Verse 1
भक्त्युद्रेकाद् विरक्तस्य यादृशी जायते मतिः। सा शक्तिः शाङ्करी नित्यम् भवयेत्तां ततः शिवः॥ १२१॥
bhakty udrekād viraktasya yā dṛśī jāyate matiḥ | sā śaktiḥśāṅkarī nityam bhavayet tāṁtataḥśivaḥ || 121 ||
The kind of intellect that arises in a detached person due to an abundance of devotion—that is the eternal Śāṅkarī (Shiva's) power. Therefore, Shiva manifests it.
Verse 2
वस्त्वन्तरे वेद्यमाने सर्ववस्तुषु शून्यता। ताम् एव मनसा ध्यात्वा विदितोऽपि प्रशाम्यति॥ १२२॥
vastv antare vedya māne sarva vastuṣu śūnyatā | tām eva manasā dhyātvā vidito 'pi praśāmyati || 122 ||
When one object is being known (or perceived), the emptiness in all objects becomes apparent. Having meditated upon that very (emptiness) with the mind, even one who has understood (or realized) attains perfect tranquility.
Verse 3
किञ्चिज्ज्ञैर् या स्मृता शुद्धिः सा शुद्धिः शम्भुदर्शने। न शुचिर् ह्यशुचिस् तस्मान् निर्विकल्पः सुखी भवेत्॥ १२३॥ सर्वत्र भैरवो भावः सामान्येष्व् अपि गोचरः। न च तद्व्यतिरेक्तेण परोऽस्तीत्यद्वया गतिः॥ १२४॥ समः शत्रौ च मित्रे च समो मानावमानयोः॥ ब्रह्मणः परिपूर्णत्वातिति ज्ञात्वा सुखी भवेत्॥ १२५॥
kiñcij jñair yā smṛtā śuddhiḥsā śuddhiḥśambhu darśane | na śucir hy aśucis tasmān nirvikalpaḥsukhī bhavet || 123 ||
The purity that is considered by those of limited understanding, that very purity truly resides in the vision of Shambhu. Since there is neither pure nor impure, therefore, one should be free from conceptual distinctions and be happy. The Bhairava-nature is perceptible everywhere, even in ordinary things. And there is nothing else apart from that; thus is the non-dual understanding. One should be equal towards friend and foe, and equal in honor and dishonor. Realizing thus the completeness of Brahman, one becomes happy.
Verse 4
सर्वत्र भैरवो भावः सामान्येष्व् अपि गोचरः । न च तद्व्यतिरेक्तेण परोऽस्तीत्यद्वया गतिः ॥१२४॥
sarvatra bhairavo bhāvaḥ sāmānyeṣv api gocaraḥ | na ca tadvyatirekteṇa paro'stītyadvayā gatiḥ || 124 ||
The Bhairava nature is perceptible everywhere, even in ordinary things. And there is nothing else existing apart from it; thus, this is the non-dual understanding.
Verse 5
समः शत्रौ च मित्रे च समो मानावमानयोः । ब्रह्मणः परिपूर्णत्वातिति ज्ञात्वा सुखी भवेत् ॥१२५॥
samaḥ śatrau ca mitre ca samo mānāvamānayoḥ || brahmaṇaḥ paripūrṇatvātiti jñātvā sukhī bhavet || 125 ||
One who is equal towards enemy and friend, and equal towards honor and dishonor; having understood that this (state of equipoise) is due to the complete fullness of Brahman, one becomes happy.
Verse 6
न द्वेषम् भावयेत्क्वापि न रागम् भावयेत्क्वचित्। रागद्वेषविनिर्मुक्तौ मध्ये ब्रह्म प्रसर्पति॥ १२६॥
na dveṣam bhāvayet kvāpi na rāgam bhāvayet kvacit | rāga dveṣa vinirmuktau madhye brahma prasarpati || 126 ||
One should never harbor aversion anywhere, nor attachment anywhere. For those who are freed from attachment and aversion, Brahman manifests in their midst.
Verse 7
यद् अवेद्यं यद् अग्राह्यं यच् चून्यं यद् अभावगम्। तत्सर्वम् भैरवम् भाव्यं तदन्ते बोधसम्भवः॥ १२७॥
yad avedyaṁyad agrāhyaṁyac chūnyaṁyad abhāvagam | tat sarvam bhairavam bhāvyaṁtad ante bodha sambhavaḥ || 127 ||
That which is unknowable, that which is ungraspable, and that which is void, that which is beyond existence—all of that is to be contemplated as Bhairava. Thereupon, the arising of true knowledge occurs.
Verse 8
नित्ये निराश्रये शून्ये व्यापके कलनोज्झिते। बाह्याकाशे मनः कृत्वा निराकाशं समाविशेत्॥ १२८॥
nitye nirāśraye śūnye vyāpake kalanojjhite | bāhyākāśe manaḥkṛtvā nirākāśaṁsamāviśet || 128 ||
Having placed the mind in the external space—which is eternal, without support, void, all-pervading, and free from all mentation—one should enter the spaceless [reality].
Verse 9
यत्र यत्र मनो याति तत्तत्तेनैव तत्क्षणम्। परित्यज्यानवस्थित्या निस्तरङ्गस् ततो भवेत्॥ १२९॥
yatra yatra mano yāti tat tat tenaiva tat kṣaṇam | parityajyānavasthityā nistaraṅgas tato bhavet || 129 ||
Wherever the mind goes, one should abandon that very object at that very moment by not dwelling on it, and thereby become waveless (calm).
Verse 10
भया सर्वं रवयति सर्वदो व्यापकोऽखिले। इति भैरवशब्दस्य सन्ततोच्चारणाच् चिवः॥ १३०॥
bhayā sarvaṁravayati sarvado vyāpako 'khile | iti bhairava śabdasya santatoccāraṇāc chivaḥ || 130 ||
He who makes everything resound (or tremble) through fear, who is the giver of all, and all-pervading in the whole universe. For this reason, Shiva (is known) by the continuous utterance of the word 'Bhairava'.