Verse 1
भ्रान्त्वा भ्रान्त्वा शरीरेण त्वरितम् भुवि पातनात्। क्षोभशक्तिविरामेण परा सञ्जायते दशा॥ १११॥
bhrāntvā bhrāntvā śarīreṇa tvaritam bhuvi pātanāt | kṣobha śakti virāmeṇa parā sañjāyate daśā || 111 ||
After having wandered repeatedly with the body, and its swift fall to the ground, a supreme state arises upon the cessation of the power of agitation.
Verse 2
आधारेष्व् अथवाऽशक्त्याऽज्ञानाच् चित्तलयेन वा। जातशक्तिसमावेशक्षोभान्ते भैरवं वपुः॥ ११२॥
ādhāreṣv atha vā 'śaktyā 'jñānāc citta layena vā | jāta śakti samāveśa kṣobhānte bhairavaṁvapuḥ || 112 ||
Whether in the vital centers, or due to inability, or due to ignorance, or due to the dissolution of the mind—at the cessation of the agitation caused by the arising infusion of Śakti, the form is Bhairava.
Verse 3
सम्प्रदायम् इमम् देवि शृणु सम्यग् वदाम्यहम्। कैवल्यं जायते सद्यो नेत्रयोः स्तब्धमात्रयोः॥ ११३॥
sampradāyam imam devi śṛṇu samyag vadāmy aham | kaivalyaṁjāyate sadyo netrayoḥstabdha mātrayoḥ || 113 ||
O Goddess, listen well to this teaching that I am imparting. Liberation arises immediately just by fixing the two eyes.
Verse 4
सङ्कोचं कर्णयोः कृत्वा ह्यधोद्वारे तथैव च। अनच्कमहलं ध्यायन् विशेद् ब्रह्म सनातनम्॥ ११४॥
saṅkocaṁkarṇayoḥkṛtvā hy adho dvāre tathaiva ca | anackam ahalaṁdhyāyan viśed brahma sanātanam || 114 ||
Having contracted (or drawn in) the ears and similarly the lower aperture, meditating upon the soundless and unmoving (state or abode), one should enter the eternal Brahman.
Verse 5
कूपादिके महागर्ते स्थित्वोपरि निरीक्षणात्। अविकल्पमतेः सम्यक् सद्यस् चित्तलयः स्फुटम्॥ ११५॥
kūpādike mahāgarte sthitvopari nirīkṣaṇāt | avikalpa mateḥsamyak sadyas citta layaḥsphuṭam || 115 ||
From looking upwards, having stood in a well or a great pit, for one whose mind is free from doubts, the dissolution of the mind occurs properly, immediately, and clearly.
Verse 6
यत्र यत्र मनो याति बाह्ये वाभ्यन्तरेऽपि वा। तत्र तत्र शिवावास्था व्यापकत्वात्क्व यास्यति॥ ११६॥
yatra yatra mano yāti bāhye vābhyantare'pi vā | tatra tatra śivā vāsthā vyāpakatvāt kva yāsyati || 116 ||
Wherever the mind goes, whether outwardly or inwardly, there itself is the state of Shiva. Due to its omnipresence, where can it (the state of Shiva) possibly go (or be absent)?
Verse 7
यत्र यत्राक्षमार्गेण चैतन्यं व्यज्यते विभोः। तस्य तन्मात्रधर्मित्वाच् चिल्लयाद् भरितात्मता॥ ११७॥
yatra yatrākṣa mārgeṇa caitanyaṁvyajyate vibhoḥ | tasya tanmātra dharmitvāc cil layād bharitātmatā || 117 ||
Wherever the consciousness of the all-pervading (Self) is manifested through the path of the senses, then, due to the nature of that (consciousness) being merely (itself), from its absorption into consciousness, the state of the complete Self is attained.
Verse 8
क्षुताद्यन्ते भये शोके गह्वरे वा रणाद् द्रुते। कुतूहलेक्षुधाद्यन्ते ब्रह्मसत्तामयी दशा॥ ११८॥
kṣutādy ante bhaye śoke gahvare vā raṇād drute | kutūhale kṣudhādy ante brahma sattā mayī daśā || 118 ||
At the beginning and end of sneezing, in fear, in sorrow, in a deep chasm or when fleeing from battle, in curiosity, and at the beginning and end of sight and hunger—the state of being is pervaded by the existence of Brahman.
Verse 9
वस्तुषु स्मर्यमाणेषु दृष्टे देशे मनस् त्यजेत्। स्वशरीरं निराधारं कृत्वा प्रसरति प्रभुः॥ ११९॥
vastuṣu smaryamāṇeṣu dṛṣṭe deśe manas tyajet | svaśarīraṁnirādhāraṁkṛtvā prasarati prabhuḥ || 119 ||
One should detach the mind from objects that are remembered and from places that have been seen. Having rendered one's own body unsupported, the Self expands.
Verse 10
क्वचिद् वस्तुनि विन्यस्य शनैर् दृष्टिं निवर्तयेत्। तज् ज्ञानं चित्तसहितं देवि शून्यालायो भवेत्॥१२०॥
kvacid vastuni vinyasya śanair dṛṣṭiṁ nivartayet | taj jñānaṁ cittasahitaṁ devi śūnyālāyo bhavet ||120 ||
Having fixed one's gaze upon an object, one should then slowly withdraw it. O Devi, that knowledge, accompanied by the mind, becomes an abode of emptiness.