Verse 1
अहं ममेदम् इत्यादि प्रतिपत्तिप्रसङ्गतः। निराधारे मनो याति तद्ध्यानप्रेरणाच् चमी॥ १३१॥
ahaṁmamedam ity ādi pratipatti prasaṅgataḥ | nirādhāre mano yāti tad dhyāna preraṇāc chamī || 131 ||
Due to the attachment to perceptions such as 'I' and 'this is mine', the mind becomes unsupported, and these (notions) also become unsupported by the inspiration of that meditation.
Verse 2
नित्यो विभुर् निराधारो व्यापकश्चाखिलाधिपः। शब्दान् प्रतिक्षणं ध्यायन् कृतार्थोऽर्थानुरूपतः॥ १३२॥
nityo vibhur nirādhāro vyāpakaś cākhilādhipaḥ |śabdān pratikṣaṇaṁdhyāyan kṛtārtho 'rthānurūpataḥ || 132 ||
He who is eternal, omnipresent, without support, all-pervading, and the lord of all, by constantly meditating on the words (of scripture/mantras), achieves his purpose in accordance with their meaning.
Verse 3
अतत्त्वम् इन्द्रजालाभम् इदं सर्वमवस्थितम्। किं तत्त्वम् इन्द्रजालस्य इति दार्ढ्याच् चमं व्रजेत्॥ १३३॥
atattvam indrajālābham idaṁsarvam avasthitam | kiṁtattvam indrajālasya iti dārḍhyāc chamaṁvrajet || 133 ||
This entire (existence) is unreal, resembling a magical illusion. By firmly concluding, 'What is the reality of a magical illusion?', one should attain tranquility.
Verse 4
आत्मनो निर्विकारस्य क्व ज्ञानं क्व च वा क्रिया। ज्ञानायत्ता बहिर्भावा अतः शून्यम् इदं जगत्॥ १३४॥
ātmano nirvikārasya kva jñānaṁkva ca vā kriyā | jñānā yattā bahir bhāvā ataḥśūnyam idaṁjagat || 134 ||
For the changeless Self, where is knowledge, and where indeed is action? External phenomena are dependent on knowledge; therefore, this world is empty.
Verse 5
न मे बन्धो न मोक्षो मे भीतस्यैता विभीषिकाः। प्रतिबिम्बम् इदम् बुद्धेर् जलेष्व् इव विवस्वतः॥ १३५॥
na me bandho na mokṣo me bhītasyaitā vibhīṣikāḥ | pratibimbam idam buddher jaleṣv iva vivasvataḥ || 135 ||
I have no bondage, nor do I have liberation; these are merely terrors for the frightened. This [duality] is but a reflection of the intellect, just like the sun's reflection in waters.
Verse 6
इन्द्रियद्वारकं सर्वं सुखदुःखादिसङ्गमम्। इतीन्द्रियाणि सन्त्यज्य स्वस्थः स्वात्मनि वर्तते॥ १३६॥
indriya dvārakaṁsarvaṁsukha duḥkhādi saṅgamam | itīndriyāṇi santyajya svasthaḥsvātmani vartate || 136 ||
All contact with pleasure, pain, and the like comes through the gateway of the senses. Therefore, having abandoned the senses, one abides established in one's own Self.
Verse 7
ज्ञानप्रकाशकं सर्वं सर्वेणात्मा प्रकाशकः। एकम् एकस्वभावत्वात्ज्ञानं ज्ञेयं विभाव्यते॥ १३७॥
jñāna prakāśakaṁsarvaṁsarveṇātmā prakāśakaḥ | ekam eka svabhāvatvāt jñānaṁjñeyaṁvibhāvyate || 137 ||
Knowledge illuminates all; the Self is the illuminator of all. Knowledge and the knowable are considered one because of their single nature.
Verse 8
मानसं चेतना शक्तिर् आत्मा चेति चतुष्टयम्। यदा प्रिये परिक्षीणं तदा तद् भैरवं वपुः॥ १३८॥
mānasaṁcetanā śaktir ātmā ceti catuṣṭayam | yadā priye parikṣīṇaṁtadā tad bhairavaṁvapuḥ || 138 ||
The mind, consciousness, power, and the Self—this quartet; when, O beloved, this is completely diminished, then that is the form of Bhairava.
Verse 9
निस्तरङ्गोपदेशानां शतम् उक्तं समासतः। द्वादशाभ्यधिकं देवि यज् ज्ञात्वा ज्ञानविज् जनः॥ १३९॥
nistaraṅgopadeśānāṁśatam uktaṁsamāsataḥ | dvādaśābhyadhikaṁdevi yaj jñātvā jñānavij janaḥ || 139 ||
O Goddess, one hundred and twelve profound teachings have been concisely imparted, by understanding which a person becomes a knower of knowledge.
Verse 10
अत्र चैकतमे युक्तो जायते भैरवः स्वयम्। वाचा करोति कर्माणि शापानुग्रहकारकः॥ १४०॥
atra caikatame yukto jāyate bhairavaḥsvayam | vācā karoti karmāṇi śāpānugraha kārakaḥ || 140 ||
And here, in one of these (practices), the engaged (practitioner) himself becomes Bhairava. He performs deeds through his speech, being one who bestows curses and blessings.