्यौ नागेन संयुते । योगादपानमनसोर्नागेन समुदीरिताः

apāne talagāndhāryau nāḍyau nāgena saṁyute | yogādapānamanasornāgena samudīritāḥ

In Apana, the two channels Tala and Gandhari are joined with the Naga; through the union of Apana and the mind, they are impelled by that Naga.

Verse 40 (skanda.8.181.40)

स प्राणो बहिरन्तश्च तर्पयन् हव्यवाहनम् । वृद्धं संधारयेद् देहमायुषा च बलेन च

sa prāṇo bahirantaśca tarpayan havyavāhanam | vṛddhaṁ saṁdhārayed dehamāyuṣā ca balena ca

That Prana, both without and within, nourishing the oblation-fire, sustains the aging body with lifespan and with strength.

Verse 41 (skanda.8.181.41)

नाडी त्वन्या सुषुम्णेति सोमवह्निमनःस्थिता । सास्मिन् सधातुके देहे कूर्मारे चानिले स्थिता

nāḍī tvanyā suṣumṇeti somavahnimanaḥsthitā | sāsmin sadhātuke dehe kūrmāre cānile sthitā

Another channel, Sushumna, is situated at Soma, fire, and mind; it, in this body composed of the bodily elements, is stationed at Kurmara and in the vital wind.

Verse 42 (skanda.8.181.42)

गुल्फे करतले सक्ता निकुञ्चा सप्रसारिणी । समानव्यानसंयुक्ता रक्तमांसे हि तर्पयेत्

gulphe karatale saktā nikuñcā saprasāriṇī | samānavyānasaṁyuktā raktamāṁse hi tarpayet

Fastened at the ankle and the palm, curved and outstretched, joined with Samana and Vyana, it nourishes the blood and flesh.

Verse 43 (skanda.8.181.43)

उदानो योपरो वायुर्यञ्ज कूर्मार उच्यते । नाड्यां नाभिनिबद्धायां तुलायां तौ प्रतिष्ठितौ

udāno yoparo vāyuryañja kūrmāra ucyate | nāḍyāṁ nābhinibaddhāyāṁ tulāyāṁ tau pratiṣṭhitau

The wind that is above, called Udana - by that, "Kurmara" is meant; both are established on the balance-beam, in the channel bound to the navel.

Verse 44 (skanda.8.181.44)

अध एकश्चरेन्नाड्या वायुरन्यस्तदूर्ध्वगः । अधःस्थः पादसंबद्ध ऊर्ध्वगः शिरसि स्थितः

adha ekaścarennāḍyā vāyuranyastadūrdhvagaḥ | adhaḥsthaḥ pādasaṁbaddha ūrdhvagaḥ śirasi sthitaḥ

One wind moves below, through a channel; the other moves upward from there; the one below is bound to the foot, the one moving upward is situated in the head.

Verse 45 (skanda.8.181.45)

यो वायुर्देवदत्ताख्यः कृतको योपरोनिलः । वह्निसोमनिबद्धौ तौ प्राणहेतू महाबलौ

yo vāyurdevadattākhyaḥ kṛtako yoparonilaḥ | vahnisomanibaddhau tau prāṇahetū mahābalau

The wind called Devadatta, and the wind above called Kritaka - these two, bound to fire and Soma, are the mighty causes of Prana;

Verse 46 (skanda.8.181.46)

एको विवर्द्धयत्यग्निमन्यः सोमञ्च तर्पयेत् । देवदत्तमहानागकृतकूर्मधनञ्जयाः

eko vivarddhayatyagnimanyaḥ somañca tarpayet | devadattamahānāgakṛtakūrmadhanañjayāḥ

one increases the fire, the other nourishes the Soma. Devadatta, Mahanaga, Kritaka, Kurma, and Dhananjaya -

Verse 47 (skanda.8.181.47)

प्राणास्ते पञ्च विख्याता वह्नयो याजिनः । हुतमेषु यदिष्टं वा सोमं तदुपतिष्ठति

prāṇāste pañca vikhyātā vahnayo yājinaḥ | hutameṣu yadiṣṭaṁ vā somaṁ tadupatiṣṭhati

these are the five renowned Pranas, the sacrificers of the fires; whatever is offered into them, or desired, that reaches the Soma.

Verse 48 (skanda.8.181.48)

सोमं विशन्ति यज्वानो न तेषां मुक्तिलक्षणम् । दीप्तिरग्नेः स्मृता या तु ओषधिभ्यश्च यद्रसम्

somaṁ viśanti yajvāno na teṣāṁ muktilakṣaṇam | dīptiragneḥ smṛtā yā tu oṣadhibhyaśca yadrasam

Sacrificers enter into Soma through these rites, yet theirs is not the mark of liberation. The radiance that is remembered as belonging to fire, and that essence which comes from herbs,

Verse 49 (skanda.8.181.49)

तर्पणं यच्च सोमस्य कर्णिकायां तदास्थितम् । नेत्रेषु दृश्यते योयं ज्योतिः छायाप्रकाशकः

tarpaṇaṁ yacca somasya karṇikāyāṁ tadāsthitam | netreṣu dṛśyate yoyaṁ jyotiḥ chāyāprakāśakaḥ

and that nourishment which belongs to Soma - these are situated in the pericarp; that light which is seen in the eyes, the illuminator of shadow-images,

Verse 50 (skanda.8.181.50)

स जीवः सर्वसत्वानामात्मा तत्र समास्थितः । ज्योतिषोन्तर्गतः सूक्ष्मस्तद्धर्मं परमं स्मृतम्

sa jīvaḥ sarvasatvānāmātmā tatra samāsthitaḥ | jyotiṣontargataḥ sūkṣmastaddharmaṁ paramaṁ smṛtam

that is the jiva of all beings, the Self, established there; subtle, dwelling within the light, its supreme nature is thus declared.

Verse 51 (skanda.8.181.51)

तच्चामृतं समाख्यातं ज्ञानलभ्यं तदुच्यते । तस्मात् परतरा नास्ति ज्ञानविज्ञानयोर्गतिः

taccāmṛtaṁ samākhyātaṁ jñānalabhyaṁ taducyate | tasmāt paratarā nāsti jñānavijñānayorgatiḥ

That itself is proclaimed to be the nectar, said to be attainable through knowledge; beyond that there is no further goal, of either knowledge or discernment.

Verse 52 (skanda.8.181.52)

ज्ञात्वैवं सन्त्यजेन्मोहं गुणत्रयविकारजम् । अभिन्नस्यात्मनस्तस्य षड्विंशस्येश्वरस्य

jñātvaivaṁ santyajenmohaṁ guṇatrayavikārajam | abhinnasyātmanastasya ṣaḍviṁśasyeśvarasya

Knowing this, one should abandon the delusion born of the transformation of the three qualities; of that undivided Self, of that Twenty-Sixth, the Lord -

Verse 53 (skanda.8.181.53)

भेदं भगवतः कुर्यात् कोन्यो योगविशारदः । निरञ्जनं निर्विकल्पं प्रभुं तं न विकल्पयेत्

bhedaṁ bhagavataḥ kuryāt konyo yogaviśāradaḥ | nirañjanaṁ nirvikalpaṁ prabhuṁ taṁ na vikalpayet

what other skilled yogin could make a distinction regarding the Lord? One should not conceive of that stainless, undifferentiated Lord in terms of alternatives.

Verse 54 (skanda.8.181.54)

विमोहास्त्यक्तसंसर्गाः क्रियाकार्यविवर्जिताः । तं विशन्ति महेशानमीश्वरव्रतचारिणः

vimohāstyaktasaṁsargāḥ kriyākāryavivarjitāḥ | taṁ viśanti maheśānamīśvaravratacāriṇaḥ

Free of delusion, having abandoned all contact with worldly things, free of action and its effects, those who observe the vow of the Lord enter into that Maheshana.

Verse 55 (skanda.8.181.55)

इतीदं योगमाख्यातं व्यास माहेश्वरं तव । सम्यगीश्वरसन्धानं यदन्यत्र न विद्यते

itīdaṁ yogamākhyātaṁ vyāsa māheśvaraṁ tava | samyagīśvarasandhānaṁ yadanyatra na vidyate

Thus has this Maheshvara yoga been declared to you, Vyasa - the perfect union with the Lord, which exists nowhere else.

Verse 56 (skanda.8.181.56)

सन्देहो यत्र ते विप्र प्रष्टव्यं यच्च मन्यसे । तद् ब्रह्मन् परिपृच्छाशु नावक्तव्यं तवास्ति मे

sandeho yatra te vipra praṣṭavyaṁ yacca manyase | tad brahman paripṛcchāśu nāvaktavyaṁ tavāsti me

Whatever doubt remains in you, brahmin, whatever you deem worth asking, ask it quickly, O brahmin; there is nothing that should not be told to you by me.