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Traditionally recited before study and for clarity of mind.
Shankara's opening verse on the world seen as a city in a mirror.
The single most quoted line of the Bhairava tantras: shaivi mukham ihochyate, here Shakti is called the face.
Bhairava's own answer to what he actually is: released from the reckoning of space and time, and unspeakable in the strict sense.
Shiva names him, and gives the reasons: Kalaraja because he shines like time, Bhairava for two reasons at once, and Kalabhairava because time itself will fear him.
Two anushtubhs from the first patala of the Mundamala Tantra that name all ten Mahavidyas in order — the standard enumeration of the set.
Abhinavagupta's hymn to Bhairava, from the Stotravali: I worship in my heart the lord who pervades everything moving and unmoving, by a mind made of you.
The verse that opens the Ashta Bhairava Dhyana Stotram: Bhairava is the complete form of Shiva, and those who miss it are deluded by Shiva's own maya.
Not the mind, not the senses, not the elements — I am consciousness and bliss; I am Shiva.
Whenever dharma declines and adharma rises, I bring myself forth. Bhagavad Gita 4.7.
Arise, awake — the path is as narrow as a razor's edge. Katha Upanishad 1.3.14.
Let go of all duties and come to me alone for refuge; do not grieve. Bhagavad Gita 18.66.
The first verse of the Rigveda's creation hymn, which opens by denying that there was either being or non-being.
Your claim is on the action, never on its fruits — the central verse of karma yoga. Bhagavad Gita 2.47.
The Goddess speaks in the first person: I move with the Rudras, the Vasus, the Adityas. Rigveda 10.125.1.
The teacher-and-student peace verse — may we be protected together, and may we not quarrel. Taittiriya Upanishad 2.1.1.
Three movements — from the unreal to the real, from darkness to light, from death to what does not die. Brihadaranyaka Upanishad 1.3.28.
The most widely recited Vedic verse, addressed to the light of the sun — Rigveda 3.62.10.
The verse that asks the question a devotional platform has to sit with: in a reality of that kind, who exactly is being worshipped?
Bhairava arrives at Vishnu's abode with the skull in his hand, and Vishnu falls flat on the ground like a staff.
The skull that would not fall anywhere else falls at Kashi, and the sin that followed him everywhere ends there.
The verses behind the whole Kotwal-of-Kashi tradition: Shiva hands Bhairava authority over the city, and names who keeps the record.
The verses that fix the date: the eighth of the waning fortnight of Margashirsha, and what is traditionally done on it.
The first of the 112 techniques: the two ends of the breath, and the two silences the text says Bhairava's body shows itself in.
The two verses in which Bhairava first appears: Shiva hears Brahma's proud speech, and out of that anger a person comes into being.
Shiva tells Bhairava to hold Brahma's skull and to perform the expiation publicly, as a demonstration for the world.
Two more names, and their reasons: the crusher of the wicked, and the one who eats the sins of his devotees.
The mahavakya of the Rigveda — consciousness is Brahman. Aitareya Upanishad 3.3.
The mahavakya of the Yajurveda — I am Brahman. Brihadaranyaka Upanishad 1.4.10.
The mahavakya of the Atharvaveda — this self is Brahman. Mandukya Upanishad 2.
Worship Govinda, you fool — when the hour comes, grammar will not save you.
The golden womb arose first, the one lord of all that came to be — and the hymn ends each verse by asking which god to worship.
The definition of Om that opens the Mandukya Upanishad: all that was, is, and will be is Om — and what lies outside time is Om too.
The mahavakya of the Samaveda — that you are. Chandogya Upanishad 6.8.7.
The fullness verse — take fullness from fullness and fullness remains. Brihadaranyaka Upanishad 5.1.1.
The opening verse of the Isha Upanishad — all this is pervaded by the Lord; enjoy what is left over.