वि ानभरिै तन्त्रम
्
Vijnana Bhairava Tantra
Sanskrit text with English translation
श्री दव्येिाचु ।
श्रतु ंदिे
मया सिंुद्रयामऱसम्भिम ।् विकभदमशेषेणे सारात्सारविभागश् ॥ १ ॥
Sri Devi says: 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. I have also understood
Trika, or the three divisions of Shakti, which forms the quintessence of all
knowledge.
अद्यावऩ न वनिृत्तो म ेसम्शय् ऩरमश्वरे
।
वकंूऩ ंतत्त्वतो दिे शब्दरावशकऱामयम ॥्
२ ॥
O Supreme Lord, in spite of
everything that I have heard, even today my doubts are not dispelled. What is
your reality, O Divine One? Are you the power or energy contained in sound from
which all the mantras have originated?
वकंिा निात्मभदेने
भैरि ेभैरिाकृतौ । विवशरोभदवभन्ने ंिा वकंिा शविियात्मकम ॥् ३ ॥
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? Or can it be perceived through knowledge
of the triple forms of shakti, ie. para, parapara and apara? These are my
doubts, O Bhairava!
नादविन्दुमय
ंिावऩ वकंचन्द्राधवनरोवधका्ध । चक्राूढमनच्कंिा वकंिा शविस्वूऩकम ॥् ४ ॥
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? Or is it the form of the
obstructing half moon or else is it the form of shakti?
ऩराया यवद तद्वयात ऩरत्वं्तद ्विुध्यत
े॥ ५ ॥
(Is your reality)
transcendent and immanent or is it completely immanent or completely
transcendental? If it is immanent (then the very) nature of transcendence is
contradicted.
न वह िणविभधदेने दहभेदेने िा भिते ।्
ऩरत्वम वनष्कऱत्वेन् सकऱत्वेन तद्भिते
॥् ६ ॥
Paratva, or
transcendence, cannot exist in the divisions of varna (colour), shabda (sound)
or roopa (form). If transcendence is indivisible, then it cannot be defined or
co-exist with composite parts.
प्रसाद ंकु
म ेनाथ वन्शषे ंविवि सशयमं ।् भैरि उिाच ।
साध ुसाध ुत्वया ऩृष्ट ंतन्त्रसारवमद
ंवप्रय े॥ 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.
गहनीयतमू ंभद्रेतथावऩ कथयावम त े।
यविंवचत्सकऱम ूऩम् भैरिस्य् प्रकीवततमध
॥् 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 दविे
वि ये ंशक्रजाऱित ।् मायास्वप्नोऩम ंचिै गन्धिनगरभ्रममध ॥् 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.
(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 न निात्मासौ शब्दरावशन धभैरि्
।
न चासौ विवशरा दिोे न च शविियात्मक् ॥
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.
नादविन्दुमयो िावऩ न चन्द्राधवनरोवधका्ध
।
न चक्रक्रमसवम्भन्नो न च शविस्वूऩक् ॥
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.
अप्रिद्धमतीनामु वह् एता िाऱविभीवषका्
।
मातृमोदकित्सिंप्रिृत्त्यथमधदाृतमु ॥्
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.
वदक्काऱकऱनोन्मिाु दशोद्देशाविशेवषणीे
।
व्यऩदष्टेमशक्यासािकथ्याु ऩरमाथत्ध ॥
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.
अन्त् स्वानभिानन्दाु
विकल्पोन्मिगोचराु । यािस्था भवरताकारा भैरिी भैरिात्मन् ॥१५ ॥
One can have this inner
experience for1 oneself when the mind is free from modifications or thought
patterns. 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).
तद्वऩस्तत्त्वतोु ये ंविमऱंविश्वऩरणमू ।्
एि ंविध ेऩर ेतत्त्वेक् ऩज्य्ू कश्च तृप्यवत
॥ १६ ॥
The essence of his nature is
known to be free of dross and pervades the entire universe. This being the
nature of the highest reality, who is the object of worship and who is to be
pacified by worship?
सा ऩरा ऩरूऩणे ऩरा दिीे प्रकीवतताध ॥
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.
शविशविमतोयद्वदध ्अभद्े सिदाध वस्थत्
।
अतस्तद्धमधवमत्वातध ऩराशवि्् ऩरात्मन् ॥ 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 िह्नेदावहकाध शविव्यवतवरिाध विभाव्यत
े।
केिऱम ानसत्ताया् ंप्रारम्भोऽय ंप्रिशने े॥ १९ ॥
(Just as) the power to burn
is not separate from fire, (similarly parashakti is not different from
Bhairava). However, it is imagined as separate in the beginning, as a
preliminary step towards entry into its knowledge.
शक्त्यिस्थाप्रविष्टस्य वनविभागधने भािना
।
तदासौ वशिूऩी स्यात शैिी् मखवमहोच्यतु
े॥ २० ॥
One who enters the state of
shakti has the feeling of 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.
यथाऱोकेन दीऩस्य वकरणैभास्करस्यध च ।
ायत ेवदवविभागावद तद्वच्छक्त्या वशि् वप्रय े॥ २१
॥
Just as space, direction and
form are revealed by the flame of a candle or the rays of the sun, similarly
Shiva is revealed by the medium of Shakti, O clear one.
दिदेिे विशऱाङ्कू
कऩाऱकृतभषणू । वदवदशकाऱशेन्याू च व्यऩदशवििवजेताध ॥ २२ ॥
Sri Devi said: O Lord of the
Gods, who bears the trident and skulls as ornaments, (tell me) of that state
(which is) devoid of time, space and direction and free from (any)
characteristics.
यािस्था भवरताकारा भैरिस्योऩऱभ्यत े।
कैुऩायैमखमधु तस्य् ऩरा दविे कथ ंभिते
।्
यथा सम्यगहम ि्विे तथा म ेब्रवहू भैरि
॥ २३ ॥
By what means can that state
of fullness of Bhairava be achieved, (and) how does Paradevi, the highest
Shakti, become the face (or entrance of Bhairava)? Tell me (this), O Bhairava,
in the manner (whereby) I shall know it completely.
ऊर्ध्व ेप्राणो
ह्यधो जीिो विसगात्माध ऩरोच्चरते ।् उत्पवत्तवद्वतयस्थान ेभरणाद्भवरता वस्थवत् ॥ २४
॥
Sri Bhairava said: Paradevi,
whose nature is visarga, or creation, manifests as the upward prana and the
downward apana. By fixing the mind at the two points of generation (of prana
and apana), the state of fullness results.
मुतोऽन्तिवहिाधवऩध
वियद्यवमावनितुनातध ।् भैरव्या भैरिस्यत्थे ंभैरवि व्यज्यत ेिऩ्ु ॥ २५ ॥
When the ingoing pranic air
and outgoing pranic air are both restrained in their space from their
(respective points of) return, the essence of bhairava, which is not different
from bhairavi, manifests.
न व्रजन्ने विशच्छविमेुद्रधूऩा विकावसत
े। वनविकल्पतयाध मध्य ेतया भैरिूऩता ॥ २६ ॥
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.
कुवम्भता रवचताे िावऩ ऩवरताू िा यदा भिते
।्
तदन्त ेशान्तनामासौ शक्त्या शान्त् प्रकाशत
े॥ 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.
आमऱाविरणाभासाू ंसक्ष्मातू स्क्ष्मतरावत्मकामू
।्
वचन्तयत्तामे वद्वषट्कान्त् ेश्याम्यन्तीम
भैरिोदय्् ॥ २८ ॥
Concentrate on the shakti
arising from the root like the rays of the sun, gradually becoming subtler and
subtler, until at last she dissolves in the dwadashanta and bhairava manifests.
उद्गच्छन्तं तवडद्रूऩाम प्रवतचक्रंक्रमात्क्रमम
।्
ऊर्ध्वंमवष्टियु ंयाित तािदन्त् ेमहोदय्
॥ 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.
क्रमद्वादशकंसम्यग द्वादशा रभवदतमे ।्
स्थऱसूक्ष्मऩरवस्थत्याू मक्त्वाु मक्त्वान्तत्ु
वशि् ॥ 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.
तयाऩयाूशध ुमधाून्तध ंभङ्क्त्वा भ्र ूऩसेतेनाु
।
वनविकल्पध ंमन् कृत्वा सिोर्ध्व ेसिगोद्गम्ध
॥ 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).
वशवखऩ ैवश्चिूऩमैण्डऱै्ध
शन्यऩञ्चकमू ।् ध्यायतोऽनत्तरु ेशन्यू ेप्रिशोे ृदय ेभिते ॥् 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.
ईदृशने क्रमणैिे यि कुिावऩ वचन्तना ।
शन्यू ेकुड्य ेऩर ेऩाि ेस्वयम ऱीना् िरप्रदा
॥ ३३ ॥
In this way, wherever there
is mindful awareness, either on the void, or on another (object such as a)
wall, or on an excellent person (such as guru), gradually the boon of
absorption into the self is granted.
कऩाऱान्तमनोध न्यस्य वतष्ठन्मीवऱतऱोचन्
।
क्रमणे मनसो दार्ढ्ातध ऱ य्ते ऱष्यम्त्तममु
॥् 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 मध्यसस्थां
विससिाभूऩयाू । ध्यातान्तव्योमया दव्याे तया दि्े प्रकाशत े॥ 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
stem, and then by the grace
of Devi, the divine (form) is revealed.
करुद्धदृगस्त्रणे भ्रभूदाद्द्वाररोधनाते
।्
दृष्ट ेविन्दौ क्रमाल्लीन ेतन्मध्य ेऩरमा
वस्थवत् ॥ 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.
धामान्त् ोभसम्भतसूक्ष्माविवतऱकाकृवतमू ।्
विन्दु ंवशखान्त ेृदय ेऱयान्त ेध्यायतो
ऱय् ॥ 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.
अनाहत ेऩािकणऽभिशब्दे ेसवरद्द्रतुे।
शब्दब्रह्मवण वनष्णात् ऩरंब्रह्मावधगच्छवत
॥ 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.
प्रणिावदसमच्चारातु
प्लतान्तु ेशन्यभािानातू ।् शन्ययाू ऩरया शक्त्या शन्यतामूवते 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 कस्यावऩ िणस्यध ऩिाून्तािनधभाियुते
।्
शन्ययाू शन्यभूतोऽसौू शन्याकार्ू ऩमान्भिुते
॥् ४० ॥
Whoever contemplates even on
the matras or letters (of Aum) from first to last, in the form of void, verily
that sadhaka by meditation on the void becomes the void.
तन्त्र्यावदिाद्यशब्दषे
ुदीघषे ुक्रमसवम्स्थत्े । अनन्यचता्े प्रत्यन्त ेऩरव्योमिऩभुिधते ॥् ४१ ॥
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.
वऩण्डमन्त्रस्य
सिस्यध स्थऱिणूक्रमधणे त ु। अधन्दुविन्दुनादान्त्े शन्योच्चाराद्भिूवच्छि्े ॥ ४२ ॥
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.
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).
ऩृष्टशन्यमू
म्ऱशून्यमू य्गऩद्भाियुच्चे य् । शरीरवनरऩव ण्याे शक्त्या शन्यमनाू भिते ॥् ४४ ॥
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.
ऩृष्टशन्यू ंमऱशून्यू ंृच्छून्य ंभाियविरमे
।्
यगऩवन्नविुकल्पत्वावन्नविधकल्पोदयस्तत्ध
॥ ४५ ॥
By steady contemplation on
the void of the back (sushumna), the void of the root and the void of the heart
simultaneously, there arises the state of nirvikalpa, which is free from
thought constructs.
तनदूशे ेशन्यतैिू णमाि ंविभाियते ।्
वनविकल्पध ंवनविकल्पोध वनविकल्पस्वूऩभाकध
्॥ 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).
सिंदहगते ंद्रव्य
ंवियद्व्याप्त ंमृग णे े। विभाियत्ततस्तस्ये भािना सा वस्थरा भिते ॥् ४७ ॥
O gazelle-eyed one,
concentrate upon all the constituents of the body pervaded by space, so that
the thought becomes steady.
दहान्तरे ेत्ववविभागम वभवत्तभ्तमू विवचन्तय्ते
।्
न वकंवचदन्तर ेतस्य ध्यायन्नध्ययभाग्भिेते
॥् 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.
ृद्याकाश ेवनऱीना
् ऩिसम्पटमध्यग्ु । अनन्यचता्े सभगु ेऩरंसौभावयमाप्नयातु ॥् 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.
सित्ध स्वशरीरस्य
द्वादशान्त ेमनोऱयात ।् दृढिद्धुदृेढीभधतू ंतत्त्वऱक्ष्य ंप्रिततध े॥ ५० ॥
When the mind is dissolved in
dwadashanta by steady awareness and steady practice, the true nature or essence
of the goal manifests everywhere in one's body.
यथा तथा यि ति द्वादशान्त ेमन् व ऩते
॥्
प्रवत णम ीणिृत्त्िेऱ ण्यै ंवदनभैिधते ॥् 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.
काऱाविना काऱऩदादुवत्थतने स्वकंऩरमु ।्
प्लष्टुंविवचन्तयदन्ते ेशान्ताभासस्तदा
भिते ॥् 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.
In the same way, having
meditated with an unwavering and one-pointed mind on the entire universe being
burnt (by Kaalagni), that man becomes a godman or attains a supreme state of
manhood.
स्वदहे ेजगतो िावऩ सक्ष्मसूक्ष्मतरावणू
च ।
तत्त्वावन यावन वनऱय ंध्यात्वान्त ेव्यज्यत
ेऩरा ॥ ५४ ॥
Dharana on those constituents
which comprise one's own body and the whole universe, 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.
प्रविश्य ृदय ेध्यायन्मि्ु स्वातन्त्र्यमाप्नयातु
॥् ५५ ॥
Having meditated on the gross
and weak shakti in the twelve Indriyas (thus making it subtle), one who enters
the heart space and meditates there attains mukti and becomes liberated.
भिनार्ध्वावदूऩुणे
वचन्तयत्क्रमशोऽवखऱमे ।् स्थऱसूक्ष्मऩरवस्थत्याू यािदन्त ेमनोऱय् ॥ ५६ ॥
By meditating on the entire
form of the universe and the course of its development through time and space,
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).
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.
विश्वमतन्महादेविे शन्यभूतू ंविवचन्तयते
।्
तिैि च मनो ऱीन ंततस्तल्लयभाजनम ॥् 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.
घटावदभाजन ेदृवष्ट
ंवभवत्तस्त्यक्त्वा विवनव ऩते ।् तल्लय ंतत्क्षणाद्गत्वा तल्लयात्तन्मयो भिते ॥् ५९
॥
One should fix his sight (on
the empty space) inside the pot, leaving aside the enclosing structure. Thus,
the pot bei ng gone, the mind will at once be dissolved (into the space).
Through that laya the mind becomes completely absorbed (in the void).
वनिृ वगवरवभत्त्यावददधशे
ेदृवष्ट ंविवनव ऩते ।् विऱीन ेमानस ेभाि ेिृवत्त ीण् प्रजायत े॥ ६० ॥
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.
उभयोभाियो ाधनध
ेध्यात्वा मध्य ंसमाश्रयते ।् यगऩच्चु द्वय ंत्यक्त्वा मध्य ेतत्त्वंप्रकाशत े॥ ६१
॥
One should think of two objects, and in the
event of such knowledge being matured, then cast both aside and dwell
(on
the gap or space) in the middle. Having meditated in the middle, the experience
of the essence arises.
भाि ेत्यिेवनुद्धा
वचन न्िै भािान्तरम व्रजते ।् तदा तन्मध्यभािने विकसत्यवत भािना ॥ 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.
सिंदहेंवचन्मय ंवह जगद्वा ऩवरभाियते ।्
यगऩवन्नविुकल्पधने मनसा ऩरमोदय् ॥ 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 conscious-ness
arises.
िायद्वयस्यु सम्घट्टाद ्अन्तर ्िा िवहरन्तत्
।
योगी समत्ववि ानसमद्गमनभाजनमु ॥् 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.
सिंजगत्स्वदहेंिा स्वानन्दभवरत ंस्मरते
।्
यगऩत्स्वामृतुनेिै ऩरानन्दमयो भिते ॥्
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.
कुहनने प्रयोगणे सद्य एि मृग णे े।
समदुवते महानन्दो यने तत्त्वम प्रकाशत
े॥ ६६ ॥
O
gazelle-eyed one, verily by applying the performance of religious austerities,
great bliss arises immediately, by which the essence is illumined.
सिस्रोतोवनिन्धधने
प्राणशक्त्योर्ध्वयाध शन्ै । वऩऩीऱस्पशिधऱायाे ंप्रथत ेऩरम ंसखमु ॥् ६७ ॥
By blocking all the channels
(of perception) the prana-shakti moves slowly upwards (through the spinal
column). At that time, feeling the sensation of an ant crawling in the body,
one experiences the supreme bliss.
िह्नेविषस्यध
मध्य ेत ुवचत्त ंसखमयु ंव ऩते ।् केिऱंिायऩुणूंिा स्मरानन्दने यज्यतु े॥ ६८ ॥
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.
शविसगमसं ंब्धशक्त्यािुशािसावनकमे ।्
यत्सखमु ब्रह्मतत्त्वस्य तत्सखमु स्वाक्यमच्यतु
े॥ 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.
ऱेहनामन्थनाकोटै्
स्त्रीसखस्यु भरामृत्े । शक्त्यभािऽवऩे दिेवशे भिदानन्दसम्प्लि्े ॥ 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.
आनन्द ेमहवत
प्राप्त ेदृष्ट ेिा िान्धि ेवचरात ।् आनन्दमद्गतमु ध्यात्वा तल्लयस्तन्मना भिते ॥्
७१ ॥
When great joy is obtained
(through any event such as) meeting with relatives, one should meditate on that
with one-pointedness, until the mind becomes absorbed and the bliss ever
arises.
जववधऩानकृतोल्लासरसानन्दविजृम्भणात
।् भाियद्भवरतािस्थाे ंमहानन्दस्ततो भिते ॥् ७२ ॥
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.
वगतावदविषयास्वादासमसौख्य ैकतात्मन् ।
योवगनस्तन्मयत्वेन मनोूढसे तदात्मता्
॥ ७३ ॥
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
the yogi ascends beyond the mind and becomes one
with that (supreme).
यि यि मनस्तवष्टमुनस्तिैिध धारयते ।्
ति ति ऩरानन्दस्वाूऩ ंसम्प्रिततध े॥ ७४
॥
Whenever there is satisfaction of mind and the
mind is held there alone, the nature of supreme bliss manifests.
अनागताया ंवनद्राया ंप्रणष्ट ेिाह्यगोचर
े।
सािस्था मनसा गम्या ऩरा दिीे प्रकाशत
े॥ ७५ ॥
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.
तजसाे सयूदीऩादधराकाशे
ेशिऱीकृत े। दृवष्टवनिधश्याे तिैि स्वात्मूऩ ंप्रकाशत े॥ 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.
करवङ्कण्या
क्रोधनया भैरव्या ऱेवऱहानया । खचयाे धदृवष्टकाऱेच ऩरािावप्त् प्रकाशत े॥ ७७ ॥
At the time of
intuitive perception (the attitudes of) karankini, krodhana, bhairavi,
lelihanaya and khechari are revealed, whereby the supreme attainment manifests.
मृद्वासन ेविजैकेन
हस्तऩादौ वनराश्रयम ।् वनधाय तत्प्रसङ्गेन ऩरा ऩणाू धमवतभिधते ॥् 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.
क व्योवि मन् कुिनध शममायावत् तल्लयात
॥् ७९ ॥
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.
स्थऱूऩस्यू
भािस्य स्तब्धा ंदृवष्ट ंवनऩात्य च । अवचरणे वनराधारंमन् कृत्वा वशि ंव्रजते ॥् 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).
मध्यवजह्व ेिावरतास्य
ेमध्य ेवनव प्य चतनामे ।् होच्चारंमनसा कुिंस्तत् शान्त ेप्रऱीयत े॥ ८१ ॥
(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.
आसन ेशयन ेवस्थत्वा
वनराधारंविभाियन ।् स्वदहेंमनवस व ण े णात्क्षीणाशयो भिते ॥् 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 samskaras or thought constructs) of the mind being
reduced, it ceases to be a reservoir (of old mental dispositions).
चऱासन ेवस्थतस्याथ शनिाै धदहचाऱनाते ।्
प्रशान्त ेमानस ेभाि ेदविे वदव्यौघम आप्न्यातु
॥् ८३ ॥
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.
आकाश ंविमऱंऩश्यन्कृत्वा
दृवष्ट ंवनरन्तराम ।् स्तब्धात्मा तत्क्षणाद्दविे भैरि ंिऩराप्नुयातु ॥् 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.
ऱीन ंमवनू धवियत्सिमध भैरित्वेन् भाियते
।्
तत्सिमध भैरिाकारत्जस्तत्त्वंेसमाविशते
॥् 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.
वकवञ्चज्ज्ञातम
द्वतदावयै िाह्याऱोकस्तम् ऩन्ु । विश्वावद भैरि ंूऩ ं ात्वानन्तप्रकाशभृत ॥् 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.
एिमिे दुवनशायाध
ंकृष्णऩ ागम ेवचरम ।् तैवमरंभाियन ूऩ् ंभैरि ंूऩमष्यवते ॥ 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.
एिमिे वनमील्यादौ निे ेकृष्णाभमाग्रत्
।
प्रसाय धभैरि ंूऩ ंभाियम्स्तन्मयो भिते
॥् 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 कस्यवन्द्रयस्यावऩे
व्याघाताच्च वनरोधत् । प्रविष्टस्याद्वय ेशन्यू ेतिैिात्मा प्रकाशत े॥ 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.
अविन्दुम अविसग्मध
च् अकारम जऩतो् महान ।् उदवते दविे सहसा ानौघ्
ऩरमश्वर्े ॥ 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.
िणस्यध सविसगस्यध
विसगान्तध ंवचवत ंकु । वनराधारणे वचत्तने स्पृशद्ब्रह्मे सनातनम ॥् 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.
व्योमाकारंस्वमात्मानम
ध्यायवद्दवग्भरनािृतमे ।् वनराश्रया वचवत् शवि् स्वूऩ ंदशयधत्तदाे ॥ 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.
वकंवचदङ्गम
विवभद्यादौ् तीक्ष्णसच्यावदनाू तत् । तिैि चतनाे ंयक्त्वाु भैरि ेवनमऱाध गवत् ॥ ९३
॥
At first one should pierce
any limb of the body a little bit with a sharp, pointed needle or any other
instrument. Then projecting the consciousness there, verily there is movement
towards the pure nature of bhairava.
वचत्ताद्यन्त्कृवतनावस्तध
ममान्तभाियधवदवते । विकल्पानामभािने विकल्पैुवितो भिते ॥् ९४ ॥
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 विमोवहनी
नाम कऱाया् कऱन ंवस्थतम ।् इत्यावदधमंतत्त्वाना ंकऱयन्न ऩृथग्भिते ॥् ९५ ॥
Maya is the delusive
principle residing (in manifest existence), causing name and limited activity.
Considering
thus the nature or functions
of the various elements, one (realizes that he) is not separate (from the
supreme reality).
झवगतीच्छा ंसमत्पन्नामिऱोक्यु
शम ंनयते ।् यत एि समद्भुूता ततस्तिैि ऱीयत े॥ 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 ममच्छाे
नोत्पन्ना ान ंिा कस्तदावस्म िै। तत्त्वतोऽहम
तथाभ्तस्तल्लीनस्तन्मनाू भिते ॥् 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.
इच्छायामथिा ान ेजात ेवचत्त ंवनिशयेते ।्
आत्मिद्ध्यानन्यचुतास्ततस्तत्त्वाथेदशधनमध
॥् ९८ ॥
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.
वनवनवमत्तध
ंभिज्ज्ञानमे वनराधार्ंभ्रमात्मकम ।् तत्त्वत् कस्यवचन्नतदै ्एिम्भािी वशि् वप्रय े॥
९९ ॥
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.
वचद्धमा धसिदधहेषे
ुविशषोे नावस्त कुिवचत ।् अतश्च तन्मय ंसिंभाियन्भिवजज्जन् ॥ १०० ॥
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.
कामक्रोधऱोभमोहमदमात्सयगोचरध े।
िवद्धु ंवनवस्तवमता ंकृत्वा तत्तत्त्वमिवशष्यत
े॥ १०१ ॥
When lust, anger, greed,
delusion, arrogance and jealousy are seen (within), having fixed the mind
completely (on these), the underlying tattwa, or essence, alone remains.
इन्द्रजाऱमय ंविश्व ंव्यस्त ंिा वचिकमितध
।्
भ्रमद्वा ध्यायत् सिंऩश्यतश्च सखोद्गम्ु
॥ १०२ ॥
Meditating on the manifest
world as imagined or illusive, like a magic show or a painting, and seeing all
existence as transient, happiness arises.
न वचत्त ंवनव ऩदे ्दु्ख ेन सखु ेिा ऩवरव
ऩते ।् भैरवि ायता ंमध्य ेवकंतत्त्वमिवशष्यत
े॥ १०३ ॥
O Goddess, the mind should
not dwell on pain or pleasure, but the essence that remains in the middle (in
between the opposites) should be known.
विहाय वनजदहस्थे ंसििास्मीवतध भाियन ।्
दृढने मनसा दृष्ट्या नान्यव ण्याे सखीु
भिते ॥् १०४ ॥
Abandoning consideration for
one's own body, one should contemplate 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 वि ानवमच्छाद्य ंिा ममान्तर
े।
निै सिगतध ंजात ंभाियवन्नवत सिग्ध ॥ 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.
ग्राह्यग्राहकसविवत्त् सामान्या सिदधवहनामे
।्
योवगना ंत ुविशषोऽवस्ते सम्बन्ध ेसािधानता
॥ १०६ ॥
The subject-object
consciousness is common to everybody. Yogis, however, are especially alert
regarding this relationship.
स्विदन्यशरीरऽवऩे सविवत्त ंअनभाियुते
।्
अऩ ाे ंस्वशरीरस्य त्यक्त्वा व्याऩी वदनरै
्भिते ॥् १०७ ॥
Contemplate on consciousness,
such as one's own and even in another's body as well. Thus abandoning all
physical expectation, one becomes all-pervasive in the course of time.
O gazelle-eyed one, having
free the mind of all supports, one should refrain from all the Vikalpas
(thoughts/counter-thoughts). Then, the self becomes one with the supreme Sell
in the state of bhairava.
सि ्ध सिकताध धच व्याऩक् ऩरमश्वर्े ।
स एिाहम शैिधमा् धइवत दार्ढ्ावच्छिोध
भिते ॥् १०९ ॥
The supreme Lord, who is
omnipresent, omniscient and omnipotent, verily, I am lie and 1 have the same
shiva-nature. (Contemplating thus with firm conviction, one becomes Shiva.
जऱस्यिोमेयोध िह्नेर्ज्ाऱाभङ्ग्य्ध प्रभा
रि्े ।
ममैि भैरिस्यैता विश्वभङ्ग्यो विभवदता्े
॥ ११० ॥
Just as waves arise from
water, (lames from lire 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 शरीरणे त्ववरतम भ्विु ऩातनात ।्
ोभशविविरामणे ऩरा सजायतं े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.
आधारष्वथिाऽशक्त्याऽ
ानावच्चत्तऱयेने िा । जातशविसमािश ोभान्ते ेभैरि ंिऩ्ु ॥ 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
सम्प्रदायवमम ंदविे शृण ुसम्यविदाम्यहम
।्
कैिल्य ंजायत ेसद्यो नियो्े स्तब्धमाियो्
॥ ११३ ॥
Listen, O Devi, as I am
telling you about this (mystic) tradition in its entirety. If the eyes are
fixed in a steady gaze (without blinking), kaivalya will arise immediately.
सम्कोच ंकणयो्ध
कृत्वा ह्यधोद्वार ेतथिै च । अनच्कमहऱंध्यायविशद्ब्रह्मे सनातनम ॥् ११४ ॥
Contracting (or closing) the
openings of the ears and also 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.
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.
यि यि मनो यावत िाह्य ेिाभ्यन्तरऽवऩे
िा ।
ति ति वशिािास्था व्याऩकत्वात्क्व यास्यवत
॥ ११६ ॥
Wherever the mind moves,
whether outwards or inwards, there the all-pervasive slate of shiva will go.
यि यिा मागणे चतन्यै ंव्यज्यत ेविभो्
।
तस्य तन्मािधवमत्वावच्चल्लयाद्भवरतात्मताध
॥ ११७ ॥
Wherever the consciousness
leads through the channel of the eyes, by contemplation on that object alone
being of the
ताद्यन्तु ेभय ेशोकेगह्वर ेिा रणाद्द्रतुे।
कुतहऱूे धाद्यन्तु ेब्रह्मसत्तामयी दशा
॥ ११८ ॥
At the beginning and end of
sneezing, in terror, sorrow or confusion, when fleeing from a battlefield,
during (keen) curiosity, or at the onset or appeasement of hunger, that state
is the external existence of Brahma.
िस्तषु ुस्मयमाणधषे
ुदृष्ट ेदशे ेमनस त्यजते ।् स्वशरीरंवनराधारंकृत्वा प्रसरवत प्रभ्ु ॥ ११९ ॥
Leave the mind aside when
memorable objects of die past, such as one's country or land arise, making
one's body supportless; then the omnipresent and mighty Lord manifests.
क्ववचद्वस्तवनु विन्यस्य शनदृैवष्टमध
वनित्यधते ।्
तज्ज्ञान ंवचत्तसवहत ंदविे शन्याऱायोू
भिते ॥१२०् ॥
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.
भक्त्यद्रुेकावद्वरिस्य यादृशी जायत ेमवत्
।
सा शवि् शाङ्करी वनत्य ंभियत्ताे ंतत्
वशि् ॥ १२१ ॥
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.
िस्त्वन्तर ेिद्यमाने ेसििस्तधषु ुशन्यताू
।
तामिे मनसा ध्यात्वा विवदतोऽवऩ प्रशाम्यवत
॥ १२२ ॥
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.
वकंवचज्ज्ञैया धस्मताृ शवद्ध्ु सा शवद्ध्ु
शम्भदशुनध े।
न शवचह्युशधवचस्तस्मावन्नविुकल्प्ध सखीु
भिते ॥् १२३ ॥
What people of
little understanding believe to be purity is neither pure nor impure to one who
has experienced shiva. Nirvikalpa, or freedom from vikalpas, is the real
purification by which one attains happiness.
सििध भैरिो भाि् सामान्यष्ववऩे गोचर्
।
न च तद्व्यवतरिेेण ऩरोऽस्तीत्यद्वया गवत्
॥ १२४ ॥
The reality of bhairava
dwells everywhere, even in ordinary people. By contemplating thus, "There
is nothing other than
सम् शिौ च वमि
ेच समो मानािमानयो् ॥ ब्रह्मण् ऩवरऩणूत्वावदवतध
ात्वा सखीु भिते ॥् 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 द्वषे ंभाियत्क्वावऩे न राग ंभाियत्क्ववचते
।् रागद्वषविवनमेिौधु मध्य ेब्रह्म प्रसऩवतध ॥ 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.
यदिद्ये ंयदग्राह्य ंयच्छून्य ंयदभािगम
।्
तत्सिंभैरि ंभाव्य ंतदन्त ेिोधसम्भि्
॥ १२७ ॥
By contemplating on bhairava
as all that which is void and cannot be known, grasped or imagined, at the end
realization takes place.
वनत्य ेवनराश्रय ेशन्यू ेव्याऩकेकऱनोवित
े।
िाह्याकाश ेमन् कृत्वा वनराकाश ंसमाविशते
॥् १२८ ॥
Fixing the mind in the outer
space, which is eternal, without support, void, omnipresent and beyond
estimation or calculation, one enters into the formless, unmanifest dimension.
यि यि मनो यावत
तत्तत त्नेिै तत्क्षणम ।् ऩवरत्यज्यानिवस्थत्या वनस्तरङ्गस्ततो भिते ॥् १२९ ॥
Wherever the mind dwells,
casting that aside that very moment, the mind becomes supportless and free from
disturbance.
भया सिमध रियवत् सिदोध व्याऩकोऽवखऱे।
इवत भैरिशब्दस्य सन्ततोच्चारणावच्छि्
॥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.
अहंममदवमत्यावदे प्रवतऩवत्तप्रसङ्गत्
।
वनराधार ेमनो यावत तद्ध्यानप्ररणाच्छमीे
॥ १३१ ॥
At the time of asserting,
"1 am," "This is mine," and so on, by inspired meditation
on Fat (that highest reality), the mind becomes supportless.
वनत्यो विभवनुराधारोध व्याऩकश्चावखऱावधऩ्
।
शब्दान्प्रवत ण ंध्यायन्कृताथोऽथानधूऩत्ु
॥ १३२ ॥
Meditating every moment on
the words: eternal, omnipresent, supportless, all-pervasive, master of the
universe, one attains fulfilment in accordance with their meaning.
अतत्त्ववमन्द्रजाऱाभवमद ंसिमिवस्थतमध
।्
वकंतत्त्ववमन्द्रजाऱस्य इवत दार्ढ्ाच्छमध
ंव्रजते ॥् 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 वनविकारस्यध
क्व ान ंक्व च िा वक्रया । ानायत्ता िवहभािाध अत् शन्यवमदू ंजगत ॥् 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 म ेिन्धो न मो ो म ेभीतस्यैता विभीवषका्
। प्रवतविम्बवमदम ि्द्धुजेऱधेवष्वि वििस्वत् ॥ १३५ ॥
There is neither
bondage nor liberation for me. These scare cowards and are the reflections
(projections) of the intellect, just as the sun is reflected in water.
इवन्द्रयद्वारकंसिंसखदु्खावदसम्गममु ।्
इतीवन्द्रयावण सम्त्यज्य स्वस्थ् स्वात्मवन
िततध े॥ १३६ ॥
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 abides in one's
own self.
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.
मानस ंचतनाे शविरात्मा चवते चतष्टयमु
।्
यदा वप्रय ेऩवर ीण ंतदा तद्भैरिम िऩ््ु
॥ १३८ ॥
O dear one, when the mind,
awareness, energy and individual self, this set of four dissolves, then the
state of bhairava manifests.
वनस्तरङ्गोऩदशानाे
ंशतमिुंसमासत् । द्वादशाभ्यवधकंदविे यज्ज्ञात्वा
ानविज्जन् ॥ १३९ ॥
O Goddess, I have briefly told you more than one
hundred and twelve ways whereby the mind (is rendered still)
अि चकतमै ेयिोु जायत ेभैरि् स्वयम ।्
िाचा करोवत कमावणध शाऩानग्रहकारक्ु ॥
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.
अजरामरतामवते
सोऽवणमावदगणावित्ु । योवगनीना ंवप्रयो दविे सिमधऱाऩकावधऩ्े ॥ 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.
श्री दिीे उिाच ।
इद ंयवद िऩदुिे ऩरायाश्च महश्वरे ॥ १४२
॥
The Goddess said, O great
Lord, if this is the nature of the supreme reality, he is liberated while
living and not affected (by the activities of the world) while active.
एिमिव्यिस्थायाु ंजप्यत ेको जऩश्च क्
।
ध्यायत ेको महानाथ ऩज्यतू ेकश्च तृप्यवत
॥ १४३ ॥
Thus (Devi) said, O great Lord,
(tell me) in the established order, who would be invoked and what would be the
invocation? Who is to be worshipped or meditated upon and who is to be
gratified by that worship?
ूयत ेकस्य िा
होमो याग् कस्य च वकंकथम ।् श्री भैरि उिाच ।
एषाि प्रवक्रया िाह्या स्थऱूेष्विे मृग
णे े॥ १४४ ॥
(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.
भयोू भय्ू ऩर ेभाि ेभािना भाव्यत ेवह
या ।
जऩ् सोऽि स्वय ंनादो मन्त्रात्मा जप्य
ईदृश् ॥ १४५ ॥
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.
ध्यान ंवह वनश्चऱा िवद्धवनुराकाराध वनराश्रया
।
न त ुध्यान ंशरीराव मखहस्तावदकल्पनाु
॥ १४६ ॥
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.
ऩजाू नाम न
ऩष्पाद्यैयाु धमवत् वक्रयत ेदृढा । वनविकल्पध ेमहाव्योवि सा ऩजाू ह्यदराल्लय् ॥ 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.
अिैकतमयविस्थु
ेयोत्पद्यते वदनावद्दनम ।् भवरताकारता साि तृवप्तरत्यन्तऩणूताध ॥ १४८ ॥
By being established in any
one of the practices (described) here, whatever (experience) is produced,
develops clay by
महाशन्याऱयू ेिह्नौ भता विषयावदकमू ।्
ूयत ेमनसा साध ंस होमश्चतनास्रेचाु ॥
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.
यागोऽि ऩरमशावने
तवष्टरनन्दऱ णाु । ऩणात्सिऩाऩानाध ंिाणात्सिस्यध
ऩािवतध ॥ १५० ॥
O supreme Goddess, Parvati,
here the sacrifice characterized by bliss and satisfaction becomes the saviour
of all by the destruction of all sins.
अन्यथा तस्य तत्त्वस्य का ऩजाू काश्च
तृप्यवत ॥ १५१ ॥
The greatest contemplation is
that state where one is absorbed into the shakti of Rudra. (Otherwise how can
there be any worship of that element and who is it dial is to be gratified?
स्वतन्त्रानन्दवचन्मािसार्
स्वात्मा वह सित्ध । आिशने ंतत्स्वूऩ ेस्वात्मन् स्नानमीवरतम ॥् १५२ ॥
One's own self is
verily the all-pervasive bliss of freedom and the essence of consciousness.
Absorption into that nature or form of one's own self is said to be the real
bath (purification).
यैरिे ऩज्यतू ेद्रव्यैस्तप्यतध ेिा ऩराऩर्
।
यश्चैि ऩजक्ू सि्ध स एिैक् क्व ऩजनमू
॥् 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?
व्रजते प्राणो विशज्जीिे इच्छया कुवटऱाकृवत्
।
दीघात्माध सा महादिीे ऩर िमे ऩराऩरा्
॥ १५४ ॥
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.
अस्यामनचरनु वतष्ठन् महानन्दमय्ऽर्ध्वरे
े।
तया दव्याे समाविष्ट् ऩरंभैरि ंआप्नयातु
॥् १५५ ॥
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.
सकारणे िवहयावतध
हकारणे विशते ऩ्न्ु । हंसहंसत्यमे ंुमन्त्र ंजीिो जऩवत वनत्यश् ॥ 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.
(This verse is found only in some versions of Vijnana Bhairava;
hence it is given as 155b)
षट्शतावन वदिा रािौ सहस्राण्यकविम्शवत्े
।
जऩो दव्या्े समवद्दष्ट्ु सऱभोु दुऱभोध
जडै् ॥ 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.
इत्यतिवथते ंदविे ऩरमामृतमत्तममु ।्
एतच्च निै कस्यावऩ प्रकाश्य ंत ुकदाचन
॥ १५७ ॥
O Goddess, this
most excellent teaching, which is said to lead to the immortal state, should
verily not be revealed to anybody.
ऩरवशष्य ेखऱेक्रूर
ेअभिेगुऩादयो् । वनविकल्पमतीनाध ंत ुिीराणा
ंउन्नतात्मनाम ॥् १५८ ॥
These teachings should not be
disclosed) to other disciples, 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 arc lice of vikalpas.
भिाना ंगुिगस्यध दातव्य ंवनविशङ्कयाध ।
ग्रामो राज्य ंऩरुंदश्े ऩिदारकुुटुम्बकम
॥् १५९ ॥
Those devotees of
the guru, who are without the slightest doubt or hesitation, O gazelle-eyed
one, having renounced
सिमधतत्पवरत्यज्ये
ग्राह्यमतन्मृगे णे े। वकमवभरवस्थरैदेविे वस्थरंऩरवमद ंधनम ॥् १६० ॥
The (worldly accoutrements) are all temporary, O
Goddess, but this supreme wealth is everlasting.
प्राणा अवऩ प्रदातव्या न दये ंऩरमामृतम
।्
श्री दिीे उिाच ।
दिदेिे माहदिे ऩवरतृप्तावस्म शङ्कर ॥
१६१ ॥
One may give up even one's
prana (life energy), but this teaching which is the supreme nectar should never
be given up. The auspicious goddess said: O great Lord Shankara, God of gods, I
am now fully satisfied.
Today I have understood the
quintessence of Rudrayamala Tantra and also the heart (innermost core) of all
the different shaktis.
इत्यक्त्वानवन्दताु दविे कण्ठेऱिा वशिस्य
त ु॥ १६३ ॥
Thus saying, the
goddess being steeped in delight embraced Shiva.
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