Verse 1
यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत्॥ प्रतिक्षणं क्षीणवृत्तेर् वैलक्षण्यं दिनैर् भवेत्॥ ५१॥
yathā tathā yatra tatra dvādaśānte manaḥkṣipet | prati kṣaṇaṁkṣīṇa vṛtter vailakṣaṇyaṁdinair bhavet || 51 ||
By any means whatsoever, one should fix the mind at the dvādaśānta (the twelve-finger center). For one whose mental modifications (vrittis) are constantly diminishing, a distinct transformation will occur within days.
Verse 2
कालाग्निना कालपदाद् उत्थितेन स्वकम् पुरम्। प्लुष्टम् विचिन्तयेद् अन्ते शान्ताभासस् तदा भवेत्॥ ५२॥
kālāgninā kāla padād utthitena svakam puram | pluṣṭam vicintayed ante śāntābhāsas tadā bhavet || 52 ||
One should contemplate that one's own 'city' (body or realm) is consumed by the Fire of Time (Kālāgni) that has arisen from the domain of Time. Then, in the end, one will attain a tranquil state.
Verse 3
एवम् एव जगत्सर्वं दग्धं ध्यात्वा विकल्पतः। अनन्यचेतसः पुंसः पुम्भावः परमो भवेत्॥ ५३॥
evam eva jagat sarvaṁdagdhaṁdhyātvā vikalpataḥ | ananya cetasaḥpuṁsaḥpumbhāvaḥparamo bhavet || 53 ||
Thus, having meditated that this entire world is burnt up by illusion, the supreme state of Purusha (the Self) is attained by a person of undistracted mind.
Verse 4
स्वदेहे जगतो वापि सूक्ष्मसूक्ष्मतराणि च। तत्त्वानि यानि निलयं ध्यात्वान्ते व्यज्यते परा॥ ५४॥
svadehe jagato vāpi sūkṣma sūkṣmatarāṇi ca | tattvāni yāni nilayaṁdhyātvānte vyajyate parā || 54 ||
Having meditated upon that ultimate abode, which consists of the subtlest of subtle principles found either in one's own body or in the world, the Supreme (Reality) is revealed in the end.
Verse 5
पिनां च दुर्बलां शक्तिं ध्यात्वा द्वादशगोचरे। प्रविश्य हृदये ध्यायन् मुक्तः स्वातन्त्र्यमाप्नुयात्॥ ५५॥
pīnāṁca durbalāṁśaktiṁdhyātvā dvādaśa gocare | praviśya hṛdaye dhyāyan muktaḥsvātantryam āpnuyāt || 55 ||
Having contemplated the strong and weak power in the twelve-fold realm, having entered the heart and meditating (there), one, liberated, would attain independence.
Verse 6
भुवनाध्वादिरूपेण चिन्तयेत्क्रमशोऽखिलम्। स्थूलसूक्ष्मपरस्थित्या यावद् अन्ते मनोलयः॥ ५६॥
bhuvanādhvādi rūpeṇa cintayet kramaśo'khilam | sthūla sūkṣma parasthityā yāvad ante manolayaḥ || 56 ||
One should contemplate everything gradually, in the form of worlds, paths, and so on, through the gross, subtle, and supreme states, until ultimately the mind dissolves.
Verse 7
अस्य सर्वस्य विश्वस्य पर्यन्तेषु समन्ततः। अध्वप्रक्रियया तत्त्वं शैवं ध्यत्वा महोदयः॥ ५७॥
asya sarvasya viśvasya pary anteṣu samantataḥ | adhva prakriyayā tattvaṁśaivaṁdhyatvā mahodayaḥ || 57 ||
Having meditated upon the Śaiva reality, which is present everywhere at the ends of this entire universe, through the systematic approach of the adhvas, (one attains) great exaltation.
Verse 8
विश्वम् एतन् महादेवि शून्यभूतं विचिन्तयेत्। तत्रैव च मनो लीनं ततस् तल्लयभाजनम्॥ ५८॥
viśvam etan mahā devi śūnya bhūtaṁvicintayet | tatraiva ca mano līnaṁtatas tal laya bhājanam || 58 ||
O Great Goddess, one should contemplate this entire universe as void. And when the mind becomes absorbed in that (void) itself, then it becomes a vessel for that dissolution.
Verse 9
घतादिभाजने दृष्टिम् भित्तिस् त्यक्त्वा विनिक्षिपेत्। तल्लयं तत्क्षणाद् गत्वा तल्लयात्तन्मयो भवेत्॥ ५९॥
ghatādi bhājane dṛṣṭim bhittis tyaktvā vinikṣipet | tal layaṁtat kṣaṇād gatvā tal layāt tan mayo bhavet || 59 ||
One should fix one's gaze into a pot or similar vessel, disregarding its inner wall. Instantly attaining absorption in that (inner space), and from that absorption, one should become identified with it.
Verse 10
निर्वृक्षगिरिभित्त्यादिदेशे दृष्टिं विनिक्षिपेत्। विलीने मानसे भावे वृत्तिक्षिणः प्रजायते॥ ६०॥
nirvṛkṣa giri bhitty ādi deśe dṛṣṭiṁvinikṣipet | vilīne mānase bhāve vṛtti kṣiṇaḥprajāyate || 60 ||
One should fix one's gaze upon a place devoid of trees, mountains, walls, and the like. When the mental object (or mental state) dissolves, the cessation of mental modifications occurs.