Vijñaana-bhairava-tantra: translation concordance, Part 2

Vijñāna Bhairava Tantra – Master Translation Concordance PART TWO

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.

81 Mental uccāra of ‘ha’ (Y57 ~ A1)

madhyajihve sphāritāsye madhye nikṣipya cetanām |

hoccāraṃ manasā kurvaṃs tataḥ śānte pralīyate || 81 ||

a)    Let the jaw go slack and the mouth open, with the tongue in the middle [pointing up] and cast awareness into the center. Doing uccāra of HA mentally, one will then dissolve into stillness. (WALLIS)

b)    If one maintains the mouth widely open, keeping the inverted tongue at the centre and fixing the mind in the middle of the open mouth, and voices vowel-less ha mentally, he will be dissolved in peace. (SINGH)

c)     The tongue (turned up) into the center (of the nasal cavity), the mouth wide open and the attention fixed on the center (there), uttering the letter H mentally, then (the yogi) dissolves into the Tranquil One. (DYCZKOWSKI)

d)    Keeping the tongue in the centre of the wide open mouth one should fix the mind there. Uttering the letter h mentally, one will be dissolved in peace. (BÄUMER)

e)    One should focus on the tongue spread in the middle (of the open mouth), saying a mental “hhh...." Then one will dissolve in peace. (DUBOIS)

f)     (Placing) the middle of the tongue in that which has been opened widely and throwing the consciousness in the middle, mentally repeating 'Ha', the mind will be dissolved in tranquillity. (SATSANGI)

g)    With mouth wide open, throw the tongue upwards to the center of the palate. Fix attention on the middle of the tongue, and feel the sound Ha being uttered there. Then, one will be dissolved in Peace. (Chaudhri)

h)    One can dissolve oneself in peace if he keeps the (inverted) tongue in the middle of the open mouth, directs consciousness to the middle of the eye-brows and utters the letter “h” mentally and continuously. (Singh & Maheśvarānanda)

i)      La bouche étant largement ouverte, la langue au centre, si l’on fixe la pensée sur (ce) centre en récitant mentalement (le phonème) HA, l’on s’abîmera alors dans la paix. (Silburn)

j)      La bouche grande ouverte, la langue au centre, on doit d’abord placer l’attention au centre (de la cavité buccale). On énonce mentalement un ‹‹ha››. (L’esprit) se résorbe alors dans la paix. (Dubois)

k)    Wenn man den Mund offenhält und die Zunge in der Mitte hält, und seinen Geist auf die Mitte Konzentriert, soll man in Gedanken den Laut h aussprechen. Dann wird man im Zustand des Friedens aufgelöst. (Bäumer)

l)      Si se proyecta la mente en el centro de la boca bien abierta, en la lengua [suspendida] en medio, y se recita internamente [el fonema] H, entonces uno se disuelve en la paz. (Figueroa)

m)  Open your mouth, place your mind in your tongue at the center of the oral cavity, exhale with the sound HA and know a peaceful presence to the world. (ODIER)

n)    With mouth slightly open, keep mind in the middle of tongue. Or, as breath comes silently in, feel the sound HH. (REPS)

82 Floating without support (Y58 ~ A2)

āsane śayane sthitvā nirādhāraṃ vibhāvayan

svadehaṃ manasi kṣīṇe kṣaṇāt kṣīṇāśayo bhavet || 82 ||

a)    Situating oneself on a seat or a couch [, sitting or lying], imagine your body is without support (floating in space): when the mind dissolves, you may suddenly become free of the “inner receptacle” (āśaya). (WALLIS)

b)    Seated on a soft seat or a bed, one should contemplate one’s body as without support. By this contemplation when all props of one’s thought vanish i.e. when one’s mind becomes free of thought-constructs, then in an instant all his old (undesirable) mental dispositions (lying in the unconscious) will also vanish. (SINGH)

c)     Either (sitting ) on a seat or (lying) on a bed, meditating on his own body as being without support, when the mind ceases, within a moment (the yogi) is free of (all his binding) dispositions (āśaya). (DYCZKOWSKI)

d)    Either sitting on a seat or lying on a bed one should meditate on the body as being supportless. When the mind becomes empty and supportless, within a moment one is liberated from mental dispositions. (BÄUMER)

e)    Seated (or) lying down, one should feel that one's body is without support. When attention is gone, form that (very) moment one's habits will be gone (too). (DUBOIS)

f)     While sitting or lying down, one should think of one's own body as being supportless (suspended in space). Then, in a moment (the samskāras or thought constructs) of the mind being reduced, it ceases to be a reservoir (of old mental dispositions). (SATSANGI)

g)    Seated on a bed or couch, continuously imagine one’s own body to be without support. The instant the mind disappears, one’s fixed place of residence disappears. (Chaudhri)

h)    Sitting on a bed if one were to contemplate on his body as baseless, then on the mind having become attenuated in its ideation, it has the possibility of becoming rid of its deposits (in the form of the unconsciousness content) forthwith. (Singh & Maheśvarānanda)

i)      Se tenant assis (ou) couché, (un yogin) doit évoquer avec intensité son propre corps comme privé de support ; dans une pensée qui s’évanouit, à l’instant même, ses prédispositions inconscientes s’évanouiront (également). (Silburn)

j)      Assis sur un siège ou allongé sur un lit, nous devons d’abord ressentir notre corps comme privé de support. Quand l’esprit a (ainsi) disparu, notre support mental disparaît en un instant. (Dubois)

k)    Man soll auf einem Sitz oder Bett sitzen und sich vorstellen, daß der Körper keine Grundlage hat. Dabei löst sich das Denken auf und im selben Augenblick werden auch die psychischen Eindrücke ausgelöscht. (Bäumer)

l)      Si uno toma asiento o se recuesta, y concibe intensamente que su cuerpo carece de soporte, entonces sin más la mente se disuelve, y con esta su sustrato. (Figueroa)

m)  Laying flat, see your body as supportless. Let your thought dissolve into space, and then the contents of the inner core consciousness will dissolve too, and you will experience pure presence, freed from dreams. (ODIER)

n)    When on a bed or seat, let yourself become weightless, beyond mind. (REPS)

83 Rocking the body (Y59 ~ A1)

calāsane sthitasyātha śanair vā dehacālanāt |

praśānte mānase bhāve devi divyaugham āpnuyāt || 83 ||

a)    Situated on a swing or moving seat [such as in a vehicle], or through the [slow] rocking of the body, one’s mental-emotional state becomes soothed & still, O Goddess, and one attains the Divine Flood [of Bliss]. (WALLIS)

b)    O goddess, owing to the swinging of the body of a person seated on a moving vehicle, or owing to self-caused swinging of his body slowly, his mental state becomes calmed. Then he attains divyaugha [divine flood] and enjoys the bliss of supernal consciousness. (SINGH)

c)     O Goddess, whether seated on a moving vehicle or by moving (one’s own) body slowly, when the mind becomes peaceful, one then attains the divine flood (of consciousness). (DYCZKOWSKI)

d)    Whether one is seated on a moving vehicle or whether one moves one's body slowly, one attains a peaceful mental state. Then, O Goddess, one realizes the divine flood (of consciousness). (BÄUMER)

e)    Seated in a vehicle or moving the body slowly, when attention has become peaceful, one will reach the divine flow, O Goddess! (DUBOIS)

f)     O Goddess, as a result of slowly swinging or rocking the body, one attains a tranquil state of mind and floats into the stream of divine consciousness. (SATSANGI)

g)    O Goddess, by experiencing the rhythmic movement of the body in a moving vehicle, or in a still place by swinging the body slowly. Then the mind becomes calm, and one obtains a flood of divinity. (Chaudhri)

h)    If one’s body were to swing due to having been seated on anything mobile or were made to swing by oneself followed by the quietness of mind, one has the possibility of being blessed with the heavenly delight, O Goddess. (Singh & Maheśvarānanda)

i)      Ou encore si l’on se trouve dans un véhicule en mouvement ou si l’on meut le corps très lentement, O Déesse! (jouissant alors) d’une disposition d’esprit bien apaisée, l’on parviendra au flot divin. (Silburn)

j)      Déesse! installé sur un véhicule en mouvement ou bien bougeant lentement le corps, l’état mental s’apaise en profondeur. On gagne alors le Flot divin. (Dubois)

k)    O Göttin! Wenn man in einem Fahrzeug sitzt, das sich bewegt, oder aber (im Sitzen) den Körper leicht schwingen läßt, dann beruhigen sich die mentalen Zustände, und man erlangt die Fülle des göttlichen Bewußtseins. (Bäumer)

l)      Quien ocupa un asiento en movimiento o bien deja que su cuerpo se balancee lentamente, una vez que su mente halla reposo, ¡oh, diosa!, se adentra en el torrente divino. (Figueroa)

m)  O Goddess, enjoy the extremely slow movements of your body, of a mount, of a vehicle and, with peace in mind, sink into divine spirit. (ODIER)

n)    In a moving vehicle, by rhythmically swaying, experience. Or in a still vehicle, by letting yourself swing in slowing invisible circles. (REPS)

84 Sky-gazing (Y60 ~ C1)

ākāśaṃ vimalaṃ paśyan kṛtvā dṛṣṭiṃ nirantarām |

stabdhātmā tatkṣaṇād devi bhairavaṃ vapur āpnuyāt || 84 ||

a)    Looking at the clear sky, with uninterrupted gaze, remaining completely still: all at once, O Goddess, one attains the ‘form’ of Bhairava. (WALLIS)

b)    If one making himself thoroughly immobile beholds the pure (cloudless) sky with fixed eyes, at that very moment, O goddess, he will acquire the nature of Bhairava. (SINGH)

c)     Beholding the clear sky, having made (his) gaze (constant) without a break (or blinking), one (whose body, senses and mind) are immobile attains, O Goddess, that very instant, Bhairava’s nature. (DYCZKOWSKI)

d)    Looking at clear sky one should fix one's gaze without blinking and make one's body motionless. In that very instant, O Goddess, one attains the Divine (Bhairava) nature. (BÄUMER)

e)    Looking at pure space, with gaze unmoving, stable from that (very) moment, one will reach the divine body, O Goddess! (DUBOIS)

f)     O Devi, having fixed the gaze continuously on the clear sky (without blinking) and with a steady awareness, at once the nature of Bhairava is achieved. (SATSANGI)

g)    Look continuously at a clear sky, without moving oneself. From that moment O Goddess, one will obtain the form of God. (Chaudhri)

h)    If one were to gaze at the clear sky continuously without any jerk on his part, instantly, O Goddess, he has the possibility of attaining bodily the state of Bhairava. (Singh & Maheśvarānanda)

i)      Si, contemplant un ciel très pur, on y fixe le regard sans la moindre défaillance, l’être tout entier étant immobilisé, à ce moment même O Déesse! on atteindra la Merveille bhairavienne. (Silburn)

j)      Déesse! On contemple d’abord l’espace immaculé, en y posant le regard sans interruption. Immobile jusqu’en son for intérieur, on gagne dès cet instant le Corps de Bhairava. (Dubois)

k)    Wenn man einen wolkenlosen Himmel betrachtet und dabei seinen Blick fixiert und sich ganz regungslos hält, dann, O Göttin! erlangt man im selben Augenblick die göttliche Wesensnatur. (Bäumer)

l)      Si se contempla un espacio impoluto sin posar la mirada en nada más y con el cuerpo totalmente inmóvil, al instante, ¡oh, diosa!, se alcanza el esplendor de Bhairava. (Figueroa)

m)  Gaze at a very clear sky without blinking. Tensions dissolve along with your gaze and then reach the awesome steadiness of Bhairava. (ODIER)

n)    Simply by looking into the blue sky beyond clouds, the serenity. (REPS)

85 The sky is in your head (Y61 ~ C2)

līnaṃ mūrdhni viyat sarvaṃ bhairavatvena bhāvayet |

tat sarvaṃ bhairavākāra-tejas-tattvaṃ samāviśet || 85 ||

a)    Imagine the entire sky as Bhairava, and that it is dissolved in your head [so your head is continuous with and has the same nature as the sky]. You will become completely permeated with the reality of the radiant energy that is Bhairava’s nature. (WALLIS)

b)    The yogī should contemplate the entire open space (or sky) under the form of the essence of Bhairava and as dissolved in his head. Then the entire universe will be absorbed in the light of Bhairava. (SINGH)

c)     (The yogi) should imagine that the entire (expanse of the) sky is merged within (his) head as Bhairava’s state. (Then he and) all that (exists) penetrates (and is absorbed) into the reality (which is) the radiant energy (tejas) of Bhairava’s form. (DYCZKOWSKI)

d)    One should contemplate the entire sky which is the nature of Bhairava as if it is pervading one's head Then (one experiences) everything as the form of Bhairava and one enters into the glory of His nature. (BÄUMER)

e)    One should realise the whole of space, as divine, mixed where (one's) head (is supposed to be). All that (appear in this absence of the head, in that space) is the glow of the divine. One shall become completely absorbed in (that) being. (DUBOIS)

f)     One should contemplate on the sky as the form of Bhairava (until it is) all absorbed in the forehead. Then all that (space) will be entered by the essence of light in the state of Bhairava. (SATSANGI)

g)    One should meditate that the entire space or sky, is absorbed, in one’s head. By absorbing the qualities of God, one will acquire the brilliant form of God. (Chaudhri)

h)    If one were to think of the entire space as getting compressed in one’s head in his capacity of Bhairava, it would be followed by the sense of immersion of all that is in the light of Bhairava. (Singh & Maheśvarānanda)

i)      Qu’on évoque tout l’espace-vide sous forme d’essence bhairavienne comme dessous dans (sa propre) tête. Alors (l’univers) tout entier s’absorbera dans la Réalité de l’éclat, expression (même) de Bhairava. (Silburn)

j)      On doit ressentir le ciel entier comme étant résorbé dans la tête, (celle-ci) étant ressentie comme Bhairava. Alors, tout (cet espace) s’absorbe entièrement dans l’être, dans l’éclat qui est le visage (même) de Bhairava. (Dubois)

k)    Man meditiere über den ganzen Himmelsraum, der vom Wesen Bhairavas ist, als im eigenen Schädel aufgelöst. Dann erfährt man alles von göttlicher Form und man wird in die Natur des Lichtes absorbiert. (Bäumer)

l)      Debe concebirse que el cielo entero en la forma de Bhairava se disuelve en la cabeza, [entonces] todo esto se funde en el refulgente plano de Bhairava. (Figueroa)

m)  Enter the radiant spatiality of Bhairava scattered in your head, leave space and time, be Bhairava. (ODIER)

n)    Shakti, see all space as if already absorbed in your own head in the brilliance. (REPS)

86 The three states (Y62 ~ B2)

kiṃcij jñātaṃ dvaitadāyi bāhyālokas tamaḥ punaḥ |

viśvādi bhairavaṃ rūpaṃ jñātvānanta-prakāśa-bhṛt || 86 ||

a)    Having known the [three] states of viśva and [taijasa and prājña] — consisting of limited knowledge producing [the experience of] duality [in the waking state], illumination of [the remnants of] the external [in the dream state], and then darkness (tamas) [in the deep sleep state] respectively — as the very form of Bhairava, he becomes one who carries within the infinite Light of Consciousness (ananta-prakāśa). (WALLIS)

b)    When the yogī knows the three states of consciousness, viz. viśva (waking) in which there is limited knowledge productive of duality, (2) taijas (dream) in which there is perception of the impressions of the exterior, (3) prājña (deep sleep) in which it is all darkness as (only) the form of Bhairava he is then filled with the splendour of infinite consciousness. (SINGH)

c)     (The yogi) possesses infinite light once he has known Bhairava’s nature as the waking and other states, namely, (waking in which only) something is known that generates duality, (dreaming in which) the light (shines that illumines the mental traces of) the outer (world) and (deep sleep which is) darkness. (DYCZKOWSKI)

d)    When one realizes the nature of Bhairava in the states of wakefulness and others, i.e. knowing a little of that which brings about a sense of duality (i.e. wakefulness), external light (dream) and darkness (deep sleep), then one is filled with infinite splendor. (BÄUMER)

e)    (When) something (limited) is known, that creates duality. Manifestation (believed to be) outside consciousness is verily darkness (of ignorance). (So,) knowing that all states of consciousness are the form of consciousness (bhairavam), one is the active Ground of infinite manifestation. (DUBOIS)

f)     Knowing a bit about duality, the outer light and darkness in the manifest world and so on, one who again experiences the infinite form of Bhairava procures illumination. (SATSANGI)

g)    In the waking state there is some knowledge born of duality. In the dream state there are impressions of the exterior. In deep sleep there is complete darkness. Know all these states of consciousness to be the form of God. Then, one will be filled with the infinite light of God. (Chaudhri)

h)    The limited knowledge (of the state of wakefulness) acquired in the external light brings in the sense of duality and (the knowledge generated in the states of dream and dreamless sleep) is immersed in darkness, while that intuited through meditation on Bhairava, carries with it infinite illumination. (Singh & Maheśvarānanda)

i)      Quand on connaît pleinement la forme de Bhairava dans la veille (et autres états), c’est-à-dire : connaissance limitée productrice de dualité (quant à la veille), vision extériorisante (quant au rêve) et aussi ténèbres (quant au sommeil profond), on est alors rempli de la splendeur infinie la Conscience. (Silburn)

j)      La connaissance partielle engendre la dualité. La perception (d’une réalité) ‹‹extérieure›› (à qui la perçoit) n’est aussi que ténèbres. Sachant que toute chose est la forme de Bhairava, on devient le fondement de la manifestation infinie (des choses). (Dubois)

k)    Wenn man die Form Bhairavas in den Zuständen des Wachens, in dem das äußere, dualistische Bewußtsein dominiert, der Unbewußtheit (im Tiefschlaf) und des Traumes erkennt, dann wird man erfüllt mit unendlichem Licht. (Bäumer)

l)      Al comprender que el conocimiento limitado y dual, la luz exterior y las tinieblas,

es decir, [los estados] ‹‹universal››. etcétera, son [sólo] aspectos de Bhairava,

uno queda envuelto por la luz infinita. (Figueroa)

m)  Waking, sleeping, dreaming, consciousness free from any prop, know yourself as radiant spatial presence. OR: When you reach Bhairava by dissolving duality when awake, when this spatial presence continues into a dream, and when you then cross the night of deep sleep as the very form of Bhairava, know the infinite splendor of awake consciousness. (ODIER)

n)    Waking, sleeping, dreaming, know you as light. (REPS)

87 Dark night (Y63 ~ C2)

evameva durniśāyāṃ kṛṣṇapakṣāgame ciram |

taimiraṃ bhāvayan rūpaṃ bhairavaṃ rūpam eṣyati || 87 ||

a)    Similarly, on a dark & overcast moonless night, meditate at length on the formless ‘form’ of the darkness, and you will long for [and attain] Bhairava’s formless form. (WALLIS)

b)    In the same way, at (completely) dark night in the dark fortnight, by contemplating for long over the (terrible) circumambient darkness, the yogī will attain the nature of Bhairava. (SINGH)

c)     In the same way, (the yogi) engaged in contemplating for a long time the (awesome) darkness on a stormy night in the dark lunar fortnight (when there is no moon) attains Bhairava’s nature. (DYCZKOWSKI)

d)    In the same way on a dark night, at the beginning of the dark fortnight, while meditating on the darkness, one attains the nature of Bhairava. (BÄUMER)

e)    Just like that, evoking darkness for a long time in a dark night of the dark fortnight, one will go to the divine form. (DUBOIS)

f)     Like this, one should ever contemplate on the terrible darkness of night during the dark fortnight of the moon, if he desires to attain the form of Bhairava. (SATSANGI)

g)    Similarly, on a completely dark night during the dark half of the lunar month, concentrate for a long time on the darkness. One will then be propelled towards the form of God. (Chaudhri)

h)    (Just as the fourth state of consciousness follows the states of wakefulness, dream and dreamless sleep), even so long meditation on the terrific dark form (of the world) during the moonless nights, would reveal to the aspirant the Bhairava form of it. (Singh & Maheśvarānanda)

i)      De même durant une nuit noire, à l’arrivée de la quinzaine sombre, ayant évoqué sans discontinuer la forme ténébreuse, on accédera à la forme Bhairavienne. (Silburn)

j)      C’est ainsi que, durant la quinzaine sombre, durant une nuit de ténèbres, il faut longuement (en) contempler la forme ténébreuse. On s’envole alors vers la forme de Bhairava. (Dubois)

k)    Wenn man bei Neumond in einer dunklen Nacht lange über die Finsternis meditiert, dann erlangt man das Wesen Bhairavas. (Bäumer)

l)      Del mismo modo, si en una noche terriblemente oscura y de luna menguante [el yogui]concibe durante un largo rato las tinieblas en su esencia misma, alcanza la esencia de Bhairava. (Figueroa)

m)   During a dark and moonless night, eyes open in the dark, let your whole being melt into this obscurity and attain to the form of Bhairava. (ODIER)

n)    In rain during a black night, enter that blackness as the form of forms. (REPS)

88 Darkness with eyes closed (Y64 ~ C1)

evameva nimīlyādau netre kṛṣṇābham agrataḥ |

prasārya bhairavaṃ rūpaṃ bhāvayaṃs tanmayo bhavet || 88 ||

a)    In just the same way [on a dark night], first close your eyes [and behold] what looks like blackness in front of you; then opening them [and perceiving that same blackness in front of you], contemplate it as the very form of Bhairava, and you will become one with Him. (WALLIS)

b)    Similarly, (even during the absence of dark fortnight), the aspirant should at first contemplate over terrible darkness in front of him by closing his eyes, then later should contemplate over the dark, terrible form of Bhairava in front with eyes wide open. Thus will he become identified with Him. (SINGH)

c)     In just the same way, initially closing (one’s) eyes (and meditating on) the darkness in front (and then) opening (them), contemplating the (dark) form of Bhairava, one becomes of that same nature. (DYCZKOWSKI)

d)    In the same way, by first closing one's eyes and meditating on the darkness in front, and then opening the eyes and contemplating the (dark) form of Bhairava, one becomes one with that (state of Bhairava). (BÄUMER)

e)    Just like that, having first closed one's eyes, a dark blue light appears in (the space in) front. Realizing (that) form as divine, one becomes that. (DUBOIS)

f)     Similarly, while closing the eyes, one should contemplate on the profound darkness spreading in front as the form of Bhairava. Thus he becomes one with that. (SATSANGI)

g)    Similarly, in the absence of a dark night, close the eyes and concentrate on the darkness in front of one. Opening the eyes, see the dark form of God spreading everywhere. One will then become one with God. (Chaudhri)

h)    Exactly in the same way, having seen before oneself the dark form with closed eyes in the beginning, if one were to contemplate on Bhairava with eyes wide open, one has the possibility of becoming one with Him. (Singh & Maheśvarānanda)

i)      De même, tenant d’abord les yeux bien fermés, une couleur sobre apparaît. Si on les ouvre ensuite tout grands en évoquant la forme de Bhairava, on s’identifiera à elle. (Silburn)

j)      C’est ainsi que, ayant d’abord fermé les yeux, on (observe) devant soi une lumière bleu marine. C’est la forme de Bhairava qui se déploie. La contemplant, on s’identifie à elle. (Dubois)

k)    Ebenso, wenn man zuerst die Augen schließt, erscheint alles schwarz. Wenn man dann die Augen öffnet und über die Form Bhairavas meditiert, wird man eins mit ihm. (Bäumer)

l)      Del mismo modo, si [el yogui] concibe delante de él el aspecto tenebroso de Bhairava, primero con los ojos cerrados y luego al abrirlos, [entonces] se hace uno con él. (Figueroa)

m)  Eyes closed, dissolve into darkness, then open your eyes and identify with the awesome form of Bhairava. (ODIER)

n)    When a moonless raining night is not present, close eyes and find blackness before you. Opening eyes, see blackness. So faults disappear forever. (REPS)

89 Sensory deprivation (Y65 ~ C1)

yasya kasyendriyasyāpi vyāghātāc ca nirodhataḥ

praviṣṭasyādvaye śūnye tatraivātmā prakāśate || 89 ||

a)    Whoever blocks or obstructs one [or more] of the sense-organs may enter into the nondual Void—it is there that [the true nature of] the Self manifests. (WALLIS)

b)    When some organ of sense is obstructed in its function by some external cause or in the natural course or by self-imposed device, then the aspirant becomes introverted, his mind is absorbed in a void that transcends all duality and there itself his essential Self is revealed. (SINGH)

c)     (By blocking the function) of any one of the organs of sense by a blow (from an external object) or by blocking (it voluntarily), the true nature (ātman) (of the yogi) who has entered the non-dual Void manifests there. (DYCZKOWSKI)

d)    If any organ is obstructed (in its function) by striking (an external object) or if one causes an obstruction oneself, one enters in the nondual state of void, and there itself the Self shines forth. (BÄUMER)

e)    By stopping any of the sense powers by contradicting (their natural outward flow), when one enters the nondual Void, there and then the Self shines. (DUBOIS)

f)     Whoever restrains even the same sense organ enters the one void without a second by this obstruction and there the atma, or self, is illumined. (SATSANGI)

g)    When any sense organ is obstructed externally or is restrained by one, from carrying out its function—one will then enter the void that is beyond duality. There indeed, one’s True Self will be revealed. (Chaudhri)

h)    If any one of the senses (particularly the eyesight) were to have been lost or were to be stopped from functioning deliberately, and consequently the person concerned were to find himself landed in complete darkness, his self has the possibility of becoming luminous in that state itself. (Singh & Maheśvarānanda)

i)      Qu’un obstacle (s’oppose à l’exercice) d’un organe quelconque ou que (de soi-même) on y fasse obstruction, si l’on s’enfonce dans le vide sans dualité, là même le Soi resplendit. (Silburn)

j)      On doit d’abord entrer dans le vide non-duel en contrecarrant n’importe laquelle de nos facultés et en la bloquant. C’est alors que se manifeste le Soi. (Dubois)

k)    Wenn irgendein körperliches Organ verletzt oder in seien Funktionen behindert wird, dann tritt man in die zeitlose Leere und ebendort offenbart sich das wahre Selbst. (Bäumer)

l)      Quien debido a un impedimento o una obstrucción de alguno de sus sentidos se abisma en el vacío sin par, ahí mismo resplandece [ante él] el ser interior. (Figueroa)

m)  When an object gets in the way of gratification through the senses, seize this instant of spatial emptiness, which is the very essence of meditation. (ODIER)

n)    Just as you have the impulse to do something, stop. (REPS)

90 The phoneme ‘a’ (Y66 ~ C1)

abindum avisargaṃ ca akāraṃ japato mahān |

udeti devi sahasā jñānaughaḥ parameśvaraḥ || 90 ||

a)    One who repeats the phoneme ‘a’ without anusvāra or visarga [may experience] the sudden & powerful flood of insight that is identical with the Highest Divinity. (WALLIS)

b)    If one recites the letter a without bindu or visarga then, O goddess, Parameśvara — a magnificent torrent of wisdom appears suddenly. (SINGH)

c)     O goddess, by repeating the letter ‘A’ without bindu or visarga, the Supreme Lord, who is a torrent of wisdom, arises (spontaneously all) at once. (DYCZKOWSKI)

d)    If one recites the great 'a' sound without bindu or visarga, then, O Goddess, the Supreme Lord, who is a torrent of wisdom, arises at once. (BÄUMER)

e)    Repeating “a” without “m” nor “hhh”, a great flow of awareness, the Supreme Lord, shall rise, O Goddess! (DUBOIS)

f)     O Devi, by recitation of akaara, the letter ‘A’, in the absence of bindu and visarga, a great torrent of knowledge of the supreme Lord, Parameshvara, at once arises. (SATSANGI)

g)    Continuously recite the vowel A, without the sound M or H. Then O Goddess, a great flood of knowledge of God rises forcefully. (Chaudhri)

h)    If one were to utter repeatedly the letter a without bindu and visarga, he would have dawned upon him the Supreme Lord all of a sudden. O Goddess, somewhat like a torrent of knowledge. (Singh & Maheśvarānanda)

i)      Si l’on récite le phonème A sans bindu ni visarga, le Seigneur suprême, ce puissant torrent de Connaissance, surgit imprévisible, O Déesse! (Silburn)

j)      Déesse! On doit réciter le ‹‹a›› sans bindu ni visarga. Alors jaillit soudain le flot de connaissance sacrée, le Seigneur suprême. (Dubois)

k)    O Göttin! Wenn man den Laut a ohne bindu (Nasalierung) und visarga (Aushauch) ausspricht, dann offenbart sich unmittelbar der höchste Herr, ein gewaltiger Strom der Weisheit. (Bäumer)

l)      Si se recita el fonema A sin bindu ni visarga, al instante surge, ¡oh, diosa!, un poderoso torrente de consciencia: el Señor supremo. (Figueroa)

m)  With all your being, utter a word ending in ‘AH’ and in the ‘H’ let yourself be swept away by the gushing flow of wisdom. (ODIER)

n)    Silently intone a word ending in AH. Then in the HH effortlessly, the spontaneity. (REPS)

91 Aspiration (Y67 ~ C2)

varṇasya savisargasya visargāntaṃ citiṃ kuru |

nirādhāreṇa cittena spṛśed brahma sanātanam || 91 ||

a)    Focus awareness on the end of the visarga sound of a [mantric] syllable that has a visarga; when the mind has become ‘supportless’ (free of the need for any external support), one may touch the eternal absolute. (WALLIS)

b)    When one fixes his mind freed of all props on the end of a visarga of a letter coupled with visarga, then (being completely introverted) he enters the eternal Brahman. (SINGH)

c)     Fix your awareness with the mind free of (objective) support on the end of the emission (visarga) of a phoneme with visarga and make contact with the eternal Brahman. (DYCZKOWSKI)

d)    Fix your awareness with a mind free of any support at the end of the visarga of a letter with visarga and you will be in contact with the eternal Brahman. (BÄUMER)

e)    Pay attention to the ending of “hhh” of a letter that has such a “hhh”. Because (then) attention becomes without support, one will touch the primordial ever-expanding. (DUBOIS)

f)     When the mind is joined with the visarga, at the end of the visarga it is made supportless. In this way the mind is touched by the eternal Brahma, or the supreme consciousness. (SATSANGI)

g)    Make the sound H and concentrate on the end of the sound. As the mind will be without support, one will permanently touch God. (Chaudhri)

h)    Focusing the consciousness on the end of visarga (:) of a letter ending in visarga by the mind clean of all ideas, may result in contact with the eternal Absolute. (Singh & Maheśvarānanda)

i)      Qu’on fixe l’esprit sur la fin du visarga de (n’importe quelle) lettre pourvue de visarga et, par l’intermédiaire d’une pensée libérée de tout fondement, on entrera en contact avec l’éternel brahman. (Silburn)

j)      On doit faire attention à la fin du visarga de n’importe quel phonème doté d’un visarga. L’esprit étant alors dépourvu de (tout) fondement, on touche l’Immense, éternel. (Dubois)

k)    Richte deine Aufmerksamkeit auf das Ende des Aushauchs (visarga) eines Lautes, der im Aushauch endet. Mit einem Geist, der von allen Stützen frei ist, berührt man dann das ewige Brahman. (Bäumer)

l)      Al emitir un sonido aspirado, lleva la atención al final de la aspiración; [entonces,] con la mente libre de soportes, rozarás al Brahman eterno. (Figueroa)

m)  When you focus your structure-free mind on the final sound of a letter, immensity is revealed. (ODIER)

n)    Center on the sound a-u-m without any a or m. (REPS)

92 The nature of the sky (Y68 ~ B2)

vyomākāraṃ svamātmānaṃ dhyāyed digbhir anāvṛtam |

nirāśrayā citiḥ śaktiḥ svarūpaṃ darśayet tadā || 92 ||

a)    Meditate on the nature of the sky, unbounded & unconcealed in all directions, as identical to [the nature of] one’s own being. Then the Power of Awareness, which [like the sky] needs no external support, reveals your true nature. (WALLIS)

b)    When one concentrates on one’s self in the form of a vast firmament, unlimited in any direction whatsoever, then the citi-śakti freed of all props reveals herself (which is the essential Self of the aspirant). (SINGH)

c)     One should meditate on one’s own Self in the form of the sky, unconfined in all directions, then the power of consciousness, free of (all) support, reveals one’s own nature. (DYCZKOWSKI)

d)    One should meditate on one's own body in the form of the vast sky, unlimited in all directions, then the Power of Consciousness is free from any support and reveals her own nature. (BÄUMER)

e)    Looking at immaculate all-pervading sky as being one's own self, the energy of awareness that has become free of contaction will show one’s own/her own essence. (DUBOIS)

f)     When one meditates on one's own self in the form of unlimited space (in all) directions, the mind is suspended and shakti in the form of consciousness is revealed as the form of one's own self. (SATSANGI)

g)    Meditate on one’s own self in the form of space (or the sky), unlimited in all directions. Then, one will see one’s own form as the unsupported energy of consciousness. (Chaudhri)

h)    One should meditate on one’s own Self in the form of the space rid of all divisions. In that case, the Power of Consciousness, as such, being rid of all impositions, reveals Itself. (Singh & Maheśvarānanda)

i)      Qu’on médite sur son propre Soi en forme de firmament illimité en tous sens. Dès que la conscience se trouve privée de tout support, alors l’Énergie manifeste sa véritable essence. (Silburn)

j)      On doit contempler notre Soi en forme d’espace non limité par les directions. La Puissance de conscience étant privée de (tout) point d’appui, elle montre alors notre vraie nature. (Dubois)

k)    Man soll über sich selbst in der Gestalt des leeren Raumes meditieren, unbegrenzt durch irgendeine Himmelsrichtung. Dann wird die Kraft des Bewußtseins von allen Stützen befreit, und man schaut die eigene Wesennatur. (BÄUMER)

l)      [El yogui] debe contemplarse a sí mismo como si fuera el firmamento, libre de determinaciones espaciales; entonces, exenta de cualquier soporte, la conciencia, la potencia, revela su verdadera naturaleza. (Figueroa)

m)  Waking, sleeping, dreaming, consciousness free from any prop, know yourself as radiant spatial presence. (ODIER)

n)    Feel yourself as pervading all directions, far, near. (REPS)

93 Piercing (Y69 ~ C1)

kiñcid aṅgaṃ vibhidyādau tīkṣṇasūcyādinā tataḥ |

tatraiva cetanāṃ yuktvā bhairave nirmalā gatiḥ || 93 ||

a)    Having first pierced any part of the body with a sharp needle or the like, keep awareness focused on that very point, and the pure path to Bhairava [is revealed]. (WALLIS)

b)    If one pierces at first any limb (of one’s body) with a sharp-pointed needle and then concentrates on that very spot, then (owing to the intensity of one-pointed awareness) one has access to the pure nature of Bhairava. (SINGH)

c)     Having first pierced any limb (of the body) with a sharp needle or the like and then focused attention just there (on the pain), (one attains) the pure state within Bhairava. (DYCZKOWSKI)

d)    If one pierces any limb or part of the body with a sharp need or any other instrument, then by concentrating on that very point, one attains the pure state of Bhairava. (BÄUMER)

e)    First pierce any part of the body with a sharp needle, for instance. Then fix your awareness right there : immaculate insight of the divine (will happen). (DUBOIS)

f)     At first one should pierce any limb of the body a little bit with a sharp, pointed needle or any other instrument. Then projecting the consciousness there, verily there is movement towards the pure nature of Bhairava. (SATSANGI)

g)    Pierce any part of your body with a sharp needle, point, etc. Then join your awareness to that very place. There, you will obtain the purity of God. (Chaudhri)

h)    One may have pure access to Bhairava by piercing the body at any point by means of a needle or any other sharp instrument and by directing one’s consciousness to that point. (Singh & Maheśvarānanda)

i)      Après avoir perforé une partie quelconque de (son) corps avec un instrument pointu ou autre, si l’on tient alors son esprit appliqué à cet endroit précis, la progression éclatante ver Bhairava (se produira). (Silburn)

j)      On doit d’abord percer l’un des membres (du corps) avec une aiguille fine, par exemple. Puis on y pose l’attention. Alors naît la compréhension immaculée de Bhairava. (Dubois)

k)    Wenn man einen Körperteil mit einer scharfen Nadel sticht, dann wird dort das Bewußtsein so Konzentriert, daß man in die Reinheit des göttlichen Zustandes (Bhairava) gelangt. (Bäumer)

l)      Si [el yogui] se pincha un miembro con una aguja puntiaguda, etcétera, y a continuación fija así su atención, el inmaculado sendero a Bhairava [se despertará ante él]. (Figueroa)

m)  Pierce a place on your body and, through this one spot, attain to the radiant domain of Bhairava. (ODIER)

n)    Pierce some part of your nectar-filled form with a pin, and gently enter the piercing. (REPS)

94 There is no mind (Y70 ~ B3)

cittādyantaḥkṛtir nāsti mamāntar bhāvayed iti |

vikalpānām abhāvena vikalpair ujjhito bhavet || 94 ||

a)    Contemplate thus: “There is no ‘mental apparatus’ within me, consisting of the mind, ego, etc.”—through the absence of mental constructs [of selfhood based on ephemeral mental operations], one becomes free of such constructs. (WALLIS)

b)    One should contemplate thus: “Within me the inner psychic apparatus consisting of citta, etc. does not exist.” In the absence of thought-constructs he will abide as pure consciousness which is his essential Self. (SINGH)

c)     (The yogi) should reflect that “there is no inner (mental) organ within me, whether mind, (intellect or ego).” (Thus) because there are no thoughts (also), (the yogi) is devoid of them. (DYCZKOWSKI)

d)    One should imagine that there is no internal organ within me consisting of mind (intellect and ego-sense). Then owing to the absence of thoughts one will be freed from all thoughts. (BÄUMER)

e)    One should realize that 'there is no inner organ in me, such as the mind, etc.' Because thought constructs are (then) absent, one becomes free from them. (DUBOIS)

f)     By contemplating thus, the antahkarana, or inner instrument of mind, and so on is non-existent within me, then, in the absence of vikalpas (thought constructs), one becomes free from the vikalpas. (SATSANGI)

g)    One should meditate like this – “There is nothing inside me. No mind, intellect, bones, organs, etc.” By this meditation one will abandon all thoughts. By being in a state without thoughts, one will reach God. (Chaudhri)

h)    If one were to contemplate: “There is nothing like citta, etc. within me”, due to absence of all mental constructs within him, he gets rid of all mental constructs (still lingering in his mind and would have the experience of pure consciousness). (Singh & Maheśvarānanda)

i)      On doit se convaincre (de l’idée) ‹‹organe interne, pensée, etc. n’existent pas en moi››. Grâce à l’absence de pensée dualisante (qui en résulte) on transcende (à jamais tous) les vikalpa. (Silburn)

j)      On doit méditer ainsi : ‹‹Il n’y a pas d’organe interne en moi, pas d’esprit, par exemple››. Parce qu’il n’y a plus de concepts, on dévient libre des concepts. (Dubois)

k)    Man soll sich vorstellen: In mir gibt es kein Denkorgan und keine anderen psychischen Organe. Dann wird man durch die Abwesenheit von Gedanken von Gedanken befreit und übersteigt alle Vorstellungen. (Bäumer)

l)      ‹‹En mí no existe ningún órgano interno: mente, [ego, intelecto]››. Quien esto concibe, debido a la cesación de representaciones mentales, se libera de toda representación mental. (Figueroa)

m)  When through contemplation, ego, active intelligence, and mind are revealed as empty, any form becomes a limitless space and the very root of duality dissolves. (ODIER)

n)    Feel: My thought, I-ness, internal organs—me. (REPS)

95 (not a yukti)

māyā vimohinī nāma kalāyāḥ kalanaṃ sthitam |

ityādidharmaṃ tattvānāṃ kalayan na pṛthag bhavet || 95 ||

a)    Māyā (the Divine’s power of self-concealment-in-plurality) is indeed bewildering; She is established as that which effects (kalana) the limited powers (kalā) of the embodied self. Knowing (kalayan) the primordial property (ādi-dharma) of all the Principles of Reality (tattvas), one will no longer experience separation. (WALLIS)

b)    Māyā is delusive, the function of kalā is limited activity. Considering the functions of the various tattvas (constitutive principles) in this way, one does not remain separate any longer. (SINGH)

c)     Māyā is deluding, the function of the Force (of limited agency) (kalā) is differentiation (kalana) - discerning this and the other properties of the matapysical principles (tattva) in this way, (one’s own consciousness) is not separated (from Śiva). (DYCZKOWSKI)

d)    “Maya is deluding, the function of kalā (and other kañcukas) is fragmentation”—considering the properties of each category in this way, one is [not] separated. (BÄUMER)

e)    What is called 'Māyā' is (really) the creative play of one's creative power. Understanting (them) as power (attached) to the (various) states (of consciousness), one should not count them as separate (from consciousness). (DUBOIS)

f)     Maya is the delusive principle residing (in manifest existence), causing name and limited activity. Considering thus the nature or functions of the various elements, one (realizes that he) is not separate (from the supreme reality). (SATSANGI)

g)    Remain firm in one’s understanding that a small part of anything, with a name, is tempting illusion. Thus, the primary quality of one’s true nature is unity. From this understanding one will not remain separate any longer. (Chaudhri)

h)    Māyā is the power of delusion while the nature of kalā is partition. Thinking over the nature of essential factors like this, one has the possibility of stopping oneself from the idea of being separate (from the Reality). (Singh & Maheśvarānanda)

i)      L’illusion est dite ‘la perturbatrice’. La fonction de kalaa consiste en une activité fragmentatrice et ainsi de suite (pour les autres cuirasses). Considérant qu’il n’y a là qu’attribut des catégories, qu’on ne s’en sépare pas. (Silburn)

j)      Māyā est l’Enchanteresse, (dit-on). Elle est la cause (de notre) activité limitée. Énumérant sur ce modèle les attributs des éléments (qui constituent le réel), que l’on s’en sépare. (Dubois)

k)    ‹‹Māyā wird die Kraft der Verwirrung genannt, kalā ist die Tätigkeit der Fragmentierung.›› Wenn man auf diese Weise die Eigenschaften aller Prinzipien betrachtet, bleibt man nicht getrennt (von der Wirklichkeit). (Bäumer)

l)      Al meditar en la naturaleza [limitada] de todos los tattvas – ‹‹a māyā se la conoce como la Embaucadora, kalā es fragmentación, etcétera›› –, [el yogui] no permanece más separado. (Figueroa)

m)  Illusion perturbs, the five sheaths obstruct vision, separations imposed by dualistic thought are artificial. (ODIER)

n)    Illusions deceive. Colors circumscribe. Even divisibles are indivisible. (REPS)

96 Let desire dissolve (Y71 ~ C2)

jhagitīcchāṃ samutpannām avalokya śamaṃ nayet |

yata eva samudbhūtā tatas tatraiva līyate || 96 ||

a)    Dispassionately observing a desire suddenly arising, one should lead it to quiescence. It will dissolve into the very place from which it arose. (WALLIS)

b)    Having observed a desire that has sprung up, the aspirant should put an end to it immediately. It will be absorbed in that very space from which it arose. (SINGH)

c)     Once observed a desire arisen (spontaneously), it should be put to rest immediately. Thus it dissolves away there from whence it has come forth. (DYCZKOWSKI)

d)    If one observes a desire as it arises spontaneously, one should put it to rest immediately. It will merge at that point from whence it has sprung up. (BÄUMER)

e)    When a desire arises, one should look at it and bring it to peace, (since) it dissolves away exactly where it arose. (DUBOIS)

f)     Observing the desires, which spring up in a flash, put an end to them. Then verily (the mind) will be absorbed in the very source from which they have arisen. (SATSANGI)

g)    When one sees a desire having risen, one should immediately end it. One will then be absorbed in the very place from which the desire arose. (Chaudhri)

h)    (In course of meditation) as soon as one understands some desire arising in the mind, one should put an end to it forthwith. Then it would vanish where it arose from. (Singh & Maheśvarānanda)

i)      Ayant observé un désir qui surgit soudain, qu’on y mette fin (brusquement). Quelle que soit (la source) d’où il jaillit, que là même il s’absorbe. (Silburn)

j)      Dès que l’on aperçoit un désir qui surgit soudain, on doit le pacifier, puisqu’il ira se résorber là-même d’où il avait surgi. (Dubois)

k)    Wenn man beobachtet, wie ein Wunsch plötzlich entsteht, soll man ihn zur Ruhe bringen. An demselben Punkt, wo er aufgetaucht ist, wird er sich auch auflösen. (Bäumer)

l)      Al percatarse de que sin más surge un deseo, [el yogui] debe mitigarlo. De este modo, el deseo se disuelve en el mismo sitio donde surgió. (Figueroa)

m)  When you become aware of a desire, consider it the time of a snap of the fingers, then suddenly let go. Then it returns to the space it just came out of. (ODIER)

n)    When some desire comes, consider it. Then, suddenly, quit it. (REPS)

97 I am as I am (Y72 ~ B2)

yadā mamecchā notpannā jñānaṃ vā kastadāsmi vai |

tattvato ’haṃ tathā bhūtas tallīnas tanmanā bhavet || 97 ||

a)    “When neither desire nor thought arise, who am I? Truly, I am just as I actually am.” Having realized oneself in this way, one’s mind becomes one with That [essence-nature] and merges into That. (WALLIS)

b)    When desire or knowledge (or activity) has not arisen in me, then what am I in that condition? In verity, I am that Reality itself (i.e. cidānanda or consciousness-bliss). (Therefore the aspirant should always contemplate “I am cidānanda or consciousness bliss"). Thus, he will be absorbed in that Reality and will become identified with it. (SINGH)

c)     “Who am I if my will or knowledge have not arisen? I am as I truly am!” Having become that, one is merged in that and one’s mind is (identified with) that. (DYCZKOWSKI)

d)    “Who am I when neither my will nor my knowledge has arisen? I am this in reality!” Having become that one should be merged in that and one's mind should be identified with that. (BÄUMER)

e)    When my desire or my cognition is not arisen, then who am I? That is what I really am. One who dissolves in that, becomes that. (DUBOIS)

f)     (One should contemplate thus:) when my desires do not produce knowledge, then what am I? Indeed, being absorbed in the essence I am, and identifying with that, one becomes that. (SATSANGI)

g)    When desire or knowledge have not arisen in me – who am I?, in that condition. That is truly my essential Reality. By reflecting in this way, one will be absorbed into that Reality. (Chaudhri)

h)    If a particular desire or knowledge has arisen not from me, (the question may be) what really am I? (The answer is) ‘Really I am the same as the Reality’. Having thus absorbed oneself in that Reality, one becomes one with It. (Singh & Maheśvarānanda)

i)      Quand ma volonté ou ma connaissance n’ont pas encore surgi, que suis-je, en vérité? Telle est, dans l’ordre de la Réalité, la nature du Je. La pensée s’identifie à cela, (puis) s’absorbe en cela. (Silburn)

j)      Quand le ‹‹mien››, le désir ou bien la cognition n’ont pas (encore) surgi, qui suis-je alors? En réalité, je suis ainsi (sans pensée). Résorbé en cela, l’esprit devient cela. (Dubois)

k)    Wenn weder mein Wille noch meine Erkenntnis aufgetaucht sind, wer bin ich dann? Eben das bin ich in Wirklichkeit! Wenn man so geworden ist, soll man sich darin absorbieren und sich geistig damit identifizieren. (Bäumer)

l)      Cuando aún no se ha manifestado ni mi deseo ni mi pensamiento, ¿quién soy después de todo? ¡Es bajo tal condición cuando en realidad soy! Quien fija su atención ahí, ahí se disuelve. (Figueroa)

m)  Before desiring, before knowing: “Who am I, where am I?” such is the nature of I, such is the spatial depth of reality. (ODIER)

n)    Before desire and before knowing, how can I say I am? Consider. Dissolve in the beauty. (REPS)

98 When desire or thought arises (Y73 ~ B1)

icchāyām athavā jñāne jāte cittaṃ niveśayet |

ātmabuddhyānanyacetās tatas tattvārthadarśanam || 98 ||

a)    Or, when desire and/or thought do arise, one should focus the mind [on the energy of that desire or thought] and let consciousness be unwavering in considering that energy as [an essential śakti of] the Self. Then one will gain insight into the true nature of reality. (WALLIS)

b)    When a desire or knowledge (or activity) appears, the aspirant should, with the mind withdrawn from all objects (of desire, knowledge, etc.) fix his mind on it (desire, knowiedge, etc.) as the very Self, then he will have the realization of the essential Reality. (SINGH)

c)     Or else once the will and knowledge have arisen, one should place one’s mind (on the point where they emerge). One whose attention is not directed towards anything else except the awareness (buddhi) of the Self, then has a vision of what truly exists (tattvārtha). (DYCZKOWSKI)

d)    But once will and knowledge have arisen, one should fix one's mind (on the point where they emerge) with undivided awareness of the Self – then one gains insight into the essence of Reality. (BÄUMER)

e)    When desire or cognition have arisen, one should fix (one's) attention (on them). Focused on the insight that (this) is the Self, then comes vision of the truth of being. (DUBOIS)

f)     When desire or knowledge arises, one should fix the mind there, thinking that to be the very self. Making the mind absolutely one-pointed (in this way), he realizes the essence of the tattwas. (SATSANGI)

g)    When desire or knowledge have arisen, one should stop reflecting on them, and consider the Self as identical with consciousness. Then, one’s true nature appears. (Chaudhri)

h)    In the case of a desire or item of cognisance arising within (in course of meditation), one, having withdrawn the attention from the point of desire or knowledge, should bring in there the sense of the Self. (Consequently), he would see the Reality itself there. (Singh & Maheśvarānanda)

i)      Mais une fois que la volonté ou la connaissance se sont produites, on doit y river la pensée au moyen de la conscience du Soi; l’esprit étant indifférent à toute autre (chose), alors (jaillira) l’intuition du Sens de la Réalité. (Silburn)

j)      Quand le désir ou la cognition ont surgi, on doit y fixer l’esprit. Alors, celui qui ne fait attention à rien d’autre grâce à cette pensée du Soi voit la vérité de l’être. (Dubois)

k)    Wenn Wille und Erkenntnis aufgetaucht sind, soll man seine Gedanken im Bewußtsein des Selbst darauf konzentrieren, mit einem unzerstreuten Geist. Dann erlangt man Einsicht in das Wesen der Wirklichkeit. (Bäumer)

l)      Ahora bien, si el deseo o el pensamiento y se han manifestado, [el yogui] debe fijar su atención en ellos totalmente concentrado en su propio ser. De este modo, tendrá la visión de la esencia última. (Figueroa)

m)  When desire or knowledge have manifested, forget their object and focus your mind on objectless desire or knowledge as being the Self. Then you will reach deep reality. (ODIER)

n)    With your entire consciousness in the very start of desire, of knowing, know. (REPS)

99 Thoughts belong to no one (Y74 ~ B1)

ninirmittaṃ bhavej jñānaṃ nirādhāraṃ bhramātmakam |

tattvataḥ kasyacin naitad evaṃbhāvī śivaḥ priye || 99 ||

a)    Cognitions arise without cause and without objective basis, their nature being [merely] a confused swirl [of mental energy]. In reality, these [cognitions] belong to no one. One who directly senses the truth of this is Śiva [himself], O beloved. (WALLIS)

b)    All knowledge is without cause, without base and deceptive. From the point of view of absolute Reality, this knowledge does not belong to any person. When one is given wholly to this contemplation, then, O dear one, one becomes Śiva. (SINGH)

c)     (All) knowledge is without (outer, independent) cause, baseless and deceptive. In reality this (knowledge) does not belong to anybody. One who abides in this way (with this attitude), O Dear One, is Śiva. (DYCZKOWSKI)

d)    All knowledge is without a cause, without a support and deceptive. In reality this (knowledge) does not belong to anybody. Contemplating in this way, o Dear One, one becomes Ṥiva. (BÄUMER)

e)    Cognition arises without cause, it is without ground and a pure delusion. Really, it doesn't belong to anyone : being thus, one becomes God, o dear one! (DUBOIS)

f)     O dear one, (compared to absolute knowledge, all relative) knowledge is without cause, and thus becomes baseless and deceptive. In reality, knowledge does not belong to any one person. Contemplating like this, one becomes Shiva. (SATSANGI)

g)    The true nature of God is without cause and without support. Any person’s knowledge or perception is not this. O Dear One, in this way, one becomes Śiva. (Chaudhri)

h)    Knowledge arising without its proper cause is baseless and delusive. Essentially, it does not belong to anyone. One contemplating like this, become the same as Śiva himself, O dear one. (Singh & Maheśvarānanda)

i)      Toute connaissance est sans cause, sans support et fallacieuse par nature. Dans l’ordre de la réalité absolue, cette (connaissance) n’appartient à personne. Quand on est ainsi totalement adonné à (cette concentration), O Bien-aimée! on devient Śiva. (Silburn)

j)      La cognition surgit sans raison. Sans fondement, elle est égarement. En réalité, elle n’appartient à personne. Dans cet état, on devient Śiva, ô belle! (Dubois)

k)    Alle Erkenntnis ist ohne Ursache, ohne Grundlage und voller Täuschung. In Wirklichkeit gehört (die Erkenntnis) niemandem. Wenn man so meditiert, wird man zu Śiva, meine Liebe. (Bäumer)

l)      ‹‹Todo conocimiento carece de causa, de fundamento, y es falaz por definición; en realidad, no pertenece a nadie››. A quien así concibe, ¡oh, amada! Śiva [se revela]. (Figueroa)

m)  Any particular knowledge is deceptive. When thirst for knowledge arises, immediately realize the spatiality of knowledge itself and be Shiva/Shakti. (ODIER)

n)    O Shakti, each particular perception is limited, disappearing in omnipotence. (REPS)

100 Awareness in all beings (Y75 ~ B1)

ciddharmā sarvadeheṣu viśeṣo nāsti kutracit |

ataś ca tanmayaṃ sarvaṃ bhāvayan bhavajij janaḥ || 100 ||

a)    The One who has awareness as his fundamental attribute exists in all bodies; and awareness [as such] is the same in all beings. Thus, a person who contemplates everything as having that [Divine] nature overcomes [the false appearances of] mundane existence. (WALLIS)

b)    The same Self characterized by consciousness is present in all the bodies; there is no difference in it anywhere. Therefore, a person realizing that everything (in essence) is the same (consciousness) triumphantly rises above transmigratory existence. (SINGH)

c)     The one characterized as consciousness is present in all bodies; there is no difference anywhere. Thus, a person engaged in contemplating everything as of that nature conquers phenomenal existence. (DYCZKOWSKI)

d)    The One which is characterized as Consciousness is residing in all the bodies; there is no differentiation in anything. Therefore, if a person realizes that everything is full of that (very Consciousness), he conquers the world of becoming. (BÄUMER)

e)    Consciousness is in all bodies. There is no difference anywhere. And thus all is consciousness. Realizing this, one becomes a master of existence. (DUBOIS)

f)     He (Bhairava) is of the nature of undifferentiated consciousness in all embodied forms. Therefore, those persons who contemplate on all creation pervaded by that consciousness, transcend relative existence. (SATSANGI)

g)    Consciousness is the essential quality in all bodies. There is no difference anywhere. Therefore, everything is made of the same consciousness. By understanding this, a person is victorious over worldly existence. (Chaudhri)

h)    He, who is of the view that the same consciousness pervades all the bodies without any exception and hence contemplates on them as made of the same, gets victory over the world. (Singh & Maheśvarānanda)

i)      Celui qui a pour propriété la Conscience (réside) dans tous les corps; il n’y a nulle part de différentiation. Ayant alors réalisé que tout est fait de cette (Conscience), il est l’homme qui a conquis le devenir. (Silburn)

j)      Celui qui a pour attribut la conscience est présent en tous les corps. Il n’y a nulle part de différence. Et donc, en méditant que tout est fait de cela, on maîtrise le devenir. (Dubois)

k)    Die Natur des Bewußtseins (cit) ist in allen Körpern anwesend, darin besteht keine Unterscheidung. Wenn man daher so meditiert, daß alles von Bewußtsein durchdrungen ist, dann überwindet man die Welt des Werdens. (Bäumer)

l)      Sin excepción, todos los cuerpos en todas partes tienen como atributo la conciencia. Por tanto, aquel que concibe que todo está hecho de esa [misma conciencia] conquista la existencia ordinaria. (Figueroa)

m)  Consciousness is everywhere, there is no differentiation. Realize this deeply and thus triumph over time. (ODIER)

n)    In truth forms are inseparate. Inseparate are omnipresent being and your own form. Realize each as made of this consciousness. (REPS)

101 Reality is that which remains (Y76 ~ C2)

kāmakrodhalobhamohamadamātsaryagocare |

buddhiṃ nistimitāṃ kṛtvā tat tattvam avaśiṣyate || 101 ||

a)    When in the field of craving, anger, greed, confusion, intoxicated excitement, or jealousy, make the mind still & soft [right in the middle of the emotion]: reality is that which remains [when the feeling has passed through]. (WALLIS)

b)    If one succeeds in immobilizing his mind (i.e. in making it one-pointed) when he is under the sway of desire, anger, greed, infatuation, arrogance and envy, then the Reality underlying these states alone subsists. (SINGH)

c)     Once the mind has been immobilized when one feels (sexual) desire, anger, greed, delusion, madness and envy, what remains is that reality (which underlies them). (DYCZKOWSKI)

d)    If one makes one's mind stable in the various states of desire, anger, greed, delusion, intoxication or envy, then the Reality alone will remain (which is underlying them). (BÄUMER)

e)    When in desire, anger, impatience, confusion, agitation or jealousy, make your attention unmoving/ intellect silent : then Being will remain. (DUBOIS)

f)     When lust, anger, greed, delusion, arrogance and jealousy are seen (within), having fixed the mind completely (on these), the underlying tattwa, or essence, alone remains. (SATSANGI)

g)    When strong emotions of desire, anger, greed, infatuation, intoxication or jealousy appear – stop the mind! By doing that, the True Reality underlying those emotions, appears. (Chaudhri)

h)    If one were to keep one’s mind unaffected by the desire for sex, anger, greed, infatuation, arrogance and jealousy, for him only that Essence would be the remainder. (Singh & Maheśvarānanda)

i)      Si l’on réussit à immobiliser l’intellect alors qu’on est sous l’emprise du désir, de la colère, de l’avidité, de l’égarement, de l’orgueil, de l’envie, la Réalité de ces (états) subsiste (seule). (Silburn)

j)      On doit immobiliser l’esprit quand on est dans un état de désir, de colère, d’impatience, de torpeur, d’ivresse ou de jalousie. Alors il ne reste que le réel. (Dubois)

k)    Wenn man seinen Geist regungslos macht in den Zuständen der Leidenschaft, des Hasses, der Habsucht, der Verwirrung, der Berauschung oder des Neides, dann bleibt allein die Wirklichkeit übrig. (Bäumer)

l)      Si se mantiene una atención inalterada [incluso] en medio del deseo, la ira, la avidez, la ofuscación, la arrogancia o la envidia, lo que al final prevalece es la verdadera naturaleza de estos estados. (Figueroa)

m)  In a state of extreme desire, anger, greed, confusion, pride, or envy, enter your own heart and discover the underlying peace. (ODIER)

n)    In moods of extreme desire, be undisturbed. (REPS)

102 Like a painting (Y77 ~ B1)

indrajāla-mayaṃ viśvaṃ vyastaṃ vā citra-karmavat |

bhramad vā dhyāyataḥ sarvaṃ paśyataś ca sukhodgamaḥ || 102 ||

a)    Contemplating the diverse universe as being similar to a magic show, or a wondrous painting, or as [constantly] in flux—seeing everything [in this way], the arising of [true] happiness occurs. (WALLIS)

b)    If one perceives the cosmos as mere jugglery conjured up by some magician or as the configuration of a painting, or as illusory as the movement of trees, and contemplates deeply over this fact, then he will experience great happiness. (SINGH)

c)     Contemplating the universe as a magic show, or projected (nyasta) (onto a canvas), like (painting) a picture, or in (constant) motion: viewing everything (in this way, one experiences) the emergence of bliss. (DYCZKOWSKI)

d)    If one meditates on the universe as a magic show, or as a painting, or as a moving picture, contemplating on everything in this way, one experiences bliss. (BÄUMER)

e)    All that is clearly apparent is a magic trick, like a wonderful painting or a sensory illusion: seeing all like this, a state of ease arises. (DUBOIS)

f)     Meditating on the manifest world as imagined or illusive, like a magic show or a painting, and seeing all existence as transient, happiness arises. (SATSANGI)

g)    See the whole world as magic jugglery, or a picture, or an illusion. From this meditation, joy arises. (Chaudhri)

h)    He who meditates and sees the world as a display of magic or as a configuration of painting or even as just a set of movements, arrives at the very spring of delight. (Singh & Maheśvarānanda)

i)      Si l’on médite sur le cosmos en le considérant comme une fantasmagorie, une peinture ou un tourbillon (et) qu’on arrive à le percevoir tout entier comme tel, le bonheur surgira. (Silburn)

j)      On doit contempler toute chose et tout voir comme un tour de magie, un trompe-l’oeil ou une illusion. Le bien-être jaillit alors. (Dubois)

k)    Diese Welt ist wie eine magische Vorstellung oder wie ein Bild. Wenn man darüber meditiert, wie sie ständig in Bewegung ist und alles so (als vergänglich) betrachtet, dann entsteht die wahre Freude. (Bäumer)

l)      Quien contempla y ve el cosmos entero como si fuera un espejismo, una colorida pintura o una vorágine, experimenta una intensa alegría. (Figueroa)

m)  If you perceive the entire universe as phantasmagoria, an ineffable joy will arise in you. (ODIER)

n)    This so-called universe appears as a juggling, a picture show. To be happy look upon it so. (REPS)

103 Reality in the center (Y78 ~ C2)

na cittaṃ nikṣiped duḥkhe na sukhe vā parikṣipet |

Bhairavī jñāyatāṃ madhye kiṃ tattvam avaśiṣyate || 103 ||

a)    Do not abandon the heart-mind to either suffering or happiness, O Bhairavī! In the Center is that reality which remains: let it be known. (WALLIS)

b)    Neither should one dwell on suffering nor on pleasure. O goddess Bhairavī, it should be known what Reality subsists in the middle of both (the opposites). (SINGH)

c)     Cast not the mind into suffering nor into pleasure. Know O Bhairavī! what (that) reality is that remains in the middle (state between them). (DYCZKOWSKI)

d)    One's mind should neither be engrossed in suffering nor in pleasure. O Bhairavī! You should know the middle state (between both) – then the Reality alone remains. (BÄUMER)

e)    One should not throw one's attention in pain, nor entirely in pleasure, o Goddess ! One should know (their) center. (And then) what? Being remains. (DUBOIS)

f)     O Goddess, the mind should not dwell on pain or pleasure, but the essence that remains in the middle (in between the opposites) should be known. (SATSANGI)

g)    One should not place their thoughts on pleasure or pain. O Goddess, know that True Reality lies between the two. (Chaudhri)

h)    One should neither become desolate in the event of suffering nor become overjoyed in the event of joy. He should rather try to understand the real essence lying between the two, O Bhairavi. (Singh & Maheśvarānanda)

i)      On ne doit pas fixer la pensée dans la douleur ni la gaspiller dans le bonheur. O Bhairavi! Veuille connaître (toute chose) au milieu (des extrêmes). Eh quoi! la Réalité (seule) subsiste. (Silburn)

j)      On ne doit pas laisser l’esprit s’installer dans le mal-être, ni le laisser s’investir dans le bien-être, Bhairavi! Il faut percevoir (leur) milieu. Quoi? Seul reste l’être. (Dubois)

k)    Man soll seinen Geist weder auf das Leid noch auf die Freude richten. O Göttin! Wenn man die Mitte (zwischen beiden) erkannt hat, dann bleibt nichts als die Wirklichkeit. (Bäumer)

l)      No fijes tu mente en el dolor, tampoco la vuelques al placer. Averigua en cambio, ¡oh, Bhairavi!, cuál es la realidad que yace en medio [de ambos estados]. (Figueroa)

m)  O Bhairavī, do not reside in pleasure nor in pain, instead be constantly in the ineffable spatial reality that links them. (ODIER)

n)    O Beloved, put attention neither on pleasure nor on pain, but between these. (REPS)

104 I am everywhere (Y79 ~ B1)

vihāya nijadehasthāṃ sarvatrāsmīti bhāvayan |

dṛḍhena manasā dṛṣṭyā nānyekṣiṇyā sukhī bhavet || 104 ||

a)    Letting go of body-consciousness, and contemplating “I am everywhere” with firm mind and unwavering viewpoint, one becomes happy. (WALLIS)

b)    After rejecting attachment to one's body, one should, with firm mind and with a vision which has no consideration for any thing else, contemplate thus, "I am everywhere". He will then enjoy happiness. (SINGH)

c)     After abandoning attachment to one’s own body, reflecting that “I am everywhere” with firm mind and undistracted vision, one becomes happy (and blissful). (DYCZKOWSKI)

d)    After leaving the attachment to one's body one should realize: 'I am everywhere' with firm mind and with undistracted vision, then one attains bliss. (BÄUMER)

e)    Having dropped away identifification to one's body (only), one should realize that 'I am everywhere'. Through (such a) stable mental gaze, one becomes independant from (any) 'other', (and hence) one shall be at ease. (DUBOIS)

f)     Abandoning consideration for one's own body, one should contemplate with a firm mind that, 'I am everywhere'. When this is seen (by means of concentrated insight) one does not see another and thus becomes happy. (SATSANGI)

g)    Leave behind concern for one’s body. With a firm mind and vision for nothing else, believe – “I am everywhere”. Then, one will attain joy. (Chaudhri)

h)    Having forsaken all the sense of attachment to the body and by inculcating the idea with firmness in the mind that “I am all” as also by looking at things around oneself disinterestedly, one gets the real happiness. (Singh & Maheśvarānanda)

i)      Après avoir rejeté l’attachement à son propre corps en réalisant : ‹‹ je suis partout ›› d’une pensée ferme et d’une vision qui n’a égard à rien d’autre, on accede au bonheur. (Silburn)

j)      Il faut d’abord délaisser (l’idée) qu’on est (seulement) dans notre corps. Puis il faut méditer ainsi : ‹‹je suis partout››. Parce que cette vision devient stable en l’esprit, parce qu’ainsi l’on ne dépend de rien d’autre, on devient heureux. (Dubois)

k)    Wenn man die Identifizierung mit dem eigenen Körper aufgegeben hat und mit gefestigtem Geist und ungestörter Einsicht meditiert: ‹‹Ich bin überall ››,
dann wird man von Freude erfüllt. (Bäumer)

l)      Tras abandonar la deferencia hacia tu cuerpo, con una mente resuelta y
la mirada puesta en nada más [el yogui] debe concebir: ‹‹Soy omnipresente››.
[Entonces] sobreviene la felicidad. (Figueroa)

m)  When you realize that you are in everything, the attachment to the body dissolves, joy and bliss arise. (ODIER)

n)    Toss attachment for body aside, realizing I am everywhere. One who is everywhere is joyous. (REPS)

105 Consciousness in everything (Y80 ~ B3)

ghaṭādau yac ca vijñānam icchādyaṃ vā mamāntare |

naiva sarvagataṃ jātaṃ bhāvayan iti sarvagaḥ || 105 ||

a)    “Consciousness, Will, and so on are not only in me, but are in everything, including inanimate objects.” Contemplating in this way that everything manifest is manifest everywhere, one [experiences oneself] as all-pervasive. (WALLIS)

b)    "Knowledge, desire, etc. do not appear only within me, they appear everywhere in jars and other objects." Contemplating thus, one becomes all-pervasive. (SINGH)

c)     Knowledge and desire do not only appear in me, they appear everywhere in jars and other objects. Contemplating thus, one becomes all-pervasive. (DYCZKOWSKI)

d)    “Knowledge, will, etc. are not only found within me, they are also present in jars and other objects.” Meditating in this way on the omnipresent (Reality), one becomes all-pervading. (BÄUMER)

e)    Consciousness, desire, etc. dot not arise only inside me, but in vases, etc. (as well) : they arise in all. Realizing that, one becomes all pervading. (DUBOIS)

f)     Contemplating on that special knowledge, for example, the analogy of the jar, or that the desires, etc. exist not only within me but everywhere, one thus becomes all-pervasive. (SATSANGI)

g)    Knowledge, desire, etc. exist not only within me, but everywhere in jars, and other objects.” With this belief, one becomes omnipresent. (Chaudhri)

h)    The knowledge in regard to objects outside such as the jar and the sense of desire arising within oneself, are not exclusive to the object and the subject. They are common to all. Contemplating like this, one becomes all pervasive.
(Singh & Maheśvarānanda)

i)      La discrimination ou le désir, etc. ne se trouvent pas seulement en moi mais apparaissent aussi partout, dans les jarres et autres objets. Réalisant cela, on devient omnipénétrant. (Silburn)

j)      L’expérience des (objets) comme le vase, ou bien même le désir et autres (mouvements subjectifs) n’existent pas seulement en moi: Ils se produisent en toute chose. Méditant cela, on deviendra omniprésent. (Dubois)

k)    ‹‹Erkenntnis und Wille bestehen nicht nur in mir, sie bestehen auch in Krügen und anderen Dingen.›› Wenn man so über die allgegenwärtige Wirklichkeit meditiert, wird man selbst allgegenwärtig. (Bäumer)

l)      ‹‹El conocimiento de [objetos externos como] jarrones etcétera, o también la voluntad y demás [facultades], no se hallan únicamente en mí: [en realidad] son omnipresentes››. Quien esto concibe, él mismo deviene omnipresente.
( Figueroa)

m)  Desire exists in you as in everything. Realize that it also resides in objects and in all that the mind can grasp. Then, discovering the universality of desire, enter its radiant space. (ODIER)

n)    Objects and desires exist in me as in others. So accepting, let them be translated. (REPS)

106 Pay attention to the connection (Y81 ~ B3)

grāhyagrāhakasaṃvittiḥ sāmānyā sarvadehinām |

yogināṃ tu viśeṣo'sti saṃbandhe sāvadhānatā || 106 ||

a)    The awareness of knower and known is common to all embodied beings, but for yogīs there is this difference: they pay careful attention to the connection. (WALLIS)

b)    The consciousness of object and subject is common to all the embodied ones. The yogīs have, however, this distinction that they are mindful of this relation. (SINGH)

c)     The awareness of subject and object is common to all embodied beings. What distinguishes yogis (from the others is that they pay) attention to (their) relationship. (DYCZKOWSKI)

d)    The perception of object and subject is common to all embodied beings. But the characteristic of yogis is that they are constantly aware of this relationship. (BÄUMER)

e)    The awareness of subject and object is common to all beings with a body. But for yogis, there is a difference: attention to the relationship (between subject and object). (DUBOIS)

f)     The subject-object consciousness is common to everybody. Yogis, however, are especially alert regarding this relationship. (SATSANGI)

g)    The awareness of object and subject is common to all living beings. However, the yogis have the distinction that they are always aware of the self. (Chaudhri)

h)    The awareness of the object and the subject is common to all embodied beings. What distinguishes the yogins is that they are specially attentive in this regard.
(Singh & Maheśvarānanda)

i)      La perception du sujet et de l’objet est la même chez tous les êtres nantis d’un corps. Mais ce qui caractérise les yogin c’est leur attention ininterrompue à l’union (du sujet et de l’objet). (Silburn)

j)      La conscience du sujet et de l’objet est commune à tous les êtres incarnés. Mais les yogins portent une attention singulière à (leur) relation. (Dubois)

k)    Das Bewußtsein von Subjekt und Objekt ist allen verkörperten Wesen gemeinsam. Doch die Besonderheit der Yogis ist, daß sie ständig auf diese Verbindung aufmerksam sind. (Bäumer)

l)      Tomar conciencia del objeto o el sujeto es lo que caracteriza a todas las criaturas; en cambio, lo que distingue a los yoguis es su total atención al nexo [entre ambos]. (Figueroa)

m)  Every living being perceives subject and object, but the tantrika resides in their union. (ODIER)

n)    The appreciation of objects and subjects is the same for an enlightened as for an unenlightened person. The former has one greatness: he remains in the subjective mood, not lost in things. (REPS)

o)    The sense that there is what is to be perceived, and a point of view from which it is perceived, is common to all embodied souls; the distinction of a yogi is the attentiveness to the relation [between the two]. (SEMENOV)

107 Becoming all-pervasive (Y82 ~ B3)

svavad anyaśarīre'pi saṃvittim anubhāvayet |

apekṣāṃ svaśarīrasya tyaktvā vyāpī dinair bhavet || 107 ||

a)    Cultivate the felt-sense that the consciousness in another’s body is the same as one’s own. Releasing obsession with one’s own body, one experiences one’s all-pervasiveness within days. (WALLIS)

b)    One should, leaving aside the need of his own body, contemplate that the (same) consciousness is present in other bodies as in his own. Thus he will become all-pervasive in a few days. (SINGH)

c)     One should experience consciousness in someone else’s body also as (within) one’s own. Giving up concern for one’s own body, one becomes all-pervading within days. (DYCZKOWSKI)

d)    One should experience the consciousness also in the body of others as in one's own. Giving up concern for one's own body, one becomes all-pervading within days. (BÄUMER)

e)    One should have the experience of consciousness in another's body, (just) like in one's own. Being freed of depending on one's body, one will become (all) pervasive in a matter of days. (DUBOIS)

f)     Contemplate on consciousness, such as one’s own and even in another’s body as well. Thus abandoning all physical expectation, one becomes all-pervasive in the course of time. (SATSANGI)

g)    Leaving aside concern for one’s own body, one should continuously believe that the same consciousness is present in oneself and also in other bodies. In a few days, one will be all pervading. (Chaudhri)

h)    Leaving aside the concerns of one’s own body, one needs to develop the sense that the same consciousness lies embodied in other bodies also as in our own. Having developed this sense, one can feel oneself as all-pervading well within a few days. (Singh & Maheśvarānanda)

i)      Que même dans le corps d’autrui on saisisse la conscience comme dans le sien propre. Se désintéressant de tout ce qui concerne son corps, en (quelques) jours on devient omnipénétrant. (Silburn)

j)      On doit faire l’expérience que la conscience est présente dans le corps des autres comme dans le nôtre. Alors on abandonne toute dépendance par rapport à ‹‹notre›› corps et l’on devient (omni)présent jour après jour. (Dubois)

k)    Man soll das Bewußtsein in anderen Körpern ebenso wie im eigenen erfahren, indem man die Abhängigkeit vom eigenen Körper aufgibt. Dann wird man in wenigen Tagen alldurchdringend. (Bäumer)

l)      Quien concibe la conciencia incluso en otros cuerpos tal como [la concibe] en el suyo propio, al trascender [de este modo] la dependencia a su propio cuerpo, en poco tiempo deviene omnipresente. (Figueroa)

m)  Feel the consciousness of each being as your own. (ODIER)

n)    Feel the consciousness of each person as your own consciousness. So, leaving aside concern for self, become each being. (REPS)

108 Don’t fabricate (Y83 ~ C3)

nirādhāraṃ manaḥ kṛtvā vikalpān na vikalpayet |

tadātma paramātmatve bhairavo mṛgalocane || 108 ||

a)    Making the mind supportless, one should not assemble mental constructs. O doe-eyed goddess, [the state called] Bhairava is that of [experiencing] the supreme Self in oneself. (WALLIS)

b)    Having freed the mind of all supports, one should refrain from all thought-constructs. Then, O gazelle-eyed one, there will be the state of Bhairava in the Self that has become the absolute Self. (SINGH)

c)     Freeing the mind of (all) support one should not conceive (any) thoughts. O gazelle-eyed One, the Self is then the Supreme Self and so is (recognized to be) Bhairava. (DYCZKOWSKI)

d)    Freeing the mind of all support one should not allow any thought (to arise). Then, O gazelle-eyed Goddess, the state of Bhairava will be attained when the (individual) self has merged in the Absolute Self. (BÄUMER)

e)    Having freed attention from all supports, one should not think (any) thoughts. That (state of) self being the supreme self; one becomes divine, o gazelle-eyed one! (DUBOIS)

f)     O gazelle-eyed one, having free the mind of all supports, one should refrain from all the vikalpas (thoughts/counter-thoughts). Then, the self becomes one with the supreme Self in the state of Bhairava. (SATSANGI)

g)    O Deer Eyed One, by stopping all thoughts, the mind will be without support. Then the self will become the Supreme Self of God. (Chaudhri)

h)    Having made the mind rid of its base, the aspirant of yoga should redeem it of its constructs. Thus would be sufficient for the elevation of the individual Self to the status of the Supreme Being, that is, Bhairava, O gazelle-eyed one. (Singh & Maheśvarānanda)

i)      Ayant libéré l’esprit de tout support, qu’on cesse de penser selon une pensée dualisante. Alors, O (femme) aux yeux de gazelle! l’état de Bhairava (réside) dans le fait que le Soi devient le Soi absolu. (Silburn)

j)      On doit d’abord priver l’esprit de tout support, puis l’on ne doit plus penser de pensées. Alors, on devient Bhairava parce que le Soi est le Soi ultime. (Dubois)

k)    Man soll den Geist von allen Stützen befreien und das zerstreuende Denken lassen. Dann, o gazellenäugige Göttin, wird man zu Bhairava, wenn das Selbst mit dem absoluten Selbst eins geworden ist. (Bäumer)

l)      Tras liberar la mente de cualquier soporte, [el yogui] debe abstenerse de formar representaciones mentales. De este modo, cuando el ser [individual] se identifica con el ser supremo, ¡oh, diosa con mirada de gacela!, Bhairava [resplandece]. ( Figueroa)

m)  Free the mind of all props and attain to non-duality. Then, gazelle-eyed one, limited self becomes absolute Self. (ODIER)

n)    Thinking no thing, will limited-self unlimit. (REPS)

109 I have Śiva’s qualities (Y84 ~ B3)

sarvajñaḥ sarvakartā ca vyāpakaḥ parameśvaraḥ |

sa evāhaṃ śaivadharmā iti dārḍhyād bhavec chivaḥ || 109 ||

a)    “The Highest Divinity is omniscient, omnipotent, and all-pervading; and I am he who possesses Śiva’s qualities.” Stabilizing this conviction, one becomes Śiva. (WALLIS)

b)    The Highest Lord is omniscient, omnipotent and omnipresent. “Since I have the attributes of Śiva, I am the same as the Highest Lord.” With this firm conviction, one becomes Śiva. (SINGH)

c)     The Supreme Lord is omniscient, does everything and is (all) pervading. “I am he who possesses Śiva’s attributes.” By making this (conviction) firm (and stable) one becomes Śiva. (DYCZKOWSKI)

d)    “The Supreme Lord is omniscient, omnipotent and all-pervading; I myself am He.” By such a firm meditation one becomes Ṥiva. (BÄUMER)

e)    "All-knowing, all-doing and (all)-pervading: I am that very one, that supreme Lord himself, (because) I have divine powers. Being firm in that (conviction), one becomes God." (DUBOIS)

f)     The supreme Lord, who is omnipresent, omniscient and omnipotent, verily, I am like and I have the same Shiva nature. Contemplating thus with firm conviction, one becomes Shiva. (SATSANGI)

g)    God is omniscient, omnipotent and omnipresent. Believe firmly, “I have those same qualities of God.” Then, one becomes God. (Chaudhri)

h)    The Supreme Lord is omniscient, omnipresent and maker of everything. By virtue of inherence of the attributes of Ṥiva in me, I am the same. If this sense becomes firm in anyone, he becomes shorn of the sense of individuality
and hence become Ṥiva Himself. (Singh & Maheśvarānanda)

i)      Quand on se renforce dans la (réalisation) suivante : ‘Je possède les attributs de Ṥiva, je suis omniscient, tout-puissant et omnipénétrant ; je suis le Maître suprême et nul autre’, on devient Ṥiva. (Silburn)

j)      Le Seigneur suprême est présent en tout, il connaît et il fait tout. Moi qui suis doué des attributs de Ṥiva, c’est lui que je suis. Quand cette (reconnaissance) devient stable, on devient Ṥiva. (Dubois)

k)    Der Höchste Herr ist allwissend, allwirkend und allgegenwärtig: ‹‹Da ich die Eigenschaften Ṥivas (des Gütigen) habe, bin ich Er.›› – Wenn man eine so feste Überzeugung gewinnt, wird man zu Ṥiva. (Bäumer)

l)      ‹‹El Señor supremo es omnisciente, todopoderoso y omnímodo. Yo poseo los atributos de Ṥiva. [Entonces,] definitivamente yo soy él››. Quien esto [concibe] con determinación en Ṥiva se convierte. (Figueroa)

m)  Shiva is omnipresent, omnipotent and omniscient. Since you have these attributes of Shiva, you are similar to him. Recognize the divine in yourself. (ODIER)

n)    Believe omniscient, omnipotent, pervading. (REPS)

110 The waves arise from me (Y85 ~ B2)

jalasyevormayo vahner jvālābhaṅgyaḥ prabhā raveḥ ||

mamaiva bhairavasyaitā viśvabhaṅgyo vibheditāḥ || 110 ||

a)    “Just as waves [arise] from water, undulating flames from fire, and light rays from the sun, the various kinds of ‘waves’ of the universe arise from me, Bhairava.” (WALLIS)

b)    Just as waves arise from water, flames from fire, and rays from the sun, even so the waves (variegated aspects) of the universe have arisen in differentiated forms from me i.e. Bhairava. (SINGH)

c)     (Just as) waves (arise) from water, flames from fire and rays from the sun, (in the same way) these cosmic waves, differentiated (from one another, come forth from) me (as my own), I who am Bhairava. (DYCZKOWSKI)

d)    Just as waves arise from water, flames from fire and rays from the sun, in the same way the differentiated aspects of the universe have sprung from me, (that is) Bhairava. (BÄUMER)

e)    "Like waves of water, flames of fire and light of Sun, those fragments that are everything are differenciated from me, the Divine." (DUBOIS)

f)     Just as waves arise from water, flames from fire and light rays from the sun, similarly the waves of Bhairava, which produce the different emanations of the universe, are verily my source. (SATSANGI)

g)    Just as waves arise from water, flames from fire, light from the sun – in the same way, the various forms of the universe have arisen from Me, God. (Chaudhri)

h)    Waves are formed out of the water itself; flickering of flames belong to the fire itself as also do rays belong to the sun. Even so, the world as vibration in diverse forms has vibrated out of myself, the Bhairava. (Singh & Maheśvarānanda)

i)      Comme les vagues surgissent de l’eau, les flammes du feu, les rayons du soleil, ainsi ces ondes de l’univers se sont différenciées à partir de moi, la Bhairava. (Silburn)

j)      Les vagues surgissent de l’eau, les flammes viennent du feu. La lumière vient du soleil. De même, ces vagues de l’univers se sont différenciées à partir de moi seul, Bhairava! ( Dubois)

k)    So wie die Wellen aus dem Ozean entstehen, die Flamme aus dem Feuer, die Strahlen aus der Sonne, ebenso sind die Wellen der vielfältigen Formen des Universums aus mir, Bhairava, entstanden. (Bäumer)

l)      Tal como del agua [surgen] olas, del fuego ondulantes llamas, del sol luminosos rayos, [asimismo] de mí y de nadie más, de Bhairava, [surge] el oleaje diferenciado del cosmos. (Figueroa)

m)  Waves are born of the ocean and get lost in it, flames arise and die, the sun shows up then vanishes. So does everything find its source in spatiality and returns to it. (ODIER)

n)    As waves come with water and flames with fire, so the universal waves with us. (REPS)

111 Cessation of the energy of excitation (Y86 ~ C1)

bhrāntvā bhrāntvā śarīreṇa tvaritaṃ bhuvi pātanāt |

kṣobha-śakti-virāmeṇa parā saṃjāyate daśā || 111 ||

a)    Whirling quickly around and around and then falling to the ground, or roaming on foot for hours and finally collapsing, the Supreme State arises by the cessation of the energy of excitation. (WALLIS)

b)    When one whirls his body round and round and falls down swiftly on the earth, then on the cessation of the energy of commotion, there appears supreme spiritual condition. (SINGH)

c)     Having moved round and round (again and again) quickly with the body, by (suddenly) falling on the ground and the cessation of the power of agitation, the supreme state arises. (DYCZKOWSKI)

d)    If one moves round and round with the body and suddenly falls on the ground, then, when the energy of agitation comes to an end, the supreme state arises. (BÄUMER)

e)    Wandering for a long time with one’s body, one collapses all at once on the ground. When the agittation of energy stops, then the supreme state fully arises. (DUBOIS)

f)     Whirling the body round and round until it falls on the ground makes the energy causing commotion at once (become static). By that cessation the supreme state appears. (SATSANGI)

g)    One should swiftly turn his body round and round, till he falls to the ground. At the end of the energy of motion, the Supreme State is born. (Chaudhri)

h)    By taking rounds continuously for some time when one falls quickly on the ground and gets the commotion generated within him subsided, what follows is access to the highest state of being. (Singh & Maheśvarānanda)

i)      Lorsque, physiquement égaré, on a tourné de tous côtés et en toute hâte au point de tomber à terre (d’épuisement); grâce à l’arrêt de l’effervescence de l’énergie, la condition suprême apparaît. (Silburn)

j)      Ayant erré encore et encore, (notre) corps s’effondre violemment à terre. Alors, l’état (de la conscience) suprême devient manifeste quand l’énergie vitale, (d’abord) agitée, s’arrête. ( Dubois)

k)    Wenn man sich dreht und dreht, bis man mit dem Körper zur Erde fällt, weil die antreibende Energie aufgehört hat, dann entsteht der höchste Zustand. (Bäumer)

l)      Si se hace girar el cuerpo sin cesar hasta caer bruscamente al suelo, entonces, una vez que cede la energía perturbada, emerge la condición suprema. (Figueroa)

m)  Wander or dance to exhaustion in utter spontaneity. Then, suddenly, drop to the ground and in this fall be total. There absolute essence is revealed. (ODIER)

n)    Roam about until exhausted and then, dropping to the ground, in this dropping be whole. (REPS)

112 The power of incapacity (Y87 ~ C2)

ādhāreṣv athavāśaktyājñānāc cittalayena vā |

jāta-śakti-samāveśa-kṣobhānte bhairavaṃ vapuḥ || 112 ||

a)    Through incapacity regarding the loci (ādhāras), or through the dissolution of the mind due to unknowing, [then,] at the end of the excitation of absorption in energy [thus] produced, Bhairava-nature [is revealed]. (WALLIS)

b)    If on account of lack of power to apprehend objects of knowledge or on account of (sheer) ignorance, there is dissolution of mind leading to absorption in (anāśrita śakti), then at the end of the cessation of commotion brought about by that absorption, there appears the form of Bhairava (i.e. His essential nature). (SINGH)

c)     When the agitation caused by the penetration of the (negative) energy that arises because (the senses and their objects), which are the foundations (of perception), are powerless or due to the mental paralysis brought about ignorance, ceases, (then one experiences the pure consciousness which is) Bhairava’s nature. (DYCZKOWSKI)

d)    When, owing to the lack of capacity to know objects, or by the dissolution of the mind, there is cessation of agitation caused by the energy of absorption, then the nature of Bhairava (manifest itself). (BÄUMER)

e)    Or, when one is unable to perceive things or when attention dissolves away, then at the end of that taking over by agitation, the divine body (manifests). (DUBOIS)

f)     Being powerless to perceive objects due to ignorance or wrong perception, if one is able to dissolve the mind by absorbing it on the erroneous perception of objects, then at the end of commotion brought about by that absorption, there the form of Bhairava appears. (SATSANGI)

g)    When there is lack of energy or lack of knowledge, the mind is dissolved, and one is absorbed into energy. In the end, when the energy subsides, God appears. (Chaudhri)

h)    If due to lack of the power of understanding or sheer ignorance or even meditation, there is dissolution of the mind and an extra quantum of the power of understanding is generated and creates some sort of commotion, it is at the end of that commotion that one gets revealed the form of Bhairava. (Singh & Maheśvarānanda)

i)      Si l’on est privé de force ou de connaissance à l’égard des choses ou encore si la pensée se dissout (dans l’extase), dès que prend fin l’effervescence produite par l’envahissement de l’énergie, la forme merveilleuse de bhairava (se révèle). ( Silburn)

j)      Parce que l’esprit est résorbé, sans connaissance, sans énergie ou sans point d’appui, on s’absorbe entièrement dans l’énergie ainsi engendrée. À la fin de cette agitation, le corps de Bhairava (se manifeste). (Dubois)

k)    Wenn man unfähig ist, die Dinge zu erkennen, aus Unwissenheit oder durch die Auflösung des Denkens (im samaadhi), hört die durch die Absorption entstandene Energie der Unruhe auf, und die Wesensform Bhairavas offenbar sich. ( Bäumer)

l)      Del mismo modo, cuando la mente se paraliza debido a incapacidad o ignorancia para [entender] algo, una vez que cede la perturbación causada por la energía envolvente, Bhairava [se manifiesta] en todo su esplendor. (Figueroa)

m)  Suppose you are gradually deprived of energy and knowledge. At the moment of this dissolution, your true being will be revealed. (ODIER)

n)    Suppose you are gradually being deprived of strength or of knowledge. At the instant of deprivation, transcend. (REPS)

113 Eyes ‘paralyzed’ (Y88 ~ C1)

saṃpradāyam imaṃ devi śṛṇu samyag vadāmy aham |

kaivalyaṃ jāyate sadyo netrayoḥ stabdhamātrayoḥ || 113 ||

a)    O goddess, listen to this traditional teaching: I will speak it accurately. For one whose ‘eyes’ are unmoving, radical freedom can arise in a moment. (WALLIS)

b)    O goddess, listen, I am going to tell you this mystic tradition in its entirety. If the eyes are fixed without blinking (on the reality within), isolation will occur immediately. (SINGH)

c)     O goddess, listen to this, the Masters’ teaching. I shall tell it to you correctly. Just when the eyes are fixed without blinking the liberated state (kaivalya) arises immediately. (DYCZKOWSKI)

d)    O Goddess, listen to this mystical tradition. I shall reveal it to you completely: If the eyes are fixed without blinking the state of liberation (kaivalya) will occur immediately. (BÄUMER)

e)    O Goddess, listen! I will tell you that true tradition: liberation arises at once simply from keeping the eyes unmoving. (DUBOIS)

f)     Listen, O Devi, as I am telling you about this (mystic) tradition in its entirety. If the eyes are fixed in a steady gaze (without blinking), kaivalya will arise immediately. (SATSANGI)

g)    O Goddess, listen carefully, as I explain the mystic tradition. If one’s eyes are fixed without blinking unification with the Supreme, will occur immediately.
(Chaudhri)

h)    Listen to me attentively, O Goddess, I am telling you the secret of the tradition. On the eyes being closed (towards the world outside), there arises some sort of aloneness. (Singh & Maheśvarānanda)

i)      Écoute, O Déesse! Je vais t’exposer tout entier cet enseignement traditionnel et mystique: il suffit que les yeux fixent sans cligner pour que se produise aussitôt l’isolement (kaivalya). ( Silburn)

j)      Déesse! Écoute. Je vais te dire le tout de cette tradition: la liberté naît d’un seul coup pour qui se contente d’immobiliser ses yeux. (Dubois)

k)    O Göttin! Höre! Ich offenbare dir diese mystische Tradition vollkommen. Wenn man die Augen regungslos (offen)hält, entsteht unvermittelt die Befreiung. (Bäumer)

l)      Escucha, ¡oh, diosa!, esta enseñanza tradicional que te revelaré íntegramente: el estado de solitud puede alcanzarse sin más con sólo mantener la mirada fija. (Figueroa)

m)  O Goddess, hear the ultimate mystical teaching: you need only fix your gaze onto space without blinking to attain the spatiality of your own mind. (ODIER)

n)    Listen while the ultimate mystical teaching is imparted: Eyes still, without winking, at once become absolutely free. (REPS)

114 Blocking the ears and hearing the unstruck sound (Y89 ~ A2)

saṃkocaṃ karṇayoḥ kṛtvā hy adhodvāre tathaiva ca |

anackam ahalaṃ dhyāyan viśed brahma sanātanam || 114 ||

a)     Closing the ears and likewise the ‘lower gate’, meditating on [the sound] without vowel or consonant, one may enter the eternal Absolute. (WALLIS)

b)    Contracting the openings of the ears and similarly the openings of the anus and penis (and then), meditating on (the interior, impactIess sound) without vowel and without consonant, one enters the eternal Brahman. (SINGH)

c)     Having closed his ears and, in the same way, the lower opening (of the anus), meditating on the (unstruck) sound without vowel and consonant, (the yogi) should enter the eternal Brahman. (DYCZKOWSKI)

d)    Closing one's ears and similarly closing the lower opening (the anus) one should meditate on the sound without vowel and consonant. Then one will enter the eternal Brahman. (BÄUMER)

e)    Having closed one's ears and contracted the anus, meditate the (inner sound) without vowels or consonants. One will enter the Ever-Expanding One, the Primordial One. (DUBOIS)

f)     Contracting (or closing) the openings of the ears and also the lower opening (reproductive/ excretory organs) in the same way, and then meditating on the palace of the anahad (unstruck) sound within, one enters the eternal Brahma. (SATSANGI)

g)    Close the ears, and compress the opening of the rectum. Then by meditating on the sound without vowel or consonant, one permanently enters God.
(Chaudhri)

h)    In such a state by contracting the ears, anus and penis if one were to meditate on the unstruck sound shorn of consonants as well as of vowels, one has the possibility of entering into Brahman, the eternal. (Singh & Maheśvarānanda)

i)      S’étant bouché les oreilles ainsi que l’ouverture inférieure (anus), (puis) méditant sur la (résonance) sans consonne ni voyelle, qu’on entre dans l’éternel brahman. (Silburn)

j)      On doit d’abord contracter les oreilles, de même que la porte d’en bas. Alors, en contemplant (le son) sans consonnes ni voyelles, on entre dans l’Immense, éternel. ( Dubois)

k)    Wenn man die Ohren (mit den Händen) verschließt und auch die untere Öffnung verschließt und dabei über den Laut ohne Konsonant und Vokal meditiert,
tritt man in das ewige Brahman ein. ( Bäumer)

l)      Si se tapan ambos oídos y también la puerta inferior, y se contempla el sonido sin vocales ni consonantes, se alcanza el Brahman eterno. (Figueroa)

m)  Stop sound perception by plugging your ears. Contracting the anus, start resonating and touch that which is not subject to space or time. (ODIER)

n)    Stopping ears by pressing and rectum by contracting, enter the sound of sound. (REPS)

115 Gazing into a well (Y90 ~ C1)

kūpādike mahāgarte sthitvopari nirīkṣaṇāt |

avikalpamateḥ samyak sadyaś cittalayaḥ sphuṭam || 115 ||

a)    Standing above a deep well, chasm, or the like and gazing into it, one’s mind becomes completely free of thought, and suddenly dissolves into clarity. (WALLIS)

b)    If one stands above a very deep well, and fixes his eyes (on the space inside the well without blinking) his understanding becomes freed of vikalpas (thought-constructs) completely, and immediately he definitely experiences dissolution of mind. (SINGH)

c)     Standing for example, above a well, or a great abyss, by gazing (down into it) one becomes completely free from thoughts. Immediately, properly and clearly (his) mind dissolves away. (DYCZKOWSKI)

d)    By standing above a deep well or any abyss and fixing one's eyes (on the bottom of the well or abyss), one becomes completely free from thoughts, and immediately the mind will certainly be dissolved. (BÄUMER)

e)    Standing over a well for instance or a deep precipice, with eyes unblinking, because attention is undivided, the mind disappears truly, clearly and at once. (DUBOIS)

f)     Standing above a deep hole or well and looking steadily downward (into the abyss), the mind becomes entirely free of vikalpas and dissolution immediately manifests. (SATSANGI)

g)    Stand over a deep well, etc. and look without blinking at the deep hollow space. The mind becomes completely free of thoughts, and then the mind is immediately dissolved. (Chaudhri)

h)    If one were to stand at the edge of a deep pit, such as well, and look inside without blinking, he is sure to get his citta immediately dissolved. (Singh & Maheśvarānanda)

i)      Se tenant au-dessus d’un puits très profond, etc., les yeux fixés (sur le fond sans cligner), dès que l’intelligence intuitive (du yogin) est exempte de dualité conceptuelle, aussitôt la dissolution de la pensée se produira clairement (en lui). (Silburn)

j)      D’abord, on se tient sans cligner des yeux au-dessus d’un grand précipice, comme un puits par exemple. Alors, l’esprit se résorbe en toute évidence parce qu’il est sans aucune pensée. (Dubois)

k)    Wenn man am Rand eines tiefen Brunnens oder eines Abgrundes steht und hineinschaut, wird man plötzlich völlig frei von Gedanken und man erfährt die Auflösung des Denkens. (Bäumer)

l)      Si uno se coloca de pie al borde de un pozo o cualquier otra cavidad profunda, y fija [ahí] la mirada, libre de representaciones, sin más la mente se disuelve por completo. (Figueroa)

m)  At the edge of a well, gaze motionless into its depths until the wonder seizes you and merge into space. (ODIER)

n)    At the edge of a deep well look steadily into its depths until—the wondrousness. (REPS)

116 Wherever the mind goes (Y91 ~ B1)

yatra yatra mano yāti bāhye vābhyantare'pi vā |

tatra tatra śivāvasthā vyāpakatvāt kva yāsyati || 116 ||

a)    Wherever the mind goes, externally or even internally, it [discovers] nothing but the state of Śiva. Since [that state] is all-pervasive, where else could the mind go? (WALLIS)

b)    Wherever the mind goes whether towards the exterior or towards the interior, everywhere there is the state of Śiva. Since Śiva is omnipresent, where can the mind go (to avoid Him). (SINGH)

c)     Wherever the mind goes, be it outside or within, Śiva’s state is present there. (Śiva) pervades (everything), so where (else) could it go? (DYCZKOWSKI)

d)    Wherever the mind goes, whether outside or within, there itself is the state of Śiva. Since He is all-pervading, where else could the mind go? (BÄUMER)

e)    Wherever attention goes, outside or inside, there is the divine state. (Consciousness) being (all) pervasive, where could (attention) go? (DUBOIS)

f)     Wherever the mind moves, whether outwards or inwards, there the all-pervasive state of Shiva will go. (SATSANGI)

g)    Wherever the mind goes, externally or internally, everywhere there is the form of Shiva. As God is omnipresent, where will the mind go? (Chaudhri)

h)    Wherever the mind goes, no matter outward or inward, there lies the state of Śiva. Where else can the mind go as Śiva is omnipresent? (Singh & Maheśvarānanda)

i)      Partout où va la pensée, vers l’extérieur ou encore vers l’intérieur, O Bien-aimée! là se trouve l’état śivaïte ; celui-ci étant omnipénétrant, où donc (la pensée) pourrait-elle aller (pour lui échapper). (Silburn)

j)      Où que l’esprit aille, à l’extérieur ou à l’intérieur, c’est là l’état de Śiva. Puisqu’il imprègne (tout), où pourrait-il aller? (Dubois)

k)    Wohin auch immer deine Gedanken gehen, ob nach außen oder innen, ebendort ist der göttliche Zustand zu finden. Da Śiva alles durchdringt, wohin könnten die Gedanken gehen, wo Er nicht ist? (Bäumer)

l)      Adonde sea que la mente vague, ya sea afuera o también adentro, ahí está la condición de Śiva. ¿Y adónde más podría ir si [Śiva] lo colma todo? (Figueroa)

m)  When your mind wanders externally or internally, it is then precisely that the Shaivist state manifests. Where could thought take refuge to not savor this state? (ODIER)

n)    Wherever your mind is wandering, internally or externally, at this very place, this. (REPS)

117 Dissolution into awareness (Y92 ~ C2)

yatra yatrākṣamārgeṇa caitanyaṃ vyajyate vibhoḥ |

tasya tanmātradharmitvāc cil layād bharitātmatā || 117 ||

a)    Wherever [and whenever] the Consciousness of the all-pervasive Lord is manifested through the pathway of the eyes [or other senses], then, because it is that [Consciousness] which [actually] possesses the qualities of the [apparently objective] perceptible [such as sound, sensation, color etc.], it dissolves into [pure] Awareness; then the state of the fulfilled self [arises]. (WALLIS)

b)    On every occasion that the consciousness of the Omnipresent Reality is revealed through the sensory organs since it is the characteristic only of the Universal Consciousness, one should contemplate over the consciousness appearing through the sensory organs as the pure Universal Consciousness. Thus his mind will be dissolved in the Universal Consciousness. He will then attain the essence of plenitude (which is the characteristic of Bhairava). (SINGH)

c)     Wherever the (universal) consciousness of the all-pervading Lord is revealed through the path of any one of the senses, it dissolves away within consciousness because it possesses just that same nature and so (the yogi becomes Bhairava who is) the state of (perfect) plenitude. (DYCZKOWSKI)

d)    Whenever the universal Consciousness of the all-pervading Lord is revealed through any of the sense-organs, since their nature is the same (universal Consciousness), then by absorption into pure Consciousness the fullness of the Self (will be attained). (BÄUMER)

e)    Wherever/whenver the Lord's consciousness manifests through the senses, there is plenitude, for (that sensory manifestation) dissolves in consciousness, because (that manifestation) is a power of that (consciousness). (DUBOIS)

f)     Wherever the consciousness leads through the channel of the eyes, by contemplation on that object alone being of the same nature as that of the supreme, absorption of mind and the state of purnatva are experienced. (SATSANGI)

g)    Whenever awareness is increased through any sense organ, remain in that awareness. Then, the mind will be dissolved and one will be filled with the Supreme Self. (Chaudhri)

h)    Wherever the consciousness of the all-pervading Being manifest itself through the senses, due to its being of the same nature as He Himself, one can feel oneself filled with that consciousness. In this way, his mind gets dissolved.
(Singh & Maheśvarānanda)

i)      Chaque fois que par l’intermédiaire des organes sensoriels, la Conscience de l’omniprésent se révèle, puisqu’elle a pour nature fondamentale de n’être que cela (pure conscience), grâce à l’absorption dans la Conscience absolue, (on accède à) l’essence de la plénitude. (Silburn)

j)      Où que la conscience du Seigneur s’exprime par le chemin des organes des sens, c’est là que l’esprit se résorbe, parce que cette (expression) n’est que cette (conscience). Alors, on est la plénitude. (Dubois)

k)    Immer wenn sich das göttliche Bewußtsein durch die Vermittlung der Sinne offenbart, erlangt man die Fülle des Selbst, weil die Sinne vom selben Wesen (wie das göttliche Bewußtsein) sind und weil der Geist darin absorbiert wird. (Bäumer)

l)      Donde sea que la conciencia divina se manifieste por el sendero de los sentidos, puesto que estos tienen como atributo la conciencia, al disolverse en esta [se manifiesta también] la condición de plenitud. (Figueroa)

m)  Spirit is in you and all around you. When all is pure spatial consciousness, attain the essence of plenitude. (ODIER)

n)    When vividly aware through some particular sense, keep in the awareness. (REPS)

118 The intensity of the moment  (Y93 ~ C1)

kṣutādyante bhaye śoke gahvare vā raṇād drute |

kutūhale kṣudhādyante brahmasattāmayī daśā || 118 ||

a)    Just before or after a sneeze, at the onset or cessation of anger, in fear, in deep sorrow, when fleeing from conflict or from joy, in curiosity or wonder, at the onset and cessation of hunger: [in all these states and more], the state replete with Being the Absolute [is available]. (WALLIS)

b)    At the commencement and end of sneeze, in terror, in sorrow, in the condition of a deep sigh or on the occasion of flight from the battlefield, during (keen) curiosity, at the commencement or end of hunger, the state is like that of Brahma. (SINGH)

c)     The plane (of existence) which is the Being of the Brahman (is close by) just when anger begins and ends, when in fear, grieving, (facing a) deep pit, fleeing from battle, when (intensely) curious, or when hunger starts or ends. (DYCZKOWSKI)

d)    At the beginning and end of sneezing, in a state of fear or sorrow, (standing) on top of an abyss or while fleeing from a battlefield, at the moment of intense curiosity, at the beginning or end of hunger; such a state comes close to the reality of Brahman. (BÄUMER)

e)    At the beginning and end of sneezing, in fear, in pain, in confusion or running for one's life, in intense curiosity, at the beginning and end of hunger, that's the state of ever-expanding being. (DUBOIS)

f)     At the beginning and end of sneezing, in terror, sorrow or confusion, when fleeing from a battlefield, during (keen) curiosity, or at the onset or appeasement of hunger, that state is the external existence of Brahma. (SATSANGI)

g)    At the commencement and end of a sneeze, during danger, sorrow, weeping, flight from a battlefield, during curiosity, at the commencement and end of hunger. These states are full of the State of God. (Chaudhri)

h)    One can have an inkling into the status of the Reality in the event of the commencement and end of sneezing, hunger, fear, sorrow, having fallen in a pit, having run away from the battlefield, and keen curiosity. (Singh & Maheśvarānanda)

i)      Au commencement et à la fin de l’éternuement, dans la terreur et l’anxiété ou (quand on surplombe) un précipice, lorsqu’on fuit le champ de bataille, au moment où l’on ressent une vive curiosité, au stade initial ou final de la faim, etc. la condition faite d’existence brahmique (se révèle). (Silburn)

j)      Au début et à la fin de l’éternuement, dans la peur et la peine, ou encore dans la confusion, quand on fuit le champ de bataille, dans l’excitation, au début et à la fin de la faim, l’état qui est existence immense (se manifeste). (Dubois)

k)    Am Anfang und am Ende des Niesens, im Zustand der Angst oder der Trauer, am Rand eines Abgrunds, oder wenn man von einem Schlachtfeld flieht, im Zustand intensiver Neugier, am Anfang oder am Ende des Hungers – alle diese Zustände haben Anteil an der absoluten Realität (brahmasattā). (Bäumer)

l)      La condición esencial de Brahman [se revela] al principio y al final de un estornudo, en el temor y en la tristeza, ante un precipicio, al huir de un campo de batalla, en medio de una intensa curiosidad, al sentir hambre y al saciarla. (Figueroa)

m)  In stupor, anxiety, extreme feelings, at the edge of a precipice, running from the battlefield, in hunger or terror, or even when you sneeze, the essence of the spatiality of your own mind can be seized. (ODIER)

n)    At the start of sneezing, during fright, in anxiety, above a chasm, flying in battle, in extreme curiosity, at the beginning of hunger, at the end of hunger, be uninterruptedly aware. (REPS)

o)    SK52 follows the whirling. Intense sensation, or fear leads to supreme state. Peace after intensity. (KEMPTON)

119 Letting go of memories (Y94 ~ B3)

vastuṣu smaryamāṇeṣu dṛṣṭe deśe manas tyajet |

svaśarīraṃ nirādhāraṃ kṛtvā prasarati prabhuḥ || 119 ||

a)    When seeing a place [one has been before], let go of things that arise in the memory, and let your body be ‘supportless’: [then] the Lord appears. (WALLIS)

b)    At the sight of a land, when one lets go all the thought of the remembered objects (and concentrates only on the experience which was the basis of that memory) and makes his body supportless, then the Lord (who as the experience was the basis of the memory) appears. (SINGH)

c)     When looking at a (particular) place the mind should abandon (all) objects of recollection and (so) having made one’s own body free of (all outer) support, the Lord spreads forth (and reveals Himself). (DYCZKOWSKI)

d)    While looking at a particular space the mind should abandon the thought of all remembered objects, and thus making the body free from all support, the Lord reveals Himself. (BÄUMER)

e)    When one sees a place and is about to remember memories, one should abandon attention (from that vision) (and) having made one's body without support, the Lord shall come. (DUBOIS)

f)     Leave the mind aside when memorable objects of the past, such as one's country or land arise, making one's body supportless; then the omnipresent and mighty Lord manifests. (SATSANGI)

g)    Leaving concern for one’s body, remember the sight of a place, object or incident. The mind will be without support and one experiences a flood of Divinity. (Chaudhri)

h)    In the case of memories of a particular place, seen already, haunting the mind, the aspirant of yoga should relieve himself of the mind itself by rendering the body baseless and thus create the scope for the pervasion by the Lord. (Singh & Maheśvarānanda)

i)      A la vue d’un certain lieu, qu’on laisse aller sa pensée vers des objets dont on se souvient. Dès qu’on prive son corps de tout support, le Souverain omnipresent s’avance. (Silburn)

j)      Quand on est en train de se souvenir d’une chose, on doit l’abandonner dès que l’esprit la voit (enfin). Alors, quand notre corps s’est (ainsi) affranchi de tout support, le Seigneur se manifeste. (Dubois)

k)    Man konzentriere seine Gedanken auf einen Ort und auf Gegenstände in der Erinnerung. Wenn so dem Körper in der Gegenwart jede Grundlage entzogen wird (weil er in die Vergangenheit zurückversetzt), dann offenbart sich der Herr. (Bäumer)

l)      Cuando sobreviene el recuerdo de situaciones [pasadas], debe fijarse la atención en la escena percibida; de este modo, al quedarse el cuerpo sin soportes, el Señor se manifiesta. (Figueroa)

m)  When the sight of a certain place brings back memories, let your mind relive these instants; then, when memories fade away, one step further, know omnipresence. (ODIER)

n)    Let attention be at a place where you are seeing some past happening, and even your form, having lost its present characteristics, is transformed. (REPS)

120 Yogic withdrawal (Y95 ~ A3)

kvacid vastuni vinyasya śanair dṛṣṭiṃ nivartayet |

tajjñānaṃ cittasahitaṃ devi śūnyālayo bhavet || 120 ||

a)    Fix the gaze on some object, then slowly withdraw it, then the thought of it, then the heart-mind [itself]: O Goddess, one [who practices this] becomes an abode of spaciousness (śūnya). (WALLIS)

b)    O goddess, if one, after casting one’s gaze on some object, withdraws it and slowly eliminates the knowledge of that object along with the thought and impression of it, he abides in the void. (SINGH)

c)     If, having fixed (one’s) gaze somewhere (on some) object, one slowly withdraws it and (eliminates) the knowledge of it along with the mind (and its conceptions), (then), O Goddess, one becomes (a veritable) abode of the Void. (DYCZKOWSKI)

d)    Having fixed one's eyes on a particular object, one should slowly withdraw the gaze from it, as well as the knowledge of that object along with the thought of it. Then, O Goddess, one becomes an abode of the Void. (BÄUMER)

e)    When one pays attention to some thing, one should remove it slowly. Then there is awareness, accompanied with attention. One will, o Goddess, becomme an empty receptacle. (DUBOIS)

f)     O Goddess, momentarily casting the gaze on some object and slowly withdrawing it with the knowledge and impression of that object, one becomes the abode of the void. (SATSANGI)

g)    After looking at some object, one should slowly withdraw their sight from it, then their knowledge together with their thought of it. O Goddess, one will then reside in the Void. (Chaudhri)

h)    Having cast the eyesight at any particular object, one should withdraw from the object not only the eyesight but also the cognisance of it along with the citta. Thus, O goddess, he may abide in sheer void. (Singh & Maheśvarānanda)

i)      Après avoir posé le regard sur un objet quelconque, qu’on l’en retire très lentement. Alors la connaissance de cet (objet) (n’) est accompagnée (que) de pensée, O Déesse, (et) l’on devient le réceptacle du vide. (Silburn)

j)      Déesse! On doit d’abord poser le regard sur une chose quelconque, puis il faut se retirer lentement de cette perception accompagnée d’activité mentale. On devient alors (comme) un réceptacle vide. (Dubois)

k)    Wenn man irgendeinen Gegenstand betrachtet hat und dann seinen Blick langsam davon zurückzieht und ebenso die Erkenntnis und das Denken (davon abwendet), dann, o Göttin, wird man zu einem Gefäß der Leere. (Bäumer)

l)      Tras posar su mirada en un objeto cualquiera, lentamente [el yogui] debe retirar la atención junto con cualquier pensamiento [ulterior]; [de este modo,] ¡oh, diosa!, se convierte en un templo vacío. (Figueroa)

m)  Look at an object, then slowly withdraw your eyes. Then withdraw your thoughts and become the receptacle of ineffable plenitude. (ODIER)

n)    Look upon some object, then slowly withdraw your sight from it, then slowly withdraw your thought from it. Then. (REPS)

121 Intense devotion (Y96 ~ A3)

bhaktyudrekād viraktasya yā dṛśī jāyate matiḥ ||

sā śaktiḥ śāṃkarī nityaṃ bhāvayet tāṃ tataḥ śivaḥ || 121 ||

a)    The understanding that arises in one who is unattached by virtue of his or her intense devotion is itself Śiva’s śakti. Contemplate & meditate on it constantly: then, Śiva [manifests in one’s direct experience]. (WALLIS)

b)    The sort of intuition that emerges through the intensity of devotion in one who is perfectly detached is known as the śakti of śaṅkara. One should contemplate on it perpetually. Then he becomes Śiva himself. (SINGH)

c)     The intuitive insight (mati) that arises as the act of perception of one who is detached (from the world) by virtue of (his) intense devotion, is Śaṅkara’s power. Contemplate that (power) constantly and thus (become) Śiva. (DYCZKOWSKI)

d)    The intuitive insight which is born from intense devotion in one who is detached is the very Energy of Śaṅkara; then one becomes Śiva Himself. (BÄUMER)

e)    That awareness that arises in one who is detached because of an excess of devotion, that is divine power; one should always realise her (and) then become divine. (DUBOIS)

f)     That intuition which emerges from the intense devotion of one who is perfectly detached is known as the shakti of Shankara. By contemplating regularly on that (shakti), Shiva (is revealed) there. (SATSANGI)

g)    From an abundance of devotion and a detached nature, an understanding of the Divine Energy is born. One should continuously be her. Then, Shiva. (Chaudhri)

h)    The power of understanding arising from the arousal of devotion in the mind of the aspirant, who has detached himself from worldly [concerns], is indeed, the power of Shankara Himself. Through constant contemplation on it, one becomes Śiva. (Singh & Maheśvarānanda)

i)      Cette sorte d’intuition qui, grâce à l’intensité de l’adoration, naît dans l’homme parvenu au parfait détachement, c’est l’énergie même du Bienfaisant. Qu’on l’évoque perpétuellement et l’on s’identifiera à Śiva. (Silburn)

j)      Cette compréhension qui se fait jour uma celui qui est détaché à cause de l’intensité de l’amour divin, c’est la Puissance de Śiva. On doit l’évoquer sans cesse. On deviendra alors Śiva. ( Dubois)

k)    Die Einsicht, die durch intensive liebende Hingabe in einer Person entsteht, die (innerlich) losgelöst ist, ist die göttliche Energie (śakti śāṅkarī). Man soll beständig darüber meditieren – dann wird man zu Śiva. (Bäumer

l)      La conciencia que desarrolla quien se libera del apego gracias a uma intensa devoción es la potencia misma de Śiva. Si se la concibe de manera ninterrompida, entonces Śiva [se revela]. (Figueroa)

m)  The intuition that springs from the intensity of passionate devotion flows into space, frees you and lets you attain to the domain of Shiva/Shakti. (ODIER)

n)    Devotion frees. (REPS)

122 The emptiness of all things (Y97 ~ C2)

vastvantare vedyamāne śanair vastuṣu śūnyatā | alt. reading: sarva-vastuṣu

tām eva manasā dhyātvā vidito ’pi praśāmyati || 122 ||

a)    When another object is being perceived, the emptiness in all things [may be perceived]. Meditating on that emptiness alone, though [the object] is still perceived, one settles down & becomes peaceful. (WALLIS)

b)    When one perceives a particular object, vacuity is established regarding all other objects. If one contemplates on this vacuity with mind freed of all thought, then even though the particular object be still known or perceived, the aspirant has full tranquility. (SINGH)

c)     When a particular object is being perceived, (one) gradually (perceives) the emptiness within (all) things. Having contemplated that (emptiness) with the mind (free of thought), one becomes tranquil, even if (the object) is (still) perceived. (DYCZKOWSKI)

d)    When one perceives a particular object, other objects gradually appear as if void. Meditating on this void in the mind, one attains peace, even when the object is still perceived. (BÄUMER)

e)    When one perceives a thing, emptiness (arises) slowly with regard to everything (else). That (emptiness) one should pay attention to. Even though the (perceived object) is still perceived, one is freed (from the fever of exclusive duality). (DUBOIS)

f)     When one perceives a particular object, vacuity is established regarding all other objects. Contemplating on that (vacuity) verily, even though the particular object is still known or perceived, the mind rests in tranquillity. (SATSANGI)

g)    Understanding an object is empty inside. Emptiness is also a feature of all objects. With mind free of thoughts, meditate on that emptiness. Then, even though the object is perceived or known, one becomes calm. (Chaudhri)

h)    If a particular object is understood properly, voidness of all objects becomes automatic. Through meditation on that void, even what is known, gets subsided. (Singh & Maheśvarānanda)

i)      Alors qu’on perçoit un objet déterminé, la vacuité s’établit peu à peu à l’égard des (autres) objets. Ayant médité en pensée sur cette (vacuité) même, bien que l’objet reste connu, on s’apaise. (Silburn)

j)      En même temps que l’on connaît une chose, on doit lentement (évoquer) la vacuité des autres choses. En contemplant mentalement cette vacuité, (la chose) s’apaise en profondeur, alors même qu’elle reste connue. (Dubois)

k)    Wenn man einen bestimmten Gegenstand wahrnimmt, entsteht eine Leere in bezug auf alle anderen Gegenstände. Über diese Leere soll man im Geist meditieren, dann erlangt man Frieden, selbst wenn der Gegenstand noch wahrgenommen wird. (Bäumer)

l)      Al percibir un nuevo objeto, lentamente la vacuidad [se extiende] sobre los objetos [percibidos con antelación]. Quien contempla dicha vacuidad, incluso mientras percibe [el objeto], experimenta paz. (Figueroa)

m)  Attention focused on a single object, you penetrate any object. Relax then in the spatial plenitude of your own self. (ODIER)

n)    Feel an object before you. Feel the absence of all other objects but this one. Then, leaving aside the object-feeling and the absence-feeling, realize. (REPS)

123 Purity and impurity (Y98 ~ B3)

kiṃcijjñair yā smṛtā śuddhiḥ sāśuddhiḥ śaṃbhudarśane |

na śucir hy aśucis tasmān nirvikalpaḥ sukhī bhavet || 123 ||

a)    That which people of paltry understanding consider ‘purity’ is impurity in the teachings of Śiva. [In truth,] there is neither purity nor impurity. Therefore, be free of such mental constructs, and be happy. (WALLIS)

b)    That purity which is prescribed by people of little understanding is considered to be only impurity in the Śaiva system. It should not be considered to be purity; rather it is impurity in reality. Therefore one who has freed himself of vikalpas (dichotomizing thought-constructs) alone attains happiness. (SINGH)

c)     That which people of little understanding consider to be purity is impurity according to the Śaiva teachings. There is neither purity nor impurity. Therefore, one who is free of (such dichotomizing) notions is happy (and blissful). (DYCZKOWSKI)

d)    The purity which is prescribed by people of little understanding is considered an impurity in the Śaiva system. There is neither purity nor impurity. Therefore, one who is free from such thoughts attains happiness. (BÄUMER)

e)    That (ritual) purity transmitted by those who know little is impurity according to the teaching of God. For, there is (in reality) no purity, nor impurity. Therefore, someone who is free of (those) dilemmas will be at ease. (DUBOIS)

f)     What people of little understanding believe to be purity is neither pure nor impure to one who has experienced Shiva. Nirvikalpa, or freedom from vikalpas, is the real purification by which one attains happiness. (SATSANGI)

g)    That considered to be pure by people of little understanding, is neither pure nor impure in the Shaiva system of philosophy. One who rises above dualizing thoughts attains complete happiness. (Chaudhri)

h)    What is recommended as purity by teachers having petty knowledge, is not purity at all or even impurity in the perspective of Shaivism. Therefore, it is only one who is rid of mental constructs who deserves attaining the state of happiness. (Singh & Maheśvarānanda)

i)      Cette pureté qu’enseignent les gens de peu de savoir apparaît dans la doctrine de Śiva comme une véritable impureté. Il ne faut pas la considérer comme du pur, en vérité, mais comme du pollué. C’est pourquoi, (s’affranchissant) de pensée dualisante, qu’on parvienne au bonheur. (Silburn)

j)      Cette pureté qu’enseignent les demi-savants est impureté selon l’enseignement de Śiva. Car il n’y a ni pureté ni impureté. Et donc, sans dilemmes, on sera bienheureux. (Dubois)

k)    Die Reinheit, die von Menschen vorgeschrieben wird, die ein begrenztes Wissen haben, wird in der Tradition Śivas als Unreinheit betrachtet. In Wirklichkeit gibt es weder Reinheit noch Unreinheit. Wenn man von diesen Vorstellung befreit ist, erlangt man Freude. (Bäumer)

l)      Lo que los hombres de conocimiento limitado prescriben como impuro es, desde la perspectiva s zaiva, puro. De hecho, no hay pureza ni impureza. Así, libre de representaciones mentales, [el yogui] experimenta alegría. (Figueroa)

m)  Purity praised by ignorant religious people seems impure to the tantrika. Free yourself from dualistic thought, and do not consider anything as pure or impure. (ODIER)

n)    The purity of other teachings is as impurity to us. In reality know nothing as pure or impure. (REPS)

124 The Bhairava state (Y99 ~ B3)

sarvatra bhairavo bhāvaḥ sāmānyeṣvapi gocaraḥ |

na ca tadvyatirekeṇa paro ’stīty advayā gatiḥ || 124 ||

a)    The being/state called Bhairava is everywhere; [thus,] it is available to common folk as well. There is nothing apart from That—one who comprehends this is in the nondual mode. (WALLIS)

b)    The reality of Bhairava is apparent everywhere — even among common folk (who do not possess any particular sense of discrimination). One who knows thus “There is nothing else than He” attains the non-dual condition. (SINGH)

c)     Bhairava’s being is everywhere, it is in the grasp of common people also. He who knows that nothing exist apart from Him, attains the nondual state. (DYCZKOWSKI)

d)    The reality of Bhairava is present everywhere, even in common people. He who knows that nothing exists apart from Him, attains the non-dual state. (BÄUMER)

e)    Everywhere is the divine state, even in the common is the (sacred) field. Nothing is outside it, there is nothing beyond. Realizing that is (true) non-dual awareness. (DUBOIS)

f)     The reality of Bhairava dwells everywhere, even in ordinary people. By contemplating thus, “There is nothing other than Him,” one attains the non-dual state (of homogenous awareness). (SATSANGI)

g)    “God is existing everywhere, common in all. There is nothing else other than God.” With this knowledge, one attains the non-dual condition. (Chaudhri)

h)    The reality of Bhairava is visible everywhere even in commonplace (events, objects and places). Except for Him, there is no one higher then He. He, therefore, is unique in every way. (Singh & Maheśvarānanda)

i)      La réalité bhairavienne a partout (son) domaine y compris chez les gens du commun. Et l’homme qui prend conscience (de ceci): ‹‹rien n’existe qui en soit distinct››, accède à la condition Sans-second. (Silburn)

j)      L’état de Bhairava est un champ (de conscience) partout présent, même dans les (gens) du commun. Quand on (médite) ainsi qu’il n’y a rien d’autre en plus et au-dessus de lui, c’est la compréhension non-duelle. (Dubois)

k)    Die Realität Bhairavas ist überall gegenwärtig, selbst bei gewöhnlichen Leuten. Wenn man weiß, daß es nichts anderes gibt außer Ihn, erlangt man den Zustand frei von Dualität. (Bäumer)

l)      ‹‹Bhairava está presente en todas partes, incluso entre la gente común. No hay otro además de él››. He aquí la sabiduría sin par. (Figueroa)

m)  Understand that the spatial reality of Bhairava is present in everything, in every being, and be this reality. (ODIER)

n)    This consciousness exists as each being, and nothing else exists. (REPS)

125 Equal towards all (Y100 ~ B3)

samaḥ śatrau ca mitre ca samo mānāvamānayoḥ |

brahmaṇaḥ paripūrṇatvād iti jñātvā sukhī bhavet || 125 ||

a)    Knowing that because the total plenitude of the Absolute [is the same in all beings], [it makes sense to be] equal towards foe and friend, and equanimous in both honor and dishonor, one becomes [truly] happy. (WALLIS)

b)    Because of the conviction that everything is full of Brahman (who is also the essential Self of all), the aspirant has the same attitude towards friend and foe, remains the same both in honour and dishonour, and thus because of this conviction, he is perpetually happy. (SINGH)

c)     One who is equal towards friend and foe, the same when honored or insulted because he knows that the Brahman (which is his own nature) is full (and perfect), is (always) happy. (DYCZKOWSKI)

d)    Having the same feeling toward friend and foe, remaining the same in honour and dishonour, the one who knows that Brahman is always full remains happy. (BÄUMER)

e)    Same with ennemies and friends, same in praise and blame, because the Ever-expanding One is allways full: realizing that, one will be at ease. (DUBOIS)

f)     One who makes no distinction between friend and foe, honour and dishonour, knowing Brahman to be full in itself (all pervading), becomes supremely happy. (SATSANGI)

g)    From knowing that God completely fills everything, one is the same towards enemy and friend, in honor and dishonor. With this attitude, one obtains joy.
(Chaudhri)

h)    Having become firm in the conviction that all is filled by Brahman and thus by treating the enemy and the friend alike and maintaining equanimity in honour and dishonour both, one attains the state of happiness. (Singh & Maheśvarānanda)

i)      Étant le même à l’égard d’amis et d’ennemis, le même dans l’honneur et le déshonneur; grâce à la parfaite plénitude du brahman, ayant compris cela, qu’on soit heureux. (Silburn)

j)      Égal avec l’ami et avec l’ennemi, égal dans les louanges et dans les blâmes. Quand on perçoit ainsi l’absolue plénitude de l’Immense, on devient bienheureux. (Dubois)

k)    Man soll Gleichmut bewahren gegenüber Feinden oder Freunden, man soll Gleichmut bewahren, ob man geehrt oder verachtet wird, weil die absolute Wirklichkeit (Brahman) immer vollkommen ist. Wenn man das erkennt, wird man voll Freude. (Bäumer)

l)      ‹‹Ecuánime ante el enemigo o el amigo, ante el honor o el deshonor, pues brahman colma todas las cosas››. Con este entendimiento, [el yogui] experimenta alegría. (Figueroa)

m)  Happiness resides in equality between extreme feelings. Reside in your own heart and attain to plenitude. (ODIER)

n)    Be the unsame same to friend as to stranger, in honor and dishonor. (REPS)

126 Neither hatred nor craving (Y101 ~ B3)

na dveṣaṃ bhāvayet kvāpi na rāgaṃ bhāvayet kvacit |

rāgadveṣavinirmuktau madhye brahma prasarpati || 126 ||

a)    One should cultivate neither hatred nor craving in any circumstance. In one who is freed from attachment and aversion, the Absolute unfolds in the Center. (WALLIS)

b)    The aspirant should neither maintain the attitude of aversion nor of attachment towards any one. Since he is freed of both aversion and attachment, there develops brahmabhāva, or the nature of divine consciousness in his heart. (SINGH)

c)     One should neither feel hatred nor attachment in any circumstance. When one is free from both attachment and hatred, the Brahman unfolds in the center (in between these extremes). (DYCZKOWSKI)

d)    One should neither feel hatred nor attachment towards anyone. Being free from both attachment and hatred, in the centre (between both extremes) Brahman unfolds. (BÄUMER)

e)    One should not linger on hate, nor cultivate love : in the center free from love and hate, the Ever-expanding One reveals himself. (DUBOIS)

f)     One should never think in terms of friendship or enmity. Being free from (this idea) of friend and foe, in between the brahma bhāva, or nature of supreme consciousness, blooms. (SATSANGI)

g)    There should be no feeling of aversion or attachment towards any person or place. By remaining in the center between the two, one is liberated from the duality of aversion and attachment. Then, one experiences God spreading everywhere. (Chaudhri)

h)    One should not develop the sense of aversion anywhere nor should he feel attached to anyone or anything. Brahman creeps in where there is absence of aversion and attachment both. (Singh & Maheśvarānanda)

i)      On ne doit nourrir nulle haine à l’égard de quiconque; on ne doit pas non plus nourrir d’attachement. Dans (cet état) intermédiaire qui est liberation d’attachement comme de haine, le brahman se glisse. (Silburn)

j)      Il ne faut concevoir de haine envers personne, ni d’attachement passionné. Alors, l’Immense se manifeste dans l’intervalle qui est libre de haine comme d’attachement. (Dubois)

k)    Man soll anderen gegenüber auf keine Weise Haß oder Anhänglichkeit empfinden. Wenn man von Haß und Anhänglichkeit befreit ist, dann entfaltet sich Brahman in der Mitte (zwischen beiden). (Bäumer)

l)      [El yogui] debe concebir no sentir aversión por nada; debe concebir no sentir apego por nada. Libre de apego y aversión, en el centro Brahman se expande. (Figueroa)

m)  Free yourself from hatred as well as from attachment. Then, knowing neither aversion nor bond, slip into the divine inside your own heart. (ODIER)

n)    When a mood against someone or for someone arises, do not place it on the person in question, but remain centered. (REPS)

127 Beyond existence (Y102 ~ B3)

yad avedyaṃ yad agrāhyaṃ yac chūnyaṃ yad abhāvagam |

tatsarvaṃ bhairavaṃ bhāvyaṃ tadante bodhasaṃbhavaḥ || 127 ||

a)    That which cannot be known [in the ordinary manner], that which cannot be grasped [by the mind], which is Void and abides in Nonbeing—that should be contemplated as Bhairava, as everything. At the culmination [of that contemplative process] comes the arising of awakened awareness. (WALLIS)

b)    That which cannot be known as an object, that which cannot be grasped (i.e. that which is elusive), that which is void, that which penetrates even non-existence, all that should be contemplated as Bhairava. At the end of that contemplation will occur Enlightenment. (SINGH)

c)     That which is not an object of knowledge, cannot be grasped and is emptiness established in Nonbeing, should all be contemplated (bhāvya) as being Bhairava, at the end of which (the yogi experiences) the arising of (awakened) consciousness. (DYCZKOWSKI)

d)    The unknowable, the ungraspable, the void, that which pervades even non-existence, contemplate on all this as Bhairava. At the end (of this contemplation) illumination will dawn. (BÄUMER)

e)    What is unknowable, ungraspable, what is empty and not an object : all that should be realized as divine. At the end of that (realization) awakening/awareness arises. (DUBOIS)

f)     By contemplating on Bhairava as all that which is void and cannot be known, grasped or imagined, at the end realization takes place. (SATSANGI)

g)    That which is beyond knowledge, beyond grasping, beyond not being, that which is void– contemplate all that to be God. In the end, the birth of enlightenment. (Chaudhri)

h)    That which is unknowable, ungraspable, of the nature of void and outside the range of contemplation, all that needs to be taken as Bhairava. Following this kind of understanding, there emerges revelation. (Singh & Maheśvarānanda)

i)      L’inconnaissable, l’insaisissable, le vide et ce qui n’accédera (jamais) à l’existence, imaginez tout cela comme Bhairava et, à la fin de cette (évocation), l’illumination se produit. (Silburn)

j)      Ce qui est inconnaissable, insaisissable, ce qui est vide n’advient jamais à l’être: on doit évoquer tout cela comme étant Bhairava. Alors, à la fin se produit l’éveil. (Dubois)

k)    Das Unerkennbare, das Unfaßbare, die Leere, das, was selbst das Nichtsein durchdringt– betrachte all das als Bhairava. Am Ende dieser Meditation entsteht die Erleuchtung. (Bäumer)

l)      Lo que no puede conocerse, lo que es inaprensible, el vacío, el ámbito del no-ser; todo esto ha de concebirse como Bhairava. He aquí el principio de la sabiduría. (Figueroa)

m)  Open and sweet-hearted one, meditate on what cannot be known, what cannot be grasped. All duality being out of reach, where could consciousness settle to escape from ecstasy? (ODIER)

n)    Suppose you contemplate something beyond perception, beyond grasping, beyond not being, you. (REPS)

128 Outer space (Y103 ~ C2)

nitye nirāśraye śūnye vyāpake kalanojjhite |

bāhyākāśe manaḥ kṛtvā nirākāśaṃ samāviśet || 128 ||

a)    Absorbing the mind in external space—which is eternal, needs no support, void, all-pervasive, and free of limitations—one becomes completely immersed in empty fullness. (WALLIS)

b)    One should fix his mind on the external space which is eternal, without support, void, omnipresent, devoid of limitation. (By this practice) he will be absorbed in non-space. (SINGH)

c)     Once fixed the mind on the external space which is eternal, without support, empty, pervasive, and unlimited, one enters (and is absorbed into the transcendent) absence of space. (DYCZKOWSKI)

d)    Fixing one's mind on the external space which is eternal, supportless, empty, all-pervading and free from limitation, in this way one will be absorbed in non-space. (BÄUMER)

e)    Project (your) attention in outer space which is eternal, without support, empty pervasive (and) undivided. Then one will be completely absorbed into hyper-space. (DUBOIS)

f)     Fixing the mind in the outer space, which is eternal, without support, void, omnipresent and beyond estimation or calculation, one enters into the formless, unmanifest dimension. (SATSANGI)

g)    Fix the mind on external space, which is eternal, supportless, void, all pervasive and silent. By doing this, one will completely enter non-space. (Chaudhri)

h)    The aspirant should fix his mind on the space outside which is eternal, self-supporting, of the nature of void, pervasive, and immeasurable and via that should enter into what lies beyond that space. (Singh & Maheśvarānanda)

i)      Ayant fixé la pensée sur l’espace externe qui est éternel, sans support, vide, omnipénétrant et dépourvu d’opération, qu’on se fonde (alors) dans le non-espace. (Silburn)

j)      On doit placer l’esprit dans l’espace extérieur, permanent, sans point d’appui, vide, qui imprègne tout, libre de toute activité. Alors on s’absorbera entièrement dans le Plein. (Dubois)

k)    Man konzentriere seinen Geist auf den äußeren Raum, der ewig ist, ohne Grundlage, leer, alldurchdringend und frei von Begrenzungen – dann wird man in die Raumlosigkeit absorbiert. (Bäumer)

l)      Al fijar la atención en el espacio exterior – eterno, sin soportes, vacío, omnímodo, indeterminado – , se alcanza el espacio más allá [del espacio] (nirākāśa). (Figueroa)

m)  Contemplate empty space, attain to non-perception, non-distinction, the elusive, beyond being and not-being: reach non-space. (ODIER)

n)    Enter space, supportless, eternal, still. (REPS)

129 Nothing to hang onto (Y104 ~ C3)

yatra yatra mano yāti tat tat tenaiva tatkṣaṇam |

parityajyānavasthityā nistaraṅgas tato bhavet || 129 ||

a)    Wherever the mind goes, in that very instant let it abandon whatever [it has alighted upon]. Due to having nothing to hang onto, it then becomes ‘waveless’. (WALLIS)

b)    Towards whatever object the mind goes, one should remove it from there immediately by that very mind, and thus by not allowing it to settle down there i.e. by making is supportless, one will be free from agitation (of the mind). (SINGH)

c)     Wherever the mind moves, having by that (very mind) immediately abandoned whatever (it moves to), it has no fixed place and so (left without support), one becomes free of (its) fluctuations. (DYCZKOWSKI)

d)    Towards whichever object the mind moves, one should withdraw it from there at that very moment. By thus leaving it without support one will become free from mental agitation. (BÄUMER)

e)    Wherever the attention goes, that itself, in that (very) instant, one should let go (of it), not dwelling (on anything). Then one will be waveless. (DUBOIS)

f)     Wherever the mind dwells, casting that aside that very moment, the mind becomes supportless and free from disturbance. (SATSANGI)

g)    Wherever the mind goes, at that very moment, one should leave that thought. By not allowing the mind to settle into thoughts, one will be free of thoughts. (Chaudhri)

h)    Wherever the mind goes, the yogin should withdraw his attention immediately from there by means of the mind itself. Due to his mind having thus been rendered baseless, he becomes free of all mental agitations. (Singh & Maheśvarānanda)

i)      Quel que soit l’objet vers lequel la pensée se dirige, il faut à cet instant précis et à l’aide de cette (pensée) quitter l’objet complètement sans laisser (un autre) s’installer (à sa place). Alors on sera exempt d’ondoiement. (Silburn)

j)      Où que l’esprit aille, c’est grâce à cela et à partir de cet instant que l’on deviant (comme une mer) dépourvue de vagues. En abandonnant totalement ces (objets), en ne demeurant en aucun d’eux. (Dubois)

k)    Wo immer sich das Denken hinbewegt, ebendort soll man im selben Augenblick loslassen. Da dem Denken dann die Grundlage entzogen wird, wird es frei von Unruhe. (Bäumer)

l)      Donde sea que la mente se dirija, al instante [el yogui] debe renunciar a ese objeto sirviéndose de la propia mente, que, al no hallar una estancia, finalmente va más allá de sus fluctuaciones. (Figueroa)

m)  When thought is drawn to an object, utilize this energy. Go beyond the object, and there, fix your thought on this empty and luminous space. (ODIER)

n)    Wherever your attention alights, at this very point, experience. (REPS)

130 The word ‘Bhairava’ (Y105 ~ B3)

bhayā sarvaṃ ravayati sarvado vyapako ’khile |

iti bhairavasabdasya saṃtatoccāraṇāc chivaḥ || 130 ||

a)    One who constantly utters (uccāraṇa) the word ‘Bhairava’, understanding that it means “With His radiant Light (BHAY-), He makes the whole universe resound (ru > RAV) [with awareness], and He pervades (VyĀp) the whole completely”, becomes Śiva. (WALLIS) [Note that there are up to five ways to translate this verse!)

b)    Bhairava is one who with His luminous consciousness makes everything resound or who being of luminous consciousness joined with kriyāśakti comprehends the whole universe, who gives everything, who pervades the entire cosmos. Therefore by reciting the word Bhairava incessantly one becomes Śiva. (SINGH)

c)     ---  (DYCZKOWSKI)

d)    Bhairava is one who makes everything resound (ravayatī) with fear (bhiyā), and who pervades the entire universe. He who utters this word 'Bhairava' unceasingly becomes Śiva. (BÄUMER)

e)    He makes all shouting (rava) out of fear (bhai) (of existence) (and) he always pervades all: thus saying without interruption the name ‘Bhairava’ one becomes god. (DUBOIS)

f)     The word Bhairava denotes he who dispels all fear and terror, who howls and cries, who gives all, and who pervades the entire universe (manifest and unmanifest). He who constantly repeats the word Bhairava becomes one with Shiva. (SATSANGI)

g)    God gives rise to everything, pervades everything and every sound. Therefore, by continuously reciting the word Bhairava (God), one becomes God. (Chaudhri)

h)    Bhairava is he who, being himself all-comprehending and all-affording, resounds and illumines all. Recitation of the word Bhairava continuously with this understanding, therefore, is potent enough to elevate one to his Śiva-hood. (Singh & Maheśvarānanda)

i)      (Étymologie fantaisiste de Bhairava): Au moyen de ‹‹bhā-››, la lumière consciente, tout résonne (rava). ‹‹Sarvadaḥ››: il donne toute chose (da = RĀ), il pénètre dans tout (l’univers) (vyāpaka = VĀ). Ainsi par la récitation ininterrompue du mot Bhairava, on devient Śiva. (Silburn)

j)      ‹‹ Par son hurlement, il effraie tous les êtres. Il imprègne tout à chaque instant ››. Ainsi, en énonçant sans cesse le mot ‹‹ bhairava ››, on deviendra Śiva. (Dubois)

k)    Bhairava ist derjenige, der durch seinen Glanz (bhayā) alles zum Tönen bringt (ravayati), der alles schenkt und der das ganze Universum durchdringt. Wer unentwegt den Namen Bhairava im Innen wiederholt, wird selbst zu Śiva. (Bäumer)

l)      La palabra bhairava [significa] ‘aquel que con su luz hace resonar todas las cosas, el que todo lo conoce, el que colma el universo entero’. Quien [con este entendimiento] la repite sin cesar alcanza a Śiva. (Figueroa)

m)  Bhairava is one with your radiant consciousness; singing the name of Bhairava, one becomes Shiva. (ODIER)

n)    Enter the sound of your name and, through this sound, all sounds. (REPS)

131 No self, no basis, no support needed (Y106 ~ B2)

ahaṃ mamedam ityādipratipattiprasaṅgataḥ |

nirādhāre mano yāti taddhyānapreraṇācchamī || 131 ||

a)    In everyday life, when one hears oneself saying phrases like ‘I am . . .’ or ‘this is mine’, seize the opportunity to inquire into what these words (‘I’ or ‘my’) refer to. The mind tries to find a referent, but it cannot. Impelled [toward the truth] by this meditative contemplation, one becomes peaceful. (WALLIS)

b)    On the occasion of the assertion “I am; this is mine etc.,” the thought goes to that which does not depend on any support. Under the impulsion of the contemplation of that, one attains (abiding) peace. (SINGH)

c)     While making assertions like “I am, this is mine” etc., the mind goes to (the pure consciousness) which is without (objective) support. Impelled (and inspired) by this meditation one becomes peaceful. (DYCZKOWSKI)

d)    While making assertions like “I am, this is mine”, etc., the mind goes to that which is supportless. Inspired by this meditation one becomes peaceful. (BÄUMER)

e)    “I am, that is mine"—on the occasion of such perceptions, the mind goes to what is free. By the power of such a contemplation, one heals. (DUBOIS)

f)     At the time of asserting, "I am," "This is mine," and so on, by inspired meditation on Tat (that highest reality), the mind becomes supportless. (SATSANGI)

g)    “I am, this is mine, etc.” On the occasion of this assertion, let the mind go to that which is without support. From the impelling force of this meditation, one attains Peace. (Chaudhri)

h)    “It is I”, “This is mine”, considerations like these lead the mind to that Self which does not need anything to support itself. By meditating on that Self, one attains perfect peace. (Singh & Maheśvarānanda)

i)      A l’occasion d’affirmations comme ‘je suis, ceci est à moi’, etc., la pensée accede à ce qui n’as pas de fondement. Sous l’aiguillon d’une telle méditation, on s’apaise. (Silburn)

j)      ‹‹Je››, ‹‹C’est à moi›› : à l’occasion de ce genre d’assertion, l’esprit accède à ce qui est sans appui. Sous l’aiguillon de cette contemplation, on est pacifié. (Dubois)

k)    Im Zusammenhang mit Aussagen wie: ‹‹Ich bin››, ‹‹das ist meines››, richtet sich das Denken auf die Wirklichkeit ohne Grundlage. Von der Meditation darüber inspiriert, erlangt man Frieden. (Bäumer)

l)      [Incluso] a propósito de afirmaciones como ‹‹yo soy››, ‹‹esto es mío››, etcétera, la mente puede alcanzar el estado sin soportes. Si se contempla intensamente en ello, la paz [sobreviene]. (Figueroa)

m)  When you state: “I exist”, “I think this or that”, “such thing belongs to me”, touch that which is unfounded and beyond such statements, know the limitless and find peace. (ODIER)

n)    I am existing. This is mine. This is this. O Beloved, even in such, know illimitably. (REPS)

132 Lord of All (Y107 ~ B3)

nityo vibhur nirādhāro vyāpakaś cākhilādhipaḥ |

śabdān pratikṣaṇaṃ dhyāyan kṛtārtho ’rthānurūpataḥ || 132 ||

a)    “Eternal, majestic, requiring no external support, all-pervasive, and Lord of All”—meditating on these words [as applying equally to God and to oneself] every possible moment, one attains the goal in accordance with their meaning. (WALLIS)

b)    “Eternal, omnipresent, without depending on any support, all-pervasive, lord of all that is” — meditating every instant on these words in conformity with their sense, one attains his object (i.e. has fulfilment). (SINGH)

c)     “Eternal, omnipresent, without support, all-pervading, and Lord of all” - by meditating every moment on these words one has achieved the goal in accord with (their) meaning. (DYCZKOWSKI)

d)    “Eternal, omnipresent, without any support, all-pervading, Lord of all that is” - by meditating every moment on these words one attains fulfillment in accordance with their meaning. (BÄUMER)

e)    Eternal, powerful, free, all-pervading and master of all: contemplating always on those words, one accomplishes (their) meaning because (they) follow (their) meaning. (DUBOIS)

f)     Meditating every moment on the words: eternal, omnipresent, supportless, all-pervasive, master of the universe, one attains fulfilment in accordance with their meaning. (SATSANGI)

g)    “Eternal, omnipresent, supportless, all pervasive and Lord of the Entire Universe.” By meditation every moment on these words, in conformity with one’s object, one obtains one’s object. (Chaudhri)

h)    Eternal, all-pervading, self-sufficient, all-pervasive, ruler of all, are the terms, by constant meditation on which with their meaning, one attains the goal of one’s life. (Singh & Maheśvarānanda)

i)      ‹‹ Éternel, omniprésent, sans support, omnipénétrant, souverain de tout ce qui est››. Méditant à chaque instant sur ces mots, on en réalise la signification conformément à l’objet (Śiva). (Silburn)

j)      Le Seigneur est permanent, sans point d’appui, Omniprésent, roi de toute chose. En méditant ces mots à chaque instant, on réalise ce qui doit être réalisé. Conformément au sens (de ces mots). (Dubois)

k)    ‹‹Der Herr von allem ist ewig, allgegenwärtig, ohne Grundlage, alldurchdringend››: Wer ständig diese Worte meditiert, wird von ihrem Sinn erfüllt und erlangt sein Ziel. (Bäumer)

l)      ‹‹Eterno, Omnipresente, Autónomo, Omnímodo, Señor de todas las cosas››. Quien sin cesar contempla estas palabras con atención a su significado alcanza la meta. (Figueroa)

m)  “Eternal, omnipotent, supportless, Goddess of the whole manifested world…” Be that one and attain to Shiva/Shakti. (ODIER)

n)    This consciousness is the spirit of guidance of each one. Be this one. (REPS)

133 All this is a magic show (Y108 ~ B2)

atattvam indrajālābham idaṃ sarvam avasthitam |

kiṃ tattvam indrajālasya iti dārḍhyāc chamaṃ vrajet || 133 ||

a)    “It is established that this entire [universe] is as unreal as a magic show. How much reality is there in a magic show?” Due to being firm [in cultivating this conviction], one attains peace. (WALLIS)

b)    This whole universe is without any essential reality like a magical spectacle. What is the reality of a magical spectacle? If one is fully convinced of the non-essentiality of the universe in this way, he attains to peace. (SINGH)

c)     “All this (universe) is without reality, like a magic show (indrajāla), for what reality is there in a magic show?” By the firmness (of this conviction), one attains peace. (DYCZKOWSKI)

d)    “All this universe is without reality, like a magic show (indrajāla), for what reality is there in a magic show?” By firmly thinking in this way, one attains peace. (BÄUMER)

e)    All this is like a magic trick, devoid of reality: what reality in a magic trick? With such a conviction, one goes to peace. (DUBOIS)

f)     This world is (illusory) like magic, devoid of any essence. What essence exists in magic? Being firmly convinced of this, one attains peace. (SATSANGI)

g)    The entire universe is not real. It is like an illusion or magic show. “What is real about an illusion?” From believing this firmly, one abides in Peace. (Chaudhri)

h)    All this present before us is inessential like a magical spectacle. What, however, is the essence behind the magical spectacle? By getting an inkling into that essence, one attains the final state of plenitude. (Singh & Maheśvarānanda)

i)      Tout cet univers est privé de réalité à l’image d’un spectacle magique. Quelle est la réalité d’un (tel) spectacle ? Si l’on est fermement convaincu (de cette vérité), on acquiert la paix. (Silburn)

j)      ‹‹Tout cela est sans réalité, c’est le spectacle d’un tour de magie. Quelle réalité pourrait-il y avoir dans un tour de magie?›› En se persuadant de ceci, on atteint la paix. (Dubois)

k)    Diese ganze Welt ist substanzlos wie ein magisches Spektakel. Was für eine Realität besitzt ein magisches Spektakel? Wenn man diesen Gedanken festhält, erlangt man Frieden. (Bäumer)

l)      ‹‹Todo cuanto existe es irreal como un espejismo. ¿Y cuán real puede ser un espejismo?››. Quien esto [concibe] con intensidad alcanza la paz. (Figueroa)

m)  What you call universe is an illusion, a magical appearance. To be happy, consider it as such. (ODIER)

n)    Here is a sphere of change, change, change. Through change consume change. (REPS)

134 The world is ‘empty’ (not a yukti)

ātmano nirvikārasya kva jñānaṃ kva ca vā kriyā |

jñānāyattā bahirbhāvā ataḥ śūnyam idaṃ jagat || 134 ||

a)    How can the unchanging Self be the locus of cognition or action? [Yet all] external states (bahir-bhāvas) depend on cognition. Hence, this world is empty. (WALLIS)

b)    In the unchangeable Self, how can there be knowledge or activity? All external objects are dependent on knowledge; therefore, this world is void. (SINGH)

c)     How can an immutable Self possess knowledge or action? (And yet all) external entities depend on perception (jñāna) (in order to be known). (Clearly) therefore this universe is empty (of any existence of its own). {This verse is effectively saying that there is neither a perceiver/agent nor an object of perception, all that exists is consciousness.} (DYCZKOWSKI)

d)    How can the immutable Self have any knowledge or activity? All external objects depend on our knowledge of them. Therefore this world is void. (BÄUMER)

e)    The Self doesn't change: how could it know or act? All outer phenomena depend on consciousness. Therefore, this world is empty. (DUBOIS)

f)     How can there be knowledge or activity of the changeless atman, or self? All external objects are under the control of knowledge. Therefore, this world is void. (SATSANGI)

g)    The Self is unchangeable. Where is there knowledge or activity? External existence or objects are dependent on knowledge. Therefore this world is void.
(Chaudhri)

h)    As the Self is immutable, where is the scope for knowledge or action in it? All external entities are dependent on just the notion of them. This world, therefore, is a sheer void. (Singh & Maheśvarānanda)

i)      Comment y aurait-il connaissance ou activité pour un Soi affranchi de toute modalité? Les objets externes dépendent de la connaissance et partant, ce monde est vide. (Silburn)

j)      Le Soi est sans modifications: Que pourrait-il connaître? Que pourrait-il faire? (Or, l’existence des) phénomènes extérieurs dépend de la connaissance (que l’on en a). Par conséquent, ce monde est vide. (Dubois)

k)    Wenn das Selbst unveränderlich ist, wie kann es dann Erkenntnis und Tätigkeit besitzen? Alle Dinge der Außenwelt hängen von der Erkenntnis ab. Daher ist diese Welt leer. (Bäumer)

l)      Si el ser interior es inmutable, ¿cómo puede haber en él conocimiento o actividad? [Sólo] la realidad exterior depende del conocimiento [y la actividad]. Por lo tanto, este mundo está vacío. (Figueroa)

m)  Without dualistic thought, what could limit consciousness? (ODIER)

n)    As a hen mothers her chicks, mother particular knowings, particular doings, in reality. (REPS)

135 Reflections in the mind (Y109 ~ B3)

na me bandho na mokṣo me bhītasyaitā vibhīṣikāḥ |

pratibimbam idaṃ buddher jaleṣv iva vivasvataḥ || 135 ||

a)    “For me there is no bondage; nor is there any [need for] liberation. These are merely [concepts] with which people frighten themselves. This [phenomenal reality] is [merely] a reflection in the mind, like the sun in [many] pools of water.” (WALLIS)

b)    There is neither bondage nor liberation for me. These are only bogies for those who are terrified (on account of ignorance of their essential nature). This (the universe) appears as a reflection in buddhi (the intellect) like the image of the sun on water. (SINGH)

c)     “There is neither bondage nor liberation for me.” These are the frightening (thoughts) of one who is fearful. (But in actual fact) this (world) is (just) a reflection in the mind, like the sun reflected in water. (DYCZKOWSKI)

d)    There is neither bondage nor liberation for me, they are just like bogies for the fearful. This (world) is like a reflection in the mind, just as the sun is reflected in water. (BÄUMER)

e)    There is no bondage for me, no freedom: all those are scarecrows for scared ones. This is a (mere) reflection in the intellect, like the sun in (different) pieces of water. (DUBOIS)

f)     There is neither bondage nor liberation for me. These scare cowards and are the reflections (projections) of the intellect, just as the sun is reflected in water. (SATSANGI)

g)    Neither bondage nor liberation for me. Those terrified of these concepts should see them as images of the mind, just like the image of the sun in water.
(Chaudhri)

h)    There is neither bondage nor liberation for me. These are jus mental projections of the terrified mind. These, indeed, are the reflections of the intellect like that of the sun falling on water. (Singh & Maheśvarānanda)

i)      Il n’existe plus pour moi de lien, il n’y a plus pour moi de libération. (Lien et libération) ne sont que des épouvantails à l’usage d’un être terrifié.
Cet (univers) apparaît comme un reflet dans l’intellect à l’image du soleil dans les eaux. (Silburn)

j)      Lien et délivrance ne me concernent pas. Ces choses-là font peur aux peureux! (Tout) cela est un reflet dans l’intellect, comme le reflet du soleil dans les eaux. (Dubois)

k)    Für mich besteht weder Bindung noch Befreiung, sie sind nur Schreckgespenster für die begrenzten Seelen. All dies (dieses Universum) ist nur wie eine Spiegelung in meinem Geist, so wie sich die Sonne in Wasser spiegelt. (Bäumer)

l)      Ni la esclavitud ni la liberación me pertenecen; ambas son simples espantajos para quien tiene temor. Todo esto es un reflejo del intelecto similar al [reflejo] del sol en el agua. (Figueroa)

m)  In reality, bond and liberation exist only for those who are terrified by the world and ignore their fundamental nature: the universe is reflected in the mind like the sun on the waters. (ODIER)

n)    Since, in truth, bondage and freedom are relative, these words are only for those terrified with the universe. This universe is a reflection of minds. As you see many suns in water from one sun, so see bondage and liberation. (REPS)

136 Abide in oneself (Y110 ~ C3)

indriyadvārakaṃ sarvaṃ sukhaduḥkhādisaṃgamam |

itīndriyāṇi saṃtyajya svasthaḥ svātmani vartate || 136 || 

a)    Every meeting with pleasure, pain, and so on occurs through the doors of perception. With this in mind, let go [of attachment to] the senses and be at ease in the natural state (svastha), abiding in oneself. (WALLIS)

b)    All contact with pleasure and pain is through the senses, (knowing this), one should detach oneself from the senses, and withdrawing within should abide in his essential Self. (SINGH)

c)     All contact with pleasure and pain occurs through the senses. Therefore, (knowing this), one who, having abandoned the senses, is established within himself, (undistracted by their activity), abides within his own (true) nature. (DYCZKOWSKI)

d)    All association with pleasure and pain occurs through the senses. Therefore detach yourself from the senses and abide within your own Self. (BÄUMER)

e)    All meetings of pleasure, pain, etc. come through the senses. Let go of the senses and live healthy in your Self. (DUBOIS)

f)     All the doors of perception produce pain and pleasure through contact with the senses. Thus, casting aside (the sensory objects) and withdrawing (the senses) within, one abides in one's own self. (SATSANGI)

g)    All contact with pleasure, pain, etc. are through the sense organs. Therefore, one should detach oneself from the senses, turn within and abide in one’s own self.
(Chaudhri)

h)    It is the sensory apertures which are responsible for all our feelings of pleasure and pain. As such, by withdrawing one’s attention from the senses, one can abide in one’s essential nature. (Singh & Maheśvarānanda)

i)      Toute (impression), comme le plaisir, la douleur, etc., (nous) parvient par l’intermédiaire des organes sensoriels. S’étant détaché de ces organes, on prend ses assises en soi-même, (puis) on demeure (à jamais) dans son propre Soi. (Silburn)

j)      Toutes choses – les affections comme le plaisir ou la douleur – accèdent (à l’esprit) à travers les facultés sensorielles. Il faut donc entièrement renoncer à ces facultés. Alors, établi en soi-même, nous vivons en notre Soi. (Dubois)

k)    Alle Erfahrungen von Freude und Leid entstehen durch die Verbindung mit den Sinnesorganen. Wenn man das erkannt hat und sich von den Sinnen loslöst, ruht man in sich und bleibt im Selbst gegründet. (Bäumer)

l)      Todo lo que viene acompañado de placer, dolor, etcétera, se origina en los sentidos. Por lo tanto, tras abandonar los sentidos, establecido en sí mismo, [el yogui] reside en su propio ser. (Figueroa)

m)  At the moment where your attention awakens through sensory organs, enter the spatiality of your own heart. (ODIER)

137 One essential nature (Y111 ~ B3)

jñānaprakāśakaṃ sarvaṃ sarveṇātmā prakāśakaḥ |

ekam ekasvabhāvatvāt jñānaṃ jñeyaṃ vibhāvyate || 137 ||

a)    Everything is manifested by cognition, and the Self is manifested by everything. Due to there being [therefore] only one essential nature [of everything], [all] knowables are [to be] contemplated as [consisting of] One Consciousness / one field of cognition. (WALLIS)

b)    All things are revealed by jñāna i.e. the knowledge of Self and the Self is revealed by all things. By reason of their nature being the same, one should contemplate on the knower and the known as one and the same. (SINGH)

c)     Everything (in this world) is illumined by knowledge and as everything (is the object of illumination) the Self is the one who illumines. Knowledge alone, as its nature is one, is perceived to be the object of knowledge. (DYCZKOWSKI)

d)    Knowledge illumines everything in this world; and the Self is the one who illumines. Since they have the same nature, knowledge and the knower should be contemplated as one. (BÄUMER, following the SLJ reading or conflating the two versions)

e)    All is manifested by consciousness. The Self manifests as everything. Because consciousness and (its) contents have one and the same nature, they are realized to be one. (DUBOIS)

f)     Knowledge reveals all and the self of all is the revealer (knower). One should contemplate on the knowledge and the knower as being one and the same. (SATSANGI, following the SLJ reading)

g)    All things are revealed by the knower. The Self is revealed through all things. As their own nature is the same, perceive the knower and the known as one.
(Chaudhri)

h)    All is revealed by knowledge while the luminous nature of the Self is revealed through all. Knowledge and the object of knowledge both are one and the same. This is understandable owing to both of them being of the same nature.
One should contemplate on the knower and the known as one and the same.
(Singh & Maheśvarānanda)

i)      Toute chose se manifeste par la Connaissance et le Soi se manifeste par toute chose. En raison de leur essence unique, connaissance et connu se révèlent comme ne faisant qu’un. (Silburn)

j)      Toute chose est manifestée par le sujet connaissant, (et) le Soi est manifesté par toute chose. Ainsi, parce qu’ils ont une seule et même nature, on réalise que le sujet et l’objet son un. (Dubois)

k)    Die Erkenntnis erhellt alles, und das Selbst offenbart durch alles. Da sie das gleiche Wesen haben, soll man die Erkenntnis und das Erkannte als eins betrachten. (Bäumer)

l)      Todas las cosas resplandecen gracias al conocimiento; el ser interior resplandece gracias a todas las cosas. Puesto que comparten la misma naturaleza, el conocimiento y su objeto han de concebirse como si fueran uno y el mismo. (Figueroa)

m)  When knower and known are one and the same, the Self shines brightly. (ODIER)

n)    Each thing is perceived through knowing. The Self shines in space through knowing. Perceive one being as knower and known. (REPS)

o)    Everything is manifest through experience and through all things the Self is manifested. Experience and what is experienced are to be contemplated as one because of the single inherent nature of everything. (SEMENOV).

BUT PLEASE NOTE: Kshemarāja cites an alternate version of this verse, and this is the version that Swami Lakshman Joo preferred. So some translators followed him in translating this version instead, or in addition to the above version:

jñānaṃ prakāśakaṃ loke ātmā caiva prakāśakaṃ |

anayor apṛthagbhāvād jñānī jñāne vibhāvyate || 137b

a) Cognition is the illuminator in this world, and the Self is [also taught as] the illuminator. Since there is no difference between them, the Knower is [to be] contemplated in [and as] cognition. (WALLIS)

b) In the world, jñāna or knowledge reveals things and the Self is the source of all revelation. Since there is no difference between the Self and jñāna (knowledge), the jñānī (knower or Self) is revealed in the jñāna. (SINGH)

c) Knowledge illumines everything in this world; and the Self is the one who illumines. Since they have the same nature, knowledge and the knower should be contemplated as one. (BÄUMER, conflating the two versions)

d) Knowledge reveals all and the self of all is the revealer (knower). One should contemplate on the knowledge and the knower as being one and the same. (SATSANGI)

138 Ultimate dissolution (Y112 ~ C3)

mānasaṃ cetanā śaktir ātmā ceti catuṣṭayam |

yadā priye parikṣīṇaṃ tadā tad bhairavaṃ vapuḥ || 138 ||

a)    O dear one, when these four—mental [states], individuated consciousness, power, and the self—have dissolved [into unity], that is Bhairava-nature. (WALLIS)

b)    O dear one, when the ideating mind (manas), the ascertaining intellect (buddhi), the vital energy (prāṇaśakti) and the limited empirical I — this set of four dissolves, then the previously described state of Bhairava appears. (SINGH)

c)     O Dear One, if the four, namely, mind, (individual) consciousness, (the vital) energy and limited self, have disappeared, then that (which remains) is Bhairava’s nature (vapus). (DYCZKOWSKI)

d)    O Dear One, when the mind, the (individual) consciousness, the vital energy and the limited self, these four have disappeared, then the nature of Bhairava appears. (BÄUMER)

e)    Mind, attention, power, self: when those four are totally destroyed, my dear, then there (shines) that divine body. (DUBOIS)

f)     O dear one, when the mind, awareness, energy and individual self, this set of four dissolves, then the state of Bhairava manifests. (SATSANGI)

g)    Mind, intellect, energy of life and limited self. O Dear One, when this group of four disappears, then the state of God appears. (Chaudhri)

h)    Therefore, O dear, when mentation, awareness, vital force and self consciousness all these four get dissolved, what remains is the body of Bhairava. (Singh & Maheśvarānanda)

i)      Faculté mentale, conscience intériorisée, énergie (du souffle) et soi (limité) aussi ;
quand ce quatuor a complètement disparu, O Bien-aimée! alors la forme merveilleuse de ce Bhairava (subsiste seule). (Silburn)

j)      Ma chère! L’esprit, l’intellect, l’énergie (vitale) et le Soi (limité): quand ce quatuor est entièrement anéanti, alors on gagne le corps de Bhairava. (Dubois)

k)    Geliebte! Wenn diese vier: das Denken, das (individuelle) Bewußtsein, die Lebensenergie und das individuelle Selbst, verschwinden, dann bleibt nichts als das leuchtende Wesen Bhairava. (Bäumer)

l)      Mente, intelecto, potencia y ser: ¡oh, querida!, cuando esta tétrada decae, Bhairava [se revela] en todo su esplendor. (Figueroa)

m)  O beloved, when mind, intellect, energy, and limited self vanish, then appears the wonderful Bhairava. (ODIER)

n)    Beloved, at this moment let mind, knowing, breath, form, be included. (REPS)

o)    When, O Dear, these four—mental disposition, understanding, the energy that mediates between mental actions and physical actions, and the energies of breath—are diminished in all of their forms, then that is the Bhairava state. (SEMENOV)

END OF YUKTIs

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154 Kuṇḍalinī coiled (not a yukti)

vrajet prāṇo viśej jīva icchayā kuṭilākṛtiḥ |

dīrghātmā sā mahādevī parakṣetraṃ parāparā || 154 ||

a)    The prāṇa goes out [on the exhale]; the life-force enters [on the inhale], and it forms into a coiled spring [of mantric energy] by [the power of] the will. That Great Goddess [Kuṇḍalinī] extends and lengthens [by the same power]. She is the highest place of ‘pilgrimage’, both transcendent and immanent. (WALLIS)

b)    Prāṇa or the breath of exhalation goes out and the breath of inhalation (jiva) enters in, in a curvilinear form. They do so of their own accord. The great goddess (prāṇaśakti or kuṇḍalinī) stretches up. Being both transcendent and immanent, she is the most excellent place of pilgrimage. (SINGH)

c)     The exhaled breath exits and the inhaled breath enters, its form made crooked by the will (that impells it). The Great Goddess (kuṇḍalinī), who is (the energy of the breath is straight and) lengthy; both transcendent and immanent (parāparā), she is the supreme sacred place (kṣetra). (DYCZKOWSKI)

d)    Outgoing breath goes out and ingoing breath comes in, in a crooked way by the energy of Will. The Great Goddess straightens herself. This is the real sacred space (kṣetra) which is Transcendent-and-Immanent (parāpara). (BÄUMER)

e)    --

f)     Prana and apana, having moved swiftly in a distinct direction, by the wish of kundalini, that great goddess stretches (elongates herself) and becomes the supreme place of pilgrimage of both manifest and unmanifest. (SATSANGI)

g)    The breath goes out and the breath comes in spontaneously, in a curved manner. She reaches far, higher and lower. The Great Goddess is the supreme place of pilgrimage. (Chaudhri)

h)    --

i)      Que le souffle exhalé sorte et que le souffle inhalé entre, de leur propre accord. La (kuṇḍalinī) dont l’aspect est sinueux (recouvre) son essence dressée. C’est la grande Déese immanente et transcendante, le suprême Sanctuaire. (Silburn)

j)      Le souffle (expiré) sort, le (souffle de) vie entre. En sa forme déployée, cette grande Déesse (entre et sort) à volonté en suivant une trajectoire courbe.
À la fois transcendante et immanente, elle est le sanctuaire suprême. (Dubois)

k)    Das Ausatmen geht nach außen und das Einatmen geht nach innen, nach ihrem eigenen Antrieb. Die Gekrümmte (kuṇḍalinī) richtet sich auf – sie ist die große Göttin, transzendent und immanent. Das ist der höchste heilige Ort. (Bäumer)

l)      De manera espontánea la espiración sale, la inspiración entra. Enroscada [primero], la Gran Diosa se expande; [al mismo tiempo] transcendente e inmanente, ella es el altar supremo. (Figueroa)

m) Breath comes out, breath comes in, sinuous in itself. Perfectly tuned to the breath, Kundalini, the Great Goddess, rises up. Transcendent and immanent, she is the highest place of pilgrimage. (ODIER)