11 - The Path of liberation of the individual soul from bondage. 

This chapter deals with Pashupata Yoga (for details vide Introduction: Section on Päśhupatism).

Ishvara said: 

1. Henceforth, I shall explain a Yoga that is very difficult of access and whereby the devotees visualize the Ātman, the Iśhvara brilliant) like the sun. 

2. The fire of Yoga quickly burns the entire cage of sins. Pure and perspicuous knowledge which directly accords the attainment of Liberation (from Samsára) arises thereby. 

3. Knowledge originates through Yoga; Yoga functions through knowledge. The great God (Maheśhvara) is delighted with one devoted to the practice of Yoga and knowledge. 

4. Those who practise the great Yoga once, twice or thrice everyday or continuously should be known as Maheśhvaras. 

5. Yoga should be known as one of two kinds. The first one is called as Abhāva Yoga. The other one is known as the Mahayoga (the great Yoga). It is the most excellent among all Yogas. 

6. The Yoga wherein one's own soul is meditated upon as void and devoid of all false appearances is proclaimed as Abhāva Yoga whereby one realizes thoroughly one's own self. 

7. The Yoga wherein one sees one's own self as immaculate, eternal bliss and identical with me is called by me as the highest Yoga. 

8. Those other paths of Yogas practised by other Yogins and those Yogas which are heard (described in other extensive works (on Yoga) do not deserve to be even one-six teenth part of the Brahma-Yoga (Yoga leading to the realization of the Brahman). 

 9. The Yoga in which the liberated souls directly perceive the universe as one with Iśhvara, that Yoga is considered to be the greatest of all Yogas. 

10. Thousands and numerous Yogins of controlled minds who consider themselves as excluded or different from Ishvara do not perceive me as one without a second. 

11. O excellent sages, (the following are the essential adjuncts of Yoga) viz. Prāņāyāma, Dhyāna (meditation), Pratyahāra (withdrawal of the sense-organs), Dhāraņā (retention), Samadhi (trance), Yama (control), Niyama (Restraint and observance), Asana (posture). 

 12. The adjuncts of the same Yoga have been narrated to you. Yoga is the concentration of the mind in me alone along with control of the intermediary urges. 

13. Ahimsā (non-violence), Satya (truth), Asteya (non stealth), Brahmacharya (celibacy) and aparigraha (non-possession or non-acceptance of monetary gifts). These are the Yamas (controls). They have been succinctly mentioned. They bestow purity of mind upon men. 

14. It has been declared by the great sages that Ahimså (non-violence) is non-causation of distress to any living being at any time physically, mentally and verbally. 

15. There is no greater Virtue than Ahimsa, there is nothing more conducive to happiness than Ahimsā. The Himså (violence) that is committed according to the injunctions (of the Vedas) is indeed glorified as Ahimsa.¹ 

1. This exception in the case of animal sacrifices is stoutly defended by Mimāmsakas. 

16. The act of stating precisely in conformity to what is factual is called Satya (truthfulness) by the twice-born ones. One obtains everything through Satya. Everything is founded on Satya. 

17. Removal of another man's wealth or property either by stealth or through force is called Steya, (stealth). Refraining from doing it is Asteya. It is a means of Virtue of merit. 

18. Eschewing copulation either physically, mentally and orally in all stages, at times, and in all places is called Brahmacharya (celibacy). 

19. Nontaking of monetary gifts voluntarily even during adversity is called Aparigraha. One should maintain it strenuously. 

20. Tapas (penance), Svadhyāya (self-study of Vedas), Santosha (contentment), Shaucha (purity), Ishvara-Pūjana (worship of God) these are mentioned as Niyamas (observances) succinctly. They are the bestowers of Yogic perfection (Siddhis). 

21. Ascetics call it the excellent penance if the body is dessicated by means of fasts and observances of religious vows like Parāka, Krucchra, Chândrāyaṇa etc. 

22. Learned men say that this is Svadhyaya if one performs the Japa of the Vedantic passages, Shatarudriya (Vaj. Samhita XVI. 1-66), Pranava (Om) etc. It brings about the achievement of Sattva Guņa in men. 

23. There are three types of Svādhyāyas viz, Vāchika (verbal), Upamshu (inaudible muttering) and Mānasa (mental), those who know the meanings of the Vedas say that the latter ones are better than the earlier ones. 

24. The Svādhyāya (recitation or study of the Vedas) the words of which are clearly audible (understandable) to other listeners is called Vāchika (vocal). 

Now the characteristic of Upamshu (inaudible) Svadhyāya is as follows: 

25. That which involves only the throbbing of lips but the words of which are inaudible to others is designated as Upāmshu (inaudible Svadhyâya). It is better (more efficacious) than vocal Japa. 

26. The contemplation of all the words of the text of (prayer) in the proper sequence of words and syllables without throbbing of the lips, is called Mānasa Japa (mental Japa). 

27. Sages say that the praise-worthy attitude of the man who regards whatever wealth is acquired through luck (without striving for it) as sufficient (to him), is called contentment and it is characterised by a feeling of happiness. 

28. O excellent Brāhmaṇas, Shaucha (cleanliness) is said to be twofold—the external and the internal. The external cleanliness is by means of clay and water, while the internal one consists of the purity of the mind. 

29. The extremely steady devotion to Shiva through the Verbal, mental and physical activities such as singing eulogy, recollection (of His Name etc.) and worship (of Shiva) is called Isha Pujana (Worship of God). 

30. The Yamas and the Niyamas have been expounded. Now understand the Prānāyāma. Prāna is the air circulating with in one's own body. Its restraint is called Ayama. 

31. Prāņāyāma is three-fold, the Uttama (excellent), Madhyama (the middling) and the Adhama (lowly). Another two-fold classification of Prāņāyāma is Sagarbha and Agarbha (i.e. Prāņāyama with the repetition of Om or any other Mantra bija is Sagarbha and without it is called Agarbha). 

32-33. The lowly type of Prāņāyāma is Manda and the duration (of retention of breath) is twelve Mātrās; the middling is of the duration of twenty-four Måträs while the last type of restraint of Prāņa is of thirtysix Mātrās. In these three types, perspiration, shivering and gasping are generated in due order. This is the most excellent of the Yogas to even ordinary men due to bliss) [v. 1. The excellence of these should be judged by the bliss caused thereby]. 

34. That Yoga is called Shunapha¹ and is the triumph of Sagarbha type of Pranayama. O learned ones, the sages say that this is the characteristic of the breath-control of Yogins. 

1. Shunapha is a particular configuration of the planets (when any one of the planets except the Sun, occupies a secondary position to the moon). This configuration is called Shunapha-Yoga. But it is not clear why this astronomical term is brought in here. The crt. Edt, reads: Sagarbham āhuh sajapam agarbham vijapam budhah 'the Pränāyāma which is accompanied by muttering (of bija mantras) is called sagarbha and that which is devoid of japa (muttering of mantras) is known as agarbha, O learned ones'. 

35. Controlling one's breath, one should repeat three times the Gayatri Mantra along with its Vyährutis (OM Bhūh. Bhuvah, Svah) and its head. This is called the breath-control. 

36. It is mentioned in all scriptures by Yogins of fully controlled minds, that the Präņāyāma consists of three stages Rechaka, Pūraka and Kümbhaka. 

37. Rechaka is exhalation of breath while its retention (inhalation) is called Pūraka. The state of equilibrium (between the two) is spoken of as Kumbhaka. 

38. O excellent men, it is said by good men that the restraint of the sense-organs which are naturally straying over the pleasurable objects is called Pratyāhāra. 

39. Dhāraṇā is the fixation of the mind in the lotus of the heart, umbilical region, cerebral region limbs, forehead and such other spots. 

40. Learned men called Dhyāna (contemplation) as the continuous concentration of mind which is fixed on particular spot (part of the body) and is undistracted by any other object nearby. 

41. The perception of one form (object of contemplation) alone is Samadhi (trance) wherein the awareness of the surrounding place is absent. Only the object is perceived. This is the excellent injunction in the Yoga. 

42. Twelve Prāņāyāmas lead up to the Dhāraņā; twelve Dhāraṇās lead into Dhyāna. Twelve such Dhyānas are said to constitute a Samadhi. 

43. Asanas (bodily postures) are (mainly three) Svastika, Padma and Ardha. This is the most excellent of all means. 

44. O leading Brāhmaṇas, the soles of both the feet are placed over the thighs. Sitting thus is called the excellent Padma posture. 

45. Both the soles of the feet are placed in between the knees and the things; seating oneself in this excellent posture is called Svastika. 

46. O excellent Brāhmaṇas, when one sits placing one's foot on the other thigh (e.g. right foot on the left thigh), it becomes Ardhäsana. It is an excellent posture for the accomplishment of Yoga. 

47. Yoga is not seen practised at in the improper time or in an unsuitable place; nor should it be practised near fire, in water or on dried leaf-stack. 

48-49. The following places are also to be avoided for Yogic Practice: places where vermins abound, cremation ground, dilapidated cowpen, the quadrangle or place where four roads meet, a crowded noisy place or where there is an ant-hill or a Chaitya (Buddhist place of worship), an unauspicious place full of wicked men, and places where mosquitoes are in plenty. Nor should one practise Yoga when the body is ailing or when the mind is dispirited. 

50-51. With his mind devoted to Him (Lord Shiva), one should always practise Yoga* in a secluded place in an auspicious well-guarded place, in the cave of a mountain, on the banks of a river, in holy place, in a temple or in a clean place in the house, or in an isolated place devoid of worms or vermins. 

*BG. VI. 10. 

52. After bowing down to leading Yogins,¹ their disciples, Lord Vinayaka, his own preceptor and me, the Yogin shall begin the practice of Yoga with full concentration of the mind. 

1. Possibly a reference to Supra I. Ch. 53 where the incarnations of Shiva (all yogindras) and their disciples are listed. A bow to these at the beginning of the practice of Yoga is probably advised. 

53-54. He should sit in any of the postures-Svastika** Padma or Ardhāsana with his equi-poised gaze fixed on the tip of his nose and eyes partially opened. He shall be free from fear and calm; the illusory worries of worldly nature should be eschewed. One should then meditate on Parameśhvara abiding in one's own soul. 

**BG. VI. 13-14. 

55-56. The mystic lotus should be conceived at the tip of the tuft of hair (on the crown of one's head) twelve Angulas in length. Dharma is its bulbous root from which it is originated. It is extremely beautiful and has spiritual knowledge as its stalk and eight divine potencies as its petals. It is white and has Vairagya (Detachment) for its pericarp. One should contemplate gold-coloured calyx (the greatest Košha) in the pericarp of that lotus. 

57-59. Within it one should meditate on the Lord whom they call divine and unchanging, the Lord who is endowed with all Shaktis (divine potencies), who is directly expressed by Omkāra, is unmanifest, enveloped in flames of rays (v.l. full of brilliance); one should meditate on the great brilliance, the imperishable one. He should deposit the bliss in that brilliance, ¹ He should meditate on Isha the great cause stationed in the middle of the Kośha (heart). Having become identical) with its Ātman which is omnipresent, one should not think of anything else. 

1. v.l. In meditation he should establish his own soul in that brilliance as being perfectly identical with that lustre. 

60-61. This is the secret-most knowledge. Now another type of meditation is described. After having contemplated as before on the excellent lotus in the heart, the Ātman should be thought of as a doer,² with the lustre equal to that of fire. In the middle of that lotus, Purusha, the twentyfifth principle should be thought of as being of the form of the flame of fire.

2. Käntaram in Venkt. Ed. is obviously unacceptable. 

62-63, He should meditate upon the supreme Ātman in its middle-The Paramåtman as the supreme firmament, the principle expressed by Omkāra and called eternal, auspicious, the unmanifest, latent in Prakruti and the supreme light, the inner highest principle, the basis of Ātman and unsullied. 

64. One should meditate on it with concentration and think of Maheśhvara as a single form, after purifying all the principles through Praņava. 

65. Or the Ātman should be fixed in the greatest region which is free from impurity, after purifying one's own body with the self-same water of perfect knowledge. 

66. One should dedicate one's soul unto me and concentrate one's mind in me and take up the Bhasma from the Agnihotra fire. He should then dust all his limbs with it repeating the mantras of Agni¹ etc. and Aditya. 

1. agnir aditya-mantrataḥ-no such mantra is traced in Bloomfield's Vedic Concordance. It may be in some Agama. I feel it is better to take it as agnir ityādi mantratah as in the crt. ed. of the Kp. the MS. evidence supports that reading. 

67. Then one should meditate upon Lord Ishäna in the form of the supreme light within one's own Ātman. This is the Yoga, pertaining to Pashupati. It is conducive to the liberation of the Pašhu from the Pāšha. 

68. This is the path of all the Vedantas. The Shruti says that it is beyond all Aśhramas (stages of life). This is the greatest esoteric truth that should be concealed as it bestows Sãyujya with absorption in me. 

69-70. The observances for the twice-born celibate devotees have been recounted.² (Now I shall mention the observances): Celibacy, non-violence, forgiveness, cleanliness penance, self-control, contentment, truthfulness, faith in Vedas, etc. These are the special ancillaries of the religious vows. Even if one of the holy vows is lacking it does not³ affect it. * 

2. Though I have followed Venk. Edt., I think it better to take this line along with the above verse (no. 68). It would then mean: (This esoteric doctrine) has been conveyed to the twice-born, devotees and Brahma-carins.' 

3. vv. 70-90 are borrowed from the BG., as can be seen from the footnotes. 

*This is obviously a mistake v. l. the lupyate 'is lost or violated' is better than na in Venkt. Edt. 

71-72a Hence, one endowed with the attributes of the Atman deserves to take up my Vrata (holy vow)-Many people who are devoid of lust, fear and anger have identified themselves with me, have resorted to me and have been purified by this Yoga and have reached my state of being. ** 

**BG. IV. 10.

72b. As men approach me, so do I accept them. +

+BG. IV. 11. 

73. Hence, you all should worship me, the supreme Lord, by means of the path of knowledge or the path of devotion or by means of the greatest Vairāgya (detachment). 

74. Ever pure, one should worship me with the mind endowed with enlightenment. He should renounce all Karmas accept no monetary gift and should partake of the alms (voluntarily given). 

75-76a. He then attains identity with me. This secret has been communicated by me. He who does not hate any livingbeing, who is friendly and sympathetic with all beings, who is devoid of myness and egotism and who is my devotee, is beloved to me. * 

*BG. xii. 13.

76b-77a.** A Yogin who is ever contented, is always endowed with self-control, is firm in his resolution, who is my devotee, who has dedicated his mind and intellect unto me, is my beloved. 

**BG. xii. 14-16

77b-78a. He, by whom the world is not afflicted, he, who is not afflicted by the world, and he who is devoid of gaiety, anger, fear and anxiety is dear to me. 

78b-79a. He who has no expectations, is pure, prompt and efficient, unconcerned and devoid of troubles and who has renounced all undertakings and is thus devoted to me is my beloved. *** 

***BG. xii.14-19.

79b-80a. One who equally reacts to censure and praise, who is silent, who is contented with whatever comes to him (he gets), who has no fixed abode, whose mind is steady and who is my devotee will attain me. ⁺ 

⁺BG. xviii. 56.

80b-8la. One who performs all rites always doing continually all action but taking refuge in me, he reaches by my grace the eternal supreme abode. ⁺ 

⁺BG. xviii. 57 ab III. 30.

81b-82a. One should seek refuge in me alone after mentally dedicating all actions unto me, after becoming devoid of hopes and myness (?) and considering me as the ultimate goal. S

^SBG. IV. 20 and 22.

82b-83a. By eschewing over-attachment to the fruits of actions and being ever contented and depending on nothing, one is enlightened by the action in which he is engaged. 

83b.-84a. One who is devoid of hopes, has his mind and self controlled and has abandoned all possession, attains to that supreme region by performing Karma by the body alone. 

84b-85a. If one is contented with what he obtains* with out efforts, if one is beyond the scope of mutually opposed pairs, the action performed by him for propitiating me is destructive of worldly existence. 

*BG. IV, 22.

85b-86a. Fix your mind on me; be devoted to me; ** offer sacrifice to me; be solely absorbed in me, knowing me as the supreme Deity, the Lord of Yoga, propitiate me. 

**BG. xviii. 15.

86b-87a. They call me the supreme Light. Thus enlightening each other and always speaking about me, they attain Sāyujya (union with me). 

87b-88a. By means of the shining lamp of knowledge I destroy the entire darkness of those who are continuously attached to me. *** 

***BG. x.10-11.

88b-89a. Those who have concentrated their mind⁺ in me and are always worshipping me, I supply them what they need and preserve what is already possessed by them. ^+ +

+BG, ix. 22.

+BG. vii. 20.

89b-90a. Others seeking enjoyment of pleasures may worship other deities. Their fruit should be known to that extent according to the capacity and power of that deity. ^S 

SBG. ix. 23. 

90b-91a. Those who are devoted to other deities but are endowed with conceptions of me, are also liberated. 

91b-92a. Hence, after abandoning all other transient deities, one should resort to me, the Lord. He attains the greatest region. 

92b-93a. One must abandon love for sons and others. One should be devoid of sorrow and possessions. One should be detached and worship the Linga of ParameśHvara until death. 

93b-94a. I give unto them the greatest region within a single birth, if they worship the Linga always, after eschewing all sensual pleasures. 

94b-95a. The Linga of the great Atman is the only Real (?) silver-line in lustre (v.l. stainless). The Linga is spiritual knowledge and is stationed in the hearts of Yogins. 

95b-96. Regular devotees worship Maheśhvara in the Linga anywhere, after sanctifying it duly. They may worship it in water, in the middle of fire, in the sky, in the sun or in other places. 

97. Linga pertaining to Ishvara must be conceived of in jewels etc., and the Lord may be worshipped. All this is one with Linga and everything is within Linga. 

98-99a. Hence one should worship the Eternal Lord anywhere in the Linga. The performers (of sacrifices and rituals) regard it as existing in the fire, the wise ones in water, the sky and in the sun, the fools in wood (i.e. idols made of wood) but with Yogins the Linga is in their hearts. 

99b-100a. Even if the spiritual knowledge has not dawned, if one is detached, if one has sufficient love, one should perform the Japa of Pranava as long as one lives. Since it is Brahma's physical body. 

100b-101a. Or a Brāhmaṇa should perform the Japa of Satarudriya until death. He should have full control over the mind and remain single. He attains the greatest region. 

101b-103a. O Brāhmaṇas, one should remain at Vārānasi with full concentration until death. By means of the grace of god Shiva, he attains the greatest region. There, the lord grants the greatest knowledge to all the embodied beings at the time of departure (passing away.) Thereby they are liberated from bondage. 

103b-104a. If a devotee fully dedicates himself unto me and performs the entire duties of the four castes and stages of life, he obtains perfect knowledge in the very same birth and attains the auspicious region. 

104b-105. O Brahmanas, all those people of lowly birth and sinful origin who reside there, cross the ocean of worldly existence, thanks to the grace of Ishvara. But obstacles befall those persons whose minds are affected by sins. 

106. Hence, O Brāhmaṇas, one should always resort to virtuous activities for the sake of liberation. This is the secret of the Vedas. It should not be given (indiscriminately) to any one and everyone. 

107-108. It should be given only to a virtuous one who is a devotee observing the vow of celibacy. 

Vyāsa Said: 

After imparting this excellent Yoga, the eternal Lord spoke to Nārāyana who was seated there and who was free from ailments. "This knowledge has been explained by me for the welfare of the expounders of Brahman. 

109. This auspicious knowledge of Brahman should be imparted by you to the disciples of quiescent minds". After mentioning this matter, the unborn Lord spoke to the leading Yogins. 

110-111. "O excellent Brāhmaṇas, for the sake of the welfare of devotees of the twice-born caste, you too should impart to all devoted disciples, my perfect knowledge at my instance. There is no doubt in this that he who is Ishvara (Shiva) is Nārāyana. This greatest knowledge should be imparted to those who do not see any difference (between the two) viz. Shiva and Vişhnu. 

112-113a. He who is called Narayana is my Supreme personality. It abides in the soul of all beings, is quiescent and established imperishably. 

113b-114a. The people who see difference (in me and Vişhņu) and perceive me otherwise, do not see liberation. They are born again and again in the world. 

114b-115a. Those who see this unmanifest Vişhņu and me, Lord Maheśhvara as identical are not born again (in Samsara). 

115b-116a. Hence observe and worship Vişhnu, the unchanging Ātman without beginning and end as the same as me. 

116b-117a. Those who see otherwise and think about the difference in the deities pass on to terrible hells. I am not present in them. 

117b-118a. I liberate the person who does not censure Nārāyaṇa whether he is a fool or a scholar, or a Chāņdāla or a Brāhmaṇa depending on me. 

118b-119a. Hence this great Yogin, the supreme person (Vishnu) should be worshipped and bowed to by my devotees in order to generate my pleasure." 

119b-120a. After saying this and embracing Vasudeva, the Pināka-bearing Lord vanished even as all were observing. 

120b-121a. Lord Nārāyaṇa eschewed his excellent body and took up the excellent guise of an ascetic. 

121b-122a. He said to the Yogins - "By the grace of Parameshthin (Shiva) the blemishless perfect knowledge has been acquired by you all. The perfect knowledge of Lord Mahesha is destructive of worldly existence. 

122b-123a. O Lordly sages, go forth without mental affection. All of you propagate the perfect knowledge of Parameshthin to virtuous disciples. 

123b-124a. This perfect knowledge pertaining to Iśhvara should be given to a quiescent devotee, the virtuous one who maintains the sacrificial fire and particularly to a Brāhmaṇa." 

124b-125a. After saying this, Nārāyana, the great Yogin, the Atman of the universe, the most excellent among the knowers of Yoga and Yogins, vanished from the scene. 

125b-126a. Those sages bowed to Maheśhvara, the Lord of Devas and Nārāyana, the cause of the Bhūtas and went to their respective abodes. 

126b-128. Holy lord the great sage Sanatkumāra gave the perfect knowledge pertaining to Ishvara to Samvarta. Who imparted it to Satya-Vrata. The leading Yogin Sanandana gave it to the great sage Pulaha. Pulaha gave it to Gautama. Prajāpati Angiras gave it to Bhäradvāja, learned in the Vedas. 

129-130a. Kapila gave it to Jaigişhavya and pañchaśhikha. My father Parāśhara, the seer of all principles, acquired that great perfect knowledge from Shanaka, Vālmīki got it from him. 

130b-131a. The great Yogi Vámadeva, Rudra, the controller of Kāla and wielder of Pinaka, the offspring of Sati and Shiva imparted this knowledge to me formerly. 

131b-132a. Lord Närāyana, Hari, the son of Devaki, himself gave this excellent knowledge to Arjuna. 

132b-134a. Ever since I acquired this excellent (perfect knowledge) from Rudra Vamadeva, I have had a special devotion to Girisha (Shiva, the Lord of mountains). I have sought special refuge in Girisha worthy of being the shelter, Girisha the Lord of the Bhutas (goblins), the trident-bearing Sthanu, the Lord of Devas.

134b-136a. Accompanied by your wives and sons, O Gentle Sirs, you too resort to Lord Shambhu, Shiva the bull vehicled deity. Exist by means of his grace. Worship Shankara. through the path of activity, worship Mahadeva, the Lord of bulls lord of speech) having serpents for his ornament." 

136b-138a. When this was narrated, Shaunaka and others bowed to Maheshvara, eternal Sthanu. Delighted in their minds they spoke to Vyasa, the son of Satyavati the holy Lord Krişhnadvaipayana, who was Lord Hrushikeśha himself and Shiva, the Ishvara of the worlds. 

138b-140a. By your favour, steady devotion to the bull bannered deity worthy of being a refuge, has arisen. This is inaccessible even to Devas. O excellent sage, please narrate the excellent path of action (Karma-Yoga)¹ whereby Lord Isha has to be propitiated by those who seek salvation. In your presence, Suta may hear the words of the holy Lord. 

1. This is how Vyāsha-gita, the next section is introduced. 

141b-143a. Hence, mention the epitome of virtue (Dharma) capable of protecting the entire worlds. This is what has been narrated by Vishnu the Lord of Devas, who had assumed the form of a tortoise, when he had been requested by Shakra along with the sages at the churning of the Nectar. 

On hearing the words of the sages, the son of Satyavati, explained the whole of the eternal path of Action. 

143b-144a. He who always reads this dialogue of the deity clad in Elephant-hide with the sages the Chief of whom was Sanatkumara shall be liberated from all sins. 

144b-145a. He who narrates this to pure Brahmanas devoted to celibacy and he who ponders over the meaning attains the greatest goal. 

145b-147. He who listens to this always with great devotion and steady adherence to holy rites shall be freed from all sins and honoured in the Brahmaloka. Hence, this must be read with all efforts by learned men. It must be heard and subsequently pondered over particularly in the company of Brahmanas.