Vijñāna Bhairava Tantra 122
वस्त्वन्तरे वेद्यमाने सर्ववस्तुषु शून्यता |
तामेव मनसा ध्यात्वा विदितो ऽपि प्रशाम्यति ||122||
Metre: Anuṣṭubh
When another object (vastv-antare | loc sg) is being perceived (vedyamāne | loc sg n pfp), [there appears] emptiness (śūnyatā | nom sg) in all things (sarva-vastuṣu | loc pl).
Having meditated (dhyātvā | abs) precisely (eva) on that (tām | acc sg f) with the mind (manasā | ins sg), he becomes calm (praśāmyati | 3p sg act pres), even though (api) [the object] is still known (viditaḥ | nom sg m ppp).
Having meditated (dhyātvā | abs) precisely (eva) on that (tām | acc sg f) with the mind (manasā | ins sg), he becomes calm (praśāmyati | 3p sg act pres), even though (api) [the object] is still known (viditaḥ | nom sg m ppp).
When one object stands clearly in the foreground, all other things are empty. Meditate on precisely this emptiness; even while perception is still present, the mind comes to rest.
Vijñāna Bhairava Tantra 123
किंचिज्ज्ञैर्या स्मृता शुद्धिः सा शुद्धिः शम्भुदर्शने |
kiṃcij-jñair yā smṛtā śuddhiḥ; sā śuddhiḥ śambhu-darśane | Analysis ▾ Analysis ▴
न शुचिर्ह्यशुचिस्तस्मान्निर्विकल्पः सुखी भवेत् ||123||
Metre: Anuṣṭubh
Whatever purity (yā śuddhiḥ | nom sg) is taught (smṛtā | nom sg f ppp) by those who know a little (kiṃcij-jñaiḥ | ins pl), that purity (sā śuddhiḥ | nom sg) [applies] in Śambhu's vision (śambhu-darśane | loc sg).
For (hi) [there is] neither (na) pure (śuciḥ | nom sg m) [nor] impure (aśuciḥ | nom sg m); therefore (tasmāt) the one free of distinctions (nirvikalpaḥ | nom sg m) may be (bhavet | 3p sg act opt) happy (sukhī | nom sg m).
For (hi) [there is] neither (na) pure (śuciḥ | nom sg m) [nor] impure (aśuciḥ | nom sg m); therefore (tasmāt) the one free of distinctions (nirvikalpaḥ | nom sg m) may be (bhavet | 3p sg act opt) happy (sukhī | nom sg m).
Purity, as defined by limited knowledge, loses its absolute claim in Śambhu's vision. Beyond pure and impure, a person becomes free and happy.
Vijñāna Bhairava Tantra 124
सर्वत्र भैरवो भावः सामान्येष्वपि गोचरः |
न च तद्व्यतिरेक्तेण परो ऽस्तीत्यद्वया गतिः ||124||
Metre: Anuṣṭubh
Everywhere (sarvatra) [there is] Bhairava (bhairavaḥ | nom sg), the state of being (bhāvaḥ | nom sg); even (api) in ordinary [things] (sāmānyeṣu | loc pl) [he is] accessible (gocaraḥ | nom sg).
And (ca) [when it is known]: There is (asti | 3p sg act pres) no (na) other (paraḥ | nom sg m) apart from this (tad-vyatirekteṇa | ins sg n ppp), thus (iti) [this is] the nondual course (advayā gatiḥ | nom sg).
And (ca) [when it is known]: There is (asti | 3p sg act pres) no (na) other (paraḥ | nom sg m) apart from this (tad-vyatirekteṇa | ins sg n ppp), thus (iti) [this is] the nondual course (advayā gatiḥ | nom sg).
Bhairava's reality is everywhere, even in the ordinary. Whoever recognizes that nothing exists apart from it stands in the nondual way.
Vijñāna Bhairava Tantra 125
समः शत्रौ च मित्रे च समो मानावमानयोः |
samaḥ śatrau ca mitre ca; samo mānāvamānayoḥ | Analysis ▾ Analysis ▴
ब्रह्मणः परिपूर्णत्वातिति ज्ञात्वा सुखी भवेत् ||125||
Metre: Anuṣṭubh
Equal (samaḥ | nom sg m) [he should be] toward enemy (śatrau | loc sg) and (ca) friend (mitre | loc sg), and (ca) equal (samaḥ | nom sg m) in honor and dishonor (māna-avamānayoḥ | loc du).
Having known (jñātvā | abs) that (iti), because of the fullness (paripūrṇatvāt | abl sg) of Brahman (brahmaṇaḥ | gen sg), [all is complete], he may be (bhavet | 3p sg act opt) happy (sukhī | nom sg m).
Having known (jñātvā | abs) that (iti), because of the fullness (paripūrṇatvāt | abl sg) of Brahman (brahmaṇaḥ | gen sg), [all is complete], he may be (bhavet | 3p sg act opt) happy (sukhī | nom sg m).
Equanimity toward friend and enemy, honor and insult, arises from the insight that Brahman is already complete. Whoever recognizes this becomes inwardly happy.
Vijñāna Bhairava Tantra 126
न द्वेषम्भावयेत्क्वापि न रागम्भावयेत्क्वचित् |
रागद्वेषविनिर्मुक्तौ मध्ये ब्रह्म प्रसर्पति ||126||
rāga-dveṣa-vinirmuktau; madhye brahma prasarpati ||126|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Nowhere (kvā api) should he cultivate (bhāvayet | 3p sg act caus opt) hatred (dveṣam | acc sg); nowhere (kvacit) should he cultivate (bhāvayet | 3p sg act caus opt) attachment (rāgam | acc sg).
In freedom from attachment and hatred (rāga-dveṣa-vinirmuktau | loc sg), in the middle (madhye | loc sg), Brahman (brahma | nom sg) spreads forth (prasarpati | 3p sg act pres).
In freedom from attachment and hatred (rāga-dveṣa-vinirmuktau | loc sg), in the middle (madhye | loc sg), Brahman (brahma | nom sg) spreads forth (prasarpati | 3p sg act pres).
Generate neither aversion nor attachment. When both poles are released, Brahman opens in the middle.
Vijñāna Bhairava Tantra 127
यदवेद्यं यदग्राह्यं यच्छून्यं यदभावगम् |
yad avedyaṃ yad agrāhyaṃ; yac chūnyaṃ yad abhāva-gam | Analysis ▾ Analysis ▴
तत्सर्वम्भैरवम्भाव्यं तदन्ते बोधसम्भवः ||127||
tat sarvam bhairavam bhāvyaṃ; tad-ante bodha-sambhavaḥ ||127|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Whatever (yad | acc sg n) is unknowable (avedyam | acc sg n pfp), whatever (yad | acc sg n) is ungraspable (agrāhyam | acc sg n pfp), whatever (yad | acc sg n) is empty (śūnyam | acc sg n), whatever (yad | acc sg n) goes to nonbeing (abhāva-gam | acc sg n),
all that (tat sarvam | acc sg n) is to be brought to awareness (bhāvyam | acc sg n pfp) as Bhairava (bhairavam | acc sg n); at its end (tad-ante | loc sg) [there is] the arising of awakening (bodha-sambhavaḥ | nom sg).
all that (tat sarvam | acc sg n) is to be brought to awareness (bhāvyam | acc sg n pfp) as Bhairava (bhairavam | acc sg n); at its end (tad-ante | loc sg) [there is] the arising of awakening (bodha-sambhavaḥ | nom sg).
Everything that seems unknown, ungrasped, empty, or even belonging to non-being should be contemplated as Bhairava. At the end of this contemplation, awakening arises.
Vijñāna Bhairava Tantra 128
नित्ये निराश्रये शून्ये व्यापके कलनोज्झिते |
nitye nirāśraye śūnye; vyāpake kalanojjhite | Analysis ▾ Analysis ▴
बाह्याकाशे मनः कृत्वा निराकाशं समाविशेत् ||128||
Metre: Anuṣṭubh
Having directed (kṛtvā | abs) the mind (manaḥ | acc sg) to the outer space (bāhya-ākāśe | loc sg), which is eternal (nitye | loc sg n), supportless (nirāśraye | loc sg n), empty (śūnye | loc sg n), all-pervading (vyāpake | loc sg n), and free of limitation (kalana-ujjhite | loc sg n ppp),
he may completely enter (samāviśet | 3p sg act opt) the non-space (nirākāśam | acc sg n).
he may completely enter (samāviśet | 3p sg act opt) the non-space (nirākāśam | acc sg n).
Turn the mind toward outer space: eternal, unsupported, empty, vast, and free from limitation. Through this, it can enter the spaceless state.
Vijñāna Bhairava Tantra 129
यत्र यत्र मनो याति तत्तत्तेनैव तत्क्षणम् |
yatra yatra mano yāti; tat tat tenaiva tat-kṣaṇam | Analysis ▾ Analysis ▴
परित्यज्यानवस्थित्या निस्तरङ्गस्ततो भवेत् ||129||
parityajyānavasthityā; nistaraṅgas tato bhavet ||129|| Analysis ▾ Analysis ▴
|
parityajya
|
completely releasing | |
|
anavasthityā
|
through non-abiding, non-holding | |
|
nistaraṅgaḥ
|
waveless, free of waves | |
|
tataḥ
|
then, from that | |
|
bhavet
|
he may become, be |
Metre: Anuṣṭubh
Wherever (yatra yatra) the mind (manaḥ | nom sg) goes (yāti | 3p sg act pres), just that (tat tat | acc sg n), indeed (eva), by that very means (tena | ins sg), in that moment (tat-kṣaṇam | acc sg), he should completely abandon (parityajya | abs).
Through non-abiding (anavasthityā | ins sg), then (tataḥ), he may become (bhavet | 3p sg act opt) waveless (nistaraṅgaḥ | nom sg m).
Through non-abiding (anavasthityā | ins sg), then (tataḥ), he may become (bhavet | 3p sg act opt) waveless (nistaraṅgaḥ | nom sg m).
Wherever the mind leaps, release that connection immediately. Because it does not cling anywhere, it becomes still like an unmoving surface.
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