Vijñānabhairavaḥ
Bhairava as Divine Consciousness
The questions of Devī
श्रीदेव्युवाच ।
Śrīdevyuvāca |
Venerable (śrī) Devī (devī) said (uvāca): |
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 Rudra --i.e. Śiva-- and His Power (rudra-yāmala-sambhavam) (as) the threefold division (of Śiva, Śakti and Nara that are Parā, Parāparā and Aparā, respectively, but also as) (trika-bhedam) as Its Essence (along with) Its subdivisions (sārāt…sāra-vibhāgaśaḥ). || 1 ||
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) (are) still (adyāpi) not (na) vanished (nivṛttaḥ). Oh Lord (deva)! In real sense (tattvataḥ), what (kim) is the Reality (I seek for) (rūpam)? (It) consists of the portions of ‘Śabdarāśi’ or the collection of sounds --i.e. the letters of the alphabet-- (śabda-rāśi-kalā-mayam)? || 2 ||
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) (explained) as the division of the Navātman or the ninefold reality --i.e. Śivaḥ, Śaktiḥ, Sadāśivaḥ, Īśvaraḥ, Sadvidyā, Māyā, Kañcuka-s, Puruṣaḥ, Prakṛtiḥ or the letters ‘ha, ra, kṣa, ma, la, va, ya and ṇūṃ’-- (nava-ātmā-bhedena) of the Appearance of Bhairava (bhairava-ākṛtau) in the Bhairavatantra-s (bhairave)? Or (vā) is it (kim) separated by the divisions of the Three-headed (Bhairava) (triśiras-bheda-bhinnam)? Or (vā…vā) is it (kim) the Nature of the Triad of Śakti-s (śakti-traya-ātmakam)? || 3 ||
नादबिन्दुमयं वापि किं चन्द्रार्धनिरोधिकाः ।
चक्रारूढमनच्कं वा किं वा शक्तिस्वरूपकम् ॥४॥
Nādabindumayaṃ vāpi kiṃ candrārdhanirodhikāḥ |
Cakrārūḍhamanackaṃ vā kiṃ vā śaktisvarūpakam || 4 ||
Or (vā) does it (kim) consist of Nāda and Bindu (nāda-bindu-mayam) and (api) ardhacandra and nirodhikā (candra-ardha-nirodhikāḥ)? Or (vā) is it (kim) the ‘anacka’ or vowelless sound (anackam) arising through the cakra-s --or separately ‘the rising or illumination of the cakra-s’?-- (cakra-ārūḍham)? Or is it the Essential Nature of Śakti (śakti-svarūpakam)? || 4 ||
परापरायाः सकलमपरायाश्च वा पुनः ।
पराया यदि तद्वत्स्यात्परत्वं तद्विरुध्यते ॥५॥
Parāparāyāḥ sakalamaparāyāśca vā punaḥ |
Parāyā yadi tadvatsyātparatvaṃ tadvirudhyate || 5 ||
Or (vā), if (yadi) (it is) the division (sakalam) of ‘Parāparā’ (parā-parāyāḥ) and (ca) ‘Aparā’, (and) even (punaḥ) of ‘Parā’ (parāyāḥ), (then) in this way (tat-vat), the (tat) Supremeness --i.e. (of That Reality I seek for) (paratvam) is actually (syāt) contradictory --i.e. because It is three and not ‘One’-- (virudhyate). || 5 ||
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 the division of bodies (deha-bhedena), (and) in divided condition (sakalatve), It (tat) cannot (na) exist (bhavet) in an undivided (way) (niṣkalatvena). || 6 ||
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), (and) dispel (chindhi) (my) doubts (saṃśayam) completely (niḥśeṣam)! |
The answers of Bhairava
श्रीभैरव उवाच ।
Śrībhairava uvāca |
Venerable (śrī) Bhairava (bhairava) said (uvāca): |
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 ||
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) always to be concealed (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 --i.e. like the snare of different divine powers or just delusion as ‘Indrajāla’-- (śakra-jāla-vat), oh Devī (devi)! (Without actual Realization,) It is like the dream of Māyā (māyā-svapna-upamam) and (ca…eva) (like) the confusion about the city or kingdom in the sky --i.e. like the imagination of ‘heaven’-- (gandharva-nagara-bhramam). || 8-9 ||
ध्यानार्थं भ्रान्तबुद्धीनां क्रियाडम्बरवर्तिनाम् ।
केवलं वर्णितं पुंसां विकल्पनिहतात्मनाम् ॥१०॥
Dhyānārthaṃ bhrāntabuddhīnāṃ kriyāḍambaravartinām |
Kevalaṃ varṇitaṃ puṃsāṃ vikalpanihatātmanām || 10 ||
(These) ‘things to be meditated upon’ --i.e. these teachings-- (dhyāna-artham) are explained (varṇitam) only (kevalam) for (those) people (puṃsām) (whose) intellect is wandering (bhrānta-buddhīnām) (and for those who) are engaged in the pleasure of noisy activities (kriyā-āḍambara-vartinām) (because they are) enveloped by the destructive (nature) of thoughts (vikalpa-nihata-ātmanām). || 10 ||
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), (I Am Bhairava Who You seek for, and) Bhairava (bhairavaḥ) is (asau) not (na) the Navātman (nava-ātmā), (and) not ‘Śabdarāśi’ or ‘the sequence of letters’ (śabda-rāśiḥ), and (ca) He (asau) is not (na) the Three-headed (triśirāḥ) God (devaḥ), but also (ca) does not (na) consist of the Triad of Śakti-s (śakti-traya-ātmakaḥ). || 11 ||
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) not (na) connected with the sequential nature of the cakra-s (cakra-krama-sambhinnaḥ), and (He is) (ca) not (na) the Essential Nature of Śakti (śakti-svarūpakaḥ). || 12 ||
अप्रबुद्धमतीनां हि एता बालविभीषिकाः ।
मातृमोदकवत्सर्वं प्रवृत्त्यर्थमुदाहृतम् ॥१३॥
Aprabuddhamatīnāṃ hi etā bālavibhīṣikāḥ |
Mātṛmodakavatsarvaṃ pravṛttyarthamudāhṛtam || 13 ||
These (teachings) (etāḥ) are to make young --i.e. beginner-- boys --i.e. aspirants-- whose intellect is not awakened (aprabuddha-matīnām…hi) terrified (to avoid bad actions) (bāla-vibhīṣikāḥ). (These are) just like the sweetmeat --i.e. 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 process of Yoga) (pravṛtti-artham). || 13 ||
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 --lit. He has no place of dwelling that can be named-- (deśa-uddeśa-aviśeṣinī). In real sense (parama-arthataḥ), He (asau) is indescribable (akathyā) (, so it is) impossible (aśakyā) to talk about (Him) (vyapadeṣṭum). || 14 ||
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). (That) State (avasthā) which (yā) is Full or Universal (bharita-ākārā) is Bhairavī (Herself) (bhairavī), (Who) belongs to Bhairava --i.e. Bhairavī is the Nature of Bhairava-- (bhairava-ātmanaḥ). || 15 ||
तद्वपुस्तत्त्वतो ज्ञेयं विमलं विश्वपूरणम् ।
एवंविधे परे तत्त्वे कः पूज्यः कश्च तृप्यति ॥१६॥
Tadvapustattvato jñeyaṃ vimalaṃ viśvapūraṇam |
Evaṃvidhe pare tattve kaḥ pūjyaḥ kaśca tṛpyati || 16 ||
In reality (tattvataḥ), That (tat) Nature (vapuḥ) is to be known (jñeyam) as Spotless --i.e. free of mala-s-- (vimalam) (as It) fills the universe --i.e. It is Universal-- (viśva-pūraṇam). In such (evaṃvidhe) a Supreme (pare) Reality (tattve), who (kaḥ) is to be worshipped (pūjyaḥ) and (ca) who (kaḥ) becomes satisfied (with worship) (tṛpyati)? || 16 ||
एवंविधा भैरवस्य यावस्था परिगीयते ।
सा परा पररूपेण परादेवी प्रकीर्तिता ॥१७॥
Evaṃvidhā bhairavasya yāvasthā parigīyate |
Sā parā pararūpeṇa parādevī prakīrtitā || 17 ||
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) in the highest sense (para-rūpeṇa). || 17 ||
शक्तिशक्तिमतोर्यद्वदभेदः सर्वदा स्थितः ।
अतस्तद्धर्मधर्मित्वात्पराशक्तिः परात्मनः ॥१८॥
Śaktiśaktimatoryadvadabhedaḥ sarvadā sthitaḥ |
Atastaddharmadharmitvātparāśaktiḥ parātmanaḥ || 18 ||
In which way (yat-vat), the non-difference (abhedaḥ) of Śakti and the Holder of Śakti (śakti-śaktimatoḥ) is always (sarvadā) established (sthitaḥ). Hence (ataḥ), because (She) is endowed with His Nature (tat-dharma-dharmitvāt), The Supreme Śakti (parā-śaktiḥ) belongs to the Supreme Self --i.e. the Supreme Power is the Power or Self-awareness of the Supreme Self-- (parā-ātmanaḥ). || 18 ||
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) appear (vibhāvyate) separately (vyatiriktā) from fire (vahneḥ). This (ayam) (explanation like fire and its heat or Śiva and Śakti) is just (kevalam) to begin with (prārambhaḥ) when (one) enters (praveśane) the Reality of (Yogic) Knowledge (in the beginning of spiritual journey) (jñāna-sattāyām). || 19 ||
शक्त्यवस्थाप्रविष्टस्य निर्विभागेन भावना ।
तदासौ शिवरूपी स्यात्शैवी मुखमिहोच्यते ॥२०॥
Śaktyavasthāpraviṣṭasya nirvibhāgena bhāvanā |
Tadāsau śivarūpī syātśaivī mukhamihocyate || 20 ||
(When) someone enters the State of Śakti --i.e. Self-awareness-- (śakti-avasthā-praviṣṭasya), ‘Bhāvanā’ or ‘Contemplation on Śiva‘ (bhāvanā) (becomes) undivided (for him) (nirvibhāgena), then (tadā) the (asau) Appearance of Śiva (śiva-rūpī) actually (syāt) (becomes) Śaivī or Śakti (Herself Who is) the Power of Śiva (śaivī), (and Who is) said to be (ucyate) the Gate or Entrance (to Śiva) (mukham) in this world (iha). || 20 ||
यथालोकेन दीपस्य किरणैर्भास्करस्य च ।
ज्ञायते दिग्विभागादि तद्वच्छक्त्या शिवः प्रिये ॥२१॥
Yathālokena dīpasya kiraṇairbhāskarasya ca |
Jñāyate digvibhāgādi tadvacchaktyā śivaḥ priye || 21 ||
Just as (yathā) (a lamp is understood or recognized) through the light (ālokena) of that lamp (dīpasya), or (ca) (just as the Sun is understood) by the rays (kiraṇaiḥ) of the Sun (bhāskarasya), (or even) the divisions of space, etc. (are understood like this,) (dig-vibhāga-ādi) in the same way (tadvat), oh my Dear (priye)!, Śiva (śivaḥ) is understood (jñāyate) through Śakti (śaktyā). || 21 ||
श्रीदेव्युवाच ।
Śrīdevyuvāca |
Venerable (śrī) Devī (devī) said (uvāca): |
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)! Whose Form is a Trident (triśūla-aṅka)! (and) Who is decorated with skulls (kapāla-kṛta-bhūṣaṇa)! By what (kaiḥ) means (upāyaiḥ) the Universal (bharita-ākārā) State (avasthā) of Bhairava (bhairavasya) -Which (yā) is devoid of space and time (dik-deśa-kāla-śūnyā) and (ca) devoid of designation --i.e. indescribable-- (vyapadeśa-vivarjitā)- is attained (upalabhyate)? Why (katham) the Supreme Goddess (parādevī) is (bhavet) the Entrance (mukham) to Him (tasya)? || 22-23 ||
यथा सम्यगहं वेद्मि तथा मे ब्रूहि भैरव ।
Yathā samyagahaṃ vedmi tathā me brūhi bhairava |
Therefore (yathā…tathā), please tell (brūhi) me (this) (me) oh Bhairava (bhairava), so I can (aham) fully (samyak) understand (Your Nature) (vedmi)! |
Dhāraṇā-s of breathing
श्रीभैरव उवाच ।
Śrībhairava uvāca |
Venerable (śrī) Bhairava (bhairavaḥ) said (uvāca): |
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 Nature of Visarga or Creative Power (represented by two dots ‘:’ in Sanskrit) (visarga-ātmā) (by) the outgoing breath or ‘prāṇa’ (prāṇaḥ…hi) (which) goes upwards --i.e. the upper point-- (ūrdhve), (and by) the incoming breath or ‘jīva’ --lit. individual soul-- (jīvaḥ) (which) goes downwards --i.e. the lower point-- (adhaḥ). By maintaining (attention) (bharaṇāt) at their twofold place of birth --i.e. at the beginning and end of both inhalation and exhalation, which appear as two points in the beginning but will become one point during the practice when awareness is developed-- (utpatti-dvitaya-sthāne), the Supreme (Goddess) (parā) takes place (sthitiḥ) in a Full or Expanded way (bharitā). || 24 ||
मरुतो’न्तर्बहिर्वापि वियद्युग्मानिवर्तनात् ।
भैरव्या भैरवस्येत्थं भैरवि व्यज्यते वपुः ॥२५॥
Maruto’ntarbahirvāpi viyadyugmānivartanāt |
Bhairavyā bhairavasyetthaṃ bhairavi vyajyate vapuḥ || 25 ||
By maintaining --lit. not abandoning-- (this) pair of voids --i.e. where incoming and outgoing breaths take rest and consequently no movement of breath is noticed-- (viyat-yugma-anivartanāt) by means of Bhairavī (, Who is Continuity Herself) (bhairavyā), (this) breath --lit. wind-- (marutaḥ), be it internal (antaḥ) or (vā…api) external (bahiḥ), in this way (ittham), is experienced (vyajyate) as the Reality (vapuḥ) of Bhairava (bhairavasya), oh Bhairavī (bhairavi)! || 25 ||
न व्रजेन्न विशेच्छक्तिर्मरुद्रूपा विकासिते ।
निर्विकल्पतया मध्ये तया भैरवरूपता ॥२६॥
Na vrajenna viśecchaktirmarudrūpā vikāsite |
Nirvikalpatayā madhye tayā bhairavarūpatā || 26 ||
When the middle channel (madhye) is illuminated (vikāsite) by means of ‘thoughtless condition’ (nirvikalpatayā) and Śakti (śaktiḥ) does not (na) enter --i.e. there is no incoming breath-- (viśet) and does not (na) proceed --i.e. there is no outgoing breath-- (vrajet) in the form of breath --i.e. as prāṇaśakti-- (marud-rūpā), the State of Bhairava (takes place) (bhairava-rūpatā) through Her --i.e. through such an appeased condition of Śakti or breath-- (tayā). || 26 ||
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) after exhalation (recitā), or (when it is also naturally held) (vā…api) after inhalation (pūritā), (it) is (bhavet) called ‘tranquilled’ (śānta-nāmā). (Then,) the (asau) Tranquilled (State of Bhairava) (śāntaḥ) finally (tat-ante) shines (prakāśate) through Śakti (śaktyā). || 27 ||
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 --i.e. sense of awareness-- (kiraṇā-ābhāsām) (rising) from the root or mūlādhāra (āmūlāt) (, and has) an increasingly subtle nature --i.e. She becomes more and more subtle during Her rising-- (sūkṣmāt…sūkṣma-tara-ātmikam), (and when She) attains peace --i.e. dissolves-- (śāmyantīm) at the end of the twelve (dviṣaṭka-ante), Bhairava rises (bhairava-udayaḥ). || 28 ||
उद्गच्छन्तीं तडित्रूपां प्रतिचक्रं क्रमात्क्रमम् ।
ऊर्ध्वं मुष्टित्रयं यावत्तावदन्ते महोदयः ॥२९॥
Udgacchantīṃ taḍitrūpāṃ praticakraṃ kramātkramam |
Ūrdhvaṃ muṣṭitrayaṃ yāvattāvadante mahodayaḥ || 29 ||
(One should contemplate on that Śakti which) assumes the form of a lightning (taḍit-rūpāṃ) while (yāvat) (She is) rising (ut-gacchantīm) upwards from cakra to cakra (prati-cakram) in a successive way (kramāt…kramam) until (tāvat) (She attains) the higher (ūrdhvam) dvādaśānta --lit. ‘muṣṭitrayam’ - ‘the measure of three fists or twelve fingers’-- (beyond one’s head, and) (muṣṭi-trayam) finally (ante) the Great Rising (of Self-Awareness takes place) (mahā-udayaḥ). || 29 ||
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 (such contemplation) on their gross, subtle and supreme (forms; then,) (sthūla-sūkṣma-parasthityā) by leaving (them) aside (gradually in this way --i.e. after being freed from all their aspects) (muktvā…muktvā), Śiva (śivaḥ) finally (takes place) (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.
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 --i.e. with such a rising Power of Kuṇḍalinī-- (tayā), and then making a quick breach (bhaṅktvā…aśu) into the Brahmarandhra --lit. the top of the head-- (mūrdha-antam) through the bridge which crosses the passage between the eyebrows (by maintaining concentration on that bridge…by which finally) (bhrū-kṣepa-setunā) the mind (manaḥ) becomes (kṛtvā) thoughtless (nirvikalpam), the All-pervading (State of Śiva) Rises (sarva-ga-udgamaḥ) beyond everything (sarva-urdhve). || 31 ||
Dhāraṇā-s of the Void
शिखिपक्षैश्चित्ररूपैर्मङ्दलैः शून्यपञ्चकम् ।
ध्यायतो’नुत्तरे शून्ये प्रवेशो हृदये भवेत् ॥३२॥
Śikhipakṣaiścitrarūpairmaṅdalaiḥ śūnyapañcakam |
Dhyāyato’nuttare śūnye praveśo hṛdaye bhavet || 32 ||
By contemplating (dhyāyataḥ) on the fivefold void (of one’s senses) (śūnya-pañcakam) by means of (their similarity) to the various colors or formations (citra-rūpaiḥ) of the circles (maṅdalaiḥ) of a feather of a peacock (śikhi-pakṣaiḥ), an Entrance (praveśaḥ) into the Void (śūnye) of the Heart (hṛdaye) of the Absolute --i.e. the Void of Śiva that is Consciousness-- (anuttare) takes place (bhavet). || 32 ||
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 ||
Anywhere (kutra…api), where (yatra) (such) an understanding --i.e. deep and aware contemplation-- (takes place) (cintanā) merely (eva) by such (īdṛśena) (an aforesaid) process (krameṇa), (whether) it be a void (śūnye), a wall (kuḍye), or some worthy one --i.e. a good disciple-- (who is situated) far away (pare…pātre), the ‘wish-granting power’ (vara-pradā) (becomes) dissolved (there) (līnā) by itself (svayam). || 33 ||
कपालान्तर्मनो न्यस्य तिष्ठन्मीलितलोचनः ।
क्रमेण मनसो दार्ढ्याल्लक्षयेल्लक्ष्यमुत्तमम् ॥३४॥
Kapālāntarmano nyasya tiṣṭhanmīlitalocanaḥ |
Krameṇa manaso dārḍhyāllakṣayellakṣyamuttamam || 34 ||
(One should) put (nyasya) attention (manaḥ) into the interior of the skull (kapāla-antaḥ) (while) keeping (tiṣṭhan) the eyes closed (mīlita-locanaḥ). Due to the gradual firmness (dārḍhyāt…krameṇa) of (one’s) mind (manasaḥ) (during this practice,) the Supreme (uttamam) (State that is) to be recognized (lakṣyam) becomes revealed (lakṣayet). || 34 ||
मध्यनाडी मध्यसंस्था बिससूत्राभरूपया ।
ध्यातान्तर्व्योमया देव्या तया देवः प्रकाशते ॥३५॥
Madhyanāḍī madhyasaṃsthā bisasūtrābharūpayā |
Dhyātāntarvyomayā devyā tayā devaḥ prakāśate || 35 ||
(One should) meditate (dhyātā) on the middle channel --i.e. suṣumṇā-- (madhya-nāḍī), (which) firmly rests in the middle --i.e. as Consciousness-- (madhya-saṃsthā), in the form that is like the stalk of a lotus --i.e. that is the essence of one’s being-- (bisa-sūtra-ābha-rūpayā). Through that (tayā) Goddess (devyā) (Who is) the internal void (antar-vyomayā), the God (devaḥ) becomes illuminated (prakāśate). || 35 ||
कररुद्धदृगस्त्रेण भ्रूभेदाद्द्वाररोधनात् ।
दृष्टे बिन्दौ क्रमाल्लीने तन्मध्ये परमा स्थितिः ॥३६॥
Kararuddhadṛgastreṇa bhrūbhedāddvārarodhanāt |
Dṛṣṭe bindau kramāllīne tanmadhye paramā sthitiḥ || 36 ||
By piercing --i.e. contemplating-- (on the space) between the eyebrows (bhrū-bhedāt) (, then) closing the openings (of one’s head like the eyes, the nostrils, the ears and mouth) (dvāra-rodhanāt) with one’s fingers --lit. by means of the ‘weapon’ which is formed by covering the openings of one’s senses by one’s hand-- (kara-ruddha-dṛg-astreṇa), a light (bindau) is perceived (dṛṣṭe), (then it becomes) gradually (kramāt) dissolved (līne), (and) in the center of (such a dissolving bindu or light) (tat-madhye), the Supreme (paramā) State (shines) (sthitiḥ). || 36 ||
धामान्तःक्षोभसम्भूतसूक्ष्माग्नितिलकाकृतिम् ।
बिन्दुं शिखान्ते हृदये लयान्ते ध्यायतो लयः ॥३७॥
Dhāmāntaḥkṣobhasambhūtasūkṣmāgnitilakākṛtim |
Binduṃ śikhānte hṛdaye layānte dhyāyato layaḥ || 37 ||
(One should) contemplate (dhyāyataḥ) on that bindu or light (bindum) which has the form of freckles made of a subtle flame --i.e. a yellowish appearance-- (which) is produced by an internal pressure of one’s eyes --e.g. by pressing the closed eyes with the fingers or by a strong frowning when the eyes are closed-- (dhāma-antaḥ-kṣobha-sambhūta-sūkṣma-agni-tilaka-ākṛtim). When (that bindu) finally dissolves (laya-ante) into the top of the śikhā --i.e. the top of the head-- (śikha-ante) (that is) the Heart (hṛdaye), (along with its dissolution,) Absorption (into the State of Lord Śiva takes place) (layaḥ). || 37 ||
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 ‘anāhata’ or the ‘uncreated’ (anāhate) Sound-aspect of the (Supreme Lord) (śabda-brahmaṇi) (which) flows like a river (in the form) of an uninterrupted sound (abhagna-śabde) inside the cavity of the ears --i.e. it does not come from outside-- (pātra-karṇe), (then one) obtains (adhigacchati) the Supreme (param) Brahma --i.e. Reality-- (brahma). || 38 ||
प्रणवादिसमुच्चारात्प्लुतान्ते शून्यभावानात् ।
शून्यया परया शक्त्याशून्यतामेति भैरवि ॥३९॥
Praṇavādisamuccārātplutānte śūnyabhāvānāt |
Śūnyayā parayā śaktyāśūnyatāmeti bhairavi || 39 ||
(One should) utter Praṇava, etc. --i.e. oṃ, hūṃ, etc.-- (praṇava-ādi-samuccārāt) in a protracted way, (and) when its sound is faded away (at the end of its utterance) (pluta-ante) by contemplating on the void (which remains) (śūnya-bhāvānāt), (one) attains (eti) the State of the Void (of Consciousness) (śūnyatām) through (that) Void (śūnyayā) (that is) the Supreme (parayā) Śakti (śaktyā), oh Bhairavī (bhairavi)! || 39 ||
यस्य कस्यापि वर्णस्य पूर्वान्तावनुभावयेत् ।
शून्यया शून्यभूतो’सौ शून्याकारः पुमान्भवेत् ॥४०॥
Yasya kasyāpi varṇasya pūrvāntāvanubhāvayet |
Śūnyayā śūnyabhūto’sau śūnyākāraḥ pumānbhavet || 40 ||
(One should) contemplate --i.e. consider-- (anubhāvayet) the beginning and end (pūrvāntau) of any (kasya-api… yasya) (uttered) letter (varṇasya) as being (merely) void (śūnya-bhūtaḥ), (then) through that Void (Itself) (śūnyayā), one (pumān) becomes (bhavet) the (asau) Form of the Void (śūnyā-kāraḥ). || 40 ||
तन्त्र्यादिवाद्यशब्देषु दीर्घेषु क्रमसंस्थितेः ।
अनन्यचेताः प्रत्यन्ते परव्योमवपुर्भवेत् ॥४१॥
Tantryādivādyaśabdeṣu dīrgheṣu kramasaṃsthiteḥ |
Ananyacetāḥ pratyante paravyomavapurbhavet || 41 ||
By contemplating --lit. resting on the process-- on the continuance --i.e. long-lasting-- (dīrgheṣu) of the soundwaves created by stringed instruments, etc. (tantrī-ādi-vādya-śabdeṣu) (with) unwavering awareness (ananya-cetāḥ), at the end of such sounds (prati-ante), the Reality of the Supreme Void (of Consciousness) (para-vyoma-vapuḥ) takes place (bhavet). || 41 ||
पिण्डमन्त्रस्य सर्वस्य स्थूलवर्णक्रमेण तु ।
अर्धेन्दुबिन्दुनादान्तः शून्योच्चाराद्भवेच्छिवः ॥४२॥
Piṇḍamantrasya sarvasya sthūlavarṇakrameṇa tu |
Ardhendubindunādāntaḥ śūnyoccārādbhavecchivaḥ || 42 ||
By reciting the void (śūnyā-uccārāt) of all (sarvasya) the piṇḍamantra-s --lit. mantra-s that are made only of consonants and end in a vowel, lit. mantra-s that are ‘one heap or mass’ because their body is not divided by vowels-- (piṇḍa-mantrasya) by means of the succession of their gross ‘sound-forms’ (which than becomes subtler and subtler) (sthūla-varṇa-krameṇa…tu), (then their subtle forms like) ardhendu --i.e. ardhacandra--, bindu and nādānta (which appear as particular levels of awareness and not as an uttered sound) (ardha-indu-bindu-nāda-antaḥ) become (bhavet) Śiva (at the end of such rising) (śivaḥ). || 42 ||
निजदेहे सर्वदिक्कं युगपद्भावयेद्वियत् ।
निर्विकल्पमनास्तस्य वियत्सर्वं प्रवर्तते ॥४३॥
Nijadehe sarvadikkaṃ yugapadbhāvayedviyat |
Nirvikalpamanāstasya viyatsarvaṃ pravartate || 43 ||
(One) should contemplate (bhāvayet) on the void (viyat) all around (one’s body) (sarva-dikkam) with thoughtless mind (nirvikalpa-manāḥ) while (yugapat) one is resting in one’s own body (nija-dehe), (then) the Supreme --lit. the Absolute-- (sarvam) Void (of Consciousness) (viyat) takes place (pravartate) for him/her (tasya). || 43 ||
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 --i.e. such a yogin attains bodiless-consciousness-- (śarīra-nirapekṣiṇyā). || 44 ||
पृष्ठशून्यं मूलशून्यं हृच्छून्यं भावयेत्स्थिरम् ।
युगपन्निर्विकल्पत्वान्निर्विकल्पोदयस्ततः ॥४५॥
Pṛṣṭhaśūnyaṃ mūlaśūnyaṃ hṛcchūnyaṃ bhāvayetsthiram |
Yugapannirvikalpatvānnirvikalpodayastataḥ || 45 ||
(When one) firmly (sthiram) contemplates (bhāvayet) on the void above (pṛṣṭha-śūnyam), the void below (mūla-śūnyam) (and) simultaneously (yugapat) in one’s center (hṛt-śūnyam), (for him/her), therefore (tataḥ), the Thoughtless State (That is Śiva Himself) rises (nirvikalpa-udayaḥ) because of thoughtlessness (nirvikalpatvāt). || 45 ||
तनूदेशे शून्यतैव क्षणमात्रं विभावयेत् ।
निर्विकल्पं निर्विकल्पो निर्विकल्पस्वरूपभाक् ॥४६॥
Tanūdeśe śūnyataiva kṣaṇamātraṃ vibhāvayet |
Nirvikalpaṃ nirvikalpo nirvikalpasvarūpabhāk || 46 ||
While embodied (tanū-deśe) (, one) should contemplate (vibhāvayet) just for a moment (kṣaṇa-mātram) (on the fact) that thoughtlessness (nirvikalpam) is merely void (śūnyatā…eva). (Then, one becomes) devoted to the Essential Nature of Thoughtlessness (nirvikalpa-svarūpa-bhāk), (so one becomes) thoughtless (nirvikalpaḥ). || 46 ||
सर्वं देहगतं द्रव्यं वियद्व्याप्तं मृगेक्षणे ।
विभावयेत्ततस्तस्य भावना सा स्थिरा भवेत् ॥४७॥
Sarvaṃ dehagataṃ dravyaṃ viyadvyāptaṃ mṛgekṣaṇe |
Vibhāvayettatastasya bhāvanā sā sthirā bhavet || 47 ||
(One) should contemplate (vibhāvayet) (on the fact that) all (sarvam) the objects (dravyam) (and) everything which exist in the body (including the body itself) (deha-gatam) is pervaded by void (viyat-vyāptam), oh Gazelle-eyed One --i.e. Bhairavī--! (mṛgekṣaṇe), then (tataḥ) for him/her (tasya), that (sā) contemplation (bhāvanā) becomes (bhavet) stable --i.e. uninterrupted and he/she enters the State of Śiva that is Thoughtlessness-- (sthirā). || 47 ||
देहान्तरे त्वग्विभागं भित्तिभूतं विचिन्तयेत् ।
न किञ्चिदन्तरे तस्य ध्यायन्नध्येयभाग्भवेत् ॥४८॥
Dehāntare tvagvibhāgaṃ bhittibhūtaṃ vicintayet |
Na kiñcidantare tasya dhyāyannadhyeyabhāgbhavet || 48 ||
(One) should understand (vicintayet) (that) the skin portion (tvak-vibhāgam) of one’s body (deha-antare) is just like a wall (bhitti-bhūtam), (but) inside (antare), there is nothing (na…kiñcid). His/her (tasya) contemplation (dhyāyat) becomes (bhavet) devoted to the unthinkable --i.e. or partakes in the Supreme Subject-- (adhyeya-bhāk). || 48 ||
हृद्याकाशे निलीनाक्षः पद्मसम्पुटमध्यगः ।
अनन्यचेताः सुभगे परं सौभाग्यमाप्नुयात् ॥४९॥
Hṛdyākāśe nilīnākṣaḥ padmasampuṭamadhyagaḥ |
Ananyacetāḥ subhage paraṃ saubhāgyamāpnuyāt || 49 ||
Oh Blessed One (subhage)! (By those whose) senses are devoted (nilīna-akṣaḥ) to the Ether of the Heart (hṛdi-ākāśe) (and) pervade the middle of the two bowls --i.e. subject and object-- of the Lotus (of Consciousness) (padma-sampuṭa-madhyagaḥ) by means of firm mind (ananya-cetāḥ), Supreme (param) Fortune (saubhāgyam) is obtained (āpnuyāt). || 49 ||
सर्वतः स्वशरीरस्य द्वादशान्ते मनोलयात् ।
दृढबुद्धेर्दृढीभूतं तत्त्वलक्ष्यं प्रवर्तते ॥५०॥
Sarvataḥ svaśarīrasya dvādaśānte manolayāt |
Dṛḍhabuddherdṛḍhībhūtaṃ tattvalakṣyaṃ pravartate || 50 ||
Because of the dissolution of (one’s) mind (manaḥ-layāt) into the Dvādaśānta --i.e. the Entrance to the Self-- (dvādaśānte) in one’s own body (sva-śarīrasya) everywhere (sarvataḥ), the desired Reality (tattva-lakṣyam) (-which) consists of Firmness- (dṛḍhī-bhūtam) shines (pravartate) for the (one who) has firm intellect (dṛḍha-buddheḥ). || 50 ||
Dhāraṇā-s of Fire
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 ||
कालाग्निना कालपदादुत्थितेन स्वकं पुरम् ।
प्लुष्टं विचिन्तयेदन्ते शान्ताभासस्तदा भवेत् ॥५२॥
Kālāgninā kālapadādutthitena svakaṃ puram |
Pluṣṭaṃ vicintayedante śāntābhāsastadā bhavet || 52 ||
(One) should think (vicintayet) that his/her own (svakam) abode --i.e. body-- (puram) becomes scorched (into ashes) (pluṣṭam) by the Fire of Kālāgni, the universe-destroying Fire (of Self-Awareness) (kāla-agninā), (which) rises (utthitena) from (one’s) left big toe (kāla-padāt), then (tadā) at the end (ante), Appearance of Peace (śānta-ābhāsaḥ) takes place (bhavet). || 52 ||
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 meditating (dhyātvā) on the whole (sarvam) world (jagat) consumed by the Fire (of Consciousness) (dagdham) by means of imagination (vikalpataḥ) of (one’s) firm mind --i.e. this has to be a firm and stable imagination-- (ananya-cetasaḥ), the limited being (puṃsaḥ) becomes (bhavet) the Supreme (paramaḥ) Being (pumbhāvaḥ). || 53 ||
Dhāraṇā-s of Dissolution
स्वदेहे जगतो वापि सूक्ष्मसूक्ष्मतराणि च ।
तत्त्वानि यान्ति निलयं ध्यात्वान्ते व्यज्यते परा ॥५४॥
Svadehe jagato vāpi sūkṣmasūkṣmatarāṇi ca |
Tattvāni yānti nilayaṃ dhyātvānte vyajyate parā || 54 ||
After meditating (dhyātvā) on all the tattva-s (tattvāni) of the world (jagataḥ) or (vā…api) one’s own body (sva-dehe) that become increasingly subtler and subtler --i.e. one tattva dissolves into the previous one-- (sūkṣma-sūkṣma-tarāṇi…ca) (and) dissolve (nilayam…yānti) at the end (ante), the Supreme (State) (parā) shines (vyajyate). || 54 ||
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 that Śakti --i.e. Prāṇaśakti-- (śaktim) (which) is thick (at first, but) (pīnām) then (becomes) thin (durbalām) in dvādaśānta --i.e. when Awareness is developed-- (dvādaśa-gocare), (Prāṇaśakti) enters (praviśya) the Heart --i.e. the middle between two breaths-- (hṛdaye), (then) the meditator (dhyāyat) (becomes) Liberated (muktaḥ) by attaining (āpnuyāt) Freedom (svātantryam). || 55 ||
भुवनाध्वादिरूपेण चिन्तयेत्क्रमशो’खिलम् ।
स्थूलसूक्ष्मपरस्थित्या यावदन्ते मनोलयः ॥५६॥
Bhuvanādhvādirūpeṇa cintayetkramaśo’khilam |
Sthūlasūkṣmaparasthityā yāvadante manolayaḥ || 56 ||
(One should) contemplate (cintayet) on the whole (world which) (akhilam) appears in the form of the course of bhuvana-s, etc. --i.e., tattva-s, kalā-s, etc.-- (bhuvana-ādhva-ādi-rūpeṇa) by (considering them as being) gross, subtle and supreme (sthūla-sūkṣma-para-sthityā) gradually (kramaśaḥ), until (yāvat) (one’s) mind dissolves (manaḥ-layaḥ) at the end (ante). || 56 ||
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) on the tattva (tattvam) (which) belongs to Śiva --i.e. on the Śivatattva-- (śaivam) by means of the process of ‘adhva-s’ --i.e. the ṣaḍadhva-- (adhva-prakriyayā) everywhere (samantataḥ) in the lowest limits --i.e. in the gross elements-- (pari-anteṣu) of this (asya) whole (sarvasya) universe (viśvasya), a Great Awakening (will) rise (mahā-udayaḥ). || 57 ||
विश्वमेतन्महादेवि शून्यभूतं विचिन्तयेत् ।
तत्रैव च मनो लीनं ततस्तल्लयभाजनम् ॥५८॥
Viśvametanmahādevi śūnyabhūtaṃ vicintayet |
Tatraiva ca mano līnaṃ tatastallayabhājanam || 58 ||
One should understand (vicintayet) (that) this (etat) universe (viśvam) is made only of void --i.e. it has nothing in it, as it is just a reflection-- (śūnya-bhūtam), oh Mahādevi (mahā-devi)!, and then (tatra…eva…ca) the mind (manaḥ) disappears (līnam), consequently (tataḥ), the universe also disappears (tat-laya-bhājanam). || 58 ||
घटादिभाजने दृष्टिं भित्तीस्त्यक्त्वा विनिक्षिपेत् ।
तल्लयं तत्क्षणाद्गत्वा तल्लयात्तन्मयो भवेत् ॥५९॥
Ghaṭādibhājane dṛṣṭiṃ bhittīstyaktvā vinikṣipet |
Tallayaṃ tatkṣaṇādgatvā tallayāttanmayo bhavet || 59 ||
(One) should cast (vinikṣipet) his/her vision (dṛṣṭim) into (the empty space) of a pot etc. (ghaṭa-ādi-bhājane), (and) having rejected (tyaktvā) its enclosures --i.e. the wall of the pot which determines the pot itself as an object-- (bhittīḥ), (then) in the moment (tat-kṣaṇāt) of its disappearance (tat-layam…gatvā), because of its disappearance (tat-layāt), (one) becomes (bhavet) identified with That --i.e. one is made of That, i.e. of the Supreme which is merely the void of objectivity like the pot in this practice-- (tat-mayaḥ). || 59 ||
निर्वृक्षगिरिभित्त्यादिदेशे दृष्टिं विनिक्षिपेत् ।
विलीने मानसे भावे वृत्तिक्षीणः प्रजायते ॥६०॥
Nirvṛkṣagiribhittyādideśe dṛṣṭiṃ vinikṣipet |
Vilīne mānase bhāve vṛttikṣīṇaḥ prajāyate || 60 ||
(One) should cast (vinikṣipet) his/her vision (dṛṣṭim) onto a place without trees (, or) on a mountain (, or) on a wall, etc. (nirvṛkṣa-giri-bhitti-ādi-deśe), (then after) the disappearance (vilīne) of any mental (mānase) condition (bhāve), (a state) free of mental fluctuation (vṛtti-kṣīṇaḥ) appears (prajāyate). || 60 ||
Dhāraṇā-s of Centering
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) in the middle (madhyam) of them (ubhayoḥ), and (ca) after simultaneously (yugapat) rejecting (tyaktvā) both (dvayam), the Reality (tattvam) between (them) (madhye) is revealed (prakāśate). || 61 ||
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 but) (bhāve) it does not (na…eva) proceed (vrajet) towards (another) object (to perceive it) (bhāva-antaram), then (tadā) Supreme Contemplation --i.e. Awareness-- (ati-bhāvanā) expands (vikasati) through (that which) is in-between (the rejected and the not-yet-perceived objects) (tat-madhya-bhāvena). || 62 ||
सर्वं देहं चिन्मयं हि जगद्वा परिभावयेत् ।
युगपन्निर्विकल्पेन मनसा परमोदयः ॥६३॥
Sarvaṃ dehaṃ cinmayaṃ hi jagadvā paribhāvayet |
Yugapannirvikalpena manasā paramodayaḥ || 63 ||
One should imagine (pari-bhāvayet) (that) one’s body (deham) and (vā) the whole (sarvam) world (sarvam) is made only of Consciousness (cit-mayam…hi) and simultaneously (yugapat) (one should) keep his/her mind (manasā) thoughtless (nirvikalpena), (then) Supreme (Awakening will) rise (parama-udayaḥ). || 63 ||
वायुद्वयस्य सङ्घट्टादन्तर्वा बहिरन्ततः ।
योगी समत्वविज्ञानसमुद्गमनभाजनम् ॥६४॥
Vāyudvayasya saṅghaṭṭādantarvā bahirantataḥ |
Yogī samatvavijñānasamudgamanabhājanam || 64 ||
In the meeting (saṅghaṭṭāt) of both winds --i.e. exhalation and inhalation-- (vāyu-dvayasya) externally (bahiḥ) or (vā) internally (antaḥ), the yogin (yogī) finally (antataḥ) becomes a receptacle of the manifestation of the Wisdom --i.e. Realization-- of Oneness (samatva-vijñāna-sam-ut-gamana-bhājanam). || 64 ||
सर्वं जगत्स्वदेहं वा स्वानन्दभरितं स्मरेत् ।
युगपत्स्वामृतेनैव परानन्दमयो भवेत् ॥६५॥
Sarvaṃ jagatsvadehaṃ vā svānandabharitaṃ smaret |
Yugapatsvāmṛtenaiva parānandamayo bhavet || 65 ||
(One) should know or imagine (smaret) (that) the whole (sarvam) world (jagat) and (vā) simultaneously (yugapat) one’s own body (sva-deham) is filled with one’s own Bliss (sva-ānanda-bharitam), (then) only by one’s own Nectar (sva-amṛtena…eva), (one) is (bhavet) made of Supreme Ānanda (parā-ānanda-mayaḥ). || 65 ||
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) rises (in someone who sees it) (samudeti). Through (such an Amazement, ) (yena) Reality (tattvam) is revealed (prakāśate), Oh Gazelle-eyed One --i.e. Bhairavī--! (mṛgekṣaṇe). || 66 ||
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
वह्नेर्विषस्य मध्ये तु चित्तं सुखमयं क्षिपेत् ।
केवलं वायुपूर्णं वा स्मरानन्देन युज्यते ॥६८॥
Vahnerviṣasya madhye tu cittaṃ sukhamayaṃ kṣipet |
Kevalaṃ vāyupūrṇaṃ vā smarānandena yujyate || 68 ||
(One) should cast (kṣipet) (one’s) mind (cittam) (-which) is full of joy (sukha-mayam)- into the middle (madhye…tu) of contraction and expansion (vahneḥ… viṣasya) but (vā) only (kevalam) with breathing in --i.e. when the yogin is naturally peaceful after inhalation, then he/she keeps the breathing inside-- (vāyu-pūrṇam), (then one is) united (yujyate) with the Joy of “sexual union” --i.e. the Bliss of Oneness-- (smara-ānandena). || 68 ||
शक्तिसङ्गमसङ्क्षुब्धशक्त्यावेशावसानिकम् ।
यत्सुखं ब्रह्मतत्त्वस्य तत्सुखं स्वाक्यमुच्यते ॥६९॥
Śaktisaṅgamasaṅkṣubdhaśaktyāveśāvasānikam |
Yatsukhaṃ brahmatattvasya tatsukhaṃ svākyamucyate || 69 ||
(One should understand) that the (tat) ‘delight’ (sukham) which (yat) takes place as a ‘penetration into Śakti --i.e. as an orgasm--' (, which) happens at the end of a sexual intercourse with woman (śakti-saṅgama-saṅkṣubdha-śakti-āveśa-avasānikam), is the Delight (sukham) of the Reality of Brahma (brahma-tattvasya) (that is) said to be (ucyate) one’s own Self --i.e. during an orgasm, one experiences his/her own Self in real sense, though one must have a spiritually developed intellect to recognize this Truth beyond ‘theory’-- (sva-ākyam). || 69 ||
Notes:
There are several teachings about this topic in different Tantra-s, and many of Them say that if anyone could attain Liberation by performing sexual act just because of this teaching, everyone would be Liberated in this world. Therefore, this teaching goes only for real spiritual aspirants who understand the real meaning behind these words. The same is true regarding alcohol, etc.
लेहनामन्थनाकोटैः स्त्रीसुखस्य भरात्स्मृतेः ।
शक्त्यभावे’पि देवेशि भवेदानन्दसम्प्लवः ॥७०॥
Lehanāmanthanākoṭaiḥ strīsukhasya bharātsmṛteḥ |
Śaktyabhāve’pi deveśi bhavedānandasamplavaḥ || 70 ||
Oh, Deveśi --i.e. Mistress of God-- (deva-īśi)! by maintaining (bharāt) the memory (smṛteḥ) of enjoying a woman (strī-sukhasya) in the form of embracing her, kissing her, or having sexual intercourse (with her) (lehanā-manthanā-koṭaiḥ), the Flood of Bliss (ānanda-samplavaḥ) takes place (bhavet) even in the absence of a woman (śakti-abhāve…api). || 70 ||
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) (which takes place) when (one) sees (dṛṣṭe) a friend (bāndhave) after a long time (cirāt), or (vā) when (an even) greater (mahati) bliss (ānande) is (naturally) achieved (prāpte), (one) becomes absorbed into that (bliss, and one’s) (tat-layaḥ) mind becomes (devoted to) (bhavet) that bliss (itself) (tat-manā). || 71 ||
जग्धिपानकृतोल्लासरसानन्दविजृम्भणात् ।
भावयेद्भरितावस्थां महानन्दस्ततो भवेत् ॥७२॥
Jagdhipānakṛtollāsarasānandavijṛmbhaṇāt |
Bhāvayedbharitāvasthāṃ mahānandastato bhavet || 72 ||
(One) should contemplate (bhāvayet) on that nourished state (bharita-avasthām) (which) rises from the blossoming of the Sap of Bliss (which) takes place during eating or drinking (something delicious) (jagdhi-pāna-kṛta-ullāsa-rasa-ānanda-vijṛmbhaṇāt); therefore (tataḥ), Great Bliss (mahā-ānandaḥ) (will) shine (bhavet). || 72 ||
गितादिविषयास्वादासमसौख्यैकतात्मनः ।
योगिनस्तन्मयत्वेन मनोरूढेस्तदात्मता ॥७३॥
Gitādiviṣayāsvādāsamasaukhyaikatātmanaḥ |
Yoginastanmayatvena manorūḍhestadātmatā || 73 ||
In the case of a yogin (yoginaḥ) (who) feels the oneness with that peerless joy which (takes place) in enjoying songs, etc. (gitā-ādi-viṣaya-āsvāda-asama-saukhya-ekatā-ātmanaḥ), by means of an identification with that joy (tat-mayatvena) due to the expansion of mind (manaḥ-rūḍheḥ), (he/she) becomes its nature --i.e. such a yogin becomes one with that Joy when It pervades him/her perfectly-- (tat-ātmatā). || 73 ||
यत्र यत्र मनस्तुष्टिर्मनस्तत्रैव धारयेत् ।
तत्र तत्र परानन्दस्वरूपं सम्प्रवर्तते ॥७४॥
Yatra yatra manastuṣṭirmanastatraiva dhārayet |
Tatra tatra parānandasvarūpaṃ sampravartate || 74 ||
By whatever (yatra…yatra) (one’s) mind is satisfied (manaḥ-tuṣṭiḥ), (one) should concentrate the (dhārayet) mind (manaḥ) only on that (tatra…eva), (and) then (tatra…tatra) the Essential Nature of Supreme Ānanda (para-ānanda-svarūpam) shines forth (sampravartate). || 74 ||
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), That (sā) State (avasthā) (Which) is to be perceived (gamyā) with all one’s heart --i.e. by being united with That-- (manasā) (and Which) is the Supreme (parā) Goddess (Herself,) (devī) shines (prakāśate). || 75 ||
तेजसा सूर्यदीपादेराकाशे शबलीकृते ।
दृष्टिर्निवेश्या तत्रैव स्वात्मरूपं प्रकाशते ॥७६॥
Tejasā sūryadīpāderākāśe śabalīkṛte |
Dṛṣṭirniveśyā tatraiva svātmarūpaṃ prakāśate || 76 ||
(One’s) sight (dṛṣṭiḥ) is to be cast (niveśyā) to that space or area (ākāśe) (which) is varied (śabalī-kṛte) by the light (tejasā) of the sun, a lamp, etc. --e.g. moon-- (sūrya-dīpādeḥ), (and) there (tatra…eva), the Nature of one’s Self (svātmā-rūpam) shines (prakāśate). || 76 ||
करङ्किण्या क्रोधनया भैरव्या लेलिहानया ।
खेचर्या दृष्टिकाले च परावाप्तिः प्रकाशते ॥७७॥
Karaṅkiṇyā krodhanayā bhairavyā lelihānayā |
Khecaryā dṛṣṭikāle ca parāvāptiḥ prakāśate || 77 ||
इन् थे मोमेन्त् ओf इन्सिघ्त्स् (दृष्टि-काले…च) (wहिछ् ग्रदुअल्ल्य् तकेस् प्लचे) ब्य् मेअन्स्
ओf करङ्किणी (करङ्किण्या), क्रोधनी (क्रोधनया), भैरवी (भैरव्या), लेलिहानी
(लेलिहानया) (अन्द्) खेचरी (मुद्रा-स्) (खेचर्या), सुप्रेमे पेर्वसिओन् (ओf उनिवेर्सल्
चोन्स्चिओउस्नेस्स्) (परा-वाप्तिः) स्हिनेस् (प्रकाशते). ॥७७॥
In the moment of Insights (dṛṣṭi-kāle…ca) (which gradually takes place) by means of Karaṅkiṇī (karaṅkiṇyā), Krodhanī (krodhanayā), Bhairavī (bhairavyā), Lelihānī (lelihānayā) (and) Khecarī (Mudrā-s) (khecaryā), Supreme Pervasion (of Universal Consciousness) (parā-vāptiḥ) shines (prakāśate). || 77 ||
मृद्वासने स्फिजैकेन हस्तपादौ निराश्रयम् ।
निधाय तत्प्रसङ्गेन परा पूर्णा मतिर्भवेत् ॥७८॥
Mṛdvāsane sphijaikena hastapādau nirāśrayam |
Nidhāya tatprasaṅgena parā pūrṇā matirbhavet || 78 ||
Having established in that (posture) (nidhāya…tat…prasaṅgena) (which is performed) when someone is sitting on a soft cushion (mṛdvāsane) only with the buttocks (sphijaikena) (while leaving) the arms and the feet (hasta-pādam) without any support (nirāśrayam), the mind (matiḥ) becomes (bhavet) Supreme (parā) and Full (purṇā). || 78 ||
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 after making (kṛtvā) the arms (bāhū) half-curved (ardha-kuñcitau), (one should) make (kurvan) (one’s) mind (manaḥ) concentrated on the armpits (kakṣa-vyomni), then (one) enters (āyāti) calmness (śamam) due to the dissolution of that --i.e. of one’s mind-- (cit-layāt). || 79 ||
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) (one’s) firmly fixed (stabdhām) gaze (dṛṣṭim) on a gross --i.e external-- (sthūla-rūpasya) object (bhāvasya), then (ca) making (kṛtvā) one’s mind (manaḥ) supportless (nirādhāram), (one) proceeds (vrajet) to Śiva (śivam) in a short time (acireṇa). || 80 ||
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) (one’s) mind (cetanām) in the middle of the tounge (madhya-jihve) inside (madhye) (one’s) opened mouth (sphāritāsye), one should (kurvan) utter the letter ‘ha’ (ha-uccāram) mentally (manasā), then (tataḥ) (one) becomes merged (pralīyate) into peace (śānte). || 81 ||
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/her body (sva-deham) as being without any support (nirādhāram). (Then,) when the mind (manasi) (becomes) vanished (kṣīṇe) in a flash (kṣīṇe), (one’s) feelings and thoughts are also vanished (kṣīṇa-āśayaḥ…bhavet). || 82 ||
चलासने स्थितस्याथ शनैर्वा देहचालनात् ।
प्रशान्ते मानसे भावे देवि दिव्यौघमाप्नुयात् ॥८३॥
Calāsane sthitasyātha śanairvā dehacālanāt |
Praśānte mānase bhāve devi divyaughamāpnuyāt || 83 ||
Moreover (atha), Oh Devī (devi)!, for 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), (he/she) attains (āpnuyāt) the Divine Flow (of Consciousness) (divya-ogham) when the mind attains calmness (mānase…bhāve…praśānte). || 83 ||
आकाशं विमलं पश्यन्कृत्वा दृष्टिं निरन्तराम् ।
स्तब्धात्मा तत्क्षणाद्देवि भैरवं वपुराप्नुयात् ॥८४॥
Ākāśaṃ vimalaṃ paśyankṛtvā dṛṣṭiṃ nirantarām |
Stabdhātmā tatkṣaṇāddevi bhairavaṃ vapurāpnuyāt || 84 ||
After making (kṛtvā) (one’s) sight (dṛṣṭim) fixed --i.e. without blinking-- (nirantarām), (one) should see (paśyan) the spotless (vimalam) sky (ākāśam), oh Devī (devi)! In that moment when (tat-kṣaṇāt) (he/she) becomes immovable --i.e. thoughtless-- (stabdha-ātmā), the Nature (vapuḥ) of Bhairava (bhairavam) is attained (āpnuyāt). || 84 ||
लीनं मूर्ध्नि वियत्सर्वं भैरवत्वेन भावयेत् ।
तत्सर्वं भैरवाकारतेजस्तत्त्वं समाविशेत् ॥८५॥
Līnaṃ mūrdhni viyatsarvaṃ bhairavatvena bhāvayet |
Tatsarvaṃ bhairavākāratejastattvaṃ samāviśet || 85 ||
(One should) contemplate (bhāvayet) on everything (sarvam) as being dissolved (līnam) in the empty space (viyat) in one’s head (mūrdhni) by means of the Nature of Bhairava (bhairavatvena), (then) everything (tat-sarvam) will be absorbed (samāviśet) in (that) Reality (tattvam) (which) is the Light of the Appearance of Bhairava (due to the disappearance of the illusion of duality) (bhairava-ākāra-tejaḥ). || 85 ||
किञ्चिज्ज्ञातं द्वैतदायि बाह्यालोकस्तमः पुनः ।
विश्वादि भैरवं रूपं ज्ञात्वानन्तप्रकाशभृत् ॥८६॥
Kiñcijjñātaṃ dvaitadāyi bāhyālokastamaḥ punaḥ |
Viśvādi bhairavaṃ rūpaṃ jñātvānantaprakāśabhṛt || 86 ||
After understanding (jñātvā) that the Nature (rūpam) of Bhairava (is one with that) (bhairavam) (which) begins with viśva or wakefulness (viśva-ādi) (that is) the bestower of duality (dvaita-dāyi) (and is) something (kiñcit) (that is) perceived (by the senses) (jñātam), (and also one with that which) is the light of the exterior (as dreaming state) (bāhyā-ālokaḥ), and (also one with the) (punaḥ) the darkness (of deep sleep) (tamaḥ), (one becomes) filled with Infinite Light (ananta-prakāśa-bhṛt). || 86 ||
Dhāraṇā-s of Darkness
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 ||
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 That --i.e. Bhairava-- (tat-mayaḥ). || 88 ||
यस्य कस्येन्द्रियस्यापि व्याघाताच्च निरोधतः ।
प्रविष्टस्याद्वये शून्ये तत्रैवात्मा प्रकाशते ॥८९॥
Yasya kasyendriyasyāpi vyāghātācca nirodhataḥ |
Praviṣṭasyādvaye śūnye tatraivātmā prakāśate || 89 ||
If an organ of someone (yasya…kasya…indriyasya…api) is obstructed (nirodhataḥ) by an obstacle (vyāghātāt…ca), and he/she enters (praviṣṭasya) into the void (śūnye) of non-duality (advaye), there (tatra…eva), (one’s own) Self (ātmā) shines (prakāśate). || 89 ||
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) (that is) the Supreme Lord (parama-īśvaraḥ) arises (udeti) spontaneously (sahasā), oh Devī (devi)! || 90 ||
वर्णस्य सविसर्गस्य विसर्गान्तं चितिं कुरु ।
निराधारेण चित्तेन स्पृशेद्ब्रह्म सनातनम् ॥९१॥
Varṇasya savisargasya visargāntaṃ citiṃ kuru |
Nirādhāreṇa cittena spṛśedbrahma sanātanam || 91 ||
(One) should put his/her (kuru) attention (citim) after the visarga ‘ḥ’ (visarga-antam) in a letter (varṇasya) (that has) visarga (at the end) (sa-visargasya) with a mind (cittena) (that is) freed from support (nirādhāreṇa), (then one will) touch (spṛśet) the Eternal (sanātanam) Brahman (brahma). || 91 ||
व्योमाकारं स्वमात्मानं ध्यायेद्दिग्भिरनावृतम् ।
निराश्रया चितिः शक्तिः स्वरूपं दर्शयेत्तदा ॥९२॥
Vyomākāraṃ svamātmānaṃ dhyāyeddigbhiranāvṛtam |
Nirāśrayā citiḥ śaktiḥ svarūpaṃ darśayettadā || 92 ||
(One) should contemplate (dhyāyet) on one’s own (svam) Self (ātmānam) as It has the Appearance of the Sky (vyomākāram) (that is) not limited (anāvṛtam) by any direction (dig-bhiḥ), then (tadā) (one) sees (darśayet) the Abodeless (nirāśrayā) Citiśakti (citiḥ…śaktiḥ) or the Power of Consciousness (Who is) one’s Essential Nature (svarūpam). || 92 ||
किञ्चिदङ्गं विभिद्यादौ तीक्ष्णसूच्यादिना ततः ।
तत्रैव चेतनां युक्त्वा भैरवे निर्मला गतिः ॥९३॥
Kiñcidaṅgaṃ vibhidyādau tīkṣṇasūcyādinā tataḥ |
Tatraiva cetanāṃ yuktvā bhairave nirmalā gatiḥ || 93 ||
After piercing at first (vibhidyādau) any (of one’s) limbs (kiñcit-aṅgam) with a sharp needle, etc. (tīkṣṇa-sūci-ādinā), then (tataḥ…tatra…eva) having united (yuktvā) with that awareness (developed by the pain, one) (cetanām) obtains (gatiḥ) the Supportless (Nature) (nirmalā) of Bhairava (bhairave). || 93 ||
Dhāraṇā-s of Wisdom
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, stb. --i.e. along with subtle elements, etc.-- (cittā-ādi-antaḥ-kṛtiḥ) does not exist (na…asti) in (me) (antaḥ…iti)”, (then) through the dissolution (abhāvena) of thoughts (vikalpānām) (because of this practice), the (State which) is beyond (ujjhitaḥ) thoughts (vikalpaiḥ) shines (bhavet). || 94 ||
माया विमोहिनी नाम कलायाः कलनं स्थितम् ।
इत्यादिधर्मं तत्त्वानां कलयन्न पृथग्भवेत् ॥९५॥
Māyā vimohinī nāma kalāyāḥ kalanaṃ sthitam |
Ityādidharmaṃ tattvānāṃ kalayanna pṛthagbhavet || 95 ||
(One should think 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) rests (sthitam) in kalā… (and so on with the rest of the kañcuka-s) (kalāyāḥ)”, (then the condition that is) without (na) separation (pṛthak) takes place (bhavet). || 95 ||
झगितीच्छां समुत्पन्नामवलोक्य शमं नयेत् ।
यत एव समुद्भूता ततस्तत्रैव लीयते ॥९६॥
Jhagitīcchāṃ samutpannāmavalokya śamaṃ nayet |
Yata eva samudbhūtā tatastatraiva līyate || 96 ||
Having seen (avalokya) an arising (samutpannām) desire (icchām), one should tranquilize it (śamam…nayet) quickly (jhagiti), because (yataḥ…eva…tataḥ) (this) makes its product (samudbhūtā…līyate) dissolved in that (tranquilled condition) (tatra…eva). || 96 ||
यदा ममेच्छा नोत्पन्ना ज्ञानं वा कस्तदास्मि वै ।
तत्त्वतो’हं तथाभूतस्तल्लीनस्तन्मना भवेत् ॥९७॥
Yadā mamecchā notpannā jñānaṃ vā kastadāsmi vai |
Tattvato’haṃ tathābhūtastallīnastanmanā bhavet || 97 ||
(One should understand the following:) “When (yadā) no (na) desire (icchā) or (vā) knowledge (jñānam) rise (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), (one) becomes (bhavet) dissolved into That --i.e. that Reality of the Self-- (tat-līnaḥ), (and) becomes identified with That (tat-manā). || 97 ||
इच्छायामथवा ज्ञाने जाते चित्तं निवेशयेत् ।
आत्मबुद्ध्यानन्यचेतास्ततस्तत्त्वार्थदर्शनम् ॥९८॥
Icchāyāmathavā jñāne jāte cittaṃ niveśayet |
Ātmabuddhyānanyacetāstatastattvārthadarśanam || 98 ||
(One) should fix (niveśayet) (one’s) mind (cittam) in an arising (jāte) desire (icchāyām) or (athavā) knowledge (jñāne) with uninterrupted awareness (ānanya-cetāḥ) by means of considering (oneself) as the Self (ātmā-buddhyā), then (tataḥ) the Realization of the Truth (takes place) (tattva-artha-darśanam). || 98 ||
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), (one) becomes (bhāvī) Śiva (śivaḥ), oh my Dear! (priye). || 99 ||
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) (exists) 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 ||
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), (merely) the Reality of all these --i.e. one’s own Essential Nature-- (tat-tattvam) remains (avaśiṣyate). || 101 ||
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 Indrajāla or 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 ||
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 ||
(One should) not (na…na) fix (one’s) (nikṣipet…parikṣipet) mind (cittam) on pain (duḥkhe) or (vā) on happiness (sukhe). (One) must know (jñāyatām) what (kind of) (kim) ‘reality’ (tattvam) rests (avaśiṣyate) between (these two) (madhye), oh Bhairavī (bhairavi)! || 103 ||
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) with firm (dṛḍhena) mind (manasā) (and) with a viewpoint (that is) (dṛṣṭyā) indifferent to anything else (na…anya-īkṣiṇyā) (on the following:) “I am everywhere” (asmi…sarvatra…iti), (then he/she will) become (bhavet) Happy (sukhī). || 104 ||
घटादौ यच्च विज्ञानमिच्छाद्यं वा ममान्तरे ।
नैव सर्वगतं जातं भावयन्निति सर्वगः ॥१०५॥
Ghaṭādau yacca vijñānamicchādyaṃ vā mamāntare |
Naiva sarvagataṃ jātaṃ bhāvayanniti sarvagaḥ || 105 ||
“Knowledge (appears) (vijñānam…yat…ca) in a pot, etc. (ghaṭādau), but (vā) desire (for it) etc. (appears only) (icchādyam) in (antare) me (because I am limited) (mama). (This is) not (true) at all (na…eva), (because they) appear (jātam) everywhere (sarva-gatam)”. Contemplating (bhāvayan) this way (iti), (one) becomes (truly) all-pervading (like Śiva) (sarvagaḥ). || 105 ||
ग्राह्यग्राहकसंवित्तिः सामान्या सर्वदेहिनाम् ।
योगिनां तु विशेषो’स्ति सम्बन्धे सावधानता ॥१०६॥
Grāhyagrāhakasaṃvittiḥ sāmānyā sarvadehinām |
Yogināṃ tu viśeṣo’sti sambandhe sāvadhānatā || 106 ||
Perception of grāhya or object and grāhaka or subject (grāhya-grāhaka-saṃvittiḥ) is the same or common (sāmānyā) to all the embodied beings (sarva-dehinām). But (tu) (in the case of) yogin-s (yoginām), there is (asti) difference (viśeṣaḥ), (because yogin-s) are attentive --lit. the difference is ‘attention’ or ‘awareness’-- (sāvadhānatā) to (their) connection --i.e. yogin-s know that an object is always dependent on the subject, but this truth is hidden in the case of worldly people-- (sambandhe). || 106 ||
स्ववदन्यशरीरे’पि संवित्तिमनुभावयेत् ।
अपेक्षां स्वशरीरस्य त्यक्त्वा व्यापी दिनैर्भवेत् ॥१०७॥
Svavadanyaśarīre’pi saṃvittimanubhāvayet |
Apekṣāṃ svaśarīrasya tyaktvā vyāpī dinairbhavet || 107 ||
(One) should contemplate (anubhāvayet) (on the fact that) Consciousness (saṃvittim) is the same as one’s own (sva-vat) even in other bodies --i.e. Consciousness is nothing but one’s own Consciousness. Consciousness cannot be the Consciousness of someone else because it is merely imagination and not Consciousness‑- (anya-śarīre…api). (Thus,) having rejected (tyaktvā) dependency (apekṣām) on one’s body (sva-śarīrasya), (one) becomes (bhavet) All-pervading (vyāpī) in days (dinaiḥ). || 107 ||
निराधारं मनः कृत्वा विकल्पान्न विकल्पयेत् ।
तदात्मपरमात्मत्वे भैरवो मृगलोचने ॥१०८॥
Nirādhāraṃ manaḥ kṛtvā vikalpānna vikalpayet |
Tadātmaparamātmatve bhairavo mṛgalocane || 108 ||
Having made (kṛtvā) (one’s) mind (manaḥ) supportless (nirādhāram) (or freed) from thoughts (vikalpāt), (one) should not think (at all) (na…vikalpayet). (Then,) Oh Gazelle-eyed One (mṛgalocane)!, Bhairava (appears) (bhairavaḥ) as the Supreme Self of the nature of that --i.e. of mind-- (tat-ātmā-parama-ātmatve). || 108 ||
सर्वज्ञः सर्वकर्ता च व्यापकः परमेश्वरः ।
स एवाहं शैवधर्मा इति दार्ढ्याद्भवेच्छिवः ॥१०९॥
Sarvajñaḥ sarvakartā ca vyāpakaḥ parameśvaraḥ |
Sa evāhaṃ śaivadharmā iti dārḍhyādbhavecchivaḥ || 109 ||
Due to the firm conviction (dārḍhyāt) like (iti): “The Supreme Lord (parama-īśvaraḥ) is Omnipresent (vyāpakaḥ), Omnipotent (sarva-kartā) and (ca) Omniscient (sarva-jñaḥ). I am (aham) only (eva) Him (saḥ), (and I have) the characteristics of Śiva (śaiva-dharmāḥ)”, one becomes (bhavet) Śiva (Himself) (śivaḥ). || 109 ||
जलस्येवोर्मयो वह्नेर्ज्वालाभङ्ग्यः प्रभा रवेः ।
ममैव भैरवस्यैता विश्वभङ्ग्यो विभेदिताः ॥११०॥
Jalasyevormayo vahnerjvālābhaṅgyaḥ prabhā raveḥ |
Mamaiva bhairavasyaitā viśvabhaṅgyo vibheditāḥ || 110 ||
(One should practise the following): “(Just as) 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), (in the same way,) these (etāḥ) different (vibheditāḥ) attributes of the universe (viśva-bhaṅgyaḥ) (which) belong to Bhairava (bhairavasya) are only (eva) mine (mama) --i.e. because I am Bhairava--". || 110 ||
Notes:
This is the ultimate practice known as ‘alaṃgrāsaḥ’, which draws everything together in one’s own Self.
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) one’s own body (śarīreṇa), the Supreme (parā) State (daśā) arises (sañjāyate) by the disappearance of the ‘kṣobhaśakti’ or the power of confusion (kṣobha-śakti-virāmeṇa). || 111 ||
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) --e.g. because of fatigue-- (ādhāreṣu) or (vā) (when one cannot understand something) due to lack of knowledge (in him/her, then) (ajñānāt) through the dissolution of (one’s) mind (citta-layena), The Nature (vapuḥ) of Bhairava (takes place) (bhairavam) when the disturbance of the arising śakti (finally) came to an end (jāta-śakti-samāveśa-kṣobha-ante). || 112 ||
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) completley (samyak): (When) one’s eyes (netrayoḥ) are firmly fixed --i.e. without blinking-- (stabdha-mātrayoḥ) (while beholding one’s own Self internally), Isolation --i.e. from duality-- (kaivalyam) takes place (jāyate) immediately (sadyaḥ). || 113 ||
Notes:
This is Bhairavīmudrā.
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) (one’s) ears (karṇayoḥ) and (ca) the ‘lower gate’ --i.e. the anus-- (adha-udvāre), then (tatha…eva) meditating (on one’s Self) (dhyāyan) without vowel (anackam) and consonant (ahalam), (one) enters (viśet) the Eternal (sanātanam) Brahman (brahma). || 114 ||
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) (and) casting the glance (into it) (nirīkṣaṇāt), (one’s) mind immediately (and) clearly dissolves (sadyaḥ…sphuṭam…citta-layaḥ), because one’s intellect (becomes) completely freed from thoughts (avikalpa-mateḥ…samyak). || 115 ||
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). Because of (His) Omnipresent Nature (vyāpakatvāt), where (would He not be present) (kva)? || 116 ||
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) by means of the senses (akṣa-mārgeṇa), the Essence of Fullness (takes place) (bharita-ātmatā) because It is merely endowed with That --i.e. with Consciousness-- (tat-mātra-dharmitvāt), (and) consequently, (one’s) mind is dissolved (cit-layāt) into That (in each and every perception) --i.e. this is Universal Consciousness-- (tasya). || 117 ||
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) (which is) made of the Existence of Absolute Reality (Itself takes place) (brahma-sattā-mayī). || 118 ||
वस्तुषु स्मर्यमाणेषु दृष्टे देशे मनस्त्यजेत् ।
स्वशरीरं निराधारं कृत्वा प्रसरति प्रभुः ॥११९॥
Vastuṣu smaryamāṇeṣu dṛṣṭe deśe manastyajet |
Svaśarīraṃ nirādhāraṃ kṛtvā prasarati prabhuḥ || 119 ||
When one sees (dṛṣṭe) a place (deśe), (and) remembered (smaryamāṇeṣu) realities --i.e. memories-- (appear in one’s mind) (vastuṣu), one should leave (tyajet) (his/her) mind (there) --i.e. keep that memory alive-- (manaḥ). After making (kṛtvā) one’s own body (sva-śarīram) supportless (while one’s mind is focused on that memory) --i.e. which is possible only after gaining real contemplative-power-- (nirādhāram), the Lord (prabhuḥ) appears (prasarati). || 119 ||
क्वचिद्वस्तुनि विन्यस्य शनैर्दृष्टिं निवर्तयेत् ।
तज्ज्ञानं चित्तसहितं देवि शून्यालयो भवेत् ॥१२०॥
Kvacidvastuni vinyasya śanairdṛṣṭiṃ nivartayet |
Tajjñānaṃ cittasahitaṃ devi śūnyālayo bhavet || 120 ||
After casting (one’s) (vinyasya) sight (dṛṣṭim) at an object (vastuni) anywhere (kvacit), one should slowly (śanaiḥ) withdraw (nivartayet) that perception (tat-jñānam) (which is) connected with one’s mind back (to one’s own Self, then one) (citta-sahitam) becomes (bhavet) the Abode of the Void --i.e. Consciousness-- (śūnya-ālayaḥ), oh Devī (devi)! || 120 ||
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), that (sā) intellectual (condition) (matiḥ) rises (jāyate) which (yādṛśī) is Śāṅkarī --i.e. and not at all mere ‘intellect‘-- (śāṅkarī) (Who is) the Śakti (of Śiva Himself) (śaktiḥ). One should contemplate (bhāvayet) on Her (tām) without any break (nityam), then (tataḥ) (the State of) Śiva (takes place) (śivaḥ). || 121 ||
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) slowly (takes place) (śanaiḥ) in another or 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 --i.e. then one becomes pacified in Consciousness-- (praśāmyati). || 122 ||
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 think or ruined by their thoughts (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’ --i.e. thinks of nothing-- (nirvikalpaḥ) becomes (bhavet) Happy (sukhī). || 123 ||
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)”, (one) obtains (gatiḥ) non-duality (advayā). || 124 ||
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 with the Absolute, enemy (śatrau) and (ca) friend (mitre) are the same (samaḥ…samaḥ) (to me, just as) respect and disrespect (māna-avamānayoḥ…ca)”. After knowing (jñātvā) this (iti) (Awareness), one becomes (bhavet) Happy (sukhī). || 125 ||
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 (of the two that is one’s Heart) (madhye). || 126 ||
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 perceived (agrāhyam), (that) which (yat) is void (śūnyam) (, and that) which (yat) pervades non-existence (abhāvagam)…all these (tat-sarvam) are to be perceived (bhāvyam) as Bhairava (bhairavam), (then) finally (tat-ante), Appearance of Illumination (takes place) (bodha-sambhavaḥ). || 127 ||
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) (one’s) mind (manaḥ) on the outer space (bāhya-ākāśe) (that is) free from activity --i.e. free from changing-- (kalanā-ujjhite), all-pervading (vyāpake), empty (śūnye), abodeless (nirāśraye) and eternal (nitye), (then one) enters (samāviśet) ‘Nirākāśa’ or Spaceless (Consciousness) (nirākāśam). || 128 ||
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), (one) should immediately (tat-kṣaṇam) remove (the mind) (pari-tyajyān) from that object (tena…eva…tat…tat), (and) by (such) stability (which is gained by such rejection,) (avasthityā) therefore (tataḥ), (one) becomes (bhavet) Waveless --i.e. endowed with Waveless Consciousness-- (nistaraṅgaḥ). || 129 ||
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 (ravayati) in fear (bhayā) in continuity (akhile)’ is (iti) the (meaning) of the word ‘Bhairava’ (bhairava-śabdasya). By reciting --i.e. being aware of-- (This) without break (santata-uccāraṇāt), Śiva (appears) (śivaḥ). || 130 ||
अहं ममेदमित्यादिप्रतिपत्तिप्रसङ्गतः ।
निराधारं मनो याति तद्ध्यानप्रेरणाच्छमी ॥१३१॥
Ahaṃ mamedamityādipratipattiprasaṅgataḥ |
Nirādhāraṃ mano yāti taddhyānapreraṇācchamī || 131 ||
When the feeling of ‘(false)-I am’ and “this is mine” takes place (aham-mama-idam-iti-ādi-prati-patti-prasaṅgataḥ), (and) the mind (manaḥ) attains (yāti) supportless condition (nirādhāram) by means of impelling the contemplation on that --i.e. on the supportless condition-- (tat-dhyāna-preraṇāt), (then one becomes) peaceful (śamī). || 131 ||
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)”. Contemplating (dhyāyan) on (these) words --i.e. these attributes of the Lord-- (śabdān) according to their meanings (artha-anurūpataḥ) perpetually (pratikṣaṇam), (one) becomes successful (in attaining his/her object of desire) --i.e. Consciousness-- (kṛta-arthaḥ). || 132 ||
अतत्त्वमिन्द्रजालाभमिदं सर्वमवस्थितम् ।
किं तत्त्वमिन्द्रजालस्य इति दार्ढ्याच्छमं व्रजेत् ॥१३३॥
Atattvamindrajālābhamidaṃ sarvamavasthitam |
Kiṃ tattvamindrajālasya iti dārḍhyācchamaṃ vrajet || 133 ||
“This (idam) world (sarvam) is like Indrajāla or delusion (indra-jālābham) (and) stands (avasthitam) without (essential) reality (atattvam). What (kim) reality (tattvam) illusion has (indrajālasya)?” Meditating (dārḍhyāt) like this (iti), (one) proceeds (vrajet) to Tranquillity (śamam). || 133 ||
Notes:
“Anything which appears in my mind as an idea is just a playful reflection. No real meaning lies in it.”
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 ||
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) (attributes) are (just) to make a timid person --i.e. or ‘jīvasya’ a limited being-- (bhītasya) terrified (vibhīṣikāḥ). This (idam) is (a mere) reflection (pratibimbam) in the intellect (buddheḥ) like (iva) that of the rays of the sun (vivasvataḥ) in water (jaleṣu). || 135 ||”
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 --i.e. the senses themselves-- (indriya-dvārakam) are associated with pleasure, pain, etc. (sukha-duḥkha-ādi-saṅgamam)”. Having abandoned (santyajya) the indriya-s or the senses (indriyāṇi) through this reasoning (iti), one’s own resting (svasthaḥ) in one’s own Self (sva-ātmani) takes place (vartate). || 136 ||
ज्ञानप्रकाशकं सर्वं सर्वेणात्मा प्रकाशकः ।
एकमेकस्वभावत्वाज्ज्ञानं ज्ञेयं विभाव्यते ॥१३७॥
Jñānaprakāśakaṃ sarvaṃ sarveṇātmā prakāśakaḥ |
Ekamekasvabhāvatvājjñānaṃ jñeyaṃ vibhāvyate || 137 ||
Any object (sarvam) is illuminated by knowledge --i.e. cognition-- (jñāna-prakāśakam), (and consequently,) through ‘any object’ (sarveṇa), (one’s) Self is (ātmā) Revealed (prakāśakaḥ). Knowledge (jñānam) and the Knowable --i.e. cognition and its object-- (jñeyam) are one (ekam), (and they are) to be contemplated (vibhāvyate) by means of (their) Innate Oneness (eka-svabhāvatvāt). || 137 ||
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) of ‘mānasam’ or the ‘mind’ (mānasam), ‘cetanā’ or the intellect (cetanā), ‘ (prāṇa)śakti’ or ‘vital energy’ (śaktiḥ) and (ca) ‘ātmā’ or ‘the limited self’ (ātmā…iti) dissolve (parikṣīṇam), then (tadā) the (tat) Nature (vapuḥ) of Bhairava (takes place) (bhairavam). || 138 ||
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) which (yat), a person (janaḥ) (becomes) a Knower (of Truth) (jñānavit). || 139 ||
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) is attached (yuktaḥ) to only one (of them) (ekatame) (by practising it with effort) becomes (jāyate) Bhairava (bhairavaḥ) Himself (svayam). He/she performs (karoti) actions (karmāṇi) by (mere) words (vācā), (and) he/she (becomes) the bestower of curses and Grace (śāpa-anugraha-kārakaḥ). || 140 ||
अजरामरतामेति सो’णिमादिगुणान्वितः ।
योगिनीनां प्रियो देवि सर्वमेलापकाधिपः ॥१४१॥
Ajarāmaratāmeti so’ṇimādiguṇānvitaḥ |
Yoginīnāṃ priyo devi sarvamelāpakādhipaḥ || 141 ||
He/she (saḥ) attains (eti) the state (that is) free of old age (ajarām) (and he/she becomes) immortal (amaratām). (He/she) becomes endowed with the qualities --i.e. siddhi-s-- like aṇimā, etc. (aṇimā-ādi-guṇa-anvitaḥ). (He/she) becomes the beloved (priyaḥ) of the Yoginī-s (yoginīnām), oh Devī (devi)!, (and he/she becomes) the Leader of all the Melāpaka-s or Gatherings (sarva-melāpaka-adhipaḥ). || 141 ||
Notes:
The eight siddhi-s are the following:
- Aṇimā - being small in size
- 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
जीवन्नपि विमुक्तो’सौ कुर्वन्नपि च चेष्टितम् ॥१४२अब्॥
Jīvannapi vimukto’sau kurvannapi ca ceṣṭitam || 142ab ||
Though (api) He/she (asau) is still alive (jīvat) and though (api) (He/she) does (kurvat) (his/her) duties in life (ceṣṭitam), (He/she) is Liberated (vimuktaḥ). || 142ab ||
श्रीदेव्युवाच ।
Śrīdevyuvāca |
Venerable (śrī) Devī (devī) said (uvāca): |
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 or the Supreme Śakti (parāyāḥ), then… (ca) oh Great Lord (maha-īśvara)!... || 142cd ||
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), in the explained rules of spirituality (ukta-vyavasthāyām), who (kaḥ) is invoked (in recitation) (japyate) and (ca) what (kaḥ) is recitation (at all) (japāḥ)? 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) --i.e. who is the worshipper--? 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 ||
श्रीभैरव उवाच ।
Śrībhairava uvāca |
Venerable (śrī) Bhairava (bhairava) said (uvāca): |
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
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’ --i.e. Constant Awareness-- (nādaḥ) Itself (svayam) is the Essence of ‘Mantra’ --i.e. the Continuity of the Awareness of ‘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
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 --i.e. imageless-- (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
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
अत्रैकतमयुक्तिस्थे योत्पद्येत दिनाद्दिनम् ।
भरिताकारता सात्र तृप्तिरत्यन्तपूर्णता ॥१४८॥
Atraikatamayuktisthe yotpadyeta dināddinam |
Bharitākāratā sātra tṛptiratyantapūrṇatā || 148 ||
That (sā) which (yā) is produced (utpadyeta) day by day --i.e. gradually-- (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 --i.e. in the Doctrine of Śambhu-- (atra). || 148 ||
The Real Homa or Oblation
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 when such offering is performed) by means of the sacrificial ladle of awareness --i.e. where awareness is the sacrificial ladle-- (cetanā-srucā). || 149 ||
The Real Yāga or Sacrifice
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 --i.e. the world as it is One with one’s own Self-- (sarvasya), oh Pārvati (pārvati)! || 150 ||
The Real Kṣetra or Place of Pilgrimage
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) Absorption into the Śakti of Rudra --i.e. Śiva-- (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
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
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 --i.e. Parā-- and the Supreme Lord --i.e. Paraḥ-- (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
व्रजेत्प्राणो विशेज्जीव इच्छया कुटिलाकृतिः ।
दीर्घात्मा सा महादेवी परक्षेत्रं परापरा ॥१५४॥
Vrajetprāṇo viśejjīva icchayā kuṭilākṛtiḥ |
Dīrghātmā sā mahādevī parakṣetraṃ parāparā || 154 ||
Prāṇa or exhalation (prāṇaḥ) advances --i.e. goes out-- (vrajet) (, and) jīva or inhalation (jīva) enters --i.e. comes in-- (viśet) naturally (icchayā) in a crooked formation (kuṭila-ākṛtiḥ). (But) ‘Mahādevī’ or the ‘Great Goddess’ (mahā-devī…sā) is the Essence of the ‘long stick’ --i.e. when prāṇaśakti rises upwards when breathing is slow and it is followed with awareness-- (dīrgha-ātmā). She is the Supreme Kṣetra (para-kṣetram), higher than the supreme (parā-aparā). || 154 ||
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), (one) 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 --i.e exhalation-- (bahiḥ), with the sound ‘ha’ (ha-kāreṇa) (one) enters --i.e. comes inside by inhalation-- (viśet) 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.
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 or the Goddess (devyāḥ), (which is performed) twenty-one thousand six hundred times (ṣaṭśatāni…eka-viṃśatiḥ…sahasrāṇi) everyday --i.e. day and night-- (divā…rātrau) (by the individual being), is difficult (sudurlabhaḥ) at the end --i.e. in the moment of death-- (prāṇasya…ante). || 156 ||
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 ||
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 --i.e. to those who are unworthy of these teachings-- (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 --i.e. all these things will be vanished in a second in the moment of death-- (asthiraiḥ)? (But) This (idam) Supreme (param) Gift (dhanam) (I just gave You) is Permanent (sthiram), Oh Devī (devi)! || 158-160 ||
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 --i.e. rejected-- (pradātavyā), (but this) Supreme Nectar (parama-āmṛtam) is not to be given --i.e. one should protect these teachings in any case-- (na…deyam)! || 161ab ||
श्रीदेव्युवाच ।
Śrīdevyuvāca |
Venerable (śrī) Goddess (devī) said (uvāca): |
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 ||
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 ||
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 ||
॥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 Real Tṛpti of Satisfaction
The Real Kṣetra or Place of Pilgrimage
