Verse 1
रुद्रशक्तिसमावेशस् तत्क्षेत्रम् भावना परा। अन्यथा तस्य तत्त्वस्य का पूजा काश्च तृप्यति॥ १५१॥
rudra śakti samāveśas tat kṣetram bhāvanā parā | anyathā tasya tattvasya kā pūjā kāś ca tṛpyati || 151 ||
The absorption of Rudra's power within that field (or body) is the supreme contemplation. Otherwise, what worship of that Principle (or Reality) could there be, and who would be satisfied?
Verse 2
स्वतन्त्रानन्दचिन्मात्रसारः स्वात्मा हि सर्वतः। आवेशनं तत्स्वरूपे स्वात्मनः स्नानम् ईरितम्॥ १५२॥
svatantrānanda cin mātra sāraḥsvātmā hi sarvataḥ | āveśanaṁtat svarūpe svātmanaḥsnānam īritam || 152 ||
One's own Self is indeed completely the essence of independent bliss and pure consciousness. The absorption of one's Self into that true nature is declared to be bathing (purification).
Verse 3
यैर् एव पूज्यते द्रव्यैस् तर्प्यते वा परापरः। यश्चैव पूजकः सर्वः स एवैकः क्व पूजनम्॥ १५३॥
yair eva pūjyate dravyais tarpyate vā parāparaḥ | yaś caiva pūjakaḥsarvaḥsa evaikaḥkva pūjanam || 153 ||
By whatever substances the Supreme Being is worshipped or satisfied, and whoever is the worshipper, all that is verily He alone. Where then is (the act of) worship?
Verse 4
व्रजेत्प्राणो विशेज् जीव इच्चया कुटिलाकृतिः। दीर्घात्मा सा महादेवी परक्षेत्रम् परापरा॥ १५४॥
vrajet prāṇo viśej jīva icchayā kuṭilā kṛtiḥ | dīrghātmā sā mahā devī para kṣetram parāparā || 154 ||
By her will, the life-breath departs and the soul enters. That Great Goddess, of subtle, winding form and vast nature, is the supreme field, both transcendent and immanent.
Verse 5
अस्यामनुचरन् तिष्ठन् महानन्दमयेऽध्वरे। तया देव्या समाविष्टः परम् भैरवमाप्नुयात्॥ १५५॥
asyām anucaran tiṣṭhan mahānanda maye 'dhvare | tayā devyā samāviṣṭaḥparam bhairavam āpnuyāt || 155 ||
By moving about and abiding in this great blissful sacrifice, one who is pervaded by that Goddess attains the supreme Bhairava.
Verse 6
षट्शतानि दिवा रात्रौ सहस्राण्येकविंशतिः। जपो देव्याः समुद्दिष्टः सुलभो दुर्लभो जडैः॥ १५६॥ वरितिन् सकारेण बहिर्याति हकारेण विषेत् पुनः। हंसहंसेत्यमुं मन्त्रं जीवो जपति नित्यशः॥१५६॥
ṣaṭśatāni divā rātrau sahasrāṇyekaviṁśatiḥ | japo devyāḥ samuddiṣṭaḥ sulabho durlabho jaḍaiḥ || 156 ||
Twenty-one thousand six hundred (times) over day and night, this japa (recitation) of the Goddess is prescribed. It is easily attainable (for the wise), but difficult for the ignorant. With the sound 'Sa' it goes out, and with the sound 'Ha' it enters again. This Hamsa-Hamsa mantra the individual soul chants constantly.
Verse 7
इत्येतत्कथितं देवि परमामृतम् उत्तमम्। एतच् च नैव कस्यापि प्रकाश्यं तु कदाचन॥ १५७॥
ity etat kathitaṁdevi paramāmṛtam uttamam | etac ca naiva kasyāpi prakāśyaṁtu kadācana || 157 ||
O Goddess, this excellent, supreme nectar has thus been imparted. And this should indeed never be revealed to anyone at all.
Verse 8
परशिष्ये खले क्रूरे अभक्ते गुरुपादयोः। निर्विकल्पमतीनां तु वीराणाम् उन्नतात्मनाम्॥ १५८॥
para śiṣye khale krūre abhakte guru pādayoḥ | nirvikalpa matīnāṁtu vīrāṇām unnatātmanām || 158 ||
To a disciple of another, to a wicked person, to a cruel one, to one undevoted to the Guru's feet; but for those whose intellects are unwavering, for heroes, and for high-souled individuals.
Verse 9
भक्तानां गुरुवर्गस्य दातव्यं निर्विशङ्कया। ग्रामो राज्यम् पुरं देशः पुत्रदारकुटुम्बकम्॥ १५९॥
bhaktānāṃ guruvargasya dātavyaṃ nirviśaṅkayā | grāmo rājyam puraṃ deśaḥ putradārakuṭumbakam || 159 ||
Without hesitation, a village, a kingdom, a city, a country, sons, wives, and family should be given to devotees and to the group of gurus.
Verse 10
सर्वम् एतत्परित्यज्य ग्राह्यम् एतन् मृगेक्षणे। किम् एभिर् अस्थिरैर् देवि स्थिरम् परम् इदं धनम्। प्राणा अपि प्रदातव्या न देयं परमामृतम्॥ १६०॥
sarvam etat parityajya grāhyam etan mṛgekṣaṇe | kim ebhir asthirair devi sthiram param idaṁdhanam | prāṇā api pradātavyā na deyaṁparamāmṛtam || 160 ||
O deer-eyed one, having abandoned all of this, this (supreme truth) should be embraced. O Devi, what is the use of these unstable (things)? This is permanent, supreme wealth. Even lives should be sacrificed, but the supreme nectar should not be given away.