Verse 1
तत्त्वतो न नवात्मासौ शब्दराशिर् न भैरवः। न चासौ त्रिशिरा देवो न च शक्तित्रयात्मकः॥ ११॥
tattvato na navātmāsau śabda rāśir na bhairavaḥ | na cāsau triśirā devo na ca śakti trayātmakaḥ || 11 ||
In reality, that (ultimate Truth) is not one with nine forms, nor is it a mass of words, nor Bhairava. Nor is that a three-headed deity, nor does it consist of three powers.
Verse 2
नादबिन्दुमयो वापि न चन्द्रार्धनिरोधिकाः। न चक्रक्रमसम्भिन्नो न च शक्तिस्वरूपकः॥ १२॥
nāda bindu mayo vāpi na candrārdha nirodhikāḥ | na cakra krama sambhinno na ca śakti svarūpakaḥ || 12 ||
It is neither consisting of Nada and Bindu, nor of Ardhacandra and Nirodhikā. It is not differentiated by the sequence of Chakras, nor is it of the form of Shakti.
Verse 3
अप्रबुद्धमतीनां हि एता बलविभीषिकाः। मातृमोदकवत्सर्वं प्रवृत्त्यर्थम् उदाहृतम्॥ १३॥
aprabuddha matīnāṁhi etā bala vibhīṣikāḥ | mātṛmodakavat sarvaṁpravṛtty artham udāhṛtam || 13 ||
Indeed, these are mere threats of force for those with unawakened minds. All this (teaching) is declared like a mother's sweetmeat, for the purpose of inducing action.
Verse 4
दिक्कालकलनोन्मुक्ता देशोद्देशाविशेषिनी। व्यपदेष्टुमशक्यासाव् अकथ्या परमार्थतः॥ १४॥
dik kāla kalanonmuktā deśoddeśā viśeṣinī | vyapadeṣṭum aśakyāsāv akathyā paramārthataḥ || 14 ||
It is free from the reckoning of space and time, and not particularized by any specific location or designation. It is impossible to describe and indeed unspeakable in ultimate reality.
Verse 5
अन्तःस्वानुभवानन्दा विकल्पोन्मुक्तगोचरा। यावस्था भरिताकारा भैरवी भैरवात्मनः॥ १५॥
antaḥsvānubhavānandā vikalponmukta gocarā | yāvasthā bharitākārā bhairavī bhairavātmanaḥ || 15 ||
The state which is inner, self-experienced bliss, whose scope is free from concepts, and which has a pervasive form—that is Bhairavī, the very essence of Bhairava.
Verse 6
तद् वपुस् तत्त्वतो ज्ञेयं विमलं विश्वपूरणम्। एवंविधे परे तत्त्वे कः पूज्यः कश्च तृप्यति॥ १६॥
tad vapus tattvato jñeyaṁvimalaṁviśva pūraṇam | evaṁvidhe pare tattve kaḥpūjyaḥkaśca tṛpyati || 16 ||
That form should be known as the essential truth; it is immaculate and pervades the entire universe. In such a supreme Reality, who is to be worshipped, and who indeed is satisfied?
Verse 7
एवंविधा भैरवस्य यावस्था परिगीयते। सा परा पररूपेण परा देवी प्रकीर्तिता॥ १७॥
evaṁvidhā bhairavasya yāvasthā parigīyate | sā parā pararūpeṇa parā devī prakīrtitā || 17 ||
The state of Bhairava which is thus described, that supreme (state), in its ultimate form, is proclaimed as the Supreme Goddess.
Verse 8
शक्तिशक्तिमतोर् यद्वद् अभेदः सर्वदा स्थितः। अतस् तद्धर्मधर्मित्वात्परा शक्तिः परात्मनः॥ १८॥
śakti śaktimator yadvad abhedaḥsarvadā sthitaḥ | atas tad dharma dharmitvāt parā śaktiḥparātmanaḥ || 18 ||
Just as there is always an identity between power and its possessor, similarly, owing to this relationship of attribute and substratum, the supreme power belongs to the Supreme Self.
Verse 9
न वह्नेर् दाहिका शक्तिर् व्यतिरिक्ता विभाव्यते। केवलं ज्ञानसत्तायाम् प्रारम्भोऽयम् प्रवेशने॥ १९॥
na vahner dāhikā śaktir vyatiriktā vibhāvyate | kevalaṁjñāna sattāyām prārambho'yam praveśane || 19 ||
The burning power of fire is not perceived as separate. This is merely the beginning for entering the state of pure knowledge/consciousness.
Verse 10
शक्त्यवस्थाप्रविष्टस्य निर्विभागेन भावना। तदासौ शिवरूपी स्यात्शैवी मुखम् इहोच्यते॥ २०॥
śakty avasthā praviṣṭasya nirvibhāgena bhāvanā | tad āsau śiva rūpī syāt śaivī mukham ihocyate || 20 ||
For one who has entered the state of Shakti, there is undivided contemplation. Then he becomes Shiva-like. This Shaivi (state or energy) is here called the entrance.