Vijñāna Bhairava Tantra 131
अहं ममेदमित्यादि प्रतिपत्तिप्रसङ्गतः |
निराधारे मनो याति तद्ध्यानप्रेरणाच्छमी ||131||
nirādhāre mano yāti; tad-dhyāna-preraṇāc chamī ||131|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
From the occasion (pratipatti-prasaṅgataḥ | abl sg) of an apprehension such as (ity-ādi) “I” (aham | nom sg), “mine” (mama | gen sg), “this” (idam | nom sg n),
the mind (manaḥ | nom sg) goes (yāti | 3p sg act pres) into the groundless (nirādhāre | loc sg); through the impulse of meditation on that (tad-dhyāna-preraṇāt | abl sg), [it becomes] peaceful (śamī | nom sg m).
the mind (manaḥ | nom sg) goes (yāti | 3p sg act pres) into the groundless (nirādhāre | loc sg); through the impulse of meditation on that (tad-dhyāna-preraṇāt | abl sg), [it becomes] peaceful (śamī | nom sg m).
When thoughts such as “I” or “this is mine” arise, ask what supports them. The mind finds no fixed ground and, stirred by this contemplation, can come to peace.
Vijñāna Bhairava Tantra 132
नित्यो विभुर्निराधारो व्यापकश्चाखिलाधिपः |
शब्दान्प्रतिक्षणं ध्यायन्कृतार्थो ऽर्थानुरूपतः ||132||
śabdān pratikṣaṇaṃ dhyāyan; kṛtārtho 'rthānurūpataḥ ||132|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
“Eternal” (nityaḥ | nom sg m), “all-pervading” (vibhuḥ | nom sg m), “groundless” (nirādhāraḥ | nom sg m), “pervading” (vyāpakaḥ | nom sg m), and (ca) “Lord of the whole” (akhila-adhipaḥ | nom sg m):
whoever meditates (dhyāyan | nom sg m pca) on the words (śabdān | acc pl) every moment (pratikṣaṇam) becomes fulfilled (kṛtārthaḥ | nom sg m), according to their meaning (artha-anurūpataḥ | abl sg).
whoever meditates (dhyāyan | nom sg m pca) on the words (śabdān | acc pl) every moment (pratikṣaṇam) becomes fulfilled (kṛtārthaḥ | nom sg m), according to their meaning (artha-anurūpataḥ | abl sg).
Meditate on words such as eternal, omnipresent, groundless, pervading, and Lord of the whole as qualities of Śiva and of your deepest reality. When their meaning comes alive, the goal is fulfilled.
Vijñāna Bhairava Tantra 133
अतत्त्वमिन्द्रजालाभमिदं सर्वमवस्थितम् |
किं तत्त्वमिन्द्रजालस्य इति दार्ढ्याच्छमं व्रजेत् ||133||
Metre: Anuṣṭubh
All this (idaṃ sarvam | nom sg n) is without reality (atattvam | nom sg n), existing (avasthitam | nom sg n ppp) like an illusion (indrajāla-ābham | nom sg n).
“What reality (kiṃ tattvam | nom sg) does an illusion (indrajālasya | gen sg) have?” Thus (iti), through firmness [in this insight] (dārḍhyāt | abl sg), he may go (vrajet | 3p sg act opt) to peace (śamam | acc sg).
“What reality (kiṃ tattvam | nom sg) does an illusion (indrajālasya | gen sg) have?” Thus (iti), through firmness [in this insight] (dārḍhyāt | abl sg), he may go (vrajet | 3p sg act opt) to peace (śamam | acc sg).
The world stands there like a magical spectacle: visible, yet without ultimate substance. Whoever holds this insight firmly finds peace.
Vijñāna Bhairava Tantra 134
आत्मनो निर्विकारस्य क्व ज्ञानं क्व च वा क्रिया |
ज्ञानायत्ता बहिर्भावा अतः शून्यमिदं जगत् ||134||
jñānāyattā bahir-bhāvā; ataḥ śūnyam idaṃ jagat ||134|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Where (kva) [would there be] knowledge (jñānam | nom sg) of the unchanging self (ātmano nirvikārasya | gen sg), and where even (kva ca vā) action (kriyā | nom sg)?
The outer states (bahir-bhāvāḥ | nom pl) are dependent on knowledge (jñāna-āyattāḥ | nom pl m ppp); therefore (ataḥ), this world (idaṃ jagat | nom sg) [is] empty (śūnyam | nom sg n).
The outer states (bahir-bhāvāḥ | nom pl) are dependent on knowledge (jñāna-āyattāḥ | nom pl m ppp); therefore (ataḥ), this world (idaṃ jagat | nom sg) [is] empty (śūnyam | nom sg n).
For the changeless Self there is neither cognition as a process nor action as movement. Since outer things appear only in dependence on knowing, this world is empty.
Vijñāna Bhairava Tantra 135
न मे बन्धो न मोक्षो मे भीतस्यैता विभीषिकाः |
na me bandho na mokṣo me; bhītasyaitā vibhīṣikāḥ | Analysis ▾ Analysis ▴
प्रतिबिम्बमिदम्बुद्धेर्जलेष्विव विवस्वतः ||135||
Metre: Anuṣṭubh
For me (me | gen sg) [there is] no (na) bondage (bandhaḥ | nom sg) and no (na) liberation (mokṣaḥ | nom sg), for me (me | gen sg); these (etāḥ | nom pl f) [are] terrifying images (vibhīṣikāḥ | nom pl) for the fearful one (bhītasya | gen sg m ppp).
This (idam | nom sg n) [is] a reflection (pratibimbam | nom sg) of the buddhi (buddheḥ | gen sg), like (iva) [the reflection] of the sun (vivasvataḥ | gen sg) in waters (jaleṣu | loc pl).
This (idam | nom sg n) [is] a reflection (pratibimbam | nom sg) of the buddhi (buddheḥ | gen sg), like (iva) [the reflection] of the sun (vivasvataḥ | gen sg) in waters (jaleṣu | loc pl).
For the deepest Self there is neither bondage nor liberation. These concepts only frighten the fearful mind; the world is a reflection in thought, like sunlight in water.
Vijñāna Bhairava Tantra 136
इन्द्रियद्वारकं सर्वं सुखदुःखादिसंगमम् |
indriya-dvārakaṃ sarvaṃ; sukha-duḥkhādi-saṃgamam | Analysis ▾ Analysis ▴
इतीन्द्रियाणि संत्यज्य स्वस्थः स्वात्मनि वर्तते ||136||
itīndriyāṇi saṃtyajya; svasthaḥ svātmani vartate ||136|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Every contact with pleasure, pain, and so on (sarvaṃ sukha-duḥkha-ādi-saṃgamam | acc sg) [is] mediated through the gates of the senses (indriya-dvārakam | acc sg n).
Thus (iti), having completely abandoned (saṃtyajya | abs) the senses (indriyāṇi | acc pl), the one established in himself (svasthaḥ | nom sg m) abides (vartate | 3p sg med pres) in his own self (svātmani | loc sg).
Thus (iti), having completely abandoned (saṃtyajya | abs) the senses (indriyāṇi | acc pl), the one established in himself (svasthaḥ | nom sg m) abides (vartate | 3p sg med pres) in his own self (svātmani | loc sg).
Pleasure and pain come into contact with us through the gates of the senses. Whoever loosens attachment to the senses rests within and remains grounded in the Self.
Vijñāna Bhairava Tantra 137
ज्ञानप्रकाशकं सर्वं सर्वेणात्मा प्रकाशकः |
एकमेकस्वभावत्वात्ज्ञानं ज्ञेयं विभाव्यते ||137||
ekam eka-svabhāvatvāt; jñānaṃ jñeyaṃ vibhāvyate ||137|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Everything (sarvam | nom sg n) is illuminator of knowledge (jñāna-prakāśakam | nom sg n), and through everything (sarveṇa | ins sg n) [the] self (ātmā | nom sg) is illuminating (prakāśakaḥ | nom sg m).
Because of sameness of nature (eka-svabhāvatvāt | abl sg), knowledge (jñānam | nom sg) and the knowable (jñeyam | nom sg n pfp) are contemplated (vibhāvyate | 3p sg pas pres) as one (ekam | nom sg n).
Because of sameness of nature (eka-svabhāvatvāt | abl sg), knowledge (jñānam | nom sg) and the knowable (jñeyam | nom sg n pfp) are contemplated (vibhāvyate | 3p sg pas pres) as one (ekam | nom sg n).
Everything appears through knowing, and at the same time the Self reveals itself through everything. Because knowledge and the knowable have the same essential nature, they are regarded as one.
Vijñāna Bhairava Tantra 138
मानसं चेतना शक्तिरात्मा चेति चतुष्टयम् |
यदा प्रिये परिक्षीणं तदा तद्भैरवं वपुः ||138||
Metre: Anuṣṭubh
The mental (mānasaṃ | nom sg n), awareness (cetanā | nom sg), power (śaktiḥ | nom sg), and (ca) self (ātmā | nom sg) — this is (iti) the fourfold set (catuṣṭayam | nom sg).
When (yadā), O beloved (priye | voc sg), [this fourfold set] is exhausted (parikṣīṇam | nom sg n ppp), then (tadā) that (tad | nom sg n) [is] the Bhairava body-form (bhairavaṃ vapuḥ | nom sg).
When (yadā), O beloved (priye | voc sg), [this fourfold set] is exhausted (parikṣīṇam | nom sg n ppp), then (tadā) that (tad | nom sg n) [is] the Bhairava body-form (bhairavaṃ vapuḥ | nom sg).
O beloved, when thought, awareness, power, and the sense of I are exhausted, only Bhairava's essence remains. Then what is real shines forth, still, vast, and without remainder.
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