Vijñāna Bhairava Tantra 94
चित्ताद्यन्तःकृतिर्नास्ति ममान्तर्भावयेदिति |
cittādy-antaḥ-kṛtir nāsti; mamāntar bhāvayed iti | Analysis ▾ Analysis ▴
विकल्पानामभावेन विकल्पैरुज्झितो भवेत् ||94||
Metre: Anuṣṭubh
One should bring to awareness (bhāvayet | 3p sg caus opt) thus (iti): In me (mama antar) there is no inner construction (antaḥ-kṛtiḥ | nom sg) of thought and the like (citta-ādi | tp nom).
Through the absence (abhāvena | ins sg) of conceptions (vikalpānām | gen pl), one becomes (bhavet | 3p sg act opt) abandoned by conceptions (vikalpaiḥ | ins pl) [and] liberated (ujjhitaḥ | nom sg m ppp).
Through the absence (abhāvena | ins sg) of conceptions (vikalpānām | gen pl), one becomes (bhavet | 3p sg act opt) abandoned by conceptions (vikalpaiḥ | ins pl) [and] liberated (ujjhitaḥ | nom sg m ppp).
Contemplate this: within me there is no fixed inner organ of thought, no truly existing psychic structure. When these constructions are recognized as absent, bondage to concepts also falls away.
Vijñāna Bhairava Tantra 95
माया विमोहिनी नाम कलायाः कलनं स्थितम् |
इत्यादिधर्मं तत्त्वानां कलयन्न पृथग्भवेत् ||95||
ity-ādi-dharmaṃ tattvānāṃ; kalayan na pṛthag bhavet ||95|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Māyā (māyā | nom sg) is called (nāma) bewildering (vimohinī | nom sg f), [and] kalana (kalanam | nom sg), the limiting activity, of kalā (kalāyāḥ | gen sg), is established (sthitam | nom sg n ppp).
Whoever thus (iti) contemplates (kalayan | nom sg m pca) the beginning-with-this attribute of the tattvas (ādi-dharmam tattvānām | acc sg/gen pl) becomes (bhavet | 3p sg act opt) not (na) separate (pṛthak).
Whoever thus (iti) contemplates (kalayan | nom sg m pca) the beginning-with-this attribute of the tattvas (ādi-dharmam tattvānām | acc sg/gen pl) becomes (bhavet | 3p sg act opt) not (na) separate (pṛthak).
Māyā confuses; Kalā limits and divides. Whoever recognizes the functions of the Tattvas in this way is no longer separated from reality.
Vijñāna Bhairava Tantra 96
झगितीच्छां समुत्पन्नामवलोक्य शमं नयेत् |
यत एव समुद्भूता ततस्तत्रैव लीयते ||96||
Metre: Anuṣṭubh
Having perceived (avalokya | abs) a desire (icchām | acc sg) that has suddenly (jhagiti) arisen (samutpannām | acc sg f ppp), one should lead it (nayet | 3p sg act opt caus) to peace (śamam | acc sg).
Right where (yata eva) it has arisen (samudbhūtā | nom sg f ppp), from there (tataḥ), right there (tatra eva), it dissolves (līyate | 3p sg med pres) again.
Right where (yata eva) it has arisen (samudbhūtā | nom sg f ppp), from there (tataḥ), right there (tatra eva), it dissolves (līyate | 3p sg med pres) again.
When a desire suddenly arises, see it clearly and bring it to rest. It dissolves again precisely in the place from which it arose.
Vijñāna Bhairava Tantra 97
यदा ममेच्छा नोत्पन्ना ज्ञानं वा कस्तदास्मि वै |
तत्त्वतो ऽहं तथाभूतस्तल्लीनस्तन्मना भवेत् ||97||
tattvato 'haṃ tathā-bhūtas; tal-līnas tan-manā bhavet ||97|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
When (yadā) my (mama | gen sg) desire (icchā | nom sg) has not (na) arisen (utpannā | nom sg f ppp), or (vā) knowledge (jñānam | nom sg) [has not arisen], who (kaḥ | nom sg m) am I then (tadā asmi | 1p sg act pres)? Truly (vai)!
In reality (tattvataḥ), one should become (bhavet | 3p sg act opt): I (aham) have become thus (tathā-bhūtaḥ | nom sg m ppp), dissolved in that (tad-līnaḥ | nom sg m ppp), with mind directed to that (tan-manāḥ | nom sg m).
In reality (tattvataḥ), one should become (bhavet | 3p sg act opt): I (aham) have become thus (tathā-bhūtaḥ | nom sg m ppp), dissolved in that (tad-līnaḥ | nom sg m ppp), with mind directed to that (tan-manāḥ | nom sg m).
Before desire and knowledge arise, who am I then? Precisely in this still unmoving reality rests the true I. Into that, the mind should dissolve.
'haṃ em. ed. ] =B9haṃ GRETIL2020
Vijñāna Bhairava Tantra 98
इच्छायामथवा ज्ञाने जाते चित्तं निवेशयेत् |
आत्मबुद्ध्यानन्यचेतास्ततस्तत्त्वार्थदर्शनम् ||98||
ātma-buddhyānanya-cetās; tatas tattvārtha-darśanam ||98|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
When desire (icchāyām | loc sg) or else (athavā) knowledge (jñāne | loc sg) has arisen (jāte | loc absl sg n ppp), one should place (niveśayet | 3p sg caus opt) the mind (cittam | acc sg) [therein].
With insight as the self (ātma-buddhyā | ins sg), with mind directed to nothing else (ananya-cetāḥ | nom sg m), from that (tataḥ) the vision of the meaning of reality (tattva-artha-darśanam | nom sg) arises.
With insight as the self (ātma-buddhyā | ins sg), with mind directed to nothing else (ananya-cetāḥ | nom sg m), from that (tataḥ) the vision of the meaning of reality (tattva-artha-darśanam | nom sg) arises.
When desire or knowledge arises, do not direct the mind toward its object, but toward its energy as the Self. From this comes insight into the real meaning of things.
Vijñāna Bhairava Tantra 99
निर्निमित्तम्भवेज्ज्ञानं निराधारम्भ्रमात्मकम् |
nirnimittam bhavej jñānaṃ; nirādhāram bhramātmakam | Analysis ▾ Analysis ▴
तत्त्वतः कस्यचिन्नैतदेवम्भावी शिवः प्रिये ||99||
tattvataḥ kasyacin naitad; evam-bhāvī śivaḥ priye ||99|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Knowledge (jñānam | nom sg) would be (bhavet | 3p sg act opt) without cause (nirnimittam | nom sg n), supportless (nirādhāram | nom sg n), and of the nature of confusion (bhrama-ātmakam | nom sg n).
In reality (tattvataḥ), this (etat | nom sg n) does not (na) belong to anyone in particular (kasyacit | gen sg); one who contemplates thus (evam-bhāvī | nom sg m) is Śiva (śivaḥ | nom sg), O beloved (priye | voc sg).
In reality (tattvataḥ), this (etat | nom sg n) does not (na) belong to anyone in particular (kasyacit | gen sg); one who contemplates thus (evam-bhāvī | nom sg m) is Śiva (śivaḥ | nom sg), O beloved (priye | voc sg).
Cognitions arise without a fixed ground, without objective support, and are threaded with confusion. In truth, they belong to no one. Whoever truly sees this is Śiva.
Vijñāna Bhairava Tantra 100
चिद्धर्मा सर्वदेहेषु विशेषो नास्ति कुत्रचित् |
अतश्च तन्मयं सर्वम्भावयन्भवजिज्जनः ||100||
ataś ca tan-mayaṃ sarvam; bhāvayan bhavajij janaḥ ||100|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Consciousness as essence (cit-dharmā | nom sg m) [is] in all bodies (sarva-deheṣu | loc pl); a distinction (viśeṣaḥ | nom sg) does not exist (na asti) anywhere (kutracit).
Therefore (ataḥ ca), the person (janaḥ | nom sg), bringing everything (sarvam | acc sg n) to awareness (bhāvayan | nom sg m pca) as made of that (tan-mayam | acc sg n), [is] the conqueror of becoming (bhava-jit | nom sg m).
Therefore (ataḥ ca), the person (janaḥ | nom sg), bringing everything (sarvam | acc sg n) to awareness (bhāvayan | nom sg m pca) as made of that (tan-mayam | acc sg n), [is] the conqueror of becoming (bhava-jit | nom sg m).
Awareness is the same in all bodies; within it there is no real difference. Whoever recognizes everything as made of this awareness overcomes becoming.
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