परादेवी कथं भवेत् ॥२३॥
यथा सम्यगहं वेद्मि
तथा मे ब्रूहि भैरव ।
śrī devī uvāca
vyapadeśavivarjitā // 22 //
parādevī kathaṁ bhavet // 23 //
yathā samyagahaṁ vedmi
tathā me brūhi bhairava /
O Lord of Lords, O [you who are] glorified by triśūla (triśūlāṅka), kapāla kṛita bhūṣaṇa, glorified with the skull bone (you are glorified with the skull bone, kapāla kṛitabhūṣaṇa)–this is āmantraṇam, calling Lord Śiva–that state which is beyond space, beyond time, and vyapadeśa vivarjitā, and that state which cannot be named, nominated, that state of Bhairava, which is always known as full, bharitākārā . . .
parādevī kathaṁ bhavet //
. . . tasya mukhaṁ, kairupāyair, his mukhaṁ, journey, kairupāyair bhavati, tasya mukhaṁ kairupāyair bhavati, his journey, kairupāyair, with what means can [that journey] be adopted? Kairupāyair tasya mukhaṁ bhavati?
Parādevī kathaṁ bhavet ; parādevī, how can parādevī take place? Parādevī, svarūpam, kathaṁ bhavet, sākṣātkāratayā prāpnuyāt.38
Yathā samyagahaṁ vedmi, put that way before me, O Lord, by which way I could understand it.
Now one hundred and twelve ways will be explained.39
38. Sākṣātkāra: the rise of direct perception of one’s own nature. [Editor’s note]
39. Up to verse 23 the traditional commentary is by Kṣemarāja, the principle disciple of Abhinavagupta. From verse 24 onwards, Kṣemarāja’s commentary appears to have been lost (although, in his various writings, Śiva Sūtra Vimarśinī etc., he includes many of the later verses of Vijñāna Bhairava). The commentary after verse 23 is by Śivopādhāya, though Swamiji added that, “Śivopādhāya was just Śaivite-cum-Vedāntist; he was not an actual Śaivite, not a pure Śaivite.” [Editor’s note]