- 96
झगितीच्छां समुत्पन्नामवलोक्य शमं नयेत् । यत एव समुद्भूता ततस्तत्रैव लीयते ॥ ९६ ॥
Observing the desires, which spring up in a flash, put an end to them. Then verily (the mind) will be absorbed in the very source from which they have arisen.
- 97
यदा ममेच्छा नोत्पन्ना ज्ञानं वा कस्तदास्मि वै । तत्त्वतोऽहम् तथाभूतस्तल्लीनस्तन्मना भवेत् ॥ ९७ ॥
(One should contemplate thus:) when my desires do not produce knowledge, then what am I? Indeed being absorbed in the essence I am, and identifying with that, one becomes that.
- 98
इच्छायामथवा ज्ञाने जाते चित्तं निवेशयेत् । आत्मबुद्ध्यानन्यचेतास्ततस्तत्त्वार्थदर्शनम् ॥ ९८ ॥
When desire or knowledge arises, one should fix the mind there, thinking that to be the very self. Making the mind absolutely one-pointed (in this way), he realizes the essence of the tattwas.
- 99
निर्निमित्तं भवेज्ज्ञानम् निराधारं भ्रमात्मकम् । तत्त्वतः कस्यचिन्नैतद् एवम्भावी शिवः प्रिये ॥ ९९ ॥
O dear one, (compared to absolute knowledge, all relative) knowledge is without cause, and thus becomes baseless and deceptive. In reality, knowledge does not belong to any one person. Contemplating like this, one becomes Shiva.
- 100
चिद्धर्मा सर्वदेहेषु विशेषो नास्ति कुत्रचित् । अतश्च तन्मयं सर्व भावयन्भवजिज्जनः ॥ १०० ॥
He (Bhairava) is of the nature of undifferentiated consciousness in all embodied forms. Therefore, those persons who contemplate on all creation pervaded by that consciousness, transcend relative existence.