1. Vijnana-Bhairava-Tantra_Vijnana-Bhairava-Tantra-Sanskrit-Text-English-Translation

Vijnana Bhairava Tantra

Sanskrit Text with English Translation

विज्ञानभैरवतन्त्रम्

विज्ञानभैरव तन्त्रम्

Sanskrit text with English translation

श्री देव्युवाच ।

Sri Devi says:

श्रुतं देव मया सर्वं रुद्रयामलसम्भवम् ।

O Deva, I have heard in detail all that has been revealed through the union of Rudra and his shakti or what has emerged from the Rudrayamala Tantra.

त्रिकभेदमशेषेण सारात्सारविभागशः ॥ १ ॥

I have also understood Trika, or the three divisions of Shakti, which forms the quintessence of all knowledge. || 1 ||

अद्यापि न निवृत्तो मे संशायः परमेश्वर ।

O Supreme Lord, in spite of everything that I have heard, even today my doubts are not dispelled.

किं रूपं तत्त्वतो देव शब्दराशिकलामयम् ॥ २ ॥

What is your reality, O Divine One? Are you the power or energy contained in sound from which all the mantras have originated? || 2 ||

किं वा नवात्मभेदेन भैरवे भैरवाकृतौ ।

Can your reality be perceived through the nine different ways by which one can enter the realm of higher consciousness, as enumerated in Bhairava Agama? Is it different from the procedure in Trishira Bhairava Tantra?

त्रिशिरोभेदभिन्नं वा किं वा शक्तित्रयात्मकम् ॥ ३ ॥

Or can it be perceived through knowledge of the triple forms of shakti, ie. para, parpara and apara? These are my doubts, O Bhairava!

नादबिन्दुमयं वापि किं चन्द्रार्धानिरोधिका: ।

Is it nada and bindu or can it be known by concentrating on the ascending psychic centres or the unstruck sound which emanates without any vibration?

चकारूढमनचकं वा किं वा शक्तिस्वरूपकम् ॥ ८ ॥

Or is it the form of the obstructing half moon or else is it the form of shakti?

परापराया: सकलम् अपरायाश्र वा पुन: ।

(Is your reality) transcendent and immanent or is it completely immanent or completely transcendental?

पराया यदि तद्वत्यात् परत्वं तद् विरुध्यते ॥ ५ ॥

If it is immanent (then the very) nature of transcendence is contradicted.

ने हि वर्णाविभेदन द्रह्मभेदन वा भवत् ।

Paratva, or transcendence, cannot exist in the divisions of varna (colour), shabda (sound) or roopa (form).

परत्वम् निष्कलत्वेन सकलत्वे न तद्ववेत् ॥ ६ ॥

If transcendence is indivisible, then it cannot be defined or co-exist with composite parts.

प्रसादं गुरु मे नाथ नि:शेषं छिन्द्धि संशायम् ।

भैरव उवाच ।

साधु साधु त्वया पूष्टं तन्त्रसारमिदं प्रिये ॥ ७ ॥

O Lord, be pleased to destroy all my doubts completely. Then Bhairava says: Good, well spoken, O dear one! What you have asked about is the essence of tantra.

गूहनीयतमं भद्रे तथापि कथयामि ते । यत्किंचित्सकलं रूपं भैरवस्य प्रकरीर्तितम् ॥ ८ ॥

Noble lady, although this is the most secret part of the tantras, yet I will speak to you about what has been expounded regarding the (defined) forms of Bhairava.

तदसारतया देवी विज्ञेयं शक्रजालवत् । मायास्वप्नोपमं चैव गन्धर्वनगरप्रभम् ॥ ९ ॥

O Devi, the sakara aspect of Bhairava is insubstantial and of no spiritual value, like the illusory dream-like web of Indra, and is also like the delusion of celestial musicians.

ध्यानार्थं भ्रान्तबुद्धीनाम् क्रियाडम्बरवर्तिनाम् । केवलं वर्णितं पुंसां विकल्पनिहतात्मनाम् ॥ १० ॥

(The sakara sadhanas) are described for those people of deluded intellect, who are prey to distracted thought patterns or are inclined towards the performance of action and ostentatious rituals to traverse the path of meditation.

तत्त्वतो नवात्मासां शब्दराशिर्न भरवः । न चासौ त्रिशिरा देवो न च शक्तित्रयात्मकः ॥ ११ ॥

In reality (the essence) of Bhairava is not the nine forms, nor the garland of letters, nor the three flows and not even the three powers of shakti.

नादबिन्दुमयो वापि न चन्द्रार्धानिरोधिका: । न चक्रमसम्भिन्नो न च शक्तिस्वरूपकः ॥ १२ ॥

His (Bhairava's) form (cannot be perceived) in nada and bindu nor even in the obstructed half moon, nor in the piercing of successive chakras, nor docs shakti, or energy, constitute his essence.

अप्रबुद्धमतीनाम् हि एता बालविभीषिका: । मातृमोदकवत्सर्वं प्रवृत्त्यर्थमुदाहतम् ॥ १३ ॥

These things have been told (about the form of Bhairava), like the tales used to frighten children, to induce people of immature intellect to follow the spiritual path, just as the mother entices her child with sweets.

दिक्कालकलनोन्मुक्ता देशोद्देशाविशोषिणी । व्यपदेशमहाक्षासावकथ्या परमार्थतः ॥ १४ ॥

Ultimately (that state of bhairava) cannot be measured in terms of time, space or direction, nor can it be indicated by any attribute or designation.

अन्तः स्वानुभवानन्दा विकल्पोन्मुक्तगोचरा ।

One can have this inner experience for1 oneself when the mind is free from modifications or thought patterns.

यावस्था भरिताकारा भैरवी भैरवात्मनः ॥ १५ ॥

The atman of bhairava, which is known as bhairavi, is then experienced as the bliss of one's own inner awareness, a state whose form is fullness, free from all contradictions (which is the abode of the entire universe).

तद्धुपस्तत्त्वतो ज्ञेयं विमलं विश्वपूरणम् ।

The essence of his nature is known to be free of dross and pervades the entire universe.

एवं विधे परे तत्त्वे कः पूज्यः कश्च तृप्यति ॥ १६ ॥

This being the nature of the highest reality, who is the object of worship and who is to be pacified by worship?

एवं विधा भैरवस्य यावस्था परिगीयते । सा परा पररूपेण परा देवी प्रकীর্তिता ॥ १७ ॥

In this way the transcendental state of bhairava, which is described or sung of, is known by means of the absolute or highest form that is Paradevi, the highest goddess.

शक्तिशक्तिमतोर्द्वैतं अभेदः सर्वदा स्थितः । अतस्तद्‌धर्मधर्मित्वात् पराशक्तिः परातमनः ॥ १८ ॥

Just as shakti, or power, is not different from shaktimaan, the holder of power, similarly parashakti, the highest power, who is the essence of the absolute (and therefore) identical with dharma, can never be separated from Bhairava, the possessor of dharma.

न वह्नेरदाहिका शक्तिर्यतिरिक्ता विभाव्यते । केवलं ज्ञानसत्तायां प्रारम्भोऽयं प्रवेशने ॥ १९ ॥

शक्त्यवस्थाप्रविष्टस्य निर्विभागेन भावना ।

One who enters the state of shakti has the feeling of

तदासौ शिवरूपी स्यात् शैवी मुखमिहोच्यते ॥ २० ॥

identification with Shiva, without division. Then one verily becomes like the form of Shiva. In this context, it is said that Shakti is the face of Shiva.

यथालोकेन दीपस्य किरणैरभास्करस्य च ।

Just as space, direction and form are revealed by the flame

ज्ञायते दिगिवभागादि तदृच्छत्तया शिवः प्रिये ॥ २१ ॥

of a candle or the rays of the sun, similarly Shiva is revealed by the medium of Shakti, O clear one.

श्री देव्य उवाच ।

Sri Devi said:

देवदेव त्रिशूलाढ़कपालकतभूषण ।

O Lord of the Gods, who bears the trident and skulls as ornaments,

दिग्देशकालशून्या च व्यपदेशविवर्जिता ॥ २२ ॥

(tell me) of that state (which is) devoid of time, space and direction and free from (any) characteristics. 22.

यावस्था भरिताकारा भैरवस्योपलभ्यते ।

By what means can that state of fullness of Bhairava be achieved,

कैरूपायैर्मुखं तस्य परा देवी कथं भवेत् ।

(and) how does Paradevi, the highest Shakti, become the face (or entrance of Bhairava)?

यथा सम्यगहम् वेद्मि तथा मे ब्रूहि भैरव ॥ २३ ॥

Tell me (this), O Bhairava, in the manner (whereby) I shall know it completely. 23.

श्री भैरव उवाच ।

Sri Bhairava said:

ऊर्ध्वे प्राणो ह्याधो जीवो विसर्गात्मा परोचरेत् ।

Paradevi, whose nature is visarga, or creation, manifests as the upward prana and the downward apana.

उत्पत्तिद्वितयस्थाने भरणाद्द्विरिता स्थितिः ॥ २८ ॥

By fixing the mind at the two points of generation (of prana and apana), the state of fullness results.

मरुतोऽनतरबहिर्‌वापि वियुग्मानिवर्तनात् ।

When the ingoing pranic air and outgoing pranic air are both restrained in their space from their (respective points of) return,

भैरव्या भैरवस्यैत्थं भैरवी व्यज्यते वपुः ॥ २५ ॥

the essence of bhairava, which is not different from bhairavi, manifests.

न व्रजेन्त्र विशेषच्छक्तिर्‌मरुदूपा विकासिते । निर्विकल्पतया मध्ये तया भैरवरूपता ॥ ३६ ॥

When Shakti in the form of vayu or pranic air is still and does not move swiftly in a specific direction, there develops in the middle, through the state of Nirvikalpa, the form of Bhairava.

कुम्भता रेचता वापि पूरता वा यदा भवत् । तदन्ते शान्तनामासौ शक्त्या शान्तः प्रकाशते ॥ २७ ॥

When Kumbhaka takes place after Puraka or Rechaka, then the shakti known as shanta is experienced and through that peace (the bhairava consciousness) is revealed.

आमूलात्किरणाभासां सूक्ष्मात् सूक्ष्मतरात्मिकाम् । चिन्तयेत्‌ताम् द्विष्ठान्ते श्याम्यन्तीम् भैरवोदयः ॥ २८ ॥

उद्रच्छन्तीं तडिद्रूपाम् प्रतिचकं क्रमात्क्रमम् । ऊर्ध्वं मुष्टित्रयं यावत् तावदन्ते महोदयः ॥ २९ ॥

(Meditate on that shakti) moving upwards like lightning through all the chakras one by one to the dwadashanta. Then at last the glorious form of Bhairava dawns.

क्रमद्वादशकं सम्यग् द्वादशाक्षरभेदितम् । स्थूलसूक्ष्मपरास्थित्या मुक्त्वा मुक्त्वान्ततः शिवः ॥ ३० ॥

The twelve (centres) should be pierced successively through proper understanding of their (associated) twelve letters. Thus becoming liberated from the gross then the subtle, one by one, at the end (of its journey) the kundalini becomes Shiva.

तयापूर्वांशु मूर्धान्तं भद्रा भ्रूक्षेपसेतुना । निर्विकल्पं मनः कृत्वा सर्वोर्ध्वे सर्वगोद्रवः ॥ ३१ ॥

Then, having filled the tip of moordha (forehead) and crossed the bridge between the eyebrows, the mind rises above all dichotomizing thought patterns and omnipresence (prevails).

शिखिपक्षाश्वततरूपमण्डलः शून्यपञ्चकम् । ध्यायतोडनुत्तरे शून्ये प्रवेशो हृदये भवेत् ॥ ३२ ॥

Like the live different coloured circles on the peacock's feathers, one should meditate on the five voids. Then by following them to the end, which becomes the principle void, enter the heart.

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

By merely thinking of anything in the above manner, anywhere at all, whether it be a wall, a vessel or anything else void, one becomes absorbed in it and attains excellence.

कपालान्तर्मनो न्यस्य तिष्ठन्मीलितलोचनः । क्रमेण मनसो दाढ़्याच्च लक्षयेत लष्यमुत्तमम् ॥ ३४ ॥

Having closed the eyes, and fixing the attention at the crown of the head, gradually stabilize the mind and direct it towards the goal, which will become discernible.

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

One should meditate on the inner space of the medial nadi (sushumna) situated in the central axis of the body (the spinal column), which is as slender as a fibre of the lotus

कररुद्धद्वारग्रेण भ्रूभेदाद्वाररोधनात् । हृदृष्टे बिन्दौ कमालीनि तन्मध्ये परमा स्थितिः ॥ ३६ ॥

By using the hands (as tools) to block the entrances in all directions, the eyebrow centre is pierced and bindu (or light) is seen. Being gradually absorbed within that, the supreme state is realized.

धामान्तः क्षोभसम्भूतसूक्ष्माश्रितिलकाकृतिम् । बिन्दुं शिखान्ते हृदये लयान्ते ध्यायतो लयः ॥ ३७ ॥

Whenever one meditates upon the subtle lire, in the form of a tilak (like the mark on the forehead), or on the bindu at the end of the shikha, a condition of agitation and shaking is produced, followed by absorption and dissolution in the cave of the heart.

अनाहते पात्रकरणेऽभ्रशब्दे सरिद्रुते । शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥ ३८ ॥

One, who is adept in listening to the unstruck sound in anahata, (which is) uninterrupted like a rushing river, attains the supreme state of Brahma by mastery of shabdabrahman, the form of Brahman as sound.

प्रणवादिसमुच्चारात् पूतान्ते शून्यभावनात् । शून्यया परया शक्त्या शून्यतामेति भैरवि ॥ ३९ ॥

O Bhairavi, one who repeats the Pranava (Aum) perfectly, while concentrating on the void for protracted periods, experiences the void, and by that void the transcendental shakti (is revealed).

यस्य कस्यापि वर्णस्य पूर्वान्तावनुभावयेत् । शून्यया शून्यभूतोऽसौ शून्याकारः पुमान्भवेत् ॥ ४० ॥

तत्र्यादिवाद्यशब्देषु दीर्घेषु क्रमसमिस्थिते: ।

When one-pointed awareness on the prolonged inner sounds of different musical instruments, such as stringed, wind and percussion, is gradually established, in the end the body becomes the supreme space.

अनन्यचेता: प्रत्यन्ते परव्योमवपुर्भवेत् ॥ ४१ ॥

पिण्डमन्त्रस्य सर्वस्य स्थूलवर्णक्रमेण तु ।

By repetition of all the gross letters of the bija mantras successively, including the 'M', (and meditating thus! on the void within each sound, one verily becomes Shiva.

अर्धेन्दुबिन्दुनादान्तः शून्योचारादवेच्छिवः ॥ ४२ ॥

निजदेहे सर्वदिकं युगपद्‌भावयेद्वियत् । निर्विकल्पमनास्तस्य वियत्सर्वं प्रवर्तते ॥ ४३ ॥

All the directions should be contemplated upon simultaneously in one's own body as space or void. The mind (too) being free from all thoughts becomes dissolved (in the vacuous space of consciousness).

पृष्ठशून्यं मूलशून्यं युगपद्‌भावयेच्च यः । शरीरनिरपेक्षिण्या शक्त्या शून्यमनसा भवेत् ॥ ४८ ॥

One who contemplates simultaneously on the void of the back (spinal column) and the void of the root becomes void-minded (completely free of all thought constructs or Vikalpas) by that energy which is independent of the body.

पृष्ठशून्यं मूलशून्यं हृच्छून्यं भावयेत्स्थिरम् । युगपन्निर्विकल्पत्वान्निर्विकल्पोदयस्ततः ॥ ४५ ॥

तनूदेशे शून्यतैव क्षणमात्रं विभावयेत् । निर्विकल्पं निर्विकल्पो निर्विकल्पस्वरूपभाक् ॥ ४६ ॥

If one concentrates on the body as a void, even for a moment, with the mind free from thought, then one attains thoughtlessness and verily becomes that form of void (known as Bhairava).

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

O gazelle-eyed one, concentrate upon all the constituents of the body pervaded by space, so that the thought becomes steady.

देहान्तरे त्वग्विभागम् भित्तिभूतम् विचिन्तयेत् । न किंचिदन्तरे तस्य ध्यायन्नध्येयेभाग्भवेत् ॥ ४८ ॥

One should contemplate on the skin of the body as a mere wall or partition with nothing inside it. By meditating thus, he becomes like the void, which cannot be meditated upon.

हृद्याकाशे निलीनाक्षः पद्मसम्पुटमध्यगः । अनन्यचेताः सुभगे परं सौभाग्यमाप्नुयात् ॥ ४९ ॥

O embodiment of good fortune, one who contemplates with closed eyes and one-pointed concentration on the mantra in the middle of the lotus in the heart space achieves the highest spiritual realization.

सर्वतः स्वशरीरस्य द्वादशान्ते मनोलयात् । हृदबुद्ध्योर्हーディभूतं तच्चलक्ष्यं प्रवर्तते ॥ ५० ॥

यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत् । प्रतिक्षणं क्षीणवृत्तैवैलक्षण्यं दिनैर्भवेत् ॥ ५१ ॥

By bringing the mind forcibly to dwadashanta again and again, however and wherever possible, the fluctuations of the mind diminish day by day, so that each moment becomes an extraordinary state.

कालाग्रिना कालपदादुत्थितेन स्वकं पुरम् । पूष्टं विचिन्तयेदन्ते शान्ताभासस्तदा भवेत् ॥ ५२ ॥

One should contemplate that one's own body has been burnt by Kaalagni, arising, from the movement of time. Then at last one will experience tranquility.

एवम् एव जगत्सर्वं दग्धं ध्यात्वा विकल्पतः ।

In the same way, having meditated with an unwavering and one-pointed mind on the entire universe being burnt (by Kaalagni),

अनन्यचेतसः पुंसः पुंभावः परमो भवेत् ॥ ४७ ॥

that man becomes a godman or attains a supreme state of manhood.

स्वदेहं जगतां वापि सूक्ष्मसूक्ष्मतराणि च ।

Dharana on those constituents which comprise one's own body and the whole universe,

तत्त्वानि यानि निलयं ध्यात्वान्ते व्यज्यते परा ॥ ४८ ॥

such as the tattwas and tanmatras, from subtle to subtlest, leads to the source of existence. (In this way) Paradevi, the supreme goddess, (is revealed) at the end of meditation.

पीना च दुर्बलां शक्तिं ध्यात्वा द्वादशगोचरे ।

Having meditated on the gross and weak shakti in the twelve Indriyas (thus making it subtle),

प्रविश्य हृदये ध्यातनुक्तः स्वातन्त्र्यमाप्नुयात् ।। ५५ ।।

one who enters the heart space and meditates there attains mukti and becomes liberated.

भुवनाध्वादिरूपेण चिन्तयत्कमशो हृविलम् ।

By meditating on the entire form of the universe and the course of its development through time and space,

स्थूलसूक्ष्मपरास्थित्या यावदन्ते मनोलयः ।। ५६ ।।

gradually dissolve the gross into the subtle and the subtle into the state of being beyond, until the mind is finally dissolved (into pure consciousness).

अस्य सर्वस्य विश्वस्य पर्यन्तेषु समन्ततः । अध्यपक्रियया तत्वं शैवं ध्यत्वा महोदयः ॥ ५७ ॥

By this method one should meditate on all the sides or aspects of the universe up to the Shiva tatwa (which is the quintessence) of all. In this way the experience of the supreme reality arises.

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

O great Goddess, one should concentrate on this universe as nothing but void. Dissolving the mind also like this, one then experiences the state of laya, or total dissolution.

घटादिभाजने दृष्टिं भित्तिस्थ्यक्त्वा विनिक्षिपेत् । तल्लयं तत्क्षणाद्रत्वा तल्लयात्तन्मयो भवेत् ॥ ५९ ॥

निर्वृक्षगिरिभित्त्यादिदेशे दृष्टिं विनिक्षिपेत् । विलीनेऽपि मनसे भावे वृत्तिक्षीणा: प्रजायते ॥ ६१ ॥

One should fix his gaze on a treeless place, like bare mountains or rocks, where there is no support for the mind to dwell on. Then the modifications of the mind become less and the experience of dissolution takes place.

उभयोभावयोज्ञाने ध्यात्वा मध्यं समाश्रयेत् । युगपच्च द्वयं त्यक्त्वा मध्ये तत्त्वं प्रकाशते ॥ ६२ ॥

One should think of two objects, and in the event of such knowledge being matured, then cast both aside and dwell in the middle. The reality reveals itself in the middle, having simultaneously abandoned both.

(on the gap or space) in the middle. Having meditated in the middle, the experience of the essence arises.

भावे त्यक्ते निरुद्धा चिन् नैव भावान्तरं व्रजेत् । तदा तन्मध्यभावेन विकसत्यति भावना ॥ ६२ ॥

When the mind is restrained to one object of awareness, casting all others aside and not allowing movement to lake place from one to another, then inside that perception the awareness blossoms.

सर्वं देहं चिन्मयं हि जगद्धा परिभावयेत् । युगपन्नैर्विकल्पेन मनसा परमोदयः ॥ ६३ ॥

One should concentrate with an unwavering mind on all existence, the body and even the universe simultaneously as nothing but consciousness, then the supreme consciousness arises.

वायुद्वयस्य संघट्टाद् अन्तर् वा बहिरन्ततः । योगी समत्वविज्ञानसमृद्धमनुभाजनम् ॥ ६४ ॥

From the fusion of both vayus (prana and apana) inside or outside (the body), the yogi attains equilibrium and becomes fit for the proper manifestation of consciousness.

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

One should contemplate simultaneously on the entire universe or on one's own body filled with the bliss of the sell. I hen through one's own nectar, one becomes alive with the supreme bliss.

कुहनेन प्रयोगेण सद्य एव मृगेक्षणे । समुदेति महानन्दो येन तत्वं प्रकाशाते ॥ ६६ ॥

O gazelle-eyed one, verily by applying the performance of religious austerities, great bliss arises immediately, by which the essence is illumined.

सर्वस्त्रोतोनिबन्धेन प्राणशक्त्योध्व्वया शानैः ।

By blocking all the channels (of perception) the prana-shakti moves slowly upwards (through the spinal column).

पिपीलस्पर्शवेलायां प्रथते परमं सुखम् ॥ ६७ ॥

At that time, feeling the sensation of an ant crawling in the body, one experiences the supreme bliss.

वह्नौर्विषस्य मध्ये तु चित्तं सुखमयं क्षिपेत् ।

One should throw the blissful mind into the fire (manipura chakra) in the middle of that fibre-like lotus stalk (sushumna) or into that which is only full of air (anahata chakra). Then one is united with the remembrance of bliss.

केवलं वायुपूर्णं वा स्मरानन्देन युज्यते ॥ ६८ ॥

शक्तिसंगमसंक्षुब्धशक्त्यावेशावसानिकम् । यत्सुखं ब्रह्मतत्त्वस्य तत्सुखं स्वाक्यमच्यते ॥ ६९ ॥

By the union with shakti there is excitation and in the end, one is absorbed into shakti. That bliss (of union) which is said to be the nature of Brahman (ever-expanding consciousness), that bliss is (in reality) one's own self.

लोचनामन्थनाकोटः स्वासुखस्य भरात्स्मृतः । शक्त्यभावेऽपि देवेशि भवेदानन्दसम्भवः ॥ ७० ॥

O Queen of Gods, the bliss of a woman is attained even in the absence of shakti. By fully remembering and absorbing the mind in the experience of kissing, hugging and embracing, the bliss swells.

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

When great bliss is obtained or when a relative is seen after a long time, having meditated on the highest form of bliss, one should become absorbed in it and identified with it.

जग्धिपानकृतोल्लासरसानन्दविजृम्भणात्।

If one concentrates on eating and drinking and the happiness obtained by that joy of taste, from such contemplation of enjoyment arises the state of fullness, which then becomes supreme joy or bliss.

भावयेद्दारितावस्थां महानन्दस्ततो भवेत् ॥ ७२ ॥

गीतादिविषयास्वादसमसौख्यैकतात्मनः ।

As a result of concentration on the pleasures of the senses, such as music or song, the yogis experience equal happiness (or pleasure) within. By being (thus) absorbed

योगिनस्तन्मयत्वेन मनोरूढेस् तदात्मता ॥ ७३ ॥

यत्र यत्र मनस्तुष्टिर्नस्तत्रैव धारयेत् ।

Whenever there is satisfaction of mind and the mind is held there alone, the nature of supreme bliss manifests.

तत्र तत्र परानन्दस्वारूपं सम्प्रवर्तते ॥ ७४ ॥

अनागतां निद्रां प्रणष्टबाह्यगोचरं ।

By entering that state preceding sleep, where the awareness of the outer world has faded, (the mind is absorbed in the threshold state) which the supreme goddess illumines.

सावस्था मनसा गम्या परा देवी प्रकाशाते ॥ ७५ ॥

तेजसा सूर्यदीपादेराकाशे शबलीकृते ।

दृष्टिनिवेश्या ततैव स्वात्मरूपं प्रकाशाते ॥ ७६ ॥

By gazing on the space that appears variegated by the rays of the sun or an oil lamp, there the nature of one's essential self is illumined.

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

At the time of intuitive perception (the attitudes of) karankini, krodhana, bhairavi, lelihanaya and khechari are revealed, whereby the supreme attainment manifests.

मृद्वासने स्फिजैकेन हस्तपादौ निराश्रयम्। निधाय तत्त्वसङ्झेन परा पूर्णा मतिर् भवेत् ॥ ७८ ॥

Seated on a soft seat, by means of one buttock, with the hands and legs relaxed, at this time the mind becomes full of transcendence.

उपविश्यासने सम्प्रग्बाहू कृत्वार्धकुचित्तौ। कक्षव्योम्नि मनः कृत्वा शममायाति तल्लयात् ॥ ७८ ॥

Sitting in a correct posture and curving the arms and hands into a circle, fix the gaze inside this space. The mind becomes peaceful by this laya.

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

One should steady the gaze (without blinking) on the gross form of any object. When the mind is transfixed and made supportless (without any other thought or feeling), it at once acquires the state of shiva (transcendence).

मध्ये जिहे स्फारितस्य मध्ये निक्षिप्य चेतनां । होच्चारं मनसा कृत्वस्ततः शान्ते प्रलीयते ॥ ८१ ॥

Having spread the awareness in the middle of the tongue and placed the consciousness in its midst, repeating it mentally, one becomes absorbed in the tranquil state.

(Placing) the middle of the tongue in that which has been opened widely and throwing the consciousness in the middle, mentally repeating 'Ha', the mind will be dissolved in tranquility.

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

While sitting or lying down, one should think of one's own body as being supportless (suspended in space). Then, in a moment (the sanskaras or thought constructs) of the mind being reduced, it ceases to be a reservoir (of old mental dispositions).

चलासने स्थितस्याथ शानैर्वा देहचालनात् । प्रशान्ते मानसे भावे देवी दिव्यौघमाप्नुयात् ॥ ८३ ॥

When the body is kept in a rocking movement or slowly moved, the aspirant attains to a peaceful mental state and enters into the divine current.

O Goddess, as a result of slowly swinging or rocking the body, one attains a tranquil state of mind and floats into the stream of divine consciousness.

आकाशां विमलं पश्यन्रृत्यवा दृष्टिं निरन्तराम् । स्तब्धात्मा तत्क्षणाद्देवि भैरवं वपुराप्नुयात् ॥ ८४ ॥

O Devi, having fixed the gaze continuously on the clear sky (without blinking) and with a steady awareness, at once the nature of Bhairava is achieved.

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

One should contemplate on the sky as the form of bhairava (until it is) all absorbed in the forehead. Then all that (space) will be entered by the essence of light in the state of bhairava.

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

Knowing a bit about duality, the outer light and darkness in the manifest world and so on, one who again experiences the infinite form of Bhairava procures illumination.

एवमेव दुर्निशायां कृष्णपक्षागमे चिरम् । तमिरं भावयं रूपं भैरवं रूपमेष्यति ॥ ८७ ॥

Like this, one should ever contemplate on the terrible darkness of night during the dark fortnight of the moon, if he desires to attain the form of bhairava.

एवमेव निमील्यादौ नेत्रे कृष्णाभमाश्रितः । प्रसार्य भैरवं रूपं भावयमस्तन्मयो भवेत् ॥ ८८ ॥

Similarly, while closing the eyes, one should contemplate on the profound darkness spreading in front as the form of bhairava. Thus he becomes one with that.

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

Whoever restrains even the same sense organ enters the one void 'without a second' by this 'obstruction' and there the atma, or self, is illumined.

आबिन्दुम् अविसर्गम् च आकारम् जपतो महान् । उदेति देवी सहसा ज्ञानौघः परमेश्वरः ॥ ९० ॥

O Devi, by recitation of akaara, the letter 'A', in the absence of bindu and visarga, a great torrent of knowledge of the supreme Lord, Parameshvara, at once arises.

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

When the mind is joined with the visarga, at the end of the visarga it is made supportless. In this way the mind is touched by the eternal Brahma, or the supreme consciousness.

व्योमाकार स्वात्मानम् ध्यायोद्दौगभरनावृत्तम् । निराश्रया चितिः शक्तिः स्वरूपं दर्शयत्तदा ॥ ९२ ॥

When one meditates on one's own self in the form of unlimited space (in all) directions, the mind is suspended and shakti in the form of consciousness is revealed as the form of one's own self.

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

चित्ताधन्तःकृतिनोऽस्ति ममान्तर्भावयेदिति । विकल्पानामभावेन विकल्पैरुज्झतो भवेत् ॥ ३४ ॥

By contemplating thus, the antahkarana, or inner instrument of mind, and so on is non-existent within me, then, in the absence of vikalpas (thought constructs), one becomes free from the vikalpas.

माया विमोहिनी नाम कलाया: कलनं स्थितम् । इत्थादिधर्मं तत्त्वानां कलयन्न पृथग्भवेत् ॥ ९५ ॥

Maya is the delusive principle residing (in manifest existence), causing name and limited activity. Considering thus the essential characteristics of the various categories, one does not remain separate.

झगितीच्च्छां समुत्पन्नामवलोक्य शामं नयेत् । यत एव समुद्भूता ततस्तत्रैव लीयते ॥ ९६ ॥

Observing the desires, which spring up in a flash, put an end to them. Then verily (the mind) will be absorbed in the very source from which they have arisen.

यदा ममेच्छा नोत्पन्ना ज्ञानं वा कस्तदास्मि वै । तत्त्वतोऽहं तथाभूतस्तल्लीनस्तन्मना भवेत् ॥ ९७ ॥

(One should contemplate thus:) when my desires do not produce knowledge, then what am I? Indeed being absorbed in the essence I am, and identifying with that, one becomes that.

इच्छायामथवा ज्ञाने जाते चित्तं निवेशयेत् ।

When desire or knowledge arises, one should fix the mind there, thinking that to be the very self. Making the mind absolutely one-pointed (in this way), he realizes the essence of the tattwas.

आत्मबध्यानन्यचेतास्ततस्तत्त्वार्थदर्शनम् ॥ ९८ ॥

निर्निमित्तं भवज्ञानं निराधारं भ्रमात्मकम् ।

O dear one, (compared to absolute knowledge, all relative) knowledge is without cause, and thus becomes baseless and deceptive. In reality, knowledge does not belong to any one person. Contemplating like this, one becomes Shiva.

तत्त्वतः कस्यचित्तद् एवभावी शिवः प्रिये ॥ ९९ ॥

चिद्दर्मा सर्वदेहेषु विशेषो नास्ति कुतश्चित् ।

अतश्व तन्मयं सर्वे भावयन्ति भवजिजनः ॥ १०० ॥

The nature of consciousness is the same in all bodies; there is no difference anywhere. Therefore, those who are aware of reality contemplate on that state of oneness.

He (Bhairava) is of the nature of undifferentiated consciousness in all embodied forms. Therefore, those persons who contemplate on all creation pervaded by that consciousness, transcend relative existence.

कामकोधलोभमोहमदमत्सर्यगोचरे ।

When lust, anger, greed, delusion, arrogance and jealousy

बुद्धिं निस्तिमितां कृत्वा तत्त्वमवशिष्यते ॥ १०१ ॥

are seen (within), having fixed the mind completely (on these), the underlying tattwa, or essence, alone remains.

इन्द्रजालमयं विश्वं व्यस्तं वा चित्रकर्मवत् ।

Meditating on the manifest world as imagined or illusive,

भ्रमद्वा ध्यायतः सर्वं पर्यतेश्र सुखोद्गमः ॥ १०२ ॥

like a magic show or a painting, and seeing all existence as transient, happiness arises.

न चित्तं निक्षिपेद् दुःखे न सुखे वा परिक्षिपेत् ।

O Goddess, the mind should not dwell on pain or pleasure,

भैरवी ज्ञायता̐ मध्ये किं तत्त्वमवशिष्यते ॥ १०३ ॥

but the essence that remains in the middle (in between the opposites) should be known.

विहाय निजदेहस्थं सर्वत्रास्मीति भावयन् ।

Abandoning consideration for one's own body, one should contemplate

हृदेन मनसा दृष्ट्या नान्योक्षिर्णया सुखी भवेत् ॥ १०४ ॥

with a firm mind that, 'I am everywhere'. When this is seen (by means of concentrated insight) one does not see another and thus becomes happy.

घटादौ यच्च विज्ञानमिच्छाद्यं वा ममान्तरे ।

नैव सर्वगतं जातं भावयन्निति सर्वगः ॥ १०५ ॥

Contemplating on that special knowledge, for example, the analogy of the jar, or that the desires, etc. exist not only within me but everywhere, one thus becomes all-pervasive.

ग्राह्यग्राहकसाम्विचितः सामान्य सर्वदेहिनाम् ।

The subject-object consciousness is common to everybody.

योगिनां तु विशेषोऽस्ति सम्बन्धे सावधानता ॥ १०६ ॥

Yogis, however, are especially alert regarding this relationship.

स्ववदन्यशरीरेडपि सम्वित्तिमनुभावयेत् ।

Contemplate on consciousness, such as one's own and even in another's body as well.

अपेक्षां स्वशरीरस्थ त्यक्त्वा व्यापी दिनैर भवेत् ॥ १०७ ॥

Thus abandoning all physical expectation, one becomes all-pervasive in the course of time.

निराधारं मनः कृत्वा विकल्पान्न विकल्पयेत् ।

O gazelle-eyed one, having free the mind of all supports, one should refrain from all the Vikalpas (thoughts/counter-thoughts).

तदात्मपरमात्मत्वे भैरवो मगलोचने ॥ १०८ ॥

Then, the self becomes one with the supreme Sell in the state of bhairava.

सर्वज्ञः सर्वकर्ता च व्यापकः परमेश्वरः ।

The supreme Lord, who is omnipresent, omniscient and omnipotent,

स एवाहं शैवधर्मां इति दार्ढ्याच्छिवो भवेत् ॥ १०९ ॥

verily, I am lie and 1 have the same shiva-nature. (Contemplating thus with firm conviction, one becomes Shiva.

जलस्येवोर्मयो वह्नेज्वालालाभङ्गः प्रभा रवे: ।

ममैव भैरवस्यैता विश्वभङ्गो विभेदिता: ॥ ११० ॥

Just as waves arise from water, (flames from fire and light rays from the sun, similarly die waves of bhairava, which produce die different emanations of die universe, are verily my source.

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

Whirling the body round and round until it falls on the ground makes the energy causing commotion at once (become static). By dial cessation the supreme slate appears.

आधारेष्वथवाडशक्त्याडज्ञानाच्चित्तलयेन वा । जातशक्तिसमावेशे क्षोभान्ते भैरवं वपुः ॥ ११२ ॥

Being powerless to perceive objects due to ignorance or wrong perception, if one is able to dissolve the mind by absorbing it on the erroneous perception of objects, then at

सम्प्रदायमिमं देवी श्रृणु सम्यगवदाम्यहम्‌ ।

Listen, O Devi, as I am telling you about this (mystic)

कैवल्यं जायते सद्यो नेत्रयोः स्तब्धमात्रयोः ॥ ११३ ॥

tradition in its entirety. If the eyes are fixed in a steady gaze (without blinking), kaivalya will arise immediately.

सम्कोचं कर्णयोः कृत्वा ह्याधोद्वारे तथैव च ।

Contracting (or closing) the openings of the ears and also

अनचकमहलं ध्यान्विशोद्ध्र सनातनम्‌ ॥ ११४ ॥

the lower opening (reproductive/excretory organs) in the same way, and then meditating on the palace of the anahad (unstruck) sound within, one enters die eternal Brahma.

कूपादिके महागर्ते स्थित्वोपरि निरीक्षणात् । अविकल्पमतेः सम्यक्सद्यश्चित्तलयः स्फुटम् ॥ ११५ ॥

Standing above a deep hole or well and looking steadily downward (into the abyss), the mind becomes entirely free of vikalpas and dissolution immediately manifests.

यत्र यत्र मनो याति बाह्ये वाऽभ्यन्तरेऽपि वा । तत्र तत्र शिवावास्था व्यापकत्वात्क यास्यति ॥ ११६ ॥

Wherever the mind moves, whether outwards or inwards, there the all-pervasive slate of shiva will go.

यत्र यत्राक्षमार्गेण चैतन्यं व्यज्यते विभोः । तस्य तन्मात्रधाम्नैवाचिल्लयानन्दरितात्मता ॥ ११७ ॥

Wherever the consciousness leads through the channel of the eyes, by contemplation on that object alone being of the

क्षुताद्यन्ते भये शोके गहरे वा रणाद्रुते ।

At the beginning and end of sneezing, in terror, sorrow or confusion, when fleeing from a battlefield, during (keen)

कुतूहलेक्षुध्याद्यन्ते ब्रह्मसत्तामयी दशा ॥ ११८ ॥

curiosity, or at the onset or appeasement of hunger, that state is the external existence of Brahma.

वस्तुषु स्मर्यमाणेषु दृष्टे देशे मनस्त्यजेत् ।

Leave the mind aside when memorable objects of die past, such as one's country or land arise, making one's body

स्वशरीरं निराधारं कृत्वा प्रसरति प्रभुः ॥ ११९ ॥

supportless; then the omnipresent and mighty Lord manifests.

कचिद्वस्तुनि विन्यस्य शनैर्हष्टिं निवर्तयेत् । तज्ज्ञानं चित्तसहितं देवी शन्यालायो भवेत् ॥ १३० ॥

O Goddess, momentarily casting the gaze on some object and slowly withdrawing it with the knowledge and impression of that object, one becomes the abode of the void.

भक्त्युद्रेकाद्दृरक्तस्य याहशा जायते मतिः । सा शक्तिः शाङ्करी नित्यं भवयेतां ततः शिवः ॥ १३१ ॥

That, intuition which emerges from the intense devotion of one who is perfectly detached is known as the Shakti of Shankara. By contemplating regularly on that (shakti), Shiva (is revealed) there.

वस्त्वन्तरे वेद्यमाने सर्ववस्तुषु शून्यता । तामेव मनसा ध्यात्वा विदितोडपि प्रशाम्यति ॥ १३२ ॥

When one perceives a particular object, vacuity is established regarding all other objects. (Contemplating on that (vacuity) verily, even though the particular object is still known or perceived, the mind rests in tranquility.

किंचिज्ज्ञैर्यां स्मृता शुद्धिः सा शुद्धिः शम्भुदर्शने ।

What people of little understanding believe to be purity is neither pure nor impure to one who has experienced shiva.

न शुचिर्हरशुचिस्तस्मान्निर्विकल्पः सुखी भवेत् ॥ १२३ ॥

Nirvikalpa, or freedom from vikalpas, is the real purification by which one attains happiness.

सर्वत्र भैरवो भावः सामान्येष्वपि गोचरः ।

The reality of bhairava dwells everywhere, even in ordinary people.

न च तद्व्यतिरेकेण परोऽस्तीत्यकद्वया गतिः ॥ १२४ ॥

By contemplating thus, "There is nothing other than that."

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

One who makes no distinction between friend and foe, honour and dishonour, knowing Brahman to be full in itself (all pervading), becomes supremely happy.

न द्वेषं भावयेत्कापि न रागं भावयेत्कचित् । रागद्वेषविनिर्मुक्तौ मध्ये ब्रह्म प्रसर्पति ॥ १२६ ॥

One should never think in terms of friendship or enmity. Being free from (this idea) of friend and foe, in between the brahma bhava, or nature of supreme consciousness, blooms.

यदवेद्यं यदग्राह्यं यच्छून्यं यदभावगम्।

By contemplating on bhairava as all that which is void and

तत्सर्वं भैरवं भाव्यं तदन्ते बोधसम्भवः ॥ १२७ ॥

cannot be known, grasped or imagined, at the end realization takes place.

नित्ये निराश्रये शून्ये व्यापके कलनोज्झिते ।

Fixing the mind in the outer space, which is eternal,

बाह्याकाशे मनः कृत्वा निराकाशं समाविशेत् ॥ १२८ ॥

without support, void, omnipresent and beyond estimation or calculation, one enters into the formless, unmanifest dimension.

यत्र यत्र मनो याति तत्तत् तेनैव तत्क्षणम् ।

परित्यज्यानवस्थित्या निस्तरङ्गस्ततो भवेत् ॥ १२९ ॥

Wherever the mind dwells, casting that aside that very moment, the mind becomes supportless and free from disturbance.

भया सर्वम् र्वयति सर्वदो व्यापकोऽडखिले । इति भैरवशब्दस्य सन्ततोच्चारणाच्छिवः ॥ १३० ॥

The word Bhairava denotes he who dispels all fear and terror, who howls and cries, who gives all, and who pervades the entire universe (manifest and unmanifest). He who constantly repeats the word bhairava becomes one with Shiva.

अहं ममेदमित्यादि प्रतिपत्तिप्रसङ्गतः । निराधारे मनो याति तद्यानप्रेरणाच्छमी ॥ १३१ ॥

At the time of asserting, "I am," "This is mine," and so on, by inspired meditation on Fat (that highest reality), the mind becomes supportless.

नित्यो विभुनिराधारो व्यापकश्श्राखिलाधिप: । शब्दान्ततिक्ष्णं ध्यायन्नकतार्थोंडर्थानरूपत: ॥ १३२ ॥

Meditating every moment on the words: eternal, omnipresent, supportless, all-pervasive, master of the universe, one attains fulfilment in accordance with their meaning.

अतत्त्व्वामन्द्रजालाभासदं सर्वमवास्थितम् । किं तत्त्वमिन्द्रजालस्य इति दाढ़्याच्छमं ब्रजेत् ॥ १३३ ॥

This world is (illusory) like magic, devoid of any essence. What essence exists in magic? Being firmly convinced of this, one attains peace.

आत्मनो निर्विकारस्य क ज्ञानं क च वा क्रिया । ज्ञानायत्ता बहिर्भावा अत: शून्यमिदं जगत् ॥ १३४ ॥

How can there be knowledge or activity of the changeless atman, or self? All external objects are under the control of knowledge. Therefore, this world is void.

न मे बन्ध्यो न मोक्षो मे भीतस्यैता विभीषिका: ।

There is neither bondage nor liberation for me. These scare cowards and are the reflections (projections) of the intellect,

प्रतिबिम्बमिदं बुद्धेज्जलेश्विव विवस्वतः ॥ १३५ ॥

just as the sun is reflected in water.

इन्द्रियद्वारं सर्वं सुखदु:खादिसम्गगमम् ।

All the doors of perception produce pain and pleasure through contact with the senses. Thus, casting aside (the sensory objects) and withdrawing (the senses) within, one

इतीन्द्रियाणि मन्तव्यज्य स्वस्थ: स्वात्मनि वर्तते ॥ १३६ ॥

abides in one's own self.

ज्ञानप्रकाशकं सर्व सर्वेणात्मा प्रकाशकः । एकमेकस्वभावत्वात्ज्ञानं ज्ञेयं विभाव्यते ॥ १३७ ॥

Knowledge reveals all and the self of all is the revealer (knower). One should contemplate on the knowledge and the knower as being one and the same.

मानसं चेतना शक्तिरात्मा चेति चतुष्टयम् । यदा प्रिये परिक्षीयं तदा तद्भैरवम् वपुः ॥ १३८ ॥

O dear one, when the mind, awareness, energy and individual self, this set of four dissolves, then the state of bhairava manifests.

निस्तरङ्गोपदेशानां शतमुक्तं समासतः । द्वादशाम्याधिकं देवी यज्ज्ञात्वा ज्ञानविज्ञानः ॥ १३९ ॥

O Goddess, I have briefly told you more than one hundred and twelve ways whereby the mind (is rendered still)

अत्र चैक्तमे युक्तो जायते भैरवः स्वयम्। वाचा करोति करणि शापानुग्रहकारकः ॥ १४० ॥

One attains the state of bhairava, if established even in one of these (one hundred and twelve dharanas), and by his speech he confers blessings or curses.

अजारामरतामेति सोडणिमादिगुणान्वितः । योगिनीनाں प्रियो देवी सर्वमेलापकाधिपः ॥ १४१ ॥

O Goddess, (by virtue of even one of these dharanas) the sadhaka becomes free from old age, attains immortality and is endowed with siddhis, such as anima, etc. He becomes the darling of all yoginis and master of all siddhas.

जीवन्नपि विमुक्तोऽसौ कुर्वन्नपि न लिप्यते ।

He is liberated while living and not affected (by the activities of the world) while active.

श्री देवी उवाच ।

The Goddess said,

इदं यदि वपुरुदेव परायाश्र महेश्वर ॥ १४२ ॥

O great Lord, if this is the nature of the supreme reality,

एवमुक्तव्यवस्थायां जप्यते को जपश्च कः ।

Thus (Devi) said, O great Lord, (tell me) in the established order, who would be invoked and what would be the invocation?

ध्यायते को महानाथ पूज्यते कश्च तृप्यति ॥ १४३ ॥

Who is to be worshipped or meditated upon and who is to be gratified by that worship?

हूयते कस्य वा होमो यागः कस्य च किं कथम् ।

श्री भैरव उवाच ।

Shree Bhairav said.

एषात्र प्रक्रिया वाह्या स्थूलेष्वेव मृगेक्षणे ॥ १४८ ॥

(Devi continues), to whom should the invocations be made; to whom should oblations be offered during the sacrifice and how should these be done? Sri Bhairava said, O gazelle-eyed one, these acts are verily the gross forms of worship.

भूयो भूयः परे भावे भावना भाव्यते हि या । जपः सोऽत्र स्वयं नादो मन्त्रात्मा जप्य ईदृशः ॥ १४९ ॥

Contemplate on the thought of being in the supreme consciousness again and again; this is also japa. That self-sound (which is spontaneously produced) is verily the soul of mantra. Japa is done like this.

ध्यानं हि निश्वला बुद्धिर्निराकारानिराश्रया । न तु ध्यानं शरीराक्षिमुखहस्तादिकल्पना ॥ १५० ॥

When the intellect becomes steady, formless and without any support, meditation is verified. Imagination of the form of the divine with a body, eyes, mouth, hands, etc. is not meditation.

पूजा नाम न पुष्पाद्यैर्यो मतिः क्रियते हृदा । निर्विकल्पे महाव्योम्नि सा पूजा हृदरालयः ॥ १४७ ॥

Offering of flowers, etc. is not pooja, or worship, but making one's mind steady in mahakasha, the great void, (and thoughtless) in nirvikalpa is worship indeed. From such reverence, dissolution (of mind) takes place.

अत्रैकतमयुक्तिस्थे योत्पद्येत दिनादिनम् । भरिताकारता सात्र तृप्तिरत्यान्तपूर्णता ॥ १४८ ॥

By being established in any one of the practices (described) here, whatever (experience) is produced, develops clay by day by day, there is satisfaction and utmost fullness.

महाशून्यालये वह्नौ भूताक्षविषयादिकम् । हूयते मनसा सार्ध स होमश्रेतनासुचा ॥ १४९ ॥

The real oblation is (made) when the elements and sense perceptions along with the mind are poured as oblation into the fire of the great void (i.e. bhairava or supreme consciousness) using the consciousness as a ladle.

यागोऽत्र परमेशानि तुष्टिरनन्दलक्षणा । क्षपणात्सर्वपापानां त्राणात्सर्वस्य पार्वति ॥ १५० ॥

O supreme Goddess, Parvati, here the sacrifice characterized by bliss and satisfaction becomes the saviour of all by the destruction of all sins.

रुद्रशक्तिसमावेशारत्त् क्षेत्रं भावना परा ।

The greatest contemplation is that state where one is absorbed into the shakti of Rudra.

अन्यथा तस्य तत्वस्य का पूजा काष्ठ तप्यति ॥ १५१ ॥

(Otherwise how can there be any worship of that element and who is it dial is to be gratified?)

स्वतन्त्रानन्दाचिन्मात्रसारः स्वात्मा हि सर्वतः ।

One's own self is verily the all-pervasive bliss of freedom

आवेशनं तत्स्वरूपे स्वातमनः स्नानमीरितम् ॥ १५२ ॥

and the essence of consciousness. Absorption into that nature or form of one's own self is said to be the real bath (purification).

यैरेव पूज्यते द्रव्यैस्तर्प्यते वा परापरः ।

यश्रैव पूजकः सर्वः स एवैकः क पूजनम् ॥ १५३ ॥

The oblations and the worshipper by which verily the transcendental reality is worshipped are all one and the same. What then is this worship?

व्रजेत् प्राणो विशोञ्जीव इच्छया कुडिलाकृति: । दीर्घात्मा सा महादेवी परक्षेत्रम् परापरा ॥ १५८ ॥

Prana and apana, having moved swiftly in a distinct direction, by the wish of kundalini, that great goddess stretches (elongates herself) and becomes the supreme place of pilgrimage of both manifest and unmanifest.

अस्यामनुचरन् तिष्ठन् महानन्दमयेऽध्वरे । तया देव्या समाविष्ट: परं भैरवम् आप्नुयात् ॥ १५९ ॥

One who pursues and abides in this sacrifice which is full of supreme bliss attains by (the grace of) that goddess the supreme state of bhairava.

सकारण बहिर्याति हकारेण विशेत् पुनः । हंसहंसेत्यमं मन्त्रं जीवो जपति नित्यशः ॥ १५५ b ॥

The breath is exhaled with the sound 'Ha' and inhaled again with the sound 'Sa'. Thus the individual always repeats this particular mantra Hamsa.

षट्शतानि दिवा रात्रौ सहस्राण्येकविंशतिः । जपो देव्या: समुद्धिष्ट: सुलभो दुर्लभो जडैः ॥ १५६ ॥

This japa of the Devi which was previously indicated, (being repeated) twenty-one thousand six hundred times during the day and night, is easily available and difficult only for the ignorant.

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

परशिष्ये खले क्रूरे अभक्ते गुरुपादयोः ।

These teachings should not be disclosed to other disciples,

निर्विकल्पमतीनां तु वीराणां उन्नतात्मनाम् ॥ १५८ ॥

to those who are evil and cruel, or to those who have not surrendered to the feet of the guru. (They should only be revealed) to advanced souls, who are self-controlled and whose minds are lice of vikalpas.

भक्तानां गुरुवर्यस्य दातव्यं निर्विशङ्कया ।

Those devotees of the guru, who are without the slightest

ग्रामो राज्यं पुरं देशः पुत्रदारकुटुम्बकम् ॥ १५९ ॥

doubt or hesitation, O gazelle-eyed one, having renounced

son, wife, relatives, home, village, kingdom and country, should be accepted for initiation.

सर्वमेतत्पारित्यज्य ग्राह्यमेतन्मृगक्षणे ।

The (worldly accoutrements) are all temporary, O Goddess,

किमेभिरस्थिरैर्द्रैवि स्थिरं परमिदं धनम् ॥ १६० ॥

but this supreme wealth is everlasting.

प्राणा अपि प्रदातव्या न देयं परमामृतम् ।

One may give up even one's prana (life energy), but this

श्री देवी उवाच ।

The auspicious goddess said: O great Lord Shankara,

देवदेव माहदेव परितृप्तास्मि शाङ्कर ॥ १६१ ॥

God of gods, I am now fully satisfied.

रुद्रयामलतन्त्रस्य सारमध्यावधारितम्‌ ।

Today I have understood the quintessence of Rudrayamala

सर्वशक्तिप्रभेदानां हृदयं ज्ञातमध्य च ॥ १६२ ॥

Tantra and also the heart (innermost core) of all the different shaktis.

इत्युक्त्वानन्दिता देवी कण्ठे लग्ना शिवस्य तु ॥ १६३ ॥

Thus saying, the goddess being steeped in delight embraced Shiva.