Verse 1
अजरामरताम् एति सोऽणिमादिगुणान्वितः। योगिनीनाम् प्रियो देवि सर्वमेलापकाधिपः॥ १४१॥
ajarāmaratām eti so 'ṇimādiguṇānvitaḥ | yoginīnām priyo devi sarva melāpakādhipaḥ || 141 ||
He attains agelessness and immortality, endowed with qualities like Aṇimā and others. O Goddess, he is dear to the Yoginīs and the lord of all assemblies.
Verse 2
जीवन्न् अपि विमुक्तोऽसौ कुर्वन्न् अपि न लिप्यते। श्री देवी उवाच। इदं यदि वपुर् देव परायाश्च महेश्वर॥ १४२॥
idaṁyadi vapur deva parāyāś ca maheśvara || 142 ||
Even while living, he is liberated; even while acting, he is not tainted. Śrī Devī said: 'O Deva, O Maheśvara, if this is the body of Parā (the Supreme)...'
Verse 3
एवमुक्तव्यवस्थायां जप्यते को जपश्च कः। ध्यायते को महानाथ पूज्यते कश्च तृप्यति॥ १४३॥
evam ukta vyavasthāyāṁjapyate ko japaś ca kaḥ | dhyāyate ko mahānātha pūjyate kaś ca tṛpyati || 143 ||
In such a system as described, who is chanted, and what is the chanting? O Great Lord, who is meditated upon, who is worshipped, and who becomes satisfied?
Verse 4
हूयते कस्य वा होमो यागः कस्य च किं कथम्। श्री भैरव उवाच। एषात्र प्रक्रिया बाह्या स्थूलेष्व् एव मृगेक्षणे॥ १४४॥
eṣātra prakriyā bāhyā sthūleṣv eva mṛgekṣaṇe || 144 ||
To whom is the Homa offered, or whose sacrifice is it? What is it and how is it performed? Shri Bhairava said: This procedure is external and indeed only for those who are focused on the gross (material aspects), O deer-eyed one.
Verse 5
भूयो भूयः परे भावे भावना भाव्यते हि या। जपः सोऽत्र स्वयं नादो मन्त्रात्मा जप्य ईदृशः॥ १४५॥
bhūyo bhūyaḥpare bhāve bhāvanā bhāvyate hi yā | japaḥso 'tra svayaṁnādo mantrātmā japya īdṛśaḥ || 145 ||
The contemplation which is repeatedly established in the Supreme Reality—that very japa (repetition) here is itself the spontaneous mystic sound (Nāda). Such a japa is the very essence of the mantra, which is to be chanted.
Verse 6
ध्यानं हि निश्चला बुद्धिर् निराकारा निराश्रया। न तु ध्यानं शरीराक्षिमुखहस्तादिकल्पना॥ १४६॥
dhyānaṁhi niścalā buddhir nirākārā nirāśrayā | na tu dhyānaṁśarīrākṣi mukha hastādi kalpanā || 146 ||
Meditation is indeed a steady intellect, formless and without support. But meditation is not the imagination of body, eyes, face, hands, and so forth.
Verse 7
पूजा नाम न पुष्पाद्यैर् या मतिः क्रियते दृढा। निर्विकल्पे महाव्योम्नि सा पूजा ह्यादराल् लयः॥ १४७॥
pūjā nāma na puṣpādyair yā matiḥkriyate dṛḍhā | nirvikalpe mahā vyomni sā pūjā hy ādarāl layaḥ || 147 ||
Worship is truly not the firm intention or thought that is offered with flowers and the like. Instead, that (true) worship is indeed a reverent absorption into the undifferentiated great space (of ultimate reality).
Verse 8
अत्रैकतमयुक्तिस्थे योत्पद्येत दिनाद् दिनम्। भरिताकारता सात्र तृप्तिर् अत्यन्तपूर्णता॥ १४८॥
atraikatama yuktisthe yotpadyeta dinād dinam | bharitā kāratā sātra tṛptir atyanta pūrṇatā || 148 ||
When one is established in any one of these practices, the fullness that arises day by day — that, here, is satisfaction and ultimate completeness.
Verse 9
महाशून्यालये वह्नौ भूताक्षविषयादिकम्। हूयते मनसा सार्धं स होमश् चेतनास्रुचा॥ १४९॥
mahā śūnyālaye vahnau bhūtākṣa viṣayādikam | hūyate manasā sārdhaṁsa homaś cetanā srucā || 149 ||
Into the fire of the great void, the elements, the senses, their objects, and such are offered as oblation, along with the mind. That indeed is the sacrifice, performed with consciousness as the ladle.
Verse 10
यागोऽत्र परमेशानि तुष्टिर् आनन्दलक्षणा। क्षपणात्सर्वपापानां त्राणात्सर्वस्य पार्वति॥ १५०॥
yāgo 'tra parameśāni tuṣṭir ānanda lakṣaṇā | kṣapaṇāt sarva pāpānāṁtrāṇāt sarvasya pārvati || 150 ||
O Supreme Goddess, here, this ritual (or worship) is satisfaction characterized by bliss, due to the destruction of all sins and the protection of all, O Pārvatī.