चतुर्दशयुतं भद्रे तिथीशान्तसमन्वितम् |
तृतीयं ब्रह्म सुश्रोणि हृदयं भैरवात्मनः ||
एतन्नायोगिनीजातो नारुद्रो लभते स्फुटम् |
हृदयं देवदेवस्य सद्यो योगविमुक्तिदम् ||
अस्योच्चारे कृते सम्यक् मन्त्रमुद्रागणो महान् |
सद्यस्तन्मुखतामेति स्वदेहावेशलक्षणम् ||
मुहूर्तं स्मरते यस्तु कुम्भकेनाभिमुद्रितः |
स बध्नाति तदा सर्वं मन्त्रमुद्रागणं नरः ||
अतीतानागतानर्थान् पृष्टोऽसौ कथयत्यपि |
प्रहराद्यदभिप्रेतं देवतारूपमुच्चरन् ||
साक्षात्पश्यत्यसन्दिग्धं आकृष्टं रुद्रशक्तिभिः |
प्रहरद्वयमात्रेण व्योमस्थो जायते स्मरन् ||
त्रयेण मातरः सर्वा योगीश्वर्यो महाबलाः |
वीरा वीरेश्वराः सिद्धा बलवान् शाकिनीगणाः ||
आगत्य समयं दत्वा भैरवेण प्रचोदिताः |
यच्छन्ति परमां सिद्धिं फलं यद्वा समीहितम् ||
अनेन सिद्धाः सेत्स्यन्ति साधयन्ति च मन्त्रिणः |
यत्किञ्चिद्भैरवे तन्त्रे सर्वमस्मात् प्रसिद्ध्यति ||
O Dēvī! This mantra (Parā bījā or Dēvī-Hr̥daya vidyā) is the very heart of Mahābhairava. He who is not born of Yōginī or is not Rudra himself, cannot obtain this mantra. This is the very heart of the Lord of the Lords i.e. Paramaśiva, and bestows immediately both yoga and liberation.
When this mantra is perfectly well recited (i.e. with full realization of the bīja in the form of Mahāvimarśa and conjoined with the currents of prāṇa and apāna), the grand multitude of mantras and mudrās immediately appears before him (i.e. they become favorable to him), being characterized by their absorption in his body (svadēhāvēśalakṣaṇam).
The yogi, who has mindfulness of this mantra even for a muhūrta is sealed with kumbhaka, and brings under his control the entire multitude of mantras and mudrās. He also narrates past and future events when interrogated.
If he calls up the form of any divinity that he desires, for a prahara he sees it with his eyes, without doubt, drawn near to himself by the śaktis of Rudra. If he has the mindfulness of divinity for two praharas (six hours), he becomes established in the expanse of pure consciousness. If he continues the above practice for three praharas (nine hours), then all the Mātr̥ikā goddesses (Brāhmī, etc.), all the powerful Yōginīs (ḍākinī, etc.), the Vīras (Aghōra, etc.), the Vīrēśvaras (represented by Navātmā mantra), the Siddhas (residing in the śakti-cakra), the multitude of powerful śākinīs, impelled by Bhairavīya-hr̥daya, come to him and offer to him the supreme felicity of realization or fruit desired by him. By this mantra, the practitioners of the mantra are perfecting yoga in the present, by its practice they became perfect in the past and by this, they will gain perfection in the future.
All the siddhis and perfections described in Bhairavāgamas are accomplished by this mantra. This mantra removes entirely the sense of difference prevalent in the māyīyāṇḍa or sphere of māyā. On the other hand, being the heart of every object and state, it also abides, having accepted the limitation prevalent in all the four aṇḍas.
Note: Recitation of the mantra here does not mean simple muttering. But rather a silent, spontaneous, mindful movement of the mantra within, while uniting the mantra with the breath.