Then Bhairava says:

Noble lady, although this is the most secret part of the tantras, yet I will speak to you about what has been expounded regarding the (defined) forms of Bhairava.

O Devi, the sakara aspect of Bhairava is insubstantial and of no spiritual value, like the illusory dream-like web of Indra, and is also like the delusion of celestial musicians.

(The sakara sadhanas) are described for those people of deluded intellect, who are prey to distracted thought patterns or are inclined towards the performance of action and ostentatious rituals to traverse the path of meditation.

In reality (the essence) of Bhairava is not the nine forms, nor the garland of letters, nor the three flows and not even the three powers of shakti.

His (Bhairava's) form (cannot be perceived) in nada and bindu nor even in the obstructed half moon, nor in the piercing of successive chakras, nor docs shakti, or energy, constitute his essence.

These things have been told (about the form of Bhairava), like the tales used to frighten children, to induce people of immature intellect to follow the spiritual path, just as the mother entices her child with sweets.

Ultimately (that state of bhairava) cannot be measured in terms of time, space or direction, nor can it be indicated by any attribute or designation.

One can have this inner experience for oneself when the mind is free from modifications or thought patterns. The atman of bhairava, which is known as bhairavi, is then experienced as the bliss of one’s own inner awareness, a state whose form is fullness, free from all contradictions (which is the abode of the entire universe).