Vijñāna Bhairava Tantra 111
भ्रान्त्वा भ्रान्त्वा शरीरेण त्वरितम्भुवि पातनात् |
bhrāntvā bhrāntvā śarīreṇa; tvaritam bhuvi pātanāt | Analysis ▾ Analysis ▴
क्षोभशक्तिविरामेण परा संजायते दशा ||111||
Metre: Anuṣṭubh
Having turned around (bhrāntvā bhrāntvā | abs) again and again with the body (śarīreṇa | ins sg) and quickly (tvaritam) come to the earth (bhuvi | loc sg) through falling (pātanāt | abl sg),
through the cessation of the power of agitation (kṣobha-śakti-virāmeṇa | ins sg), the highest state (parā daśā | nom sg) arises (saṃjāyate | 3p sg med pres).
through the cessation of the power of agitation (kṣobha-śakti-virāmeṇa | ins sg), the highest state (parā daśā | nom sg) arises (saṃjāyate | 3p sg med pres).
Whirl until the movement is exhausted, then let yourself fall completely. When the force of excitation suddenly ends, the supreme state can open.
Vijñāna Bhairava Tantra 112
आधारेष्वथवा ऽशक्त्या ऽज्ञानाच्चित्तलयेन वा |
जातशक्तिसमावेशक्षोभान्ते भैरवं वपुः ||112||
jāta-śakti-samāveśa;-kṣobhānte bhairavaṃ vapuḥ ||112|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
[Whether] in the supports (ādhāreṣu | loc pl), or (athavā) through inability (aśaktyā | ins sg), from ignorance (ajñānāt | abl sg), or through dissolution of mind (citta-layena | ins sg),
at the end of the agitation of the arisen entry into Śakti (jāta-śakti-samāveśa-kṣobhānte | loc sg), the Bhairava body-form (bhairavaṃ vapuḥ | acc sg) [appears].
at the end of the agitation of the arisen entry into Śakti (jāta-śakti-samāveśa-kṣobhānte | loc sg), the Bhairava body-form (bhairavaṃ vapuḥ | acc sg) [appears].
When strength, knowledge, or familiar inner supports fall away, Bhairava's essence can become visible precisely at the end of that upheaval.
Vijñāna Bhairava Tantra 113
सम्प्रदायमिमम्देवि शृणु सम्यग्वदाम्यहम् |
कैवल्यं जायते सद्यो नेत्रयोः स्तब्धमात्रयोः ||113||
kaivalyaṃ jāyate sadyo; netrayoḥ stabdha-mātrayoḥ ||113|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Listen (śṛṇu | 2p sg act imp) to this transmission (imam sampradāyam | acc sg), O Goddess (devi | voc sg); I (aham | nom sg) speak (vadāmi | 1p sg act pres) [it] properly (samyak).
Liberation (kaivalyam | nom sg) arises (jāyate | 3p sg med pres) immediately (sadyas), as soon as the two eyes are merely unmoving (netrayoḥ stabdha-mātrayoḥ | loc du).
Liberation (kaivalyam | nom sg) arises (jāyate | 3p sg med pres) immediately (sadyas), as soon as the two eyes are merely unmoving (netrayoḥ stabdha-mātrayoḥ | loc du).
Bhairava says: Listen carefully to this transmission. Even when the gaze becomes completely still, immediate freedom can open.
Vijñāna Bhairava Tantra 114
संकोचं कर्णयोः कृत्वा ह्यधोद्वारे तथैव च |
saṃkocaṃ karṇayoḥ kṛtvā; hy adho-dvāre tathaiva ca | Analysis ▾ Analysis ▴
अनच्कमहलं ध्यायन्विशेद्ब्रह्म सनातनम् ||114||
Metre: Anuṣṭubh
Having made (kṛtvā | abs) a closing (saṃkocam | acc sg) at the two ears (karṇayoḥ | loc du), indeed (hi), and likewise (tathā eva ca) at the lower gate (adho-dvāre | loc sg),
meditating (dhyāyan | nom sg m pca) on [the sound] without vowel (anackam | acc sg n) and without consonant (ahalam | acc sg n), he may enter (viśet | 3p sg act opt) eternal Brahman (brahma sanātanam | acc sg).
meditating (dhyāyan | nom sg m pca) on [the sound] without vowel (anackam | acc sg n) and without consonant (ahalam | acc sg n), he may enter (viśet | 3p sg act opt) eternal Brahman (brahma sanātanam | acc sg).
Close the ears, and likewise the lower opening. When you meditate on the inner sound beyond vowel and consonant, you enter the timeless Brahman.
Vijñāna Bhairava Tantra 115
कूपादिके महागर्ते स्थित्वोपरि निरीक्षणात् |
अविकल्पमतेः सम्यक्सद्यस्चित्तलयः स्फुटम् ||115||
avikalpa-mateḥ samyak; sadyas citta-layaḥ sphuṭam ||115|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Having stood (sthitvā | abs) above (upari) a great pit such as a well and the like (kūpādike mahā-garte | loc sg), through looking into it (nirīkṣaṇāt | abl sg),
for the conception-free mind (avikalpa-mateḥ | gen sg), completely (samyak) and immediately (sadyas), clearly (sphuṭam), the dissolution of mind (citta-layaḥ | nom sg) [arises].
for the conception-free mind (avikalpa-mateḥ | gen sg), completely (samyak) and immediately (sadyas), clearly (sphuṭam), the dissolution of mind (citta-layaḥ | nom sg) [arises].
Stand at the edge of a deep well or abyss and look into it. When the gaze into the depth releases concepts, the mind falls directly into stillness.
Vijñāna Bhairava Tantra 116
यत्र यत्र मनो याति बाह्ये वाभ्यन्तरे ऽपि वा |
तत्र तत्र शिवावस्था व्यापकत्वात्क्व यास्यति ||116||
Metre: Anuṣṭubh
Wherever (yatra yatra) the mind (manaḥ | nom sg) goes (yāti | 3p sg act pres), outside (bāhye | loc sg n) or (vā) also (api vā) inside (abhyantare | loc sg n),
right there (tatra tatra) [is] the state of Śiva (śiva-avasthā | nom sg); because of [his] all-pervasiveness (vyāpakatvāt | abl sg), where (kva) will it go (yāsyati | 3p sg act fut)?
right there (tatra tatra) [is] the state of Śiva (śiva-avasthā | nom sg); because of [his] all-pervasiveness (vyāpakatvāt | abl sg), where (kva) will it go (yāsyati | 3p sg act fut)?
Wherever the mind appears, inside or outside, Śiva's state is already there. Since this presence pervades everything, there is no place outside it.
śivāvasthā em. ed. ] śivāvāsthā GRETIL2020
Vijñāna Bhairava Tantra 117
यत्र यत्राक्षमार्गेण चैतन्यं व्यज्यते विभोः |
yatra yatrākṣa-mārgeṇa; caitanyaṃ vyajyate vibhoḥ | Analysis ▾ Analysis ▴
तस्य तन्मात्रधर्मित्वाच्चिल्लयाद्भरितात्मता ||117||
tasya tan-mātra-dharmitvāc; cil-layād bharitātmatā ||117|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Wherever (yatra yatra), through the path of a sense faculty (akṣa-mārgeṇa | ins sg), the consciousness (caitanyam | nom sg) of the all-pervading one (vibhoḥ | gen sg) becomes manifest (vyajyate | 3p sg pas pres),
through dissolution in consciousness (cil-layāt | abl sg), because of its (tasya | gen sg) mere suchness (tan-mātra-dharmitvāt | abl sg), filled selfhood (bharitātmatā | nom sg) [arises].
through dissolution in consciousness (cil-layāt | abl sg), because of its (tasya | gen sg) mere suchness (tan-mātra-dharmitvāt | abl sg), filled selfhood (bharitātmatā | nom sg) [arises].
Where perception lights up through a gate of the senses, what appears is not merely an object but awareness itself. When the mind dissolves into this, one's own essence is experienced as fulfilled.
Vijñāna Bhairava Tantra 118
क्षुताद्यन्ते भये शोके गह्वरे वा रणाद्द्रुते |
kṣutādyante bhaye śoke; gahvare vā raṇād drute | Analysis ▾ Analysis ▴
कुतूहले क्षुधाद्यन्ते ब्रह्मसत्तामयी दशा ||118||
kutūhale kṣudhādyante; brahma-sattā-mayī daśā ||118|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
At the beginning or end of sneezing (kṣutādyante | loc sg), in fear (bhaye | loc sg), in grief (śoke | loc sg), or (vā) in an abyss (gahvare | loc sg), while fleeing (drute | loc sg m ppp) from battle (raṇāt | abl sg),
in curiosity (kutūhale | loc sg) [and] at the beginning or end of hunger (kṣudhādyante | loc sg), [there is] the state made of the reality of Brahman (brahma-sattā-mayī daśā | nom sg).
in curiosity (kutūhale | loc sg) [and] at the beginning or end of hunger (kṣudhādyante | loc sg), [there is] the state made of the reality of Brahman (brahma-sattā-mayī daśā | nom sg).
At threshold moments such as sneezing, fear, grief, an abyss, flight, astonishment, or hunger, the ordinary order becomes fragile. Precisely there, the state made of Brahman-reality can shine forth.
Vijñāna Bhairava Tantra 119
वस्तुषु स्मर्यमाणेषु दृष्टे देशे मनस्त्यजेत् |
स्वशरीरं निराधारं कृत्वा प्रसरति प्रभुः ||119||
Metre: Anuṣṭubh
With remembered things (vastuṣu smaryamāṇeṣu | loc pl), at a seen place (dṛṣṭe deśe | loc sg), he may abandon (tyajet | 3p sg act opt) the mind (manas | acc sg).
Having made (kṛtvā | abs) one's own body (sva-śarīram | acc sg) supportless (nirādhāram | acc sg n), the Lord (prabhuḥ | nom sg) spreads forth (prasarati | 3p sg act pres).
Having made (kṛtvā | abs) one's own body (sva-śarīram | acc sg) supportless (nirādhāram | acc sg n), the Lord (prabhuḥ | nom sg) spreads forth (prasarati | 3p sg act pres).
When a place calls up memories, let the images and thoughts go. If even one's own body is experienced without inner support, the presence of the Lord can spread out.
Vijñāna Bhairava Tantra 120
क्वचिद्वस्तुनि विन्यस्य शनैर्दृष्टिं निवर्तयेत् |
तज्ज्ञानं चित्तसहितं देवि शून्यालयो भवेत् ||120||
taj jñānaṃ citta-sahitaṃ; devi śūnyālayo bhavet ||120|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Having placed [the gaze] (vinyasya | abs) on some (kvacit) object (vastuni | loc sg), he may slowly (śanaiḥ) withdraw (nivartayet | 3p sg act caus opt) the gaze (dṛṣṭim | acc sg).
O Goddess (devi | voc sg), [when he withdraws] this knowledge connected with the mind (tad jñānaṃ citta-sahitam | acc sg), he becomes (bhavet | 3p sg act opt) a dwelling-place of emptiness (śūnya-ālayaḥ | nom sg).
O Goddess (devi | voc sg), [when he withdraws] this knowledge connected with the mind (tad jñānaṃ citta-sahitam | acc sg), he becomes (bhavet | 3p sg act opt) a dwelling-place of emptiness (śūnya-ālayaḥ | nom sg).
Set the gaze on any object, then slowly draw it back. When knowledge and mind also release, the practitioner becomes a place of emptiness.
śūnyālayo em. ed. ] śūnyālāyo GRETIL2020
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