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. Sometimes I also use the famous commentary by Ānandabhaṭṭa called the Vijñānakaumudī. Let us get down to work now!

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 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||

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 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||

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 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||

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 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||

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 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||

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 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||

पीनां च दुर्बलां शक्तिं ध्यात्वा द्वादशगोचरे।
प्रविश्य हृदये ध्यायन्मुक्तः स्वातन्त्र्यमाप्नुयात्॥५५॥
Pīnāṁ ca durbalāṁ śaktiṁ dhyātvā dvādaśagocare|
Praviśya hṛdaye dhyāyanmuktaḥ svātantryamāpnuyāt||55||

And (ca) after contemplating (dhyātvā) the fat --i.e. dense-- (pīnām) prāṇaśakti (śaktim) as thin --viz. subtle-- (durbalām), having penetrated (praviśya) into the sphere of dvādaśānta (dvādaśa-gocare), he who meditates (on that prāṇaśakti) (dhyāyan) in the heart (hṛdaye) (becomes) liberated (muktaḥ) (and) obtains (āpnuyāt) Absolute Freedom (svātantryam)||55||

भुवनाध्वादिरूपेण चिन्तयेत्क्रमशोऽखिलम्।
स्थूलसूक्ष्मपरस्थित्या यावदन्ते मनोलयः॥५६॥
Bhuvanādhvādirūpeṇa cintayetkramaśo'khilam|
Sthūlasūkṣmaparasthityā yāvadante manolayaḥ||56||

He should gradually meditate (cintayet kramaśas) on the entire (universe) (akhilam) in the form of the path of bhuvana, etc. --i.e. of the path of the worlds-- (bhuvana-adhva-ādi-rūpeṇa), (going) through the conditions of gross, subtle and supreme (sthūla-sūkṣma-para-sthityā), till (yāvat) (there is) finally (ante) dissolution of the mind (manas-layaḥ)||56||

अस्य सर्वस्य विश्वस्य पर्यन्तेषु समन्ततः।
अध्वप्रक्रियया तत्त्वं शैवं ध्यत्वा महोदयः॥५७॥
Asya sarvasya viśvasya paryanteṣu samantataḥ|
Adhvaprakriyayā tattvaṁ śaivaṁ dhyatvā mahodayaḥ||57||

After meditating (dhyatvā) on the śaivatattva --i.e. on the svarūpa or essential nature of the Great Lord who is both Prakāśa and Vimarśa-- (tattvam śaivam) of this whole universe (asya sarvasya viśvasya) on all sides (samantatas) (and) to its ends --viz. to the ends of all the adhvā-s or paths-- (paryanteṣu) through the procedure of the (six) paths (adhva-prakriyayā), (there is) the great emergence (mahā-udayaḥ)||57||

विश्वमेतन्महादेवि शून्यभूतं विचिन्तयेत्।
तत्रैव च मनो लीनं ततस्तल्लयभाजनम्॥५८॥
Viśvametanmahādevi śūnyabhūtaṁ vicintayet|
Tatraiva ca mano līnaṁ tatastallayabhājanam||58||

O great Goddess (mahā-devi), he should meditate (vicintayet) on this universe (viśvam etad) as being a void (śūnya-bhūtam). (His) mind (manas) is (then) dissolved (līnam) right there --i.e. in that void-- (tatra eva ca). In consequence of that (tatas), (he becomes) a receptacle for the dissolution in That --viz. he becomes identical with That, with the Supreme Lord-- (tad-laya-bhājanam)||58||

घटादिभाजने दृष्टिं भित्तीस्त्यक्त्वा विनिक्षिपेत्।
तल्लयं तत्क्षणाद्गत्वा तल्लयात्तन्मयो भवेत्॥५९॥
Ghaṭādibhājane dṛṣṭiṁ bhittīstyaktvā vinikṣipet|
Tallayaṁ tatkṣaṇādgatvā tallayāttanmayo bhavet||59||

After setting aside (tyaktvā) the walls (bhittīḥ), he should cast (vinikṣipet) his gaze (dṛṣṭim) into a container such as a pot (ghata-ādi-bhājane). Having immediately merged into That --into Parabrahma-- (tad-layam tatkṣaṇāt gatvā), he becomes identical with That (tad-mayaḥ bhavet) through that dissolution (tad-layāt)||59||

निर्वृक्षगिरिभित्त्यादिदेशे दृष्टिं विनिक्षिपेत्।
विलीने मानसे भावे वृत्तिक्षीणः प्रजायते॥६०॥
Nirvṛkṣagiribhittyādideśe dṛṣṭiṁ vinikṣipet|
Vilīne mānase bhāve vṛttikṣīṇaḥ prajāyate||60||

He should cast (vinikṣipet) (his) gaze (dṛṣṭim) toward a region without trees, toward a mountain, a wall, etc. (nis-vṛkṣa-giri-bhitti-ādi-deśe). When the mental state is completely dissolved (vilīne mānase bhāve), he becomes someone whose mental fluctuations have been eliminated (vṛtti-kṣīṇaḥ prajāyate)||60||

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 Stanzas 61 to 70

उभयोर्भावयोर्ज्ञाने ध्यात्वा मध्यं समाश्रयेत्।
युगपच्च द्वयं त्यक्त्वा मध्ये तत्त्वं प्रकाशते॥६१॥
Ubhayorbhāvayorjñāne dhyātvā madhyaṁ samāśrayet|
Yugapacca dvayaṁ tyaktvā madhye tattvaṁ prakāśate||61||

After meditating (dhyātvā) on the perception (jñāne) of both objects (ubhayoḥ bhāvayoḥ), he should take refuge (samāśrayet) in the intermediate space — in the void that is the cause of the distinction and separation between those two objects — (madhyam). And (ca) after abandoning (tyaktvā) simultaneously (yugapad) both (dvayam), the Tattva or Principle (Supreme) — the Highest State — (tattvam) manifests or reveals itself (to the yogī) (tattvam) (there,) in the intermediate space (madhye)||61||

भावे त्यक्ते निरुद्धा चिन्नैव भावान्तरं व्रजेत्।
तदा तन्मध्यभावेन विकसत्यति भावना॥६२॥
Bhāve tyakte niruddhā cinnaiva bhāvāntaraṁ vrajet|
Tadā tanmadhyabhāvena vikasatyati bhāvanā||62||

When an object has been abandoned (bhāve tyakte), consciousness — in practice, "the mind" — (cit), completely restrained (by the intensity of the practice) (niruddhā), does not turn (na eva... vrajet) toward another object (bhāva-antaram). Then (tadā), through the state that is between those — that is, between the manifest object and the unmanifest object — (tad-madhya-bhāvena), bhāvanā — lit. "contemplation," but Kṣemarāja defined it as "the impression of repose in the intermediate state" — (bhāvanā) unfolds — that is, appears — (vikasati) eminently (ati)||62||

सर्वं देहं चिन्मयं हि जगद्वा परिभावयेत्।
युगपन्निर्विकल्पेन मनसा परमोदयः॥६३॥
Sarvaṁ dehaṁ cinmayaṁ hi jagadvā paribhāvayet|
Yugapannirvikalpena manasā paramodayaḥ||63||

He should contemplate (paribhāvayet) simultaneously (yugapad), with a mind devoid of vikalpa-s or fluctuations (nirvikalpena manasā), that the entire body (sarvam deham), or (vā) that the (entire) universe (jagat), consists of Consciousness (cit-mayam hi). (As a result, there will be) the supreme arising (parama-udayaḥ)||63||

वायुद्वयस्य सङ्घट्टादन्तर्वा बहिरन्ततः।
योगी समत्वविज्ञानसमुद्गमनभाजनम्॥६४॥
Vāyudvayasya saṅghaṭṭādantarvā bahirantataḥ|
Yogī samatvavijñānasamudgamanabhājanam||64||

Through the conjunction or union (saṅghaṭṭāt) of the two vital airs (vāyu-dvayasya), (there is) finally (antatas) (cessation of both,) either within —in the heart— (antar) or (vā) outside —in dvādaśānta— (bahis). (After meditating on that conjunction or union of prāṇa and apāna, which is similar to a void, lacks entrance and exit, and is devoid of differentiation,) the yogī (yogī) (becomes) a vessel for the arising of equanimous consciousness (samatva-vijñāna-samudgamana-bhājanam) —I follow Kṣemarāja’s commentary here—||64||

सर्वं जगत्स्वदेहं वा स्वानन्दभरितं स्मरेत्।
युगपत्स्वामृतेनैव परानन्दमयो भवेत्॥६५॥
Sarvaṁ jagatsvadehaṁ vā svānandabharitaṁ smaret|
Yugapatsvāmṛtenaiva parānandamayo bhavet||65||

He should remember or be aware that (smaret) all (sarvam) the universe (jagat), or (vā) his own body (sva-deham), simultaneously (yugapad), is filled with his own Bliss (sva-ānanda-bharitam). (Then,) through his own Nectar (sva-amṛtena eva), he will become filled with Supreme Bliss —or, alternatively, "he will become identical with Supreme Bliss"— (para-ānanda-mayaḥ bhavet)||65||

कुहनेन प्रयोगेण सद्य एव मृगेक्षणे।
समुदेति महानन्दो येन तत्त्वं प्रकाशते॥६६॥
Kuhanena prayogeṇa sadya eva mṛgekṣaṇe|
Samudeti mahānando yena tattvaṁ prakāśate||66||

Oh You, the gazelle-eyed One (mṛga-īkṣaṇe), through extraordinary magic — according to Svāmī Lakṣmaṇa Joo, this expression would also mean "tickling the armpit" — (kuhanena prayogeṇa), great joy (mahā-ānandaḥ) arises (samudeti) immediately (sadyas eva), through which (yena), the (Supreme) Principle (tattvam) is revealed or manifested (prakāśate)||66||

सर्वस्रोतोनिबन्धेन प्राणशक्त्योर्ध्वया शनैः।
पिपीलस्पर्शवेलायां प्रथते परमं सुखम्॥६७॥
Sarvasrotonibandhena prāṇaśaktyordhvayā śanaiḥ|
Pipīlasparśavelāyāṁ prathate paramaṁ sukham||67||

Restricting all the openings (of the senses) (sarva-srotas-nibandhena), when the occasion arises (in which one feels) the touch of an ant (pipīla-sparśa-velāyām) due to the gradual upward movement of prāṇaśakti --of Kuṇḍalinī; and "śanaiḥ" literally means "gradually"-- (prāṇa-śaktyā ūrdhvayā śanaiḥ), supreme (paramam) delight (sukham) emerges --or "spreads"-- (prathate)||67||

वह्नेर्विषस्य मध्ये तु चित्तं सुखमयं क्षिपेत्।
केवलं वायुपूर्णं वा स्मरानन्देन युज्यते॥६८॥
Vahnerviṣasya madhye tu cittaṁ sukhamayaṁ kṣipet|
Kevalaṁ vāyupūrṇaṁ vā smarānandena yujyate||68||

He should cast (kṣipet) (his) mind (cittam) filled with delight (sukha-mayam) into the center (madhye tu) of vahni --that is, saṅkoca or contraction-- and viṣa --also called vikāsa or expansion-- (vahneḥ viṣasya), (either) alone --that is, his mind alone-- (kevalam) or (vā) filled with vital air (vāyu-pūrṇam). (As a consequence,) he becomes endowed (yujyate) with sexual bliss (smara-ānandena)||68||

शक्तिसङ्गमसङ्क्षुब्धशक्त्यावेशावसानिकम्।
यत् सुखं ब्रह्मतत्त्वस्य तत्सुखं स्वाक्यमुच्यते॥६९॥
Śaktisaṅgamasaṅkṣubdhaśaktyāveśāvasānikam|
Yat sukhaṁ brahmatattvasya tatsukhaṁ svākyamucyate||69||

That (tad) delight (sukham) which (yad) is at the end of absorption in the Power (of Bliss) agitated by intercourse with a woman (śakti-saṅgama-saṅkṣubdha-śakti-āveśa-avasānikam) is said to be (ucyate) the Delight (sukham) of the Principle of Brahma --that is, "it is the Bliss of the Supreme Brahma"-- (brahma-tattvasya). (In other words, such delight is the) very (Delight) --the Delight that arises from one's own Self-- (svākyam)||69||

लेहनामन्थनाकोटैः स्त्रीसुखस्य भरात्स्मृतेः।
शक्त्यभावेऽपि देवेशि भवेदानन्दसम्प्लवः॥७०॥
Lehanāmanthanākoṭaiḥ strīsukhasya bharātsmṛteḥ|
Śaktyabhāve'pi deveśi bhavedānandasamplavaḥ||70||

Oh Lady of the gods (deva-īśi), even (api) in the absence of a woman (śakti-abhāve), there is (bhavet) an flood of Bliss (ānanda-samplavaḥ) due to the memory (smṛteḥ) in full measure (bharāt) of sexual union (strī-sukhasya) in the form of passionate kissing, embracing, and pressing/rubbing (lehana-āmanthana-ākoṭaiḥ)||70||

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 Stanzas 71 to 80

आनन्दे महति प्राप्ते दृष्टे वा बान्धवे चिरात्।
आनन्दमुद्गतं ध्यात्वा तल्लयस्तन्मना भवेत्॥७१॥
Ānande mahati prāpte dṛṣṭe vā bāndhave cirāt|
Ānandamudgataṁ dhyātvā tallayastanmanā bhavet||71||

When one obtains a great delight or sees a relative/friend (ānande mahati prāpte dṛṣṭe vā bāndhave) after a long time (cirāt), having meditated (dhyātvā) on the delight (ānandam) which has arisen (udgatam), (there occurs) a dissolution in it (tad-layaḥ), (and his) mind becomes absorbed in that (delight) (tad-manāḥ bhavet)||71||

जग्धिपानकृतोल्लासरसानन्दविजृम्भणात्।
भावयेद्भरितावस्थां महानन्दस्ततो भवेत्॥७२॥
Jagdhipānakṛtollāsarasānandavijṛmbhaṇāt|
Bhāvayedbharitāvasthāṁ mahānandastato bhavet||72||

From the expansion of the delight of the taste that appears from the acts of eating and drinking (jagdhi-pāna-kṛta-ullāsa-rasa-ānanda-vijṛmbhaṇāt), he should contemplate (bhāvayet) the full state (bharita-avasthā). After that (tatas), there occurs (bhavet) a great delight (mahā-ānandaḥ)||72||

गीतादिविषयास्वादासमसौख्यैकतात्मनः।
योगिनस्तन्मयत्वेन मनोरूढेस्तदात्मता॥७३॥
Gītādiviṣayāsvādāsamasaukhyaikatātmanaḥ|
Yoginastanmayatvena manorūḍhestadātmatā||73||

When the yogī becomes one with the incomparable bliss because of the enjoyment in the spheres of songs, etc. (gīta-ādi-viṣaya-āsvāda-asama-saukhya-ekatā-ātmanaḥ... yoginaḥ), due to identification with it --that is, "with the incomparable bliss"-- (tad-mayatvena), (there occurs) identification with that (Supreme Brahma) (tad-ātmatā) through the development or expansion of the mind (manas-rūḍheḥ)||73||

यत्र यत्र मनस्तुष्टिर्मनस्तत्रैव धारयेत्।
तत्र तत्र परानन्दस्वरूपं सम्प्रवर्तते॥७४॥
Yatra yatra manastuṣṭirmanastatraiva dhārayet|
Tatra tatra parānandasvarūpaṁ sampravartate||74||

Wherever (yatra yatra) (there is) mental satisfaction (manas-tuṣṭiḥ), the mind (manas) should be fixed (dhārayet) right there (tatra eva). In those circumstances (tatra tatra), the essential nature of the Highest Bliss (para-ānanda-svarūpam) arises (sampravartate)||74||

अनागतायां निद्रायां प्रणष्टे बाह्यगोचरे।
सावस्था मनसा गम्या परा देवी प्रकाशते॥७५॥
Anāgatāyāṁ nidrāyāṁ praṇaṣṭe bāhyagocare|
Sāvasthā manasā gamyā parā devī prakāśate||75||

When sleep has not arrived (anāgatāyāṁ nidrāyā) (and) external objects have disappeared (praṇaṣṭe bāhya-gocare), that (intermediate) state (sā avasthā) should be accessed (gamyā) by the mind (manasā). (In this way,) the Highest (parā) Goddess (devī) becomes evident (prakāśate)||75||

तेजसा सूर्यदीपादेराकाशे शबलीकृते।
दृष्टिर्निवेश्या तत्रैव स्वात्मरूपं प्रकाशते॥७६॥
Tejasā sūryadīpāderākāśe śabalīkṛte|
Dṛṣṭirniveśyā tatraiva svātmarūpaṁ prakāśate||76||

The gaze (dṛṣṭiḥ) should be cast (niveśyā) towards a space that is variegated (ākāśe śabalī-kṛte) by the light (tejasā) of the sun, a lamp, etc. (sūrya-dīpa-ādeḥ). Right there (tatra eva), the nature of one's own Self (sva-ātma-rūpam) shines (prakāśate)||76||

करङ्किण्या क्रोधनया भैरव्या लेलिहानया।
खेचर्या दृष्टिकाले च परावाप्तिः प्रकाशते॥७७॥
Karaṅkiṇyā krodhanayā bhairavyā lelihānayā|
Khecaryā dṛṣṭikāle ca parāvāptiḥ prakāśate||77||

At the moment of perception (dṛṣṭikāle ca), the Supreme Attainment (para-avāptiḥ) is manifested (prakāśate) by means of (the following Mudrā-s called) Karaṅkiṇī, Krodhanā, Bhairavī, Lelihānā and Khecarī (karaṅkiṇyā krodhanayā bhairavyā lelihānayā... khecaryā)||77||

मृद्वासने स्फिजैकेन हस्तपादौ निराश्रयम्।
निधाय तत्प्रसङ्गेन परा पूर्णा मतिर्भवेत्॥७८॥
Mṛdvāsane sphijaikena hastapādau nirāśrayam|
Nidhāya tatprasaṅgena parā pūrṇā matirbhavet||78||

With one buttock --although the word "sphij" is feminine, here Śiva wrote it as masculine; therefore, I would have expected "sphijā ekayā"-- (sphijā ekena) on a soft seat (mṛdu-āsane), (and) having placed (nidhāya) hands and feet (hasta-pādau) without support (nirāśrayam), when he remains thus --lit. "by the adherence to that" or "by his adherence"-- (tad-prasaṅgena), the intelligence (matiḥ) becomes (bhavet) supremely full (parā pūrṇā)||78||

उपविश्यासने सम्यग्बाहू कृत्वार्धकुञ्चितौ।
कक्षव्योम्नि मनः कुर्वञ्छममायाति तल्लयात्॥७९॥
Upaviśyāsane samyagbāhū kṛtvārdhakuñcitau|
Kakṣavyomni manaḥ kurvañchamamāyāti tallayāt||79||

After sitting (upaviśya) properly (samyak) on a seat (āsane), (and) having placed (kṛtvā) both arms (bāhū) in the form of a semicircle (above the head) (ardha-kuñcitau), he, directing (kurvan) (his) mind (manas) towards the space of the armpits (kakṣa-vyomni), attains Peace (śamam āyāti) through dissolution into that --i.e., into the space of the armpits-- (tad-layāt)||79||

स्थूलरूपस्य भावस्य स्तब्धां दृष्टिं निपात्य च।
अचिरेण निराधारं मनः कृत्वा शिवं व्रजेत्॥८०॥
Sthūlarūpasya bhāvasya stabdhāṁ dṛṣṭiṁ nipātya ca|
Acireṇa nirādhāraṁ manaḥ kṛtvā śivaṁ vrajet||80||

After directing (nipātya) (his) gaze (dṛṣṭim) steady (stabdhām) towards an object whose form/nature is gross --I expected the locative "sthūlarūpe bhāve"; although other translators affirm that the word "upari" is tacitly included there, which would explain the genitive case-- (sthūla-rūpasya bhāvasya), and (ca) after making (kṛtvā) (his) mind (manas) free of supports (nirādhāram), he attains Śiva (śivam vrajet) soon (acireṇa)||80||

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 Stanzas 81 to 90

मध्यजिह्वे स्फारितास्ये मध्ये निक्षिप्य चेतनाम्।
होच्चारं मनसा कुर्वंस्ततः शान्ते प्रलीयते॥८१॥
Madhyajihve sphāritāsye madhye nikṣipya cetanām|
Hoccāraṁ manasā kurvaṁstataḥ śānte pralīyate||81||

After depositing (nikṣipya) the buddhi --that is, the intellect-- (cetanām) in the middle (madhye) of the open mouth with the tongue in the center (madhya-jihve sphārita-āsye madhye), he, uttering "ha" (ha-uccāram... kurvan) with (his) mind (manasā), then (tatas) dissolves (pralīyate) into (a) peaceful (śānte) (state) --Kṣemarāja and Śivopādhyāya wrote in the commentary that he should also do this while mentally uttering "ha": "Having fixed his gaze on the space between the eyebrows"--||81||

आसने शयने स्थित्वा निराधारं विभावयन्।
स्वदेहं मनसि क्षिणे क्षणात्क्षीणाशयो भवेत्॥८२॥
Āsane śayane sthitvā nirādhāraṁ vibhāvayan|
Svadehaṁ manasi kṣiṇe kṣaṇātkṣīṇāśayo bhavet||82||

Remaining (sthitvā) on a seat (āsane) (or) on a bed (śayane), while he contemplates (vibhāvayan) that his own body (sva-deham) has no support whatsoever (nirādhāram), when (his) mind is destroyed --when his thoughts vanish-- (manasi kṣiṇe), he immediately (kṣaṇāt) becomes (bhavet) one whose mental disposition has been eliminated --that is, he loses all vāsanā or accumulated tendency-- (kṣīṇa-āśayaḥ)||82||

चलासने स्थितस्याथ शनैर्वा देहचालनात्।
प्रशान्ते मानसे भावे देवि दिव्यौघमाप्नुयात्॥८३॥
Calāsane sthitasyātha śanairvā dehacālanāt|
Praśānte mānase bhāve devi divyaughamāpnuyāt||83||

Now (atha), due to the movement of the body (deha-cālanāt) of someone who remains (sthitasya) on a seat on something that moves --for example, on an elephant-- (cala-āsane), or (vā) (due to the movement of the body of someone who moves it) gradually (by himself) (śanaiḥ), when (his) mental state becomes calm (praśānte mānase bhāve), O Goddess (devi), he obtains (āpnuyāt) divyaugha --lit. "divine flood/current", that is, "knowledge transmitted by the gods"-- (divya-augham)||83||

आकाशं विमलं पश्यन्कृत्वा दृष्टिं निरन्तराम्।
स्तब्धात्मा तत्क्षणाद्देवि भैरवं वपुराप्नुयात्॥८४॥
Ākāśaṁ vimalaṁ paśyankṛtvā dṛṣṭiṁ nirantarām|
Stabdhātmā tatkṣaṇāddevi bhairavaṁ vapurāpnuyāt||84||

After becoming rigid (kṛtvā... stabdha-ātmā), the one who sees (paśyan) the immaculate (vimalam) space (ākāśam) with (his) gaze (dṛṣṭim) fixed --lit. uninterrupted-- (nirantarām), in that very instant (tatkṣaṇāt) attains (āpnuyāt), O Goddess (devi), the nature (vapus) of Bhairava (bhairavam)||84||

लीनं मूर्ध्नि वियत्सर्वं भैरवत्वेन भावयेत्।
तत्सर्वं भैरवाकारतेजस्तत्त्वं समाविशेत्॥८५॥
Līnaṁ mūrdhni viyatsarvaṁ bhairavatvena bhāvayet|
Tatsarvaṁ bhairavākāratejastattvaṁ samāviśet||85||

He should contemplate (bhāvayet) that all (sarvam) space --"viyat" could also mean "darkness", according to Kṣemarāja and Śivopādhyāya-- (viyat) is Bhairava (bhairavatvena) (and) has dissolved (līnam) into (his) head (mūrdhni). (Then, subsequently,) all (sarvam) that (tad) enters (samāviśet) into the principle of Light whose form is Bhairava (bhairava-ākāra-tejas-tattvam)||85||

किञ्चिज्ज्ञातं द्वैतदायि बाह्यालोकस्तमः पुनः।
विश्वादि भैरवं रूपं ज्ञात्वानन्तप्रकाशभृत्॥८६॥
Kiñcijjñātaṁ dvaitadāyi bāhyālokastamaḥ punaḥ|
Viśvādi bhairavaṁ rūpaṁ jñātvānantaprakāśabhṛt||86||

After knowing (jñātvā) that waking, etc. --that is, waking (viśva), dream (taijasa) and deep sleep (prājña)-- (viśva-ādi) —(whose spheres of action are) limited knowledge (kiñcid-jñātam) which produces the arising of duality (dvaita-udāyi), light or revelation of external categories (bāhya-ālokaḥ), as well as --lit. moreover, on the other hand, etc.-- (punar) tamas or darkness --that is, the experience of ignorance-- (tamas)— have the nature (rūpam) of Bhairava (bhairavam), he bears --in other words, "he is the possessor"-- the infinite Light --or also "the Light of infinite (Consciousness)"-- (ananta-prakāśa-bhṛt)||86||

एवमेव दुर्निशायां कृष्णपक्षागमे चिरम्।
तैमिरं भावयन्रूपं भैरवं रूपमेष्यति॥८७॥
Evameva durniśāyāṁ kṛṣṇapakṣāgame ciram|
Taimiraṁ bhāvayanrūpaṁ bhairavaṁ rūpameṣyati||87||

In the same manner --i.e., as the aforesaid darkness-- (evam eva), in a dark night --where the moon is obscured by the clouds-- (durniśāyām) during the course of the dark fortnight (kṛṣṇapakṣa-āgame), he who contemplates (bhāvayan) for a long time (ciram) the form (rūpam) of (said) darkness (taimiram) will attain (eṣyati) the nature (rūpam) of Bhairava (bhairavam)||87||

एवमेव निमील्यादौ नेत्रे कृष्णाभमग्रतः।
प्रसार्य भैरवं रूपं भावयंस्तन्मयो भवेत्॥८८॥
Evameva nimīlyādau netre kṛṣṇābhamagrataḥ|
Prasārya bhairavaṁ rūpaṁ bhāvayaṁstanmayo bhavet||88||

In this way also --i.e., even in the absence of a dark night during the course of the dark fortnight-- (evam eva), he who contemplates (bhāvayan), first (ādau) closing (nimīlya) the eyes (netre), (that Bhairava is) the darkness (kṛṣṇābham) before him (agratas); (and then,) after opening (the eyes) (prasārya), (contemplates) the (dark) nature (rūpam) of Bhairava (bhairavam); (through that process,) he becomes identical to Him --i.e., to Light-- (tad-mayaḥ bhavet)||88||

यस्य कस्येन्द्रियस्यापि व्याघाताच्च निरोधतः।
प्रविष्टस्याद्वये शून्ये तत्रैवात्मा प्रकाशते॥८९॥
Yasya kasyendriyasyāpi vyāghātācca nirodhataḥ|
Praviṣṭasyādvaye śūnye tatraivātmā prakāśate||89||

Right there (tatra eva) the Self (ātmā) is revealed (prakāśate) for one who is absorbed (praviṣṭasya) in the non-dual void (advaye śūnye) due to an impediment (vyāghātāt) and (ca) a restriction (nirodhatas) in any one of (his) indriya-s or sense organs (yasya kasya indriyasya api)||89||

अबिन्दुमविसर्गं चाकारं जपतो महान्।
उदेति देवि सहसा ज्ञानौघः परमेश्वरः॥९०॥
Abindumavisargaṁ cākāraṁ japato mahān|
Udeti devi sahasā jñānaughaḥ parameśvaraḥ||90||

O Goddess (devi), the Great (mahān) Current of Knowledge (jñāna-oghaḥ) (called) the Supreme Lord (parama-īśvaraḥ) arises (udeti) suddenly (sahasā) for the one who murmurs (japataḥ) the letter "a" (a-kāram) without Anusvāra --that is, without "ṁ"-- (a-bindum) and (ca) without Visarga --without "ḥ"-- (a-visargam)||90||

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 Stanzas 91 to 100

वर्णस्य सविसर्गस्य विसर्गान्तं चितिं कुरु।
निराधारेण चित्तेन स्पृशेद्ब्रह्म सनातनम्॥९१॥
Varṇasya savisargasya visargāntaṁ citiṁ kuru|
Nirādhāreṇa cittena spṛśedbrahma sanātanam||91||

With a mind free of support/sustenance (nirādhāreṇa cittena), direct (kuru) (your) intellect (citim) toward the end of the Visarga --of "ḥ"-- (visarga-antam) in a letter that contains Visarga (varṇasya sa-visargasya). (After that, when there is no longer support for knowledge/perception,) the Eternal (sanātanam) Brahma (Brahma) will touch (you) --lit. "touches/would touch"-- (spṛśet) --that is, "the eternal touch of the Supreme Brahma occurs"--||91||

व्योमाकारं स्वमात्मानं ध्यायेद्दिग्भिरनावृतम्।
निराश्रया चितिः शक्तिः स्वरूपं दर्शयेत्तदा॥९२॥
Vyomākāraṁ svamātmānaṁ dhyāyeddigbhiranāvṛtam|
Nirāśrayā citiḥ śaktiḥ svarūpaṁ darśayettadā||92||

He should meditate (dhyāyet) that his own Self (svam ātmānam) has the form of a Firmament (vyoma-ākāram) not limited (anāvṛtam) by directions --that is, this Firmament penetrates everything-- (digbhiḥ). Then (tadā), the supportless Power of Consciousness (nirāśrayā citiḥ śaktiḥ) will exhibit --lit. "exhibits"-- (darśayet) (Its own) essential nature (svarūpam)||92||

किञ्चिदङ्गं विभिद्यादौ तीक्ष्णसूच्यादिना ततः।
तत्रैव चेतनां युक्त्वा भैरवे निर्मला गतिः॥९३॥
Kiñcidaṅgaṁ vibhidyādau tīkṣṇasūcyādinā tataḥ|
Tatraiva cetanāṁ yuktvā bhairave nirmalā gatiḥ||93||

After piercing (vibhidya) at the beginning (ādau) any limb --"fingers, thumb, etc." according to Kṣemarāja and Śivopādhyāya-- (kiñcid aṅgam) with a pointed needle, etc. (tīkṣṇa-sūci-ādinā), (and,) after that (tatas), after directing or fixing (yuktvā) consciousness (cetanām) right there (tatra eva), (there occurs) a clean arrival (gatiḥ) (nirmalā) at Bhairava (bhairave) --Kṣemarāja and Śivopādhyāya wrote "bhairavaviṣayaṁ nirmalaṁ jñānaṁ bhavatyeva" or "the pure Knowledge relating to Bhairava takes place"--||93||

चित्ताद्यन्तःकृतिर्नास्ति ममान्तर्भावयेदिति।
विकल्पानामभावेन विकल्पैरुज्झितो भवेत्॥९४॥
Cittādyantaḥkṛtirnāsti mamāntarbhāvayediti|
Vikalpānāmabhāvena vikalpairujjhito bhavet||94||

He should contemplate (bhāvayet) thus (iti): "Within me (mama antar) the internal (psychic) organ (comprising) the mind, etc. (citta-ādi-antaḥkṛtiḥ) does not exist (na asti)". Due to the absence (abhāvena) of vikalpa-s --thoughts-- (vikalpānām), he becomes (bhavet) one who is devoid (ujjhitaḥ) of vikalpa-s (vikalpaiḥ)||94||

माया विमोहिनी नाम कलायाः कलनं स्थितम्।
इत्यादिधर्मं तत्त्वानां कलयन्न पृथग्भवेत्॥९५॥
Māyā vimohinī nāma kalāyāḥ kalanaṁ sthitam|
Ityādidharmaṁ tattvānāṁ kalayanna pṛthagbhavet||95||

"Māyā (māyā) (is) certainly --or also "is called"-- (nāma) vimohinī or deluding (vimohinī), (the distinguishing feature) of Kalā (kalāyāḥ) is limited doing --kiñcitkaraṇam-- (kalanam sthitam), etc. (ityādi)". He who is aware (kalayan) of the characteristic (dharmam) of the tattva-s or categories (tattvānām) does not remain (any longer) separate (na pṛthak bhavet)||95||

झगितीच्छां समुत्पन्नामवलोक्य शमं नयेत्।
यत एव समुद्भूता ततस्तत्रैव लीयते॥९६॥
Jhagitīcchāṁ samutpannāmavalokya śamaṁ nayet|
Yata eva samudbhūtā tatastatraiva līyate||96||

After noticing (avalokya) that a desire (icchām) has arisen (samutpannām), he should calm it (śamam nayet) immediately (jhagiti). After (doing) that (tatas), he dissolves (līyate) right there (tatra eva) from where (yatas eva) (that desire) has emerged (samudbhūtā)||96||

यदा ममेच्छा नोत्पन्ना ज्ञानं वा कस्तदास्मि वै।
तत्त्वतोऽहं तथाभूतस्तल्लीनस्तन्मना भवेत्॥९७॥
Yadā mamecchā notpannā jñānaṁ vā kastadāsmi vai|
Tattvato'haṁ tathābhūtastallīnastanmanā bhavet||97||

When (yadā) will (icchā) or (vā) knowledge (jñānam) have not arisen --I would expect “utpanne” instead; and I would also have expected an absolute locative-- (utpannā), then (tad), who (kaḥ) am I (asmi vai)? Truly (tattvatas), I (aham) (am) “the one who is thus” or “the one who has such qualities” --that was a literal translation, but Kṣemarāja and Śivopādhyāya interpret it as “Cidānandātmakaḥ”, that is, as “Consciousness and Bliss”-- (tathābhūtaḥ). (In this way,) he dissolves in That --in Consciousness and Bliss-- (tad-līnaḥ) (and) becomes identical with That (tad-manāḥ bhavet)||97||

इच्छायामथवा ज्ञाने जाते चित्तं निवेशयेत्।
आत्मबुद्ध्यानन्यचेतास्ततस्तत्त्वार्थदर्शनम्॥९८॥
Icchāyāmathavā jñāne jāte cittaṁ niveśayet|
Ātmabuddhyānanyacetāstatastattvārthadarśanam||98||

When a desire or knowledge manifests (icchāyām athavā jñāne jāte), he who has abandoned desire with regard to sense objects ---lit. “he who gives his undivided thought to”, but I follow the interpretation of Kṣemarāja and Śivopādhyāya-- (ananya-cetāḥ) should fix (niveśayet) (his) mind (cittam) (on that very thing --that is, on that desire or knowledge--) with the belief that “(this is) the Self” (ātma-buddhyā). As a consequence of that (tatas), (there is) perception of the Highest Reality --lit. “of the Truth”-- (tattvārtha-darśanam)||98|

निर्निमित्तं भवेज्ज्ञानं निराधारं भ्रमात्मकम्।
तत्त्वतः कस्यचिन्नैतदेवम्भावी शिवः प्रिये॥९९॥
Nirnimittaṁ bhavejjñānaṁ nirādhāraṁ bhramātmakam|
Tattvataḥ kasyacinnaitadevambhāvī śivaḥ priye||99||

Knowledge (jñānam) is (bhavet) without cause (nirnimittam), without support (nirādhāram) (and) arises under the influence of Māyā (since it consists of vikalpa or thought) --lit. “deceptive”, but I follow once again the interpretation of Kṣemarāja and Śivopādhyāya: “Māyāvaśotthitaṁ vikalpātmakatvāt”-- (bhrama-ātmakam). It --or “knowledge”-- (etad) is not (na) anyone’s (kasyacid) truly (tattvatas). He who contemplates in this way --that is what the two commentators said: “evaṁbhāvanāparaḥ”-- (evam-bhāvī), O Beloved One (priye), (becomes) Śiva (śivaḥ)||99||

चिद्धर्मा सर्वदेहेषु विशेषो नास्ति कुत्रचित्।
अतश्च तन्मयं सर्वं भावयन्भवजिज्जनः॥१००॥
Ciddharmā sarvadeheṣu viśeṣo nāsti kutracit|
Ataśca tanmayaṁ sarvaṁ bhāvayanbhavajijjanaḥ||100||

(The Self) whose characteristic is Consciousness (cit-dharmā) (is) in all bodies (sarva-deheṣu). There is (na asti) no difference (viśeṣaḥ) anywhere (kutracid). For this reason (atas ca), the person (janaḥ) who contemplates (bhāvayan) that everything (sarvam) consists of That --that is, "of Consciousness"-- (tad-mayam) conquers Saṁsāra --Transmigration full of suffering-- (bhava-jit)||100||

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 Stanzas 101 to 110

कामक्रोधलोभमोहमदमात्सर्यगोचरे।
बुद्धिं निस्तिमितां कृत्वा तत्तत्त्वमवशिष्यते॥१०१॥
Kāmakrodhalobhamohamadamātsaryagocare|
Buddhiṁ nistimitāṁ kṛtvā tattattvamavaśiṣyate||101||

After immobilizing the intellect (buddhim nistimitām kṛtvā) in the sphere of --that is, when these six enemies are operative-- desire, anger, greed, delusion, arrogance, and envy/jealousy (kāma-krodha-lobha-moha-mada-mātsarya-gocare), (then) the Principle (Supreme) (tad tattvam) remains --that is, subsists as if it were a residue of all that activity of the six enemies-- (avaśiṣyate)||101||

इन्द्रजालमयं विश्वं व्यस्तं वा चित्रकर्मवत्।
भ्रमद्वा ध्यायतः सर्वम् पश्यतश्च सुखोद्गमः॥१०२॥
Indrajālamayaṁ viśvaṁ vyastaṁ vā citrakarmavat|
Bhramadvā dhyāyataḥ sarvam paśyataśca sukhodgamaḥ||102||

For the one who meditates (dhyāyataḥ) and (ca) sees (paśyataḥ) all (sarvam) the multiple (vyastam) universe (viśvam) as full of magic (indra-jāla-mayam), or (vā) as a painting (citrakarma-vat), or (vā) as something that moves --Kṣemarāja and Śivopādhyāya defined "bhramat" as "nāvārūḍhasya gacchattaruparvatavajjanmādi" or "creations, etc. such as mountains and trees that move for someone who is in a boat"-- (bhramat), (there is) an emergence of delight (sukha-udgamaḥ)||102||

न चित्तं निक्षिपेद्दुःखे न सुखे वा परिक्षिपेत्।
भैरवि ज्ञायतां मध्ये किं तत्त्वमवशिष्यते॥१०३॥
Na cittaṁ nikṣipedduḥkhe na sukhe vā parikṣipet|
Bhairavi jñāyatāṁ madhye kiṁ tattvamavaśiṣyate||103||

He should not throw (na... nikṣipet... na... parikṣipet) (his) mind (cittam) into pain (duḥkhe) or (vā) into pleasure (sukhe), O Bhairavī (bhairavi). What (kim) Reality (tattvam) remains (avaśiṣyate) in the middle (of pleasure and pain) (madhye)? Let this be known --that is, this Reality should be known-- (jñāyatām)!||103||

विहाय निजदेहास्थां सर्वत्रास्मीति भावयन्।
दृढेन मनसा दृष्ट्या नान्येक्षिण्या सुखी भवेत्॥१०४॥
Vihāya nijadehasthaṁ sarvatrāsmīti bhāvayan|
Dṛḍhena manasā dṛṣṭyā nānyekṣiṇyā sukhī bhavet||104||

After abandoning (vihāya) (all) consideration for his own body (nija-deha-āsthām), the one who contemplates (bhāvayan) “I am (asmi) everywhere (sarvatra... iti)” with a steady mind (dṛḍhena manasā) (and) with a vision that perceives nothing else (dṛṣṭyā na anya-īkṣiṇyā), becomes (bhavet) happy (sukhī)||104||

घटादौ यच्च विज्ञानमिच्छाद्यं वा ममान्तरे।
नैव सर्वगतं जातं भावयनिति सर्वगः॥१०५॥
Ghaṭādau yacca vijñānamicchādyaṁ vā mamāntare|
Naiva sarvagataṁ jātaṁ bhāvayaniti sarvagaḥ||105||

The one who contemplates (bhāvayan) in this way (iti) (becomes) omnipresent (sarvagaḥ): “Whatever (yad ca) knowledge (vijñānam) or (vā) desire, etc. (icchā-ādyam) does not (na eva) appear (jātam) (only) within (antare) me (mama), but within everything (sarvagatam), (for example,) in a pot, etc. (ghaṭa-ādau)”||105||

ग्राह्यग्राहकसंवित्तिः सामान्या सर्वदेहिनाम्।
योगिनां तु विशेषोऽस्ति सम्बन्धे सावधानता॥१०६॥
Grāhyagrāhakasaṁvittiḥ sāmānyā sarvadehinām|
Yogināṁ tu viśeṣo'sti sambandhe sāvadhānatā||106||

The consciousness of object and subject (grāhya-grāhaka-saṁvittiḥ) is common (sāmānyā) for all embodied (beings) (sarva-dehinām). But (tu) in the case of yogī-s (yoginām) there exists (asti) (this) distinction (viśeṣaḥ): (There is) attention (sāvadhānatā) to the relationship (between subject and object) (sambandhe) --in short, the yogī is aware that the subject is the origin of the object--||106||

स्ववदन्यशरीरेऽपि संवित्तिमनुभावयेत्।
अपेक्षां स्वशरीरस्य त्यक्त्वा व्यापी दिनैर्भवेत्॥१०७॥
Svavadanyaśarīre'pi saṁvittimanubhāvayet|
Apekṣāṁ svaśarīrasya tyaktvā vyāpī dinairbhavet||107||

After abandoning (tyaktvā) the need (apekṣām) for his own body (sva-śarīrasya), he should contemplate (anubhāvayet) that Consciousness (saṁvittim) also (api) (is) in another body (anya-śarīre) as in his own (sva-vat). (Thus,) he becomes (bhavet) all-pervasive (vyāpī) in days (dinaiḥ)||107||

निराधारं मनः कृत्वा विकल्पान्न विकल्पयेत्।
तदात्मपरमात्मत्वे भैरवो मृगलोचने॥१०८॥
Nirādhāraṁ manaḥ kṛtvā vikalpānna vikalpayet|
Tadātmaparamātmatve bhairavo mṛgalocane||108||

After making the mind supportless (nirādhāram manas kṛtvā), he should not form/create (na vikalpayet) vikalpa-s --thoughts-- (vikalpān). Then (tadā), O gazelle-eyed One (mṛga-locane), Bhairava (bhairavaḥ) (appears) when the (individual) self --that is, the jīvātmā which exists in the state with vikalpa-s-- has become the Supreme Self --which is devoid of vikalpa-s-- (ātma-parama-ātmatve)||108||

सर्वज्ञः सर्वकर्ता च व्यापकः परमेश्वरः।
स एवाहं शैवधर्मेति दार्ढ्याच्छिवो भवेत्॥१०९॥
Sarvajñaḥ sarvakartā ca vyāpakaḥ parameśvaraḥ|
Sa evāhaṁ śaivadharmeti dārḍhyācchivo bhavet||109||

The Supreme Lord (parama-īśvaraḥ) (is) omniscient (sarvajñaḥ), omnipotent (sarvakartā) and (ca) all-pervasive (vyāpakaḥ). "He (saḥ eva) (is) I (Myself) (aham) (for) I possess the qualities of Śiva (śaiva-dharmā iti)", through firmness (in this conviction) (dārḍhyāt), he becomes (bhavet) Śiva (śivaḥ)||109||

जलस्येवोर्मयो वह्नेर्ज्वालाभङ्ग्यः प्रभा रवेः।
ममैव भैरवस्यैता विश्वभङ्ग्यो विभेदिताः॥११०॥
Jalasyevormayo vahnerjvālābhaṅgyaḥ prabhā raveḥ|
Mamaiva bhairavasyaitā viśvabhaṅgyo vibheditāḥ||110||

The waves (ūrmayaḥ) (arise) from water --expecting "jalāt" here-- (jalasya eva), the flames (jvālā-bhaṅgyaḥ) from fire (vahne), (and) the rays of light (prabhāḥ) from the sun (raveḥ). (Similarly,) these (etāḥ) differentiated (vibheditāḥ) waves of the universe (viśva-bhaṅgyaḥ) (arise) from Me (mama eva), from Bhairava (bhairavasya)||110||

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 Stanzas 111 to 120

भ्रान्त्वा भ्रान्त्वा शरीरेण त्वरितं भुवि पातनात्।
क्षोभशक्तिविरामेण परा सञ्जायते दशा॥१११॥
Bhrāntvā bhrāntvā śarīreṇa tvaritaṁ bhuvi pātanāt|
Kṣobhaśaktivirāmeṇa parā sañjāyate daśā||111||

By falling (pātanāt) quickly (tvaritam) to the ground (bhuvi) after whirling and whirling (bhrāntvā bhrāntvā) with the body (śarīreṇa), with the cessation of the power of agitation (kṣobha-śakti-virāmeṇa), the Highest (parā) State (daśā) arises (sañjāyate)||111||

आधारेष्वथवाऽशक्त्याऽज्ञानाच्चित्तलयेन वा।
जातशक्तिसमावेशक्षोभान्ते भैरवं वपुः॥११२॥
Ādhāreṣvathavā'śaktyā'jñānāccittalayena vā|
Jātaśaktisamāveśakṣobhānte bhairavaṁ vapuḥ||112||

Or if (athavā) due to lack of power or incapacity (aśaktyāḥ) with regard to the knowable objects (ādhāreṣu), or (vā) due to ignorance (ajñānāt), the dissolution of the mind occurs (citta-layena), (then,) upon the cessation of agitation because of absorption in the "śakti" which has arisen --the absorption has arisen and not the "śakti"; and according to Kṣemarāja and Śivopādhyāya, the śakti is the anāśritaśakti or "independent power"-- (jāta-śakti-samāveśa-kṣobha-ante), (appears) the form of Bhairava (bhairavam vapus)||112||

सम्प्रदायमिमं देवि शृणु सम्यग्वदाम्यहम्।
कैवल्यं जायते सद्यो नेत्रयोः स्तब्धमात्रयोः॥११३॥
सङ्कोचं कर्णयोः कृत्वा ह्यधोद्वारे तथैव च।
अनच्कमहलं ध्यायन्विशेद्ब्रह्म सनातनम्॥११४॥
Sampradāyamimaṁ devi śṛṇu samyagvadāmyaham|
Kaivalyaṁ jāyate sadyo netrayoḥ stabdhamātrayoḥ||113||
Saṅkocaṁ karṇayoḥ kṛtvā hyadhodvāre tathaiva ca|
Anackamahalaṁ dhyāyanviśedbrahma sanātanam||114||

O Goddess (devi), listen (śṛṇu) to this oral tradition (sampradāyam imam) (that) I shall tell (you) (vadāmi aham) completely (samyak). Kaivalya or Isolation (kaivalyam) arises (jāyate) immediately (sadyas) for one whose eyes are paralyzed --that is, for one whose eyes do not blink-- (netrayoḥ stabdha-mātrayoḥ). After contracting the ears --that is, the ear openings are contracted-- (saṅkocam karṇayoḥ kṛtvā ca), and (ca) similarly (tathā eva), (after pressing with the heel) at the lower door --according to Kṣemarāja and Śivopādhyāya, the lower door is the "pāyurandhra" or anal hole-- (adhas-dvāre), the one who meditates (dhyāyan) (on the sound) devoid of vowels and consonants --this refers to Anusvāra and Visarga (ṁ and ḥ)-- (anackam ahalam), enters (viśet) into the Eternal Brahma --this refers to Śabdabrahma or Primordial Sound-- (brahma sanātanam)||113-114||

कूपादिके महागर्ते स्थित्वोपरि निरीक्षणात्।
अविकल्पमतेः सम्यक्सद्यस्चित्तलयः स्फुटम्॥११५॥
Kūpādike mahāgarte sthitvopari nirīkṣaṇāt|
Avikalpamateḥ samyaksadyascittalayaḥ sphuṭam||115||

After remaining (sthitvā) above (upari) a great hole (mahā-garte), such as a well, etc. (kūpa-ādike), through the act of looking (nirīkṣaṇāt) by one whose mind is completely devoid of vikalpas or thoughts (avikalpa-mateḥ samyak), (there occurs) immediately (sadyas) (and) clearly (sphuṭam) the dissolution of (his) mind (citta-layaḥ)||115||

यत्र यत्र मनो याति बाह्ये वाभ्यन्तरेऽपि 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 (manas) goes (yāti), externally (bāhye) or even (vā... api vā) internally (abhyantare), there (tatra tatra) (is) the State of Śiva (śiva-avāsthā) because it is omnipresent (vyāpakatvāt). To which other place (kva) will it go -- that is, "where else could the mind go?" -- (yāsyati)?||116||

यत्र यत्राक्षमार्गेण चैतन्यं व्यज्यते विभोः।
तस्य तन्मात्रधर्मित्वाच्चिल्लयाद्भरितात्मता॥११७॥
Yatra yatrākṣamārgeṇa caitanyaṁ vyajyate vibhoḥ|
Tasya tanmātradharmitvāccillayādbharitātmatā||117||

In whatever thing --e.g. blue, pleasure, etc.-- (yatra yatra) in which the Caitanya --Consciousness-- (caitanyam) of the Omnipresent One --Parabhairava, the Highest Lord-- (vibhoḥ) is manifested (vyajyate) through the path of the sense organs (akṣa-mārgeṇa), since such a thing --blue, pleasure, etc.-- is characterized only by That --by Caitanya or Consciousness of the Omnipresent One-- (tasya tad-mātra-dharmitvā), (thus,) through dissolution in Cit --Consciousness which is omnipresent-- (cit-layāt), (he becomes endowed) with the essence of fullness (bharita-ātmatā) --in short, he experiences the fullness of Parabhairava, the Highest Lord--||117||

क्षुताद्यन्ते भये शोके गह्वरे वा रणाद्द्रुते।
कुतूहले क्षुधाद्यन्ते ब्रह्मसत्तामयी दशा॥११८॥
Kṣutādyante bhaye śoke gahvare vā raṇāddrute|
Kutūhale kṣudhādyante brahmasattāmayī daśā||118||

At the beginning and at the end of a sneeze (kṣut-ādi-ante), when there is fear (bhaye), in sorrow (śoke), during a deep sigh (gahvare), or (vā) while fleeing (drute) from battle (raṇāt), when there is curiosity (kutūhale), (or) at the beginning and at the end of hunger (kṣudh-ādi-ante), (there takes place) the State (daśā) which is full of the sattā of Brahma --"sattā" literally means "existence, reality, etc.", but Kṣemarāja and Śivopādhyāya explained the term "brahmasattā" as "anavacchinnacidānandasphurattā" or "the radiance of uninterrupted Consciousness and Bliss"-- (brahma-sattā-mayī)||118||

वस्तुषु स्मर्यमाणेषु दृष्टे देशे मनस्त्यजेत्।
स्वशरीरं निराधारं कृत्वा प्रसरति प्रभुः॥११९॥
Vastuṣu smaryamāṇeṣu dṛṣṭe deśe manastyajet|
Svaśarīraṁ nirādhāraṁ kṛtvā prasarati prabhuḥ||119||

Looking at a place (dṛṣṭe deśe), while objects are being remembered (vastuṣu smaryamāṇeṣu), he should abandon (tyajet) the mind (manas). (Then,) after making (kṛtvā) his own body (sva-śarīram) supportless (nirādhāram), the Lord (prabhuḥ) becomes visible (prasarati)||119||

क्वचिद्वस्तुनि विन्यस्य शनैर्दृष्टिं निवर्तयेत्।
तज्ज्ञानं चित्तसहितं देवि शून्यालायो भवेत्॥१२०॥
Kvacidvastuni vinyasya śanairdṛṣṭiṁ nivartayet|
Tajjñānaṁ cittasahitaṁ devi śūnyālāyo bhavet||120||

(If) after fixing (vinyasya) the gaze (dṛṣṭim) on (some) object (vastuni) somewhere (kvacid), he withdraws (it and) gradually eliminates (śanaiḥ... nivartayet) the knowledge of that (object) (tad-jñānam) together with the mind (citta-sahitam), O Goddess (devi), he becomes (bhavet) the Abode of the Void (śūnya-ālayaḥ)||120||

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 Stanzas 121 to 130

भक्त्युद्रेकाद्विरक्तस्य यादृशी जायते मतिः।
सा शक्तिः शाङ्करी नित्यं भवयेत्तां ततः शिवः॥१२१॥
Bhaktyudrekādviraktasya yādṛśī jāyate matiḥ|
Sā śaktiḥ śāṅkarī nityaṁ bhavayettāṁ tataḥ śivaḥ||121||

Such (yādṛśī) perception (matiḥ) in someone dispassionate (viraktasya) that takes place (jāyate) due to excess of devotion (bhakti-udrekāt) (is) the Śakti (sā śaktiḥ) of Śaṅkara --that is, of Śiva-- (śāṅkarī). He should contemplate her (bhāvayet tām) always (nityam). Then (tatas), (he will become) Śiva (śivaḥ)||121||

वस्त्वन्तरे वेद्यमाने सर्ववस्तुषु शून्यता।
तामेव मनसा ध्यात्वा विदितोऽपि प्रशाम्यति॥१२२॥
Vastvantare vedyamāne sarvavastuṣu śūnyatā|
Tāmeva manasā dhyātvā vidito'pi praśāmyati||122||

When an object is perceived --lit. when the interior of an object is perceived-- (vastu-antare vedyamāne), (there arises) emptiness (śūnyatā) with respect to all (the other) objects (sarva-vastuṣu). After meditating (dhyātvā) on that (emptiness) itself (tām eva) with a mind (devoid of vikalpas or thoughts) (manasā), he becomes calm --that is, "he acquires the nature of peaceful Brahma"-- (praśāmyati) even though (api) (that said object continues to be) perceived (viditaḥ)||122||

किञ्चिज्ज्ञैर्या स्मृता शुद्धिः सा शुद्धिः शम्भुदर्शने।
न शुचिर्ह्यशुचिस्तस्मान्निर्विकल्पः सुखी भवेत्॥१२३॥
Kiñcijjñairyā smṛtā śuddhiḥ sā śuddhiḥ śambhudarśane|
Na śucirhyaśucistasmānnirvikalpaḥ sukhī bhavet||123||

The purity (śuddhiḥ sā) which (yā) is prescribed (smṛtā) by those who know a little (kiñcid-jñaiḥ) (is) impurity (aśuddhiḥ) in the point of view of Śambhu --that is, in the philosophy of Śiva-- (śambhu-darśane). It is not (na) purity (śuciḥ) at all (hi), (but rather) impurity (aśuciḥ). As a consequence (tasmāt), the one who is free from vikalpas or mental fluctuations (nirvikalpaḥ) becomes (bhavet) happy (sukhī)||123||

सर्वत्र भैरवो भावः सामान्येष्वपि गोचरः।
न च तद्व्यतिरेक्तेण परोऽस्तीत्यद्वया गतिः॥१२४॥
Sarvatra bhairavo bhāvaḥ sāmānyeṣvapi gocaraḥ|
Na ca tadvyatirekteṇa paro'stītyadvayā gatiḥ||124||

The State --that is, the true essential nature-- (bhāvaḥ) of Bhairava (bhairavaḥ) (is) everywhere (sarvatra), (and) is perceptible (gocaraḥ) even (api) with reference to common people --to those who lack viveka or discernment-- (sāmānyeṣu). The nondual (advayā) condition (gatiḥ) --in short, the unity of I-consciousness-- (is): "There is not (na... asti) another (paraḥ) other than Him (tad-vyatirekeṇa... iti)"||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||

After realizing (jñātvā) that enemy (śatrau) and (ca... ca) friend (mitre), (as well as) honor and dishonor (māna-avamānayoḥ), are the same thing (samaḥ... samaḥ) "since Brahman is totally Full" --because Brahman is everywhere-- (brahmaṇaḥ paripūrṇatvāt iti), he becomes (bhavet) happy (sukhī)||125||

न द्वेषं भावयेत्क्वापि न रागं भावयेत्क्वचित्।
रागद्वेषविनिर्मुक्तौ मध्ये ब्रह्म प्रसर्पति॥१२६॥
Na dveṣaṁ bhāvayetkvāpi na rāgaṁ bhāvayetkvacit|
Rāgadveṣavinirmuktau madhye brahma prasarpati||126||

He should not contemplate (na... bhāvayet... na... bhāvayet) aversion (dveṣam) (nor) attachment (rāgam) anywhere (kvāpi... kvacid). Brahma (brahma) unfolds (prasarpati) in the middle (madhye) when there is total liberation from attachment and aversion (rāga-dveṣa-vinirmuktau)||126||

यदवेद्यं यदग्राह्यं यच्छून्यं यदभावगम्।
तत्सर्वं भैरवं भाव्यं तदन्ते बोधसम्भवः॥१२७॥
Yadavedyaṁ yadagrāhyaṁ yacchūnyaṁ yadabhāvagam|
Tatsarvaṁ bhairavaṁ bhāvyaṁ tadante bodhasambhavaḥ||127||

All (sarvam) That (tad) which (yad) cannot be known (avedyam), which (yad) cannot be perceived (agrāhyam), which (yad) is a void --the void here is not absolute, in the highest sense, but only "sarvālambanadharmaiśca sarvatattairaśeṣataḥ sarvakleśāśayaiḥ śūnyam", as mentioned in the famous commentary by Kṣemarāja and Śivopādhyāya, i.e., "(this void) is completely devoid of all qualities and supports, of all categories, and of all residual traces of the (five) afflictions"-- (śūnyam), which (yad) is "abhāva-ga" --lit. "which resides (even) in non-existence", i.e., as the two aforementioned sages wrote in their commentary: "Gaganakusumādiṣvapi sattāsphūrtipradatvena mahāsāmānyarūpam" or "the Great Nature that is common (to everything) because it gives manifestation and existence even (to what does not exist, such as) a flower in the sky, etc."-- (abhāva-gam), should be contemplated (bhāvyam) as Bhairava (bhairavam). At the end of that --of such contemplation-- (tad-ante), there will be Enlightenment (bodha-sambhavaḥ)||127||

नित्ये निराश्रये शून्ये व्यापके कलनोज्झिते।
बाह्याकाशे मनः कृत्वा निराकाशं समाविशेत्॥१२८॥
Nitye nirāśraye śūnye vyāpake kalanojjhite|
Bāhyākāśe manaḥ kṛtvā nirākāśaṁ samāviśet||128||

After directing (kṛtvā) the mind (manas) toward the external space (bāhya-ākāśe) which is eternal (nitye), supportless (nirāśraye), void (śūnye), all-pervasive (vyāpake) (and) immaculate --lit. devoid of defects or faults-- (kalana-ujjhite), he should enter (samāviśet) into (the Abode/State which is not a void and) which is beyond space --"ākāśānniṣkrāntamaśūnyaṁ dhāma", according to the two commentators, Kṣemarāja and Śivopādhyāya-- (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 (manas) goes (yāti), after abandoning totally (parityajya) (and) immediately (tatkṣaṇam) that very thing (where the mind went) (tad tad) by means of itself --i.e. by means of the mind itself-- (tena eva), without allowing it to dwell (there) (anavasthityā), he becomes (bhavet) therefore (bhavet) free of agitation --lit. "free of waves", i.e., his mind becomes motionless-- (nistaraṅgaḥ)||129||

भया सर्वं रवयति सर्वदो व्यापकोऽखिले।
इति भैरवशब्दस्य सन्ततोच्चारणाच्छिवः॥१३०॥
Bhayā sarvaṁ ravayati sarvado vyāpako'khile|
Iti bhairavaśabdasya santatoccāraṇācchivaḥ||130||

(Bhairava is the Reality) which (iti) makes everything sound --expected "rāvayati"-- (sarvam ravayati) through (His) Splendor (bhayā), which gives everything (sarva-daḥ), (and) which pervades (vyāpakaḥ) everything (akhile). (For that reason), through the uninterrupted pronunciation (santata-uccāraṇāt) of the word Bhairava (bhairava-śabdasya), (he becomes) Śiva (śivaḥ)||130 ||

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 Stanzas 131 to 140

अहं ममेदमित्यादि प्रतिपत्तिप्रसङ्गतः।
निराधारे मनो याति तद्ध्यानप्रेरणाच्छमी॥१३१॥
Ahaṁ mamedamityādi pratipattiprasaṅgataḥ|
Nirādhāre mano yāti taddhyānapreraṇācchamī||131||

On the occasion of the statement (pratipatti-prasaṅgatas) "I (aham), this (idam) (is) mine (mama), etc. (iti-ādi)", the mind (manas) goes (yāti) toward That Which Lacks Support (nirādhāre). As a consequence of the impulse of meditation on That (tad-dhyāna-preraṇāt), (he becomes) peaceful (śamī)||131||

नित्यो विभुर्निराधारो व्यापकश्चाखिलाधिपः।
शब्दान्प्रतिक्षणं ध्यायन्कृतार्थोऽर्थानुरूपतः॥१३२॥
Nityo vibhurnirādhāro vyāpakaścākhilādhipaḥ|
Śabdānpratikṣaṇaṁ dhyāyankṛtārtho'rthānurūpataḥ||132||

He who meditates (dhyāyan) at every moment (prati-kṣaṇam) on the words (śabdān) "Eternal (nityaḥ), Omnipresent (vibhuḥ), Without Support (nirādhāraḥ), All-pervading (vyāpakaḥ), and (ca) Lord of everything (akhila-adhipaḥ)" in accordance with (their) meanings (artha-anurūpatas), (becomes) one who has attained the goal (kṛta-arthaḥ)||132||

अतत्त्वमिन्द्रजालाभमिदं सर्वमवस्थितम्।
किं तत्त्वमिन्द्रजालस्येति दार्ढ्याच्छमं व्रजेत्॥१३३॥
Atattvamindrajālābhamidaṁ sarvamavasthitam|
Kiṁ tattvamindrajālasyeti dārḍhyācchamaṁ vrajet||133||

All (sarvam) this (idam) remains (avasthitam) as an unreality --that is, "nistattvarūpam" or "as something whose nature lacks reality"-- (atattvam), like (an act of) magic --lit. like Indra's net-- (indra-jāla-ābham). (Thinking) with firmness (dārḍhyāt) "What (kim) (is) the reality (tattvam) of (an act of) magic (indra-jālasya iti)?", he goes (vrajet) toward peace (śamam) --in short, he attains peace-- ||133||

आत्मनो निर्विकारस्य क्व ज्ञानं क्व च वा क्रिया।
ज्ञानायत्ता बहिर्भावा अतः शून्यमिदं जगत्॥१३४॥
Ātmano nirvikārasya kva jñānaṁ kva ca vā kriyā|
Jñānāyattā bahirbhāvā ataḥ śūnyamidaṁ jagat||134||

And (ca) in the case of the unchanging Self (ātmanaḥ nirvikārasya), where (kva) (is) knowledge (jñānam) or (vā) activity (kriyā)? External objects (bahis-bhāvāḥ) depend on knowledge (jñāna-āyattāḥ). For this reason (atas), this (idam) universe (jagat) (is) a void (śūnyam)||134||

न मे बन्धो न मोक्षो मे भीतस्यैता विभीषिकाः।
प्रतिबिम्बमिदं बुद्धेर्जलेष्विव विवस्वतः॥१३५॥
Na me bandho na mokṣo me bhītasyaitā vibhīṣikāḥ|
Pratibimbamidaṁ buddherjaleṣviva vivasvataḥ||135||

There is neither (na) bondage (bandhaḥ) nor (na) Liberation (mokṣaḥ) for me (me). These (things) --here one must consider bondage, Liberation, etc., or else Śiva should have written "etau" ("these two," in masculine gender); but moreover, the gender of "etāḥ" is feminine, which would imply the use of a word like "kalpanā" (mental creation) as explained by Kṣemarāja and Śivopādhyāya in their commentary: "etā bandhamokṣādikalpanāḥ" or "these mental creations such as bondage, liberation, etc."-- (etāḥ) (are) bogeymen --that is, things that cause terror-- (vibhīṣikāḥ) for the one who is afraid --for the "aparāmṛṣṭasvarūpa" or "one who has not come into contact with his essential nature"-- (bhītasya). This (idam) (is) a reflection (pratibimbam) of the intellect (buddheḥ), like (iva) (the reflection) of the sun (vivasvataḥ) in the waters (jaleṣu)||135||

इन्द्रियद्वारकं सर्वं सुखदुःखादिसङ्गमम्।
इतीन्द्रियाणि सन्त्यज्य स्वस्थः स्वात्मनि वर्तते॥१३६॥
Indriyadvārakaṁ sarvaṁ sukhaduḥkhādisaṅgamam|
Itīndriyāṇi santyajya svasthaḥ svātmani vartate||136||

(After reflecting) in this way (iti), "All (sarvam) association or contact with pleasure, pain, etc. (sukha-duḥkha-ādi-saṅgamam) (occurs) through the indriya-s or powers (of perception and action) (indriya-dvārakam)", (and) after completely abandoning (santyajya) (such) indriya-s (indriyāṇi), a (natural) abiding (svasthaḥ) in the Self (sva-ātmani) takes place (vartate)||136||

ज्ञानप्रकाशकं सर्वं सर्वेणात्मा प्रकाशकः।
एकमेकस्वभावत्वाज्ज्ञानं ज्ञेयं विभाव्यते॥१३७॥
Jñānaprakāśakaṁ sarvaṁ sarveṇātmā prakāśakaḥ|
Ekamekasvabhāvatvājjñānaṁ jñeyaṁ vibhāvyate||137||

--According to Kṣemarāja and Śivopādhyāya, "prakāśaka" (lit. revealer, manifestor, etc.) means "prakāśya" (lit. revealed, manifested, etc.), and in turn, "jñāna" (lit. knowledge) means "vedakātmā" or "the Knower"; certainly, without this arrangement the first part of the stanza would not make much sense--

Everything --that is, the multitude of things-- (sarvam) is revealed or manifested by knowledge --i.e., "by the Knower or Self"-- (jñāna-prakāśakam), (and) the Self (ātmā) is revealed or manifested (prakāśakaḥ) by everything (sarveṇa). Since their essential nature is one (eka-svabhāvatvāt), knowledge --i.e., "Knower"-- (jñānam) (and) knowable (jñeyam) must be considered (vibhāvyate) as one and the same thing (ekam)||137||

मानसं चेतना शक्तिरात्मा चेति चतुष्टयम्।
यदा प्रिये परिक्षीणं तदा तद्भैरवं वपुः॥१३८॥
Mānasaṁ cetanā śaktirātmā ceti catuṣṭayam|
Yadā priye parikṣīṇaṁ tadā tadbhairavaṁ vapuḥ||138||

O Dear One (priye), when (yadā) the group of four (catuṣṭayam), (consisting of) "mind (mānasam), intellect (cetanā), vital energy (śaktiḥ) and (ca) limited knower (ātmā... iti)", has completely vanished --i.e. when "ciccamatkāram" or "the Amazement of Consciousness" has arisen-- (parikṣīṇam), then (tadā) that --"pūrvoktam" or previously mentioned-- (tad) Form or Nature (vapus) of Bhairava (bhairavam), (which is inner Bliss in one's own experience, appears)||138||

निस्तरङ्गोपदेशानां शतमुक्तं समासतः।
द्वादशाभ्यधिकं देवि यज्ज्ञात्वा ज्ञानविज्जनः॥१३९॥
Nistaraṅgopadeśānāṁ śatamuktaṁ samāsataḥ|
Dvādaśābhyadhikaṁ devi yajjñātvā jñānavijjanaḥ||139||

O Goddess (devi), (a set of) one hundred (śatam) and twelve (dvādaśa-abhyadhikam) teachings for (producing a) state without (mental) waves --that is, it refers to the 112 dhāraṇā-s or concentrations that generate a state without vikalpa-s or mental fluctuations-- (nistaraṅga-upadeśānām) has been succinctly described (by Me) (uktam samāsatas). After knowing them --or also, "after knowing (that set of 112 concentrations)"-- (yad-jñātvā), a person (janaḥ) (becomes) a bearer of knowledge --lit. knower of knowledge, which makes no sense-- (jñāna-vit)||139||

अत्र चैकतमे युक्तो जायते भैरवः स्वयम्।
वाचा करोति कर्माणि शापानुग्रहकारकः॥१४०॥
Atra caikatame yukto jāyate bhairavaḥ svayam|
Vācā karoti karmāṇi śāpānugrahakārakaḥ||140||

He who is engaged (yuktaḥ) in one (of such upadeśa-s or teachings) (atra ca ekatame) becomes (jāyate) Bhairava (bhairavaḥ) Himself (svayam). He, who is an agent of Grace/Favor or curse (śāpa-anugraha-kārakaḥ), performs (karoti) actions (karmāṇi) by means of (his) speech (vācā)||140||

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 Stanzas 141 to 151

अजरामरतामेति सोऽणिमादिगुणान्वितः।
योगिनीनां प्रियो देवि सर्वमेलापकाधिपः॥१४१॥
जीवन्नपि विमुक्तोऽसौ कुर्वन्नपि न लिप्यते।
श्रीदेवी उवाच।
इदं यदि वपुर्देव परायाश्च महेश्वर॥१४२॥
एवमुक्तव्यवस्थायां जप्यते को जपश्च कः।
ध्यायते को महानाथ पूज्यते कश्च तृप्यति॥१४३॥
हूयते कस्य वा होमो यागः कस्य च किं कथम्।
श्रीभैरव उवाच।
एषात्र प्रक्रिया बाह्या स्थूलेष्वेव मृगेक्षणे॥१४४॥
भूयो भूयः परे भावे भावना भाव्यते हि या।
जपः सोऽत्र स्वयं नादो मन्त्रात्मा जप्य ईदृशः॥१४५॥
Ajarāmaratāmeti so'ṇimādiguṇānvitaḥ|
Yoginīnāṁ priyo devi sarvamelāpakādhipaḥ||141||
Jīvannapi vimukto'sau kurvannapi na lipyate|
Śrīdevī uvāca|
Idaṁ yadi vapurdeva parāyāśca maheśvara||142||
Evamuktavyavasthāyāṁ japyate ko japaśca kaḥ|
Dhyāyate ko mahānātha pūjyate kaśca tṛpyati||143||
Hūyate kasya vā homo yāgaḥ kasya ca kiṁ katham|
Śrībhairava uvāca|
Eṣātra prakriyā bāhyā sthūleṣveva mṛgekṣaṇe||144||
Bhūyo bhūyaḥ pare bhāve bhāvanā bhāvyate hi yā|
Japaḥ so'tra svayaṁ nādo mantrātmā japya īdṛśaḥ||145||

O Goddess (devi), he (saḥ) attains immortality and is not subject to old age (ajarā-amaratām eti), becomes endowed with the qualities of aṇimā, etc. --the supernatural power of becoming as small as an atom, etc.-- (aṇimā-ādi-guṇa-anvitaḥ), (is) the beloved (priyaḥ) of the Yoginī-s (yoginīnām), (and) the lord of all melāpaka-s --it refers to the Siddha-s and Yoginī-s who gather-- (sarva-melāpaka-adhipaḥ). He (asau) is completely liberated (vimuktaḥ) while living (jīvan api), (and) is not tainted (na lipyate) even (api) while performing (actions) (kurvan).

The venerable Goddess (śrī-devī) said (uvāca):

O God (deva), O Great Lord (mahā-īśvara), if (yadi) this (idam) (is) the nature (vapus) of the Supreme (Śakti) (parāyāḥ ca), then (evam), in the aforesaid rule (which regulates spiritual life) (ukta-vyavasthāyām), who (kaḥ) is invoked in a low voice (during japa) (japyate), and (ca) what (kaḥ) (is) the japa (japaḥ)?

O Great Lord (mahā-nātha), who (kaḥ) is meditated on (dhyāyate), who (kaḥ) is worshiped (pūjyate) and (ca) pleased (tṛpyati)? Or (vā) to whom (kasya) is the homa --an oblation with fire-- (homaḥ) offered (hūyate), for whom (kasya) (is done) the yāga or sacrifice (yāgaḥ), and (ca) how (kim katham)?

The venerable Bhairava (śrī-bhairavaḥ) said (uvāca):

O You, the gazelle-eyed one (mṛga-īkṣaṇe), here (atra), this (eṣā) procedure --i.e., japa, etc.-- (prakriyā) (is) external (bāhyā) (and) with reference to gross forms (sthūleṣu eva). Japa (japaḥ) (is) the contemplation (bhāvanā) of the Highest State --of one's own essential nature; expected "parasmin bhāve"-- (pare bhāve) which (yā) occurs (bhāvyate hi) again and again (bhūyas bhūyas) --the contemplation is performed repeatedly--. In this (context) (atra), it --i.e., "the japa"-- (saḥ) (is) such (īdṛśaḥ) muttered prayer --expected "japyam" and not "japyaḥ", perhaps the text is corrupt-- (japyaḥ) (which is) the Nāda --divine sound-- (nādaḥ) itself (svayam) whose nature is the Mantra (mantra-ātmā)||141-145||

ध्यानं हि निश्चला बुद्धिर्निराकारा निराश्रया।
न तु ध्यानं शरीराक्षिमुखहस्तादिकल्पना॥१४६॥
Dhyānaṁ hi niścalā buddhirnirākārā nirāśrayā|
Na tu dhyānaṁ śarīrākṣimukhahastādikalpanā||146||

Meditation (dhyānam) (is or implies) undoubtedly (hi) a motionless (niścalā) intellect (buddhiḥ), devoid of forms and supports (nirākārā nirāśrayā). But (tu) meditation (dhyānam) is not (na) imagining (the Supreme Lord) with body, eyes, face/mouth, hands, etc. (śarīra-akṣi-mukha-hasta-ādi-kalpanā)||146||

पूजा नाम न पुष्पाद्यैर्या मतिः क्रियते दृढा।
निर्विकल्पे महाव्योम्नि सा पूजा ह्यादराल्लयः॥१४७॥
Pūjā nāma na puṣpādyairyā matiḥ kriyate dṛḍhā|
Nirvikalpe mahāvyomni sā pūjā hyādarāllayaḥ||147||

Worship (pūjā) is certainly not (nāma na) (performed) with flowers, etc. (puṣpa-ādyaiḥ). Worship (sā pūjā hi) (is) dissolution --repose-- (layaḥ) (carried out) zealously --through the intensity of faith-- (ādarāt), (in) which --it would have been better "yasyām", but it broke the meter-- (yā) the firm (dṛḍhā) intelligence (matiḥ) is directed (kriyate) toward the Great Ether devoid of vikalpa-s or mental fluctuations --that is, toward the Light of Supreme Consciousness-- (nirvikalpe mahā-vyomni)||147||

अत्रैकतमयुक्तिस्थे योत्पद्येत दिनाद्दिनम्।
भरिताकारता सात्र तृप्तिरत्यन्तपूर्णता॥१४८॥
Atraikatamayuktisthe yotpadyeta dināddinam|
Bharitākāratā sātra tṛptiratyantapūrṇatā||148||

Here (atra), satisfaction (sā... tṛptiḥ), whose form is full (bharita-ākāratā), which (yā) arises and takes place (utpadyeta) day after day (dināt dinam) in a (yogī) who is engaged in one (of such upadeśa-s or teachings) (atra ekatama-yukti-sthe), (is) Absolute Fullness (atyanta-pūrṇatā)||148||

महाशून्यालये वह्नौ भूताक्षविषयादिकम्।
हूयते मनसा सार्धं स होमश्चेतनास्रुचा॥१४९॥
Mahāśūnyālaye vahnau bhūtākṣaviṣayādikam|
Hūyate manasā sārdhaṁ sa homaścetanāsrucā||149||

(When the whole universe) composed of gross elements, senses, objects, etc. (bhūta-akṣa-viṣaya-ādikam), together with the mind (manasā sārdham), is offered (hūyate) into the Fire --into the Supreme Principle-- which is the Abode of the Great Void --this is the literal translation of "ālaya" or "abode", but Kṣemarāja and Śivopādhyāya explained "ālaya" as "ā + laya", where "ā" means "samantāt" (totally) and "laya" "dissolution"; thus according to these two above-mentioned sages the translation should be "into the Fire in which the Great Void is totally dissolved"-- (mahā-śūnya-ālaye vahnau) by means of the large wooden ladle of Cetanā --Cetanā is "viśvānusandhātrī śaktireva" according to the two above-mentioned sages, that is, "(Cetanā) is the Power that unites all", since it unites the mind with the Supreme Consciousness-- (cetanā-srucā), that (saḥ) (is the true) Homa (homaḥ)||149||

यागोऽत्र परमेशानि तुष्टिरानन्दलक्षणा।
क्षपणात्सर्वपापानां त्राणात्सर्वस्य पार्वति॥१५०॥
रुद्रशक्तिसमावेशस् तत्क्षेत्रं भावना परा।
अन्यथा तस्य तत्त्वस्य का पूजा काश्च तृप्यति॥१५१॥
Yāgo'tra parameśāni tuṣṭirānandalakṣaṇā|
Kṣapaṇātsarvapāpānāṁ trāṇātsarvasya pārvati||150||
Rudraśaktisamāveśas tatkṣetraṁ bhāvanā parā|
Anyathā tasya tattvasya kā pūjā kāśca tṛpyati||151||

O Supreme Lady (parama-īśāni), here (atra) the sacrifice --the worship of God-- (yāgaḥ) (is) satisfaction (tuṣṭiḥ) characterized by Bliss (ānanda-lakṣaṇā). O Pārvatī (pārvati), the absorption in the Śakti or Power of Rudra --of Śiva-- (rudra-śakti-samāveśaḥ) (is) the (true) kṣetra or place of pilgrimage (tad kṣetram) since it destroys all sins (kṣapaṇāt sarva-pāpānām) (and) protects (trāṇāt) all (sarvasya) --to give the meaning, Śiva uses an acrostic of kṣetra: "kṣapaṇāt... + trāṇāt..."--. (This absorption is also) the Highest (parā) Contemplation (bhāvanā). Otherwise (anyathā), with relation to the Principle (Supreme which is totally Non-Dual) (tasya tattvasya), what (kā) (is) worship (pūjā), and (ca) whom --accusative plural case of "kā", as for example "devatā-s" or "deities", the commentary does not clarify this-- (kāḥ) does it satisfy (tṛpyati)?||150-151||

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 Stanzas 152 to 163

स्वतन्त्रानन्दचिन्मात्रसारः स्वात्मा हि सर्वतः।
आवेशनं तत्स्वरूपे स्वात्मनः स्नानमीरितम्॥१५२॥
Svatantrānandacinmātrasāraḥ svātmā hi sarvataḥ|
Āveśanaṁ tatsvarūpe svātmanaḥ snānamīritam||152||

The very Self --Oneself-- (sva-ātmā hi) (is) absolutely and everywhere (sarvatas) (This) whose essence is solely Consciousness and Bliss in freedom (svatantra-ānanda-cit-mātra-sāraḥ). It is said that (īritam) the (principal) ablution (snānam) is one's own (sva-ātmanaḥ) absorption (āveśanam) into that essential nature (tad-svarūpe)||152||

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||

--The Sanskrit is very far-fetched in this stanza, and the text might be corrupt; I follow the interpretation given by Kṣemarāja and Śivopādhyāya-- The Supreme Lord together with the Highest Goddess (parā-paraḥ) is worshipped (pūjyate) with offerings (such as flowers, etc.) --lit. "with which"-- (yaiḥ eva) or (vā) pleased (tarpyate) with substances (such as spirituous liquor, oblations, pieces of meat, etc.) (dravyaiḥ). And (ca eva) (on the other side is) the one who (yaḥ) (is) the worshipper (pūjakaḥ). (When) all that (sarvaḥ saḥ) (is) certainly (eva) one --i.e., one reality-- (ekaḥ), where (kva) (is) the worship (pūjanam)?||153||

व्रजेत्प्राणो विशेज्जीव इच्छया कुटिलाकृतिः।
दीर्घात्मा सा महादेवी परक्षेत्रं परापरा॥१५४॥
अस्यामनुचरंस्तिष्ठन्महानन्दमयेऽध्वरे।
तया देव्या समाविष्टः परं भैरवमाप्नुयात्॥१५५॥
षट्शतानि दिवा रात्रौ सहस्राण्येकविंशतिः।
जपो देव्याः समुद्दिष्टः सुलभो दुर्लभो जडैः॥१५६॥
Vrajetprāṇo viśejjīva icchayā kuṭilākṛtiḥ|
Dīrghātmā sā mahādevī parakṣetraṁ parāparā||154||
Asyāmanucaraṁstiṣṭhanmahānandamaye'dhvare|
Tayā devyā samāviṣṭaḥ paraṁ bhairavamāpnuyāt||155||
Ṣaṭśatāni divā rātrau sahasrāṇyekaviṁśatiḥ|
Japo devyāḥ samuddiṣṭaḥ sulabho durlabho jaḍaiḥ||156||

At will (icchayā), the prāṇa (prāṇaḥ) goes out (vrajet) (and) the jīva --i.e., the apāna-- (jīvaḥ) enters (viśet) in a curved form (kuṭila-ākṛtiḥ). She (sā), the elongated (dīrgha-ātmā) Great Goddess (mahā-devī), the highest place of pilgrimage (para-kṣetram), is Parāparā --Supreme-Not Supreme, that is, transcendental and immanent-- (parā-aparā). --In stanza 155 the Sanskrit is very far-fetched and does not respect concord, that is, one would have expected "mahānandamayyāmadhvarāyām", in feminine gender, and not in masculine gender, if my reading is correct... of course, this would break the meter-- The one who (follows) Her (anucaran) (and) remains (tiṣṭhan) in Her (asyām) —who is (like) a sacrifice consisting of the Great Bliss (mahā-ānandamaye adhvare)—, becomes absorbed (samāviṣṭaḥ) in the Goddess --lit. "is penetrated by the Goddess"-- (tayā devyā), (and thus) attains (āpnuyāt) the Supreme Bhairava (param bhairavam). Day and night (divā rātrau), 21600 (times) (ṣaṭ-śatāni... sahasrāṇi ekaviṁśatiḥ). It is indicated (that this is) (samuddiṣṭaḥ) the japa --lit. murmuring between the teeth-- (japaḥ) of the Goddess (devyāḥ), which is easily accessible (for the wise) (sulabhaḥ), but difficult to access (durlabhaḥ) for the ignorant (jaḍaiḥ)||154-156||

There is a famous additional stanza between 155 and 156 mentioned in some other versions, but not in the version with the commentary of the sages Kṣemarāja and Śivopādhyāya. I will call it 155-adhika (i.e., 155-extra):

सकारेण बहिर्याति हकारेण विशेत्पुनः।
हंसहंसेत्यमुं मन्त्रं जीवो जपति नित्यशः॥१५५-अधिक॥
Sakāreṇa bahiryāti hakāreṇa viśetpunaḥ|
Haṁsahaṁsetyamuṁ mantraṁ jīvo japati nityaśaḥ||155-adhika||

(The vital energy) goes out (bahis yāti) with the sound or letter "sa" (sa-kāreṇa), (and) enters (viśet) again (punar) with the sound or letter "ha" (ha-kāreṇa). The living being (jīvaḥ) constantly (nityaśas) mutters (japati) that Mantra (amum mantram): "Haṁsa, Haṁsa" (haṁsa-haṁsa iti)"||155-extra||

इत्येतत्कथितं देवि परमामृतमुत्तमम्।
एतच्च नैव कस्यापि प्रकाश्यं तु कदाचन॥१५७॥
परशिष्ये खले क्रूरेऽभक्ते गुरुपादयोः।
निर्विकल्पमतीनां तु वीराणामुन्नतात्मनाम्॥१५८॥
भक्तानां गुरुवर्गस्य दातव्यं निर्विशङ्कया।
ग्रामो राज्यं पुरं देशः पुत्रदारकुटुम्बकम्॥१५९॥
सर्वमेतत्परित्यज्य ग्राह्यमेतन्मृगेक्षणे।
किमेभिरस्थिरैर्देवि स्थिरं परमिदं धनम्॥१६०॥
Ityetatkathitaṁ devi paramāmṛtamuttamam|
Etacca naiva kasyāpi prakāśyaṁ tu kadācana||157||
Paraśiṣye khale krūre'bhakte gurupādayoḥ|
Nirvikalpamatīnāṁ tu vīrāṇāmunnatātmanām||158||
Bhaktānāṁ guruvargasya dātavyaṁ nirviśaṅkayā|
Grāmo rājyaṁ puraṁ deśaḥ putradārakuṭumbakam||159||
Sarvametatparityajya grāhyametanmṛgekṣaṇe|
Kimebhirasthirairdevi sthiraṁ paramidaṁ dhanam||160||

In this way (iti), O Goddess (devi), this (etad) highest (uttamam) Supreme Nectar of immortality (parama-amṛtam) has been mentioned (by me to you) (kathitam). And (ca) this (etad) never at all (na eva... tu kadācana) should be revealed (prakāśyam) to anyone (na eva kasya api), (particularly) to the disciple of other (philosophical schools) (para-śiṣye), to someone who is malicious (khale), cruel (krūre), and devoid of devotion (abhakte) for the feet of the Guru (guru-pādayoḥ). (All this should be revealed instead) to those whose minds are devoid of thoughts (nirvikalpa-matīnām tu), to the vīra-s --to those in whom the enemy called doubts has been extirpated-- (vīrāṇām), (and) to the unnata-s or eminent ones --i.e., to those in whom Śuddhavidyā (Pure Knowledge) predominates, in other words, the Absolute Freedom of Parabhairava-- (unnata-ātmanām)||157-160||

(This secret knowledge --here I follow the commentary of Ānandabhaṭṭa in his Vijñānakaumudī--) should be given (dātavyam), without any hesitation (nirviśaṅkayā), to the devotees (bhaktānām) of the group of Guru-s --of the series of divine Guru-s, Siddhaguru-s, human Guru-s, etc.-- (guru-vargasya). Village (grāmaḥ), kingdom (rājyam), city (puram), country (deśaḥ), son, wife and family (putra-dāra-kuṭumbakam)... O You, the gazelle-eyed one (mṛga-īkṣaṇe), having abandoned (parityajya) all (sarvam) this (etad), this --lit. "this", the secret knowledge-- (etad) must be taken and understood --according to Kṣemarāja and Śivopādhyāya, "ātmīkāryam" or "one must take possession of it"-- (grāhyam). O Goddess (devi), what is the use of these ephemeral things --lit. of these things that are not firm-- (kim ebhiḥ asthiraiḥ)? This (idam) firm --that is, "non-ephemeral", "sarvadaurgatyaharatvāt" or "because it destroys all misery"-- (sthiram) Treasure (dhanam) is Supreme or the Highest (param)||157-160||

प्राणा अपि प्रदातव्या न देयं परमामृतम्।
श्री देवी उवाच।
देवदेव माहदेव परितृप्तास्मि शङ्कर॥१६१॥
रुद्रयामलतन्त्रस्य सारमद्यावधारितम्।
सर्वशक्तिप्रभेदानां हृदयं ज्ञातमद्य च॥१६२॥
इत्युक्त्वानन्दिता देवी कण्ठे लग्ना शिवस्य तु॥१६३॥
Prāṇā api pradātavyā na deyaṁ paramāmṛtam|
Śrī devī uvāca|
Devadeva māhadeva paritṛptāsmi śaṅkara||161||
Rudrayāmalatantrasya sāramadyāvadhāritam|
Sarvaśaktiprabhedānāṁ hṛdayaṁ jñātamadya ca||162||
Ityuktvānanditā devī kaṇṭhe lagnā śivasya tu||163||

Even (api) the vital energies --that is, life itself-- (prāṇāḥ) must be given (pradātavyāḥ), (but) the Supreme Nectar (parama-amṛtam) must not be given (na deyam).

The venerable Goddess (śrī-devī) said (uvāca):

O God of gods (deva-deva), O Great God (mahā-deva), O Śaṅkara (śaṅkara), I am (asmi) completely satisfied (paritṛptā). Today (adya), the essence (sāram) of the Rudrayāmalatantra (rudrayāmala-tantrasya) has been understood (avadhāritam), and today also (adya ca), the heart (hṛdayam) of all varieties of Śakti (sarva-śakti-prabhedānām) has been known (jñātam).

Having said (uktvā) thus (iti), the blissful (ānanditā) Goddess (devī) penetrated --lit. adhered-- (lagnā) into the throat (kaṇṭhe) of Śiva (śivasya tu)||161-163||

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