Verse 1
यथालोकेन दीपस्य किरणैर् भास्करस्य च। ज्ञायते दिग्विभागादि तद्वच् चक्त्या शिवः प्रिये॥ २१॥
yathālokena dīpasya kiraṇair bhāskarasya ca | jñāyate dig vibhāgādi tadvac chaktyā śivaḥpriye || 21 ||
Just as by the light of a lamp, and by the rays of the sun, the divisions of space and so on are known; in the same way, O beloved, Shiva (is known) by His power (Śakti).
Verse 2
श्री देव्युवाच। देवदेव त्रिशूलाङ्क कपालकृतभूषण। दिग्देशकालशून्या च व्यपदेशविवर्जिता॥ २२॥
deva deva triśūlāṅka kapāla kṛta bhūṣaṇa | dig deśa kāla śūnyā ca vyapadeśa vivarjitā || 22 ||
Śrī Devī said: O God of gods, marked with a trident, adorned with skulls; who is devoid of direction, space, and time, and is beyond any specific designation.
Verse 3
यावस्था भरिताकारा भैरवस्योपलभ्यते। कैर् उपायैर् मुखं तस्य परा देवि कथम् भवेत्। यथा सम्यग् अहं वेद्मि तथा मे ब्रूहि भैरव॥ २३॥
yāvasthā bharitā kārā bhairavasyopalabhyate | kair upāyair mukhaṁtasya parā devi katham bhavet | yathā samyag ahaṁvedmi tathā me brūhi bhairava || 23 ||
The state of Bhairava, which is full and all-pervading, is perceived. By what means can His face, which is the supreme Goddess, manifest? How can it be? O Bhairava, tell me so that I may properly understand.
Verse 4
भैरव उवाच। ऊर्ध्वे प्राणो ह्यधो जीवो विसर्गात्मा परोच्चरेत्। उत्पत्तिद्वितयस्थाने भरणाद् भरिता स्थितिः॥ २४॥
ūrdhve prāṇo hyadho jīvo visargātmā paroccaret | utpatti dvitaya sthāne bharaṇād bharitā sthitiḥ || 24 ||
Bhairava said: Upwards is Prana, and downwards is Jiva (Apana), with the supreme manifesting as the very nature of emission (visarga). In the two places of origin (where Prana and Apana arise or merge), by filling (these points with awareness), a state of complete fullness (of supreme realization) is attained.
Verse 5
मरुतोऽन्तर् बहिर् वापि वियद्युग्मानिवर्तनात्। भैरव्या भैरवस्येत्थम् भैरवि व्यज्यते वपुः॥ २५॥
maruto'ntar bahir vāpi viyad yugmānivartanāt | bhairavyā bhairavasyettham bhairavi vyajyate vapuḥ || 25 ||
O Bhairavi, when the breaths (pranas) are neither moving inward nor outward, and the duality of inner and outer space no longer emerges, in this way the form of Bhairava is manifested.
Verse 6
न व्रजेन् न विशेच् चक्तिर् मरुद्रूपा विकासिते। निर्विकल्पतया मध्ये तया भैरवरूपता॥ २६॥
na vrajen na viśec chaktir marud rūpā vikāsite | nirvikalpatayā madhye tayā bhairava rūpatā || 26 ||
When the wind-like power is expanded, it should neither go forth nor enter. In the middle (state), through the undifferentiated awareness (achieved) by that (power), is the state of Bhairava.
Verse 7
कुम्भिता रेचिता वापि पूरिता वा यदा भवेत्। तदन्ते शान्तनामासौ शक्त्या शान्तः प्रकाशते॥ २७॥
kumbhitā recitā vāpi pūritā vā yadā bhavet | tadante śānta nāmāsau śaktyā śāntaḥprakāśate || 27 ||
When the breath is retained (kumbhitā), exhaled (recitā), or inhaled (pūritā), then at the end of that, that peaceful one, named Shanta, manifests as tranquil through Shakti.
Verse 8
आमूलात्किरणाभासां सूक्ष्मात्सूक्ष्मतरात्मिकम्। चिन्तयेत्तां द्विषट्कान्ते श्याम्यन्तीम् भैरवोदयः॥ २८॥
āmūlāt kiraṇābhāsāṁsūkṣmāt sūkṣmatarātmikam | cintayet tāṁdviṣaṭkānte śyāmyantīm bhairavodayaḥ || 28 ||
One should contemplate her who, starting from the root (base), shines like rays and whose nature is subtler than the subtle. At the end of the twelve (finger-widths above the crown), she dissolves (comes to rest), which is the manifestation of Bhairava.
Verse 9
उद्गच्चन्तीं तडित्रूपाम् प्रतिचक्रं क्रमात्क्रमम्। ऊर्ध्वं मुष्टित्रयं यावत्तावद् अन्ते महोदयः॥ २९॥
udgac chantīṁtaḍit rūpām praticakraṁkramāt kramam | ūrdhvaṁmuṣṭitrayaṁyāvat tāvad ante mahodayaḥ || 29 ||
The lightning-like (energy) rises to each chakra, step by step. Upwards, for three fist-lengths, and having reached that extent, in the end, there is great awakening.
Verse 10
क्रमद्वादशकं सम्यग् द्वादशाक्षरभेदितम्। स्थूलसूक्ष्मपरस्थित्या मुक्त्वा मुक्त्वान्ततः शिवः॥ ३०॥
krama dvādaśakaṁsamyag dvādaśākṣara bheditam | sthūla sūkṣma parasthityā muktvā muktvāntataḥśivaḥ || 30 ||
Having properly understood the twelve-fold sequence (of chakras/stages), which is differentiated by twelve syllables (or principles), and having repeatedly abandoned the gross, subtle, and supreme states, one ultimately becomes Shiva.