1. 1

    श्री देव्युवाच । श्रुतं देव मया सर्व रुद्रयामलसम्भवम् । त्रिकभेदमशेषेण सारात्सारविभागशः ॥ १ ॥

    Sri Devi says: O Deva, I have heard in detail all that has been revealed through the union of Rudra and his shakti or what has emerged from the Rudrayamala Tantra. I have also understood Trika, or the three divisions of Shakti, which forms the quintessence of all knowledge.

  2. 2

    अद्यापि न निवृत्तो मे सम्शयः परमेश्वर । किं रूपं तत्त्वतो देव शब्दशशिकलामयम् ॥ २ ॥

    O Supreme Lord, in spite of everything that I have heard, even today my doubts are not dispelled. What is your reality, O Divine One? Are you the power or energy contained in sound from which all the mantras have originated?

  3. 3

    किं वा नवात्मभेदेन भैरवे भैरवाकृतौ । त्रिशिरोभेदभिन्नं वा किं वा शक्तित्रयात्मकम् ॥ ३ ॥

    Can your reality be perceived through the nine different ways by which one can enter the realm of higher consciousness, as enumerated in Bhairava Agama? Is it different from the procedure in Trishira Bhairava Tantra? Or can it be perceived through knowledge of the triple forms of shakti, i.e. para, parapara and apara? These are my doubts, O Bhairava!

  4. 4

    नादबिन्दुमयं वापि किं चन्द्रार्धनिरोधिकाः । चक्रारूढमनच्कं वा किं वा शक्तिस्वरूपकम् ॥ ४ ॥

    Is it nada and bindu or can it be known by concentrating on the ascending psychic centres or the unstruck sound which emanates without any vibration? Or is it the form of the obstructing half moon or else is it the form of shakti?

  5. 5

    परापरायाः सकलम् अपरायाश्च वा पुनः । पराया यदि तद्वत्स्यात् परत्वं तद् विरुध्यते ॥ ५ ॥

    (Is your reality) transcendent and immanent or is it completely immanent or completely transcendental? If it is immanent (then the very) nature of transcendence is contradicted.