Verse 1
तन्त्र्यादिवाद्यशब्देषु दीर्घेषु क्रमसंस्थितेः। अनन्यचेताः प्रत्यन्ते परव्योमवपुर् भवेत्॥ ४१॥
tantry ādi vādya śabdeṣu dīrgheṣu krama saṁsthiteḥ | ananya cetāḥpratyante para vyoma vapur bhavet || 41 ||
In the prolonged, successive sounds of stringed and other musical instruments, one whose mind is undivided should, at the end of each (sound), become the form of the supreme ether (or supreme consciousness).
Verse 2
पिण्डमन्त्रस्य सर्वस्य स्थूलवर्णक्रमेण तु। अर्धेन्दुबिन्दुनादान्तः शून्योच्चाराद् भवेच् चिवः॥ ४२॥
piṇḍa mantrasya sarvasya sthūla varṇa krameṇa tu | ardhendu bindu nādāntaḥśūnyoccārād bhavec chivaḥ || 42 ||
For all seed-mantras (piṇḍa-mantras), through the sequence of their gross letters and culminating in Ardhacandra (half-moon), Bindu (dot), and Nada (sound), by the utterance of the void (śūnya), Shiva becomes manifest.
Verse 3
निजदेहे सर्वदिक्कं युगपद् भावयेद् वियत्। निर्विकल्पमनास् तस्य वियत्सर्वम् प्रवर्तते॥ ४३॥
nija dehe sarva dikkaṁyugapad bhāvayed viyat | nirvikalpa manās tasya viyat sarvam pravartate || 43 ||
One should simultaneously conceive of space (ether) in all directions within one's own body. For him whose mind is free from concepts, all becomes space.
Verse 4
पृष्टशून्यं मूलशून्यं युगपद् भावयेच् च यः। शरीरनिरपेक्षिण्या शक्त्या शून्यमना भवेत्॥ ४४॥
pṛṣṭa śūnyaṁmūla śūnyaṁyugapad bhāvayec ca yaḥ |śarīra nirapekṣiṇyā śaktyā śūnya manā bhavet || 44 ||
One who simultaneously contemplates that which is without support and without origin, by a power independent of the body, becomes empty-minded.
Verse 5
पृष्टशून्यं मूलशून्यं हृच्चून्यम् भावयेत्स्थिरम्। युगपन् निर्विकल्पत्वान् निर्विकल्पोदयस् ततः॥ ४५॥
pṛṣṭa śūnyaṁmūla śūnyaṁhṛcchūnyam bhāvayet sthiram | yugapan nirvikalpa tvān nirvikalpodayas tataḥ || 45 ||
One should steadily contemplate (it as) devoid of a back, devoid of a root, and devoid of a heart. Simultaneously, due to the absence of conceptual distinctions, the non-conceptual arises from that.
Verse 6
तनूदेशे शून्यतैव क्षणमात्रं विभावयेत्। निर्विकल्पं निर्विकल्पो निर्विकल्पस्वरूपभाक्॥ ४६॥
tanū deśe śūnyataiva kṣaṇa mātraṁvibhāvayet | nirvikalpaṁnirvikalpo nirvikalpa svarūpa bhāk || 46 ||
One should contemplate only emptiness in the region of the body, even for a moment. The one who is undifferentiated (from mental constructs) becomes partaker of the nature of the undifferentiated (reality), which is itself undifferentiated.
Verse 7
सर्वं देहगतं द्रव्यं वियद्व्याप्तं मृगेक्षणे। विभावयेत्ततस् तस्य भावना सा स्थिरा भवेत्॥ ४७॥
sarvaṁdeha gataṁdravyaṁviyad vyāptaṁmṛgekṣaṇe | vibhāvayet tatas tasya bhāvanā sā sthirā bhavet || 47 ||
O deer-eyed one, one should contemplate that all the substance situated within the body is pervaded by space. Thereafter, that contemplation of his will become firm.
Verse 8
देहान्तरे त्वग्विभागम् भित्तिभूतं विचिन्तयेत्। न किञ्चिद् अन्तरे तस्य ध्यायन्न् अध्येयभाग् भवेत्॥ ४८॥
dehāntare tvag vibhāgam bhitti bhūtaṁvicintayet | na kiñcid antare tasya dhyāyan na dhyeya bhāg bhavet || 48 ||
One should contemplate the skin layer within the body as a wall. Meditating that there is nothing inside it, one attains the object of meditation.
Verse 9
हृद्याकाशे निलीनाक्षः पद्मसम्पुटमध्यगः। अनन्यचेताः सुभगे परं सौभाग्यमाप्नुयात्॥ ४९॥
hṛdyākāśe nilīnākṣaḥpadma sampuṭa madhya gaḥ | ananya cetāḥsubhage paraṁsaubhāgyam āpnuyāt || 49 ||
O fortunate one, one who, with eyes absorbed in the space of the heart, is situated in the midst of the folded lotus, and whose mind is undivided, attains supreme felicity.
Verse 10
सर्वतः स्वशरीरस्य द्वादशान्ते मनोलयात्। दृढबुद्धेर् दृढीभूतं तत्त्वलक्ष्यम् प्रवर्तते॥ ५०॥
sarvataḥsvaśarīrasya dvādaśānte manolayāt | dṛḍha buddher dṛḍhī bhūtaṁtattva lakṣyam pravartate || 50 ||
For one with a firm intellect, through the complete absorption of the mind everywhere within one's body, particularly at the dvādaśānta (the subtle point twelve finger-breadths beyond the body), the firmly established goal of truth manifests.