Verse 1
उभयोर् भावयोर् ज्ञाने ध्यात्वा मध्यं समाश्रयेत्। युगपच् च द्वयं त्यक्त्वा मध्ये तत्त्वम् प्रकाशते॥ ६१॥
ubhayor bhāvayor jñāne dhyātvā madhyaṁsamāśrayet | yugapac ca dvayaṁtyaktvā madhye tattvam prakāśate || 61 ||
Having understood both states (or natures), one should meditate upon and take refuge in the middle. And simultaneously abandoning the duality, the truth shines forth in the middle.
Verse 2
भावे त्यक्ते निरुद्धा चिन् नैव भावान्तरं व्रजेत्। तदा तन्मध्यभावेन विकसत्यति भावना॥ ६२॥
bhāve tyakte niruddhā cin naiva bhāvāntaraṁvrajet | tadā tan madhya bhāvena vikasatyati bhāvanā || 62 ||
When a particular state (of mind or feeling) is abandoned, the restrained consciousness does not indeed go to another state. Then, by means of that intermediate state, the contemplation greatly blossoms.
Verse 3
सर्वं देहं चिन्मयं हि जगद् वा परिभावयेत्। युगपन् निर्विकल्पेन मनसा परमोदयः॥ ६३॥
sarvaṁdehaṁcin mayaṁhi jagad vā paribhāvayet | yugapan nirvikalpena manasā paramodayaḥ || 63 ||
Indeed, one should contemplate the entire body as pure consciousness, or even the world as such. When this is done simultaneously with an undifferentiated mind, the supreme awakening arises.
Verse 4
वायुद्वयस्य सङ्घट्टाद् अन्तर् वा बहिर् अन्ततः। योगी समत्वविज्ञानसमुद्गमनभाजनम्॥ ६४॥
vāyu dvayasya saṅghaṭṭād antar vā bahir antataḥ | yogī samatva vijñāna samudgamana bhājanam || 64 ||
From the conjunction of the two breaths, whether (held) inside or (expelled) outside, ultimately, the yogi becomes a receptacle for the emergence of the knowledge of equanimity.
Verse 5
सर्वं जगत्स्वदेहं वा स्वानन्दभरितं स्मरेत्। युगपत्स्वामृतेनैव परानन्दमयो भवेत्॥ ६५॥
sarvaṁjagat svadehaṁvā svānanda bharitaṁsmaret | yugapat svāmṛtenaiva parānanda mayo bhavet || 65 ||
One should contemplate the entire world or one's own body as filled with one's inherent bliss. Simultaneously, by one's own immortal essence alone, one becomes full of supreme bliss.
Verse 6
कुहनेन प्रयोगेण सद्य एव मृगेक्षणे। समुदेति महानन्दो येन तत्त्वं प्रकाशते॥ ६६॥
kuhanena prayogeṇa sadya eva mṛgekṣaṇe | samudeti mahānando yena tattvaṁprakāśate || 66 ||
O gazelle-eyed one, by means of a stratagem and its application, a great joy immediately arises, by which the truth shines forth.
Verse 7
सर्वस्रोतोनिबन्धेन प्राणशक्त्योर्ध्वया शनैः। पिपीलस्पर्शवेलायाम् प्रथते परमं सुखम्॥ ६७॥
sarva sroto nibandhena prāṇa śaktyordhvayā śanaiḥ | pipīla sparśa velāyām prathate paramaṁsukham || 67 ||
By blocking all channels, as the vital energy slowly ascends, at the moment of a subtle sensation like an ant's touch, supreme joy manifests.
Verse 8
वह्नेर् विषस्य मध्ये तु चित्तं सुखमयं क्षिपेत्। केवलं वायुपूर्णं वा स्मरानन्देन युज्यते॥ ६८॥
vahner viṣasya madhye tu cittaṁsukha mayaṁkṣipet | kevalaṁvāyu pūrṇaṁvā smarānandena yujyate || 68 ||
One should cast the blissful mind into the midst of fire and poison. Or, merely by being full of breath, it becomes united with the bliss of divine remembrance.
Verse 9
शक्तिसङ्गमसङ्क्षुब्धशक्त्यावेशावसानिकम्। यत्सुखम् ब्रह्मतत्त्वस्य तत्सुखं स्वाक्यम् उच्यते॥ ६९॥
śakti saṅgama saṅkṣubdha śakty āveśāvasānikam | yat sukham brahma tattvasya tat sukhaṁsvākyam ucyate || 69 ||
That bliss which is the culmination of the intensely stirred infusion of Śakti, brought about by the union of Śakti—that bliss, which is the essence of Brahman, is called 'one's own self-declaration' (or 'self-evident truth').
Verse 10
लेहनामन्थनाकोटैः स्त्रीसुखस्य भरात्स्मृतेः। शक्त्यभावेऽपि देवेशि भवेद् आनन्दसम्प्लवः॥ ७०॥
lehanā manthanākoṭaiḥstrī sukhasya bharāt smṛteḥ |śakty abhāve'pi deveśi bhaved ānanda samplavaḥ || 70 ||
O Deveśi (Goddess), even in the absence of physical ability, from the intense memory of a woman's pleasure, through licking, churning, and embraces, an overwhelming flood of bliss can arise.