Attaining Shiva by Deceiving Time

Verse 1 (shiva.uma.27.1)

देव्युवाच । वायोस्तु पदमाप्नोति योगाकाशसमुद्भवम् । तन्मे सर्वं समाचक्ष्व प्रसन्नस्त्वं यदि प्रभो

devyuvāca vāyostu padamāpnoti yogākāśasamudbhavam tanme sarvaṁ samācakṣva prasannastvaṁ yadi prabho

The Goddess said: One attains the state of the vital air, arising from the yogic ether. Tell me all of that, O Lord, if you are pleased with me.

Verse 2 (shiva.uma.27.2)

शङ्कर उवाच । पुरा मे सर्वमाख्यातं योगिनां हितकाम्यया । कालं जिगाय यः सम्यग्वायोर्लिङ्गं यथा भवेत्

śaṅkara uvāca purā me sarvamākhyātaṁ yogināṁ hitakāmyayā kālaṁ jigāya yaḥ samyagvāyorliṅgaṁ yathā bhavet

Shankara said: Previously I declared all of this, wishing the good of yogis — how one who has fully conquered time attains the subtle sign of the vital air.

Verse 3 (shiva.uma.27.3)

तेन ज्ञात्वा दिनं योगी प्राणायामपरः स्थितः । स जयत्यागतं कालं मासार्धेनैव सुन्दरि

tena jñātvā dinaṁ yogī prāṇāyāmaparaḥ sthitaḥ sa jayatyāgataṁ kālaṁ māsārdhenaiva sundari

By knowing this, the yogi, devoted to pranayama, having known the auspicious day, O beautiful one, conquers approaching time within just half a month.

Verse 4 (shiva.uma.27.4)

हृत्स्थो वायुः सदा वह्नेर्दीपकः सोऽनुपावकः । स बाह्याभ्यन्तरो व्यापी वायुः सर्वगतो महान्

hṛtstho vāyuḥ sadā vahnerdīpakaḥ so'nupāvakaḥ sa bāhyābhyantaro vyāpī vāyuḥ sarvagato mahān

The breath dwelling in the heart is always the kindler of fire, moving in step with it; that great breath, all-pervading, moves both outward and inward, present everywhere.

Verse 5 (shiva.uma.27.5)

ज्ञानविज्ञानमुत्साहः सर्वं वायोः प्रवर्तते । येनेह निर्जितो वायुस्तेन सर्वमिदं जगत्

jñānavijñānamutsāhaḥ sarvaṁ vāyoḥ pravartate yeneha nirjito vāyustena sarvamidaṁ jagat

Knowledge, wisdom, and enthusiasm all arise from the breath. By whomever the breath is conquered here, by him this entire world is conquered too.

Verse 6 (shiva.uma.27.6)

धारणायां सदा तिष्ठेज्जरामृत्युजिघांसया । योगी योगरतः सम्यग्धारणाध्यानतत्परः

dhāraṇāyāṁ sadā tiṣṭhejjarāmṛtyujighāṁsayā yogī yogarataḥ samyagdhāraṇādhyānatatparaḥ

One should always remain established in concentration, desiring to destroy old age and death; the yogi devoted to yoga, fully absorbed in concentration and meditation —

Verse 7 (shiva.uma.27.7)

लोहकारो यथा भस्त्रामापूर्यमुखतो मुने । साधयेद्वायुना कर्म तद्वद्योगी समभ्यसेत्

lohakāro yathā bhastrāmāpūryamukhato mune sādhayedvāyunā karma tadvadyogī samabhyaset

— just as, O sage, a blacksmith fills his bellows through its mouth and accomplishes his work by means of air, so should the yogi likewise practice.

Verse 8 (shiva.uma.27.8)

देवः सहस्रको नेत्रपादहस्तसहस्रकः । पृथवीं हि सर्वमावृत्य सोऽग्रे तिष्ठेद्दशाङ्गुलम्

devaḥ sahasrako netrapādahastasahasrakaḥ pṛthavīṁ hi sarvamāvṛtya so'gre tiṣṭheddaśāṅgulam

The god of a thousand eyes, feet, and hands, pervading the entire earth, stands ten fingers' breadth beyond it —

Verse 9 (shiva.uma.27.9)

गायत्रीं शिरसा सार्द्धं जपेद् व्याहृतिपूर्विकाम् । त्रिवारमायतप्राणाः प्राणायामः स उच्यते

gāyatrīṁ śirasā sārddhaṁ japed vyāhṛtipūrvikām trivāramāyataprāṇāḥ prāṇāyāmaḥ sa ucyate

— one should recite the Gayatri together with its head-mantra, preceded by the vyāhṛtis, three times, with the breaths drawn out fully; that is called pranayama.

Verse 10 (shiva.uma.27.10)

गतागता निवर्तन्ते चन्द्रसूर्यादयो ग्रहाः । अद्यापि न निवर्तन्ते योगध्यानपरायणाः

gatāgatā nivartante candrasūryādayo grahāḥ adyāpi na nivartante yogadhyānaparāyaṇāḥ

The planets, beginning with the moon and sun, come and go and return again; but those devoted to yogic meditation, even now, do not return to that cycle.

Verse 11 (shiva.uma.27.11)

शतमब्दं तपस्तप्त्वा कुशाग्रापः पिबेद् द्विजः । तदाप्नोति फलं देवि प्राणानां धारणैकया

śatamabdaṁ tapastaptvā kuśāgrāpaḥ pibed dvijaḥ tadāpnoti phalaṁ devi prāṇānāṁ dhāraṇaikayā

A twice-born who performs austerity for a hundred years, drinking only water measured on the tip of a kusha-blade — the fruit of that, O goddess, is attained by a single act of breath-retention alone.

Verse 12 (shiva.uma.27.12)

यो द्विजः कल्यमुत्थाय प्राणायामैकमाचरेत् । सर्वं पापं निहन्त्याशु ब्रह्मलोकं स गच्छति

yo dvijaḥ kalyamutthāya prāṇāyāmaikamācaret sarvaṁ pāpaṁ nihantyāśu brahmalokaṁ sa gacchati

That twice-born who rises early in the morning and performs even a single pranayama swiftly destroys all sin and goes to the world of Brahma.

Verse 13 (shiva.uma.27.13)

योऽतन्द्रितः सदैकान्ते प्रणायामपरो भवेत् । जरां मृत्युं विनिर्जित्य वायुगः खेचरीति सः

yo'tandritaḥ sadaikānte praṇāyāmaparo bhavet jarāṁ mṛtyuṁ vinirjitya vāyugaḥ khecarīti saḥ

He who, untiring, remains ever devoted to pranayama in solitude, having fully conquered old age and death, becomes one who moves with the wind, a sky-goer.

Verse 14 (shiva.uma.27.14)

सिद्धस्य भजते रूपं कान्तिं मेधां पराक्रमम् । शौर्यं वायुसमो गत्या सौख्यं श्लाघ्यं परं सुखम्

siddhasya bhajate rūpaṁ kāntiṁ medhāṁ parākramam śauryaṁ vāyusamo gatyā saukhyaṁ ślāghyaṁ paraṁ sukham

He attains the form, splendor, intelligence, and prowess of a perfected being; with a gait like the wind, he gains valor and a supreme, praiseworthy happiness.

Verse 15 (shiva.uma.27.15)

एतत्कथितमशेषं वायोः सिद्धिं यदाप्नुते योगी । यत्तेजसोऽपि लभते तत्ते वक्ष्यामि देवेशि

etatkathitamaśeṣaṁ vāyoḥ siddhiṁ yadāpnute yogī yattejaso'pi labhate tatte vakṣyāmi deveśi

This has been fully declared — the siddhi of the breath that the yogi attains. What he attains through the inner light too, I shall now tell you, O queen of gods.

Verse 16 (shiva.uma.27.16)

स्थित्वा सुखासने स्वे शेते जनवचनहीने तु । शशिरवियुतया तेजः प्रकाशयन्मध्यमे देशे

sthitvā sukhāsane sve śete janavacanahīne tu śaśiraviyutayā tejaḥ prakāśayanmadhyame deśe

Sitting in one's own comfortable posture, lying in a place free from the talk of people, illuminating that light, devoid of moon and sun, in the middle region between the brows —

Verse 17 (shiva.uma.27.17)

वह्निगतं भ्रूमध्ये प्रकाशते यस्त्वतन्द्रितो योगी । दीपैर्हीनध्वान्ते पश्येन्न्यूनमसंशयं लोके

vahnigataṁ bhrūmadhye prakāśate yastvatandrito yogī dīpairhīnadhvānte paśyennyūnamasaṁśayaṁ loke

— that fiery light shines forth between the brows for the untiring yogi; in darkness devoid of lamps, he sees, without doubt, even the faintest source of light in this world.

Verse 18 (shiva.uma.27.18)

नेत्रे करशाखाभिः किञ्चित्सम्पीड्य यत्नतो योगी । तारं पश्यन्ध्यायेन्मुहूर्तमर्द्धं तमेकभावोऽपि

netre karaśākhābhiḥ kiñcitsampīḍya yatnato yogī tāraṁ paśyandhyāyenmuhūrtamarddhaṁ tamekabhāvo'pi

Having pressed the eyes gently with the fingers, the yogi diligently gazes at a star and meditates for half a muhurta, becoming absorbed in a single, undivided state.

Verse 19 (shiva.uma.27.19)

ततस्तु तमसि ध्यायन्पश्यति ज्योतिरैश्वरम् । श्वेतं रक्तं तथा पीतं कृष्णमिन्द्रधनुष्प्रभम्

tatastu tamasi dhyāyanpaśyati jyotiraiśvaram śvetaṁ raktaṁ tathā pītaṁ kṛṣṇamindradhanuṣprabham

Then, meditating in the darkness, he beholds the divine light of Ishvara — white, red, and yellow, black, and radiant like the rainbow.

Verse 20 (shiva.uma.27.20)

भुवोर्मध्ये ललाटस्थं बालार्कसमतेजसम् । तं विदित्वा तु कामाङ्गी क्रीडते कामरूपधृक्

bhuvormadhye lalāṭasthaṁ bālārkasamatejasam taṁ viditvā tu kāmāṅgī krīḍate kāmarūpadhṛk

Situated on the forehead, between the eyebrows, radiant like the newly risen sun — having known that light, one so blessed sports about, assuming any form at will.

Verse 21 (shiva.uma.27.21)

कारणप्रशमावेशं परकायप्रवेशनम् । अणिमादिगुणावाप्तिर्मनसा चावलोकनम्

kāraṇapraśamāveśaṁ parakāyapraveśanam aṇimādiguṇāvāptirmanasā cāvalokanam

The stilling and absorption into the primal cause; entry into another's body; the attainment of the powers beginning with minuteness; and perception of distant things through the mind alone —

Verse 22 (shiva.uma.27.22)

दूरश्रवणविज्ञानमदृश्यं बहुरूपधृक् । सतताभ्यासयोगेन खेचरत्वं प्रजायते

dūraśravaṇavijñānamadṛśyaṁ bahurūpadhṛk satatābhyāsayogena khecaratvaṁ prajāyate

— the knowledge of hearing from afar; becoming invisible; assuming many forms — through constant practice of yoga, the state of moving freely as one wishes is attained.

Verse 23 (shiva.uma.27.23)

श्रुताध्ययनसम्पन्ना नानाशास्त्रविशारदाः । ज्ञानिनोऽपि विमुह्यन्ते पूर्वकर्मवशानुगाः

śrutādhyayanasampannā nānāśāstraviśāradāḥ jñānino'pi vimuhyante pūrvakarmavaśānugāḥ

Even those endowed with learning and study, expert in various scriptures, even the wise, become deluded, following the sway of their past karma.

Verse 24 (shiva.uma.27.24)

पश्यन्तोऽपि न पश्यन्ति शृण्वाना बधिरा यथा । यथान्धा मानुषा लोके मूढाः पापविमोहिताः

paśyanto'pi na paśyanti śṛṇvānā badhirā yathā yathāndhā mānuṣā loke mūḍhāḥ pāpavimohitāḥ

Though seeing, they do not see; though hearing, they are as if deaf; like blind men in this world, they remain foolish and confounded by sin.

Verse 25 (shiva.uma.27.25)

वेदाहमेतं पुरुषं महान्त- मादित्यवर्णं तमसः परस्तात् । तमेव विदित्वातिमृत्युमेति नान्यः पन्था विद्यते प्रायणाय

vedāhametaṁ puruṣaṁ mahānta- mādityavarṇaṁ tamasaḥ parastāt tameva viditvātimṛtyumeti nānyaḥ panthā vidyate prāyaṇāya

I know this great Being, radiant like the sun, beyond all darkness. Only by knowing Him does one go beyond death; there is no other path to that supreme goal.

Verse 26 (shiva.uma.27.26)

एष ते कथितः सम्यक्तेजसो विधिरुत्तमः । कालं जित्वा यथा योगी चामरत्वं प्रपद्यते

eṣa te kathitaḥ samyaktejaso vidhiruttamaḥ kālaṁ jitvā yathā yogī cāmaratvaṁ prapadyate

This, O beloved, is the excellent method of the inner light, fully declared to you — how, having conquered time, the yogi attains immortality.

Verse 27 (shiva.uma.27.27)

पुनः परतरं वक्ष्ये यथा मृत्युर्न जायते । सावधानतया देवि शृणुष्वैकाग्रमानसा

punaḥ parataraṁ vakṣye yathā mṛtyurna jāyate sāvadhānatayā devi śṛṇuṣvaikāgramānasā

Again, I shall declare something higher still — how death does not occur at all. Listen carefully, O goddess, with a single-pointed mind.

Verse 28 (shiva.uma.27.28)

तुरीया देवि भूतानां योगिनां ध्यानिनां तथा । सुखासने यथास्थानं योगी नियतमानसः

turīyā devi bhūtānāṁ yogināṁ dhyānināṁ tathā sukhāsane yathāsthānaṁ yogī niyatamānasaḥ

This, O goddess, is the fourth state among beings, meant for yogis engaged in meditation; seated in a comfortable posture, in a proper place, the yogi with a controlled mind —

Verse 29 (shiva.uma.27.29)

समुन्नतशरीरोऽपि स बद्ध्वा करसम्पुटम् । चञ्च्वाकारेण वक्त्रेण पिबन्वायुं शनैः शनैः

samunnataśarīro'pi sa baddhvā karasampuṭam cañcvākāreṇa vaktreṇa pibanvāyuṁ śanaiḥ śanaiḥ

— sitting with the body erect, having joined the hands in a cupped shape, drinking the air slowly, little by little, through the mouth shaped like a bird's beak —

Verse 30 (shiva.uma.27.30)

प्रस्रवन्ति क्षणादापस्तालुस्था जीवदायिकाः । ता जिघ्रेद्वायुनादायामृतं तच्छीतलं जलम्

prasravanti kṣaṇādāpastālusthā jīvadāyikāḥ tā jighredvāyunādāyāmṛtaṁ tacchītalaṁ jalam

— in a moment, life-giving waters flow forth from the palate; drawing them in with the breath, one should partake of that cool, nectar-like water.

Verse 31 (shiva.uma.27.31)

पिबन्ननुदिनं योगी न मृत्युवशगो भवेत् । दिव्यकायो महातेजाः पिपासाक्षुद्विवर्जितः

pibannanudinaṁ yogī na mṛtyuvaśago bhavet divyakāyo mahātejāḥ pipāsākṣudvivarjitaḥ

The yogi who drinks it daily does not fall under the sway of death; he attains a divine body, great radiance, and becomes free from hunger and thirst.

Verse 32 (shiva.uma.27.32)

बलेन नागस्तुरगो जवेन दृष्ट्या सुपर्णः सुश्रुतिस्तु दूरात् । आकुञ्चिताकुण्डलिकृष्णकेशो गन्धर्वविद्याधरतुल्यवर्णः

balena nāgasturago javena dṛṣṭyā suparṇaḥ suśrutistu dūrāt ākuñcitākuṇḍalikṛṣṇakeśo gandharvavidyādharatulyavarṇaḥ

In strength he becomes like an elephant, in speed like a horse, in vision like Garuda, and able to hear even from afar; his hair grows curling and dark, and his complexion equal to that of Gandharvas and Vidyadharas.

Verse 33 (shiva.uma.27.33)

जीवेन्नरो वर्षशतं सुराणां सुमेधसा वाक्पतिना समत्वम् । एवं चरन् खेचरतां प्रयाति यथेष्टचारी सुखितः सदैव

jīvennaro varṣaśataṁ surāṇāṁ sumedhasā vākpatinā samatvam evaṁ caran khecaratāṁ prayāti yatheṣṭacārī sukhitaḥ sadaiva

That man lives a hundred celestial years of the gods, equal in wisdom to Brihaspati, lord of speech; moving about thus, he attains the state of the sky-goer, wandering freely at will, ever happy.

Verse 34 (shiva.uma.27.34)

पुनरन्यत्प्रवक्ष्यामि विधानं यत्सुरैरपि । गोपितं तु प्रयत्नेन तच्छृणुष्व वरानने

punaranyatpravakṣyāmi vidhānaṁ yatsurairapi gopitaṁ tu prayatnena tacchṛṇuṣva varānane

Again I shall declare another method, which even the gods diligently keep secret; hear it, O fair-faced one.

Verse 35 (shiva.uma.27.35)

समाकुञ्च्याभ्यसेद्योगी रसनां तालुकं प्रति । किञ्चित्कालान्तरेणैव क्रमात्प्राप्नोति लम्बिकाम्

samākuñcyābhyasedyogī rasanāṁ tālukaṁ prati kiñcitkālāntareṇaiva kramātprāpnoti lambikām

The yogi should curl the tongue back and practice turning it toward the palate; after some interval of time, he gradually attains contact with the uvula.

Verse 36 (shiva.uma.27.36)

ततः प्रस्रवते सा तु संस्पृष्टा शीतलां सुधाम् । पिबन्नेव सदा योगी सोऽमरत्वं हि गच्छति

tataḥ prasravate sā tu saṁspṛṣṭā śītalāṁ sudhām pibanneva sadā yogī so'maratvaṁ hi gacchati

Then, when touched, it exudes cool nectar; the yogi, ever drinking it, attains immortality indeed.

Verse 37 (shiva.uma.27.37)

रेफाग्रं लम्बकाग्रं करतलघटनं शुभ्रपद्मस्य बिन्दो- स्तेनाकृष्टा सुधेयं पतति परपदे देवतानन्दकारी । सारं संसारतारं कृतकलुषतरं कालतारं सतारं येनेदं प्लाविताङ्गं स भवति न मृतः क्षुत्पिपासाविहीनः

rephāgraṁ lambakāgraṁ karatalaghaṭanaṁ śubhrapadmasya bindo- stenākṛṣṭā sudheyaṁ patati parapade devatānandakārī sāraṁ saṁsāratāraṁ kṛtakaluṣataraṁ kālatāraṁ satāraṁ yenedaṁ plāvitāṅgaṁ sa bhavati na mṛtaḥ kṣutpipāsāvihīnaḥ

The tip of the curled tongue meeting the tip of the uvula, joined as if by folded palms, draws down the drop from the pure white lotus of the crown; drawn by that union, this nectar falls to the supreme state, bringing joy to the gods. It is the very essence, the ferry across worldly existence, the great remover of impurity, the crosser of time together with the stars — by which, the body being flooded with it, one does not die, and remains free from hunger and thirst.

Verse 38 (shiva.uma.27.38)

एभिर्युक्ता चतुर्भिः क्षितिधरतनये योगिभिर्वै धरैषा धैर्यान्नित्यं कुतोऽन्तः सकलमपि जगद्यत्सुखप्रापणाय । स्वप्ने देही विधत्ते सकलमपि सदा मानयन्यच्च दुःखं स्वर्गे ह्येवं धरित्र्याः प्रभवति च ततो वा स किञ्चिच्चतुर्णाम्

ebhiryuktā caturbhiḥ kṣitidharatanaye yogibhirvai dharaiṣā dhairyānnityaṁ kuto'ntaḥ sakalamapi jagadyatsukhaprāpaṇāya svapne dehī vidhatte sakalamapi sadā mānayanyacca duḥkhaṁ svarge hyevaṁ dharitryāḥ prabhavati ca tato vā sa kiñciccaturṇām

O daughter of the mountain, this state, joined together through these four attainments by yogis through steadfastness — where indeed is its limit? For the entire world exists only for the attainment of happiness. In a dream the embodied soul fashions everything, always taking it as real, along with whatever suffering it holds; so too does the entire experience of earth and heaven arise from embodiment — and whatever there may be, it belongs to one of these four.

Verse 39 (shiva.uma.27.39)

तस्मान्मन्त्रैस्तपोभिर्व्रतनियमयुतैरौषधैर्योगयुक्ता धात्री रक्ता मनुष्यैर्नयविनययुतैर्धर्मविद्भिः क्रमेण । भूतानामादि देवो न हि भवति चलः संयुतो वै चतुर्णां तस्मादेवं प्रवक्ष्ये विधिमनुगदितं छायिकं यच्छिवाख्यम्

tasmānmantraistapobhirvrataniyamayutairauṣadhairyogayuktā dhātrī raktā manuṣyairnayavinayayutairdharmavidbhiḥ krameṇa bhūtānāmādi devo na hi bhavati calaḥ saṁyuto vai caturṇāṁ tasmādevaṁ pravakṣye vidhimanugaditaṁ chāyikaṁ yacchivākhyam

Therefore this nurse of life, sustained by mantras, austerities, vows and observances, medicines, and yoga, is protected in due order by men endowed with prudence and humility, versed in dharma. The primal God of all beings, ever joined with these four means, is never shaken. Therefore I shall now declare, in due sequence, that method — pertaining to the shadow — which is called Shaiva.