- 91
वर्णस्य सविसर्गस्य विसर्गान्तं चितिं कुरु । निराधारेण चित्तेन स्पृशेद्ब्रह्म सनातनम् ॥ ९१ ॥
When the mind is joined with the visarga, at the end of the visarga it is made supportless. In this way the mind is touched by the eternal Brahma, or the supreme consciousness.
- 92
व्योमाकारं स्वमात्मानम् ध्यायेद्दिग्भिरनावृतम् । निराश्रया चितिः शक्तिः स्वरूपं दर्शयेत्तदा ॥ ९२ ॥
When one meditates on one's own self in the form of unlimited space (in all) directions, the mind is suspended and shakti in the form of consciousness is revealed as the form of one's own self.
- 93
किंचिदङ्गम् विभिद्यादौ तीक्ष्णसूच्यादिना ततः । तत्रैव चेतनां युत्क्त्वा भैरवे निर्मला गतिः ॥ ९३ ॥
At first one should pierce any limb of the body a little bit with a sharp, pointed needle or any other instrument. Then projecting the consciousness there, verily there is movement towards the pure nature of bhairava.
- 94
चित्ताद्यन्तः कृतिर्नास्ति ममान्तर्भावयेदिति । विकल्पानामभावेन विकल्पैरुज्झितो भवेत् ॥ ९४ ॥
By contemplating thus, the antahkarana, or inner instrument of mind, and so on is non-existent within me, then, in the absence of vikalpas (thought constructs), one becomes free from the vikalpas.
- 95
माया विमोहिनी नाम कलायाः कलनं स्थितम् । इत्यादिधर्म तत्त्वानां कलयन्न पृथग्भवेत् ॥ ९५ ॥
Maya is the delusive principle residing (in manifest existence), causing name and limited activity. Considering thus the nature or functions of the various elements, one (realizes that he) is not separate (from the supreme reality).