The questions of Devī

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖 𑇅

श्रीदेव्युवाच ।

Śrīdevyuvāca |

Venerable (śrī) Devī (devī) said (uvāca): |

𑆯𑇀𑆫𑆶𑆠𑆁 𑆢𑆼𑆮 𑆩𑆪𑆳 𑆱𑆫𑇀𑆮𑆁 𑆫𑆶𑆢𑇀𑆫𑆪𑆳𑆩𑆬𑆱𑆩𑇀𑆨𑆮𑆩𑇀  𑇅
𑆠𑇀𑆫𑆴𑆑𑆨𑆼𑆢𑆩𑆯𑆼𑆰𑆼𑆟 𑆱𑆳𑆫𑆳𑆠𑇀𑆱𑆳𑆫𑆮𑆴𑆨𑆳𑆓𑆯𑆂 𑇆𑇑𑇆

श्रुतं देव मया सर्वं रुद्रयामलसम्भवम्  ।
त्रिकभेदमशेषेण सारात्सारविभागशः ॥१॥

Śrutaṃ deva mayā sarvaṃ rudrayāmalasambhavam  |
Trikabhedamaśeṣeṇa sārātsāravibhāgaśaḥ || 1 ||

Oh Lord (deva)! I (mayā) have heard (śrutam) everything (sarvam) in detail (aśeṣeṇa) about the Rudrayāmalatantra, or about the union of Śiva and His Power (rudra-yāmala-sambhavam), and its three divisions (trika-bhedam) in their Essence along with their subdivisions (sārāt…sāra-vibhāgaśaḥ). || 1 ||

𑆃𑆢𑇀𑆪𑆳𑆥𑆴 𑆤 𑆤𑆴𑆮𑆸𑆠𑇀𑆠𑆾 𑆩𑆼 𑆱𑆁𑆯𑆪𑆂 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫  𑇅
𑆑𑆴𑆁 𑆫𑆷𑆥𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆾 𑆢𑆼𑆮 𑆯𑆧𑇀𑆢𑆫𑆳𑆯𑆴𑆑𑆬𑆳𑆩𑆪𑆩𑇀 𑇆𑇒𑇆

अद्यापि न निवृत्तो मे संशयः परमेश्वर  ।
किं रूपं तत्त्वतो देव शब्दराशिकलामयम् ॥२॥

Adyāpi na nivṛtto me saṃśayaḥ parameśvara  |
Kiṃ rūpaṃ tattvato deva śabdarāśikalāmayam || 2 ||

But oh Supreme Lord (parama-īśvara)! my (me) doubts (saṃśayaḥ) still (adyāpi) linger (na…nivṛttaḥ). Oh Lord (deva)! What (kim) is the truth I should seek (rūpam…tattvataḥ)? Is it the power of the alphabet, Śabdarāśi (śabda-rāśi-kalā-mayam)? || 2 ||

𑆑𑆴𑆁 𑆮𑆳 𑆤𑆮𑆳𑆠𑇀𑆩𑆨𑆼𑆢𑆼𑆤 𑆨𑆽𑆫𑆮𑆼 𑆨𑆽𑆫𑆮𑆳𑆑𑆸𑆠𑆿  𑇅
𑆠𑇀𑆫𑆴𑆯𑆴𑆫𑆾𑆨𑆼𑆢𑆨𑆴𑆤𑇀𑆤𑆁 𑆮𑆳 𑆑𑆴𑆁 𑆮𑆳 𑆯𑆑𑇀𑆠𑆴𑆠𑇀𑆫𑆪𑆳𑆠𑇀𑆩𑆑𑆩𑇀 𑇆𑇓𑇆

किं वा नवात्मभेदेन भैरवे भैरवाकृतौ  ।
त्रिशिरोभेदभिन्नं वा किं वा शक्तित्रयात्मकम् ॥३॥

Kiṃ vā navātmabhedena bhairave bhairavākṛtau  |
Triśirobhedabhinnaṃ vā kiṃ vā śaktitrayātmakam || 3 ||

Or (vā), is it (kim) the formations of Bhairava (bhairava-ākṛtau) explained in the Bhairavatantra-s (bhairave) as the divisions of the ninefold reality (nava-ātmā-bhedena)? Or (vā) is it (kim) the divisions of the Three-headed Bhairava (triśiras-bheda-bhinnam), or (vā…vā…kim) the triad of Śakti-s (śakti-traya-ātmakam)?  || 3 ||

Notes:
The ninefold reality consists of Śivaḥ, Śaktiḥ, Sadāśivaḥ, Īśvaraḥ, Sadvidyā, Māyā, Kañcuka-s, Puruṣaḥ, Prakṛtiḥ, or the letters ‘ha, ra, kṣa, ma, la, va, ya and ṇūṃ’.

𑆤𑆳𑆢𑆧𑆴𑆤𑇀𑆢𑆶𑆩𑆪𑆁 𑆮𑆳𑆥𑆴 𑆑𑆴𑆁 𑆖𑆤𑇀𑆢𑇀𑆫𑆳𑆫𑇀𑆣𑆤𑆴𑆫𑆾𑆣𑆴𑆑𑆳𑆂  𑇅
𑆖𑆑𑇀𑆫𑆳𑆫𑆷𑆞𑆩𑆤𑆖𑇀𑆑𑆁 𑆮𑆳 𑆑𑆴𑆁 𑆮𑆳 𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆑𑆩𑇀 𑇆𑇔𑇆

नादबिन्दुमयं वापि किं चन्द्रार्धनिरोधिकाः  ।
चक्रारूढमनच्कं वा किं वा शक्तिस्वरूपकम् ॥४॥

Nādabindumayaṃ vāpi kiṃ candrārdhanirodhikāḥ  |
Cakrārūḍhamanackaṃ vā kiṃ vā śaktisvarūpakam || 4 ||

Or (vā…api), is it (kim) nāda and bindu (nāda-bindu-mayam), ardhacandra and nirodhikā (candra-ardha-nirodhikāḥ)? Or (vā), is it (kim) anacka, the vowelless sound (anackam), emerging through the various wheels (cakra-ārūḍham)? Or, is it the very nature of Śakti (śakti-svarūpakam)? || 4 ||

𑆥𑆫𑆳𑆥𑆫𑆳𑆪𑆳𑆂 𑆱𑆑𑆬𑆩𑆥𑆫𑆳𑆪𑆳𑆯𑇀𑆖 𑆮𑆳 𑆥𑆶𑆤𑆂  𑇅
𑆥𑆫𑆳𑆪𑆳 𑆪𑆢𑆴 𑆠𑆢𑇀𑆮𑆠𑇀𑆱𑇀𑆪𑆳𑆠𑇀𑆥𑆫𑆠𑇀𑆮𑆁 𑆠𑆢𑇀𑆮𑆴𑆫𑆶𑆣𑇀𑆪𑆠𑆼 𑇆𑇕𑇆

परापरायाः सकलमपरायाश्च वा पुनः  ।
पराया यदि तद्वत्स्यात्परत्वं तद्विरुध्यते ॥५॥

Parāparāyāḥ sakalamaparāyāśca vā punaḥ  |
Parāyā yadi tadvatsyātparatvaṃ tadvirudhyate || 5 ||

But (vā), if (yadi) it is the division (sakalam) of parā and parāparā (parā-aparāyāḥ) along with (ca) aparā (punaḥ…aparāyāḥ), then (tat-vat) the (tat) Supremeness (of this reality) (paratvam) would be (syāt) contradicted (virudhyate). || 5 ||

𑆤 𑆲𑆴 𑆮𑆫𑇀𑆟𑆮𑆴𑆨𑆼𑆢𑆼𑆤 𑆢𑆼𑆲𑆨𑆼𑆢𑆼𑆤 𑆮𑆳 𑆨𑆮𑆼𑆠𑇀  𑇅
𑆥𑆫𑆠𑇀𑆮𑆁 𑆤𑆴𑆰𑇀𑆑𑆬𑆠𑇀𑆮𑆼𑆤 𑆱𑆑𑆬𑆠𑇀𑆮𑆼 𑆤 𑆠𑆢𑇀𑆨𑆮𑆼𑆠𑇀 𑇆𑇖𑇆

न हि वर्णविभेदेन देहभेदेन वा भवेत्  ।
परत्वं निष्कलत्वेन सकलत्वे न तद्भवेत् ॥६॥

Na hi varṇavibhedena dehabhedena vā bhavet  |
Paratvaṃ niṣkalatvena sakalatve na tadbhavet || 6 ||

Its Supremeness (paratvam) cannot (na…hi) be (bhavet) divided by the sequence of letters (varṇa-vibhedena) or (vā) by various bodies (deha-bhedena). If It is divided (sakalatve), It (tat) cannot (na) be (bhavet) undivided (niṣkalatvena). || 6 ||

𑆥𑇀𑆫𑆱𑆳𑆢𑆁 𑆑𑆶𑆫𑆶 𑆩𑆼 𑆤𑆳𑆡 𑆤𑆴𑆂𑆯𑆼𑆰𑆁 𑆗𑆴𑆤𑇀𑆣𑆴 𑆱𑆁𑆯𑆪𑆩𑇀 𑇅

प्रसादं कुरु मे नाथ निःशेषं छिन्धि संशयम् ।

Prasādaṃ kuru me nātha niḥśeṣaṃ chindhi saṃśayam |

Oh Lord (nātha)! Please bestow (kuru) me (me) Your Grace (prasādam) to dispel (chindhi) my doubts (saṃśayam) completely (niḥśeṣam)!  ||

The answers of Bhairava

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖 𑇅

श्रीभैरव उवाच ।

Śrībhairava uvāca |

Venerable (śrī) Bhairava (bhairava) said (uvāca): |

𑆱𑆳𑆣𑆶 𑆱𑆳𑆣𑆶 𑆠𑇀𑆮𑆪𑆳 𑆥𑆸𑆰𑇀𑆛𑆁 𑆠𑆤𑇀𑆠𑇀𑆫𑆱𑆳𑆫𑆩𑆴𑆢𑆁 𑆥𑇀𑆫𑆴𑆪𑆼 𑇆𑇗𑇆

साधु साधु त्वया पृष्टं तन्त्रसारमिदं प्रिये ॥७॥

Sādhu sādhu tvayā pṛṣṭaṃ tantrasāramidaṃ priye || 7 ||

Very well (sādhu…sādhu)! This what (idam) you (tvayā) have asked (pṛṣṭam) is the essence of the Tantra-s (tantra-sāram), oh my Dear (priye)! || 7 ||

𑆓𑆷𑆲𑆤𑆵𑆪𑆠𑆩𑆁 𑆨𑆢𑇀𑆫𑆼 𑆠𑆡𑆳𑆥𑆴 𑆑𑆡𑆪𑆳𑆩𑆴 𑆠𑆼  𑇅
𑆪𑆠𑇀𑆑𑆴𑆚𑇀𑆖𑆴𑆠𑇀𑆱𑆑𑆬𑆁 𑆫𑆷𑆥𑆁 𑆨𑆽𑆫𑆮𑆱𑇀𑆪 𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆩𑇀 𑇆𑇘𑇆

𑆠𑆢𑆱𑆳𑆫𑆠𑆪𑆳 𑆢𑆼𑆮𑆴 𑆮𑆴𑆘𑇀𑆚𑆼𑆪𑆁 𑆯𑆑𑇀𑆫𑆘𑆳𑆬𑆮𑆠𑇀  𑇅
𑆩𑆳𑆪𑆳𑆱𑇀𑆮𑆥𑇀𑆤𑆾𑆥𑆩𑆁 𑆖𑆽𑆮 𑆓𑆤𑇀𑆣𑆫𑇀𑆮𑆤𑆓𑆫𑆨𑇀𑆫𑆩𑆩𑇀 𑇆𑇙𑇆

गूहनीयतमं भद्रे तथापि कथयामि ते  ।
यत्किञ्चित्सकलं रूपं भैरवस्य प्रकीर्तितम् ॥८॥

तदसारतया देवि विज्ञेयं शक्रजालवत्  ।
मायास्वप्नोपमं चैव गन्धर्वनगरभ्रमम् ॥९॥

Gūhanīyatamaṃ bhadre tathāpi kathayāmi te  |
Yatkiñcitsakalaṃ rūpaṃ bhairavasya prakīrtitam || 8 ||

Tadasāratayā devi vijñeyaṃ śakrajālavat  |
Māyāsvapnopamaṃ caiva gandharvanagarabhramam || 9 ||

Though (tathā…api) it is to be concealed perfectly (gūhanīya-tamam), I will tell (kathayāmi) you (te), oh Fortunate One (bhadre)!

Whatever (yat-kiñcit) divided (sakalam) nature (rūpam) of Bhairava (bhairavasya) is mentioned (prakīrtitam), that (tat) is to be known (vijñeyam) as worthless (asāratayā) as sorcery (śakra-jāla-vat), oh Devī (devi)!

It is also like the dream of Māyā (māyā-svapna-upamam…ca…eva), just as the imagination about the heaven of celestial beings (gandharva-nagara-bhramam). || 8-9 ||

𑆣𑇀𑆪𑆳𑆤𑆳𑆫𑇀𑆡𑆁 𑆨𑇀𑆫𑆳𑆤𑇀𑆠𑆧𑆶𑆢𑇀𑆣𑆵𑆤𑆳𑆁 𑆑𑇀𑆫𑆴𑆪𑆳𑆝𑆩𑇀𑆧𑆫𑆮𑆫𑇀𑆠𑆴𑆤𑆳𑆩𑇀  𑇅
𑆑𑆼𑆮𑆬𑆁 𑆮𑆫𑇀𑆟𑆴𑆠𑆁 𑆥𑆶𑆁𑆱𑆳𑆁 𑆮𑆴𑆑𑆬𑇀𑆥𑆤𑆴𑆲𑆠𑆳𑆠𑇀𑆩𑆤𑆳𑆩𑇀 𑇆𑇑𑇐𑇆

ध्यानार्थं भ्रान्तबुद्धीनां क्रियाडम्बरवर्तिनाम्  ।
केवलं वर्णितं पुंसां विकल्पनिहतात्मनाम् ॥१०॥

Dhyānārthaṃ bhrāntabuddhīnāṃ kriyāḍambaravartinām  |
Kevalaṃ varṇitaṃ puṃsāṃ vikalpanihatātmanām || 10 ||

(These things) are explained (varṇitam) for the sake of meditation (dhyāna-artham) only (kevalam) for those people (puṃsām) whose intellect is wandering (bhrānta-buddhīnām) while engaged in the pleasure of noisy activities (kriyā-āḍambara-vartinām), for they are covered by the destructive nature of thoughts (vikalpa-nihata-ātmanām). || 10 ||

𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆾 𑆤 𑆤𑆮𑆳𑆠𑇀𑆩𑆳𑆱𑆿 𑆯𑆧𑇀𑆢𑆫𑆳𑆯𑆴𑆫𑇀𑆤 𑆨𑆽𑆫𑆮𑆂  𑇅
𑆤 𑆖𑆳𑆱𑆿 𑆠𑇀𑆫𑆴𑆯𑆴𑆫𑆳 𑆢𑆼𑆮𑆾 𑆤 𑆖 𑆯𑆑𑇀𑆠𑆴𑆠𑇀𑆫𑆪𑆳𑆠𑇀𑆩𑆑𑆂 𑇆𑇑𑇑𑇆

तत्त्वतो न नवात्मासौ शब्दराशिर्न भैरवः  ।
न चासौ त्रिशिरा देवो न च शक्तित्रयात्मकः ॥११॥

Tattvato na navātmāsau śabdarāśirna bhairavaḥ  |
Na cāsau triśirā devo na ca śaktitrayātmakaḥ || 11 ||

In reality (tattvataḥ), Bhairava (bhairavaḥ) is (asau) neither (na) the Navātman (nava-ātmā), nor the Śabdarāśi (śabda-rāśiḥ). Moreover (ca), He (asau) is neither (na) the Three-headed (triśirāḥ) God (devaḥ), nor (ca…na) the triad of Śakti-s (śakti-traya-ātmakaḥ).  || 11 ||

𑆤𑆳𑆢𑆧𑆴𑆤𑇀𑆢𑆶𑆩𑆪𑆾 𑆮𑆳𑆥𑆴 𑆤 𑆖𑆤𑇀𑆢𑇀𑆫𑆳𑆫𑇀𑆣𑆤𑆴𑆫𑆾𑆣𑆴𑆑𑆳𑆂  𑇅
𑆤 𑆖𑆑𑇀𑆫𑆑𑇀𑆫𑆩𑆱𑆩𑇀𑆨𑆴𑆤𑇀𑆤𑆾 𑆤 𑆖 𑆯𑆑𑇀𑆠𑆴𑆱𑇀𑆮𑆫𑆷𑆥𑆑𑆂 𑇆𑇑𑇒𑇆

नादबिन्दुमयो वापि न चन्द्रार्धनिरोधिकाः  ।
न चक्रक्रमसम्भिन्नो न च शक्तिस्वरूपकः ॥१२॥

Nādabindumayo vāpi na candrārdhanirodhikāḥ  |
Na cakrakramasambhinno na ca śaktisvarūpakaḥ || 12 ||

But also (vā) not (na) nāda, bindu, ardhacandra or nirodhikā (nāda-bindu-mayaḥ…candra-ardha-nirodhikāḥ). He is untouched by the sequence of the wheels (cakra-krama-sambhinnaḥ…na), and He is (ca) not (na) the Essential Nature of Śakti (śakti-svarūpakaḥ). || 12 ||

𑆃𑆥𑇀𑆫𑆧𑆶𑆢𑇀𑆣𑆩𑆠𑆵𑆤𑆳𑆁 𑆲𑆴 𑆍𑆠𑆳 𑆧𑆳𑆬𑆮𑆴𑆨𑆵𑆰𑆴𑆑𑆳𑆂  𑇅
𑆩𑆳𑆠𑆸𑆩𑆾𑆢𑆑𑆮𑆠𑇀𑆱𑆫𑇀𑆮𑆁 𑆥𑇀𑆫𑆮𑆸𑆠𑇀𑆠𑇀𑆪𑆫𑇀𑆡𑆩𑆶𑆢𑆳𑆲𑆸𑆠𑆩𑇀 𑇆𑇑𑇓𑇆

अप्रबुद्धमतीनां हि एता बालविभीषिकाः  ।
मातृमोदकवत्सर्वं प्रवृत्त्यर्थमुदाहृतम् ॥१३॥

Aprabuddhamatīnāṃ hi etā bālavibhīṣikāḥ  |
Mātṛmodakavatsarvaṃ pravṛttyarthamudāhṛtam || 13 ||

These teachings (etāḥ) are to make beginners with unawakened intellect (aprabuddha-matīnām…hi) terrified (bāla-vibhīṣikāḥ). These are just like candies, given by a mother to her children (mātṛ-modaka-vat). It is said (udāhṛtam) that all these (sarvam) are just for the sake of starting (the yogic process) (pravṛtti-artham). || 13 ||

𑆢𑆴𑆑𑇀𑆑𑆳𑆬𑆑𑆬𑆤𑆾𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆳 𑆢𑆼𑆯𑆾𑆢𑇀𑆢𑆼𑆯𑆳𑆮𑆴𑆯𑆼𑆰𑆴𑆤𑆵  𑇅
𑆮𑇀𑆪𑆥𑆢𑆼𑆰𑇀𑆛𑆶𑆩𑆯𑆑𑇀𑆪𑆳𑆱𑆳𑆮𑆑𑆡𑇀𑆪𑆳 𑆥𑆫𑆩𑆳𑆫𑇀𑆡𑆠𑆂 𑇆𑇑𑇔𑇆

दिक्कालकलनोन्मुक्ता देशोद्देशाविशेषिनी  ।
व्यपदेष्टुमशक्यासावकथ्या परमार्थतः ॥१४॥

Dikkālakalanonmuktā deśoddeśāviśeṣinī  |
Vyapadeṣṭumaśakyāsāvakathyā paramārthataḥ || 14 ||

(Bhairava is) free of imagination, space, and time (dik-kāla-kalanā-unmuktā), and nobody can say where He dwells (deśa-uddeśa-aviśeṣinī). In real sense (parama-arthataḥ), He (asau) is indescribable (akathyā), thus, it is impossible (aśakyā) to talk about Him (vyapadeṣṭum). || 14 ||

𑆃𑆤𑇀𑆠𑆂 𑆱𑇀𑆮𑆳𑆤𑆶𑆨𑆮𑆳𑆤𑆤𑇀𑆢𑆳 𑆮𑆴𑆑𑆬𑇀𑆥𑆾𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆓𑆾𑆖𑆫𑆳  𑇅
𑆪𑆳𑆮𑆱𑇀𑆡𑆳 𑆨𑆫𑆴𑆠𑆳𑆑𑆳𑆫𑆳 𑆨𑆽𑆫𑆮𑆵 𑆨𑆽𑆫𑆮𑆳𑆠𑇀𑆩𑆤𑆂 𑇆𑇑𑇕𑇆

अन्तः स्वानुभवानन्दा विकल्पोन्मुक्तगोचरा  ।
यावस्था भरिताकारा भैरवी भैरवात्मनः ॥१५॥

Antaḥ svānubhavānandā vikalponmuktagocarā  |
Yāvasthā bharitākārā bhairavī bhairavātmanaḥ || 15 ||

He is the Innate (antaḥ) Bliss of one’s own Perception (sva-anubhava-ānandā) beyond the sphere of thoughts (vikalpa-unmukta-gocarā). The Universal (bharita-ākārā) State (avasthā), which (yā) is Bhairavī Herself (bhairavī), is the Self of Bhairava (bhairava-ātmanaḥ). || 15 ||

𑆠𑆢𑇀𑆮𑆥𑆶𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆾 𑆘𑇀𑆚𑆼𑆪𑆁 𑆮𑆴𑆩𑆬𑆁 𑆮𑆴𑆯𑇀𑆮𑆥𑆷𑆫𑆟𑆩𑇀  𑇅
𑆍𑆮𑆁𑆮𑆴𑆣𑆼 𑆥𑆫𑆼 𑆠𑆠𑇀𑆠𑇀𑆮𑆼 𑆑𑆂 𑆥𑆷𑆘𑇀𑆪𑆂 𑆑𑆯𑇀𑆖 𑆠𑆸𑆥𑇀𑆪𑆠𑆴 𑇆𑇑𑇖𑇆

तद्वपुस्तत्त्वतो ज्ञेयं विमलं विश्वपूरणम्  ।
एवंविधे परे तत्त्वे कः पूज्यः कश्च तृप्यति ॥१६॥

Tadvapustattvato jñeyaṃ vimalaṃ viśvapūraṇam  |
Evaṃvidhe pare tattve kaḥ pūjyaḥ kaśca tṛpyati || 16 ||

You should know (jñeyam) that (tat) -in real sense (tattvataḥ)- His Nature (vapuḥ) is spotless (vimalam), and It fills the whole universe (viśva-pūraṇam). Therefore (evaṃvidhe), who (kaḥ) is to be worshipped (pūjyaḥ), and (ca) who (kaḥ) becomes satisfied with worship (tṛpyati) in that Supreme (pare) Reality (tattve)? || 16 ||

𑆍𑆮𑆁𑆮𑆴𑆣𑆳 𑆨𑆽𑆫𑆮𑆱𑇀𑆪 𑆪𑆳𑆮𑆱𑇀𑆡𑆳 𑆥𑆫𑆴𑆓𑆵𑆪𑆠𑆼  𑇅
𑆱𑆳 𑆥𑆫𑆳 𑆥𑆫𑆫𑆷𑆥𑆼𑆟 𑆥𑆫𑆳𑆢𑆼𑆮𑆵 𑆥𑇀𑆫𑆑𑆵𑆫𑇀𑆠𑆴𑆠𑆳 𑇆𑇑𑇗𑇆

एवंविधा भैरवस्य यावस्था परिगीयते  ।
सा परा पररूपेण परादेवी प्रकीर्तिता ॥१७॥

Evaṃvidhā bhairavasya yāvasthā parigīyate  |
Sā parā pararūpeṇa parādevī prakīrtitā || 17 ||

In other words (para-rūpeṇa), such (evaṃvidhā) a Supreme (parā) State (avasthā) of Bhairava (bhairavasya), which (yā) is glorified (in the Śaivāgama-s) (parigīyate), is called (prakīrtitā) the (sā) Supreme Goddess (parā-devī). || 17 ||

𑆯𑆑𑇀𑆠𑆴𑆯𑆑𑇀𑆠𑆴𑆩𑆠𑆾𑆫𑇀𑆪𑆢𑇀𑆮𑆢𑆨𑆼𑆢𑆂 𑆱𑆫𑇀𑆮𑆢𑆳 𑆱𑇀𑆡𑆴𑆠𑆂  𑇅
𑆃𑆠𑆱𑇀𑆠𑆢𑇀𑆣𑆫𑇀𑆩𑆣𑆫𑇀𑆩𑆴𑆠𑇀𑆮𑆳𑆠𑇀𑆥𑆫𑆳𑆯𑆑𑇀𑆠𑆴𑆂 𑆥𑆫𑆳𑆠𑇀𑆩𑆤𑆂 𑇆𑇑𑇘𑇆

शक्तिशक्तिमतोर्यद्वदभेदः सर्वदा स्थितः  ।
अतस्तद्धर्मधर्मित्वात्पराशक्तिः परात्मनः ॥१८॥

Śaktiśaktimatoryadvadabhedaḥ sarvadā sthitaḥ  |
Atastaddharmadharmitvātparāśaktiḥ parātmanaḥ || 18 ||

Hence (yat…vat), the unity (abhedaḥ) of Śakti and the Holder of Śakti (śakti-śaktimatoḥ) is always (sarvadā) established (sthitaḥ). Thus (ataḥ), because She is endowed with His Nature (tat-dharma-dharmitvāt), the Supreme Śakti (parā-śaktiḥ) belongs to the Supreme Self (parā-ātmanaḥ). || 18 ||

𑆤 𑆮𑆲𑇀𑆤𑆼𑆫𑇀𑆢𑆳𑆲𑆴𑆑𑆳 𑆯𑆑𑇀𑆠𑆴𑆫𑇀𑆮𑇀𑆪𑆠𑆴𑆫𑆴𑆑𑇀𑆠𑆳 𑆮𑆴𑆨𑆳𑆮𑇀𑆪𑆠𑆼  𑇅
𑆑𑆼𑆮𑆬𑆁 𑆘𑇀𑆚𑆳𑆤𑆱𑆠𑇀𑆠𑆳𑆪𑆳𑆁 𑆥𑇀𑆫𑆳𑆫𑆩𑇀𑆨𑆾’𑆪𑆁 𑆥𑇀𑆫𑆮𑆼𑆯𑆤𑆼 𑇆𑇑𑇙𑇆

न वह्नेर्दाहिका शक्तिर्व्यतिरिक्ता विभाव्यते  ।
केवलं ज्ञानसत्तायां प्रारम्भो’यं प्रवेशने ॥१९॥

Na vahnerdāhikā śaktirvyatiriktā vibhāvyate  |
Kevalaṃ jñānasattāyāṃ prārambho’yaṃ praveśane || 19 ||

The power (śaktiḥ) of burning (dāhikā) does not (na) manifest (vibhāvyate) separately (vyatiriktā) from the fire (vahneḥ). These dualistic interpretations (ayam) are just (kevalam) to begin with (prārambhaḥ), when one enters (praveśane) the truth of yogic knowledge (jñāna-sattāyām). || 19 ||

𑆯𑆑𑇀𑆠𑇀𑆪𑆮𑆱𑇀𑆡𑆳𑆥𑇀𑆫𑆮𑆴𑆰𑇀𑆛𑆱𑇀𑆪 𑆤𑆴𑆫𑇀𑆮𑆴𑆨𑆳𑆓𑆼𑆤 𑆨𑆳𑆮𑆤𑆳  𑇅
𑆠𑆢𑆳𑆱𑆿 𑆯𑆴𑆮𑆫𑆷𑆥𑆵 𑆱𑇀𑆪𑆳𑆠𑇀𑆯𑆽𑆮𑆵 𑆩𑆶𑆒𑆩𑆴𑆲𑆾𑆖𑇀𑆪𑆠𑆼 𑇆𑇒𑇐𑇆

शक्त्यवस्थाप्रविष्टस्य निर्विभागेन भावना  ।
तदासौ शिवरूपी स्यात्शैवी मुखमिहोच्यते ॥२०॥

Śaktyavasthāpraviṣṭasya nirvibhāgena bhāvanā  |
Tadāsau śivarūpī syātśaivī mukhamihocyate || 20 ||

When one enters the State of Śakti (śakti-avasthā-praviṣṭasya), contemplation (on Śiva) (bhāvanā) becomes undivided (nirvibhāgena); then (tadā) Śakti (śaivī) Herself (asau) becomes (syāt) the presence of Śiva (śiva-rūpī). (Therefore), She is said to be (ucyate) the Gate to Śiva (mukham) in this world (iha). || 20 ||

𑆪𑆡𑆳𑆬𑆾𑆑𑆼𑆤 𑆢𑆵𑆥𑆱𑇀𑆪 𑆑𑆴𑆫𑆟𑆽𑆫𑇀𑆨𑆳𑆱𑇀𑆑𑆫𑆱𑇀𑆪 𑆖  𑇅
𑆘𑇀𑆚𑆳𑆪𑆠𑆼 𑆢𑆴𑆓𑇀𑆮𑆴𑆨𑆳𑆓𑆳𑆢𑆴 𑆠𑆢𑇀𑆮𑆖𑇀𑆗𑆑𑇀𑆠𑇀𑆪𑆳 𑆯𑆴𑆮𑆂 𑆥𑇀𑆫𑆴𑆪𑆼 𑇆𑇒𑇑𑇆

यथालोकेन दीपस्य किरणैर्भास्करस्य च  ।
ज्ञायते दिग्विभागादि तद्वच्छक्त्या शिवः प्रिये ॥२१॥

Yathālokena dīpasya kiraṇairbhāskarasya ca  |
Jñāyate digvibhāgādi tadvacchaktyā śivaḥ priye || 21 ||

Just as (yathā) the directions of space (dig-vibhāga-ādi) are revealed (jñāyate) by the light of a lamp (dīpasya…ālokena), or (ca) by the rays of the Sun (bhāskarasya…kiraṇaiḥ), so too is (tadvat) Śiva (revealed) (śivaḥ) through Śakti (śaktyā), oh my Dear (priye)! || 21 ||

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖 𑇅

श्रीदेव्युवाच ।

Śrīdevyuvāca |

Venerable (śrī) Devī (devī) said (uvāca): |

𑆢𑆼𑆮𑆢𑆼𑆮 𑆠𑇀𑆫𑆴𑆯𑆷𑆬𑆳𑆕𑇀𑆑 𑆑𑆥𑆳𑆬𑆑𑆸𑆠𑆨𑆷𑆰𑆟  𑇅
𑆢𑆴𑆓𑇀𑆢𑆼𑆯𑆑𑆳𑆬𑆯𑆷𑆤𑇀𑆪𑆳 𑆖 𑆮𑇀𑆪𑆥𑆢𑆼𑆯𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆳 𑇆𑇒𑇒𑇆

𑆪𑆳𑆮𑆱𑇀𑆡𑆳 𑆨𑆫𑆴𑆠𑆳𑆑𑆳𑆫𑆳 𑆨𑆽𑆫𑆮𑆱𑇀𑆪𑆾𑆥𑆬𑆨𑇀𑆪𑆠𑆼  𑇅
𑆑𑆽𑆫𑆶𑆥𑆳𑆪𑆽𑆫𑇀𑆩𑆶𑆒𑆁 𑆠𑆱𑇀𑆪 𑆥𑆫𑆳𑆢𑆼𑆮𑆵 𑆑𑆡𑆁 𑆨𑆮𑆼𑆠𑇀 𑇆𑇒𑇓𑇆

देवदेव त्रिशूलाङ्क कपालकृतभूषण  ।
दिग्देशकालशून्या च व्यपदेशविवर्जिता ॥२२॥

यावस्था भरिताकारा भैरवस्योपलभ्यते  ।
कैरुपायैर्मुखं तस्य परादेवी कथं भवेत् ॥२३॥

Devadeva triśūlāṅka kapālakṛtabhūṣaṇa  |
Digdeśakālaśūnyā ca vyapadeśavivarjitā || 22 ||

Yāvasthā bharitākārā bhairavasyopalabhyate  |
Kairupāyairmukhaṃ tasya parādevī kathaṃ bhavet || 23 ||

Oh God of Gods (deva-deva), forming a Trident (triśūla-aṅka), and decorated with skulls (kapāla-kṛta-bhūṣaṇa)! By what (kaiḥ) means (upāyaiḥ) the Universal (bharita-ākārā) State (avasthā) of Bhairava (bhairavasya) is attained (upalabhyate), if It is (yā) devoid of space and time (dik-deśa-kāla-śūnyā), as well as (ca) any designation (vyapadeśa-vivarjitā)? Why (katham) the Supreme Goddess (parā-devī) is (bhavet) the Entrance (mukham) to Him (tasya)? || 22-23 ||

𑆪𑆡𑆳 𑆱𑆩𑇀𑆪𑆓𑆲𑆁 𑆮𑆼𑆢𑇀𑆩𑆴 𑆠𑆡𑆳 𑆩𑆼 𑆧𑇀𑆫𑆷𑆲𑆴 𑆨𑆽𑆫𑆮 𑇅

यथा सम्यगहं वेद्मि तथा मे ब्रूहि भैरव ।

Yathā samyagahaṃ vedmi tathā me brūhi bhairava |

Therefore (yathā…tathā), please tell (brūhi) me (me) oh Bhairava (bhairava)! Then I can (aham) fully (samyak) understand (Your Nature) (vedmi)!  |

Dhāraṇā-s of breathing

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖 𑇅

श्रीभैरव उवाच ।

Śrībhairava uvāca |

Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca): |

𑆈𑆫𑇀𑆣𑇀𑆮𑆼 𑆥𑇀𑆫𑆳𑆟𑆾 𑆲𑇀𑆪𑆣𑆾 𑆘𑆵𑆮𑆾 𑆮𑆴𑆱𑆫𑇀𑆓𑆳𑆠𑇀𑆩𑆳 𑆥𑆫𑆾𑆖𑇀𑆖𑆫𑆼𑆠𑇀  𑇅
𑆇𑆠𑇀𑆥𑆠𑇀𑆠𑆴𑆢𑇀𑆮𑆴𑆠𑆪𑆱𑇀𑆡𑆳𑆤𑆼 𑆨𑆫𑆟𑆳𑆢𑇀𑆨𑆫𑆴𑆠𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇆𑇒𑇔𑇆

ऊर्ध्वे प्राणो ह्यधो जीवो विसर्गात्मा परोच्चरेत्  ।
उत्पत्तिद्वितयस्थाने भरणाद्भरिता स्थितिः ॥२४॥

Ūrdhve prāṇo hyadho jīvo visargātmā paroccaret  |
Utpattidvitayasthāne bharaṇādbharitā sthitiḥ || 24 ||

One should utter (uccaret) the supreme Visarga (visarga-ātmā) as exhalation (prāṇaḥ…hi) moving upwards (ūrdhve), and as inhalation (jīvaḥ) moving downwards (adhaḥ). By maintaining attention (bharaṇāt) on their two points of origin (utpatti-dvitaya-sthāne), the Supreme (parā) State (sthitiḥ) expands from that (when they converge) (bharitā). || 24 ||

𑆩𑆫𑆶𑆠𑆾’𑆤𑇀𑆠𑆫𑇀𑆧𑆲𑆴𑆫𑇀𑆮𑆳𑆥𑆴 𑆮𑆴𑆪𑆢𑇀𑆪𑆶𑆓𑇀𑆩𑆳𑆤𑆴𑆮𑆫𑇀𑆠𑆤𑆳𑆠𑇀  𑇅
𑆨𑆽𑆫𑆮𑇀𑆪𑆳 𑆨𑆽𑆫𑆮𑆱𑇀𑆪𑆼𑆠𑇀𑆡𑆁 𑆨𑆽𑆫𑆮𑆴 𑆮𑇀𑆪𑆘𑇀𑆪𑆠𑆼 𑆮𑆥𑆶𑆂 𑇆𑇒𑇕𑇆

मरुतो’न्तर्बहिर्वापि वियद्युग्मानिवर्तनात्  ।
भैरव्या भैरवस्येत्थं भैरवि व्यज्यते वपुः ॥२५॥

Maruto’ntarbahirvāpi viyadyugmānivartanāt  |
Bhairavyā bhairavasyetthaṃ bhairavi vyajyate vapuḥ || 25 ||

By maintaining this pair of voids (viyat-yugma-anivartanāt) by means of Bhairavī (bhairavyā), this breath (marutaḥ) -be it internal (antaḥ) or (vā…api) external (bahiḥ)- is experienced (vyajyate) this way (ittham) as the Reality (vapuḥ) of Bhairava (bhairavasya), oh Bhairavī (bhairavi)! || 25 ||

𑆤 𑆮𑇀𑆫𑆘𑆼𑆤𑇀𑆤 𑆮𑆴𑆯𑆼𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆫𑇀𑆩𑆫𑆶𑆢𑇀𑆫𑆷𑆥𑆳 𑆮𑆴𑆑𑆳𑆱𑆴𑆠𑆼  𑇅
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑆪𑆳 𑆩𑆣𑇀𑆪𑆼 𑆠𑆪𑆳 𑆨𑆽𑆫𑆮𑆫𑆷𑆥𑆠𑆳 𑇆𑇒𑇖𑇆

न व्रजेन्न विशेच्छक्तिर्मरुद्रूपा विकासिते  ।
निर्विकल्पतया मध्ये तया भैरवरूपता ॥२६॥

Na vrajenna viśecchaktirmarudrūpā vikāsite  |
Nirvikalpatayā madhye tayā bhairavarūpatā || 26 ||

When Śakti (śaktiḥ) in the form of breath (marud-rūpā) neither (na) enters (viśet) nor (na) proceeds (vrajet), and the center (madhye) is illuminated (vikāsite) as thoughtlessness (nirvikalpatayā), She reveals (tayā) the State of Bhairava (bhairava-rūpatā). || 26 ||

𑆑𑆶𑆩𑇀𑆨𑆴𑆠𑆳 𑆫𑆼𑆖𑆴𑆠𑆳 𑆮𑆳𑆥𑆴 𑆥𑆷𑆫𑆴𑆠𑆳 𑆮𑆳 𑆪𑆢𑆳 𑆨𑆮𑆼𑆠𑇀  𑇅
𑆠𑆢𑆤𑇀𑆠𑆼 𑆯𑆳𑆤𑇀𑆠𑆤𑆳𑆩𑆳𑆱𑆿 𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆯𑆳𑆤𑇀𑆠𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇒𑇗𑇆

कुम्भिता रेचिता वापि पूरिता वा यदा भवेत्  ।
तदन्ते शान्तनामासौ शक्त्या शान्तः प्रकाशते ॥२७॥

Kumbhitā recitā vāpi pūritā vā yadā bhavet  |
Tadante śāntanāmāsau śaktyā śāntaḥ prakāśate || 27 ||

When (yadā) breath is naturally held (kumbhitā) whether after exhalation (recitā) or (vā…api) inhalation (pūritā), it is (bhavet) called ‘appeased’ (śānta-nāmā). Then, the (asau) peaceful state (śāntaḥ) finally (tat…ante) shines (prakāśate) through Śakti (śaktyā). || 27 ||

𑆄𑆩𑆷𑆬𑆳𑆠𑇀𑆑𑆴𑆫𑆟𑆳𑆨𑆳𑆱𑆳𑆁 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆳𑆠𑇀𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆠𑆫𑆳𑆠𑇀𑆩𑆴𑆑𑆩𑇀  𑇅
𑆖𑆴𑆤𑇀𑆠𑆪𑆼𑆠𑇀𑆠𑆳𑆁 𑆢𑇀𑆮𑆴𑆰𑆛𑇀𑆑𑆳𑆤𑇀𑆠𑆼 𑆯𑆳𑆩𑇀𑆪𑆤𑇀𑆠𑆵𑆁 𑆨𑆽𑆫𑆮𑆾𑆢𑆪𑆂 𑇆𑇒𑇘𑇆

आमूलात्किरणाभासां सूक्ष्मात्सूक्ष्मतरात्मिकम्  ।
चिन्तयेत्तां द्विषट्कान्ते शाम्यन्तीं भैरवोदयः ॥२८॥

Āmūlātkiraṇābhāsāṃ sūkṣmātsūkṣmatarātmikam  |
Cintayettāṃ dviṣaṭkānte śāmyantīṃ bhairavodayaḥ || 28 ||

One should understand (cintayet) that (tām) Śakti appears as rays of light (kiraṇā-ābhāsām) rising from the mūlādhāra (āmūlāt), gradually becoming subtler and subtler (sūkṣmāt…sūkṣma-tara-ātmikam). When She dissolves (śāmyantīm) at the end of the twelve (dviṣaṭka-ante), Bhairava emerges (bhairava-udayaḥ). || 28 ||

𑆇𑆢𑇀𑆓𑆖𑇀𑆗𑆤𑇀𑆠𑆵𑆁 𑆠𑆝𑆴𑆠𑇀𑆫𑆷𑆥𑆳𑆁 𑆥𑇀𑆫𑆠𑆴𑆖𑆑𑇀𑆫𑆁 𑆑𑇀𑆫𑆩𑆳𑆠𑇀𑆑𑇀𑆫𑆩𑆩𑇀  𑇅
𑆈𑆫𑇀𑆣𑇀𑆮𑆁 𑆩𑆶𑆰𑇀𑆛𑆴𑆠𑇀𑆫𑆪𑆁 𑆪𑆳𑆮𑆠𑇀𑆠𑆳𑆮𑆢𑆤𑇀𑆠𑆼 𑆩𑆲𑆾𑆢𑆪𑆂 𑇆𑇒𑇙𑇆

उद्गच्छन्तीं तडित्रूपां प्रतिचक्रं क्रमात्क्रमम्  ।
ऊर्ध्वं मुष्टित्रयं यावत्तावदन्ते महोदयः ॥२९॥

Udgacchantīṃ taḍitrūpāṃ praticakraṃ kramātkramam  |
Ūrdhvaṃ muṣṭitrayaṃ yāvattāvadante mahodayaḥ || 29 ||

(One should contemplate on Śakti) assuming the form of a lightning (taḍit-rūpāṃ) while (yāvat) rising (ut-gacchantīm) upwards from one cakra to another (prati-cakram) in this successive way (kramāt…kramam), until (tāvat) She attains the higher (ūrdhvam) dvādaśānta (beyond the head, and) (muṣṭi-trayam) finally (ante) the Great Rising (of Awareness) occurs (mahā-udayaḥ). || 29 ||

𑆑𑇀𑆫𑆩𑆢𑇀𑆮𑆳𑆢𑆯𑆑𑆁 𑆱𑆩𑇀𑆪𑆓𑇀𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆑𑇀𑆰𑆫𑆨𑆼𑆢𑆴𑆠𑆩𑇀  𑇅
𑆱𑇀𑆡𑆷𑆬𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆥𑆫𑆱𑇀𑆡𑆴𑆠𑇀𑆪𑆳 𑆩𑆶𑆑𑇀𑆠𑇀𑆮𑆳 𑆩𑆶𑆑𑇀𑆠𑇀𑆮𑆳𑆤𑇀𑆠𑆠𑆂 𑆯𑆴𑆮𑆂 𑇆𑇓𑇐𑇆

क्रमद्वादशकं सम्यग्द्वादशाक्षरभेदितम्  ।
स्थूलसूक्ष्मपरस्थित्या मुक्त्वा मुक्त्वान्ततः शिवः ॥३०॥

Kramadvādaśakaṃ samyagdvādaśākṣarabheditam  |
Sthūlasūkṣmaparasthityā muktvā muktvāntataḥ śivaḥ || 30 ||

(One should contemplate) on the twelvefold rising process (krama-dvādaśakam) divided into the (sequence) of twelve vowels (without the ṣaṇḍha letters: ṛ, ṝ, ḷ, ḹ) (dvādaśa-akṣara-bheditam) while (samyak) maintaining (contemplation) on their gross, subtle and supreme forms (sthūla-sūkṣma-parasthityā).

Then, by leaving them aside gradually (muktvā…muktvā), Śiva (śivaḥ) finally (emerges) (antataḥ). || 30 ||

Notes:

According to the Vijñānakaumudī of Bhaṭṭānandaḥ, the twelvefold process consists of the following twelve stages: janmāgra - sex organ, mūlādhāra - root, kanda - bulbous root, nābhi - navel, hṛt - heart, kaṇṭha - throat, tālu - palate, bhrūmadhya -between the eyebrows, lalāṭa - forehead, randhra - cranium, Śakti - the Transcendent Power which appears in the body, and vyāpinī - when Kuṇḍalinī pierces into the universe through Brahmarandhra.

𑆠𑆪𑆳𑆥𑆷𑆫𑇀𑆪𑆳𑆯𑆶 𑆩𑆷𑆫𑇀𑆣𑆳𑆤𑇀𑆠𑆁 𑆨𑆕𑇀𑆑𑇀𑆠𑇀𑆮𑆳 𑆨𑇀𑆫𑆷𑆑𑇀𑆰𑆼𑆥𑆱𑆼𑆠𑆶𑆤𑆳  𑇅
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆁 𑆩𑆤𑆂 𑆑𑆸𑆠𑇀𑆮𑆳 𑆱𑆫𑇀𑆮𑆾𑆫𑇀𑆣𑇀𑆮𑆼 𑆱𑆫𑇀𑆮𑆓𑆾𑆢𑇀𑆓𑆩𑆂 𑇆𑇓𑇑𑇆

तयापूर्याशु मूर्धान्तं भङ्क्त्वा भ्रूक्षेपसेतुना  ।
निर्विकल्पं मनः कृत्वा सर्वोर्ध्वे सर्वगोद्गमः ॥३१॥

Tayāpūryāśu mūrdhāntaṃ bhaṅktvā bhrūkṣepasetunā  |
Nirvikalpaṃ manaḥ kṛtvā sarvordhve sarvagodgamaḥ || 31 ||

Having filled (apūryā) with that (tayā), and then making a quick breach (bhaṅktvā…aśu) into the Brahmarandhra at the top of the head (mūrdha-antam) through the bridge which crosses the passage between the eyebrows  (bhrū-kṣepa-setunā), the all-pervading State arises (sarva-ga-udgamaḥ) beyond everything (sarva-urdhve) after the mind (manaḥ) is rendered (kṛtvā) thoughtless (nirvikalpam). || 31 ||

Dhāraṇā-s of the Void

𑆯𑆴𑆒𑆴𑆥𑆑𑇀𑆰𑆽𑆯𑇀𑆖𑆴𑆠𑇀𑆫𑆫𑆷𑆥𑆽𑆫𑇀𑆩𑆕𑇀𑆢𑆬𑆽𑆂 𑆯𑆷𑆤𑇀𑆪𑆥𑆚𑇀𑆖𑆑𑆩𑇀  𑇅
𑆣𑇀𑆪𑆳𑆪𑆠𑆾’𑆤𑆶𑆠𑇀𑆠𑆫𑆼 𑆯𑆷𑆤𑇀𑆪𑆼 𑆥𑇀𑆫𑆮𑆼𑆯𑆾 𑆲𑆸𑆢𑆪𑆼 𑆨𑆮𑆼𑆠𑇀 𑇆𑇓𑇒𑇆

शिखिपक्षैश्चित्ररूपैर्मङ्दलैः शून्यपञ्चकम्  ।
ध्यायतो’नुत्तरे शून्ये प्रवेशो हृदये भवेत् ॥३२॥

Śikhipakṣaiścitrarūpairmaṅdalaiḥ śūnyapañcakam  |
Dhyāyato’nuttare śūnye praveśo hṛdaye bhavet || 32 ||

By contemplating (dhyāyataḥ) on the five voids (of one’s senses) (śūnya-pañcakam) akin to the colorful (citra-rūpaiḥ) circles (maṅdalaiḥ) on a peacock’s feather (śikhi-pakṣaiḥ), the yogī enters (praveśaḥ) the Void (śūnye) of the Absolute (anuttare) Heart (hṛdaye) (bhavet). || 32 ||

𑆆𑆢𑆸𑆯𑆼𑆤 𑆑𑇀𑆫𑆩𑆼𑆟𑆽𑆮 𑆪𑆠𑇀𑆫 𑆑𑆶𑆠𑇀𑆫𑆳𑆥𑆴 𑆖𑆴𑆤𑇀𑆠𑆤𑆳  𑇅
𑆯𑆷𑆤𑇀𑆪𑆼 𑆑𑆶𑆝𑇀𑆪𑆼 𑆥𑆫𑆼 𑆥𑆳𑆠𑇀𑆫𑆼 𑆱𑇀𑆮𑆪𑆁 𑆬𑆵𑆤𑆳 𑆮𑆫𑆥𑇀𑆫𑆢𑆳 𑇆𑇓𑇓𑇆

ईदृशेन क्रमेणैव यत्र कुत्रापि चिन्तना  ।
शून्ये कुड्ये परे पात्रे स्वयं लीना वरप्रदा ॥३३॥

Īdṛśena krameṇaiva yatra kutrāpi cintanā  |
Śūnye kuḍye pare pātre svayaṃ līnā varapradā || 33 ||

Wherever (kutra…api…yatra) contemplation occurs (cintanā) merely (eva) by such (īdṛśena) method (krameṇa), be it a void (śūnye), a wall (kuḍye), or some worthy one far away (pare…pātre), the wish-granting power (vara-pradā) dissolves there (līnā) on its own (svayam). || 33 ||

𑆑𑆥𑆳𑆬𑆳𑆤𑇀𑆠𑆫𑇀𑆩𑆤𑆾 𑆤𑇀𑆪𑆱𑇀𑆪 𑆠𑆴𑆰𑇀𑆜𑆤𑇀𑆩𑆵𑆬𑆴𑆠𑆬𑆾𑆖𑆤𑆂  𑇅
𑆑𑇀𑆫𑆩𑆼𑆟 𑆩𑆤𑆱𑆾 𑆢𑆳𑆫𑇀𑆞𑇀𑆪𑆳𑆬𑇀𑆬𑆑𑇀𑆰𑆪𑆼𑆬𑇀𑆬𑆑𑇀𑆰𑇀𑆪𑆩𑆶𑆠𑇀𑆠𑆩𑆩𑇀 𑇆𑇓𑇔𑇆

कपालान्तर्मनो न्यस्य तिष्ठन्मीलितलोचनः  ।
क्रमेण मनसो दार्ढ्याल्लक्षयेल्लक्ष्यमुत्तमम् ॥३४॥

Kapālāntarmano nyasya tiṣṭhanmīlitalocanaḥ  |
Krameṇa manaso dārḍhyāllakṣayellakṣyamuttamam || 34 ||

(The yogī should) pay (nyasya) attention (manaḥ) to the interior of the skull (kapāla-antaḥ) with closed eyes (mīlita-locanaḥ…tiṣṭhan), then the Supreme (uttamam) State (lakṣyam) will manifest (lakṣayet), as soon as the mind attains gradual establishment there (manasaḥ…dārḍhyāt…krameṇa). || 34 ||

𑆩𑆣𑇀𑆪𑆤𑆳𑆝𑆵 𑆩𑆣𑇀𑆪𑆱𑆁𑆱𑇀𑆡𑆳 𑆧𑆴𑆱𑆱𑆷𑆠𑇀𑆫𑆳𑆨𑆫𑆷𑆥𑆪𑆳  𑇅
𑆣𑇀𑆪𑆳𑆠𑆳𑆤𑇀𑆠𑆫𑇀𑆮𑇀𑆪𑆾𑆩𑆪𑆳 𑆢𑆼𑆮𑇀𑆪𑆳 𑆠𑆪𑆳 𑆢𑆼𑆮𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇓𑇕𑇆

मध्यनाडी मध्यसंस्था बिससूत्राभरूपया  ।
ध्यातान्तर्व्योमया देव्या तया देवः प्रकाशते ॥३५॥

Madhyanāḍī madhyasaṃsthā bisasūtrābharūpayā  |
Dhyātāntarvyomayā devyā tayā devaḥ prakāśate || 35 ||

(The yogī should) meditate (dhyātā) on the middle channel --i.e. suṣumṇā-- (madhya-nāḍī), which is situated within (madhya-saṃsthā) like the stalk of a (bisa-sūtra-ābha-rūpayā); then the God (devaḥ) manifests (prakāśate) through (tayā) the Goddess (devyā), knowns as the internal void (antar-vyomayā). || 35 ||

𑆑𑆫𑆫𑆶𑆢𑇀𑆣𑆢𑆸𑆓𑆱𑇀𑆠𑇀𑆫𑆼𑆟 𑆨𑇀𑆫𑆷𑆨𑆼𑆢𑆳𑆢𑇀𑆢𑇀𑆮𑆳𑆫𑆫𑆾𑆣𑆤𑆳𑆠𑇀  𑇅
𑆢𑆸𑆰𑇀𑆛𑆼 𑆧𑆴𑆤𑇀𑆢𑆿 𑆑𑇀𑆫𑆩𑆳𑆬𑇀𑆬𑆵𑆤𑆼 𑆠𑆤𑇀𑆩𑆣𑇀𑆪𑆼 𑆥𑆫𑆩𑆳 𑆱𑇀𑆡𑆴𑆠𑆴𑆂 𑇆𑇓𑇖𑇆

कररुद्धदृगस्त्रेण भ्रूभेदाद्द्वाररोधनात्  ।
दृष्टे बिन्दौ क्रमाल्लीने तन्मध्ये परमा स्थितिः ॥३६॥

Kararuddhadṛgastreṇa bhrūbhedāddvārarodhanāt  |
Dṛṣṭe bindau kramāllīne tanmadhye paramā sthitiḥ || 36 ||

By piercing the space between the eyebrows (bhrū-bhedāt) after closing the seven openings of the head (dvāra-rodhanāt) with the weapon formed from one’s fingers (kara-ruddha-dṛg-astreṇa), a gradually dissolving light (kramāt…līne…bindau) is perceived (dṛṣṭe). Then, at the very center of this light (tat-madhye), the Supreme (paramā) State shines forth (sthitiḥ). || 36 ||

𑆣𑆳𑆩𑆳𑆤𑇀𑆠𑆂𑆑𑇀𑆰𑆾𑆨𑆱𑆩𑇀𑆨𑆷𑆠𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆳𑆓𑇀𑆤𑆴𑆠𑆴𑆬𑆑𑆳𑆑𑆸𑆠𑆴𑆩𑇀  𑇅
𑆧𑆴𑆤𑇀𑆢𑆶𑆁 𑆯𑆴𑆒𑆳𑆤𑇀𑆠𑆼 𑆲𑆸𑆢𑆪𑆼 𑆬𑆪𑆳𑆤𑇀𑆠𑆼 𑆣𑇀𑆪𑆳𑆪𑆠𑆾 𑆬𑆪𑆂 𑇆𑇓𑇗𑇆

धामान्तःक्षोभसम्भूतसूक्ष्माग्नितिलकाकृतिम्  ।
बिन्दुं शिखान्ते हृदये लयान्ते ध्यायतो लयः ॥३७॥

Dhāmāntaḥkṣobhasambhūtasūkṣmāgnitilakākṛtim  |
Binduṃ śikhānte hṛdaye layānte dhyāyato layaḥ || 37 ||

(The yogī should) contemplate (dhyāyataḥ) on that phosphene-like light (bindum) which can be seen as a subtle flame -like yellowish freckles- when pressure is applied to the eyes (dhāma-antaḥ-kṣobha-sambhūta-sūkṣma-agni-tilaka-ākṛtim). When that light permanently dissolves (laya-ante) into the tip of the flame at the top of the head (śikha-ante), that is the Heart (hṛdaye), and this is absorption (into the State of Lord Śiva) (layaḥ). || 37 ||

𑆃𑆤𑆳𑆲𑆠𑆼 𑆥𑆳𑆠𑇀𑆫𑆑𑆫𑇀𑆟𑆼’ 𑆨𑆓𑇀𑆤𑆯𑆧𑇀𑆢𑆼 𑆱𑆫𑆴𑆢𑇀𑆢𑇀𑆫𑆶𑆠𑆼  𑇅
𑆯𑆧𑇀𑆢𑆧𑇀𑆫𑆲𑇀𑆩𑆟𑆴 𑆤𑆴𑆰𑇀𑆟𑆳𑆠𑆂 𑆥𑆫𑆁 𑆧𑇀𑆫𑆲𑇀𑆩𑆳𑆣𑆴𑆓𑆖𑇀𑆗𑆠𑆴 𑇆𑇓𑇘𑇆

अनाहते पात्रकर्णे’ भग्नशब्दे सरिद्द्रुते  ।
शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥३८॥

Anāhate pātrakarṇe’ bhagnaśabde sariddrute  |
Śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati || 38 ||

(One should be) absorbed (niṣṇātaḥ) into the inacrticulate anāhata (anāhate), the sound-aspect of the Divine (śabda-brahmaṇi), which is an uninterrupted sound, flowing fast like a river (abhagnaśabde…sarit…drute) within the cavity of the ears (pātra-karṇe). Then, one obtains (adhigacchati) the Supreme (param) Brahma (brahma). || 38 ||

𑆥𑇀𑆫𑆟𑆮𑆳𑆢𑆴𑆱𑆩𑆶𑆖𑇀𑆖𑆳𑆫𑆳𑆠𑇀𑆥𑇀𑆬𑆶𑆠𑆳𑆤𑇀𑆠𑆼 𑆯𑆷𑆤𑇀𑆪𑆨𑆳𑆮𑆳𑆤𑆳𑆠𑇀  𑇅
𑆯𑆷𑆤𑇀𑆪𑆪𑆳 𑆥𑆫𑆪𑆳 𑆯𑆑𑇀𑆠𑇀𑆪𑆳𑆯𑆷𑆤𑇀𑆪𑆠𑆳𑆩𑆼𑆠𑆴 𑆨𑆽𑆫𑆮𑆴 𑇆𑇓𑇙𑇆

प्रणवादिसमुच्चारात्प्लुतान्ते शून्यभावानात्  ।
शून्यया परया शक्त्याशून्यतामेति भैरवि ॥३९॥

Praṇavādisamuccārātplutānte śūnyabhāvānāt  |
Śūnyayā parayā śaktyāśūnyatāmeti bhairavi || 39 ||

(One should) utter Praṇava -like oṃ, hūṃ, etc.- (praṇava-ādi-samuccārāt) in a protracted way, leaving a void at the end of utterance. By contemplating on that void (pluta-ante…śūnya-bhāvānāt), one becomes (eti) that void (śūnyatām) through that void (śūnyayā), for that void is the Supreme (parayā) Śakti (śaktyā), oh Bhairavī (bhairavi)! || 39 ||

𑆪𑆱𑇀𑆪 𑆑𑆱𑇀𑆪𑆳𑆥𑆴 𑆮𑆫𑇀𑆟𑆱𑇀𑆪 𑆥𑆷𑆫𑇀𑆮𑆳𑆤𑇀𑆠𑆳𑆮𑆤𑆶𑆨𑆳𑆮𑆪𑆼𑆠𑇀  𑇅
𑆯𑆷𑆤𑇀𑆪𑆪𑆳 𑆯𑆷𑆤𑇀𑆪𑆨𑆷𑆠𑆾’𑆱𑆿 𑆯𑆷𑆤𑇀𑆪𑆳𑆑𑆳𑆫𑆂 𑆥𑆶𑆩𑆳𑆤𑇀𑆨𑆮𑆼𑆠𑇀 𑇆𑇔𑇐𑇆

यस्य कस्यापि वर्णस्य पूर्वान्तावनुभावयेत्  ।
शून्यया शून्यभूतो’सौ शून्याकारः पुमान्भवेत् ॥४०॥

Yasya kasyāpi varṇasya pūrvāntāvanubhāvayet  |
Śūnyayā śūnyabhūto’sau śūnyākāraḥ pumānbhavet || 40 ||

(One should) consider (anubhāvayet) the beginning and end (pūrvāntau) of any (kasya-api… yasya) uttered letter (varṇasya) a mere void (śūnya-bhūtaḥ), then through that void (śūnyayā), one (pumān) assumes (bhavet) the (asau) form of that void (śūnya-ākāraḥ). || 40 ||

𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆳𑆢𑆴𑆮𑆳𑆢𑇀𑆪𑆯𑆧𑇀𑆢𑆼𑆰𑆶 𑆢𑆵𑆫𑇀𑆔𑆼𑆰𑆶 𑆑𑇀𑆫𑆩𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆼𑆂  𑇅
𑆃𑆤𑆤𑇀𑆪𑆖𑆼𑆠𑆳𑆂 𑆥𑇀𑆫𑆠𑇀𑆪𑆤𑇀𑆠𑆼 𑆥𑆫𑆮𑇀𑆪𑆾𑆩𑆮𑆥𑆶𑆫𑇀𑆨𑆮𑆼𑆠𑇀 𑇆𑇔𑇑𑇆

तन्त्र्यादिवाद्यशब्देषु दीर्घेषु क्रमसंस्थितेः  ।
अनन्यचेताः प्रत्यन्ते परव्योमवपुर्भवेत् ॥४१॥

Tantryādivādyaśabdeṣu dīrgheṣu kramasaṃsthiteḥ  |
Ananyacetāḥ pratyante paravyomavapurbhavet || 41 ||

By contemplating on the long-lasting (dīrgheṣu) soundwaves of stringed instruments, etc. (tantrī-ādi-vādya-śabdeṣu) with unwavering awareness (ananya-cetāḥ), the Reality of the Supreme Void (of Consciousness) (para-vyoma-vapuḥ) manifests (bhavet) when the sound finally fades (prati-ante). || 41 ||

𑆥𑆴𑆟𑇀𑆝𑆩𑆤𑇀𑆠𑇀𑆫𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆱𑇀𑆪 𑆱𑇀𑆡𑆷𑆬𑆮𑆫𑇀𑆟𑆑𑇀𑆫𑆩𑆼𑆟 𑆠𑆶  𑇅
𑆃𑆫𑇀𑆣𑆼𑆤𑇀𑆢𑆶𑆧𑆴𑆤𑇀𑆢𑆶𑆤𑆳𑆢𑆳𑆤𑇀𑆠𑆂 𑆯𑆷𑆤𑇀𑆪𑆾𑆖𑇀𑆖𑆳𑆫𑆳𑆢𑇀𑆨𑆮𑆼𑆖𑇀𑆗𑆴𑆮𑆂 𑇆𑇔𑇒𑇆

पिण्डमन्त्रस्य सर्वस्य स्थूलवर्णक्रमेण तु  ।
अर्धेन्दुबिन्दुनादान्तः शून्योच्चाराद्भवेच्छिवः ॥४२॥

Piṇḍamantrasya sarvasya sthūlavarṇakrameṇa tu  |
Ardhendubindunādāntaḥ śūnyoccārādbhavecchivaḥ || 42 ||

By reciting the void (at the end of) (śūnyā-uccārāt) of all (sarvasya) the piṇḍamantra-s (piṇḍa-mantrasya) beginning with their gross forms (sthūla-varṇa-krameṇa…tu), their subtle forms like ardhendu --i.e. ardhacandra--, bindu and nādānta (ardha-indu-bindu-nāda-antaḥ) culminate (bhavet) into Śiva (śivaḥ). || 42 ||

Notes:

Piṇḍamantra are mantra-s that are made only of consonants and end in a vowel. The literal meaning is mantra-s ‘that are one heap’, for their body is not divided by vowels.

𑆤𑆴𑆘𑆢𑆼𑆲𑆼 𑆱𑆫𑇀𑆮𑆢𑆴𑆑𑇀𑆑𑆁 𑆪𑆶𑆓𑆥𑆢𑇀𑆨𑆳𑆮𑆪𑆼𑆢𑇀𑆮𑆴𑆪𑆠𑇀  𑇅
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆩𑆤𑆳𑆱𑇀𑆠𑆱𑇀𑆪 𑆮𑆴𑆪𑆠𑇀𑆱𑆫𑇀𑆮𑆁 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇔𑇓𑇆

निजदेहे सर्वदिक्कं युगपद्भावयेद्वियत्  ।
निर्विकल्पमनास्तस्य वियत्सर्वं प्रवर्तते ॥४३॥

Nijadehe sarvadikkaṃ yugapadbhāvayedviyat  |
Nirvikalpamanāstasya viyatsarvaṃ pravartate || 43 ||

While (yugapat) resting in his body (nija-dehe), (the yogī) should contemplate (bhāvayet) on the void (viyat) all around (sarva-dikkam) with thoughtless mind (nirvikalpa-manāḥ), then the Absolute (sarvam) Void (of Consciousness) (viyat) manifests (pravartate) for him (tasya). || 43 ||

𑆥𑆸𑆰𑇀𑆜𑆯𑆷𑆤𑇀𑆪𑆁 𑆩𑆷𑆬𑆯𑆷𑆤𑇀𑆪𑆁 𑆪𑆶𑆓𑆥𑆢𑇀𑆨𑆳𑆮𑆪𑆼𑆖𑇀𑆖 𑆪𑆂  𑇅
𑆯𑆫𑆵𑆫𑆤𑆴𑆫𑆥𑆼𑆑𑇀𑆰𑆴𑆟𑇀𑆪𑆳 𑆯𑆑𑇀𑆠𑇀𑆪𑆳 𑆯𑆷𑆤𑇀𑆪𑆩𑆤𑆳 𑆨𑆮𑆼𑆠𑇀 𑇆𑇔𑇔𑇆

पृष्ठशून्यं मूलशून्यं युगपद्भावयेच्च यः  ।
शरीरनिरपेक्षिण्या शक्त्या शून्यमना भवेत् ॥४४॥

Pṛṣṭhaśūnyaṃ mūlaśūnyaṃ yugapadbhāvayecca yaḥ  |
Śarīranirapekṣiṇyā śaktyā śūnyamanā bhavet || 44 ||

(Someone) who (yaḥ) contemplates (bhāvayet) simultaneously (yugapat) on the void above (pṛṣṭha-śūnyam) and (ca) the void below (mūla-śūnyam) becomes (bhavet) empty-minded (śūnya-manā) by means of that Śakti (śaktyā) who is independent of the body (śarīra-nirapekṣiṇyā). || 44 ||

𑆥𑆸𑆰𑇀𑆜𑆯𑆷𑆤𑇀𑆪𑆁 𑆩𑆷𑆬𑆯𑆷𑆤𑇀𑆪𑆁 𑆲𑆸𑆖𑇀𑆗𑆷𑆤𑇀𑆪𑆁 𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆱𑇀𑆡𑆴𑆫𑆩𑇀  𑇅
𑆪𑆶𑆓𑆥𑆤𑇀𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑇀𑆮𑆳𑆤𑇀𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆾𑆢𑆪𑆱𑇀𑆠𑆠𑆂 𑇆𑇔𑇕𑇆

पृष्ठशून्यं मूलशून्यं हृच्छून्यं भावयेत्स्थिरम्  ।
युगपन्निर्विकल्पत्वान्निर्विकल्पोदयस्ततः ॥४५॥

Pṛṣṭhaśūnyaṃ mūlaśūnyaṃ hṛcchūnyaṃ bhāvayetsthiram  |
Yugapannirvikalpatvānnirvikalpodayastataḥ || 45 ||

(When the yogī) firmly (sthiram) contemplates (bhāvayet) on the void above (pṛṣṭha-śūnyam), the void below (mūla-śūnyam), and simultaneously (yugapat) in one’s center (hṛt-śūnyam), therefore (tataḥ), the thoughtless state rises (nirvikalpa-udayaḥ) as soon as he becomes thoughtless (nirvikalpatvāt). || 45 ||

𑆠𑆤𑆷𑆢𑆼𑆯𑆼 𑆯𑆷𑆤𑇀𑆪𑆠𑆽𑆮 𑆑𑇀𑆰𑆟𑆩𑆳𑆠𑇀𑆫𑆁 𑆮𑆴𑆨𑆳𑆮𑆪𑆼𑆠𑇀  𑇅
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆁 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆾 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆱𑇀𑆮𑆫𑆷𑆥𑆨𑆳𑆑𑇀 𑇆𑇔𑇖𑇆

तनूदेशे शून्यतैव क्षणमात्रं विभावयेत्  ।
निर्विकल्पं निर्विकल्पो निर्विकल्पस्वरूपभाक् ॥४६॥

Tanūdeśe śūnyataiva kṣaṇamātraṃ vibhāvayet  |
Nirvikalpaṃ nirvikalpo nirvikalpasvarūpabhāk || 46 ||

While embodied (tanū-deśe), the yogī should contemplate (vibhāvayet) just for a moment (kṣaṇa-mātram) on the fact that thoughtlessness (nirvikalpam) is a mere void (śūnyatā…eva). Then, he becomes devoted to realizing his thoughtless Essential Nature (nirvikalpa-svarūpa-bhāk), and finally he becomes thoughtless (nirvikalpaḥ). || 46 ||

𑆱𑆫𑇀𑆮𑆁 𑆢𑆼𑆲𑆓𑆠𑆁 𑆢𑇀𑆫𑆮𑇀𑆪𑆁 𑆮𑆴𑆪𑆢𑇀𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆁 𑆩𑆸𑆓𑆼𑆑𑇀𑆰𑆟𑆼  𑇅
𑆮𑆴𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆠𑆠𑆱𑇀𑆠𑆱𑇀𑆪 𑆨𑆳𑆮𑆤𑆳 𑆱𑆳 𑆱𑇀𑆡𑆴𑆫𑆳 𑆨𑆮𑆼𑆠𑇀 𑇆𑇔𑇗𑇆

सर्वं देहगतं द्रव्यं वियद्व्याप्तं मृगेक्षणे  ।
विभावयेत्ततस्तस्य भावना सा स्थिरा भवेत् ॥४७॥

Sarvaṃ dehagataṃ dravyaṃ viyadvyāptaṃ mṛgekṣaṇe  |
Vibhāvayettatastasya bhāvanā sā sthirā bhavet || 47 ||

(The yogī) should contemplate (vibhāvayet) on the fact that all (sarvam) objects (dravyam) that exist in his body (deha-gatam) are pervaded by the void (viyat-vyāptam), oh Gazelle-eyed One! (mṛgekṣaṇe). Then (tataḥ), his (tasya) contemplation (sā…bhāvanā) becomes (bhavet) uninterrupted (sthirā). || 47 ||

𑆢𑆼𑆲𑆳𑆤𑇀𑆠𑆫𑆼 𑆠𑇀𑆮𑆓𑇀𑆮𑆴𑆨𑆳𑆓𑆁 𑆨𑆴𑆠𑇀𑆠𑆴𑆨𑆷𑆠𑆁 𑆮𑆴𑆖𑆴𑆤𑇀𑆠𑆪𑆼𑆠𑇀  𑇅
𑆤 𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑆤𑇀𑆠𑆫𑆼 𑆠𑆱𑇀𑆪 𑆣𑇀𑆪𑆳𑆪𑆤𑇀𑆤𑆣𑇀𑆪𑆼𑆪𑆨𑆳𑆓𑇀𑆨𑆮𑆼𑆠𑇀 𑇆𑇔𑇘𑇆

देहान्तरे त्वग्विभागं भित्तिभूतं विचिन्तयेत्  ।
न किञ्चिदन्तरे तस्य ध्यायन्नध्येयभाग्भवेत् ॥४८॥

Dehāntare tvagvibhāgaṃ bhittibhūtaṃ vicintayet  |
Na kiñcidantare tasya dhyāyannadhyeyabhāgbhavet || 48 ||

(The yogī) should understand (vicintayet) that the skin portion (tvak-vibhāgam) of his body (deha-antare) is just like a wall (bhitti-bhūtam), and there is nothing (na…kiñcid) inside (antare). Then, his (tasya) contemplation (dhyāyat) turns (bhavet) towards the unthinkable (adhyeya-bhāk). || 48 ||

𑆲𑆸𑆢𑇀𑆪𑆳𑆑𑆳𑆯𑆼 𑆤𑆴𑆬𑆵𑆤𑆳𑆑𑇀𑆰𑆂 𑆥𑆢𑇀𑆩𑆱𑆩𑇀𑆥𑆶𑆛𑆩𑆣𑇀𑆪𑆓𑆂  𑇅
𑆃𑆤𑆤𑇀𑆪𑆖𑆼𑆠𑆳𑆂 𑆱𑆶𑆨𑆓𑆼 𑆥𑆫𑆁 𑆱𑆿𑆨𑆳𑆓𑇀𑆪𑆩𑆳𑆥𑇀𑆤𑆶𑆪𑆳𑆠𑇀 𑇆𑇔𑇙𑇆

हृद्याकाशे निलीनाक्षः पद्मसम्पुटमध्यगः  ।
अनन्यचेताः सुभगे परं सौभाग्यमाप्नुयात् ॥४९॥

Hṛdyākāśe nilīnākṣaḥ padmasampuṭamadhyagaḥ  |
Ananyacetāḥ subhage paraṃ saubhāgyamāpnuyāt || 49 ||

Oh Blessed One (subhage)! One who thinks of nothing else (ananya-cetāḥ), and his senses dissolve (nilīna-akṣaḥ) into the Ether of the Heart (hṛdi-ākāśe), pervading the center of the two bowls of the Lotus (of Consciousness) (padma-sampuṭa-madhyagaḥ), obtains (āpnuyāt) the Supreme (param) Fortune (saubhāgyam). || 49 ||

Notes:

The two bowls represent subject and object, or the internal and the external.

𑆱𑆫𑇀𑆮𑆠𑆂 𑆱𑇀𑆮𑆯𑆫𑆵𑆫𑆱𑇀𑆪 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆤𑇀𑆠𑆼 𑆩𑆤𑆾𑆬𑆪𑆳𑆠𑇀  𑇅
𑆢𑆸𑆞𑆧𑆶𑆢𑇀𑆣𑆼𑆫𑇀𑆢𑆸𑆞𑆵𑆨𑆷𑆠𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆬𑆑𑇀𑆰𑇀𑆪𑆁 𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇕𑇐𑇆

सर्वतः स्वशरीरस्य द्वादशान्ते मनोलयात्  ।
दृढबुद्धेर्दृढीभूतं तत्त्वलक्ष्यं प्रवर्तते ॥५०॥

Sarvataḥ svaśarīrasya dvādaśānte manolayāt  |
Dṛḍhabuddherdṛḍhībhūtaṃ tattvalakṣyaṃ pravartate || 50 ||

When the mind perfectly dissolves (manaḥ-layāt…sarvataḥ) into the dvādaśānta (dvādaśānte) within one’s body (sva-śarīrasya), the desired Reality (tattva-lakṣyam) -consisting of Firmness (dṛḍhī-bhūtam)- shines forth (pravartate) for one whose intellect is firm (dṛḍha-buddheḥ). || 50 ||

𑆪𑆡𑆳 𑆠𑆡𑆳 𑆪𑆠𑇀𑆫 𑆠𑆠𑇀𑆫 𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆤𑇀𑆠𑆼 𑆩𑆤𑆂 𑆑𑇀𑆰𑆴𑆥𑆼𑆠𑇀𑇆
𑆥𑇀𑆫𑆠𑆴𑆑𑇀𑆰𑆟𑆁 𑆑𑇀𑆰𑆵𑆟𑆮𑆸𑆠𑇀𑆠𑆼𑆫𑇀𑆮𑆽𑆬𑆑𑇀𑆰𑆟𑇀𑆪𑆁 𑆢𑆴𑆤𑆽𑆫𑇀𑆨𑆮𑆼𑆠𑇀 𑇆𑇕𑇑𑇆

यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत्॥
प्रतिक्षणं क्षीणवृत्तेर्वैलक्षण्यं दिनैर्भवेत् ॥५१॥

Yathā tathā yatra tatra dvādaśānte manaḥ kṣipet ||
Pratikṣaṇaṃ kṣīṇavṛttervailakṣaṇyaṃ dinairbhavet || 51 ||

(One) should focus (kṣipet) one’s mind (manaḥ) in continuity (pratikṣaṇam) everywhere (yatra…tatra) and in any way (yathā…tathā) on dvādaśānta (dvādaśa-ante), (and) due to the dissolution (of mind,) (kṣīṇa-vṛtteḥ) an indescribable state (vailakṣaṇyam) takes place (bhavet) in days (dinaiḥ). || 51 ||

Dhāraṇā-s of Fire

𑆑𑆳𑆬𑆳𑆓𑇀𑆤𑆴𑆤𑆳 𑆑𑆳𑆬𑆥𑆢𑆳𑆢𑆶𑆠𑇀𑆡𑆴𑆠𑆼𑆤 𑆱𑇀𑆮𑆑𑆁 𑆥𑆶𑆫𑆩𑇀  𑇅
𑆥𑇀𑆬𑆶𑆰𑇀𑆛𑆁 𑆮𑆴𑆖𑆴𑆤𑇀𑆠𑆪𑆼𑆢𑆤𑇀𑆠𑆼 𑆯𑆳𑆤𑇀𑆠𑆳𑆨𑆳𑆱𑆱𑇀𑆠𑆢𑆳 𑆨𑆮𑆼𑆠𑇀 𑇆𑇕𑇒𑇆

कालाग्निना कालपदादुत्थितेन स्वकं पुरम्  ।
प्लुष्टं विचिन्तयेदन्ते शान्ताभासस्तदा भवेत् ॥५२॥

Kālāgninā kālapadādutthitena svakaṃ puram  |
Pluṣṭaṃ vicintayedante śāntābhāsastadā bhavet || 52 ||

(The yogī) should think (vicintayet) that his (svakam) body (puram) is scorched (into ashes) (pluṣṭam) by the Fire of Kālāgni, the universe-destroying Fire (of Self-Awareness) (kāla-agninā), which rises (utthitena) from the left big toe (kāla-padāt). Then (tadā) Peace shines forth (śānta-ābhāsaḥ…bhavet) when this practice is perfected (ante). || 52 ||

𑆍𑆮𑆩𑆼𑆮 𑆘𑆓𑆠𑇀𑆱𑆫𑇀𑆮𑆁 𑆢𑆓𑇀𑆣𑆁 𑆣𑇀𑆪𑆳𑆠𑇀𑆮𑆳 𑆮𑆴𑆑𑆬𑇀𑆥𑆠𑆂  𑇅
𑆃𑆤𑆤𑇀𑆪𑆖𑆼𑆠𑆱𑆂 𑆥𑆶𑆁𑆱𑆂 𑆥𑆶𑆩𑇀𑆨𑆳𑆮𑆂 𑆥𑆫𑆩𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇕𑇓𑇆

एवमेव जगत्सर्वं दग्धं ध्यात्वा विकल्पतः  ।
अनन्यचेतसः पुंसः पुम्भावः परमो भवेत् ॥५३॥

Evameva jagatsarvaṃ dagdhaṃ dhyātvā vikalpataḥ  |
Ananyacetasaḥ puṃsaḥ pumbhāvaḥ paramo bhavet || 53 ||

This way (evam…eva), after thinking (dhyātvā…vikalpataḥ) that the whole (sarvam) world (jagat) is consumed by the Fire (of Consciousness) (dagdham), the yogī (puṃsaḥ) experiences (bhavet) the Supreme (paramaḥ) State of Being (pumbhāvaḥ) of those who think of nothing else (ananya-cetasaḥ). || 53 ||

Dhāraṇā-s of Dissolution

𑆱𑇀𑆮𑆢𑆼𑆲𑆼 𑆘𑆓𑆠𑆾 𑆮𑆳𑆥𑆴 𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆠𑆫𑆳𑆟𑆴 𑆖  𑇅
𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆤𑆴 𑆪𑆳𑆤𑇀𑆠𑆴 𑆤𑆴𑆬𑆪𑆁 𑆣𑇀𑆪𑆳𑆠𑇀𑆮𑆳𑆤𑇀𑆠𑆼 𑆮𑇀𑆪𑆘𑇀𑆪𑆠𑆼 𑆥𑆫𑆳 𑇆𑇕𑇔𑇆

स्वदेहे जगतो वापि सूक्ष्मसूक्ष्मतराणि च  ।
तत्त्वानि यान्ति निलयं ध्यात्वान्ते व्यज्यते परा ॥५४॥

Svadehe jagato vāpi sūkṣmasūkṣmatarāṇi ca  |
Tattvāni yānti nilayaṃ dhyātvānte vyajyate parā || 54 ||

Or (vā…api), after meditating (dhyātvā) on the tattva-s (tattvāni) of the world (jagataḥ), becoming increasingly subtler and subtler (sūkṣma-sūkṣma-tarāṇi…ca), and finally dissolve (ante…nilayam…yānti) in one’s body (sva-dehe), the Supreme State (parā) shines forth (vyajyate). || 54 ||

𑆥𑆵𑆤𑆳𑆁 𑆖 𑆢𑆶𑆫𑇀𑆧𑆬𑆳𑆁 𑆯𑆑𑇀𑆠𑆴𑆁 𑆣𑇀𑆪𑆳𑆠𑇀𑆮𑆳 𑆢𑇀𑆮𑆳𑆢𑆯𑆓𑆾𑆖𑆫𑆼  𑇅
𑆥𑇀𑆫𑆮𑆴𑆯𑇀𑆪 𑆲𑆸𑆢𑆪𑆼 𑆣𑇀𑆪𑆳𑆪𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆂 𑆱𑇀𑆮𑆳𑆠𑆤𑇀𑆠𑇀𑆫𑇀𑆪𑆩𑆳𑆥𑇀𑆤𑆶𑆪𑆳𑆠𑇀 𑇆𑇕𑇕𑇆

पीनां च दुर्बलां शक्तिं ध्यात्वा द्वादशगोचरे  ।
प्रविश्य हृदये ध्यायन्मुक्तः स्वातन्त्र्यमाप्नुयात् ॥५५॥

Pīnāṃ ca durbalāṃ śaktiṃ dhyātvā dvādaśagocare  |
Praviśya hṛdaye dhyāyanmuktaḥ svātantryamāpnuyāt || 55 ||

After meditating (dhyātvā) on prāṇaśakti (śaktim), which is thick at first, but (pīnām) then becomes thin -subtle- (durbalām) in dvādaśānta (dvādaśa-gocare), the meditator (dhyāyat) enters (praviśya) the Heart (hṛdaye), and by attaining (āpnuyāt) Freedom (svātantryam), he becomes Liberated (muktaḥ). || 55 ||

Notes:

The Heart here means the center of breathing cycle.

𑆨𑆶𑆮𑆤𑆳𑆣𑇀𑆮𑆳𑆢𑆴𑆫𑆷𑆥𑆼𑆟 𑆖𑆴𑆤𑇀𑆠𑆪𑆼𑆠𑇀𑆑𑇀𑆫𑆩𑆯𑆾’𑆒𑆴𑆬𑆩𑇀  𑇅
𑆱𑇀𑆡𑆷𑆬𑆱𑆷𑆑𑇀𑆰𑇀𑆩𑆥𑆫𑆱𑇀𑆡𑆴𑆠𑇀𑆪𑆳 𑆪𑆳𑆮𑆢𑆤𑇀𑆠𑆼 𑆩𑆤𑆾𑆬𑆪𑆂 𑇆𑇕𑇖𑇆

भुवनाध्वादिरूपेण चिन्तयेत्क्रमशो’खिलम्  ।
स्थूलसूक्ष्मपरस्थित्या यावदन्ते मनोलयः ॥५६॥

Bhuvanādhvādirūpeṇa cintayetkramaśo’khilam  |
Sthūlasūkṣmaparasthityā yāvadante manolayaḥ || 56 ||

(The yogī should) contemplate (cintayet) that the whole world (akhilam) appears as the course of bhuvana-s, (tattva-s, kalā-s, etc.) (bhuvana-ādhva-ādi-rūpeṇa), gradually (kramaśaḥ) unfolding as gross, subtle and supreme layers (sthūla-sūkṣma-para-sthityā), until (yāvat) his mind dissolves (manaḥ-layaḥ) at the end (ante). || 56 ||

𑆃𑆱𑇀𑆪 𑆱𑆫𑇀𑆮𑆱𑇀𑆪 𑆮𑆴𑆯𑇀𑆮𑆱𑇀𑆪 𑆥𑆫𑇀𑆪𑆤𑇀𑆠𑆼𑆰𑆶 𑆱𑆩𑆤𑇀𑆠𑆠𑆂  𑇅
𑆃𑆣𑇀𑆮𑆥𑇀𑆫𑆑𑇀𑆫𑆴𑆪𑆪𑆳 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆯𑆽𑆮𑆁 𑆣𑇀𑆪𑆳𑆠𑇀𑆮𑆳 𑆩𑆲𑆾𑆢𑆪𑆂 𑇆𑇕𑇗𑇆

अस्य सर्वस्य विश्वस्य पर्यन्तेषु समन्ततः  ।
अध्वप्रक्रियया तत्त्वं शैवं ध्यात्वा महोदयः ॥५७॥

Asya sarvasya viśvasya paryanteṣu samantataḥ  |
Adhvaprakriyayā tattvaṃ śaivaṃ dhyātvā mahodayaḥ || 57 ||

After contemplating (dhyātvā) -by means of the process of adhva-s (adhva-prakriyayā)- that the Śivatattva (śaivam…tattvam) is everywhere (samantataḥ), for It is both the source and the highest limit (pari-anteṣu) of this (asya) whole (sarvasya) world (viśvasya), a Great Awakening emerges (mahā-udayaḥ). || 57 ||

Notes:

The process of the adhva-s means the ṣaḍadhva.

𑆮𑆴𑆯𑇀𑆮𑆩𑆼𑆠𑆤𑇀𑆩𑆲𑆳𑆢𑆼𑆮𑆴 𑆯𑆷𑆤𑇀𑆪𑆨𑆷𑆠𑆁 𑆮𑆴𑆖𑆴𑆤𑇀𑆠𑆪𑆼𑆠𑇀  𑇅
𑆠𑆠𑇀𑆫𑆽𑆮 𑆖 𑆩𑆤𑆾 𑆬𑆵𑆤𑆁 𑆠𑆠𑆱𑇀𑆠𑆬𑇀𑆬𑆪𑆨𑆳𑆘𑆤𑆩𑇀 𑇆𑇕𑇘𑇆

विश्वमेतन्महादेवि शून्यभूतं विचिन्तयेत्  ।
तत्रैव च मनो लीनं ततस्तल्लयभाजनम् ॥५८॥

Viśvametanmahādevi śūnyabhūtaṃ vicintayet  |
Tatraiva ca mano līnaṃ tatastallayabhājanam || 58 ||

Oh Mahādevi (mahā-devi)! (The yogī) should understand (vicintayet) that this (etat) universe (viśvam) is only a void (śūnya-bhūtam) - then, when (tatra…eva…ca) the mind (manaḥ) disappears (līnam), the universe also disappears (tat-laya-bhājanam…tataḥ). || 58 ||

𑆔𑆛𑆳𑆢𑆴𑆨𑆳𑆘𑆤𑆼 𑆢𑆸𑆰𑇀𑆛𑆴𑆁 𑆨𑆴𑆠𑇀𑆠𑆵𑆱𑇀𑆠𑇀𑆪𑆑𑇀𑆠𑇀𑆮𑆳 𑆮𑆴𑆤𑆴𑆑𑇀𑆰𑆴𑆥𑆼𑆠𑇀  𑇅
𑆠𑆬𑇀𑆬𑆪𑆁 𑆠𑆠𑇀𑆑𑇀𑆰𑆟𑆳𑆢𑇀𑆓𑆠𑇀𑆮𑆳 𑆠𑆬𑇀𑆬𑆪𑆳𑆠𑇀𑆠𑆤𑇀𑆩𑆪𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇕𑇙𑇆

घटादिभाजने दृष्टिं भित्तीस्त्यक्त्वा विनिक्षिपेत्  ।
तल्लयं तत्क्षणाद्गत्वा तल्लयात्तन्मयो भवेत् ॥५९॥

Ghaṭādibhājane dṛṣṭiṃ bhittīstyaktvā vinikṣipet  |
Tallayaṃ tatkṣaṇādgatvā tallayāttanmayo bhavet || 59 ||

(The yogī) should cast (vinikṣipet) his vision (dṛṣṭim) into (the empty space) of a pot etc. (ghaṭa-ādi-bhājane), then, immediately (tat-kṣaṇāt) after forgetting (tyaktvā) its enclosure (bhittīḥ), it disappears (tat-layam…gatvā). In this disappearance (tat-layāt) the yogī’s attains identity with that (emerging Supreme Void) (tat-mayaḥ…bhavet). || 59 ||

𑆤𑆴𑆫𑇀𑆮𑆸𑆑𑇀𑆰𑆓𑆴𑆫𑆴𑆨𑆴𑆠𑇀𑆠𑇀𑆪𑆳𑆢𑆴𑆢𑆼𑆯𑆼 𑆢𑆸𑆰𑇀𑆛𑆴𑆁 𑆮𑆴𑆤𑆴𑆑𑇀𑆰𑆴𑆥𑆼𑆠𑇀  𑇅
𑆮𑆴𑆬𑆵𑆤𑆼 𑆩𑆳𑆤𑆱𑆼 𑆨𑆳𑆮𑆼 𑆮𑆸𑆠𑇀𑆠𑆴𑆑𑇀𑆰𑆵𑆟𑆂 𑆥𑇀𑆫𑆘𑆳𑆪𑆠𑆼 𑇆𑇖𑇐𑇆

निर्वृक्षगिरिभित्त्यादिदेशे दृष्टिं विनिक्षिपेत्  ।
विलीने मानसे भावे वृत्तिक्षीणः प्रजायते ॥६०॥

Nirvṛkṣagiribhittyādideśe dṛṣṭiṃ vinikṣipet  |
Vilīne mānase bhāve vṛttikṣīṇaḥ prajāyate || 60 ||

(One) should cast (vinikṣipet) his vision (dṛṣṭim) onto a place without trees, a mountain, or a wall, etc. (nirvṛkṣa-giri-bhitti-ādi-deśe) - then, when all mental (mānase) state (bhāve) dissolve (vilīne), what remains (prajāyate) is free from fluctuation (vṛtti-kṣīṇaḥ). || 60 ||

Dhāraṇā-s of Centering

𑆇𑆨𑆪𑆾𑆫𑇀𑆨𑆳𑆮𑆪𑆾𑆫𑇀𑆘𑇀𑆚𑆳𑆤𑆼 𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳 𑆩𑆣𑇀𑆪𑆁 𑆱𑆩𑆳𑆯𑇀𑆫𑆪𑆼𑆠𑇀  𑇅
𑆪𑆶𑆓𑆥𑆖𑇀𑆖 𑆢𑇀𑆮𑆪𑆁 𑆠𑇀𑆪𑆑𑇀𑆠𑇀𑆮𑆳 𑆩𑆣𑇀𑆪𑆼 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇖𑇑𑇆

उभयोर्भावयोर्ज्ञाने ज्ञात्वा मध्यं समाश्रयेत्  ।
युगपच्च द्वयं त्यक्त्वा मध्ये तत्त्वं प्रकाशते ॥६१॥

Ubhayorbhāvayorjñāne jñātvā madhyaṃ samāśrayet  |
Yugapacca dvayaṃ tyaktvā madhye tattvaṃ prakāśate || 61 ||

After perceiving (jñātvā) two objects (bhāvayoḥ) of perception (jñāne), one should take refuge (samāśrayet) between (madhyam) them (ubhayoḥ), and (ca) after simultaneously (yugapat) rejecting (tyaktvā) both (dvayam), the Reality (tattvam) between them (madhye) manifests (prakāśate). || 61 ||

𑆨𑆳𑆮𑆼 𑆠𑇀𑆪𑆑𑇀𑆠𑆼 𑆤𑆴𑆫𑆶𑆢𑇀𑆣𑆳 𑆖𑆴𑆤𑇀𑆤𑆽𑆮 𑆨𑆳𑆮𑆳𑆤𑇀𑆠𑆫𑆁 𑆮𑇀𑆫𑆘𑆼𑆠𑇀  𑇅
𑆠𑆢𑆳 𑆠𑆤𑇀𑆩𑆣𑇀𑆪𑆨𑆳𑆮𑆼𑆤 𑆮𑆴𑆑𑆱𑆠𑇀𑆪𑆠𑆴𑆨𑆳𑆮𑆤𑆳 𑇆𑇖𑇒𑇆

भावे त्यक्ते निरुद्धा चिन्नैव भावान्तरं व्रजेत्  ।
तदा तन्मध्यभावेन विकसत्यतिभावना ॥६२॥

Bhāve tyakte niruddhā cinnaiva bhāvāntaraṃ vrajet  |
Tadā tanmadhyabhāvena vikasatyatibhāvanā || 62 ||

When one’s attention (cit) is suppressed (niruddhā) in the moment of leaving (tyakte) an object of perception, yet (bhāve) it does not (na…eva) proceed (vrajet) towards another object to perceive it (bhāva-antaram), then (tadā) Supreme Contemplation (ati-bhāvanā) expands (vikasati) as that which is in-between (tat-madhya-bhāvena). || 62 ||

𑆱𑆫𑇀𑆮𑆁 𑆢𑆼𑆲𑆁 𑆖𑆴𑆤𑇀𑆩𑆪𑆁 𑆲𑆴 𑆘𑆓𑆢𑇀𑆮𑆳 𑆥𑆫𑆴𑆨𑆳𑆮𑆪𑆼𑆠𑇀  𑇅
𑆪𑆶𑆓𑆥𑆤𑇀𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆼𑆤 𑆩𑆤𑆱𑆳 𑆥𑆫𑆩𑆾𑆢𑆪𑆂 𑇆𑇖𑇓𑇆

सर्वं देहं चिन्मयं हि जगद्वा परिभावयेत्  ।
युगपन्निर्विकल्पेन मनसा परमोदयः ॥६३॥

Sarvaṃ dehaṃ cinmayaṃ hi jagadvā paribhāvayet  |
Yugapannirvikalpena manasā paramodayaḥ || 63 ||

One should contemplate (pari-bhāvayet) that one’s body (deham) and (vā) the whole (sarvam) world (sarvam) is made only of Consciousness (cit-mayam…hi), while (yugapat) keeping his mind (manasā) thoughtless (nirvikalpena). Then,  Supreme Awakening will rise (parama-udayaḥ). || 63 ||

𑆮𑆳𑆪𑆶𑆢𑇀𑆮𑆪𑆱𑇀𑆪 𑆱𑆕𑇀𑆔𑆛𑇀𑆛𑆳𑆢𑆤𑇀𑆠𑆫𑇀𑆮𑆳 𑆧𑆲𑆴𑆫𑆤𑇀𑆠𑆠𑆂  𑇅
𑆪𑆾𑆓𑆵 𑆱𑆩𑆠𑇀𑆮𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆱𑆩𑆶𑆢𑇀𑆓𑆩𑆤𑆨𑆳𑆘𑆤𑆩𑇀 𑇆𑇖𑇔𑇆

वायुद्वयस्य सङ्घट्टादन्तर्वा बहिरन्ततः  ।
योगी समत्वविज्ञानसमुद्गमनभाजनम् ॥६४॥

Vāyudvayasya saṅghaṭṭādantarvā bahirantataḥ  |
Yogī samatvavijñānasamudgamanabhājanam || 64 ||

When the two winds of exhalation and inhalation (vāyu-dvayasya) converge (saṅghaṭṭāt) externally (bahiḥ) or (vā) internally (antaḥ), the yogin (yogī) finally (antataḥ) receives the Realization of Oneness (samatva-vijñāna-sam-ut-gamana-bhājanam). || 64 ||

𑆱𑆫𑇀𑆮𑆁 𑆘𑆓𑆠𑇀𑆱𑇀𑆮𑆢𑆼𑆲𑆁 𑆮𑆳 𑆱𑇀𑆮𑆳𑆤𑆤𑇀𑆢𑆨𑆫𑆴𑆠𑆁 𑆱𑇀𑆩𑆫𑆼𑆠𑇀  𑇅
𑆪𑆶𑆓𑆥𑆠𑇀𑆱𑇀𑆮𑆳𑆩𑆸𑆠𑆼𑆤𑆽𑆮 𑆥𑆫𑆳𑆤𑆤𑇀𑆢𑆩𑆪𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇖𑇕𑇆

सर्वं जगत्स्वदेहं वा स्वानन्दभरितं स्मरेत्  ।
युगपत्स्वामृतेनैव परानन्दमयो भवेत् ॥६५॥

Sarvaṃ jagatsvadehaṃ vā svānandabharitaṃ smaret  |
Yugapatsvāmṛtenaiva parānandamayo bhavet || 65 ||

(The yogī) should imagine (smaret) that the whole (sarvam) world (jagat) -and (vā) simultaneously (yugapat) one’s own body too (sva-deham)- are filled with his own Bliss (sva-ānanda-bharitam), then he will find himself made of Supreme Ānanda (parā-ānanda-mayaḥ…bhavet), which is none other than his own Nectar of Immortality (sva-amṛtena…eva). || 65 ||

𑆑𑆶𑆲𑆤𑆼𑆤 𑆥𑇀𑆫𑆪𑆾𑆓𑆼𑆟 𑆱𑆢𑇀𑆪 𑆍𑆮 𑆩𑆸𑆓𑆼𑆑𑇀𑆰𑆟𑆼  𑇅
𑆱𑆩𑆶𑆢𑆼𑆠𑆴 𑆩𑆲𑆳𑆤𑆤𑇀𑆢𑆾 𑆪𑆼𑆤 𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇖𑇖𑇆

कुहनेन प्रयोगेण सद्य एव मृगेक्षणे  ।
समुदेति महानन्दो येन तत्त्वं प्रकाशते ॥६६॥

Kuhanena prayogeṇa sadya eva mṛgekṣaṇe  |
Samudeti mahānando yena tattvaṃ prakāśate || 66 ||

By performing (prayogeṇa) magic tricks --i.e. surprising things-- (kuhanena), Great Bliss of Amazement (mahā-ānandaḥ) immediately (sadyaḥ…eva) emerges (in the audience) (samudeti). This is what (yena) reveals (prakāśate) Reality (tattvam), Oh Gazelle-eyed One! (mṛgekṣaṇe). || 66 ||

𑆱𑆫𑇀𑆮𑆱𑇀𑆫𑆾𑆠𑆾𑆤𑆴𑆧𑆤𑇀𑆣𑆼𑆤 𑆥𑇀𑆫𑆳𑆟𑆯𑆑𑇀𑆠𑇀𑆪𑆷𑆫𑇀𑆣𑇀𑆮𑆪𑆳 𑆯𑆤𑆽𑆂  𑇅
𑆥𑆴𑆥𑆵𑆬𑆱𑇀𑆥𑆫𑇀𑆯𑆮𑆼𑆬𑆳𑆪𑆳𑆁 𑆥𑇀𑆫𑆡𑆠𑆼 𑆥𑆫𑆩𑆁 𑆱𑆶𑆒𑆩𑇀 𑇆𑇖𑇗𑇆

सर्वस्रोतोनिबन्धेन प्राणशक्त्यूर्ध्वया शनैः  ।
पिपीलस्पर्शवेलायां प्रथते परमं सुखम् ॥६७॥

Sarvasrotonibandhena prāṇaśaktyūrdhvayā śanaiḥ  |
Pipīlasparśavelāyāṃ prathate paramaṃ sukham || 67 ||

By closing all the channels (of the senses) (sarva-srotas-nibandhena) by means of the gentle (śanaiḥ) rising of ‘prāṇaśakti’ (prāṇa-śakti-ūrdhvayā), Supreme (paramam) Joy (sukham) expands (prathate) when the sensation of ants -moving along one’s spinal column is felt- (pipīla-sparśa-velāyām). || 67 ||

Dhāraṇā-s about sexual union

𑆮𑆲𑇀𑆤𑆼𑆫𑇀𑆮𑆴𑆰𑆱𑇀𑆪 𑆩𑆣𑇀𑆪𑆼 𑆠𑆶 𑆖𑆴𑆠𑇀𑆠𑆁 𑆱𑆶𑆒𑆩𑆪𑆁 𑆑𑇀𑆰𑆴𑆥𑆼𑆠𑇀  𑇅
𑆑𑆼𑆮𑆬𑆁 𑆮𑆳𑆪𑆶𑆥𑆷𑆫𑇀𑆟𑆁 𑆮𑆳 𑆱𑇀𑆩𑆫𑆳𑆤𑆤𑇀𑆢𑆼𑆤 𑆪𑆶𑆘𑇀𑆪𑆠𑆼 𑇆𑇖𑇘𑇆

वह्नेर्विषस्य मध्ये तु चित्तं सुखमयं क्षिपेत्  ।
केवलं वायुपूर्णं वा स्मरानन्देन युज्यते ॥६८॥

Vahnerviṣasya madhye tu cittaṃ sukhamayaṃ kṣipet  |
Kevalaṃ vāyupūrṇaṃ vā smarānandena yujyate || 68 ||

(The yogī) should cast (kṣipet) his mind (cittam) -full of joy (sukha-mayam)- into the middle (madhye…tu) of contraction and expansion (vahneḥ… viṣasya), but (vā) only (kevalam) after inhaling (vāyu-pūrṇam), then, he is united (yujyate) with the Joy of sexual union (smara-ānandena). || 68 ||

𑆯𑆑𑇀𑆠𑆴𑆱𑆕𑇀𑆓𑆩𑆱𑆕𑇀𑆑𑇀𑆰𑆶𑆧𑇀𑆣𑆯𑆑𑇀𑆠𑇀𑆪𑆳𑆮𑆼𑆯𑆳𑆮𑆱𑆳𑆤𑆴𑆑𑆩𑇀  𑇅
𑆪𑆠𑇀𑆱𑆶𑆒𑆁 𑆧𑇀𑆫𑆲𑇀𑆩𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆪 𑆠𑆠𑇀𑆱𑆶𑆒𑆁 𑆱𑇀𑆮𑆳𑆑𑇀𑆪𑆩𑆶𑆖𑇀𑆪𑆠𑆼 𑇆𑇖𑇙𑇆

शक्तिसङ्गमसङ्क्षुब्धशक्त्यावेशावसानिकम्  ।
यत्सुखं ब्रह्मतत्त्वस्य तत्सुखं स्वाक्यमुच्यते ॥६९॥

Śaktisaṅgamasaṅkṣubdhaśaktyāveśāvasānikam  |
Yatsukhaṃ brahmatattvasya tatsukhaṃ svākyamucyate || 69 ||

(One should understand) that the (tat) ‘delight’ (sukham) which (yat) surges up in the absorption into Śakti at the end of a sexual intercourse with a woman (śakti-saṅgama-saṅkṣubdha-śakti-āveśa-avasānikam) is the Delight (sukham) of the Reality of Brahma (brahma-tattvasya), which is to be known as (ucyate) one’s Self (sva-ākyam). || 69 ||

𑆬𑆼𑆲𑆤𑆳𑆩𑆤𑇀𑆡𑆤𑆳𑆑𑆾𑆛𑆽𑆂 𑆱𑇀𑆠𑇀𑆫𑆵𑆱𑆶𑆒𑆱𑇀𑆪 𑆨𑆫𑆳𑆠𑇀𑆱𑇀𑆩𑆸𑆠𑆼𑆂  𑇅
𑆯𑆑𑇀𑆠𑇀𑆪𑆨𑆳𑆮𑆼’𑆥𑆴 𑆢𑆼𑆮𑆼𑆯𑆴 𑆨𑆮𑆼𑆢𑆳𑆤𑆤𑇀𑆢𑆱𑆩𑇀𑆥𑇀𑆬𑆮𑆂 𑇆𑇗𑇐𑇆

लेहनामन्थनाकोटैः स्त्रीसुखस्य भरात्स्मृतेः  ।
शक्त्यभावे’पि देवेशि भवेदानन्दसम्प्लवः ॥७०॥

Lehanāmanthanākoṭaiḥ strīsukhasya bharātsmṛteḥ  |
Śaktyabhāve’pi deveśi bhavedānandasamplavaḥ || 70 ||

Oh, Deveśi (deva-īśi)! By remembering (bharāt…smṛteḥ) enjoyment with a woman (strī-sukhasya) like embracing her, kissing her, or having sexual intercourse with her (lehanā-manthanā-koṭaiḥ), the Flood of Bliss (ānanda-samplavaḥ) manifests (bhavet) even if no woman is present (śakti-abhāve…api). || 70 ||

𑆄𑆤𑆤𑇀𑆢𑆼 𑆩𑆲𑆠𑆴 𑆥𑇀𑆫𑆳𑆥𑇀𑆠𑆼 𑆢𑆸𑆰𑇀𑆛𑆼 𑆮𑆳 𑆧𑆳𑆤𑇀𑆣𑆮𑆼 𑆖𑆴𑆫𑆳𑆠𑇀  𑇅
𑆄𑆤𑆤𑇀𑆢𑆩𑆶𑆢𑇀𑆓𑆠𑆁 𑆣𑇀𑆪𑆳𑆠𑇀𑆮𑆳 𑆠𑆬𑇀𑆬𑆪𑆱𑇀𑆠𑆤𑇀𑆩𑆤𑆳 𑆨𑆮𑆼𑆠𑇀 𑇆𑇗𑇑𑇆

आनन्दे महति प्राप्ते दृष्टे वा बान्धवे चिरात्  ।
आनन्दमुद्गतं ध्यात्वा तल्लयस्तन्मना भवेत् ॥७१॥

Ānande mahati prāpte dṛṣṭe vā bāndhave cirāt  |
Ānandamudgataṃ dhyātvā tallayastanmanā bhavet || 71 ||

By meditating (dhyātvā) on the arising (udgatam) bliss (ānandam) in the moment when a friend (bāndhave) is seen again (dṛṣṭe) after a long time (cirāt), or (vā) in (prāpte) a sudden, overwhelming (mahati) delight (ānande), one absorbs into that bliss (tat-layaḥ), and the mind devotes itself (bhavet) to that bliss (tat-manā). || 71 ||

𑆘𑆓𑇀𑆣𑆴𑆥𑆳𑆤𑆑𑆸𑆠𑆾𑆬𑇀𑆬𑆳𑆱𑆫𑆱𑆳𑆤𑆤𑇀𑆢𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆟𑆳𑆠𑇀  𑇅
𑆨𑆳𑆮𑆪𑆼𑆢𑇀𑆨𑆫𑆴𑆠𑆳𑆮𑆱𑇀𑆡𑆳𑆁 𑆩𑆲𑆳𑆤𑆤𑇀𑆢𑆱𑇀𑆠𑆠𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇗𑇒𑇆

जग्धिपानकृतोल्लासरसानन्दविजृम्भणात्  ।
भावयेद्भरितावस्थां महानन्दस्ततो भवेत् ॥७२॥

Jagdhipānakṛtollāsarasānandavijṛmbhaṇāt  |
Bhāvayedbharitāvasthāṃ mahānandastato bhavet || 72 ||

(The yogī) should contemplate (bhāvayet) on that nourished state (bharita-avasthām) which emerges as the sap of bliss while eating or drinking something delicious (jagdhi-pāna-kṛta-ullāsa-rasa-ānanda-vijṛmbhaṇāt); therefore (tataḥ), what manifests (bhavet) is known as Great Bliss (mahā-ānandaḥ). || 72 ||

𑆓𑆴𑆠𑆳𑆢𑆴𑆮𑆴𑆰𑆪𑆳𑆱𑇀𑆮𑆳𑆢𑆳𑆱𑆩𑆱𑆿𑆒𑇀𑆪𑆽𑆑𑆠𑆳𑆠𑇀𑆩𑆤𑆂  𑇅
𑆪𑆾𑆓𑆴𑆤𑆱𑇀𑆠𑆤𑇀𑆩𑆪𑆠𑇀𑆮𑆼𑆤 𑆩𑆤𑆾𑆫𑆷𑆞𑆼𑆱𑇀𑆠𑆢𑆳𑆠𑇀𑆩𑆠𑆳 𑇆𑇗𑇓𑇆

गितादिविषयास्वादासमसौख्यैकतात्मनः  ।
योगिनस्तन्मयत्वेन मनोरूढेस्तदात्मता ॥७३॥

Gitādiviṣayāsvādāsamasaukhyaikatātmanaḥ  |
Yoginastanmayatvena manorūḍhestadātmatā || 73 ||

The yogī’s (yoginaḥ) mind expands (manaḥ-rūḍheḥ) when he feels his unity with the peerless bliss of enjoying songs, etc. (gitā-ādi-viṣaya-āsvāda-asama-saukhya-ekatā-ātmanaḥ). In that moment, the yogī identifies with that joy (tat-mayatvena), so does his mind (tat-ātmatā). || 73 ||

𑆪𑆠𑇀𑆫 𑆪𑆠𑇀𑆫 𑆩𑆤𑆱𑇀𑆠𑆶𑆰𑇀𑆛𑆴𑆫𑇀𑆩𑆤𑆱𑇀𑆠𑆠𑇀𑆫𑆽𑆮 𑆣𑆳𑆫𑆪𑆼𑆠𑇀  𑇅
𑆠𑆠𑇀𑆫 𑆠𑆠𑇀𑆫 𑆥𑆫𑆳𑆤𑆤𑇀𑆢𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆱𑆩𑇀𑆥𑇀𑆫𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇗𑇔𑇆

यत्र यत्र मनस्तुष्टिर्मनस्तत्रैव धारयेत्  ।
तत्र तत्र परानन्दस्वरूपं सम्प्रवर्तते ॥७४॥

Yatra yatra manastuṣṭirmanastatraiva dhārayet  |
Tatra tatra parānandasvarūpaṃ sampravartate || 74 ||

Whatever (yatra…yatra) satisfies the mind (manaḥ-tuṣṭiḥ), one should focus (dhārayet) his mind (manaḥ) on that alone (tatra…eva), then (tatra…tatra) his Essential Nature (…svarūpam) shines forth (sampravartate) as Supreme Bliss (para-ānanda…). || 74 ||

𑆃𑆤𑆳𑆓𑆠𑆳𑆪𑆳𑆁 𑆤𑆴𑆢𑇀𑆫𑆳𑆪𑆳𑆁 𑆥𑇀𑆫𑆤𑆰𑇀𑆛𑆼 𑆧𑆳𑆲𑇀𑆪𑆓𑆾𑆖𑆫𑆼  𑇅
𑆱𑆳𑆮𑆱𑇀𑆡𑆳 𑆩𑆤𑆱𑆳 𑆓𑆩𑇀𑆪𑆳 𑆥𑆫𑆳 𑆢𑆼𑆮𑆵 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇗𑇕𑇆

अनागतायां निद्रायां प्रनष्टे बाह्यगोचरे  ।
सावस्था मनसा गम्या परा देवी प्रकाशते ॥७५॥

Anāgatāyāṃ nidrāyāṃ pranaṣṭe bāhyagocare  |
Sāvasthā manasā gamyā parā devī prakāśate || 75 ||

When sleep (nidrāyām) has not yet come (anāgatāyām), but the external plane (bāhya-gocare) has already been vanished (pranaṣṭe), one should unite (gamyā) his mind (manasā) with that (sā) State (avasthā), then it manifests (prakāśate) as the Supreme (parā) Goddess (devī). || 75 ||

𑆠𑆼𑆘𑆱𑆳 𑆱𑆷𑆫𑇀𑆪𑆢𑆵𑆥𑆳𑆢𑆼𑆫𑆳𑆑𑆳𑆯𑆼 𑆯𑆧𑆬𑆵𑆑𑆸𑆠𑆼  𑇅
𑆢𑆸𑆰𑇀𑆛𑆴𑆫𑇀𑆤𑆴𑆮𑆼𑆯𑇀𑆪𑆳 𑆠𑆠𑇀𑆫𑆽𑆮 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆫𑆷𑆥𑆁 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇗𑇖𑇆

तेजसा सूर्यदीपादेराकाशे शबलीकृते  ।
दृष्टिर्निवेश्या तत्रैव स्वात्मरूपं प्रकाशते ॥७६॥

Tejasā sūryadīpāderākāśe śabalīkṛte  |
Dṛṣṭirniveśyā tatraiva svātmarūpaṃ prakāśate || 76 ||

One should (dṛṣṭiḥ) cast his vision (niveśyā) into a space (ākāśe) shined (śabalī-kṛte) by the light (tejasā) of the Sun, a lamp, etc. (sūrya-dīpa-ādeḥ), and the nature of his Self (svātmā-rūpam) manifests (prakāśate) there (tatra…eva). || 76 ||

𑆑𑆫𑆕𑇀𑆑𑆴𑆟𑇀𑆪𑆳 𑆑𑇀𑆫𑆾𑆣𑆤𑆪𑆳 𑆨𑆽𑆫𑆮𑇀𑆪𑆳 𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆪𑆳  𑇅
𑆒𑆼𑆖𑆫𑇀𑆪𑆳 𑆢𑆸𑆰𑇀𑆛𑆴𑆑𑆳𑆬𑆼 𑆖 𑆥𑆫𑆳𑆮𑆳𑆥𑇀𑆠𑆴𑆂 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇗𑇗𑇆

करङ्किण्या क्रोधनया भैरव्या लेलिहानया  ।
खेचर्या दृष्टिकाले च परावाप्तिः प्रकाशते ॥७७॥

Karaṅkiṇyā krodhanayā bhairavyā lelihānayā  |
Khecaryā dṛṣṭikāle ca parāvāptiḥ prakāśate || 77 ||

In the moments of Insight (dṛṣṭi-kāle…ca) through Karaṅkiṇī (karaṅkiṇyā), Krodhanī (krodhanayā), Bhairavī (bhairavyā), Lelihānī (lelihānayā) and Khecarī (Mudrā-s) (khecaryā), Supreme Pervasion (parā-vāptiḥ) shines forth (prakāśate). || 77 ||

𑆩𑆸𑆢𑇀𑆮𑆳𑆱𑆤𑆼 𑆱𑇀𑆦𑆴𑆘𑆽𑆑𑆼𑆤 𑆲𑆱𑇀𑆠𑆥𑆳𑆢𑆿 𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆩𑇀  𑇅
𑆤𑆴𑆣𑆳𑆪 𑆠𑆠𑇀𑆥𑇀𑆫𑆱𑆕𑇀𑆓𑆼𑆤 𑆥𑆫𑆳 𑆥𑆷𑆫𑇀𑆟𑆳 𑆩𑆠𑆴𑆫𑇀𑆨𑆮𑆼𑆠𑇀 𑇆𑇗𑇘𑇆

मृद्वासने स्फिजैकेन हस्तपादौ निराश्रयम्  ।
निधाय तत्प्रसङ्गेन परा पूर्णा मतिर्भवेत् ॥७८॥

Mṛdvāsane sphijaikena hastapādau nirāśrayam  |
Nidhāya tatprasaṅgena parā pūrṇā matirbhavet || 78 ||

Having established in the posture (nidhāya…tat…prasaṅgena) while sitting on a soft cushion (mṛdvāsane) only with the buttocks (sphijaikena) -leaving the arms and the feet (hasta-pādam) without any support (nirāśrayam)-, the mind (matiḥ) becomes (bhavet) Supreme (parā) and full (purṇā). || 78 ||

𑆇𑆥𑆮𑆴𑆯𑇀𑆪𑆳𑆱𑆤𑆼 𑆱𑆩𑇀𑆪𑆓𑇀𑆧𑆳𑆲𑆷 𑆑𑆸𑆠𑇀𑆮𑆳𑆫𑇀𑆣𑆑𑆶𑆚𑇀𑆖𑆴𑆠𑆿  𑇅
𑆑𑆑𑇀𑆰𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑆴 𑆩𑆤𑆂 𑆑𑆶𑆫𑇀𑆮𑆤𑇀𑆯𑆩𑆩𑆳𑆪𑆳𑆠𑆴 𑆠𑆬𑇀𑆬𑆪𑆳𑆠𑇀 𑇆𑇗𑇙𑇆

उपविश्यासने सम्यग्बाहू कृत्वार्धकुञ्चितौ  ।
कक्षव्योम्नि मनः कुर्वन्शममायाति तल्लयात् ॥७९॥

Upaviśyāsane samyagbāhū kṛtvārdhakuñcitau  |
Kakṣavyomni manaḥ kurvanśamamāyāti tallayāt || 79 ||

Having sat down (upaviśya) on a seat (asane) properly (samyak), and forming (kṛtvā) a half circle (ardha-kuñcitau) with the arms (bāhū), the yogī should focus (kurvan) his mind (manaḥ) on the armpits (kakṣa-vyomni). Then he enters (āyāti) calmness (śamam) when his mind dissolves into that (void in the armpits) (tat-layāt). || 79 ||

𑆱𑇀𑆡𑆷𑆬𑆫𑆷𑆥𑆱𑇀𑆪 𑆨𑆳𑆮𑆱𑇀𑆪 𑆱𑇀𑆠𑆧𑇀𑆣𑆳𑆁 𑆢𑆸𑆰𑇀𑆛𑆴𑆁 𑆤𑆴𑆥𑆳𑆠𑇀𑆪 𑆖  𑇅
𑆃𑆖𑆴𑆫𑆼𑆟 𑆤𑆴𑆫𑆳𑆣𑆳𑆫𑆁 𑆩𑆤𑆂 𑆑𑆸𑆠𑇀𑆮𑆳 𑆯𑆴𑆮𑆁 𑆮𑇀𑆫𑆘𑆼𑆠𑇀 𑇆𑇘𑇐𑇆

स्थूलरूपस्य भावस्य स्तब्धां दृष्टिं निपात्य च  ।
अचिरेण निराधारं मनः कृत्वा शिवं व्रजेत् ॥८०॥

Sthūlarūpasya bhāvasya stabdhāṃ dṛṣṭiṃ nipātya ca  |
Acireṇa nirādhāraṃ manaḥ kṛtvā śivaṃ vrajet || 80 ||

Having cast (nipātya) his firmly fixed (stabdhām) gaze (dṛṣṭim) on an external (sthūla-rūpasya) object (bhāvasya), then (ca) making (kṛtvā) his mind (manaḥ) supportless (nirādhāram), the yogī proceeds (vrajet) to Śiva (śivam) in a short time (acireṇa). || 80 ||

𑆩𑆣𑇀𑆪𑆘𑆴𑆲𑇀𑆮𑆼 𑆱𑇀𑆦𑆳𑆫𑆴𑆠𑆳𑆱𑇀𑆪𑆼 𑆩𑆣𑇀𑆪𑆼 𑆤𑆴𑆑𑇀𑆰𑆴𑆥𑇀𑆪 𑆖𑆼𑆠𑆤𑆳𑆩𑇀  𑇅
𑆲𑆾𑆖𑇀𑆖𑆳𑆫𑆁 𑆩𑆤𑆱𑆳 𑆑𑆶𑆫𑇀𑆮𑆁𑆱𑇀𑆠𑆠𑆂 𑆯𑆳𑆤𑇀𑆠𑆼 𑆥𑇀𑆫𑆬𑆵𑆪𑆠𑆼 𑇆𑇘𑇑𑇆

मध्यजिह्वे स्फारितास्ये मध्ये निक्षिप्य चेतनाम्  ।
होच्चारं मनसा कुर्वंस्ततः शान्ते प्रलीयते ॥८१॥

Madhyajihve sphāritāsye madhye nikṣipya cetanām  |
Hoccāraṃ manasā kurvaṃstataḥ śānte pralīyate || 81 ||

After casting (nikṣipya) his mind (cetanām) in the middle of the tounge (madhya-jihve) within (madhye) his opened mouth (sphāritāsye), the yogī should (kurvan) utter the letter ‘ha’ (ha-uccāram) mentally (manasā), then (tataḥ) he merges (pralīyate) into peace (śānte). || 81 ||

𑆄𑆱𑆤𑆼 𑆯𑆪𑆤𑆼 𑆱𑇀𑆡𑆴𑆠𑇀𑆮𑆳 𑆤𑆴𑆫𑆳𑆣𑆳𑆫𑆁 𑆮𑆴𑆨𑆳𑆮𑆪𑆤𑇀  𑇅
𑆱𑇀𑆮𑆢𑆼𑆲𑆁 𑆩𑆤𑆱𑆴 𑆑𑇀𑆰𑆴𑆟𑆼 𑆑𑇀𑆰𑆟𑆳𑆠𑇀𑆑𑇀𑆰𑆵𑆟𑆳𑆯𑆪𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇘𑇒𑇆

आसने शयने स्थित्वा निराधारं विभावयन्  ।
स्वदेहं मनसि क्षिणे क्षणात्क्षीणाशयो भवेत् ॥८२॥

Āsane śayane sthitvā nirādhāraṃ vibhāvayan  |
Svadehaṃ manasi kṣiṇe kṣaṇātkṣīṇāśayo bhavet || 82 ||

Having established (sthitvā) on a seat (āsane) or bed (śayane), one should contemplate (vibhāvayan) on his body (sva-deham) - as having no support (nirādhāram. Then, when his mind (manasi) dissolves (kṣīṇe) in a flash (kṣīṇe), he too remains without any support (kṣīṇa-āśayaḥ…bhavet). || 82 ||

𑆖𑆬𑆳𑆱𑆤𑆼 𑆱𑇀𑆡𑆴𑆠𑆱𑇀𑆪𑆳𑆡 𑆯𑆤𑆽𑆫𑇀𑆮𑆳 𑆢𑆼𑆲𑆖𑆳𑆬𑆤𑆳𑆠𑇀  𑇅
𑆥𑇀𑆫𑆯𑆳𑆤𑇀𑆠𑆼 𑆩𑆳𑆤𑆱𑆼 𑆨𑆳𑆮𑆼 𑆢𑆼𑆮𑆴 𑆢𑆴𑆮𑇀𑆪𑆿𑆔𑆩𑆳𑆥𑇀𑆤𑆶𑆪𑆳𑆠𑇀 𑇆𑇘𑇓𑇆

चलासने स्थितस्याथ शनैर्वा देहचालनात्  ।
प्रशान्ते मानसे भावे देवि दिव्यौघमाप्नुयात् ॥८३॥

Calāsane sthitasyātha śanairvā dehacālanāt  |
Praśānte mānase bhāve devi divyaughamāpnuyāt || 83 ||

Moreover (atha), someone who is sitting (sthitasya) on a moving seat --e.g. of a carriage-- (calāsane), or (vā) trotting up and down --i.e. like riding a horse-- (śanaiḥ…deha-cālanāt), attains (āpnuyāt) the Divine Flow (of Consciousness) (divya-ogham) when his mind calms down (mānase…bhāve…praśānte), Oh Devī (devi)! || 83 ||

𑆄𑆑𑆳𑆯𑆁 𑆮𑆴𑆩𑆬𑆁 𑆥𑆯𑇀𑆪𑆤𑇀𑆑𑆸𑆠𑇀𑆮𑆳 𑆢𑆸𑆰𑇀𑆛𑆴𑆁 𑆤𑆴𑆫𑆤𑇀𑆠𑆫𑆳𑆩𑇀  𑇅
𑆱𑇀𑆠𑆧𑇀𑆣𑆳𑆠𑇀𑆩𑆳 𑆠𑆠𑇀𑆑𑇀𑆰𑆟𑆳𑆢𑇀𑆢𑆼𑆮𑆴 𑆨𑆽𑆫𑆮𑆁 𑆮𑆥𑆶𑆫𑆳𑆥𑇀𑆤𑆶𑆪𑆳𑆠𑇀 𑇆𑇘𑇔𑇆

आकाशं विमलं पश्यन्कृत्वा दृष्टिं निरन्तराम्  ।
स्तब्धात्मा तत्क्षणाद्देवि भैरवं वपुराप्नुयात् ॥८४॥

Ākāśaṃ vimalaṃ paśyankṛtvā dṛṣṭiṃ nirantarām  |
Stabdhātmā tatkṣaṇāddevi bhairavaṃ vapurāpnuyāt || 84 ||

After making (kṛtvā) his sight (dṛṣṭim) fixed (nirantarām), the yogī should see (paśyan) the spotless (vimalam) sky (ākāśam), oh Devī (devi)! In that moment when (tat-kṣaṇāt) he becomes immovable --i.e. thoughtless-- (stabdha-ātmā), the Nature (vapuḥ) of Bhairava (bhairavam) is attained (āpnuyāt). || 84 ||

𑆬𑆵𑆤𑆁 𑆩𑆷𑆫𑇀𑆣𑇀𑆤𑆴 𑆮𑆴𑆪𑆠𑇀𑆱𑆫𑇀𑆮𑆁 𑆨𑆽𑆫𑆮𑆠𑇀𑆮𑆼𑆤 𑆨𑆳𑆮𑆪𑆼𑆠𑇀  𑇅
𑆠𑆠𑇀𑆱𑆫𑇀𑆮𑆁 𑆨𑆽𑆫𑆮𑆳𑆑𑆳𑆫𑆠𑆼𑆘𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆁 𑆱𑆩𑆳𑆮𑆴𑆯𑆼𑆠𑇀 𑇆𑇘𑇕𑇆

लीनं मूर्ध्नि वियत्सर्वं भैरवत्वेन भावयेत्  ।
तत्सर्वं भैरवाकारतेजस्तत्त्वं समाविशेत् ॥८५॥

Līnaṃ mūrdhni viyatsarvaṃ bhairavatvena bhāvayet  |
Tatsarvaṃ bhairavākāratejastattvaṃ samāviśet || 85 ||

The Yogī should contemplate (bhāvayet) that everything is Bhairava Himself (sarvam), dissolved (līnam) in the empty space (viyat) in one’s head (mūrdhni). Then everything (tat-sarvam) absorbs (samāviśet) into the principle called (tattvam) Light, for it is the very form of Bhairava (bhairava-ākāra-tejaḥ).  || 85 ||

𑆑𑆴𑆚𑇀𑆖𑆴𑆘𑇀𑆘𑇀𑆚𑆳𑆠𑆁 𑆢𑇀𑆮𑆽𑆠𑆢𑆳𑆪𑆴 𑆧𑆳𑆲𑇀𑆪𑆳𑆬𑆾𑆑𑆱𑇀𑆠𑆩𑆂 𑆥𑆶𑆤𑆂  𑇅
𑆮𑆴𑆯𑇀𑆮𑆳𑆢𑆴 𑆨𑆽𑆫𑆮𑆁 𑆫𑆷𑆥𑆁 𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳𑆤𑆤𑇀𑆠𑆥𑇀𑆫𑆑𑆳𑆯𑆨𑆸𑆠𑇀 𑇆𑇘𑇖𑇆

किञ्चिज्ज्ञातं द्वैतदायि बाह्यालोकस्तमः पुनः  ।
विश्वादि भैरवं रूपं ज्ञात्वानन्तप्रकाशभृत् ॥८६॥

Kiñcijjñātaṃ dvaitadāyi bāhyālokastamaḥ punaḥ  |
Viśvādi bhairavaṃ rūpaṃ jñātvānantaprakāśabhṛt || 86 ||

After understanding (jñātvā) that the form (rūpam) of Bhairava (bhairavam) is also (punaḥ) the entire universe (viśva-ādi), whether it is something (kiñcit) perceived (jñātam) that gives rise to duality (dvaita-dāyi)-, or even the darkness (tamaḥ) which sheds light on the external (bāhyā-ālokaḥ), the yogī becomes filled with Infinite Light (ananta-prakāśa-bhṛt). || 86 ||

Dhāraṇā-s of Darkness

𑆍𑆮𑆩𑆼𑆮 𑆢𑆶𑆫𑇀𑆤𑆴𑆯𑆳𑆪𑆳𑆁 𑆑𑆸𑆰𑇀𑆟𑆥𑆑𑇀𑆰𑆳𑆓𑆩𑆼 𑆖𑆴𑆫𑆩𑇀  𑇅
𑆠𑆽𑆩𑆴𑆫𑆁 𑆨𑆳𑆮𑆪𑆤𑇀𑆫𑆷𑆥𑆁 𑆨𑆽𑆫𑆮𑆁 𑆫𑆷𑆥𑆩𑆼𑆰𑇀𑆪𑆠𑆴 𑇆𑇘𑇗𑇆

एवमेव दुर्निशायां कृष्णपक्षागमे चिरम्  ।
तैमिरं भावयन्रूपं भैरवं रूपमेष्यति ॥८७॥

Evameva durniśāyāṃ kṛṣṇapakṣāgame ciram  |
Taimiraṃ bhāvayanrūpaṃ bhairavaṃ rūpameṣyati || 87 ||

This way (evam…eva), by contemplating (bhāvayan) on the nature (rūpam) of darkness around (taimiram) during a completely dark night (durniśāyām) in the period of ‘kṛṣṇapakṣa’ or the ‘dark fortnight’ --i.e. the waning moon-- (kṛṣṇa-pakṣa-āgame) for a long time (ciram), the Nature (rūpam) of Bhairava (bhairavam) is attained (eṣyati). || 87 ||

𑆍𑆮𑆩𑆼𑆮 𑆤𑆴𑆩𑆵𑆬𑇀𑆪𑆳𑆢𑆿 𑆤𑆼𑆠𑇀𑆫𑆼 𑆑𑆸𑆰𑇀𑆟𑆳𑆨𑆩𑆓𑇀𑆫𑆠𑆂  𑇅
𑆥𑇀𑆫𑆱𑆳𑆫𑇀𑆪 𑆨𑆽𑆫𑆮𑆁 𑆫𑆷𑆥𑆁 𑆨𑆳𑆮𑆪𑆁𑆱𑇀𑆠𑆤𑇀𑆩𑆪𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇘𑇘𑇆

एवमेव निमील्यादौ नेत्रे कृष्णाभमग्रतः  ।
प्रसार्य भैरवं रूपं भावयंस्तन्मयो भवेत् ॥८८॥

Evameva nimīlyādau netre kṛṣṇābhamagrataḥ  |
Prasārya bhairavaṃ rūpaṃ bhāvayaṃstanmayo bhavet || 88 ||

One should contemplate (bhāvayan) on the appearance of blackness (kṛṣṇa-ābham) what one sees directly (agrataḥ) when the eyes (netre) are closed (nimīlyādau).  Then, after opening (the eyes, one should contemplate) (prasārya) on the Nature (rūpam) of Bhairava (bhairavam). This way (evam…eva), the yogin becomes (bhavet) one with Him (tat-mayaḥ). || 88 ||

𑆪𑆱𑇀𑆪 𑆑𑆱𑇀𑆪𑆼𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆱𑇀𑆪𑆳𑆥𑆴 𑆮𑇀𑆪𑆳𑆔𑆳𑆠𑆳𑆖𑇀𑆖 𑆤𑆴𑆫𑆾𑆣𑆠𑆂  𑇅
𑆥𑇀𑆫𑆮𑆴𑆰𑇀𑆛𑆱𑇀𑆪𑆳𑆢𑇀𑆮𑆪𑆼 𑆯𑆷𑆤𑇀𑆪𑆼 𑆠𑆠𑇀𑆫𑆽𑆮𑆳𑆠𑇀𑆩𑆳 𑆥𑇀𑆫𑆑𑆳𑆯𑆠𑆼 𑇆𑇘𑇙𑇆

यस्य कस्येन्द्रियस्यापि व्याघाताच्च निरोधतः  ।
प्रविष्टस्याद्वये शून्ये तत्रैवात्मा प्रकाशते ॥८९॥

Yasya kasyendriyasyāpi vyāghātācca nirodhataḥ  |
Praviṣṭasyādvaye śūnye tatraivātmā prakāśate || 89 ||

Whose any organ (yasya…kasya…indriyasya…api) is obstructed (nirodhataḥ) by an obstacle (vyāghātāt…ca), he enters (praviṣṭasya) into the void (śūnye) of non-duality (advaye), and there (tatra…eva), one’s Self (ātmā) shines forth (prakāśate). || 89 ||

𑆃𑆧𑆴𑆤𑇀𑆢𑆶𑆩𑆮𑆴𑆱𑆫𑇀𑆓𑆁 𑆖𑆳𑆑𑆳𑆫𑆁 𑆘𑆥𑆠𑆾 𑆩𑆲𑆳𑆤𑇀  𑇅
𑆇𑆢𑆼𑆠𑆴 𑆢𑆼𑆮𑆴 𑆱𑆲𑆱𑆳 𑆘𑇀𑆚𑆳𑆤𑆿𑆔𑆂 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆂 𑇆𑇙𑇐𑇆

अबिन्दुमविसर्गं चाकारं जपतो महान्  ।
उदेति देवि सहसा ज्ञानौघः परमेश्वरः ॥९०॥

Abindumavisargaṃ cākāraṃ japato mahān  |
Udeti devi sahasā jñānaughaḥ parameśvaraḥ || 90 ||

By reciting (japataḥ) the letter ‘a’ (akāram) without bindu (abindum) and (ca) visarga (avisargam), the Supreme (mahān) Flow of Wisdom (jñāna-oghaḥ), the Supreme Lord Himself (parama-īśvaraḥ) arises (udeti) spontaneously (sahasā), oh Devī (devi)! || 90 ||

𑆮𑆫𑇀𑆟𑆱𑇀𑆪 𑆱𑆮𑆴𑆱𑆫𑇀𑆓𑆱𑇀𑆪 𑆮𑆴𑆱𑆫𑇀𑆓𑆳𑆤𑇀𑆠𑆁 𑆖𑆴𑆠𑆴𑆁 𑆑𑆶𑆫𑆶  𑇅
𑆤𑆴𑆫𑆳𑆣𑆳𑆫𑆼𑆟 𑆖𑆴𑆠𑇀𑆠𑆼𑆤 𑆱𑇀𑆥𑆸𑆯𑆼𑆢𑇀𑆧𑇀𑆫𑆲𑇀𑆩 𑆱𑆤𑆳𑆠𑆤𑆩𑇀 𑇆𑇙𑇑𑇆

वर्णस्य सविसर्गस्य विसर्गान्तं चितिं कुरु  ।
निराधारेण चित्तेन स्पृशेद्ब्रह्म सनातनम् ॥९१॥

Varṇasya savisargasya visargāntaṃ citiṃ kuru  |
Nirādhāreṇa cittena spṛśedbrahma sanātanam || 91 ||

With his supportless (nirādhāreṇa) mind (cittena), the yogī should pay (kuru) attention (citim) after the visarga ‘ḥ’ (visarga-antam) in a letter (varṇasya) that has visarga at the end (sa-visargasya), then he will touch (spṛśet) the Eternal (sanātanam) Brahman (brahma). || 91 ||

𑆮𑇀𑆪𑆾𑆩𑆳𑆑𑆳𑆫𑆁 𑆱𑇀𑆮𑆩𑆳𑆠𑇀𑆩𑆳𑆤𑆁 𑆣𑇀𑆪𑆳𑆪𑆼𑆢𑇀𑆢𑆴𑆓𑇀𑆨𑆴𑆫𑆤𑆳𑆮𑆸𑆠𑆩𑇀  𑇅
𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆳 𑆖𑆴𑆠𑆴𑆂 𑆯𑆑𑇀𑆠𑆴𑆂 𑆱𑇀𑆮𑆫𑆷𑆥𑆁 𑆢𑆫𑇀𑆯𑆪𑆼𑆠𑇀𑆠𑆢𑆳 𑇆𑇙𑇒𑇆

व्योमाकारं स्वमात्मानं ध्यायेद्दिग्भिरनावृतम्  ।
निराश्रया चितिः शक्तिः स्वरूपं दर्शयेत्तदा ॥९२॥

Vyomākāraṃ svamātmānaṃ dhyāyeddigbhiranāvṛtam  |
Nirāśrayā citiḥ śaktiḥ svarūpaṃ darśayettadā || 92 ||

The yogī should contemplate (dhyāyet) on his (svam) Self (ātmānam) as the formation of the Sky (vyomākāram) -not limited (anāvṛtam) by any direction (dig-bhiḥ)-, then (tadā), the Abodeless (nirāśrayā) Power of Consciousness (citiḥ…śaktiḥ) reveals (darśayet) his Essential Nature (svarūpam). || 92 ||

𑆑𑆴𑆚𑇀𑆖𑆴𑆢𑆕𑇀𑆓𑆁 𑆮𑆴𑆨𑆴𑆢𑇀𑆪𑆳𑆢𑆿 𑆠𑆵𑆑𑇀𑆰𑇀𑆟𑆱𑆷𑆖𑇀𑆪𑆳𑆢𑆴𑆤𑆳 𑆠𑆠𑆂  𑇅
𑆠𑆠𑇀𑆫𑆽𑆮 𑆖𑆼𑆠𑆤𑆳𑆁 𑆪𑆶𑆑𑇀𑆠𑇀𑆮𑆳 𑆨𑆽𑆫𑆮𑆼 𑆤𑆴𑆫𑇀𑆩𑆬𑆳 𑆓𑆠𑆴𑆂 𑇆𑇙𑇓𑇆

किञ्चिदङ्गं विभिद्यादौ तीक्ष्णसूच्यादिना ततः  ।
तत्रैव चेतनां युक्त्वा भैरवे निर्मला गतिः ॥९३॥

Kiñcidaṅgaṃ vibhidyādau tīkṣṇasūcyādinā tataḥ  |
Tatraiva cetanāṃ yuktvā bhairave nirmalā gatiḥ || 93 ||

After piercing (vibhidyādau) any of his limbs (kiñcit-aṅgam) with a sharp needle, etc. (tīkṣṇa-sūci-ādinā), then (tataḥ…tatra…eva) uniting (yuktvā) with that awareness (developed by the pain, one) (cetanām) obtains (gatiḥ) the Supportless Nature (nirmalā) in Bhairava (bhairave). || 93 ||

Dhāraṇā-s of Wisdom

𑆖𑆴𑆠𑇀𑆠𑆳𑆢𑇀𑆪𑆤𑇀𑆠𑆂𑆑𑆸𑆠𑆴𑆫𑇀𑆤𑆳𑆱𑇀𑆠𑆴 𑆩𑆩𑆳𑆤𑇀𑆠𑆫𑇀𑆨𑆳𑆮𑆪𑆼𑆢𑆴𑆠𑆴  𑇅
𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆤𑆳𑆩𑆨𑆳𑆮𑆼𑆤 𑆮𑆴𑆑𑆬𑇀𑆥𑆽𑆫𑆶𑆘𑇀𑆙𑆴𑆠𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇙𑇔𑇆

चित्ताद्यन्तःकृतिर्नास्ति ममान्तर्भावयेदिति  ।
विकल्पानामभावेन विकल्पैरुज्झितो भवेत् ॥९४॥

Cittādyantaḥkṛtirnāsti mamāntarbhāvayediti  |
Vikalpānāmabhāvena vikalpairujjhito bhavet || 94 ||

One should contemplate (bhāvayet) in the following way:

“My (mama) internal stage beginning with citta -along with subtle elements, and so on- (cittā-ādi-antaḥ-kṛtiḥ) does not exist (na…asti) in me (antaḥ…iti)”.

Then, when his thoughts (vikalpānām) dissolve (abhāvena), he becomes (bhavet) free of (ujjhitaḥ) thoughts by transcending them (vikalpaiḥ). || 94 ||

𑆩𑆳𑆪𑆳 𑆮𑆴𑆩𑆾𑆲𑆴𑆤𑆵 𑆤𑆳𑆩 𑆑𑆬𑆳𑆪𑆳𑆂 𑆑𑆬𑆤𑆁 𑆱𑇀𑆡𑆴𑆠𑆩𑇀  𑇅
𑆅𑆠𑇀𑆪𑆳𑆢𑆴𑆣𑆫𑇀𑆩𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆤𑆳𑆁 𑆑𑆬𑆪𑆤𑇀𑆤 𑆥𑆸𑆡𑆓𑇀𑆨𑆮𑆼𑆠𑇀 𑇆𑇙𑇕𑇆

माया विमोहिनी नाम कलायाः कलनं स्थितम्  ।
इत्यादिधर्मं तत्त्वानां कलयन्न पृथग्भवेत् ॥९५॥

Māyā vimohinī nāma kalāyāḥ kalanaṃ sthitam  |
Ityādidharmaṃ tattvānāṃ kalayanna pṛthagbhavet || 95 ||

The yogī should understand that the nature (iti-ādi-dharmam) of tattva-s (tattvānām) is manifested in the following way: (kalayan):

“Māyā (māyā) is certainly (nāma) illusory (vimohinī), ‘kalana’ or limited activity (kalanam) remains only (sthitam) in kalā… (and so on with the rest of the kañcuka-s) (kalāyāḥ)”.

Then, all separations dissolve (na..pṛthak…bhavet).  || 95 ||

𑆙𑆓𑆴𑆠𑆵𑆖𑇀𑆗𑆳𑆁 𑆱𑆩𑆶𑆠𑇀𑆥𑆤𑇀𑆤𑆳𑆩𑆮𑆬𑆾𑆑𑇀𑆪 𑆯𑆩𑆁 𑆤𑆪𑆼𑆠𑇀  𑇅
𑆪𑆠 𑆍𑆮 𑆱𑆩𑆶𑆢𑇀𑆨𑆷𑆠𑆳 𑆠𑆠𑆱𑇀𑆠𑆠𑇀𑆫𑆽𑆮 𑆬𑆵𑆪𑆠𑆼 𑇆𑇙𑇖𑇆

झगितीच्छां समुत्पन्नामवलोक्य शमं नयेत्  ।
यत एव समुद्भूता ततस्तत्रैव लीयते ॥९६॥

Jhagitīcchāṃ samutpannāmavalokya śamaṃ nayet  |
Yata eva samudbhūtā tatastatraiva līyate || 96 ||

After witnessing (avalokya) an arising (samutpannām) desire (icchām), the yogī should calm it down (śamam…nayet) quickly (jhagiti). Doing this, it dissolves back (līyate) from where it emerges (tatra…eva…yataḥ…eva…tataḥ…samudbhūtā).  || 96 ||

𑆪𑆢𑆳 𑆩𑆩𑆼𑆖𑇀𑆗𑆳 𑆤𑆾𑆠𑇀𑆥𑆤𑇀𑆤𑆳 𑆘𑇀𑆚𑆳𑆤𑆁 𑆮𑆳 𑆑𑆱𑇀𑆠𑆢𑆳𑆱𑇀𑆩𑆴 𑆮𑆽  𑇅
𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆾’𑆲𑆁 𑆠𑆡𑆳𑆨𑆷𑆠𑆱𑇀𑆠𑆬𑇀𑆬𑆵𑆤𑆱𑇀𑆠𑆤𑇀𑆩𑆤𑆳 𑆨𑆮𑆼𑆠𑇀 𑇆𑇙𑇗𑇆

यदा ममेच्छा नोत्पन्ना ज्ञानं वा कस्तदास्मि वै  ।
तत्त्वतो’हं तथाभूतस्तल्लीनस्तन्मना भवेत् ॥९७॥

Yadā mamecchā notpannā jñānaṃ vā kastadāsmi vai  |
Tattvato’haṃ tathābhūtastallīnastanmanā bhavet || 97 ||

The yogī should understand the following:

“When (yadā) no (na) desire (icchā) or (vā) perception (jñānam) arise (utpannā) in me (mama), who am I (kaḥ…asmi) actually (vai) in that moment (tadā)? In reality (tattvataḥ), I am (aham) the Marvellous Self (abhūtaḥ)”.

Therefore (tathā), the yogī dissolves into That (tat-līnaḥ…bhavet), and identifies with That (tat-manā). || 97 ||

𑆅𑆖𑇀𑆗𑆳𑆪𑆳𑆩𑆡𑆮𑆳 𑆘𑇀𑆚𑆳𑆤𑆼 𑆘𑆳𑆠𑆼 𑆖𑆴𑆠𑇀𑆠𑆁 𑆤𑆴𑆮𑆼𑆯𑆪𑆼𑆠𑇀  𑇅
𑆄𑆠𑇀𑆩𑆧𑆶𑆢𑇀𑆣𑇀𑆪𑆳𑆤𑆤𑇀𑆪𑆖𑆼𑆠𑆳𑆱𑇀𑆠𑆠𑆱𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆳𑆫𑇀𑆡𑆢𑆫𑇀𑆯𑆤𑆩𑇀 𑇆𑇙𑇘𑇆

इच्छायामथवा ज्ञाने जाते चित्तं निवेशयेत्  ।
आत्मबुद्ध्यानन्यचेतास्ततस्तत्त्वार्थदर्शनम् ॥९८॥

Icchāyāmathavā jñāne jāte cittaṃ niveśayet  |
Ātmabuddhyānanyacetāstatastattvārthadarśanam || 98 ||

The yogī should fix (niveśayet) his mind (cittam) on an arising (jāte) desire (icchāyām) or (athavā) knowledge (jñāne) with uninterrupted awareness (ānanya-cetāḥ), while considering himself as the Self (ātmā-buddhyā). Then (tataḥ), the Realization of the Truth shines forth (tattva-artha-darśanam). || 98 ||

𑆤𑆴𑆫𑇀𑆤𑆴𑆩𑆴𑆠𑇀𑆠𑆁 𑆨𑆮𑆼𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆤𑆴𑆫𑆳𑆣𑆳𑆫𑆁 𑆨𑇀𑆫𑆩𑆳𑆠𑇀𑆩𑆑𑆩𑇀  𑇅
𑆠𑆠𑇀𑆠𑇀𑆮𑆠𑆂 𑆑𑆱𑇀𑆪𑆖𑆴𑆤𑇀𑆤𑆽𑆠𑆢𑆼𑆮𑆩𑇀 𑆨𑆳𑆮𑆵 𑆯𑆴𑆮𑆂 𑆥𑇀𑆫𑆴𑆪𑆼 𑇆𑇙𑇙𑇆

निर्निमित्तं भवेज्ज्ञानं निराधारं भ्रमात्मकम्  ।
तत्त्वतः कस्यचिन्नैतदेवम् भावी शिवः प्रिये ॥९९॥

Nirnimittaṃ bhavejjñānaṃ nirādhāraṃ bhramātmakam  |
Tattvataḥ kasyacinnaitadevam bhāvī śivaḥ priye || 99 ||

“Knowledge (jñānam) is (bhavet) Causeless (nirnimittam), Supportless (nirādhāram), and characterized by confusion (bhrama-ātmakam). In reality (tattvataḥ), this (etat) does not (na) belong to anyone (kasyacit)”.

Thinking this way (evam), the yogī becomes (bhāvī) Śiva (śivaḥ), oh my Dear! (priye). || 99 ||

𑆖𑆴𑆢𑇀𑆣𑆫𑇀𑆩𑆳 𑆱𑆫𑇀𑆮𑆢𑆼𑆲𑆼𑆰𑆶 𑆮𑆴𑆯𑆼𑆰𑆾 𑆤𑆳𑆱𑇀𑆠𑆴 𑆑𑆶𑆠𑇀𑆫𑆖𑆴𑆠𑇀  𑇅
𑆃𑆠𑆯𑇀𑆖 𑆠𑆤𑇀𑆩𑆪𑆁 𑆱𑆫𑇀𑆮𑆁 𑆨𑆳𑆮𑆪𑆤𑇀𑆨𑆮𑆘𑆴𑆘𑇀𑆘𑆤𑆂 𑇆𑇑𑇐𑇐𑇆

चिद्धर्मा सर्वदेहेषु विशेषो नास्ति कुत्रचित्  ।
अतश्च तन्मयं सर्वं भावयन्भवजिज्जनः ॥१००॥

Ciddharmā sarvadeheṣu viśeṣo nāsti kutracit  |
Ataśca tanmayaṃ sarvaṃ bhāvayanbhavajijjanaḥ || 100 ||

“The Nature of Consciousness (cit-dharmā) is in all the bodies (sarva-deheṣu). There is (asti) no (na) difference (viśeṣaḥ) anywhere (kutracit)”.

Hence (ataḥ…ca), someone (janaḥ) who considers (bhāvayat) everything (sarvam) as ‘being made of That’ --i.e. of Consciousness-- (tat-mayam), will conquer saṃsāra (bhava-jit). || 100 ||

𑆑𑆳𑆩𑆑𑇀𑆫𑆾𑆣𑆬𑆾𑆨𑆩𑆾𑆲𑆩𑆢𑆩𑆳𑆠𑇀𑆱𑆫𑇀𑆪𑆓𑆾𑆖𑆫𑆼  𑇅
𑆧𑆶𑆢𑇀𑆣𑆴𑆁 𑆤𑆴𑆱𑇀𑆠𑆴𑆩𑆴𑆠𑆳𑆁 𑆑𑆸𑆠𑇀𑆮𑆳 𑆠𑆠𑇀𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆮𑆯𑆴𑆰𑇀𑆪𑆠𑆼 𑇆𑇑𑇐𑇑𑇆

कामक्रोधलोभमोहमदमात्सर्यगोचरे  ।
बुद्धिं निस्तिमितां कृत्वा तत्तत्त्वमवशिष्यते ॥१०१॥

Kāmakrodhalobhamohamadamātsaryagocare  |
Buddhiṃ nistimitāṃ kṛtvā tattattvamavaśiṣyate || 101 ||

By making (kṛtvā) one’s intellect (buddhim) calm (nistimitām) during the experience of desire, anger, confusion, delusion, passion or envy (kāma-krodha-lobha-moha-mada-mātsarya-gocare), none other than the true state of intellect (tat-tattvam) remains (avaśiṣyate). || 101 ||

𑆅𑆤𑇀𑆢𑇀𑆫𑆘𑆳𑆬𑆩𑆪𑆁 𑆮𑆴𑆯𑇀𑆮𑆁 𑆮𑇀𑆪𑆱𑇀𑆠𑆁 𑆮𑆳 𑆖𑆴𑆠𑇀𑆫𑆑𑆫𑇀𑆩𑆮𑆠𑇀  𑇅
𑆨𑇀𑆫𑆩𑆢𑇀𑆮𑆳 𑆣𑇀𑆪𑆳𑆪𑆠𑆂 𑆱𑆫𑇀𑆮𑆁 𑆥𑆯𑇀𑆪𑆠𑆯𑇀𑆖 𑆱𑆶𑆒𑆾𑆢𑇀𑆓𑆩𑆂 𑇆𑇑𑇐𑇒𑇆

इन्द्रजालमयं विश्वं व्यस्तं वा चित्रकर्मवत्  ।
भ्रमद्वा ध्यायतः सर्वं पश्यतश्च सुखोद्गमः ॥१०२॥

Indrajālamayaṃ viśvaṃ vyastaṃ vā citrakarmavat  |
Bhramadvā dhyāyataḥ sarvaṃ paśyataśca sukhodgamaḥ || 102 ||

“The world (viśvam) consists of illusion (indra-jāla-mayam)”, or (vā) “It is manifold (vyastam) just like a painting (citra-karmavat)”, or (vā) “It is merely moving to and fro (bhramat)”.

Someone who contemplates (dhyāyataḥ) and sees (paśyataḥ) everything like this (sarvam), will experience the Rising of Happiness (sukha-udgamaḥ). || 102 ||

𑆤 𑆖𑆴𑆠𑇀𑆠𑆁 𑆤𑆴𑆑𑇀𑆰𑆴𑆥𑆼𑆢𑇀𑆢𑆶𑆂𑆒𑆼 𑆤 𑆱𑆶𑆒𑆼 𑆮𑆳 𑆥𑆫𑆴𑆑𑇀𑆰𑆴𑆥𑆼𑆠𑇀  𑇅
𑆨𑆽𑆫𑆮𑆴 𑆘𑇀𑆚𑆳𑆪𑆠𑆳𑆁 𑆩𑆣𑇀𑆪𑆼 𑆑𑆴𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆮𑆯𑆴𑆰𑇀𑆪𑆠𑆼 𑇆𑇑𑇐𑇓𑇆

न चित्तं निक्षिपेद्दुःखे न सुखे वा परिक्षिपेत्  ।
भैरवि ज्ञायतां मध्ये किं तत्त्वमवशिष्यते ॥१०३॥

Na cittaṃ nikṣipedduḥkhe na sukhe vā parikṣipet  |
Bhairavi jñāyatāṃ madhye kiṃ tattvamavaśiṣyate || 103 ||

The yogī should not (na…na) fix his (nikṣipet…parikṣipet) mind (cittam) neither on pain (duḥkhe) nor (vā) on happiness (sukhe). He must know (jñāyatām) what kind of (kim) ‘reality’ (tattvam) rests (avaśiṣyate) between the two (madhye), oh Bhairavī (bhairavi)! || 103 ||

𑆮𑆴𑆲𑆳𑆪 𑆤𑆴𑆘𑆢𑆼𑆲𑆳𑆱𑇀𑆡𑆁 𑆱𑆫𑇀𑆮𑆠𑇀𑆫𑆳𑆱𑇀𑆩𑆵𑆠𑆴 𑆨𑆳𑆮𑆪𑆤𑇀  𑇅
𑆢𑆸𑆞𑆼𑆤 𑆩𑆤𑆱𑆳 𑆢𑆸𑆰𑇀𑆛𑇀𑆪𑆳 𑆤𑆳𑆤𑇀𑆪𑆼𑆑𑇀𑆰𑆴𑆟𑇀𑆪𑆳 𑆱𑆶𑆒𑆵 𑆨𑆮𑆼𑆠𑇀 𑇆𑇑𑇐𑇔𑇆

विहाय निजदेहास्थं सर्वत्रास्मीति भावयन्  ।
दृढेन मनसा दृष्ट्या नान्येक्षिण्या सुखी भवेत् ॥१०४॥

Vihāya nijadehāsthaṃ sarvatrāsmīti bhāvayan  |
Dṛḍhena manasā dṛṣṭyā nānyekṣiṇyā sukhī bhavet || 104 ||

Having left (vihāya) the idea that “I am my own body” (nija-deha-astham), one should contemplate (bhāvayan) (on the following) with firm (dṛḍhena) mind (manasā) - furnished with a viewpoint that is (dṛṣṭyā) indifferent to anything else (na…anya-īkṣiṇyā):

“I am everywhere” (asmi…sarvatra…iti). Ś

Then, he will become (bhavet) Happy (sukhī). || 104 ||

𑆔𑆛𑆳𑆢𑆿 𑆪𑆖𑇀𑆖 𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆩𑆴𑆖𑇀𑆗𑆳𑆢𑇀𑆪𑆁 𑆮𑆳 𑆩𑆩𑆳𑆤𑇀𑆠𑆫𑆼  𑇅
𑆤𑆽𑆮 𑆱𑆫𑇀𑆮𑆓𑆠𑆁 𑆘𑆳𑆠𑆁 𑆨𑆳𑆮𑆪𑆤𑇀𑆤𑆴𑆠𑆴 𑆱𑆫𑇀𑆮𑆓𑆂 𑇆𑇑𑇐𑇕𑇆

घटादौ यच्च विज्ञानमिच्छाद्यं वा ममान्तरे  ।
नैव सर्वगतं जातं भावयन्निति सर्वगः ॥१०५॥

Ghaṭādau yacca vijñānamicchādyaṃ vā mamāntare  |
Naiva sarvagataṃ jātaṃ bhāvayanniti sarvagaḥ || 105 ||

“Whatever cognition arises (vijñānam…yat…ca) in relation to a pot, or similar object, (ghaṭādau), or (vā) any desire (icchādyam) in (antare) me (mama), all these do not appear appear particularly (jātam…na…eva), for they are everywhere (sarva-gatam)”.

Contemplating (bhāvayan) this way (iti), one becomes truly all-pervading (sarvagaḥ). || 105 ||

𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆓𑇀𑆫𑆳𑆲𑆑𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆂 𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆳 𑆱𑆫𑇀𑆮𑆢𑆼𑆲𑆴𑆤𑆳𑆩𑇀  𑇅
𑆪𑆾𑆓𑆴𑆤𑆳𑆁 𑆠𑆶 𑆮𑆴𑆯𑆼𑆰𑆾’𑆱𑇀𑆠𑆴 𑆱𑆩𑇀𑆧𑆤𑇀𑆣𑆼 𑆱𑆳𑆮𑆣𑆳𑆤𑆠𑆳 𑇆𑇑𑇐𑇖𑇆

ग्राह्यग्राहकसंवित्तिः सामान्या सर्वदेहिनाम्  ।
योगिनां तु विशेषो’स्ति सम्बन्धे सावधानता ॥१०६॥

Grāhyagrāhakasaṃvittiḥ sāmānyā sarvadehinām  |
Yogināṃ tu viśeṣo’sti sambandhe sāvadhānatā || 106 ||

Perception of object and subject (grāhya-grāhaka-saṃvittiḥ) is the same (sāmānyā) for all the embodied beings (sarva-dehinām). But (tu) in the case of yogin-s (yoginām), there is (asti) a difference (viśeṣaḥ), for yogin-s are attentive (sāvadhānatā) to their real connection (sambandhe). || 106 ||

𑆱𑇀𑆮𑆮𑆢𑆤𑇀𑆪𑆯𑆫𑆵𑆫𑆼’𑆥𑆴 𑆱𑆁𑆮𑆴𑆠𑇀𑆠𑆴𑆩𑆤𑆶𑆨𑆳𑆮𑆪𑆼𑆠𑇀  𑇅
𑆃𑆥𑆼𑆑𑇀𑆰𑆳𑆁 𑆱𑇀𑆮𑆯𑆫𑆵𑆫𑆱𑇀𑆪 𑆠𑇀𑆪𑆑𑇀𑆠𑇀𑆮𑆳 𑆮𑇀𑆪𑆳𑆥𑆵 𑆢𑆴𑆤𑆽𑆫𑇀𑆨𑆮𑆼𑆠𑇀 𑇆𑇑𑇐𑇗𑇆

स्ववदन्यशरीरे’पि संवित्तिमनुभावयेत्  ।
अपेक्षां स्वशरीरस्य त्यक्त्वा व्यापी दिनैर्भवेत् ॥१०७॥

Svavadanyaśarīre’pi saṃvittimanubhāvayet  |
Apekṣāṃ svaśarīrasya tyaktvā vyāpī dinairbhavet || 107 ||

The yogī should contemplate (anubhāvayet) on the fact that Consciousness in others (anya-śarīre…api) is the same as his own Consciousness (saṃvittim…sva-vat). Thus, having rejected (tyaktvā) dependency (apekṣām) on his body (sva-śarīrasya), the yogī becomes (bhavet) all-pervading (vyāpī) in days (dinaiḥ). || 107 ||

𑆤𑆴𑆫𑆳𑆣𑆳𑆫𑆁 𑆩𑆤𑆂 𑆑𑆸𑆠𑇀𑆮𑆳 𑆮𑆴𑆑𑆬𑇀𑆥𑆳𑆤𑇀𑆤 𑆮𑆴𑆑𑆬𑇀𑆥𑆪𑆼𑆠𑇀  𑇅
𑆠𑆢𑆳𑆠𑇀𑆩𑆥𑆫𑆩𑆳𑆠𑇀𑆩𑆠𑇀𑆮𑆼 𑆨𑆽𑆫𑆮𑆾 𑆩𑆸𑆓𑆬𑆾𑆖𑆤𑆼 𑇆𑇑𑇐𑇘𑇆

निराधारं मनः कृत्वा विकल्पान्न विकल्पयेत्  ।
तदात्मपरमात्मत्वे भैरवो मृगलोचने ॥१०८॥

Nirādhāraṃ manaḥ kṛtvā vikalpānna vikalpayet  |
Tadātmaparamātmatve bhairavo mṛgalocane || 108 ||

Having made (kṛtvā) his mind (manaḥ) supportless (nirādhāram) or freed from thoughts (vikalpāt), one should not think at all (na…vikalpayet). Then, Bhairava appears (bhairavaḥ) as the Supreme Essence of that mind (tat-ātmā-parama-ātmatve). || 108 ||

𑆱𑆫𑇀𑆮𑆘𑇀𑆚𑆂 𑆱𑆫𑇀𑆮𑆑𑆫𑇀𑆠𑆳 𑆖 𑆮𑇀𑆪𑆳𑆥𑆑𑆂 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫𑆂  𑇅
𑆱 𑆍𑆮𑆳𑆲𑆁 𑆯𑆽𑆮𑆣𑆫𑇀𑆩𑆳 𑆅𑆠𑆴 𑆢𑆳𑆫𑇀𑆞𑇀𑆪𑆳𑆢𑇀𑆨𑆮𑆼𑆖𑇀𑆗𑆴𑆮𑆂 𑇆𑇑𑇐𑇙𑇆

सर्वज्ञः सर्वकर्ता च व्यापकः परमेश्वरः  ।
स एवाहं शैवधर्मा इति दार्ढ्याद्भवेच्छिवः ॥१०९॥

Sarvajñaḥ sarvakartā ca vyāpakaḥ parameśvaraḥ  |
Sa evāhaṃ śaivadharmā iti dārḍhyādbhavecchivaḥ || 109 ||

One becomes (bhavet) Śiva Himself (śivaḥ) through this (iti) firm conviction (dārḍhyāt):

“The Supreme Lord (parama-īśvaraḥ) is omnipresent (vyāpakaḥ), omnipotent (sarva-kartā), and (ca) omniscient (sarva-jñaḥ). I am (aham) only (eva) Him (saḥ), for I have all these characteristics of Śiva (śaiva-dharmāḥ). || 109 ||

𑆘𑆬𑆱𑇀𑆪𑆼𑆮𑆾𑆫𑇀𑆩𑆪𑆾 𑆮𑆲𑇀𑆤𑆼𑆫𑇀𑆘𑇀𑆮𑆳𑆬𑆳𑆨𑆕𑇀𑆓𑇀𑆪𑆂 𑆥𑇀𑆫𑆨𑆳 𑆫𑆮𑆼𑆂  𑇅
𑆩𑆩𑆽𑆮 𑆨𑆽𑆫𑆮𑆱𑇀𑆪𑆽𑆠𑆳 𑆮𑆴𑆯𑇀𑆮𑆨𑆕𑇀𑆓𑇀𑆪𑆾 𑆮𑆴𑆨𑆼𑆢𑆴𑆠𑆳𑆂 𑇆𑇑𑇑𑇐𑇆

जलस्येवोर्मयो वह्नेर्ज्वालाभङ्ग्यः प्रभा रवेः  ।
ममैव भैरवस्यैता विश्वभङ्ग्यो विभेदिताः ॥११०॥

Jalasyevormayo vahnerjvālābhaṅgyaḥ prabhā raveḥ  |
Mamaiva bhairavasyaitā viśvabhaṅgyo vibheditāḥ || 110 ||

One should practise the following:

“Waves (urmayaḥ) belong only (eva) to water (jalasya), the power of burning (jvālā-bhaṅgyaḥ) belongs to fire (vahneḥ), and splendour (prabhā) belongs to the Sun (raveḥ). These (etāḥ) different (vibheditāḥ) attributes of the universe (viśva-bhaṅgyaḥ) belong only to me (mama…eva), for I am Bhairava (bhairavasya). || 110 ||

𑆨𑇀𑆫𑆳𑆤𑇀𑆠𑇀𑆮𑆳 𑆨𑇀𑆫𑆳𑆤𑇀𑆠𑇀𑆮𑆳 𑆯𑆫𑆵𑆫𑆼𑆟 𑆠𑇀𑆮𑆫𑆴𑆠𑆁 𑆨𑆶𑆮𑆴 𑆥𑆳𑆠𑆤𑆳𑆠𑇀  𑇅
𑆑𑇀𑆰𑆾𑆨𑆯𑆑𑇀𑆠𑆴𑆮𑆴𑆫𑆳𑆩𑆼𑆟 𑆥𑆫𑆳 𑆱𑆚𑇀𑆘𑆳𑆪𑆠𑆼 𑆢𑆯𑆳 𑇆𑇑𑇑𑇑𑇆

भ्रान्त्वा भ्रान्त्वा शरीरेण त्वरितं भुवि पातनात्  ।
क्षोभशक्तिविरामेण परा सञ्जायते दशा ॥१११॥

Bhrāntvā bhrāntvā śarīreṇa tvaritaṃ bhuvi pātanāt  |
Kṣobhaśaktivirāmeṇa parā sañjāyate daśā || 111 ||

By quickly (tvaritam) falling (pātanāt) to the ground (bhuvi) after whirling (bhrāntvā…bhrāntvā) with the body (śarīreṇa), the Supreme (parā) State (daśā) arises (sañjāyate) as the disappearance of the ‘kṣobhaśakti’, the power of confusion (kṣobha-śakti-virāmeṇa).  || 111 ||

𑆄𑆣𑆳𑆫𑆼𑆰𑇀𑆮𑆡𑆮𑆳’𑆯𑆑𑇀𑆠𑇀𑆪𑆳‘𑆘𑇀𑆚𑆳𑆤𑆳𑆖𑇀𑆖𑆴𑆠𑇀𑆠𑆬𑆪𑆼𑆤 𑆮𑆳  𑇅
𑆘𑆳𑆠𑆯𑆑𑇀𑆠𑆴𑆱𑆩𑆳𑆮𑆼𑆯𑆑𑇀𑆰𑆾𑆨𑆳𑆤𑇀𑆠𑆼 𑆨𑆽𑆫𑆮𑆁 𑆮𑆥𑆶𑆂 𑇆𑇑𑇑𑇒𑇆

आधारेष्वथवा’शक्त्या‘ज्ञानाच्चित्तलयेन वा  ।
जातशक्तिसमावेशक्षोभान्ते भैरवं वपुः ॥११२॥

Ādhāreṣvathavā’śaktyā‘jñānāccittalayena vā  |
Jātaśaktisamāveśakṣobhānte bhairavaṃ vapuḥ || 112 ||

Or (athavā), when one has no power (aśaktyā) to sustain objectivity (because of fatigue) (ādhāreṣu), or (vā) when one cannot understand something due to the lack of knowledge about that something (ajñānāt), the Nature (vapuḥ) of Bhairava emerges (bhairavam) when the association with the present confusion halts (jāta-śakti-samāveśa-kṣobha-ante) after his mind dissolves (citta-layena) || 112 ||

𑆱𑆩𑇀𑆥𑇀𑆫𑆢𑆳𑆪𑆩𑆴𑆩𑆁 𑆢𑆼𑆮𑆴 𑆯𑆸𑆟𑆶 𑆱𑆩𑇀𑆪𑆓𑇀𑆮𑆢𑆳𑆩𑇀𑆪𑆲𑆩𑇀  𑇅
𑆑𑆽𑆮𑆬𑇀𑆪𑆁 𑆘𑆳𑆪𑆠𑆼 𑆱𑆢𑇀𑆪𑆾 𑆤𑆼𑆠𑇀𑆫𑆪𑆾𑆂 𑆱𑇀𑆠𑆧𑇀𑆣𑆩𑆳𑆠𑇀𑆫𑆪𑆾𑆂 𑇆𑇑𑇑𑇓𑇆

सम्प्रदायमिमं देवि शृणु सम्यग्वदाम्यहम्  ।
कैवल्यं जायते सद्यो नेत्रयोः स्तब्धमात्रयोः ॥११३॥

Sampradāyamimaṃ devi śṛṇu samyagvadāmyaham  |
Kaivalyaṃ jāyate sadyo netrayoḥ stabdhamātrayoḥ || 113 ||

Oh Devī (devi)! Listen (śṛṇu) to this (imam) oral transmission (sampradāyam) that I (aham) will tell You (vadāmi), leaving nothing hidden (samyak):

Isolation (from duality) (kaivalyam) shines forth (jāyate) immediately (sadyaḥ) when the yogī’s eyes (netrayoḥ) are firmly fixed without blinking (, while beholding his own Self internally) (stabdha-mātrayoḥ). || 113 ||

Notes:

This is Bhairavīmudrā.

𑆱𑆕𑇀𑆑𑆾𑆖𑆁 𑆑𑆫𑇀𑆟𑆪𑆾𑆂 𑆑𑆸𑆠𑇀𑆮𑆳 𑆲𑇀𑆪𑆣𑆾𑆢𑇀𑆮𑆳𑆫𑆼 𑆠𑆡𑆽𑆮 𑆖  𑇅
𑆃𑆤𑆖𑇀𑆑𑆩𑆲𑆬𑆁 𑆣𑇀𑆪𑆳𑆪𑆤𑇀𑆮𑆴𑆯𑆼𑆢𑇀𑆧𑇀𑆫𑆲𑇀𑆩 𑆱𑆤𑆳𑆠𑆤𑆩𑇀 𑇆𑇑𑇑𑇔𑇆

सङ्कोचं कर्णयोः कृत्वा ह्यधोद्वारे तथैव च  ।
अनच्कमहलं ध्यायन्विशेद्ब्रह्म सनातनम् ॥११४॥

Saṅkocaṃ karṇayoḥ kṛtvā hyadhodvāre tathaiva ca  |
Anackamahalaṃ dhyāyanviśedbrahma sanātanam || 114 ||

Having covered (saṅkocam…kṛtvā…hi) the ears (karṇayoḥ) and (ca) the anus (adha-udvāre), then (tatha…eva) meditating (dhyāyan) without vowels (anackam) and consonants (ahalam), the yogī enters (viśet) the Eternal (sanātanam) Brahman (brahma). || 114 ||

𑆑𑆷𑆥𑆳𑆢𑆴𑆑𑆼 𑆩𑆲𑆳𑆓𑆫𑇀𑆠𑆼 𑆱𑇀𑆡𑆴𑆠𑇀𑆮𑆾𑆥𑆫𑆴 𑆤𑆴𑆫𑆵𑆑𑇀𑆰𑆟𑆳𑆠𑇀  𑇅
𑆃𑆮𑆴𑆑𑆬𑇀𑆥𑆩𑆠𑆼𑆂 𑆱𑆩𑇀𑆪𑆑𑇀𑆱𑆢𑇀𑆪𑆯𑇀𑆖𑆴𑆠𑇀𑆠𑆬𑆪𑆂 𑆱𑇀𑆦𑆶𑆛𑆩𑇀 𑇆𑇑𑇑𑇕𑇆

कूपादिके महागर्ते स्थित्वोपरि निरीक्षणात्  ।
अविकल्पमतेः सम्यक्सद्यश्चित्तलयः स्फुटम् ॥११५॥

Kūpādike mahāgarte sthitvopari nirīkṣaṇāt  |
Avikalpamateḥ samyaksadyaścittalayaḥ sphuṭam || 115 ||

Standing in front of a cave, etc. (kūpādike) or above (upari) a great hole (mahāgarte), while casting the glance into it (nirīkṣaṇāt), one’s mind immediately and very clearly dissolves (sadyaḥ…sphuṭam…citta-layaḥ) when the intellect is completely freed from thoughts (avikalpa-mateḥ…samyak). || 115 ||

𑆪𑆠𑇀𑆫 𑆪𑆠𑇀𑆫 𑆩𑆤𑆾 𑆪𑆳𑆠𑆴 𑆧𑆳𑆲𑇀𑆪𑆼 𑆮𑆳𑆨𑇀𑆪𑆤𑇀𑆠𑆫𑆼’𑆥𑆴 𑆮𑆳  𑇅
𑆠𑆠𑇀𑆫 𑆠𑆠𑇀𑆫 𑆯𑆴𑆮𑆳𑆮𑆳𑆱𑇀𑆡𑆳 𑆮𑇀𑆪𑆳𑆥𑆑𑆠𑇀𑆮𑆳𑆠𑇀𑆑𑇀𑆮 𑆪𑆳𑆱𑇀𑆪𑆠𑆴 𑇆𑇑𑇑𑇖𑇆

यत्र यत्र मनो याति बाह्ये वाभ्यन्तरे’पि वा  ।
तत्र तत्र शिवावास्था व्यापकत्वात्क्व यास्यति ॥११६॥

Yatra yatra mano yāti bāhye vābhyantare’pi vā  |
Tatra tatra śivāvāsthā vyāpakatvātkva yāsyati || 116 ||

Wherever (yatra…yatra) the mind (manaḥ) goes (yāti) outside (bāhye) or (vā) even inside (abhi-antare…api…vā), the State of Śiva (śiva-avāsthā) will be (yāsyati) there (tatra…tatra). Since He is omnipresent (vyāpakatvāt), where (would He not be present) (kva)? || 116 ||

𑆪𑆠𑇀𑆫 𑆪𑆠𑇀𑆫𑆳𑆑𑇀𑆰𑆩𑆳𑆫𑇀𑆓𑆼𑆟 𑆖𑆽𑆠𑆤𑇀𑆪𑆁 𑆮𑇀𑆪𑆘𑇀𑆪𑆠𑆼 𑆮𑆴𑆨𑆾𑆂  𑇅
𑆠𑆱𑇀𑆪 𑆠𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆣𑆫𑇀𑆩𑆴𑆠𑇀𑆮𑆳𑆖𑇀𑆖𑆴𑆬𑇀𑆬𑆪𑆳𑆢𑇀𑆨𑆫𑆴𑆠𑆳𑆠𑇀𑆩𑆠𑆳 𑇆𑇑𑇑𑇗𑇆

यत्र यत्राक्षमार्गेण चैतन्यं व्यज्यते विभोः  ।
तस्य तन्मात्रधर्मित्वाच्चिल्लयाद्भरितात्मता ॥११७॥

Yatra yatrākṣamārgeṇa caitanyaṃ vyajyate vibhoḥ  |
Tasya tanmātradharmitvāccillayādbharitātmatā || 117 ||

Wherever (yatra…yatra) the Consciousness (caitanyam) of the Lord (vibhoḥ) is experienced (vyajyate) through the senses (akṣa-mārgeṇa), it is none other than Its expansion (bharita-ātmatā), because everything is made of Consciousness alone (tasya…tat-mātra-dharmitvāt). This is realized when the mind dissolves during any perception (cit-layāt). || 117 ||

𑆑𑇀𑆰𑆶𑆠𑆳𑆢𑇀𑆪𑆤𑇀𑆠𑆼 𑆨𑆪𑆼 𑆯𑆾𑆑𑆼 𑆓𑆲𑇀𑆮𑆫𑆼 𑆮𑆳 𑆫𑆟𑆳𑆢𑇀𑆢𑇀𑆫𑆶𑆠𑆼  𑇅
𑆑𑆶𑆠𑆷𑆲𑆬𑆼 𑆑𑇀𑆰𑆶𑆣𑆳𑆢𑇀𑆪𑆤𑇀𑆠𑆼 𑆧𑇀𑆫𑆲𑇀𑆩𑆱𑆠𑇀𑆠𑆳𑆩𑆪𑆵 𑆢𑆯𑆳 𑇆𑇑𑇑𑇘𑇆

क्षुताद्यन्ते भये शोके गह्वरे वा रणाद्द्रुते  ।
कुतूहले क्षुधाद्यन्ते ब्रह्मसत्तामयी दशा ॥११८॥

Kṣutādyante bhaye śoke gahvare vā raṇāddrute  |
Kutūhale kṣudhādyante brahmasattāmayī daśā || 118 ||

In the beginning and end of sneezing (kṣut-ādi-ante), in fear (bhaye), in sorrow (śoke), in deep confusion (gahvare), or (vā) in running away (drute) from a battlefield (raṇāt), in curiosity (kutūhale), in the beginning and end of hunger (kṣudhādi-ante), the State (daśā) -made of the very existence of the Absolute- shines forth (brahma-sattā-mayī).  || 118 ||

𑆮𑆱𑇀𑆠𑆶𑆰𑆶 𑆱𑇀𑆩𑆫𑇀𑆪𑆩𑆳𑆟𑆼𑆰𑆶 𑆢𑆸𑆰𑇀𑆛𑆼 𑆢𑆼𑆯𑆼 𑆩𑆤𑆱𑇀𑆠𑇀𑆪𑆘𑆼𑆠𑇀  𑇅
𑆱𑇀𑆮𑆯𑆫𑆵𑆫𑆁 𑆤𑆴𑆫𑆳𑆣𑆳𑆫𑆁 𑆑𑆸𑆠𑇀𑆮𑆳 𑆥𑇀𑆫𑆱𑆫𑆠𑆴 𑆥𑇀𑆫𑆨𑆶𑆂 𑇆𑇑𑇑𑇙𑇆

वस्तुषु स्मर्यमाणेषु दृष्टे देशे मनस्त्यजेत्  ।
स्वशरीरं निराधारं कृत्वा प्रसरति प्रभुः ॥११९॥

Vastuṣu smaryamāṇeṣu dṛṣṭe deśe manastyajet  |
Svaśarīraṃ nirādhāraṃ kṛtvā prasarati prabhuḥ || 119 ||

When memories arise (vastuṣu…smaryamāṇeṣu) when one sees (dṛṣṭe) a place (deśe), he should leave (tyajet) the mind there -keeping that memory alive- (manaḥ). After making (kṛtvā) one’s body (sva-śarīram) supportless (nirādhāram), the Lord (prabhuḥ) appears (prasarati). || 119 ||

𑆑𑇀𑆮𑆖𑆴𑆢𑇀𑆮𑆱𑇀𑆠𑆶𑆤𑆴 𑆮𑆴𑆤𑇀𑆪𑆱𑇀𑆪 𑆯𑆤𑆽𑆫𑇀𑆢𑆸𑆰𑇀𑆛𑆴𑆁 𑆤𑆴𑆮𑆫𑇀𑆠𑆪𑆼𑆠𑇀  𑇅
𑆠𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆖𑆴𑆠𑇀𑆠𑆱𑆲𑆴𑆠𑆁 𑆢𑆼𑆮𑆴 𑆯𑆷𑆤𑇀𑆪𑆳𑆬𑆪𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇑𑇒𑇐𑇆

क्वचिद्वस्तुनि विन्यस्य शनैर्दृष्टिं निवर्तयेत्  ।
तज्ज्ञानं चित्तसहितं देवि शून्यालयो भवेत् ॥१२०॥

Kvacidvastuni vinyasya śanairdṛṣṭiṃ nivartayet  |
Tajjñānaṃ cittasahitaṃ devi śūnyālayo bhavet || 120 ||

After casting the (vinyasya) sight (dṛṣṭim) at an object (vastuni) anywhere (kvacit), the yogī should slowly (śanaiḥ) withdraw back (nivartayet) that perception (tat-jñānam) -connected with one’s mind- into his Self (citta-sahitam). Then, he becomes (bhavet) the Abode of the Void (of Consciousness) (śūnya-ālayaḥ), oh Devī (devi)! || 120 ||

𑆨𑆑𑇀𑆠𑇀𑆪𑆶𑆢𑇀𑆫𑆼𑆑𑆳𑆢𑇀𑆮𑆴𑆫𑆑𑇀𑆠𑆱𑇀𑆪 𑆪𑆳𑆢𑆸𑆯𑆵 𑆘𑆳𑆪𑆠𑆼 𑆩𑆠𑆴𑆂  𑇅
𑆱𑆳 𑆯𑆑𑇀𑆠𑆴𑆂 𑆯𑆳𑆕𑇀𑆑𑆫𑆵 𑆤𑆴𑆠𑇀𑆪𑆁 𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆠𑆳𑆁 𑆠𑆠𑆂 𑆯𑆴𑆮𑆂 𑇆𑇑𑇒𑇑𑇆

भक्त्युद्रेकाद्विरक्तस्य यादृशी जायते मतिः  ।
सा शक्तिः शाङ्करी नित्यं भावयेत्तां ततः शिवः ॥१२१॥

Bhaktyudrekādviraktasya yādṛśī jāyate matiḥ  |
Sā śaktiḥ śāṅkarī nityaṃ bhāvayettāṃ tataḥ śivaḥ || 121 ||

For someone who is detached from everything but God (viraktasya) -because of the aboundance of Devotion (bhakti-udrekāt)-, the (sā) intellect (matiḥ) is reborn (jāyate), and such state is known as Śāṅkarī (śāṅkarī…yādṛśī), the Śakti of Śiva Himself (śaktiḥ). One should contemplate (bhāvayet) on Her (tām) without any break (nityam), then (tataḥ) the State of Śiva shines forth (śivaḥ). || 121 ||

𑆮𑆱𑇀𑆠𑇀𑆮𑆤𑇀𑆠𑆫𑆼 𑆮𑆼𑆢𑇀𑆪𑆩𑆳𑆤𑆼 𑆯𑆤𑆽𑆫𑇀𑆮𑆱𑇀𑆠𑆶𑆰𑆶 𑆯𑆷𑆤𑇀𑆪𑆠𑆳  𑇅
𑆠𑆳𑆩𑆼𑆮 𑆩𑆤𑆱𑆳 𑆣𑇀𑆪𑆳𑆠𑇀𑆮𑆳 𑆮𑆴𑆢𑆴𑆠𑆾’𑆥𑆴 𑆥𑇀𑆫𑆯𑆳𑆩𑇀𑆪𑆠𑆴 𑇆𑇑𑇒𑇒𑇆

वस्त्वन्तरे वेद्यमाने शनैर्वस्तुषु शून्यता  ।
तामेव मनसा ध्यात्वा विदितो’पि प्रशाम्यति ॥१२२॥

Vastvantare vedyamāne śanairvastuṣu śūnyatā  |
Tāmeva manasā dhyātvā vidito’pi praśāmyati || 122 ||

The emptiness (śūnyatā) of objects (vastuṣu) manifests slowly (śanaiḥ) in a previously perceived (vedyamāne) object (vastu-antare). By meditating only (eva) on that ‘emptiness’ (tām) with one’s thoughtless mind (manasā), even (api) the perceived one (viditaḥ) disappears (praśāmyati). || 122 ||

𑆑𑆴𑆚𑇀𑆖𑆴𑆘𑇀𑆘𑇀𑆚𑆽𑆫𑇀𑆪𑆳 𑆱𑇀𑆩𑆸𑆠𑆳 𑆯𑆶𑆢𑇀𑆣𑆴𑆂 𑆱𑆳𑆯𑆶𑆢𑇀𑆣𑆴𑆂 𑆯𑆩𑇀𑆨𑆶𑆢𑆫𑇀𑆯𑆤𑆼  𑇅
𑆤 𑆯𑆶𑆖𑆴𑆫𑇀𑆤𑆳𑆯𑆶𑆖𑆴𑆱𑇀𑆠𑆱𑇀𑆩𑆳𑆤𑇀𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆂 𑆱𑆶𑆒𑆵 𑆨𑆮𑆼𑆠𑇀 𑇆𑇑𑇒𑇓𑇆

किञ्चिज्ज्ञैर्या स्मृता शुद्धिः साशुद्धिः शम्भुदर्शने  ।
न शुचिर्नाशुचिस्तस्मान्निर्विकल्पः सुखी भवेत् ॥१२३॥

Kiñcijjñairyā smṛtā śuddhiḥ sāśuddhiḥ śambhudarśane  |
Na śucirnāśucistasmānnirvikalpaḥ sukhī bhavet || 123 ||

That (sā) “purity” (śuddhiḥ) which (yā) is considered (smṛtā) by those who know a little as ‘purity’ (kiñcit-jñaiḥ) is truly impurity (aśuddhiḥ) in the Doctrine of Śambhu (śambhu-darśane). Or more precisely, there is no (na) ‘pure’ (śuciḥ) and no (na) ‘impure’ (aśuciḥ). Therefore (tasmāt), only someone who is thoughtless (nirvikalpaḥ) becomes (bhavet) Happy (sukhī). || 123 ||

𑆱𑆫𑇀𑆮𑆠𑇀𑆫 𑆨𑆽𑆫𑆮𑆾 𑆨𑆳𑆮𑆂 𑆱𑆳𑆩𑆳𑆤𑇀𑆪𑆼𑆰𑇀𑆮𑆥𑆴 𑆓𑆾𑆖𑆫𑆂  𑇅
𑆤 𑆖 𑆠𑆢𑇀𑆮𑇀𑆪𑆠𑆴𑆫𑆼𑆑𑆼𑆟 𑆥𑆫𑆾’𑆱𑇀𑆠𑆵𑆠𑇀𑆪𑆢𑇀𑆮𑆪𑆳 𑆓𑆠𑆴𑆂 𑇆𑇑𑇒𑇔𑇆

सर्वत्र भैरवो भावः सामान्येष्वपि गोचरः  ।
न च तद्व्यतिरेकेण परो’स्तीत्यद्वया गतिः ॥१२४॥

Sarvatra bhairavo bhāvaḥ sāmānyeṣvapi gocaraḥ  |
Na ca tadvyatirekeṇa paro’stītyadvayā gatiḥ || 124 ||

Bhairava’s (bhairavaḥ) Existence (bhāvaḥ) is seen (gocaraḥ) everywhere (sarvatra) even (api) in the case of common people (sāmānyeṣu). So, thinking like this (iti):

“There is (asti) nothing (na…ca) else (paraḥ) but Him (tat-vyatirekeṇa)”, the yogī obtains (gatiḥ) non-duality (advayā). || 124 ||

𑆱𑆩𑆂 𑆯𑆠𑇀𑆫𑆿 𑆖 𑆩𑆴𑆠𑇀𑆫𑆼 𑆖 𑆱𑆩𑆾 𑆩𑆳𑆤𑆳𑆮𑆩𑆳𑆤𑆪𑆾𑆂𑇆
𑆧𑇀𑆫𑆲𑇀𑆩𑆟𑆂 𑆥𑆫𑆴𑆥𑆷𑆫𑇀𑆟𑆠𑇀𑆮𑆳𑆢𑆴𑆠𑆴 𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳 𑆱𑆶𑆒𑆵 𑆨𑆮𑆼𑆠𑇀 𑇆𑇑𑇒𑇕𑇆

समः शत्रौ च मित्रे च समो मानावमानयोः॥
ब्रह्मणः परिपूर्णत्वादिति ज्ञात्वा सुखी भवेत् ॥१२५॥

Samaḥ śatrau ca mitre ca samo mānāvamānayoḥ ||
Brahmaṇaḥ paripūrṇatvāditi jñātvā sukhī bhavet || 125 ||

“Because of my satisfaction (paripūrṇatvāt) with the Absolute (brahmaṇaḥ), enemy (śatrau) and (ca) friend (mitre) are the same to me (samaḥ…samaḥ), just as respect and disrespect (māna-avamānayoḥ…ca)”.

One becomes (bhavet) Happy (sukhī) after understanding (jñātvā) this (iti). || 125 ||

𑆤 𑆢𑇀𑆮𑆼𑆰𑆁 𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆑𑇀𑆮𑆳𑆥𑆴 𑆤 𑆫𑆳𑆓𑆁 𑆨𑆳𑆮𑆪𑆼𑆠𑇀𑆑𑇀𑆮𑆖𑆴𑆠𑇀  𑇅
𑆫𑆳𑆓𑆢𑇀𑆮𑆼𑆰𑆮𑆴𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆿 𑆩𑆣𑇀𑆪𑆼 𑆧𑇀𑆫𑆲𑇀𑆩 𑆥𑇀𑆫𑆱𑆫𑇀𑆥𑆠𑆴 𑇆𑇑𑇒𑇖𑇆

न द्वेषं भावयेत्क्वापि न रागं भावयेत्क्वचित्  ।
रागद्वेषविनिर्मुक्तौ मध्ये ब्रह्म प्रसर्पति ॥१२६॥

Na dveṣaṃ bhāvayetkvāpi na rāgaṃ bhāvayetkvacit  |
Rāgadveṣavinirmuktau madhye brahma prasarpati || 126 ||

One should not (na) hate (dveṣam…bhāvayet) and should not (na) be attached (rāgam…bhāvayet) anywhere (kvacit…kvāpi). Being freed from desire and hatred (rāga-dveṣa-vinirmuktau), the Absolute (brahma) appears (prasarpati) in the middle (madhye). || 126 ||

𑆪𑆢𑆮𑆼𑆢𑇀𑆪𑆁 𑆪𑆢𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆁 𑆪𑆖𑇀𑆗𑆷𑆤𑇀𑆪𑆁 𑆪𑆢𑆨𑆳𑆮𑆓𑆩𑇀  𑇅
𑆠𑆠𑇀𑆱𑆫𑇀𑆮𑆁 𑆨𑆽𑆫𑆮𑆁 𑆨𑆳𑆮𑇀𑆪𑆁 𑆠𑆢𑆤𑇀𑆠𑆼 𑆧𑆾𑆣𑆱𑆩𑇀𑆨𑆮𑆂 𑇆𑇑𑇒𑇗𑇆

यदवेद्यं यदग्राह्यं यच्छून्यं यदभावगम्  ।
तत्सर्वं भैरवं भाव्यं तदन्ते बोधसम्भवः ॥१२७॥

Yadavedyaṃ yadagrāhyaṃ yacchūnyaṃ yadabhāvagam  |
Tatsarvaṃ bhairavaṃ bhāvyaṃ tadante bodhasambhavaḥ || 127 ||

That which (yat) is not to be known (avedyam), that which (yat) is not to be grasped (agrāhyam), that which (yat) is void (śūnyam), and that which (yat) pervades non-existence (abhāvagam…tat-sarvam) are to be perceived (bhāvyam) as Bhairava (bhairavam). When this is perfected (tat-ante), Illumination manifests (bodha-sambhavaḥ). || 127 ||

𑆤𑆴𑆠𑇀𑆪𑆼 𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆼 𑆯𑆷𑆤𑇀𑆪𑆼 𑆮𑇀𑆪𑆳𑆥𑆑𑆼 𑆑𑆬𑆤𑆾𑆘𑇀𑆙𑆴𑆠𑆼  𑇅
𑆧𑆳𑆲𑇀𑆪𑆳𑆑𑆳𑆯𑆼 𑆩𑆤𑆂 𑆑𑆸𑆠𑇀𑆮𑆳 𑆤𑆴𑆫𑆳𑆑𑆳𑆯𑆁 𑆱𑆩𑆳𑆮𑆴𑆯𑆼𑆠𑇀 𑇆𑇑𑇒𑇘𑇆

नित्ये निराश्रये शून्ये व्यापके कलनोज्झिते  ।
बाह्याकाशे मनः कृत्वा निराकाशं समाविशेत् ॥१२८॥

Nitye nirāśraye śūnye vyāpake kalanojjhite  |
Bāhyākāśe manaḥ kṛtvā nirākāśaṃ samāviśet || 128 ||

One should fix (kṛtvā) the mind (manaḥ) on outer space (bāhya-ākāśe) while perceiving that it is empty (śūnye) and free from change (kalanā-ujjhite), all-pervading (vyāpake), abodeless (nirāśraye), and eternal (nitye). Then, he enters (samāviśet) ‘Nirākāśa’ or Spaceless (Consciousness) (nirākāśam). || 128 ||

𑆪𑆠𑇀𑆫 𑆪𑆠𑇀𑆫 𑆩𑆤𑆾 𑆪𑆳𑆠𑆴 𑆠𑆠𑇀𑆠𑆠𑇀𑆠𑆼𑆤𑆽𑆮 𑆠𑆠𑇀𑆑𑇀𑆰𑆟𑆩𑇀  𑇅
𑆥𑆫𑆴𑆠𑇀𑆪𑆘𑇀𑆪𑆳𑆤𑆮𑆱𑇀𑆡𑆴𑆠𑇀𑆪𑆳 𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆱𑇀𑆠𑆠𑆾 𑆨𑆮𑆼𑆠𑇀 𑇆𑇑𑇒𑇙𑇆

यत्र यत्र मनो याति तत्तत्तेनैव तत्क्षणम्  ।
परित्यज्यानवस्थित्या निस्तरङ्गस्ततो भवेत् ॥१२९॥

Yatra yatra mano yāti tattattenaiva tatkṣaṇam  |
Parityajyānavasthityā nistaraṅgastato bhavet || 129 ||

Wherever (yatra…yatra) the mind (manaḥ) goes (yāti), the yogī should immediately (tat-kṣaṇam) remove his mind (pari-tyajyān) from there (tena…eva…tat…tat), and (tataḥ) remaining steady (avasthityā), he becomes (bhavet) Waveless (nistaraṅgaḥ). || 129 ||

𑆨𑆪𑆳 𑆱𑆫𑇀𑆮𑆁 𑆫𑆮𑆪𑆠𑆴 𑆱𑆫𑇀𑆮𑆢𑆾 𑆮𑇀𑆪𑆳𑆥𑆑𑆾’𑆒𑆴𑆬𑆼  𑇅
𑆅𑆠𑆴 𑆨𑆽𑆫𑆮𑆯𑆧𑇀𑆢𑆱𑇀𑆪 𑆱𑆤𑇀𑆠𑆠𑆾𑆖𑇀𑆖𑆳𑆫𑆟𑆳𑆖𑇀𑆗𑆴𑆮𑆂 𑇆𑇑𑇓𑇐𑇆

भया सर्वं रवयति सर्वदो व्यापको’खिले  ।
इति भैरवशब्दस्य सन्ततोच्चारणाच्छिवः ॥१३०॥

Bhayā sarvaṃ ravayati sarvado vyāpako’khile  |
Iti bhairavaśabdasya santatoccāraṇācchivaḥ || 130 ||

‘That all-pervading (vyāpakaḥ) and all-bestowing (sarvadaḥ) Reality which makes everything (sarvam) cry out (ravayati) through fear (bhayā) -leaving no room for anything else (akhile)-’ is (iti) the meaning of the word ‘Bhairava’ (bhairava-śabdasya). By continually invoking this (santata-uccāraṇāt), Śiva reveals Himself (śivaḥ). || 130 ||

𑆃𑆲𑆁 𑆩𑆩𑆼𑆢𑆩𑆴𑆠𑇀𑆪𑆳𑆢𑆴𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆴𑆥𑇀𑆫𑆱𑆕𑇀𑆓𑆠𑆂  𑇅
𑆤𑆴𑆫𑆳𑆣𑆳𑆫𑆁 𑆩𑆤𑆾 𑆪𑆳𑆠𑆴 𑆠𑆢𑇀𑆣𑇀𑆪𑆳𑆤𑆥𑇀𑆫𑆼𑆫𑆟𑆳𑆖𑇀𑆗𑆩𑆵 𑇆𑇑𑇓𑇑𑇆

अहं ममेदमित्यादिप्रतिपत्तिप्रसङ्गतः  ।
निराधारं मनो याति तद्ध्यानप्रेरणाच्छमी ॥१३१॥

Ahaṃ mamedamityādipratipattiprasaṅgataḥ  |
Nirādhāraṃ mano yāti taddhyānapreraṇācchamī || 131 ||

When the feeling of ‘false-I’ and ‘this is mine’ emerge (aham-mama-idam-iti-ādi-prati-patti-prasaṅgataḥ), but the mind (manaḥ) does not cling to them (nirādhāram…yāti), and the yogī remains intent on peace (tat-dhyāna-preraṇāt), he becomes peaceful (śamī). || 131 ||

𑆤𑆴𑆠𑇀𑆪𑆾 𑆮𑆴𑆨𑆶𑆫𑇀𑆤𑆴𑆫𑆳𑆣𑆳𑆫𑆾 𑆮𑇀𑆪𑆳𑆥𑆑𑆯𑇀𑆖𑆳𑆒𑆴𑆬𑆳𑆣𑆴𑆥𑆂  𑇅
𑆯𑆧𑇀𑆢𑆳𑆤𑇀𑆥𑇀𑆫𑆠𑆴𑆑𑇀𑆰𑆟𑆁 𑆣𑇀𑆪𑆳𑆪𑆤𑇀𑆑𑆸𑆠𑆳𑆫𑇀𑆡𑆾’𑆫𑇀𑆡𑆳𑆤𑆶𑆫𑆷𑆥𑆠𑆂 𑇆𑇑𑇓𑇒𑇆

नित्यो विभुर्निराधारो व्यापकश्चाखिलाधिपः  ।
शब्दान्प्रतिक्षणं ध्यायन्कृतार्थो’र्थानुरूपतः ॥१३२॥

Nityo vibhurnirādhāro vyāpakaścākhilādhipaḥ  |
Śabdānpratikṣaṇaṃ dhyāyankṛtārtho’rthānurūpataḥ || 132 ||

“The Lord (vibhuḥ) is Eternal (nityaḥ), Supportless (nirādhāraḥ), All-pervading (vyāpakaḥ), and (ca) the Ruler of everything (akhila-adhipaḥ)”.

Perpetually (pratikṣaṇam) contemplating (dhyāyan) on these words (śabdān) according to their true meanings (artha-anurūpataḥ), one becomes successful (in Yoga) (kṛta-arthaḥ). || 132 ||

𑆃𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆴𑆤𑇀𑆢𑇀𑆫𑆘𑆳𑆬𑆳𑆨𑆩𑆴𑆢𑆁 𑆱𑆫𑇀𑆮𑆩𑆮𑆱𑇀𑆡𑆴𑆠𑆩𑇀  𑇅
𑆑𑆴𑆁 𑆠𑆠𑇀𑆠𑇀𑆮𑆩𑆴𑆤𑇀𑆢𑇀𑆫𑆘𑆳𑆬𑆱𑇀𑆪 𑆅𑆠𑆴 𑆢𑆳𑆫𑇀𑆞𑇀𑆪𑆳𑆖𑇀𑆗𑆩𑆁 𑆮𑇀𑆫𑆘𑆼𑆠𑇀 𑇆𑇑𑇓𑇓𑇆

अतत्त्वमिन्द्रजालाभमिदं सर्वमवस्थितम्  ।
किं तत्त्वमिन्द्रजालस्य इति दार्ढ्याच्छमं व्रजेत् ॥१३३॥

Atattvamindrajālābhamidaṃ sarvamavasthitam  |
Kiṃ tattvamindrajālasya iti dārḍhyācchamaṃ vrajet || 133 ||

“This (idam) world (sarvam) is a delusion (indra-jālābham), and it stands (avasthitam) without essential reality (atattvam). What (kim) reality (tattvam) of this illusion has (indrajālasya)?”

Meditating (dārḍhyāt) like this (iti), one becomes (vrajet) peaceful (śamam). || 133 ||

𑆄𑆠𑇀𑆩𑆤𑆾 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆳𑆫𑆱𑇀𑆪 𑆑𑇀𑆮 𑆘𑇀𑆚𑆳𑆤𑆁 𑆑𑇀𑆮 𑆖 𑆮𑆳 𑆑𑇀𑆫𑆴𑆪𑆳  𑇅
𑆘𑇀𑆚𑆳𑆤𑆳𑆪𑆠𑇀𑆠𑆳 𑆧𑆲𑆴𑆫𑇀𑆨𑆳𑆮𑆳 𑆃𑆠𑆂 𑆯𑆷𑆤𑇀𑆪𑆩𑆴𑆢𑆁 𑆘𑆓𑆠𑇀 𑇆𑇑𑇓𑇔𑇆

आत्मनो निर्विकारस्य क्व ज्ञानं क्व च वा क्रिया  ।
ज्ञानायत्ता बहिर्भावा अतः शून्यमिदं जगत् ॥१३४॥

Ātmano nirvikārasya kva jñānaṃ kva ca vā kriyā  |
Jñānāyattā bahirbhāvā ataḥ śūnyamidaṃ jagat || 134 ||

(One should contemplate like this:)

“Where (kva) is sensory knowledge (jñānam) in the unchangeable (nirvikārasya) Self (ātmanaḥ), and (ca…vā) where (kva) is activity (kriyā)? External reality (bahiḥ-bhāvā) rests on sensory knowledge (jñāna-āyattā), hence (ataḥ), this (idam) world (jagat) is a void (śūnyam)”. || 134 ||

𑆤 𑆩𑆼 𑆧𑆤𑇀𑆣𑆾 𑆤 𑆩𑆾𑆑𑇀𑆰𑆾 𑆩𑆼 𑆨𑆵𑆠𑆱𑇀𑆪𑆽𑆠𑆳 𑆮𑆴𑆨𑆵𑆰𑆴𑆑𑆳𑆂  𑇅
𑆥𑇀𑆫𑆠𑆴𑆧𑆴𑆩𑇀𑆧𑆩𑆴𑆢𑆩𑇀 𑆧𑆶𑆢𑇀𑆣𑆼𑆫𑇀𑆘𑆬𑆼𑆰𑇀𑆮𑆴𑆮 𑆮𑆴𑆮𑆱𑇀𑆮𑆠𑆂 𑇆𑇑𑇓𑇕𑇆

न मे बन्धो न मोक्षो मे भीतस्यैता विभीषिकाः  ।
प्रतिबिम्बमिदम् बुद्धेर्जलेष्विव विवस्वतः ॥१३५॥

Na me bandho na mokṣo me bhītasyaitā vibhīṣikāḥ  |
Pratibimbamidam buddherjaleṣviva vivasvataḥ || 135 ||

(One should contemplate on these words of Lord Śiva:)

“I am (me) not (na) limitation (bandhaḥ); I am (me) not (na) liberation (mokṣaḥ). These (etāḥ) things are just to make a timid person -or ‘jīvasya’ a limited being- (bhītasya) terrified (vibhīṣikāḥ). These are (idam) mere reflections (pratibimbam) in the intellect (buddheḥ) like (iva) that of the rays of the sun (vivasvataḥ) in water (jaleṣu). || 135 ||”

𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆢𑇀𑆮𑆳𑆫𑆑𑆁 𑆱𑆫𑇀𑆮𑆁 𑆱𑆶𑆒𑆢𑆶𑆂𑆒𑆳𑆢𑆴𑆱𑆕𑇀𑆓𑆩𑆩𑇀  𑇅
𑆅𑆠𑆵𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆟𑆴 𑆱𑆤𑇀𑆠𑇀𑆪𑆘𑇀𑆪 𑆱𑇀𑆮𑆱𑇀𑆡𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆴 𑆮𑆫𑇀𑆠𑆠𑆼 𑇆𑇑𑇓𑇖𑇆

इन्द्रियद्वारकं सर्वं सुखदुःखादिसङ्गमम्  ।
इतीन्द्रियाणि सन्त्यज्य स्वस्थः स्वात्मनि वर्तते ॥१३६॥

Indriyadvārakaṃ sarvaṃ sukhaduḥkhādisaṅgamam  |
Itīndriyāṇi santyajya svasthaḥ svātmani vartate || 136 ||

“All (sarvam) the openings of the senses (indriya-dvārakam) are associated with pleasure, pain, etc. (sukha-duḥkha-ādi-saṅgamam)”.

Having abandoned (santyajya) the senses (indriyāṇi) through this reasoning (iti), the yogī rests (svasthaḥ…vartate) in his own Self (sva-ātmani). || 136 ||

𑆘𑇀𑆚𑆳𑆤𑆥𑇀𑆫𑆑𑆳𑆯𑆑𑆁 𑆱𑆫𑇀𑆮𑆁 𑆱𑆫𑇀𑆮𑆼𑆟𑆳𑆠𑇀𑆩𑆳 𑆥𑇀𑆫𑆑𑆳𑆯𑆑𑆂  𑇅
𑆍𑆑𑆩𑆼𑆑𑆱𑇀𑆮𑆨𑆳𑆮𑆠𑇀𑆮𑆳𑆘𑇀𑆘𑇀𑆚𑆳𑆤𑆁 𑆘𑇀𑆚𑆼𑆪𑆁 𑆮𑆴𑆨𑆳𑆮𑇀𑆪𑆠𑆼 𑇆𑇑𑇓𑇗𑇆

ज्ञानप्रकाशकं सर्वं सर्वेणात्मा प्रकाशकः  ।
एकमेकस्वभावत्वाज्ज्ञानं ज्ञेयं विभाव्यते ॥१३७॥

Jñānaprakāśakaṃ sarvaṃ sarveṇātmā prakāśakaḥ  |
Ekamekasvabhāvatvājjñānaṃ jñeyaṃ vibhāvyate || 137 ||

Anything (sarvam) that is illuminated in cognition (jñāna-prakāśakam) reveals (sarveṇa) that the Self (ātmā) is the revealer (prakāśakaḥ). Knowledge (jñānam) and the knowable (jñeyam) are one (ekam), therefore, they are to be contemplated (vibhāvyate) according to their Innate Oneness (eka-svabhāvatvāt). || 137 ||

𑆩𑆳𑆤𑆱𑆁 𑆖𑆼𑆠𑆤𑆳 𑆯𑆑𑇀𑆠𑆴𑆫𑆳𑆠𑇀𑆩𑆳 𑆖𑆼𑆠𑆴 𑆖𑆠𑆶𑆰𑇀𑆛𑆪𑆩𑇀  𑇅
𑆪𑆢𑆳 𑆥𑇀𑆫𑆴𑆪𑆼 𑆥𑆫𑆴𑆑𑇀𑆰𑆵𑆟𑆁 𑆠𑆢𑆳 𑆠𑆢𑇀𑆨𑆽𑆫𑆮𑆁 𑆮𑆥𑆶𑆂 𑇆𑇑𑇓𑇘𑇆

मानसं चेतना शक्तिरात्मा चेति चतुष्टयम्  ।
यदा प्रिये परिक्षीणं तदा तद्भैरवं वपुः ॥१३८॥

Mānasaṃ cetanā śaktirātmā ceti catuṣṭayam  |
Yadā priye parikṣīṇaṃ tadā tadbhairavaṃ vapuḥ || 138 ||

Oh Devī (priye)! When (yadā) the four conditions (catuṣṭayam), known as the mind (mānasam), the intellect (cetanā), vital energy (śaktiḥ), and (ca) the limited self (ātmā…iti) dissolve (parikṣīṇam), then (tadā), the (tat) Nature (vapuḥ) of Bhairava shines forth (bhairavam). || 138 ||

𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆾𑆥𑆢𑆼𑆯𑆳𑆤𑆳𑆁 𑆯𑆠𑆩𑆶𑆑𑇀𑆠𑆁 𑆱𑆩𑆳𑆱𑆠𑆂  𑇅
𑆢𑇀𑆮𑆳𑆢𑆯𑆳𑆨𑇀𑆪𑆣𑆴𑆑𑆁 𑆢𑆼𑆮𑆴 𑆪𑆘𑇀𑆘𑇀𑆚𑆳𑆠𑇀𑆮𑆳 𑆘𑇀𑆚𑆳𑆤𑆮𑆴𑆘𑇀𑆘𑆤𑆂 𑇆𑇑𑇓𑇙𑇆

निस्तरङ्गोपदेशानां शतमुक्तं समासतः  ।
द्वादशाभ्यधिकं देवि यज्ज्ञात्वा ज्ञानविज्जनः ॥१३९॥

nistaraṅgopadeśānāṃ śatamuktaṃ samāsataḥ  |
dvādaśābhyadhikaṃ devi yajjñātvā jñānavijjanaḥ || 139 ||

Oh Devī (devi)! I have told You (uktam) hundred (śatam) and twelve (dvādaśābhi-adhikam) teachings about the waveless state (nistaraṅga-upadeśānām) in detail (samāsataḥ). After knowing (jñātvā) these (yat), a yogī (janaḥ) becomes a Knower of Truth (jñānavit). || 139 ||

𑆃𑆠𑇀𑆫 𑆖𑆽𑆑𑆠𑆩𑆼 𑆪𑆶𑆑𑇀𑆠𑆾 𑆘𑆳𑆪𑆠𑆼 𑆨𑆽𑆫𑆮𑆂 𑆱𑇀𑆮𑆪𑆩𑇀  𑇅
𑆮𑆳𑆖𑆳 𑆑𑆫𑆾𑆠𑆴 𑆑𑆫𑇀𑆩𑆳𑆟𑆴 𑆯𑆳𑆥𑆳𑆤𑆶𑆓𑇀𑆫𑆲𑆑𑆳𑆫𑆑𑆂 𑇆𑇑𑇔𑇐𑇆

अत्र चैकतमे युक्तो जायते भैरवः स्वयम्  ।
वाचा करोति कर्माणि शापानुग्रहकारकः ॥१४०॥

Atra caikatame yukto jāyate bhairavaḥ svayam  |
Vācā karoti karmāṇi śāpānugrahakārakaḥ || 140 ||

Therefore (atra…ca), someone who utilizes (yuktaḥ) only one of them (ekatame), and practising it with effort, becomes (jāyate) Bhairava (bhairavaḥ) Himself (svayam). He performs (karoti) actions (karmāṇi) by mere words (vācā), and he bestows curses and Grace (śāpa-anugraha-kārakaḥ). || 140 ||

𑆃𑆘𑆫𑆳𑆩𑆫𑆠𑆳𑆩𑆼𑆠𑆴 𑆱𑆾’𑆟𑆴𑆩𑆳𑆢𑆴𑆓𑆶𑆟𑆳𑆤𑇀𑆮𑆴𑆠𑆂  𑇅
𑆪𑆾𑆓𑆴𑆤𑆵𑆤𑆳𑆁 𑆥𑇀𑆫𑆴𑆪𑆾 𑆢𑆼𑆮𑆴 𑆱𑆫𑇀𑆮𑆩𑆼𑆬𑆳𑆥𑆑𑆳𑆣𑆴𑆥𑆂 𑇆𑇑𑇔𑇑𑇆

अजरामरतामेति सो’णिमादिगुणान्वितः  ।
योगिनीनां प्रियो देवि सर्वमेलापकाधिपः ॥१४१॥

Ajarāmaratāmeti so’ṇimādiguṇānvitaḥ  |
Yoginīnāṃ priyo devi sarvamelāpakādhipaḥ || 141 ||

He (saḥ) becomes (eti) free of old age (ajarām) and immortal (amaratām). He possesses siddhi-s like aṇimā, etc. (aṇimā-ādi-guṇa-anvitaḥ), and he becomes the beloved (priyaḥ) of the Yoginī-s (yoginīnām), and the Leader of all the Melāpaka-s or Gatherings (sarva-melāpaka-adhipaḥ), oh Devī (devi)! || 141 ||

Notes:

The eight siddhi-s are the following:

-         Aṇimā - being small

-         Laghimā - being light in weight

-         Mahimā - being great in size

-         Prāpti - attaining everything

-         Prākāmya - irresistible will

-         Vaśitva - being one's own master as well as others

-         Īśitṛtva - becomes creator and destroyer of elements

-         Yatrakāmāvasāyitva - fulfilling all resolves

𑆘𑆵𑆮𑆤𑇀𑆤𑆥𑆴 𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆾’𑆱𑆿 𑆑𑆶𑆫𑇀𑆮𑆤𑇀𑆤𑆥𑆴 𑆖 𑆖𑆼𑆰𑇀𑆛𑆴𑆠𑆩𑇀 𑇆𑇑𑇔𑇒𑆃𑆧𑇀𑇆

जीवन्नपि विमुक्तो’सौ कुर्वन्नपि च चेष्टितम् ॥१४२अब्॥

Jīvannapi vimukto’sau kurvannapi ca ceṣṭitam || 142ab ||

Though (api) he (asau) is still alive (jīvat), and though (api) he does (kurvat) his duties in life (ceṣṭitam), he is Liberated (vimuktaḥ). || 142ab ||

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖 𑇅

श्रीदेव्युवाच ।

Śrīdevyuvāca |

Venerable (śrī) Devī (devī) said (uvāca): |

𑆅𑆢𑆁 𑆪𑆢𑆴 𑆮𑆥𑆶𑆫𑇀𑆢𑆼𑆮 𑆥𑆫𑆳𑆪𑆳𑆯𑇀𑆖 𑆩𑆲𑆼𑆯𑇀𑆮𑆫 𑇆𑇑𑇔𑇒𑆖𑇀𑆢𑇀𑇆

इदं यदि वपुर्देव परायाश्च महेश्वर ॥१४२च्द्॥

idaṃ yadi vapurdeva parāyāśca maheśvara || 142cd ||

Oh Lord (deva)! If (yadi) this (idam) is the Reality (vapuḥ) of Parā, the Supreme Śakti (parāyāḥ), then… (ca) oh Great Lord (maha-īśvara)!... || 142cd ||

𑆍𑆮𑆩𑆶𑆑𑇀𑆠𑆮𑇀𑆪𑆮𑆱𑇀𑆡𑆳𑆪𑆳𑆁 𑆘𑆥𑇀𑆪𑆠𑆼 𑆑𑆾 𑆘𑆥𑆯𑇀𑆖 𑆑𑆂  𑇅
𑆣𑇀𑆪𑆳𑆪𑆠𑆼 𑆑𑆾 𑆩𑆲𑆳𑆤𑆳𑆡 𑆥𑆷𑆘𑇀𑆪𑆠𑆼 𑆑𑆯𑇀𑆖 𑆠𑆸𑆥𑇀𑆪𑆠𑆴 𑇆𑇑𑇔𑇓𑇆

𑆲𑆷𑆪𑆠𑆼 𑆑𑆱𑇀𑆪 𑆮𑆳 𑆲𑆾𑆩𑆾 𑆪𑆳𑆓𑆂 𑆑𑆱𑇀𑆪 𑆖 𑆑𑆴𑆁 𑆑𑆡𑆩𑇀 𑇆𑇑𑇔𑇔𑆃𑆧𑇀𑇆

एवमुक्तव्यवस्थायां जप्यते को जपश्च कः  ।
ध्यायते को महानाथ पूज्यते कश्च तृप्यति ॥१४३॥

हूयते कस्य वा होमो यागः कस्य च किं कथम् ॥१४४अब्॥

Evamuktavyavasthāyāṃ japyate ko japaśca kaḥ  |
Dhyāyate ko mahānātha pūjyate kaśca tṛpyati || 143 ||

Hūyate kasya vā homo yāgaḥ kasya ca kiṃ katham || 144ab ||

… in this way (evam), who (kaḥ) is invoked in recitation (japyate), and (ca) what (kaḥ) is recitation at all (japāḥ) in the explained rules of spirituality (ukta-vyavasthāyām)?

Oh Great Lord (mahā-nātha)! Who (kaḥ) is to be meditated upon (dhyāyate), and (ca) who (kaḥ) is the worshipped (pūjyate), and (ca) who is satisfied (tṛpyati) with the act of worship? To whom (kasya) oblation (homaḥ) is to be offered (hūyate), and (vā) for whom (kasya) sacrifice (yāgaḥ) is to be presented, and (ca) how (kim) to perform it (katham)? || 143-144ab ||

𑆯𑇀𑆫𑆵𑆨𑆽𑆫𑆮 𑆇𑆮𑆳𑆖 𑇅

श्रीभैरव उवाच ।

Śrībhairava uvāca |

Venerable (śrī) Bhairava (bhairava) said (uvāca): |

𑆍𑆰𑆳𑆠𑇀𑆫 𑆥𑇀𑆫𑆑𑇀𑆫𑆴𑆪𑆳 𑆧𑆳𑆲𑇀𑆪𑆳 𑆱𑇀𑆡𑆷𑆬𑆼𑆰𑇀𑆮𑆼𑆮 𑆩𑆸𑆓𑆼𑆑𑇀𑆰𑆟𑆼 𑇆𑇑𑇔𑇔𑆖𑇀𑆢𑇀𑇆

एषात्र प्रक्रिया बाह्या स्थूलेष्वेव मृगेक्षणे ॥१४४च्द्॥

Eṣātra prakriyā bāhyā sthūleṣveva mṛgekṣaṇe || 144cd ||

In this respect (atra), Oh Gazelle-eyed One (mṛgekṣaṇe)! This (eṣā) what You have asked about is the practice (prakriyā) of extroverted people (bāhyā), and consequently, they know these realities only (eva) in gross form (sthūleṣu). || 144cd ||

The Real Japa or Recitation

𑆨𑆷𑆪𑆾 𑆨𑆷𑆪𑆂 𑆥𑆫𑆼 𑆨𑆳𑆮𑆼 𑆨𑆳𑆮𑆤𑆳 𑆨𑆳𑆮𑇀𑆪𑆠𑆼 𑆲𑆴 𑆪𑆳  𑇅
𑆘𑆥𑆂 𑆱𑆾’𑆠𑇀𑆫 𑆱𑇀𑆮𑆪𑆁 𑆤𑆳𑆢𑆾 𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆠𑇀𑆩𑆳 𑆘𑆥𑇀𑆪 𑆆𑆢𑆸𑆯𑆂 𑇆𑇑𑇔𑇕𑇆

भूयो भूयः परे भावे भावना भाव्यते हि या  ।
जपः सो’त्र स्वयं नादो मन्त्रात्मा जप्य ईदृशः ॥१४५॥

Bhūyo bhūyaḥ pare bhāve bhāvanā bhāvyate hi yā  |
Japaḥ so’tra svayaṃ nādo mantrātmā japya īdṛśaḥ || 145 ||

That contemplation (bhāvanā) which (yā) is devoted (bhāvyate) to the Supreme (pare) Nature (bhāve) again and again (bhūyaḥ…bhūyaḥ) is ‘Japa’ or ‘the Act of Recitation’ (japaḥ), and in such Japa (atra), such (īdṛśaḥ) ‘Nāda’ or ‘Divine Sound’ -constant awareness- (nādaḥ) Itself (svayam) -the Essence of Mantra: ‘I Am’(mantra-ātmā)- is to be recited --i.e. to be maintained again and again-- (japyaḥ). || 145 ||

Notes:

The real practice of Japa is to be aware of one’s own Self again and again.

The Real Dhyāna or Meditation

𑆣𑇀𑆪𑆳𑆤𑆁 𑆲𑆴 𑆤𑆴𑆯𑇀𑆖𑆬𑆳 𑆧𑆶𑆢𑇀𑆣𑆴𑆫𑇀𑆤𑆴𑆫𑆳𑆑𑆳𑆫𑆳 𑆤𑆴𑆫𑆳𑆯𑇀𑆫𑆪𑆳  𑇅
𑆤 𑆠𑆶 𑆣𑇀𑆪𑆳𑆤𑆁 𑆯𑆫𑆵𑆫𑆳𑆑𑇀𑆰𑆴𑆩𑆶𑆒𑆲𑆱𑇀𑆠𑆳𑆢𑆴𑆑𑆬𑇀𑆥𑆤𑆳 𑇆𑇑𑇔𑇖𑇆

ध्यानं हि निश्चला बुद्धिर्निराकारा निराश्रया  ।
न तु ध्यानं शरीराक्षिमुखहस्तादिकल्पना ॥१४६॥

Dhyānaṃ hi niścalā buddhirnirākārā nirāśrayā  |
Na tu dhyānaṃ śarīrākṣimukhahastādikalpanā || 146 ||

‘Dhyāna’ or ‘Meditation’ (dhyānam) is truly (hi) the Motionless (niścalā) Intellect itself (buddhiḥ) that is formless (nirākārā) and supportless (nirāśrayā). But (tu) that mental activity which consists of contemplating on an image of a deity with body, eyes, mouth and arms, etc. (śarīra-akṣi-mukha-hasta-ādi-kalpanā) is not (na) ‘Dhyāna’ or ‘Meditation’ --i.e. it is mere imagination-- (dhyānam). || 146 ||

The Real Pūjā or Worship

𑆥𑆷𑆘𑆳 𑆤𑆳𑆩 𑆤 𑆥𑆶𑆰𑇀𑆥𑆳𑆢𑇀𑆪𑆽𑆫𑇀𑆪𑆳 𑆩𑆠𑆴𑆂 𑆑𑇀𑆫𑆴𑆪𑆠𑆼 𑆢𑆸𑆞𑆳  𑇅
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆼 𑆥𑆫𑆼 𑆮𑇀𑆪𑆾𑆩𑇀𑆤𑆴 𑆱𑆳 𑆥𑆷𑆘𑆳 𑆲𑇀𑆪𑆳𑆢𑆫𑆳𑆬𑇀𑆬𑆪𑆳 𑇆𑇑𑇔𑇗𑇆

पूजा नाम न पुष्पाद्यैर्या मतिः क्रियते दृढा  ।
निर्विकल्पे परे व्योम्नि सा पूजा ह्यादराल्लया ॥१४७॥

Pūjā nāma na puṣpādyairyā matiḥ kriyate dṛḍhā  |
Nirvikalpe pare vyomni sā pūjā hyādarāllayā || 147 ||

Worship (pūjā) is truly (nāma) not (na) performed with flowers, etc. (puṣpa-ādyaiḥ). ‘Pūjā’ or Worship (pūjā) is (sā) really (hi) the intellect itself (matiḥ) which (yā) is made (kriyate) solid (dṛḍhā), and respectfully and zealously (ādarāt) dissolves (layā) into the Supreme Sky of Thoughtless Consciousness (pare…vyomni…nirvikalpe).  || 147 ||

The Real Tṛpti of Satisfaction

𑆃𑆠𑇀𑆫𑆽𑆑𑆠𑆩𑆪𑆶𑆑𑇀𑆠𑆴𑆱𑇀𑆡𑆼 𑆪𑆾𑆠𑇀𑆥𑆢𑇀𑆪𑆼𑆠 𑆢𑆴𑆤𑆳𑆢𑇀𑆢𑆴𑆤𑆩𑇀  𑇅
𑆨𑆫𑆴𑆠𑆳𑆑𑆳𑆫𑆠𑆳 𑆱𑆳𑆠𑇀𑆫 𑆠𑆸𑆥𑇀𑆠𑆴𑆫𑆠𑇀𑆪𑆤𑇀𑆠𑆥𑆷𑆫𑇀𑆟𑆠𑆳 𑇆𑇑𑇔𑇘𑇆

अत्रैकतमयुक्तिस्थे योत्पद्येत दिनाद्दिनम्  ।
भरिताकारता सात्र तृप्तिरत्यन्तपूर्णता ॥१४८॥

Atraikatamayuktisthe yotpadyeta dināddinam  |
Bharitākāratā sātra tṛptiratyantapūrṇatā || 148 ||

That (sā) which (yā) is produced (utpadyeta) day by day (dināt…dinam) by being established in only one method (eka-tama-yukti-sthe) decribed here (atra) as the State of Perfection (bharita-ākāratā) in the form of Absolute Fullness (atyanta-pūrṇatā) is ‘Tṛpti’ or ‘Satisfaction’ (tṛptiḥ) here (atra). || 148 ||

The Real Homa or Oblation

𑆩𑆲𑆳𑆯𑆷𑆤𑇀𑆪𑆳𑆬𑆪𑆼 𑆮𑆲𑇀𑆤𑆿 𑆨𑆷𑆠𑆳𑆑𑇀𑆰𑆮𑆴𑆰𑆪𑆳𑆢𑆴𑆑𑆩𑇀  𑇅
𑆲𑆷𑆪𑆠𑆼 𑆩𑆤𑆱𑆳 𑆱𑆳𑆫𑇀𑆣𑆁 𑆱 𑆲𑆾𑆩𑆯𑇀𑆖𑆼𑆠𑆤𑆳 𑆱𑇀𑆫𑆶𑆖𑆳 𑇆𑇑𑇔𑇙𑇆

महाशून्यालये वह्नौ भूताक्षविषयादिकम्  ।
हूयते मनसा सार्धं स होमश्चेतना स्रुचा ॥१४९॥

Mahāśūnyālaye vahnau bhūtākṣaviṣayādikam  |
Hūyate manasā sārdhaṃ sa homaścetanā srucā || 149 ||

Only that (saḥ) is ‘Homa’ or ‘Oblation’ (homaḥ) when the elements, senses and objects (bhūta-akṣa-viṣaya-ādikam) together (sārdham) with the mind (manasā) are offered (hūyate) into the Fire (of Consciousness that is) (vahnau) the Abode of the Great Void (mahā-śūnya-ālaye). And this offering is performed by means of the sacrificial ladle of awareness (cetanā-srucā). || 149 ||

The Real Yāga or Sacrifice

𑆪𑆳𑆓𑆾’𑆠𑇀𑆫 𑆥𑆫𑆩𑆼𑆯𑆳𑆤𑆴 𑆠𑆶𑆰𑇀𑆛𑆴𑆫𑆳𑆤𑆤𑇀𑆢𑆬𑆑𑇀𑆰𑆟𑆳  𑇅
𑆑𑇀𑆰𑆥𑆟𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆥𑆳𑆥𑆳𑆤𑆳𑆁 𑆠𑇀𑆫𑆳𑆟𑆳𑆠𑇀𑆱𑆫𑇀𑆮𑆱𑇀𑆪 𑆥𑆳𑆫𑇀𑆮𑆠𑆴 𑇆𑇑𑇕𑇐𑇆

यागो’त्र परमेशानि तुष्टिरानन्दलक्षणा  ।
क्षपणात्सर्वपापानां त्राणात्सर्वस्य पार्वति ॥१५०॥

Yāgo’tra parameśāni tuṣṭirānandalakṣaṇā  |
Kṣapaṇātsarvapāpānāṃ trāṇātsarvasya pārvati || 150 ||

Oh Supreme Mistress (parama-īśāni)! Yāga or Sacrifice (yāgaḥ) here (atra) is that Satisfaction (tuṣṭiḥ) which is characterized by Ānanda or Spiritual Bliss (ānanda-lakṣaṇā), because It destroys (kṣapaṇāt) all sins (sarva-pāpānām), but protects (trāṇāt) everything (sarvasya), oh Pārvati (pārvati)! || 150 ||

The Real Kṣetra or Place of Pilgrimage

𑆫𑆶𑆢𑇀𑆫𑆯𑆑𑇀𑆠𑆴𑆱𑆩𑆳𑆮𑆼𑆯𑆱𑇀𑆠𑆠𑇀𑆑𑇀𑆰𑆼𑆠𑇀𑆫𑆁 𑆨𑆳𑆮𑆤𑆳 𑆥𑆫𑆳  𑇅
𑆃𑆤𑇀𑆪𑆡𑆳 𑆠𑆱𑇀𑆪 𑆠𑆠𑇀𑆠𑇀𑆮𑆱𑇀𑆪 𑆑𑆳 𑆥𑆷𑆘𑆳 𑆑𑆯𑇀𑆖 𑆠𑆸𑆥𑇀𑆪𑆠𑆴 𑇆𑇑𑇕𑇑𑇆

रुद्रशक्तिसमावेशस्तत्क्षेत्रं भावना परा  ।
अन्यथा तस्य तत्त्वस्य का पूजा कश्च तृप्यति ॥१५१॥

Rudraśaktisamāveśastatkṣetraṃ bhāvanā parā  |
Anyathā tasya tattvasya kā pūjā kaśca tṛpyati || 151 ||

That (tat) is Kṣetra or the Place of Pilgrimage (kṣetram) which is the Supreme (parā) Contemplation (bhāvanā) in the form of an Absorption into the Śakti of Rudra (rudra-śakti-samāveśaḥ). Otherwise (anyathā), in that (tasya) Supreme Non-dualistic Reality what I have explained to You (tattvasya), what would be (kā) ‘pūjā’ or ‘worship’ (pūjā) and (ca) who would be (kaḥ) ‘satisfied’ with it (tṛpyati)’? || 151 ||

The Real Snāna or Bathing

𑆱𑇀𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆳𑆤𑆤𑇀𑆢𑆖𑆴𑆤𑇀𑆩𑆳𑆠𑇀𑆫𑆱𑆳𑆫𑆂 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆳 𑆲𑆴 𑆱𑆫𑇀𑆮𑆠𑆂  𑇅
𑆄𑆮𑆼𑆯𑆤𑆁 𑆠𑆠𑇀𑆱𑇀𑆮𑆫𑆷𑆥𑆼 𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆂 𑆱𑇀𑆤𑆳𑆤𑆩𑆵𑆫𑆴𑆠𑆩𑇀 𑇆𑇑𑇕𑇒𑇆

स्वतन्त्रानन्दचिन्मात्रसारः स्वात्मा हि सर्वतः  ।
आवेशनं तत्स्वरूपे स्वात्मनः स्नानमीरितम् ॥१५२॥

Svatantrānandacinmātrasāraḥ svātmā hi sarvataḥ  |
Āveśanaṃ tatsvarūpe svātmanaḥ snānamīritam || 152 ||

One’s own Self (sva-ātmā…hi) is nothing but (sarvataḥ) the Sole Essence of Freedom, Bliss and Consciousness (svatantra-ānanda-cit-mātra-sāraḥ). Diving (āveśanam) into such an Essential Nature (tat-svarūpe) of one’s own Self (sva-ātmanaḥ) is said to be (īritam) ‘Snāna’ or ‘Bathing’ (snānam). || 152 ||

On worship

𑆪𑆽𑆫𑆼𑆮 𑆥𑆷𑆘𑇀𑆪𑆠𑆼 𑆢𑇀𑆫𑆮𑇀𑆪𑆽𑆱𑇀𑆠𑆫𑇀𑆥𑇀𑆪𑆠𑆼 𑆮𑆳 𑆥𑆫𑆳𑆥𑆫𑆂  𑇅
𑆪𑆯𑇀𑆖𑆽𑆮 𑆥𑆷𑆘𑆑𑆂 𑆱𑆫𑇀𑆮𑆂 𑆱 𑆍𑆮𑆽𑆑𑆂 𑆑𑇀𑆮 𑆥𑆷𑆘𑆤𑆩𑇀 𑇆𑇑𑇕𑇓𑇆

यैरेव पूज्यते द्रव्यैस्तर्प्यते वा परापरः  ।
यश्चैव पूजकः सर्वः स एवैकः क्व पूजनम् ॥१५३॥

Yaireva pūjyate dravyaistarpyate vā parāparaḥ  |
Yaścaiva pūjakaḥ sarvaḥ sa evaikaḥ kva pūjanam || 153 ||

All (sarvaḥ) those substances --i.e. flowers, incenses, powders, perfumes or even mantra-s, etc.-- (dravyaiḥ) with which (yaiḥ…eva) the Supreme Goddess and the Supreme Lord (parā-paraḥ) are supposed to be worshipped (pūjyate), or by means of which (vā) They are supposed to be satisfied in theory (tarpyate), and (ca) also (eva) that which (yaḥ) is called the worshipper (pūjakaḥ), are (saḥ…eva) One Reality (ekaḥ). So, where (kva) is worship then (pūjanam)? || 153 ||

Notes:

In theory, one should use these substances to worship the Lord and His Power, because They will be satisfied when They are worshipped by these. This is fraud, and explained only for beginners, as this theory is suitable for their intellect full of imagination. Moreover, all these substances and the worshipper are one and the same Reality.

The Supreme Kṣetra

𑆮𑇀𑆫𑆘𑆼𑆠𑇀𑆥𑇀𑆫𑆳𑆟𑆾 𑆮𑆴𑆯𑆼𑆘𑇀𑆘𑆵𑆮 𑆅𑆖𑇀𑆗𑆪𑆳 𑆑𑆶𑆛𑆴𑆬𑆳𑆑𑆸𑆠𑆴𑆂  𑇅
𑆢𑆵𑆫𑇀𑆔𑆳𑆠𑇀𑆩𑆳 𑆱𑆳 𑆩𑆲𑆳𑆢𑆼𑆮𑆵 𑆥𑆫𑆑𑇀𑆰𑆼𑆠𑇀𑆫𑆁 𑆥𑆫𑆳𑆥𑆫𑆳 𑇆𑇑𑇕𑇔𑇆

व्रजेत्प्राणो विशेज्जीव इच्छया कुटिलाकृतिः  ।
दीर्घात्मा सा महादेवी परक्षेत्रं परापरा ॥१५४॥

Vrajetprāṇo viśejjīva icchayā kuṭilākṛtiḥ  |
Dīrghātmā sā mahādevī parakṣetraṃ parāparā || 154 ||

Exhalation (prāṇaḥ) advances (vrajet), and inhalation (jīva) enters (viśet) naturally (icchayā) in a crooked formation (kuṭila-ākṛtiḥ). But Mahādevī, the Great Goddess (mahā-devī…sā) is the Essence of the long stick (dīrgha-ātmā). She is the most Supreme Kṣetra (para-kṣetram), higher than the supreme (parā-aparā). || 154 ||

𑆃𑆱𑇀𑆪𑆳𑆩𑆤𑆶𑆖𑆫𑆁𑆱𑇀𑆠𑆴𑆰𑇀𑆜𑆤𑇀𑆩𑆲𑆳𑆤𑆤𑇀𑆢𑆩𑆪𑆼’𑆣𑇀𑆮𑆫𑆼  𑇅
𑆠𑆪𑆳 𑆢𑆼𑆮𑇀𑆪𑆳 𑆱𑆩𑆳𑆮𑆴𑆰𑇀𑆛𑆂 𑆥𑆫𑆁 𑆨𑆽𑆫𑆮𑆩𑆳𑆥𑇀𑆤𑆶𑆪𑆳𑆠𑇀 𑇆𑇑𑇕𑇕𑇆

अस्यामनुचरंस्तिष्ठन्महानन्दमये’ध्वरे  ।
तया देव्या समाविष्टः परं भैरवमाप्नुयात् ॥१५५॥

Asyāmanucaraṃstiṣṭhanmahānandamaye’dhvare  |
Tayā devyā samāviṣṭaḥ paraṃ bhairavamāpnuyāt || 155 ||

Resting (tiṣṭhan) and Seeking (anucaran) in that Sacrifice (adhvare) which consists of Her (asyām) Great Bliss (mahā-ānanda-maye), one becomes possessed (samāviṣṭaḥ) by the Goddess (devyā), and through Her (tayā), he attains (āpnuyāt) the Supreme (param) Bhairava (bhairavam). || 155 ||

Sakāreṇa Bahiryāti Hakāreṇa Viśetpunaḥ  |
Haṃsahaṃsetyamuṃ mantraṃ jīvo japati nityaśaḥ ||

With the sound ‘sa’ (sa-kāreṇa) one advances (yāti) towards the external, this is exhalation (bahiḥ). With the sound ‘ha’ (ha-kāreṇa) one enters, this is inhalation (viśet), performed again and again (punaḥ).

This (amum) is called the mantra: ‘haṃsa…haṃsa’ (haṃsa-haṃsa…iti). The individual being (jīvaḥ) recites (japati) that (amum) mantra (mantram) perpetually (nityaśaḥ). ||

Notes:

This verse appeared in Kṣemarāja’s Śivasūtravimarśinī, but it is not included as a verse of Vijñānabhairavaḥ in available manuscripts.

𑆰𑆛𑇀𑆯𑆠𑆳𑆤𑆴 𑆢𑆴𑆮𑆳 𑆫𑆳𑆠𑇀𑆫𑆿 𑆱𑆲𑆱𑇀𑆫𑆳𑆟𑇀𑆪𑆼𑆑𑆮𑆴𑆁𑆯𑆠𑆴𑆂  𑇅
𑆘𑆥𑆾 𑆢𑆼𑆮𑇀𑆪𑆳𑆂 𑆱𑆩𑆶𑆢𑇀𑆢𑆴𑆰𑇀𑆛𑆂 𑆥𑇀𑆫𑆳𑆟𑆱𑇀𑆪𑆳𑆤𑇀𑆠𑆼 𑆱𑆶𑆢𑆶𑆫𑇀𑆬𑆨𑆂 𑇆𑇑𑇕𑇖𑇆

षट्शतानि दिवा रात्रौ सहस्राण्येकविंशतिः  ।
जपो देव्याः समुद्दिष्टः प्राणस्यान्ते सुदुर्लभः ॥१५६॥

Ṣaṭśatāni divā rātrau sahasrāṇyekaviṃśatiḥ  |
Japo devyāḥ samuddiṣṭaḥ prāṇasyānte sudurlabhaḥ || 156 ||

This explained (samuddiṣṭaḥ) ‘recitation’ (japaḥ) of Devī, the Goddess (devyāḥ), which is performed twenty-one thousand six hundred times (ṣaṭśatāni…eka-viṃśatiḥ…sahasrāṇi) everyday (divā…rātrau) by the individual being, is difficult (sudurlabhaḥ) at the end --i.e. in the moment of death-- (prāṇasya…ante). || 156 ||

𑆅𑆠𑇀𑆪𑆼𑆠𑆠𑇀𑆑𑆡𑆴𑆠𑆁 𑆢𑆼𑆮𑆴 𑆥𑆫𑆩𑆳𑆩𑆸𑆠𑆩𑆶𑆠𑇀𑆠𑆩𑆩𑇀  𑇅
𑆍𑆠𑆖𑇀𑆖 𑆤𑆽𑆮 𑆑𑆱𑇀𑆪𑆳𑆥𑆴 𑆥𑇀𑆫𑆑𑆳𑆯𑇀𑆪𑆁 𑆠𑆶 𑆑𑆢𑆳𑆖𑆤 𑇆𑇑𑇕𑇗𑇆

इत्येतत्कथितं देवि परमामृतमुत्तमम्  ।
एतच्च नैव कस्यापि प्रकाश्यं तु कदाचन ॥१५७॥

Ityetatkathitaṃ devi paramāmṛtamuttamam  |
Etacca naiva kasyāpi prakāśyaṃ tu kadācana || 157 ||

This (iti…etat) Supreme and Most Exalted Nectar (parama-āmṛtam…uttamam) has been explained (kathitam) oh Devī (devi)! And (ca) this (etat) is not at all (na…eva) to be revealed (prakāśyam…tu) to anyone (kasya…api) at any time (kadācana)… || 157 ||

𑆥𑆫𑆯𑆴𑆰𑇀𑆪𑆼 𑆒𑆬𑆼 𑆑𑇀𑆫𑆷𑆫𑆼 ‘𑆨𑆑𑇀𑆠𑆼 𑆓𑆶𑆫𑆶𑆥𑆳𑆢𑆪𑆾𑆂  𑇅
𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆩𑆠𑆵𑆤𑆳𑆁 𑆠𑆶 𑆮𑆵𑆫𑆳𑆟𑆳𑆩𑆶𑆤𑇀𑆤𑆠𑆳𑆠𑇀𑆩𑆤𑆳𑆩𑇀 𑇆𑇑𑇕𑇘𑇆

𑆨𑆑𑇀𑆠𑆳𑆤𑆳𑆁 𑆓𑆶𑆫𑆶𑆮𑆫𑇀𑆓𑆱𑇀𑆪 𑆢𑆳𑆠𑆮𑇀𑆪𑆁 𑆤𑆴𑆫𑇀𑆮𑆴𑆯𑆕𑇀𑆑𑆪𑆳  𑇅
𑆓𑇀𑆫𑆳𑆩𑆾 𑆫𑆳𑆘𑇀𑆪𑆁 𑆥𑆶𑆫𑆁 𑆢𑆼𑆯𑆂 𑆥𑆶𑆠𑇀𑆫𑆢𑆳𑆫𑆑𑆶𑆛𑆶𑆩𑇀𑆧𑆑𑆩𑇀 𑇆𑇑𑇕𑇙𑇆

𑆱𑆫𑇀𑆮𑆩𑆼𑆠𑆠𑇀𑆥𑆫𑆴𑆠𑇀𑆪𑆘𑇀𑆪 𑆓𑇀𑆫𑆳𑆲𑇀𑆪𑆩𑆼𑆠𑆤𑇀𑆩𑆸𑆓𑆼𑆑𑇀𑆰𑆟𑆼  𑇅
𑆑𑆴𑆩𑆼𑆨𑆴𑆫𑆱𑇀𑆡𑆴𑆫𑆽𑆫𑇀𑆢𑆼𑆮𑆴 𑆱𑇀𑆡𑆴𑆫𑆁 𑆥𑆫𑆩𑆴𑆢𑆁 𑆣𑆤𑆩𑇀 𑇆𑇑𑇖𑇐𑇆

परशिष्ये खले क्रूरे ‘भक्ते गुरुपादयोः  ।
निर्विकल्पमतीनां तु वीराणामुन्नतात्मनाम् ॥१५८॥

भक्तानां गुरुवर्गस्य दातव्यं निर्विशङ्कया  ।
ग्रामो राज्यं पुरं देशः पुत्रदारकुटुम्बकम् ॥१५९॥

सर्वमेतत्परित्यज्य ग्राह्यमेतन्मृगेक्षणे  ।
किमेभिरस्थिरैर्देवि स्थिरं परमिदं धनम् ॥१६०॥

Paraśiṣye khale krūre ‘bhakte gurupādayoḥ  |
Nirvikalpamatīnāṃ tu vīrāṇāmunnatātmanām || 158 ||

Bhaktānāṃ guruvargasya dātavyaṃ nirviśaṅkayā  |
Grāmo rājyaṃ puraṃ deśaḥ putradārakuṭumbakam || 159 ||

Sarvametatparityajya grāhyametanmṛgekṣaṇe  |
Kimebhirasthirairdevi sthiraṃ paramidaṃ dhanam || 160 ||

… who is a disciple of other doctrines (paraśiṣye), or to those who are mischievous (khale) and cruel (krūre) and not devoted (abhakte) to the Feet of their Master (guru-pādayoḥ). But (tu) to those elevated (unnatā-ātmanām) heroes (vīrāṇām) whose mind is free from the fluctuations of different opinions (nirvikalpa-matīnām) and devoted to the lineage of Masters (bhaktānām guru-vargasya), these teachings are to be given (dātavyam) confidently (nirviśaṅkayā). Even by rejecting (parityajya) one’s village (grāmaḥ), kingdom (rājyam), city (puram), country (deśaḥ), son and wife, and one’s whole family (putra-dāra-kuṭumbakam…sarvam), this (etat) Secret is to be observed or protected (grāhyam) oh Gazelle-eyed One (mṛgekṣaṇe)!

What (kim) is in these (ebhiḥ) listed transient things (asthiraiḥ)? But this (idam) Supreme (param) Gift (dhanam) I just gave You is Permanent (sthiram), Oh Devī (devi)! || 158-160 ||

𑆥𑇀𑆫𑆳𑆟𑆳 𑆃𑆥𑆴 𑆥𑇀𑆫𑆢𑆳𑆠𑆮𑇀𑆪𑆳 𑆤 𑆢𑆼𑆪𑆁 𑆥𑆫𑆩𑆳𑆩𑆸𑆠𑆩𑇀 𑇆𑇑𑇖𑇑𑆃𑆧𑇀𑇆

प्राणा अपि प्रदातव्या न देयं परमामृतम् ॥१६१अब्॥

Prāṇā api pradātavyā na deyaṃ paramāmṛtam || 161ab ||

Even (api) one’s prāṇa or life-force (prāṇāḥ) is to be offered (pradātavyā), but this Supreme Nectar (parama-āmṛtam) is not to be given (to unworthy ones) (na…deyam)! || 161ab ||

𑆯𑇀𑆫𑆵𑆢𑆼𑆮𑇀𑆪𑆶𑆮𑆳𑆖 𑇅

श्रीदेव्युवाच ।

Śrīdevyuvāca |

Venerable (śrī) Goddess (devī) said (uvāca): |

𑆢𑆼𑆮𑆢𑆼𑆮 𑆩𑆲𑆳𑆢𑆼𑆮 𑆥𑆫𑆴𑆠𑆸𑆥𑇀𑆠𑆳𑆱𑇀𑆩𑆴 𑆯𑆕𑇀𑆑𑆫 𑇆𑇑𑇖𑇑𑆖𑇀𑆢𑇀𑇆

देवदेव महादेव परितृप्तास्मि शङ्कर ॥१६१च्द्॥

Devadeva mahādeva paritṛptāsmi śaṅkara || 161cd ||

Oh Śaṅkara (śaṅkara), oh Mahādeva (mahādeva)!
Oh God of the Gods (deva-deva)! I am (asmi) fully satisfied now (pari-tṛptā)! || 161cd ||

𑆫𑆶𑆢𑇀𑆫𑆪𑆳𑆩𑆬𑆠𑆤𑇀𑆠𑇀𑆫𑆱𑇀𑆪 𑆱𑆳𑆫𑆩𑆢𑇀𑆪𑆳𑆮𑆣𑆳𑆫𑆴𑆠𑆩𑇀  𑇅
𑆱𑆫𑇀𑆮𑆯𑆑𑇀𑆠𑆴𑆥𑇀𑆫𑆨𑆼𑆢𑆳𑆤𑆳𑆁 𑆲𑆸𑆢𑆪𑆁 𑆘𑇀𑆚𑆳𑆠𑆩𑆢𑇀𑆪 𑆖 𑇆𑇑𑇖𑇒𑇆

रुद्रयामलतन्त्रस्य सारमद्यावधारितम्  ।
सर्वशक्तिप्रभेदानां हृदयं ज्ञातमद्य च ॥१६२॥

Rudrayāmalatantrasya sāramadyāvadhāritam  |
Sarvaśaktiprabhedānāṃ hṛdayaṃ jñātamadya ca || 162 ||

“Now (adya) I understand (avadhāritam) the Essence (sāram) of the Rudrayāmalatantra (rudra-yāmala-tantrasya), and now (adya), I also (ca) understand (jñātam) the Heart (hṛdayam) of the divisions of all the Śakti-s (sarva-śakti-prabhedānām).” || 162 ||

𑆅𑆠𑇀𑆪𑆶𑆑𑇀𑆠𑇀𑆮𑆳𑆤𑆤𑇀𑆢𑆴𑆠𑆳 𑆢𑆼𑆮𑆵 𑆑𑆟𑇀𑆜𑆼 𑆬𑆓𑇀𑆤𑆳 𑆯𑆴𑆮𑆱𑇀𑆪 𑆠𑆶 𑇆𑇑𑇖𑇓𑇆

इत्युक्त्वानन्दिता देवी कण्ठे लग्ना शिवस्य तु ॥१६३॥

Ityuktvānanditā devī kaṇṭhe lagnā śivasya tu || 163 ||

After saying (uktvā) this (iti), the Delighted (ānanditā) Goddess (devī),
by embracing Him (kaṇṭhe), became One (lagnā) with Śiva (śivasya…tu). || 163 ||

𑇆𑆅𑆠𑆴 𑆮𑆴𑆘𑇀𑆚𑆳𑆤𑆨𑆽𑆫𑆮𑆠𑆤𑇀𑆠𑇀𑆫𑆁 𑆱𑆩𑆳𑆥𑇀𑆠𑆩𑇀𑇆

॥इति विज्ञानभैरवतन्त्रं समाप्तम्॥

 || Iti vijñānabhairavatantraṃ samāptam ||

 || Here (iti) ends (samāptam) the Vijñānabhairavatantra (vijñāna‑bhairava-tantram) ||

Sanskrit source:

Göttingen Register of Electronic Texts in Indian Languages

Transliteration: Marino Faliero

The questions of Devī

The answers of Bhairava

Dhāraṇā-s of breathing

Dhāraṇā-s of the Void

Dhāraṇā-s of Fire

Dhāraṇā-s of Dissolution

Dhāraṇā-s of Centering

Dhāraṇā-s about sexual union

Dhāraṇā-s of Darkness

Dhāraṇā-s of Wisdom

The Real Japa or Recitation

The Real Dhyāna or Meditation

The Real Pūjā or Worship

The Real Tṛpti of Satisfaction

The Real Homa or Oblation

The Real Kṣetra or Place of Pilgrimage

The Real Snāna or Bathing

On worship

The Supreme Kṣetra