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Vijnānabhairava (Vijnana Bhairava) - Non-dual Shaivism of Kashmir
The Supreme Self as one's own essential nature
Introduction
Hi, Gabriel Pradīpaka again. What is Vijñānabhairava? It is, simply put, one of the five main Tantra-s considered to be venerable by the Trika philosophy. There are 11 Tantra-s that are especially revered in Trika. Among them, five are the main ones: Mālinīvijaya (also called Mālinīvijayottara), Vijñānabhairava, Svacchanda, Rudrayāmala (some say that Vijñānabhairava is not a separate Tantra but a portion of this Rudrayāmala) and Netra (also known as Mṛtyuñjit). Abhinavagupta, the greatest Master of Trika, calls Vijñānabhairava: "Śivavijñānopaniṣad" (The esoteric doctrine for the direct knowledge of Śiva). Śiva is obviously one's own Self.
The Tantra-s are 92 books in total, but in Trika only the 64 Bhairavatantra-s are followed (the other 28 are not followed then). They have been directly written by the Supreme Self Himself (viz. Śiva). Therefore, no human author composed them. Generally the teachings are exhibited there in the form of a dialogue between Śiva (the Self) and Śakti (the Power of the Self). Vijñānabhairava deals with 112 techniques to attain Self-realization, i.e. Final Liberation. Apparently, it looks like a useful handbook full of methods to attain the Supreme Goal, but it is much more than that, as the reader will soon discover.
This scripture is very difficult to translate and understand too. It is very cryptic to say the least. I have already "partially" translated this scripture on paper many years ago, but I never finished the translation. Stanzas of Vijñānabhairava are already scattered all over the website, because other scriptures I translated frequently quote portions of it. So, my task will be even easier as I have several stanzas already translated.
Many things I add to my translation are not my own invention. NO, they come from the famous commentary written by Kṣemarāja and Śivopādhyāya. Let us get down to work now!
Stanzas 1 to 10
श्रीदेव्युवाच।
श्रुतं देव मया सर्वं रुद्रयामलसम्भवम्।
त्रिकभेदमशेषेण सारात्सारविभागशः॥१॥
अद्यापि न निवृत्तो मे संशयः परमेश्वर।
किं रूपं तत्त्वतो देव शब्दराशिकलामयम्॥२॥
किं वा नवात्मभेदेन भैरवे भैरवाकृतौ।
त्रिशिरोभेदभिन्नं वा किं वा शक्तित्रयात्मकम्॥३॥
नादबिन्दुमयं वापि किं चन्द्रार्धनिरोधिकाः।
चक्रारूढमनच्कं वा किं वा शक्तिस्वरूपकम्॥४॥
Śrīdevyuvāca|
Śrutaṁ deva mayā sarvaṁ rudrayāmalasambhavam|
Trikabhedamaśeṣeṇa sārātsāravibhāgaśaḥ||1||
Adyāpi na nivṛtto me saṁśayaḥ parameśvara|
Kiṁ rūpaṁ tattvato deva śabdarāśikalāmayam||2||
Kiṁ vā navātmabhedena bhairave bhairavākṛtau|
Triśirobhedabhinnaṁ vā kiṁ vā śaktitrayātmakam||3||
Nādabindumayaṁ vāpi kiṁ candrārdhanirodhikāḥ|
Cakrārūḍhamanackaṁ vā kiṁ vā śaktisvarūpakam||4||
The venerable Goddess (śrī-devī) said (uvāca):
O God! (deva), I have heard (śrutam... mayā) all (sarvam) that has arisen from the pair of Rudra-s --i.e. of Śiva and Śakti-- (rudra-yāmala-sambhavam). (I have also heard) the divisions of Trika (trika-bhedam) completely (aśeṣeṇa) according to (their) essence (sāra-vibhāgaśaḥ) from the quintessence (sārāt) --the quintessence is the Trika scriptures--. (But) even (api) now (adya), O Supreme Lord (parama-īśvara), my (me) doubt (saṁśayaḥ) has not ceased (na nivṛttaḥ).
O God! (deva), what (kim) (is) really (tattvatas) the essential nature (rūpam)? Does it consist of the powers of the multitude of sounds (kim... śabda-rāśi-kalā-mayam)? Or (vā) does it contain nine (realities) (kim... nava-ātma-bhedena) with reference to the form of Bhairava (bhairava-ākṛtau) according to the (sixty-four) Bhairavāgama-s (bhairave)? Or (vā) is it split into the divisions (stated) by the Triśirobhairavatantra (triśiras-bheda-bhinnam... kim)? Or (vā) does it consist of three śakti-s or powers (kim... śakti-traya-ātmakam)? Is it constituted by Nāda and Bindu (nāda-bindu-mayam... kim), or (vā) even (api) does it consist of ardhacandra and nirodhikā (kim... candrārdha-nirodhikāḥ)? Is it established in the cakra-s (cakra-ārūḍham... kim)? Or (vā) is it devoid of vowels (anackam... kim)? Or (vā) does it have the nature of Śakti (kim... śakti-svarūpakam)||1-4||
परापरायाः सकलमपरायाश्च वा पुनः।
पराया यदि तद्वत्स्यात्परत्वं तद्विरुध्यते॥५॥
न हि वर्णविभेदेन देहभेदेन वा भवेत्।
परत्वं निष्कलत्वेन सकलत्वे न तद्भवेत्॥६॥
Parāparāyāḥ sakalamaparāyāśca vā punaḥ|
Parāyā yadi tadvatsyātparatvaṁ tadvirudhyate||5||
Na hi varṇavibhedena dehabhedena vā bhavet|
Paratvaṁ niṣkalatvena sakalatve na tadbhavet||6||
(Is there) sakalatva or a condition with parts (sakalam) in the case of Parāparā (parā-aparāyāḥ) and (ca) Aparā (aprāyāḥ), or (vā punar) Parā (parāyāḥ)? If (yadi) it is (syāt) so (tadvat), that (tad) is contradictory to (virudhyate) the condition of Para --i.e. Supremacy-- (paratvam). Paratva or Supremacy (paratvam) is not at all (na hi... bhavet) endowed with division of letters (varṇa-vibhedena) or (vā) with division of bodies (deha-bhedena). (Paratva or Supremacy) is endowed with a partless condition (niṣkalatvena). It --viz. Paratva or Supremacy-- (tad) does not exist (na... bhavet) with regard to sakalatva or a condition with parts (sakalatve)||5-6||
प्रसादं कुरु मे नाथ निःशेषं छिन्द्धि संशयम्।
भैरव उवाच।
साधु साधु त्वया पृष्टं तन्त्रसारमिदं प्रिये॥७॥
गूहनीयतमं भद्रे तथापि कथयामि ते।
यत्किञ्चित्सकलं रूपं भैरवस्य प्रकीर्तितम्॥८॥
तदसारतया देवि विज्ञेयं शक्रजालवत्।
मायास्वप्नोपमं चैव गन्धर्वनगरभ्रमम्॥९॥
ध्यानार्थं भ्रान्तबुद्धीनां क्रियाडम्बरवर्तिनाम्।
केवलं वर्णितं पुंसां विकल्पनिहतात्मनाम्॥१०॥
Prasādaṁ kuru me nātha niḥśeṣaṁ chinddhi saṁśayam|
Bhairava uvāca|
Sādhu sādhu tvayā pṛṣṭaṁ tantrasāramidaṁ priye||7||
Gūhanīyatamaṁ bhadre tathāpi kathayāmi te|
Yatkiñcitsakalaṁ rūpaṁ bhairavasya prakīrtitam||8||
Tadasāratayā devi vijñeyaṁ śakrajālavat|
Māyāsvapnopamaṁ caiva gandharvanagarabhramam||9||
Dhyānārthaṁ bhrāntabuddhīnāṁ kriyāḍambaravartinām|
Kevalaṁ varṇitaṁ puṁsāṁ vikalpanihatātmanām||10||
O Lord (nātha), favor me --viz. give me Grace-- (prasādam kuru me), (and) remove (chinddhi) totally (niḥśeṣam) (my) doubt (saṁśayam)!
Bhairava (bhairavaḥ) said (uvāca):
Good (sādhu), well done (sādhu)! O Beloved One (priye), You have asked (tvayā pṛṣṭam) about this (idam) essence of the Tantra-s (tantra-sāram)! O Blessed One (bhadre), (although this topic) is the most secret and concealed (gūhanīyatamam), even so (tathā api) I will explain (it) --lit. I explain-- (kathayāmi) to you (te).
Whatever (yad kiñcid) has been said to be (prakīrtitam) the Sakala --lit. with parts-- (sakalam) form/nature (rūpam) of Bhairava (bhairavasya), that (tad) is to be known (vijñeyam) as worthless/unsubtancial (asāratayā), as the net of Śakra --of Indra-- (śakra-jāla-vat), as the dream of Māyā (māyā-svapna-upamam) and (ca eva) the delusion of a city of gandharva-s --i.e. of celestial musicians-- (gandharva-nagara-bhramam). (The Sakala form of Bhairava) has been only described (kevalam varṇitam) for the meditation (dhyāna-artham) of those who have deluded intellects (bhrānta-buddhīnām), (and) who perform rituals bombastically (kriyā-āḍambara-vartinām), (and also for the meditation) of the people (puṁsām) who are attached to vikalpa-s or mental modifications --viz. to thoughts-- (vikalpa-nihata-ātmanām)||7-10||
Stanzas 11 to 20
तत्त्वतो न नवात्मासौ शब्दराशिर्न भैरवः।
न चासौ त्रिशिरा देवो न च शक्तित्रयात्मकः॥११॥
नादबिन्दुमयो वापि न चन्द्रार्धनिरोधिकाः।
न चक्रक्रमसम्भिन्नो न च शक्तिस्वरूपकः॥१२॥
Tattvato na navātmāsau śabdarāśirna bhairavaḥ|
Na cāsau triśirā devo na ca śaktitrayātmakaḥ||11||
Nādabindumayo vāpi na candrārdhanirodhikāḥ|
Na cakrakramasambhinno na ca śaktisvarūpakaḥ||12||
As a matter of fact (tattvatas), Bhairava (asau... bhairavaḥ) is neither (na) nine (realities) (nava-ātmā) nor (na) a multitude of sounds (śabda-rāśiḥ), nor is He (na ca asau) a three-headed God (tri-śirāḥ devaḥ) nor does consist of three śakti-s or powers (na ca śakti-traya-ātmakaḥ), nor even (vā api) of Nāda and Bindu (nāda-bindu-mayaḥ), nor (na) of ardhacandra and nirodhikā (candrārdha-nirodhikāḥ), nor is He pierced by a succession of cakra-s (cakra-krama-sambhinnaḥ), nor does He have the nature of Śakti (na ca śakti-svarūpakaḥ)||11-12||
अप्रबुद्धमतीनां ह्येता बलविभीषिकाः।
मातृमोदकवत्सर्वं प्रवृत्त्यर्थमुदाहृतम्॥१३॥
Aprabuddhamatīnāṁ hyetā balavibhīṣikāḥ|
Mātṛmodakavatsarvaṁ pravṛttyarthamudāhṛtam||13||
These (etāḥ) means to frighten children (bala-vibhīṣikāḥ) are undoubtedly for those whose intellects are not awakened (aprabuddha-matīnām). All that (sarvam) has been said (about Bhairava) (udāhṛtam) is for (developing) an inclination (to righteousness) (pravṛtti-artham), like the sweetmeat of the mother (mātṛ-modaka-vat)||13||
दिक्कालकलनोन्मुक्ता देशोद्देशाविशेषिनी।
व्यपदेष्टुमशक्यासावकथ्या परमार्थतः॥१४॥
अन्तः स्वानुभवानन्दा विकल्पोन्मुक्तगोचरा।
यावस्था भरिताकारा भैरवी भैरवात्मनः॥१५॥
तद्वपुस्तत्त्वतो ज्ञेयं विमलं विश्वपूरणम्।
एवंविधे परे तत्त्वे कः पूज्यः कश्च तृप्यति॥१६॥
Dikkālakalanonmuktā deśoddeśāviśeṣinī|
Vyapadeṣṭumaśakyāsāvakathyā paramārthataḥ||14||
Antaḥ svānubhavānandā vikalponmuktagocarā|
Yāvasthā bharitākārā bhairavī bhairavātmanaḥ||15||
Tadvapustattvato jñeyaṁ vimalaṁ viśvapūraṇam|
Evaṁvidhe pare tattve kaḥ pūjyaḥ kaśca tṛpyati||16||
The State (asau... avasthā) of Bhairava --lit. of the Being of Bhairava-- (bhairava-ātmanaḥ) which (yā) has a full form (bharita-ākārā) (is) Bhairavī --i.e. Śakti-- (bhairavī), is devoid of the notions of space and time (dik-kāla-kalana-unmuktā), cannot be differentiated through place and specification (deśa-uddeśa-aviśeṣinī), is really unspeakable (akathyā paramārthatas) (and) impossible (aśakyā) to indicate (vyapadeṣṭum). It is one's own Bliss inside as an experience (antar sva-anubhava-ānandā), (and) its sphere of activity is free from vikalpa-s or thoughts (vikalpa-unmukta-gocarā). That (tad) is to be known (jñeyam) indeed (tattvatas) as the immaculate nature (of Bhairava) (vapus... vimalam) which fills it all --or "which fills the universe"-- (viśva-pūraṇam).
When the Supreme Principle is such (evaṁvidhe pare tattve), who (kaḥ) is to be worshiped --i.e. who is the object of worship?-- (pūjyaḥ), and (ca) who (kaḥ) is pleased (with that worship) (tṛpyati)?||14-16||
एवंविधा भैरवस्य यावस्था परिगीयते।
सा परा पररूपेण परादेवी प्रकीर्तिता॥१७॥
Evaṁvidhā bhairavasya yāvasthā parigīyate|
Sā parā pararūpeṇa parādevī prakīrtitā||17||
Such (evaṁvidhā) (is) the State (avasthā) of Bhairava (bhairavasya) which (yā) is celebrated (parigīyate). That Supreme (State) (sā parā) is said to be (prakīrtitā) the Highest Goddess (parā-devī) in (Her) supreme form (para-rūpeṇa)||17||
शक्तिशक्तिमतोर्यद्वदभेदः सर्वदा स्थितः।
अतस्तद्धर्मधर्मित्वात्परा शक्तिः परात्मनः॥१८॥
Śaktiśaktimatoryadvadabhedaḥ sarvadā sthitaḥ|
Atastaddharmadharmitvātparā śaktiḥ parātmanaḥ||18||
As (yadvat) the unity (abhedaḥ) of Śakti and Possessor of Śakti (śakti-śaktimatoḥ) always (sarvadā) remains (sthitaḥ), therefore (atas) the Śakti (śaktiḥ) of the Supreme Self --i.e. of Bhairava-- (para-ātmanaḥ) (is) Parā or Supreme (parā) because She is endowed with His --viz. Bhairava's-- qualities (tad-dharma-dharmitvāt)||18||
न वह्नेर्दाहिका शक्तिर्व्यतिरिक्ता विभाव्यते।
केवलं ज्ञानसत्तायां प्रारम्भोऽयं प्रवेशने॥१९॥
Na vahnerdāhikā śaktirvyatiriktā vibhāvyate|
Kevalaṁ jñānasattāyāṁ prārambho'yaṁ praveśane||19||
The burning (dāhikā) power (śaktiḥ) of fire (vahneḥ) is not regarded (na... vibhāvyate) as separate/different (vyatiriktā) from fire (vahneḥ). This (ayam) (is) only (kevalam) the beginning (prārambhaḥ) with reference to an entrance (praveśane) into the reality of knowledge (about fire) (jñāna-sattāyām)||19||
शक्त्यवस्थाप्रविष्टस्य निर्विभागेन भावना।
तदासौ शिवरूपी स्याच्छैवी मुखमिहोच्यते॥२०॥
Śaktyavasthāpraviṣṭasya nirvibhāgena bhāvanā|
Tadāsau śivarūpī syācchaivī mukhamihocyate||20||
For him who has entered into the state of Śakti (śakti-avasthā-praviṣṭasya), (there is) contemplation (bhāvanā) devoid of division or separation (between Śiva and Śakti) (nirvibhāgena). Then (tadā) he (asau) becomes (syāt) one whose nature is Śiva (śiva-rūpī), (because) here --i.e. in the revealed scriptures-- (iha), She --viz. Śakti-- is said to be (ucyate) the face (mukham) of Śiva (śaivī)||20||
Stanzas 21 to 30
यथालोकेन दीपस्य किरणैर्भास्करस्य च।
ज्ञायते दिग्विभागादि तद्वच्छक्त्या शिवः प्रिये॥२१॥
Yathālokena dīpasya kiraṇairbhāskarasya ca|
Jñāyate digvibhāgādi tadvacchaktyā śivaḥ priye||21||
Just as (yathā) through the light (ālokena) of a lamp (dīpasya) and (ca) the rays (kiraṇaiḥ) of the sun (bhāskarasya), a portion, etc. of the space (dik-vibhāga-ādi) is known (jñāyate), similarly (tadvat), O Beloved One (priye), Śiva (śivaḥ) (is known) through Śakti (śaktyā)||21||
श्रीदेव्युवाच।
देवदेव त्रिशूलाङ्क कपालकृतभूषण।
दिग्देशकालशून्या च व्यपदेशविवर्जिता॥२२॥
यावस्था भरिताकारा भैरवस्योपलभ्यते।
कैरुपायैर्मुखं तस्य परा देवी कथं भवेत्।
यथा सम्यगहं वेद्मि तथा मे ब्रूहि भैरव॥२३॥
Śrīdevyuvāca|
Devadeva triśūlāṅka kapālakṛtabhūṣaṇa|
Digdeśakālaśūnyā ca vyapadeśavivarjitā||22||
Yāvasthā bharitākārā bhairavasyopalabhyate|
Kairupāyairmukhaṁ tasya parā devī kathaṁ bhavet|
Yathā samyagahaṁ vedmi tathā me brūhi bhairava||23||
The venerable Goddess (śrī-devī) said (uvāca):
O God of gods (deva-deva) having the mark of the trident (triśūla-aṅka) (and) an ornament made of a skull (kapāla-kṛta-bhūṣaṇa)! (How) is the State (avasthā) of Bhairava (bhairavasya) —which (yā) is devoid of direction, space, time, and designation (dik-deśa-kāla-śūnyā ca vyapadeśa-vivarjitā), and whose form is full (bharita-ākārā)— realized (upalabhyate)? (And) by what means (kaiḥ upāyaiḥ)? How (katham) is it (bhavet) (that) the Supreme (parā) Goddess (devī) (is) His --Bhairava's-- (tasya) face (mukham)? Tell me (me brūhi), O Bhairava (bhairava), so that (yathā... tathā) I (aham) understand (it) (vedmi) completely (samyak)||22-23||
भैरव उवाच।
ऊर्ध्वे प्राणो ह्यधो जीवो विसर्गात्मा परोच्चरेत्।
उत्पत्तिद्वितयस्थाने भरणाद्भरिता स्थितिः॥२४॥
Bhairava uvāca|
Ūrdhve prāṇo hyadho jīvo visargātmā paroccaret|
Utpattidvitayasthāne bharaṇādbharitā sthitiḥ||24||
Bhairava (bhairavaḥ) said (uvāca):
Parā --i.e. the Highest Power-- (parā), whose nature is Visarga or Emission (visarga-ātmā), moves --lit. rises, goes upward, etc.-- (uccaret) upward (ūrdhve) as prāṇa --vital energy contained in the exhalation-- (prāṇaḥ hi), (and) downward (adhas) as life --i.e. as apāna or vital energy contained in the inhalation, which is responsible for life in the body-- (jīvaḥ). By concentration (bharaṇāt) on the places of both origins --i.e. on the heart and on bāhyadvādaśānta or external dvādaśānta (point located at 12 finger-breadths from the tip of the nose)-- (utpatti-dvitaya-sthāne), (there is) a condition of Fullness --lit. "a full condition"-- (bharitā sthitiḥ)||24||
मरुतोऽन्तर्बहिर्वापि वियद्युग्मानिवर्तनात्।
भैरव्या भैरवस्येत्थं भैरवि व्यज्यते वपुः॥२५॥
Maruto'ntarbahirvāpi viyadyugmānivartanāt|
Bhairavyā bhairavasyetthaṁ bhairavi vyajyate vapuḥ||25||
From the non-return —in (that) couple of points --lit. of ethers--— (viyat-yugma-anivartanāt) of the breath (marutaḥ), inside (antar) or also (vā api) outside (bahis), O Bhairavī (bhairavi), the Form (vapus) of Bhairava (bhairavasya) is thus manifested (ittham... vyajyate) by Bhairavī (bhairavyā)||25||
न व्रजेन्न विशेच्छक्तिर्मरुद्रूपा विकासिते।
निर्विकल्पतया मध्ये तया भैरवरूपता॥२६॥
Na vrajenna viśecchaktirmarudrūpā vikāsite|
Nirvikalpatayā madhye tayā bhairavarūpatā||26||
When the middle (state) unfolds (vikāsite... madhye) by means of the condition of Nirvikalpa --i.e. of a state totally devoid of thoughts-- (nirvikalpatayā), the power (śaktiḥ) whose form is breath (marut-rūpā) neither (na) moves (out) (vrajet) nor (na) enters (viśet). (Then,) through Her --viz. through Bhairavī-- (tayā), the nature of Bhairava (just arises) (bhairava-rūpatā)||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) exhaled (recitā) or (vā api... vā) inhaled (pūritā) (śakti or power) is (bhavet) retained (kumbhitā), at the end of that (tad-ante), she --i.e. śakti-- (asau) is called śāntā or peaceful (śānta-nāmā). Through śakti (śaktyā), the peaceful (supreme essential nature of Bhairava) (śāntaḥ) becomes manifest (prakāśate)||27||
आमूलात्किरणाभासां सूक्ष्मात्सूक्ष्मतरात्मिकाम्।
चिन्तयेत्तां द्विषट्कान्ते शाम्यन्तीं भैरवोदयः॥२८॥
Āmūlātkiraṇābhāsāṁ sūkṣmātsūkṣmatarātmikām|
Cintayettāṁ dviṣaṭkānte śāmyantīṁ bhairavodayaḥ||28||
From Mūlādhāra (ā-mūlāt), he should meditate (cintayet) on her --i.e. on śakti-- (tām) as having the semblance of rays (kiraṇa-ābhāsām) (and) becoming subtler (sūkṣmatara-ātmikām) than the subtle(st) (sūkṣmāt) (till) she rests (śāmyantīm) in dvādaśānta (dvi-ṣaṭka-ante). (As a result, there is) the emergence of Bhairava (bhairava-udayaḥ)||28||
उद्गच्छन्तीं तडित्रूपां प्रतिचक्रं क्रमात्क्रमम्।
ऊर्ध्वं मुष्टित्रयं यावत्तावदन्ते महोदयः॥२९॥
Udgacchantīṁ taḍitrūpāṁ praticakraṁ kramātkramam|
Ūrdhvaṁ muṣṭitrayaṁ yāvattāvadante mahodayaḥ||29||
(He should meditate on śakti --i.e. on Kuṇḍalinī--) as having the form of a lightning (taḍit-rūpām) (and) ascending (udgacchantīm) successively (kramāt kramam) through every cakra (prati-cakram) as much as (yāvat tāvat) three fists (muṣṭi-trayam) upward (ūrdhvam). At the end (ante), (there is) the great emergence (mahā-udayaḥ)||29||
क्रमद्वादशकं सम्यग्द्वादशाक्षरभेदितम्।
स्थूलसूक्ष्मपरस्थित्या मुक्त्वा मुक्त्वान्ततः शिवः॥३०॥
Kramadvādaśakaṁ samyagdvādaśākṣarabheditam|
Sthūlasūkṣmaparasthityā muktvā muktvāntataḥ śivaḥ||30||
(He should meditate) properly on twelve successive (cakra-s) (krama-dvādaśakam samyak) linked with --lit. divided into-- twelve letters (dvādaśa-akṣara-bheditam). After leaving and leaving (muktvā muktvā) the gross, subtle and supreme stages (sthūla-sūkṣma-para-sthityā), finally (antatas) (he attains) Śiva (śivaḥ)||30||
Stanzas 31 to 40
तयापूर्याशु मूर्धान्तं भङ्क्त्वा भ्रूक्षेपसेतुना।
निर्विकल्पं मनः कृत्वा सर्वोर्ध्वे सर्वगोद्गमः॥३१॥
Tayāpūryāśu mūrdhāntaṁ bhaṅktvā bhrūkṣepasetunā|
Nirvikalpaṁ manaḥ kṛtvā sarvordhve sarvagodgamaḥ||31||
After filling (āpūrya) the mūrdhānta --i.e. Brahmarandhra in the crown of the head-- (mūrdhāntam) with her --viz. with śakti or prāṇa, the vital energy-- (tayā) quickly (āśu), (and) after making a breach (in her) --i.e. he should go beyond the vital energy-- (bhaṅktvā) through the bridge of bhrūkṣepa --this is the technique of "contracting the eyebrows"-- (bhrū-kṣepa-setunā), he should make --lit. "after making"-- (kṛtvā) (his) mind (manas) nirvikalpa or free from thoughts (nirvikalpam). (As a result, he will enter into the Supreme Ether which is) above all --viz. which is even above the dvādaśānta in Brahmarandhra-- (sarva-ūrdhve), (and there will be) omnipresence (sarvaga-udgamaḥ)||31||
शिखिपक्षैश्चित्ररूपैर्मण्डलैः शून्यपञ्चकम्।
ध्यायतोऽनुत्तरे शून्ये प्रवेशो हृदये भवेत्॥३२॥
Śikhipakṣaiścitrarūpairmaṇḍalaiḥ śūnyapañcakam|
Dhyāyato'nuttare śūnye praveśo hṛdaye bhavet||32||
For him who meditates (dhyāyataḥ) on the group of five voids (śūnya-pañcakam) through the variegated circles in the feathers of a peacock (śikhi-pakṣaiḥ citra-rūpaiḥ maṇḍalaiḥ), there is (bhavet) a penetration (praveśaḥ) into the Void (known as) Anuttara (anuttare śūnye) in the Heart (hṛdaye)||32||
ईदृशेन क्रमेणैव यत्र कुत्रापि चिन्तना।
शून्ये कुड्ये परे पात्रे स्वयं लीना वरप्रदा॥३३॥
Īdṛśena krameṇaiva yatra kutrāpi cintanā|
Śūnye kuḍye pare pātre svayaṁ līnā varapradā||33||
Through such a succession (īdṛśena krameṇa eva), wherever (yatra kutrāpi) cintanā or remembrance --lit. thinking-- (cintanā) gets itself dissolved (svayam līnā) in a void (śūnye), in a wall (kuḍye) (or) in a person with an immaculate mind (pare pātre), (it --i.e. this remembrance-- becomes) a giver of boons (vara-pradā)||33||
कपालान्तर्मनो न्यस्य तिष्ठन्मीलितलोचनः।
क्रमेण मनसो दार्ढ्याल्लक्षयेल्लक्ष्यमुत्तमम्॥३४॥
Kapālāntarmano nyasya tiṣṭhanmīlitalocanaḥ|
Krameṇa manaso dārḍhyāllakṣayellakṣyamuttamam||34||
After placing (nyasya) the mind (manas) inside the skull --i.e. inside the cranium-- (kapāla-antar), while remaining (tiṣṭhan) with eyes closed (mīlita-locanaḥ), he should, gradually, through mental firmness, perceive --viz. he should realize-- (krameṇa manasaḥ dārḍhyāt lakṣayet) the most elevated (uttamam) Goal (lakṣyam)||34||
मध्यनाडी मध्यसंस्था बिससूत्राभरूपया।
ध्यातान्तर्व्योमया देव्या तया देवः प्रकाशते॥३५॥
Madhyanāḍī madhyasaṁsthā bisasūtrābharūpayā|
Dhyātāntarvyomayā devyā tayā devaḥ prakāśate||35||
The intermediate subtle channel (madhya-nāḍī) is located in the middle (madhya-saṁsthā) (and) has a form similar to a lotus fiber --"ābha" is to be interpreted as "nibha"-- (bisa-sūtra-ābha-rūpayā). (When) it is meditated on (dhyātā) through the inner ether --viz. the yogī meditates on the inner ether present in the middle subtle channel-- (antar-vyomayā), (then) the God (devaḥ) appears (prakāśate) by means of the Goddess (devyā tayā)||35||
कररुद्धदृगस्त्रेण भ्रूभेदाद्द्वाररोधनात्।
दृष्टे बिन्दौ क्रमाल्लीने तन्मध्ये परमा स्थितिः॥३६॥
Kararuddhadṛgastreṇa bhrūbhedāddvārarodhanāt|
Dṛṣṭe bindau kramāllīne tanmadhye paramā sthitiḥ||36||
Through a contraction of the eyebrows (bhrū-bhedāt) (and) a restriction of the doorways (of the senses) (dvāra-rodhanāt) with the weapon (called) hands so that the eyes remain closed (kara-ruddha-dṛk-astreṇa), when the Bindu is gradually seen as dissolving in the center of That --i.e. in the center of the Ether of Consciousness-- (dṛṣṭe bindau kramāt līne tad-madhye), (then) the Supreme (paramā) State (sthitiḥ) (of the yogī emerges --this is the manifestation of Bhairava--)||36||
धामान्तःक्षोभसम्भूतसूक्ष्माग्नितिलकाकृतिम्।
बिन्दुं शिखान्ते हृदये लयान्ते ध्यायतो लयः॥३७॥
Dhāmāntaḥkṣobhasambhūtasūkṣmāgnitilakākṛtim|
Binduṁ śikhānte hṛdaye layānte dhyāyato layaḥ||37||
For him who meditates (dhyāyataḥ), at the end of the śikhā --lit. "at the end of the flame" in the crown of the head, i.e. in Brahmarandhra-- (śikhānte) (and) in the heart (hṛdaye), on the Bindu --on the point of Light-- (Bindu) whose form is like a tilaka --a mark on the forehead made with sandal-wood, etc.-- or a subtle fire produced by pressure --"kṣobha" literally means "agitation"-- inside the dhāma --"dhāma" here means the light in the eyes-- (dhāma-antar-kṣobha-sambhūta-sūkṣma-agni-tilaka-ākṛtim), (there is a gradual dissolution of vikalpa-s or thoughts). At the end of (that) dissolution (laya-ante), dissolution (in the Supreme Bhairava occurs) (layaḥ)||37||
अनाहते पात्रकर्णेऽभग्नशब्दे सरिद्द्रुते।
शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति॥३८॥
Anāhate pātrakarṇe'bhagnaśabde sariddrute|
Śabdabrahmaṇi niṣṇātaḥ paraṁ brahmādhigacchati||38||
He who is deeply versed --i.e. he who has performed dhāraṇā, dhyāna and samādhi, viz. concentration, meditation and absorption-- (niṣṇātaḥ) in Śabdabrahma --i.e. in Brahma or the Absolute as sound-- (śabda-brahmaṇi) —which --viz. Śabdabrahma-- is an uninterrupted unstruck sound (anāhate... abhagna-śabde), which is listened by the ear of a competent person --i.e. by the ear of a yogī-- (pātra-karṇe), (and) which is quick as a river (sarit-drute)— attains (adhigacchati) the Supreme Brahma (param brahma)||38||
प्रणवादिसमुच्चारात्प्लुतान्ते शून्यभावानात्।
शून्यया परया शक्त्या शून्यतामेति भैरवि॥३९॥
Praṇavādisamuccārātplutānte śūnyabhāvānāt|
Śūnyayā parayā śaktyā śūnyatāmeti bhairavi||39||
Through the utterance of Praṇava, etc. --there are three kinds of Praṇava: Aum̐, Hūm̐ and Hrīm̐-- (praṇava-ādi-samuccārāt), through the contemplation on the void (śūnya-bhāvānāt) at the end of the pluta or protacted stage --vowels are generally hrasva (short) or dīrgha (long), but in Veda-s you run into the pluta (protracted) versions too; in the same way, Praṇava has those three forms as well-- (pluta-ante). O Bhairavī (bhairavi), by means of the Supreme Śakti of (that) void (śūnyayā parayā śaktyā), he attains (eti) Vacuity --i.e. the real nature of Bhairava-- (śūnyatām)||39||
यस्य कस्यापि वर्णस्य पूर्वान्तावनुभावयेत्।
शून्यया शून्यभूतोऽसौ शून्याकारः पुमान्भवेत्॥४०॥
Yasya kasyāpi varṇasya pūrvāntāvanubhāvayet|
Śūnyayā śūnyabhūto'sau śūnyākāraḥ pumānbhavet||40||
He should contemplate (anubhāvayet) on the previous and subsequent state --i.e. on the desire of uttering and (its) cessation-- (pūrva-antau) of any letter whatsoever (yasya kasyāpi varṇasya) as being void (śūnyayā). (Then,) he (asau), having become void (śūnya-bhūtaḥ), becomes (bhavet) pumān --in this context it is "someone in whom the erroneous notion of being a knower of body, etc. has ceased"-- (pumān) whose form is a void (śūnya-ākāraḥ)||40||
Stanzas 41 to 50
तन्त्र्यादिवाद्यशब्देषु दीर्घेषु क्रमसंस्थितेः।
अनन्यचेताः प्रत्यन्ते परव्योमवपुर्भवेत्॥४१॥
Tantryādivādyaśabdeṣu dīrgheṣu kramasaṁsthiteḥ|
Ananyacetāḥ pratyante paravyomavapurbhavet||41||
He who gives undivided thought (ananya-cetāḥ) to the sounds of musical instruments (such as) the chorded ones, etc. (tantrī-ādi-vādya.śabdeṣu) —which --i.e. the sounds-- are long (dīrgheṣu) due to the continuity of the succession (krama-saṁsthiteḥ)— becomes (bhavet) at the end --viz. when such sounds have ceased and no other support emerges-- (pratyante) the form of the Supreme Ether (para-vyoma-vapus)||41||
पिण्डमन्त्रस्य सर्वस्य स्थूलवर्णक्रमेण तु।
अर्धेन्दुबिन्दुनादान्तः शून्योच्चाराद्भवेच्छिवः॥४२॥
Piṇḍamantrasya sarvasya sthūlavarṇakrameṇa tu|
Ardhendubindunādāntaḥ śūnyoccārādbhavecchivaḥ||42||
Through the moving upward into the Void --i.e. into Unmanā; viz. this elevation is of the nature of void-- (śūnya-uccārāt) of all the piṇḍamantra-s --e.g. hsrkṣa, etc.-- (piṇḍa-mantrasya sarvasya) following the succession of gross letters (sthūla-varṇa-krameṇa tu) (and ascending through the stages of) Bindu, Ardhacandra, Nādānta, (etc.) (ardhendu-bindu-nādāntaḥ), he becomes (bhavet) Śiva (śivaḥ)||42||
निजदेहे सर्वदिक्कं युगपद्भावयेद्वियत्।
निर्विकल्पमनास्तस्य वियत्सर्वम् प्रवर्तते॥४३॥
Nijadehe sarvadikkaṁ yugapadbhāvayedviyat|
Nirvikalpamanāstasya viyatsarvam pravartate||43||
When someone whose mind is devoid of vikalpa-s or thoughts (nirvikalpa-manāḥ) contemplates (bhāvayet), in his own body (nija-dehe), the ether (viyat) in all directions (sarva-dikkam) simultaneously (yugapad), (then) the whole (sarvam) ether (viyat) takes place (pravartate) for him --i.e. he has an experience of the whole ether-- (tasya)||43||
पृष्ठशून्यं मूलशून्यं युगपद्भावयेच्च यः।
शरीरनिरपेक्षिण्या शक्त्या शून्यमना भवेत्॥४४॥
Pṛṣṭhaśūnyaṁ mūlaśūnyaṁ yugapadbhāvayecca yaḥ|
Śarīranirapekṣiṇyā śaktyā śūnyamanā bhavet||44||
He who (yaḥ) contemplates (bhāvayet) simultaneously (yugapad) on the void above (pṛṣṭha-śūnyam) and (ca) on the void at the root (mūla-śūnyam) through the śakti or power who is independent of the body (śarīra-nirapekṣiṇyā śaktyā) becomes (bhavet) one whose mind is void (śūnya-manāḥ)||44||
पृष्ठशून्यं मूलशून्यं हृच्छून्यं भावयेत्स्थिरम्।
युगपन्निर्विकल्पत्वान्निर्विकल्पोदयस्ततः॥४५॥
Pṛṣṭhaśūnyaṁ mūlaśūnyaṁ hṛcchūnyaṁ bhāvayetsthiram|
Yugapannirvikalpatvānnirvikalpodayastataḥ||45||
He should firmly contemplate (bhāvayet sthiram) on the void above (pṛṣṭha-śūnyam), on the void at the root (mūla-śūnyam), (and) on the void in the heart (hṛd-śūnyam). Due to the condition free from vikalpa-s or thoughts (nirvikalpatvāt), (there is) therefore (tatas) simultaneously (yugapad) an emergence of nirvikalpa --i.e. there is a manifestation of the State of Consciousness; yes, to translate again "nirvikalpa" would have been redundant-- (nirvikalpa-udayaḥ)||45||
तनूदेशे शून्यतैव क्षणमात्रं विभावयेत्।
निर्विकल्पं निर्विकल्पो निर्विकल्पस्वरूपभाक्॥४६॥
Tanūdeśe śūnyataiva kṣaṇamātraṁ vibhāvayet|
Nirvikalpaṁ nirvikalpo nirvikalpasvarūpabhāk||46||
Vacuity (śūnyatā eva) in a point or portion of the body --a body which is thought to be the limited knower or perceiver-- (tanū-deśe) causes nirvikalpa, (even) for an instant, to arise (kṣaṇa-mātram vibhāvayet... nirvikalpam). (The result is that that person becomes) free from vikalpa-s (nirvikalpaḥ). (If this tendency to remain free from vikalpa-s continues, then he becomes someone) whose essential nature is nirvikalpa --i.e. he becomes Bhairava; this stanza is very difficult to translate-- (nirvikalpa-svarūpa-bhāk)||46||
सर्वं देहगतं द्रव्यं वियद्व्याप्तं मृगेक्षणे।
विभावयेत्ततस्तस्य भावना सा स्थिरा भवेत्॥४७॥
Sarvaṁ dehagataṁ dravyaṁ viyadvyāptaṁ mṛgekṣaṇe|
Vibhāvayettatastasya bhāvanā sā sthirā bhavet||47||
O gazelle-eyed Woman (mṛga-īkṣaṇe), (if the aforesaid contemplation on the void does not remain instantly in his heart, then) he should contemplate (vibhāvayet) all (sarvam) the substances (dravyam) present in (his) body (deha-gatam) as pervaded by the ether --i.e. by the void-- (viyat-vyāptam). After that (tatas), his (tasya) contemplation (bhāvanā sā) will become --lit. becomes-- (bhavet) firm (sthirā)||47||
देहान्तरे त्वग्विभागं भित्तिभूतं विचिन्तयेत्।
न किञ्चिदन्तरे तस्य ध्यायन्नध्येयभाग्भवेत्॥४८॥
Dehāntare tvagvibhāgaṁ bhittibhūtaṁ vicintayet|
Na kiñcidantare tasya dhyāyannadhyeyabhāgbhavet||48||
He should meditate (vicintayet) on the portion in his own body (called) the skin (deha-antare tvak-vibhāgam) as being a wall (bhitti-bhūtam). (There is) nothing (na kiñcid) inside it (antare tasya). He who meditates (like that) (dhyāyan) becomes (bhavet) someone who has transcended all that is meditable --viz. he is one whose nature is a Great Penetration-- (adhyeya-bhāk)||48||
हृद्याकाशे निलीनाक्षः पद्मसम्पुटमध्यगः।
अनन्यचेताः सुभगे परं सौभाग्यमाप्नुयात्॥४९॥
Hṛdyākāśe nilīnākṣaḥ padmasampuṭamadhyagaḥ|
Ananyacetāḥ subhage paraṁ saubhāgyamāpnuyāt||49||
O beautiful One (subhage), he whose organs of sense are merged (nilīna-akṣaḥ) into the ether (ākāśe) in the heart (hṛdi), who resides in the middle of the hemispheres of (that) lotus --i.e. he resides in Pramātā or Knower, while in the upper hemisphere is Pramāṇa (means of knowledge), and in the lower hemisphere is Prameya (knowable)-- (padma-sampuṭa-madhyagaḥ), (and) who is totally one-pointed --viz. his mind is concentrated on nothing which is different from Consciousness or Bhairava-- (ananya-cetāḥ), obtains (āpnuyāt) the Supreme (param) Fortune/Welfare --i.e. he gets lordship over the universe, Supreme Bliss and charm-- (saubhāgyam)||49||
सर्वतः स्वशरीरस्य द्वादशान्ते मनोलयात्।
दृढबुद्धेर्दृढीभूतं तत्त्वलक्ष्यं प्रवर्तते॥५०॥
Sarvataḥ svaśarīrasya dvādaśānte manolayāt|
Dṛḍhabuddherdṛḍhībhūtaṁ tattvalakṣyaṁ pravartate||50||
For him whose intellect is firm --i.e. for the yogī-- (dṛḍha-buddheḥ) (and) whose body (sva-śarīrasya) (is) totally --even in the pores of the skin-- (sarvatas) (penetrated by the God called Consciousness,) That which is denoted as the (Supreme) Principle --viz. the Light of the Supreme Truth-- (tattva-lakṣyam) arises (pravartate) through the dissolution of a mind (manas-layāt) that has become firm (through concentration) (dṛḍhī-bhūtam) into dvādaśānta (in that body) (dvādaśānte)||50||
Stanzas 51 to 60
यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत्।
प्रतिक्षणं क्षीणवृत्तेर्वैलक्षण्यं दिनैर्भवेत्॥५१॥
Yathā tathā yatra tatra dvādaśānte manaḥ kṣipet|
Pratikṣaṇaṁ kṣīṇavṛttervailakṣaṇyaṁ dinairbhavet||51||
Howsoever (yathā tathā) (and) wheresoever (yatra tatra), he should throw (kṣipet) (his) mind (manas) into dvādaśānta (dvādaśānte) at every moment (pratikṣaṇam). For the one whose mental fluctuation has decreased (in that way) (kṣīṇa-vṛtteḥ), there is (bhavet) (the manifestation of) the extraordinary nature of Parabhairava --lit. indescribableness-- (vailakṣaṇyam) in a few days (dinaiḥ)||51||
कालाग्निना कालपदादुत्थितेन स्वकं पुरम्।
प्लुष्टम् विचिन्तयेदन्ते शान्ताभासस्तदा भवेत्॥५२॥
Kālāgninā kālapadādutthitena svakaṁ puram|
Pluṣṭam vicintayedante śāntābhāsastadā bhavet||52||
(While repeating "Oṁ ra-kṣa-ra-ya-ūṁ tanuṁ dāhayāmi namaḥ",) he should imagine (vicintayet) that his own (svakam) body (puram) has been burnt (pluṣṭam) by Kālāgni --lit. by the Fire of (the end of) Time-- (kāla-agninā) rising (utthitena) from the great toe of the right foot (kālapadāt). Then (tadā), there will finally be --lit. there finally is-- (ante... bhavet) a peaceful flash --i.e. the nature of Bhairava will shine forth-- (śānta-ābhāsaḥ)||52||
एवमेव जगत्सर्वं दग्धं ध्यात्वा विकल्पतः।
अनन्यचेतसः पुंसः पुम्भावः परमो भवेत्॥५३॥
Evameva jagatsarvaṁ dagdhaṁ dhyātvā vikalpataḥ|
Ananyacetasaḥ puṁsaḥ pumbhāvaḥ paramo bhavet||53||
Thus (evam eva), after meditating (dhyātvā), through vikalpa or imagination (vikalpatas), on the whole world (jagat sarvam) as having been burnt (by Kālāgni) (dagdham), the Supreme (paramaḥ) State of man (pum-bhāvaḥ) will take place --lit. takes place-- (bhavet) for that person whose mind is onepointed (ananya-cetasaḥ puṁsaḥ)||53||
स्वदेहे जगतो वापि सूक्ष्मसूक्ष्मतराणि च।
तत्त्वानि यानि निलयं ध्यात्वान्ते व्यज्यते परा॥५४॥
Svadehe jagato vāpi sūkṣmasūkṣmatarāṇi ca|
Tattvāni yāni nilayaṁ dhyātvānte vyajyate parā||54||
After meditating (dhyātvā) on the tattva-s or principles (tattvāni) in his own body (sva-dehe) or even (vā api) of the universe (jagataḥ) —which --i.e. such tattva-s or principles-- (yāni) are subtle and subtler (sūkṣma-sūkṣmatarāṇi ca)— as dissolving --viz. as being absorbed in their own causes-- (nilayam), (the Goddess) Parā (parā) will finally become manifest --lit. is finally manifested-- (ante vyajyate)||54||
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