Bhairavānukaraṇastotram
Hymn about the Appearance of Bhairava
ॐ नमश्चिद्भैरवाय ।
Oṃ namaścidbhairavāya |
Oṃ (oṃ) Salutation (namaḥ) to Bhairava (Who is) Consciousness (cit-bhairavāya)! |
चितिभूमिसमाश्रयणाश्चितिभूतिं श्रयत मा मुधा भ्रमत ।
प्रथयन्निति भक्तिमतां जयति शिवो ऽनुग्रहप्रवणः ॥१॥
citibhūmisamāśrayaṇāścitibhūtiṃ śrayata mā mudhā bhramata |
prathayanniti bhaktimatāṃ jayati śivo 'nugrahapravaṇaḥ || 1 ||
(Oh! You who) seek shelter in the Reality of Citi or the Power of Consciousness (citi-bhūmi-samāśrayaṇāḥ), (you) should resort to the Existence of the Power of Consciousness (citi-bhūtim). Do not (mā) wander (bhramata) uselessly (mudhā), (because) Śiva (śivaḥ), (Who is) spreading out (prathayan…iti) (and is) intent upon (bestowing) Grace (anugraha-pravaṇaḥ) to Devoted ones (bhakti-matām), is Supreme (jayati)! || 1 ||
चिद्भैरवमेव परं परमामृतरूपमेकमतिदीप्तम् ।
उल्लसितकरणचक्रग्रस्तसमस्तं शिवं वन्दे ॥२॥
cidbhairavameva paraṃ paramāmṛtarūpamekamatidīptam |
ullasitakaraṇacakragrastasamastaṃ śivaṃ vande || 2 ||
I venerate (vande) Śiva (śivam), (Who is) everything (that is) perceived by the illuminated --i.e. furnished with the Power of perception-- wheel of the senses (ullasita-karaṇa-cakra-grasta-samastam), (and Who is) only (eva) the Supreme (param) Bhairava (in the form of) Consciousness (cit-bhairavam) Blazing beyond (any measuring) (ati-dīptam), (and is) the Solitary (ekam) Nature of Supreme Nectar (parama-amṛta-rūpam). || 2 ||
स्तुत्यः स्तोता स्तुतिरिति यदपि विभिन्नं न किंचिदस्तीह ।
मृषति यथा यद्रूपं चिद्रूपतया तथा भवत्येतत् ॥३॥
stutyaḥ stotā stutiriti yadapi vibhinnaṃ na kiṃcidastīha |
mṛṣati yathā yadrūpaṃ cidrūpatayā tathā bhavatyetat || 3 ||
Though (yat…api) (there are) that which is to be praised (stutyaḥ), the praiser (stotā) and the praise --i.e. the act of praising-- (stutiḥ…iti), nothing (na…kiṃcid) separated (vibhinnam) exists (asti) here (iha), because (yathā…tathā) this (etat) formation or appearance --i.e. any object-- (rūpam) which (yat) one perceives (mṛṣati) exists (bhavati) through the Nature of Consciousness --i.e. everything is one with Consciousness-- (cit-rūpatayā). || 3 ||
विगलितसर्वविभेदं सर्वविभेदात्मचिद्घनानन्दम् ।
यत्तव तत्त्वं भगवंस्तस्यानुकृतिं त्वदाकृतिं वन्दे ॥४॥
vigalitasarvavibhedaṃ sarvavibhedātmacidghanānandam |
yattava tattvaṃ bhagavaṃstasyānukṛtiṃ tvadākṛtiṃ vande || 4 ||
I venerate (vande) Your Form (tvat-ākṛtim) (or) Your Appearance --i.e. imitation-- (tasya…anukṛtim) Which (yat) is Your (tava) Reality (tattvam) Oh Lord! (bhagavan). (It is) the Bliss composed of (That) Consciousness (Which) is the Essence of all the differences (sarva-vibheda-ātmā-cit-ghana-ānandam), (and consequently in Which) all differences are melted away (vigalita-sarva-vibhedam). || 4 ||
रेखापुरुषः पुरुषं वर्णलिपिर्वर्णसंचयं यद्वत् ।
तद्वत्विचित्ररूपं त्वामाकारो व्यनक्ति परमात्मन् ॥५॥
rekhāpuruṣaḥ puruṣaṃ varṇalipirvarṇasaṃcayaṃ yadvat |
tadvatvicitrarūpaṃ tvāmākāro vyanakti paramātman || 5 ||
In which way (yat-vat) the shape of a person (sheds light on) (rekhā-puruṣaḥ) the person (puruṣam), (and) the formation of letters (sheds light on) (varṇa-lipiḥ) the collection of letters --i.e. a text, e.g. a poem, etc.-- (varṇa-saṃcayam); similarly (tat-vat), Oh Supreme Self! (parama-ātman), the various forms (vicitra-rūpam) (of) manifestation (ākāraḥ) shed light (vyanakti) on You (tvām). || 5 ||
तत्राविकल्पमेव त्वां चिद्रूपं समाविश्य ।
विमृशामः किमपि मनाङ्न हि तत्त्वं कल्पनाविषयः ॥६॥
tatrāvikalpameva tvāṃ cidrūpaṃ samāviśya |
vimṛśāmaḥ kimapi manāṅna hi tattvaṃ kalpanāviṣayaḥ || 6 ||
Thus (tatra), after entering (samāviśya) You (tvām), the Thoughtless Nature of Consciousness (avikalpam…eva…cit-rūpam), whatever (kim…api) minute (manāk) (reality) --i.e. thing-- I perceive (vimṛśāmaḥ) is not (na…hi) a thing (tattvam) or object of imagination (because everything is You for me) (kalpanā-viṣayaḥ). || 6 ||
Notes:
Or: whatever I perceive, it is not Reality, as it is an object of imagination, but You are beyond mind.
स्वात्मप्रभां विधाय वाग्देवीं विषयकुसुमकॢप्तार्चः ।
प्रथमोन्मेषं गुरुमथ वन्दित्वा हृदयमाविश्य ॥७॥
स्तौमि विमृशन्महेश्वरमात्मानं स्वं चिदेकघनम् ।
स्रावितपाशकदम्बकमेतस्मिन्देहदेवगृहे ॥८॥
svātmaprabhāṃ vidhāya vāgdevīṃ viṣayakusumakḷptārcaḥ |
prathamonmeṣaṃ gurumatha vanditvā hṛdayamāviśya || 7 ||
staumi vimṛśanmaheśvaramātmānaṃ svaṃ cidekaghanam |
srāvitapāśakadambakametasmindehadevagṛhe || 8 ||
Having realized (vidhāya) the Splendour of my own Self (svātmā-prabhām), the Goddess of Speech (vāk-devīm) after praising (vanditvā) the Guru (gurum), the Primordial Unfoldment (of Consciousness) (prathama-unmeṣam), I perform adoration of the blossoming of sense-objects (viṣaya-kusuma-kḷpta-ārcaḥ). Then (atha), after entering (āviśya) into the the Heart --i.e. Consciousness-- (hṛdayam) in this (etasmin) Temple of God (that is my) body (deha-deva-gṛhe), I praise (staumi) the Great Lord (mahā-īśvaram), the Perceiver (vimṛśan) (Who is) my own (svam) Self (ātmānam) (in the form of a) Solitary Mass of Consciousness (cit-eka-ghanam), (in Which) the trap (called) illusion is melted away (srāvita-pāśaka-dambakam). || 7-8 ||
चित्यानन्देच्छावित्करणाख्याः शक्तयो जयन्ति विभो ।
सूक्ष्मस्थूलभिदाप्ता वक्त्रत्वं ब्रह्ममुण्डभिधा ॥९॥
cityānandecchāvitkaraṇākhyāḥ śaktayo jayanti vibho |
sūkṣmasthūlabhidāptā vaktratvaṃ brahmamuṇḍabhidhā || 9 ||
Oh Lord (vibho)! Penetrating subtle and gross (bodies,) (sūkṣma-sthūla-bhidā-āptāḥ) the Śakti-s (śaktayaḥ) called Cit, Ānanda, Icchā, Jñāna and Kriyā (citi-ānanda-icchā-vid-karaṇa-ākhyāḥ) are Supreme (jayanti), (They are) the Speech or Teaching (vaktra-tvam) (Which) cuts the head of Brahma --i.e. They bestow Grace-- (brahma-muṇḍa-bhidhāḥ). || 9 ||
सर्वज्ञतादिविषयं हृदयादिकमङ्गषट्कं ते ।
सकलं सदाशिवान्तं प्रेतात्मतया तवासनं स्वामिन् ॥१०॥
sarvajñatādiviṣayaṃ hṛdayādikamaṅgaṣaṭkaṃ te |
sakalaṃ sadāśivāntaṃ pretātmatayā tavāsanaṃ svāmin || 10 ||
All (sakalam) Your (te) six limbs (aṅga-ṣaṭkam) beginning with the heart (hṛdaya-ādikam) and ending in Sadāśiva (sadā-śiva-antam) are the spheres of omniscience, etc. (sarvajña-tā-ādi-viṣayam), (and) by the nature of preta or being a corpse --i.e. the thoughtless Kṣetrapāla, the Protector of the field of one’s mind-- (preta-ātmatayā), (all this is) Your (tava) Āsana (āsanam), oh Owner (of everything) (svāmin)! || 10 ||
परमप्रकाशवपुषो विमर्शशक्तिः प्रभो परा देवी ।
अस्या एव प्रसरः सर्वा ब्राह्म्यादिका देव्यः ॥११॥
paramaprakāśavapuṣo vimarśaśaktiḥ prabho parā devī |
asyā eva prasaraḥ sarvā brāhmyādikā devyaḥ || 11 ||
Oh Lord (prabho)! The Power of Awareness (vimarśa-śaktiḥ) about the Essence of Supreme Prakāśa (parama-prakāśa-vapuṣaḥ) is the Supreme (parā) Goddess (devī). Only (eva) Her (asyāḥ) flow (prasaraḥ) (appears as) all (sarvāḥ) the (various) goddesses (devyaḥ) beginning with Brāhmī (composing Mātṛkā, the Power of confusion) (brāhmī-ādikāḥ). || 11 ||
दहनजलामृतलेखाविषादिबिभ्रत्त्वमादिशस्येतत् ।
विश्वं विरुद्धमपि सच्चिद्रूपे मयि विरुध्यते नैतत् ॥१२॥
dahanajalāmṛtalekhāviṣādibibhrattvamādiśasyetat |
viśvaṃ viruddhamapi saccidrūpe mayi virudhyate naitat || 12 ||
You (tvam) assume (the forms of) ‘dahana’, ‘jala’, ‘amṛta’, ‘lekhā’ (and) ‘viṣa’ (dahana-jala-amṛta-lekhā-viṣa-ādi-bibhrat). (You) govern (ādiśasi) this (etat) universe (viśvam) (which) is though (api) limited (viruddham), (but) in me (mayi) (, who) has the Nature of True Consciousness (sat-cit-rūpe), this --i.e. the world-- (etat) is not (na) contradictory --i.e. it is not different from You-- (virudhyate). || 12 ||
संवित्सूत्रनिलीनो निःसारो मातृनिवहो ऽयम् ।
करणमुण्डमालभारिन्दर्शयसीतीव नः स्वामिन् ॥१३॥
saṃvitsūtranilīno niḥsāro mātṛnivaho 'yam |
karaṇamuṇḍamālabhārindarśayasītīva naḥ svāmin || 13 ||
Oh Owner (of all! Who is) (svāmin) wearing the garlands of the organs of knowledge and action (karaṇa-muṇḍa-mālabhārin), this (ayam) multitude of subjects --i.e. limited beings-- (mātṛ-nivahaḥ) does not exist essentially (niḥsāraḥ), (as it is) devoted to the flow of perception (saṃvit-sūtra-nilīnaḥ), (and You) appear (darśayasi) this way (iti…iva) for us (naḥ). || 13 ||
पश्यत पश्यत पाशा विषमास्त इमे बहिष्कृताः शश्वत् ।
इत्यन्त्रधारणमिषत्कथयंस्त्वं नः समाभासि ॥१४॥
paśyata paśyata pāśā viṣamāsta ime bahiṣkṛtāḥ śaśvat |
ityantradhāraṇamiṣatkathayaṃstvaṃ naḥ samābhāsi || 14 ||
“ (All of) you should see (paśyata…paśyata) (that) the (te) painful (viṣamāḥ) nooses (pāśāḥ) are always (śaśvat) these (ime) externally created --i.e. appearing as different from one’s own Self-- (objects i.e. ideas) (bahiṣ-kṛtāḥ)”. This means (iti): You tell (kathayan…tvam…samābhāsi) us (naḥ) (these) tricky internal --i.e. mental-- formations (antra-dhāraṇa-miṣat). || 14 ||
मायापटः सरागो व्योम्नि परे ऽस्मिन् स एष निक्षिप्तः ।
इति गजचर्म सरक्तं मूर्ध्नि वहन्कथयसीश ॥१५॥
māyāpaṭaḥ sarāgo vyomni pare 'smin sa eṣa nikṣiptaḥ |
iti gajacarma saraktaṃ mūrdhni vahankathayasīśa || 15 ||
The (saḥ) garment of māyā --i.e. illusory duality-- (māyā-paṭaḥ) (what) You narrate (kathayasi) in the head (mūrdhni) is a vessel (vahan) full of passion (sarāgaḥ). (It is) like (iti) the bleeding (saraktam) skin of an elephant (gaja-carman). Oh Lord! (īśa), this (eṣaḥ) (garment of māyā) is thrown away in this (asmin) Supreme (pare) Sky (vyomni). || 15 ||
अन्तःशक्तिकृपाणीं व्यनक्षि संसृतिविभेदिनीमसिना ।
निजशक्तिमहिमस्वीकृतसमस्तविश्वा हि वीरवराः ॥१६॥
antaḥśaktikṛpāṇīṃ vyanakṣi saṃsṛtivibhedinīmasinā |
nijaśaktimahimasvīkṛtasamastaviśvā hi vīravarāḥ || 16 ||
You express (vyanakṣi) that Dagger of Internal Śakti (antaḥ-śakti-kṛpāṇīm) (which) cuts transmigration (saṃsṛti-vibhedinīm) by the sword (of Awareness) (asinā). The bests of the Heroes (vīra-varāḥ) are those (who) are embraced by the Greatness of their Innate Śakti (nija-śakti-mahima-svīkṛta-samasta-viśvāḥ…hi). || 16 ||
भवभयहन्ता सो ऽहं सानाथ्ये ऽवस्थितो ऽस्मि मा भैष्ट ।
इत्यास्फोटितखेटकदर्शनतो दिशसि नः स्वामिन् ॥१७॥
bhavabhayahantā so 'haṃ sānāthye 'vasthito 'smi mā bhaiṣṭa |
ityāsphoṭitakheṭakadarśanato diśasi naḥ svāmin || 17 ||
“I (aham) am (asmi) the (saḥ) Killer of the Fear of bhava or limited existence --i.e. saṃsāra-- (bhava-bhaya-hantā), (and I am) abiding (avasthitaḥ) in assisting (yogī-s, so) (sānāthye) don’t (mā) be afraid (bhaiṣṭa)!” This means (iti) oh Lord! (svāmin) You show (diśasi) us (naḥ) (this Truth) by means of revealing the rod of chastisement --i.e. discipline-- (āsphoṭita-kheṭaka-darśanataḥ). || 17 ||
निजशक्तिपाशवलितश्चिद्भस्मना कल्यते महाकालः ।
इति पाशधारणवशात्प्रथयसि नः कालकालस्त्वम् ॥१८॥
nijaśaktipāśavalitaścidbhasmanā kalyate mahākālaḥ |
iti pāśadhāraṇavaśātprathayasi naḥ kālakālastvam || 18 ||
“The Great Lord of Time (mahā-kālaḥ) (that) is the appearance of the snare of one’s own Śakti (nija-śakti-pāśa-valitaḥ) is devoured (kalyate) by the Glory of Consciousness (cit-bhasmanā).” This means (iti): You are (tvam) the Slayer of Time (kāla-kālaḥ), spreading (prathayasi) for us (naḥ) by the Power of keeping back (such) snare (pāśa-dhāraṇa-vaśāt). || 18 ||
भेदमयमखिलमेतन्निजशक्त्यैवाक्षिपामि संहर्तुम् ।
इत्यङ्कुशधारणतः स्फुटयति परभैरवो ऽस्माकम् ॥१९॥
bhedamayamakhilametannijaśaktyaivākṣipāmi saṃhartum |
ityaṅkuśadhāraṇataḥ sphuṭayati parabhairavo 'smākam || 19 ||
“To dissolve (saṃhartum) this (etat) whole (world) (akhilam) composed of duality (bheda-mayam), I withdraw (it) (akṣipāmi) merely (eva) by means of My Śakti (nija-śaktyā)”. This means (iti): Parabhairava or the Supreme Bhairava (para-bhairavaḥ) is appearing (sphuṭayati) for us (asmākam) by holding the goad (aṅkuśa-dhāraṇataḥ). || 19 ||
कोदण्डारूधशरप्रदर्शनाद्ब्रह्मविष्णुरुद्रेशान् ।
ससदाशिवकारणहरिणाञ्छक्त्या भिनत्सि युगपत्त्वम् ॥२०॥
kodaṇḍārūdhaśarapradarśanādbrahmaviṣṇurudreśān |
sasadāśivakāraṇahariṇāñchaktyā bhinatsi yugapattvam || 20 ||
By ‘displaying the arrow in a drawn bow’ --i.e. maybe raising the eyebrows-- (kodaṇḍa-ārūdha-śara-pradarśanāt), You (tvam), by means of Śakti --i.e. forcefully-- (śaktyā), simultaneously (yugapad) split (bhinatsi) (Yourself) into the forms of the lords (called) ‘Brahmā, Viṣṇu and Rudra’ (brahma-viṣṇu-rudreśān) as the divisions originating from Sadāśiva (sasadāśiva-kāraṇa-hariṇān). || 20 ||
वरदेन पाणिना त्वं विश्वविभूतिप्रदत्वमभिनयसि ।
न खलु परतत्त्वनिष्ठो विभवमलैः स्पृश्यते जातु ॥२१॥
varadena pāṇinā tvaṃ viśvavibhūtipradatvamabhinayasi |
na khalu paratattvaniṣṭho vibhavamalaiḥ spṛśyate jātu || 21 ||
You (tvam) bestow the Glory of the universe (viśva-vibhūti-pradatvam…abhinayasi) by granting boons (varadena) with (Your) Hand (pāṇinā), (then) someone who is resting in the Supreme Principle (para-tattva-niṣṭhaḥ) is not at all (na…khalu…jātu) touched (spṛśyate) by the powerful dirt (of illusion) (vibhava-malaiḥ). || 21 ||
अभयेन च भवभयानि उन्मूलयता प्रकाश्यते सततम् ।
विश्वानुग्रहकारणस्वभावता तव करतलेन ॥२२॥
abhayena ca bhavabhayāni unmūlayatā prakāśyate satatam |
viśvānugrahakāraṇasvabhāvatā tava karatalena || 22 ||
And (ca) by means of ‘Fearlessness’ (abhayena), the fear of transmigratory existence (bhava-bhayāni) is perpetually (satatam) displayed (prakāśyate) as ‘being destroyed’ (unmūlayatā) by the Palm of Your Hand Hand (tava…kara-talena). (This is) the State of one’s own Essential Nature that is the cause of (bestowing) Grace onto the universe --i.e. everyone-- (viśva-anugraha-kāraṇa-svabhāva-tā). || 22 ||
Notes:
The gesture of fearlessness or ‘abhayamudrā’ is the symbol for the Lord’s Hand, which destroys the fear of transmigratory existence by bestowing Svabhāva or one’s Essential Nature.
अख्यातिरूपमसमं मायायाः शकलितं शिरो ऽत्रैतत् ।
परबोधमयेन मया मुण्डं बिभ्रत्प्रकाशयस्येवम् ॥२३॥
akhyātirūpamasamaṃ māyāyāḥ śakalitaṃ śiro 'traitat |
parabodhamayena mayā muṇḍaṃ bibhratprakāśayasyevam || 23 ||
So (atra), the head --i.e. imagination-- (śiraḥ) (that is) the differentiated (asamam) nature of disgrace (akhyāti-rūpam) belonging to māyā or duality (māyāyāḥ) is fragmented (into thoughts) (śakalitam). You reveal this (etat) head --i.e. as perception-- (muṇḍam) this way (evam) in me (mayā), (as I am) composed of Supreme Awareness (para-bodha-mayena). || 23 ||
निःशेषाहृतसारामय्येव जगत्स्थितिश्चिदेकघने ।
इति खट्वाङ्गकरङ्कोद्वहनच्छलतो ददास्याज्ञाम् ॥२४॥
niḥśeṣāhṛtasārāmayyeva jagatsthitiścidekaghane |
iti khaṭvāṅgakaraṅkodvahanacchalato dadāsyājñām || 24 ||
In the Solitary Mass of Consciousness (cit-eka-ghane), the appearance or existence of the world (jagat-sthitiḥ) is like (iva) (that which) is composed of perfectly fetched Essence (niḥśeṣa-āhṛta-sārā-mayyā). This means (iti): (You) bestow (dadāsi) Divine Vision (ājñām) by (revealing) delusion (, then everyone) is (seen as) carrying the staff with a skull at the top and bones --i.e. they are dead bodies or objects, as the Subject is always the ‘I’, the First Person, the Perceiver-- (khaṭvāṅga-karaṅka-udvahanat-cchalataḥ). || 24 |
वीणाघण्टाडमरूनुड्डामरदर्शयन्निदं दिशसि ।
वृत्तित्रिभेदभिन्नं नादामऋशं निभालयन्नन्तः ॥२५॥
vīṇāghaṇṭāḍamarūnuḍḍāmaradarśayannidaṃ diśasi |
vṛttitribhedabhinnaṃ nādāmaṛśaṃ nibhālayannantaḥ || 25 ||
You bestow (diśasi) this (idam) Glory (of Consciousness) (uḍḍāmara-darśayat) divided into three flows (vṛtti-tribheda-bhinnam) by vīṇā --i.e. indian lute--, bell, and drum (vīṇā-ghaṇṭā-ḍamarūn) perceived (nibhālayat) internally (antaḥ) as being connected with Nāda or I-Consciousness (nāda-āmarśam). || 25 ||
किं च परादिकशक्तित्रितयां तां सुन्दरां महाशक्तिम् ।
देवानुकरोषि बहिस्त्रिशूलधारणमिषेण नित्यं त्वम् ॥२६॥
kiṃ ca parādikaśaktitritayāṃ tāṃ sundarāṃ mahāśaktim |
devānukaroṣi bahistriśūladhāraṇamiṣeṇa nityaṃ tvam || 26 ||
Moreover (kim…ca), Oh Lord (deva)! You (tvam) continually (nityam) imitate --i.e. make appear-- (anukaroṣi) the (tām) Beautiful (sundarām) Great Śakti (mahā-śaktim) as the Triad of Śakti-s beginning with Parā --i.e. Parā, sūkṣmā and sthūlā-- (parā-ādika-śakti-tritayām) by trickily holding the Triśūla --i.e. subject, cognition and object-- (triśūla-dhāraṇa-miṣeṇa) externally (bahiḥ). || 26 ||
इच्छादिकनिजशक्तिप्रकाशिताधःस्थगोचरत्रितयाम् ।
स्वामेव परां शक्तिं वज्रमयीं वहसि षडरां त्वम् ॥२७॥
icchādikanijaśaktiprakāśitādhaḥsthagocaratritayām |
svāmeva parāṃ śaktiṃ vajramayīṃ vahasi ṣaḍarāṃ tvam || 27 ||
You (tvam) bring (vahasi) this (aforesaid) triad of the lower plane --i.e. of manifestation-- displayed by Your own Śakti-s beginning with Icchā --i.e. Icchā, Jñāna and Kriyā-- (icchā-ādika-nija-śakti-prakāśita-adhaḥ-stha-gocara-tritayām). (It is) only (eva) my (svām) Supreme (parām) Śakti (śaktim) (which) has six spokes (ṣaḍarām) (and) hard like a diamond (vajra-mayīm). || 27 ||
जगदखिलं मच्छक्त्या दमितं सर्वाः व्यावस्थितीर्धत्ते ।
इति दण्डधारणवशाद्व्यनक्षि चिद्भैरवामस्माकम् ॥२८॥
jagadakhilaṃ macchaktyā damitaṃ sarvāḥ vyāvasthitīrdhatte |
iti daṇḍadhāraṇavaśādvyanakṣi cidbhairavāmasmākam || 28 ||
The whole (akhilam) world (jagat), tamed (damitam) by my Śakti (mat-śaktyā), assumes (dhatte) (the form of) all (sarvāḥ) differentiations (vyāvasthitīḥ). This means (iti): You express (vyanakṣi) the Power of Bhairava as Consciousness (cit-bhairavām) for us (asmākam) under the influence of ‘holding daṇḍa or activity’ --i.e. Kriyāśakti-- (daṇḍa-dhāraṇa-vaśāt). || 28 ||
मुद्गरपरशू बिभ्रद्बैन्दवनादानुकाररूपौ त्वम् ।
भेदविभेदनशकलनपरत्वमीशान निर्दिशसि ॥२९॥
mudgaraparaśū bibhradbaindavanādānukārarūpau tvam |
bhedavibhedanaśakalanaparatvamīśāna nirdiśasi || 29 ||
Oh Lord (īśāna)! You (tvam) carry the mudgara --i.e. hammer-- and the paraśu --i.e. hatchet-- (mud-gara-paraśū), appearing as imitation --i.e. manifestation-- of bindu and nāda (baindava-nāda-anukāra-rūpau), (so You) indicate (this way) (nirdiśasi) the condition of difference in the form of splitting (the One) into two parts (bheda-vibhedana-śakalana-para-tvam). || 29 ||
दर्शनभेदात्स्वामिन्नन्यान्यामाहृतिं दधानस्त्वम् ।
भैरवपरबोधमयं प्रथयसि निजधाम सर्वत्र ॥३०॥
darśanabhedātsvāminnanyānyāmāhṛtiṃ dadhānastvam |
bhairavaparabodhamayaṃ prathayasi nijadhāma sarvatra || 30 ||
Oh Owner (of all) (svāmin)!, by the duality of perception (darśana-bhedāt), You (tvam) assume (dadhānaḥ) (the form) of ‘another’ (anyānyām…āhṛtim), (but You) expand or perceive (prathayasi) Your own Abode (nija-dhāma) composed of the Supreme Awareness of Bhairava (bhairava-para-bodha-mayam) everywhere (sarvatra). || 30 ||
शाक्ताण्डखण्डमध्ये विश्वरसमेवमहम् समाहरामि सदा ।
व्यञ्जयसि करकपालगरुधिरमिषादेतदिव मे ऽन्तः ॥३१॥
śāktāṇḍakhaṇḍamadhye viśvarasamevamaham samāharāmi sadā |
vyañjayasi karakapālagarudhiramiṣādetadiva me 'ntaḥ || 31 ||
This way (evam), I (aham) always (sadā) consume (samāharāmi) the Essence of the universe (viśva-rasam) in the Center of the broken egg of Śakti (śākta-aṇḍa-khaṇḍa-madhye). You manifest (vyañjayasi) this --i.e. Essence-- (etat…iva) in me (me) internally (antaḥ) by the false appearance of blood --i.e. awareness-- flowing in the head and the hands --i.e. perception and objects-- (kara-kapāla-ga-rudhira-miṣāt). || 31 ||
अभिमानहृदयबन्धानुत्खातौ ताविमौ सशिखौ ।
मूर्ताविव मुण्दाब्जौ प्रथयन्धत्से महाकालः ॥३२॥
abhimānahṛdayabandhānutkhātau tāvimau saśikhau |
mūrtāviva muṇdābjau prathayandhatse mahākālaḥ || 32 ||
(You), as (prathayan) the Great Lord of Time (mahā-kālaḥ) manifest (dhatse) the two lotuses of the head (muṇda-abjau) like (iva) the (tau) two forms (mūrtau) of these (imau) flames (saśikhau) unshaken by the bondage of the heart (called) abhimāna or pride (abhimāna-hṛdaya-bandha-anutkhātau). || 32 ||
अखिलजगद्बीजभुवं प्रथमस्थामनुकरोषि बोधनिधे ।
करतलगबीजपूरकदर्शनलीलायिताद्देव ॥३३॥
akhilajagadbījabhuvaṃ prathamasthāmanukaroṣi bodhanidhe |
karatalagabījapūrakadarśanalīlāyitāddeva || 33 ||
Oh Divine (deva)! To limit awareness (bodha-nidhe), You imitate --i.e. make appear-- (anukaroṣi) the ground for the seed of the whole universe (akhila-jagat-bīja-bhuvam) standing as the first (moment of creation) (prathama-sthām) out of displaying (Your) play of sowing (such) seed (which is) resting in (Your) hand (kara-tala-ga-bīja-pūraka-darśana-līlāyitāt). || 33 ||
भैरवरूपो ऽप्यसि यत्तत्रापि करे ऽक्षमालिकां धत्से ।
त सर्वाक्षविकासाद्विश्वं परिवर्तयस्यन्तः ॥३४॥
bhairavarūpo 'pyasi yattatrāpi kare 'kṣamālikāṃ dhatse |
ta sarvākṣavikāsādviśvaṃ parivartayasyantaḥ || 34 ||
Though (api) You (asi) have the appearance of Bhairava --i.e. fearful appearance-- (bhairava-rūpaḥ), (and) You put (dhatse) the garland of the senses (akṣa-mālikām) into (Your) Hand (kare), which (yat) there (becomes the world) (tatra…api) (, but) by the Expansion of (Awareness through) all the senses (sarva-akṣa-vikāsāt), (You) make the world (viśvam) return (parivartayasi) inside --i.e. internalize-- (antaḥ). || 34 ||
अस्थिकरमुण्डमालाभस्माभरणं नृरक्तरुचिः ।
विश्वं ब्रह्ममयत्वाच्छुद्धमितीशः समादिशसि ॥३५॥
asthikaramuṇḍamālābhasmābharaṇaṃ nṛraktaruciḥ |
viśvaṃ brahmamayatvācchuddhamitīśaḥ samādiśasi || 35 ||
Oh Lord (īśaḥ)! You point out (samādiśasi) that the universe (viśvam) (, which is though) appear to take pleasure in human desires (nṛ-rakta-ruciḥ) (, and it) is decorated with ashes, garland of heads --i.e. false-I-s-- (and) fat --i.e. universe is one’s body-- (asthikara-muṇḍa-mālā-bhasma-ābharaṇam), is (truly) pure (śuddham…iti) because (it is) made of Brahman --i.e. it is You, the Lord Himself-- (brahma-mayatvāt). || 35 ||
स्वात्माराममयानां विषमा अपि विषयबुद्बुधाः किममी ।
स्मरदहनमलिकनयनं प्रथयन्परमाग्निरूपमादिशसि ॥३६॥
svātmārāmamayānāṃ viṣamā api viṣayabudbudhāḥ kimamī |
smaradahanamalikanayanaṃ prathayanparamāgnirūpamādiśasi || 36 ||
But (kim) those (amī) who enjoy sense-objects (viṣaya-budbudhāḥ) are though (api) different (viṣamāḥ) from those who enjoy their own Self (svātmā-rāma-mayānām), You point out (ādiśasi) the Nature of Supreme Fire (parama-agni-rūpam) expanding (prathayan) as (that which) is leading to the destruction of desire (smara-dahana-malika-nayanam). || 36 ||
अन्तर्निबद्धलक्ष्यः प्रविकासिकरणो ऽपि यत्सदा भवसि ।
तत्प्रथयसि सर्वदशं गतमोहकलङ्कमात्मानम् ॥३७॥
antarnibaddhalakṣyaḥ pravikāsikaraṇo 'pi yatsadā bhavasi |
tatprathayasi sarvadaśaṃ gatamohakalaṅkamātmānam || 37 ||
Though (api) the expanding cause (pravikāsi-karaṇaḥ) is to be known as internally tied (antar-nibaddha-lakṣyaḥ), You are (bhavasi) always (sadā) existing (bhavasi) as that (tat) which (yat) You make appear (prathayasi) as all the states (sarva-daśam) of the Self (ātmānam) devoid of the stain of illusion (gata-moha-kalaṅkam). || 37 ||
देव दिगम्बरता ते वदति निरावरणमात्मनो रूपम् ।
परमब्रह्ममयार्कान्मायावरणं कथं वृणुयात् ॥३८॥
deva digambaratā te vadati nirāvaraṇamātmano rūpam |
paramabrahmamayārkānmāyāvaraṇaṃ kathaṃ vṛṇuyāt || 38 ||
Oh Lord (deva)! (Since) the Nature (rūpam) of the Self (ātmanaḥ) is unveiled (nirāvaraṇam) (and It) narrates (vadati) Your (te) Nakedness --i.e. unlimited nature-- (dig-ambara-tā), how could (katham) the veil of māyā (māyā-āvaraṇam) cover (vṛṇuyāt) the Sun made of the Supreme Brahma (parama-brahma-maya-arkāt)? || 38 ||
संहर्ता सर्वेषामर्कादीनामहं तमोभूमिः ।
निर्मलशारदगगनप्रभेण वपुषीति दर्शयसि ॥३९॥
saṃhartā sarveṣāmarkādīnāmahaṃ tamobhūmiḥ |
nirmalaśāradagaganaprabheṇa vapuṣīti darśayasi || 39 ||
“I am (aham) the place of darkness (tamaḥ-bhūmiḥ), the destroyer (saṃhartā) of the sun, etc. (arkādīnām) for everyone (sarveṣām).” You show (darśayasi) this (iti) Reality (vapuṣi) by means of the appearance of the cloudless autumnal sky (nirmala-śārada-gagana-prabheṇa). || 39 ||
परमब्रह्ममयस्त्वं देव यदाश्रयसि भैरवाकारम् ।
तत्प्रथयसि तत्त्वज्ञः सत्यपि भेदे विमुक्त इति ॥४०॥
paramabrahmamayastvaṃ deva yadāśrayasi bhairavākāram |
tatprathayasi tattvajñaḥ satyapi bhede vimukta iti || 40 ||
Oh Lord (deva)! You are (tvam) composed of the Supreme Brahma (parama-brahma-mayaḥ) remaining (āśrayasi) in that (tat) Appearance of Bhairava --i.e. the universe-- (bhairava-ākāram) which (yat) You expand (prathayasi). This means (iti): the Knowers of Reality (tattva-jñaḥ) are Liberated (vimuktaḥ) even (api) during the existence (sati) of duality (bhede). || 40 ||
विविधश्मशानमालावेतालावृतः प्रकाशयसे ।
संवित्तिविषयकलनामध्यश्चितिभैरवो ऽस्मीति ॥४१॥
vividhaśmaśānamālāvetālāvṛtaḥ prakāśayase |
saṃvittiviṣayakalanāmadhyaścitibhairavo 'smīti || 41 ||
You illuminate (prakāśayase) that (iti) “I am (asmi) Bhairava, the Power of Consciousness” (citi-bhairavaḥ), the Center during the activities of the objects of perception (saṃvitti-viṣaya-kalanā-madhyaḥ) surrounded by the collection of the ghosts of various cremation grounds (vividha-śmaśāna-mālā-vetāla-āvṛtaḥ). || 41 ||
त्वय्येवामृतलेखा परशक्तिमयी परप्रमातातः ।
नाथ त्वमेव जगतां जीवनमिति भासि नो हृदये ॥४२॥
tvayyevāmṛtalekhā paraśaktimayī parapramātātaḥ |
nātha tvameva jagatāṃ jīvanamiti bhāsi no hṛdaye || 42 ||
Only Your (tvayi…eva) Nature of Nectar (amṛta-lekhā) is the Supreme Perceiver (para-pramātā) composed of the Supreme Śakti (para-śakti-mayī); thus (ataḥ), oh Lord (nātha)!, in the Heart (hṛdaye), only (eva) You (tvam) shine (bhāsi) as the Life (jīvanam…iti) of the all the beings (jagatām) and no one else (no). || 42 ||
Notes:
Or: ‘only You shine as the Life of all the beings in the Heart of the Shining One! --i.e. bhāsino hṛdaye--'
तव शब्दराशिवपुषः प्रत्यष्टकमेव बाह्यपरिवारः ।
परसूक्ष्मादिविभेदाद्भैरव लोकेश्वरप्रमुखाः ॥४३॥
tava śabdarāśivapuṣaḥ pratyaṣṭakameva bāhyaparivāraḥ |
parasūkṣmādivibhedādbhairava lokeśvarapramukhāḥ || 43 ||
Only (eva) the eightfold (prati-aṣṭakam) covering of the external (bāhya-parivāraḥ) is the (nature) of Your (tava) power (composed) of the garlands of letters (śabda-rāśi-vapuṣaḥ). By dividing into para, sūkṣma, etc. --i.e. supreme, subtle and gross--, (para-sūkṣma-ādi-vibhedāt) Bhairava (bhairavaḥ) (remains) as the most excellent Lord of the world --i.e. the qualities of ‘supreme, subtle and gross’ are the lords of this world-- (loka-īśvara-pramukhāḥ). || 43 ||
मुद्रयति निखिलमेतन्निःशेषस्वस्वरूपसंक्रमणात् ।
मोदयति भक्तवर्गं गतिमुदं पूर्णताप्रथनात् ॥४४॥
मोचयति पाशजालं द्रावयति विभेदमीश ते मूर्तिः ।
मुद्रयति विविधसंविद्द्रविणं मुद्रा ततः कथिता ॥४५॥
mudrayati nikhilametanniḥśeṣasvasvarūpasaṃkramaṇāt |
modayati bhaktavargaṃ gatimudaṃ pūrṇatāprathanāt || 44 ||
mocayati pāśajālaṃ drāvayati vibhedamīśa te mūrtiḥ |
mudrayati vividhasaṃviddraviṇaṃ mudrā tataḥ kathitā || 45 ||
(That which) seals (mudrayati) all (nikhilam) this (etat) by the complete Transmission of one’s own Essential Nature (niḥśeṣa-sva-svarūpa-saṃkramaṇāt), (and) causes Delight (modayati) in devotees (bhakta-vargam) rejoicing in the path (gati-mudam) by means of the Expansion of Fullness (pūrṇatā-prathanāt), (and) Liberates (mocayati) from the snare of limitation (pāśa-jālam), (and) liquifies (drāvayati) separation (vibhedam) is Your (te) Form (mūrtiḥ) oh Lord (īśa)! (It) seals (mudrayati) the Power behind various perceptions (vividha-saṃvid-draviṇam); therefore (It is) (tataḥ) called (kathitā) ‘Mudrā’ (mudrā). || 44-45 ||
जयति परतत्त्वभूमिप्रवरे ** निपायभूतैष ** ।
स्फुटमधिवसतु सतत्त्वप्रथया हृदयस्य मेयमलम् ॥४६॥
jayati paratattvabhūmipravare ** nipāyabhūtaiṣa ** |
sphuṭamadhivasatu satattvaprathayā hṛdayasya meyamalam || 46 ||
This (eṣa) being to be drunk (nipāya-bhūtā) in the most excellent Ground of the Supreme Reality **textual corruption** (para-tattva-bhūmi-pravare) is clearly (sphuṭam) Supreme (jayati), (and) inhabits (adhi-vasatu) the dirt of objects (meya-malam) by the Expansion of (such) Reality (sa-tattva-prathayā) of the Heart (of Consciousness) (hṛdayasya). || 46 ||
Notes:
Or: accepts the dirt of objects residing in the heart --i.e. intellect-- by the Expansion of (such) Reality.
प्रतिकलमुदेति संविद्या किल तत्र स्फुरत्यधो विश्वम् ।
शिवशक्तिविभवरूपं जानन्ति महेश यागस्थाः ॥४७॥
pratikalamudeti saṃvidyā kila tatra sphuratyadho viśvam |
śivaśaktivibhavarūpaṃ jānanti maheśa yāgasthāḥ || 47 ||
Only (kila) (That) Consciousness (saṃvid) Which (yā) is perpetually (pratikalam) rising (udeti) there --i.e. in such Supreme Reality-- (tatra) Vibrates (sphurati) in the lower plane (adhaḥ) (called) the world (viśvam), (and only) those who rest in Yāga or Sacrifice (yāga-sthāḥ) understand (jānanti) the Nature of the Glory of Śiva and Śakti (śiva-śakti-vibhava-rūpam) oh Maheśa (mahā-īśa)! || 47 ||
इत्थं स्फुरसि सदा मे चिद्भैरव सर्वभूतात्म ।
तद्यागादिजपान्तं सम्पन्नमयत्नतः सर्वम् ॥४८॥
itthaṃ sphurasi sadā me cidbhairava sarvabhūtātma |
tadyāgādijapāntaṃ sampannamayatnataḥ sarvam || 48 ||
This way (ittham), You Shine (sphurasi) continually (sadā) for me (me) oh Bhairava (cit-bhairava), the Consciousness (That is) the Soul of all the beings (sarva-bhūta-ātma)! Beginning with Your Sacrifice and ending in Japa --i.e. continuous practice of awareness-- (tat-yāga-ādi-japa-antam), everything (sarvam) (becomes or remains) Perfect (sampannam) effortlessly (ayatnataḥ). || 48 ||
इति श्रीमहामाहेश्वराचार्यश्रीक्षेमराजविरचितं भैरवानुकरणस्तोत्रं
समाप्तम्॥
iti śrīmahāmāheśvarācāryaśrīkṣemarājaviracitaṃ bhairavānukaraṇastotraṃ samāptam ||
|| Now (iti), the ‘Bhairavānukaraṇastotram’ or the ‘Hymn about the Appearance of Bhairava’ (bhairava-anukaraṇa-stotram) written by venerable Kṣemarāja, the ācārya (Who) teaches (the Glory) of the Great Lord (śrī-mahā-māhā-īśvara-ācārya-śrī-kṣemarāja-viracitam), is complete (samāptam). ||
Source:
Raniero Gnoli - East and West vol. 9, No. 3, and the Svacchandoddyotaḥ of
Kṣemarājaḥ (Muktabodha M00091)
