Vijnana Bhairava Tantra

The Mystery Within

​Sanatan Shastras
─
Sanatan Shastras
Connaught Place
Delhi
India 110001

ISBN: 9147-6085-453-8

©Sanatan Shastras

Published in May 2019

Introduction

One of the most fascinating, strange, mysterious, compelling practice

texts in the history of yoga is the Vijñāna-bhairava-tantra, “The Scripture
of the Bhairava who is Consciousness.” Bhairava is a proper name for the
awe-inspiring aspect of God, and is the divine name preferred by nondual
Shaivate.
अ, आ, इ , ई , उ , ऊ , ए , ऐ , ओ , औ , अं , अ:
कवग : क , ख , ग , घ , ङ
चवग : च , छ , ज , झ , ञ
टवग : ट , ठ , ड , ढ , ण ( ड़ ढ़ )
तवग : त , थ , द , ध , न
पवग : प , फ , ब , भ , म
अंत थ : य , र , ल , व ्
उ म:श,ष,स,ह
संयु त यंजन : , , ,
 iv}anÉErv>
vijïänabhairavaù
The Vijnana Bhairava Tantra

Session One

ïI deVyuvac
çré devyuväca
ïut< dev mya sv¡ éÔyamls<Évm!,

iÇkÉedmze;e[ saraTsarivÉagz>. 1.
çrutaà deva mayä sarvaà rudrayämalasambhavam |
trikabhedamaçeñeëa särätsäravibhägaçaù || 1 ||

The Glorious Goddess said:

O God, I have heard the entirety of the teaching on threefold division of shakti (into
transcendent, intermediate, and imminent manifestations), the quintessential portion of
everything that has been produced Rudra and his consort (the Rudrayamala Tantra).

A*aip n inv&Äae me s<zy> prmeñr,

ik< êp< tÅvtae dev zBdraizklamym!. 2.

adyäpi na nivåtto me saàçayaù parameçvara |
kià rüpaà tattvato deva çabdaräçikalämayam || 2 ||

But even now my doubts have not dissipated, Supreme Lord. What is your real form, o
God? Do you consist of the energies inherent in the multitude of sounds?

1
 ik< va nvaTmÉeden ÉErve ÉErvak«taE,

iÇizraeÉediÉÚ< va ik< va zi´ÇyaTmkm!. 3.

kià vä navätmabhedena bhairave bhairaväkåtau |
triçirobhedabhinnaà vä kià vä çaktitrayätmakam || 3 ||

Is the true form of Bhairava found in the nine-fold division as delineated in the
Bhairava Tantra? Is it different from the divisions enumerated in the Trishira Bhairava
Tantra? Or is it in the three shaktis?

nadibNÊmy< vaip ik< cNÔaxRinraeixka>,

c³aêFmnCk< va ik< va zi´Svêpkm!. 4.

nädabindumayaà väpi kià candrärdhanirodhikäù |
cakrärüòhaamanackaà väkià vä çaktisvarüpakam || 4 ||

Is it in the inner sounds and drops? Or is it the states known as “the obstructer” and
“the half-moon”? Does it rise through the cakras, or the unvoiced, or is it the true
nature of shakti?

prapraya> sklm! Aprayaí va pun>,

praya yid tÖTSyat! prTv< tiÖéXyte. 5.

paräparäyäù sakalam aparäyäçca vä punaù |
paräyä yadi tadvatsyät paratvaà tadvirudhyate || 5 ||

Is it both transcendent and imminent? Or is it immanent and composed of parts? If the

transcendent exists like that, then it would contradict the idea of transcendence.

n ih v[RivÉedn
e dehÉeden va Évet,
!

prTv< in:klTvensklTve n tÑvet.

! 6.
na hi varëavibhedena dehabhedena vä bhavet |
paratvaà niñkalatvena sakalatve na tadbhavet || 6 ||

Transcendence cannot be divided into classes or appearances. Because transcendence is

indivisible, it cannot be that which has parts.

2
 àsad< k…é me nawin>ze;< iDiNx s<zym!,

ÉErv %vac

saxu saxu Tvya p&ò< tÙsarimd< iàye. 7.

prasädaà kuru me näthaniùçeñaà chindhi saàçayam |
bhairava uväca
sädhu sädhu tvayä påñöaà tantrasäramidaà priye || 7 ||

O Lord, favor me with your grace and cut away every single doubt.
Bhairava said:
Right you are, my dear. This question of yours is the very core of tantra.

gUhnIytm< ÉÔe twaip kwyaim te,

yiTk<icTskl< êp< ÉErvSy àkIitRtm!. 8.

gühanéyatamaà bhadre tathäpi kathayämi te |
yatkiïcitsakalaà rüpaà bhairavasya prakértitam || 8 ||
Blessed One, although it is most secret I will nevertheless tell it to you. Whatever has
been stated to be the divisible form of Bhairava. . .

tdsartya deiv iv}ey< z³jalvt!.

mayaSvßaepm< cEv gNxvRngræmm!. 9.

tadasäratayä devi vijïeyaà çakrajälavat ||

mäyäsvapnopamaà caiva gandharvanagarabhramam || 9 ||

. . . that is to be regarded as insubstantial, o Goddess, like Indra’s net, like an illusion or

a dream, a mirage, like a city of ghosts in the sky.

3
 Xyanaw¡ æaNtbuÏIna< i³yafMbrvitRnam!,

kevl< vi[Rt< pu<sa< ivkLpinhtaTmnam!. 10.

dhyänärthaà bhräntabuddhénäà kriyäòambaravartinäm |

kevalaà varëitaà puàsäà vikalpanihatätmanäm || 10 ||

He has been so portrayed only to aid the meditations of people with confused intellects,
practitioners of ostentatious rituals who are stuck in conceptual thought.

tÅvtae n nvaTmasaE zBdraiznR ÉErv>,

n casaE iÇizra devae n c zi´ÇyaTmk>. 11.

tattvato na navätmäsau çabdaräçirna bhairavaù |
na cäsau triçirä devo na ca çaktitrayätmakaù || 11 ||

In reality, Bhairava is not in the nine-fold division, nor in the multitude of sounds. O
Goddess, he is not in the three heads or the essence of the three shaktis.

nadibNÊmyae vaip n cNÔaxRinraeixka>,

n c³³ms<iÉÚae n c zi´Svêpk>. 12.

nädabindumayo väpi na candrärdhanirodhikäù |

na cakrakramasambhinno na ca çaktisvarüpakaù || 12 ||

He is not the inner sound or the drop, nor “the obstructer

or “the half-moon.” He is not the successive piercing of the cakras, and he is not the
true nature of shakti.

4
 AàbuÏmtIna< ih @ta balivÉIi;ka>,

mat&maedkvTsv¡ àv&ÅywRmudaùtm!. 13.

aprabuddhamaténäà hi etä bälavibhéñikäù |
mätåmodakavatsarvaà pravåttyarthamudähåtam || 13 ||

Like tales to frighten children or treats given by a mother, all these have been taught for
the purpose of the advancement of those of inferior intellect.

idŠalklnaeNmu´a dezaeÎezaivzei;[I,

VypdeòumzKyasavkWya prmawRt>. 14.

dikkälakalanonmuktä deçoddeçäviçeñiëé |
vyapadeñöumaçakyäsävakathyä paramärthataù || 14 ||

He is free from being in any place or time and cannot be particularized by having a
certain location or designation. Ultimate reality is indescribable and cannot be signified.

ANt> SvanuÉvanNda ivkLpaeNmu´gaecra,

yavSwa Éirtakara ÉErvI ÉErvaTmn>. 15.

antaù svänubhavänandä vikalponmuktagocarä |
yävasthä bharitäkärä bhairavé bhairavätmanaù || 15 ||

The blissful experience in one’s own innermost self is accessible only when conceptual
thought ceases. The true self of Bhairava is Bhairavi, whose state is the appearance of
plenitude.

5
 tÖpuStÅvtae }ey< ivml< ivñpUr[m!,

@v<ivxe pre tÅve k> pUJy> kí t&Pyit. 16.

tadvapustattvato jïeyaà vimalaà viçvapüraëam |

evaàvidhe pare tattve kaù püjyaù kaçca tåpyati || 16 ||

The essence of reality is known to be stainless and all-pervasive. This being the
form of the highest reality, who is worshipped? Who is propitiated by being
worshipped?

@v<ivxa ÉErvSy yavSwa pirgIyte,

sa pra prêpe[ pradevI àkIitRta. 17.

evaàvidhä bhairavasya yävasthä parigéyate |

sä parä rüpeëa parädevé prakértitä || 17 ||

So it is that this form of Bhairava is celebrated as his real state. It is proclaimed to be

the Supreme Goddess, supreme because it is the highest form.

zi´zi´mtaeyRÖt! AÉed> svRda iSwt>,

AtStÏmRximRTvat! pra zi´> praTmn>. 18.

çaktiçaktimatoryadvat abhedaù sarvadä sthitaù |

atastaddharmadharmitvät parä çaktiù parätmanaù || 18 ||

There is always a unity between shakti and the possessor of shakti. So it is that that
which is real is the same as that which possesses what is real – the highest shakti is the
true self of the highest one (i.e. Bhairava).

6
 n vûedaRihka zi´> Vyitir´a ivÉaVyte,

kevl< }ansÄaya< àarMÉae=y< àvezne. 19.

na vahnerdähikä çaktiù vyatiriktä vibhävyate |

kevalaà jïänasattäyäà prärambho'yaà praveçane || 19 ||

The power to burn is not distinguishable from the fire that burns. Such is only a
preliminary distinction for gaining knowledge.

z®yvSwaàivòSy inivRÉagen Éavna,

tdasaE izvêpI Syat! zEvI muoimhaeCyte. 20.

çaktyavasthäpraviñöasya nirvibhägena bhävanä |

tadäsau çivarüpé syät çaivé mukhamihocyate || 20 ||

For one who enters the state of shakti, there is a feeling of undifferentiation. Such a one
then becomes the very form of Shiva. It is said in this context that (shakti) is the face of
Shiva.

ywalaeken dIpSy ikr[EÉaRSkrSy c,

}ayte idiGvÉagaid tÖCD®ya izv> iàye. 21.

yathälokena dépasya kiraëairbhäskarasya ca |

jïäyate digvibhägädi tadvacchaktyä çivaù priye || 21 ||

Just as a lamp is known by its light, the sun by its rays, and the directions by their parts,
so, dear one, is Shiva known by shakti.

7
 ïIdeVyuvac

çrédevyuväca
devdev iÇzUla» kpalk«tÉU;[

idGdezkalzUNya c VypdezivvijRta. 22.

devadeva triçüläìka kapälakåtabhüñaëa

digdeçakälaçünyä ca vyapadeçavivarjitä || 22 ||

The Glorious Goddess said:

O God of gods, ornamented with the trident and skulls,
that which is empty of place, space, and time, which cannot be designated,

yavSwa Éirtakara ÉErvSyaepl_yte,

kEépayEmuRo< tSy pradevI kw< Évet!

ywa sMygh< veiÒ twa me äUih ÉErv. 23.

yävasthä bharitäkärä bhairavasyopalabhyate |

kairupäyairmukhaà tasya parädevé kathaà bhavet
yathä samyagahaà vedmi tathä me brühi bhairava || 23 ||

the state which has the form of the plenitude of Bhairava – how is it found?
By what means does the Highest Goddess become his very face? Tell me, Bhairava, in a
way I can understand properly.

8
 iv}anÉErv>
vijïänabhairavaù
The Vijnana Bhairava Tantra

Session Two

Dhäraëä 1
ïIÉErv %vac

^XveR àa[ae ýxae jIvae ivsgaRTma prae½ret!,

%TpiÄiÖtySwane Ér[aÑirta iSwit>. 24.

çrébhairava uväca
ürdhve präëo hyadho jévo visargätmä paroccaret |
utpattidvitayasthäne bharaëädbharitä sthitiù || 24 ||

The glorious Bhaira said:

The Supreme One, whose very nature is creative, manifests as the upward moving
prana and the downward moving jiva (= apana). By holding awareness at the place
where the two begin one attains the state of plenitude.

Dhäraëä 2
métae=NtbRihvaRip ivy*uGmainvtRnat!,

ÉErVya ÉErvSyeTw< ÉEriv VyJyte vpu>. 25.

maruto'ntarbahirväpi viyadyugmänivartanät |
bhairavyä bhairavasyetthaà bhairavi vyajyate vapuù || 25||

Bhairavi, when the two breaths, the in-going and out-going, are prevented from
returning (i.e. restrained) at the space (where they end), the essence of what makes
Bhairava Bhairava, is found.

9
 Dhäraëä 3
n ìjeÚ ivzeCDi´mRéÔƒpa ivkaiste,

inivRkLptya mXye tya ÉErvêpta. 26.

na vrajenna viçecchaktirmarudrüpä vikäsite |
nirvikalpatayä madhye tayä bhairavarüpatä || 26 ||

When shakti in the guise of the inner winds neither goes out nor comes in, but rather
expands in the middle due to the cessation of conceptual thought, there appears the
form of Bhairava.

Dhäraëä 4
k…iMÉta reicta vaip pUirta va yda Évet,
!

tdNte zaNtnamasaE z®ya zaNt> àkazte. 27.

kumbhitä recitä väpi püritä vä yadä bhavet |
tadante çäntanämäsau çaktyä çäntaù prakäçate || 27 ||

When one does a capsule retention at end of either the exhalation or inhalation, when
this practice known as “pacification” is completed, the Pacifier (i.e. Bhairava) appears
thanks to shakti.

Dhäraëä 5
Aa mUlaiTkr[aÉasa< sUúmat! sUúmtraiTmkam!,

icNtyeÄa< iÈ;qœkaNte zaMyNtI— ÉErvaedy>. 28.

ä mülätkiraëäbhäsäà sükñmät sükñmatarätmikäm |
cintayettäà dviñaökänte çämyantéà bhairavodayaù || 28 ||

Concentrate on that which rises from the muladhara cakra like the rays of the rising
sun, and then gets subtler and subtler until at last it dissolves into “the twelve” (i.e., the
sahasrara cakra), and Bhairava appears.

10
 Dhäraëä 6
%ÌCDNtI— tifÔƒpa< àitc³< ³maT³mm!,

%dœXv¡ muiòÆy< yavt! tavdNte mhaedy>- 29-

udgacchantéà taòidrüpäà praticakraà kramätkramam |
urddhvaà muñöitrayaà yävat tävadante mahodayaù || 29 ||

Like lightning rising through the cakras, one by one, moving up until it reaches the
“three fists” (i.e., the sahasrara cakra), and at the end of the process the Great One
appears.

Dhäraëä 7
³mÖadzk< sMyGÖadza]rÉeidtm!,

SwUlsUúmpriSwTya mu®va mu®vaNtt> izv>. 30.

kramadvädaçakaà samyagdvädaçäkñarabheditam |
sthülasükñmaparasthityä muktvä muktväntataù çivaù || 30 ||

Twelve are succesively broken open by means of the twelve associated syllables.
Having been liberated from the gross and subtle states, in the end the highest state is
Shiva.

Dhäraëä 8
tyapUyaRzu mUxaRNt< É'œ®va æU]epsetuna,

inivRkLp< mn> k«Tva svaeRXveR svRgaeÌm>. 31.

tayäpüryäçu mürdhäntaà bhaìktvä bhrükñepasetunä |
nirvikalpaà manaù kåtvä sarvordhve sarvagodgamaù || 31 ||

When the body is filled with that (kundalini/shakti) up to the crown of the head,
having broken off (the breath) at the bridge formed by the contracted eyebrows (i.e.,
suspending breathing due to concentration on the ajna cakra) and having emptied the
mind of conceptual thought, the All-Pervading One comes forth in the highest state of
all.

11
 Dhäraëä 9
iziop]EiíÇêpEmR{flE> zUNypÂkm!,

Xyaytae=nuÄre zUNye àvezae ùdye Évet.

! 32.
çikhipakñaiçcitrarüpairmaëòalaiù çünyapaïcakam |
dhyäyato'nuttare çünye praveço hådaye bhavet || 32 ||

Because of the meditation on the five emptinesses (the five objects of the five physical
senses) which are like the five circles in the brightly colored tailfeathers of a peacock,
one enters the heart of the unsurpassed emptiness.

Dhäraëä 10
$ýzen ³me[Ev yÆ k…Æaip icNtna,

zUNye k…f(e pre paÇe Svy< lIna vràda. 33.

édåçena krameëaiva yatra kuträpi cintanä |
çünye kuòye pare pätre svayaà lénä varapradä || 33 ||

In such a systematic manner, wherever one puts one’s awareness on emptiness –

whether it’s on the emptiness of a wall or of a high personage – it is absorbed into itself,
giving one a great gift.

Dhäraëä 11
kpalaNtmRnae NySy itóNmIiltlaecn>,

³me[ mnsae daf(aRt! l]ye‘úymuÄmm!- 34-

kapäläntarmano nyasya tiñöhanmélitalocanaù |
krameëa manaso däròyät lakñayellakñyamuttamam || 34 ||

Fixing the mind on the inside of the skull (i.e. on the sahasrara cakra) and keeping one’s
eyes shut, due the increasing stability of the mind one will observe the highest
observable thing.

12
 Dhäraëä 12
mXynafI mXys<Swa ibssUÇaÉêpya,

XyataNtVyaeRmya deVya tya dev> àkazte. 35.

madhyanäòé madhyasaàsthä bisasüträbharüpayä |
dhyätäntarvyomayä devyä tayä devaù prakäçate || 35 ||

One should meditate on space inside the central channel, situated in the middle of the
body with a form like the fibre inside the stem of a lotus. Because of that Goddess, the
deity appears.

13
 iv}anÉErv>
vijïänabhairavaù
The Vijnana Bhairava Tantra

Session Three

Dhäraëä 13
kréÏýgôe[ æUmedadœÈarraexnat!,

ýòe ibNdaE ³ma‘Ine tNmXye prma iSwit>- 36-

kararuddhadågastreëa bhrümedäddvärarodhanät |
dåñöe bindau kramälléne tanmadhye paramä sthitiù || 36 ||

Using the hands as weapons, one covers the eyes (and other openings). Because the
openings have been blocked and the (cakra located at) the eyebrows has been pierced,
the drop is perceived. As one is gradually absorbed into it, there is the supreme state.

Dhäraëä 14
xamaNt> ]aeÉs<ÉUtsUúmai¶itlkak«itm!,

ibNÊ< izoaNte ùdye lyaNte Xyaytae ly>. 37.

dhämäntaù kñobhasambhütasükñmägnitilakäkåtim |
binduà çikhänte hådaye layänte dhyäyato layaù || 37 ||

One should meditate on the drop at the end of the tuft of hair (i.e., at the sahasrara
cakra) which appears as a subtle flame, like the ornamental red mark on the forehead,
and is produced when one rubs the eyes. By the end of the dissolution, everything
dissolves into the heart.

14
 Dhäraëä 15
Anahte paÆk[eR=ɶzBde sirÎ+‚te,

zBdäüi[ in:[at> pr< äüaixgCDit. 38.

anähate pätrakarëe'bhagnaçabde sariddrute |
çabdabrahmaëi niñëätaù paraà brahmädhigacchati || 38 ||

When one steeped in knowledge of the sound of Brahman listens with a trained ear to
the unstruck, uninterrupted sound of a rushing river, he reaches the highest Brahman.

Dhäraëä 16
à[vaidsmu½arat! PlutaNte zUNyÉavnat!,

zUNyya prya z®ya zUNytameit ÉEriv. 39.

praëavädisamuccärät plutänte çünyabhävanät |
çünyayä parayä çaktyä çünyatämeti bhairavi || 39 ||

O Bhairavi, one who recites “om” and other such seed mantras and then meditates on
emptiness at the end of the drawn out version of such a recitation, arrives at emptiness
through emptiness, the highest shakti.

Dhäraëä 17
ySy kSyaip v[RSy pUvaRNtavnuÉavyet!,

zUNyya zUNyÉUtae=saE zUNyakar> pumaNÉvet.

! 40.
yasya kasyäpi varëasya pürväntävanubhävayet |
çünyayä çünyabhüto'sau çünyäkäraù pumänbhavet || 40 ||

Even one who contemplates on what is before and after the sound, that person becomes
joined with emptiness through emptiness; he assumes the form of emptiness.

15
 Dhäraëä 18
tÙ(aidva*zBde;u dI"eR;u ³ms<iSwte>,

AnNyceta> àTyNte prVyaemvpuÉRvet!. 41.

tantryädivädyaçabdeñu dérgheñu kramasaàsthiteù |
ananyacetäù pratyante paravyomavapurbhavet || 41 ||

One who with single-mindedness stays fixated for a long time on the sound of music
made by a lute or other stringed instruments will, at the end of the process, become
embodied in the space of the Supreme One.

Dhäraëä 19
ip{fmÙSy svRSy SwUlv[R³me[ tu,

AxeRNÊibNÊnadaNt> zUNyae½araÑveiCDv>. 42.

piëòamantrasya sarvasya sthülavarëakrameëa tu |
ardhendubindunädäntaù çünyoccärädbhavecchivaù || 42 ||

One who goes step by step from the gross form of any of the seed mantras up through
the crescent and drop until one reaches the end of sound in emptiness – that person
becomes Shiva.

Dhäraëä 20
injdehe svRidŠ< yugpÇavyeiÈyt!,

inivRkLpmnaStSy ivyTsv¡ àvtRt.

e 43.
nijadehe sarvadikkaà yugapadbhävayedviyat |
nirvikalpamanästasya viyatsarvaà pravartate || 43 ||

One should, with a mind free of conceptual thought, meditate on the empty space in
his own body, in all directions simultaneously - and everything turns into empty space.

16
 Dhäraëä 21
p&ózUNy< mUlzUNy< yugpÑavye½ y>,

zrIrinrpei]{ya z®ya zUNymna Évet!. 44.

påñöhaçünyaà mülaçünyaà yugapadbhävayecca yaù |
çaréranirapekñiëyä çaktyä çünyamanä bhavet || 44 ||

One who meditates simultaneously on the emptiness above and the emptiness at the
root (i.e., below) acheives a mind of emptiness through the shakti that is independent of
the body.

Dhäraëä 22
p&ózUNy< mUlzUNy< ùCDUNy< ÉavyeiTSwrm!,

yugpiÚivRkLpTvaiÚivRkLpaedyStt>. 45.
påñöhaçünyaà mülaçünyaà håcchünyaà bhävayetsthiram |
yugapannirvikalpatvännirvikalpodayastataù || 45 ||

One should meditate unwaveringly and simultaneously on the emptiness above, the
emptiness of the root, and the emptiness of the heart. Because of that non-
conceptuality, there then arises the nonconceptual state.

Dhäraëä 23
tnUdeze zUNytEv ][maÇ< ivÉavyet!,

inivRkLp< inivRkLpae inivRkLpSvêpÉakœ- 46-

tanüdeçe çünyataiva kñaëamätraà vibhävayet |
nirvikalpaà nirvikalpo nirvikalpasvarüpabhäk || 46 ||

One who meditates nonconceptually on the emptiness of the body, even for just a
moment, becomes without conceptions and comes to possess the self-nature of what is
beyond conceptual thought.

17
 Dhäraëä 24
sv¡ dehgt< ÔVy< ivy™aÝ< m&ge][e,

ivÉavyeÄtStSy Éavna sa iSwra Évet!. 47.

sarvaà dehagataà dravyaà viyadvyäptaà mågekñaëe |
vibhävayettatastasya bhävanä sä sthirä bhavet || 47 ||

O doe-eyed one, one should meditate on all the physical elements that constitute the
body as being just empty space, and then his meditation will become unwavering.

Dhäraëä 25
dehaNtre TviGvÉag< iÉiÄÉUt< ivicNtyet!,

n ikiÂdNtre tSy XyayÚXyeyÉaGÉvet!. 48.

dehäntare tvagvibhägaà bhittibhütaà vicintayet |
na kiïcidantare tasya dhyäyannadhyeyabhägbhavet || 48 ||

One should concentrate on just the skin encasing the body like a wall. “There is
nothing inside.” Meditating on that, one becomes joined with the imponderable.

Dhäraëä 26
ù*akaze inlIna]> pÒs<puqmXyg>,

AnNyceta> suÉge pr< saEÉaGymaßuyat!. 49.

hådyäkäçe nilénäkñaù padmasampuöamadhyagaù |
ananyacetäù subhage paraà saubhägyamäpnuyät || 49 ||

O fortunate one, if one’s senses are collapsed into the space at the heart center, and one
focusses single-pointedly on the center space of the lotus, one obtains the highest good
fortune.

18
 Dhäraëä 27
svRt> SvzrIrSy ÖadzaNte mnae lyat!,

ýFbuÏeýF
R IÉUt< tÅvlúy< àvtRt-
e 50-
sarvataù svaçarérasya dvädaçänte mano layät |
dåòhabuddherdåòhébhütaà tattvalakñyaà pravartate || 50 ||

When, because of a steady intellect, the mind dissolves into any of “the twelve”
throughout one’s own body (i.e., any one of the cakras that are separated from one
another by the distance covered by tweleve fingers), then reality solidly emerges and is
recognized.

Dhäraëä 28
ywa twa yÇ tÇ ÖadzaNte mn> i]pet!,

àit][< ]I[v&ÄevRl
E ]{y< idnEÉRvet!. 51.
yathä tathä yatra tatra dvädaçänte manaù kñipet |
pratikñaëaà kñéëavåttervailakñaëyaà dinairbhavet || 51 ||

Place the mind on “the twelve,” however and wherever you can, each moment of each
day, and as the way the mind turns things around weakens, one becomes
extraordinary.

19
 iv}anÉErv>
vijïänabhairavaù
The Vijnana Bhairava Tantra

Session Four

Dhäraëä 29
kalai¶na kalpdaÊiTwten Svk< purm!,

Pluò< ivicNtyedNte zaNtaÉasStda Évet.

! 52.
kälägninä kälapadädutthitena svakaà puram |
pluñöaà vicintayedante çäntäbhäsastadä bhavet || 52 ||

One should imagine that one’s own body is being burnt by the fire of time, beginning at
the “foot of time” (i.e. the big toe of the left foot) and moving upwards. At the end of
the meditation, one then takes on the appearance of The Pacifier.

Dhäraëä 30
@vmev jgTsv¡ dGx< XyaTva ivkLpt>,

AnNycets> pu<s> pu<Éav> prmae Évet.

! 53.
evameva jagatsarvaà dagdhaà dhyätvä vikalpataù |
ananyacetasaù puàsaù pumbhävaù paramo bhavet || 53 ||

Similarly, one should meditate on the whole universe being burnt with an unwavering,
one-pointed mind. That person reaches the highest achievement of humanity.

Dhäraëä 31
Svdehe jgtae vaip sUúmsUúmtrai[ c,

tÅvain yain inly< XyaTvaNte VyJyte pra. 54.

svadehe jagato väpi sükñmasükñmataräëi ca |
tattväni yäni nilayaà dhyätvänte vyajyate parä || 54 ||

One should meditate on the dissolution of the more and more subtle building blocks of
one’s own body or of the universe. In the end, one finds the Supreme Goddess.
20
 Dhäraëä 32
pIna< c ÊbRla< zi´< XyaTva Öadzgaecre,

àivZy ùdye Xyayn!mu´> SvatÙ(maßuyat!. 55.

pénäà ca durbaläà çaktià dhyätvä dvädaçagocare |
praviçya hådaye dhyäyanmuktaù svätantryamäpnuyät || 55 ||

Meditate on the gross, weak form of shakti located within the scope of the twelve (i.e.,
the six sense organs and the six consciousnesses). Make it enter the heart and meditate
on it there and you will obtain liberation and sovereignty.

Dhäraëä 33
ÉuvnaXvaidêpe[ icNtyeT³mzae=iolm!,

SwUlsUúmpriSwTya yavdNte mnaely>. 56.

bhuvanädhvädirüpeëa cintayetkramaço'khilam |
sthülasükñmaparasthityä yävadante manolayaù || 56 ||

One should contemplate on the form of the universe and all its stages of its
development and gradually dissolve the whole thing from the gross to the subtle to the
highest state, until at the end the mind dissolves.

Dhäraëä 34
ASy svRSy ivñSy pyRNte;u smNtt>,

AXvài³yya tÅv< zEv< XyaTva mhaedy>. 57.

asya sarvasya viçvasya paryanteñu samantataù |
adhvaprakriyayä tattvaà çaivaà dhyätvä mahodayaù || 57 ||

Practicing this method, one should meditate on this whole universe, from one end to
the other and on every side, as the Reality of Shiva, and the Great One will appear.

21
 Dhäraëä 35
ivñmetNmhadeiv zUNyÉUt< ivicNtyet!,

tÆEv c mnae lIn< ttSt‘yÉajnm!. 58.

viçvametanmahädevi çünyabhütaà vicintayet |
tatraiva ca mano lénaà tatastallayabhäjanam || 58 ||

O great Goddess, one should concentrate on this universe as being empty. The mind
dissolves into it and then one experiences the dissolution.

Dhäraëä 36
"qaidÉajne ýiò< iÉÄISTy´a ivini]pet!,

t‘y< tT][aÐTva t‘yaÄNmyae Évet-

! 59-
ghaöädibhäjane dåñöià bhittéstyaktä vinikñipet |
tallayaà tatkñaëädgatvä tallayättanmayo bhavet || 59 ||

Fix your gaze on the inside of a pitcher or something like it, ignoring what encloses it.
Suddenly the pitcher will disappear into the dissolution and you will be absorbed into
it.

Dhäraëä 37
inv&R]igiriÉÅyaiddeze ýiò< ivini]pet!,

ivlIne manse Éave v&iÄ]I[> àjayte. 60.

nirvåkñagiribhittyädideçe dåñöià vinikñipet |
viléne mänase bhäve våttikñéëaù prajäyate || 60 ||

Fix your gaze on a place without trees, or on a mountain or a wall. When the mind gets
absorbed into them, the mind’s activity will diminish.

22
 Dhäraëä 38
%ÉyaeÉaRvyae}aRne XyaTva mXy< smaïyet!,

yugp½ Öy< Ty®va mXye tÅv< àkazte. 61.

ubhayorbhävayorjïäne dhyätvä madhyaà samäçrayet |
yugapacca dvayaà tyaktvä madhye tattvaà prakäçate || 61 ||

One should meditate on the perception of two things, and then place yourself in the
middle between them. Dropping the two of them simultaneously, reality appears.

Dhäraëä 39
Éave Ty´e inéÏa ict! nEv ÉavaNtr< ìjet!,

tda tNmXyÉaven ivksTyitÉavna. 62.

bhäve tyakte niruddhä cit naiva bhäväntaraà vrajet |
tadä tanmadhyabhävena vikasatyatibhävanä || 62 ||

When the mind leaves one object and then is restrained from wandering to another
object, being in the middle between objects the highest realization then unfolds.

23
 iv}anÉErv>
vijïänabhairavaù
The Vijnana Bhairava Tantra

Session Five

Dhäraëä 40
sv¡ deh< icNmy< ih jgÖa pirÉavyet!,

yugpiÚivRkLpen mnsa prmaedy>. 63.

sarvaà dehaà cinmayaà hi jagadvä paribhävayet |
yugapannirvikalpena manasä paramodayaù || 63 ||

One should conceive of the body or the whole universe as simultaneously being just
consciousness. With a mind free of conceptual thought, the Supreme arises.

Dhäraëä 41
vayuÈySy s<"”adNtvaR bihrNtt>,

yaegI smTviv}ansmuÌmnÉajnm!. 64.

väyudvayasya saìghaööädantarvä bahirantataù |
yogé samatvavijïänasamudgamanabhäjanam || 64 ||

Because of placing the mind at the meeting place of the two winds, either inside (i.e.,
where the inhalation or apana ends and the exhalation or prana begins) or at the outer
limit (i.e. where the exhalation ends and the inhalation begins), the yogi attains
equanimity and becomes a proper vessel for knowledge.

24
 Dhäraëä 42
sv¡ jgTSvdeh< va SvanNdÉirt< Smret!,

yugpNSvam&tenEv pranNdmyae Évet.

! 65.
sarvaà jagatsvadehaà vä svänandabharitaà smaret |
yugapansvämåtenaiva paränandamayo bhavet || 65 ||

One should think mindfully of the whole universe or one’s own body as suddenly filled
with one’s own bliss. Because of the nectar in oneself, one becomes possessed of the
highest bliss.

Dhäraëä 43
k…hnen àyaegen s* @v m&ge][e,

smudeit mhanNdae yen tÅv< àkazte. 66.

kuhanena prayogena sadya eva mågekñaëe |
samudeti mahänando yena tattvaà prakäçate || 66 ||

O doe-eyed one, when entranced by a magic show great bliss arises instantly, and with
that, reality appears.

Dhäraëä 44
svRöaetaeinbNxen àa[z®yaeXvRya znE>,

ippIlSpzRvelaya< àwte prm< suom!. 67.

sarvasrotonibandhena präëaçaktyordhvayä çanaiù |
pipélasparçaveläyäà prathate paramaà sukham || 67 ||

By restraining all the senses, the prana shakti slowly starts to rise. You then feel antsy
and supreme happiness suffuses you.

25
 Dhäraëä 45
vûeivR;Sy mXye tu icÄ< suomy< i]pet!,

kevl< vayupU[¡ va SmranNden yuJyte. 68.

vahnerviñasya madhye tu cittaà sukhamayaà kñipet |
kevalaà väyupürëaà vä smaränandena yujyate || 68 ||

One should put one’s blissful mind in the middle of “fire” and “poison,” either on its
own or full of wind (i.e., with a retention on the inhalation), and then one is joined with
bliss of remembering.

Dhäraëä 46
zi´s<gms<]uBxz®yavezavsainkm!,

yTsuo< äütÅvSy tTsuo< SvaKymuCyte. 69.

çaktisaìgamasaìkñubdhaçaktyäveçävasänikam |
yatsukhaà brahmatattvasya tatsukhaà sväkyamucyate || 69 ||
The bliss that comes when one is in union with shakti (i.e., the partner) and one loses
oneself in her because of the intense excitement of the climax – that is the bliss of
ultimate reality and is said to come from oneself.

Dhäraëä 47
lehnamNwnakaeqE> ôIsuoSy ÉraTSm&te>,

z®yÉave=ip deveiz ÉvedanNds<Plv>. 70.

lehanämanthanäkoöaiù strésukhasya bharätsmåteù |
çaktyabhäve'pi deveçi bhavedänandasamplavaù || 70 ||

O queen of the gods, even without shakti (the partner) present, just from the intensity
of the memory of the bliss that comes from kissing, embracing, and stroking a woman,
one becomes immersed in bliss.

26
 Dhäraëä 48
AanNde mhit àaÝe ýòe va baNxve icrat!

AanNdmuÐt< XyaTva t‘yStNmna Évet-

! 71-
änande mahati präpte dåñöe vä bändhave cirät
änandamudgataà dhyätvä tallayastanmanä bhavet || 71 ||

When one experiences great bliss, or when one sees a long-lost relative, one should
meditate on the arising of the bliss and thoroughly dissolve the mind in it.

Dhäraëä 49
jiGxpank«tae‘asrsanNdivj&MÉ[at!,

ÉavyeÑirtavSwa< mhanNdSttae Évet.

! 72.
jagdhipänakåtolläsarasänandavijåmbhaëät |
bhävayedbharitävasthäà mahänandastato bhavet || 72 ||

One should meditate on the pleasure that arises from eating and drinking – the bliss of
that tasty flavor – and then the state of plenitude and great bliss arise.

Dhäraëä 50
gItaidiv;yaSvadasmsaEOyEktaTmn>,

yaeignStNmyTven mnaeêFeStdaTmta. 73.

gétädiviñayäsvädäsamasaukhyaikatätmanaù |
yoginastanmayatvena manorüòhestadätmatä || 73 ||

Through the unequalled joy of becoming absorbed completely in the sound of beautiful
music and such, the yogi’s mind is elevated and becomes one with that.

27
 Dhäraëä 51
yÇ yÇ mnStuiòmRnStÇEv xaryet!,

tÇ tÇ pranNdSvêp< s<àvtRt.
e 74.
yatra yatra manastuñöirmanastatraiva dhärayet |
tatra tatra paränandasvarüpaà sampravartate || 74 ||

One should place the mind on whatever gives the mind satisfaction, for that’s where
the true nature of highest bliss may be found.

28
 iv}anÉErv>
vijïänabhairavaù
The Vijnana Bhairava Tantra

Session Six

Dhäraëä 52
Anagtaya< inÔaya< à[òe baýgaecre,

savSwa mnsa gMya pra devI àkazte. 75.

anägatäyäà nidräyäà praëañöe bähyagocare |
sävasthä manasä gamyä parä devé prakäçate || 75 ||

When the mind enters that state where sleep has not yet come but the realm of outside
objects has vanished, the Supreme Goddess appears.

Dhäraëä 53
tejsa sUyRdIpaderakaze zblIk«te,

ýiòinRveZya tÆEv SvaTmêp< àkazte- 76-

tejasä süryadépäderäkäçe çabalékåte |
dåñöirniveçyä tatraiva svätmarüpaà prakäçate || 76 ||

One should fix one’s gaze on the space illuminated by the rays of light from the sun, a
lamp, etc. One’s true nature will appear there.

Dhäraëä 54
kri»{ya ³aexnya ÉErVya leilhanya,

oecyaR ýiòkale c pravaiÝ> àkazte. 77.

karaìkiëyä krodhanayä bhairavyä lelihänayä |
khecaryä dåñöikäle ca paräväptiù prakäçate || 77 ||

At the time one gets a revelation through the mudras known as “skeleton,” “anger,”
“Bhairavi,” “licking,” and “sky dancer,” the Supreme Attainment appears.

29
 Dhäraëä 55
m&Öasne iS)jEken hStpadaE inraïym!,

inxay tTàs¼en pra pU[aR mitÉRvet!. 78.

mådväsane sphijaikena hastapädau niräçrayam |
nidhäya tatprasaìgena parä pürëä matirbhavet || 78 ||

Place one buttock on a soft seat, with hands and feet unsupported. At that time, the
mind will be filled with the Highest.

Dhäraëä 56
%pivZyasne sMykœ baø k«TvaxRk…iÂtaE,

k]Vyaeiç mn> k…vn

R ! zmmayait t‘yat!- 79-
upaviçyäsane samyak bähü kåtvärdhakuïcitau |
kakñavyomni manaù kurvan çamamäyäti tallayät || 79 ||

Sitting in the proper position, curve each arm in a half circle. Place the mind in the
space in the empty space in the middle of the circle, and one will attain peace through
this dissolution.

Dhäraëä 57
SwUlêpSy ÉavSy StBxa< ýiò< inpaTy c,

Aicre[ inraxar< mn> k«Tva izv< ìjet!. 80.

sthülarüpasya bhävasya stabdhäà dåñöià nipätya ca |
acireëa nirädhäraà manaù kåtvä çivaà vrajet || 80 ||

Let the gaze settle steadily on the gross form of an object and set the mind free of its
support (in conceptual thought) and you will reach Shiva.

30
 Dhäraëä 58
mXyijþe S)airtaSye mXye ini]Py cetnam!,

hae½ar< mnsa k…v¡Stt> zaNte àlIyte- 81-

madhyajihve sphäritäsye madhye nikñipya cetanäm |
hoccäraà manasä kurvaàstataù çänte praléyate || 81 ||

Keeping the tongue inside (and inverted), put your consciousness in the middle of the
wide open mouth. Mentally make the sound “ha.” Then one will be absorbed in peace.

Dhäraëä 59
Aasne zyne iSwTva inraxar< ivÉavyn!

Svdeh< mnis ]I[e ][at! ]I[azyae Évet.

! 82.
äsane çayane sthitvä nirädhäraà vibhävayan
svadehaà manasi kñéëe kñaëät kñéëäçayo bhavet || 82 ||

While sitting or lying down, visualize your own body as without support (i.e.,
suspended in empty space). When the mind stops (its conceptualizing), the karmic
dispositions will also stop.

Dhäraëä 60
clasne iSwtSyaw znEvaR dehcalnat!,

àzaNte manse Éave deiv idVyaE"maßuyat!. 83.

caläsane sthitasyätha çanairvä dehacälanät |
praçänte mänase bhäve devi divyaughamäpnuyät || 83 ||

O goddess, when one slowly moves the body or sits on something that is moving (e.g.,
when on horseback, motorcycle, or in a moving car), the mind becomes calm and one
enters the flow of divine inspiration.

31
 Dhäraëä 61
Aakaz< ivml< pZyn! k«Tva ýiò< inrNtram!,

StBxaTma tT][aÎeiv ÉErv< vpuraßuyat!. 84.

äkäçaà vimalaà paçyan kåtvä dåñöià nirantaräm |
stabdhätmä tatkñaëäddevi bhairavaà vapuräpnuyät || 84 ||

Look at the clear blue sky with an unwavering gaze, keeping the body still.
Immediately, o goddess, one will reach Bhairava’s essence.

Dhäraëä 62
lIn< mUi×R ivyTsv¡ ÉErvTven Éavyet!,

tTsv¡ ÉErvakartejStÅv< smaivzet!. 85.

lénaà mürdhni viyatsarvaà bhairavatvena bhävayet |
tatsarvaà bhairaväkäratejastattvaà samäviçet || 85 ||

One should meditate on the whole sky as Bhairava and absorb it within one’s own
head. Then you will enter reality as a whole and see the splendor of Bhairava’s form.

Dhäraëä 63
ik<icJ}at< ÖEtdaiy baýalaekStm> pun>,

ivñaid ÉErv< êp< }aTvanNtàkazÉ&t!. 86.

kiïcijjïätaà dvaitadäyi bähyälokastamaù punaù |
viçvädi bhairavaà rüpaà jïätvänantaprakäçabhåt || 86 ||

Realizing that it is Bhairava’s form in the waking state and the rest (i.e., the three states
of consciousness: waking, dreaming, and deep sleep) – knowing something of the state
that produces duality (i.e. the waking state), the “outer light” (i.e. dream state), and the
darkness (of deep sleep) – one becomes the bearer of eternal light.

32
 Dhäraëä 64
@vmev ÊinRzaya< k«:[p]agme icrm!,

tEimr< Éavyn! êp< ÉErv< êpme:yit. 87.

evameva durniçäyäà kåñëapakñägame ciram |
taimiraà bhävayan rüpaà bhairavaà rüpameñyati || 87 ||

Similarly, one should regularly meditate on the darkness as Bhairava’s form when,
during the waning fortnight, there is a dark and stormy night, and one will enter
Bhairava’s form.

Dhäraëä 65
@vmev inmILyadaE neÇe k«:[aÉm¢t>,

àsayR ÉErv< êp< Éavy<StNmyae Évet.

! 88.
evameva nimélyädau netre kåñëäbhamagrataù |
prasärya bhairavaà rüpaà bhävayaàstanmayo bhavet || 88 ||

Similarly, at first with eyes closed meditate on the darkness in front of you. Then
having opened the eyes, meditate on Bhairava’s form and you will become that.

Dhäraëä 66
ySy kSyeiNÔySyaip Vya"ata½ inraext>

àivòSyaÖye zUNye tÇEvaTma àkazte. 89.

yasya kasyendriyasyäpi vyäghätäcca nirodhataù
praviñöasyädvaye çünye tatraivätmä prakäçate || 89 ||

When any sense organ’s function is stopped, because of that obstruction one enters the
non-dual emptiness and there he sees his true self.

33
 Dhäraëä 67
AibNÊmivsg¡ c Akar< jptae mhan!,

%deit deiv shsa }anaE"> prmeñr>. 90.

abindumavisargaà ca akäraà japato mahän |
udeti devi sahasä jïänaughaù parameçvaraù || 90 ||

Repeat the letter “a” without nasalization or aspiration at the end, o Goddess, and then
suddenly a great flood of wisdom, the Supreme Lord, will arise.

Dhäraëä 68
v[RSy sivsgRSy ivsgaRNt< icit< k…é,

inraxare[ icÄen Sp&zeÓ+ü snatnm!. 91.

varëasya savisargasya visargäntaà citià kuru |
nirädhäreëa cittena spåçedbrahma sanätanam || 91 ||

Put your mind on the aspiration at the end of a letter with aspiration. Because the mind
has no support, one touches the eternal brahman.

Dhäraëä 69
Vyaemakar< SvamaTman< XyayeiÎiGÉrnav&tm!,

inraïya icit> zi´> Svêp< dzRyeÄda. 92.

vyomäkäraà svämätmänaà dhyäyeddigbhiranävåtam |
niräçrayä citiù çaktiù svarüpaà darçayettadä || 92 ||

Meditate on the self taking the form of empty space, stretching out endlessly in all
directions. Shakti in the form of consciousness, being freed from any resting place, then
sees its own true nature.

34
 iv}anÉErv>
vijïänabhairavaù
The Vijnana Bhairava Tantra

Session Seven

Dhäraëä 70
ikiÂd¼< iviÉ*adaE tIú[sUCyaidna tt>,

tÇEv cetna< yu®va ÉErve inmRla git>. 93.

kiïcidaìgaà vibhidyädau tékñëasücyädinä tataù |
tatraiva cetanäà yuktvä bhairave nirmalä gatiù || 93 ||

Begin by sticking some part of your body with a something like a sharp needle and then
focus your mind there – the pure state within Bhairava.

Dhäraëä 71
icÄa*Nt>k«itnaRiSt mmaNtÉaRvyeidit,

ivkLpanamÉaven ivkLpEéiJHtae Évet.

! 94.
cittädyantaùkåtirnästi mamäntarbhävayediti |
vikalpänämabhävena vikalpairujjhito bhavet || 94 ||

Meditate like this: “There is no internal apparatus of the mind, etc., (i.e., the ego,
intellect, and other mental functions), inside me.” Because of the absence of concepts
one becomes free of conceptual thought.

35
 Dhäraëä 72
maya ivmaeihnI nam klaya> kln< iSwtm!,

#Tyaidxm¡ tÅvana< klyÚ p&wGÉvet!. 95.

mäyä vimohiné näma kaläyäù kalanaà sthitam |
ityädidharmaà tattvänäà kalayanna påthagbhavet || 95 ||

“Illusion is the name for the confusing state which comes from the process of
fragmentation.” Thinking this way about the existence of the elemental constituents of
reality, one is no longer separate.

Dhäraëä 73
HigtICDa< smuTpÚamvlaeKy zm< nyet!,

yt @v smuǃta ttStÆEv lIyte- 96-

jhagitécchäà samutpannämavalokya çamaà nayet |
yata eva samudbhütä tatastatraiva léyate || 96 ||

When one observes a desire arising, one should immediately pacify it. One will then be
absorbed in the place where the desire came from.

Dhäraëä 74
yda mmeCDa naeTpÚa }an< va kStdaiSm vE,

tÅvtae=h< twaÉUtSt‘InStNmna Évet!. 97.

yadä mamecchä notpannä jïänaà vä kastadäsmi vai |
tattvato'haà tathäbhütastallénastanmanä bhavet || 97 ||

“Who am I when neither my desire nor my wisdom have arisen? In reality, I am being
as such.” (Thinking like this,) one is absorbed into that and is identified with that.

36
 Dhäraëä 75
#CDayamwva }ane jate icÄ< invezyet!,

AaTmbuÏ(anNycetaSttStÅvawRdzRnm!. 98.
icchäyämathavä jïäne jäte cittaà niveçayet |
ätmabuddhyänanyacetästatastattvärthadarçanam || 98 ||

When desire or wisdom appear one should fix one’s mind on it and think about it one-
pointedly as nothing other than one’s very self. Then one will see the essence of reality.

Dhäraëä 76
ininRimÄ< ÉveJ}an< inraxar< æmaTmkm!,

tÅvt> kSyicÚEtdev<ÉavI izv> iàye. 99.

nirnimittaà bhavejjïänaà nirädhäraà bhramätmakam |
tattvataù kasyacinnaitadevambhävé çivaù priye || 99 ||

Dear one, (relative) knowledge is groundless, baseless, and essentially erroneous. In

reality, it belongs to no one. One who meditates like this becomes Shiva.

Dhäraëä 77
icÏmaR svRdehe;u ivze;ae naiSt k…Æict!,

Atí tNmy< sv¡ ÉavyNÉvij¾n>. 100.

ciddharmä sarvadeheñu viçeño nästi kutracit |
ataçca tanmayaà sarvaà bhävayanbhavajijjanaù || 100 ||

There is no difference whatsoever in the nature of consciousness as it is found in all

embodied beings. Therefore, a person who meditates on everything as possessing that
gains mastery over the world of becoming.

37
 Dhäraëä 78
kam³aexlaeÉmaehmdmaTsyRgaecre,

buiÏ< iniStimta< k«Tva tÄÅvmviz:yte. 101.

kämakrodhalobhamohamadamätsaryagocare |
buddhià nistimitäà kåtvä tattattvamavaçiñyate || 101 ||

When one experiences desire, anger, greed, delusion, intoxication, or jealousy, one
should place the mind on it unwaveringly until only the bare essence of it remains.

Dhäraëä 79
#NÔjalmy< ivñ< VySt< va icÇkmRvt!,

æmÖa Xyayt> sv¡ pZytí suoaeÌm>. 102.

indrajälamayaà viçvaà vyastaà vä citrakarmavat |
bhramadvä dhyäyataù sarvaà paçyataçca sukhodgamaù || 102 ||

Meditating on this whole universe as conjured up like a magic show or like a pretty
picture and seeing everything as transient, happiness arises.

Dhäraëä 80
n icÄ< ini]pe΂>oe n suoe va piri]pet!,

ÉEriv }ayta< mXye ik< tÅvmviz:yte. 103.

na cittaà nikñipedduùkhe na sukhe vä parikñipet |
bhairavi jïäyatäà madhye kià tattvamavaçiñyate || 103 ||

The mind should not fixate on suffering and not dwell on happiness, Bhairavi. One
should know that reality is what remains in the middle.

38
 iv}anÉErv>
vijïänabhairavaù
The Vijnana Bhairava Tantra

Session Eight

Dhäraëä 81
ivhay injdehaSwa< svRÇaSmIit Éavyn!,

ýFen mnsa ýò(a naNyei]{ya suoI Évet-

! 104-
vihäya nijadehästhäà sarvaträsméti bhävayan |
dåòhena manasä dåñöyä nänyekñiëyä sukhé bhavet || 104 ||

Abandoning the attachment to one’s own body, with a concentrated mind one should
meditate (thinking), “I am everywhere.” Having realized this, one no longer sees
“others” and becomes happy.

Dhäraëä 82
"qadaE y½ iv}animCDa*< va mmaNtre,

nEv svRgt< jat< ÉavyiÚit svRg>. 105.

ghaöädau yacca vijïänamicchädyaà vä mamäntare |
naiva sarvagataà jätaà bhävayanniti sarvagaù || 105 ||

Meditating on the idea that desire and the like don’t arise independently in me but
always are linked to when I am conscious of pots, etc., one realizes all-pervasiveness.

39
 {not counted as a separate dhäraëä)
¢aý¢ahks<iviÄ> samaNya svRdeihnam!,

yaeigna< tu ivze;ae=iSt s<bNxe savxanta. 106.

grähyagrähakasaàvittiù sämänyä sarvadehinäm |
yoginäà tu viçeño'sti sambandhe sävadhänatä || 106 ||

It’s common for odinary beings to recognize the subject-object relationship. But it’s
only the yogis who are attentive to the fact that the two are always found in
conjunction.

Dhäraëä 83
SvvdNyzrIre=ip s<iviÄmnuÉavyet!,

Ape]a< SvzrIrSy Ty®va VyapI idnEÉRvet!. 107.

svavadanyaçarére'pi saàvittimanubhävayet |
apekñäà svaçarérasya tyaktvä vyäpé dinairbhavet || 107 ||

One should realize that the consciousness in others’ bodies is the same as in one’s own.
Having abandoned concern for one’s own body, one soon becomes all pervasive.

Dhäraëä 84
inraxar< mn> k«Tva ivkLpaÚ ivkLpyet!,

tdaTmprmaTmTve ÉErvae m&glaecne. 108.

nirädhäraà manaù kåtvä vikalpänna vikalpayet |
tadätmaparamätmatve bhairavo mågalocane || 108 ||

Having freed the mind from all its supports, one should not generate conceptual
thought. Then, o doe-eyed one, there will arise the state of Bhairava when one realizes
the identity of oneself with the highest self.

40
 Dhäraëä 85
svR}> svRktaR c Vyapk> prmeñr>,

s @vah< zEvxmaR #it daF(aRÑveiCDv>. 109.

sarvajïaù sarvakartä ca vyäpakaù parameçvaraù |
sa evähaà çaivadharmä iti däròhyädbhavecchivaù || 109 ||

“The Supreme Lord is omniscient, the creator of all, and all-pervasive. And I, having
the same qualities as Shiva, am He.” Firmly believing this, one becomes Shiva.

Dhäraëä 86
jlSyevaemRyae vûeJvaRlaÉ'œGy> àÉa rve>-

mmEv ÉErvSyEta ivñÉ'œGyae ivÉeidta>- 110-

jalasyevormayo vahnerjväläbhaìgyaù prabhä raveù ||
mamaiva bhairavasyaitä viçvabhaìgyo vibheditäù || 110 ||

Just as waves arise from water, flames from fire, and light rays from the sun, these
differentiated aspects of the universe come from me, from Bhairava.

Dhäraëä 87
æaNTva æaNTva zrIre[ Tvirt< Éuiv patnat!,

]aeÉzi´ivrame[ pra s<jayte dza. 111.

bhräntvä bhräntvä çaréreëa tvaritaà bhuvi pätanät |
kñobhaçaktivirämeëa parä saïjäyate daçä || 111 ||

When one spins the body quickly around and around until one falls on the ground, the
shakti connected to motion ceases and the highest state arises.

41
 Dhäraëä 88
Aaxare:vwva=z®ya=}anai½Älyen va.

jatzi´smavez]aeÉaNte ÉErv< vpu>. 112.

ädhäreñvathavä'çaktyä'jïänäccittalayena vä ||
jätaçaktisamäveçakñobhänte bhairavaà vapuù || 112 ||

When due to a powerlessness over the bases of perception due to ignorance, or because
the mind has gone into dissolution, there arises a shakti at the end of the agitation
brought about by being absorbed in that – there Bhairava’s form appears.

Dhäraëä 89
s<àdayimm< deiv z&[u sMyGvdaMyhm!,

kEvLy< jayte s*ae neÇyae> StBxmaÇyae>. 113.

sampradäyamimaà devi çåëu samyagvadämyaham |
kaivalyaà jäyate sadyo netrayoù stabdhamätrayoù || 113 ||

Listen, o Goddess, and I will completely relate to you this traditional wisdom. Just by
keeping the eyes fixed immoveable on an object immediately the perfect state of unity
arises.

s<kaec< k[Rya> k«Tva ýxaeÖare twEv c,

AnCkmhl< XyayiNvzeÓ+ü snatnm!. 114.

saìkocaà karëayoù kåtvä hyadhodväre tathaiva ca |
anackamahalaà dhyäyanviçedbrahma sanätanam || 114 ||

Plugging the ears and contracting the lower openings, when one meditates on the
sound that is without vowels or consonants one enters eternal ultimate reality.

42
 Dhäraëä 90
kªpaidke mhagteR iSwTvaepir inrI][at!,

AivkLpmte> sMykœ s*iíÄly> S)…qm!- 115-

küpädike mahägarte sthitvopari nirékñaëät |
avikalpamateù samyak sadyaçcittalayaù sphuöam || 115 ||

When one stands above and looks down into something like a well or deep hole, the
mind becomes free of conceptual thought and immediately the dissolution of the mind
occurs.

Dhäraëä 91

yÇ yÇ mnae yait baýe va_yNtre=ip va,

tÇ tÇ izvavSwa VyapkTvaTKv yaSyit. 116.

yatra yatra mano yäti bähye väbhyantare'pi vä |
tatra tatra çivävasthä vyäpakatvätkva yäsyati || 116 ||

Wherever the mind goes – to outer things or inner things – there one will find Shiva.
Because Shiva is omnipresent, where will it go (where He is not)?

Dhäraëä 92

yÇ yÇa]mageR[ cEtNy< VyJyte ivÉae>,

tSy tNmaÆximRTvai½‘yaÇirtaTmta- 117-

yatra yaträkñamärgeëa caitanyaà vyajyate vibhoù |
tasya tanmätradharmitväccillayädbharitätmatä || 117 ||

Wherever the channels of the senses lead the all-pervading consciousness, since its
essence is the same at that (all-pervading consciousness) the mind dissolves and
becomes identical to the plenitude.

43
 Dhäraëä 93
]uta*Nte Éye zaeke gþre va r[aÎ+‚te,

k…tUhle ]uxa*Nte äüsÄamyI dza- 118-

kñutädyante bhaye çoke gahvare vä raëäddrute |
kutühale kñudhädyante brahmasattämayé daçä || 118 ||

At the beginning or end of a sneeze, when terrified or grief-stricken, when deeply

sighing or fleeing from battle, when intensely curious, or at the beginning and end of
hunger – that state is where one can find the existence of ultimate reality.

Dhäraëä 94

vStu;u smyRma[e;u ýòe deze mnSTyjet!,

SvzrIr< inraxar< k«Tva àsrit àÉu>. 119.

vastuñu samaryamäëeñu dåñöe deçe manastyajet |
svaçaréraà nirädhäraà kåtvä prasarati prabhuù || 119 ||

One should let the mind rest on things remembered or places one has seen. One’s body
will lose its support (i.e., one will forget one is embodied) and the Lord will arise.

Dhäraëä 95

KvicÈStuin ivNySy znEýRiò< invtRyet!,

tJ}an< icÄsiht< deiv zUNyalyae Évet!. 120.

kvacidvastuni vinyasya çanairdåñöià nivartayet |
tajjïänaà cittasahitaà devi çünyälayo bhavet || 120 ||

When, o Goddess, one puts one’s attention on some object and then slowly withdraws
one’s gaze, together with one’s apprehension and consciousness of that object, one
resides in emptiness.

44
 Dhäraëä 96
É®yuÔekaiÈr´Sy yaýzI jayte mit>-

sa zi´> za<krI inTy< ÉavyeÄa< tt> izv>. 121.

bhaktyudrekädviraktasya yädåçé jäyate matiù ||
sä çaktiù çäìkaré nityaà bhävayettäà tataù çivaù || 121 ||

The kind of spiritual intuition that derives from the intense devotion of one who has
detached is called the “shakti of Shankara.” If one meditates on it regularly, Shiva
arises.

Dhäraëä 97

vSTvNtre ve*mane svRvStu;u zUNyta,

tamev mnsa XyaTva ividtae=ip àzaMyit. 122.

vastvantare vedyamäne sarvavastuñu çünyatä |
tämeva manasä dhyätvä vidito'pi praçämyati || 122 ||

When one is perceiving a particular object, there is the emptiness of all the other objects.
If one holds that emptiness in one’s mind, even though (the particular object) is being
perceived, one comes to peace.

45
 iv}anÉErv>
vijïänabhairavaù
The Vijnana Bhairava Tantra

Session Nine

Dhäraëä 98

ik<icJ}EyaR Sm&ta zuiÏ> sa=zuiÏ> z<ÉudzRne,

n zuicýRzuicStSmaiÚivRkLp> suoI Évet!. 123.

kiïcijjïairyä småtä çuddhiù sä'çuddhiù çambhudarçane |
na çucirhyaçucistasmännirvikalpaù sukhé bhavet || 123 ||

What those of little knowledge regard as purity is impurity in the system of Shiva.
There is neither purity nor impurity, and therefore only one without such conceptions
attains happiness.

Dhäraëä 99
svRÇ ÉErvae Éav> samaNye:vip gaecr>,

n c t™itreke[ prae=StITyÈya git>- 124-

sarvatra bhairavo bhävaù sämänyeñvapi gocaraù |
na ca tadvyatirekeëa paro'stétyadvayä gatiù || 124 ||

The omnipresent state of Bhairava is on the radar of even of ordinary people. One who
knows that there is nothing apart from that attains the non-dual condition.

46
 Dhäraëä 100
sm> zÇaE c imÇe c smae manavmanyae>,

äü[> pirpU[TR vaidit }aTva suoI Évet!. 125.

samaù çatrau ca mitre ca samo mänävamänayoù |
brahmaëaù paripürëatväditi jïätvä sukhé bhavet || 125 ||

Because one knows that everything is filled with God, one treats friend and foe alike
and is the same whether honored or dishonored. Such a person attains happiness.

Dhäraëä 101
n Öe;< ÉavyeTKvaip n rag< ÉavyeTKvict!,

ragÖe;ivinmuR´aE mXye äü àspRit. 126.

na dveñaà bhävayetkväpi na rägaà bhävayetkvacit |
rägadveñavinirmuktau madhye brahma prasarpati || 126 ||

One should never feel neither aversion nor attraction toward anyone at all. When one
is free of aversion and attraction, God slips in between them.

Dhäraëä 102
ydve*< yd¢aý< yCDUNy< ydÉavgm!,

tTsv¡ ÉErv< ÉaVy< tdNte baexs<Év>. 127.

yadavedyaà yadagrähyaà yacchünyaà yadabhävagam |
tatsarvaà bhairavaà bhävyaà tadante bodhasambhavaù || 127 ||

That which is unknowable and unapprehendable, empty, and which remains outside of
existence -- one should conceive of Bhairava as all that, and at the end Awakening will
occur.

47
 Dhäraëä 103
inTye inraïye zUNye Vyapke klnaeiJHte,

baýakaze mn> k«Tva inrakaz< smaivzet!. 128.

nitye niräçraye çünye vyäpake kalanojjhite |
bähyäkäçe manaù kåtvä niräkäçaà samäviçet || 128 ||

When one places the mind on outer space – which is unchanging, without support,
empty, all-pervasive, and free from limitation – one enters the realm of spacelessness.

Dhäraëä 104
yÇ yÇ mnae yait tÄÄenEv tT][m!,

pirTyJyanviSwTya inStr¼Sttae Évet!. 129.

yatra yatra mano yäti tattattenaiva tatkñaëam |
parityajyänavasthityä nistaraìgastato bhavet || 129 ||

Wherever the mind goes, immediately make it abandon that (and go to some other
thing). When it has no place to stay, it becomes calm.
.
Dhäraëä 105
Éya sv¡ rvyit svRdae Vyapkae=iole,

#it ÉErvzBdSy s<ttae½ar[aiCDv>. 130.

bhayä sarvaà ravayati sarvado vyäpako'khile |
iti bhairavaçabdasya santatoccäraëäcchivaù || 130 ||

The one who causes everything to scream in terror, the all-bestowing, pervading the
whole universe – by continuously repeating the word “Bhairava,” one becomes Shiva.

48
 Dhäraëä 106
Ah< mmedimTyaidàitpiÄàs¼t>,

inraxare mnae yait tÏ(anàer[aCDmI. 131.

ahaà mamedamityädipratipattiprasaìgataù |
nirädhäre mano yäti taddhyänapreraëäcchamé || 131 ||

At those times when one asserts things like, “I am; this is mine,” the mind goes to that
which exists independently. Inspired by the meditation on that, one becomes tranquil.

Dhäraëä 107
inTyae ivÉuinRraxarae Vyapkíaiolaixp>,

zBdan! àit][< Xyayn! k«tawaeR=waRnuêpt>. 132.

nityo vibhurnirädhäro vyäpakaçcäkhilädhipaù |
çabdän pratikñaëaà dhyäyan kåtärtho'rthänurüpataù || 132 ||

“Eternal, All-Pervading, Independent, All-Pervading, Overlord of Everything” –

meditating every moment on these words, one attains one’s goal in accordance with
their meaning.

Dhäraëä 108

AtÅvimNÔjalaÉimd< svRmviSwtm!,

ik< tÅvimNÔjalSy #it daF(RCDm ìjet!. 133.

atattvamindrajäläbhamidaà sarvamavasthitam |
kià tattvamindrajälasya iti däròhyacchamaà vrajet || 133 ||

This entire universe is devoid of true reality, like a magic show. What reality is there in
a magic show? Firmly keeping the mind on this, one reaches peace.

49
 Dhäraëä 109
AaTmnae inivRkarSy Kv }an< Kv c va i³ya,

}anayÄa bihÉaRva At> zUNyimd< jgt!. 134.

ätmano nirvikärasya kva jïänaà kva ca vä kriyä |
jïänäyattä bahirbhävä ataù çünyamidaà jagat || 134 ||

How can there be knowledge of, or action done in relation to, the unchanging true self?
External objects exist dependently on being known. The whole world is thus empty.

Dhäraëä 110
n me bNxae n mae]ae me ÉItSyEta ivÉIi;ka>,

àitibMbimd< buÏejl
R ei:vv ivvSvt>. 135.
na me bandho na mokño me bhétasyaitä vibhéñikäù |
pratibimbamidaà buddherjaleñviva vivasvataù || 135 ||

There is no bondage or liberation for me. These are the hobgoblins of the fearful. This
all is just the projection of the mind, like the sun reflected in water.

Dhäraëä 111
#iNÔyÖark< sv¡ suoÊ>oaids<ggm!,

#tIiNÔyai[ s<TyJy SvSw> SvaTmin vtRte. 136.

indriyadvärakaà sarvaà sukhaduùkhädisaìgagam |
iténdriyäëi santyajya svasthaù svätmani vartate || 136 ||

All pleasure and pain derive from the senses coming into contact with the objects of the
senses. When one detaches from the senses and goes within, one abides in one’s own
true self.

50
 Dhäraëä 112
}anàkazk< sv¡ sveR[aTma àkazk>,

@kmekSvÉavTvat! }an< }ey< ivÉaVyte. 137.

jïänaprakäçakaà sarvaà sarveëätmä prakäçakaù |
ekamekasvabhävatvät jïänaà jïeyaà vibhävyate || 137 ||

Everything is illuminated by knowledge, and the true self is illuminated by all things.
Because their nature is the same, one should meditate on the knower and the known.

51
 iv}anÉErv>
vijïänabhairavaù
The Vijnana Bhairava Tantra

Session Ten

mans< cetna zi´raTma ceit ctuòym!,

yda iàye pir]I[< tda tÑErv< vpu>. 138.

mänasaà cetanä çaktirätmä ceti catuñöayam |
yadä priye parikñéëaà tadä tadbhairavaà vapuù || 138 ||

When, my dear, the four – mind, intellect, vital energy, and ego – dissolve, then
Bhairava appears.

inStr¼aepdezana< ztmu´< smast>,

Öadza_yixk< deiv yJ}aTva }aniv¾n>. 139.

nistaraìgopadeçänäà çatamuktaà samäsataù |
dvädaçäbhyadhikaà devi yajjïätvä jïänavijjanaù || 139 ||

O Goddess, a hundred concise teachings, plus twelve more, have been taught for
making the mind’s activity cease. Knowing this, a person becomes wise.

AÇ cEktme yu´ae jayte ÉErv> Svym!,

vaca kraeit kmaRi[ zapanu¢hkark>. 140.

atra caikatame yukto jäyate bhairavaù svayam |
väcä karoti karmäëi çäpänugrahakärakaù || 140 ||

And if one practices even just one of these, one arises as Bhairava Himself. Such a one
makes things happen just through speech alone, whether it be blessings or curses.

52
 Ajramrtameit sae=i[maidgu[aiNvt>,

yaeignIna< iàyae deiv svRml

e apkaixp>. 141.
ajarämaratämeti so'ëimädiguëänvitaù |
yoginénäà priyo devi sarvameläpakädhipaù || 141 ||

O Goddess, such a one gains freedom from old age and death and is endowed with
with the powers of being able to shrink and all the rest. Such a one is beloved by all
practitioners and is the supreme master in any religious gathering.

jIvÚip ivmu´ae=saE k…vRÚip n ilPyte,

ïIdevI %vac

#d< yid vpudRv

e prayaí mheñr. 142.
jévannapi vimukto'sau kurvannapi na lipyate |
çrédevé uväca
idaà yadi vapurdeva paräyäçca maheçvara || 142 ||

Liberated while still living, such a one remains karmically unstained even while acting.
The Goddess then said:
If, o God, my Great Lord, this is the essence of the highest state,

@vmu´VyvSwaya< jPyte kae jpí k>,

Xyayte kae mhanaw pUJyte kí t&Pyit. 143.

evamuktavyavasthäyäà japyate ko japaçca kaù |
dhyäyate ko mahänätha püjyate kaçca tåpyati || 143 ||

then who is invoked when one does so properly, and who is it that invokes? On whom
does one meditate, Great Lord? Who does one worhip and who is pleased by this
worship?

53
 øyte kSy va haemae yag> kSy c ik< kwm!,

ïIÉErv %vac

@;aÇ ài³ya baýa SwUle:vevm&ge][e. 144.

hüyate kasya vä homo yägaù kasya ca kià katham |
çrébhairava uväca
eñätra prakriyä bähyä sthüleñvevamågekñaëe || 144 ||

To whom does one offer a sacrificial offering? To whom does one sacrifice, what does
one sacrifice, and how?
Lord Bhairava then said:
O doe-eyed one, these external observances are only the grossest forms.

ÉUyae ÉUy> pre Éave Éavna ÉaVyte ih ya,

jp> sae=Æ Svy< nadae mÙaTma jPy $ýz>- 145-

bhüyo bhüyaù pare bhäve bhävanä bhävyate hi yä |
japaù so'tra svayaà nädo manträtmä japya édåçaù || 145 ||

Meditating again and again on the highest state is the real invocation. Repeating the
sound which sounds by itself is the very soul of mantra repetition.

Xyan< ih iníla buiÏinRrakara inraïya,

n tu Xyan< zrIrai]muohStaidkLpna. 146.

dhyänaà hi niçcalä buddhirniräkärä niräçrayä |
na tu dhyänaà çaréräkñimukhahastädikalpanä || 146 ||

Keeping the intellect steady without the aid of an image or any other support is real
meditation. Meditation is not visualizing something with a body, eyes, face, hands and
so forth.

54
 pUja nam n pu:pa*EyaR mit> i³yte ýFa,

inivRkLpe mhaVyaeiç sa pUja ýadra‘y>- 147-

püjä näma na puñpädyairyä matiù kriyate dåòhä |
nirvikalpe mahävyomni sä püjä hyädarällayaù || 147 ||

Worship is not done with flowers and the rest, but by putting one’s mind firmly on the
nonconceptual, the great void. From the zealous practice of that kind of worship,
dissolution occurs.

AÇEktmyui´Swe yaeTp*et idnaiÎnm!,

Éirtakarta saÇ t&iÝrTyNtpU[Rta. 148.

atraikatamayuktisthe yotpadyeta dinäddinam |
bharitäkäratä sätra tåptiratyantapürëatä || 148 ||

By assiduously practicing any one of the dharanas taught here, more and more fullness
arises day to day until there is the utmost plenitude – what is here called “satisfaction.”

mhazUNyalye vûaE ÉUta]iv;yaidkm!,

øyte mnsa sax¡ s haemíetnaöuca. 149.

mahäçünyälaye vahnau bhütäkñaviñayädikam |
hüyate manasä särdhaà sa homaçcetanäsrucä || 149 ||

The real sacrificial offering is when one uses consciousness as the ladle and offers the
five elements, the senses, together with the mind, into the fire which is the receptacle of
great emptiness.

55
 yagae=Ç prmezain tuiòranNdl][a,

]p[aTsvRpapana< Ça[aTsvRSy pavRit. 150.

yägo'tra parameçäni tuñöiränandalakñaëä |
kñapaëätsarvapäpänäà träëätsarvasya pärvati || 150 ||

O Parvati, Supreme Goddess, sacrifice is here characterized by the bliss of “satisfaction”

that comes from the complete protection offered by the destruction of all negative
actions.

éÔzi´smavezStT]eÇ< Éavna pra,

ANywa tSy tÅvSy kapUja kí t&Pyit. 151.

rudraçaktisamäveçastatkñetraà bhävanä parä |
anyathä tasya tattvasya käpüjä kaçca tåpyati || 151 ||

The true sacred space of pilgrimage is that highest meditation, where one enters the
shakti of Rudra. Otherwise, when it comes to that ultimate reality, what is worship and
who is propitiated by the worship?

SvtÙanNdicNmaÇsar> SvaTma ih svRt>,

Aavezn< tTSvêpe SvaTmn> õanmIirtm!. 152.

svatantränandacinmätrasäraù svätmä hi sarvataù |
äveçanaà tatsvarüpe svätmanaù snänaméritam || 152 ||

The very core of one’s true self is all-pervasive freedom, bliss, and pure consciousness.
The real purificatory bath is said to be the absorption into that essence of the true self.

56
 yErev pUJyte ÔVyEStPyRte va prapr>,

yíEv pUjk> svR> s @vEk> Kv pUjnm!. 153.

yaireva püjyate dravyaistarpyate vä paräparaù |
yaçcaiva püjakaù sarvaù sa evaikaù kva püjanam || 153 ||

The offerings one makes in worship, the materials used to please that which is
transcendent and immanent (Shiva and Shakti), and the worshipper – these are all one
and the same thing. So where is the worship?

ìjeTàa[ae ivze¾Iv #CDya k…iqlak«it>,

dI"aRTma sa mhadevI pr]eÇ< prapra. 154.

vrajetpräëo viçejjéva icchayä kuöiläkåtiù |
dérghätmä sä mahädevé parakñetraà paräparä || 154 ||

The upward moving energy (prana) goes out and the downward moving energy (jiva =
apana) comes in, and they do so automatically but in a constricted way. The Great
Goddess straightens Herself out and becomes the highest sacred place for the
transcendent and the immanent (Shiva and Shakti).

ASyamnucrn! itón! mhanNdmye=Xvre,

tya deVya smaivò> pr< ÉErvmaßuyat!. 155.

asyämanucaran tiñöhan mahänandamaye'dhvare |
tayä devyä samäviñöaù paraà bhairavamäpnuyät || 155a ||

Pursuing and staying in this sacrifice which is full of great bliss, one enters into union
with this Goddess and obtain the highest state of Bhairava.

57
 skare[ bihyaRit hkare[ivzet! pun>,

h<sh{seTymu< mÙ< jIvae jpit inTyz>. 155

sakäreëa bahiryäti hakäreëaviçet punaù|
haàsahaësetyamuà mantraà jévo japati nityaçaù|| 155b ||

The breath goes out with the sound “sa,” and comes back in with the sound “ha.” A
person is always repeating this mantra: “hamsa, hamsa.”

;qœ ztain idva raÆaE shöa{yekiv<zit>,

jpae deVya> smuiÎò> sulÉae ÊlRÉae jfE>. 156.

ñaö çatäni divä rätrau sahasräëyekaviàçatiù |
japo devyäù samuddiñöaù sulabho durlabho jaòaiù || 156 ||

This mantra, taught by the Goddess, is repeated 21,600 times a day. It is easily
available, difficult only for the very stupid.

#TyetTkiwt< deiv prmam&tmuÄmm!,

@t½ nEv kSyaip àkaZym! tu kdacn. 157.

ityetatkathitaà devi paramämåtamuttamam |
etacca naiva kasyäpi prakäçyam tu kadäcana || 157 ||

O Goddess, this unsurpassed teaching which leads to the highest immortal state has
now been told to you, and it should never be revealed to just anyone at all.

58
 priz:ye ole ³ªre AÉ´e guépadyae>,

inivRkLpmtIna< tu vIra[amuÚtaTmnam!. 158.

paraçiñye khale krüre abhakte gurupädayoù |
nirvikalpamaténäà tu véräëämunnatätmanäm || 158 ||

It should not be revealed to students of other lineages, to the mischeivous or cruel, or to

those who have not thrown themselves at the feet of the guru with devotion. It should
only be taught to those whose minds are unwavering, who are spiritual heroes and
advanced practitioners.

É´ana< guévgRSy datVy< inivRz»ya,

¢amae raJy< pur< dez> puÆdark…quMbkm!- 159-

bhaktänäà guruvargasya dätavyaà nirviçaìkayä |
grämo räjyaà puraà deçaù putradärakuöumbakam || 159 ||

It should be given without hesitation to the devotees in one’s guru’s lineage. Village,
kingdom, town, country; sons, wives, family members --

svRmetTpirTyJy ¢aýmetNm&ge][e,

ikmeiÉriSwrEdeRiv iSwr< primd< xnm!. 160.

sarvametatparityajya grähyametanmågekñaëe |
kimebhirasthirairdevi sthiraà paramidaà dhanam || 160 ||

. . . the ones who have renounced all that, these are the kind of people for whom this is
meant, o doe-eyed one. What’s the use of these unreliable things, o Goddess? This is
the supreme, reliable treasure!

59
 àa[a Aip àdatVya n dey< prmam&tm!,

ïIdevI %vac

devdev mhadev pirt&ÝaiSm z<kr. 161.

präëä api pradätavyä na deyaà paramämåtam |
çrédevé uväca
devadeva mahädeva paritåptäsmi çaìkara || 161 ||

One might give up even one’s life, but not this supreme nectar.
The Glorious Goddess said:
O Shankara, Great God, God of gods, I am now completely satisfied!

éÔyamltÙSy sarm*avxairtm!,

svRzi´àÉedana< ùdy< }atm* c. 162.

rudrayämalatantrasya säramadyävadhäritam |
sarvaçaktiprabhedänäà hådayaà jïätamadya ca || 162 ||

Today I have learned the core teachings of the Tantra of Rudra and His consort, and
now I know the very heart of all the divisions of shakti.
.

#Tyu®vaniNdta devI k{Qe l¶a izvSy tu. 163.

ityuktvänanditä devé kaëöhe lagnä çivasya tu || 163 ||

Having said this, the Goddess threw her arms around Shiva’s neck in bliss.

60
VIJNANA BHAIRAVA TANTRA

Vijñāna Bhairava Tantra : This classic but brief Tantric text constitutes
a collection of purely monistic teachings, in which Bhairava (Shiva)
describes 112 ways to enter the universal and transcendent state of
consciousness. Traditionally regarded as a manual for masters, the
Vijnana Bhairava Tantra is a practical work and a comprehensive aid
to students of meditation from any tradition, since it deals with the
profound underlying principles of spiritual practice and contains a vast
library of techniques ranging, from elementary to advance

"
Tantra Yoga, le Vijñänabhaïrava tantra"
Translated and commented by Daniel Odier

Bhairava and Bhairavî, lovingly united in the same knowledge, left the
undifferentiated state so their dialog may enlighten all beings.

1. Bhairava's Shakti, Bhairavî, said:

O God, who manifests the universe and makes light of this

manifestation, you are none else than my Self. I have received the
teachings of the Trika which is the quintessence of all the scriptures.
However, I still have some doubts.

2-4. O God, from the standpoint of absolute reality, what is the

essential nature of Bhairava? Does it reside in the energy of the
phonemes? In the realization of Bhairava's essential nature? In a
particular mantra? In the three Shakti? In the presence of the mantra
which lives in every word? In the power of the mantra present in each
particle of the universe? Does it reside in the chakras? In the sound
Ha? Or is it only the Shakti?

5-6. That which is composed, is it born out of both immanent and

transcendent energy, or only out of immanent energy? If it were the
product of transcendent energy only, then transcendence itself would
have no object. Transcendence cannot be differentiated in sounds and
particles for its undivided nature cannot be expressed in the many.

7-10. O Lord, may your grace do away with my doubts!

Excellent! Your questions, O Beloved, are the essence of the Tantras.

I will reveal to you a secret teaching. All that is perceived as a
composed form of the sphere of Bhairava must be considered as
phantasmagoria, magical illusion, a ghost city hanging in the sky.
Such a description only aims to drive those who fall prey to illusion
and mundane activity towards contemplation. Such teachings are
meant for those who are interested in rituals and external practices
and stuck in duality.

11-13. From an absolute standpoint, Bhairava is not associated with

letters, nor with phonemes, nor with the three Shakti, nor with
breaking through the chakras, nor with any other belief, and Shakti
does not constitute his essence. All these concepts taught in the
scriptures are aimed at those whose mind is still too immature to
grasp the supreme reality. They are mere appetizers meant to spur
aspirants toward ethical behavior and spiritual practice so that they
can realize some day that the ultimate nature of Bhairava is not
separate from their own Self.

14-17. Mystical ecstasy isn't subject to dualistic thought, it is

completely free from any notion of location, space or time. This truth
can only be touched by experience. It can only be reached by those
entirely freed from duality and ego, and firmly, fully established in the
consciousness of the Self. This state of Bhairava is filled with the pure
bliss of unity between tantrika and the universe. Only this state is the
Shakti. In the reality of one's own nature thus recognized, containing
the entire universe, one reaches the highest sphere. Who then could
be worshipped? Who then could be fulfilled by this worship? Only this
condition recognized as supreme is the great Goddess.

18-19. Since there is no difference between the Shakti and the one
who embodies her, nor between substance and object, the Shakti is
identical to the Self. The energy of the flames is nothing but the fire.
All distinction is but a prelude to the path of true knowledge.

20-21. The one who reaches the Shakti grasps the non-distinction
between Shiva and Shakti and enters the door to the divine. As space
is recognized when illuminated by sun rays, so Shiva is recognized
through the energy of Shakti, which is the essence of the Self.

22-23. O supreme God! You who bear a trident and a garland of

skulls, how to reach the absolute plenitude of the Shakti which
transcends all notions, all descriptions and abolishes time and space?
How to realize this non-separation from the universe? In what sense is
it said that the supreme Shakti is the secret door to the state of
Bhairava? Can you answer in common language these absolute
questions?

24. The supreme Shakti reveals herself when inbreath and outbreath
are born and die at the two extreme points, top and bottom. Thus,
between two breaths, experience infinite space.

25. Between inbreath and outbreath, between stopping and going,

when breath stands still at the two extreme points, inner heart and
outer heart, two empty spaces will be revealed to you: Bhairava and
Bhairavî.

26. With a relaxed body when exhaling and inhaling, lose your mind
and perceive your heart, the energy center where the absolute
essence of Bhairava flows.

27. When you have breathed in or out completely, when the breath
movement stops on its own, in this universal lull, the thought of "me"
disappears and the Shakti reveals herself.

28. Consider the Shakti as bright, subtler and subtler light, carried
upwards through the lotus stem, from center to center, by the energy
of the breath. When it subsides in the upper center, it is Bhairava's
awakening.

29. The heart opens up and, from center to center, Kundalini rushes
up like lightening. Then Bhairava's glory is manifested.

30. Meditate on the twelve energy centers, the twelve related letters
and free yourself from materiality to reach the supreme subtlety of
Shiva.

31. Focus your attention between your eyebrows, keep your mind free
from any dualistic thought, let your form be filled with breath essence
up to the top of your head and there, soak in radiant spatiality.

32. Imagine the five colored circles of a peacock feather to be your

five senses disseminated in unlimited space and reside in the
spatiality of your own heart.
33. Void, wall, whatever the object of contemplation, it is the matrix of
the spatiality of your own mind.

34. Close your eyes, see the whole space as if it were absorbed in
your own head, direct your gaze inward and there, see the spatiality of
your true nature.

35. The inner channel is the Goddess, like a lotus stem, red inside,
blue outside. It runs across your body. Meditating on its internal
vacuity, you will reach divine spatiality.

36. Plug the seven openings of your head with your fingers and merge
into the bindu, the infinite space between your eyebrows.

37. If you meditate in your heart, in the upper center or between your
eyes, the spark which will dissolve discursive thought will ignite, like
when brushing eyelids with fingers. You will then melt into supreme
consciousness.

38. Enter the center of spontaneous sound which resonates on its own
like the uninterrupted sound of a waterfall. Or, sticking your fingers in
your ears, hear the sound of sounds and reach Brahman, the
immensity.

39. O Bhairavî, sing OM, the mantra of the love union of Shiva and
Shakti, slowly and consciously. Enter the sound and when it fades
away, slip into freedom of being.
40. Focus on the emergence or the disappearance of a sound, then
reach the ineffable plenitude of the void.

41. By being totally present to song, to music, enter spatiality with

each sound which rises and dissolves into it.

42. Visualize a letter, let yourself be filled by its radiance. With open
awareness, enter first the sonority of the letter, then a subtler and
subtler sensation. When the letter dissolves into space, be free.

43. When you contemplate the luminous spatiality of your own body
radiating in every direction, you free yourself from duality and you
merge into space.

44. If you contemplate simultaneously spatiality above and at the

base, then bodiless energy will carry you beyond dualistic thought.

45. Reside simultaneously in the spatiality at the base, in your heart at

above your head. Thus, in the absence of dualistic thought, divine
consciousness blossoms.

46. In one moment, perceive non-duality in one spot of your body,

penetrate this limitless space and reach the essence freed from
duality.

47. O gazelle-eyed one, let ether pervade your body, merge in the
indescribable spatiality of your own mind.

48. Suppose your body to be pure radiant spatiality contained by your

skin and reach the limitless.
49. O beauty! Senses disseminated in your heart space, perceive the
essence of the Shakti as indescribably fine gold powder which glitters
in your heart and from there pours into space. Then you will know
supreme bliss.

50. When your body is pervaded with consciousness, your

one-pointed mind dissolves into your heart and you penetrate reality.

51. Fix your mind in your heart when engaged in worldly activity, thus
agitation will disappear and in a few days the indescribable will
happen.

52. Focus on a fire, fierier and fierier, which raises from your feet and
burns you entirely. When there is nothing left but ashes scattered by
the wind, know the tranquillity of space which returns to space.

53. See the entire world as a blazing inferno. Then, when all has
turned into ashes, enter bliss.

54. If subtler and subtler tattvas are absorbed into their own origin, the
supreme Goddess will be revealed to you.

55. Reach an intangible breath focused between your eyes, then

when the light appears let the Shakti come down to your heart and
there, in the radiant presence, at the moment of sleep, attain the
mastery of dreams and know the mystery of death itself.

56. Consider the entire universe to be dissolving in subtler and subtler

forms until it merges into pure consciousness.
57. If, boundless in space, you meditate on Shiva tattva which is the
quintessence of the entire universe, you will know ultimate ecstasy.

58. O Great goddess, perceive the spatiality of the universe, and

become the jar which contains it.

59. Look at a bowl or a container without seeing its sides or the matter
which composes it. In little time become aware of space.

60. Abide in an infinitely spacious place, devoid of trees, hills,

dwellings. Let your gaze dissolve in empty space, until your mind
relaxes.

61. In the empty space which separates two instants of awareness,

radiant spatiality is revealed.

62. Just as you get the impulse to do something, stop. Then, being no
more in the preceding impulse nor in the following one, realization
blossoms intensely.

63. Contemplate over the undivided forms of your own body and those
of the entire universe as being of an identical nature. Thus will your
omnipresent being and your own form rest in unity and you will reach
the very nature of consciousness.

64. In any activity, concentrate on the gap between inbreath and

outbreath. Thus attain to bliss.
65. Feel your substance: bone, flesh and blood, saturated with cosmic
essence, and know supreme bliss.

66. O gazelle-eyed beauty, consider the winds to be your own body of

bliss. When you quiver, reach the luminous presence.

67. When your senses shiver and you mind becomes still, enter the
energy of breath, and, when you feel pins and needles, know supreme
joy.

68. When you practice a sex ritual, let thought reside in the quivering
of your senses like wind in the leaves, and reach the celestial bliss of
ecstatic love.

69. At the start of the union, be in the fire of the energy released by
intimate sensual pleasure. Merge into the divine Shakti and keep
burning in space, avoiding the ashes at the end. These delights are in
truth those of the Self.

70. O goddess! The sensual pleasure of the intimate bliss of union can
be reproduced at any moment by the radiant presence of the mind
which remembers intensely this pleasure.

71. When you meet again with a loved one, be in this bliss totally and
penetrate the luminous space.

72. At the time of euphoria and expansion caused by delicate foods

and drinks, be total in this delight and, through it, taste supreme bliss.
73. Merge in the joy felt at the time of musical pleasure or pleasure
from other senses. If you immerse in this joy, you reach the divine.

74. Wherever you find satisfaction, the very essence of bliss will be
revealed to you if you remain in this place without mental wavering.

75. At the point of sleep, when sleep has not yet come and
wakefulness vanishes, at this very point, know the supreme Goddess.

76. In summer, when your gaze dissolves in the endlessly clear sky,
penetrate this light which is the essence of your own mind.

77. You will enter the spatiality of your own mind at the moment when
intuition frees itself through steadiness of gaze, love's uninterrupted
sucking, violent feelings, agony or death.

78. Comfortably seated, feet and hands unsupported, enter the space
of ineffable fullness.

79. In a comfortable position, hands open at shoulder level, an area of

radiant spatiality gradually pervades the armpits, ravishes the heart
and brings about profound peace.

80. Steadily gazing without blinking at a pebble, a piece of wood, or

any other ordinary object, thought loses all props and rapidly attains to
Shiva/Shakti.

81. 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.
82. 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.

83. 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.

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

85. Enter the radiant spatiality of Bhairava scattered in your own head,
leave space and time, be Bhairava.

86. When you reach Bhairava by dissolving duality when awake, when
this spatial presence continues into dream, and when you then cross
the night of deep sleep as the very form of Bhairava, know the infinite
splendor of awake consciousness.

87. 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.

88. Eyes closed, dissolve into darkness, then open your eyes and
identify with the awesome form of Bhairava.

89. When an obstacle gets in the way of gratification through the

senses, seize this instant of spatial emptiness which is the very
essence of meditation.
90. 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.

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

92. Waking, sleeping, dreaming, consciousness free from any prop,

know yourself as radiant spatial presence.

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

94. When through contemplation, ego, active intellect and mind are
revealed as empty, any form becomes a limitless space and the very
root of duality dissolves.

95. Illusion perturbs, the five sheaths obstruct vision, separations

imposed by dualistic thought are artificial.

96. When you become aware of a desire, consider it the time of a

snap of fingers, then suddenly let go. Then it returns to the space it
just came out of.

97. Before desiring, before knowing: "Who am I, where am I?" such is

the true nature of I, such is the spatial depth of reality.

98. When desire or knowledge have manifested, forget their object

and focus your mind on object-less desire or knowledge as being the
Self. Then you will reach deep reality.
99. Any particular knowledge is deceptive. When thirst for knowledge
arises, immediately realize the spatiality of knowledge itself and be
Shiva/Shakti.

100. Consciousness is everywhere, there is no differentiation. Realize

this deeply and thus triumph over time.

101. In a state of extreme desire, anger, greed, confusion, pride or

envy, enter your own heart and discover the underlying peace.

102. If you perceive the entire universe as phantasmagoria, an

ineffable joy will arise in you.

103. O Bhairavî, do not reside in pleasure nor in pain, instead be

constantly in the ineffable spatial reality which links them.

104. When you realize that you are in every thing, the attachment to
body dissolves, joy and bliss arise.

105. Desire exists in you as in every thing. 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.

106. Every living being perceives subject and object, but the tantrika
resides in their union.

107. Feel the consciousness of each being as your own.

108. Free the mind of all props and attain to non-duality. Then,
gazelle-eyed one, limited self becomes absolute Self.
109. Shiva is omnipresent, omnipotent and omniscient. Since you
have the attributes of Shiva, you are similar to him. Recognize the
divine in yourself.

110. 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.

111. 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.

112. Suppose you are gradually deprived of energy and knowledge. At

the moment of this dissolution, your true being will be revealed.

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

114. Stop sound perception by plugging your ears. Contracting the

anus, start resonating and touch that which is not subject to space or
time.

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

116. 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?
117. Spirit is in you and all around you. When all is pure spatial
consciousness, attain the essence of plenitude.

118. 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.

119. 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.

120. Look at an object, then slowly withdraw your eyes. Then

withdraw your thoughts and become the receptacle of ineffable
plenitude.

121. The intuition which springs from the intensity of passionate

devotion flows into space, frees you and lets you attain to the domain
of Shiva/Shakti.

122. Attention focused on a single object, you penetrate any object.

Relax then in the spatial plenitude of your own Self.

123. 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.

124. Understand that the spatial reality of Bhairava is present in every

thing, in every being, and be this reality.
125. Happiness resides in equality between extreme feelings. Reside
in your own heart and attain to plenitude.

126. Free yourself from hatred as well as from attachment. Then,

knowing neither aversion nor bond, slip into the divine inside your own
heart.

127. 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?

128. Contemplate empty space, attain to non-perception,

non-distinction, the elusive, beyond being and not-being: reach
non-space.

129. 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.

130. Bhairava is one with your radiant consciousness; singing the

name of Bhairava, one becomes Shiva.

131. 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.

132. "Eternal, omnipotent, supportless, Goddess of the whole

manifested world..." Be that one and attain to Shiva/Shakti.
133. What you call universe is an illusion, a magical appearance. To
be happy, consider it as such.

134. Without dualistic thought, what could limit consciousness?

135. 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.

136. At the moment where your attention awakens through sensory

organs, enter the spatiality of your own heart.

137. When knower and known are one and the same, the Self shines
brightly.

138. O beloved, when mind, intellect, energy and limited self vanish,
then appears the wonderful Bhairava.

139. O Goddess, I just taught you one hundred and twelve dhâranâ.
One who knows them escapes from dualistic thought and attains to
perfect knowledge.

140. One who realizes one single of these dhâranâ becomes Bhairava
himself. His word gets enacted and he obtains the power to transmit
the Shakti at will.

141-144. O Goddess, the being who masters one single of these

practices frees himself from old age and death, he acquires
supernormal powers, all yogini and yogin cherish him and he presides
over their secret meetings. Liberated in the very middle of activity and
reality, he is free.

The Goddess said:

O Lord, let us follow this wonderful reality which is the nature of the
supreme Shakti! Who then is worshipped? Who is the worshipper?
Who enters contemplation? Who is contemplated? Who gives the
oblation and who receives it? What gets sacrificed and to whom?

O gazelle-eyed one, all these practices are those of the external path.
They fit gross aspirations.

145. Only the contemplation of the highest reality is the practice of the
tantrika. What resonates spontaneously in oneself is the mystical
formula.

146. A stable and character-less mind, there is true contemplation.

Colorful visualizations of divinities are nothing but artifice.

147. Worship does not consist in offerings but in the realization that
the heart is supreme consciousness, free from dualistic thought. In
perfect ardor, Shiva/Shakti dissolve in the Self.

148. If one penetrates one single of the yoga described here, one will
know a plenitude spreading from day to day to reach the highest
perfection.
149. When one casts into the fire of supreme reality the five elements,
the senses and their objects, the dualistic mind and even vacuity, then
there is true offering to the Gods.

150-151. O supreme Goddess, here the sacrifice is nothing else than

spiritual satisfaction characterized by bliss. The real pilgrimage, O
Pârvati, is the absorption in the Shakti which destroys all stains and
protects all beings. How could there be another kind of worship and
who would be worshipped?

152. The essence of the Self is universal. It is autonomy, bliss and

consciousness. Absorption in this essence is the ritual bath.

153. Offerings, devotee, supreme Shakti are but one. This is supreme
devotion.

154. 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.

155. Thus, deeply established in the rite of the great bliss, fully
present to the rise of divine energy, thanks to the Goddess, the yogin
will attain to supreme Bhairava.

155 a - 156. Air is exhaled with the sound SA and inhaled with the
sound HAM. Then reciting of the mantra HAMSA is continuous. Breath
is the mantra, repeated twenty-one thousand times, day and night. It is
the mantra of the supreme Goddess.
157-160. O Goddess! I just gave you the ultimate, unsurpassed
mystical teachings. Let them only be taught to generous beings, to
those who revere the Masters' lineage, to the intuitive minds freed
from cognitive wavering and doubt and to those who will practice
them. For without practice, transmission gets diluted, and those who
had the wonderful opportunity to receive these teachings return to
suffering and illusion even though they have held an eternal treasure
in their hands.

O God, I have now grasped the heart of the teachings and the
quintessence of tantra. This life will have to be left behind, but why
renounce the heart of the Shakti? As space is recognized when lit by
sunrays, so is Shiva recognized through the energy of Shakti which is
the essence of the Self.

Then, Shiva and Shakti, glowing in bliss, merged again in the

undifferentiated.
Vijñaana Bhairava Tantra

Dhaaran-aas
8 translations
8 traductions
8 Übersetzungen
8 traducciones
 1

índice

Versos introductorios ……………………………………………………………… p. 2-11

From verse 17 in 4 languages: English, French, German and Spanish

À partir du verset 17 en 4 langues: anglais, français, allemand et espagnol
Von Verse 17 in 4 Sprachen: Englisch, Französisch, Deutsch und Spanisch
A partir del verso 17 en 4 lenguas: inglés, francés, alemán y español

Dhaaran-aas ………………………………………………………………………………… p. 12-126

Sanskrit-English : Bettina Bäumer–Sw.Lakshman Joo / Jaideva Singh /

Ranjit Chaudhri / Satya Prakash Singh and Sw. Maheshvarananda
Sanskrit-Français : Lilian Silburn / David Dubois
Sanskrit-Deutsch : Bettina Bäumer
Sánscrito-Español : Óscar Figueroa

Versos finales …………………………………………………………………….… p. 127-137

English-Español

In 4 languages · En 4 langues · In 4 Sprachen · En 4 lenguas:

138 /144-145-146-147 / 149 / 152-153-154-155-156

Bibliografía ……………………………………………………………………………… p. 139

 2

Versos introductorios
1-16 : Traducción del inglés (versión Bettina Bäumer –Sw. Lakshman Joo): Q

verso 1
La Diosa dijo: O Dios, he escuchado ya en su totalidad,
la esencia del pensamiento de la escuela Trika, la cual proviene del Rudrayaamala (Tantra)
junto con sus subdivisiones, pero incluso ahora, O Señor Supremo,
mis dudas no están plenamente eliminadas.

verso 2
O Dios ¿En realidad, cuál es la naturaleza esencial
que consiste en las energías de la colección de letras (fonemas)?

verso 3
¿Y cómo reside en la forma de Bhairava, según los Bhairava (Tantras) en una división de 9
(mantras)? ¿Cómo se diferencia en el Triszira (Bhairava Tantra, o) una divinidad con 3 cabezas?
¿Y cómo consiste de 3 Energías?

verso 4
¿Cómo (es el ascenso del mantra a través) naada y bindu, ardhacandra (media luna)
y nirodhikaa (obstrucción)? O ¿cuál es la naturaleza de la Energía en el mantra insonoro
[sin vocal, sin sonido] dentro del movimiento de los chakras?

verso 5 y 6
De nuevo, ¿cuál es la forma de lo transcendente-e-inmanente (paraaparaa szakti)
y de lo inmanente (aaparaa) (Energía) con partes, y si la Energía transcendente (paraa)
es la misma o es incompatible con la (Energía) inmanente (aparaa)?
El (estado) transcendente no puede ser diferenciado en fonemas (de mantras) o en formas físicas,
debido a su naturaleza indivisible; por naturaleza no puede ser compuesto.

verso 7
O Señor, concédeme tu gracia y disuelve mis dudas por entero.
El Señor Bhairava respondió:
¡Muy bien, O Amada! Tus preguntas conciernen la esencia de los Tantras.

verso 8-9
¡O Bendita! este (conocimiento) es máximamente esotérico, pero te lo rebelaré a ti.
Todo lo conocido como forma compuesta de Bhairava,
O Diosa, es engañoso como la magia, porque ello no tiene esencia.
Es sólo maayaa (ilusión), como un sueño, imaginario como la ciudad de los Gandharvas (en el cielo).

verso 10
La descripción de (esta forma de Bhairava) es dada para su meditación,
a esas personas cuya mente está confusa, a quienes están distraídos por las actividades (mundanas)
y a quienes están enredados en pensamientos divisivos.
 3

verso 11 y 12
En realidad, Bhairava ni tiene 9 partes ni consiste en una multitud de letras;
ni es un dios de 3 cabezas ni posee 3 Energías.
Ni consiste en naada y bindu, ni en ardhacandra y nirodhikaa.
Ni es diferenciado a causa del orden de los chakras (a ser perforados), ni es szakti Su naturaleza.

verso 13
Todo esto no es más que un fantasma para asustar a los niños,
o un caramelo dado por la madre (para atraer al niño).
Estas descripciones son sólo significativas para el avance espiritual del no iluminado.
Car tout cela est pour ceux dont l’entendement n’est pas (encore) bien éveillé.
Ce ne sont là que des épouvantails pour les enfants, ce ne sont que des modèles pédagogiques,
comme les friandises d’une mère (pour éduquer ses enfants).

verso 14 y 15

Este estado de Bhairava es libre de las limitaciones de espacio, tiempo y forma.

No está particularizado por un lugar o designación específica.
En realidad, es inexpresable porque no puede ser descrito.
Internamente es llenado con la dicha de la experiencia propia de uno mismo,
y está más allá de la esfera del pensamiento.
Este estado, el cual es siempre lleno es el estado de Bhairavi que es Bhairava mismo.

verso 16
Su cuerpo de gloria debe de ser conocido como inmaculado, plenitud que lo incluye todo.
En esta suprema realidad, ¿quién puede ser el objeto de culto y a quien satisfacer?
 4

verso 17

@v<ivxa …ErvSy yavSwa pirgIyte ,

sa pra prÍpe[ pradevI ‡kIitRta. 17.
evammvvidhaa bhairavasya yaavasthaa parigiyate
saa paraa pararuupen-a paraadevi prakirtitaa

This state of Bhairava which is praised (in the Tantras) is the supreme state,
which is known as the highest Goddess in transcendental form.
Translation from Sanskrit: Bettina Bäumer

Este estado de Bhairava el cual es alabado (en los Tantras) es el estado supremo,
el cual es conocido como la Diosa suprema en forma transcendente.
Traducción del inglés: Q

That niswkala [spartless, individed] state of Bhairava which is celebrated in this way
is alone the highest state. That is declared as paraa devi, the highest goddess,
paraa or highest not only in name, but because that is actually her highest form (pararuupen-a).
Translation from Sanskrit: Jaideva Singh

In this way, God’s highest state is celebrated. Through that highest form of mine,
the highest form of the Supreme Goddess is also being celebrated.
Translation from Sanskrit: Ranjit Chaudhri

Cette condition de Bhairava qu’on célèbre de la sorte est attestée comme suprême.
C’est elle que, sous sa forme la plus lointaine, on déclare ‘Déesse suprême’.
Traduction du Sanskrit: Lilian Silburn

Cet état de Bhairava est célébré de toutes parts. Sous sa forme suprême,
c’est (l’essence) suprême bien connue sous le nom de ‹‹Déesse Suprême››.
Traduction du Sanskrit: David Dubois

Dieser Zustand Bhairavas wird als der höchste, transzendente beschrieben und
ist bekannt als die höchste Göttin.
Übersetzung von Sanskrit: Bettina Bäumer

La condición de Bhairava es aclamada como la Suprema (paraa), también conocida

como la diosa suprema (paraadevi) en virtud de su naturaleza suprema (para).
Traducción del Sánscrito: Óscar Figueroa

De esta manera, el estado de Bhairava, cantado por todas partes (en los Tantras)
es (el estado de) la Conciencia Suprema, proclamada Suprema Diosa en su forma transcendente.
Traducción del Sánscrito: Q
 5
verso 18

zi¥zi¥mtaeyR÷t! A…ed> svRda iSwt> ,

AtStœmRximRTvat! prazi¥> praTmn>. 18.
szaktiszaktimatoryadvat abhedahh sarvadaas sthitahh
atastaddharmadharmitvaat paraaszaktihh parautmanahh

Since there is never any difference between SZakti (Energy) and the Lord of Energy,
and between the attribute and the possessor of the attribute,
therefore the supreme SZakti is not different from the supreme Self (paraatman).
Translation from Sanskrit: Bettina Bäumer

Puesto que nunca hay diferencia alguna entre SZakti (Energía) y el Señor de la Energía,
y entre el atributo y el poseedor del atributo,
por eso la SZakti suprema no es diferente del Sí mismo supremo (paraatman).
Traducción del inglés: Q

Since there is always non-difference between SZakti and the possessor of szakti (szaktimaan),
therefore being endowed with His (i.e. SZaktiman’s) attributes, SZakti becomes the bearer of
the same attributes. Therefore being non-different from para (the highest i.e. Bhairava)
she is known as paraa (the highest i.e. Bhairavi).
Translation from Sanskrit: Jaideva Singh

No difference ever exists between energy and the possessor of energy,

between duty and being dutiful.
For this reason, there is no difference between Supreme Energy (Goddess) and God.
Translation from Sanskrit: Ranjit Chaudhri

Puisqu’il ne peut jamais y avoir aucune distinction entre énergie et détenteur d’énergie,
ni entre substance et attribut, l’énergie suprême est identique au Soi suprême.
Traduction du Sanskrit: Lilian Silburn

De même qu’il n’y a jamais de séparation entre une chose et ce qu’elle peut faire
– car il y a identité entre la substance et son attribut –
de même il n’y a pas séparation entre le Soi suprême et sa Puissance suprême.
Traduction du Sanskrit: David Dubois

(Denn) die Energie und der Herr der Energie sind immer untrennbar verbunden, so wie die
Eigenschaft und der Träger der Eigenschaft, daher ist die Energie eins mit dem höchsten Selbst.
Übersetzung von Sanskrit: Bettina Bäumer

Todos coinciden que entre SZakti y y SZiva no existe diferencia alguna,

y puesto que aquella posee los atributos de este,
entonces la potencia suprema solo puede pertenecer al ser supremo.
Traducción del Sánscrito: Óscar Figueroa

Por la total identidad presente entre la energía y quien la posee, entre atributo y substancia,
por eso mismo el poder de la Energía (Consciencia Suprema) es el Espíritu (Sí mismo) Supremo.
Traducción del Sánscrito: Q
 6

verso 19

n v˚edaRihka zi¥> Vyitir¥a iv…aVyte ,

kevl< }ansƒaya< ‡arM…ae=y< ‡vezne. 19.
na vahnerdaahikaa szaktihh vyatiriktaa vibhaavyate
kevalam- jñaanasattaayaam- praarambho’yam- praveszane

The power to burn is not conceived to be different from fire.

It is only the initial stage, when one enters the true knowledge.
Translation from Sanskrit: Bettina Bäumer

El poder de quemar no es concebido diferente del fuego.

Ello es sólo el estado inicial, cuando uno entra en el conocimiento verdadero.
Traducción del inglés: Q

The burning power of fire is not accepted as separated from fire

even after full consideration (even son the paraaszakti is not separate form Bhairava).
Only it is described in a distinct way as a preliminary step for the listener towards its knowledge
(lit. towards entry into its knowledge).
Translation from Sanskrit: Jaideva Singh

The burning power of fire cannot be considered separate from fire.

It is only described separately in the beginning, to enable one to learn its essential nature.
Translation from Sanskrit: Ranjit Chaudhri

On n’imagine pas d’énergie consumante distincte du feu.

(La distinction entre énergie et porteur de l’énergie) n’apparaît qu’au commencement,
lorsqu’on s’absorbe dans la Réalité de la connaissance absolue.
Traduction du Sanskrit: Lilian Silburn

La Puissance du feu ne se montre pas autrement que dans sa chaleur.

Cette (distinction) n’existe que comme représentation, elle n’est qu’une initiation pédagogique.
Traduction du Sanskrit: David Dubois

Die Brennkraft ist nicht zu trennen vom Feuer. (Diese Unterscheidung betrifft)
nur den Begin der Erkenntnis, wenn man (in die Erkenntnis) eintritt.
Übersetzung von Sanskrit: Bettina Bäumer

El poder de quemar no es distinto del fuego; si se les concibe [por separado],

es únicamente como preámbulo de camino al conocimiento verdadero.
Traducción del Sánscrito: Óscar Figueroa

El poder de quemar no ha de ser percibido diferente al fuego.

Éste es solamente el inicio, al penetrar en la existencia (la verdad) del conocimiento.
Traducción del Sánscrito: Q
 7
verso 20

zÆyvSwa ‡ivÚSy inivR…agen …avna ,

tdasaE izvÍpI Syat! zEvI muoimhaeCyte. 20.
szaktyavasthaa praviswttasya nirvibhaagena bhaavanaa
tadaasau szivaruupi syaat szaivi mukhamihocyate

When one who enters the state of Energy realizes the non-distinction (from it),
then he become one with SZiva.
SZakti (Energy) is called the face of (mouth or entrance leading to) SZiva.
Translation from Sanskrit: Bettina Bäumer

Cuando uno entra en el estado de la Energía realiza la no distinción (de ello),

entonces él deviene uno con SZiva.
SZakti (La Energía) es llamada la cara de (boca o entrada conduciendo a) SZiva.
Traducción del inglés: Q

When in one who enters the state of SZakti (i.e. who is identified with SZakti),
there ensues the feeling of non-distinction (between SZakti and SZiva),
then he acquires the stage of SZiva, (for) in the aagamas (iha),
she (SZakti) is declared as the door of entrance (into SZiva) (Lit. SZakti is like SZiva’s face).
Translation from Sanskrit: Jaideva Singh

When one has entered the state of Divine Energy, one is in the state of God.
For it is stated here that the Goddess is the entrance to God.
Translation from Sanskrit: Ranjit Chaudhri

Si celui qui pénètre dans l’état de l’énergie réalise qu’il ne s’en distingue point,
son énergie divinisée (szaivi) assume l’essence de SZiva et on la nomme alors ‘ouverture’.
Traduction du Sanskrit: Lilian Silburn

Celui qui pénètre dans cet état de la Puissance (cultive) une réalisation globale.
Il devient alors SZiva. Dans cet enseignement, la Puissance (de SZiva) est le moyen d’accéder (á lui).
Traduction du Sanskrit: David Dubois

Wenn jemand in den Zustand der göttliche Energie eintritt, in eine Meditation,
die keine Unterscheidung kennt, dann wird er eins mit der Natur SZivas,
denn SZakti wird die Öffnung SZivas genannt.
Übersetzung von Sanskrit: Bettina Bäumer

La bhaavanaa de quien se adentra en la condición [de SZiva], en SZakti,

es indistinta [de SZiva]; entonces, él mismo adquiere la forma de de SZiva.
[Por eso] aquí llamamos ‹‹umbral›› a la energía de SZiva.
Traducción del Sánscrito: Óscar Figueroa

La contemplación (meditación) de quien ha penetrado gracias a la in-diferenciación,

es la condición de SZakti. Por eso Sakti es SZiva manifestado;
en cierto modo, en éste mundo, es dicho que SZakti es “la boca” (la entrada).
Traducción del Sánscrito: Q
 8
verso 21

ywa==laeken dIpSy ikr[E…aRSkrSy c,

}ayte idiGv…agaid t÷CDÆya izv> i‡ye. 21.
yathaa’’lokena dipasya kiran-airbhaaskarasya ca
jñaayate digvibhaugaadi tadvacchaktyaa szivahh priye

Just as parts of space are known by the light of a lamp or the rays of the sun,
in the same way, o Dear one, SZiva is known through SZakti.
Translation from Sanskrit: Bettina Bäumer

Así como las partes del espacio son conocidas gracias a la luz de una lámpara
o los rayos del sol igualmente, oh Amada, SZiva es conocido por medio de SZakti.
Traducción del inglés: Q

Just as by means of the light of a lamp, and the rays of the Sun,
portions of space, etc. are known, even so,
Oh dear one, by means of SZakti is SZiva (who is one’s own essential Self) cognized (i.e re-cognized).
Translation from Sanskrit: Jaideva Singh

Just as, by the light of a lamp and the rays of the sun, portions of space, etc., are perceived.
Similarly, O Dear One, through the Goddess (Energy), God is Known.
Translation from Sanskrit: Ranjit Chaudhri

De même que, grâce à la lumière d’une lampe ou aux rayons du soleil,

on prend connaissance des diverses portions de l’espace, de même,
O Bien-aimée ! c’est grâce à son énergie que l’on peut connaître SZiva.
Traduction du Sanskrit: Lilian Silburn

De même que les régions de l’espace sont connues grâce

à la lumière d’une lampe ou aux rayons du soleil,
de même, ma chère, SZiva est connu par sa Puissance.
Traduction du Sanskrit: David Dubois

So wie man mit dem Licht einer Lampe oder durch die Strahlen der Sonne
Teile des Raumes erkennt, ebenso (erkennt man) SZiva durch seine Energie.
Übersetzung von Sanskrit: Bettina Bäumer

Al igual que gracias a la luz de una lámpara o los rayos del sol podemos orientarnos
espacialmente, del mismo modo gracias a SZakti reconocemos a SZiva, ¡oh, querida!
Traducción del Sánscrito: Óscar Figueroa

Tal como gracias a la luz de una lámpara o los rayos de Sol,

se puede percibir las diversas partes de un lugar,
de la misma manera, mediante SZakti, ¡O amada! SZiva es conocido.
Traducción del Sánscrito: Q
 9
verso 22 y 23

ÔI devI %vac
devdev i«zUlaª kpalk´t…U;[,
idGdezkalzUNya c VypdezivvijRta. 22.
yavSwa …irtakara …ErvSyaepl_yte,
kEÈpayEmRuo< tSy pradevI kw< …vet!. 23.
ywa sMygh< vei“ twa me ‰Uih …Erv,

SZri Devi uvaaca:

devadeva triszuulaan4ka kapaalakrrtabhuuswan-a
digdeszakaalaszuunyaa ca vyapadesza vivarjitaa 22
yaavasthaa bharitaakaaraa bhairavasyopalabhyate
kairupaayairmukham- tasya paraadevi katham- bhavet 23
yathaa sam-yagaham- vedmi tathaa me bruuhi bhairava

The Goddess said:

O God of gods, whose emblem is the trident and who has (a garland of) skulls as ornament,
by what means can the supreme state which is free from any sense of direction,
space and time and which cannot be described, the state of fullness of Bhairava, be realized?
How is the supreme Goddess the mouth (entrance) of Bhairava?
O Bhairava, please tell me (this), so that I may know perfectly.
Translation from Sanskrit: Bettina Bäumer

La Diosa dijo:
Oh Dios de dioses, cuyo emblema es el tridente y tiene (una guirnalda de) cráneos como ornamento,
¿por qué medios puede ser realizado el estado supremo, el estado de plenitud de Bhairava,
el cual es libre de cualquier sentido de dirección, espacio y tiempo y el cual no puede ser descrito?
¿Cómo es la Diosa suprema la boca (entrada) de Bhairava?
Oh Bhairava, por favor dime(lo), así pueda yo conocer perfectamente.
Traducción del inglés: Q

O God of all gods, bearing the emblem of the trident, and having cranium as your ornament,
how can that Supreme goddess (the Highest SZakti) who transcends all notions of direction,
space and time and all manner of description be known?
By what means can that complete state of Bhairava
which is full of the bliss of non-difference from the universe (bharitaakaaraa) be realized?
In what way is the paraadevi (the Highest SZakti) said to be the door of entrance into Bhairava?
Please tell me in the Vaikhari form (in human language) that which I know fully well
at the paraa level or please instruct me in such a manner that I may understand it fully.
Translation from Sanskrit: Jaideva Singh

O God of Gods, having a cup as an ornament and a trident as an emblem,

devoid of direction, place, time and description.
By what means can one acquire and be filled with that form of God?
In what way is the Supreme Goddess, the entrance to God?
O God, explain it to me in such a manner, that I may understand it fully.
Translation from Sanskrit: Ranjit Chaudhri
 10

La Déesse dit :
O Dieu des dieux! Toi qui portes l’emblème du trident et as pour ornement la guirlande de crânes,
(dis-moi) par quels moyens on peut apercevoir l’état qui a forme de plénitude propre à Bhairava,
qui échappe au temps et à l’espace et défie tout description.
En quel sens dit-on que la suprême Déesse est l’ouverture qui lui (donne accès) ?
Instruis-moi, O bhairava, à fin que ma connaissance devienne parfaite.
Traduction du Sanskrit: Lilian Silburn

Bhairavi dit:
Dieux des dieux! Toi dont l’emblème est le trident! Toi qui t’ornes de crânes et d’ossements!
Cet état de Bhairava, cet état de plénitude vide du temps, de l’espace et des directions,
totalement dépourvu de représentations, dis-moi par quels moyens on peut en faire l’expérience.
Comment donc advient la Déesse suprême qu’on dit être l’accès à (Bhairava)?
Bhairava, dis-le-moi pour que je le sache complètement et selon la vérité!
Traduction du Sanskrit: David Dubois

Die Göttin sprach:

O Gott der Götter, der Du den Dreizack als Emblem trägst,
und der Du mit einer Schädelkette geschmückt bist,
durch welche Mittel (Methoden) kann man den (göttlichen) Zustand der Fülle
Bhairavas erlangen, der leer ist vor Ort, Raum und Zeit und frei von Bestimmung?
Und wie ist die höchste Göttin die Öffnung (der Mund, das Gesicht, das Tor) zu ihm?
O Bhairava, erkläre es mir, damit ich es vollkommen verstehe!
Übersetzung von Sanskrit: Bettina Bäumer

[La diosa dijo:]

¡Oh, dios de dioses, tú cuyo emblema es el tridente y vas ataviado con cráneos!,
¿por qué medios se alcanza la condición (avasthaa) de Bhairava,
vacía de tiempo y espacio, indescriptible, y que [no obstante] lo colma todo?
Enséñame, ¡oh, Bhairava!, de modo que pueda entender correctamente.
Traducción del Sánscrito: Óscar Figueroa

O Dios de dioses, cuyo emblema es el tridente, ornamentado con cráneos,

sin dirección, espacio ni tiempo, inexpresable!
A fin de percibir/experimentar el estado de plenitud de Bhairava
¿Por qué medios la suprema Diosa deviene su entrada?
¡Oh Bhairava, háblame de forma que así perciba (comprenda) completamente!
Traducción del Sánscrito: Q
 11

del aliento, praan-aayaama, ham4sa

Dhaaran_aa 1 · verso 24

ÔI …Erv %vac
^XveR ‡a[ae ˝xae jIvae ivsgaRTma praeCcret! ,
%Tpiƒi÷tySwane …r[a—irta iSwit> . 24.
SZri bhairava uvaaca
uurdhve praan_o hyadho jivo visargaatmaa paroccaret
utpatti dvitayasthaane bharan-aad bharitaa sthitihh

Bhairava answered: The exhaling breath (praan_a) should ascend and the inhaling breath (jiva) should descend,
(both) forming a visarga (consisting of two points).
Their state of fullness (is found) by fixing them in the two places of (their) origin.
Translation from Sanskrit: Bettina Bäumer

Bhairava contestó: La exhalación (praan_a) debe ascender y la inhalación (jiva) debe descender,
(ambas) formando una visarga (consistiendo en dos puntos).
Su estado de plenitud (es encontrado) fijándolos en los dos lugares de (su) origen.
Traducción del inglés: Q

Bhairava says: Paraadevi or Highest SZakti who is of the nature of visarga goes on (ceaselessly) expressing
herself upward in the form of exhalation (praan_a) and downward in the form of inhalation (jiva
or apaana). By steady fixation of the mind at the two places of their origin there is the situation of plenitude.
Translation from Sanskrit: Jaideva Singh

The Supreme Energy (breath) goes upwards with exhalation and downwards with inhalation.
By concentrating on the two places of its origin, one acquires the state of fullfilment.
Translation from Sanskrit: Ranjit Chaudhri

Above lies the power of breathing-in, while below lies the power of breathing out. Since the Highest Power
is of the nature of manifestation, she has to act like this in both the places of manifestation. Due to her
accomplishment of the task of life in this way, therein lies the point of fulfillment (of the Divine in the human).
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Bhairava répond : Il faut exercer une poussée ascensionnelle sur la suprême (Énergie) formée de deux points
(visarga, que sont) le souffle expiré, en haut, et le souffle inspiré, en bas. La situation de plénitude (provient)
de ce qu’ils sont portés (ou maintenus) sur leur double lieu d’origine.
Traduction du Sanskrit: Lilian Silburn

Vers le haut, l’expiration. Vers le bas, l’inspiration. Que l’on énonce (cette Déesse) Suprême qui s’incarne
dans le double point (du souffle inspiré et expiré). Quand (l’attention) est posée sur son double lieu d’origine,
c’est l’état de plénitude.
Traduction du Sanskrit: David Dubois

Bhairava sprach: Das Ausatmen soll aufsteigen und das Einatmen soll absteigen, die höchste Energie ist in
einem visarga vereint. Der Zustand der Fülle wird erlangt, indem man (den Atem) an den zwei Orten ihres
Ursprungs mit Aufmerksamkeit fixiert (festhält).
Übersetzung von Sanskrit: Bettina Bäumer

[Bhairava respondió:] Arriba la espiración, abajo la inspiración: la [diosa] Suprema, cuya naturaleza es devenir
/ formada por dos puntos (visargaatmaa), debe resonar mántricamente. Con la expansión contemplativa del sitio
donde surgen ambas, [la espiración y la inspiración, sobreviene] el estado de plenitud.
Traducción del Sánscrito: Óscar Figueroa

Bhairava explica:
La naturaleza creativa de la Energía emite hacia arriba la exhalación y hacia abajo la inhalación.
Manteniendo (la atención) en el doble lugar de origen (de la respiración) hay un estado de plenitud.
Traducción del Sánscrito: Q
 12
Dhaaran_aa 2 · verso 25

mÈtae?=NtbRihvaRip ivy*uGmainvtRnat! ,
…ErVya …ErvSyeTw< …Eriv VyJyte vpu> . 25.
maruto’ntar bahir vaapi viyadyugmaanivartanaat
bhairavyaa bhairavasyettham- bhairavi vyajyate vapuhh

Oh Bhairivi, by focussing one’s awareness on the two voids (at the end) of the internal
and external breath, thereby the glorious form of Bhairava is revealed through Bhairavi.
Translation from Sanskrit: Bettina Bäumer

O Bhairavi, focalizando la propia conciencia en los dos vacíos (al final) de la respiración interna
y externa, gracias a ello la gloriosa forma de Bhairava es revelada gracias a Bhairavi.
Traducción del inglés: Q

Of the breath arising from the inner (exhalation) there is non-return for a split second,
and of the breath arising from dvaadaszaanta (a distance of 12 fingers from the nose in the outer space)
there is non-return for a split second. If one fixes his mind steadily at these two points of pause,
one will find that Bhairavi the essential form of Bhairava is manifested at those two points.
Translation from Sanskrit: Jaideva Singh

Concentrate on the two places where the breath turns from inside to outside, and also from outside
to inside. O Goddess, in this way, through the Goddess, the essential form of God is realized.
Translation from Sanskrit: Ranjit Chaudhri

Be it from inside the body or from outside the body, the breath does not return from both
the points in space (for a split of a second). (It is in that intervening gap) that the essential body
of Bhairava, the Diviene, is manifested by His power, i.e., Bhairavii, O Bhairavii!
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Si l’on s’exerce sans interruption sur le couple des espaces vides interne et externe des souffles
(inspiré et expiré), ainsi, O Bhairavi! la merveilleuse Forme de Bhairavi (et) de Bhairava se révélera.
Traduction du Sanskrit: Lilian Silburn

On se concentre sur le couple des espaces intérieur ou bien extérieur des respirations:
De cette manière l’essence de Bhairava se manifestera grâce à Bhairavi, ô Bhairavi!
Traduction du Sanskrit: David Dubois

O Göttin! Wenn man seine Aufmerksamkeit auf die beiden Leeren des Atems,
innen und außen richtet, dann offenbart sich die herrliche Gestalt Bhairavas durch Bhairavi.
Übersetzung von Sanskrit: Bettina Bäumer

Cuando el aire no retorna de los dos vacíos, dentro y fuera,

entonces se manifiesta el esplendor de Bhairava a través de Bhairavi, ¡oh, Bhairavi!
Traducción del Sánscrito: Óscar Figueroa

Gracias al Poder de la Conciencia (Bhairavi), que impulsa las conexiones en el éter,

así como también la respiración dentro y fuera, de esta manera Oh Bhairavi!
la esencia cósmica (la naturaleza de Bhairava) se manifiesta.
Traducción del Sánscrito: Q
 13

Dhaaran_aa 3 · verso 26

n Ïje⁄ ivzeCDi¥mRÈ‘Upa ivkaiste ,

inivRkLptya mXye tya …ErvÍpta . 26.
na vrajenna viszecchaktir marudruupaa vikaasite
nirvikalpatayaa madhye tayaa bhairavaruupataa

The Energy of Breath should neither move out nor enter;

when the centre unfolds by the dissolution of thoughts, then one attains the nature of Bhairava.
Translation from Sanskrit: Bettina Bäumer

La Energía de la Respiración no debe ni salir ni entrar;

cuando el centro se expande mediante la disolución de los pensamientos,
entonces uno obtiene la naturaleza de Bhairava.
Traducción del inglés: Q

When the middle state develops by means of the dissolution of all dichotomising thought-constructs
the praan_a-szakti in the form of exhalation does not go out from the centre to dvaadaszaanta,
nor does that szakti in the form of inhalation enter into the centre from dvaadaszaanta.
In this way by means of Bhairavi who expresses herself in the form of the cessation
of praan_a and apaana, there supervenes the state of Bhairava.
Translation from Sanskrit: Jaideva Singh

All the Center where the breath does not enter or the breath does not go out, all thoughts disappear.
The form of Energy becomes visible, and through her the form of God appears.
Translation from Sanskrit: Ranjit Chaudhri

When the scope of the action of the Divine Power, acting in the form of breath,
gets enlarged (through meditation on the intervening gap) and consequently the breath
neither moves outside nor inside, the essential form of the Divine as Bhairava is made manifest
by Her in the absence of both the alternatives.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

L’énergie sous forme de souffle ne peut ni entrer ni sortir lorsqu’elle s’épanouit au centre
en tant que libre de dualité (vikalpa). Par son entremise (on recouvre) l’essence absolue.
Traduction du Sanskrit: Lilian Silburn

Quand le centre s’épanouit, alors la Puissance du souffle n’entre ni ne sort.

Grâce à cette absence de pensée on devient Bhairava.
Traduction du Sanskrit: David Dubois

Die Energie des Atems soll weder nach außen gehen noch eintreten.
Wenn sich die Mitte durch das Leerwerden der Gedanken entfaltet,
dann erlangt man die Natur Bhairavas durch die Energie.
Übersetzung von Sanskrit: Bettina Bäumer

Al expandirse el centro debido a la cesación de representaciones mentales,

la potencia en la forma de la respiración deja de entrar y salir.
A través de ella [se manifiesta entonces] la realidad de Bhairava.
Traducción del Sánscrito: Óscar Figueroa

Cuando la energía en forma de aliento ni sale ni entra, se expande sin dualidad en el interior (centro),
gracias a ello (sobreviene) la naturaleza de Bhairava.
Traducción del Sánscrito: Q
 14

Dhaaran_aa 4 · verso 27

kuiM…ta reicta va?=ip pUirta va yda …vet! ,

tdNte zaNtnamasaE ?zÆya zaNt> ‡kazte . 27.
kumbhitaa recitaa vaa’pi puuritaa vaa yadaa bhavet
tadante szaantanaamaasau szaktyaa szauntahh prakaaszate

When (the Energy of Breath) is retained either outside or inside,

at the end (of this practice) the peaceful state is revealed by means of SZakti.
Translation from Sanskrit: Bettina Bäumer

Cuando (la Energía de la Respiración) es retenida afuera o adentro,

al final (de esta práctica) el estado sosegado es revelado mediante SZakti.
Traducción del inglés: Q

When the SZakti in the form of exhalation is retained outside,

and in the form of inhalation is retained inside, then at the end of this practice,
the SZakti known as SZaantaa or tranquillized and through SZakti SZaanta Bhairava is revealed.
Translation from Sanskrit: Jaideva Singh

When by itself the breath is retained after inhalation or exhalation

– then in the end, through Energy known as peace, Peace is revealed.
Translation from Sanskrit: Ranjit Chaudhri

When the Power of the Divine in the form of breath gets restrained,
no matter, having been kept outside or inside the body, and assumes the name ‘tranquillised’,
She comes to the position to manifest the Divine in Its feature of tranquillity.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Qu’on pratique la rétention du souffle lorsqu’on expire ou encore lorsqu’on inspire.

À la fin de cet (exercice) on nommera cette (énergie du souffle retenu) ‘apaisée’
et grâce à (cette) énergie se révèle (l’essence) apaisée.
Traduction du Sanskrit: Lilian Silburn

Quand (la Puissance du souffle) est retenue à vide ou bien à plein,

alors elle finit par être ‹‹apaisée››. À travers elle, la paix se manifeste.
Traduction du Sanskrit: David Dubois

Wenn man (die Atemenergie) außen oder innen anhält,

dann erscheint am Ende ein Zustand, der ‹‹Ruhe›› genannt wird,
und durch die Energie (des Friedens) offenbart sich der göttliche Frieden.
Übersetzung von Sanskrit: Bettina Bäumer

Tanto al respirar como al inspirar es necesario retener la potencia [en la forma de la respiración].
Conocida al final de este [ejercicio] como la ‹‹Pacífica››, a través de ella resplandece el ‹‹Pacífico››.
Traducción del Sánscrito: Óscar Figueroa

Cuando se ejercita la retención (de la respiración) tras la exhalación (a pulmones vacíos)

o tras la inhalación (a pulmones llenos), esto al final apacigua la energía,
y entonces gracias a ello la Paz se manifiesta.
Traducción del Sánscrito: Q
 15

chakras y szakti
Dhaaran_aa 5 · verso 28

Aa mUlaiTkr[a…asa< sU˙maTsU˙mtraiTmkam! ,
icNtyeƒa< i÷;q!kaNte zaMyNtI< …Ervaedy>. 28.
aa muulaat kiran-aabhausaam- suakswmaat suakswmataraatmikaam
cintayettaam- dviswattkaante szaamyantim- bhairavodayahh

Meditate on the SZakti rising from muulaadhaara (cakra),

which is luminous like rays of the sun and which gets subtler and subtler
until it dissolves in dvaadaszaanta. Then the state of Bhairava will arise.
Translation from Sanskrit: Bettina Bäumer

Medita en la SZakti ascendiendo desde el muulaadhaara (chakra),

la cual es luminosa como los rayos del sol y va haciéndose más y más sutil
hasta disolverse en el dvaadaszaanta. Entonces emergerá el estado de Bhairava.
Traducción del inglés: Q

Meditate on the SZakti arising from the muulaadhaara cakra, scintillating like rays (of the sun),
and getting subtler and subtler till at last she dissolves in dvaadaszaanta.
Thus does Bhairava become manifest.
Translation from Sanskrit: Jaideva Singh

Meditate on the energy in the form of a bright ray of light,

rising from the root energy center, becoming subtler and subtler,
until finally dissolving at the highest center. Then God appears.
Translation from Sanskrit: Ranjit Chaudhri

One aspiring for Bhairava, the Divine, to get manifest in his consciousness,
needs to meditate on the Power of Him emerging right from the muulaadhaara cakra
like the rays subtler than anything subtle and getting dissolved at a distance of twelve fingers.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Qu’on se concentre sur cette (énergie du souffle) resplendissante de rayons de lumière et

dont l’essence est subtile entre les choses subtiles, (quand elle s’élève) de la base jusqu’à
ce qu’elle s’apaise au centre supérieur. Voilà l’Éveil de Bhairava.
Traduction du Sanskrit: Lilian Silburn

On doit méditer cette (Puissance du souffle) pareille à la lumière du soleil,

de plus en plus subtile depuis le (centre du) Fondement jusqu’à la Fin des douze, où elle s’apaise.
(Grâce à elle), Bhairava devient manifeste.
Traduction du Sanskrit: David Dubois

Man soll über die Energie (des Atems) meditieren, wie sie von der Wurzel (muulaadhaara cakra)
aufsteigt, wie Lichtstrahlen, die immer subtiler werden, bis sie am Ende (der zwölf Finger,
dvaadaszaanta) zur Ruhe kommt. Dann erwacht man zu Bhairava.
Übersetzung von Sanskrit: Bettina Bäumer

Debe meditarse en la potencia [de la respiración mientras asciende] desde la raíz

irradiando su luz hasta reposar, más sutil que lo sutil, en el dvaadaszaanta.
Entonces, Bhairava resplandece.
Traducción del Sánscrito: Óscar Figueroa
 16
Dhaaran_aa 6 · verso 29

%ÃCDNtI< tif‘Upa< ‡itc≥< ≥maT≥mm!,

^Xv° muiÚ«y< yavt! tavdNte mhaedy>. 29.
udgacchantim- taddit-ruapaam- praticakram- kramaat-kraman
uurdhvam- muswttitrayam- yaavat taavadante mahodayahh

(Meditate on) the rising SZakti in the form of lightning,

as it moves upward from one cakra to the other until it reaches dvaadaszaanta.
At the end is the great Awakening.
Translation from Sanskrit: Bettina Bäumer

(Medita en) la SZakti ascendiendo en forma de relámpago,

como moviéndose hacia arriba de un chakra a otro hasta alcanzar dvaadaszaanta.
Al final está el gran Despertar.
Traducción del inglés: Q

Meditate on that very lightning-like szakti (i.e. Kun-ddalini), moving upwards successively
from one centre of energy (cakra) to another upto three fists i.e. dvaadaszaanta.
At the end, one can experience the magnificient rise of Bhairava.
Translation from Sanskrit: Jaideva Singh

Meditate on the energy in the form of lightning,

ascending from energy center to energy center till the highest center.
In the end, experience Great Love rising.
Translation from Sanskrit: Ranjit Chaudhri

The aspirant should meditate on that Power of the Divine as lightning rising upward
from one cakra to the other in their proper order until she has covered the distance of twelve fingers
at the end of which there would be the manifestation of the Divine in its magnanimous splendour.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

De centre en centre, de proche en proche, (l’énergie vitale) tel un éclair

jaillit jusqu’au sommet du triple poing, tant qu’à la fin le grand Éveil (se produit).
Traduction du Sanskrit: Lilian Silburn

La (Puissance du souffle) s’élève, tel un éclair, de roue en roue,

jusqu’à (ce qu’elle atteigne) en haut (le centre subtil) situé à trois largeurs de poing,
à la fin de quoi ce (Bhairava) devient manifeste en sa grandeur.
Traduction du Sanskrit: David Dubois

(Die Energie) steigt auf wie ein Blitz von einem Zentrum (cakra) zum anderen,
stufenweise, bis zum obersten, dem Ende der zwölf Finger (muswttitrayam = dvaadaszaanta).
Am Ende ist das große Erwachen.
Übersetzung von Sanskrit: Bettina Bäumer

[Debe meditarse en ella] mientras asciende cual si fuera un relámpago,

de centro en centro, por niveles, hasta el dvaadaszaanta, arriba.
De este modo, al final, [sobreviene] el gran resplandor.
Traducción del Sánscrito: Óscar Figueroa
 17
Dhaaran_aa 7 · verso 30

≥m÷adzk< sMyg! ÷adza]r…eidtm! ,

SwUlsU˙mpriSwTya muÆva muÆvaNtt> izv>. 30.
kramadvaadaszakam- samyag dvaadaswaakswarabheditam
sthualasuakswmaparasthityaa muktvaa muktvaantatahh szivahh

There are twelve successive centres associated with twelve letters,

on which one should concentrate in their gross, subtle and supreme states (respectively).
Transcending each centre (successively), in the end SZiva is realized.
Translation from Sanskrit: Bettina Bäumer

Hay 12 centros sucesivos asociados con 12 letras,

en las que concentrarse en su estado burdo, sutil y supremo (respectivamente).
Transcendiendo cada centro (sucesivamente), al final SZiva es realizado.
Traducción del inglés: Q

Twelve successively higher centres of energy

associated with twelve successive letters should be properly meditated on.
Each of them should at first be meditated on in a gross phase,
then leaving that in a subtle phase and then leaving that also in the supreme phase
till finally the meditator becomes identified whit SZiva.
Translation from Sanskrit: Jaideva Singh

Meditate successively on the twelve Sanskrit letters.

First in a gross form. Then leaving that aside, in a subtle form.
Then leaving that aside, in a supreme form. Finally leaving them aside, become Shiva.
Translation from Sanskrit: Ranjit Chaudhri

(While rising upward along with the Kun-ddalini) one should meditate on the twelve stations
of her successively as distinguished by the twelve vowels associated with one
each in the same order signifying four each the gross, subtle and the highest states.
Thus leaving behind the earlier ones, ultimately the aspirant becomes SZiva Himself.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Les douze (modalités) successives correspondent exactement à la distinction en douze phonèmes.

S’étant libéré graduellement des conditions matérielle, subtile et suprême,
en dernier lieu, on s’identifie à SZiva (même).
Traduction du Sanskrit: Lilian Silburn

Il y a une division en douze mouvements (des roues) qui correspondent aux douze phonèmes
(de l’énonciation des douze voyelles). En se libérant à chacune de ces étapes grâce aux états
grossiers, subtils puis supérieurs (de ce mantra), on devient finalement SZiva.
Traduction du Sanskrit: David Dubois

Es gibt zwölf Stufen (des Aufstiegs), die mit zwölf Silben (Buchstaben) verbunden sind.
Man soll über sie auf materielle, subtile und transzendente Weise meditieren.
Indem man (jedes Zentrum) übersteigt, wird man befreit und am Ende erlangt man SZiva.
Übersetzung von Sanskrit: Bettina Bäumer

Al dejar atrás sucesivamente los doce niveles, vinculados a los doce fonemas,
según las fases burda, sutil y superior, finalmente SZiva [resplandece].
Traducción del Sánscrito: Óscar Figueroa
 18
Dhaaran_aa 8 · verso 31

tya pUyaRzu muxaRNt< …'!Æva ÊU]epsetuna ,

inivRkLp< mn> k´Tva svaeRXveR svRgae–m>. 31.
tayaa puaryaaszu muardhaantam- bhan4ktvaa bhruukswepasetunaa
nirvikalpam- manahh krrtvaa sarvordhve sarvagodgamahh

Having filled (the body upto) muurdhaanta with the same Energy of Breath and having
crossed it like a bridge by contracting the eye-brows and making one’s mind free from thoughts,
one becomes all-pervading in the highest state.
Translation from Sanskrit: Bettina Bäumer

Habiendo llenado (el cuerpo hasta) muurdhaanta con la misma Energía de la Respiración y
habiéndolo cruzado como un puente contrayendo las cejas y liberado la mente de los pensamientos,
uno deviene omnipenetrante en el estado más elevado.
Traducción del inglés: Q

Having filled the muurdhaanta with the same praan-ic energy quickly and having crossed it
with the help of the bridge-like contraction of the eye-brows, one should free one’s mind of
all dichotomizing thought-constructs. His consciousness will then rise higher than dvaadaszaanta
and then there will appear the sense of omnipresence.
Translation from Sanskrit: Jaideva Singh

Concentrate without thoughts on a point between and just above the eyebrows.
The Divine Energy breaks out and rises above to the crown of the head,
immediately filling one completely with her ecstasy.
Translation from Sanskrit: Ranjit Chaudhri

Having filled the highest point of the head (muurdhaanta) with the praanic energy quickly
and having gone cross it by the bridge-like formation between the eyebrows as also
having cleared manas of all its ideations, at the end the aspirant rises in omniscience.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Ayant rempli le sommet du crâne (de l’énergie du souffle) et projeté (celle-ci) rapidement
à l’aide du pont établi par une contraction des sourcils (bhruuksepa),
si l’on a libéré la pensée de toute dualité, grâce à cette (énergie)
on deviendra omnipénétrant dès qu’on accède à ce qui est au-delà de toute chose.
Traduction du Sanskrit: Lilian Silburn

On doit remplir rapidement le (corps) jusqu’au sommet de la tête avec cette (Puissance du souffle),
(puis) on doit rompre la digue (formée par) un froncement des sourcils.
L’esprit devenu sans pensées par-delà (les étapes du souffle), on transcende tout.
Traduction du Sanskrit: David Dubois

Wenn man (den Körper bis) zu brahmarandhra (oberstes cakra am Scheitel) mit derselben Energie
gefüllt hat und (diesen Punkt) mit Hilfe des Brücke des Zentrums zwischen den Augenbrauen
überstiegen hat, und wenn man das Denken von allen Vorstellungen frei macht (nirvikalpa),
dann wird man allgegenwärtig im höchsten Bereich (des Bewußtseins).
Übersetzung von Sanskrit: Bettina Bäumer

Tras llenar rápidamente el cráneo con esta [energía], tras hacerla irrumpir a través
del puente del ceño fruncido, [el yogui] libera su mente de toda representación:
en la cúspide suprema [tiene lugar] el ascenso al Omnipresente.
Traducción del Sánscrito: Óscar Figueroa
 19

el vacío, vacuidad
Dhaaran_aa 9 · verso 32

iziop]EiÌ«ÍpEmR{flE> zUNyp¬km! ,
Xyaytae=nuƒre zUNye ‡vezae ˘dye …vet!. 32.

szikhipakswaiszcitraruupair man-ddalaihh szuunyapañcakam

dhyaayato’nuttare szuanye praveszo hrrdaye bhavet

By meditating on the five voids of the senses which are like the various colours
of the peacock’s feathers, the yogi enters in the Heart of the absolute Void.
Translation from Sanskrit: Bettina Bäumer

Meditando en los cinco vacíos de los sentidos, los cuales son como los varios colores
de las plumas del pavo real, el yogui entra en el Corazón del Vacío absoluto.
Traducción del inglés: Q

The yogi should meditate in his heart on the five voids of the five senses
which are like the five voids appearing in the circles of motley feathers of peacocks.
Thus will be absorbed in the Absolute void.
Translation from Sanskrit: Jaideva Singh

Meditate on the five voids in the form of the five colored circles on a peacock’s tail.
When the circles dissolve, one will enter into the Supreme Void within.
Translation from Sanskrit: Ranjit Chaudhri

Through meditation on the five voids appearing in the form of circles as man-ddalas
on the variegated feathers of a peacock, one reaches the ultimate void in the heart.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Si l’on médite sur le quintuple vide (en prenant pour support) les cercles bariolés
des plumes du paon, on s’abîme dans le Cœur, l’incomparable vide.
Traduction du Sanskrit: Lilian Silburn

On doit contempler le quintuple espace à travers (l’exemple du) man-ddala

pareil à une fresque formé par les plumes du paon.
Alors adviendra l’absorption dans le cœur, l’espace suprême.
Traduction du Sanskrit: David Dubois

Man meditiere über die fünf Leeren (der Sinne) in Gestalt der farbigen Kreise der Pfauenfedern,
dann dringt man in das Herz ein, in die absolute Leere.
Übersetzung von Sanskrit: Bettina Bäumer

Al contemplar los cinco vacíos a través de los ojos (man-ddala) variopintos en el plumaje del pavoreal,
[el yogui] entra en el corazón, el vacío sin superior.
Traducción del Sánscrito: Óscar Figueroa
 20
Dhaaran_aa 10 · verso 33

$d&zen ≥me[Ev y« ku«aip icNtna,

zUNye kuf!ye pre pa«e Svy< lIna vr‡da. 33.
idr-sszena kramen-aiva yatra kutraupi cintanaa
szuanye kuddye pare paatre svayam- linaa varapradaa

In the same way, if one concentrates one’s awareness on anything,

be it an empty space, a wall, or a worthy disciple,
this (energy of concentration) will merge by itself and bestow grace.
Translation from Sanskrit: Bettina Bäumer

Del mismo modo, si uno concentra su atención en algo,

ya sea en un espacio vacío, un muro, o un respetable discípulo,
esta (energía de concentración) acabará fundiéndose por ella misma y otorgará gracia.
Traducción del inglés: Q

In this way, successively, wherever there is mindfulness on whether void,

on wall, or on some excellent person, that mindfulness is absorbed by itself
in the supreme and offers the highest benefaction.
Translation from Sanskrit: Jaideva Singh

Similarly, by gradually focussing one’s attention on anything,

whether on space, or a wall, or a great person,
one is completely absorbed into the Supreme Reality.
Translation from Sanskrit: Ranjit Chaudhri

Through meditation on this way on the twelve stations of the Kun-ddalini

or on an empty wall, on some person of excellence or even on anything whatsoever,
all of one’s mental modifications disappear, and the result is attainment of the state of blessedness.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Vide, mur, réceptacle suprême, quel que soit l’objet sur lequel on doit se concentrer
en suivant un tel ordre, l’excellence Bien-faitrice se résorbe en elle-même.
Traduction du Sanskrit: Lilian Silburn

Par le même processus (que celui mentionné avant) on doit méditer sans cesse sur un mur vide,
(ou bien) sur un excellent disciple, excellent support (de cette méditation).
Celle qui octroie les désirs se résorbera alors spontanément.
Traduction du Sanskrit: David Dubois

Worauf immer man seine Konzentration auf dieselbe Weise richtet,

ob auf die Leere, auf eine Mauer oder einen würdigen Schüler,
so wird sich die gnadenspendende Energie von selbst offenbaren.
Übersetzung von Sanskrit: Bettina Bäumer

Cualquiera que sea su objeto – el vacío, un muro, un recipiente superior –,

la meditación debe avanzar también gradualmente hasta absorberse en sí misma.
[Entonces] confiere todos sus dones.
Traducción del Sánscrito: Óscar Figueroa
 21

espacio interior
Dhaaran_aa 11 · verso 34

kpalaNtmRnae NySy itÛNmIiltlaecr>,

≥me[ mnsae daF(aRt! l]yeLl˙ymuƒmm!. 34.
kapaalauntarmano nyasya tis-tthanmilitalocarah-
kramen-a manaso daarddhaat laks-ayellakswamuttamam

By fixing one’s mind on the inner space of the skull and sitting motionless with closed eyes,
gradually, by the stability of the mind, one attains the supreme goal.
Translation from Sanskrit: Bettina Bäumer

Fijando la mente en el espacio interior del cráneo y sentándose quieto con los ojos cerrados,
gradualmente, mediante la estabilización de la mente, uno alcanza la meta suprema.
Traducción del inglés: Q

Fixing one’s attention on the interior of the cranium (kapaala)

and search with eyes closed, with the stability of the mind,
one gradually discerns that which is most eminently discernible.
Translation from Sanskrit: Jaideva Singh

Seated with eyes closed, fix one’s attention inside de skull.

From firmness in concentration, one will gradually perceive the Supreme Reality.
Translation from Sanskrit: Ranjit Chaudhri

By sitting with eyes closed and the mind fixed inside the (secret hole of the) head,
when the mind gets gradually settled in its meditation,
the aspirant should make the highest object of meditation its goal.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Ayant fixé la pensée à l’intérieur du crâne, se tenant les yeux fermés,

peu à peu, grâce à la stabilité de la pensée, qu’on discerne l’éminemment discernable.
Traduction du Sanskrit: Lilian Silburn

On doit déposer l’esprit dans le crâne, les yeux fermés.

L’esprit se stabilisant peu à peu, on doit alors viser la cible ultime.
Traduction du Sanskrit: David Dubois

Wenn man seinen Geist auf das Schädelinnere konzentriert und so mit geschlossenen Augen verweit,
dann erlangt man allmählich durch die Festigkeit des Geistes das höchste Ziel.
Übersetzung von Sanskrit: Bettina Bäumer

Al fijar la atención en el interior del cráneo y sostenerla [ahí] con los ojos cerrados,
gradualmente logra discernirse – gracias a esta atención inflexible – la meta suprema.
Traducción del Sánscrito: Óscar Figueroa
 22

el naaddi central
Dhaaran_aa 12 · verso 35

mXynafI mXys<Swa ibssU«a…Ípya ,

XyataNtVyaeRmya deVya tya dev> ‡kazte. 35.
madhyanaaddi madhyasam-sthaa bisasuutraabharuupayaa
dhyautaantarvyomayaa devyaa tayaa devahh prakaaszate

The central vein, which is situated in the middle, is subtle like the fibre of a lotus stalk.
By meditating on the space within it through that goddess (of the inner space) God is revealed.
Translation from Sanskrit: Bettina Bäumer

La vena central, que está situada en el centro, es sutil como la fibra del tallo de un loto.
Meditando dentro de ese espacio, a través de la diosa (del espacio interior) Dios es revelado.
Traducción del inglés: Q

The medial naaddi is situated in the middle. It is as slender as the stem of a lotus.
If one meditates on the inner vacuity on this naaddi, it helps in revealing the Divine.
Translation from Sanskrit: Jaideva Singh

The central channel located in the middle of the spinal cord has the appearance of the lotus thread.
Meditate on its inner space. The Goddess then reveals God.
Translation from Sanskrit: Ranjit Chaudhri

The intermediate nerve (i.e. suswumnaa) is situate in the middle (of the iddaa and pin4galaa).
It appears like a thread inside the lotus-stalk. Having been meditated on via that divine nerve
running through the void, the Divine manifest Itself.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Le canal médian est ce qui se tient au Centre.

Quand on médite sur lui sous forme de cette Déesse qui, semblable au filament d’une tige de lotus,
est identique au firmament intérieur, (alors) le Dieu se révèle.
Traduction du Sanscrit: Lilian Silburn

El canal medio es el que está en el Centro. Cuando se medita sobre él en la forma de esta Diosa que,
semejante al filamento de un tallo de loto, es idéntica al firmamento interior, entonces Dios se revela.
Traducción del francés: Q

On contemple le canal du milieu qui se tient au milieu (du corps), en forme de tige de lotus
lumineuse. Grâce à cette Déesse de l’espace intérieur, le Dieu se manifeste.
Traduction du Sanskrit: David Dubois

La vena central está situada en medio: a través de esta diosa, [tan sutil] como el filamento
del tallo de loto y en cuyo interior puede contemplarse el vacío, dios resplandece.
Traducción del Sánscrito: Óscar Figueroa
 23

bindu y naada
Dhaaran_aa 13 · verso 36

krÈœd&gS«e[ ÊU…edad! ÷arraexnat!,

d&Úe ibNdaE ≥maLlIne tNmXye prma iSwit>. 36.
kararuddhadrrgastren-a bhruubhedaad dvaararodhanaat
drrswtte bindau kramaalline tanmadhye paramaa sthitihh

By closing the openings of the senses by the hands and by piercing the centre between the eyebrows,
when the bindu (light-point) is perceived and there is a gradual merging,
then the supreme state is found in the centre.
Translation from Sanskrit: Bettina Bäumer

Cerrando las puertas de los sentidos con las manos y penetrando el centro entre las cejas,
cuando el bindu (punto de luz) es percibido y hay una fusión gradual,
entonces el estado supremo es hallado en el centro.
Traducción del inglés: Q

By stopping the openings (of the senses) with the weapon (astra) in the form of the hands,
by which are blocked the eyes (and other openings in the face) and thus by breaking open
(the knot in the centre of the eye-brows) the bindu is perceived which (on the development
of one-pointedness) gradually disappears (in the ether of consciousness). Then (in the centre
of the ether of consciousness), the yogi is established in the highest (spiritual) state.
Translation from Sanskrit: Jaideva Singh

By concentrating on a point between the eyebrows, a light will be seen.

Then, with the fingers of the hand, close the seven openings of the senses in the head.
The light will gradually dissolve, and one will then permanently reside in their highest state.
Translation from Sanskrit: Ranjit Chaudhri

When all the sensory openings in the head, such as eyes, ears, nose, and lips, etc., are blocked
by the hands serving as the weapon in breaking the blockade between the eyebrows followed
by the vision of the bindu and on the disappearance of the same gradually,
it is inside the bindu that one finds the highest state of consciousness.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Dès qu’on a bouché les ouvertures (des sens) à l’aide de l’arme (défensive) que forme la main
les obturant, et qu’on perce le centre entre les sourcils, le bindu une fois perçu disparaît peu à peu;
(alors) au milieu de cette (disparition), (voilà) le suprême séjour.
Traduction du Sanscrit: Lilian Silburn

Cuando se ha tapado las aberturas de los sentidos, con la ayuda del arma defensiva que forma la
mano, obturándolas, y cuando penetramos el centro entre las cejas, el bindu, una vez percibido
desaparece poco a poco, entonces en medio de esta desaparición, he ahí La suprema estancia.
Traducción del francés : Q

On doit percer (le nœud) entre les sourcils et bloquer les ouvertures des sens grâce à l’arme des
deux mains bloquant les yeux (et les autres sens). L’état ultime (apparaît) alors dans le centre du
(champ visuel du yogin) quand il perçoit une sphère de lumière disparaissant peu à peu.
Traduction du Sanskrit: David Dubois

Bloqueado el dardo de la vista con ambas manos, cerradas las puertas [de los sentidos],
perforado el entrecejo, el bindu se torna visible para luego diluirse gradualmente:
ahí en medio [se alcanza] la estación suprema.
Traducción del Sánscrito: Óscar Figueroa
 24
Dhaaran_aa 14 · verso 37

xamaNt> ]ae…s<…UtsU˙mai∂itlkak´itm! ,
ibNdu< izoaNte ˘dye lyaNte Xyaytae ly>. 37.
dhaamauntah- kswobhasam-bhuatasuakswmaagnitilakaakrrtim
bindum- szikhaante hrrdaye layaante dhyaayato layahh

By agitating the eye a subtle flame in the form of a tilaka mark appears within.
One should meditate on this bindu at the top (uurdhva dvaadaszaanta) and in the heart.
When that concentration is complete, there is absorption.
Translation from Sanskrit: Bettina Bäumer

Agitando el ojo aparece dentro una llama sutil en forma de tilaka (pequeña círculo o punto
de pasta de sándalo que se aplica en la frente de los hindúes como signo de devoción a una deidad).
Uno debe meditar en este bindu en la coronilla (uurdhva dvaadaszaanta) y en el corazón.
Cuando dicha concentración es completa, hay absorción.
Traducción del inglés: Q

The yogi should meditate either in the heart or in dvaadaszaanta on the bindu which is a subtle spark
of fire resembling a tilaka produced by pressure on the dhaama or teja (light existing in the eyes).
By such practice the discursive thought (vikalpa) of the yogi disappears, and on its disappearance,
the yogi is absorbed in the light of supreme consciousness.
Translation from Sanskrit: Jaideva Singh

Press the eyes gently. A subtle light resembling a dot will appear at the top of the head,
or in the heart. Absorb oneself there. From this meditation, one is absorbed into the Highest Reality.
Translation from Sanskrit: Ranjit Chaudhri

Through meditation at the top of the head or inside the hrrtcakra on the luminous point appearing
before the eyesight as a result of putting off a lamp and some sort of reaction to it in the eye,
until the same disappears, the meditation consciousness gets dissolved
(in the supernal consciousness of the Divine).
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Si l’on médite dans le cœur et au sommet de la mèche de cheveux sur le bindu,

point semblable à la marque rouge, (ce) feu subtil que produit une (certaine) effervescence;
à la fin, lorsque (celle-ci) a disparu, on s’absorbe dans la Lumière (de la Conscience).
Traduction du Sanskrit: Lilian Silburn

À l’intérieur du domaine divin, il y a la forme d’une sphère faite d’un feu subtil engendré par
une pression (exercée sur les yeux). En contemplant cette sphère lumineuse au sommet de la tête
et dans le Cœur à la fin elle s’évanouit: On se fond alors (dans la Lumière de Bhairava).
Traduction du Sanskrit: David Dubois

Wenn man im dvaadaszaanta (szikhaanta) und im Herzen über den Lichtpunkt meditiert,
der die Form eines Punktes auf der Stirn hat, wie ein subtiles Feuer,
das im Innern der Augen durch Berührung entsteht, dann wird man absorbiert.
Übersetzung von Sanskrit: Bettina Bäumer

Quien contempla el bindu en la coronilla de la cabeza, en el corazón,

bajo la forma de un ardiente punto sutil producto de una variación interna de luz,
al final, cuando este se diluye, él mismo se diluye.
Traducción del Sánscrito: Óscar Figueroa
 25

Dhaaran_aa 15 · verso 38

Anahte pa«k[eR=…∂zBde sird!‘ute ,

zBd‰¸i[ in:[at> pr< ‰¸aixgCDit. 38.
anauhate paatrakarn-e’bhagnaszabde sarid drute
szabdabrahman-i niswn-aatahh param- brahmaadhigacchati

He attains the supreme Brahman who is deeply merged in the Brahman-that-is-Sound

(szabdabrahman), which is vibrating within without striking and is perceived by the ear;
this sound is uninterrupted like that of a waterfall.
Translation from Sanskrit: Bettina Bäumer

Alcanza el Brahman supremo quien está unido profundamente en el Brahman-que-es-Sonido

(szabdabrahman), que está vibrando dentro sin ser producido por ningún contacto (fricción o percusión)
y es percibido por el oído; este sonido es in-interrumpido como el de una cascada.
Traducción del inglés: Q

One who is deeply versed and deeply bathed or steeped in Naada which is Brahman in the
form of sound (szabdabrahman-i), which is vibrating inside without any impact (anaahate),
which can be heard only by the ear that becomes competent by yoga (paatrakarn-e),
which goes on sounding uninterruptedly (abhagnaszabde) and which is rushing
headlong like a river (sariddrute) attains to Brahman (brahmaadhigacchati)
Translation from Sanskrit: Jaideva Singh

Bathe deeply in the continuous sound of a river flowing, or by closing the ears,
hear the unstruck sound of God. One will then realize God.
Translation from Sanskrit: Ranjit Chaudhri

On having been established in Word as the Reality to the extent as if the yogin had taken a holy
bath in the river of sound flowing continuously and speedily while the word coming to him unstruck,
he is enabled to understand the highest Reality as such.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Il accède au brahman suprême celui qui baigne dans le brahman-Son,

l’anaahata (logé) dans le réceptacle de l’oreille, son ininterrompu, précipité comme un fleuve.
Traduction du Sanscrit: Lilian Silburn

Accede al Brahman supremo aquel que se baña en el sonido de Brahman, el anahata alojado
en el receptáculo de la oreja, sonido in-interrumpido, precipitado como un río.
Traducción al francés : Q

Celui qui se familiarise avec l’Immense (révélé comme) Parole spontanément (entendue)
dans le creux de l’oreille – son ininterrompu s’écoulant (comme le flot) d’une rivière – ,
celui-là comprend l’Immense (en sa forme) ultime.
Traduction du Sanskrit: David Dubois

Wenn man ins Brahman-das-Laut-ist eintaucht, das als unangeschlagener Ton

ohne Unterbrechung wie ein schnell fließender Strom in Innern des Ohres ertönt,
dann erlangt man zum höchsten Brahman.
Übersetzung von Sanskrit: Bettina Bäumer

Jamás tañido, imperceptible al oído, ininterrumpido como un impetuoso torrente:

quien se sumerge en el brahman-palabra (szabdabrahman) alcanza el brahman supremo.
Traducción del Sánscrito: Óscar Figueroa
 26

del vacío
Dhaaran_aa 16 _ verso 39

‡[vaidsmuCcarat! PlutaNte zUNy…avnat! ,

zUNyya prya zÆya zUNytameit …Eriv. 39.
pran-avaadisamuccaaraat plutaante szuunyabhaavanaat
szuunyayaa parayaa szaktyaa szuunyataameti bhairavi

O Bhairavi, by uttering the pran-ava (mantra) and by meditating on the void at the end of the
protracted sound, one attains the state of the Void by means of the Supreme Energy of the Void.
Translation from Sanskrit: Bettina Bäumer

Oh Bhairavi, pronunciando el pran-ava (mantra) y al final meditando en el vacío del sonido

prolongado, uno alcanza el estado de Vacío mediante la Energía Suprema del Vacío.
Traducción del inglés: Q

O Bhairavi, by perfect recitation of pran-ava or the sacred syllable Aumm, etc. and
by contemplating over the void at the end of the protracted phase of it and
by the most eminent energy of the void, the yogi attains the void.
Translation from Sanskrit: Jaideva Singh

O Goddess, chant AUM, etc. slowly. Concentrate on the void at the end of the protracted sound.
Then with the supreme energy of the void, one goes to the Void.
Translation from Sanskrit: Ranjit Chaudhri

The yogin is led to the state of void by the highest Power of void on account of articulation
of sacred words like AUM in a way as to end in a protracted form with contemplation on the void.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Si l’on récite la syllabe sacrée AUM$ ou toute autre (formule) et qu’on évoque le vide
qui se trouve à la fin du son protracté, au moyen de cette éminente énergie du vide,
O Bhairavi, on atteint la vacuité.
Traduction du Sanskrit: Lilian Silburn

On doit évoquer le vide à la fin de l’énonciation complète et prolongée du bourdonnement, etc.

Grâce à la Puissance suprême, vide (comme l’espace), on atteint la vacuité, ô Bhairavi!
Traduction du Sanskrit: David Dubois

O Bhairavi, wenn man die heilige Silbe OM_ oder irgendeinen anderen (einsilbigen Mantra)
vollkommen ausspricht und über die Leere am Ende des gedehnten Ausklangs meditiert,
so erlangt man durch die höchste Energie der Leere den Zustand der Leere.
Übersetzung von Sanskrit: Bettina Bäumer

Si se recita el sílaba sagrada OM o cualquier otra, y al final de la vibración se concibe el vacío,

gracias a la potencia suprema del vacío uno alcanza el estado de vacuidad, ¡oh, Bhairavi!
Traducción del Sánscrito: Óscar Figueroa
 27

Dhaaran_aa 17 · verso 40

ySy kSyaip v[RSy pUvaRNtavnu…av…vet!,

zUNyya zUNy…Utae=saE zUNyakar> pumaN…vet!. 40.
yasya kasyaapi varn-asya puurvaantaav-anubhaavayet
szuanyayaa szuanya-bhuuto’sau szuanyaakaurahh pumaan-bhavet

On should meditate on the beginning and end of (the uttering of) any letter (or mantra).
By becoming void due to the power of void, one will reach the state of pure Void.
Translation from Sanskrit: Bettina Bäumer

Uno debe meditar en el comienzo y final de (la pronunciación de) cualquier letra (o mantra).
Deviniendo vacío gracias al poder del vacío, uno alcanzará el estado de Vacío puro.
Traducción del inglés: Q

The Yogi should contemplate over the previous condition of any letter whatsoever
before its utterance and its final condition after its utterance as mere void.
He will, then with the help of the power of the void, become of the nature and form of the void.
Translation from Sanskrit: Jaideva Singh

Concentrate on the void at the beginning or end of the sound of any letter.
Then by the power of that void, one will become the Void.
Translation from Sanskrit: Ranjit Chaudhri

The yogin should contemplate on the status of any letter both prior and after its utterance.
It would be understood as void having been rendered so by the Power of void.
Having contemplated on it as such the person concerned would understand himself as a sheer void.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Il faut se concentrer sur le commencement (ou) sur la fin de n’importe quel phonème.
Par (la puissance) du vide, cet homme devenu vide prendra forme de vide.
Traduction du Sanskrit: Lilian Silburn

On doit ressentir le début et la fin de n’importe quel phonème.

L’(adepte) devenu vide grâce à cette (Puissance) vide deviendra pure conscience à l’aspect vide.
Traduction du Sanskrit: David Dubois

Man soll über die Leere vor und nach (dem Aussprechen) jedes Lautes meditieren, dann wird man
durch (ebendiese) Leere leer (von Vorstellungen und Gedanken) und erlangt die Form der Leere.
Übersetzung von Sanskrit: Bettina Bäumer

Al concebir intensamente el inicio y el final de cualquier fonema,

este deviene vacío gracias a la energía del vacío;
[entonces] la persona misma adquiere una forma vacía.
Traducción del Sánscrito: Óscar Figueroa
 28

los 5 sentidos: el sonido

Dhaaran_aa 18 · verso 41

tN»yaidva*zBde;u dI"eR;u ≥ms<iSwte> ,

AnNyceta> ‡TyNte prVyaemvpu…Rvet!. 41.
tantryaadi vaudya szabdeswua dirgheswu kramasam-sthitehh
ananyacetaah- pratyante paravyoma vapurbhavet

If one listens with undivided attention to the sounds of string instruments and others,
which are played successively and are prolonged,
then one becomes absorbed in the supreme ether of consciousness.
Translation from Sanskrit: Bettina Bäumer

Si uno escucha con atención indivisa, los sonidos de los instrumentos de cuerda y otros,
tocados sucesiva y prolongadamente,
entonces uno deviene absorbido en el éter supremo de la conciencia.
Traducción del inglés: Q

If one listens with undivided attention to sounds of stringed and other musical instruments
which on account of their (uninterrupted) succession are prolonged, he will, at the end,
be absorbed in the ether of consciousness (and thus attain the nature of Bhairava)…..
Translation from Sanskrit: Jaideva Singh

Listen with undivided attention, towards the end of prolonged sounds of stringed and
other musical instruments. By staying with the gradual diminishment of the sound,
one will obtain the form of the Supreme Space.
Translation from Sanskrit: Ranjit Chaudhri

If one were to listen attentively to the musical sound produced by stringed and
other musical instruments in a prolonged and uninterrupted succession,
he, at the end, is most likely to feel himself as the void supreme.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

En suivant attentivement les sons prolongés d’instruments de musique, à cordes ou autres,

si l’esprit ne (s’intéresse) à rien d’autre, à la fin de chaque (son),
l’on s’identifiera à la forme merveilleuse du firmament suprême.
Traduction du Sanskrit: Lilian Silburn

En demeurant sur la fin de chaque son prolongé d’un instrument à cordes ou autre,
celui qui ne fait attention à rien d’autre deviendra un être dont le corps est le firmament suprême.
Traduction du Sanskrit: David Dubois

Wenn man mit unzerstreuter Aufmerksamkeit dem Klang von Saiten

– oder anderen Instrumenten zuhört, der durch die Aufeinanderfolge der Töne gedehnt ist,
dann wird man eins mit dem höchsten Raum des Bewußtseins.
Übersetzung von Sanskrit: Bettina Bäumer

Quien fija por completo su atención en los sonidos de instrumentos musicales

– por ejemplo, el laúd – que se prolongan a través de una secuencia continua,
al final de cada uno de ellos alcanza el esplendor del vacío supremo.
Traducción del Sánscrito: Óscar Figueroa
 29

uccaara, mantras y japa

Dhaaran_aa 19 · verso 42

ip{fmN«Sy svRSy SwUlv[R≥me[ tu,

AxReNduibNdunadaNt> zUNyaeCcara—veiCDv>. 42.
pin-ddamantrasya sarvasya sthualavarn-akramen-a tu
ardhendubindunaadaantahh szuanyoccaaraadbhavet szivah-

By uttering all the pin-ddamantras in the order of gross letters, ending in ardhacandra,
bindu and naada, (finally) by the vibration of the void one becomes SZiva.
Translation from Sanskrit: Bettina Bäumer

Pronunciando todos los pin-ddamantras en el orden de las letras burdas, terminando en ardhacandra,
bindu and naada, (finalmente) mediante la vibración del vacío uno deviene SZiva.
Traducción del inglés: Q

By the uccaara of all pin-ddamantras which are arranged in an order of gross letters and
which go on vibrating in subtle forms beginning from bindu, ardhacandra, naadaanta, etc.
and ending in szuanya or unmanaa one verily becomes SZiva
or it may mean that by paraamarsza or reflection on the pin-ddamantras which are arranged
in the order of gross letters as SZuunya or void up to samanaa, one attains unmanaa state i.e. SZiva.
Translation from Sanskrit: Jaideva Singh

Chant AUM audibly. Gradually the sound diminishes.

By concentrating on the point where the sound ends into the void, one becomes Shiva.
Translation from Sanskrit: Ranjit Chaudhri

Through the utterance of all the pin-dda mantras in the same order as they stand in their gross form
beginning from ardhendu and ending in voicelessness with bindu
coming in-between the two ends and the whole process resulting in the void,
the yogin has the possibility of realising his oneness with SZiva.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Mais aussi, à l’aide de la succession ordonnée de phonèmes grossiers

d’une formule quelconque d’un seul bloc, sous la poussée du Vide propre
(aux phases subtiles d’) ardhendu, bindu et naadaanta, on deviendra SZiva.
Traduction du Sanskrit: Lilian Silburn

Au moyen de l’énonciation de l’ordre grossier des phonèmes de n’importe quel mantra ‹‹en bloc››,
on doit devenir SZiva par l’énonciation du vide (présent) à la fin (des étapes subtiles) du Point,
de la Demi-lune et de la Résonance.
Traduction du Sanskrit: David Dubois

Durch das Aussprechen irgendeines (einsilbigen, vokallosen) pin-ddamantra,

das nach den materiellen Lauten geordnet ist und stufenweise durch ‹‹Halbmond››,
bindu und naadaanta (Ende des Lautes) aufsteigt, kraft der Leere (am Ende) wird man zu SZiva.
Übersetzung von Sanskrit: Bettina Bäumer

Al recitar el vacío de todos los mantras ‹‹densos›› a través de la secuencia de fonemas burdos,
al final [de las fases sutiles de] la media luna, el bindu y el sonido primordial, SZiva sobreviene.
Traducción del Sánscrito: Óscar Figueroa
 30

el vacío, vacuidad
Dhaaran_aa 20 _ verso 43

injdehe svRidä< yugpd! …avyei÷yt! ,

inivRkLpmnaStSy ivyTsv° ‡vtRte. 43.
nijadehe sarva dikkam- yugapad bhaavayedviyat
nirvikalpa manaastasya viyatsarvam- pravartate

On should meditate on the void in one’s own body on all sides simultaneously.
When the mind has become free from thoughts, one experiences everything as the Void.
Translation from Sanskrit: Bettina Bäumer

Un debe meditar en el vacío de su propio cuerpo en todos lados simultáneamente.

Cuando la mente se ha liberado de los pensamientos, uno experimenta cualquier cosa como Vacío.
Traducción del inglés: Q

If in one’s body, one contemplates over szuunya (spatial vacuity) in all directions simultaneously
(i.e. without succession) without any thought-construct, he experiences vacuity all round
(and is identified with the vast expanse of consciousness).
Translation from Sanskrit: Jaideva Singh

With mind free of thoughts, concentrate on one’s body.

Imagine space simultaneously pervading in all directions. One will then become all pervasive.
Translation from Sanskrit: Ranjit Chaudhri

If one were to contemplate on the vacuum of space simultaneously in all respects,

one has the possibility of entering into the state of stoppage of all kinds of mentation
with the consequence of experiencing himself as a sheer void.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Qu’on évoque l’espace vide en son propre corps dans toutes les directions à la fois.
(Alors) pour qui jouit d’une pensée libre de dualité, tout devient espace vide.
Traduction du Sanskrit: Lilian Silburn

On doit évoquer le ciel dans notre corps et dans toutes les directions à la fois.
Pour celui qui est sans concept, tout se déploiera comme ciel.
Traduction du Sanskrit: David Dubois

Wenn man über den eigenen Körper so meditiert, daß in allen Richtungen gleichzeitig
nichts als Leere ist, dann wird man frei von Vorstellungen und erfährt alles als leeren Raum.
Übersetzung von Sanskrit: Bettina Bäumer

Quien en su propio cuerpo concibe espacio abierto en todas las direcciones al mismo tiempo,
libre de representaciones mentales, ante él todo deviene espacio abierto.
Traducción del Sánscrito: Óscar Figueroa
 31
Dhaaran_aa 21 · verso 44

p&ÛzUNy< mUlzUNy< yugpd! …avyeΩΩ y>,

zrIrinrpei]{ya zÆya zUNymna …vet!. 44.
prrswt-haszuunyam- mualaszuunyam- yugapad bhaavayecca yahw
szarira nirapekswin-yaa szaktyaa szuanyamanaa bhavet

Meditating simultaneously on the void above and the void at the base;
by the power of the energy which does not depend on the body, one’s mind attains the state of Void.
Translation from Sanskrit: Bettina Bäumer

Meditando simultáneamente en el vacío por encima y en el vacío en la base,

por el poder de la energía que no depende del cuerpo, la mente de uno alcanza el estado de Vacío.
Traducción del inglés: Q

He who contemplates simultaneously on the void above and the void at the base becomes,
with the aid of the energy that is independent of the body,
void-minded (i.e. completely free of all vikalpas or thought-constructs).
Translation from Sanskrit: Jaideva Singh

Meditate simultaneously, on the above as void and the base as void.

The Energy that is independent of the body will make one devoid of thoughts.
Translation from Sanskrit: Ranjit Chaudhri

If one were to contemplate on all-round vacuity simultaneously with the help of the power,
which is independent of the body, one has the possibility of becoming free of all mental constructs.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

On doit évoquer en même temps le vide du sommet et le vide à la base.

Du fait que l’Énergie est indépendante du corps, la pensée deviendra vide.
Traduction du Sanskrit: Lilian Silburn

On doit évoquer simultanément le vide au-dessus (de soi) et le vide en dessous.

Grâce à la Puissance qui ne dépend pas du corps, on deviendra vide d’esprit.
Traduction du Sanskrit: David Dubois

Wenn man gleichzeitig über die Leere oben und die Leere an der Basis meditiert,
dann erlangt man durch die vom Körper unabhängige Energie die Leere des Denkens.
Übersetzung von Sanskrit: Bettina Bäumer

Quien concibe al mismo tiempo el vacío arriba y el vacío en la base

se libera de representaciones mentales;
gracias a la independencia de la energía respecto al cuerpo, logra vaciar su mente.
Traducción del Sánscrito: Óscar Figueroa
 32
Dhaaran_aa 22 · verso 45

p&ÛzUNy< mUlzUNy< ˘CDUNy< …avyeiTSwrm!,

yugpi⁄ivRkLpTvai⁄ivRkLpaedyStt>. 45.
prrswt-haszuunyam- mualaszuunyam- hrrcchuanyam- bhaavayetsthiram
yugapannirvikalpatvaan nirvikalpoyas tatahh

If one meditates firmly on the void above, the void below and the void in the heart,
thus being free from all thoughts, then there arises simultaneously the thought-free state.
Translation from Sanskrit: Bettina Bäumer

Si uno medita firmemente en el vacío de arriba, el vacío de abajo y en el vacío del corazón,
así estando libre de todos los pensamientos,
entonces surge simultáneamente el estado libre de pensamiento
Traducción del inglés: Q

In him who firmly contemplates over the void above, the void at the base and the void in the heart,
there arises at the same time, because of his being free of all vikalpas,
the state of SZiva who is above all vikalpas (nirvikalpodayahh)
Translation from Sanskrit: Jaideva Singh

Meditate firmly and simultaneously on the above as void, the base as void and the heart as void.
Then, by being free of thoughts, will arise the state that is permanently free of thoughts.
Translation from Sanskrit: Ranjit Chaudhri

If one were to contemplate firmly on void above, below and in the heart simultaneously,
one has the prospect of becoming rid of all mental modifications
culminating in the emergence of what lies beyond all mental constructs, that is, SZiva.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Qu’on évoque avec fermeté et de façon simultanée le vide du sommet, le vide à la base et le vide du
cœur. Grâce à l’absence de toute pensée dualisante, alors se lève (la Conscience) non-dualisante.
Traduction du Sanskrit: Lilian Silburn

On doit évoquer en toute quiétude et simultanément le vide au-dessus (de soi),

le vide (comme) soi et le vide au cœur (du corps).
Parce que l’on est sans concept, la (conscience) sans concept se manifeste alors.
Traduction du Sanskrit: David Dubois

Man soll mit Festigkeit gleichzeitig über die Leere oben, die Leere unten und
die Leere im Herzen meditieren. Durch einen solchen Zustand frei von Vorstellungen
erwacht das vorstellungsfreie Bewußtsein.
Übersetzung von Sanskrit: Bettina Bäumer

[44/nota] Quien firmemente concibe el vacío arriba, el vacío en la base y

el vacío en el corazón se libera de representaciones mentales;
debido a ello surge entonces, al mismo tiempo, el [estado] libre de representaciones.
Traducción del Sánscrito: Óscar Figueroa
 33
Dhaaran_aa 23 _ verso 46

tnUdeze zUNytEv ][ma«< iv…avyet! ,

inivRkLp< inivRkLpae inivRkLpSvÍp…ak!. 46.
tanuudesze szuunyataiva kswan-amaatram- vibhaavayet
nirvikalpam- nirvikalpo nirvikalpasvaruupabhaak

If one contemplates in a thoughtfree way on any point in the body as mere void even for a moment,
then, being free from thoughts one attains the nature of the Thoughtfree (SZiva).
Translation from Sanskrit: Bettina Bäumer

Si libre de pensamientos uno contempla cualquier punto de su cuerpo como mero vacío,
aunque sea por un momento, entonces,
sin pensamientos uno alcanza la naturaleza del Sin-Pensamiento (SZiva).
Traducción del inglés: Q

If a yogi contemplates over his body believed to be the limited empirical subject as void
even for a while with an attention freed of all vikalpas (thought-constructs), he becomes
liberated from vikalpas and finally acquires the state of Bhairava who is above all vikalpas.
Translation from Sanskrit: Jaideva Singh

Free from thoughts, consider for a short while, any part of one’s body as only void.
One becomes permanently free of thoughts.
Then, one’s own form attains the splendor of the state that is free of thoughts.
Translation from Sanskrit: Ranjit Chaudhri

If one were to think of complete void in the place of one’s body even for a moment,
and thus were to become free of all mental constructs,
one has the possibility of realising one’s oneness with lies above all mental constructs.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Si l’on évoque, rien qu’un instant, l’absence de dualité en un point quelconque du corps;
voilà la Vacuité même. Libéré de toute pensée dualisante, on accédera à l’essence non-dualisante.
Traduction du Sanskrit: Lilian Silburn

On doit évoquer sans concept, (ne serait-ce que le temps d’) un seul instant,
une pure vacuité en un endroit du corps.
Celui qui est alors sans concept en vient à goûter sa vraie nature sans concepts.
Traduction du Sanskrit: David Dubois

Wenn man auch nur für einen Augenblick seine Aufmerksamkeit frei von Gedanken
auf irgendeinen Punkt des Körpers richtet und dort die Leere betrachtet, dann wird man frei
von Gedanken und erlangt das Wesen des gedankenfreien (göttlichen) Bewußtseins.
Übersetzung von Sanskrit: Bettina Bäumer

[45] En el espacio corporal, vacuidad y nada más:

quien esto concibe incluso por un instante [con una mente] libre de representaciones,
libre de representaciones participa en el estado libre de representaciones.
Traducción del Sánscrito: Óscar Figueroa
 34
Dhaaran_aa 24 · verso 47

sv° dehgt< ‘Vy< ivyd!Vya› m&ge][e,

iv…avyeƒtStSy …avna sa iSwra …vet!. 47.
sarvam- dehagatam- dravyam- viyadvyaaptam mrrgekswan-e
vibhaavayettatastasya bhaavanaa saa sthiraa bhavet

O gazelle-eyed Goddess, if one contemplates on all the elements constituting the body
as pervaded by void, then one’s contemplation (of the Void) will become firm.
Translation from Sanskrit: Bettina Bäumer

O Diosa de ojos de gacela, si uno contempla todos los elementos que constituyen el cuerpo
impregnados de vacío, entonces en uno la contemplación (del Vacío) devendrá firme.
Traducción del inglés: Q

O gazelle-eye one, (if the aspirant is incapable of szuunyabhaava immediately), let him contemplate
over the constituents of his body like bone, flesh, etc. as pervaded with mere vacuity.
(After this practice), his bhaavanaa (contemplation) of vacuity will become steady,
(and at last he will experience the light of consciousness).
Translation from Sanskrit: Jaideva Singh

O Deer eyed one, consider all the constituents of one’s body to be pervaded by empty space.
Then, one will permanently become settled in that conception.
Translation from Sanskrit: Ranjit Chaudhri

Even if one were to contemplate on the basic stuff, that is, the space our body is made of,
O gazelle-eyed Bhairavi, one has the possibility of getting established in this idea with the
consequence of experiencing sheer vacuity in place of the body followed by realisation of SZiva.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

O Belle aux yeux de gazelle! Qu’on évoque intensément toute la substance

qui forme le corps comme pénétrée d’éther. Et cette évocation deviendra alors permanente.
Traduction du Sanskrit: Lilian Silburn

On doit en particulier évoquer toute la substance dans le corps comme imbibée d’espace,
ô belle aux yeux de gazelle! Alors, pour cet (adepte) cette évocation deviendra permanente.
Traduction du Sanskrit: David Dubois

O gazellenäugige Göttin! Man soll über alle Bestandteile des Körpers meditieren,
daß sie von leeren Raum (Äther) durchdrungen sind, dann wird die Kontemplation beständig.
Übersetzung von Sanskrit: Bettina Bäumer

[46] Quien se concibe intensamente que la materia corporal está por completo rodeada
de espacio abierto, entonces, ¡oh, diosa, con mirada de gacela! esa bhaavanaa adquiere consistencia.
Traducción del Sánscrito: Óscar Figueroa
 35

Dhaaran_aa 25 _ verso 48

dehaNtre Tvig!v…ag< i…iƒ…Ut< ivicNtyet! ,

n iki¬dNtre tSy Xyay⁄Xyey…aG…vet!. 48.
dehaantare tvagvibhaagam- bhittibhuutam- vicintayet
na kiñcidantare tasya dhyauyannadhyeyabhaagbhavet

One should meditate on the body as only enclosed by the skin with nothing inside.
Meditating in this way, one attains the One who cannot be meditated upon (i.e. SZiva).
Translation from Sanskrit: Bettina Bäumer

Uno debe meditar en el cuerpo como envuelto sólo por la piel sin nada adentro.
Meditando de esta manera, uno alcanza el Uno más allá del cual no se puede meditar (i.e. SZiva).
Traducción del inglés: Q

The yogi should contemplate over the skin-part in his body like (an outer, inconscient) wall.
“There is nothing substantial inside it (i.e. the skin)”;
meditating like this, he reaches a state which transcends all things meditable.
Translation from Sanskrit: Jaideva Singh

Consider the skin to be the wall of an empty body with nothing inside.
By meditating like this, one reaches a place beyond meditation.
Translation from Sanskrit: Ranjit Chaudhri

Through the contemplation on what lies inside, as walled by the skin, as nothing worthwhile,
one has the possibility of becoming one with what lies above all contemplation.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

On doit considérer la différenciation de la peau du corps comme un mur. Celui qui médite
(ainsi) comme s’il ne contenait rien à l’intérieur adhère (bientôt) à l’au-delà du méditable.
Traduction du Sanskrit: Lilian Silburn

On doit considérer la peau de notre corps comme formant une (simple) paroi.
En visualisant qu’il n’y a rien à l’intérieur, on en viendra à savourer ce qui ne peut être visualisé.
Traduction du Sanskrit: David Dubois

Man meditiere über den eigenen Körper, der von der Haut wie von einer Wand umgeben ist,
daß in seinem Innern nur Leere ist. Dann erlangt man einen Zustand, der alle Gegenstände
der Meditation übersteigt.
Übersetzung von Sanskrit: Bettina Bäumer

[47] Quien imagina intensamente que la piel que cubre el cuerpo es un muro,
al contemplar que no hay nada dentro participa de lo que no puede contemplarse.
Traducción del Sánscrito: Óscar Figueroa
 36

luz o fuego interior, hrrdaya

Dhaaran_aa 26 · verso 49

˘*akaze inlIna]> p“msMpuqmXyg> ,

AnNyceta> su…ge pr< saE…aGymaPnuyat!. 49.
hrrdaakause nilinaakswahh padmasamputta madhyagahh
ananyacetaah- subhage param- saubhaagyam aapnuyaath

If one merges one’s senses in the space of the heart, i.e. at the centre between the two halves of the
heart-lotus with an un-distracted mind, then, O Blessed One, one attains supreme blessedness.
Translation from Sanskrit: Bettina Bäumer

Si uno fusiona los sentidos en el espacio del corazón, es decir,

en el centro entre las dos mitades del corazón-loto con una mente no distraída, entonces,
Oh Bendita, uno alcanza la bienaventuranza suprema.
Traducción del inglés: Q

He whose mind together with the other senses is merged in the interior space of the heart,
who has entered mentally into the centre of the two bowls of the heartlotus,
who has excluded everything else from consciousness acquires the highest fortune, O beautiful one.
Translation from Sanskrit: Jaideva Singh

When the senses are absorbed in the inner space of the heart, one should concentrate
with undivided attention on the center of the two bowls of the lotus, located there.
Then O Beloved, one obtains the Supreme Fortune.
Translation from Sanskrit: Ranjit Chaudhri

One with his attention is directed to the inside of the lotus-like heart, to the exclusion of all else.
O beautiful one, has the prospect of attaining the state of the highest beatitude.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

O Bienheureuse! Les sens anéantis dans l’espace du cœur, l’esprit indifférent à toute autre (chose),
celui qui accède au milieu de la coupe bien close des lotus atteindra la faveur suprême.
Traduction du Sanskrit: Lilian Silburn

Les yeux fermés dans l’espace du cœur, au milieu des lotus emboîtés,
celui qui ne pense à rien d’autre, ô bienheureuse! gagnera le bonheur.
Traduction du Sanskrit: David Dubois

Gesegnete! Wer ungestörten Geistes alle seine Sinne in den freien Raum des Herzens
in die Mitte zwischen den beiden Lotossen versenkt, der erlangt die höchste Erfüllung.
Übersetzung von Sanskrit: Bettina Bäumer

[48] Quien absorbe sus sentidos en el espacio del corazón,

quien va al centro de la cavidad del loto, totalmente concentrado,
¡oh, bienaventurada! alcanza la bienaventuranza suprema.
Traducción del Sánscrito: Óscar Figueroa
 37

el vacío, vacuidad
Dhaaran_aa 27 · verso 50

svRt> SvzrIrSy ÷adzaNte mnaelyat! ,

d&FbuœedR&FI…Ut< t≈⋲vl˙y< ‡vtRte. 50.
sarvatahh svaszarirasya dvaadaszaunte manolayaat
drrddhabuddherdrrddhibhuutam- tattvalakswyam- pravartate

If one’s mind is absorbed at the dvaadaszaanta, (or by meditating that) the body is void in all parts
with firm intellect, then the firmly established Reality is revealed.
Translation from Sanskrit: Bettina Bäumer

Si la mente es absorbida en el dvaadaszaanta, (o meditando que) el cuerpo es vacío en todas partes

con intelecto firme, entonces es revelada la Realidad firmemente establecida.
Traducción del inglés: Q

When the body of the yogi is penetrated by consciousness in all parts and
his mind which has become firm by one-pointedness (drrddhibhuutamm)
is dissolved in the dvaadaszaanta situated in the body,
then that yogi whose intellect has become firm experiences the characteristic of Reality.
Translation from Sanskrit: Jaideva Singh

Absorb the mind completely at the center of one’s body, where the inhaled breath ends.
From steadiness in concentration, one becomes steady in mind,
and then one’s true nature is perceived.
Translation from Sanskrit: Ranjit Chaudhri

Through meditation on whatever point inside the body, particularly on those lying at a distance
of twelve finger with firmness of mind, one gets one’s mind rendered void of its content,
the real target of meditation emerges by itself.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Du fait que la pensée est absorbée dans le dvaadaszaanta, chez (un homme) dont l’intellect
est ferme et donc le corps (est pénétré) de toutes parts (de Conscience),
se présente alors (à lui) la caractéristique de la Réalité bien affermie.
Traduction du Sanskrit: Lilian Silburn

En résorbant le mental dans la Fin des douze depuis tous les endroits du corps (à la fois),
celui dont l’intellect est fixé devient fixe. Le principe qui doit être visé se présente (alors).
Traduction du Sanskrit: David Dubois

Wenn man das Denken am Punkt am Ende-der-zwölf-Finger versenkt und den eigenen Körper
überall (von Bewußtsein durchdrungen erfährt), dann wird der Geist beständig,
und durch Beständigkeit offenbart sich die letzte Wirklichkeit.
Übersetzung von Sanskrit: Bettina Bäumer

[49] Al disolver por completo la mente en el dvaadaszaanta del cuerpo,

se manifiesta imperturbable ante el [yogui] de intelecto imperturbable la meta última, la verdad.
Traducción del Sánscrito: Óscar Figueroa
 38

dvaadaszaanta
Dhaaran_aa 28 · verso 51

ywa twa y« t« ÷adzaNte mn> i]pet!. ,

‡it][< ]I[v&ƒevREl]{y< idnE…Rvet!. 51.
yathaa tathau yatra tatra dvaadaszaante manah- kswipet
pratikswan-am- kswin-avrrttervailakswan-yam- dinairbhavet

If one fixes one’s mind on dvaadaszaanta every moment, in any way and wherever one is,
then the fluctuations (of the mind) will dissolve and
within days one will experience an extraordinary state.
Translation from Sanskrit: Bettina Bäumer

Si uno fija su mente en el dvaadaszaanta en cada momento, en cualquier forma y

dondequiera que se encuentre, entonces las fluctuaciones (de la mente) se disolverán
y al cabo de unos días experimentará un estado extraordinario.
Traducción del inglés: Q

If one fixe one’s mind at dvaadaszaanta again and again (pratikswan-am) howsoever and wheresoever,
the fluctuation of his mind will diminish and in a few days, he will acquire an extraordinary status.
Translation from Sanskrit: Jaideva Singh

During every moment of the day, in whatever way, in whatever place,

fix one’s attention between two breaths.
The mind will be deprived of the means of support, and in a few days, one will be free.
Translation from Sanskrit: Ranjit Chaudhri

In whatever way wheresoever at a distance of twelve fingers one were to direct one’s attention
and get one’s mind offloaded of its content so as get rid of its momentary fluctuations,
one has the possibility of realising the Extraordinary well within a few days.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Qu’on fixe sa pensée dans le centre supérieur, dvaadaszaanta, de toutes manières et où qu’on se trouve.
L’agitation s’étant peu à peu abolie, en quelques jours l’indescriptible se produira.
Traduction du Sanskrit: Lilian Silburn

On doit en particulier évoquer toute la substance dans le corps comme imbibée d’espace,
ô belle aux yeux de gazelle! Alors, pour cet (adepte) cette évocation deviendra permanente.
Traduction du Sanskrit: David Dubois

Man soll jeden Augenblick seine Gedanken auf irgendeine Weise und in irgendeiner Situation
auf den Punkt am Ende des Atems richten, dann wird die geistige Unruhe verschwinden und
in kurzer Zeit wird man einen außergewöhnlichen Zustand erfahren.
Übersetzung von Sanskrit: Bettina Bäumer

[50] Como sea y donde sea deber proyectarse la mente una y otra vez en el dvaadaszaanta;
al poco tiempo, algo excepcional le sobreviene a quien [así] aquieta la actividad mental.
Traducción del Sánscrito: Óscar Figueroa
 39

el cuerpo, el mundo, el universo

Dhaaran_aa 29 · verso 52

kalai∂na kalpdaduiTwten Svk< purm! ,

PluÚ< ivicNtyedNte zaNta…asStda …vet! 52.
kaalaagninau kaalapadaad utthitena svakam- puram
pluswtwam- vicintayedante szaantaabhaasas tadaa bhavet

One should meditate on one’s own fortress (the body) as if it were consumed by the Fire of Time,
rising from the foot. At the end (of this meditation) the peaceful state will appear.
Translation from Sanskrit: Bettina Bäumer

Uno debe meditar en su propia fortaleza (el cuerpo) como si fuera consumida por
el Fuego del Tiempo. Al final (de dicha meditación) aparecerá el estado sosegado.
Traducción del inglés: Q

(Uttering the formula aumm ra-kswa-ra-ya-uum- tanum- daahayaami namahh),

one should contemplate in the following way “My body has been burnt by the fire of kaalaagni
rising from the toe of my right foot”. He will then experience his (real) nature which is all peace.
Translation from Sanskrit: Jaideva Singh

Imagine one’s own body being burnt by a destructive fire, rising from the right foot, to the top.
Then one will attain a calm splendour.
Translation from Sanskrit: Ranjit Chaudhri

If one were to meditate on his body being burn, as it were by the fire of all-consuming time
(arising from the toe of his right foot), he would have the possibility of realising the Supreme,
which is of the nature of supernal peace.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

On doit se concentrer intensément sur sa propre forteresse comme si elle était consumée
par le feu du Temps qui surgit du pied de (ce) Temps. Alors, à la fin, se manifeste la quiétude.
Traduction du Sanskrit: Lilian Silburn

On doit visualiser notre propre corps (comme étant) consumé par le Feu
de la fin des temps qui surgit du pied droit. À la fin, nous paraissons guéris.
Traduction du Sanskrit: David Dubois

Man soll darüber meditieren, daß die Burg des eigenen Körpers vom Feuer der Zeit verbrannt wird,
aufsteigend vom (rechten) Fuß. Am Ende erlangt man den Zustand des Friedens.
Übersetzung von Sanskrit: Bettina Bäumer

[51] [El yogui] debe meditar intensamente en el Fuego del Tiempo ardiendo desde el pie del tiempo
hasta consumir su ciudadela corporal. Al final, como consecuencia, la paz resplandecerá.
Traducción del Sánscrito: Óscar Figueroa
 40
Dhaaran-aa 30 _ verso 53

@vmev jgTsv° dGx< XyaTva ivkLpt>,

AnNycets> pu<s> pu<…av> prmae …vet! . 53.
evam eva jagat sarvam- dagdham- dhyaatvaa vikalpatahh
ananyacetasahh pum-sahh pum-bhaavahh paramo bhavet

Meditating in this way by imagining that the entire world has been burnt,
a person whose mind is undisturbed will attain the highest human condition.
Translation from Sanskrit: Bettina Bäumer

Meditando de esta manera, imaginando que el mundo entero ha sido quemado,

una persona cuya mente es imperturbable alcanzará la más alta condición humana.
Traducción del inglés: Q

In this way, if the aspirant imagines that the entire world is being burnt by the fire of kaalaagni
and does not allow his mind to wander away to anything else, then in such a person,
the highest state of man appears.
Translation from Sanskrit: Jaideva Singh

Similarly, meditate with undivided attention, that the entire world is burnt by fire.
That person then attains the highest state.
Translation from Sanskrit: Ranjit Chaudhri

In this way, alternatively if one were to meditate on the whole world getting burn
(by the fire of time) with firmness, one has the possibility of realising the highest form of his being.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

De même, après avoir médité en imagination sur le monde entier

comme étant consumé (par les flammes), l’homme dont l’esprit
est indifférent à toute autre (chose) accédera à la plus haute condition humaine.
Traduction du Sanskrit: Lilian Silburn

Igualmente, después de haber meditado imaginando el mundo entero consumido por las llamas,
el hombre cuya mente es indiferente a cualquier otra cosa accederá a la más alta condición humana.
Traducción del francés : Q

De cette même manière on doit visualiser sans hésiter le monde entier comme étant consumé.
L’homme qui ne pense à rien d’autre deviendra l’Homme suprême.
Traduction du Sanskrit: David Dubois

Wenn man auf ähnliche Weise mit Hilfe der Vorstellung darüber meditiert,
daß die ganze Welt verbrannt ist, dann erlangt man mit einem Geist,
der von nichts anderem abgelenkt ist, den höchsten menschlichen Zustand.
Übersetzung von Sanskrit: Bettina Bäumer

[52] Del mismo modo, el hombre que libre de representaciones mentales

contempla cómo [el Fuego del Tiempo] consume el universo entero,
totalmente concentrado, alcanza la suprema realidad humana.
Traducción del Sánscrito: Óscar Figueroa
 41

fusión, reabsorción y disolución

Dhaaran_aa 31 · verso 54

Svdehe jgtae va=ip sU˙msU˙mtrai[ c ,

t≈⋲vain yain inly< XyaTvaNte VyJyte pra. 54.
svadehe jagato vaa’pi suakswmasuakswmataraan-i ca
tattvaani yaani nilayam- dhyaatvaante vyajyate paraa

If one meditates on the subtlest elements in one’s own body or of the world as if
they are merging one after another, then in the end the Supreme (Goddess) is revealed.
Translation from Sanskrit: Bettina Bäumer

Si uno medita en los elementos más sutiles del propio cuerpo o del mundo,
como fusionándose uno tras otro, entonces al final la Suprema (Diosa) es revelada.
Traducción del inglés: Q

If the yogi thinks deeply that the subtle and subtler constitutive principles of one’s own body
or of the world are being absorbed in their own respective causes,
then at the end, paraa devi or the supreme goddess is revealed.
Translation from Sanskrit: Jaideva Singh

Meditate that the constitutive elements of one’s own body, or the world are becoming subtle
and more subtle, until they finally disappear. In the end, the Supreme Goddess is revealed.
Translation from Sanskrit: Ranjit Chaudhri

By meditating on the subtle and subtler contents of one’s own body or that of the whole world
getting merged (into their respective causes),
one at the end finds the Supreme Goddess manifesting Herself before him.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Si l’on médite sur les catégories subtiles ainsi que sur les catégories très subtiles,
(incluses) dans son propre corps, ou bien sur celles de l’univers
comme si elles se résorbaient les unes dans les autres, finalement, la suprême (Déesse) se révélera.
Traduction du Sanskrit: Lilian Silburn

On doit visualiser que les (trente-six) éléments qui forment notre corps et le monde se dissolvent
(les uns dans les autres), de plus en plus subtils. À la fin se manifestera la (Déesse) Suprême.
Traduction du Sanskrit: David Dubois

Wenn man darüber meditiert, wie alle Elemente im Körper und im Kosmos immer subtiler werden
und sich ineinander auflösen, dann offenbart sich am Ende die Göttin Transzendenz.
Übersetzung von Sanskrit: Bettina Bäumer

[53] Si se contempla cómo los principios en el cuerpo o también en el cosmos

se disuelven sucesivamente según su grado de sutileza, al final, la Suprema (paraa) se revela.
Traducción del Sánscrito: Óscar Figueroa
 42

dvaadaszaanta
Dhaaran_aa 32 · verso 55

pIna< c dubRla< zi¥< XyaTva ÷adzgaecre ,

‡ivZy ˘dye Xyayn! SvPn SvatN»ymaPnuyat!. 55.
pinaam- ca durbalaam- szaktim- dhyautvaa dvaadasza gocare
praviszya hrwdaye dhyaayan svapna svaatantryam aapnuyaat

If the energy of breath is meditated upon as gross and feeble at dvaadaszaanta,

and entering the heart (at the time of sleeping), then one will attain mastery over one’s dreams.
Translation from Sanskrit: Bettina Bäumer

Si la energía de la respiración es meditada como gruesa y débil en el dvaadaszaanta,

y entrando en el corazón (en el momento de dormir),
entonces uno alcanzará el dominio sobre sus propios sueños.
Traducción del inglés: Q

If praan-aszakti which is gross and thick, is made frail and subtle (by yogic discipline,
particularly praan-aayaama) and if a yogi meditates on such szakti either in dvaadaszaanta
or in the heart (i.e. the centre of the body) by entering mentally into it,
he is liberated and he gains his (natural) sovereign power.
Translation from Sanskrit: Jaideva Singh

Inhale and exhale breath slowly, and with sound. Meditate on the two places where the breath ends.
Then, one is liberated, and obtains independence.
Translation from Sanskrit: Ranjit Chaudhri

Meditating on the gross breath as becoming subtle at a distance of twelve fingers

and thus continuing the meditation having entered into the heart,
one has the possibility of getting free of all constraints and of attaining liberation.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Si l’on médite sur l’énergie (du souffle) grasse et très faible dans le domaine du dvaadaszaanta
et (que au moment de s’endormir) on pénètre dans on (propre) cœur;
en méditant (ainsi) on obtiendra la maîtrise des rêves.
Traduction du Sanskrit: Lilian Silburn

On doit contempler à la Fin des douze la Puissance (du souffle), longue puis fine.
Celui qui contemple (ainsi) est absorbé dans le Cœur.
Libéré (du souffle grossier), il obtient la liberté absolue.
Traduction du Sanskrit: David Dubois

Wenn man über die Energie meditiert, in ihrer materiellen und subtilen Form
im Bereich desdvaadaszaanta oder im Herzen, dann wird man befreit und
erlangt Unabhängigkeit (auch über Träume).
Übersetzung von Sanskrit: Bettina Bäumer

[54] Al contemplar la energía [de la respiración] densa y sutil en el espacio del dvaadaszaanta,
al entrar mientras la contempla en el corazón, [el yogui] obtiene soberanía sobre sus sueños.
Traducción del Sánscrito: Óscar Figueroa
 43

fusión, reabsorción y disolución

Dhaaran_aa 33 · verso 56

…uvnaXvaidÍpe[ icNtyeT≥mzae=iolm!,
SwUlsU˙mpriSwTya yavdNte mnaely>. 56.
bhuvanaadhvaudi ruapen-a cintayet kramaszo’khilam
sthuulasuakswmaparasthityaa yaavadante manolayahh

One should meditate successively on the entire universe in the form of the stages (adhvan)
of bhuvana (world) and others, in their gross, subtle and supreme condition
and in the end the mind will dissolve.
Translation from Sanskrit: Bettina Bäumer

Uno debe meditar en el universo entero sucesivamente en forma de etapas del mundo y otros,
en su condición bruta, sutil y suprema, y al final la mente se disolverá.
Traducción del inglés: Q

One should contemplate step by step on the whole universe under the form of bhuvana and
other adhvas (courses) as being dissolved successively from the gross state into the subtle
and from the subtle state into the supreme state till finally one’s mind is dissolved in Cinmaatra
(pure consciousness)
Translation from Sanskrit: Jaideva Singh

Consider the form of the entire universe being dissolved successively from the gross state
to the subtle, and from the subtle state to the supreme, until finally one’s mind is dissolved.
Translation from Sanskrit: Ranjit Chaudhri

One needs to meditate on how the gross world is getting dissolved into the subtle and the subtle
into the subtlest in the same order until one reaches the state of complete dissolution of the mind.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Il faut se concentrer par degrés sur l’univers sous forme de monde et autres cheminements,
en le considérant dans ses modalités grossière, subtile et suprême,
jusqu’à parvenir finalement à l’absorption de la pensée.
Traduction du Sanskrit: Lilian Silburn

On doit méditer toute chose sous la forme des Chemins des mondes, etc., selon un ordre
allant du grossier au subtil, jusqu’à l’état suprême, jusqu’à cette fin où le mental s’abolit.
Traduction du Sanskrit: David Dubois

Man soll darüber meditieren, wie das ganze Universum in Form der (sechs) ‹‹Wege››
beginnend mit ‹‹Erde›› stufenweise vom materiellen in den subtilen und vom subtilen
in den transzendenten Zustand übergeht.
Am Ende (dieser Kontemplation) wird das Denken (in das reine Bewußtsein) absorbiert.
Übersetzung von Sanskrit: Bettina Bäumer

[55] Debe meditarse en todas las cosas según la secuencia de [los seis] senderos
– comenzando con el de la tierra, etcétera – y según las modalidades burda, sutil y superior.
De este modo, al final, la mente se disuelve.
Traducción del Sánscrito: Óscar Figueroa
 44

naturaleza esencial de SZiva

Dhaaran_aa 34 · verso 57

ASy svRSy ivÒSy pyRNte;u smNtt> ,

AXv‡i≥yya t≈⋲v< zEv< XyaTva mhaedy>. 57.
asya sarvasya viszvasya paryanteswua samantatahh
adhvaprakriyayaa tattvam- szaivam- dhyaatvaa mahodayahh

While perceiving the Reality of SZiva in this whole universe upto the ultimate limit
by the method of the ‘stages’ (adhvan), one will experience the great awakening.
Translation from Sanskrit: Bettina Bäumer

Percibiendo la Realidad de SZiva en todo este universo hasta el límite final

mediante el método de las "etapas" (adhvan), uno experimentará el gran despertar.
Traducción del inglés: Q

If one meditates on the SZaiva tattva (which is the quintessence) of this entire universe
on all sides and to its last limits by the technique of swaddadhvaa he will experience great awakening.
Translation from Sanskrit: Jaideva Singh

Meditate that this entire universe all round upto its end limits, is part of Shiva.
By meditating in this manner – the Great Awakening.
Translation from Sanskrit: Ranjit Chaudhri

By meditating on the dissolution of the entire creation up to the end on the line as indicated
by the SZaiva school of thought, one has the prospect of attaining the state of SZiva.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Après avoir médité sur la réalité SZivaïte selon la méthode des (six) cheminements,
de façon exhaustive en y incluant l’univers entier, (alors se produit) le grand Éveil.
Traduction du Sanskrit: Lilian Silburn

On doit méditer l’être-SZiva de tout cela – l’être de l’univers – jusqu’à sa fin ultime et absolument,
grâce à la méthode des Chemins. Alors se produira le grand éveil.
Traduction du Sanskrit: David Dubois

Wenn man über die SZiva-Realität (das SZiva-Sein) des ganzen Universum bis an die äußersten
Grenzen auf umfassende Weise nach der Methode der (sechs) ‹‹Wege›› meditiert hat,
erfährt man die große Erleuchtung.
Übersetzung von Sanskrit: Bettina Bäumer

[56] Al contemplar, por la vía de los [seis] senderos, que la esencia de este vasto universo
– de principio a fin y en cada rincón – es SZiva, [acontece] el despertar supremo.
Traducción del Sánscrito: Óscar Figueroa
 45

el vacío, vacuidad
Dhaaran_aa 35 _ verso 58

ivÒmetNmhadeiv zUNy…Ut< ivicNtyet! ,

t«Ev c mnae lIn< ttStLly…ajnm!. 58.
viszvametanmahaadevi szuunyabhuutam- vicintayet
tatraiva ca mano linam- tatas tallayabhaajanam

O great Goddess! If one imagines this whole universe as being void,

one’s mind gets dissolved in it and one becomes worthy of merging in that (supreme Void).
Translation from Sanskrit: Bettina Bäumer

¡Oh gran Diosa! Si uno imagina este universo entero como siendo vacío,
la mente de uno se disuelve en él y deviene merecedor de fundirse en ese (Vacío supremo).
Traducción del inglés: Q

O great goddess, the yogi should concentrate intensely on the idea that this universe is totally void.
In that void, his mind would become absorbed. Then he becomes highly qualified for absorption
i.e. his mind is absorbed in szuunyaatiszuunya, the absolute void i.e. SZiva.
Translation from Sanskrit: Jaideva Singh

O Great Goddess, one should consider this entire universe to be a void.

Then the mind will dissolve and one will be absorbed into the Void.
Translation from Sanskrit: Ranjit Chaudhri

One needs to contemplate on the creation as a void, O great goddess! It is here that mind has the
prospect of getting dissolved followed by the realisation of the resort of that dissolution, that is, SZiva.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

O puissante Déesse! on doit se concentrer intensément sur tout cet univers comme s’il était vide
et là même la pensée se résorbe. Alors on devient le vase (d’élection) de l’absorption en ce (vide).
Traduction du Sanskrit: Lilian Silburn

Grande Déesse! On doit méditer tout cet univers comme étant fait de vide.
Alors le mental s’y absorbe. On savoure ensuite cette absorption.
Traduction du Sanskrit: David Dubois

O große Göttin! Man soll über das Universum als völlig leer meditieren. Ebenda wird sich
das Denken auflösen und dann gewinnt man Anteil an einer Absorption in dieser (Leere).
Übersetzung von Sanskrit: Bettina Bäumer

[57] Debe meditarse intensamente, ¡oh, gran diosa!, que este universo deviene vacío y
disolver la mente ahí: solo entonces uno es capaz de disolverse ahí.
Traducción del Sánscrito: Óscar Figueroa
 46
Dhaaran_aa 36 · verso 59

"qaid…ajne d&iÚ< i…ƒISTyÆva ivini]pet! ,

tLly< tT][ad! gTva tLlyaƒNmyae …vet!. 59.
ghattaadibhaujane dr-swttim- bhittistyaktvaa vinikswipet
tallayam- tatkswanaad gatvaa tallayaat tanmayo bhavet

One should cast one’s eyes in the empty space of a jar or any other vessel, leaving aside
the enclosing walls (containing the space). Then one merges instantaneously in that (empty space),
and by virtue of this merging one becomes united with that (great Void).
Translation from Sanskrit: Bettina Bäumer

Uno debe fundir los ojos en el espacio vacío de una jarra o cualquier otro recipiente, dejando
a un lado las paredes envolventes (que contienen el espacio). Entonces uno se funde
instantáneamente en ese (espacio vacío), y en virtud de esta fusión se une al (gran Vacío).
Traducción del inglés: Q

A yogi should cast his eyes in the empty space inside a jar or any other object leaving aside the
enclosing partitions. His mind will in an instant get absorbed in the empty space (inside the jar).
When his mind is absorbed in that empty space, he should imagine that his mind is absorbed
in a total void. He will then realize his identification with the Supreme.
Translation from Sanskrit: Jaideva Singh

Look at a bowl or any other vessel, without seeing its partitions.

From the moment one is absorbed into space, one will be full of space.
Translation from Sanskrit: Ranjit Chaudhri

One needs to cast one’s eyesight on objects in the external world, such as the pitcher, etc.,
as a sheer void only enclosed by the walls around that void.
Having, thus reached its voidness instantly, he would become one with the Supreme.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Qu’on fixe le regard sur récipient, une cruche ou quelque autre objet en faisant abstraction de (ses)
parois. Lorsqu’on parvient à s’absorber en ce (vide), à cet instant précis (et) grâce à cette absorption,
on s’identifiera à lui.
Traduction du Sanskrit: Lilian Silburn

On doit poser le regard sur un vase ou autre récipient en faisant abstraction de (ses) parois.
À partir de cet instant, on se résorbe dans (cet espace vide).
À cause de cette résorption, on s’identifie au (vide).
Traduction du Sanskrit: David Dubois

Man richte seinen Blick in das Innere eines leeren Kruges, indem die begrenzenden Wände wegläßt.
Im selben Augenblick wird man darin (in diesem leeren Raum) absorbiert,
und durch die Absorption darin wird man eins damit (mit der großen Leere).
Übersetzung von Sanskrit: Bettina Bäumer

[58] Debe posarse la mirada en un recipiente, por ejemplo un jarrón,

cuyas paredes han sido eliminadas [con la imaginación].
Tan pronto como el [recipiente] se disuelve en el [espacio vacío],
debido a la disolución en eso, uno deviene de la misma naturaleza.
Traducción del Sánscrito: Óscar Figueroa
 47

los 5 sentidos: la vista

Dhaaran_aa 37 · verso 60

inv&R]igiri…≈⋲yaid deze d&iÚ< ivini]pet! ,

ivlIne manse …ave v&iƒ]I[> ‡jayte. 60.
nirvr-kswagiribhittyaadi desze drrswttim- vinikswipet
viline maanase bhaave vrrttiks-in-ahh prajaayate

One should cast one’s gaze on an open (stretch of) land devoid of trees, mountains, walls, etc.
When the state of the mind is fixed there, then the fluctuating thoughts dissolve (by themselves).
Translation from Sanskrit: Bettina Bäumer

Uno debe lanzar la mirada en un (tramo de) territorio abierto desprovisto de árboles, montañas,
paredes, etc. Cuando se ha fijado ahí el estado de la mente, entonces los pensamientos fluctuantes
se disuelven (por sí mismos).
Traducción del inglés: Q

One should cast his gaze on a region in which there are no trees, on mountain,
on high defensive wall. His mental state being without any support will then dissolve
and the fluctuations of his mind will cease.
Translation from Sanskrit: Jaideva Singh

Cast one’s sight on a vast open space, with no trees, mountains, walls, etc.
When one’s mind has completely dissolved, one is born anew.
Translation from Sanskrit: Ranjit Chaudhri

One may cast one’s eyesight attentively on the mountainside shorn of tress and on walls, etc. In
the absence of anything particular to feed the mental constructs, one would become free from them.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Qu’on fixe le regard sur une région dépourvue d’arbres, de montagnes, de murailles ou d’autres
objets. Dans l’état mental d’absorption on devient (un être dont) l’activité fluctuante a disparu.
Traduction du Sanskrit: Lilian Silburn

On doit poser le regard sur un lieu sans arbres, sans montagnes, ni ruptures, etc.
Parce que l’état mental est dissous, on devient (comme) sans activité mentale.
Traduction du Sanskrit: David Dubois

Man richte seinen Blick auf eine leere Landschaft, auf einen Berg ohne Bäume
oder blanke Felswand. Dabei wird der geistige Zustand absorbiert,
und die Unruhe der Denkbewegungen löst sich auf.
Übersetzung von Sanskrit: Bettina Bäumer

[59] Debe posarse la mirada en un espacio [abierto], sin árboles, montañas, muros, etcétera.
[De este modo] se disuelve la naturaleza de la mente y entonces todas sus fluctuaciones.
Traducción del Sánscrito: Óscar Figueroa
 48

el intersticio, en medio de
Dhaaran_aa 38 · verso 61

%…yae…aRvyae}aRne XyaTva mXy< smaÔyet!,

yugpCc ÷y< TyÆva mXye t≈⋲v< ‡kazte. 61.
ubhayorbhaavayorjñaune dhyaatvaa madhyam- samaasszrayet
yugapacca dvayam- tyaktvaa madhye tattvam- prakaaszate

Meditating on the knowledge of two things or states one should rest in the middle.
By abandoning both simultaneously, the Reality shines forth in the centre.
Translation from Sanskrit: Bettina Bäumer

Meditando sobre el conocimiento de dos cosas o estados uno debe descansar en el medio.
Al abandonar ambos simultáneamente, la Realidad brilla en el centro.
Traducción del inglés: Q

At the moment when one has perception or knowledge of two objects or ideas, one should
simultaneously banish both perceptions or ideas and apprehending the gap or interval between
the two, should mentally stick to it (i.e. the gap). In that gap will Reality flash forth suddenly.
Translation from Sanskrit: Jaideva Singh

When one has knowledge or perception of any two thoughts, one should simultaneously leave
both aside, and reside in the center between the two. In the center, one’s true nature shines forth.
Translation from Sanskrit: Ranjit Chaudhri

In case one come across two ideas about anything simultaneously, he should leave both of them
apart and concentrate in the middle of them, as it is in the middle of the two that the Reality lies.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Au moment où l’on perçoit deux choses, prenant conscience de l’intervalle (entre elles),
qu’on s’y installe ferme. Si on les bannit simultanément toutes deux.
(alors), dans (cet) intervalle, la Réalité resplendit.
Traduction du Sanskrit: Lilian Silburn

On doit contempler la cognition de deux choses. On doit alors se poser tout entier sur (leur) centre.
Et, abandonnant simultanément les deux, la réalité se manifestera dans ce centre.
Traduction du Sanskrit: David Dubois

Wenn man bei der Wahrnehmung von zwei Dingen meditiert,

soll man den Geist in der Mitte (dazwischen) ruhen lassen.
Wenn man mit einemmal beide (Gegenstände) losläßt, dann leuchtet die Wirklichkeit in der Mitte.
Übersetzung von Sanskrit: Bettina Bäumer

[60] Al percibir [sucesivamente] dos realidades,

[el yogui] debe fijar su atención en el intervalo [entre ambas].
Así, al prescindir de las dos al mismo tiempo, en medio resplandece la verdad.
Traducción del Sánscrito: Óscar Figueroa
 49
Dhaaran_aa 39 · verso 62

…ave Ty¥e inÈœa ic⁄Ev …avaNtr< Ïjet!,

tda tNmXy…aven ivksTyit…avna. 62.
bhaave tyakte niruddhau cinnaiva bhaavaantaram- vrajet
tadaa tanmadhyabhaavena vikasatyatibhaavanaa

When the awareness has abandoned one object and remains fixed without moving on to
another object, then through the state in between (the two) the supreme realization will unfold.
Translation from Sanskrit: Bettina Bäumer

Cuando la conciencia ha abandonado un objeto y permanece fija sin ir a otro objeto,

entonces a través de dicho estado intermedio se revelará la realización suprema.
Traducción del inglés: Q

When the mind of the aspirant that comes to quit one object is firmly restrained (niruddha)
and does not move towards any other object, it comes to rest in a middle position between the two
and through it (i.e. the middle position) is unfolded intensely the realisation of pure consciousness
in all its intensity.
Translation from Sanskrit: Jaideva Singh

When the mind has left a thought, and is restrained from moving towards another thought, it comes
to rest in the middle. Then, through that middle state of being, one’s true nature blossoms brilliantly.
Translation from Sanskrit: Ranjit Chaudhri

In the case of withdrawal of attention from one of the ideas, the consciousness
does not move to the other. Then, it comes to the point in the middle of the two.
Herein unfolds itself what lies in transcendence of both of them.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Que l’esprit qui vient de quitter une chose soit bloqué et ne s’oriente pas vers une autre chose.
Alors, grâce à la chose qui se trouve entre elles, la Réalisation s’épanouit dans toute son intensité.
Traduction du Sanskrit: Lilian Silburn

Quand on quitte un phénomène, la conscience, immobilisée, ne doit pas aller vers

un autre phénomène. Alors, grâce au phénomène (qui se déploie) en leur centre,
la réalisation (de la pure conscience) se développe par-delà (toute mesure).
Traduction du Sanskrit: David Dubois

Wenn man sein Bewußtsein von einem Gegenstand abgewendet hat und es dort verharren läßt,
ohne zu einem anderen Gegenstand überzugehen,
dann entfaltet sich durch den Zustand in der Mitte die höchste Kontemplation.
Übersetzung von Sanskrit: Bettina Bäumer

[61] Cuando la conciencia queda suspendida [por un instante] mientras deja atrás una realidad,
debe impedirse que se dirija a otra;
así, gracias a la realidad intermedia, se despliega una bhaavanaa superior.
Traducción del Sánscrito: Óscar Figueroa
 50
Dhaaran_aa 40 · verso 63

sv° deh< icNmy< ih jg÷a pir…avyet! ,

yugpi⁄ivRkLpen mnsa pramaedy>. 63.
sarvam- deham- cinmayam- hi jagadvaa paribhauvayet
yugapannirvikalpena manasaa paraumodayahh

If one contemplates simultaneously that one’s entire body and the universe
consists of nothing but Consciousness,
then the mind becomes free from thoughts and the supreme Awakening occurs.
Translation from Sanskrit: Bettina Bäumer

Si uno contempla simultáneamente que el propio cuerpo y el universo entero

consiste en nada más que la Conciencia,
entonces la mente se libera de los pensamientos y se produce el despertar supremo.
Traducción del inglés: Q

When an aspirant contemplates with mind unwavering and free from all alternatives
his whole body or the entire universe simultaneously as of the nature of consciousness,
he experiences Supreme Awakening.
Translation from Sanskrit: Jaideva Singh

With mind free of thoughts, consider firmly one’s entire body or the entire universe,
to be consciousness. Then – the Supreme Awakening.
Translation from Sanskrit: Ranjit Chaudhri

If one were to contemplate with firmness of mind on the entire body or on the whole universe
as sheer consciousness altogether, the result would be unfoldment of the Supreme.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

En vérité, que l’on évoque parfaitement, de façon simultanée dans sa totalité,

soit l’univers, soit son propre corps comme s’il était fait de conscience.
Alors, à l’aide d’une pensée sans dualité, (on obtiendra) le suprême Éveil.
Traduction du Sanskrit: Lilian Silburn

On doit méditer à fond que tout le corps, ou bien le monde, consistent en conscience.
L’esprit soudain dépourvu de concept, c’est la manifestation ultime.
Traduction du Sanskrit: David Dubois

Man soll darüber meditieren, daß der ganze Körper ebenso wie das Universum
von Bewußtsein erfüllt ist – diese Meditation soll gleichzeitig und frei von Vorstellungen
mit dem Geist vollzogen werden, dann erfährt man das höchste Erwachen.
Übersetzung von Sanskrit: Bettina Bäumer

[62] Debe concebirse intensamente que todo el cuerpo, o también el universo,

están a fin de cuentas hechos de consciencia.
[Entonces] con una mente libre de representaciones, sin más [tiene lugar] el despertar supremo.
Traducción del Sánscrito: Óscar Figueroa
 51

del aliento, praan-aayaama, ham4sa

Dhaaran_aa 41 · verso 64

vayu÷ySy s<"îadNtvaR bihrNtt>,

yaegI smTviv}an smuÃmn…ajnm!. 64.
vaayudvayasya sam-ghattttaadantarvaa bahirantatahh
yogi samatvavijñaana samudgamanabhaajanam

By the meeting of the two breaths, at the extreme point, either within or outside (the body)
the yogi becomes capable of experimenting the rise of the knowledge of equality.
Translation from Sanskrit: Bettina Bäumer

Al encontrarse las dos respiraciones, en el punto extremo, ya sea dentro o fuera (del cuerpo)
el yogui deviene capaz de experimentar el surgir del conocimiento de igualdad.
Traducción del inglés: Q

By the fusion (sam-ghatttta) of the two breaths, viz., praan-a (expiration) rising inwardly in the centre
and apaana (inspiration) rising externally in dvaadaszaanta, there arise finally a condition in which
there is complete cessation of both whether in the centre or in the dvaadaszaanta.
By meditating over that condition of void in which there is no feeling of either praan-a or apaana,
the yogi becomes so competent that there arises in him the intuitive experience of Equality
(samatva-vijñaana-samudgamana)
Translation from Sanskrit: Jaideva Singh

Concentrate on either of the two meeting points of one’s breath – internal o external.
The yogi will experience the birth of perfect understanding.
Translation from Sanskrit: Ranjit Chaudhri

In the case of fusion between the two kinds of breath, namely, praan-a and apaana, no matter inside the
body or outside, the yoguin becomes mentally the container of the experience of the sea of equality.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

En pratiquant la friction des deux souffles, à l’extérieur ou à l’intérieur, le yogin deviendra

à la fin le vase (d’élection) d’où surgit la connaissance suprême de l’Égalité.
Traduction du Sanskrit: Lilian Silburn

À partir de la fusion des deux souffles à l’intérieur, à l’extérieur ou vers l’intérieur,

le yogin en vient à savourer la manifestation de l’expérience de l’égalité.
Traduction du Sanskrit: David Dubois

Der Yogi, der beim Zusammentreffen der beiden Atemzüge (seine Aufmerksamkeit)
nach innen (auf das Herz) oder außen (auf dvaadaszaanta) richtet,
erlangt Anteil am Aufsteigen des Einheitsbewußtseins.
Übersetzung von Sanskrit: Bettina Bäumer

[63] Gracias a la confluencia final de espiración e inspiración, ya sea dentro o fuera,

el yogui participa en el ascenso de la conciencia homogénea.
Traducción del Sánscrito: Óscar Figueroa
 52

el cuerpo, el mundo, el universo

Dhaaran_aa 42 _ verso 65

sv° jgTSvdeh< va SvanNd…irt< Smret! ,

yugpNSvam&tenEv pranNdmyae …vet!. 65.
sarvam- jagatsvadeham- vaa svaunandabharitam- smaret
yugapat svaamrrtenaiva paraanandamayo bhavet

(The yogi) should contemplate simultaneously on the whole world or his own body as filled
with the bliss of the self, then by his own blissful nectar he becomes united with the supreme bliss.
Translation from Sanskrit: Bettina Bäumer

(El yogui) debe contemplar simultáneamente el mundo entero o su propio cuerpo lleno de la dicha
de sí mismo, entonces debido al néctar de la propia dicha, deviene unido con la dicha suprema.
Traducción del inglés: Q

The yogi should contemplate the entire universe or his own body simultaneously in its totality
as filled with his (essential spiritual) bliss.
Then through his own ambrosia-like bliss, he will become identified with the supreme bliss.
Translation from Sanskrit: Jaideva Singh

One should consider one’s entire body or the entire universe to be full of one’s own bliss.
Then, through one’s own nectar of bliss, one will be full of the Supreme Bliss.
Translation from Sanskrit: Ranjit Chaudhri

The yoguin should contemplate on the entire universe or even on his own body
as filled with the ambrosial delight inherent in himself.
Consequently, everything would get filled with the supernal delight all at once.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Que (le yogin) considère soit l’univers entier soit son propre corps,
simultanément dans sa totalité, comme rempli de sa propre félicité.
(Alors), grâce à son ambroisie intime, il s’identifiera à la suprême félicité.
Traduction du Sanskrit: Lilian Silburn

Que el yogui considere sea el universo entero sea su propio cuerpo, simultáneamente en su totalidad,
como lleno de su propia felicidad. Entonces, gracias a su íntima ambrosía, se identificará con la
suprema felicidad.
Traducción del francés : Q

On doit évoquer le monde entier ou bien notre propre corps comme étant débordant de félicité.
On sera alors subitement comblé de l’ultime félicité grâce seulement à notre propre ambroisie.
Traduction du Sanskrit: David Dubois

Man meditieren über die ganze Welt und über den eigenen Körper gleichzeitig
als mit der eigenen Seligkeit erfüllt – dann wird man durch die eigene Essenz
des Selbst (augenblicklich) eins mit der höchsten Seligkeit.
Übersetzung von Sanskrit: Bettina Bäumer

[64] Quien evoca el universo entero, o también su propio cuerpo,

colmado de la dicha que les es inherente,
gracias a este néctar interior, sin más deviene uno con la dicha suprema.
Traducción del Sánscrito: Óscar Figueroa
 53

percepciones mentales
Dhaaran_aa 43 · verso 66

kuhnen ‡yaege[ s* @v m&ge][e ,

smudeit mhanNdae yen t≈⋲v< ‡kazte. 66.
kuhanena prayogen-a sadya eva mrrgekswanwe
samudeti mahaanando yena tattvam- prakaaszate

O gazelle-eyed (Goddess)! by applying a trick there arises suddenly great bliss

by which (experience) Reality is revealed.
Translation from Sanskrit: Bettina Bäumer

Oh (Diosa) ojos de gacela! por arte de magia surge de repente una gran felicidad
mediante la cual (la experiencia) de la Realidad es revelada.
Traducción del inglés: Q

O gazelle-eyed one, by the employment of magic, supreme delight arises (in the heart
of the spectator) instantaneously. (In this condition of the mind), Reality manifest itself.
Translation from Sanskrit: Jaideva Singh

O Deer Eyed One, great joy arises instantly, while being caressed.
Through that joy, one’s true nature is manifested.
Translation from Sanskrit: Ranjit Chaudhri

Through display of magical effects also, O gazelle-eyed one, there is arousal of great joy.
That joy may be used as means to realisation of the essential Being.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

(Comme) par un procédé de magie, O Belle aux yeux de gazelle!

la grande félicité se lève subtilement. Grâce à elle la Réalité se manifeste.
Traduction du Sanskrit: Lilian Silburn

Toi qui a les yeux d’une gazelle! Une grande félicité surgit à l’instant quand
on assiste à un tour de magie. Grâce à cette (félicité), le principe se manifeste.
Traduction du Sanskrit: David Dubois

Durch die Anwendung eines (magischen) Tricks, o gazellenäugige Göttin!

erhebt sich augenblicklich eine große Freude,
und durch diese (Erfahrung der Freude) offenbart sich die Wirklichkeit.
Übersetzung von Sanskrit: Bettina Bäumer

[65] Al recurrir al truco [del cosquilleo], ¡oh, diosa, con mirada de gacela!
sin más irrumpe la dicha suprema y, a través de ella, la verdad resplandece.
Traducción del Sánscrito: Óscar Figueroa
 54

los cinco sentidos

Dhaaran_aa 44 · verso 67

svRˆaetaeinbNxen ‡a[zÆ(aeXvRya znE> ,

ippIlSpzRvelaya< ‡wte prm< suom!. 67.
sarvasrotonibandhena praan-aszaktyordhvayau szanaih-
pipilasparszavelaayaam- prathate paramam- sukham

Closing all the openings of the senses, by the slow upward rise of the Energy of Breath,
one feels a sensation like the craving of ants. At that time the supreme joy is revealed.
Translation from Sanskrit: Bettina Bäumer

Cerrando todas las aberturas de los sentidos, mediante el lento ascenso ascendente
de la Energía del Aliento, uno siente una sensación como de hormigueo.
En ese momento se revela el gozo supremo.
Traducción del inglés: Q

When by stopping the opening of all the senses the current of all sensory activity is stopped,
the praan-aszakti moves slowly upward (in the middle naaddi or suswumnaa from muulaadhaara towards
Brahmarandhra), then in the upward movement of praan-aszakti, there is felt a tingling sensation
(at the various stations in the middle naaddi) like the one created by the movement of an ant
(over the body). At the moment of that sensation, there ensues supreme delight.
Translation from Sanskrit: Jaideva Singh

By closing all the senses, the Energy of Life up gradually through the center of the spine,
and one feels a tingling sensation like that of an ant moving on one. Utmost joy then spreads all over.
Translation from Sanskrit: Ranjit Chaudhri

When the praan-ic energy rises upward slowly by having blocked all the sensory channels,
it (known as kun-ddalini) moves slowly upward creating the sensation of an ant creeping on the body.
That sensation is highly blissful.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Lorsqu’on fait échec au flot tout entier (des activités sensorielles) par le moyen du souffle
qui s’élève peu à peu, au moment où l’on sent un fourmillement, le suprême bonheur se propage.
Traduction du Sanskrit: Lilian Silburn

Le bien-être ultime se déploie quand la Puissance du souffle s’élève peu à peu

– comme la caresse d’une fourmi – quand tous les courants sont fermés.
Traduction du Sanskrit: David Dubois

Wenn man das Ausfließen aller Sinnesorgane durch die aufsteigende Atemenergie
allmählich zur Ruhe bringt, dann erfährt man im Augenblick der Berührung,
die sich wie das Krabbeln von Ameisen anfühlt, das höchste Glück.
Übersetzung von Sanskrit: Bettina Bäumer

[66] Gracias al ascenso paulatino de la energía de la respiración mediante una obstrucción

de todas las corrientes [sensoriales], en el momento de [la sensación] de hormigueo,
estalla la alegría suprema.
Traducción del Sánscrito: Óscar Figueroa
 55

intersticio, en medio de, no dualidad

Dhaaran_aa 45 · verso 68

v˚eivR;Sy mXye tu icƒ< suomy< i]pet! ,

kevl< vayupU[° va SmranNden yuJyte. 68.
vahnerviswasya madhye tu cittam- sukhamayam- kswipet
kevalam- vaayupuarn-am- vaa smaraanandena yujyate

One should place one’s mind full of bliss between ‘fire’ (vahni) and ‘poison’ (viswa),
or filled with breath, then one will be united with the blissful union (of SZiva and SZakti).
Translation from Sanskrit: Bettina Bäumer

Uno debe poner la mente llena de felicidad entre 'fuego' (vahni) y 'veneno' (viswa),
o llenada con el aliento, entonces uno se unirá con la unión dichosa (de SZiva and SZakti).
Traducción del inglés: Q

One should throw (i.e. concentrate) the delight citta in the middle of vahni and viswa
bothways whether by itself or permeated by vaayu (praan-ic breath),
one would then be joined to the bliss of sexual union.
Translation from Sanskrit: Jaideva Singh

One should cast one’s attention on the joy experienced, between the beginning and end of the sexual
act. One will be completely filled with Energy, and through the bliss of love, one is united with God.
Translation from Sanskrit: Ranjit Chaudhri

The yogin should put his delight citta in the midst of vahni and viswa, no matter,
by itself or in association with breath. By doing so, he would experience something
like the delight as is experienced through the act of sex.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Mais qu’on fixe la pensée qui n’est plus que plaisir dans l’intervalle de feu et de poison.
Elle s’isole (alors) ou se remplit de souffle (et) l’on s’intègre à la félicité de l’amour.
Traduction du Sanskrit: Lilian Silburn

On doit projeter l’esprit rempli de bien-être au centre du feu et du poison.

Ou bien, (on doit le projeter ainsi quand) il est simplement rempli de souffle.
(Ainsi,) on s’unifie grâce à la félicité d’Éros.
Traduction du Sanskrit: David Dubois

Man soll das Denken, das ganz von Freude erfüllt ist,
in die Mitte zwischen ‹‹Feuer›› und ‹‹Gift›› lenken.
Allein oder gefüllt mit Atem wird man (dann) eins mit der Seligkeit der Liebe.
Übersetzung von Sanskrit: Bettina Bäumer

[67] [El yogui] debe proyectar la mente entre el ‹‹fuego››

y el ‹‹veneno›› apenas la envuelve el deseo.
[De este modo], por sí sola o llena de aire, se funde en la dicha del amor.
Traducción del Sánscrito: Óscar Figueroa
 56

los 5 sentidos: tacto

Dhaaran_aa 46 · verso 69

zi¥sºms<]uBx zÆ(avezavsainkm! ,
yTsuo< ‰¸t≈⋲vSy tTsuo< SvaKymuCyte. 69.
szaktisan4gama sam-kswubdha szaktyaaveszaavasaanikam
yatsukham- brahmatattvasya tatsukham- svaakyamucyate

The delight experienced at the time of (sexual) union when the female energy is excited
and when the absorption into her is completed, is similar to the spiritual bliss
(lit. the bliss of Brahman) and that bliss is said to be that of the Self.
Translation from Sanskrit: Bettina Bäumer

El placer experimentado en el momento de la unión (sexual) cuando la energía femenina está

excitada y cuando la absorción en ella se completa, es similar a la dicha espiritual
(lit. la felicidad de Brahman) y dicha felicidad se dice es la del Ser.
Traducción del inglés: Q

At the time of sexual intercourse with a woman, an absorption into her is brought about by
excitement, and the final delight that ensues at orgasm betokens the delight of Brahman.
This delight is (in reality) that of one’s own Self.
Translation from Sanskrit: Jaideva Singh

At the time of sexual intercourse with a woman, there is great joy during an orgasm.
That joy speaks of God’s nature, and is of one’s own self.
Translation from Sanskrit: Ranjit Chaudhri

In the case of the pleasure experienced through the act of sex, the woman concerned
acts only as the source of excitement while the actual source of it is the Divine Power Herself.
As such, this pleasure’s bearing semblance to the delight of Brahman,
is due to having its source in oneself (rather than the sex-partner).
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

La jouissance de la Réalité du brahman (qu’on éprouve) au moment où prend fin

l’absorption dans l’énergie fortement agitée par l’union avec une parèdre (szakti),
c’est elle (précisément) qu’on nomme jouissance intime.
Traduction du Sanskrit: Lilian Silburn

Ce bien-être de la réalité de l’Immense (que l’on éprouve) à l’occasion de l’absorption dans la

Puissance fortement excitée par l’union avec une Puissance, ce bien-être est (absolument) subjectif.
Traduction du Sanskrit: David Dubois

Die Freude, die im Moment der Vereinigung mit der SZakti (Partnerin)
durch die Erregung bei dem vollem Eindringen erfahren wird, ist wie die Seligkeit Brahmans.
Es ist die Freude des eigenen Selbst.
Übersetzung von Sanskrit: Bettina Bäumer

[68] La unión sexual con szakti induce una inmersión en SZakti

que desemboca en la felicidad absoluta.
Bien dicen que esta es nuestra felicidad más íntima.
Traducción del Sánscrito: Óscar Figueroa
 57
Dhaaran_aa 47 · verso 70

lehnamNwnakaeqE> S«IsuoSy …raTSm&te> ,

zÆ(…ave=ip deveiz …vedanNds<Plv>. 70.
lehanaa manthanaukottaihh strisukhasya bharaatsmrrtehh
szaktyabhauve’pi deveszi bhavedaananda sam-plavahh

O Goddess, even in the absence of a woman there is a flood of delight

by merely remembering the sexual joy experienced while kissing, embracing, pressing, etc.
Translation from Sanskrit: Bettina Bäumer

Oh Diosa, incluso en ausencia de una mujer hay un flujo de placer simplemente

recordando la alegría sexual experimentada al besar, abrazar, presionar, etc.
Traducción del inglés: Q

O goddess, even in the absence of a woman, there is flood of delight, simply by the intensity
of the memory of sexual pleasure in the form of kissing, embracing, pressing, etc.
Translation from Sanskrit: Jaideva Singh

O Goddess, even in the absence of a woman – from the memory of the intense joy of the climax,
while making love to a woman – one will experience a flood of joy.
Translation from Sanskrit: Ranjit Chaudhri

The pleasure derived from the kissing, etc. of the woman may be had even in the total absence of the
woman concerned just out memory of hers to the extent of proving wholly absorbing, O Goddess.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

O Maîtresse des Dieux! l’afflux de la félicité se produit même en l’absence d’une énergie
(une femme), si l’on se remémore intensément la jouissance née de la femme grâce
à des baisers, des caresses, des étreintes.
Traduction du Sanskrit: Lilian Silburn

Maîtresse des dieux! Même en l’absence d’une Puissance, on peut plonger dans la félicité
grâce au plein souvenir du bien-être éprouvé (autrefois) avec une femme à travers les baisers,
les étreintes et les caresses.
Traduction du Sanskrit: David Dubois

O Herrin der Götter! Selbst in der Abwesenheit einer Energie (Partnerin)

entsteht ein Überfließen der Freude allein durch die Erinnerung an die Freude,
die man mit einer Frau durch Küsse, Zärtlichkeit und Umarmungen erfahren hat.
Übersetzung von Sanskrit: Bettina Bäumer

[69] Basta evocar vívidamente el placer que una mujer [desencadena]

con besos, caricias y envites sexuales, para que incluso en su ausencia,
¡oh, soberana entre las diosas!, sobrevenga una oleada de dicha.
Traducción del Sánscrito: Óscar Figueroa
 58

los 5 sentidos: vista

Dhaaran_aa 48 · verso 71

AanNde mhit ‡a›e d&Úe va baNxve icrat! ,

AanNdmu–t< XyaTva tëyStNmna …vet!. 71.
aanande mahati praupte drrswtte vaa baandhave ciraat
aanandamudgatam- dhyaatvaa tallyastanmanaa bhavet

At the time of experiencing great bliss, or the joy of seeing a friend or relative after a long time,
one should meditate on the rising of this bliss and,
while merging with it, one’s mind will become one with it.
Translation from Sanskrit: Bettina Bäumer

En el momento de experimentar gran felicidad o alegría al ver a un amigo o pariente

después de mucho tiempo, uno debe meditar en la emergencia de dicha felicidad y,
mientras se fusiona con ella, la propia mente deviene uno con ella.
Traducción del inglés: Q

On the occasion of a great delight being obtained, or on the occasion of delight arising
from seeing a friend or relative after a long time, one should meditate on the delight itself
and become absorbed in it, then his mind will become indentified with it.
Translation from Sanskrit: Jaideva Singh

Whenever great joy is obtained, or when joy arises on seeing a friend or relative after a long time,
one should meditate on that joy. Then the mind will be absorbed into joy.
Translation from Sanskrit: Ranjit Chaudhri

Through meditation on the delight one experiences on the occasion of some delighting event
or by meeting one’s close relative long after,
one needs to feel one’s oneness with it and get absorbed in it.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Ou encore à la vue d’un parent dont ont a été longtemps (séparé),

on accède à une félicité très grande.
Ayant médité sur la félicité qui vient de surgir, on s’y absorbe, (puis) la pensée s’identifie à elle.
Traduction du Sanskrit: Lilian Silburn

Ou bien, quand on éprouve une félicité extraordinaire à la vue d’un proche

(éloigné) depuis longtemps, on doit contempler cette explosion de félicité.
En s’absorbant en elle, l’esprit s’identifie à elle.
Traduction du Sanskrit: David Dubois

Wenn man eine große Freude erfährt, wie beim Wiedersehen eines Freundes (oder Verwandten)
nach langer Zeit, soll man über das Entspringen dieser Freude meditieren,
dann wird man darin absorbiert und wird geistig eins damit (mit dieser Freude).
Übersetzung von Sanskrit: Bettina Bäumer

[70] Del mismo modo, cuando nos invade una inmensa alegría al ver a un amigo después de mucho
tiempo, si se contempla esta oleada de dicha, uno se disuelve en ella sin pensar en nada más.
Traducción del Sánscrito: Óscar Figueroa
 59

los 5 sentidos: el gusto

Dhaaran_aa 49 _ verso 72

jiGxpank´taeLlas rsanNdivj&M…[at! ,
…avyed!…irtavSwa< mhanNdSttae …vet!. 72.
jagdhipaanakrrtollausa rasaanandavijrrmbhan-aat
bhaavayedbharitaavasthaam- mahaanandastato bhavet

When one is filled with joy arising from the pleasure of eating and drinking,
one should meditate on the state of fullness. Then the great bliss will arise.
Translation from Sanskrit: Bettina Bäumer

Cuando uno está lleno de la alegría que surge del placer de comer y beber,
uno debe meditar en el estado de plenitud. Entonces emergerá la gran dicha emergerá.
Traducción del inglés: Q

When one experiences the expansion of joy of savour arising from the pleasure of
eating and drinking, one should meditate on the perfect condition of this joy,
then there will be supreme delight.
Translation from Sanskrit: Jaideva Singh

From the pleasure of eating and drinking, one experiences joy blossoming.
One should become filled with that state of joy. Then great joy will be obtained.
Translation from Sanskrit: Ranjit Chaudhri

By contemplating on the delightful state of one’s being brought in through eating,

drinking and expansion of the joy thus generated through the organ of taste,
one has the possibility of entering into the supernal reservoir of bliss.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Grâce à l’épanouissement de la félicité que comporte l’euphorie causée par

la nourriture et la boisson, qu’on adhère de tout son être à cet état de surabondance
et l’on s’identifiera alors à la grande Félicité.
Traduction du Sanskrit: Lilian Silburn

On doit évoquer l’état de plénitude engendré par l’efflorescence de félicité savoureuse,

délectation (elle-même) engendrée par l’acte de boire et de manger.
Alors surgira la grande félicité.
Traduction du Sanskrit: David Dubois

Wenn man eine überschäumende Freude beim Genuß von Essen und Trinken erfährt,
soll man über den Zustand der Fülle meditieren, und die große Freude wird entstehen.
Übersetzung von Sanskrit: Bettina Bäumer

[71] Cuando nos invade el placer de saborear exquisitos manjares y bebidas,

debe contemplarse la condición de plenitud; entonces sobreviene la dicha suprema.
Traducción del Sánscrito: Óscar Figueroa
 60

los 5 sentidos: el oído

Dhaaran_aa 50 · verso 73

gItaidiv;yaSvada-smsaEOyEktaTmn> ,
yaeignStNmyTven mnaeÍFeStdaTmta. 73.
gitaadiviswayausvaadaa-samasaukhyaikatautmanah-
yoginastanmayatvena manoruadwhestadaatmataa

When the mind of a yogi is one with the unparalleded joy of music and other (aesthetic delights),
then he is identified with it due to the expansion of his mind which has merged in it.
Translation from Sanskrit: Bettina Bäumer

Cuando la mente de un yogui es uno con la alegría inigualable de la música y otros (placeres
estéticos), entonces se identifica con ella debido a la expansión de su mente fusionada en ello.
Traducción del inglés: Q

When the yogi mentally becomes one with the incomparable joy of song and other objects,
then of such a yogi, there is, because of the expansion of his mind, identity with that
(i.e. with the incomparable joy) because he becomes one with it.
Translation from Sanskrit: Jaideva Singh

When one is enjoying singing and other pleasures of the senses, great joy arises.
The yogi should become one with that joy. Then, one experiences growth of self.
Translation from Sanskrit: Ranjit Chaudhri

The experience of oneness with the supernal delight the yogin has,
is due to his mind having had the incomparable joy of listening to music, etc.
and having got absorbed in it to the extent of his oneness with the same.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Si un yogin se fond dans le bonheur incomparable éprouvé à jouir des chants et

autres plaisirs sensibles, parce qu’il n’est plus que ce bonheur,
(une fois) sa pensée stabilisée, il s’identifiera (complètement) à lui.
Traduction du Sanskrit: Lilian Silburn

Les yogins doivent ne faire plus qu’un avec le bien-être incomparable (que l’on éprouve)
en se délectant des belles choses comme le chant par exemple.
Parce qu’ils y ont enraciné leur âme, ils sont ce (bien-être).
Traduction du Sanskrit: David Dubois

Wenn der Yogi eins wird mit der unvergleichlichen Freude des Genusses von Musik
und anderen ästhetischen Freuden, dann verschmilzt er damit,
und durch eine geistige Erhebung wird er vollkommen eins damit (mit dieser Freude).
Übersetzung von Sanskrit: Bettina Bäumer

[72] Al hacerse uno con el júbilo sin par que produce disfrutar cosas como la música, etcétera,
con una conciencia acrecentada a causa de esta identificación,
el yogui alcanza la esencia misma de esa [dicha].
Traducción del Sánscrito: Óscar Figueroa
 61

percepciones mentales

Dhaaran_aa 51 _ verso 74

y« y« mnStuiÚmRnSt«Ev xaryet! ,
t« t« pranNdSvÍp< sM‡vtRte. 74.
yatra yatra manastuswttirmanastatraiva dhaurayet
tatra tatra paraanandasvaruupam- sam-pravartate

Wherever the mind finds satisfaction, let it be fixed there,

for there itself the nature of supreme bliss will become manifest.
Translation from Sanskrit: Bettina Bäumer

Ahí donde la mente encuentre satisfacción, déjala ahí fijada,

porque ahí mismo la naturaleza de la suprema dicha se manifestará.
Traducción del inglés: Q

Wherever the mind of the individual finds satisfaction (without agitation),

let it concentrated on that. In every such case the true nature of the highest bliss will manifest itself.
Translation from Sanskrit: Jaideva Singh

Wherever the mind finds satisfaction – in that very place focus one’s attention.
Then, the Supreme Bliss of one’s true nature will manifest itself.
Translation from Sanskrit: Ranjit Chaudhri

One should practise concentration of mind wheresoever it feels satisfaction.

It is on any such point that would get manifested the supreme delight in its real nature.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Là où la pensée trouve satisfaction, c’est en ce lieu même qu’il faut river (cette) pensée
(sans fléchir); c’est là, en effet, que l’essence de la suprême félicité se révèle pleinement.
Traduction du Sanskrit: Lilian Silburn

On doit poser l’esprit là où l’esprit trouve son bonheur,

(car) c’est là que notre vraie nature de félicité suprême se manifestera.
Traduction du Sanskrit: David Dubois

Wo immer der Geist seine Erfüllung findet, ebendarauf soll man sich konzentrieren.
Genau dort wird sich das Wesen der höchsten Seligkeit offenbaren.
Übersetzung von Sanskrit: Bettina Bäumer

[73] Donde sea que la mente obtenga satisfacción, justo ahí debe fijarla [el yogui]:
ahí se manifiesta, en su esencia, la dicha suprema.
Traducción del Sánscrito: Óscar Figueroa
 62

el intersticio, en medio de
Dhaaran_aa 52 _ verso 75

Anagtaya< in‘aya< ‡[Úe ba˝gaecre ,

savSwa mnsa gMya pra devI ‡kazte. 75.
anaagataayaam- nidraayaam- pran-aswtte baahyagocare
saavasthaa manasaa gamyaa paraa devi prakaaszate

One should concentrate on the state when sleep has not yet come,
but the external awareness has disappeared (between waking and sleep)
– there the supreme Goddess reveals herself.
Translation from Sanskrit: Bettina Bäumer

Uno debe concentrarse en el estado donde/cuando el sueño no ha llegado todavía,

pero la conciencia exterior ha desaparecido (entre vigilia y sueño)
– ahí la suprema Diosa ella misma se revela.
Traducción del inglés: Q

When sleep has not yet fully appeared i.e. when one is about to fall asleep,
and all the external objects (though present) have faded out of sight then the state
(between sleep and waking) is one on which one should concentrate.
In that state the Supreme Goddess will reveal Herself.
Translation from Sanskrit: Jaideva Singh

Concentrate on the state where sleep has not fully appeared, but the external world has disappeared.
In that state, the Supreme Goddess is revealed.
Translation from Sanskrit: Ranjit Chaudhri

As the supreme goddess reveals herself in that state which precedes sleep and
follows disappearance of the world outside, one needs to reach that state mentally.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Lorsque le sommeil n’est pas encore venu et que (pourtant) le monde extérieur s’est effacé,
au moment où cet état devient accessible à la pensée, la Déesse suprême se révèle.
Traduction du Sanskrit: Lilian Silburn

On doit d’abord accéder à cet état (qui se déploie) quand le sommeil n’est pas (encore) venu
(et que) le champ de la perception extérieure à disparu. Alors la Déesse Suprême se manifeste.
Traduction du Sanskrit: David Dubois

Wenn der Schlaf noch nicht eingetreten ist, aber die Eindrücke der Außenwelt geschwunden sind,
dieser Zustand kann vom Geist berührt werden. Darin offenbart sich die Göttin Transzendenz.
Übersetzung von Sanskrit: Bettina Bäumer

[74] Si la mente logra acceder a esa condición [intermedia], cuando el sueño aún no llega,
pero la realidad exterior ya se diluyó, entonces la diosa suprema resplandece.
Traducción del Sánscrito: Óscar Figueroa
 63

los 5 sentidos: la vista

Dhaaran_aa 53 · verso 76

tejsa sUyRdIpaderakaze zblIk´te ,

d&iÚinRveZya t«Ev SvaTmÍp< ‡kazte. 76.
tejasaa suuryadipaader aakausze szabalikr-te
drwswttirnirveszyaa tatraiva svaatma ruapam- prakaszate

One should direct one’s gaze on space which is filled with variegated light of the sun or of a lamp.
There itself one’s own essential nature will be revealed.
Translation from Sanskrit: Bettina Bäumer

Uno debe dirigir la mirada hacia el espacio que está lleno de luz variada del sol o de una lámpara.
Allí se revelará la propia naturaleza esencial.
Traducción del inglés: Q

One should fix one’s gaze on a portion of the space that appears variegated with the rays
of the sun, lamp, etc. At that very place, the nature of one’s essential Self will manifest itself.
Translation from Sanskrit: Jaideva Singh

One should fix one’s sight on the place where light from the sun, lamp, etc. forms different colors.
There indeed, one’s True Self will reveal itself.
Translation from Sanskrit: Ranjit Chaudhri

One should direct one’s eyesight to that spot of space which has been made variegated by
the light of the sun or that of lamp, etc. since it is on such a spot that one’s own Self reveals itself.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Le regard doit être sur une portion d’espace qui apparaît tachetée sous le rayonnement du soleil,
d’une lampe, etc. (et) c’est là même que resplendit l’essence de son propre Soi.
Traduction du Sanskrit: Lilian Silburn

On doit d’abord poser le regard sur l’espace dans lequel apparaissent des taches
grâce à l’éclat du soleil, d’une lampe et autres (sources de lumière).
C’est là-même que se manifeste la forme de notre Soi.
Traduction du Sanskrit: David Dubois

Wenn man seinen Blick auf einen Teil des Raumes richtet, der vom Licht der Sonne oder
einer Lampe fleckenhaft erhellt ist, dann enthüllt sich ebenfort die eigene Wesensnatur.
Übersetzung von Sanskrit: Bettina Bäumer

[75] Cuando la luz del sol, de una lámpara, etcétera, salpica el espacio con sus destellos,
debe posarse la mirada justo ahí. [Entonces] resplandece nuestra verdadera naturaleza.
Traducción del Sánscrito: Óscar Figueroa
 64

mudraas
Dhaaran_aa 54 · verso 77

kriª{ya ≥aexnya …ErVya leilhanya ,

oecyaR d&iÚkale c pravaiPt> ‡kazte. 77.
karan4kin-yaa krodhanayau bhairavyaa lelihaanayaa
khecaryaa drrswttikaale ca paraavaaptih- prakaaszate

At the time of vision (of oneness) (while practising) the mudraas karan4kin-i, krodhanaa, bhairavi,
lelihaanaa and khecari, the pervasiveness of Supreme Consciousness is revealed.
Translation from Sanskrit: Bettina Bäumer

En el momento de la visión (de la unicidad) (al practicar) los mudraas karan4kin-i, krodhanaa, bhairavi,
lelihaanaa y khecari, es revelada la omnipresencia de la Conciencia Suprema.
Traducción del inglés: Q

At the moment of the (intuitive) perception (of the universe), there is manifested the
supreme attainment through the karan4kin-i, krodhanaa, bhairavi, lelihaanaa and khecari mudraas.
Translation from Sanskrit: Jaideva Singh

From the yogic practices of karan4kin-i, krodhanaa, bhairavi, lelihaanaa and khecari mudraas,
the Supreme Reality is revealed.
Translation from Sanskrit: Ranjit Chaudhri

The highest state of pervasion is attained through mudraas like karan4kin-i, krodhanaa, bhairavi,
lelihaanaa and khecari practised in course of the vision of the Reality.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

La suprême fusion dans (le Tout) se révèle au moment de la perception intuitive (de l’Univers)
grâce aux (attitudes suivantes) : le repos de la mort, la fureur, la fixité du regard, la succion
ininterrompue et la concentration sur l’éther.
Traduction du Sanskrit: Lilian Silburn

Quand (on cultive) un regard (non duel), grâce à la (posture) de Celle qui est un squelette,
(puis) de la Furie, (puis) celle de Bhairavi, (puis) de Celle qui lèche et (enfin) de Celle qui va
dans l’espace, la réalisation suprême se manifeste.
Traduction du Sanskrit: David Dubois

Durch die mystischen Haltungen (mudraa) karan4kin-i, krodhanaa, bhairavi, lelihaanaa und khecari
offenbart sich im Moment der Schau (zum Zeitpunkt der Übung) die höchste Durchdringung.
Übersetzung von Sanskrit: Bettina Bäumer

[76] La consecución de la [diosa] Suprema también resplandece cuando [el yogui posa]
su mirada mientras [adopta los gestos (mudraa)] karan4kin-i, krodhanaa, bhairavi, lelihaanaa y khecari.
Traducción del Sánscrito: Óscar Figueroa
 65

posturas corporales
Dhaaran_aa 55 _ verso 78

m&÷asne iS)jEken hStpadaE inraÔym! ,

inxay tT‡sºen pra pU[aR mit…Rvet!. 78.
mrrdvaasane sphijaikena hastapaadau niraaszrayam
nidhaaya tatprasan4gena paraa puurn-aa matirbhavet

Sitting on a soft seat one should hold one’s hands and feet without any support.
By maintaining this position the individual mind will reach
a state of supreme fullness of consciousness.
Translation from Sanskrit: Bettina Bäumer

Sentado/a en un asiento blando uno debe mantener manos y pies sin ningún soporte.
Manteniendo esta posición la mente individual alcanzará un estado de plena conciencia suprema.
Traducción del inglés: Q

The aspirant should seat himself on a soft (cushioned) seat, placing only one of the buttocks
on the seat and leaving the hands and the feet without any support. By maintaining himself
in this position, his intelligence will become highly saatvika and endowed with plenitude.
Translation from Sanskrit: Jaideva Singh

Sit by placing one buttock on a soft seat, with no support for the hands and feet.
By staying in that position, one will be filled with the understanding of the Supreme Reality.
Translation from Sanskrit: Ranjit Chaudhri

The practitioner of yoga may seat himself by placing only one of his buttocks on a soft seat
without any support from both hands and feet and thus give opportunity to the mind
to get relaxed and feel expanded in consciousness.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Installé sur un siège moelleux, ne reposant que sur son séant, pieds et mains privés de support;
par l’effet de cette (attitude), l’intelligence intuitive la plus haute accède à la plénitude.
Traduction du Sanskrit: Lilian Silburn

D’abord on s’assoit sur un siège moelleux, où seules les fesses sont posées
– les bras et les jambes sans point d’appui.
À cause de cette (posture), la conscience deviendra suprême et pleine.
Traduction du Sanskrit: David Dubois

Man soll auf einem weichen Sitz nur auf einer Seite des Gesäßes sitzen
und die Hände und Füße ohne Stütze halten.
Wenn man diese Haltung beibehält, erlangt der Geist (mati) einen Zustand höchster Fülle.
Übersetzung von Sanskrit: Bettina Bäumer

[77] Si se toma asiento sobre una superficie suave con una sola posadera,
sin apoyar brazos ni piernas, gracias a esta [posición] la mente deviene plena, suprema.
Traducción del Sánscrito: Óscar Figueroa
 66

Dhaaran_aa 56 · verso 79

%pivZyasne sMyk! bahU k´TvaxRkui¬taE ,

k]VyaeiÁ mn> kuvRn! zmmayait tLlyat!. 79.
upaviszyaasane samyak bauhua kr-tvaurdhakuñcitau
kakswavyomni manahw kurvan szamamaayaati tallayaat

Sitting on a seat one should place the arms in a curved position,

and fixing the mind on the void under the armpits, it will merge in that (void) and attain peace.
Translation from Sanskrit: Bettina Bäumer

Sentado en un asiento uno debe colocar los brazos en una posición curvada,
y fijando la mente en el vacío bajo las axilas, se fundirá en ese vacío y alcanzará la paz.
Traducción del inglés: Q

Sitting comfortably on his seat and placing the two arms in the form of an arch overhead,
the aspirant should fix his gaze in the arm-pits.
As the mind gets absorbed in that posture of repose, it will experience great peace.
Translation from Sanskrit: Jaideva Singh

Sitting comfortably, curve the arms overhead, in the form of an arch.

By absorbing the mind in the space of the armpits, Great Peace will come.
Translation from Sanskrit: Ranjit Chaudhri

Having seated oneself comfortably with his hands forming an arch over the head,
if one were to direct one’s attention to either of the armpits,
one is sure to experience peace due to absorption of the mind.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Confortablement installé sur un siège, les bras croisés,

ayant fixé la pensée aux creux des aisselles, grâce à cette absorption on obtiendra la quiétude.
Traduction du Sanskrit: Lilian Silburn

Convenablement installé sur un siège, les bras croisés, on doit poser l’esprit au creux des aisselles.
La paix viendra de la résorption de l’esprit (en cet espace).
Traduction du Sanskrit: David Dubois

Man soll auf einem Sitz Platz nehmen und die Arme wie einen Bogen über den Kopf halten.
Wenn man die Gedanken auf den hohlen Raum in den Achselhöhlen richtet,
erlangt man Frieden, indem man sich dort (in der Leere) absorbiert.
Übersetzung von Sanskrit: Bettina Bäumer

[78] Si se toma asiento cómodamente con los brazos ligeramente arqueados y se lleva la atención
al hueco de las axilas, [entonces] absorto en ese [vacío, el yogui] obtiene ecuanimidad.
Traducción del Sánscrito: Óscar Figueroa
 67

mudraas
Dhaaran_aa 57 _ verso 80 Bhairavi mudraa

SwUlÍpSy …avSy StBxa< d&iÚ< inpaTy c ,

Aicre[ inraxar< mn> k´Tva izv< Ïjet!. 80.
sthualaruapasya bhaavasya stabdhaam- drrswttim- nipaatya ca
aciren-a niraadhaaram- manahh krrtvaa szivam- vrajet

Fixing one’s gaze without blinking on an external (beautiful) form,

and making the mind supportless in a short time, one will attain SZiva.
Translation from Sanskrit: Bettina Bäumer

Fijando la mirada sin parpadear en una forma externa (bella),

y dejando la mente sin soporte por un corto tiempo, uno alcanzará SZiva.
Traducción del inglés: Q

Having fixed his gaze without blinking on a gross object, (and directing his attention inward),
and thus making his mind free of all prop of thought-constructs,
the aspirant acquires the state of SZiva without delay.
Translation from Sanskrit: Jaideva Singh

Look firmly without blinking, at the gross form of any object.

The mind will be without support, and within a short while one will reside in Shiva.
Translation from Sanskrit: Ranjit Chaudhri

Having withdrawn the eyesight from the gross world if one were to make the mind baseless,
one is likely to reach the state of SZiva.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Ayant fixé les yeux sans cligner sur un objet à forme grossière et
si l’on prive la pensée de tout support, l’on parviendra sans tarder à SZiva.
Traduction du Sanskrit: Lilian Silburn

Le regard étant posé sur un phénomène grossier (quelconque), on doit d’abord l’y fixer.
Alors, en peu de temps, l’esprit s’affranchit de (tout) point d’appui et l’on atteint SZiva.
Traduction du Sanskrit: David Dubois

Man richte seinen Blick regungslos auf die äußere Form eines (schönen) Gegenstandes.
Wenn man unverzüglich seinen Geist von allen Stützen befreit, erlangt man SZiva.
Übersetzung von Sanskrit: Bettina Bäumer

[79] Asimismo, si se posa fijamente la mirada en una realidad burda y

enseguida se priva a la mente de [todos sus] soportes, [el yogui] va a SZiva.
Traducción del Sánscrito: Óscar Figueroa
 68

Uccaara, mantras y japa

Dhaaran_aa 58 _ verso 81 Khecari mudraa

mXyij˛e S?)airtaSye mXye ini]Py cetnam! ,

haeΩΩar< mnsa kuv°Stt> zaNte ‡lIyte. 81.

madhyajihve sphaaritaasye madhye nikswipya cetanaam

hoccaaram- manasaa kurvam-statahh szaante praliyate

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.
Translation from Sanskrit: Bettina Bäumer

Manteniendo la lengua en el centro con la boca bien abierta, uno debe fijar la mente ahí.
Pronunciando la letra h mentalmente, uno se disolverá en paz.
Traducción del inglés: Q

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 dissolved in peace.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

La boca estando bien abierta, la lengua en el centro, si se fija el pensamiento sobre este centro
recitando mentalmente el fonema HA, entonces uno se sumirá en la paz.
Traducción del francés: Q

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[80] Si se proyecta la mente en el centro de la boca bien abierta,

con la lengua [suspendida] en medio,
y se recita internamente [el fonema] H, entonces uno se disuelve en la paz.
Traducción del Sánscrito: Óscar Figueroa
 69

el cuerpo, el mundo, el universo

Dhaaran_aa 59 · verso 82

Aasne zyne iSwTva inraxar< iv…avym! ,

Svdeh< mnis ]I[e ][at! ]I[azyae …vet!. 82.
aasane szayane sthitvaa niraadhauram- vibhaavayam
svadeham- manasi kswin-e kswanaat kswin-aaszayo bhavet

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.
Translation from Sanskrit: Bettina Bäumer

Ya sea sentado en un asiento o acostado en una cama uno debe meditar en el cuerpo
como siendo sin soporte. Cuando la mente deviene vacía y sin soporte,
en un momento uno se libera de las disposiciones mentales.
Traducción del inglés: Q

Seated on a (soft) seat or 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.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Se tenant assis (ou) couché, (un yoguin) 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).
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[81] 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.
Traducción del Sánscrito: Óscar Figueroa
 70

Dhaaran_aa 60 _ verso 83

clasne iSwtSyaw znEvaR dehcalnat! ,

‡zaNte manse …ave deiv idVyaE"maPnuyat!. 83.

calaasane sthitasyaatha szanairvaa dehacaalanaat

praszaante maanase bhaave devi divyaughamaapnuyaat

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).
Translation from Sanskrit: Bettina Bäumer

Ya esté uno sentado en un vehículo en movimiento o mueva su propio cuerpo lentamente,

alcanza un estado de paz mental.
Entonces, O Diosa, uno realiza el flujo divino (de la conciencia).
Traducción del inglés: Q

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 or stream/ devas--continuous tradition of wisdom]
and enjoys the bliss of supernal consciousness.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

O bien, si uno se encuentra en un vehiculo en movimiento o si uno mueve el cuerpo muy lentamente,
¡O Diosa! Gozando entonces de una disposición de espíritu muy apacible,
uno alcanzará el oleaje divino.
Traducción del francés: Q

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.
Traduction du Sanskrit: David Dubois

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

[82] 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.
Traducción del Sánscrito: Óscar Figueroa
 71

los 5 sentidos: la vista

Dhaaran_aa 61 · verso 84

Aakaz< ivml< pZyn! k´Tva d&iÚ< inrNtram! ,

StBxaTma tT][aŒeiv …Erv< vpuraPnuyat!. 84.
aakauszam- vimalam- paszyan kr-tvaa dr-swttim- nirantaraam
stabdhaatmaa tatkswan-aaddevi bhairavam- vapuraapnuyaat

Looking at the 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.
Translation from Sanskrit: Bettina Bäumer

Mirando el cielo despejado uno debe fijar su mirada sin parpadear e inmovilizar su cuerpo.
En ese mismo instante, Oh Diosa, uno alcanza la Divina naturaleza (de Bhairava).
Traducción del inglés: Q

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.
Translation from Sanskrit: Jaideva Singh

Look continuously a clear sky, without moving oneself.

From that moment O Goddess, one will obtain the form of God.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[82 bis] 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.
Traducción del Sánscrito: Óscar Figueroa
 72

Naturaleza esencial de SZiva

Dhaaran_aa 62 · verso 85

lIn< mUiXnR ivyTsv° …ErvTven …avyet! ,

tTsv° …Ervakar-tejSt≈⋲v< smaivzet!. 85.
linam- muardhni viyatsarvam- bhairavatvena bhaavayet
tatsarvam- bhairavaakaara tejastattvam- samaaviszet

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.
Translation from Sanskrit: Bettina Bäumer

Uno debe contemplar el cielo entero, el cual es la naturaleza de Bhairava

como si estuviera impregnando la cabeza. Entonces (uno experimenta) todo
como la forma de Bhairava y entra en la gloria de Su naturaleza.
Traducción del inglés: Q

The yogi 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.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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

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.
Traduction du Sanskrit: David Dubois

Man meditiere über den ganzen Himmelsraum, der vom Wesen Bhairavas ist,
als im eigenem Schädel aufgelöst. Dann erfährt man alles von göttlicher Form
und man wird in die Natur des Lichtes absorbiert.
Übersetzung von Sanskrit: Bettina Bäumer

[83] 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.
Traducción del Sánscrito: Óscar Figueroa
 73
Dhaaran_aa 63 · verso 86

iki¬J}at< ÷Etdaiy ba˝alaekStm> pun> ,

ivÒaid …Erv< Íp< }aTvanNt‡kaz…&t!. 86.
kiñcitjjñaatam- dvaitadaayi baahyaulokastamah- punahw
viszvaadi bhairavam- ruapam- jñaatvaananta prakaaszabhr-t

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 splendour.
Translation from Sanskrit: Bettina Bäumer

Cuando uno realiza la naturaleza de Bhairava en los estados de vigilia y otros,

es decir, conociendo un poco lo que produce sentido de dualidad (es decir, vigilia),
luz externa (sueño) y oscuridad (sueño profundo), entonces uno es llenado de esplendor infinito.
Traducción del inglés: Q

When the yogi knows the three states of consciousness, viz.

viszva (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) praajña (deep sleep) in which it is all darkness as (only) the form of Bhairava
(bhairavam- ruupam), he is then filled with the splendour of infinite consciousness.
Translation from Sanskrit: Jaideva Singh

In the waling 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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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
de la Conscience.
Traduction du Sanskrit: Lilian Silburn

La connaissance partielle engendre la dualité. La perception (d’une réalité) ‹‹extérieure››

(à qui la perçoit) n’est aussi que ténèbres. Sachant que tout chose est la forme de Bhairava,
on devient le fondement de la manifestation infinie (des choses).
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[84] Al comprender que el conocimiento limitado y dual, la luz exterior y las tinieblas,
es decir, [los estados] ‹‹universal››. etcétera, son [solo] aspectos de Bhairava,
uno queda envuelto por la luz infinita.
Traducción del Sánscrito: Óscar Figueroa
 74

Dhaaran_aa 64 · verso 87

@vmev duinRzaya< k´:[p]agme icrm! ,

tEimr< …avyn! Íp< …Erv< Ípme:yit . 87.
evameva durniszaayaum- krrswn-apakswaagame ciram
taimiram- bhaavayan ruupam- bhairavam- ruupam-eswyati

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.
Translation from Sanskrit: Bettina Bäumer

De la misma manera, en una noche oscura, al comienzo de la quincena oscura,

al meditar en la oscuridad, uno alcanza la naturaleza de Bhairava.
Traducción del inglés: Q

In the same way, at (completely) dark night in the dark fortnight,

by contemplation for long over the (terrible) circumambient darkness,
the yogi will attain the nature of Bhairava.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

(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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

Wenn man bei Neumond in einer dunklen Nacht lange die Finsternis meditiert,
dann erlangt man das Wesen Bhairavas.
Übersetzung von Sanskrit: Bettina Bäumer

[85] 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.
Traducción del Sánscrito: Óscar Figueroa
 75

percepciones mentales
Dhaaran_aa 65 · verso 88

@vmev inmILyadaE ne«e k?´:[a…m¢t> ,

‡sayR …Erv< Íp< …avy<StNmyae …vet!. 88.
evameva nimilyaadau netre krswn-aabhamagratah-
prasaarya bhairavam- ruapam- bhaavayam-stanmayo bhavet

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).
Translation from Sanskrit: Bettina Bäumer

De la misma manera, primero cerrando los ojos y meditando en la oscuridad en frente,

y luego abriendo los ojos y contemplando la forma (oscura) de Bhairava,
se deviene uno con ese (estado de Bhairava).
Traducción del inglés: Q

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 be become identified with Him.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[86] 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.
Traducción del Sánscrito: Óscar Figueroa
 76
Dhaaran_aa 66 · verso 89

ySy kSyeiN‘ySyaip Vya"ataΩΩ inraext>,

‡ivÚSya÷ye zUNye t«EvaTma ‡kazte. 89.
yasya kasyendriyasyaapi vyaughaataacca nirodhatah-
praviswttasyaadvaye szuanye tatraivaatmaa prakaaszate

If any organ is obstructed (in its function) by striking (an external object) or
if one causes an obstruction one-self, one enters in the nondual state of void,
and there itself the Self shines forth.
Translation from Sanskrit: Bettina Bäumer

Si algún órgano es obstruido (en su función) al golpear (un objeto externo) o

si uno se causa una obstrucción, uno entra en el estado no dual de vacío,
y allí mismo brilla el Sí mismo.
Traducción del inglés: Q

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.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

If anyone 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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[87] Quien debido a un impedimento o una obstrucción de alguno de sus sentidos

se abisma en el vacío sin par, ahí mismo resplandecer [ante él] el ser interior.
Traducción del Sánscrito: Óscar Figueroa
 77

Uccaara, mantras y japa

Dhaaran_aa 67 _ verso 90

AibNdumivsg° c Akar< jptae mhan! ,

%deit deiv shsa }anaE"> prmeÒr>. 90.
abindum avisargam- ca akaaram- japato mahaan
udeti devi sahasaa jñaanaughahh parameszvarahh

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.
Translation from Sanskrit: Bettina Bäumer

Si uno recita el gran sonido ‘a’ sin bindu o visarga, entonces, O Diosa,
el Señor Supremo, que es un torrente de sabiduría, emerge de una vez.
Traducción del inglés: Q

If one recites the letter a without bindu or visarga then, O goddess,

Parameszvara – a magnificent torrent of wisdom appears suddenly.
Translation from Sanskrit: Jaideva Singh

Continuously recite the vowel A, without the sound M or H.

Then O Goddess, a great flood of knowledge of God rises forcefully.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Si l’on récite le phonème A sans bindu ni visarga, le Seigneur suprême,

ce puissant torrent de Connaissance, surgit imprévisible, O Déesse!
Traduction du Sanskrit: Lilian Silburn

Déesse! On doit réciter le ‹‹a›› sans bindu ni visarga.

Alors jaillit soudain le flot de connaissance sacrée, le Seigneur suprême.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[88] Si se recita el fonema A sin bindu ni visarga, al instante surge, ¡oh, diosa!,
un poderoso torrente de consciencia: el Señor supremo.
Traducción del Sánscrito: Óscar Figueroa
 78
Dhaaran_aa 68 _ verso 91

v[RSy sivsgRSy ivsgaRNt< icit< kuÈ ,

inraxare[ icƒen Sp&zed!‰¸ snatnm!. 91.
varn-asya savisargasya visargaantam- citim- kuru
niraadhaaren-a cittena sprrszedbrahma sanaatanam

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.
Translation from Sanskrit: Bettina Bäumer

Fija tu atención con una mente libre de cualquier soporte al final de la visarga
de una letra con visarga y estarás en contacto con el eterno Brahman.
Traducción del inglés: Q

When one fixes his mind freed of all props on the end of the visarga of a letter with visarga,
then (being completely introverted), he enters the eternal Brahman).
Translation from Sanskrit: Jaideva Singh

Make the sound H and concentrate on the end of the sound.

As the mind will be without support, one will permanently touch God.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

Si se fija la mente al final de la visarga de cualquier letra provista de visarga, y mediante un

pensamiento liberado de todo fundamento, se entrará en contacto con el eterno Brahman.
Traducción del francés : Q

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[89] Al emitir un sonido aspirado, lleva la atención al final de la aspiración;

[entonces,] con la mente libre de soportes, rozarás al brahman eterno.
Traducción del Sánscrito: Óscar Figueroa
 79

el cuerpo, el mundo, el universo

Dhaaran_aa 69 · verso 92

Vyaemakar< SvmaTman< XyayeiŒiG…rnav&tm! ,

inraÔya icit> zi¥> SvÍp< dzRyeƒda. 92.

vyomaakauram- svamaatmaanam- dhyaayeddigbhiranaavrrtam

niraaszrayaa citihh szaktihh svaruupam- darszayettadaa

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.
Translation from Sanskrit: Bettina Bäumer

Uno debe meditar en el propio cuerpo en la forma de vasto cielo, ilimitado en todas las direcciones,
entonces el Poder de la Conciencia está libre de cualquier apoyo y revela su propia naturaleza.
Traducción del inglés: Q

When one concentrates on one’s self in the form of a vast firmament,

unlimited in any direction whatsoever,
then the citi szakti freed of all props reveals herself (which is the essential Self of the aspirant).
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[90] [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.
Traducción del Sánscrito: Óscar Figueroa
 80

Dhaaran_aa 70 · verso 93

iki¬dº< ivi…*adaE tI˙[sUCyaidna tt> ,

t«Ev cetna< yUÆva …Erve inmRla git>. 93.
kiñcidan4gam- vibhidyaadau tikswn-asuacyaadinaa tatahh
tatraiva cetanaam- yuktvaa bhairave nirmalaa gatihh

If one pierces any limb or part of the body with a sharp needle or any other instrument,
then by concentrating on that very point, one attains the pure state of Bhairava.
Translation from Sanskrit: Bettina Bäumer

Si uno perfora cualquier miembro o parte del cuerpo con una aguja afilada o cualquier otro
instrumento, entonces al concentrarse en ese mismo punto, uno alcanza el estado puro de Bhairava.
Traducción del inglés: Q

If one pierces at first any limb (of one’s body) with sharp-pointed needle etcetera,
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.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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).
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[91] 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].
Traducción del Sánscrito: Óscar Figueroa
 81

percepciones mentales
Dhaaran_aa 71 · verso 94

icƒa*Nt> k´itnaRiSt mmaNt…aRvyeidit,

ivkLpanam…aven ivkLpEÈiJHtae …vet!. 94.
cittaadyantahh krrtirnausti mamaantarbhaavayediti
vikalpaunaamabhaavena vikalpairujjhito bhavet

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.
Translation from Sanskrit: Bettina Bäumer

Uno debe imaginar que no hay ningún órgano interno en mí del cual consiste la mente
(intelecto y el sentido del ego).
Entonces, debido a la ausencia de pensamientos uno será liberado de todos los pensamientos.
Traducción del inglés: Q

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 be (completely) rid of all thought-constructs (vikalpas)
and will abide as pure consciousness (szuddha caitanya) which is his essential Self.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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).
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[92] ‹‹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.
Traducción del Sánscrito: Óscar Figueroa
 82

Maayaa y sus envolturas

Dhaaran_aa 72 · verso 95

maya ivmaeihnI nam klaya> kln< iswtm! ,

#Tyaidxm° t≈⋲vana< kly⁄ p&wG…vet!. 95.
maayau vimohini naama kalaayauh- kalanam- sithatam
ityaadidharmam- tattvaanaam- kalayanna prrthagbhavet

”Maayaa is deluding, the function of kalaa (and other kañcukas) is fragmentation”

– considering the properties of each category in this way, one is [not] separated.
Translation from Sanskrit: Bettina Bäumer

"Maayaa es engañosa, la función de kalaa (y otros kañcukas) es fragmentación"

– considerando las propiedades de cada categoría de esta manera, uno [no] está separado.
Traducción del inglés: Q

“Maayaa is delusive, the function of kalaa is limited activity (of vidyaa, it is limited knowledge, etc.)”,
considering the functions of the various tattvas (constitutive principles) in this way,
one does not remain separate any longer.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

Maayaa is the power of delusion while the nature of kalaa 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).
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

Maayaa 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.
Traduction du Sanskrit: David Dubois

‹‹Maayaa wird die Kraft der Verwirrung genannt, kalaa ist die Tätigkeit der Fragmentierung.››
Wenn man auf diese Weise die Eigenschaften aller Prinzipien betrachtet,
bleibt man nicht getrennt (von der Wirklichkeit).
Übersetzung von Sanskrit: Bettina Bäumer

[93] Al meditar en la naturaleza [limitada] de todos los tattvas

– ‹‹a maayaa se la conoce como la Embaucadora, kalaa es fragmentación, etcétera›› –,
[el yogui] no permanece más separado.
Traducción del Sánscrito: Óscar Figueroa
 83

Dhaaran_aa 73 _ verso 96

HigtICD< smuTp⁄amvlaeKy zm< nyet! ,

yt @v smud!…Uta ttSt«Ev lIyte. 96.
jhagiticchaam- samutpannaamavalokya szamam- nayet
yata eva samudbhuutaa tatastatraiva liyate

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.
Translation from Sanskrit: Bettina Bäumer

Si uno observa como surge espontáneamente un deseo, debe calmarlo inmediatamente.

Entonces, se unirá al punto de dónde ha surgido.
Traducción del inglés: Q

Having observed a desire that has sprung up, the aspirant should put an end to it immediately.
It will be absorbed in that very place from which it arose.
Translation from Sanskrit: Jaideva Singh

When one sees a desire having rise, one should immediately end it.
One will then be absorbed in the very place from which the desire arose.
Translation from Sanskrit: Ranjit Chaudhri

(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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[94] 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.
Traducción del Sánscrito: Óscar Figueroa
 84

Naturaleza esencial de SZiva

Dhaaran_aa 74 · verso 97

yda mmeCDa naeTp⁄a }an< va kStdaiSm vE ,

t≈⋲vtae=h< twa…UtStLlInStNmna …vet!. 97.
yadaa mamecchau notpannaa jñaanam- vaa kastadaasmi vai
tattvato’ham- tathaa bhuatastallinastanmanaa bhavet

”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.
Translation from Sanskrit: Bettina Bäumer

“¿Quién soy yo cuando ni mi voluntad ni mi conocimiento han surgido? ¿Soy eso en realidad?
Habiendo devenido eso, uno debe sumergirse en eso y la propia mente debe de identificarse con eso.
Traducción del inglés: Q

When desire or knowledge (or activity) has not arisen in me, then what am I in that condition?
In verity, I am (in that condition) that Reality itself (i.e. cidaananda or consciousness-bliss).
(Therefore the aspirant should always contemplate “I am cidaananda or consciousness bliss).
Thus, he will be absorbed in that Reality (tallinas) and will become identified with it (tanmanaa).
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[95] 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.
Traducción del Sánscrito: Óscar Figueroa
 85

Maayaa y sus envolturas

Dhaaran_aa 75 · verso 98

#CDayamwva }ane jate icƒ< invezyet! ,

AaTmbuœ!yanNycetaSttSt≈⋲vawRdzRnm!. 98.
icchaayaumathavaa jñaane jaute cittam- niveszayet
aatmabuddhyaananyacetaastatastattvaarthadarszanam

But one 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.
Translation from Sanskrit: Bettina Bäumer

Pero una vez que la voluntad y el conocimiento han surgido,

uno debe fijar su mente (en el punto donde emergen) con indivisa atención al Sí mismo
– entonces uno comprende mejor la esencia de la Realidad.
Traducción del inglés: Q

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, knowledge, etc.)
as the very Self, then he will have the realization of the essential Reality.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[96] 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.
Traducción del Sánscrito: Óscar Figueroa
 86

percepciones mentales
Dhaaran_aa 76 · verso 99

ininRimƒ< …veJ}an< inraxar< ÊmaTmkm!,

t≈⋲vt> kSyic⁄Etdev<…avI izv> i‡ye. 99.
nirnimittam- bhavejjñaanam- niraadhaaram- bhramaatmakam
tattvatahh kasyacinnaitadebhaavi szivahh priye

All knowledge is without a cause, without a support and deceptive.

In reality this (knowledge) does no belong to anybody.
Contemplating in this way, o Dear One, one becomes SZiva.
Translation from Sanskrit: Bettina Bäumer

Todo conocimiento es sin causa, sin soporte y engañoso.

En realidad este (conocimiento) no pertenece a nadie.
Contemplando de esta manera, o Querida, uno deviene SZiva.
Traducción del inglés: Q

All knowledge is without a 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 SZiva.
Translation from Sanskrit: Jaideva Singh

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 SZiva.
Translation from Sanskrit: Ranjit Chaudhri

Knowledge arising without its proper cause is baseless and delusive.

Essentially, it does no belong to anyone.
One contemplating like this, become the same as SZiva himself, O dear one.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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 SZiva.
Traduction du Sanskrit: Lilian Silburn

La cognition surgit sans raison. Sans fondement, elle est égarement.

En réalité, elle n’appartient à personne. Dans cet état, on devient SZiva, ô belle!
Traduction du Sanskrit: David Dubois

Alle Erkenntnis ist ohne Ursache, ohne Grundlage und voller Täuschung.
In Wirklichkeit gehört (die Erkenntnis) niemandem.
Wenn man so meditiert, wird man zu SZiva, meine Liebe.
Übersetzung von Sanskrit: Bettina Bäumer

[97] ‹‹Todo conocimiento carece de causa, de fundamento, y es falaz por definición;

en realidad, no pertenece a nadie››.
A quien así concibe, ¡oh, amada! SZiva [se revela].
Traducción del Sánscrito: Óscar Figueroa
 87

naturaleza esencial de SZiva

Dhaaran_aa 77 _ verso 100

icœmaR svRdehe;u ivze;ae naiSt ku«ict! ,

AtÌ tNmy< sv° …avyN…vijæn>. 100.
ciddharmaa sarva deheswu viszeswo naasti kutracit
ataszca tanmayam- sarvam- bhaavayanbhavajijjanahh

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.
Translation from Sanskrit: Bettina Bäumer

El Uno, caracterizado como Conciencia, reside en todos los cuerpos; no hay diferenciación en nada.
Por lo tanto, si una persona realiza que cualquier cosa está llena de eso (Conciencia),
conquista el mundo del devenir.
Traducción del inglés: Q

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.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[98] 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.
Traducción del Sánscrito: Óscar Figueroa
 88

Maayaa y sus envolturas

Dhaaran_aa 78 _ verso 101

kam≥aexlae…maehmdmaTsyRgaecre ,
buiœ< iniStimta< k´Tva tƒ≈⋲vmviz:yte. 101.
kaama krodha lobha moha mada maatsarya gocare
buddhim- nistimitaam- krrtvaa tat tattvam- avisziswyate

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).
Translation from Sanskrit: Bettina Bäumer

Si uno estabiliza su mente en los varios estados de deseo, ira, codicia, engaño, embriaguez
o envidia, entonces sólo la Realidad permanecerá (la cual subyace a dichos estados).
Traducción del inglés: Q

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.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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).
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

Wenn man seinen Geist regungslos macht in der Zuständen der Leidenschaft,
des Hasses, der Habsucht, der Verwirrung, der Berauschung oder des Neides,
dann bleibt allein die Wirklichkeit übrig.
Übersetzung von Sanskrit: Bettina Bäumer

[99] 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.
Traducción del Sánscrito: Óscar Figueroa
 89

el cuerpo, el mundo, el universo

Dhaaran_aa 79 · verso 102

#N‘jalmy< ivÒ< NySt< va ic«kmRvt! ,

Êm÷a Xyayt> sv° pZytÌ suoae–m>. 102.
indrajaalamayam- viszvam- nyastam- vaa citrakarmavat
bhramadvaa dhyaayatahh sarvam- paszyataszca sukhodgamahh

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 experience bliss.
Translation from Sanskrit: Bettina Bäumer

Si uno medita el universo como un espectáculo de magia, o como una pintura, o como
una imagen en movimiento, contemplando cada cosa de esta manera, uno experiencia gozo.
Traducción del inglés: Q

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, etc.
(appearing to people seated on a moving boat), and contemplates deeply over this fact,
then he will experience great happiness.
Translation from Sanskrit: Jaideva Singh

See the whole world as magic jugglery, or a picture, or an illusion.

From this meditation, joy arises.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

On doit contempler tout chose et tout voir comme un tour de magie, un trompe-l’œil ou une illusion.
Le bien-être jaillit alors.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[100] Quien contempla y ve el cosmos entero como si fuera un espejismo,

una colorida pintura o una vorágine, experimenta una intensa alegría.
Traducción del Sánscrito: Óscar Figueroa
 90

el intersticio, en medio de, no dualidad

Dhaaran_aa 80 · verso 103

n icƒ< ini]ped! du>oe n suoe va piri]pet! ,

…Eriv }ayta< mXye ik< t≈⋲vmviz:yte. 103.
na cittam- nikswipet duhhkhe na sukhe vaa parikswipet
bhairavi jñaayataam- madhye kim- tattvamavasziswyate

One’s mind should neither be engrossed in suffering nor in pleasure.

O Bhairavi! you should know the middle state (between both) – then the Reality alone remains.
Translation from Sanskrit: Bettina Bäumer

La mente no debe estar absorta ni en el sufrimiento ni en el placer. O Bhairavi!

debes conocer el estado intermedio (entre ambos) – entonces sólo la Realidad permanece.
Traducción del inglés: Q

Neither should one dwell on suffering nor on pleasure.

O goddess Bhairavi, it should be known what Reality subsist in the middle of both (the opposites).
Translation from Sanskrit: Jaideva Singh

One should not place their thoughts on pleasure or pain.

O Goddess, know that True Reality lies between the two.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[101] 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].
Traducción del Sánscrito: Óscar Figueroa
 91

percepciones mentales

Dhaaran_aa 81 _ verso 104

ivhay injdehaSwa< svR«aSmIit …avyn! ,

d&Fen mnsa d&Ú(a naNyei]{ya suoI …vet!. 104.

vihaaya nijadehaasthaam- sarvatraasmiti bhaavayan

drrddhena manasaa drrswttyaa naanyekswin-yaa sukhi bhavet

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.
Translation from Sanskrit: Bettina Bäumer

Tras dejar el apego al propio cuerpo uno debe realizar: ‘estoy en todas partes’
con mente firme y visión sin distracción, entonces uno alcanza la dicha.
Traducción del inglés: Q

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 (supernal) happiness.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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 accède au bonheur.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[102] 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.
Traducción del Sánscrito: Óscar Figueroa
 92
Dhaaran_aa 82 · verso 105

"qadaE yΩΩ iv}animCDa*< va mmaNtre ,

nEv svRgt< jat< …avyi⁄it svRg>. 105.
ghattaadau yacca vijñaunamicchaadyam- vaa mamaantare
naiva sarvagatam- jaatam- bhaavayanniti sarvagahh

”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.
Translation from Sanskrit: Bettina Bäumer

”Conocimiento, voluntad, etc. no se hallan sólo en mi, también están presentes in jarras y otros
objetos.” Meditando de esta manera en la omnipresente (Realidad), uno deviene omnipresente.
Traducción del inglés: Q

”Knowledge, desire, etc. do not appear only within me,

they appear everywhere in jars and other objects.”
Contemplating thus, one becomes all-pervasive.
Translation from Sanskrit: Jaideva Singh

”Knowledge, desire, etc. exist not only within me, but everywhere in jars, and other objects.”
With this belief, one becomes omnipresent.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

La discrimination ou le désir, etc. ne se trouvent pas seulement en moi mais apparaît aussi partout,
dans les jarres et autres objets. Réalisant cela, on devient omnipénétrant.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

‹‹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.
Übersetzung von Sanskrit: Bettina Bäumer

[103] ‹‹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.
Traducción del Sánscrito: Óscar Figueroa
 93
Dhaaran_aa 83 · verso 106

¢a˝¢ahks<iviƒ> samaNya svRdeihnam! ,

yaigna< tu ivze;ae=iSt s<bNxe savxanta . 106.
graahyagrauhakasam-vittihh saamaanyau sarvadehinaam
yoginaam- tu viszeswo’sti sambandhe saavadhanataa

The perception of object and subject is common to all embodied beings.

But characteristic of yogis is that they are constantly aware of this relationship.
Translation from Sanskrit: Bettina Bäumer

La percepción de objeto y sujeto es común en todos los seres encarnados.

Pero la característica de los yoguis es que ellos son constantemente conscientes de dicha relación.
Traducción del inglés: Q

The consciousness of object and subject is common to all the embodied ones.
The yogis have, however, this distinction that they are mindful of this relation.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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).
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[104] 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].
Traducción del Sánscrito: Óscar Figueroa
 94

el cuerpo, el mundo, el universo

Dhaaran_aa 84 · verso 107

SvvdNyzrIre=ip s<iviƒmnu…avyet! ,
Ape]a< SvzrIrSy TyÆva VyapI idnE…Rvet!. 107.
svavadanyaszrire’pi sam-vittimanubhaavayet
apekswaam- svaszarirasya tyaktvaa vyaapi dinairbhavet

One should experience the consciousness also in the body of others as in one’s own.
Giving up the concern for one’s own body, one becomes all-pervading within days.
Translation from Sanskrit: Bettina Bäumer

Uno debe de experimentar la conciencia tanto en el cuerpo de los demás como en el propio.
Renunciando a la preocupación por el propio cuerpo, uno deviene omnipresente en cuestión de días.
Traducción del inglés: Q

One should, leaving aside the need of his own body (in other cases),
contemplate that the (same) consciousness is present in other bodies as in his own.
Thus he will become all-pervasive in a few days.
Translation from Sanskrit: Jaideva Singh

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.
I a few days, one will be all pervading.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[105] 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.
Traducción del Sánscrito: Óscar Figueroa
 95

percepciones mentales

Dhaaran_aa 85 · verso 108

inraxar< mn> k´Tva ivkLpa⁄ ivkLpyet! ,

tdaTmprmaTmTve …Ervae m&glaecne. 108.
niraadhauram- manahh krrtvaa vikalpaanna vikalpayet
tadautmaparamaatmatve bhairavo mrrgalocane

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.
Translation from Sanskrit: Bettina Bäumer

Liberando la mente de todo soporte, uno no debe permitir (que surja) ningún pensamiento.
Entonces O Diosas de ojos de gacela, se alcanzará el estado de Bhairava cuando
el sí mismo (individual) se haya sumergido en el Sí mismo Absoluto.
Traducción del inglés: Q

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.
Translation from Sanskrit: Jaideva Singh

O Deer Eyed One, by stopping all thoughts, the mind will be without support.
Then the self will become the Supreme Self of God.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[106] 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].
Traducción del Sánscrito: Óscar Figueroa
 96

naturaleza esencial de SZiva

Dhaaran_aa 86 _ verso 109

svR}> svRktaR c Vyapk> prmeÒr> ,

s @vah< zEvxmaR #it daF(aRd!…veiCDv>. 109.
sarvajñahh sarvakartaa ca vyaapakahh parameszvarahh
sa evaaham- szaivadharmaa iti daarddhyaadbhavecchivahh

“The Supreme Lord is omniscient, omnipotent and all-pervading; I myself am He.”

By such a firm meditation one becomes SZiva.
Translation from Sanskrit: Bettina Bäumer

“El Señor Supremo es omnisciente, omnipotente y todo-penetrante; yo mismo soy Él.”

Mediante tal firme meditación uno deviene SZiva.
Traducción del inglés: Q

The Highest Lord is Omniscient, omnipotent, and omnipresent.

“Since I have the attributes of SZiva, I am the same as the Highest Lord”.
With this firm conviction, one becomes SZiva.
Translation from Sanskrit: Jaideva Singh

God is omniscient, omnipotent and omnipresent.

Believe firmly, “I have those same qualities of God.” Then, one becomes God.
Translation from Sanskrit: Ranjit Chaudhri

The Supreme Lord is omniscient, omnipresent and maker of everything.

By virtue of inherence of the attributes of SZiva in me, I am the same.
If this sense becomes firm in anyone, he becomes shorn of the sense of individuality
and hence become SZiva Himself.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Quand on se renforce dans la (réalisation) suivante :

‘Je possède les attributs de SZiva, je suis omniscient, tout-puissant et omnipénétrant ;
je suis le Maître suprême et nul autre’, on devient SZiva.
Traduction du Sanskrit: Lilian Silburn

Le Seigneur suprême est présent en tout, il connaît et il fait tout.

Moi qui suis doué des attributs de SZiva, c’est lui que je suis.
Quand cette (reconnaissance) devient stable, on devient SZiva.
Traduction du Sanskrit: David Dubois

Der Höchste Herr ist allwissend, allwirkend und allgegenwärtig:

‹‹Da ich die Eigenschaften SZivas (des Gütigen) habe, bin ich Er.››
– Wenn man eine so feste Überzeugung gewinnt, wird man zu SZiva.
Übersetzung von Sanskrit: Bettina Bäumer

[107] ‹‹El Señor supremo es omnisciente, todopoderoso y omnímodo.

Yo poseo los atributos de SZiva. [Entonces,] definitivamente yo soy él››.
Quien esto [concibe] con determinación en SZiva se convierte.
Traducción del Sánscrito: Óscar Figueroa
 97

el cuerpo, el mundo, el universo

Dhaaran_aa 87 · verso 110

jlSyevaemRyae v˚eJvaRla…ºy> ‡…a rve> ,

mmEv …ErvSyEta ivÒ…º!yae iv…eidta>. 110.
jalasyevormayo vahnerjvaalaubhan4gayahh prabhaa ravehh
mamaiva bhairavasyaitaa viszvaman4gyo vibheditaahh

Just as waves arises 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.
Translation from Sanskrit: Bettina Bäumer

Así como las olas surgen del agua, las llamas del fuego y los rayos del sol, de la misma manera
los aspectos diferenciados del universo han surgido de mi, (esto es) Bhairava.
Traducción del inglés: Q

Just as waves arise from water, flames from fire, rays from the sun, even so the waves
(variegated aspects) of the universe have arisen in differentiated forms from me i.e. Bhairava.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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!
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[108] 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.
Traducción del Sánscrito: Óscar Figueroa
 98
Dhaaran_aa 88 · verso 111

ÊaNTva ÊaNTva zrIre[ Tvirt< …uiv patnat! ,

]ae…zi¥ivrame[ para s<jayte dza. 111.
bhraantvau bhraantvaa szariren-a tvaritam- bhuvi paatanaat
kswobhaszaktiviraamen-a paraa sam-jaayate daszaa

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.
Translation from Sanskrit: Bettina Bäumer

Si uno gira y gira con el cuerpo y súbitamente cae al suelo, entonces,

cuando termina la energía de la agitación, emerge el estado supremo.
Traducción del inglés: Q

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.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

By taking rounds continuously for some time when one falls quickly on the ground
and gets the commotion generated within him subsisted,
what follow is access to the highest state of being.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[109] 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.
Traducción del Sánscrito: Óscar Figueroa
 99
Dhaaran_aa 89 · verso 112

Aaxare:vwva=zÆya=}anaiΩΩƒlyen va ,
jatzi¥smavez ]ae…aNte …Erv< vpu>. 112.
aadhaureswvathavaa’szaktyaa’jñaanauccittalayena vaa
jaataszaktisamaaveswa kswobhaante bhairavam- vapuhh

When, owing to the lack of the 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).
Translation from Sanskrit: Bettina Bäumer

Cuando debido a la falta de capacidad para conocer objetos, o por la disolución de la mente,
hay un cese de la agitación causada por la energía de absorción,
entonces la naturaleza de Bhairava (se manifiesta).
Traducción del inglés: Q

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 (anaaszrita szakti),
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)
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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).
Traduction du Sanskrit: Lilian Silburn

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).
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[110] 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.
Traducción del Sánscrito: Óscar Figueroa
 100

Mudraas
Dhaaran_aa 90 · verso 113

s<‡dayimm< deiv z&[u sMyg!vdaMyhm! ,

kEvLy< jayte s*ae ne«yae> StBxma«yae>. 113.
sampradaayamimam- devi szrrn-u samyagvadaamyaham
kaivalyam- jaayate sadyo netrayohh stabdhamaatrayohh

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.
Translation from Sanskrit: Bettina Bäumer

O Diosa, escucha esta tradición mística. Debo revelártela completamente:

Si los ojos están fijados sin parpadear el estado de liberación (kaivalya) ocurrirá inmediatamente.
Traducción del inglés: Q

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 (kaivalya) will occur immediately.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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).
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

O Göttin! Höre! Ich offenbare dir diese mystische Tradition vollkommen.

Wenn man die Augen regungslos (offen)hält, entsteht unvermittelt die Befreiung.
Übersetzung von Sanskrit: Bettina Bäumer

[111] Escucha, ¡oh, diosa!, esta enseñanza tradicional que te revelaré íntegramente:
el estado de solitud puede alcanzarse sin más con solo mantener la mirada fija.
Traducción del Sánscrito: Óscar Figueroa
 101

posturas corporales

Dhaaran_aa 91 _ verso 114

s<kaec< k[Ryae> k´Tva ˝xae÷are twEv c,

AnCkmhl< XyayiNvzed!‰¸ snatnm!. 114.

sam-kocam- karn-ayohh krrtvaa hyadhodvaare tathaiva ca

anackam ahalam- dhyaayanviszedbrahma sanaatanam

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.
Translation from Sanskrit: Bettina Bäumer

Cerrando las orejas y similarmente cerrando la apertura más baja (el ano) uno debe meditar
en el sonido sin vocal y consonante. Entonces uno entrará en el eterno Brahman.
Traducción del inglés: Q

Contracting the openings of the ears and similarly the openings of the anus and penis
(and then), meditating on (the interior, impactless sound – anaahata dhvani)
without vowel and without consonant, one enters the eternal Brahman.
Translation from Sanskrit: Jaideva Singh

Close the ears, and compress the opening of the rectum.

Then by meditating on the sound without vowel or consonant, one permanently enters God.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

Habiéndose tapado las orejas así como la abertura inferior (ano), (y después) meditando sobre la
resonancia sin consonante ni vocal, se entra en el eterno Brahman.
Traducción del francés: Q

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[111 bis] Si se tapan ambos oídos y también la puerta inferior,

y se contempla el sonido sin vocales ni consonantes, se alcanza el brahman eterno.
Traducción del Sánscrito: Óscar Figueroa
 102

los 5 sentidos: la vista

Dhaaran_aa 92 · verso 115

kUpaidke mhagteR iSwTvaepir inrI][at!,

AivkLpmte> sMyk! s*ĩly> S)uqm!. 115.
kuapaudike mahaagarte sthitvopari niriks-anaut
avikalpamateh- samyak sadyaszcittalayah- sphuttam

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.
Translation from Sanskrit: Bettina Bäumer

Permaneciendo arriba de un pozo profundo o cualquier abismo y fijando los ojos

(en el fondo del pozo o del abismo), uno deviene completamente libre de pensamientos,
e inmediatamente la mente con certeza se disolverá.
Traducción del inglés: Q

If one stands above a very deep well, etc. and fixes his eyes (on the space inside the well
without blinking) his understanding becomes free of vikalpas (thought-constructs) completely,
and immediately he definitely experiences dissolution of mind.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Se tenant au-dessus d’un puis 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).
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

Wenn man an Rand eines tiefen Brunnens oder eines Abgrundes steht und hineinschaut,
wird man plötzlich völlig frei von Gedanken und man erfährt die Auflösung des Denkens.
Übersetzung von Sanskrit: Bettina Bäumer

[112] 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.
Traducción del Sánscrito: Óscar Figueroa
 103

percepciones mentales
Dhaaran_aa 93 _ verso 116

y« y« mnae yait ba˝e va_yNtre=ip va,

t« t« izvavSwa VyapkTvat! Kv yaSyit. 116.

yatra yatra mano yaati baahye vaabhyantare’pi vaa

tatra tatra szivaavasthaa vyaapakatvaat kva yaasyati

Wherever the mind goes, whether outside or within, there itself is the state of SZiva.
Since He is all-pervading, where else could the mind go?
Translation from Sanskrit: Bettina Bäumer

Dondequiera que vaya la mente, bien fuera o dentro, ahí mismo está el estado de SZiva.
Dado que Él es todo-penetrante, ¿dónde más podría ir la mente?
Traducción del inglés: Q

Wherever the mind goes whether towards the exterior or towards the interior,
everywhere there is the state of SZiva.
Since SZiva is omnipresent, where can the mind go (to avoid Him).
Translation from Sanskrit: Jaideva Singh

Wherever the mind goes, externally or internally, everywhere there is the form of Shiva.
As God is omnipresent, where will the mind go?
Translation from Sanskrit: Ranjit Chaudhri

Wherever the mind goes, no matter outward or inward, there lies the state of SZiva.
Where else can the mind go as SZiva is omnipresent?
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Partout où va la pensée, vers l’extérieur ou encore vers l’intérieur, O Bien-aimée!

là se trouve l’état szivaïte ; celui-ci étant omnipénétrant,
où donc (la pensée) pourrait-elle aller (pour lui échapper)
Traduction du Sanskrit: Lilian Silburn

Où que l’esprit aille, à l’extérieur ou à l’intérieur, c’est là l’état de SZiva.

Puisqu’il imprègne (tout), où pourrait-il aller ?
Traduction du Sanskrit: David Dubois

Wohin auch immer deine Gedanken gehen,

ob nach außen oder innen, ebendort ist der göttliche Zustand zu finden.
Da SZiva alles durchdringt, wohin könnten die Gedanken gehen, wo Er nicht ist?
Übersetzung von Sanskrit: Bettina Bäumer

[113] Adonde sea que la mente vague, ya sea fuera o también dentro,
ahí está la condición de SZiva. ¿Y adónde más podría ir si [SZiva] lo colma todo?
Traducción del Sánscrito: Óscar Figueroa

Dondequiera que vaya la mente, afuera o adentro,

¿dónde irá, estando impregnado el estado de SZiva en todas partes?
Wherever the mind goes, whether outside or inside,
where will go, being the state of SZiva everywhere impregnated?
Traducción del sánscrito al español y del español al inglés: Q
 104

los 5 sentidos
Dhaaran_aa 94 · verso 117

y« y«a]mageR[ cEtNy< VyJyte iv…ae> ,

tSy tNma«ximRTvaiΩΩëya—airtaTmta. 117.
yatra yatraaks-amaurgen-a caintayam- vyajyate vibhohh
tasya tanmaatradharmitvaaccillayaadbhaaritaatmataa

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).
Translation from Sanskrit: Bettina Bäumer

Dondequiera que la Conciencia universal del omnipenetrante Lord es revelada a través

de los órganos de los sentidos, dado que su naturaleza es la misma (Conciencia universal),
entonces mediante la absorción en la Conciencia pura (será alcanzada) la plenitud del Sí mismo.
Traducción del inglés: Q

On every occasion that the consciousness of the Omnipresent Reality (caitanyam- vibhohh) 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).
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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

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.
Traduction du Sanskrit: David Dubois

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

[114] 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.
Traducción del Sánscrito: Óscar Figueroa
 105

el cuerpo, el mundo, el universo

Dhaaran_aa 95 · verso 118

]uta*Nte …ye zaeke g˛re va r[ad!‘ute ,

kutUhle ]uxa*Nte ‰¸sƒasmIpga. 118.
kswutaadyante bhaye szoke gahvare vaa ran-aaddrute
kutuuhale kswudhaadyante brahmasattaasamipagaa

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.
Translation from Sanskrit: Bettina Bäumer

Al comienzo o final de un estornudo, en un estado de miedo o tristeza,

(permaneciendo) en la cumbre de un abismo o al huir del campo de batalla,
en el momento de una curiosidad intensa, al comienzo o final del hambre;
tal estado se acerca a la realidad de Brahman.
Traducción del inglés: Q

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 brahman.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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 battle-field,
and keen curiosity.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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).
Traduction du Sanskrit: Lilian Silburn

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).
Traduction du Sanskrit: David Dubois

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 (brahmasattaa).
Übersetzung von Sanskrit: Bettina Bäumer

[115] 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.
Traducción del Sánscrito: Óscar Figueroa
 106

los 5 sentidos: la vista

Dhaaran_aa 96 · verso 119

vStu;u SmyRma[e;u d&Úe deze mnSTyjet! ,

SvzrIr< inraxar< k´Tva ‡srit ‡…u>. 119.
vastuswu smaryamaan-eswu drrswtte desze manastyajet
svaszariram- niraadhaaram- krrtvaa prasarati prabhuhh

While looking at a particular space the mind should abandon the thoughts of all remembered objects,
and thus making the body free from all support, the Lord reveals Himself.
Translation from Sanskrit: Bettina Bäumer

Al mirar un espacio particular la mente debe abandonar los pensamientos de todos los objetos
recordados, y así liberando al cuerpo de todo soporte, el Lord se revela a Sí mismo.
Traducción del inglés: Q

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.
Translation from Sanskrit: Jaideva Singh

Leaving concern for one’s body, remember the sight of a place, objet or incident.
The mind will be without support and one experiences a flood of Divinity.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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 omniprésent s’avance.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[116] 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.
Traducción del Sánscrito: Óscar Figueroa
 107

Dhaaran_aa 97 _ verso 120

Kvic÷Stuin ivNySy znEd&RiÚ< invtRyet! ,

tJ}an< icƒsiht< deiv zUNyalyae …vet!. 120.

kvadidvastuni vinyasya szanairdrrswttim- nivartayet

tajjñaanam- cittasahitam- devi szunyaalayo bhavet

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.
Translation from Sanskrit: Bettina Bäumer

Habiendo fijado los ojos en un objeto particular, uno debe lentamente retirarle la mirada,
así como el conocimiento de dicho objeto junto con su pensamiento.
Entonces, Oh Diosa, uno deviene morada del Vacío.
Traducción del inglés: Q

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 impressions of it, he abides in the void.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

Having cast the eyesight at any particular object, one should withdraw from the object
no only the eyesight but also the cognisance of it along with the citta.
Thus, O goddess, he may abide in sheer void.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[117] 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.
Traducción del Sánscrito: Óscar Figueroa
 108

percepciones mentales
Dhaaran_aa 98 · verso 121

…Æyu‘ekai÷r¥Sy yad&zI jayte mit> ,

sa zi¥> zaªrI inTy< …avyeƒa< tt> izv>. 121.
bhaktyudrekaadviraktasya yaudrrszi jaayate matih-
saa szaktih- szaan4kari nityam- bhaavayettaam- tatahh szivahh

The intuitive insight which is born from intense devotion in one who is detached
is the very Energy of SZan4kara; then one becomes SZiva Himself.
Translation from Sanskrit: Bettina Bäumer

La percepción intuitiva que nace de la devoción intensa en quien está desapegado

es la Energía de SZan4kara; entonces uno deviene SZiva.
Traducción del inglés: Q

The sort of intuition (mati) that emerges through the intensity of devotion
in one who is perfectly detached in known as the szakti of szan4kara.
One should contemplate on it perpetually. Then he becomes SZiva Himself.
Translation from Sanskrit: Jaideva Singh

From an abundance of devotion and a detached nature,

an understanding of the Divine Energy is born.
One should continuously be her. Then, Shiva.
Translation from Sanskrit: Ranjit Chaudhri

The power of understanding arising from the arousal of devotion in the mind of the aspirant,
who has detached himself from worldly, is indeed, the power of SZan4kara Himself.
Through constant contemplation on it, one becomes SZiva.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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 SZiva.
Traduction du Sanskrit: Lilian Silburn

Cette compréhension qui se fait jour en celui qui est détaché à cause de l’intensité de l’amour divin,
c’est la Puissance de SZiva. On doit l’évoquer sans cesse. On deviendra alors SZiva.
Traduction du Sanskrit: David Dubois

Die Einsicht, die durch intensive liebende Hingabe in einer Person entsteht,
die (innerlich) losgelöst ist, ist die göttliche Energie (szakti szaan4kari).
Man soll beständig darüber meditieren – dann wird man zu SZiva.
Übersetzung von Sanskrit: Bettina Bäumer

[118] La conciencia que desarrolla quien se libera del apego gracias a una intensa devoción
es la potencia misma de SZiva.
Si se la concibe de manera ininterrumpida, entonces SZiva [se revela].
Traducción del Sánscrito: Óscar Figueroa
 109

el vacío, vacuidad
Dhaaran_aa 99 _ verso 122

vSTvNtre ve*mane znEvRStu;u zUNyta ,

tamen mnsa XyaTva ividtae=ip ‡zaMyit. 122.
vastvantare vedyamaane szanairvastuswu szuunyataa
taamena manasaa dhyaatvaa divito’pi praszaamyati

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.
Translation from Sanskrit: Bettina Bäumer

Cuando uno percibe un objeto particular, gradualmente otros objetos aparecen como vacíos.
Meditando sobre este vacío en la mente, uno obtiene paz,
incluso cuando el objeto es todavía percibido.
Traducción del inglés: Q

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 tranquillity.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

If a particular object is understood properly, voidness of all objects becomes automatic.

Through meditation on that void, even what is known, gets subsided.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[119] 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.
Traducción del Sánscrito: Óscar Figueroa
 110

el intersticio, en medio de, no dualidad

Dhaaran_aa 100 · verso 123

ik<icJ}EyaR Sm&ta zuiœ> sa zuiœ> zM…udzRne,

n zuic˝RzuicStSmai⁄ivRkLp> suoI …vet!. 123.
kim-cijjñairyaa smrrtaa szuddhihh saa szuddhih- szambhudarszane
na szucirhyaszucirtasmaannirvikalpahh sukhi bhavet

The purity which is prescribed by people of little understanding

is considered an impurity in the SZaiva system. There is neither purity nor impurity.
Therefore, one who is free from such thoughts attains happiness.
Translation from Sanskrit: Bettina Bäumer

La pureza prescrita por gente de poco entendimiento

es considerada impureza en el sistema SZivaíta. No existe ni pureza ni impureza.
Por ello, quien es libre de dichos pensamientos alcanza la felicidad.
Traducción del inglés: Q

That purity which is prescribed by people of little understanding

is considered to be only impurity in the SZaiva 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.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

What is recommended as purity by teachers having petty knowledge,

is not purity at all or even impurity in the perspective of SZaivism.
Therefore, it is only who is rid of mental constructs deserves attaining the state of happiness.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Cette pureté qu’enseignent les gens de peu de savoir apparaît dans la doctrine de SZiva 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.
Traduction du Sanskrit: Lilian Silburn

Cette pureté qu’enseignent les demi-savants est impureté selon l’enseignement de SZiva.
Car il n’y a ni pureté ni impureté. Et donc, sans dilemmes, on sera bienheureux.
Traduction du Sanskrit: David Dubois

Die Reinheit, die von Menschen vorgeschrieben wird, die ein begrenztes Wissen haben,
wird in der Tradition SZivas als Unreinheit betrachtet.
In Wirklichkeit gibt es weder Reinheit noch Unreinheit.
Wenn man von diesen Vorstellung befreit ist, erlangt man Freude.
Übersetzung von Sanskrit: Bettina Bäumer

[120] Lo que los hombres de conocimiento limitado prescriben como impuro

es, desde la perspectiva szaiva, puro. De hecho, no hay pureza ni impureza.
Así, libre de representaciones mentales, [el yogui] experimenta alegría.
Traducción del Sánscrito: Óscar Figueroa
 111

percepciones mentales
Dhaaran_aa 101 · verso 124

svR« …Ervae …av> samaNye:vip gaecr> ,

n c td! Vyitreke[ prae=StITy÷ya git>. 124.
sarvatra bhairavo bhaavahh saumaanyes-vapi gocarahh
na ca tad vyatireken-a paro’stityadvayaa gatihh

The reality of Bhairava is present everywhere, even in common people.

He who knows that nothing exist apart from Him, attains the non-dual state.
Translation from Sanskrit: Bettina Bäumer

La realidad de Bhairava está presente en todas partes, incluso en la gente común.

El que sabe que nada existe aparte de Él, alcanza el estado no dual.
Traducción del inglés: Q

“The reality of Bhairava is apparent everywhere

– even among common folk (who do not posses any particular sense of discrimination).
One who knows thus, “There is nothing else that He” attains the non-dual condition.
Translation from Sanskrit: Jaideva Singh

“God is existing everywhere, common in all. There is nothing else other than God.”
With this knowledge, one attains the non-dual condition.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

Die Realität Bhairavas ist überall gegenwärtig, selbst bei gewöhnlichen Leuten.
Wenn man weiß, daß es nichts anderes gibt außer Ihm, erlangt man den Zustand frei von Dualität.
Übersetzung von Sanskrit: Bettina Bäumer

[121] ‹‹Bhairava está presente en todas partes, incluso entre la gente común.
No hay otro además de él››. He aquí la sabiduría sin par.
Traducción del Sánscrito: Óscar Figueroa
 112

el intersticio, en medio de, no dualidad

Dhaaran_aa 102 _ verso 125

sm> z«aE c im«e c smae manavmanyae>,

‰¸[> pirpU[RTvaidit }aTva suoI …vet!. 125.
samahh szatrau ca mitre ca samo maanaavamaanayohh
brahman-ah- paripuurn-atvaaditi jñaatvaa sukhi bhavet

Having the same feeling towards friend and foe, remaining the same in honour and dishonour,
the one who knows that Brahman is always full remains happy.
Translation from Sanskrit: Bettina Bäumer

Sintiendo lo mismo hacia el amigo y el enemigo,

permaneciendo igual en el honor y en la deshonor,
quien sabe que Brahman es siempre pleno permanece feliz.
Traducción del inglés: Q

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
(viz. the conviction of the presence of Brahman everywhere), he is perpetually happy.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[122] ‹‹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.
Traducción del Sánscrito: Óscar Figueroa
 113

Dhaaran_aa 103 _ verso 126

n ÷e;< …avyeTKvaip n rag< …avyeTKvict! ,

rag÷e;ivinmuR¥aE mXye ‰¸ ‡spRit. 126.

na dveswam- bhaavayetkvaapi na raagam- bhaavayetkvacit

raagadveszavinirmuktau madhye brahma prasarpati

One should neither feel hatred nor attachment towards anyone.

Being free from both attachment and hatred,
in the centre (between both extremes) Brahman unfolds.
Translation from Sanskrit: Bettina Bäumer

Uno nunca debe sentir odio ni apego hacia nadie.

Estando libre de ambos, apego y odio,
en el centro (entre ambos extremos) Brahman se revela.
Traducción del inglés: Q

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 brahmabhaava or the nature
of the divine consciousness (which is also the nature of the essential Self) in his heart.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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 libération d’attachement comme de haine, le brahman se glisse.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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).
Übersetzung von Sanskrit: Bettina Bäumer

[123] [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.
Traducción del Sánscrito: Óscar Figueroa
 114

percepciones mentales
Dhaaran_aa 104 _ verso 127

ydve*< yd¢a˝< yCDUNy< yd…avgm! ,

tTsv° …Erv< …aVy< tdNte baexs<…v>. 127.

yadavedyam- yadagraahyam- yacchuanyam- yadabhaavagam

tatsarvam- bhairavam- bhaavyam- tadante bodhasambhavahh

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.
Translation from Sanskrit: Bettina Bäumer

Lo desconocido, lo inasible, el vacío, lo que penetra incluso la no existencia,

contempla todo eso como Bhairava.
Al final (de esta contemplación) amanecerá la iluminación.
Traducción del inglés: Q

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.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

Das Unerkennbare, das Unfaßbare, die Leere, das, was selbst das Nichtsein durchdringt
– betrachte all das als Bhairava. Am Ende dieser Meditation entsteht die Erleuchtung.
Übersetzung von Sanskrit: Bettina Bäumer

[124] 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.
Traducción del Sánscrito: Óscar Figueroa
 115

Dhaaran_aa 105 · verso 128

inTye inraÔye zUNye Vyapke klnaeiJ}te ,

ba˝akaze mn> k´Tva inrakaz< smaivzet!. 128.
nitye niraaszraye szuunye vyaapake kalanojjhite
baahyaukaasze manahh krrvaa niraakaaszam- samaaviszet

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.
Translation from Sanskrit: Bettina Bäumer

Fijando la mente en el espacio exterior, el cual es eterno, sin soporte, vacío,

todo penetrante y libre de limitaciones, de esta manera uno será absorbido en el no-espacio.
Traducción del inglés: Q

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.
Translation from Sanskrit: Jaideva Singh

Fix the mind on external space, which is eternal, supportless, void, all pervasive and silent.
By doing this, one will completely enter non-space.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[125] Al fijar la atención en el espacio exterior – eterno, sin soportes, vacío, omnímodo,
indeterminado – , se alcanza el espacio más allá [del espacio] (niraakaasza).
Traducción del Sánscrito: Óscar Figueroa
 116

Dhaaran_aa 106 _ verso 129

y« y« mnae yait tƒƒenEv tT][m!,

pirTyJyanviSewTya inStrºSttae …vet!. 129.
yatra yatra mano yaati tattat tenaiva tatkswan-am
parityajyaanavasthityaa nistaran4gas tato bhavet

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.
Translation from Sanskrit: Bettina Bäumer

Hacia cualquier objeto que se dirija la mente, uno debe retirarla de ahí al momento.
Dejándola así sin soporte uno devendrá libre de la agitación mental.
Traducción del inglés: Q

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).
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

Sea cual sea el objeto al que se dirija el pensamiento, en ese preciso instante y con la ayuda de ese
pensamiento, se debe abandonar completamente el objeto sin dejar que otro se ponga en su lugar.
Entonces uno estará libre de oscilaciones (mentales).
Traducción del francés : Q

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

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.
Übersetzung von Sanskrit: Bettina Bäumer

[126] 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.
Traducción del Sánscrito: Óscar Figueroa
 117

uccaara, mantras y japa

Dhaaran_aa 107 _ verso 130

…ya sv° rvyit svRgae Vyapkae=iole ,

#it …ErvzBdSy sNttaeΩΩar[aiCDv>. 130.
bhayaa sarvam- ravayati sarvago vyaapako’khile
iti bhairavaszabdasya santatoccaaran-aacchivahh

Bhairava is one who makes everything resound (ravayati) with fear (bhayaa),
and who pervades the entire universe.
He who utters this word ‘Bhairava’ unceasingly becomes SZiva.
Translation from Sanskrit: Bettina Bäumer

Bhairava es quien hace que todas las cosas resuenen con miedo, y quien penetra el universo entero.
Quien pronuncia incesantemente esta palabra ‘Bhairava’ deviene SZiva.
Traducción del inglés: Q

Bhairava is one who with His luminous consciousness makes every thing resound or
who being of luminous consciousness joined with kriyaaszakti comprehends the whole universe,
who give everything, who pervades the entire cosmos.
Therefore by reciting the word Bhairava incessantly one become SZiva.
Translation from Sanskrit: Jaideva Singh

God gives rise to everything, pervades everything and every sound.

Therefore, by continuously reciting the word Bhairava (God), one becomes God.
Translation from Sanskrit: Ranjit Chaudhri

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 SZiva-hood.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

(Étymologie fantaisiste de Bhairava):

Au moyen de ‹‹ bhaa- ››, la lumière consciente, tout résonne (rava).
‹‹ Sarvadahh ››: il donne toute chose (da =RAA), il pénètre dans tout (l’univers) (vyaapaka = VAA).
Ainsi par la récitation ininterrompue du mot Bhairava, on devient SZiva.
Traduction du Sanskrit: Lilian Silburn

‹‹ Par son hurlement, il effraie tous les êtres. Il imprègne tout à chaque instant ››.
Ainsi, en énonçant sans cesse le mot ‹‹ bhairava ››, on deviendra SZiva.
Traduction du Sanskrit: David Dubois

Bhairava ist derjenige, der durch seinen Glanz (bhayaa) 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 SZiva.
Übersetzung von Sanskrit: Bettina Bäumer

[127] 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 SZiva.
Traducción del Sánscrito: Óscar Figueroa
 118

percepciones mentales
Dhaaran_aa 108 · verso 131

Ah< mmedimTyaid ‡itpiƒ‡sºt>,

inraxare mnae yait td!Xyan‡er[aCDmI. 131.
aham- mamedamityaadi pratipattiprasan4gatahh
niraudhaare mano yaati taddhyaunapren-aacchami

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.
Translation from Sanskrit: Bettina Bäumer

Mientras hacemos aserciones como “Yo soy, esto es mío”, etc.,

la mente va a lo que no tiene soporte.
Inspirado por esta meditación uno deviene sosegado.
Traducción del inglés: Q

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 (tat), one attains (abiding) peace.
Translation from Sanskrit: Jaideva Singh

“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.
Translation from Sanskrit: Ranjit Chaudhri

“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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

A l’occasion d’affirmations comme ‘je suis, ceci est à moi’, etc., la pensée accède
à ce qui n’as pas de fondement. Sous l’aiguillon d’une telle méditation, on s’apaise.
Traduction du Sanskrit: Lilian Silburn

‹‹ 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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[128] [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].
Traducción del Sánscrito: Óscar Figueroa
 119

naturaleza esencial de SZiva

Dhaaran_aa 109 _ verso 132

inTyae iv…uinRraxarae VyapkÌaiolaixp> ,

zBdan! ‡it][< Xyayn! k´tawaeR=waRnuÍpt>. 132.
nityo vibhurniraadhaaro vyaapakaszcaakhilaadhipahh
szabdaan pratikswanam- dhyaayan krrtaartho’rthaanuruupatahh

“Eternal, omnipresent, without any support, all-pervading, Lord of all that is”
– by meditating every moment on these words one attains fulfilment
in accordance with their meaning.
Translation from Sanskrit: Bettina Bäumer

“Eterno, omnipresente, sin ningún soporte, todo-penetrante, Señor de todo lo que es”
– meditando cada momento en estas palabras uno alcanza la plenitud de acuerdo con su significado.
Traducción del inglés: Q

“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).
Translation from Sanskrit: Jaideva Singh

“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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

‹‹ 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 (SZiva).
Traduction du Sanskrit: Lilian Silburn

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).
Traduction du Sanskrit: David Dubois

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

[129] ‹‹Eterno, Omnipresente, Autónomo, Omnímodo, Señor de todas las cosas››.

Quien sin cesar contempla estas palabras con atención a su significado alcanza la meta.
Traducción del Sánscrito: Óscar Figueroa
 120

el cuerpo, el mundo, el universo

Dhaaran_aa 110 · verso 133

At≈⋲vimN‘jala…imd< svRmviSwtm! ,
ik< t≈⋲vimN‘jalSy #it daF(aRCDm< Ïjet!. 133.
atattvamindrajaalaabhamidam- sarvamavasthitam
kim- tattvamindrajaalasya iti daardwhyaaccham- vrajet

”All this universe is without reality, like a magic show (indrajaala),

for what reality is there in a magic show?”
By firmly thinking in this way, one obtains peace.
Translation from Sanskrit: Bettina Bäumer

“Todo este universo no tiene realidad, como un espectáculo de magia,

¿Qué realidad hay en un espectáculo de magia?”
Pensando firmemente de esta manera, uno obtiene paz.
Traducción del inglés: Q

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 is this way, he attains to peace.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

‹‹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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[130] ‹‹Todo cuanto existe es irreal como un espejismo.

¿Y cuán real puede ser un espejismo?››.
Quien esto [concibe] con intensidad alcanza la paz.
Traducción del Sánscrito: Óscar Figueroa
 121

el vacío, vacuidad
Dhaaran_aa 111 · verso 134

AaTmnae inivRkarSy Kv }an< Kv c va i≥ya ,

}anayƒa bih…aRva At> zUNyimd< jgt! . 134.
aatmano nirvikaarasya kva jñaanam- kva ca vaa kriyaa
jñaanaayattaa bahirbhaavaa atahh szuanyamidam- jagat

How can the immutable Self have any knowledge or activity?

All external objects depend on our knowledge of them.
Therefore this world is void
Translation from Sanskrit: Bettina Bäumer

¿Cómo puede tener conocimiento o actividad el Sí mismo/Yo inmutable?

Todos los objetos externos dependen de nuestro conocimiento de ellos.
Por lo tanto este mundo es vacío.
Traducción del inglés: Q

In the unchangeable Self, how can there be knowledge or activity?

All external objects are dependent on knowledge;
therefore this word is void.
Translation from Sanskrit: Jaideva Singh

The Self is unchangeable. Where is there knowledge or activity?

External existence or objects are dependent of knowledge.
Therefore this world is void.
Translation from Sanskrit: Ranjit Chaudhri

As the Self is immutable, where is the scope for knowledge or action in it?
All external entities are dependent on just notion of them.
This world, therefore, is a sheer void.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[131] Si el ser interior es inmutable, ¿cómo puede haber en él conocimiento o actividad?

[Solo] la realidad exterior depende del conocimiento [y la actividad].
Por lo tanto, este mundo está vacío.
Traducción del Sánscrito: Óscar Figueroa
 122

el intersticio, en medio de, no dualidad

Dhaaran_aa 112 _ verso 135

n me bNxae n mae]ae me jIvSyEta iv…Ii;ka> ,

‡itibMbimd< buœejRlei:vv ivvSvt>. 135.
na me bandho na mokswo me jivasyaitaa vibhiswikaahh
pratibimbam idam- buddherjaleswviva vivasvatahh

There is neither bondage nor liberation for me, they are just like bogies for the fearful.
This (world) is like a reflexion in the mind, just as the sun is reflected in water.
Translation from Sanskrit: Bettina Bäumer

No hay esclavitud ni liberación para mi, (ambas) son sólo como fantasmas para el temeroso.
Este (mundo) es como un reflejo en la mente, tal como el sol es reflejado en el agua.
Traducción del inglés: Q

There is neither bondage nor liberation for me.

These (bondage and liberation) are only bogies for those who are terrified
(on account of the ignorance of their essential nature).
This (the universe) appears as a reflection in buddhi (the intellect) like the image of the sun in water.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[132] 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.
Traducción del Sánscrito: Óscar Figueroa
 123

los cinco sentidos

Dhaaran_aa 113 _ verso 136

#iN‘y÷ark< sv° suodu>oaidsºmm! ,

#tIiN‘yai[ s<TyJy SvSw> SvaTmin vtRte. 136.
indriyadvaarakam- sarvam- sukhaduhhkhaadisan4gamam
itindriyaan-i sam-tyajya svasthahh svaatmani vartate

All association with pleasure and pain occurs through the senses.
Therefore detach yourself from the senses and abide within your own Self.
Translation from Sanskrit: Bettina Bäumer

Toda asociación con el placer y el dolor ocurre a través de los sentidos.

Por eso desapégate de los sentidos y mora dentro de tu propio Sí mismo.
Traducción del inglés: Q

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.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

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 in Selbst gegründet.
Übersetzung von Sanskrit: Bettina Bäumer

[133] 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.
Traducción del Sánscrito: Óscar Figueroa
 124

el intersticio, en medio de, no dualidad

Dhaaran_aa 114 · verso 137

}an‡kazk< laeke AaTma cEv ‡kazk> ,

Anyaerp&wg!…avad! }anI }ane iv…aVyte. 137.
jñaanaprakauszakam- loke aatmaa caiva prakauszakam-
anayoraprrthagbhaavaad jñaani jñaane vibhaavyate

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.
Translation from Sanskrit: Bettina Bäumer

El conocimiento ilumina todas las cosas en este mundo; y el Sí mismo es quien ilumina.
Dado que tienen la misma naturaleza, conocimiento y conocedor debe ser contemplado como uno.
Traducción del inglés: Q

All things are revealed by jñaana i.e. the knowledge or 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.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

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.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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.
Traduction du Sanskrit: Lilian Silburn

Toute chose est manifestée par le sujet connaissant, (et) le Soi est manifesté par tout chose.
Ainsi, parce qu’ils ont une seule et même nature, on réalise que le sujet et l’objet son un.
Traduction du Sanskrit: David Dubois

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.
Übersetzung von Sanskrit: Bettina Bäumer

[134] 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.
Traducción del Sánscrito: Óscar Figueroa
 125

fusión, reabsorción y disolución

verso 138

mans< cetna zi¥raTma ceit ctuÚym! ,

yda i‡ye pir]I[< tda t—Erv< vpu>. 138.
maanasam- cetanau szaktiraatmaa ceti catuswttayam
yadaa priye parikswin-am- tadaa tadbhairavam- vapuhh

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.
Translation from Sanskrit: Bettina Bäumer

Querida, cuando la mente, la conciencia (individual), la energía vital y el yo limitado,

dichos cuatro han desaparecido, entonces aparece la naturaleza de Bhairava.
Traducción del inglés: Q

O dear one, when the ideating mind (manas), the ascertaining intellect (buddhi),
the vital energy (praan-aszakti) and the limited empirical I – this set of four dissolves,
then the previously described (tat) state of Bhairava appears.
Translation from Sanskrit: Jaideva Singh

Mind, intellect, energy of life and limited self.

O Dear One, when this group of four disappears, then the state of God appears.
Translation from Sanskrit: Ranjit Chaudhri

Therefore, O dear, when mentation, awareness, vital force and self-consciousness

all these four get dissolved, what remains is the body of Bhairava.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

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).
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

Geliebte! Wenn diese vier: das Denken, das (individuelle) Bewußtsein, die Lebensenergie und
das individuelle Selbst, verschwinden, dann bleibt nichts als das leuchtende Wesen Bhairava.
Übersetzung von Sanskrit: Bettina Bäumer

[135] Mente, intelecto, potencia y ser: ¡oh, querida!, cuando esta tétrada decae,
Bhairava [se revela] en todo su esplendor.
Traducción del Sánscrito: Óscar Figueroa
 126
verso 139
O Goddess! I have revealed 112 methods of reaching quietude (lit. the waveless state of the mind),
knowing which a person becomes wise.
Translation from Sanskrit: Bettina Bäumer

¡Oh Diosa! He revelado 112 métodos para alcanzar la quietud (lit, el estado sin olas de la mente)
conociéndolos una persona deviene sabia.
Traducción del inglés: Q

verso 140
If one is established in only one of them, one becomes Bhairava Himself.
Such a person can achieve anything by word alone, his curse or blessing will be powerful.
Translation from Sanskrit: Bettina Bäumer

Si uno está establecido en solo uno de ellos, deviene Sí mismo Bhairava.

Tal persona puede lograr cualquier cosa solo con la palabra, su maldición o bendición será poderosa.
Traducción del inglés: Q

verso 141
O Goddess! (Such a yogi) attains freedom from old age and death
and is endowed with supernatural powers like an-imaa and others.
He becomes the beloved of the Yoginis and the master over spiritual gatherings.
Translation from Sanskrit: Bettina Bäumer

¡Oh Diosa! (Tal yogui) logra liberarse de la vejez y de la muerte

y está dotado de poderes sobrenaturales como an-imaa y otros.
Deviene el amado de las Yoginis y maestro en las reuniones espirituales.
Traducción del inglés: Q

verso 142-A
He is verily liberated in this life itself,
and though he is performing all activities he is not affected by them.
Translation from Sanskrit: Bettina Bäumer

En verdad, está liberado en esta misma vida,

y aunque realice todas las actividades, no es afectado por ellas.
Traducción del inglés: Q

verso 142-143A
O Great Lord! If this is the wonderful form (essence) of the Supreme Energy,
then who will recite and what will be the recitation following the established order?
Translation from Sanskrit: Bettina Bäumer

¡Oh, Gran Señor! Si esta es la maravillosa forma (esencia) de la Energía Suprema,

entonces ¿quién recitará y cuál será la recitación siguiendo el orden establecido?
Traducción del inglés: Q

verso 143-144A
Who will meditate, o Great Lord, who will worship and who will be gratified by the worship?
Who will offer oblations in the sacrificial fire, and whose is the offering?
Who will perform sacrifice and how is it to be offered?
Translation from Sanskrit: Bettina Bäumer

¿Quién meditará, oh Gran Señor, quién adorará y quién será gratificado con la adoración?
¿Quién ofrecerá oblaciones en el fuego sacrificial, y de quién es la ofrenda?
¿Quién realizará el sacrificio y cómo ha de ser ofrecido?
Traducción del inglés: Q
 127
verso 144A-145

ÔI …Erv %vac
@;a« ‡i≥ya ba˝a SwUle:vev m&ge][e . 144.
…Uyae …Uy> pre …ave …avna …aVyte ih ya,
jp> sae=« Svy< nadae mN«aTma jPy $d&z>. 145.

szri bhairava uvaaca

es-autra prakriyaa baahyaa sthuuleswveva mrrgekswan-e || 144
bhuayo bhuuyahh pare bhaavanaa bhaavtate hi yaa
japah- so’tra svayam- naado mantraatmaa japya idrrszahw || 145

Bhairava answered:
O gazelle-eyed Goddess, the ritual tradition is external and meant for those on the gross level.
The contemplation on the supreme state which is done continuously, that is real recitation (japa) in
this (esoteric) tradition. The sound (naada) which is resounding by itself is the real mantra to be recited.
Translation from Sanskrit: Bettina Bäumer

Bhairava respondió:
Oh Diosa de ojos de gacela, la tradición ritual es externa y para quienes están en el nivel burdo.
La contemplación del estado supremo, hecha continuamente, eso es la real recitación (japa) en esta
tradición (esotérica). El sonido (naada) que resuena por sí mismo es el verdadero mantra que debe recitarse.
Traducción del inglés: Q

Bhairava says in reply, O, gazelle-eyed one, this practice (referred to by you) is exterior and pertains only
to gross forms. That creative contemplation which is practised on the highest Reality over and over again
is in this scripture japa (recitation in reality). That which goes on sounding spontaneously (inside)
in the form of a mantra (mystic formula) is what the japa is about.
Translation from Sanskrit: Jaideva Singh

God said: O Deer One, these practices referred to are external and only pertain to gross form.
That meditation made again and again on the Supreme Being is continuous mantra recitation.
One should meditate on the spontaneous sound that continues within oneself in the form of a mantra.
This is what mantra chanting is really about.
Translation from Sanskrit: Ranjit Chaudhri

Bhairava répond : O femme aux yeux de gazelle! cette pratique ici mentionnée est extérieure et ne relève que
des seules modalités grossières. En vérité cette Réalisation qu’on réalise encore et encore à l’intérieur de la
suprême réalité, voilà ce qu’est ici la véritable récitation. De même (on doit considérer) ce qui est récité comme
une résonance spontanée consistant en une formule mystique.
Traduction du Sanskrit: Lilian Silburn

Bhairava dit: Belle aux yeux de gazelle! Ce genre de pratique est extérieur, il ne concerne que les gens
grossiers. La (vraie) réalisation est celle que l’on réalise encore et encore dans l’état transcendant.
La récitation est ici la résonance spontanée qui est (aussi) le mantra à réciter.
Traduction du Sanskrit: David Dubois

Bhairava antwortete: Diese rituelle Praxis ist äußerlich und bezieht sich auf materielle Dinge,
O gazellenäugige Göttin! Die Kontemplation, die sich immer wieder die transzendente Wirklichkeit
vergegenwärtig, ist die wahre Rezitation (japa), wenn der innere Laut (naada) vom Wesen des Mantra
von selber erklingt – ebendas ist zu rezitieren.
Übersetzung von Sanskrit: Bettina Bäumer

[141-142] [Bhairava respondió:] Todas esas prácticas, ¡oh, diosa con mirada de gacela!,
son aquí [consideradas] exteriores, burdas. La bhaavanaa que sin cesar es concebida (bhaavyate)
en la realidad suprema (parabhaava) es aquí la recitación del mantras.
El sonido espontáneo, el alma de todos los mantras, es el mantra que conviene a tal [bhaavanaa].
Traducción del Sánscrito: Óscar Figueroa
 128

verso 146

Xyan< ih inÌla buiœinRrakara inraÔya ,

n tu Xyan< zrIrai]muohStaidkLpna . 146.

dhyaanam- hi niszcalau buddhirniraakaaraa niraaszrayaa

na tu dhyaanam- szariraakswimukhahastaadikalpanaa

Meditation (dhyaana) is verily an unwavering awareness, formless and without support.

Meditation does not consist in imaginative visualisation of the body (of the deity)
with organs, face, hands, etc.
Translation from Sanskrit: Bettina Bäumer

La meditación (dhyaana) es en verdad una conciencia inquebrantable, sin forma y sin soporte.
La meditación no consiste en la visualización imaginativa del cuerpo (de la deidad)
con órganos, cara, manos, etc.
Traducción del inglés: Q

Unswerving buddhi without any image or support constitutes meditation. Concentration on an

imaginative representation of the divine with a body, eyes, mouth, hands, etc. is not meditation.
Translation from Sanskrit: Jaideva Singh

Meditation is unswerving concentration without form or support. Concentration on

an imaginary figure of the Divine with body, eyes, face, hands, etc., is not meditation.
Translation from Sanskrit: Ranjit Chaudhri

Un intellect inébranlable, sans aspects ni fondements, voici, en vérité (ce que nous appelons)
méditation. Mais la représentation imagée (de divinités nanties) de corps, organes, visages,
mains, etc. n’offre rien de commun avec la (vraie) méditation.
Traduction du Sanskrit: Lilian Silburn

La visualisation est une compréhension ferme, sans forme ni point d’appui. La visualisation ne
consiste pas à imaginer (une divinité) avec un corps, des yeux, un visage, des mains, etc.
Traduction du Sanskrit: David Dubois

Meditation (dhyaana) ist eine unerschütterliche Einsicht ohne Gestalt und ohne Grundlage.
Sie hat nichts zu tun mit einer Vorstellung (von der Gottheit) mit Körper, Organen, Gesicht
und Händen.
Übersetzung von Sanskrit: Bettina Bäumer

[143] La visualización no es [aquí] la representación [de la deidad] con un cuerpo, ojos, rostro,
brazos, etcétera, sino simplemente una atención imperturbable, libre de formas y soportes.
Traducción del Sánscrito: Óscar Figueroa
 129
verso 147

pUja nam n pu:pa*EyaR mit> i≥yte d&Fa,

inivRkLpe pre VyaeiÁ sa pUja ˝adraëy> . 147.
puajau naama na puswpaadyairyaa matihh kriyate drrdwhaa
nirvikalpe pare vyomni saa puujaa hyaadaraallayahh

Worship (puuja) does not consist in offering flowers and other substances.
The real worship consists rather in setting one’s mind firmly on the supreme void of thought -
free consciousness. This worship is an absorption with great fervour and respect.
Translation from Sanskrit: Bettina Bäumer

El culto (puuja) no consiste en ofrecer flores y otras sustancias.

El verdadero culto más bien consiste en fijar la mente firmemente en el supremo vacío
del pensamiento - libre conciencia. Este culto es una absorción con gran fervor y respeto.
Traducción del inglés: Q

Worship does not mean offering of flowers, etc. It rather consists in setting one’s heart
on that highest ether of consciousness which is above all thought-constructs. It really means
dissolution of self with perfect ardour (in the Supreme Consciousness known as Bhairava).
Translation from Sanskrit: Jaideva Singh

Offering of flowers, etc., is not called worship. One should firmly fix the heart on the Supreme
Space, which is beyond thought. From that love, there is union with God. That indeed is worship.
Translation from Sanskrit: Ranjit Chaudhri

L’adoration véritable ne consiste pas en une offrande de fleurs et autres dons,

mais en une intelligence intuitive bien établie dans le suprême firmament (de la Conscience)
exempt de pensée dualisante.
En vérité, cette adoration (se confond) avec l’absorption (en SZiva) issue de l’ardeur mystique.
Traduction du Sanskrit: Lilian Silburn

Le culte ne consiste pas à offrir des fleurs, par exemple. Le culte, c’est une compréhension affermie.
Le culte, est se résorber dans l’espace ultime sans pensées à cause de l’ardeur (de la contemplation).
Traduction du Sanskrit: David Dubois

Der Kult der Verehrung (puujaa) besteht nicht im Darbringen von Blumen und anderen Opfergaben,
sondern darin, daß man seinen Geist im großen Firmament jenseits der Gedanken festigt.
Dieser Kult ist eine Versenkung mit Ehrfurcht.
Übersetzung von Sanskrit: Bettina Bäumer

[144] Se llama adoración no a la que se realiza con flores y demás [ofrendas].

Adorar es fijar la atención en el vacío supremo, al margen de toda representación,
y disolverse [ahí] con una fe absoluta.
Traducción del Sánscrito: Óscar Figueroa

verso 148

If anyone is established in any of the ways (described here), what he experiences

is fulfilled day by day, until his spiritual satisfaction reaches its utmost fullness.
Translation from Sanskrit: Bettina Bäumer

Si alguien está establecido en cualquiera de las formas (aquí descritas),

lo que experimenta se cumple día a día,
hasta que su satisfacción espiritual alcanza su máxima plenitud.
Traducción del inglés: Q
 130

verso 149

mhazUNyalye v˚aE …Uta]iv;yaidkm!,

hUyte mnsa sax° s haemÌetnaˆuca . 149.
mahaaszuunyaulaye vahnau bhuataakswaviswayaadikam
huayate manasaa saardham- sa homaszcetanaa srucaa

Real oblation (homa) consist in offering all the elements, the senses and sense-objects
along with the mind into the fire of the Great Abode of the Void,
using awareness as the sacrificial ladle.
Translation from Sanskrit: Bettina Bäumer

La real oblación (homa) consiste en ofrecer todos los elementos, los sentidos y
los objetos de los sentidos junto con la mente en el fuego de la Gran Morada del Vacío,
usando la conciencia como cuchara sacrificial.
Traducción del inglés: Q

When in the fire of Supreme Reality (i.e. Bhairava) in which even the highest void is dissolved,
the five elements, the senses, the objects of the senses along with the mind
(whose characteristic is dichotomizing thought-constructs) are poured,
with cetanaa as the ladle, then that is real oblation (homa).
Translation from Sanskrit: Jaideva Singh

When the organs of sense, objects of sense, etc., are offered along with the mind,
to be dissolved in the fire of the Supreme Void, with consciousness as a ladle – that is real oblation.
Translation from Sanskrit: Ranjit Chaudhri

Lorsqu’on verse en oblation dans le feu sacrificiel – ce réceptacle du grand vide –

les éléments, les organes, les objets, etc. y compris la pensée,
voici la véritable oblation (dans laquelle) la conscience fait office de cuiller sacrificielle.
Traduction du Sanskrit: Lilian Silburn

Offrir avec la cuillère de l’attention les êtres, leurs organes, les objets des sens et l’esprit
tout à la fois dans le feu (de la conscience), ce fond (de toutes choses) qu’est le grand vide,
c’est cela l’offrande au feu.
Traduction du Sanskrit: David Dubois

Das (whare) Feueropfer (homa) besteht darin, mit dem Opferlöffel des Bewußtseins die Elemente,
die Sinne und die Sinnesgegenstände in das Feuer des Altars der großen Leere darzubringen.
Übersetzung von Sanskrit: Bettina Bäumer

[146] Ofrendar en el altar de fuego de la suprema vacuidad los elementos, los sentidos, los objetos
de los sentidos, la mente, etcétera, con el cucharón de la conciencia, eso es [aquí] la oblación.
Traducción del Sánscrito: Óscar Figueroa
 131

verso 150-151

O supreme Goddess, (real) sacrifice (yaaga) consists (here) in satisfaction full of bliss.
O Paarvati! The sacred place of piligrimage (kswetra) consist in supreme contemplation (paraa bhaavanaa)
and the absorption into the SZakti of Rudra, by which all sins are removed and all (beings) are saved.
Translation from Sanskrit: Bettina Bäumer

Oh suprema Diosa, el sacrificio (real) consiste (aquí) en una satisfacción llena de dicha.
¡Oh Paarvati! El lugar sagrado de peregrinación consiste en la contemplación suprema y la absorción
en la SZakti de Rudra, mediante la cual todos los pecados son disipados y salvados todos los seres.
Traducción del inglés: Q

verso 152

Svt<«anNdicNma«sar> SvaTma ih svRt> ,

Aavezn< tTSvÍpe SvaTmn> ıanmIirtm! . 152.

svatantraanandacinmautrasaarahh svaatmaa hi sarvatahh

aaveszanam- tatsvaruape svaatmanah- snaanamiritam

Real sacred bath (snaana) is called absorption into the essential nature of one’s own Self.
This Self is the universal essence of freedom, bliss and consciousness.
Translation from Sanskrit: Bettina Bäumer

El verdadero baño sagrado se llama absorción en la naturaleza esencial del propio Sí mismo.
Este Sí mismo es la esencia universal de libertad, dicha y conciencia.
Traducción del inglés: Q

The essence of Self consist universally in autonomy, bliss, and consciousness.

One’s absorption in that essence is said to be (real) bath.
Translation from Sanskrit: Jaideva Singh

The essence of one’s Self consist entirely of freedom, bliss and consciousness.
Immersing our limited self into our True Self, is bathing.
Translation from Sanskrit: Ranjit Chaudhri

Le Soi, en vérité, a pour moelle autonomie, félicité et Conscience.

Si l’on plonge intégralement son propre soi dans cette essence, c’est là ce qu’on appelle ‘bain rituel’.
Traduction du Sanskrit: Lilian Silburn

Notre Soi a pour cœur une simple conscience, félicité de l’absolue liberté.
Se laisser absorber de toutes parts en cette essence qui est la nôtre, en notre Soi,
tel est le bain (véritable).
Traduction du Sanskrit: David Dubois

Das (wahre) rituelle Bad (snaana) ist das Eintauchen in das Wesen des eigenen Selbst,
das überall ist und dessen Essenz Freiheit, reine Freude, reines Bewußtsein ist.
Übersetzung von Sanskrit: Bettina Bäumer

[149] Todos sin excepción somos en esencia libertad, dicha y conciencia.

Se dice [aquí] que la ablución ritual es sumergirse en tal naturaleza esencial.
Traducción del Sánscrito: Óscar Figueroa
 132

verso 153
yErev pUJyte ‘VyEStPyRte va prapr>,
yÌEv pUjk> svR> s @vEk> Kv pUjnm! . 153.

yaireva puajyate dravyaistarpyate vau paraaparahw

yaszcaiva puajakahw sarvah- sa evaikah- kva puujanam

The offering with which worship is performed, the Transcendent-and-Immanent (paraapara)

who is worshiped with these offerings, and the worshipper himself, they are all one.
What is then worship (puujana)?
Translation from Sanskrit: Bettina Bäumer

La ofrenda con la que es realizada la adoración, lo Transcendente-e-Inmanente que es adorado

con las ofrendas, y el adorador mismo, son todos uno. ¿Qué es entonces la adoración?
Traducción del inglés: Q

The offerings with which worship is done, the objects with which the Highest Reality (para)
together with His highest szakti (paraa) is sought to be satisfied, and the worshippers
are all (really speaking) one and the same. Whence then this worship?
Translation from Sanskrit: Jaideva Singh

The objects with which worship is to be done, or with which the Higher and Lower Reality is
to be satisfied, the worshipper, and God are in fact all one and the same. Why then, this worship?
Translation from Sanskrit: Ranjit Chaudhri

Le transcendent et l’immanent que l’on honore précisément avec des offrandes et qui en tirent
satisfaction; celui aussi qui les offre; tout ne forment qu’un. Où est l’adoration (véritable, sinon là)?
Traduction du Sanskrit: Lilian Silburn

Cette (divinité) à la fois transcendante et immanente que l’on comble ou que l’on adore avec
les substances (impures), et aussi celui qui les adore ainsi, tout ne sont qu’un seul et même être.
Qu’est-ce que l’adoration (si ce n’est cette unification) ?
Traduction du Sanskrit: David Dubois

Dis Opfergaben, mit denen der Kult dargebracht und der Transzendente-und-Immanente
befriedigt wird, und der Anbeter, der den Kult darbringt, alle sind eins.
Was is sonst der Kult?
Übersetzung von Sanskrit: Bettina Bäumer

[150] Las substancias diversas con las que se adora, la [divinidad] transcendente-inmanente que con
ellas es propiciada, así como el sujeto que las ofrenda: todo esto es en realidad una misma cosa.
¿Cómo puede [entonces] tener cabida el acto de adoración?
Traducción del Sánscrito: Óscar Figueroa
 133

verso 154

ÏjeT‡a[ae ivzeJjIv #CDya kuiqlak´it>,

dI"aRTma sa mhadevI pr]e«< prapra. 154.

vrajetpraan-o viszejjiva icchayau kuttilaakrrtihh

dirghaatmaa saa mahaadevi parakswetram- paraaparaa

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 (kswetra) which is Transcendent-and-Immanent (paraapara).
Translation from Sanskrit: Bettina Bäumer

La exhalación sale y la inhalación entra, de manera curvilínea por la energía de Voluntad.

La Gran Diosa se endereza/se alza.
Este es el espacio sagrado real, el cual es Trascendente-e-Inmanente.
Traducción del inglés: Q

Praan-a 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 (icchayaa).
The great goddess (praan-aszakti or kun-ddalini) stretches up (dirghaatmaa).
Being both transcendent and immanent, she is the most excellent place of pilgrimage.
Translation from Sanskrit: Jaideva Singh

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.
Translation from Sanskrit: Ranjit Chaudhri

Que le souffle exhalé sorte et que le souffle inhalé entre, de leur propre accord.
La (kun-ddalini) dont l’aspect est sinueux (recouvre) son essence dressée.
C’est a grande Déese immanente et transcendante, le suprême Sanctuaire.
Traduction du Sanskrit: Lilian Silburn

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.
Traduction du Sanskrit: David Dubois

Das Ausatmen geht nach außen und das Einatmen geht nach innen, nach ihrem eigenen Antrieb.
Die Gekrümmte (kun-ddalini) richtet sich auf – sie ist die große Göttin, transzendent und immanent.
Das ist der höchste heilige Ort.
Übersetzung von Sanskrit: Bettina Bäumer

[151] 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.
Traducción del Sánscrito: Óscar Figueroa
 134

verso 155
ASyamnucrn! itÛn! mhanNdmye=Xvre,
tya deVya smaivÚ> pr< …ErvmaPnuyat! . 155.
asyaamanucaran tis-tthan mahaunandamaye’dhvare
tayaa devyaa samaaviswttahh param- bhairavamaapnuyaat

Reciting and being continuously immersed in her (the Great Goddess)

and being established in the sacrificial ritual of great bliss,
one is united with this Goddess and (hence) attains (union with) Bhairava.
Translation from Sanskrit: Bettina Bäumer

Recitando y sumergiéndose continuamente en ella (la Gran Diosa)

y siendo establecido en el ritual sacrificial de gran bienaventuranza,
uno está unido con esta Diosa y (por lo tanto) logra (unión con) Bhairava.
Traducción del inglés: Q

In that great goddess there is the great joy (of the conjunction of ‘sa’ and ‘ha’
i.e. of the mantra so’ham) which is like a yajña or sacrifice (of vimarsza or I-consciousness).
Pursuing it and resting in it (i.e. in the joy of the mantra (anucaran tiswtthan),
one becomes identified with the great goddess and thus (through her) one attains to bhairava.
Translation from Sanskrit: Jaideva Singh

This fire (Goddess) is full of Great Bliss. By following her and resting in her,
one becomes fully identified with her. Then, through the Goddess, one obtains God.
Translation from Sanskrit: Ranjit Chaudhri

[154] There is the great joy (of conjunction of ‘sa’ and ‘ha’ i.e. so’ham)
which is like a sacrifice of Consciousness. Pursuing it and resting in it,
one becomes identified with the great Goddess and thus attains Bhairava.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Lorsqu’on prend de fermes assises dans le rite de la grande félicité

et qu’on suit attentivement la montée de cette (énergie),
grâce à cette Déesse, étant bien absorbé en elle, on atteindra le suprême Bhairava.
Traduction du Sanskrit: Lilian Silburn

On l’énonce dans le sacrifice de grande félicité.

Complètement absorbé dans cette Déesse, on obtient le suprême Bhairava.
Traduction du Sanskrit: David Dubois

Wenn man in ihr (in der großen Göttin kun-ddalini) ruht und ihrem Laut nachgeht (anucaran),
nimmt man am Ritus der großen Seligkeit teil.
Wenn man mit dieser großen Göttin vereinigt ist, erlangt man den höchsten Bhairava.
Übersetzung von Sanskrit: Bettina Bäumer

[152] Quien la procura, quien reposa en el sacrificio de la dicha suprema,

absorto en esa diosa, alcanza al supremo Bhairava.
Traducción del Sánscrito: Óscar Figueroa
 135

:::::::::::: 155 (repeated / quoted by Kswemaraaja in his comentary on III. 27 of the SZiva-suutras)

skare[ bihyaRit hkare[ ivzet! pun>,

h<sh<seTymu< m<«< jIvae jpit inTyz> . 155.

sakaaren-a bahiryauti hakaaren-a viszet punahh

ham-saham-setyamum mantram- jivo japati nityaszahh

The breath is exhaled with the sound sa and then inhaled with the sound ha.
(Thus) the empirical individual always recites this mantra ham4sa.
Translation from Sanskrit: Jaideva Singh

The breath makes the sound Sa when it goes outside, and again makes the sound Ha
when it enters inside. “Hamsa, Hamsa.” This mantra is continuously recited by a living being.
Translation from Sanskrit: Ranjit Chaudhri

The breath is exhaled with the sound ‘sa’ and inhaled with the sound ‘ha’.
Thus one always recites this mantra ham4sa.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

En émettant le phonème SA, il se dirige vers l’extérieur (par le souffle);

en énonçant le phonème HA, il entre à nouveau.
C’est ainsi que l’individu répète inlassablement cette formule ham4sa, ham4sa.
Traduction du Sanskrit: Lilian Silburn

Mit dem Laut sa geht der Atem hinaus und mit dem Laut ha tritt er (in den Körper) ein.
Daher rezitiert jedes Lebewesen beständig den Mantra: ham4sa – ham4sa.
Übersetzung von Sanskrit: Bettina Bäumer

[153] Sale como sonido SA, entra de nuevo como el fonema HA.
‹‹HAM-SA, HAM-SA››: he aquí el mantra que cada ser vivo repite sin cesar.
Traducción del Sánscrito: Óscar Figueroa
 136

verso 156

;q!ztain idva ra«aE shˆa{yekiv<zit>,

jpae deVya> smuiŒÚ> sul…ae dulR…ae jfE> . 156.

swattszataani divau raatrau sahasraan-yekavim-szatihh

japo devyaahh samuddiswt-ah- sulabho durlabho jaddaihh

In one day and night this recitation of breath takes place 21.600 times.
This japa of the Goddess which is enjoined is easy for everybody; only for the ignorant is it difficult.
Translation from Sanskrit: Bettina Bäumer

En un día y una noche, esta recitación del aliento tiene lugar 21.600 veces.
Este japa de la Diosa mencionada, es fácil para todos; solo para los ignorantes es difícil.
Traducción del inglés: Q

Throughout the day and night, he (the empirical individual) recites this mantra 21.600 times.
Such a japa (recitation) of the goddess is mentioned which is quite easy to accomplish;
it is only difficult for the ignorant.
Translation from Sanskrit: Jaideva Singh

21.600 times during a day and night. This continuous recitation of the Goddess fully described,
is easy to attain. It is difficult only for the senseless.
Translation from Sanskrit: Ranjit Chaudhri

Throughout day and night, he recites this mantra 21.600 times.

Such is the recitation of the name of the Goddess which is quite easy to accomplish;
it, however, is difficult for the ignorant.
Translation from Sanskrit: Satya Prakash Singh and Sw. Maheshvarananda

Vingt et un mille fois, jour et nuit, cette récitation est prescrite comme celle de la suprême Déesse.
Très facile à accomplir, elle n’apparaît difficile qu’aux ignorants.
Traduction du Sanskrit: Lilian Silburn

Vingt-quatre mille six cent fois chaque jour et chaque nuit:

tel est le nombre (prescrit) pour la récitation de la Déesse,
facile à atteindre, qui (met l’accent) sur la fin de (chaque) expiration.
Traduction du Sanskrit: David Dubois

[157] Diesen Mantra rezitiert (jedes Lebewesen) Tag und Nacht 21.600 Mal.
Dieser von der Göttin geoffenbarte Mantra (japa) ist leicht zu rezitieren.
Nur den Unwissenden erscheint er schwierig.
Übersetzung von Sanskrit: Bettina Bäumer

[154] Presente 21.600 veces en un día y una noche, esta recitación divina es muy asequible,
aunque inaccesible para los tontos.
Traducción del Sánscrito: Óscar Figueroa
 137

verso 157-158
O Goddess! I have explained this excellent supreme immortal nectar to you.
Never disclose this (secret) to anyone who is a disciple of another tradition,
who is of bad or cruel nature, or who has no devotion to the feet of the Master.
But it (this teaching) should be given without any hesitation to those whose mind is free from doubts,
to spiritual heroes, to those whose heart is open, and to those who are devoted to the Master.
Translation from Sanskrit: Bettina Bäumer

Oh Diosa! Te he explicado este excelente néctar inmortal supremo.

Nunca reveles este (secreto) a nadie que sea discípulo de otra tradición, a quien es de mala o cruel
naturaleza, o a quien no tiene devoción a los pies del Maestro. Sin embargo (esta enseñanza) debe
darse sin ninguna vacilación a aquellos cuya mente está libre de dudas, a héroes espirituales,
a aquellos cuyo corazón está abierto, y a aquellos que están consagrados al Maestro.
Traducción del inglés: Q

verso 159-160
It should doubtless be imparted to those devoted to the line of Gurus (spiritual teachers).
O gazelle-eyed Goddess! One should take hold of this (teaching) renouncing everything:
one’s village, kingdom, one’s city and country, one’s son, daughter and family.
O Goddess! These are all impermanent, but this alone is the permanent treasure.
Translation from Sanskrit: Bettina Bäumer

Sin duda debe impartirse a quienes están consagrados al linaje de Gurus (maestros espirituales).
¡Diosa de ojos de gacela! Uno debe abrazar esta (enseñanza) renunciando a todo:
al propio pueblo, reino, ciudad y país, al propio hijo, hija y familia.
Oh Diosa! Todos ellos son impermanentes, pero esto solo es el tesoro permanente.
Traducción del inglés: Q

verso 161
One may even give up one’s life, but one should not give up this supreme nectar of immortality.
The Goddess said: O God of gods, O Great God! O SZan4kara, I am fully satisfied.
Translation from Sanskrit: Bettina Bäumer

Uno puede renunciar incluso a la propia vida,

pero no debe renunciar a este néctar supremo de la inmortalidad.
La Diosa dijo: ¡Oh Dios de los dioses, oh Gran Dios! Oh SZan4kara, estoy completamente satisfecha.
Traducción del inglés: Q

verso 162

Today I have understood the essence of the Rudrayaamala Tantra,

and the heart of all the various energies.
Translation from Sanskrit: Bettina Bäumer

Hoy he entendido la esencia del Rudrayamala Tantra,

y el corazón de todas las diversas energías.
Traducción del inglés: Q

verso 163

Having said this, the Goddess, full of bliss, embraced SZiva.

Translation from Sanskrit: Bettina Bäumer

Habiendo dicho esto, la Diosa, llena de dicha, abrazó a SZiva.

Traducción del inglés: Q
 138

e<

` izvae?=h<
Om SZivo’ham-
 139

Bibliografía

English

Bettina Bäumer; Vijñaana Bhairava. The Practice of Centring Awareness,

Commentary by Swami Lakshman Joo © Indica books

Jaideva Singh; Vijñaanabhairava or Divine Consciousness © Motilal Banarsidass

Ranjit Chaudhri; Vigyan Bhairava Tantra © Prakash Books

Satya Prakash Singh and Sw. Maheshvarananda; SZimaalinivijayottara tantram, Vijñaa na Bhairava, etc. © Publ. Indian Mind

Français

Lilian Silburn; Le Vijñaana Bhairava © Institut de Civilisation Indienne

David Dubois; Le Tantra de la Reconnaissance de soi © Éditions Almora

Deutsch

Bettina Bäumer; Vijñaana Bhairava. Das göttliche Bewußtsein © Verlag der Weltreligionen

Español

Óscar Figueroa; Vijñaana Bhairava Tantra © Editorial Kairós