Nirvan Samadh

Nirvan Samadh 

निर्वाण समाध॥
nirvāṇ samādh||

ॐ गुरु जी सतगुरु खोजो मन कर चंगा इस विधि रहना उत्तम संगा।
सहजे संगम आवे हाथ श्री गुरु उवाच निर्वाण समाध॥
om guru jī sataguru khojo man kara cangā isa vidhi rahanā uttam sangā|
sahaje saṁgam āve hātha śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी कंचन काया ज्ञान रतन सतगुरु खोजो लाख यतन।
हस्ती मनु राखो डाट श्री गुरु उवाच निर्वाण समाध॥
om guru jī kancana kāyā jñāna ratana sataguru khojo lākh yatan|
hastī manuā rākho ḍāṭa śrī guru uvāca nirvāṇ samādh||

ॐ  गुरु जी बोलन चालन बहु जंजाला गुरु वचनी-वचनी योग रसाला।
नियम धर्म दो राखो पास श्री गुरु उवाच निर्वाण समाध॥
om  guru jī bolan cālan bahu janjālā guru vacanī-vacanī yog rasālā|
niyama dharma do rākho pās śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी निरे निरंतर सिद्धों का वासा इच्छा भोजन परम निवासा।
काम क्रोध अहंकार निवार श्री गुरु उवाच निर्वाण समाध॥
om guru jī nire niraṁtar siddhoṁ kā vāsā icchā bhojana param nivāsā|
kāma krodha ahaṁkār nivāra śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी पहिले छोड़ो वाद विवाद पीछे  छोड़ो जिभ्या का स्वाद।
त्यागो हर्ष और विषाद श्री गुरु उवाच निर्वाण समाध॥
om guru jī pahile choṛo vāda vivāda pīche  choṛo jibhyā kā svād|
tyāgo harṣ aur viṣād śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी आलस निद्रा छींक जंभा तृष्णा डायन बन जग को खा।
आकुल व्याकुल बहु जंजाल श्री गुरु उवाच निर्वाण समाध॥
om guru jī ālas nidrā chīṁka jaṁbhāī tṛṣṇā ḍāyana bana jaga ko khāī|
ākul vyākul bahu janjāl śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी आलस तोड़ो निद्रा छोड़ो गुरु चरण में इच्छा जोड़ो।
जिह्वा इंद्री राखो डाट श्री गुरु उवाच निर्वाण समाध॥
om guru jī ālas toṛo nidrā choṛo guru caraṇ me icchā joṛo|
jihvā iṁdrī rākho ḍāṭa śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी योग दामोदर भगवा करो ज्योतिनाथ का दर्शन करो।
जत सत दो राखो पास श्री गुरु उवाच निर्वाण समाध॥
om guru jī yoga dāmodar bhagavā karo jyotināth kā darśan karo|
jat sat do rākho pās śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी अगम अगोचर कंठीबंध द्वादस वायु खेले चौसठ फंद।
अगम पुजारी खांडे की धार श्री गुरु उवाच निर्वाण समाध॥
om guru jī agam agocar kanṭhībandha dvādasa vāyu khele causaṭh phanda|
agam pujārī khānḍe kī dhāra śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी डेरे डूंगरे चढ़ नहीं मारना राजे द्वारे पर पग नहीं धरना
छोड़ो राजा रंग की आस श्री गुरु उवाच निर्वाण समाध॥
om guru jī ḍere ḍūṁgare caṛha nahīṁ māranā rāje dvāre para paga nahīṁ dharanā
choṛo rājā raṁga kī āsa śrī guru uvāca nirvāṇ samādh||

ॐ  गुरु जी जड़ी बूटी की बहु विस्तारा परम जोत का अंत न पारा।
जड़ी बूटी से कारज सरे वैद्य धवंतरी काहे को मरे॥
om  guru jī jaṛī būṭī kī bahu vistārā param jota kā ant na pārā|
jaṛī būṭī se kāraj sare vaidya dhavantarī kāhe ko mare||

जड़ी बूटी सोचो मत को पहले रांड वैद्य की हो।
जड़ी बूटी वैद्यों की आस श्री गुरु उवाच निर्वाण समाध॥
jaṛī būṭī soco mat koī pahale rāṁḍa vaidya kī hoī|
jaṛī būṭī vaidyoṁ kī āsa śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी वेद शास्त्र को बहु विस्तारा परम जोत का अंत न पारा।
पढ़े-लिखे से अमर होय ब्रह्मा परले काहे को होय।
वेद शास्त्र ब्राह्मणों की आस श्री गुरु उवाच निर्वाण समाध॥
om guru jī ved śāstr ko bahu vistārā param jota kā ant na pārā|
paṛhe-likhe se amara hoya brahmā parale kāhe ko hoya|
veda śāstra brāhmaṇo kī āsa śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी कनक कामनी दोनों त्यागो अन्न भिक्षा पांच घर मांगो।
छोड़ो माया मोह की आस श्री गुरु उवाच निर्वाण समाध॥
om guru jī kanak kāmanī dono tyāgo anna bhikṣā pānca ghar māngo|
choṛo māyā moha kī āsa śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी सोने चांदी का बहु विस्तारा परम जोत का अंत न पारा।
सोना चांदी से कारज सरे भूपति चक्रवर्ती राजे राज काहे को तजे।
सोना चांदी जगत की आस श्री गुरु उवाच निर्वाण समाध॥
om guru jī sone cāndī kā bahu vistārā param jota kā aṁta na pārā|
sonā cāndī se kāraj sare bhūpati cakravartī rāje rāja kāhe ko taje|
sonā cāndī jagat kī āsa śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी ज्योति रूप एक ओंकारा सतगुरु खोजो होवे निस्तारा।
गुरु वचनों के रहना पास श्री गुरु उवाच निर्वाण समाध॥
om guru jī jyoti rūpa ek oṁkārā sataguru khojo hove nistārā|
guru vacano ke rahanā pās śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी गगनमंडल में गुरु जी का वासा जहां पर हंसा करे निवासा।
पांच तत्त्व ले रमना साथ श्री गुरु उवाच निर्वाण समाध॥
om guru jī gaganamanḍala me guru jī kā vāsā jahā par haṁsā kare nivāsā|
pānca tattv le ramanā sāth śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी उड़ान योगी मृड़ान काया मरे न योगी धरे न औतार।
सत्य सत्य भाषंते श्री शंभु जती गुरु गोरक्ष नाथ निर्वाण समाध॥
om guru jī uṛān yogī mṛdān kāyā mare na yogī dhare na autāra|
satya satya bhākhante śrī śaṁbhu jatī guru gorakṣ nāth nirvāṇ samādh||

नाथ जी गुरु जी आदेश आदेश आदेश
nāth jī guru jī ādeś ādeś ādeś

Four Thoughts of Vajrayana

Four Thoughts 
source

There are four basic thoughts that give a lasting meaning to our life. The first thing that we appreciate is our very rare and marvelous chance to be able to meet with enlightened teachings, and to be able to work with and learn from them. All beings want happiness and want to avoid suffering. Even an ant will crawl very far to avoid being killed, and human beings will go to all lengths in order to feel good. So, meeting with teachings that bring lasting happiness is very important.

After this, we understand we will not always have this chance. Whatever was born, will die, whatever came together will fall apart, and whatever appeared will disappear. Our time is limited. It is certain that our lives will end, but we do not know when. So recognizing that we have this chance now and actually wanting to use it is also something extremely valuable.

The third thing we understand is that the world is really a matrix of causes and effects and that our present actions, words and thoughts will become our future. Whether we realise it or not, everything we do, say or think leaves impressions both inside ourselves and outside in the world. These impressions will later return to us. Negative impressions especially will manifest as suffering or unpleasant situations in the future unless we use meditations that dissolve them.

Finally, we recognise the fact that there is no alternative to using the teachings. Enlightenment is highest joy. There is nothing more fulfilling and total than this state of oneness with all things, all times, all beings, and all directions. Also, how will we benefit others if confused and suffering ourselves?

So considering these four factors gives the basis for buddhist practice and meditation. In contrast, however, if we cling to our ordinary values we cannot avoid suffering. If we keep thinking »I am my body« and »These things are mine«, old age, sickness, death and loss will be exceedingly unpleasant. Noboy can avoid pain by saying: »This stuff with enlightenment is too difficult for me«, because if we were born, we'll surely die. There is no greater purpose in life than to find values which permanently overcome suffering and death. The benefits of enlightenment are therefore immeasurable for both oneself and all other beings.

Maharth Manjari

Maharthmanjari Sanskrit

Maharthmanjari is an important work presenting the doctrines of Shaivism, and considered by numerous scholars as belonging to the Natha tradition, some researchers say to the authorship of the Guru Gorakh Nath himself.

Originally the book was written in the Marathi version of the Prakrit language, but its Sanskrit translation Parimal later became more popular. There exist two versions of the text, based on two different manuscripts, one which was published in Kashmiri series, and other was published from Trivendram. That which published from Kashmir, shorter and consist from 71 verses, while that which published from Trivendram consist from same 71 verses, with adding introduction in Sanskrit consisting from 13 verses, and conclusion written in Sanskrit versions but without numbering them, which together forming 24 lines (or 12 verses). The text bellow is the Trivendram version of the Sanskrit translation of the original text known as Parimal. The extended commentary and the original Prakrit text were omitted here. The same text with the voluminous commentary in Sanskrit is available at the Muktabodha Digital Library.

महार्थमञ्जरी
महेश्वरानन्दप्रणीता
mahārthamañjarī
maheśvarānandapraṇītā

नमो नालयते शुण्डा विषाणेन मृणालिने।
प्रत्यक्कमलकन्दाय कर्णाभ्या पर्णशालिने॥ १॥
namo nālayate śuṇḍā viṣāṇena mṛṇāline |
pratyakkamalakandāya karṇābhyā parṇaśāline || 1 ||

जयत्यमूलमम्लानमौत्तर तत्त्वमद्वयम्।
स्पन्दास्पन्दपरिस्पन्दमकरन्दमहोत्पलम्॥ २॥
jayatyamūlamamlānamauttara tattvamadvayam |
spandāspandaparispandamakarandamahotpalam || 2 ||

Shandilya Upanishad

Shandilya Upanishad English and Sanskrit

Translated by K. Narayanasvami Aiyar

Śāṇḍilyopaniṣad is fifth-eighth among the 108 upaniṣads forms part of Atharvaveda

Om !     O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !      
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

CHAPTER - I

1. Sandilya questioned Atharvan thus: "Please tell me about the eight Angas (parts) of Yoga which is the means of attaining to Atman."

Atharvan replied: "The eight Angas of Yoga are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. Of these, Yama is of ten kinds; and so is Niyama. There are eight Asanas. Pranayama is of three kinds; Pratyahara is of five kinds; so also is Dharana. Dhyana is of two kinds and Samadhi is of one kind only.

Under Yama (forbearance) are ten: Ahimsa, Satya, Asteya, Brahmacharya, Daya, Arjava,Kshama, Dhriti, Mitahara and Saucha. Of these, Ahimsa is the not causing of any pain to any living being at any time through the actions of one’s mind, speech, or body. Satya is the speaking of the truth that conduces to the well-being of creatures, through the actions of one’s mind, speech, or body. Asteya is not coveting of another’s property through the actions of one’s mind, speech, or body. Brahmacharya is the refraining from sexual inter-course in all places and in all states in mind, speech or body. Daya is kindliness towards all creatures in all places. Arjava is the preserving of equanimity of mind, speech, or body in the performance or non-performance of the actions ordained or forbidden to be done. Kshama is the bearing patiently of all pleasant or unpleasant things, such as praise or blow. Dhriti is the preserving of firmness of mind during the period of gain or loss of wealth or relatives. Mitahara is the taking of oily and sweet food, leaving one-fourth of the stomach empty. Saucha is of two kinds, external and internal. Of these, the external is the cleansing of the body by earth and water; the internal is the cleansing of the mind. This (the latter) is to be obtained by means of the Adhyatma-Vidya (Science of Self).

Goraksha Paddhati

Goraksha Paddhati Sanskrit

encoded in Sanskrit by Yoga Nath

गोरक्षपद्धति
प्रथमशतक
gorakṣapaddhati
prathamaśataka

श्रीगुरुं परमानन्दं वन्दे स्वानन्दविग्रहम्।
यस्य संनिध्यमात्रेण चिदानन्दायते तनुः॥ १॥
śrīguruṁ paramānandaṁ vande svānandavigraham |
yasya saṁnidhyamātreṇa cidānandāyate tanuḥ || 1 ||

नमस्कृत्य गुरुं भक्त्या गोरक्षो ज्ञानमुत्तमम्।
अभीष्टं योगिनां ब्रूते परमानन्दकारकम्॥ २॥
namaskṛtya guruṁ bhaktyā gorakṣo jñānamuttamam |
abhīṣṭaṁ yogināṁ brūte paramānandakārakam || 2 ||

गोरक्षसंहितां वक्ति योगिनां हितकाम्यया।
ध्रुवं यस्यावबोधेन जायते परमं पदम्॥ ३॥
gorakṣasaṁhitāṁ vakti yogināṁ hitakāmyayā |
dhruvaṁ yasyāvabodhena jāyate paramaṁ padam || 3 ||

एतद् विमुक्तिसोपानमेतत् कालस्य वञ्चनम्।
यद् व्यावृत्तं मनो भोगादासक्तं परमात्मनि॥ ४॥
etad vimuktisopānametat kālasya vañcanam |
yad vyāvṛttaṁ mano bhogādāsaktaṁ paramātmani || 4 ||

द्विजसेवितशाखस्य श्रुतिकल्पतरोः फलम्।
शमनं भवतापस्य योगं भजत सत्तमाः॥ ५॥
dvijasevitaśākhasya śrutikalpataroḥ phalam |
śamanaṁ bhavatāpasya yogaṁ bhajata sattamāḥ || 5 ||

आसनं प्राणसंरोधः प्रत्याहारश्च धारणा।
ध्यानं समाधिर् एतानि योगाङ्गानि वदन्ति षट्॥ ६॥
āsanaṁ prāṇasaṁrodhaḥ pratyāhāraśca dhāraṇā |
dhyānaṁ samādhir etāni yogāṅgāni vadanti ṣaṭ || 6 ||

Verses of Guru Nanak

Some Verses of Guru Nanak about Yoga

सो दरु केहा सो घरु केहा िजतु बिह सरब समाले ॥
so dar kayhaa so ghar kayhaa jit bahi sarab samaalay.
Where is that Gate, and where is that Dwelling, in which You sit and take care of all?
33
वाजे नाद अनेक असंखा केते वावणहारे ॥
vaajay naad anayk asankhaa kaytay vaavanhaaray.
The Sound-current of the Naad vibrates there, and countless musicians play on all sorts of
instruments there.
केते राग परी िसउ कहीअिन केते गावणहारे ॥
kaytay raag paree si-o kahee-an kaytay gaavanhaaray.
So many Ragas, so many musicians singing there.
गाविह तुहनो पउणु पाणी बैसंतरु गावै राजा धरमु दुआरे ॥
gaavahi tuhno pa-un paanee baisantar gaavai raajaa Dharam du-aaray.
The praanic wind, water and fire sing; the Righteous Judge of Dharma sings at Your Door.
गाविह िचतु गुपतु िलिख जाणिह िलिख िलिख धरमु वीचारे ॥
gaavahi chit gupat likh jaaneh likh likh Dharam veechaaray.
Chitr and Gupt, the angels of the conscious and the subconscious who record actions, and
the Righteous Judge of Dharma who judges this record sing.
गाविह ईसरु बरमा देवी सोहिन सदा सवारे ॥
gaavahi eesar barmaa dayvee sohan sadaa savaaray.
Shiva, Brahma and the Goddess of Beauty, ever adorned, sing.

Sushumna in Yoga Sara Samgraha

Sushumna in Yoga Sara Samgraha, Chapter Fifteen

The book Yoga Sara Samgraha is the huge text formed by the collection of the yoga knowlege from the differnt Yoga scriptures. The digital format was entered by the staff of Muktabodha under the supervision of Mark S.G. Dyczkowski. The conversion of the text from Harvard-Kyoto into Unicode Devanagari format by Yoga Nath.

The first impression. I didn't went through the text throughly, but at surface view it has some relevant Yoga information, some of which is related to the practices of the Natha Tradition. Also the text includes few quotations of the sayings of Goraksh Nath, Adi Nath and other distinguished yogis. Because it is too huge, to be posted at once, I have to publish it part by part (or some selected parts of it).

॥ योगसारसंग्रहः॥
|| yogasārasaṁgrahaḥ ||

सुषुम्ना कलानां स्वरूपनिरूपणं
suṣumnā kalānāṁ svarūpanirūpaṇaṁ

अथ योगसारसंग्रहे सुषुम्ना कलानां स्वरूपनिरूपणं नामपञ्चदशोध्यायः
atha yogasārasaṁgrahe suṣumnā kalānāṁ svarūpanirūpaṇaṁ nāmapañcadaśodhyāyaḥ

ब्रह्मचक्रे सुषुम्नाग्रे श्रीचक्रे चन्द्रमण्डले।
महापद्मवने यत्तद् योगपीठं प्रकीर्तितम्॥
brahmacakre suṣumnāgre śrīcakre candramaṇḍale |
mahāpadmavane yattad yogapīṭhaṁ prakīrtitam ||

तदुक्तं योगसारमञ्जर्याम् -
taduktaṁ yogasāramañjaryām -

पद्मेदशशताराढ्ये ब्रह्मचक्रे शिवात्मके।
श्रीचक्रं राजं बालार्ककोटि दीप्तं विभावयेत्॥ इति।
padmedaśaśatārāḍhye brahmacakre śivātmake |
śrīcakraṁ rājaṁ bālārkakoṭi dīptaṁ vibhāvayet || iti |

शिवः -
śivaḥ -

महापद्मवनं यत्तत् योगपीठं प्रकीर्तितम्।
कदम्बगोलकाकारं चक्रं तं बिन्दुरूपिणम्॥
mahāpadmavanaṁ yattat yogapīṭhaṁ prakīrtitam |
kadambagolakākāraṁ cakraṁ taṁ bindurūpiṇam ||

ब्रह्मरूपन्तु तत्रैव सुषुम्ना धारमण्डले॥ इति।
brahmarūpantu tatraiva suṣumnā dhāramaṇḍale || iti |

बीजे यथांकुरोद् भेदः तथा तारार्णमण्डलम्॥
bīje yathāṁkurod bhedaḥ tathā tārārṇamaṇḍalam ||

कदम्बगोलरूपेण सहस्रारे व्यवस्थितः॥
kadambagolarūpeṇa sahasrāre vyavasthitaḥ ||

परितश्च सुषुम्नाया अधश्चोर्ध्वं च सर्वशः।
यद्यत् स्थितं च तत् सर्वं संक्षेपेण प्रकाश्यते॥
paritaśca suṣumnāyā adhaścordhvaṁ ca sarvaśaḥ |
yadyat sthitaṁ ca tat sarvaṁ saṁkṣepeṇa prakāśyate ||

सहस्राद्वितस्त्यन्तं द्वादशान्तमितीरितम्।
तदेव श्रीगुरुस्थानं षोडशान्तमितीरितम्॥
sahasrādvitastyantaṁ dvādaśāntamitīritam |
tadeva śrīgurusthānaṁ ṣoḍaśāntamitīritam ||

Kundalini in Yoga Sara Samgraha

Chapter fourteen of Yoga Sara Samgraha: The Definition of Kundalini

The book Yoga Sara Samgraha is the huge text formed by the collection of the yoga knowlege from the differnt Yoga scriptures. This text has been taken from the Muktabodha Indological Text Collection.

The digital format was entered by the staff of Muktabodha under the supervision of Mark S.G. Dyczkowski. The conversion of the text from Harvard-Kyoto into Unicode Devanagari format by Yoga Nath.

The first impression. I didn't went through the text throughly, but at surface view it has some relevant Yoga information, some of which is related to the practices of the Natha Tradition. Also the text includes few quotations of the sayings of Goraksh Nath, Adi Nath and other distinguished yogis. Because it is too huge, to be posted at once, I have to publish it part by part (or some selected parts of it).

॥ योगसारसंग्रहः॥
|| yogasārasaṁgrahaḥ ||

कुण्डलिनीस्वरूपमाह -
kuṇḍalinīsvarūpamāha -

अथ योगसारसंग्रहे कुण्डलिनी स्वरूपक्रियानिरूपणं नाम
चतुर्दशोध्यायः
atha yogasārasaṁgrahe kuṇḍalinī svarūpakriyānirūpaṇaṁ nāma
caturdaśodhyāyaḥ|

पिण्डाण्डान्तर चक्रमध्य सुषिराक्रान्ताब्ज तन्तूपमा
विद्युद्व्यक्तलतेव भाति तनुभृत् गर्भान्तरालैः सदा।
मूलाधारगता त्रिमूर्ति जननी सर्वापर ब्रह्मणः
शक्तिः कुण्डलिनी त्रिलोक जननी वान्तामृतास्वादिनी॥
piṇḍāṇḍāntara cakramadhya suṣirākrāntābja tantūpamā
vidyudvyaktalateva bhāti tanubhṛt garbhāntarālaiḥ sadā |
mūlādhāragatā trimūrti jananī sarvāpara brahmaṇaḥ
śaktiḥ kuṇḍalinī triloka jananī vāntāmṛtāsvādinī ||

कुण्डली सुफणी नागी चक्रीषप्ती सरस्वती।
ललनारसनाक्षेत्रा ललाटा शक्तिचालिनी॥
kuṇḍalī suphaṇī nāgī cakrīṣaptī sarasvatī |
lalanārasanākṣetrā lalāṭā śakticālinī ||

राजीभुजंगी शेषा च कुजाह्वा सर्पिणी फणी।
आधारशक्तिः कुटिला करलाप्राण वाहिनी॥
rājībhujaṁgī śeṣā ca kujāhvā sarpiṇī phaṇī |
ādhāraśaktiḥ kuṭilā karalāprāṇa vāhinī ||

अष्टवक्रा षडाधारा व्यापिनी कलनाधरा॥
aṣṭavakrā ṣaḍādhārā vyāpinī kalanādharā ||

चिद्रूपा कुञ्चिका बाला दुर्विज्ञेया सुरासुरैः।
दिक्कालाद्यनवच्छिन्ना सर्ववेदार्थगा शुभा॥
cidrūpā kuñcikā bālā durvijñeyā surāsuraiḥ |
dikkālādyanavacchinnā sarvavedārthagā śubhā ||

परापराविभागेन परशक्तिरियं स्मृता।
योगिनां हृदयां भोजे नृत्यन्ती नृत्तलालसा॥
parāparāvibhāgena paraśaktiriyaṁ smṛtā |
yogināṁ hṛdayāṁ bhoje nṛtyantī nṛttalālasā ||

Vijnana Bhairava English

Vijnana Bhairava Tantra, English Translation

source

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!

Vijnana Bhairava Sanskrit

Vijnanabhairava Tantra

source of intro

The Vijnana Bhairava Tantra (Sanskrit: विज्ञान भैरव तन्त्र, Vijñāna Bhairava Tantra) traditionally was accepted as on of the key texts of the Trika school of Kashmir Shaivism. The text forms a chapter from the Rudrayamala Tantra, also known as Bhairava Agama. The work written in the form of the dialogue where the Mother Goddess Devi, asks the Lord Siva (addressing to him as his fierce form Bhairava) to reveal the essence of the way of realization of the highest reality. In his answer Siva describes 112 techniques of meditation leading to the personal experiencing of the state of Shiva. For the first time, the text has appeared in the printed form 1918 in the Kashmir Series of Text and Studies, and recent years saw the appearance of the various translations in the various languages. Although this text traditionally has been associated with the Trika  school of the Kashmir Shavism, after analysing its contents, it is becomes obvious that the practices mentioned in it bear the strong similarity with the practices of the Natha Tradition. From this perspective, this text could be also useful for all those who want better understanding of the practices of the Natha Yogis. More info