Chapter 1
आत्मा प्रकाशवपुरेष शिवः स्वतन्त्रः स्वातन्त्र्यनर्मरभसेन निजं स्वरूपम्। संच्छाद्य यत्पुनरपि प्रथयेत पूर्णं तच्च क्रमाक्रमवशादथवा त्रिभेदात् ।।१-५।।
The Self with the body of light is Śiva, [who is] free. He, by the delightful sport of his power of autonomy, veils his innate nature and opens up his perfect form again, either with sequence or without it, or by three distinct means. (1.5)
Chapter 3
अन्तर्विभाति सकलं जगदात्मनीह यद्वद्विचित्ररचना मुकुरान्तराले । बोधः परं निजंविमर्शरसानुवृत्त्या विश्वं परामृशति नो मुकुरस्तथा तु ।।
The entire universe is shining on the clear inner core of the Self. The multifarious forms shine on the surface of the mirror, but the mirror is not aware of them. On the other hand, supreme consciousness, by means of continuous flow of its own delight of self-consciousness, reflects the universe.
Chapter 4
The supreme reality is unlimited by nature and consists of an undivided singularity of consciousness. It transcends all the principles of limited nature which terminate in Siva. This renders stability to all and is the vitality of the universe. Through it the universe “throbs” with life, and that is ‘“I” (aham). Therefore, I am both transcendent and immanent.
Chapter 6
Thus, numerous creations and dissolutions occur in one breath, having the characteristic of the great creation.
संविद्रूपस्यात्मनः प्राणशक्तिं पश्यन्रूपं तत्रगं चातिकालम् । साकं सृष्टिस्थेसंहारचक्रै- र्नित्योद्युक्तो भैरवीभावमेति ।।
Visualizing one’s own power of breath. which is nondifferent from one’s own consciousness, which transcends time along with being ever engaged with the wheel of creation, maintenance and dissolution, one becomes one with Bhairava, the Lord.
Chapter 8
Prakṛti is the generic form of an object of enjoyment, while the guṇa principle is that which abides in the state of agitation. Pleasure (sukha) is sattva in nature, which is the illuminating light manifesting the enjoyable nature of an object. Pain is characterized by the oscillation of light and absence of it. For this reason, rajas is of the nature of activity. Delusion or moha is total absence of light, that is to say, it is darkness (tamas). These three, sattva, rajas, and tamas, make up the objects of enjoyment.