Verse 1
मध्यजिह्वे स्फारितास्ये मध्ये निक्षिप्य चेतनाम्। होच्चारं मनसा कुर्वंस् ततः शान्ते प्रलीयते॥ ८१॥
madhya jihve sphāritāsye madhye nikṣipya cetanām | hoccāraṁmanasā kurvaṁs tataḥśānte pralīyate || 81 ||
Having placed consciousness in the middle of the tongue, with the mouth opened wide and in the central space, and mentally uttering 'Hoṃ', thereafter one merges into the peaceful (state).
Verse 2
आसने शयने स्थित्वा निराधारं विभावयन्। स्वदेहं मनसि क्षिणे क्षणात्क्षीणाशयो भवेत्॥ ८२॥
āsane śayane sthitvā nirādhāraṁvibhāvayan | svadehaṁmanasi kṣiṇe kṣaṇāt kṣīṇāśayo bhavet || 82 ||
Remaining seated or lying down, contemplating one's own body as being without support (or basis), when the mind is diminished (or calmed), one instantly becomes free from desires.
Verse 3
चलासने स्थितस्याथ शनैर् वा देहचालनात्। प्रशान्ते मानसे भावे देवि दिव्यौघमाप्नुयात्॥ ८३॥
calāsane sthitas yātha śanair vā deha cālanāt | praśānte mānase bhāve devi divyaughamāpnuyāt || 83 ||
O Goddess, whether one is seated in an unsteady posture or gently moving the body, when the mental state is serene, one attains the divine current.
Verse 4
आकाशं विमलम् पश्यन् कृत्वा दृष्टिं निरन्तराम्। स्तब्धात्मा तत्क्षणाद् देवि भैरवं वपुर् आप्नुयात्॥ ८४॥
ākāśaṁvimalam paśyan kṛtvā dṛṣṭiṁnirantarām | stabdhātmā tat kṣaṇād devi bhairavaṁvapur āpnuyāt || 84 ||
O Goddess, by gazing at the clear sky with an unbroken gaze, one whose mind is stilled instantly attains a formidable form.
Verse 5
लीनं मूर्ध्नि वियत्सर्वम् भैरवत्वेन भावयेत्। तत्सर्वम् भैरवाकारतेजस्तत्त्वं समाविशेत्॥ ८५॥
līnaṁmūrdhni viyat sarvam bhairavatvena bhāvayet | tat sarvam bhairavākāra tejas tattvaṁsamāviśet || 85 ||
One should meditate on all space, absorbed in the crown of the head, as the very nature of Bhairava. Then, all that (space) will merge into the luminous essence that embodies the form of Bhairava.
Verse 6
किञ्चिज् ज्ञातं द्वैतदायि बाह्यालोकस् तमः पुनः। विश्वादि भैरवं रूपं ज्ञात्वानन्तप्रकाशभृत्॥ ८६॥
kiñcij jñātaṁdvaitadāyi bāhyālokas tamaḥpunaḥ | viśvādi bhairavaṁrūpaṁjñātvānanta prakāśabhṛt || 86 ||
What little is known gives rise to duality; external light, again, is darkness. But by knowing the universal, formidable form, one becomes a bearer of infinite light.
Verse 7
एवम् एव दुर्निशायां कृष्णपक्षागमे चिरम्। तैमिरम् भावयन् रूपम् भैरवं रूपम् एष्यति॥ ८७॥
evam eva durniśāyāṁkṛṣṇa pakṣāgame ciram | taimiram bhāvayan rūpam bhairavaṁrūpam eṣyati || 87 ||
Just so, in a dreadful night, with the advent of the dark fortnight, continuously meditating upon the dark form, one will attain a terrifying form.
Verse 8
एवम् एव निमील्यादौ नेत्रे कृष्णाभमग्रतः। प्रसार्य भैरवं रूपम् भावयंस् तन्मयो भवेत्॥ ८८॥
evam eva nimīlyādau netre kṛṣṇābhamagrataḥ | prasārya bhairavaṁrūpam bhāvayaṁs tan mayo bhavet || 88 ||
In this very way, having first closed the eyes, and manifesting a dark-hued, terrifying form (of Bhairava) in front, one should meditate upon it and become absorbed in it.
Verse 9
यस्य कस्येन्द्रियस्यापि व्याघाताच् च निरोधतः। प्रविष्टस्याद्वये शून्ये तत्रैवात्मा प्रकाशते॥ ८९॥
yasya kasyendriyasyāpi vyāghātāc ca nirodhataḥ | praviṣṭasyādvaye śūnye tatraivātmā prakāśate || 89 ||
When, through the obstruction and cessation of any sense organ whatsoever, one has entered into the non-dual void, the Self shines forth precisely there.
Verse 10
अबिन्दुमविसर्गं च अकारं जपतो महान्। उदेति देवि सहसा ज्ञानौघः परमेश्वरः॥ ९०॥
abindum avisargaṁca akāraṁjapato mahān | udeti devi sahasā jñānaughaḥparameśvaraḥ || 90 ||
O Goddess, for one who meditates upon the 'a-kāra' (the sound 'a') — which is without bindu and without visarga — suddenly there arises the Great (One), a flood of knowledge, the Supreme Lord.