Verse 1
तयापूर्याशु मूर्धान्तं भङ्क्त्वा भ्रूक्षेपसेतुना। निर्विकल्पं मनः कृत्वा सर्वोर्ध्वे सर्वगोद्गमः॥ ३१॥
tayā pūryāśu mūrdhāntaṁbhaṅktvā bhrū kṣepa setunā | nirvikalpaṁmanaḥkṛtvā sarvordhve sarvagodgamaḥ || 31 ||
Having quickly filled (the body) up to the crown of the head with that (energy), and having broken (the obstruction) by fixing the gaze between the eyebrows as a dam, one makes the mind free from mental constructs, (whereupon) the all-pervading (consciousness) emerges in the supreme state.
Verse 2
शिखिपक्षैश् चित्ररूपैर् मण्डलैः शून्यपञ्चकम्। ध्यायतोऽनुत्तरे शून्ये प्रवेशो हृदये भवेत्॥ ३२॥
śikhi pakṣaiś citra rūpair maṇḍalaiḥśūnya pañcakam | dhyāyato'nuttare śūnye praveśo hṛdaye bhavet || 32 ||
By meditating on the pentad of voids with colorful circles resembling peacock feathers, a meditator attains entry into the unsurpassed void within the heart.
Verse 3
ईदृशेन क्रमेणैव यत्र कुत्रापि चिन्तना। शून्ये कुड्ये परे पात्रे स्वयं लीना वरप्रदा॥ ३३॥
īdṛśena krameṇaiva yatra kutrāpi cintanā |śūnye kuḍye pare pātre svayaṁlīnā vara pradā || 33 ||
By this very method, wherever contemplation may occur—be it in emptiness, on a wall, or in another vessel—it becomes absorbed by itself and bestows boons.
Verse 4
कपालान्तर् मनो न्यस्य तिष्ठन् मीलितलोचनः। क्रमेण मनसो दार्ढ्यात्लक्षयेत्लष्यम् उत्तमम्॥ ३४॥
kapālāntar mano nyasya tiṣṭhan mīlita locanaḥ | krameṇa manaso dārḍhyāt lakṣayet laṣyam uttamam || 34 ||
Having placed the mind within the head, remaining with closed eyes; gradually, through the steadfastness of the mind, one should perceive the supreme goal.
Verse 5
मध्यनाडी मध्यसंस्था बिससूत्राभरूपया। ध्यातान्तर्व्योमया देव्या तया देवः प्रकाशते॥ ३५॥
madhya nāḍī madhya saṁsthā bisa sūtrābha rūpayā | dhyātāntar vyoma yā devyā tayā devaḥprakāśate || 35 ||
The central channel is located in the middle, subtle as a lotus fiber. By that Goddess, meditated upon in the inner void, God manifests.
Verse 6
कररुद्धदृगस्त्रेण भ्रूभेदाद् द्वाररोधनात्। दृष्टे बिन्दौ क्रमाल् लीने तन्मध्ये परमा स्थितिः॥ ३६॥
kara ruddha dṛg astreṇa bhrū bhedād dvāra rodhanāt | dṛṣṭe bindau kramāl līne tan madhye paramā sthitiḥ || 36 ||
Through the means of eyes restrained by hands, by gazing between the eyebrows, and by blocking the sensory doors; when the bindu (mystic point of light) is seen and gradually dissolves within itself, the supreme state is attained.
Verse 7
धामान्तःक्षोभसम्भूतसूक्ष्माग्नितिलकाकृतिम्। बिन्दुं शिखान्ते हृदये लयान्ते ध्यायतो लयः॥ ३७॥
dhāmāntaḥkṣobha sambhūta sūkṣmāgni tilakākṛtim | binduṁśikhānte hṛdaye layānte dhyāyato layaḥ || 37 ||
One who meditates on the Bindu—which has the form of a subtle fiery tilaka mark born from the inner agitation of luminosity—[meditating on it] at the end of the flame (or crest), in the heart, and at the culmination of absorption; for such a one, absorption (laya) ensues.
Verse 8
अनाहते पात्रकर्णेऽभग्नशब्दे सरिद्द्रुते। शब्दब्रह्मणि निष्णातः परम् ब्रह्माधिगच्चति॥ ३८॥
anāhate pātra karṇe'bhagna śabde sarid drute |śabda brahmaṇi niṣṇātaḥparam brahmādhigaccati || 38 ||
One who is proficient in the Sound-Brahman, which is unstruck, perceived in the inner ear as an unbroken sound flowing swiftly like a river, attains the Supreme Brahman.
Verse 9
प्रणवादिसमुच्चारात्प्लुतान्ते शून्यभावानात्। शून्यया परया शक्त्या शून्यताम् एति भैरवि॥ ३९॥
praṇavādi samuccārāt plutānte śūnya bhāvānāt |śūnyayā parayā śaktyā śūnyatām eti bhairavi || 39 ||
By uttering Om and similar sounds, and at the end of the prolonged sound, through meditation on the void, one attains the state of void by means of the supreme power of the void, O Bhairavi.
Verse 10
यस्य कस्यापि वर्णस्य पूर्वान्ताव् अनुभावयेत्। शून्यया शून्यभूतोऽसौ शून्याकारः पुमान् भवेत्॥ ४०॥
yasya kasyāpi varṇasya pūrvāntāv anubhāvayet |śūnyayā śūnya bhūto'sau śūnyākāraḥpumān bhavet || 40 ||
One should contemplate the beginning and end of any letter/sound. Through emptiness, that person, having become empty, becomes empty-formed.