Verse 1
कामक्रोधलोभमोहमदमात्सर्यगोचरे। बुद्धिं निस्तिमितां कृत्वा तत्तत्त्वमवशिष्यते॥ १०१॥
kāma krodha lobha moha mada mātsarya gocare | buddhiṁnistimitāṁkṛtvā tat tattvam avaśiṣyate || 101 ||
Having made the intellect undisturbed in the realm of desire, anger, greed, delusion, pride, and envy, that true essence alone remains.
Verse 2
इन्द्रजालमयं विश्वं व्यस्तं वा चित्रकर्मवत्। भ्रमद् वा ध्यायतः सर्वम् पश्यतश्च सुखोद्गमः॥ १०२॥
indrajāla mayaṁviśvaṁvyastaṁvā citra karmavat | bhramad vā dhyāyataḥsarvam paśyataś ca sukhodgamaḥ || 102 ||
The universe is like a magical illusion, or spread out like a painting, or whirling around. For one who meditates on all this and for one who sees it, joy arises.
Verse 3
न चित्तं निक्षिपेद् दुःखे न सुखे वा परिक्षिपेत्। भैरवि ज्ञायतां मध्ये किं तत्त्वमवशिष्यते॥ १०३॥
na cittaṁnikṣiped duḥkhe na sukhe vā parikṣipet | bhairavi jñāyatāṁmadhye kiṁtattvam avaśiṣyate || 103 ||
One should not cast the mind into sorrow, nor should one cling to happiness. O Bhairavi, understand what reality remains in the middle (between them).
Verse 4
विहाय निजदेहस्थं सर्वत्रास्मीति भावयन्। दृढेन मनसा दृष्ट्या नान्येक्षिण्या सुखी भवेत्॥ १०४॥
vihāya nija dehasthaṁsarvatrāsmīti bhāvayan | dṛḍhena manasā dṛṣṭyā nānyekṣiṇyā sukhī bhavet || 104 ||
Abandoning the thought of being situated in one's own body, contemplating 'I am everywhere', one becomes happy with a firm mind and a gaze not directed elsewhere.
Verse 5
घटादौ यच् च विज्ञानम् इच्चाद्यं वा ममान्तरे। नैव सर्वगतं जातम् भावयन् इति सर्वगः॥ १०५॥
ghaṭādau yac ca vijñānam icchādyaṁvā mamāntare | naiva sarvagataṁjātam bhāvayan iti sarvagaḥ || 105 ||
The consciousness, or desire and so on, which arises within me concerning a pot or other objects, has certainly not become all-pervading. Contemplating this (truth), one (the Self) is the all-pervading.
Verse 6
ग्राह्यग्राहकसंवित्तिः सामान्या सर्वदेहिनाम्। योगिनां तु विशेषोऽस्ति सम्बन्धे सावधानता॥ १०६॥
grāhya grāhaka saṁvittiḥsāmānyā sarva dehinām | yogināṁtu viśeṣo'sti sambandhe sāvadhānatā || 106 ||
The cognition of the object and the perceiver is common to all embodied beings. But for yogis, there is a special quality: attentiveness in their connection.
Verse 7
स्ववद् अन्यशरीरेऽपि संवित्तिमनुभावयेत्। अपेक्षां स्वशरीरस्य त्यक्त्वा व्यापी दिनैर् भवेत्॥ १०७॥
svavad anya śarīre'pi saṁvittimanu bhāvayet | apekṣāṁsvaśarīrasya tyaktvā vyāpī dinair bhavet || 107 ||
One should perceive the consciousness in other bodies as one's own. Having abandoned attachment to one's own body, one becomes all-pervading within a few days.
Verse 8
निराधारं मनः कृत्वा विकल्पान् न विकल्पयेत्। तदात्मपरमात्मत्वे भैरवो मृगलोचने॥ १०८॥
nirādhāraṁmanaḥkṛtvā vikalpān na vikalpayet | tad ātma paramātmatve bhairavo mṛgalocane || 108 ||
Having made the mind substratum-less, one should not entertain mental constructs. Then, O deer-eyed one, Bhairava is realized in the state where one's own self is the Supreme Self.
Verse 9
सर्वज्ञः सर्वकर्ता च व्यापकः परमेश्वरः। स एवाहं शैवधर्मा इति दार्ढ्याच् चिवो भवेत्॥ १०९॥
sarva jñaḥsarva kartā ca vyāpakaḥparameśvaraḥ | sa evāhaṁśaiva dharmā iti dārḍhyāc chivo bhavet || 109 ||
The all-knowing, the all-creator, and the omnipresent Supreme Lord – one becomes Śiva by firmly believing, 'I am indeed He, adhering to the Śaiva dharma.'
Verse 10
जलस्येवोर्मयो वह्नेर् ज्वालाभङ्ग्यः प्रभा रवेः। ममैव भैरवस्यैता विश्वभङ्ग्यो विभेदिताः॥ ११०॥
jalasyevormayo vahner jvālā bhaṅgyaḥprabhā raveḥ | mamaiva bhairavasyaitā viśva bhaṅgyo vibheditāḥ || 110 ||
Just as waves are of water, the flickering forms of flames are of fire, and the radiance is of the sun; so too, these diverse manifestations of the universe are declared to be exclusively Mine, Bhairava's.