Deceiving Time

Verse 1 (shiva.uma.26.1)

देव्युवाच । कथितं तु त्वया देव कालज्ञानं यथार्थतः । कालस्य वञ्चनं ब्रूहि यथा तत्त्वेन योगिनः

devyuvāca kathitaṁ tu tvayā deva kālajñānaṁ yathārthataḥ kālasya vañcanaṁ brūhi yathā tattvena yoginaḥ

The Goddess said: You have truly told me, O Lord, the knowledge of time. Now tell me of the deceiving of time, as practiced in reality by yogis.

Verse 2 (shiva.uma.26.2)

कालस्तु सन्निकृष्टो हि वर्तते सर्वजन्तुषु । यथा चास्य न मृत्युश्च वञ्चते कालमागतम्

kālastu sannikṛṣṭo hi vartate sarvajantuṣu yathā cāsya na mṛtyuśca vañcate kālamāgatam

Time indeed stands near to all beings; how one may escape death, and how one deceives time when it approaches —

Verse 3 (shiva.uma.26.3)

तथा कथय मे देव प्रीतिं कृत्वा ममोपरि । योगिनां च हिताय त्वं ब्रूहि सर्वसुखप्रद

tathā kathaya me deva prītiṁ kṛtvā mamopari yogināṁ ca hitāya tvaṁ brūhi sarvasukhaprada

— so tell me this, O Lord, showing your love for me; for the benefit of yogis, tell it, O giver of all happiness.

Verse 4 (shiva.uma.26.4)

शङ्कर उवाच । शृणु देवि प्रवक्ष्यामि पृष्टोऽहं यत्त्वया शिवे । समासेन च सर्वेषां मानुषाणां हितार्थतः

śaṅkara uvāca śṛṇu devi pravakṣyāmi pṛṣṭo'haṁ yattvayā śive samāsena ca sarveṣāṁ mānuṣāṇāṁ hitārthataḥ

Shankara said: Listen, O goddess, I shall declare what you have asked me, O Shivā, in brief, for the benefit of all humankind.

Verse 5 (shiva.uma.26.5)

पृथिव्यापस्तथा तेजो वायुराकाशमेव च । एतेषां हि समायोगः शरीरं पाञ्चभौतिकम्

pṛthivyāpastathā tejo vāyurākāśameva ca eteṣāṁ hi samāyogaḥ śarīraṁ pāñcabhautikam

Earth, water, fire, air, and space — the union of these constitutes the body made of five elements.

Verse 6 (shiva.uma.26.6)

आकाशस्तु ततो व्यापी सर्वेषां सर्वगः स्थितः । आकाशे तु विलीयन्ते सम्भवन्ति पुनस्ततः

ākāśastu tato vyāpī sarveṣāṁ sarvagaḥ sthitaḥ ākāśe tu vilīyante sambhavanti punastataḥ

Space, pervading all, remains present everywhere in all of them; into space they dissolve, and from it they arise again.

Verse 7 (shiva.uma.26.7)

वियोगे तु सदा कस्य स्वं धाम प्रतिपेदिरे । तस्या न स्थिरता चास्ति सन्निपातस्य सुन्दरि

viyoge tu sadā kasya svaṁ dhāma pratipedire tasyā na sthiratā cāsti sannipātasya sundari

At the time of separation, each element returns to its own abode; there is no permanence, O beautiful one, in this coming-together of the elements.

Verse 8 (shiva.uma.26.8)

ज्ञानिनोऽपि तथा तत्र तपोमन्त्रबलादपि । ते सर्वे सुविजानन्ति सर्वमेतन्न संशयः

jñānino'pi tathā tatra tapomantrabalādapi te sarve suvijānanti sarvametanna saṁśayaḥ

Even the wise, there, by the power of austerity and mantra, understand all of this fully — of this there is no doubt.

Verse 9 (shiva.uma.26.9)

देव्युवाच । खं तेन यन्नश्यति घोररूपः कालः करालस्त्रिदिवैकनाथः । दग्धस्त्वया त्वं पुनरेव तुष्टः स्तोत्रैः स्तुतः स्वां प्रकृतिं स लेभे

devyuvāca khaṁ tena yannaśyati ghorarūpaḥ kālaḥ karālastridivaikanāthaḥ dagdhastvayā tvaṁ punareva tuṣṭaḥ stotraiḥ stutaḥ svāṁ prakṛtiṁ sa lebhe

The Goddess said: By that power even space perishes — that terrible, fearsome Time, sole lord of the three worlds. He, once consumed by you, was then appeased again, and, praised with hymns, regained his own nature.

Verse 10 (shiva.uma.26.10)

त्वया स चोक्तः कथया जनाना- मदृष्टरूपः प्रचरिष्यसीति । दृष्टस्त्वया तत्र महाप्रभावः प्रभोर्वरात्ते पुनरुत्थितश्च

tvayā sa coktaḥ kathayā janānā- madṛṣṭarūpaḥ pracariṣyasīti dṛṣṭastvayā tatra mahāprabhāvaḥ prabhorvarātte punarutthitaśca

And you told him: 'You shall move among people, unseen in form.' And there that being of great power, seen by you, rose up again by the boon of the Lord.

Verse 11 (shiva.uma.26.11)

तदद्य भोः काल इहास्थि किञ्चित् निहन्यते येन वदस्व तन्मे । त्वं योगिवर्यः प्रभुरात्मतन्त्रः परोपकारात्ततनुर्महेश

tadadya bhoḥ kāla ihāsthi kiñcit nihanyate yena vadasva tanme tvaṁ yogivaryaḥ prabhurātmatantraḥ paropakārāttatanurmaheśa

So now, O Lord, tell me by what means Time, present here, may be overcome even a little. You are the foremost of yogis, a self-ruling lord — you have taken a form only out of compassion for others, O Maheśa.

Verse 12 (shiva.uma.26.12)

शङ्कर उवाच । न हन्यते देववरैस्तु दैत्यैः सयक्षरक्षोरगमानुषैश्च । ये योगिनो ध्यानपराः सदेहा भवन्ति ते घ्नन्ति सुखेन कालम्

śaṅkara uvāca na hanyate devavaraistu daityaiḥ sayakṣarakṣoragamānuṣaiśca ye yogino dhyānaparāḥ sadehā bhavanti te ghnanti sukhena kālam

Shankara said: Time is not slain by the greatest of gods, nor by demons, nor by yakshas, rakshasas, serpents, or men. Only those yogis devoted to meditation, remaining embodied, conquer time with ease.

Verse 13 (shiva.uma.26.13)

सनत्कुमार उवाच । एतच्छ्रुत्वा त्रिभुवनगुरोः प्राह गौरी विहस्य सत्यं त्वं मे वद कथमसौ हन्यते येन कालः । शम्भुस्तामाह सद्यो हिमकरवदने योगिनो ये क्षिपन्ति कालव्यालं सकलमनघास्तच्छृणुष्वैकचित्ताः

sanatkumāra uvāca etacchrutvā tribhuvanaguroḥ prāha gaurī vihasya satyaṁ tvaṁ me vada kathamasau hanyate yena kālaḥ śambhustāmāha sadyo himakaravadane yogino ye kṣipanti kālavyālaṁ sakalamanaghāstacchṛṇuṣvaikacittāḥ

Sanatkumara said: Having heard this from the Guru of the three worlds, Gauri, smiling, said: 'Tell me truly, by what means is Time slain?' Shambhu told her at once: 'O moon-faced one, hear with a single-pointed mind how sinless yogis cast off the whole serpent of time —'

Verse 14 (shiva.uma.26.14)

शङ्कर उवाच । पञ्चभूतात्मको देहः सदा युक्तस्तु तद्गुणैः । उत्पाद्यते वरारोहे तद्विलीनो हि पार्थिवः

śaṅkara uvāca pañcabhūtātmako dehaḥ sadā yuktastu tadguṇaiḥ utpādyate varārohe tadvilīno hi pārthivaḥ

Shankara said: The body, composed of the five elements, is always joined with their qualities; it is produced, O fair one, and, being earthly, dissolves back into them.

Verse 15 (shiva.uma.26.15)

आकाशाज्जायते वायुर्वायोस्तेजश्च जायते । तेजसोऽम्बु विनिर्द्दिष्टं तस्माद्धि पृथिवी भवेत्

ākāśājjāyate vāyurvāyostejaśca jāyate tejaso'mbu vinirddiṣṭaṁ tasmāddhi pṛthivī bhavet

From space, air is born; from air, fire is born; from fire, water is said to arise; and from water, earth comes into being.

Verse 16 (shiva.uma.26.16)

पृथिव्यादीनि भूतानि गच्छन्ति क्रमशः परम् । धरा पञ्चगुणा प्रोक्ता ह्यापश्चैव चतुर्गुणाः

pṛthivyādīni bhūtāni gacchanti kramaśaḥ param dharā pañcaguṇā proktā hyāpaścaiva caturguṇāḥ

The elements beginning with earth proceed successively toward the supreme; earth is said to have five qualities, and water indeed has four.

Verse 17 (shiva.uma.26.17)

त्रिगुणं च तथा तेजो वायुर्द्विगुण एव च । शब्दैकगुणमाकाशं पृथिव्यादिषु कीर्तितम्

triguṇaṁ ca tathā tejo vāyurdviguṇa eva ca śabdaikaguṇamākāśaṁ pṛthivyādiṣu kīrtitam

Fire has three qualities, and air indeed has two; space has the single quality of sound — thus it is declared among the elements beginning with earth.

Verse 18 (shiva.uma.26.18)

शब्दः स्पर्शश्च रूपं च रसो गन्धश्च पञ्चमः । विजहाति गुणं स्वं स्वं तदा भूतं विपद्यते

śabdaḥ sparśaśca rūpaṁ ca raso gandhaśca pañcamaḥ vijahāti guṇaṁ svaṁ svaṁ tadā bhūtaṁ vipadyate

Sound, touch, form, taste, and smell as the fifth — when an element abandons its own particular quality, then it perishes.

Verse 19 (shiva.uma.26.19)

तदा गुणं विगृह्णाति प्रादुर्भूतं तदुच्यते । एवं जानीहि देवेशि पञ्चभूतानि तत्त्वतः

tadā guṇaṁ vigṛhṇāti prādurbhūtaṁ taducyate evaṁ jānīhi deveśi pañcabhūtāni tattvataḥ

And when it takes up a new quality, it is then called manifest. Thus, O queen of the gods, know the five elements in their true nature.

Verse 20 (shiva.uma.26.20)

तस्माद्धि योगिना नित्यं स्वस्वकालेंऽशजा गुणाः । चिन्तनीयाः प्रयत्नेन देवि कालजिगीषुणा

tasmāddhi yoginā nityaṁ svasvakāleṁ'śajā guṇāḥ cintanīyāḥ prayatnena devi kālajigīṣuṇā

Therefore, O goddess, the yogi who desires to conquer time should always contemplate, with diligent effort, the qualities that arise in each of their proper times.

Verse 21 (shiva.uma.26.21)

देव्युवाच । कथं जेजीयते कालो योगिभिर्योगवित्प्रभो । ध्यानेन चाथ मन्त्रेण तत्सर्वं कथयस्व मे

devyuvāca kathaṁ jejīyate kālo yogibhiryogavitprabho dhyānena cātha mantreṇa tatsarvaṁ kathayasva me

The Goddess said: How is time conquered by yogis, O lord who knows yoga — through meditation, or through mantra? Tell me all of this.

Verse 22 (shiva.uma.26.22)

शङ्कर उवाच । शृणु देवि प्रवक्ष्यामि योगिनां हितकाम्यया । परज्ञानप्रकथनं न देयं यस्य कस्यचित्

śaṅkara uvāca śṛṇu devi pravakṣyāmi yogināṁ hitakāmyayā parajñānaprakathanaṁ na deyaṁ yasya kasyacit

Shankara said: Listen, O goddess, I shall tell you, for the benefit of yogis; but this teaching of supreme knowledge should not be given to just anyone.

Verse 23 (shiva.uma.26.23)

श्रद्दधानाय दातव्यं भक्तियुक्ताय धीमते । अनास्तिकाय शुद्धाय धर्मनित्याय भामिनि

śraddadhānāya dātavyaṁ bhaktiyuktāya dhīmate anāstikāya śuddhāya dharmanityāya bhāmini

It should be given, O radiant one, only to one who is faithful, devoted, wise, non-atheistic, pure, and ever established in dharma.

Verse 24 (shiva.uma.26.24)

सुश्वासेन सुशय्यायां योगं युञ्जीत योगवित् । दीपं विनान्धकारे तु प्रजाः सुप्तेषु धारयेत्

suśvāsena suśayyāyāṁ yogaṁ yuñjīta yogavit dīpaṁ vināndhakāre tu prajāḥ supteṣu dhārayet

With calm breath, upon a good bed, the one who knows yoga should engage in the practice; in darkness, without a lamp, while people sleep, one should undertake it.

Verse 25 (shiva.uma.26.25)

तर्जन्या पिहितौ कर्णौ पीडयित्वा मुहूर्त्तकम् । तस्मात्संश्रूयते शब्दस्तुदन्वह्निसमुद्भवः

tarjanyā pihitau karṇau pīḍayitvā muhūrttakam tasmātsaṁśrūyate śabdastudanvahnisamudbhavaḥ

Having closed both ears with the index fingers and pressed them for a moment, one hears from that a throbbing sound, arising as if from fire.

Verse 26 (shiva.uma.26.26)

सन्ध्यातो भुक्तमेवं हि चावसन्नं क्षणादपि । सर्वरोगान्निहत्याशु ज्वरोपद्रवकान्बहून्

sandhyāto bhuktamevaṁ hi cāvasannaṁ kṣaṇādapi sarvarogānnihatyāśu jvaropadravakānbahūn

Thus, whether practiced at twilight, after eating, or even in a brief lull, it swiftly destroys all diseases, along with many fevers and afflictions.

Verse 27 (shiva.uma.26.27)

यश्चोपलक्षयेन्नित्यमाकारं घटिकाद्वयम् । जित्वा मृत्युं तथा कामं स्वेच्छया पर्यटेदिह

yaścopalakṣayennityamākāraṁ ghaṭikādvayam jitvā mṛtyuṁ tathā kāmaṁ svecchayā paryaṭediha

He who daily observes this practice for two ghatikas, having conquered death and desire, may wander here at will.

Verse 28 (shiva.uma.26.28)

सर्वज्ञः सर्वदर्शी च सर्वसिद्धिमवाप्नुयात् । यथा नदति खेऽब्दो हि प्रावृडद्भिः सुसंयतः

sarvajñaḥ sarvadarśī ca sarvasiddhimavāpnuyāt yathā nadati khe'bdo hi prāvṛḍadbhiḥ susaṁyataḥ

He becomes all-knowing and all-seeing, and attains every siddhi — just as a rain-laden cloud thunders in the sky during the monsoon.

Verse 29 (shiva.uma.26.29)

तं श्रुत्वा मुच्यते योगी सद्यः संसारबन्धनात् । ततः स योगिभिर्न्नित्यं सूक्ष्मात्सूक्ष्मतरो भवेत्

taṁ śrutvā mucyate yogī sadyaḥ saṁsārabandhanāt tataḥ sa yogibhirnnityaṁ sūkṣmātsūkṣmataro bhavet

Hearing that sound, the yogi is at once freed from the bondage of worldly existence; then he becomes, among yogis, ever subtler than the subtle.

Verse 30 (shiva.uma.26.30)

एष ते कथितो देवि शब्दब्रह्मविधिक्रमः । पलालमिव धान्यार्थी त्यजेद्बन्धमशेषतः

eṣa te kathito devi śabdabrahmavidhikramaḥ palālamiva dhānyārthī tyajedbandhamaśeṣataḥ

This, O goddess, is the procedure of Śabda-brahman that has been told to you; as one seeking grain discards the straw, one should abandon worldly bondage entirely.

Verse 31 (shiva.uma.26.31)

शब्दब्रह्म त्विदं प्राप्य ये केचिदन्यकाङ्क्षिणः । घ्नन्ति ते मुष्टिनाकाशं कामयन्ते क्षुधां तृषाम्

śabdabrahma tvidaṁ prāpya ye kecidanyakāṅkṣiṇaḥ ghnanti te muṣṭinākāśaṁ kāmayante kṣudhāṁ tṛṣām

Those who, having attained this Śabda-brahman, still desire something else, merely strike the sky with a clenched fist; they only crave hunger and thirst.

Verse 32 (shiva.uma.26.32)

ज्ञात्वा परमिदं ब्रह्म सुखदं मुक्तिकारणम् । अबाह्यमक्षरं चैव सर्वोपाधिविवर्जितम्

jñātvā paramidaṁ brahma sukhadaṁ muktikāraṇam abāhyamakṣaraṁ caiva sarvopādhivivarjitam

Having known this supreme Brahman, the giver of happiness, the cause of liberation — it is without exterior, imperishable, and free from all limiting conditions —

Verse 33 (shiva.uma.26.33)

मोहिताः कालपाशेन मृत्युपाशवशङ्गताः । शब्दब्रह्म न जानन्ति पापिनस्ते कुबुद्धयः

mohitāḥ kālapāśena mṛtyupāśavaśaṅgatāḥ śabdabrahma na jānanti pāpinaste kubuddhayaḥ

— those deluded by the noose of time, fallen under the sway of the noose of death, do not know this Śabda-brahman; they are sinful and of evil understanding.

Verse 34 (shiva.uma.26.34)

तावद् भ्रमन्ति संसारे यावद्धाम न विन्दते । विदिते तु परे तत्त्वे मुच्यते जन्मबन्धनात्

tāvad bhramanti saṁsāre yāvaddhāma na vindate vidite tu pare tattve mucyate janmabandhanāt

They wander in the cycle of existence only until they find that true abode; but once the supreme reality is known, one is freed from the bondage of birth.

Verse 35 (shiva.uma.26.35)

निद्रालस्यं महाविघ्नं जित्वा शत्रुं प्रयत्नतः । सुखासने स्थितो नित्यं शब्दब्रह्माभ्यसन्निति

nidrālasyaṁ mahāvighnaṁ jitvā śatruṁ prayatnataḥ sukhāsane sthito nityaṁ śabdabrahmābhyasanniti

Having diligently conquered sleep and sloth, that great obstacle and enemy, one should always sit in a comfortable posture and practice the Śabda-brahman thus.

Verse 36 (shiva.uma.26.36)

शतवृद्धः पुमांल्लब्ध्वा यावदायुः समभ्यसेत् । मृत्युञ्जयवपुस्तम्भ आरोग्यं वायुवर्द्धनम्

śatavṛddhaḥ pumāṁllabdhvā yāvadāyuḥ samabhyaset mṛtyuñjayavapustambha ārogyaṁ vāyuvarddhanam

Even a man of a hundred years, having taken up this practice, should practice it for the rest of his life; it grants a death-conquering, unwavering body, health, and increase of the vital breath.

Verse 37 (shiva.uma.26.37)

प्रत्ययो दृश्यते वृद्धे किं पुनस्तरुणे जने । न चोङ्कारो न मन्त्रोऽपि नैव बीजं न चाक्षरम्

pratyayo dṛśyate vṛddhe kiṁ punastaruṇe jane na coṅkāro na mantro'pi naiva bījaṁ na cākṣaram

The proof of this is seen even in an old person — how much more so in a young one! It is neither the syllable Om, nor a mantra, nor a seed-syllable, nor any letter at all —

Verse 38 (shiva.uma.26.38)

अनाहतमनुच्चार्यं शब्दब्रह्म शिवं परम् । ध्यायन्ते देवि सततं सुधियो यत्नतः प्रिये

anāhatamanuccāryaṁ śabdabrahma śivaṁ param dhyāyante devi satataṁ sudhiyo yatnataḥ priye

— it is the unstruck, unutterable Śabda-brahman, the supreme, auspicious reality. The wise, O goddess, meditate upon it constantly and diligently, O beloved.

Verse 39 (shiva.uma.26.39)

तस्माच्छब्दा नव प्रोक्ताः प्राणविद्भिस्तु लक्षिताः । तान् प्रवक्ष्यामि यत्नेन नादसिद्धिमनुक्रमात्

tasmācchabdā nava proktāḥ prāṇavidbhistu lakṣitāḥ tān pravakṣyāmi yatnena nādasiddhimanukramāt

From this, nine sounds are declared, marked out by those who know the vital breath. I shall now describe them carefully, in due order, as the attainment of nāda.

Verse 40 (shiva.uma.26.40)

घोषं कांस्यं तथा शृङ्गं घण्टां वीणादिवंशजान् । दुन्दुभिं शङ्खशब्दं तु नवमं मेघगर्जितम्

ghoṣaṁ kāṁsyaṁ tathā śṛṅgaṁ ghaṇṭāṁ vīṇādivaṁśajān dundubhiṁ śaṅkhaśabdaṁ tu navamaṁ meghagarjitam

The sound of roaring, of bell-metal, of the horn, of the bell, of instruments beginning with the vina and flute, of the kettledrum, of the conch, and ninth, the thundering of clouds.

Verse 41 (shiva.uma.26.41)

नव शब्दान् परित्यज्य तुङ्कारं तु समभ्यसेत् । ध्यायन्नेवं सदा योगी पुण्यैः पापैर्न लिप्यते

nava śabdān parityajya tuṅkāraṁ tu samabhyaset dhyāyannevaṁ sadā yogī puṇyaiḥ pāpairna lipyate

Having passed beyond these nine sounds, one should practice the sound 'tuṁ'; the yogi who thus meditates constantly is untouched by either merit or sin.

Verse 42 (shiva.uma.26.42)

न शृणोति यदा शृण्वन्योगाभ्यासेन देविके । म्रियतेऽभ्यसमानस्तु योगी तिष्ठेद्दिवानिशम्

na śṛṇoti yadā śṛṇvanyogābhyāsena devike mriyate'bhyasamānastu yogī tiṣṭheddivāniśam

When, though listening, one no longer hears the nine sounds through yogic practice, O little goddess — then, as worldly hearing dies away, the practicing yogi remains steady day and night.

Verse 43 (shiva.uma.26.43)

तस्मादुत्पद्यते शब्दो मृत्युजित्सप्तभिर्दिनैः । स वै नवविधो देवि तं ब्रवीमि यथार्थतः

tasmādutpadyate śabdo mṛtyujitsaptabhirdinaiḥ sa vai navavidho devi taṁ bravīmi yathārthataḥ

From that, within seven days, arises a sound that conquers death; it is indeed of nine kinds, O goddess — I shall now describe it truthfully.

Verse 44 (shiva.uma.26.44)

प्रथमं नदते घोषमात्मशुद्धिकरं परम् । सर्वव्याधिहरं नादं वश्याकर्षणमुत्तमम्

prathamaṁ nadate ghoṣamātmaśuddhikaraṁ param sarvavyādhiharaṁ nādaṁ vaśyākarṣaṇamuttamam

First there sounds the roaring tone, supremely purifying for the self; a sound that removes all disease, and is the best for attraction and subjugation.

Verse 45 (shiva.uma.26.45)

द्वितीयं नदते कांस्यं स्तम्भयेत् प्राणिनां गतिम् । विषं भूतग्रहान् सर्वान् बध्नीयान्नात्र संशयः

dvitīyaṁ nadate kāṁsyaṁ stambhayet prāṇināṁ gatim viṣaṁ bhūtagrahān sarvān badhnīyānnātra saṁśayaḥ

Second sounds the bell-metal tone, which can paralyze the movement of living beings; it can bind poison and all possessing spirits — of this there is no doubt.

Verse 46 (shiva.uma.26.46)

तृतीयं नदते शृङ्गमभिचारि नियोजयेत् । विद्विडुच्चाटने शत्रोर्मारणे च प्रयोजयेत्

tṛtīyaṁ nadate śṛṅgamabhicāri niyojayet vidviḍuccāṭane śatrormāraṇe ca prayojayet

Third sounds the horn-tone, which should be employed in rites of harmful magic; it should be used for driving away a hostile person, or even for slaying a foe.

Verse 47 (shiva.uma.26.47)

घण्टानादं चतुर्थं तु वदते परमेश्वरः । आकर्षः सर्वदेवानां किं पुनर्मानुषा भुवि

ghaṇṭānādaṁ caturthaṁ tu vadate parameśvaraḥ ākarṣaḥ sarvadevānāṁ kiṁ punarmānuṣā bhuvi

The Supreme Lord declares the fourth to be the bell-sound; it draws even all the gods to itself — how much more, then, humans upon this earth!

Verse 48 (shiva.uma.26.48)

यक्षगन्धर्वकन्याश्च तस्याकृष्टा ददन्ति हि । यथेप्सितां महासिद्धिं योगिने कामतोऽपि वा

yakṣagandharvakanyāśca tasyākṛṣṭā dadanti hi yathepsitāṁ mahāsiddhiṁ yogine kāmato'pi vā

Yaksha and Gandharva maidens, drawn by it, grant the yogi whatever great siddhi he desires, even willingly of their own accord.

Verse 49 (shiva.uma.26.49)

वीणा तु पञ्चमो नादः श्रूयते योगिभिः सदा । तस्मादुत्पद्यते देवि दूरादर्शनमेव हि

vīṇā tu pañcamo nādaḥ śrūyate yogibhiḥ sadā tasmādutpadyate devi dūrādarśanameva hi

The vina-sound is the fifth nāda, always heard by yogis; from it, O goddess, arises indeed the power of seeing from afar.

Verse 50 (shiva.uma.26.50)

ध्यायतो वंशनादं तु सर्वतत्त्वं प्रजायते । दुन्दुभिं ध्यायमानस्तु जरामृत्युविवर्जितः

dhyāyato vaṁśanādaṁ tu sarvatattvaṁ prajāyate dundubhiṁ dhyāyamānastu jarāmṛtyuvivarjitaḥ

For one meditating on the flute-sound, knowledge of all reality arises; and one meditating on the kettledrum-sound becomes free from old age and death.

Verse 51 (shiva.uma.26.51)

शङ्खशब्देन देवेशि कामरूपं प्रपद्यते । योगिनो मेघनादेन न विपत्सङ्गमो भवेत्

śaṅkhaśabdena deveśi kāmarūpaṁ prapadyate yogino meghanādena na vipatsaṅgamo bhavet

By the conch-sound, O queen of gods, one attains the power to assume any form at will; through the sound of thunder, the yogi never meets with misfortune.

Verse 52 (shiva.uma.26.52)

यश्चैकमनसा नित्यं तुङ्कारं ब्रह्मरूपिणम् । किमसाध्यं न तस्यास्ति यथामति वरानने

yaścaikamanasā nityaṁ tuṅkāraṁ brahmarūpiṇam kimasādhyaṁ na tasyāsti yathāmati varānane

He who, with a single-pointed mind, constantly meditates on the 'tuṁ'-sound, which has the very form of Brahman — for him, O fair-faced one, what remains unattainable?

Verse 53 (shiva.uma.26.53)

सर्वज्ञः सर्वदर्शी च कामरूपी व्रजत्यसौ । न विकारैः प्रयुज्येत शिव एव न संशयः

sarvajñaḥ sarvadarśī ca kāmarūpī vrajatyasau na vikāraiḥ prayujyeta śiva eva na saṁśayaḥ

He becomes all-knowing, all-seeing, able to take any form at will; he is untouched by any transformation — he is Shiva himself, without doubt.

Verse 54 (shiva.uma.26.54)

एतत्ते परमेशानि शब्दब्रह्मस्वरूपकम् । नवधा सर्वमाख्यातं किं भूयः श्रोतुमिच्छसि

etatte parameśāni śabdabrahmasvarūpakam navadhā sarvamākhyātaṁ kiṁ bhūyaḥ śrotumicchasi

This, O supreme goddess, is the nature of Śabda-brahman, entirely declared to you in its nine forms. What more do you wish to hear?