The Pashupata Yoga (IX)

Verse 1 (skanda.8.182.1)

व्यास उवाच । भगवन् सर्वयोगीश सर्वामरनमस्कृत । अहो ज्ञानं त्वयाख्यातमज्ञानविनिवर्तनम्

vyāsa uvāca | bhagavan sarvayogīśa sarvāmaranamaskṛta | aho jñānaṁ tvayākhyātamajñānavinivartanam

Vyasa said: O Lord, master of all yoga, honored by all the immortals - ah, the knowledge you have declared, which dispels ignorance!

Verse 2 (skanda.8.182.2)

अद्याहं गतसन्देहो महादेवं परं प्रति । शङ्करात् प्रकृतिर्जाता ब्रह्मविष्णू तदात्मकौ

adyāhaṁ gatasandeho mahādevaṁ paraṁ prati | śaṅkarāt prakṛtirjātā brahmaviṣṇū tadātmakau

Today I am free of doubt concerning the supreme Mahadeva; from Shankara, Prakriti arose, and Brahma and Vishnu, of her very nature.

Verse 3 (skanda.8.182.3)

ज्ञात्वा षडविंशमीशानं मुच्यते बन्धनादिति । सर्वयोगपथात् पूर्वमुक्त्वा सकलसंहिताम्

jñātvā ṣaḍaviṁśamīśānaṁ mucyate bandhanāditi | sarvayogapathāt pūrvamuktvā sakalasaṁhitām

Knowing this Ishana, the Twenty-Sixth, one is freed from bondage - thus, before speaking of the whole path of all yoga, having declared the complete compendium,

Verse 4 (skanda.8.182.4)

निष्कलं सकलं ज्ञानं कोन्य एवं प्रभाषते । श्रवणादस्य विप्रेन्द्र देहं मुक्तमबोधिषम्

niṣkalaṁ sakalaṁ jñānaṁ konya evaṁ prabhāṣate | śravaṇādasya viprendra dehaṁ muktamabodhiṣam

the formless and the formed knowledge - who else could declare it thus? By merely hearing this, O best of brahmins, I feel my body already liberated, awakened.

Verse 5 (skanda.8.182.5)

त्वत्प्रसादादहं तात प्राप्तज्ञानो गताशुभः । विसन्देहो भवं शान्तः प्रष्टव्यं किञ्चिदस्ति मे

tvatprasādādahaṁ tāta prāptajñāno gatāśubhaḥ | visandeho bhavaṁ śāntaḥ praṣṭavyaṁ kiñcidasti me

By your grace, father, I have attained knowledge, my inauspiciousness gone; free of doubt, at peace regarding existence - yet something remains for me to ask.

Verse 6 (skanda.8.182.6)

तत्त्वां विज्ञापयामीदं निष्ठामाख्यातुमर्हसि । एवं विज्ञानसंपन्नः प्राप्तयोगो मुनिर्मुने

tattvāṁ vijñāpayāmīdaṁ niṣṭhāmākhyātumarhasi | evaṁ vijñānasaṁpannaḥ prāptayogo munirmune

This I now put to you; you should declare its culmination. Thus, endowed with this understanding, the sage who has attained yoga, O sage -

Verse 7 (skanda.8.182.7)

विनाक्लेशं तनुं त्यक्त्वा योगी योगबलान्वितः । कथमाप्नोति तद् ब्रह्म निष्कलं परमेश्वरम्

vinākleśaṁ tanuṁ tyaktvā yogī yogabalānvitaḥ | kathamāpnoti tad brahma niṣkalaṁ parameśvaram

without affliction, having relinquished the body, the yogin, endowed with the power of yoga - how does he attain that Brahman, the formless, Supreme Lord?

Verse 8 (skanda.8.182.8)

ईश्वराधानसंप्राप्तेरुपायं मोक्षलम्भनम् । कथयस्व मुनिश्रेष्ठ प्रष्टव्यं नान्यदस्ति मे

īśvarādhānasaṁprāpterupāyaṁ mokṣalambhanam | kathayasva muniśreṣṭha praṣṭavyaṁ nānyadasti me

Tell me, best of sages, the means to the attainment of union with the Lord, the winning of liberation; there is nothing else for me to ask.

Verse 9 (skanda.8.182.9)

एवमुक्तः स शिष्येण व्यासेन सुमहात्मना । कथयामास विप्रेन्द्रः शिवसिद्धान्तनिश्चयम्

evamuktaḥ sa śiṣyeṇa vyāsena sumahātmanā | kathayāmāsa viprendraḥ śivasiddhāntaniścayam

Thus addressed by his disciple, the great-souled Vyasa, that best of brahmins declared the settled doctrine of Shiva.

Verse 10 (skanda.8.182.10)

सनत्कुमार उवाच । शृणु व्यास परं ज्ञानमीश्वराधानकारणम् । स्वेच्छया येन मुच्यन्ते योगिनो ज्ञानतत्पराः

sanatkumāra uvāca | śṛṇu vyāsa paraṁ jñānamīśvarādhānakāraṇam | svecchayā yena mucyante yogino jñānatatparāḥ

Sanatkumara said: Listen, Vyasa, to this supreme knowledge, the cause of union with the Lord, by which yogins devoted to knowledge are freed at will.

Verse 11 (skanda.8.182.11)

त्रिधोत्क्रान्तिमिमां ज्ञात्वा मुहुरभ्यस्य चैव हि । स्वदेहं रिपुवत् त्वक्त्वा षड्विंशे लयमाप्नुयात्

tridhotkrāntimimāṁ jñātvā muhurabhyasya caiva hi | svadehaṁ ripuvat tvaktvā ṣaḍviṁśe layamāpnuyāt

Knowing this threefold departure, and practicing it again and again, having relinquished one's own body as if it were an enemy, one attains absorption in the Twenty-Sixth.

Verse 12 (skanda.8.182.12)

या नाड्यो वाय्ववष्टब्धाः संवरन्ति शरीरिणम् । शतं तासां शतानां तु कर्णिकामध्यमाश्रितम्

yā nāḍyo vāyvavaṣṭabdhāḥ saṁvaranti śarīriṇam | śataṁ tāsāṁ śatānāṁ tu karṇikāmadhyamāśritam

The channels, sustained by the wind, which enclose the embodied being - a hundred times a hundred of them are rooted in the middle of the pericarp;

Verse 13 (skanda.8.182.13)

तमाश्रित्या स्थिता नाड्यो नाभ्यां पादेष्वधोगताः । शिरोबद्धाः स्मृता भूयस्ता एव करमास्थिताः

tamāśrityā sthitā nāḍyo nābhyāṁ pādeṣvadhogatāḥ | śirobaddhāḥ smṛtā bhūyastā eva karamāsthitāḥ

resting upon that, the channels stand, going downward to the navel and the feet; and again, others, said to be bound to the head, rest upon the hands as well;

Verse 14 (skanda.8.182.14)

करमाश्रित्य ता भूयः कर्णिकां पुनराश्रिताः । द्विसप्ततिसहस्राणि नाडोनामपरा मुने

karamāśritya tā bhūyaḥ karṇikāṁ punarāśritāḥ | dvisaptatisahasrāṇi nāḍonāmaparā mune

resting upon the hands, they again rest upon the pericarp; there are, besides, seventy-two thousand other channels, O sage.

Verse 15 (skanda.8.182.15)

तासामेकैकशो भेदाः सूक्ष्मसूक्ष्मतराः स्मृताः । तासु सञ्चरते प्राणः कर्णिकाव्योमसंभवः

tāsāmekaikaśo bhedāḥ sūkṣmasūkṣmatarāḥ smṛtāḥ | tāsu sañcarate prāṇaḥ karṇikāvyomasaṁbhavaḥ

Of these, one by one, the divisions are remembered as subtler and subtler still; through them circulates the breath, arisen from the ether of the pericarp.

Verse 16 (skanda.8.182.16)

तत्रात्मा सूक्ष्मसंलक्ष्यः प्रागुक्तस्तिष्ठति द्विज । या प्रभा दुर्दृशा तस्य तां भजेद् योगविन्मुनिः

tatrātmā sūkṣmasaṁlakṣyaḥ prāguktastiṣṭhati dvija | yā prabhā durdṛśā tasya tāṁ bhajed yogavinmuniḥ

There the Self, subtle, discernible, as previously described, abides, O twice-born; that radiance of his, hard to perceive - the sage who knows yoga should resort to it.

Verse 17 (skanda.8.182.17)

तत्तेजः सर्वनाडीषु विभक्तं सर्वदेहिनाम् । तेन नाड्यो बहिः स्पर्शान्मनः कुर्वन्ति विस्तृतम्

tattejaḥ sarvanāḍīṣu vibhaktaṁ sarvadehinām | tena nāḍyo bahiḥ sparśānmanaḥ kurvanti vistṛtam

That splendor, distributed among all the channels of all embodied beings - by it the channels, through outward contact, expand the mind.

Verse 18 (skanda.8.182.18)

तत्तेजश्चक्षुषा हृत्वा सर्वनाडीसमाश्रितम् । मन एकगतं कुर्यात् तच्चात्मनि नियोजयेत्

tattejaścakṣuṣā hṛtvā sarvanāḍīsamāśritam | mana ekagataṁ kuryāt taccātmani niyojayet

Having withdrawn that splendor through the eye, resting in all the channels, one should make the mind one-pointed, and join it to the Self.

Verse 19 (skanda.8.182.19)

वायुर्धनञ्जयो नाम्ना यो हृदि स्फुरते सदा । त्रीणि तस्य मुखान्याहुः शिरो नाभि र्हृदेव च

vāyurdhanañjayo nāmnā yo hṛdi sphurate sadā | trīṇi tasya mukhānyāhuḥ śiro nābhi rhṛdeva ca

The wind called Dhananjaya, which ever throbs in the heart - three mouths of it are declared: the head, the navel, and the heart itself.

Verse 20 (skanda.8.182.20)

येन्ये प्राणा नवाख्याता वायवः कीर्तिता मया । धनञ्जयस्य सर्वे ते वशगास्तन्निबन्धनाः

yenye prāṇā navākhyātā vāyavaḥ kīrtitā mayā | dhanañjayasya sarve te vaśagāstannibandhanāḥ

The other nine winds, called Prana, declared by me - all of them are subject to Dhananjaya, bound up with it.

Verse 21 (skanda.8.182.21)

तद्वशादुत्क्रमन्त्येते तस्मिँतिष्ठन्ति संस्थिताः । नाभीबन्धनमासाद्य नाडीनां वक्त्रमास्थितम्

tadvaśādutkramantyete tasmi~tiṣṭhanti saṁsthitāḥ | nābhībandhanamāsādya nāḍīnāṁ vaktramāsthitam

By its command, these ascend; established in it, they abide; having reached the binding-point of the navel, they rest at the mouth of the channels.

Verse 22 (skanda.8.182.22)

द्वितीयं कर्णिकायान्तु तृतीयं तालुसंस्थितम् । क्षुरिका परशुः शूलं त्रिविधोत्क्रान्तिरुच्यते

dvitīyaṁ karṇikāyāntu tṛtīyaṁ tālusaṁsthitam | kṣurikā paraśuḥ śūlaṁ trividhotkrāntirucyate

The second departure is at the pericarp, the third stationed at the palate; the dagger, the axe, and the spear - these are called the threefold departure.

Verse 23 (skanda.8.182.23)

शूलं हृदि क्षुरं नाभ्यां तालौ परशुरास्थितः । तालुके हृदि वा बद्ध त्रयं नाभ्यां प्रतिष्ठितम्

śūlaṁ hṛdi kṣuraṁ nābhyāṁ tālau paraśurāsthitaḥ | tāluke hṛdi vā baddha trayaṁ nābhyāṁ pratiṣṭhitam

The spear is at the heart, the dagger at the navel, the axe stationed at the palate; whether bound at the palate or the heart, the triad is established at the navel.

Verse 24 (skanda.8.182.24)

तालौ वियोजितं सर्वं प्राणमेव विमुञ्चति । आक्षिप्तं त्रितयं नाभ्यां कर्णिकायां वियोजितम्

tālau viyojitaṁ sarvaṁ prāṇameva vimuñcati | ākṣiptaṁ tritayaṁ nābhyāṁ karṇikāyāṁ viyojitam

Severed at the palate, all of it releases the very breath; drawn up, the triad, disjoined at the navel, disjoined at the pericarp,

Verse 25 (skanda.8.182.25)

स्थितम् आत्मनि संयोज्य विक्षिपेदूर्ध्वतो मनः । प्रयोगादस्य विप्रेन्द्र मुच्यते तत्क्षणान्मुनिः

sthitam ātmani saṁyojya vikṣipedūrdhvato manaḥ | prayogādasya viprendra mucyate tatkṣaṇānmuniḥ

having joined that which is thus stationed to the Self, one should cast the mind upward; by the practice of this, O best of brahmins, the sage is liberated in that very instant.

Verse 26 (skanda.8.182.26)

स्वच्छन्दतनुसंत्याग एष ते परिकीर्तितः । धर्माधर्मनिबद्धैस्तु कर्मभिः प्रागनुष्ठितैः

svacchandatanusaṁtyāga eṣa te parikīrtitaḥ | dharmādharmanibaddhaistu karmabhiḥ prāganuṣṭhitaiḥ

This is declared to you as the voluntary relinquishment of the body; but for one bound by deeds previously performed, tied to dharma and adharma,

Verse 27 (skanda.8.182.27)

यथा जीवो न बद्ध्येत योगिनस्तदिदं शृणु । बाह्यःशरीरजश्चैव मृत्युर्द्विविध उच्यते

yathā jīvo na baddhyeta yoginastadidaṁ śṛṇu | bāhyaḥśarīrajaścaiva mṛtyurdvividha ucyate

how the jiva is not bound - hear this, of the yogin. Death is said to be twofold: external, and that born in the body itself.

Verse 28 (skanda.8.182.28)

विषशस्त्राग्नियोगैस्तु सर्पदंष्ट्रिमरुज्जलैः । बाह्यो मृत्युरिति ख्यातः शारीरं तु निबोध मे

viṣaśastrāgniyogaistu sarpadaṁṣṭrimarujjalaiḥ | bāhyo mṛtyuriti khyātaḥ śārīraṁ tu nibodha me

Through poison, weapons, fire, and their application, through serpents, tusked beasts, disease, and water - that is known as external death; but hear from me of the bodily kind.

Verse 29 (skanda.8.182.29)

रोगजः कालजो वापि मृत्युराभ्यन्तरो भवेत् । कालजो जरया प्रोक्तो रोगजो व्यधिसंक्षयात्

rogajaḥ kālajo vāpi mṛtyurābhyantaro bhavet | kālajo jarayā prokto rogajo vyadhisaṁkṣayāt

Death, internal, may be born of disease or born of time; that born of time is called old age; that born of disease is from the wasting of illness.

Verse 30 (skanda.8.182.30)

दुर्लभो मृत्युरन्योयं योगसंधानजो मुने । योगोपायकृतो यश्च यश्च कालक्षयागतः

durlabho mṛtyuranyoyaṁ yogasaṁdhānajo mune | yogopāyakṛto yaśca yaśca kālakṣayāgataḥ

There is another death, hard to attain, born of the union of yoga, O sage - that brought about by the means of yoga, and that which comes from the exhaustion of time.

Verse 31 (skanda.8.182.31)

तयोर्भेदविकारे तु शृणु व्यास समासतः । कालक्षयाद् भवत्येको द्वितीयो मनसेप्सितः

tayorbhedavikāre tu śṛṇu vyāsa samāsataḥ | kālakṣayād bhavatyeko dvitīyo manasepsitaḥ

Of the distinction and transformation between these two, hear, Vyasa, in brief: one occurs from the exhaustion of time; the second is desired in the mind.

Verse 32 (skanda.8.182.32)

योयमाघोषजः शब्दः श्रूयते श्रोत्रसन्धितः । स पूर्वं लीयते कूर्मे तेन वह्निस्त्यजेत् प्रभाम्

yoyamāghoṣajaḥ śabdaḥ śrūyate śrotrasandhitaḥ | sa pūrvaṁ līyate kūrme tena vahnistyajet prabhām

That sound born of a loud noise, which is heard, joined to the ear - it first dissolves into the Kurma breath; by that, the fire abandons its radiance.

Verse 33 (skanda.8.182.33)

निष्प्रभः स ततो वह्निः शब्दयोगाद्वियुज्यते । शब्दस्पर्शगुणातीतो रूपयोगं विमुञ्चति

niṣprabhaḥ sa tato vahniḥ śabdayogādviyujyate | śabdasparśaguṇātīto rūpayogaṁ vimuñcati

That fire, thus without radiance, is then disjoined from its connection to sound; transcending the qualities of sound and touch, it relinquishes its connection to form.

Verse 34 (skanda.8.182.34)

एवमग्नौ प्रणष्टे तु सर्व एवानिलास्ततः । एकतो योगमिच्छन्तो मर्माणि विनिकृन्तते

evamagnau praṇaṣṭe tu sarva evānilāstataḥ | ekato yogamicchanto marmāṇi vinikṛntate

Thus, when the fire has perished, then all the winds, together, seeking union in one, sever the vital points.

Verse 35 (skanda.8.182.35)

कूर्मारो देवदत्तश्च कृकरो नाग एव च । उदानेनाशु संयुज्य कर्णिकायां विशन्ति हि

kūrmāro devadattaśca kṛkaro nāga eva ca | udānenāśu saṁyujya karṇikāyāṁ viśanti hi

Kurmara, Devadatta, Krikara, and Naga - swiftly uniting with Udana, they enter into the pericarp.

Verse 36 (skanda.8.182.36)

तत ऊर्ध्वो भवेच्छ्वासो मनोजीवविनिर्गमः । ततो ज्योतिर्यदक्षिभ्यां तत्सोमं विशति द्रुतम्

tata ūrdhvo bhavecchvāso manojīvavinirgamaḥ | tato jyotiryadakṣibhyāṁ tatsomaṁ viśati drutam

Then the breath moves upward, the departure of mind and jiva; then that light which is between the eyes swiftly enters into the Soma.

Verse 37 (skanda.8.182.37)

इन्द्रियाणि मनो यान्ति मनः प्राणविनिर्गमम् । तेषु सर्वेषु लीनेषु प्राणान् वायुर्निपीडयेत्

indriyāṇi mano yānti manaḥ prāṇavinirgamam | teṣu sarveṣu līneṣu prāṇān vāyurnipīḍayet

The senses go to the mind; the mind goes to the departure of the breath; when all of these have dissolved, the wind presses upon the vital airs.

Verse 38 (skanda.8.182.38)

पीड्यमानास्ततः सर्वे ते भवन्त्येकतोनिलाः । स्वं स्वं त्यक्त्वा ततः स्थानं यच्च कर्म यदात्मकम्

pīḍyamānāstataḥ sarve te bhavantyekatonilāḥ | svaṁ svaṁ tyaktvā tataḥ sthānaṁ yacca karma yadātmakam

Then, thus pressed, all of them become united into one wind; then, having relinquished their own respective stations and their own respective functions,

Verse 39 (skanda.8.182.39)

एकस्था वायवः सर्वे पूरयन्ति धनञ्जयम् । शेषस्तत्र हि कूर्मारो जीवं त्यक्त्वा स तिष्ठति

ekasthā vāyavaḥ sarve pūrayanti dhanañjayam | śeṣastatra hi kūrmāro jīvaṁ tyaktvā sa tiṣṭhati

all the winds, become one, fill Dhananjaya; there, the remaining one, Kurmara, having relinquished the jiva, remains.

Verse 40 (skanda.8.182.40)

मनोबुद्धिरहङ्कारश्चेतो जीवस्तथैव च । निष्क्रमन्ति ततो देहात्त्वरितं वायुनेरिताः

manobuddhirahaṅkāraśceto jīvastathaiva ca | niṣkramanti tato dehāttvaritaṁ vāyuneritāḥ

Mind, intellect, ego, consciousness, and the jiva likewise - these then quickly depart from the body, driven by the wind.

Verse 41 (skanda.8.182.41)

प्रागुपात्तस्ततोस्यान्यो देहः सूक्ष्मो विजायते । स तत्र सन्धितो जीवो भूयो मूढश्च तिष्ठति

prāgupāttastatosyānyo dehaḥ sūkṣmo vijāyate | sa tatra sandhito jīvo bhūyo mūḍhaśca tiṣṭhati

Then, from what was previously grasped, another, subtle body of his is born; the jiva, thus joined there, remains again deluded.

Verse 42 (skanda.8.182.42)

एवं कालकृता ह्येषा सर्वभूतगणस्थितिः । विना योगं न जीयेत सूक्ष्मं माहेश्वरं पदम्

evaṁ kālakṛtā hyeṣā sarvabhūtagaṇasthitiḥ | vinā yogaṁ na jīyeta sūkṣmaṁ māheśvaraṁ padam

Thus is this whole array of beings brought about by time; without yoga, one cannot attain that subtle, Maheshvara state.

Verse 43 (skanda.8.182.43)

उपविष्टः प्रसुप्तो वा उत्क्रान्त्यभ्यस्तसंयमः । स्वेच्छया मुच्यते व्यास ज्ञात्वा तन्तुः महेश्वरम्

upaviṣṭaḥ prasupto vā utkrāntyabhyastasaṁyamaḥ | svecchayā mucyate vyāsa jñātvā tantuḥ maheśvaram

Whether seated, or asleep, one who has practiced the discipline of departure, knowing that connecting thread, is freed at will, O Vyasa - by knowing Maheshvara.

Verse 44 (skanda.8.182.44)

क्षुरिकां परशुं वाथ शूलं वा धारयेन्मुनिः । ततः सर्वेस्य लीयन्ते विकाराः करणैः सह

kṣurikāṁ paraśuṁ vātha śūlaṁ vā dhārayenmuniḥ | tataḥ sarvesya līyante vikārāḥ karaṇaiḥ saha

The sage should hold the dagger, the axe, or the spear; then all the transformations, together with the organs, dissolve.

Verse 45 (skanda.8.182.45)

वीक्षते चेश्वरं ब्रह्म षड्विंशं स्वतनुस्थितम् । मनस्तीव्रं जडं जन्तोः प्रयच्छति विपद्यतः

vīkṣate ceśvaraṁ brahma ṣaḍviṁśaṁ svatanusthitam | manastīvraṁ jaḍaṁ jantoḥ prayacchati vipadyataḥ

He beholds the Lord Brahman, the Twenty-Sixth, established in his own body; the intense mind bestows dullness upon the perishing creature.

Verse 46 (skanda.8.182.46)

स रुजा मोहमापन्नो ज्ञानवस्तु न विन्दति । अनेन कर्मणा विप्र सर्वरुक्परिवर्जितः

sa rujā mohamāpanno jñānavastu na vindati | anena karmaṇā vipra sarvarukparivarjitaḥ

Overcome by illness and delusion, he does not find the substance of knowledge; but through this practice, O brahmin, free of all affliction,

Verse 47 (skanda.8.182.47)

सुखमारोहति ब्रह्म हर्म्यपृष्ठं तलादिव । पदार्थं पञ्च विज्ञाय दुःखान्तपरिनिष्ठितः

sukhamārohati brahma harmyapṛṣṭhaṁ talādiva | padārthaṁ pañca vijñāya duḥkhāntapariniṣṭhitaḥ

one happily ascends to Brahman, as if to the roof of a mansion from the ground; having understood the five categories, established at the far shore of suffering.

Verse 48 (skanda.8.182.48)

पञ्चभिर्ब्रह्मभिः पूतो भस्मसा दीक्षितो द्विजः । शङ्करैकमना योगी ज्ञानमेतदवाप्नुते

pañcabhirbrahmabhiḥ pūto bhasmasā dīkṣito dvijaḥ | śaṅkaraikamanā yogī jñānametadavāpnute

Purified by the five Brahma-mantras, initiated with ash, the twice-born, the yogin, his mind fixed on Shankara alone, attains this knowledge.

Verse 49 (skanda.8.182.49)

माहेश्वरमिमं योगं निष्कलं मुक्तिकारणम् । यत्नादपि न विन्दन्ति व्रतमप्राप्य शांकरम्

māheśvaramimaṁ yogaṁ niṣkalaṁ muktikāraṇam | yatnādapi na vindanti vratamaprāpya śāṁkaram

This Maheshvara yoga, the formless, the cause of liberation - even with effort, they do not attain it, without having received the Shaiva vow.

Verse 50 (skanda.8.182.50)

स त्वं व्यास महाबुद्धे चरन् पाशुपतं व्रतम् । महादेवपरो भूत्वा ज्ञानमेतदवाप्नुहि

sa tvaṁ vyāsa mahābuddhe caran pāśupataṁ vratam | mahādevaparo bhūtvā jñānametadavāpnuhi

So you, Vyasa of great intellect, practicing the Pashupata vow, devoted to Mahadeva, should attain this knowledge.

Verse 51 (skanda.8.182.51)

नैवमेतत् परं ब्रह्म अन्ये विन्दन्ति योगिनः । महादेवं प्रपन्ना ये तान्मुक्त्वा शिवयोगिनः

naivametat paraṁ brahma anye vindanti yoginaḥ | mahādevaṁ prapannā ye tānmuktvā śivayoginaḥ

Other yogins do not attain this supreme Brahman thus; save the Shiva-yogins who have taken refuge in Mahadeva.

Verse 52 (skanda.8.182.52)

एष मोक्षविधिः कृत्स्नः सर्वप्रत्ययवजितः । निष्कलः कथितो व्यास परो यस्मान्न विद्यते

eṣa mokṣavidhiḥ kṛtsnaḥ sarvapratyayavajitaḥ | niṣkalaḥ kathito vyāsa paro yasmānna vidyate

This entire rite of liberation, free of all conceptual constructs, the formless, has been declared to you, Vyasa; there is nothing beyond it.

Verse 53 (skanda.8.182.53)

एवं पाशुपता विप्रा निष्कलं तं महेश्वरम् । योगादाविश्य मुच्यन्ते पुनर्जन्मविवर्जिताः

evaṁ pāśupatā viprā niṣkalaṁ taṁ maheśvaram | yogādāviśya mucyante punarjanmavivarjitāḥ

Thus the Pashupata brahmins, having entered into that formless Maheshvara through yoga, are liberated, freed from rebirth forevermore.

Verse 54 (skanda.8.182.54)

सकलस्यास्पदं दिव्यं ब्रह्मलोकात् परे स्थितम । महादेवस्य वक्ष्यामि तद्भक्ता यत्र यान्ति ते

sakalasyāspadaṁ divyaṁ brahmalokāt pare sthitama | mahādevasya vakṣyāmi tadbhaktā yatra yānti te

I shall now tell you of the divine abode of the Formed One, situated beyond even the world of Brahma - the abode of Mahadeva, to which his devotees go.