Verse 1
वर्णस्य सविसर्गस्य विसर्गान्तं चितिं कुरु। निराधारेण चित्तेन स्पृशेद् ब्रह्म सनातनम्॥ ९१॥
varṇasya savisargasya visargāntaṁcitiṁkuru | nirādhāreṇa cittena spṛśed brahma sanātanam || 91 ||
Meditate upon the syllable that includes a visarga and concludes with a visarga. With an unsupported mind, one should touch the eternal Brahman.
Verse 2
व्योमाकारं स्वमात्मानं ध्यायेद् दिग्भिर् अनावृतम्। निराश्रया चितिः शक्तिः स्वरूपं दर्शयेत्तदा॥ ९२॥
vyomākāraṁsvamātmānaṁdhyāyed digbhir anāvṛtam | nirāśrayā citiḥśaktiḥsvarūpaṁdarśayet tadā || 92 ||
One should meditate on one's own Self as sky-like (formless like space), unlimited by directions. Then, the self-reliant power of consciousness will reveal its true nature.
Verse 3
किञ्चिद् अङ्गं विभिद्यादौ तीक्ष्णसूच्यादिना ततः। तत्रैव चेतनां युक्त्वा भैरवे निर्मला गतिः॥ ९३॥
kiñcid aṅgaṁvibhidyādau tīkṣṇa sūcyādinā tataḥ | tatraiva cetanāṁyuktvā bhairave nirmalā gatiḥ || 93 ||
First, having pierced a certain part of the body with a sharp needle or the like, then, by focusing one's consciousness precisely there, a pure state in Bhairava is attained.
Verse 4
चित्ताद्यन्तःकृतिर् नास्ति ममान्तर् भावयेद् इति। विकल्पानामभावेन विकल्पैर् उज्झितो भवेत्॥ ९४॥
cittādy antaḥkṛtir nāsti mamāntar bhāvayed iti | vikalpānām abhāvena vikalpair ujjhito bhavet || 94 ||
“There is no inner activity of the mind, intellect, etc., within me.” One should contemplate thus within oneself. By the absence of mental constructs, one becomes free from such constructs.
Verse 5
माया विमोहिनी नाम कलायाः कलनं स्थितम्। इत्यादिधर्मं तत्त्वानां कलयन् न पृथग् भवेत्॥ ९५॥
māyā vimohinī nāma kalāyāḥkalanaṁsthitam | ity ādi dharmaṁtattvānāṁkalayan na pṛthag bhavet || 95 ||
Māyā is verily known as Vimohinī (the deluding power), being the manifestation of Kalā (divine power). One who comprehends such characteristics of the Tattvas (fundamental principles) will not remain separate.
Verse 6
झगितीच्चां समुत्पन्नामवलोक्य शमं नयेत्। यत एव समुद्भूता ततस् तत्रैव लीयते॥ ९६॥
jhagit īccāṁsamutpannām avalokya śamaṁnayet | yata eva samudbhūtā tatas tatraiva līyate || 96 ||
Having observed a suddenly arisen desire, one should pacify it. For from wherever it originated, it dissolves right back into that very place.
Verse 7
यदा ममेच्चा नोत्पन्ना ज्ञानं वा कस् तदास्मि वै। तत्त्वतोऽहं तथाभूतस् तल्लीनस् तन्मना भवेत्॥ ९७॥
yadā mameccā notpannā jñānaṁvā kas tadāsmi vai | tattvato'haṁtathā bhūtas tal līnas tan manā bhavet || 97 ||
When neither desire nor (conventional) knowledge has arisen in me, who then am I? Truly, I am of that very nature (devoid of these); one should become completely absorbed in That (the ultimate reality), with one's mind fixed solely on That.
Verse 8
इच्चायामथवा ज्ञाने जाते चित्तं निवेशयेत्। आत्मबुद्ध्यानन्यचेतास् ततस् तत्त्वार्थदर्शनम्॥ ९८॥
icchāyām atha vā jñāne jāte cittaṁniveśayet | ātma buddhy ānanya cetās tatas tattvārtha darśanam || 98 ||
When desire or knowledge arises, one should fix the mind. With a mind made undivided by the understanding of the Self, then comes the vision of the ultimate reality.
Verse 9
निर्निमित्तम् भवेज् ज्ञानं निराधारम् भ्रमात्मकम्। तत्त्वतः कस्यचिन् नैतद् एवम्भावी शिवः प्रिये॥ ९९॥
nirnimittam bhavej jñānaṁnirādhāram bhramātmakam | tattvataḥkasyacin naitad evam bhāvī śivaḥpriye || 99 ||
Knowledge that is without cause and without support is illusory. In reality, for anyone, this is not the nature of the ultimate reality, O beloved.
Verse 10
चिद्धर्मा सर्वदेहेषु विशेषो नास्ति कुत्रचित्। अतश्च तन्मयं सर्वम् भावयन् भवजिज् जनः॥ १००॥
cid dharmā sarva deheṣu viśeṣo nāsti kutracit | ataś ca tan mayaṁsarvam bhāvayan bhavajij janaḥ || 100 ||
The conscious principle is in all bodies; there is no distinction anywhere. Therefore, a person, realizing everything to be pervaded by that, becomes a conqueror of rebirth.