My English translation of an ancient sanskrit Meditation book
October 17, 2024
This is the English translation after I finished my study in varanasi by end of ‘19 (right before the pandemic). I think it is time to make this public. If you are interested to know more, there is a full annotation on Amazon.
Without further ado, here is the full text:
1
Sri Devi asked:
I heard that everything is illusion.
We should follow the instruction of Rudrayāmala to enter union.
Trika as a totality is not separable.
Best of the best guidance, please explain part by part.
2
Today many questions are left unfinished
And doubted, highest creator.
What is real rūpa, deva?
What is sound-quantity (śabdarāśirna), manifested images (kalā), and illusions
(maya)?
3
What are nine mantras (navātma) for non-duality,
To complete the realization of bhairava?
Since making such wishes, breaking and splitting are already going,
What is śakti and its three-fold composition?
4
[What are] Nāda, bindu and māya,
What is half moon (candra-ārdha), what is non-arising (nirodhikāḥ)?
How does the mind arise from cakras?
What is the true nature of śakti?
5
Transcedentally transcend the parts,
Destroy dependent subjects,
Transcend what is in that manner,
Transcended, thus ascended.
6
Neither every countenance is breakable,
Nor the body is, by becoming.
Transcended, diminished,
Parts will not lead to becoming.
7a
My kind lord, please do condescend,
Dispelling my doubts completely.
7b-8a
Great, great what you asked,
Best tantra I now speak in a soft tone to you, my love.
On many hiding secrets of śiva,
I am telling you this way.
8b-9a
What is the part of cit? Forms (Rūpa).
So is self-nature (ātma), as part of bhairava.
The essence of my teachings is also in this manner,
The recognition (vijñana) is like the indra’s net (indrajala).
9b
Maya is like a dream of the highest cit,
or like gandharva’s city in the sky. All ignorance.
10
The purpose of meditation is all about awakening.
Actions (kriya) is vanity for a living.
For a man, the only represented knowledge to get united spiritually,
is seated in vikalpa.
11
In reality, bhairava is not nine forms of mantras.
Nor sound-quantity (śabdarāśirna).
Nor that of trika.
Nor that of three-fold śakti.
12
Nor sounds, bindu or maya,
Nor half-moon (candrārdha), nor non-arising (nirodhikāḥ),
Nor mixed chakra-practice (cakrakrama),
Nor śakti nor true nature (ātma).
13
Above are for immature minds,
Terrifying the mentally weak ones.
All like mother giving pleasing caddies,
Only appearing and serving for calling and illustration.
14
The space and time, both manifested images bringing no liberation.
The sense of organs illuminate the body but are no body.
The idea of one who shows and names is impossible and intoxicating.
The highest truth goes on and on but unspeakable.
15
The essence of self-being (svabhava) is internal joy (ānandā).
vikalpa is the power to be free.
So far that what resides are full of manifested images (kārā),
bhairava is the supreme mind .
16
Thus, cognize the real body.
See the universe of nothing but purity.
The manner of true transcendence happens,
Is the way of [real] ceremony (pūja) or pleasing God.
17
The form of bhairava unrolls,
When you reside everywhere [and nowhere].
With the transcendental transcending form (rūpa),
The transcendental self-nature is.
18
In that manner of powerful śakti,
Indivisible, residing everywhere,
Hence the laws(dharma) become laws-in-the-go(dharmavāt),
When śakti goes transcendental, mind goes transcendental.
19
Different those, [cognize] the dis-manifest (vibhāvyate).
Perfect cognition on entities,
Beginning to enter [the supreme state].
20
Remain being within śakti,
[Keep on] creative contemplation on undivided (abheda),
That is śiva’s form,
That is the proper entrance from this world to śiva.
21
The world in that manner is as suggested.
Like splendid shining beams of light.
Cognition arises as freedom of existence (vibhāgādi).
Thus, śakti goes and śiva is realized.
22
My trident-marked lord,
Skull-decorations-worn one,
Space, time, and emptiness show themselves,
everywhere and nowhere.
23
Residing full of manifested images (kārā),
How to become bhairava and understand directly?
Whose path and entrance [to follow]?
How to transcend myself and become [bhairava, the one], I would like to know.
On what right I’ness can I realize,
Being as is and developing bhairava?
24
Upward is prāna,
Downward is jīvo,
Pause (visarga) is ātmā,
Transcendence is uccāra.
[Where] the two-fold respiration is born,
[One find there] full of nourishments and pacifying.
25
Breath in, breath out.
Where life meets ether.
In this way, bhairava in the move becomes bhairava.
And body etherized.
26
Neither let śakti wonder or enter into it,
Let the form of breaths manifest,
Through which, nirvikalpa is in the middle, and
The form of Bhairava exists everywhere.
27
Clear the retained breath (kumbhitā),
Breath in there, [when] one becomes [the one].
Thus one’s inside archives peace and so is one’s consciousness.
When śakti achieves peace, bhairava manifests.
28
From root (mūla), rays of light illuminates.
Subtler, subtler, rising upward.
In this way, consider love and loathing,
the same inside. Bhairava arises.
29
The intention (iccha) rise inside in the form of lightnings.
In the sequence of cakras [successively].
As far as three-fistful upward,
Your inside [sees] the great arising.
30
In the proper sequence of [going through] the internal-twelfth-finger [dvādaśanta],
The twelfth-finger (dvādaśa) melts away, undivided.
Gross, subtle, transcendental,
Freedom, freedom, inside becomes śiva.
31
Like that, breath in, breath out. [Feel] inside of your head crown.
With the contraction of eyebrows, break [the crown].
After mind obtains nirvikalpa,
Everything goes upward. Everything ascends.
32
Like peacock’s crest [seen from] side, showing variegated colors,
Five-fold emptiness(śūnya) like a maṇḍala.
Meditate on such emptiness(śūnya) in one’s hollow inside,
By entering one’s heart (hṛdaya), one becomes (bhairava).
33
Like such, follow the chakra sequence (krama),
Contemplate that therein,
Emptiness (śūnya), non-oneness (divisions, kuḍya), oneness (transcendental savior, parepātre)
Dissolved in one’s self. Wish granted.
34
Place the mind inside the skull.
Reside with eyes half-open.
During the sequence (krama), keep the mind firm.
Highest goal will be achieved.
35
Dwell in the middle of the middle nāḍī,
[Where] the string of soul [is like] a fibrous lotus stalk.
Meditate upon its inside space.
There God manifests.
36
See in one’s mental eyes that manifested images (kārā) are mere obstructions.
The contraction of eyebrows (bhrūbhedā) is the entrance to arising.
View bindu dissolved in sequence.
In the middle of everywhere, the highest stands.
37
The internal law (dhāma) jolts and ascends,
Ended with subtle flames known as tilakā.
The light of bindu is from inside of heart (hṛdaya).
Meditate on that dissolved in [one’s heart]. [One becomes] dissolved [into the
one] .
38
Unsurpassed savior is in one’s ears.
Sounds can lead to dissolution quickly.
Perfect brahman sounds bring full accomplishments.
Supreme brahman walks above.
39
During utterance of śabda, praṇa ascending and traversing.
With [sounds] extended, waned, and echoed, perform creative contemplate (bhāvanā) on their inside emptiness.
The emptiness transcends in the same manner as śakti.
The emptiness is to be feared.
40
No endeavor on syllables.
Adhere to the end of the last word, then become [the one].
Emptier, emptier, become the emptiness, like that.
Realizing men as manifested images (kārā) of emptiness, [one] becomes [the
one].
41
Music sounds of string instruments are śabda-arrows.
Far reaching and [strong] arrows. Residing together with sequence (krama).
The target is the inside, no-difference mind (citta).
Realizing body [the same as] the transcendental ether, one becomes [the one].
42
Everything is vowel-less mantra (piṇḍamantra).
[From] the gross syllables, the sequence [begins].
Half-moon (ardhendu), bindu, nāda, all internal.
While becoming the uttered emptiness (śūnya), one becomes [the one].
43
One’s own body, where all directions are,
At the same time (yugapad) all vanishes into ether.
[As such], nirvikalpa mind begins,
[When one simultaneously] engages in the void all around.
44
Above is emptiness. Below (mūla) is emptiness.
Simultaneously (yugapad), both become this way.
Be indifferent and ignore one’s body.
Mind on śakti and śūnya. One becomes [the one].
45
Above is emptiness. Below is emptiness.
Stay there when one’s heart becomes emptiness.
At the same time, [keep in] the nirvikalpa state.
Nirvikalpa arises. Let it be.
46
[Feel] emptiness of limbs and rest of body,
In milliseconds (kṣaṇa-mātra), one becomes free from existence.
Become nirvikalpa, be nirvikalpa.
[Realize that] nirvikalpa as one’s true nature.
47
Everywhere, the nature, the whole creation,
Ether is omnipresent.
Freedom from existence and arising begins.
Contemplate residing with this. One becomes [the one].
48
The division of inside [and outside] the body,
Consider them becoming like walls.
Nothing inside begins.
Meditate on having nothing inside. One becomes [the one].
49
In one’s heart-ether, dissolve senses from organs.
In the middle of the lotus seat,
Non-difference thought (citta) is shining.
Highest beauty is obtained.
50
All across self-body,
Thoughts are dissolved in the internal-twelfth-fingers (dvādaśānte).
Firm awareness becomes firm.
The real goal is thus engaged.
51
Thus, in that manner, over there,
The internal-twelfth-fingers(dvādaśānte), cast your mind.
Every moment, [be aware that] being in a diminishing manner.
Causeless and goal-less, one becomes [the one] one day and one night.
52
Fire of time, light of time,
Arises and fills ones’s own body.
Contemplate on the inside burning,
And the peaceful lights. Then, one becomes [the one].
53
Going and going, the whole world,
Meditate on vikalpa burning and burnt.
[Become] one of no difference thoughts.
[Become] one of highest being. One becomes [the one].
54
Self-body, the world, as goes.
Subtler, subtler, [eventally] pervades.
Residence of the real driver of breaths [are realized].
[When one] meditates on the transcendental internal ether.
55
While thick śakti turns thin,
Meditate within the scope of twelfth-fingers (dvādaśa).
Entering into heart-chakra (hṛdaya), keep meditating.
Unbinding from the [worldly] dream is obtained.
56
The main form of worldly path,
is considering sequences (krama) with vacuity.
Gross, subtle and transcendental, reside.
The whole inside mind is dissolved.
57
Sitting with the whole universe, everywhere,
The ubiquitous master inside, is the same with śiva.
The real way for ceremonies and devotion,
Of śiva is to meditate on the great arising.
58
Now the universe,
Consider as being emptiness (śūnya).
There [as] such, mind dissolves.
There, total dissolution is possessed.
59
See with mental eye that suspension of breath is possessed.
All divisions abandoned, removed, cast.
Total dissolution arise. One obtain [the one-ness] within a millisecond.
Totally dissolved, wholly absorbed. One becomes [the one].
60
No trees, hills, walls.
View places [as] removed and cast.
Become mentally dissolved.
[Allow] subtle-styled to appear.
61
In both ways [of contrasting dual], find cognition (jñana),
By Meditating on the middle. Seek shelter there.
Simultaneously (yogapad), one shall abandon the dual.
There in the middle, truth shines.
62
Become abandoned and non-departed cit.
Avoid becoming an inside wonderer.
Thus, [one] becomes the extended middle.
Greater world is manifesting.
63
The whole body is consisting of only pure intelligence.
Become transcendental of this two-folded world.
At the same time, nirvikalpa [arises].
Mind [is transcended and ] arises to the highest.
64
[Be aware of where] two-fold breaths join.
Inside enters. Outside exits.
Yogi [shall have such] sameness recognition (vijñana).
Arising mind is possessed.
65
[Meditate on that] the entire world and one’s own body goes on,
Full of self-dependent joy. [One] becomes love.
At the same time, one’s self [becomes] death-less.
Transcend [even this] joy as illusion, one becomes [the one].
66
Vain religious austerities and dramatic ritual performance,
Will perish and be gone.
Rise with the great joy,
Whereby the truth manifests.
67
All organs of senses are bondage.
Move prāna and śakti upward slowly.
At the right moment, [one] feels ants crawling,
which manifests the highest delight.
68
Now, [burn one’s] intellect [as] sacrifice in rites, in the middle.
Thoughts are comforting illusion. Cast away.
Proceeding, only filled with breaths.
Unit [with] love and joy.
69
Get united with śakti, [feel energy running] trembling and agitated.
Completely be absorbed and reside in śakti.
Since comfort is the true creator (brahma),
It brings forth one’s own ascension.
70
Taste the agitation and smoothing.
Recollect the spreading comfort in full measure.
Become śakti this way.
Become the inundated joy.
71
The great joy is attained,
[When] seeing or envisioning a family or friend missing for a long time.
Meditate on such joy arising.
All minds get wholly absorbed. One becomes [the one].
72
Eating, drinking, [be aware of] joy in such actions.
The joy of taste is blossoming.
Become filled and reside [with].
The great joy. One becomes [the one].
73
Self-apply songs and hearings.
[Of the] same pleasure, mind’s agent of action [is].
Yogis, wholly absorbed as such.
[From] minds thus produces ātma.
74
There, there, the delight of the no-difference mind.
The mind possessed in that very place,
Thus, thus the transcendental joy,
The true nature, engaged wholly.
75
When sleep [is approaching yet] to arrive,
The sphere of outside vanished.
[Where] the self-abiding consciousness [becomes] accessible,
Transcendence manifests.
76
Light is the lamp of emptiness,
Gleaming variegated appearances in ether.
View those non-rendered (dṛṣṭi nirveśya). Right there,
True self-nature manifests.
77
Manifested images (kārā) is what is born there.
Omnipresent bhairava, is no different from a snake.
In khecarā’s way, view a small part of anything (kalā)
One obtained transcendence and [the one] manifests.
78
[Adopt] the corpse pose (mṛdvāsana, savasana). Like oars,
[Leave] arms and legs, [with] no support.
Fix on that union.
Contemplate on the filled transcendence. One becomes [the one].
79
In a proper sitting pose,
Rest one’s arms crooked like a cup.
Think of ether in the armpits.
Feel extended equanimity. Fully dissolved.
80
A gross form object,
Firmly fix one’s view [in mental eyes] settled on it,
Soon, one will enter support-less being (nirādhāra),
Mind thus goes with the one.
81
Tongue in the middle with [uvula] widely open,
Thoughts cast down in the middle.
Utter ‘ha’ in the mind [with exhale],
Let it be and peace dawns.
82
Sitting, sleeping, standing,
[Be in] support-less state (nirādhāra), free from existence.
Self-body, mind goes subtle.
In a millisecond, mental disposition (āśaya) goes thin. One becomes [the one].
83
Standing and sitting in a moving position,
Which proceeds and presents a moving body.
Mind discontinues this way. One becomes [the one].
Śiva will be obtained.
84
Alas, watch the spotless ether.
View the non-inside.
The most firm true nature. Thus, within a millisecond,
The body of the one is obtained.
85
[Meditate on] one’s forehead fully dissolved into the whole ether,
Until one feels as [the one].
The entire manifested images (kārā) of bhairava,
Thoroughly enter into their true quintessence.
86
Limited knowledge (jñāta) causes duality.
Outside worlds [are what] śiva destroys.
The universal primary form of the one,
The absolute eternal infinite cognition is shining and possessed.
87
Proceed, on a pitch dark deep night,
On the first of a fornight, [without moon]. Dwell for a long time,
Unable to see the form of beings is eyes’ problem.
The one [only shows when] desire for forms stopped.
88
Proceed. Shut eyes first.
Ahead, deep dark ether ahead.
Going forward, [see] bhairava’s form.
Wholly absorbed in this existence. One becomes [the one].
89
Endeavors are harmful for [spiritual] faculties.
Subdue [the motive to make efforts] in this way. Non-arising (nirodha).
Enter the non-dual emptiness.
Right there, one’s nature (ātmā) manifests.
90
No bindu, no visarga,
No kāra. [Only] the sound, the great sound,
Rises with force.
Cognize in entirety the highest God.
91
Words are with visarga.
Thoughts (cit) goes with inside visarga.
Make thoughts support-less (nirādhāra).
Feel the eternal brahma.
92
Self-nature (ātmā) is manifested images (kāra) of ether.
Meditation is the compass guiding to freedom.
Become independent and basis-less (nirāśrayā), the consciousness (cit) and śakti.
Self-form (svarūpa) thus shows up.
93
[When] a part of limb is wounded,
[Such] strong [painful] arising feelings contain mighty information.
Right there, one’s consciousness gains union [with the one],
[Where] spotless bhairava is seated.
94
Remove the limitedness of one’s consciousness (citta).
Self (mamān) existence [becomes]:
Vikalpa on living-beings and non-existence.
[Then even] abandon vikalpa. One becomes [the one].
95
Illusions (māyā) are beguiling indeed.
Keep expanding (kalāyā) and let thoughts stop.
The first law (dharma) of true living beings is,
Expanding one’s individuality. One becomes [the one].
96
Once the intention (icchā) is born,
[Immediately] behold with apathy. This is the right manner.
Where (iccā) is born,
Right there clinging and attachment begins [and union is lost].
97
If one’s own intention (iccā) is not born,
Cognition begins. Bad I’ness is exhausted.
Real self, truth existence,
Be fully absorbed in [which] with the whole mind. One becomes [the one].
98
Intention, or rather cognition,
gives rise to entrance to cit.
Attain enlightenment of nature (ātmā) with no-difference mind ascending.
The true meaning shows.
99
Causeless, existential cognition [shows that]
Ātmā is support-less and erroneous.
True light of cit arrived.
Keep on, the one becomes (śivaḥ) [the one].
100
The law of universal consciousness (cit) is [inherently embodied] in everything.
Rather than being shot in like an arrow, wherever consciousness exists.
[When individual] soul becomes one with everything,
One is capable of existential cognition (bhavajijñana).
101
Lust, hatred, greed, confusion,
Madness, malice, etc.,
Freedom from which, one shall be enlightened through,
What remains and is real.
102
Universe is an illusion, like indra’s net.
Cast down like a powerful magic.
Meditate on everything, roaming around.
Behold! Happiness dawns!
103
No mentalities. Abandon pains.
No euphoria. All [contrasting feelings] one shall abandon.
Direct cognition is obtained in the middle,
Where truth remains.
104
Abandon attachment to one’s own body.
Expand everywhere into every being,
With the entire heart firmly [seated]. View [in mental eyes]
That joy of no difference. One becomes [the one].
105
Firstly, suspend the breaths [as in fire rituals], rather than recognize (vijñāna).
The first intention (icchā) is not from one’s own inside.
It is existent in everything and everywhere, diffused and omnipresent.
[Then one shall realize that] one being has everything.
106
Understand beings as recipients of saṁvit (universal consciousness),
Of which, Every living being shared in common.
Yogi shall enter that,
universal bonding(saṁbandha) [with] attentiveness.
107
What one has is not the body, [which is]
The physical metaphor (anubhāva) of the universal consciousness (saṁvit).
Contemplate one’s self-body,
as abandoned and [reside in] omnipresence. One becomes [the one] one day and
one night.
108
With the support-less (nirādhāra) mind,
Always no-difference, be no difference,
As the nature, highest nature.
One becomes [the one].
109
The cognition of entirety (sarvajña) is no difference from identity (sarvakartā)
with entirety.
With the pervading highest creator.
With self [realized] such God’s law (śaivadharmā),
Firmly, one becomes [the one].
110
[Like] illusions relates to maya (ur-maya).
Flames are a shattered part of fire. Rays of sunlight.
Me [is] also as such, of bhairava.
Me is a shattered division of the universe.
111
Whirl and whirl, the body
Hastes, then falls to the ground.
The excitement of śakti waned and ceased.
The transcendental great victory state [manifests].
112
Support can be an instructor, or rather, śakti.
Cognize, thoughts dissolved.
Śakti is aroused [when one is] entering,
the inside excitement. [Śakti as] the body of bhairava.
113
Teachings of this tradition.
Listen, here [is the] proper talk.
Final emancipation, newly-born, śiva’s way,
Eyes firm fixed in the whole.
114
Contract your hearing.
For apertures in lower body, [contract] in the same manner.
Meditate on the vowel-less consonant-less (anackam-ahalaṁ) [sounds],
Supreme eternal brahma.
115
In the direction of a well or, a great cave,
Stand over without seeing,
The proper no-difference mind.
At the same moment, thoughts get dissolved. [The one] manifests.
116
There, there, mind stops.
Outside goes inside.
Thus, thus, the one stays.
Here is everywhere.
117
There, there, all organs of senses are paths,
[Through which], the form-less universal consciousness (cit) becomes visible.
His entirety is bestowed with attributes of Logos (vāc).
Pervading and lurking cit is full of nature-ness (form identity, ātmātā).
118
At the beginning and the end of (ādyante): sneezes, fear, grief,
Confusions in mind, battlefield escape,
Interests in any extraordinary matters, hunger,
Are all close to brahma’s existence.
119
Direct one’s mind towards recollections of some reality.
View the place with mind abandoned.
[Allow] the whole body become support-less (nirādhāra).
Keep proceeding. [The one] becomes visible.
120
Anywhere, a placed object,
View [it] as nullified, gradually.
That jñana is associated with thoughts.
Get dissolved in emptiness (śūnya). One becomes [the one].
121
Devotion is so abundant that [one becomes] indifferent from passion and worldly attachment.
As achieving success through intellect,
[Proceed] with śakti, the eternal fire.
Become great. [One] ascend and becomes one with Śiva.
122
Dwell on objects or subjects out of thought focus.
Gradually [realize] the emptiness of reality [there].
Meditate with all heart, towards greatness.
With that mastered, peace [dawns].
123
Short-witted minds are attached to purity.
“With purity, Śiva manifests.”
[Actually] there is neither purity nor impurity in I’ness.
Be with nirvikalpa and happiness. One becomes [the one].
124
All beings have the nature of bhairava,
Sharing the same scope as God-ness or divinity goes.
Therefore, [there is] no distinction.
Reside in transcendence, Rest on the non-dualism.
125
[Regard] friends the same as foes,
Human beings the same as ideas.
The transcendental brahma consciousness is filled with Logos (vāc).
Have this, the blissful cognition. One becomes [the one].
126
No enmities, wherever.
No affections, there.
Destroy [distinction of] affections and enmities. One is free.
Brahma proceeds in the middle way.
127
What is not known. What is not understandable.
What is emptiness (śūnya). What is non-existence.
In this manner [realize] bhairava beings everywhere.
In this manner, one [becomes] enlightened omnipresent being finally.
128
The eternal basis-free (nirāśraya) emptiness (śūnya),
Pervades when understanding is abandoned.
With thoughts goes beyond ether,
[One realizes that there is] no ether and enters thoroughly [into the one].
129
There, there, [wherever] mind goes,
That, that, in that very moment,
Abandon [it] as unstable and fickle,
Thus, calm [dawns as the sea without waves]. One becomes [the one].
130
Fearful bellows everywhere,
Pervading, indivisible and vacant.
In this way, [realize] bhairava’s sound,
Continuous, uninterrupted. One becomes [the one with śiva].
131
In my I’ness, wherever at the beginning of [such thought]: “here I am”,
In the direction of getting attached [mentally],
[Let] mind become support-less (nirādhāra),
Meditate purely directing this.
132
Eternal, omnipresent, support-less,
Pervading, complete, [leave] minds there,
Meditate disregarding their pronunciations.
Do this and substance goes in place of forms.
133
Untrue as lights from indra’s net (indrajālā),
The concept of [“here I am”] is. [One shall] be existent everywhere.
What is truth, indra’s net (itself).
Fix on this firmly. [One becomes] pure and translucent as the diamond.
134
Nature (ātma) is without manifested images (kāra).
Where there is cognition (jñāna), there is action (kriyā).
Cognition exerts itself on non-external beings.
Emptiness comes when I’ness - “Here I am (idaṁ)”, becomes “world-ness - world
I am (jaga)”.
135
No bondage, no freedom,
In this way, hope of living is a scarecrow.
“Here I am” is a picture on the limited intellect (buddi).
Arrows of illusions gleam like the sun.
136
Senses (indriya) are gates [to salvation] everywhere.
Joy, pains, when they begin to join.
Thus abandon senses (indriya) like [dismantling a cart by removing] pin of axles,
Self-abide (svastha). Self-nature(svātma) is [thus] nullified(nivartate).
137
In worldly [erroneous] language, cognition irradiates and illuminates, [and]
Nature (ātmā) is manifestation of God.
No-difference, indivisibility, non-existence,
Cognitive cognition dis-manifests (vibhāvyate).
138
Mind (mānasa), consciousness (cetanā), energy (śakti),
Self-nature (ātmā), all these four,
Whenever from which one is emancipated,
Then [one will become] bhairava’s body.
139
Teaching being waveless and calm,
One hundred told succinctly,
And twelve more,
[On] cognition and perceiving the one.
140
Here [if one learned even] one of those union,
[One can achieve] successfully, [and becomes] bhairava on one’s own.
To speak holy words, to perform karmic acts,
To curse and to bless, one becomes an agent of deeds.
141
[One becomes] exempt from decay and death, being raw,
Unbounded, bestowed with all great qualities,
Yogi in union, a mighty master,
With one’s spirit (dhi’pa) united [with the pervading one].
142a
Even without the worldly life, the liberated one,
is, with neither actions nor attachments.
142b
Independent existence is the great iśvara.
143a
Freedoms arrives, [when one shall] pervade everywhere.
[What] chanting (japa) [shall one follow]?
143b
Meditate on no great ruler,
Neither ceremonies nor pleasing [gods].
144
To who are the ceremonies and burnings made?
Who takes the sacrifices? I would like to know.
Making wishes in that manner is external,
Like a gross spiritual teacher.
145
Expand state of existence. Transcend one’s own being.
Creative contemplate on manifestation of emptiness (ābhāvyate).
Japa, in this respect, is one’s own sound (nāda).
Mantra is sound of one’ nature (ātmā), as such.
146
Meditate with firm understanding [that]
No manifested images (nirākārā), no basis (nirāśrayā),
Nor meditate with a possessed body,
No face, no hand, or other imaginations.
147
Indeed, ceremonies (pūjā), [is] not about giving flowers.
One who meditate and practice firmly,
be with nirvikalpa and transcend beyond ether,
[is] under ceremony by dissolving supports.
148
[Even achieve] one single union [of above] there,
One will rise and be gone one day and one night.
Full of kārā-less-ness, in this respect,
[One is performing] perfect completion god pleasing (tṛipti).
149
In the great abode of emptiness, burn as in fire ritual,
Elements (bhūta), sense streams, sense organs, and so on,
Together with thinking, sacrifice all
As oblations, with consciousness as ladle.
150a
Yoga, followed in the way of the highest lord [is],
To achieve the goal of non-difference bliss,
To remove all the sins and impurities,
To protect the completeness.
151
Rudra’s tradition on śakti is about the divine existential union.
The [true] pilgrimage is transcendental creative contemplation.
Different [from conventional wisdom], His truth [is],
Either ceremonies (pūjā) or pleasing gods (tṛpti).
152
Freedom (svatantra), bliss (ānanda), pure consciousness (cinmātra),
The essence of self-nature (svātmā) is everywhere.
Be in divine union, binding the self-form (svarūpa)
with one’s own mind. [This is the true] purification ablution to be done.
153
Ceremonies (pūja) is held on the whole existing creations.
Divine pleasing (tarpana) shall go beyond transcendence.
Śiva’s pūja is everywhere.
With all such, where are the ceremonies?
154
Roaming prāna, entering jīva.
Intention, [meditating on those] are [all] crook actions.
The dwelled abode of self-nature (ātmā) is,
The destination of the transcendental pilgrimage. Transcendental transcendence.
155
Mouths and words are servants.
Stay with the great bliss (mahānanda). Ceremonies are illusions (maya).
As such, divinity is the same as feces,
The highest bhairava is obtained.
All those with kārā, are external.
All those with kārā destroyed, is supreme.
Hamsa, soham, all those mantras,
are worldly japa.
156
Those with definite number or shape or aspects of day and night,
[One shall abandon]. Treat one thousand the same as twenty.
The divine japa is particularized in this [nirvikalpa] voice.
Prāna inside, either easy or hard to attain, is a dumb idea.
157
This is indeed
the highest, extinct, greatest [dharma],
This shall neither enter nor manifest, at any time,
to those who are:
158
Vile, cruel,
Lacking devotion to their gurus.
[This teaching is for] those who have,
intelligence of nirvikalpa, or virtues (vīrā), or lofty nature.
159
If you are devoted to gurus and [people of same] class,
Abandon the trivial,
Village, kingdom, city, or any estates,
kids, wife, household.
160
[With] all those abandoned,
You shall understand:
How most unsteady,
To dwell on the seat of I’ness, [regarded as] highest.
161
Even one proffers (pradāvyā) one’s life [to God],
His highest eternality will not take.
Hear me well,
It is auspicious to offer I’ness as the transcendental pleasing (paritṛpt).
162
On Rudrayāmala tantra,
Now the first essence holds.
No śakti is separable with living beings.
The heart knowledge is cognition in the middle (jñatamadya).
163
Wherefore, in happy union, devī,
Gracefully, becomes the one with śiva.