Vijñāna Bhairava Tantra 102
इन्द्रजालमयं विश्वं व्यस्तं वा चित्रकर्मवत् |
indra-jāla-mayaṃ viśvaṃ; vyastaṃ vā citra-karma-vat | Analysis ▾ Analysis ▴
भ्रमद्वा ध्यायतः सर्वम्पश्यतश्च सुखोद्गमः ||102||
Metre: Anuṣṭubh
For the meditator (dhyāyataḥ | gen sg m pca) who sees (paśyataḥ | gen sg m pca) everything (sarvam | acc sg n) as made of Indra's net (indra-jāla-mayam | acc sg n), as the manifold universe (viśvaṃ vyastam | acc sg), or (vā) like a picture-work (citra-karmavat), or (vā) as moving (bhramat | acc sg n pca), the arising of happiness (sukha-udgamaḥ | nom sg) also (ca) occurs.
See the world as a magical display, as an image, or as a shimmering mirage. Whoever sees everything in this way experiences the rising of true joy.
Vijñāna Bhairava Tantra 103
न चित्तं निक्षिपेद्दुःखे न सुखे वा परिक्षिपेत् |
भैरवि ज्ञायतां मध्ये किं तत्त्वमवशिष्यते ||103||
Metre: Anuṣṭubh
One should not (na) cast (nikṣipet | 3p sg act opt) the mind (cittam | acc sg) into suffering (duḥkhe | loc sg), nor (vā) distract [it] (parikṣipet | 3p sg act opt) into joy (sukhe | loc sg).
O Bhairavī (bhairavi | voc sg), it should be known (jñāyatām | 3p sg pas imp) what reality (kiṃ tattvam | nom sg) remains (avaśiṣyate | 3p sg pas pres) in the middle (madhye | loc sg).
O Bhairavī (bhairavi | voc sg), it should be known (jñāyatām | 3p sg pas imp) what reality (kiṃ tattvam | nom sg) remains (avaśiṣyate | 3p sg pas pres) in the middle (madhye | loc sg).
Place the mind neither in suffering nor in pleasure. Recognize the middle between the two: there, reality remains.
Vijñāna Bhairava Tantra 104
विहाय निजदेहस्थं सर्वत्रास्मीति भावयन् |
दृढेन मनसा दृष्ट्या नान्येक्षिण्या सुखी भवेत् ||104||
Metre: Anuṣṭubh
Having abandoned (vihāya | abs) what is located in one's own body (nija-deha-stham | acc sg n) and bringing to awareness (bhāvayan | nom sg m pca), “I am everywhere” (sarvatra asmi iti), one becomes (bhavet | 3p sg act opt), with firm mind (dṛḍhena manasā | ins sg) and with a gaze (dṛṣṭyā | ins sg) that does not (na) look at another (anya-īkṣiṇyā | ins sg f), happy (sukhī | nom sg m).
Give up the narrow identification with your own body and meditate: “I am everywhere.” With a steady mind and a gaze that seeks no second thing, happiness arises.
Vijñāna Bhairava Tantra 105
घटादौ यच्च विज्ञानमिच्छाद्यं वा ममान्तरे |
ghaṭādau yac ca vijñānam; icchādyaṃ vā mamāntare | Analysis ▾ Analysis ▴
नैव सर्वगतं जातम्भावयनिति सर्वगः ||105||
Metre: Anuṣṭubh
And (ca) whatever awareness (yat vijñānam | nom sg) [is] in a pot and the like (ghaṭa-ādau | loc sg), or (vā) will and so on (icchā-ādyam | nom sg n), [is] not merely (na eva) arisen (jātam | nom sg n ppp) in my (mama | gen sg) interior (antare | loc sg), but all-pervading (sarva-gatam | nom sg n ppp): whoever brings [this] to awareness (bhāvayan | nom sg m pca) thus (iti) becomes all-pervading (sarva-gaḥ | nom sg m).
Recognize that awareness, will, and the other powers are present not only in me, but also in things and everywhere. Whoever meditates in this way becomes all-pervading.
Vijñāna Bhairava Tantra 106
ग्राह्यग्राहकसंवित्तिः सामान्या सर्वदेहिनाम् |
योगिनां तु विशेषो ऽस्ति सम्बन्धे सावधानता ||106||
Metre: Anuṣṭubh
The awareness of graspable and grasper (grāhya-grāhaka-saṃvittiḥ | nom sg) is common (sāmānyā | nom sg f) to all embodied beings (sarva-dehinām | gen pl).
But (tu) among yogins (yoginām | gen pl) there is (asti | 3p sg act pres) a distinction (viśeṣaḥ | nom sg): attentiveness (sāvadhānatā | nom sg) in the relation (sambandhe | loc sg).
But (tu) among yogins (yoginām | gen pl) there is (asti | 3p sg act pres) a distinction (viśeṣaḥ | nom sg): attentiveness (sāvadhānatā | nom sg) in the relation (sambandhe | loc sg).
All embodied beings experience object and subject. What distinguishes the yogin is that he keeps the relation between the two awake and conscious.
'sti em. ed. ] =B9sti GRETIL2020
Vijñāna Bhairava Tantra 107
स्ववदन्यशरीरे ऽपि संवित्तिमनुभावयेत् |
अपेक्षां स्वशरीरस्य त्यक्त्वा व्यापी दिनैर्भवेत् ||107||
apekṣāṃ sva-śarīrasya; tyaktvā vyāpī dinair bhavet ||107|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
As with one's own [body] (svavat), so one should bring to awareness (anubhāvayet | 3p sg caus opt) consciousness (saṃvittim | acc sg) also (api) in another body (anya-śarīre | loc sg).
Having abandoned (tyaktvā | abs) dependence on one's own body (apekṣāṃ sva-śarīrasya | acc sg/gen sg), one becomes (bhavet | 3p sg act opt), in a few days (dinaiḥ | ins pl), all-pervading (vyāpī | nom sg m).
Having abandoned (tyaktvā | abs) dependence on one's own body (apekṣāṃ sva-śarīrasya | acc sg/gen sg), one becomes (bhavet | 3p sg act opt), in a few days (dinaiḥ | ins pl), all-pervading (vyāpī | nom sg m).
Feel the awareness in another person's body as your own. When fixation on your own body falls away, spaciousness and all-pervasiveness can arise.
'pi em. ed. ] =B9pi GRETIL2020
Vijñāna Bhairava Tantra 108
निराधारं मनः कृत्वा विकल्पान्न विकल्पयेत् |
तदात्मपरमात्मत्वे भैरवो मृगलोचने ||108||
Metre: Anuṣṭubh
Having made (kṛtvā | abs) the mind (manaḥ | acc sg) supportless (nirādhāram | acc sg n), one should not (na) construct (vikalpayet | 3p sg caus opt) conceptions (vikalpān | acc pl).
In the selfhood of that self as the highest self (tad-ātma-parama-ātmatve | loc sg), [there is] Bhairava (bhairavaḥ | nom sg), O gazelle-eyed one (mṛga-locane | voc sg).
In the selfhood of that self as the highest self (tad-ātma-parama-ātmatve | loc sg), [there is] Bhairava (bhairavaḥ | nom sg), O gazelle-eyed one (mṛga-locane | voc sg).
Free the mind from supports and do not nourish further constructions. When the limited self is recognized as the supreme Self, this is Bhairava.
Vijñāna Bhairava Tantra 109
सर्वज्ञः सर्वकर्ता च व्यापकः परमेश्वरः |
स एवाहं शैवधर्मा इति दार्ढ्याच्छिवो भवेत् ||109||
sa evāhaṃ śaiva-dharmā; iti dārḍhyāc chivo bhavet ||109|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
The highest Lord (parameśvaraḥ | nom sg) is all-knowing (sarvajñaḥ | nom sg m), doer of all (sarva-kartā | nom sg), and (ca) all-pervading (vyāpakaḥ | nom sg m).
“This one (saḥ) indeed is I (eva aham), having Śaiva attributes (śaiva-dharmā | nom sg m)”: from this firmness (dārḍhyāt | abl sg), one becomes (bhavet | 3p sg act opt) Śiva (śivaḥ | nom sg).
“This one (saḥ) indeed is I (eva aham), having Śaiva attributes (śaiva-dharmā | nom sg m)”: from this firmness (dārḍhyāt | abl sg), one becomes (bhavet | 3p sg act opt) Śiva (śivaḥ | nom sg).
The Supreme Lord is all-knowing, all-acting, and all-pervading. Whoever firmly recognizes, “I am that, endowed with Śiva's qualities,” becomes Śiva.
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