Vijñāna Bhairava Tantra – Master Translation Concordance PART ONE
8 English translations ~ 2 French ~ 1 German ~ 1 Spanish ~ 2 English renderings
a) Christopher Wallis (aka Hareesh) ~ direct translation
b) Jaideva Singh ~ direct translation
c) Mark Dyczkowski ~ direct translation
d) Bettina Śāradā Bäumer ~ direct translation
e) David Dubois ~ direct translation
f) Swami Satyasaṅgānanda (Satsangi) - direct translation (but author has poor Sanskrit)
g) Ranjit Chaudhri ~ direct translation (?)
h) Satya Prakash Singh and Sw. Maheshvarānanda ~ direct translation
i) Lilian Silburn ~ direct translation into French
j) David Dubois ~ direct translation into French
k) Bettina Bäumer ~ direct translation into German
l) Oscar Figueroa ~ direct translation into Spanish
m) Daniel Odier ~ not a translation but a rendering dependent on other translations and renderings (mainly Reps)
n) Paul Reps ~ not a translation but rather poetry inspired by Lakshmanjoo’s teaching of the text (see Zen Flesh, Zen Bones)
o) Other notes from Dmitri Semenov, Lakshmanjoo, Sally Kempton (SK)’s Doorways to the Infinite, etc.
KEY: Y = yukti (technique); A = āṇava-upāya, B = śākta-upāya, C = śāmbhava-upāya (categorized according to Abhinavagupta’s teachings on the upāyas rather than SLJ’s); numbers 1-3 indicates level of difficulty or subtlety (according to Dr. Christopher Wallis’ estimation); so Y1 ~ A1 means Yukti #1, āṇava-upāya, beginner level practice.
Verse 24: Visarga aka breath:pause meditation (Y1 ~ A1)
ūrdhve prāṇo hyadho jīvo visargātmā paroccaret |
utpatti-dvitaya-sthāne bharaṇād bharitā sthitiḥ || 24 ||
a) The Supreme Goddess constantly articulates (uccaret) as the life-giving flow of breath: prāṇa (exhale) rising up, and jīva (inhale)—the movement into embodiment—descending. By pausing at the two places where they arise, and filling those points [with silent awareness], one abides in the state of inner fullness (bharitā). (WALLIS)
b) Parā devī or Highest Śakti who is of the nature of visarga goes on (ceaselessly) expressing herself upward in the form of exhalation (prāṇa) and downward in the form of inhalation (jīva or apāna). By steady fixation of the mind at the two places of their origin, there is the situation of plenitude. (SINGH)
c) The exhaled breath (prāṇa) (saḥ) is above and the inhaled (jīva) (haṃ) below; (the goddess) Parā who is emission (visarga) is uttering forth (and manifesting in this way) within the two places where they originate. (The yogi attains) the state of plenitude by filling (them). (DYCZKOWSKI)
d) The exhaling breath (prāṇa) should ascend and the inhaling breath (jīva) should descend, (both) forming a visarga (consisting of two points). Their state of fullness (is found) by fixing them in the two places of (their) origin. (BÄUMER)
e) Up is going life-breath. Down is going life. Let one speak/elevate the Supreme, who is both aspects. By living fully in their two rising points, one shall live a life of fullness. (DUBOIS)
f) Paradevi, whose nature is visarga, or creation, manifests as the upward prana and the downward apana. By fixing the mind at the two points of generation (of prana and apana), the state of fullness results. (SATSANGI)
g) The Supreme Energy (breath) goes upwards with exhalation and downwards with inhalation. By concentrating on the two places of its origin, one acquires the state of fullfilment. (CHAUDHRI)
h) Above lies the power of breathing-in, while below lies the power of breathing out. Since the Highest Power is of the nature of manifestation, she has to act like this in both the places of manifestation. Due to her accomplishment of the task of life in this way, therein lies the point of fulfillment (of the Divine in the human). (SINGH & MAHEŚVARĀNANDA)
i) Bhairava répond: Il faut exercer une poussée ascensionnelle sur la suprême (Énergie) formée de deux points (visarga, que sont) le souffle expiré, en haut, et le souffle inspiré, en bas. La situation de plénitude (provient) de ce qu’ils sont portés (ou maintenus) sur leur double lieu d’origine. (SILBURN)
j) Vers le haut, l’expiration. Vers le bas, l’inspiration. Que l’on énonce (cette Déesse) Suprême qui s’incarne dans le double point (du souffle inspiré et expiré). Quand (l’attention) est posée sur son double lieu d’origine, c’est l’état de plénitude. (DUBOIS)
k) Bhairava sprach: Das Ausatmen soll aufsteigen und das Einatmen soll absteigen, die höchste Energie ist in einem visarga vereint. Der Zustand der Fülle wird erlangt, indem man (den Atem) an den zwei Orten ihres Ursprungs mit Aufmerksamkeit fixiert (festhält). (BÄUMER)
l) Arriba la espiración, abajo la inspiración: la [Diosa] Suprema, cuya naturaleza es devenir / formada por dos puntos (visargātmā), debe resonar mántricamente. Con la expansión contemplativa del sitio donde surgen ambas, [la espiración y la inspiración, sobreviene] el estado de plenitud. (FIGUEROA)
m)The supreme Shakti reveals herself when inbreath and outbreath are born and die at the two extreme points, top and bottom. Thus, between two breaths, experience infinite space. (ODIER)
n) Radiant one, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out)—the beneficence. (REPS)
o) If śakti were to arise in the parā state as having the nature of visarga, [when] prāṇa is in the upper region and apāna in the lower, and instead of producing the two [flows separately, śakti were to become manifested as one state], then, from maintaining [this state by cessation of breathing], she who produces the sense of satiety would become static [and makes thus the state of bhairava manifest]. (SEMENOV)
25 The two points of pause (Y1 cont’d)
maruto'ntar bahir vāpi viyad-yugmānivartanāt |
bhairavyā bhairavasyetthaṃ bhairavī vyajyate vapuḥ || 25 ||
a) O Bhairavī! By not turning back [too soon] from the pair of spaces, inner and outer, where the breath pauses, the form of Bhairava is manifested thus through Bhairavī ( = the still space of awareness underlying the movement of prāṇa is revealed). (WALLIS)
b) Of the breath arising from the inner (exhalation) there is non-return for a split second, and of the breath arising from dvādaśānta (a distance of 12 fingers from the nose in the outer space) there is non-return for a split second. If one fixes his mind steadily at these two points of pause, one will find that Bhairavi—the essential form of Bhairava—is manifested at those two points. (SINGH)
c) O Bhairavī! By not returning out from the two voids of the breath, whether internal or external (where it rests at the beginning and end), Bhairavī reveals in this way Bhairava’s body (of consciousness). (DYCZKOWSKI)
d) O Bhairavī, by focussing one's awareness on the two voids (at the end) of the internal and external breath, thereby the glorious form of Bhairava is revealed through Bhairavī. (BÄUMER)
e) When the wind does not go outside nor inside, by concentrating on the couple of them, the Body of the Divine clearly manifests by that energy. (DUBOIS)
f) When the ingoing pranic air and outgoing pranic air are both restrained in their space from their (respective points of) return, the essence of Bhairava, which is not different from Bhairavī, manifests. (SATSANGI)
g) Concentrate on the two places where the breath turns from inside to outside, and also from outside to inside. O Goddess, in this way, through the Goddess, the essential form of God is realized. (CHAUDHRI)
h) Be it from inside the body or from outside the body, the breath does not return from both the points in space (for a split of a second). (It is in that intervening gap) that the essential body of Bhairava, the Divine, is manifested by His power, i.e., Bhairavī, O Bhairavī! (Singh & Maheśvarānanda)
i) Si l’on s’exerce sans interruption sur le couple des espaces vides interne et externe des souffles (inspiré et expiré), ainsi, O Bhairavi! la merveilleuse Forme de Bhairavi (et) de Bhairava se révélera. (SILBURN)
j) On se concentre sur le couple des espaces intérieur ou bien extérieur des respirations: De cette manière l’essence de Bhairava se manifestera grâce à Bhairavi, ô Bhairavi! (DUBOIS)
k) O Göttin! Wenn man seine Aufmerksamkeit auf die beiden Leeren des Atems, innen und außen, richtet, dann offenbart sich die herrliche Gestalt Bhairavas durch Bhairavi. (BÄUMER)
l) Cuando el aire no retorna de los dos vacíos, dentro y fuera, entonces se manifiesta el esplendor de Bhairava a través de Bhairavi, ¡oh, Bhairavi! (FIGUEROA)
m) Between inbreath and outbreath, between stopping and going, when breath stands still at the two extreme points, inner heart and outer heart, two empty spaces will be revealed to you: Bhairava and Bhairavī. (ODIER)
n) As breath turns from down to up, and again as breath curves from up to down—through both these turns, realize. (REPS)
o) O Bhairavī, through uninterrupted transitions, whether of coming together or of going apart, of breaths, either internally [that is, when breathing in turns to breathing out] or externally [that is, when breathing out turns to breathing in], the state of Bhairava is etched by śakti [into the conscious awareness.] (SEMENOV)
26 Spontaneous breath-pause (Y1 cont’d)
na vrajen na viśecchaktir marudrūpā vikāsite |
nirvikalpatayā madhye tayā bhairava-rūpatā || 26 ||
a) When the Center opens up, the power (śakti) inherent in the prāṇa does not go forth or enter in. As thought-forms melt away by means of that [power], the Bhairava-state [manifests]. (WALLIS)
b) When the middle state develops by means of the dissolution of all dichotomising thought-constructs the prāṇa-śakti in the form of exhalation does not go out from the centre to dvādaśānta. Nor does that śakti in the form of inhalation enter into the centre from dvādaśānta. In this way by means of Bhairavī who expresses herself in the form of the cessation of prāṇa (exhalation) and apāna (inhalation), there supervenes the state of Bhairava. (SINGH)
c) The energy in the form of the vital breath should neither exit nor enter when the center has unfolded by the (one pointed) state free of thought. (There), by that (same power), Bhairava’s nature (is made manifest). (DYCZKOWSKI)
d) The Energy of Breath should neither move out nor enter; when the centre unfolds by the dissolution of thoughts, then one attains the nature of Bhairava. (BÄUMER)
e) The breath (energy) shall not go out, nor in. By the choiceless (energy) expanding in the interval, one becomes (again) divine. (DUBOIS)
f) When Shakti in the form of vayu or pranic air is still and does not move swiftly in a specific direction, there develops in the middle, through the state of Nirvikalpa, the form of Bhairava. (SATSANGI)
g) All the Center where the breath does not enter or the breath does not go out, all thoughts disappear. The form of Energy becomes visible, and through her the form of God appears. (CHAUDHRI)
h) When the scope of the action of the Divine Power, acting in the form of breath, gets enlarged (through meditation on the intervening gap) and consequently the breath neither moves outside nor inside, the essential form of the Divine as Bhairava is made manifest by Her in the absence of both the alternatives. (Singh & Maheśvarānanda)
i) L’énergie sous forme de souffle ne peut ni entrer ni sortir lorsqu’elle s’épanouit au centre en tant que libre de dualité (vikalpa). Par son entremise (on recouvre) l’essence absolue. (SILBURN)
j) Quand le centre s’épanouit, alors la Puissance du souffle n’entre ni ne sort. Grâce à cette absence de pensée on devient Bhairava. (DUBOIS)
k) -- (BÄUMER)
l) Al expandirse el centro debido a la cesación de representaciones mentales, la potencia en la forma de la respiración deja de entrar y salir. A través de ella [se manifiesta entonces] la realidad de Bhairava. (FIGUEROA)
m) With a relaxed body when exhaling and inhaling, lose your mind and perceive your heart, the energy centre where the absolute essence of Bhairava flows. (ODIER)
n) Or, whenever inbreath and outbreath fuse, at this instant touch the energyless energy-filled center. (REPS)
27 Breath retention (Y1 cont’d)
kumbhitā recitā vāpi pūritā vā yadā bhavet |
tadante śāntanāmāsau śaktyā śāntaḥ prakāśate || 27 ||
a) When that [breath-power] called ‘quiescent’ is retained after inhale or even after exhale, at the end of that [moment of stillness], the Tranquil One [Śiva] manifests through that power. (WALLIS)
b) When the Śakti in the form of exhalation is retained outside, and in the form of inhalation is retained inside (at the centre), then at the end of this practice, the Śakti is known as Śāntā or tranquiIlized and through Śakti Śānta Bhairava is revealed. (SINGH)
c) If (the power of the vital breath) called ‘Tranquil’ is retained, whether it has been ejected (in the course of exhalation) or filled (in the course of inhalation), in the end of that (practice) the Tranquil One manifests by means of (that same) power. (DYCZKOWSKI)
d) When (the Energy of Breath) is retained either outside or inside, at the end (of this practice) the peaceful state is revealed by means of Śakti. (BÄUMER)
e) When energy becomes held, emptied or filled, at the end of that she is said to be 'healed'. Through her, one shines, healed. (DUBOIS)
f) When Kumbhaka takes place after Puraka or Rechaka, then the shakti known as shanta is experienced and through that, peace (the Bhairava consciousness) is revealed. (SATSANGI)
g) When the SZakti in the form of exhalation is retained outside, When by itself the breath is retained after inhalation or exhalation– then in the end, through Energy known as peace, Peace is revealed. (CHAUDHRI)
h) When the Power of the Divine in the form of breath gets restrained, no matter, having been kept outside or inside the body, and assumes the name ‘tranquillised,’ She comes to the position to manifest the Divine in Its feature of tranquillity. (Singh & Maheśvarānanda)
i) Qu’on pratique la rétention du souffle lorsqu’on expire ou encore lorsqu’on inspire. À la fin de cet (exercice) on nommera cette (énergie du souffle retenu) ‘apaisée’ et grâce à (cette) énergie se révèle (l’essence) apaisée. (SILBURN)
j) Quand (la Puissance du souffle) est retenue à vide ou bien à plein, alors elle finit par être ‹‹apaisée››. À travers elle, la paix se manifeste. (DUBOIS)
k) Wenn man (die Atemenergie) außen oder innen anhält, dann erscheint am Ende ein Zustand, der ‹‹Ruhe›› genannt wird, und durch die Energie (des Friedens) offenbart sich der göttliche Frieden. (BÄUMER)
l) Tanto al espirar como al inspirar es necesario retener la potencia [en la forma de la respiración]. Conocida al final de este [ejercicio] como la ‹‹Pacífica››, a través de ella resplandece el ‹‹Pacífico››. (FIGUEROA)
m) When you have breathed in or out completely, when the breath movement stops on its own, in this universal lull, the thought of ‘me’ disappears and the Shakti reveals herself. (ODIER)
n) Or, when breath is all out (up) and stopped of itself, or all in (down) and stopped—in such universal pause, one's small self vanishes. (REPS)
28 Rays of light (Y2 ~ A1)
āmūlāt kiraṇābhāsāṃ sūkṣmāt sūkṣmatarātmikām |
cintayet tāṃ dviṣaṭkānte śāmyantīṃ bhairavodayaḥ || 28 ||
a) Imagine the subtlest possible form [of prāṇa] as rays of light shining upward from the root [of the central channel] and peacefully dissolving in the highest center above the crown; then Bhairava (spacious awareness) arises. (WALLIS)
b) Meditate on the Śakti arising from the mūlādhāra cakra, scintillating like rays (of the sun), and getting subtler and subtler till at last she dissolves in dvādaśānta. Thus does Bhairava become manifest. (SINGH)
c) One should think of the light of the rays (of the energy of the vital breath that shine) from the Root, more subtle than subtle, coming to rest within the End of the Twelve (wherein) Bhairava emerges. (DYCZKOWSKI)
d) Meditate on the Śakti rising from mūlādhāra (cakra), which is luminous like rays of the sun and which gets subtler and subtler until it dissolves in dvādaśānta. Then the state of Bhairava will arise. (BÄUMER)
e) From the Root, shining (like) the sun, more and more subtle, one shall visualise her: at the End of the Twelve, she becomes peaceful and the Divine (clearly) arises. (DUBOIS)
f) Concentrate on the Shakti arising from the root like the rays of the sun, gradually becoming subtler and subtler, until at last she dissolves in the dwadashanta and Bhairava manifests. (SATSANGI)
g) Meditate on the energy in the form of a bright ray of light, rising from the root energy center, becoming subtler and subtler, until finally dissolving at the highest center. Then God appears. (CHAUDHRI)
h) One aspiring for Bhairava, the Divine, to get manifest in his consciousness, needs to meditate on the Power of Him emerging right from the mūlādhāra cakra like the rays subtler than anything subtle and getting dissolved at a distance of twelve fingers. (Singh & Maheśvarānanda)
i) Qu’on se concentre sur cette (énergie du souffle) resplendissante de rayons de lumière et dont l’essence est subtile entre les choses subtiles, (quand elle s’élève) de la base jusqu’à ce qu’elle s’apaise au centre supérieur. Voilà l’Éveil de Bhairava. (SILBURN)
j) On doit méditer cette (Puissance du souffle) pareille à la lumière du soleil, de plus en plus subtile depuis le (centre du) Fondement jusqu’à la Fin des douze, où elle s’apaise. (Grâce à elle), Bhairava devient manifeste. (DUBOIS)
k) Man soll über die Energie (des Atems) meditieren, wie sie von der Wurzel (mūlādhāra cakra) aufsteigt, wie Lichtstrahlen, die immer subtiler werden, bis sie am Ende (der zwölf Finger, dvādaśānta) zur Ruhe kommt. Dann erwacht man zu Bhairava. (BÄUMER)
l) Debe meditarse en la potencia [de la respiración mientras asciende] desde la raíz irradiando su luz hasta reposar, más sutil que lo sutil, en el dvādaśānta. Entonces, Bhairava resplandece. (FIGUEROA)
m) Consider the Shakti as bright, subtler and subtler light, carried upward through the lotus stem, from center to center, by the energy of the breath. When it subsides in the upper center, it is Bhairava’s awakening. (ODIER)
n) Consider your essence as light rays rising from center to center up the vertebrae, and so rises livingness in you. (REPS)
o) Semenov describes visualizing the light rising from the root during pause of breath after an exhale.
29 Kundalini like lightning (Y3 ~ A2)
udgacchantīṃ taḍidrūpāṃ praticakraṃ kramāt kramam |
urddhvaṃ muṣṭitrayaṃ yāvat tāvadante mahodayaḥ || 29 ||
a) Imagine the śakti rising like a streak of lightning from one subtle center (cakra) to the next in succession. When She reaches the upper[most] center, three fists above the crown, there comes the Great Dawn of liberation [and prosperity]. (WALLIS)
b) Meditate on that very lightning-like śakti (i.e. Kuṇḍalinī). moving upwards successively from one centre of energy (cakra) to another up to three fists i.e. dvādaśānta. At the end, one can experience the magnificent rise of Bhairava. (SINGH)
c) (Contemplate Kuṇḍalinī, the power of the vital breath) in the form of lightning, ascending through each Wheel (one after the other) in due order up to the upper End of the Twelve until, in the end, the Great Awakening! (DYCZKOWSKI)
d) (Meditate on) the rising Śakti in the form of lightning, as it moves upward from one cakra to the other until it reaches dvādaśānta. At the end is the great Awakening. (BÄUMER)
e) Going upward, like lightning, throughout each wheel in due order, up to three fists (above the top of the head), at the end of which, the infinite manifests (clearly). (DUBOIS)
f) (Meditate on that shakti) moving upwards like lightning through all the chakras one by one to the dwadashanta. Then at last the glorious form of Bhairava dawns. (SATSANGI)
g) Meditate on the energy in the form of lightning, ascending from energy center to energy center until the highest center. In the end, experience Great Love rising. (CHAUDHRI)
h) The aspirant should meditate on that Power of the Divine as lightning rising upward from one cakra to the other in their proper order until she has covered the distance of twelve fingers at the end of which there would be the manifestation of the Divine in its magnanimous splendour. (Singh & Maheśvarānanda)
i) De centre en centre, de proche en proche, (l’énergie vitale) tel un éclair jaillit jusqu’au sommet du triple poing, tant qu’à la fin le grand Éveil (se produit). (SILBURN)
j) La (Puissance du souffle) s’élève, tel un éclair, de roue en roue, jusqu’à (ce qu’elle atteigne) en haut (le centre subtil) situé à trois largeurs de poing, à la fin de quoi ce (Bhairava) devient manifeste en sa grandeur. (DUBOIS)
k) (Die Energie) steigt auf wie ein Blitz von einem Zentrum (cakra) zum anderen, stufenweise, bis zum obersten, dem Ende der zwölf Finger (muṣṭitrayam = dvādaśānta). Am Ende ist das große Erwachen. (BÄUMER)
l) [Debe meditarse en ella] mientras asciende cual si fuera un relámpago, de centro en centro, por niveles, hasta el dvādaśānta, arriba. De este modo, al final, [sobreviene] el gran resplandor. (FIGUEROA)
m) The heart opens up and from center to center, Kundalini rushes up like lightning. Then Bhairava’s glory is manifested. (ODIER)
n) Or in the spaces between, feel this as lightning. (REPS)
o) Semenov describes letting tension build in each cakra and then letting it discharge upwards.
30 Twelve vowels in the 12 chakras (Y4 ~ A2)
kramadvādaśakaṃ samyag dvādaśākṣarabheditam |
sthūlasūkṣmaparasthityā muktvā muktvāntataḥ śivaḥ || 30 ||
a) There are twelve [such centers] in sequence; properly associated with twelve vowels. By fixing awareness on each one, in successively coarse, subtle, and supreme forms, and then abandoning each, in the end, [one knows] God. (WALLIS)
b) Twelve successively higher centres of energy associated with twelve successive letters should be properly meditated on. Each of them should at first be meditated on in a gross phase, then leaving that in a subtle phase and then leaving that also in the supreme phase till finally the meditator becomes identified with Śiva. (SINGH)
c) The sequence of twelve (centres within the body) is rightly linked to the twelve vowels. Abandoning (their) gross, subtle and supreme states (one after another), in the end (the yogi attains) Śiva. (DYCZKOWSKI)
d) There are twelve successive centres associated with twelve letters, on which one should concentrate in their gross, subtle and supreme states (respectively). Transcending each centre (successively), in the end Śiva is realized. (BÄUMER)
e) One should (speak) the twelve syllables in due order along the twelve (wheels), through (their) gross, subtle and supreme state, leaving (each one in turn): at the end, (one becomes) divine (again). (DUBOIS)
f) The twelve (centres) should be pierced successively through proper understanding of their (associated) twelve letters. Thus becoming liberated from the gross then the subtle, one by one, at the end (of its journey) the kundalini becomes Shiva. (SATSANGI)
g) Meditate successively on the twelve Sanskrit letters. First in a gross form. Then leaving that aside, in a subtle form. Then leaving that aside, in a supreme form. Finally leaving them aside, become Shiva. (CHAUDHRI)
h) (While rising upward along with the Kuṇḍalinī) one should meditate on the twelve stations of her successively as distinguished by the twelve vowels associated with one each in the same order signifying four each the gross, subtle and the highest states. Thus leaving behind the earlier ones, ultimately the aspirant becomes Śiva Himself. (Singh & Maheśvarānanda)
i) Les douze (modalités) successives correspondent exactement à la distinction en douze phonèmes. S’étant libéré graduellement des conditions matérielle, subtile et suprême, en dernier lieu, on s’identifie à Śiva (même). (SILBURN)
j) Il y a une division en douze mouvements (des roues) qui correspondent aux douze phonèmes (de l’énonciation des douze voyelles). En se libérant à chacune de ces étapes grâce aux états grossiers, subtils puis supérieurs (de ce mantra), on devient finalement Śiva. (DUBOIS)
k) Es gibt zwölf Stufen (des Aufstiegs), die mit zwölf Silben (Buchstaben) verbunden sind. Man soll über sie auf materielle, subtile und transzendente Weise meditieren. Indem man (jedes Zentrum) übersteigt, wird man befreit und am Ende erlangt man Śiva. (BÄUMER)
l) Al dejar atrás sucesivamente los doce niveles, vinculados a los doce fonemas, según las fases burda, sutil y superior, finalmente Śiva [resplandece]. (FIGUEROA)
m) Meditate on the twelve energy centers, the twelve related letters, and free yourself from materiality to reach the supreme subtlety of Shiva. (ODIER)
n) Devi, imagine the Sanskrit letters in these honey-filled foci of awareness, first as letters, then more subtly as sounds, then as most subtle feeling. Then, leaving them aside, be free. (REPS)
o) SEMENOV explains the 12 sounds and the subtle level of recitation. LAKSHMANJOO gives the 12 body locations.
31 The ‘dike’ between the eyebrows (Y5 ~ A3)
tayāpūryāśu mūrdhāntaṃ bhaṅktvā bhrūkṣepasetunā |
nirvikalpaṃ manaḥ kṛtvā sarvordhve sarvagodgamaḥ || 31 ||
a) Having quickly filled the body up to the head with that energy, and having breached [the knot of māyā aka rudra-granthi] with the ‘dike’ of concentration between the eyebrows, [and] having freed the mind from its thought-entrancement, one ascends to the all-pervasive state (vyāpinī) in the [place] above all. (WALLIS)
b) Having filled the mūrdhānta with the same prāṇic energy quickly and having crossed it with the help of the bridge-like contraction of the eye-brows, one should free one's mind of all dichotomizing thought-constructs. His consciousness will then rise higher than dvādaśānta and then there wiIl appear the sense of omnipresence. (SINGH)
c) Having quickly filled (the body up to the Cavity of Brahmā) at the summit of the head with that (same energy of the vital breath) and having crossed over (it) by the bridge (formed by) the contraction of the eyebrows, freeing one’s mind from thought, the omnipresent one emerges above all (things). (DYCZKOWSKI)
d) Having filled (the body up to) mūrdhānta with the same Energy of Breath and having crossed it like a bridge by contracting the eye-brows and makng one's mind free from thoughts, one becomes all-pervading in the highest state. (BÄUMER)
e) Having quickly filled (the body) up to the head with that (Vital Energy, and) having broken through the bridge of the protracted eyebrows, having made awareness undivided, when (the Vital Energy) goes above all, one goes above all. (DUBOIS)
f) Then, having filled the tip of moordha (forehead) and crossed the bridge between the eyebrows, the mind rises above all dichotomizing thought patterns and omnipresence (prevails). (SATSANGI)
g) Concentrate without thoughts on a point between and just above the eyebrows. The Divine Energy breaks out and rises above to the crown of the head, immediately filling one completely with her ecstasy. (CHAUDRI)
h) Having filled the highest point of the head (mūrdhānta) with the praanic energy quickly and having gone cross it by the bridge-like formation between the eyebrows as also having cleared manas of all its ideations, at the end the aspirant rises in omniscience. (Singh & Maheśvarānanda)
i) Ayant rempli le sommet du crâne (de l’énergie du souffle) et projeté (celle-ci) rapidement à l’aide du pont établi par une contraction des sourcils (bhrūkṣepa), si l’on a libéré la pensée de toute dualité, grâce à cette (énergie) on deviendra omnipénétrant dès qu’on accède à ce qui est au-delà de toute chose. (SILBURN)
j) On doit remplir rapidement le (corps) jusqu’au sommet de la tête avec cette (Puissance du souffle), (puis) on doit rompre la digue (formée par) un froncement des sourcils. L’esprit devenu sans pensées par-delà (les étapes du souffle), on transcende tout. (DUBOIS)
k) Wenn man (den Körper bis) zu brahmarandhra (oberstes cakra am Scheitel) mit derselben Energie gefüllt hat und (diesen Punkt) mit Hilfe der Brücke des Zentrums zwischen den Augenbrauen überstiegen hat, und wenn man das Denken von allen Vorstellungen frei macht (nirvikalpa), dann wird man allgegenwärtig im höchsten Bereich (des Bewußtseins). (BÄUMER)
l) Tras llenar rápidamente el cráneo con esta [energía], tras hacerla irrumpir a través del puente del ceño fruncido, [el yogui] libera su mente de toda representación: en la cúspide suprema [tiene lugar] el ascenso al Omnipresente. (FIGUEROA)
m) Focus your attention between your eyebrows. Keep your mind free from any dualistic thought, let your form be filled with breath essence up to the top of your head, and there, soak in radiant spatiality. (ODIER)
n) Attention between eyebrows, let mind be before thought. Let form fill with breath-essence to the top of the head, and there shower as light. (REPS)
32 The five spaces (Y6 ~ A2)
śikhipakṣaiś citrarūpair maṇḍalaiḥ śūnyapañcakam |
dhyāyato'nuttare śūnye praveśo hṛdaye bhavet || 32 ||
a) Meditating on the Five Spaces as the colorful circles of the peacock’s feathers, one enters the Heart, the Supreme Space. (WALLIS)
b) The yogī should meditate in his heart on the five voids of the five senses which are like the five voids appearing in the circles of motley feathers of peacocks. Thus will he be absorbed in the Absolute void. (SINGH)
c) Meditating on the five voids (of the sensations) by means of the spheres (of the senses), variegated in form (like) the feathers of a peacock, (the yogi experiences) entry into the most excellent (anuttara) Void within the Heart (of consciousness). (DYCZKOWSKI)
d) By meditating on the five voids of the senses which are like the various colors of the peacock's feathers, the yogi enters into the Heart of the absolute Void. (BÄUMER)
e) Contemplating the fivefold empty (sense fields) as being (like) the designs, wondrous and illusory, of the peacock's feathers, one shall enter the heart, absolute emptiness. (DUBOIS)
f) Like the five different coloured circles on the peacock's feathers, one should meditate on the five voids. Then by following them to the end, which becomes the principle void, enter the heart. (SATSANGI)
g) Meditate on the five voids in the form of the five colored circles on a peacock’s tail. When the circles dissolve, one will enter into the Supreme Void within. (CHAUDHRI)
h) Through meditation on the five voids appearing in the form of circles as maṇḍalas on the variegated feathers of a peacock, one reaches the ultimate void in the heart. (Singh & Maheśvarānanda)
i) Si l’on médite sur le quintuple vide (en prenant pour support) les cercles bariolés des plumes du paon, on s’abîme dans le Coeur, l’incomparable vide. (SILBURN)
j) On doit contempler le quintuple espace à travers (l’exemple du) maṇḍala pareil à une fresque formé par les plumes du paon. Alors adviendra l’absorption dans le coeur, l’espace suprême. (DUBOIS)
k) Man meditiere über die fünf Leeren (der Sinne) in Gestalt der farbigen Kreise der Pfauenfedern, dann dringt man in das Herz ein, in die absolute Leere. (BÄUMER)
l) Al contemplar los cinco vacíos a través de los ojos (maṇḍala) variopintos en el plumaje del pavoreal, [el yogui] entra en el corazón, el vacío sin superior. (FIGUEROA)
m) Imagine the five coloured circles of a peacock feather to be your five senses disseminated in unlimited space and reside in the spatiality of your own heart. (ODIER)
n) Or, imagine the five-colored circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. (REPS)
o) By contemplating peacock feathers—how the color and forms of the color spots morph into each other and, finally, into black nothing in the very center—and, in a similar fashion, contemplating sounds, smells, tastes, and sensations of touch, while placing manas into the anāhata-cakra, an entry to the unsurpassed void can occur. (SEMENOV)
33 Dissolution (Y7 ~ C3)
īdṛśena krameṇaiva yatra kutrāpi cintanā |
śūnye kuḍye pare pātre svayaṃ līnā varapradā || 33 ||
a) Wherever one’s awareness [comes to rest] by this same process, whether a space, a wall, or a perfect vessel, it spontaneously dissolves [into it] and bestows the boon [of the Bhairava-state]. (WALLIS)
b) In this way, successively, wherever there is mindfulness on whether void, on wall, or on some excellent person, that mindfulness is absorbed by itself in the supreme and offers the highest benefaction. (SINGH)
c) Wherever one’s (attentive) thought (cintanā) (settles) by this same process, be it in an empty space, on a wall, or on a worthy disciple, it spontaneously dissolves away into it and (so) bestows the boon (of pure consciousness). (DYCZKOWSKI)
d) In the same way, if one concentrates one’s awareness on anything, be it an empty space, a wall, or a worthy disciple, this (energy of concentration) will merge by itself and bestow grace. (BÄUMER)
e) By that very process (of the twelve steps of rising through the subtle body), wherever (one projects one's) awareness (cintanā) - (that is), in empty (sky), in a wall, in another (body or) in a (worthy) vessel, (like a good disciple), She who is the Giver of Boons will (go back) hide into Herself. (DUBOIS)
f) In this way, wherever there is mindful awareness, either on the void, or on another (object such as a) wall, or on an excellent person (such as guru), gradually the boon of absorption into the self is granted. (SATSANGI)
g) Similarly, by gradually focussing one’s attention on anything, whether on space, or a wall, or a great person, one is completely absorbed into the Supreme Reality. (CHAUDHRI)
h) Through meditation on this way on the twelve stations of the Kun-ddalini or on an empty wall, on some person of excellence or even on anything whatsoever, all of one’s mental modifications disappear, and the result is attainment of the state of blessedness. (Singh & Maheśvarānanda)
i) Vide, mur, réceptacle suprême, quel que soit l’objet sur lequel on doit se concentrer en suivant un tel ordre, l’excellence Bien-faitrice se résorbe en elle-même. (SILBURN)
j) Par le même processus (que celui mentionné avant) on doit méditer sans cesse sur un mur vide, (ou bien) sur un excellent disciple, excellent support (de cette méditation). Celle qui octroie les désirs se résorbera alors spontanément. (DUBOIS)
k) Worauf immer man seine Konzentration auf dieselbe Weise richtet, ob auf die Leere, auf eine Mauer oder einen würdigen Schüler, so wird sich die gnadenspendende Energie von selbst offenbaren. (BÄUMER)
l) Cualquiera que sea su objeto – el vacío, un muro, un recipiente superior –, la meditación debe avanzar también gradualmente hasta absorberse en sí misma. [Entonces] confiere todos sus dones. (FIGUEROA)
m) Void, wall, whatever the object of contemplation, it is the matrix of the spatiality of your own mind. (ODIER)
n) Similarly, at any point in space or on a wall — until the point dissolves. Then your wish for another comes true. (REPS)
34 Inside the cranium (Y8 ~ A2)
kapālāntarmano nyasya tiṣṭhan mīlitalocanaḥ |
krameṇa manaso dārḍhyāt lakṣayel lakṣyam uttamam || 34 ||
a) Remaining with eyes closed, fix your attention inside the cranium (kapāla); by means of gradually increasing steadiness of mind, you will perceive that which is most worthy of being perceived. (WALLIS)
b) Fixing one’s attention on the interior of the cranium and seated with eyes closed, with the stability of the mind, one gradually discerns that which is most eminently discernible. (SINGH)
c) Having placed one’s mind within (the space of the) skull, sitting (motionless) with the eyes closed, by progressively (increasing) the stability of the mind, one perceives the supreme goal. (DYCZKOWSKI)
d) By fixing one's mind on the inner space of the skull and sitting motionless with closed eyes, gradually, by the stability of the mind, one attains the supreme goal. (BÄUMER)
e) Staying with closed eyes, putting (one's) attention in (one's) skull, throughout the gradual stabilizing of attention, one shall get at the ultimate Goal. (DUBOIS)
f) Having closed the eyes and fixing the attention at the crown of the head, gradually stabilize the mind and direct it towards the goal, which will gradually become discernible. (SATSANGI)
g) Seated with eyes closed, fix one’s attention inside the skull. From firmness in concentration, one will gradually perceive the Supreme Reality. (CHAUDHRI)
h) By sitting with eyes closed and the mind fixed inside the (secret hole of the) head, when the mind gets gradually settled in its meditation, the aspirant should make the highest object of meditation its goal. (Singh & Maheśvarānanda)
i) Ayant fixé la pensée à l’intérieur du crâne, se tenant les yeux fermés, peu à peu, grâce à la stabilité de la pensée, qu’on discerne l’éminemment discernable. (SILBURN)
j) On doit déposer l’esprit dans le crâne, les yeux fermés. L’esprit se stabilisant peu à peu, on doit alors viser la cible ultime. (DUBOIS)
k) Wenn man seinen Geist auf das Schädelinnere konzentriert und so mit geschlossenen Augen verweilt, dann erlangt man allmählich durch die Festigkeit des Geistes das höchste Ziel. (BÄUMER)
l) Al fijar la atención en el interior del cráneo y sostenerla [ahí] con los ojos cerrados, gradualmente logra discernirse – gracias a esta atención inflexible – la meta suprema. (FIGUEROA)
m) Close your eyes, see the whole space as if it were absorbed in your own head, direct your gaze inward, and there, see the spatiality of your true nature. (ODIER)
n) Eyes closed, see your inner being in detail. Thus, see your true nature. (REPS)
35 The central channel (Y9 ~ A2)
madhyanāḍī madhyasaṃsthā bisasūtrābharūpayā |
dhyātāntarvyomayā devyā tayā devaḥ prakāśate || 35 ||
a) The central channel is situated in the core [of one’s being]. Visualize it as having a form like a slender lotus fibre and meditate on it as being the Goddess in the form of the innermost Space; through Her, [the experience of] God will manifest. (WALLIS)
b) The medial nāḍī is situated in the middle. It is as slender as the stem of a lotus. If one meditates on the inner vacuity of this nāḍī, it helps in revealing the Divine. (SINGH)
c) The Middle Channel is situated in the middle (between the two breaths) in (an extremely subtle) form like a lotus fibre. Having meditated on that as the Goddess Who is the inner Void, God is illumined by Her. (DYCZKOWSKI)
d) The central vein, which is situated in the middle, is subtle like the fiber of a lotus stalk. By meditating on the space within it through that goddess (of inner space), God is revealed. (BÄUMER)
e) The middle channel is standing in the middle: by visualizing her like a lotus fiber, through that Goddess, that inner sky, God shall shine (fully). (DUBOIS)
f) One should meditate on the inner space of the medial nadi (sushumna) situated in the central axis of the body (the spinal column), which is as slender as a fibre of the lotus stem, and then by the grace of Devi, the divine (form) is revealed. (SATSANGI)
g) The central channel located in the middle of the spinal cord has the appearance of the lotus thread. Meditate on its inner space. The Goddess then reveals God. (CHAUDHRI)
h) The intermediate nerve (i.e. sushumnā) is situated in the middle (of the iḍā and pingalā). It appears like a thread inside the lotus-stalk. Having been meditated on via that divine nerve running through the void, the Divine manifest Itself. (Singh & Maheśvarānanda)
i) Le canal médian est ce qui se tient au Centre. Quand on médite sur lui sous forme de cette Déesse qui, semblable au filament d’une tige de lotus, est identique au firmament intérieur, (alors) le Dieu se révèle. (SILBURN)
j) On contemple le canal du milieu qui se tient au milieu (du corps), en forme de tige de lotus lumineuse. Grâce à cette Déesse de l’espace intérieur, le Dieu se manifeste. (DUBOIS)
k) Missing BÄUMER’s Deutsch
l) La vena central está situada en medio: a través de esta Diosa, [tan sutil] como el filamento del tallo de loto y en cuyo interior puede contemplarse el vacío, Dios resplandece. (FIGUEROA)
m) The inner channel is the Goddess, like a lotus stem, red inside, blue outside. It runs across your body. Meditating on its internal vacuity, you will reach divine spatiality. (ODIER)
n) Place your whole attention in the nerve, delicate as the lotus thread, in the center of your spinal column. In such, be transformed. (REPS)
36 The six-part seal (Y10 ~ A3)
kararuddhadṛgastreṇa bhrūbhedād dvārarodhanāt |
dṛṣṭe bindau kramāllīne tanmadhye paramā sthitiḥ || 36 ||
a) [If the yogī] closes the doors [of the senses] with the ‘weapon’ by which perception is blocked with the hands, [and] pierces the eyebrow-center, he will [eventually] perceive the Bindu. When it dissolves, [one will experience the state of] Supreme Stasis in one’s Center. (WALLIS)
b) By stopping the openings (of the senses) with the weapon in the form of the hands, and thus by breaking open (the knot in the centre of the eye-brows) the bindu is perceived which (on the development of one-pointedness) gradually disappears (in the ether of consciousness). Then the yogī is established in the highest (spiritual) state. (SINGH)
c) By closing the doors of the senses with the weapon, that is, blocking (their) perception with the hands, and by piercing (the center between) the eyebrows, when the Point (bindu) (of light) is perceived and gradually dissolves away, (the yogi attains) the supreme state in the center (of the Void of consciousness). (DYCZKOWSKI)
d) By closing the openings of the senses by the hands and by piercing the centre between the eyebrows, when the bindu (light-point) is perceived and there is a gradual merging, then the supreme state is found in the centre. (BÄUMER)
e) By blocking the door (and) breaking through the eyebrows with the tool of the hands blocking vision, when a sphere is seen and gradually disapearing, in the middle of that is the supreme life. (DUBOIS)
f) By using the hands (as tools) to block the entrances in all directions, the eyebrow centre is pierced and bindu (or light) is seen. Being gradually absorbed within that, the supreme state is realized. (SATSANGI)
g) By concentrating on a point between the eyebrows, a light will be seen. Then, with the fingers of the hand, close the seven openings of the senses in the head. The light will gradually dissolve, and one will then permanently reside in their highest state. (CHAUDHRI)
h) When all the sensory openings in the head, such as eyes, ears, nose, and lips, etc., are blocked by the hands serving as the weapon in breaking the blockade between the eyebrows followed by the vision of the bindu and on the disappearance of the same gradually, it is inside the bindu that one finds the highest state of consciousness. (Singh & Maheśvarānanda)
i) Dès qu’on a bouché les ouvertures (des sens) à l’aide de l’arme (défensive) que forme la main les obturant, et qu’on perce le centre entre les sourcils, le bindu une fois perçu disparaît peu à peu; (alors) au milieu de cette (disparition), (voilà) le suprême séjour. (SILBURN)
j) On doit percer (le nœud) entre les sourcils et bloquer les ouvertures des sens grâce à l’arme des deux mains bloquant les yeux (et les autres sens). L’état ultime (apparaît) alors dans le centre du (champ visuel du yogin) quand il perçoit une sphère de lumière disparaissant peu à peu. (DUBOIS)
k) Missing Baumer’s Deutsch
l) Bloqueado el dardo de la vista con ambas manos, cerradas las puertas [de los sentidos], perforado el entrecejo, el bindu se torna visible para luego diluirse gradualmente: ahí en medio [se alcanza] la estación suprema. (FIGUEROA)
m) Plug the seven openings of your head with your fingers and merge into the bindu, the infinite space between your eyebrows. (ODIER)
n) Closing the seven openings of the head with your hands, a space between your eyes becomes all-inclusive. (REPS)
o) You don't merely close the eyes with your guru finger. You don't need a finger to close your eyes. That index finger is softly placed on the eyelid and wrapped along the curve of the eyeball itself. Pressure is applied equally along the arc of the finger so the eyeball is not experiencing any unequal pressure on either side. As the incredibly bright lights begin to arise in the chidākāsh, then you perform uccāra of the mantra. The mantra then meets the light at the Bhrū-madhya of Sushumnā. This combined power takes you through the ‘glass ceiling’. Likewise, the points on the mouth aren’t needed to close the mouth but are to stimulate marma points that are there. (DHARMABODHI)
37 Mark of subtle fire (Y11 ~ A3)
dhāmāntaḥkṣobhasaṃbhūtasūkṣmāgnitilakākṛtim |
binduṃ śikhānte hṛdaye layānte dhyāyato layaḥ || 37 ||
a) Meditate on the Bindu as a tilak of subtle fire produced by the inner stimulation of the Radiant Abode, visualizing it in the heart or just above the head; when it dissolves, there is dissolution [into pure Presence]. (WALLIS)
b) The yogī should meditate either in the heart or in dvādaśānta on the bindu which is a subtle spark of fire resembling a tilaka produced by pressure on the dhāma (light existing in the eyes). By such practice the discursive thought of the yogī disappears, and on its disappearance, the yogī is absorbed in the light of supreme consciousness. (SINGH)
c) Meditate on the Point (of light) (within the upper End of the Twelvefinger Space) at the extremity of the topknot and within the heart, in the form of a tilaka of subtle fire that has arisen by the inner agitation of (the eyes,) the abode (dhāman) (of sight). (DYCZKOWSKI)
d) By agitating the eye a subtle flame in the form of a tilaka mark appears within. One should meditate on this bindu at the top (ūrdhva dvādaśānta) and in the heart. When that concentration is complete, there is absorption. (BÄUMER)
e) Contemplating above the head, in the heart, the sphere (of the visual field) that has shapes of dots of subtle fire moving inside the abode of light, (the mind) shall dissolve (back into its source). (DUBOIS)
f) Whenever one meditates upon the subtle fire, in the form of a tilak (like the mark on the forehead), or on the bindu at the end of the shikha, a condition of agitation and shaking is produced, followed by absorption and dissolution in the cave of the heart. (SATSANGI)
g) Press the eyes gently. A subtle light resembling a dot will appear at the top of the head, or in the heart. Absorb oneself there. From this meditation, one is absorbed into the Highest Reality. (CHAUDHRI)
h) Through meditation at the top of the head or inside the hṛt-cakra on the luminous point appearing before the eyesight as a result of putting off a lamp and some sort of reaction to it in the eye, until the same disappears, the meditation consciousness gets dissolved (in the supernal consciousness of the Divine). (Singh & Maheśvarānanda)
i) Si l’on médite dans le cœur et au sommet de la mèche de cheveux sur le bindu, point semblable à la marque rouge, (ce) feu subtil que produit une (certaine) effervescence; à la fin, lorsque (celle-ci) a disparu, on s’absorbe dans la Lumière (de la Conscience). (SILBURN)
j) À l’intérieur du domaine divin, il y a la forme d’une sphère faite d’un feu subtil engendré par une pression (exercée sur les yeux). En contemplant cette sphère lumineuse au sommet de la tête et dans le Cœur à la fin elle s’évanouit: On se fond alors (dans la Lumière de Bhairava). (DUBOIS)
k) Wenn man im dvādaśānta (śikhānta) und im Herzen auf den Lichtpunkt meditiert, der die Form eines Punktes auf der Stirn hat, wie ein subtiles Feuer, das im Innern der Augen durch Berührung entsteht, dann wird man absorbiert. (BÄUMER)
l) Quien contempla el bindu en la coronilla de la cabeza, en el corazón, bajo la forma de un ardiente punto sutil producto de una variación interna de luz, al final, cuando este se diluye, él mismo se diluye. (FIGUEROA)
m) If you meditate in your heart, in the upper center or between your eyes, the spark which will dissolve discursive thought will ignite, like when brushing eyelids with fingers. You will then melt into supreme consciousness. (ODIER)
n) Touching eyeballs as a feather, lightness between them opens into heart and there permeates the cosmos. (REPS)
38 Hearing the unstruck sound (Y12 ~ C1)
anāhate pātra-karṇe ’bhagna-śabde sarid-drute |
śabda-brahmaṇi niṣṇātaḥ param brahmādhigacchati || 38 ||
a) One who is steeped in the Brahman-that-is-sound, in the uninterrupted Unstruck [Sound], [like] a rushing river in the vessel of the ear, attains supreme Brahman. (WALLIS)
b) One who is deeply versed and deeply bathed or steeped in Brahman in the form of sound, which is vibrating inside without any impact, which can be heard only by the ear that becomes competent by yoga, which goes on sounding uninterruptedly and which is rushing headlong like a river, attains to Brahman. (SINGH)
c) He attains the supreme Brahman who is deeply merged in the Brahman that is sound (śabdabrahman), which is the Unstruck Sound (perceived) within the cavity of the ear (that is like) the uninterrupted sound of a fast flowing river. (DYCZKOWSKI)
d) He attains the supreme Brahman who is deeply merged in the Brahman-that-is-Sound (śabdabrahman), which is vibrating within without striking and is perceived by the ear; this sound is uninterrupted like that of a waterfall. (BÄUMER)
e) One shall go to the transcendant Absolute if one merges/becomes familiar with the (immanent) Absolute as sound, flowing speedily (and) uninterruptedly inside the ear, spontaneously. (DUBOIS)
f) One, who is adept in listening to the unstruck sound in anahata, (which is) uninterrupted like a rushing river, attains the supreme state of Brahma by mastery of shabdabrahman, the form of Brahman as sound. (SATSANGI)
g) Bathe deeply in the continuous sound of a river flowing, or by closing the ears, hear the unstruck sound of God. One will then realize God. (CHAUDHRI)
h) On having been established in Word as the Reality to the extent as if the yogin had taken a holy bath in the river of sound flowing continuously and speedily while the word coming to him unstruck, he is enabled to understand the highest Reality as such. Translation from Sanskrit: Satya Prakash Singh & Maheśvarānanda (Singh & Maheśvarānanda)
i) Il accède au brahman suprême celui qui baigne dans le brahman-Son, l’anaahata (logé) dans le réceptacle de l’oreille, son ininterrompu, précipité comme un fleuve. (SILBURN)
j) Celui qui se familiarise avec l’Immense (révélé comme) Parole spontanément (entendue) dans le creux de l’oreille – son ininterrompu s’écoulant (comme le flot) d’une rivière – , celui-là comprend l’Immense (en sa forme) ultime. (DUBOIS)
k) Wenn man ins Brahman-das-Laut-ist eintaucht, das als unangeschlagener Ton ohne Unterbrechung wie ein schnell fließender Strom in Innern des Ohres ertönt, dann erlangt man zum höchsten Brahman. (BÄUMER)
l) Jamás tañido, imperceptible al oído, ininterrumpido como un impetuoso torrente: quien se sumerge en el brahman-palabra (śabda-brahman) alcanza el brahman supremo. (FIGUEROA)
m) Enter the center of spontaneous sound that resonates on its own like the uninterrupted sound of a waterfall. Or, sticking your fingers in your ears, hear the sound of sounds and reach Brahman, the immensity. (ODIER)
n) Bathe in the center of sound, as in the continuous sound of a waterfall. Or, by putting fingers in ears, hear the sound of sounds. (REPS)
o) Semenov mentions jars, sea-shells, and heart chakra.
39 Mantric elevation (Y13 ~ A1)
praṇavādi-samuccārāt plutānte śūnya-bhāvanāt |
śūnyayā parayā śaktyā śūnyatām eti bhairavi || 39 ||
a) O Goddess, by performing complete uccāra of the praṇava and meditating on the void at the end of its protracted/saturated sound, one enters into the Spacious Openness by means of the void which is the Supreme Power (parā śakti). (WALLIS)
b) O Bhairavī, by perfect recitation of praṇava or the sacred syllable Auṁ, and by contemplating over the void at the end of the protracted phase of it and by the most eminent energy of the void, the yogī attains the void. (SINGH)
c) O Bhairavī, by uttering a praṇava and by meditating on the void at the end of (its) prolated sound, (the yogi) attains Emptiness by means of the Void which is (Śiva’s) supreme power. (DYCZKOWSKI)
d) O Bhairavī, by uttering the praṇava (mantra) and by meditating on the void at the end of the protracted sound, one attains the state of the Void by means of the Supreme Energy of the Void. (BÄUMER)
e) Ô Goddess! One shall go to emptiness throughout the empty power, the supreme power. (How ?) By realizing the empty (awareness) at the end of the long (sound) when spelling/rising (a Mantra) like 'Om', etc. (DUBOIS)
f) Bhairavī, one who repeats the Pranava (Aum) perfectly, while concentrating on the void for protracted periods, experiences the void, and by that void the transcendental shakti (is revealed). (SATSANGI)
g) O Goddess, chant AUM, etc. slowly. Concentrate on the void at the end of the protracted sound. Then with the supreme energy of the void, one goes to the Void. (CHAUDHRI)
h) The yogin is led to the state of void by the highest Power of void on account of articulation of sacred words like AUM in a way as to end in a protracted form with contemplation on the void. Translation from Sanskrit: Satya Prakash Singh & Maheśvarānanda (Singh & Maheśvarānanda)
i) Si l’on récite la syllabe sacrée AUṂ ou toute autre (formule) et qu’on évoque le vide qui se trouve à la fin du son protracté, au moyen de cette éminente énergie du vide, O Bhairavi, on atteint la vacuité. (SILBURN)
j) On doit évoquer le vide à la fin de l’énonciation complète et prolongée du bourdonnement, etc. Grâce à la Puissance suprême, vide (comme l’espace), on atteint la vacuité, ô Bhairavi! (DUBOIS)
k) O Bhairavi, wenn man die heilige Silbe OM oder irgendeinen anderen (einsilbigen Mantra) vollkommen ausspricht und über die Leere am Ende des gedehnten Ausklangs meditiert, so erlangt man durch die höchste Energie der Leere den Zustand der Leere. (BÄUMER)
l) Si se recita la sílaba sagrada OM o cualquier otra, y al final de la vibración se concibe el vacío, gracias a la potencia suprema del vacío uno alcanza el estado de vacuidad, ¡oh, Bhairavi! (FIGUEROA)
m) O Bhairavī, sing OM, the mantra of the love union of Shiva and Shakti, slowly and consciously. Enter the sound, and when it fades away, slip into the freedom of being. (ODIER)
n) Intone a sound, as a-u-m, slowly. As sound enters soundfulness, so do you. (REPS)
o) Semenov talks about pranava. Dyczkowski talks about Ong moving up.
40 Syllables emerging from and merging back into silence (Y14 ~ C2)
yasya kasyāpi varṇasya pūrvāntāvanubhāvayet |
śūnyayā śūnyabhūto'sau śūnyākāraḥ pumān bhavet || 40 ||
a) A person who fosters the experience/perception of the [very] beginning and/or ending of any syllable whatsoever, becomes, by means of the Goddess-void, empty, open, and spacious, his very form [nothing but] spaciousness. (WALLIS)
b) The yogī should contemplate over the previous condition of any letter whatsoever before its utterance and its final condition after its utterance as mere void. He will, then with the help of the power of the void, become of the nature and form of the void. (SINGH)
c) One should experience (mindfully) the beginning and end of (the utterance of) any letter as the Void. Having become the Void by (the power of the awareness of) the void, a man’s form becomes the Void. (DYCZKOWSKI)
d) One should meditate on the beginning and end of (the uttering of) any letter (or mantra). By becoming void due to the power of the void, one will reach the state of pure Void. (BÄUMER)
e) One shall become pure awareness, empty of (all content), having become empty through the empty (power): one should experience the (empty) beginning (or) end of any sound (that one may say). (DUBOIS)
f) Whoever contemplates even on the mantras or letters (of Aum) from first to last, in the form of void, verily that sadhaka by meditation on the void becomes the void. (SATSANGI)
g) Concentrate on the void at the beginning or end of the sound of any letter. Then by the power of that void, one will become the Void. (CHAUDHRI)
h) The yogin should contemplate on the status of any letter both prior and after its utterance. It would be understood as void having been rendered so by the Power of void. Having contemplated on it as such the person concerned would understand himself as a sheer void. (Singh & Maheśvarānanda)
i) Il faut se concentrer sur le commencement (ou) sur la fin de n’importe quel phonème. Par (la puissance) du vide, cet homme devenu vide prendra forme de vide. (SILBURN)
j) On doit ressentir le début et la fin de n’importe quel phonème. L’(adepte) devenu vide grâce à cette (Puissance) vide deviendra pure conscience à l’aspect vide. (DUBOIS)
k) Man soll über die Leere vor und nach (dem Aussprechen) jedes Lautes meditieren, dann wird man durch (ebendiese) Leere leer (von Vorstellungen und Gedanken) und erlangt die Form der Leere. (BÄUMER)
l) Al concebir intensamente el inicio y el final de cualquier fonema, este deviene vacío gracias a la energía del vacío; [entonces] la persona misma adquiere una forma vacía. (FIGUEROA)
m) Focus on the emergence or disappearance of a sound, then reach the ineffable plenitude of the void. (ODIER)
n) In the beginning and gradual refinement of the sound of any letter, awake. (REPS)
41 Sound of the tambura (Y15 ~ C1)
tantryādivādyaśabdeṣu dīrgheṣu kramasaṃsthiteḥ |
ananyacetāḥ pratyante paravyomavapur bhavet || 41 ||
a) One whose heart-mind is completely focused on the prolonged sounds of a musical instrument such as a tantrī (a stringed instrument like a vīṇā or tambura), through the duration of the phases [of their resonance], at the limit [of the perceptible sound], one’s beautiful form becomes that of the [formless] supreme Void. (WALLIS)
b) If one listens with undivided attention to sounds of stringed and other musical instruments which on account of their (uninterrupted) succession are prolonged, he will, at the end, be absorbed in the ether of consciousness (and thus attain the nature of Bhairava). (SINGH)
c) If one listens with undivided attention to the prolonged sounds of stringed and other instruments, of (the notes played) in their due order, when they come to an end one (realizes that one’s own) body is the Supreme Void. (DYCZKOWSKI)
d) If one listens with undivided attention to the sounds of string instruments and others, which are played successively and are prolonged, then one becomes absorbed in the supreme ether of consciousness. (BÄUMER)
e) By dwelling on the end of each long-sustained sound of a string instrument or any other musical instrument, one who doesn't pay attention to anything else shall become one whose body is supreme space. (DUBOIS)
f) When one-pointed awareness on the prolonged inner sounds of different musical instruments, such as stringed, wind and percussion, is gradually established, in the end the body becomes the supreme space. (SATSANGI)
g) Listen with undivided attention, towards the end of prolonged sounds of stringed and other musical instruments. By staying with the gradual diminishment of the sound, one will obtain the form of the Supreme Space. (CHAUDHRI)
h) If one were to listen attentively to the musical sound produced by stringed and other musical instruments in a prolonged and uninterrupted succession, he, at the end, is most likely to feel himself as the void supreme. (Singh & Maheśvarānanda)
i) En suivant attentivement les sons prolongés d’instruments de musique, à cordes ou autres, si l’esprit ne (s’intéresse) à rien d’autre, à la fin de chaque (son), l’on s’identifiera à la forme merveilleuse du firmament suprême. (SILBURN)
j) En demeurant sur la fin de chaque son prolongé d’un instrument à cordes ou autre, celui qui ne fait attention à rien d’autre deviendra un être dont le corps est le firmament suprême. (DUBOIS)
k) Wenn man mit unzerstreuter Aufmerksamkeit dem Klang von Saiten-oder anderen Instrumenten zuhört, der durch die Aufeinanderfolge der Töne gedehnt ist, dann wird man eins mit dem höchsten Raum des Bewußtseins. (BÄUMER)
l) Quien fija por completo su atención en los sonidos de instrumentos musicales – por ejemplo, el laúd – que se prolongan a través de una secuencia continua, al final de cada uno de ellos alcanza el esplendor del vacío supremo. (FIGUEROA)
m) By being totally present to song, to music, enter spatially with each sound that rises and dissolves into it. (ODIER)
n) While listening to stringed instruments, hear their composite central sound; thus omnipresence. (REPS)
42 Mantra-mass (Y16 ~ A3)
piṇḍamantrasya sarvasya sthūlavarṇakrameṇa tu |
ardhendubindunādāntaḥ śūnyoccārād bhavecchivaḥ || 42 ||
a) Through internal enunciation of an entire piṇḍa-mantra in accordance with the sequence of its articulable letters, [followed by] the Half-moon, the Point, the Resonance, the End of Resonance, and the Void, one becomes Shiva. (WALLIS)
b) By the uccāra of ail piṇḍamantras which are arranged in an order of gross letters and which go on vibrating in subtle forms beginning from bindu, ardhacandra, nādānta, and ending in śūnya or unmanā one verily becomes Śiva. (SINGH)
c) By uttering the Half Moon (ardhachandra), the Point (bindu), Sound (nāda) and the Void of an entire Piṇḍamantra in accord with the sequence of (its) gross letters, (in the end the yogi attains and becomes) Śiva. (DYCZKOWSKI)
d) By uttering all the piṇḍamantras in the order of gross letters, ending in ardhacandra, bindu and nāda, (finally) by the vibration of the void, one becomes Śiva. (BÄUMER)
e) By spelling out the empty (stages of sound) - the half-moon, the dot, the end of resonance - following the order of the gross syllables of any 'group' Mantra, one shall become God. (DUBOIS)
f) By repetition of all the gross letters of the bija mantras successively, including the 'M', (and meditating thus) on the void within each sound, one verily becomes Shiva. (SATSANGI)
g) Chant AUM audibly. Gradually the sound diminishes. By concentrating on the point where the sound ends into the void, one becomes Shiva. (CHAUDHRI)
h) Through the utterance of all the pin-dda mantras in the same order as they stand in their gross form beginning from ardhendu and ending in voicelessness with bindu coming in-between the two ends and the whole process resulting in the void, the yogin has the possibility of realising his oneness with Śiva. (S.P. SINGH and Sw. MAHESHVARANDNA)
i) Mais aussi, à l’aide de la succession ordonnée de phonèmes grossiers d’une formule quelconque d’un seul bloc, sous la poussée du Vide propre (aux phases subtiles d’) ardhendu, bindu et naadaanta, on deviendra Śiva. (SILBURN)
j) Au moyen de l’énonciation de l’ordre grossier des phonèmes de n’importe quel mantra ‹‹en bloc››, on doit devenir Śiva par l’énonciation du vide (présent) à la fin (des étapes subtiles) du Point, de la Demi-lune et de la Résonance. (DUBOIS)
k) Durch das Aussprechen irgendeines (einsilbigen, vokallosen) piṇḍa-mantra, das nach den materiellen Lauten geordnet ist und stufenweise durch ‹‹Halbmond››, bindu und naadaanta (Ende des Lautes) aufsteigt, kraft der Leere (am Ende) wird man zu Śiva. (BÄUMER)
l) Al recitar el vacío de todos los mantras ‹‹densos›› a través de la secuencia de fonemas burdos, al final [de las fases sutiles de] la media luna, el bindu y el sonido primordial, Śiva sobreviene. (FIGUEROA)
m) Visualize a letter, let yourself be filled with its radiance. With open awareness, enter first the sonority of the letter, then a subtler and subtler sensation. When the letter dissolves into space, be free. (ODIER)
n) Intone a sound audibly, then less and less audibly as feeling deepens into this silent harmony. (REPS)
43 Inner space (Y17 ~ C2)
nijadehe sarvadikkaṃ yugapad bhāvayed viyat |
nirvikalpamanās tasya viyat sarvaṃ pravartate || 43 ||
a) One may contemplate Space/Sky (viyat) in all directions within one’s own body simultaneously. [Through this meditation,] the mind becomes free of dichotomizing beliefs and everything becomes spacious (viyat). (WALLIS)
b) If in one's body, one contemplates over śūnya (spatial vacuity) in all directions simultaneously (i.e. without succession) without any thought-construct, he experiences vacuity all around (and is identified with the vast expanse of consciousness). (SINGH)
c) (The yogi) should meditate on the Void within his own body in all directions (at once) simultaneously. (When his) mind (has thus become) free of thought, everything becomes void for him. (DYCZKOWSKI)
d) One should meditate on the void in one's own body on all sides simultaneously. When the mind has become free from thoughts, one experiences everything as the Void. (BÄUMER)
e) One should feel the sky in one's body, in all directions and all at once. Having undivided attention, all becomes alive as sky. (DUBOIS)
f) All the directions should be contemplated upon simultaneously in one’s own body as space or void. The mind (too) being free from all thoughts becomes dissolved (in the vacuous space of consciousness). (SATSANGI)
g) With mind free of thoughts, concentrate on one’s body. Imagine space simultaneously pervading in all directions. One will then become all pervasive. (CHAUDHRI)
h) If one were to contemplate on the vacuum of space simultaneously in all respects, one has the possibility of entering into the state of stoppage of all kinds of mentation with the consequence of experiencing himself as a sheer void. (Singh & Maheśvarānanda)
i) Qu’on évoque l’espace vide en son propre corps dans toutes les directions à la fois. (Alors) pour qui jouit d’une pensée libre de dualité, tout devient espace vide. (SILBURN)
j) On doit évoquer le ciel dans notre corps et dans toutes les directions à la fois. Pour celui qui est sans concept, tout se déploiera comme ciel. (DUBOIS)
k) Wenn man über den eigenen Körper so meditiert, daß in allen Richtungen gleichzeitig nichts als Leere ist, dann wird man frei von Vorstellungen und erfährt alles als leeren Raum. (BÄUMER)
l) Quien en su propio cuerpo concibe espacio abierto en todas las direcciones al mismo tiempo, libre de representaciones mentales, ante él todo deviene espacio abierto. (FIGUEROA)
m) When you contemplate the luminous spatiality of your own body radiating in every direction, you free yourself from duality and you merge into space. (ODIER)
n) Imagine spirit simultaneously within and around you until the entire universe spiritualizes. (REPS)
o) Space in all 6 directions like strings pulling in opposite directions. Links this to pairs of opposite ideas (vikalpas). (SEMENOV)
44 Space above and below (Y18 ~ A2)
pṛṣṭha-śūnyaṃ mūla-śūnyaṃ yugapad bhāvayec ca yaḥ |
śarīra-nirapekṣiṇyā śaktyā śūnyamanā bhavet || 44 ||
a) One may contemplate the space (śūnya) above [at the crown of the head] and the space in the root [of the body] simultaneously. Through the Power that is independent of the body, one’s mind will become spacious openness. (WALLIS)
b) He who contemplates simultaneously on the void above and the void at the base becomes, with the aid of the energy that is independent of the body, void-minded (i.e. completely free of all vikalpas or thought-constructs). (SINGH)
c) He who simultaneously contemplates the void above and the void in the root (foundation below) is, by the power (of consciousness) which is independent of the body, devoid of mind. (DYCZKOWSKI)
d) Meditating simultaneously on the void above and the void at the base; by the power of the energy which does not depend on the body, one's mind attains the state of Void. (BÄUMER)
e) One should feel the empty (space) above and the empty (space) below, all at once. Through the energy of not depending on the body, one’s attention shall become empty. (DUBOIS)
f) One who contemplates simultaneously on the void of the back (spinal column) and the void of the root becomes void-minded (completely free of all thought constructs or Vikalpas) by that energy which is independent of the body. (SATSANGI)
g) Meditate simultaneously, on the above as void and the base as void. The Energy that is independent of the body will make one devoid of thoughts. (CHAUDHRI)
h) If one were to contemplate on all-round vacuity simultaneously with the help of the power, which is independent of the body, one has the possibility of becoming free of all mental constructs. Translation from Sanskrit: Satya Prakash Singh & Maheśvarānanda (Singh & Maheśvarānanda)
i) On doit évoquer en même temps le vide du sommet et le vide à la base. Du fait que l’Énergie est indépendante du corps, la pensée deviendra vide. (SILBURN)
j) On doit évoquer simultanément le vide au-dessus (de soi) et le vide en dessous. Grâce à la Puissance qui ne dépend pas du corps, on deviendra vide d’esprit. (DUBOIS)
k) Wenn man gleichzeitig über die Leere oben und die Leere an der Basis meditiert, dann erlangt man durch die vom Körper unabhängige Energie die Leere des Denkens. (BÄUMER)
l) Quien concibe al mismo tiempo el vacío arriba y el vacío en la base se libera de representaciones mentales; gracias a la independencia de la energía respecto al cuerpo, logra vaciar su mente. (FIGUEROA)
m) If you contemplate simultaneously spatially above and at the base, then bodiless energy will carry you beyond dualistic thought. (ODIER)
n) Kind Devi, enter etheric presence pervading far above and below your form. (REPS)
45 Three inner voids (Y19 ~ A3)
pṛṣṭhaśūnyaṃ mūlaśūnyaṃ hṛcchūnyaṃ bhāvayet sthiram |
yugapan nirvikalpatvān nirvikalpodayas tataḥ || 45 ||
a) One may steadily contemplate the space (śūnya) above, the space in the root, and the space in the heart simultaneously. [In this process,] one becomes free of dichotomizing beliefs, due to which the unconstructed state arises. (WALLIS)
b) In him who firmly contemplates over the void above, the void at the base and the void in the heart, there arises at the same time, because of his being free of all vikalpas, the state of Śiva who is above all vikalpas. (SINGH)
c) One should meditate firmly simultaneously on the void above, the void in the root (foundation below) and the void in the heart, thus being free of thought, (the liberated state) free of thought dawns. (DYCZKOWSKI)
d) If one meditates firmly on the void above, the void below, and the void in the heart, thus being free from all thoughts, then there arises simultaneously the thought-free state. (BÄUMER)
e) One should feel clearly (sthiram) the empty (space) above, below, in the heart, all at once. Because one is undivided, undivided (awareness) will rise. (DUBOIS)
f) By steady contemplation on the void of the back (sushumna), the void of the root and the void of the heart simultaneously, there arises the state of nirvikalpa, which is free from thought constructs. (SATSANGI)
g) Meditate firmly and simultaneously on the above as void, the base as void and the heart as void. Then, by being free of thoughts, will arise the state that is permanently free of thoughts. (CHAUDHRI)
h) If one were to contemplate firmly on void above, below and in the heart simultaneously, one has the prospect of becoming rid of all mental modifications culminating in the emergence of what lies beyond all mental constructs, that is, Śiva. (Singh & Maheśvarānanda)
i) Qu’on évoque avec fermeté et de façon simultanée le vide du sommet, le vide à la base et le vide du cœur. Grâce à l’absence de toute pensée dualisante, alors se lève (la Conscience) non-dualisante. (SILBURN)
j) On doit évoquer en toute quiétude et simultanément le vide au-dessus (de soi), le vide (comme) soi et le vide au cœur (du corps). Parce que l’on est sans concept, la (conscience) sans concept se manifeste alors. (DUBOIS)
k) Man soll mit Festigkeit gleichzeitig über die Leere oben, die Leere unten und die Leere im Herzen meditieren. Durch einen solchen Zustand frei von Vorstellungen erwacht das vorstellungsfreie Bewußtsein. (BÄUMER)
l) Quien firmemente concibe el vacío arriba, el vacío en la base y el vacío en el corazón se libera de representaciones mentales; debido a ello surge entonces, al mismo tiempo, el [estado] libre de representaciones.(FIGUEROA)
m) Reside simultaneously in the spatiality at the base, in your heart, and above your head. Thus, in the absence of dualistic thought, divine consciousness blossoms. (ODIER)
n) Put mindstuff in such inexpressible fineness above, below, and in your heart. (REPS)
46 Space in any body part (Y20 ~ C1)
tanūdeśe śūnyataiva kṣaṇamātraṃ vibhāvayet |
nirvikalpaṃ nirvikalpo nirvikalpasvarūpabhāk || 46 ||
a) In any given moment, one may consider/contemplate any part of the body as pure Emptiness, without thinking about it. One who becomes free of dichotomizing beliefs [in this way] directly senses & participates in their unconstructed essence-nature. (WALLIS)
b) If a yogi contemplates over his body believed to be the limited empirical subject as void even for a while with an attention freed of all vikalpas (thought-constructs), he becomes liberated from vikalpas and finaIly acquires the state of Bhairava who is above all vikalpas. (SINGH)
c) If one reflects (and perceives) in a manner free of thought (even) for just a moment that within (any) place in the body there is only emptiness, the one who is (thus) free of thought possesses the nature of (that reality) free of thought. (DYCZKOWSKI)
d) If one contemplates in a thoughtfree {sic} way on any point in the body as mere void even for a moment, then, being free from thoughts one attains the nature of the Thought-free (Siva). (BÄUMER)
e) One should feel, just for a moment, that very emptiness within the body, in an undivided manner (nirvikalpam). Undivided shall enjoy one’s undivided essence. (DUBOIS)
f) If one concentrates on the body as a void, even for a moment, with the mind free from thought, then one attains thoughtlessness and verily becomes that form of void [known as Bhairava]. (SATSANGI)
g) Free from thoughts, consider for a short while, any part of one’s body as only void. One becomes permanently free of thoughts. Then, one’s own form attains the splendor of the state that is free of thoughts. (CHAUDHRI)
h) If one were to think of complete void in the place of one’s body even for a moment, and thus were to become free of all mental constructs, one has the possibility of realising one’s oneness with what lies above all mental constructs. (Singh & Maheśvarānanda)
i) Si l’on évoque, rien qu’un instant, l’absence de dualité en un point quelconque du corps; voilà la Vacuité même. Libéré de toute pensée dualisante, on accédera à l’essence non-dualisante. (SILBURN)
j) On doit évoquer sans concept, (ne serait-ce que le temps d’) un seul instant, une pure vacuité en un endroit du corps. Celui qui est alors sans concept en vient à goûter sa vraie nature sans concepts. (DUBOIS)
k) Wenn man auch nur für einen Augenblick seine Aufmerksamkeit frei von Gedanken auf irgendeinen Punkt des Körpers richtet und dort die Leere betrachtet, dann wird man frei von Gedanken und erlangt das Wesen des gedankenfreien (göttlichen) Bewußtseins. (BÄUMER)
l) En el espacio corporal, vacuidad y nada más: quien esto concibe incluso por un instante [con una mente] libre de representaciones, libre de representaciones participa en el estado libre de representaciones. (FIGUEROA)
m) In one moment, perceive non-duality in one spot of your body, penetrate this limitless space and reach the essence freed from duality. (ODIER)
n) Consider any area of your present form as limitlessly spacious. (REPS)
47 Space pervading the tissues (Y21 ~ C1)
sarvaṃ dehagataṃ dravyaṃ viyad-vyāptaṃ mṛgekṣaṇe |
vibhāvayet tatas tasya bhāvanā sā sthirā bhavet || 47 ||
a) O doe-eyed woman, one may imagine that all the tissues of the body are pervaded by Space; through this [practice], one’s meditation (bhāvanā) will become stable & steady. (WALLIS)
b) O gazelle-eyed one, (if the aspirant is incapable of śūnya-bhāva immediately), let him contemplate over the constituents of his body like bone, flesh, etc. as pervaded with mere vacuity. (After this practice), his bhāvanā (contemplation) of vacuity will become steady, (and at last he will experience the light of consciousness). (SINGH)
c) O gazelle-eyed one! If (one is unable to do this), one should reflect that all the substance present in the body is pervaded by the Void; then one’s contemplation (of the Void) will be firm. (DYCZKOWSKI)
d) O gazelle-eyed Goddess, if one contemplates on all the elements constituting the body as pervaded by void, then one's contemplation (of the Void) will become firm. (BÄUMER)
e) O gazelle-eyed-one! One should feel all the substance of one's body as being pervaded by space. Then one's feeling shall become stable. (DUBOIS)
f) O gazelle-eyed one, concentrate upon all the constituents of the body pervaded by space, so that the thought becomes steady. (SATSANGI)
g) O deer-eyed one, consider all the constituents of one’s body to be pervaded by empty space. Then, one will permanently become settled in that conception. (CHAUDHRI)
h) Even if one were to contemplate on the basic stuff, that is, the space our body is made of, O gazelle-eyed Bhairavi, one has the possibility of getting established in this idea with the consequence of experiencing sheer vacuity in place of the body followed by realisation of Śiva. (Singh & Maheśvarānanda)
i) O Belle aux yeux de gazelle! Qu’on évoque intensément toute la substance qui forme le corps comme pénétrée d’éther. Et cette évocation deviendra alors permanente. (SILBURN)
j) On doit en particulier évoquer toute la substance dans le corps comme imbibée d’espace, ô belle aux yeux de gazelle! Alors, pour cet (adepte) cette évocation deviendra permanente. (DUBOIS)
k) O gazellenäugige Göttin! Man soll über alle Bestandteile des Körpers meditieren, daß sie von leerem Raum (Äther) durchdrungen sind, dann wird die Kontemplation beständig. (BÄUMER)
l) Quien se concibe intensamente que la materia corporal está por completo rodeada de espacio abierto, entonces, ¡oh, diosa, con mirada de gacela! esa bhaavanaa adquiere consistencia. (FIGUEROA)
m) O gazelle-eyed one, let ether pervade your body, merge in the indescribable spatiality of your own mind. (ODIER)
n) Feel your substance, bones, flesh, blood, saturated with cosmic essence. (REPS)
48 Wall of skin (Y22 ~ C1)
dehāntare tvagvibhāgaṃ bhittibhūtaṃ vicintayet |
na kiñcid antare tasya dhyāyan adhyeyabhāg bhavet || 48 ||
a) One may imagine that the ‘dividing wall’ of skin is [merely] a screen, within which there there is nothing; meditating [in this way], one directly senses that which can never be an object of meditation. (WALLIS)
b) The yogi should contemplate over the skin-part in his body like a wall. "There is nothing substantial inside it"; meditating like this, he reaches a state which transcends all things meditate-able. (SINGH)
c) One should think that the skin part of the body is (only an insentient) wall within which there is nothing at all. Meditating in this way, one participates in that which cannot be an object of meditation. (DYCZKOWSKI)
d) One should meditate on the body as only enclosed by the skin with nothing inside. Meditating in this way, one attains the One who cannot be meditated upon (i.e. Śiva). (BÄUMER)
e) One should evoke clearly that there is nothing inside the body, the skin being like a wall. Seeing thus, one shall enjoy that which cannot be seen. (DUBOIS)
f) One should contemplate on the skin of the body as a mere wall or partition with nothing inside it. By meditating thus, he becomes like the void, which cannot be meditated upon. (SATSANGI)
g) Consider the skin to be the wall of an empty body with nothing inside. By meditating like this, one reaches a place beyond meditation. (CHADHRI)
h) Through the contemplation on what lies inside, as walled by the skin, as nothing worthwhile, one has the possibility of becoming one with what lies above all contemplation. (Singh & Maheśvarānanda)
i) On doit considérer la différenciation de la peau du corps comme un mur. Celui qui médite (ainsi) comme s’il ne contenait rien à l’intérieur adhère (bientôt) à l’au-delà du méditable. (SILBURN)
j) On doit considérer la peau de notre corps comme formant une (simple) paroi. En visualisant qu’il n’y a rien à l’intérieur, on en viendra à savourer ce qui ne peut être visualisé. (DUBOIS)
k) Man meditiere über den eigenen Körper, der von der Haut wie von einer Wand umgeben ist, daß in seinem Innern nur Leere ist. Dann erlangt man einen Zustand, der alle Gegenstände der Meditation übersteigt. (BÄUMER)
l) Quien imagina intensamente que la piel que cubre el cuerpo es un muro, al contemplar que no hay nada dentro participa de lo que no puede contemplarse. (FIGUEROA)
m) Suppose your body to be pure radiant spatiality contained by your skin and reach the limitless. (ODIER)
n) Suppose your passive form to be an empty room with walls of skin—empty. (REPS)
49 Lotus in the heart (Y23 ~ A1)
hṛdyākāśe nilīnākṣaḥ padmasaṃpuṭamadhyagaḥ |
ananyacetāḥ subhage paraṃ saubhāgyam āpnuyāt || 49 ||
a) With one’s sense-faculties dissolved in the Space of the Heart—in the innermost recess of the Lotus—with one’s attention on nothing else: O blessed Lady, one will obtain supreme blessedness. (WALLIS)
b) He whose mind together with the other senses is merged in the interior space of the heart, who has entered mentally into the centre of the two bowls of the heart lotus, who has excluded everything else from consciousness, acquires the highest fortune, O beautiful one. (SINGH)
c) O Blessed One, (the yogi) whose senses have merged into the space within the heart and abides (there) with an undistracted mind in the center between the two halves of the lotus, attains supreme good fortune. (DYCZKOWSKI)
d) If one merges one's senses in the space of the heart, i.e. at the centre between the two halves of the heart-lotus with an undistracted mind, then, O Blessed One, one attains supreme blessedness. (BÄUMER)
e) With closed eyes and attention focused in the space of the heart, in the middle of the two lotuses joined, one shall get supreme happiness, O Happy One! (DUBOIS)
f) O embodiment of good fortune, one who contemplates with closed eyes and one-pointed concentration on the mantra in the middle of the lotus in the heart space achieves the highest spiritual realization. (SATSANGI)
g) When the senses are absorbed in the inner space of the heart, one should concentrate with undivided attention on the center of the two bowls of the lotus, located there. Then O Beloved, one obtains the Supreme Fortune. (CHAUDHRI)
h) One with his attention is directed to the inside of the lotus-like heart, to the exclusion of all else. O beautiful one, has the prospect of attaining the state of the highest beatitude. (Singh & Maheśvarānanda)
i) O Bienheureuse! Les sens anéantis dans l’espace du cœur, l’esprit indifférent à toute autre (chose), celui qui accède au milieu de la coupe bien close des lotus atteindra la faveur suprême. (SILBURN)
j) Les yeux fermés dans l’espace du cœur, au milieu des lotus emboîtés, celui qui ne pense à rien d’autre, ô bienheureuse! gagnera le bonheur. (DUBOIS)
k) Gesegnete! Wer ungestörten Geistes alle seine Sinne in den freien Raum des Herzens in die Mitte zwischen den beiden Lotossen versenkt, der erlangt die höchste Erfüllung. (BÄUMER)
l) Quien absorbe sus sentidos en el espacio del corazón, quien va al centro de la cavidad del loto, totalmente concentrado, ¡oh, bienaventurada! alcanza la bienaventuranza suprema. (FIGUEROA)
m) O beauty! Senses disseminated in your heart space, perceive the essence of the Shakti as indescribably fine gold powder which glitters in your heart and from there pours into space. Then you will know supreme bliss. (ODIER)
n) Blessed one, as senses are absorbed in heart, reach the center of the lotus. (REPS)
o) There is an axis hidden in the region of the anāhata-cakra that goes through the middle of the hemisphere of the lotus flower [of the cakra]. He who minds nothing else but this [image], O fortunate one, might attain the ultimate fortune [of experiencing the state of Bhairava]. (SEMENOV)
50 Mindfulness of the dvādaśānta (Y24 ~ A2)
sarvataḥ svaśarīrasya dvādaśānte manolayāt |
dṛḍhabuddher dṛḍhībhūtaṃ tattvalakṣyaṃ pravartate || 50 ||
a) [Or,] completely dissolve the mind in the dvādaśānta of one’s [subtle] body; through this practice, one of steady mind steadily experiences that Reality which is the goal. (WALLIS)
b) When the body of the yogī is penetrated by consciousness in all parts and his mind, which has become firm by one-pointedness, is dissolved in the dvādaśānta situated in the body, then that yogī whose intellect has become firm experiences the characteristic of Reality. (SINGH)
c) By dissolving away the mind in the End of the Twelve of one’s own body (everywhere in all its locations and) in all respects, the goal which is (Śiva Who is the one ultimate) reality manifests well established for (the adept whose) mind is (thus made) firm (and unwavering). (DYCZKOWSKI)
d) If one's mind is absorbed at the dvādaśānta, (or by meditating that) the body is void in all parts with firm intellect, then the firmly established Reality is revealed. (BÄUMER)
e) Always dissolving attention in the space above the head of one's body, for one who has stable intelligence, stable being, the aim, shall become alive. (DUBOIS)
f) When the mind is dissolved in dwadashanta by steady awareness and steady practice, the true nature or essence of the goal manifests everywhere in one's body. (SATSANGI)
g) Absorb the mind completely at the center of one’s body, where the inhaled breath ends. From steadiness in concentration, one becomes steady in mind, and then one’s true nature is perceived. (CHAUDHRI)
h) Through meditation on whatever point inside the body, particularly on those lying at a distance of twelve finger with firmness of mind, one gets one’s mind rendered void of its content, the real target of meditation emerges by itself. (Singh & Maheśvarānanda)
i) Du fait que la pensée est absorbée dans le dvādaśānta, chez (un homme) dont l’intellect est ferme et dont le corps (est pénétré) de toutes parts (de Conscience), se présente alors (à lui) la caractéristique de la Réalité bien affermie. (SILBURN)
j) En résorbant le mental dans la Fin des douze depuis tous les endroits du corps (à la fois), celui dont l’intellect est fixé devient fixe. Le principe qui doit être visé se présente (alors). (DUBOIS)
k) Wenn man das Denken am Punkt am Ende-der-zwölf-Finger versenkt und den eigenen Körper überall (von Bewußtsein durchdrungen erfährt), dann wird der Geist beständig, und durch Beständigkeit offenbart sich die letzte Wirklichkeit. (BÄUMER)
l) Al disolver por completo la mente en el dvaadaszaanta del cuerpo, se manifiesta imperturbable ante el [yogui] de intelecto imperturbable la meta última, la verdad. (FIGUEROA)
m) When your body is pervaded with consciousness, your one-pointed mind dissolves into your heart and you penetrate reality. (ODIER)
n) Unminding mind, keep in the middle—until. (REPS)
51 Mindfulness of the dvādaśānta, cont’d
yathā tathā yatra tatra dvādaśānte manaḥ kṣipet |
pratikṣaṇaṃ kṣīṇavṛtter vailakṣaṇyaṃ dinair bhavet || 51 ||
a) Wherever you may be, whatever you may be doing, continually keep your attention on that upper limit, the dvādaśānta. As mental agitation dies away, something indescribable may occur within days. (WALLIS)
b) If one fixes one’s mind at dvādaśānta again and again, howsoever and wheresoever, the fluctuation of his mind will diminish and in a few days, he will acquire an extraordinary status. (SINGH)
c) One should cast one’s mind into the End of the Twelve in any way and wherever (one may be) every moment and so for one (whose mental) activity (has) ceased (by this practice, he experiences) an extraordinary (state of consciousness) within (a few) days. (DYCZKOWSKI)
d) If one fixes one's mind on dvādaśānta every moment, in any way and wherever one is, then the fluctuations (of the mind) will dissolve and within days one will experience an extraordinary state. (BÄUMER)
e) Throwing attention above the head in all situations, at each moment, for the one whose mental activity is being destroyed, the undefinable shall happen in days. (DUBOIS)
f) By bringing the mind forcibly to dwadashanta again and again, however and wherever possible, the fluctuations of the mind diminish day by day, so that each moment becomes an extraordinary state. (SATSANGI)
g) During every moment of the day, in whatever way, in whatever place, fix one’s attention between two breaths. The mind will be deprived of the means of support, and in a few days, one will be free. (CHAUDHRI)
h) In whatever way wheresoever at a distance of twelve fingers one were to direct one’s attention and get one’s mind offloaded of its content so as get rid of its momentary fluctuations, one has the possibility of realising the Extraordinary well within a few days. (Singh & Maheśvarānanda)
i) Qu’on fixe sa pensée dans le centre supérieur, dvaadaszaanta, de toutes manières et où qu’on se trouve. L’agitation s’étant peu à peu abolie, en quelques jours l’indescriptible se produira. (SILBURN)
j) -- (DUBOIS)
k) Man soll jeden Augenblick seine Gedanken auf irgendeine Weise und in irgendeiner Situation auf den Punkt am Ende des Atems richten, dann wird die geistige Unruhe verschwinden und in kurzer Zeit wird man einen außergewöhnlichen Zustand erfahren. (BÄUMER)
l) Como sea y donde sea debe proyectarse la mente una y otra vez en el dvaadaszaanta; al poco tiempo, algo excepcional le sobreviene a quien [así] aquieta la actividad mental. (FIGUEROA)
m) Fix your mind in your heart when engaged in worldly activity, thus agitation will disappear and in a few days the indescribable will happen. (ODIER)
n) When in worldly activity, keep attentive between the two breaths, and so practicing, in a few days be born anew. (REPS notes this is SLJ’s favorite)
52 Burning the body-image (Y25 ~ A2)
kālāgninā kāla-padād utthitena svakaṃ puram |
pluṣṭaṃ vicintayed ante śāntābhāsas tadā bhavet || 52 ||
a) One may imagine that one’s own body (/fortress) is incinerated by the Fire of Time rising from the feet; at the end [of this process] there is the radiant shining of pure tranquillity / one becomes the peaceful shining. (WALLIS)
b) One should contemplate in the following way: “My body has been burnt by the fire of Kālāgni rising from the toe of my right foot.” He will then experience his (real) nature, which is all peace. (SINGH)
c) One should imagine that one’s own body has been burnt (to ashes) by the Fire of Time that has arisen from the (toe of the left) foot. Then, in the end, the peaceful state will manifest. (DYCZKOWSKI)
d) One should meditate on one's own fortress (the body) as if it were consumed by the Fire of Time, rising from the foot. At the end (of this meditation) the peaceful state will appear. (BÄUMER)
e) One should visualize one's body being burnt by the Fire of Time arising from the big toe of the right foot. Then at the end (of that burning), one shall be healed. (DUBOIS)
f) One should contemplate that one’s own body has been burnt by Kaalagni, arising from the movement of time. Then at last one will experience tranquillity. (SATSANGI)
g) Imagine one’s own body being burnt by a destructive fire, rising from the right foot, to the top. Then one will attain a calm splendour. (CHAUDHRI)
h) If one were to meditate on his body being burnt, as it were by the fire of all-consuming time (arising from the toe of his right foot), he would have the possibility of realising the Supreme, which is of the nature of supernal peace. (Singh & Maheśvarānanda)
i) On doit se concentrer intensément sur sa propre forteresse comme si elle était consumée par le feu du Temps qui surgit du pied de (ce) Temps. Alors, à la fin, se manifeste la quiétude. (SILBURN)
j) On doit visualiser notre propre corps (comme étant) consumé par le Feu de la fin des temps qui surgit du pied droit. À la fin, nous paraissons guéris. (DUBOIS)
k) Man soll darüber meditieren, daß die Burg des eigenen Körpers vom Feuer der Zeit verbrannt wird, aufsteigend vom (rechten) Fuß. Am Ende erlangt man den Zustand des Friedens. (BÄUMER)
l) [El yogui] debe meditar intensamente en el Fuego del Tiempo ardiendo desde el pie del tiempo hasta consumir su ciudadela corporal. Al final, como consecuencia, la paz resplandecerá. (FIGUEROA)
m) Focus on fire, fierier and fierier, which raises from your feet and burns you entirely. When there is nothing left but ashes scattered by the wind, know the tranquillity of space which returns to space. (ODIER)
n) Focus on fire rising through your form from the toes up until the body burns to ashes but not you. (REPS)
53 Burning the universe (Y26 ~ A2)
evameva jagat sarvaṃ dagdhaṃ dhyātvā vikalpataḥ |
ananyacetasaḥ puṃsaḥ puṃbhāvaḥ paramo bhavet || 53 ||
a) In the same way, imagining the whole world incinerated [by fire], a person of disciplined mind experiences the supreme state of the soul. (WALLIS)
b) In this way, if the aspirant imagines that the entire world is being burnt by the fire of Kālāgni, and does not allow his mind to wander away to anything else, then in such a person, the highest state of man appears. (SINGH)
c) Having meditated in this way by imagining that the entire universe has been burnt away, a person whose mind is undistracted possesses the soul’s supreme state. (DYCZKOWSKI)
d) Meditating in this way by imagining that the entire world has been burnt, a person whose mind is undisturbed will attain the highest human condition. (BÄUMER)
e) In that very (same) way, one should contemplate the whole world being burnt, without anything remaining (avikalpatah). For the One entirely focused on that, the One supreme state shall happen. (DUBOIS)
f) In the same way, having meditated with an unwavering and one-pointed mind on the entire universe being burnt (by Kaalagni), that man becomes a godman or attains a supreme state of manhood. (SATSANGI)
g) Similarly, meditate with undivided attention, that the entire world is burnt by fire. That person then attains the highest state. (CHAUDHRI)
h) In this way, alternatively if one were to meditate on the whole world getting burn (by the fire of time) with firmness, one has the possibility of realising the highest form of his being. Translation from Sanskrit: Satya Prakash Singh & Maheśvarānanda (Singh & Maheśvarānanda)
i) De même, après avoir médité en imagination sur le monde entier comme étant consumé (par les flammes), l’homme dont l’esprit est indifférent à toute autre (chose) accédera à la plus haute condition humaine. (SILBURN)
j) De cette même manière on doit visualiser sans hésiter le monde entier comme étant consumé. L’homme qui ne pense à rien d’autre deviendra l’Homme supreme. (DUBOIS)
k) Wenn man auf ähnliche Weise mit Hilfe der Vorstellung darüber meditiert, daß die ganze Welt verbrannt ist, dann erlangt man mit einem Geist, der von nichts anderem abgelenkt ist, den höchsten menschlichen Zustand. (BÄUMER)
l) Del mismo modo, el hombre que libre de representaciones mentales contempla cómo [el Fuego del Tiempo] consume el universo entero, totalmente concentrado, alcanza la suprema realidad humana. (FIGUEROA)
m) See the entire world as a blazing inferno. Then, when all has turned to ashes, enter bliss. (ODIER)
n) Meditate on the make-believe world as burning to ashes, and become being above human. (REPS)
54 Purifying the elements (Y27 ~ A2)
svadehe jagato vāpi sūkṣmasūkṣmatarāṇi ca |
tattvāni yāni nilayaṃ dhyātvānte vyajyate parā || 54 ||
a) Meditating on the Principles of Reality dissolving, each more subtle than the last, in one’s own body or in the world, the Supreme Goddess (Parā) manifests in the end. (WALLIS)
b) If the yogī thinks deeply that the subtle and subtler constitutive principles of one's own body or of the world are being absorbed in their own respective causes, then at the end, Parā Devī or the supreme goddess is revealed. (SINGH)
c) Having meditated on the merger of the subtle and (then progressively) most subtle principles within one’s own body or the world (back into one another), in the end (the goddess) Parā is revealed. (DYCZKOWSKI)
d) If one meditates on the subtlest elements in one's own body or of the world as if they were merging one after another, then in the end the Supreme (Goddess) is revealed. (BÄUMER)
e) Visualizing the levels of being dissolving away, into more and more subtle levels, at the end the Supreme (Goddess) will manifest clearly. (DUBOIS)
f) Dharana on those constituents which comprise one’s own body and the whole universe, such as the tattwas and tanmatras, from subtle to subtlest, leads to the source of existence. (In this way) Paradevi, the supreme goddess, (is revealed) at the end of meditation. (SATSANGI)
g) Meditate that the constitutive elements of one’s own body, or the world are becoming subtle and more subtle, until they finally disappear. In the end, the Supreme Goddess is revealed. (CHAUDHRI)
h) By meditating on the subtle and subtler contents of one’s own body or that of the whole world getting merged (into their respective causes), one at the end finds the Supreme Goddess manifesting Herself before him. (Singh & Maheśvarānanda)
i) Si l’on médite sur les catégories subtiles ainsi que sur les catégories très subtiles, (incluses) dans son propre corps, ou bien sur celles de l’univers comme si elles se résorbaient les unes dans les autres, finalement, la suprême (Déesse) se révélera. (SILBURN)
j) On doit visualiser que les (trente-six) éléments qui forment notre corps et le monde se dissolvent (les uns dans les autres), de plus en plus subtils. À la fin se manifestera la (Déesse) Suprême. (DUBOIS)
k) Wenn man darüber meditiert, wie alle Elemente im Körper und im Kosmos immer subtiler werden und sich ineinander auflösen, dann offenbart sich am Ende die Göttin Transzendenz. (BÄUMER)
l) Si se contempla cómo los principios en el cuerpo o también en el cosmos se disuelven sucesivamente según su grado de sutileza, al final, la Suprema (parā) se revela. (FIGUEROA)
m) If subtler and subtler tattvas are absorbed into their own origin, the supreme Goddess will be revealed to you. (ODIER)
n) Feel the fine qualities of creativity permeating your breasts and assuming delicate configurations. (REPS)
55 Freedom in the dream state (Y28 ~ A3)
pīnāṃ ca durbalāṃ śaktiṃ dhyātvā dvādaśa-gocare |
praviśya hṛdaye dhyāyan svapna- (or muktaḥ) svātantryam āpnuyāt || 55 ||
a) Meditating on the prāṇa-śakti as thick in the region of the heart and tenuous in the region of the dvādaśānta, [and] entering [deeply] into that śakti and meditating [on it], one attains freedom in one’s dreams. (WALLIS)
b) If prāṇaśakti which is gross and thick, is made frail and subtle (by yogic discipline, particularly prāṇāyāma) and if a yogī meditates on such śakti either in dvādaśānta or in the heart, by entering mentally into it, he is liberated and he gains his (natural) sovereign power. (OR — If the yogī practises breathing (both inhalation and exhalation) with sound and slowly meditating in dvādaśānta and in the heart (centre), goes to sleep, he will acquire the freedom to control his dream i.e. he will have only the dream that he desires to have.) (SINGH)
c) Having meditated on the energy (of the breath) thick (with its natural sound) as well as weak (and lengthy) in the region of the twelve (finger space, then) once entered the heart (when falling asleep) engaged (in this) meditation, one attains mastery over one’s dreams. (DYCZKOWSKI)
d) If the energy of breath is meditated upon as gross and feeble at dvādaśānta, and entering the heart (at the time of sleeping), then one will attain mastery over one’s dreams. (BÄUMER)
e) One should contemplate the (breath) power above the head (at the end of the out-breath): (first) she is gross, (bu) then she (will become) subtle. Contemplating (the same energy) having entered the heart (at the end of the in-breath), freed, one will become absolutely free/ one will reach freedom in dreams. (DUBOIS)
f) Having meditated on the gross and weak shakti in the twelve Indriyas (thus making it subtle), one who enters the heart space and meditates there attains mukti and becomes liberated. (SATSANGI)
g) Inhale and exhale breath slowly, and with sound. Meditate on the two places where the breath ends. Then, one is liberated, and obtains independence. (CHAUDHRI)
h) Meditating on the gross breath as becoming subtle at a distance of twelve fingers and thus continuing the meditation having entered into the heart, one has the possibility of getting free of all constraints and of attaining liberation. (Singh & Maheśvarānanda)
i) Si l’on médite sur l’énergie (du souffle) grasse et très faible dans le domaine du dvādaśānta et (que au moment de s’endormir) on pénètre dans son (propre) cœur; en méditant (ainsi) on obtiendra la maîtrise des rêves. (SILBURN)
j) On doit contempler à la Fin des douze la Puissance (du souffle), longue puis fine. Celui qui contemple (ainsi) est absorbé dans le Cœur. Libéré (du souffle grossier), il obtient la liberté absolue. (DUBOIS)
k) Wenn man über die Energie meditiert, in ihrer materiellen und subtilen Form im Bereich des dvādaśānta oder im Herzen, dann wird man befreit und erlangt Unabhängigkeit (auch über Träume). (BÄUMER)
l) Al contemplar la energía [de la respiración] densa y sutil en el espacio del dvaadaszaanta, al entrar mientras la contempla en el corazón, [el yogui] obtiene soberanía sobre sus sueños. (FIGUEROA)
m) Reach an intangible breath focused between your eyes, then when the light appears let the Shakti come down to your heart and there, in the radiant presence, at the moment of sleep, attain the mastery of dreams and know the mastery of death itself. (ODIER)
n) With intangible breath in center of forehead, as this reaches heart at the moment of sleep, have direction over dreams and over death itself. (REPS)
56 The system of paths (Y29 ~ A3)
bhuvanādhvādi-rūpeṇa cintayet kramaśo ’khilam |
sthūla-sūkṣma-para-sthityā yāvad ante mano-layaḥ || 56 ||
a) One may contemplate the whole [of reality] in terms of the Path of Worlds or [any of the other Paths] in proper sequence: through stabilizing [this contemplation] in coarse, subtle, and supreme [aspects], in the end the mind dissolves [into the Absolute]. (WALLIS)
b) One should contemplate step by step on the whole universe under the form of bhuvana and other adhvas (courses) as being dissolved successively from the gross state into the subtle and from the subtle state into the supreme state till finally one's mind is dissolved in Cinmātra (pure consciousness). (SINGH)
c) One should think successively of every in the form of the path (adhvan) of worlds (bhuvana) and the rest (of the paths), in their gross, subtle and supreme condition until, in the end, the mind dissolves away. (DYCZKOWSKI)
d) One should meditate successively on the entire universe in the form of the stages (adhvan) of bhuvana (world) and others, in their gross, subtle and supreme condition and in the end the mind will dissolve. (BÄUMER)
e) One should meditate on the Whole, part after part, throughout (the device) of the Path of the Worlds, etc., dissolving (each world) throughout its gross, subtle and supreme states, so that at the end, attention/mind dissolve away. (DUBOIS)
f) By meditating on the entire form of the universe and the course of its development through time and space, gradually dissolve the gross into the subtle and the subtle into the state of being beyond, until the mind is finally dissolved (into pure consciousness). (SATSANGI)
g) Consider the form of the entire universe being dissolved successively from the gross state to the subtle, and from the subtle state to the supreme, until finally one’s mind is dissolved. (CHAUDHRI)
h) One needs to meditate on how the gross world is getting dissolved into the subtle and the subtle into the subtlest in the same order until one reaches the state of complete dissolution of the mind. (Singh & Maheśvarānanda)
i) Il faut se concentrer par degrés sur l’univers sous forme de monde et autres cheminements, en le considérant dans ses modalités grossière, subtile et suprême, jusqu’à parvenir finalement à l’absorption de la pensée. (SILBURN)
j) On doit méditer toute chose sous la forme des Chemins des mondes, etc., selon un ordre allant du grossier au subtil, jusqu’à l’état suprême, jusqu’à cette fin où le mental s’abolit. (DUBOIS)
k) Man soll darüber meditieren, wie das ganze Universum in Form der (sechs) ‹‹Wege›› beginnend mit ‹‹Erde›› stufenweise vom materiellen in den subtilen und vom subtilen in den transzendenten Zustand übergeht. Am Ende (dieser Kontemplation) wird das Denken (in das reine Bewußtsein) absorbiert. (BÄUMER)
l) Debe meditarse en todas las cosas según la secuencia de [los seis] senderos – comenzando con el de la tierra, etcétera – y según las modalidades burda, sutil y superior. De este modo, al final, la mente se disuelve. (FIGUEROA)
m) Consider the entire universe to be dissolving in subtler and subtler forms until it merges into pure consciousness. (ODIER)
n) As, subjectively, letters flow into words and words into sentences, and as, objectively, circles flow into worlds and worlds into principles, find at last these converging in our being. (REPS)
57 (The system of paths cont’d)
asya sarvasya viśvasya paryanteṣu samantataḥ |
adhva-prakriyayā tattvaṃ śaivaṃ dhyātvā mahodayaḥ || 57 ||
a) Having meditated on the Śaiva [description of] reality thoroughly in terms of the system of Paths (adhva-prakriyā), up to the limits of this entire Universe, there comes the Great Dawn of liberation. (WALLIS)
b) If one meditates on the Śaiva tattva (which is the quintessence) of this entire universe on all sides and to its last limits by the technique of ṣaḍadhvā, he will experience great awakening. (SINGH)
c) Having meditated on the reality of all this universe, all around and up to the ultimate limits by the method of the Paths (adhvan), (one will experience) the great awakening! (DYCZKOWSKI)
d) While perceiving the Reality of Siva in this whole universe up to the ultimate limit by the method of the 'stages' (adhvan), one will experience the great awakening. (BÄUMER)
e) One should contemplate all the universe, until the ultimate (level), completely, through the device of the (Six) Paths. Meditating thus the level of Shiva, so that the highest awakening happens. (DUBOIS)
f) By this method one should meditate on all the sides or aspects of the universe up to the Shiva tattwa (which is the quintessence) of all. In this way the experience of the supreme reality arises. (SATSANGI)
g) Meditate that this entire universe all round up to its end limits, is part of Shiva. By meditating in this manner – the Great Awakening. (CHAUDHRI)
h) By meditating on the dissolution of the entire creation up to the end of the line as indicated by the Śaiva school of thought, one has the prospect of attaining the state of Śiva. (Singh & Maheśvarānanda)
i) Après avoir médité sur la réalité Śivaïte selon la méthode des (six) cheminements, de façon exhaustive en y incluant l’univers entier, (alors se produit) le grand Éveil. (SILBURN)
j) On doit méditer l’être-Śiva de tout cela – l’être de l’univers – jusqu’à sa fin ultime et absolument, grâce à la méthode des Chemins. Alors se produira le grand éveil. (DUBOIS)
k) Wenn man über die Śiva-Realität (das Śiva-Sein) des ganzen Universums bis an die äußersten Grenzen auf umfassende Weise nach der Methode der (sechs) ‹‹Wege›› meditiert hat, erfährt man die große Erleuchtung. (BÄUMER)
l) Al contemplar, por la vía de los [seis] senderos, que la esencia de este vasto universo – de principio a fin y en cada rincón – es Śiva, [acontece] el despertar supremo. (FIGUEROA)
m) If, boundless in space, you meditate on Shiva tattva, which is the quintessence of the entire universe, you will know ultimate ecstasy. (ODIER)
58 Everything is empty (Y30 ~ C3)
viśvam etan mahādevi śūnya-bhūtaṃ vicintayet |
tatraiva ca mano līnaṃ tatas tal-laya-bhājanam || 58 ||
a) O great Goddess, one may contemplate this entire universe as being Empty Void (śūnya); the mind dissolves in that very [Emptiness], then one shares in its dissolution. (WALLIS)
b) O great goddess, the yogī should concentrate intensely on the idea that this universe is totally void. In that void, his mind would become absorbed. Then he becomes highly qualified for absorption i.e. his mind is absorbed in śūnyātiśūnya, the absolute void i.e. Śiva. (SINGH)
c) O great Goddess! One should think that this universe is Void and that the mind is dissolved away just there itself. Thus one becomes worthy of merging into that (Emptiness). (DYCZKOWSKI)
d) O great Goddess! If one imagines this whole universe as being void, one's mind gets dissolved in it and one becomes worthy of merging in that (supreme Void). (BÄUMER)
e) O Goddess! One should envision all this universe as being empty. And attention will dissolve there itself. Then one will be the vessel where (all) that dissolve away. (DUBOIS)
f) O great Goddess, one should concentrate on this universe as nothing but void. Dissolving the mind also like this, one then experiences the state of laya, or total dissolution. (SATSANGI)
g) O Great Goddess, one should consider this entire universe to be a void. Then the mind will dissolve and one will be absorbed into the Void. (CHAUDHRI)
h) One needs to contemplate on the creation as a void, O great goddess! It is here that mind has the prospect of getting dissolved followed by the realisation of the resort of that dissolution, that is, Śiva. (Singh & Maheśvarānanda)
i) O puissante Déesse! on doit se concentrer intensément sur tout cet univers comme s’il était vide et là même la pensée se résorbe. Alors on devient le vase (d’élection) de l’absorption en ce (vide). (SILBURN)
j) Grande Déesse! On doit méditer tout cet univers comme étant fait de vide. Alors le mental s’y absorbe. On savoure ensuite cette absorption. (DUBOIS)
k) O große Göttin! Man soll über das Universum als völlig leer meditieren. Ebenda wird sich das Denken auflösen und dann gewinnt man Anteil an einer Absorption in dieser (Leere). (BÄUMER)
l) Debe meditarse intensamente, ¡oh, gran diosa!, que este universo deviene vacío y disolver la mente ahí: sólo entonces uno es capaz de disolverse ahí. (FIGUEROA)
m) O Great Goddess, perceive the spatiality of the universe, and become the jar that contains it. (ODIER)
n) Gracious one, play the universe is an empty shell wherein your mind frolics infinitely. (REPS)
59 Space in a pot (Y31 ~ C2)
ghaṭādibhājane dṛṣṭiṃ bhittīs tyaktvā vinikṣipet |
tallayaṃ tatkṣaṇād gatvā tallayāt tanmayo bhavet || 59 ||
a) One may cast one’s gaze into a well-formed vessel, such as a pot or the like, [and] leaving aside its walls, [become absorbed in the space it encloses]. At the very moment [the mind] dissolves into that [space], one becomes of the same nature as that [spacious openness]. (WALLIS)
b) A yogī should cast his eyes in the empty space inside a jar or any other object leaving aside the enclosing partitions. His mind will in an instant get absorbed in the empty space (inside the jar). When his mind is absorbed in that empty space, he should imagine that his mind is absorbed in a total void. He will then realize his identification with the Supreme. (SINGH)
c) One should cast (one’s) sight into (the empty space of), for example, a jar (or any other vessel), leaving aside the enclosing walls (containing it). Having dissolved away that very moment into it, one becomes of that nature by virtue of that merger. (DYCZKOWSKI)
d) One should cast one's eyes in the empty space of a jar or any other vessel, leaving aside the enclosing walls (containing the space). Then one merges instantaneously in that (empty space), and by virtue of this merging one becomes united with that (great Void). (BÄUMER)
e) One should throw one’s gaze/attention in a vessel like the body, putting aside its walls. Dissolving in that (space) from then onward, one will become that because of dissolving in that. (DUBOIS)
f) One should fix his sight (on the empty space) inside the pot, leaving aside the enclosing structure. Thus, the pot being gone, the mind will at once be dissolved (into the space). Through that laya the mind becomes completely absorbed (in the void). (SATSANGI)
g) Look at a bowl or any other vessel, without seeing its partitions. From the moment one is absorbed into space, one will be full of space. (CHAUDHRI)
h) One needs to cast one’s eyesight on objects in the external world, such as the pitcher, etc., as a sheer void only enclosed by the walls around that void. Having, thus reached its voidness instantly, he would become one with the Supreme. (Singh & Maheśvarānanda)
i) Qu’on fixe le regard sur récipient, une cruche ou quelque autre objet en faisant abstraction de (ses) parois. Lorsqu’on parvient à s’absorber en ce (vide), à cet instant précis (et) grâce à cette absorption, on s’identifiera à lui. (SILBURN)
j) On doit poser le regard sur un vase ou autre récipient en faisant abstraction de (ses) parois. À partir de cet instant, on se résorbe dans (cet espace vide). À cause de cette résorption, on s’identifie au (vide). (DUBOIS)
k) Man richte seinen Blick in das Innere eines leeren Kruges, indem man die begrenzenden Wände wegläßt. Im selben Augenblick wird man darin (in diesem leeren Raum) absorbiert, und durch die Absorption darin wird man eins damit (mit der großen Leere). (BÄUMER)
l) Debe posarse la mirada en un recipiente, por ejemplo un jarrón, cuyas paredes han sido eliminadas [con la imaginación]. Tan pronto como el [recipiente] se disuelve en el [espacio vacío], debido a la disolución en eso, uno deviene la misma naturaleza. (FIGUEROA)
m) Look at a bowl or a container without seeing its sides or the matter that composes it. In little time become aware of space. (ODIER)
n) Look upon a bowl without seeing the sides or the material. In a few moments become aware. (REPS)
60 Gazing on an open field (Y32 ~ C1)
nirvṛkṣagiribhittyādideśe dṛṣṭiṃ vinikṣipet |
vilīne mānase bhāve vṛttikṣīṇaḥ prajāyate || 60 ||
a) One may cast one’s gaze on an area free of trees, mountains, walls, and so on; when the mental state dissolves into [that open field], one becomes free of mental-emotional churning (vṛtti-). (WALLIS)
b) One should cast his gaze on a region in which there are no trees, on a mountain, on a high defensive wall. His mental state being without any support will then dissolve and the fluctuations of his mind will cease. (SINGH)
c) One should cast one’s gaze on (an open stretch of) land devoid of trees, mountains, walls and the like. When the mind is (thus) absorbed (and dissolves away), one becomes free of the fluctuations (of thought). (DYCZKOWSKI)
d) One should cast one's gaze on an open (stretch of) land devoid of trees, mountains, walls, etc. When the state of the mind is fixed there, then the fluctuating thoughts dissolve (by themselves). (BÄUMER)
e) One should project one's gaze/attention on a place without trees, montains, walls, etc. When in a state where attention has dissolved away, one's mental activites will stop. (DUBOIS)
f) One should fix his gaze on a treeless place, like bare mountains or rocks, where there is no support for the mind to dwell on. Then the modifications of the mind become less and the experience of dissolution takes place. (SATSANGI)
g) Cast one’s sight on a vast open space, with no trees, mountains, walls, etc. When one’s mind has completely dissolved, one is born anew. (CHAUDHRI)
h) One may cast one’s eyesight attentively on the mountainside shorn of tress and on walls, etc. In the absence of anything particular to feed the mental constructs, one would become free from them. Translation from Sanskrit: Satya Prakash Singh & Maheśvarānanda (Singh & Maheśvarānanda)
i) Qu’on fixe le regard sur une région dépourvue d’arbres, de montagnes, de murailles ou d’autres objets. Dans l’état mental d’absorption on devient (un être dont) l’activité fluctuante a disparu. (SILBURN)
j) On doit poser le regard sur un lieu sans arbres, sans montagnes, ni ruptures, etc. Parce que l’état mental est dissous, on devient (comme) sans activité mentale. (DUBOIS)
k) Man richte seinen Blick auf eine leere Landschaft, auf einen Berg ohne Bäume oder blanke Felswand. Dabei wird der geistige Zustand absorbiert, und die Unruhe der Denkbewegungen löst sich auf. (BÄUMER)
l) Debe posarse la mirada en un espacio [abierto], sin árboles, montañas, muros, etcétera. [De este modo] se disuelve la naturaleza de la mente y entonces todas sus fluctuaciones. (FIGUEROA)
m) Abide in an infinitely spacious place, devoid of trees, hills, dwellings. Let your gaze dissolve in empty space, until your mind relaxes. (ODIER)
n) Abide in some place endlessly spacious, clear of trees, hills, habitations. Thence comes the end of mind pressures. (REPS)
61 Noticing the space between (Y33 ~ C2)
ubhayor bhāvayor jñāne dhyātvā madhyaṃ samāśrayet |
yugapacca dvayaṃ tyaktvā madhye tattvaṃ prakāśate || 61 ||
a) Meditating on the cognition of any two entities (bhāvas) or any two states of mind or emotion (bhāvas), take refuge in the Center [between them]. Releasing both simultaneously, Reality shines forth in the Center. (WALLIS)
b) At the moment when one has perception or knowledge of two objects or ideas, one should simultaneously banish both perceptions and apprehending the gap or interval between the two, should mentally stick to it. In that gap will Reality flash forth suddenly. (SINGH)
c) When perceiving two entities (or states), having (perceived and) meditated (on them), rest in the center between them. Having abandoned the two together all at once, Reality shines in the center. (DYCZKOWSKI)
d) Meditating on the knowledge of two things or states one should rest in the middle. By abandoning both simultaneously, the Reality shines forth in the centre. (BÄUMER)
e) Gazing at awareness between two phenomena, one should completely surrender to (that) middle (awareness). Dropping both (phenomena) all at once, Being shines in the middle. (DUBOIS)
f) One should think of two objects, and in the event of such knowledge being matured, then cast both aside and dwell (on the gap or space) in the middle. Having meditated in the middle, the experience of the essence arises. (SATSANGI)
g) When one has knowledge or perception of any two thoughts, one should simultaneously leave both aside, and reside in the center between the two. In the center, one’s true nature shines forth. (CHAUDHRI)
h) In case one comes across two ideas about anything simultaneously, he should leave both of them apart and concentrate in the middle of them, as it is in the middle of the two that the Reality lies. (Singh & Maheśvarānanda)
i) Au moment où l’on perçoit deux choses, prenant conscience de l’intervalle (entre elles), qu’on s’y installe ferme. Si on les bannit simultanément toutes deux. (alors), dans (cet) intervalle, la Réalité resplendit. (SILBURN)
j) On doit contempler la cognition de deux choses. On doit alors se poser tout entier sur (leur) centre. Et, abandonnant simultanément les deux, la réalité se manifestera dans ce centre. (DUBOIS)
k) Wenn man bei der Wahrnehmung von zwei Dingen meditiert, soll man den Geist in der Mitte (dazwischen) ruhen lassen. Wenn man mit einemmal beide (Gegenstände) losläßt, dann leuchtet die Wirklichkeit in der Mitte. (BÄUMER)
l) Al percibir [sucesivamente] dos realidades, [el yogui] debe fijar su atención en el intervalo [entre ambas]. Así, al prescindir de las dos al mismo tiempo, en medio resplandece la verdad. (FIGUEROA)
m) In the empty space that separates two instants of awareness, radiant spatiality is revealed. (ODIER)
n) Sweet-hearted one, meditate on knowing and not knowing, existing and not existing. Then leave both aside that you may be. (REPS)
62 Centering in the space between (Y34 ~ C2)
bhāve tyakte niruddhā cin naiva bhāvāntaraṃ vrajet |
tadā tan-madhya-bhāvena vikasatyatibhāvanā || 62 ||
a) When any train of thought, mental-emotional state, or mood (bhāva) has been released, let awareness be checked: do not move on to another bhāva [right away]. Then, through the felt sense (bhāva) of one’s Center, a deeper contemplation (atibhāvanā) expands & blossoms. (WALLIS)
b) When the mind of the aspirant that comes to quit one object is firmly restrained and does not move towards any other object, it comes to rest in a middle position between the two, and through it is unfolded intensely the realization of pure consciousness in all its intensity. (SINGH)
c) When one thing has been abandoned, and consciousness has been (firmly) checked, it should not move on to something else. Then (a higher) transcendental meditation (atibhāvanā) blossoms forth, by virtue of the state (free of thought) in the center (between them) (tanmadhyabhāvena). (DYCZKOWSKI)
d) When the awareness has abandoned one object and remains fixed without moving on to another object, then through the state in between (the two) the supreme realization will unfold. (BÄUMER)
e) When awareness/attention has left an object, it should be stopped and not aimed at another object. Then, through that state between those (two phenomena), realisation will expand beyond (all measure). (DUBOIS)
f) When the mind is restrained to one object of awareness, casting all others aside and not allowing movement to take place from one to another, then inside that perception the awareness blossoms. (SATSANGI)
g) When the mind has left a thought, and is restrained from moving towards another thought, it comes to rest in the middle. Then, through that middle state of being, one’s true nature blossoms brilliantly. (CHAUDHRI)
h) In the case of withdrawal of attention from one of the ideas, the consciousness does not move to the other. Then, it comes to the point in the middle of the two. Herein unfolds itself what lies in transcendence of both of them. (Singh & Maheśvarānanda)
i) Que l’esprit qui vient de quitter une chose soit bloqué et ne s’oriente pas vers une autre chose. Alors, grâce à la chose qui se trouve entre elles, la Réalisation s’épanouit dans toute son intensité. (SILBURN)
j) Quand on quitte un phénomène, la conscience, immobilisée, ne doit pas aller vers un autre phénomène. Alors, grâce au phénomène (qui se déploie) en leur centre, la réalisation (de la pure conscience) se développe par-delà (toute mesure). (DUBOIS)
k) Wenn man sein Bewußtsein von einem Gegenstand abgewendet hat und es dort verharren läßt, ohne zu einem anderen Gegenstand überzugehen, dann entfaltet sich durch den Zustand in der Mitte die höchste Kontemplation. (BÄUMER)
l) Cuando la conciencia queda suspendida [por un instante] mientras deja atrás una realidad, debe impedirse que se dirija a otra; así, gracias a la realidad intermedia, se despliega una bhaavanaa superior. (FIGUEROA)
m) Just as you get the impulse to do something, stop. Then, being no more in the preceding impulse nor in the following one, realization blossoms intensely. (ODIER)
n) Look lovingly on some object. Do not go on to another object. Here, in the middle of this object—the blessing. (REPS)
63 The body-world is awareness (Y35 ~ B2)
sarvaṃ dehaṃ cinmayaṃ hi jagad vā paribhāvayet |
yugapan nirvikalpena manasā paramodayaḥ || 63 ||
a) One should recognize that one’s entire body, or indeed the whole world, consists of Awareness. Through the nonconceptual mind [directly seeing this truth] all at once, there comes the Supreme Dawning [of liberation]. (WALLIS)
b) When an aspirant contemplates with mind unwavering and free from all alternatives his whole body or the entire universe simultaneously as of the nature of consciousness, he experiences Supreme Awakening. (SINGH)
c) One should reflect all at once on all the body or the universe (that is) nothing but consciousness, by the mind (thus) free of thought – the supreme Awakening! (DYCZKOWSKI)
d) If one contemplates simultaneously that one's entire body and the universe consists of nothing but Consciousness, then the mind becomes free from thoughts and the supreme Awakening occurs. (BÄUMER)
e) One should completely feel all the body or all the world as filled with awareness, all at once, with undivided attention. The supreme awakening will come. (DUBOIS)
f) One should concentrate with an unwavering mind on all existence, the body and even the universe simultaneously as nothing but consciousness, then the supreme consciousness arises. (SATSANGI)
g) With mind free of thoughts, consider firmly one’s entire body or the entire universe, to be consciousness. Then – the Supreme Awakening. (CHAUDHRI)
h) If one were to contemplate with firmness of mind on the entire body or on the whole universe as sheer consciousness altogether, the result would be unfoldment of the Supreme. (Singh & Maheśvarānanda)
i) En vérité, que l’on évoque parfaitement, de façon simultanée dans sa totalité, soit l’univers, soit son propre corps comme s’il était fait de conscience. Alors, à l’aide d’une pensée sans dualité, (on obtiendra) le suprême Éveil. (SILBURN)
j) On doit méditer à fond que tout le corps, ou bien le monde, consistent en conscience. L’esprit soudain dépourvu de concept, c’est la manifestation ultime. (DUBOIS)
k) Man soll darüber meditieren, daß der ganze Körper ebenso wie das Universum von Bewußtsein erfüllt ist – diese Meditation soll gleichzeitig und frei von Vorstellungen mit dem Geist vollzogen werden, dann erfährt man das höchste Erwachen. (BÄUMER)
l) Debe concebirse intensamente que todo el cuerpo, o también el universo, están a fin de cuentas hechos de consciencia. [Entonces] con una mente libre de representaciones, sin más [tiene lugar] el despertar supremo. (FIGUEROA)
m) Contemplate over the undivided forms of your own body and those of the entire universe as being of an identical nature. Thus will your omnipresent being and your own form rest in unity and you will reach the very nature of consciousness. (ODIER)
n) Feel cosmos as translucent ever-living presence. (REPS)
64 Fusion of inhalation and exhalation (Y36 ~ A3)
vāyudvayasya saṃghaṭṭād antar vā bahir antataḥ |
yogī samatva-vijñāna-samudgamana-bhājanam || 64 ||
a) Due to the dynamic tension (sanghaṭṭa) of the two prāṇas, either externally or internally, at the termination [of the practice] the yogī becomes a vessel for the arising of equality consciousness. (WALLIS)
b) By the fusion of the two breaths, prāṇa (expiration) rising inwardly in the centre and apāna (inspiration) rising externally in dvādaśānta, there arises finally a condition in which there is complete cessation of both whether in the centre or in the dvādaśānta. By meditating over that condition of void in which there is no feeling of either prāṇa or apāna, the yogi becomes so competent that there arises in him the intuitive experience of Equality. (SINGH)
c) By the coming together of the two breaths, either within (the heart) or outside (in the End of the Twelve), finally (when they come to a halt), the yogī (experiences the reality which) is the vessel of the emergence of the knowledge of the equality (of all things). (DYCZKOWSKI)
d) By the meeting of the two breaths, at the extreme point, either within or outside (the body), the yogi becomes capable of experiencing the rise of the knowledge of equality. (BÄUMER)
e) Throughout the fusion/friction of the two wind-(breath) from inside to outside, or from outside to inside, the yogi enjoys the arising of the direct experience of equality. (DUBOIS)
f) From the fusion of both vāyus (prāṇa and apāna) inside or outside (the body), the yogi attains equilibrium and becomes fit for the proper manifestation of consciousness. (SATSANGI)
g) Concentrate on either of the two meeting points of one’s breath – internal o external. The yogi will experience the birth of perfect understanding. (CHAUDHRI)
h) In the case of fusion between the two kinds of breath, namely, prāṇa and apāna, no matter inside the body or outside, the yogin becomes mentally the container of the experience of the sea of equality. (Singh & Maheśvarānanda)
i) En pratiquant la friction des deux souffles, à l’extérieur ou à l’intérieur, le yogin deviendra à la fin le vase (d’élection) d’où surgit la connaissance suprême de l’Égalité. (SILBURN)
j) À partir de la fusion des deux souffles à l’intérieur, à l’extérieur ou vers l’intérieur, le yogin en vient à savourer la manifestation de l’expérience de l’égalité. (DUBOIS)
k) Der Yogi, der beim Zusammentreffen der beiden Atemzüge (seine Aufmerksamkeit) nach innen (auf das Herz) oder außen (auf dvādaśānta) richtet, erlangt Anteil am Aufsteigen des Einheitsbewußtseins. (BÄUMER)
l) Gracias a la confluencia final de espiración e inspiración, ya sea adentro o afuera, el yogui participa en el ascenso de la conciencia homogénea. (FIGUEROA)
m) In any activity, concentrate on the gap between the inbreath and the outbreath. Thus attain to bliss. (ODIER)
n) With utmost devotion, center on the two junctions of breath and know the knower. (REPS)
65 Body of bliss (Y37 ~ A2)
sarvaṃ jagat svadehaṃ vā svānandabharitaṃ smaret |
yugapat svāmṛtenaiva parānandamayo bhavet || 65 ||
a) Meditate on your own body, or the whole world, as full of your innate joy. Through that inner ‘nectar’, you may suddenly experience sublime bliss. (WALLIS)
b) The yogī should contemplate the entire universe or his own body simultaneously in its totality as filled with his (essential, spiritual) bliss. Then through his own ambrosia-like bliss, he will become identified with the supreme bliss. (SINGH)
c) (The yogī) should recollect that the whole universe or his own body is filled all at once with his own (innate) bliss, (then) by the nectar of his own (innate nature) alone, he becomes supreme bliss. (DYCZKOWSKI)
d) (The yogi) should contemplate simultaneously on the whole world or his own body as filled with the bliss of the self, then by his own blissful nectar he becomes united with the supreme bliss. (BÄUMER)
e) One should keep present the whole world or one's body as being filled with bliss, all at once. That nectar of the Self will suffice to become filled with supreme bliss. (DUBOIS)
f) One should contemplate simultaneously on the entire universe or on one's own body filled with the bliss of the self. Then through one's own nectar, one becomes alive with the supreme bliss. (SATSANGI)
g) One should consider one’s entire body or the entire universe to be full of one’s own bliss. Then, through one’s own nectar of bliss, one will be full of the Supreme Bliss. (CHAUDHRI)
h) The yoguin should contemplate on the entire universe or even on his own body as filled with the ambrosial delight inherent in himself. Consequently, everything would get filled with the supernal delight all at once. (Singh & Maheśvarānanda)
i) Que (le yogin) considère soit l’univers entier soit son propre corps, simultanément dans sa totalité, comme rempli de sa propre félicité. (Alors), grâce à son ambroisie intime, il s’identifiera à la suprême félicité. (SILBURN)
j) On doit évoquer le monde entier ou bien notre propre corps comme étant débordant de félicité. On sera alors subitement comblé de l’ultime félicité grâce seulement à notre propre ambroisie. (DUBOIS)
k) Man meditiere über die ganze Welt und über den eigenen Körper gleichzeitig als mit der eigenen Seligkeit erfüllt – dann wird man durch die eigene Essenz des Selbst (augenblicklich) eins mit der höchsten Seligkeit. (BÄUMER)
l) Quien evoca el universo entero, o también su propio cuerpo, colmado de la dicha que les es inherente, gracias a este néctar interior, sin más deviene uno con la dicha suprema. (FIGUEROA)
m) Feel your substance: bone, flesh and blood, saturated with cosmic essence, and know supreme bliss. (ODIER)
n) Consider the plenum to be your own body of bliss. (REPS)
66 Trick-method (Y38 ~ C1)
kuhanena prayogena sadya eva mṛgekṣaṇe |
samudeti mahānando yena tattvaṃ prakāśate || 66 ||
a) O doe-eyed woman, through the application of a ‘trick’, great joy suddenly arises, through which Reality (Ś: nirvikalpāvasthā) is revealed. (WALLIS)
b) O gazelle-eyed one, by the employment of magic, supreme delight arises (in the heart of the spectator) instantaneously. (In this condition of the mind), Reality manifests itself. (SINGH)
c) O gazelle-eyed (goddess), by applying the trick (of tickling under the armpits) great bliss arises all of a sudden (sadyas) due to which (the supreme) reality manifests. (DYCZKOWSKI)
d) O gazelle-eyed (Goddess)! by applying a trick there arises suddenly great bliss, by which (experience) Reality is revealed. (BÄUMER)
e) O gazelle-eyed one! Infinite bliss will rise instantly through the practice of (a) magic trick. With that, Being shines. (DUBOIS)
f) O gazelle-eyed one, verily by applying the performance of religious austerities, great bliss arises immediately, by which the essence is illumined. (SATSANGI)
g) O deer-eyed One, great joy arises instantly, while being caressed. Through that joy, one’s true nature is manifested. (CHAUDHRI)
h) Through display of magical effects also, O gazelle-eyed one, there is arousal of great joy. That joy may be used as means to realisation of the essential Being. (Singh & Maheśvarānanda)
i) (Comme) par un procédé de magie, O Belle aux yeux de gazelle! la grande félicité se lève subtilement. Grâce à elle la Réalité se manifeste. (SILBURN)
j) Toi qui a les yeux d’une gazelle! Une grande félicité surgit à l’instant quand on assiste à un tour de magie. Grâce à cette (félicité), le principe se manifeste. (DUBOIS)
k) Durch die Anwendung eines (magischen) Tricks, o gazellenäugige Göttin! erhebt sich augenblicklich eine große Freude, und durch diese (Erfahrung der Freude) offenbart sich die Wirklichkeit. (BÄUMER)
l) Al recurrir al truco [del cosquilleo], ¡oh, diosa, con mirada de gacela! sin más irrumpe la dicha suprema y, a través de ella, la verdad resplandece. (FIGUEROA)
m) O gazelle-eyed beauty, consider the winds to be your own body of bliss. When you quiver, reach the luminous presence. (ODIER)
n) While being caressed, sweet princess, enter the caressing as everlasting life. (REPS)
o) SEMENOV mentions new science and technology as ‘tricks’. LAKSHMANJOO also mentions tickling.
67 Formication (Y39 ~ A3)
sarva-sroto-nibandhena prāṇa-śaktyordhvayā śanaiḥ |
pipīla-sparśa-velāyāṃ prathate paramaṃ sukham || 67 ||
a) The practitioner who stops all the streams of prāṇa-śakti [from flowing out through the senses and orifices] will experience it [enter the central channel and] slowly rise upward. In time he will experience a sensation [like the crawling] of ants [on his skin]; then unsurpassed happiness manifests. (WALLIS)
b) When by stopping the opening of all the senses the current of all sensory activity is stopped, the prāṇa-śakti moves slowly upward (in the middle nāḍī or suṣumnā), then, there is felt a tingling sensation like the one created by the movement of an ant (over the body). At the moment of that sensation, there ensues supreme delight. (SINGH)
c) When (the yogi) feels a tactile sensation (like the crawling) of ants due to the slow upward rise of the energy of the vital breath brought about by checking all the currents (of the activity of the senses), he experiences supreme bliss. (DYCZKOWSKI)
d) Closing all the openings of the senses, by the slow upward rise of the Energy of Breath, one feels a sensation like the crawling of ants. At that time the supreme joy is revealed. (BÄUMER)
e) When the feeling of an ant (on the skin) spreads because slowly the vital energy rises when the flow of all (senses) is checked, (then) supreme pleasure spreads. (DUBOIS)
f) By blocking all the channels (of perception) the prana-shakti moves slowly upwards (through the spinal column). At that time, feeling the sensation of an ant crawling in the body, one experiences the supreme bliss. (SATSANGI)
g) By closing all the senses, the Energy of Life [rises] up gradually through the center of the spine, and one feels a tingling sensation like that of an ant moving on one. Utmost joy then spreads all over. (CHAUDHRI)
h) When the praan-ic energy rises upward slowly by having blocked all the sensory channels, it (known as kun-ddalini) moves slowly upward creating the sensation of an ant creeping on the body. That sensation is highly blissful. (Singh & Maheśvarānanda)
i) Lorsqu’on fait échec au flot tout entier (des activités sensorielles) par le moyen du souffle qui s’élève peu à peu, au moment où l’on sent un fourmillement, le suprême bonheur se propage. (SILBURN)
j) Le bien-être ultime se déploie quand la Puissance du souffle s’élève peu à peu – comme la caresse d’une fourmi – quand tous les courants sont fermés. (DUBOIS)
k) Wenn man das Ausfließen aller Sinnesorgane durch die aufsteigende Atemenergie allmählich zur Ruhe bringt, dann erfährt man im Augenblick der Berührung, die sich wie das Krabbeln von Ameisen anfühlt, das höchste Glück. (BÄUMER)
l) Gracias al ascenso paulatino de la energía de la respiración mediante una obstrucción de todas las corrientes [sensoriales], en el momento de [la sensación] de hormigueo, estalla la alegría suprema. (FIGUEROA)
m) When your senses shiver and your mind becomes still, enter the energy of breath, and when you feel pins and needles, know supreme joy. (ODIER)
n) Stop the doors of senses when feeling the creeping of an ant. Then. (REPS)
o) Through a contraction of all streams [of subtle energies towards the organs of perception and organs of action] by the energy of breath (prāṇa-śakti) gradually moving upwards [along the spine], an exceptional [feeling of] comfort spreads [through the body] at the moment of a tingling sensation [as if ants are crawling on the skin]. (SEMENOV)
68 Mindful sex: between fire and poison (Y40 ~ A3)
vahner viṣasya madhye tu cittaṃ sukhamayaṃ kṣipet |
kevalaṃ vāyupūrṇaṃ vā smarānandena yujyate || 68 ||
a) One may cast one’s mind/attention, full of pleasure, into the center [point] between the ‘fire’ [at the root] and the ‘poison’ [at the tip] with either kevala-kumbhaka or pūraka-kumbhaka; thus, one is connected to the bliss of [sexual] love. [or: full of pleasure or only of breath]. (WALLIS)
b) One should throw (i.e. concentrate) the delightful citta in the middle of vahni and viṣa bothways whether by itself or permeated by vāyu (prāṇic breath), one would then be joined to the bliss of sexual union. (SINGH)
c) (When making love) one should place one’s mind made of bliss in the middle (between the) ‘Fire’ (of the arousal of desire at the beginning) and the ‘Poison’ (of the pervasive consciousness of its appeasement at the end), or else filled only with the vital breath, (the mind) should be united with the bliss of passion (smarānanda) (which is the bliss of consciousness generated by the union of Śiva and Śakti). (DYCZKOWSKI)
d) One should place one's mind full of bliss between 'fire' (vahni) and 'poison' (viṣa), or filled with breath, then one will be united with the blissful union (of Śiva and Śakti). (BÄUMER)
e) One should project one's attention filled with bliss or filled with breath alone in the genital area. Through sexual pleasure, one is united (to one's true nature). (DUBOIS)
f) One should throw the blissful mind into the fire (manipura chakra) in the middle of that fibre-like lotus stalk (sushumna) or into that which is only full of air (anahata chakra). Then one is united with the remembrance of bliss. (SATSANGI)
g) One should cast one’s attention on the joy experienced, between the beginning and end of the sexual act. One will be completely filled with Energy, and through the bliss of love, one is united with God. (CHAUDHRI)
h) The yogin should put his delight citta in the midst of vahni and viswa, no matter, by itself or in association with breath. By doing so, he would experience something like the delight as is experienced through the act of sex. (Singh & Maheśvarānanda)
i) Mais qu’on fixe la pensée qui n’est plus que plaisir dans l’intervalle de feu et de poison. Elle s’isole (alors) ou se remplit de souffle (et) l’on s’intègre à la félicité de l’amour. (SILBURN)
j) On doit projeter l’esprit rempli de bien-être au centre du feu et du poison. Ou bien, (on doit le projeter ainsi quand) il est simplement rempli de souffle. (Ainsi,) on s’unifie grâce à la félicité d’Éros. (DUBOIS)
k) Man soll das Denken, das ganz von Freude erfüllt ist, in die Mitte zwischen ‹‹Feuer›› und ‹‹Gift›› lenken. Allein oder gefüllt mit Atem wird man (dann) eins mit der Seligkeit der Liebe. (BÄUMER)
l) [El yogui] debe proyectar la mente entre el ‹‹fuego›› y el ‹‹veneno›› apenas la envuelve el deseo. [De este modo], por sí sola o llena de aire, se funde en la dicha del amor. (FIGUEROA)
m) At the start of the union, be in the fire of the energy released by intimate sensual pleasure. Merge into the divine Shakti and keep burning in space, avoiding the ashes at the end. (ODIER)
n) At the start of sexual union, keep attentive on the fire in the beginning, and, so continuing, avoid the embers in the end. (REPS)
69 Blissful Sex (Y41 ~ A2)
śakti-saṃgama-saṃkṣubdha-śaktyāveśāvasānikam |
yat sukhaṃ brahmatattvasya tat sukhaṃ svākyam ucyate || 69 ||
a) The stimulation caused by union with the consecrated female partner (śakti) gives rise to a pleasure which culminates in immersion into [pure] Energy (śakti); that is the joy of the Principle of the Absolute (brahman) [itself]; [and] that is said to be the pleasure innate [to all humans]. (WALLIS)
b) At the time of sexual intercourse with a woman, an absorption into her is brought about by excitement, and the final delight that ensues at orgasm betokens the delight of Brahman. This delight is (in reality) that of one’s own Self. (SINGH)
c) The bliss (sukha) that culminates (during orgasm) with penetration into Śakti aroused by union with a woman (śakti) is that of the Brahman which is said to be one’s own (inherent) bliss. (DYCZKOWSKI)
d) The delight experienced at the time of (sexual) union when the female's energy is excited and when the absorption into her is completed, is similar to the spiritual bliss (lit. the bliss of Brahman) and that bliss is said to be that of the Self. (BÄUMER)
e) That pleasure (one feels) at the moment when one is absorbed in one's energy excited by the union with a woman, is absolute pleasure, the pleasure of the Self. (DUBOIS)
f) By the union with shakti there is excitation and in the end, one is absorbed into shakti. That bliss (of union) which is said to be the nature of Brahman (ever-expanding consciousness), that bliss is (in reality) one’s own self. (SATSANGI)
g) At the time of sexual intercourse with a woman, there is great joy during an orgasm. That joy speaks of God’s nature, and is of one’s own self. (CHAUDHRI)
h) In the case of the pleasure experienced through the act of sex, the woman concerned acts only as the source of excitement while the actual source of it is the Divine Power Herself. As such, this pleasure’s bearing semblance to the delight of Brahman, is due to having its source in oneself (rather than the sex-partner). (Singh & Maheśvarānanda)
i) La jouissance de la Réalité du brahman (qu’on éprouve) au moment où prend fin l’absorption dans l’énergie fortement agitée par l’union avec une parèdre (śakti), c’est elle (précisément) qu’on nomme jouissance intime. (SILBURN)
j) Ce bien-être de la réalité de l’Immense (que l’on éprouve) à l’occasion de l’absorption dans la Puissance fortement excitée par l’union avec une Puissance, ce bien-être est (absolument) subjectif. (DUBOIS)
k) Die Freude, die im Moment der Vereinigung mit der Śakti (Partnerin) durch die Erregung bei dem vollen Eindringen erfahren wird, ist wie die Seligkeit Brahmans. Es ist die Freude des eigenen Selbst. (BÄUMER)
l) La unión sexual con szakti induce una inmersión en SZakti que desemboca en la felicidad absoluta. Bien dicen que esta es nuestra felicidad más íntima. (FIGUEROA)
m) When you practice a sex ritual, let thought reside in the quivering of your senses like wind in the leaves, and reach the celestial bliss of ecstatic love. These delights are in truth those of the Self. (ODIER)
n) When in such embrace your senses are shaken as leaves, enter this shaking. (REPS)
70 Memories of Sex (Y42 ~ A1)
lehanāmanthanākoṭaiḥ strī-sukhasya bharāt smṛteḥ |
śaktyabhāve 'pi deveśi bhaved ānanda-saṃplavaḥ || 70 ||
a) O queen of the gods, even in the absence of a consort, by intensely remembering the joy of [being with] a woman, i.e. with [the memory of] licking, lovemaking, and grinding (?), one may become plunged in bliss. (WALLIS)
b) O goddess, even in the absence of a woman, there is a flood of delight, simply by the intensity of the memory of sexual pleasure in the form of kissing, embracing, pressing etc. (SINGH)
c) O goddess, even in the absence of a woman (śakti) there is a flood of bliss by (merely) filling one’s memory with the joy (of sex with a) woman had by licking, churning, squeezing and the like. (DYCZKOWSKI)
d) O Goddess, even in the absence of a woman there is a flood of delight by merely remembering the sexual joy experienced while kissing, embracing, pressing, etc. (BÄUMER)
e) Even when a woman is absent, the full remembrance of the pleasure with her through much licking and churning, etc., is enough to drown one into bliss, o Mistress of the gods! (DUBOIS)
f) O Queen of Gods, the bliss of a woman is attained even in the absence of shakti. By fully remembering and absorbing the mind in the experience of kissing, hugging and embracing, the bliss swells. (SATSANGI)
g) O Goddess, even in the absence of a woman – from the memory of the intense joy of the climax, while making love to a woman – one will experience a flood of joy. (CHAUDHRI)
h) The pleasure derived from the kissing, etc. of the woman may be had even in the total absence of the woman concerned just out memory of hers to the extent of proving wholly absorbing, O Goddess. (Singh & Maheśvarānanda)
i) O Maîtresse des Dieux! l’afflux de la félicité se produit même en l’absence d’une énergie (une femme), si l’on se remémore intensément la jouissance née de la femme grâce à des baisers, des caresses, des étreintes. (SILBURN)
j) Maîtresse des dieux! Même en l’absence d’une Puissance, on peut plonger dans la félicité grâce au plein souvenir du bien-être éprouvé (autrefois) avec une femme à travers les baisers, les étreintes et les caresses. (DUBOIS)
k) O Herrin der Götter! Selbst in der Abwesenheit einer Energie (Partnerin) entsteht ein Überfließen der Freude allein durch die Erinnerung an die Freude, die man mit einer Frau durch Küsse, Zärtlichkeit und Umarmungen erfahren hat. (BÄUMER)
l) Basta evocar vívidamente el placer que una mujer [desencadena] con besos, caricias y envites sexuales, para que incluso en su ausencia, ¡oh, soberana entre las diosas!, sobrevenga una oleada de dicha. (FIGUEROA)
m) O Goddess! The sensual pleasure of the intimate bliss of union can be reproduced at any moment by the radiant presence of the mind that remembers intensely this pleasure. (ODIER)
n) Even remembering union, without the embrace, the transformation. (REPS)
71 The Joy of Meeting Friends (Y43 ~ C1)
ānande mahati prāpte dṛṣṭe vā bāndhave cirāt
ānandam udgataṃ dhyātvā tallayas tanmanā bhavet || 71 ||
a) When you feel great joy, as when seeing a loved one after a long time, meditate on that joy as it [slowly] disappears. Let the mind dissolve into it; become one with it. (WALLIS)
b) On the occasion of a great delight being obtained, or on the occasion of delight arising from seeing a friend or relative after a long time, one should meditate on the delight itself and become absorbed in it, then his mind will become identified with it. (SINGH)
c) When there is occasion for great bliss (such as love making), or when seeing a (dear) relative (or friend) after a long time, meditate on the bliss (as it) arises (just then); the mind of one that is that (bliss) dissolves into it. (DYCZKOWSKI)
d) At the time of experiencing great bliss, or the joy of seeing a friend or relative after a long time, one should meditate on the rising of this bliss and, while merging with it, one's mind will become one with it. (BÄUMER)
e) When one reaches a great joy, or meets a relative after a long time, one should contemplate that upsurge of joy. Being one mind with it, one will merge in it. (DUBOIS)
f) When great joy is obtained (through any event such as) meeting with relatives, one should meditate on that with one-pointedness, until the mind becomes absorbed and the bliss ever arises. (SATSANGI)
g) Whenever great joy is obtained, or when joy arises on seeing a friend or relative after a long time, one should meditate on that joy. Then the mind will be absorbed into joy. (CHAUDHRI)
h) Through meditation on the delight one experiences on the occasion of some delighting event or by meeting one’s close relative long after, one needs to feel one’s oneness with it and get absorbed in it. (Singh & Maheśvarānanda)
i) Ou encore à la vue d’un parent dont ont a été longtemps (séparé), on accède à une félicité très grande. Ayant médité sur la félicité qui vient de surgir, on s’y absorbe, (puis) la pensée s’identifie à elle. (SILBURN)
j) Ou bien, quand on éprouve une félicité extraordinaire à la vue d’un proche (éloigné) depuis longtemps, on doit contempler cette explosion de félicité. En s’absorbant en elle, l’esprit s’identifie à elle. (DUBOIS)
k) Wenn man eine große Freude erfährt, wie beim Wiedersehen eines Freundes (oder Verwandten) nach langer Zeit, soll man über das Entspringen dieser Freude meditieren, dann wird man darin absorbiert und wird geistig eins damit (mit dieser Freude). (BÄUMER)
l) Del mismo modo, cuando nos invade una inmensa alegría al ver a un amigo después de mucho tiempo, si se contempla esta oleada de dicha, uno se disuelve en ella sin pensar en nada más. (FIGUEROA)
m) When you meet again with a loved one, be in this bliss totally and penetrate the luminous space. (ODIER)
n) On joyously seeing a long-absent friend, permeate this joy. (REPS)
72 The Pleasure of Food and Drink (Y44 ~ C1)
jagdhi-pāna-kṛtollāsa-rasānanda-vijṛmbhaṇāt |
bhāvayed bharitāvasthāṃ mahānandas tato bhavet || 72 ||
a) Meditate on [/fully feel into] the state of fullness that expands because of delight of savoring that arises while eating and drinking; and that joy will become sublime. (WALLIS)
b) When one experiences the expansion of joy of savour arising from the pleasure of eating and drinking, one should meditate on the perfect condition of this joy, then there will be supreme delight. (SINGH)
c) (The yogi) should contemplate the state (of spiritual) plenitude (he experiences brought about) by the unfolding of the joy which is the savor (of the aesthetic delight) of the outpouring (of consciousness) brought about by eating and drinking. From that there is great bliss. (DYCZKOWSKI)
d) When one is filled with joy arising from the pleasure of eating and drinking, one should meditate on the state of fullness. Then the great bliss will arise. (BÄUMER)
e) One should cultivate the state of fullness from the expansion of aesthetic bliss created by food and drink. One will then become infinite bliss. (DUBOIS)
f) If one concentrates on eating and drinking and the happiness obtained by that joy of taste, from such contemplation of enjoyment arises the state of fullness, which then becomes supreme joy or bliss. (SATSANGI)
g) From the pleasure of eating and drinking, one experiences joy blossoming. One should become filled with that state of joy. Then great joy will be obtained. (CHAUDHRI)
h) By contemplating on the delightful state of one’s being brought in through eating, drinking and expansion of the joy thus generated through the organ of taste, one has the possibility of entering into the supernal reservoir of bliss. (Singh & Maheśvarānanda)
i) Grâce à l’épanouissement de la félicité que comporte l’euphorie causée par la nourriture et la boisson, qu’on adhère de tout son être à cet état de surabondance et l’on s’identifiera alors à la grande Félicité. (SILBURN)
j) On doit évoquer l’état de plénitude engendré par l’efflorescence de félicité savoureuse, délectation (elle-même) engendrée par l’acte de boire et de manger. Alors surgira la grande félicité. (DUBOIS)
k) Wenn man eine überschäumende Freude beim Genuß von Essen und Trinken erfährt, soll man über den Zustand der Fülle meditieren, und die große Freude wird entstehen. (BÄUMER)
l) Cuando nos invade el placer de saborear exquisitos manjares y bebidas, debe contemplarse la condición de plenitud; entonces sobreviene la dicha suprema. (FIGUEROA)
m) At the time of euphoria and expansion caused by delicate foods and drinks, be total in this delight, and through it, taste supreme bliss. (ODIER)
n) When eating or drinking, become the taste of the food or drink, and be filled. (REPS)
73 Music and Song (Y45 ~ C1)
gītādi-viṣayāsvādāsama-saukhyaikatātmanaḥ |
yoginas tanmayatvena manorūḍhes tadātmatā || 73 ||
a) The yogi who relishes music and song to the extent that s/he merges with it becomes filled with unparalleled happiness, attains heightened awareness, and experiences oneness with the Divine. (WALLIS)
b) When the yogī mentally becomes one with the incomparable joy of song and other objects, then there is, because of the expansion of his mind, identity with that. (SINGH)
c) The yogi who is one with the unparalleled joy of savoring music and other such (beautiful) objects (of sense, his) mind fixed (and well concentrated on that) becomes of that same (blissful) nature by identifying with it (tanmayatvena). (DYCZKOWSKI)
d) When the mind of a yogi is one with the unparalleled joy of music and other (aesthetic delights), then he is identified with it due to the expansion of his mind which has merged in it. (BÄUMER)
e) The yogi who is one with the unique pleasure of the delight of song, etc., having his attention caught on that through having become that, is that (bliss). (DUBOIS)
f) As a result of concentration on the pleasures of the senses, such as music or song, the yogis experience equal happiness (or pleasure) within. By being (thus) absorbed the yogi ascends beyond the mind and becomes one with that (supreme). (SATSANGI)
g) When one is enjoying singing and other pleasures of the senses, great joy arises. The yogi should become one with that joy. Then, one experiences growth of self. (CHAUDHRI)
h) The experience of oneness with the supernal delight the yogin has, is due to his mind having had the incomparable joy of listening to music, etc. and having got absorbed in it to the extent of his oneness with the same. Translation from Sanskrit: Satya Prakash Singh & Maheśvarānanda (Singh & Maheśvarānanda)
i) Si un yogin se fond dans le bonheur incomparable éprouvé à jouir des chants et autres plaisirs sensibles, parce qu’il n’est plus que ce bonheur, (une fois) sa pensée stabilisée, il s’identifiera (complètement) à lui. (SILBURN)
j) Les yogins doivent ne faire plus qu’un avec le bien-être incomparable (que l’on éprouve) en se délectant des belles choses comme le chant par exemple. Parce qu’ils y ont enraciné leur âme, ils sont ce (bien-être). (DUBOIS)
k) Wenn der Yogi eins wird mit der unvergleichlichen Freude des Genusses von Musik und anderen ästhetischen Freuden, dann verschmilzt er damit, und durch eine geistige Erhebung wird er vollkommen eins damit (mit dieser Freude). (BÄUMER)
l) Al hacerse uno con el júbilo sin par que produce disfrutar cosas como la música, etcétera, con una conciencia acrecentada a causa de esta identificación, el yogui alcanza la esencia misma de esa [dicha]. (FIGUEROA)
m) Merge in the joy felt at the time of musical pleasure or pleasure from other senses. If you immerse in this joy, you reach the divine. (ODIER)
n) O lotus-eyed one, sweet of touch, when singing, seeing, tasting, be aware you are and discover the ever-living. (REPS)
o) [The moment after] experiencing the oneness of unequaled felicity resulting from savoring anything perceptible by the senses, like a song, [a beautiful curve, an enchanting dance,] etc., the yogi’s [mind], being absorbed in that [felicity, relaxes into] the pure form of that [felicity]. The relaxation begins with, and is partially caused by, the ascent of the locus of control [to sahasrāra-cakra]. (SEMENOV)
74 Wherever the heart-mind finds delight (Y46 ~ C1)
yatra yatra manas tuṣṭir manas tatraiva dhārayet |
tatra tatra parānanda-svarūpaṃ saṃpravartate || 74 ||
a) Wherever the mind delights, let your attention linger there. In any such experience, the true nature of supreme bliss (or: the bliss of Parā) may shine forth. (WALLIS)
b) Wherever the mind of the individual finds satisfaction (without agitation), let it be concentrated on that. In every such case the true nature of the highest bliss will manifest itself. (SINGH)
c) One should maintain one’s attention wherever the mind finds satisfaction. It is there that the inherent nature of Supreme Bliss arises. (DYCZKOWSKI)
d) Wherever the mind finds satisfaction, let it be fixed there, for there itself the nature of supreme bliss will become manifest. (BÄUMER)
e) One should focus one's attention wherever it finds its happiness. There itself, one's essence of supreme bliss will become alive. (DUBOIS)
f) Whenever there is satisfaction of mind and the mind is held there alone, the nature of supreme bliss manifests. (SATSANGI)
g) Wherever the mind finds satisfaction – in that very place focus one’s attention. Then, the Supreme Bliss of one’s true nature will manifest itself. (CHAUDHRI)
h) One should practise concentration of mind wheresoever it feels satisfaction. It is on any such point that would get manifested the supreme delight in its real nature. (Singh & Maheśvarānanda)
i) Là où la pensée trouve satisfaction, c’est en ce lieu même qu’il faut river (cette) pensée (sans fléchir); c’est là, en effet, que l’essence de la suprême félicité se révèle pleinement. (SILBURN)
j) On doit poser l’esprit là où l’esprit trouve son bonheur, (car) c’est là que notre vraie nature de félicité suprême se manifestera. (DUBOIS)
k) Wo immer der Geist seine Erfüllung findet, ebendarauf soll man sich konzentrieren. Genau dort wird sich das Wesen der höchsten Seligkeit offenbaren. (BÄUMER)
l) Donde sea que la mente obtenga satisfacción, justo ahí debe fijarla [el yogui]: ahí se manifiesta, en su esencia, la dicha suprema. (FIGUEROA)
m) Wherever you find satisfaction, the very essence of bliss will be revealed to you if you remain in this place without mental wavering. (ODIER)
n) Wherever satisfaction is found, in whatever act, actualize this. (REPS)
75 On the edge of sleep (Y47 ~ A1)
anāgatāyāṃ nidrāyāṃ praṇaṣṭe bāhya-gocare |
sāvasthā manasā gamyā parā devī prakāśate || 75 ||
a) When the external sensory field has disappeared but sleep has not yet come, that [liminal] mental state is attainable in which the Supreme Goddess (Parā Devī) manifests. (WALLIS)
b) When sleep has not yet fully appeared I.e. when one is about to fall asleep, and all the external objects (though present) have faded out of sight then the state (between sleep and waking) is one on which one should concentrate. In that state the Supreme Goddess will reveal Herself. (SINGH)
c) The state that manifests which should be grasped by the (attentive) mind when, (as one falls asleep), the external field (of awareness) has disappeared (but) sleep has not yet come, is the goddess Parā. (DYCZKOWSKI)
d) One should concentrate on the state when sleep has not yet come, but the external awareness has disappeared (between waking and sleep) – there the supreme Goddess reveals itself. (BÄUMER)
e) That state attention can access when sleep is not yet come and outer world is gone, there the supreme Goddess shines. (DUBOIS)
f) By entering that state preceding sleep, where the awareness of the outer world has faded, (the mind is absorbed in the threshold state) which the supreme goddess illumines. (SATSANGI)
g) Concentrate on the state where sleep has not fully appeared, but the external world has disappeared. In that state, the Supreme Goddess is revealed. (CHAUDHRI)
h) As the supreme goddess reveals herself in that state which precedes sleep and follows disappearance of the world outside, one needs to reach that state mentally. Translation from Sanskrit: Satya Prakash Singh & Maheśvarānanda (Singh & Maheśvarānanda)
i) Lorsque le sommeil n’est pas encore venu et que (pourtant) le monde extérieur s’est effacé, au moment où cet état devient accessible à la pensée, la Déesse suprême se révèle. (SILBURN)
j) On doit d’abord accéder à cet état (qui se déploie) quand le sommeil n’est pas (encore) venu (et que) le champ de la perception extérieure à disparu. Alors la Déesse Suprême se manifeste. (DUBOIS)
k) Wenn der Schlaf noch nicht eingetreten ist, aber die Eindrücke der Außenwelt geschwunden sind, dieser Zustand kann vom Geist berührt werden. Darin offenbart sich die Göttin Transzendenz. (BÄUMER)
l) Si la mente logra acceder a esa condición [intermedia], cuando el sueño aún no llega, pero la realidad exterior ya se diluyó, entonces la Diosa Suprema resplandece. (FIGUEROA)
m) At the point of sleep, when sleep has not yet come and wakefulness vanishes, at this very point, know the supreme Goddess. (ODIER)
n) At the point of sleep when sleep has not yet come and external wakefulness vanishes, at this point being is revealed. (REPS)
76 Patterns of light (Y48 ~ C1)
tejasā sūrya-dīpāder ākāśe śavalīkṛte |
dṛṣṭir niveśyā tatraiva svātmarūpaṃ prakāśate || 76 ||
a) Let the gaze come to rest on a space that is dappled with the light of the sun or a lamp or suchlike; in that very [experience], the nature of one’s innate being may manifest. (WALLIS)
b) One should fix one’s gaze on a portion of the space that appears variegated with the rays of the sun, lamp etc. At that very place, the nature of one’s essential Self will manifest itself. (SINGH)
c) One should direct one’s gaze into (an empty) space variegated by the light of the sun or a lamp etc. There itself one’s own essential nature manifests. (DYCZKOWSKI)
d) One should direct one's gaze on space which is filled with variegated light of the sun or of a lamp. There itself one's own essential nature will be revealed. (BÄUMER)
e) One should project one's gaze at space, filled with the designs (made) by the light of the sun, of a lamp, etc. There itself the form of one's Self will shine. (DUBOIS)
f) By gazing on the space that appears variegated by the rays of the sun or an oil lamp, there the nature of one's essential self is illumined. (SATSANGI)
g) One should fix one’s sight on the place where light from the sun, lamp, etc. forms different colors. There indeed, one’s True Self will reveal itself. (CHAUDHRI)
h) One should direct one’s eyesight to that spot of space which has been made variegated by the light of the sun or that of lamp, etc. since it is on such a spot that one’s own Self reveals itself. (Singh & Maheśvarānanda)
i) Le regard doit être sur une portion d’espace qui apparaît tachetée sous le rayonnement du soleil, d’une lampe, etc. (et) c’est là même que resplendit l’essence de son propre Soi. (SILBURN)
j) On doit d’abord poser le regard sur l’espace dans lequel apparaissent des taches grâce à l’éclat du soleil, d’une lampe et autres (sources de lumière). C’est là-même que se manifeste la forme de notre Soi. (DUBOIS)
k) Wenn man seinen Blick auf einen Teil des Raumes richtet, der vom Licht der Sonne oder einer Lampe fleckenhaft erhellt ist, dann enthüllt sich ebenfort die eigene Wesensnatur. (BÄUMER)
l) Cuando la luz del sol, de una lámpara, etcétera, salpica el espacio con sus destellos, debe posarse la mirada justo ahí. [Entonces] resplandece nuestra verdadera naturaleza. (FIGUEROA)
m) In summer, when your gaze dissolves in the endlessly clear sky, penetrate this light which is the essence of your own mind. (ODIER)
n) In summer when you see the entire sky endlessly clear, enter such clarity. (REPS)
77 Krama mudrās (Y49-53; B2, A2, C2, A2 & A4 respectively)
karaṅkiṇyā krodhanayā bhairavyā lelihānayā |
khecaryā dṛṣṭikāle ca parāvāptiḥ prakāśate || 77 ||
a) Through karaṅkiṇī, krodhanā, bhairavī, lelihānā or khecarī mudrās, at the time of perception, the supreme attainment manifests. (NOTE: the Sanskrit commentaries are necessary to understand this verse.) (WALLIS)
b) At the moment of the (intuitive) perception (of the universe) there is manifested the supreme attainment through the Karaṅkinī, Krodhanā, Bhairavī, Lelihānā and Khecarī mudrās. (SINGH)
c) By (practicing the mūdras) Karaṅkinī, Krodhanā, Bhairavī, Lelihānā and Khecarī, when perception takes place the supreme pervasion (of consciousness) is revealed. (DYCZKOWSKI)
d) At the time of vision (of oneness) (while practicing) the mudrās Karankiṇi, Krodhana, Bhairavī, Lelihana and Khecari, the pervasiveness of Supreme Consciousness is revealed. (BÄUMER)
e) At the time of (practicing divine) vision with the body like a corpse, the face in wonder, eyes wide open, mouth dropped and wide open awareness, the supreme state shines. (DUBOIS)
f) At the time of intuitive perception (the attitudes of) karankini, krodhana, Bhairavī, lelihanaya and khechari are revealed, whereby the supreme attainment manifests. (SATSANGI)
g) From the yogic practices of karaṅkiṇī, krodhanā, bhairavī, lelihānā and khecarī mudrās, the Supreme Reality is revealed. (CHAUDHRI)
h) The highest state of pervasion is attained through mudrās like karaṅkiṇī, krodhanā, bhairavī, lelihānā and khecarī practised in course of the vision of the Reality. (Singh & Maheśvarānanda)
i) La suprême fusion dans (le Tout) se révèle au moment de la perception intuitive (de l’Univers) grâce aux (attitudes suivantes): le repos de la mort, la fureur, la fixité du regard, la succion ininterrompue et la concentration sur l’éther. (SILBURN)
j) Quand (on cultive) un regard (non duel), grâce à la (posture) de Celle qui est un squelette, (puis) de la Furie, (puis) celle de Bhairavi, (puis) de Celle qui lèche et (enfin) de Celle qui va dans l’espace, la réalisation suprême se manifeste. (DUBOIS)
k) Durch die mystischen Haltungen (mudrā) karaṅkiṇī, krodhanā, bhairavī, lelihānā und khecarī offenbart sich im Moment der Schau (zum Zeitpunkt der Übung) die höchste Durchdringung. (BÄUMER)
l) La consecución de la [Diosa] Suprema también resplandece cuando [el yogui posa] su mirada mientras [adopta los gestos (mudrā)] karaṅkiṇī, krodhanā, bhairavī, lelihānā y khecarī. (FIGUEROA)
m) You will enter the spatiality of your own mind at the moment when intuition frees itself through steadiness of gaze, love’s uninterrupted sucking, violent feelings, agony or death. (ODIER)
n) Lie down as dead (karaṅkiṇī). Enraged in wrath, stay so (krodhanā). Or stare without moving an eyelash (bhairavī). Or suck something and become the sucking (lelihānā). (REPS)
78 Nāvāsana (Y54 ~ A1)
mṛdvāsane sphijaikena hastapādau nirāśrayam |
nidhāya tatprasaṅgena parā pūrṇā matirbhavet || 78 ||
a) Situating oneself on a soft seat, with only the buttocks touching it and the hands and feet suspended in the air, after remaining there [for some time], one’s resolution & determination become completely fulfilled. (WALLIS)
b) The aspirant should seat himself on a soft (cushioned) seat, placing only one of the buttocks on the seat and leaving the hands and the feet without any support. By maintaining himself in this position, his intelligence will become highly sāttvika and endowed with plenitude. (SINGH)
c) (The yogi should sit) on a soft seat, on (just) one buttock, keeping (his) hands and feet without support. By maintaining (this posture, his) intuition (mati) becomes supreme and full. (DYCZKOWSKI)
d) Sitting on a soft seat one should hold one's hands and feet without any support. By maintaining this position the individual mind will reach a sate(state?) of supreme fullness of consciousness. (BÄUMER)
e) On a soft seat, resting only on one's buttock, hands and feet hanging loose, in that situation, attention will become free and full. (DUBOIS)
f) Seated on a soft seat, by means of one buttock, with the hands and legs relaxed, at this time the mind becomes full of transcendence. (SATSANGI)
g) Sit by placing one buttock on a soft seat, with no support for the hands and feet. By staying in that position, one will be filled with the understanding of the Supreme Reality. (CHAUDHRI)
h) The practitioner of yoga may seat himself by placing only one of his buttocks on a soft seat without any support from both hands and feet and thus give opportunity to the mind to get relaxed and feel expanded in consciousness. (Singh & Maheśvarānanda)
i) Installé sur un siège moelleux, ne reposant que sur son séant, pieds et mains privés de support; par l’effet de cette (attitude), l’intelligence intuitive la plus haute accède à la plenitude. (SILBURN)
j) D’abord on s’assoit sur un siège moelleux, où seules les fesses sont posées – les bras et les jambes sans point d’appui. À cause de cette (posture), la conscience deviendra suprême et pleine. (DUBOIS)
k) Man soll auf einem weichen Sitz nur auf einer Seite des Gesäßes sitzen und die Hände und Füße ohne Stütze halten. Wenn man diese Haltung beibehält, erlangt der Geist (mati) einen Zustand höchster Fülle. (BÄUMER)
l) Si se toma asiento sobre una superficie suave con una sola posadera, sin apoyar brazos ni piernas, gracias a esta [posición] la mente deviene plena, suprema. (FIGUEROA)
m) Comfortably seated, feet and hands unsupported, enter the space of ineffable fullness. (ODIER)
n) Without support for feet or hands, sit only on buttocks. Suddenly, the centering. (REPS)
79 Space in the armpits (Y55 ~ A1)
upaviśyāsane samyag bāhū kṛtvārdhakuñcitau |
kakṣavyomni manaḥ kurvan śamamāyāti tallayāt || 79 ||
a) Settling oneself on a seat properly and half-bending the arms, focus the mind in the space of the armpits. When the mind merges into that space, one attains peace & tranquillity. (WALLIS)
b) Sitting comfortably on his seat and placing the two arms in the form of an arch overhead, the aspirant should fix his gaze in the arm-pits. As the mind gets absorbed in that posture of repose, it will experience great peace. (SINGH)
c) Sat on a seat, half bending the arms as required, fixing the mind on the space under the armpits, by merging in that, (the yogi) becomes peaceful. (DYCZKOWSKI)
d) Sitting on a seat one should place the arms in a curved position, and fixing the mind on the void under the armpits, it will merge in that (void) and attain peace. (BÄUMER)
e) Taking a seat with arms crossed on one another, attention focused on the space below the arms/ on the belly/ on both sides/ on the space around, one goes in peace by dissolving in that. (DUBOIS)
f) Sitting in a correct posture and curving the arms and hands into a circle, fix the gaze inside this space. The mind becomes peaceful by this laya. (SATSANGI)
g) Sitting comfortably, curve the arms overhead, in the form of an arch. By absorbing the mind in the space of the armpits, Great Peace will come. (CHAUDHRI)
h) Having seated oneself comfortably with his hands forming an arch over the head, if one were to direct one’s attention to either of the armpits, one is sure to experience peace due to absorption of the mind. (Singh & Maheśvarānanda)
i) Confortablement installé sur un siège, les bras croisés, ayant fixé la pensée aux creux des aisselles, grâce à cette absorption on obtiendra la quiétude. (SILBURN)
j) Convenablement installé sur un siège, les bras croisés, on doit poser l’esprit au creux des aisselles. La paix viendra de la résorption de l’esprit (en cet espace). (DUBOIS)
k) Man soll auf einem Sitz Platz nehmen und die Arme wie einen Bogen über den Kopf halten. Wenn man die Gedanken auf den hohlen Raum in den Achselhöhlen richtet, erlangt man Frieden, indem man sich dort (in der Leere) absorbiert. (BÄUMER)
l) Si se toma asiento cómodamente con los brazos ligeramente arqueados y se lleva la atención al hueco de las axilas, [entonces] absorto en ese [vacío, el yogui] obtiene ecuanimidad. (FIGUEROA)
m) In a comfortable position, hands open at the shoulder level, an area of radiant spatiality gradually pervades the armpits, ravishes the heart, and brings about profound peace. (ODIER)
n) In an easy position, gradually pervade an area between the armpits into great peace. (REPS)
80 Looking without a story (Y56 ~ C1)
sthūla-rūpasya bhāvasya stabdhāṃ dṛṣṭiṃ nipātya ca |
acireṇa nirādhāraṃ manaḥ kṛtvā śivaṃ vrajet || 80 ||
a) Casting an unmoving gaze upon a being with a physical form and making the mind free of thoughts & projections [about that being], in very little time one attains the Śiva-state. (WALLIS)
b) Having fixed his gaze without blinking on a gross object (and directing his attention inward) and thus making his mind free of all prop of thought-constructs, the aspirant acquires the state of Śiva without delay. (SINGH)
c) Fixing one’s gaze without blinking on something with a physical (and beautiful) form, freeing the mind of (all) support, in a short time, one attains tranquility (Śiva). (DYCZKOWSKI)
d) Fixing one's gaze without blinking on an external (beautiful) form, and making the mind supportless in a short time, one will attain Śiva. (BÄUMER)
e) One should throw and fix one's gaze on a gross (outer) object and (inside keeping quiet). In a short time, attention becomes relaxed, and one goes to the divine. (DUBOIS)
f) One should steady the gaze (without blinking) on the gross form of any object. When the mind is transfixed and made supportless (without any other thought or feeling), it at once acquires the state of Shiva (transcendence). (SATSANGI)
g) Look firmly without blinking, at the gross form of any object. The mind will be without support, and within a short while one will reside in Shiva. (CHAUDHRI)
h) Having withdrawn the eyesight from the gross world if one were to make the mind baseless, one is likely to reach the state of Śiva. (Singh & Maheśvarānanda)
i) Ayant fixé les yeux sans cligner sur un objet à forme grossière et si l’on prive la pensée de tout support, l’on parviendra sans tarder à Śiva. (SILBURN)
j) Le regard étant posé sur un phénomène grossier (quelconque), on doit d’abord l’y fixer. Alors, en peu de temps, l’esprit s’affranchit de (tout) point d’appui et l’on atteint Śiva. (DUBOIS)
k) Man richte seinen Blick regungslos auf die äußere Form eines (schönen) Gegenstandes. Wenn man unverzüglich seinen Geist von allen Stützen befreit, erlangt man Śiva. (BÄUMER)
l) Asimismo, si se posa fijamente la mirada en una realidad burda y enseguida se priva a la mente de [todos sus] soportes, [el yogui] va a Śiva. (FIGUEROA)
m) Steadily gazing without blinking at a pebble, a piece of wood, or any other ordinary object, thought loses all props and rapidly attains to Shiva/Shakti. (ODIER)
n) See as if for the first time a beauteous person or an ordinary object. (REPS)