VlJNANA BHAIRAVA

Commentary by

warn Lalkslhman <J

VlJNANA BHAIRAVA

The Practice

of Centring Awareness

Commentary by

Swami Lakshman Joo

Verses translated from Sanskrit by Bettina Baumer

Cover illustration: Mount Kailash

© Ishvar Ashram, Nishat, Srinagar (Kashmir) 2002

© of the Introduction and translation of the verses in bold face

Bettina Baumer

Published in 2002 by
Indica Books
D 40/18 Godowlia
Varanasi - 221 001 (U.P.)
India
email: indicabooks@satyam.net.in

ISBN: 81-86569-35-9

Printed in India by First Impression, New Delhi

011-2059669, 9811224048
Swami Lakshman Joo
Swami Lakshman Joo teaching at Ishvar Ashram, Srinagar
Photo: Kapil Kaul
 Contents

. . v
Foreword by Prabha Devi. . .VII

Introduction by Bettina Baumer . . XI

Bhairava :
Text, Translation and
itary by Swami Lakshman Joo 1
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 FOREWORD

The guru's grace is spontaneous and unconditional. This

axiom has been tested on the anvil of time and experience.
The first evidence of saktipata1 is the guru’s grace. The
Malini Vijaya Tantra states: tatraitat prathamam cihnam
rudrabhakti suniscala. "The initial confirmation of saktipata
lies in the unswerving devotion to the Supreme". This
devotion carries the individual to the guru as if by divine
force. The Master then gives supreme knowledge to the
disciple and removes his craving for worldly activities. This
is the true significance of initiation given by the guru.

Our guru, Swami Lakshmanjoo was the embodiment of

Lord Siva. Even at birth certain spiritual manifestations were
observed. Throughout childhood, adolescence, youth and old
age (the four stages of life) he was continually immersed in
the ocean of spirituality. Those who were fortunate enough to
have the opportunity of being his disciples verily experienced
some extraordinary divine grace.

Fortunately, I too had the great occasion of becoming

symbolically the 'dust of his feet'. Even from childhood 1 was
in close contact with our Master. Through his compassionate
gaze the seed of spirituality sprouted and emerged.
Maharajji taught me and Sharika Devi, his principal disciple,
who was established in the Supreme, almost all the texts of
Trika Sastra. As we reflected upon these truths, he revealed to

Descent of sakti, divine grace by which the empirical individual turns to and
realizes his essential divine nature.
VU1 Vijhana Bhairava

us through meditation the subtleties and secrets of Reality.

He taught us the Vijnana Bhairava several times in Kashmiri.
At the time my intellect was still budding and I was content
with the verbal explanations. Later the French scholar Lilian
Silburn, the Zen master Paul Reps and Thakur Jaideva
Singh studied this text with Swamiji. He gave Sharika Devi
and me the permission to be present at these sessions. At that
time our revered Master revealed some intricate secrets of
this divine text in great depth and in a state of Bhairava
consciousness.

Gurudeva handed over a copy of his commentary to me

in the Ashram. I kept this manuscript like a priceless treasure.
In 1991 both Gurudeva and Sharika Devi took mahasamadhi
and passed away to enter the realm of Lord Siva. After some
years through the inspiration of our Master I revealed this
sacred manuscript to Swamiji’s disciples Dr. Sarla Kumar and
Dr. Bettina Baumer. Since the former is an English scholar
and the latter not only a Sanskrit scholar but is also well-
versed in Trika philosophy, I thought that they could be
instrumental in bringing forth this secret text to the public at
large. They studied the manuscript thoroughly and after many
revisions prepared the present text. This formidable task was
achieved only because they had Gurudeva's inspiration, and
silent inner guidance. I am deeply grateful to them for
performing this arduous task.

May the seekers of liberation study this unique and awe¬

inspiring text with devotion and zeal. Let them delve deep in
these one hundred and twelve dharanas and practise them
assiduously in their daily lives. Thus they will taste the nectar
 IX Foreword

of Gurudeva's words. These are verily the steps which carry

the seeker to Eternity.

It is our ardent desire that devoted readers have the

unparalled experience of the guru's divine grace. Thus will
our undertaking in publishing this work find its final ful¬
fillment. This is the prayer of Prabha who is forever
immersed in the Master's grace.*

Prabha Devi
New Delhi
MahaSivaratri 2000

*
Translated from Hindi by Dr. Sarla Kumar.
 INTRODUCTION

by Bettina Baumer
The Text

The Vijnana Bhairava, one of the basic Agamas containing

the spiritual practice of the non-dualistic Saivism of Kashmir,
is an extraordinary text. It has been considered authoritative
by all the masters of the Saiva tradition of Kashmir, such as
Somananda, Abhinavagupta, Ksemaraja and Jayaratha. It is
called the essence of the Rudrayamala Tantra (verse 162),
which is now lost in its entirety. The Paratrisika2 equally
belongs to the Rudrayamala as it is said to be a significant
chapter of that extensive Tantra. Abhinavagupta shows his
great respect for the Vijnana Bhairava by calling it
Sivavijnanopanisad3, "the Secret teaching of the (mystical
knowledge of Siva", and he frequently refers to it or quotes
verses from it in his Tantraloka, Paratrisika Vivarana, and in
other works4. As the title suggests, this Tantra belongs to the
Bhairavagamas, and along with Malinivijaya and Paratrisika
it is among the most revered Tantrik texts of the tradition.
The title has been explained as "the (mystic) knowledge
of the Ultimate Reality (named Bhairava in this tradition)".
Vijnana implies here experiential knowledge, pure con¬
sciousness, awareness, rather than analytical knowledge. It

CP. Abhinavagupta, Paratrisika Vivarana: The Secret of Tantric Mysticism,

Transl. by Jaideva Singh, Sanskrit text ed. by Swami Lakshmanjee, ed. by
Bettina Baumer; Delhi (Motilal Banarsidass), 1988.
1 In Isvarapratyabhijha Vivrti Vimarsini, vol. II.
* It is interesting to note the selection and the context of these verses, as also
his interpretation.
xii Vijnana Bhairava

refers to the aim of the text, i.e. to lead to a state of entering

Divine Consciousness.

Bhairava is the name given to the Absolute Reality in

this tradition, and it does not have the mythological and
popular connotations found in other parts of India. The text
itself gives a mystical etymology of the word Bhairava:

bhaya sarvam ravayati sarvado-vyapako' khile I

iti bhairava-sabdasya santatoccaranacchivah II130

Bhairava is one who with fear (bhaya) makes

everything resound (ravayati), and who pervades the
entire universe. He who utters this word ‘Bhairava'
unceasingly becomes 6iva.

The first syllable, bhai, is explained in two different

ways, meaning fear (bhaya) or refulgent light (bha), both
meanings referring to the nature of Bhairava.
All-pervasiveness (vyapakatva) is a constant charac¬
teristic of the Divine Reality (cp. verse 132).
Abhinavagupta explains the word Bhairava in different
contexts: In the Tantraloka (III.283 - 285) he describes the
nature of Bhairava which can be realized in oneself, with the
awareness: " 'I am manifesting the universe in the space of
my own consciousness, I am the creator, being of the nature
of everything' — by this act of awareness, one attains the
nature of Bhairava." (III.283) The same non-dual I-
consciousness is applied to the states of continued existence
(sthiti) and dissolution (samhara) (284-285). In his
Paratrisika Vivarana Abhinavagupta also relates Bhairava to
pure I-consciousness, which is called mahamantra. "The
most perfect Consciousness of Bhairava is in its essence
Introduction xiii

unrestrained, non-relative, delightful flash of knowership"5.

Here we find some of the important characteristics of
Bhairava. In the first ahnika of the Tantraloka, a theological
etymology of Bhairava is given, where God (deva) is called
Mahabhairava, Lord (pari) and Supreme Siva (1.95), and the
syllables constituting the name of Bhairava are related to his
activities:
visvam bibharti purana -
dharanayogena tena ca bhriyate
savimarsataya rava-
rupatasca samsarabhiruhitakrcca. (1.96)

He who carries the whole universe,

who nourishes and supports it,
and who is carried by it (bha),
he is the sound (rava)
who by his power of awareness,
protects those who are frightened
by the world of transmigration (bhiru).

At the end of the explanation of the name of Bhairava,

Jayaratha quotes Vijnana Bhairava verse 130 as an authority
(Tantraloka 1.100, commentary).
What emerges from the different explanations of the
name Bhairava are some important characteristics, which are
related to constitutive syllables and their root meanings:
Bhairava is of the nature of pure I-consciousness (aham)
which is therefore resounding in every conscious being. He
pervades, sustains and absorbs the universe. He liberates
beings from the fear (bhaya) of samsara and he illumines
everything with his light (bha). By becoming one with non-

5 paripurna parabhairavasamvit tasya svayumanargalanapekyaprathaca-

matkaratvat, P.7
XIV Vijnana Bhairava

dual I-consciousness one can attain the Divine Bhairava

nature (cp. Tantraloka 11.283). These characteristics already
throw light on the mystical experience as described in the
Vijnana Bhairava, and the meditation on the nature of
Bhairava or repetition of his name itself leads to union with
Siva, the very meaning of the name (cp. dharana contained
in verses 130 and 132).

The Vijnana Bhairava is an Agama, as we have said,

and we find a very subtle definition of Agama by
Abhinavagupta as: "the inner discourse (or internal word) of
the Lord whose nature is pure consciousness, consisting of a
firm act of reflection, which is the very life of any (other)
means of knowledge such as direct perception."6 If we
approach an Agama with this understanding, it will truly
become a source of revelation and illumination. And in the
words of Lilian Silbum: "What the Agamas offer us of the
deepest and most original expression of the mystical
experience is found in condensed form in the Vijnana
Bhairava".7
The present edition and commentary
by Swami Lakshman Joo
The Vijnana Bhairava was published for the first time
in the Kashmir Series of Texts and Studies (Vol. No. VIII)
in 1918, along with the commentaries of Ksemaraja (upto
verse 23) and Sivopadhyaya. A French translation and
commentary with an exhaustive introduction by Lilian

6 ISvarapratyabhijna VimarSini, Vol II, p. 80; agamastu namantarah

sabdanarupo drdhlyastamavimarsatmd citsvabhavasya isvarasya antarahga
eva vyaparah pratyaksdderapi fivitakalpah.
7 Lilian Silbum, Le Vijnana Bhairava, Paris (Ed. de Boccard), 1961-
1983, p. 9.
Introduction xv

Silbum was published in 1961, and an English translation by

Jaideva Singh in 1979®.
Both authors have studied this unique text at the feet of
the Acarya of Kashmir Saivism, Swami Lakshman Joo, who
has taught it several times and in several languages
(Kashmiri, Hindi, English) to different students, scholars and
disciples. Lilian Silbum states in her introduction: "These
texts relate to a secret doctrine which is transmitted by
initiation from master to disciple and which should not be
divulged. In fact, rare are the masters who know its secret,
because one has to be at the same time a yogin and a pandit
well-versed in the tradition... Without the help of an initiated
pandit the difficulties (in understanding the text) are
unsurmountable.9 And she adds a significant note: "(Such a
pandit is) One who is initiated in practising yoga, who bathes
in the mystical life and who knows the texts perfectly, as
exemplified by Swami Lakshman Brahmacarin of Srinagar."
(p.8) Both translators thus acknowledge their indebtedness to
Swami Lakshman Joo. Their translations and commentaries
have made this mystical text known and have attracted other
scholars and spiritual practitioners to study it.
With the existence of these editions, translations and
commentaries one may ask, what was the need to add one
more commentary? But are there not hundreds of translations
and commentaries of the Bhagavad Gita? The Vijnana
Bhairava equally belongs to the great spiritual classics of
humanity. But the main reason for this new edition is that it is
Swami Lakshman Joo who passed on this text, being in full
possession of the knowledge and experience required to

Jaideva Singh, Vijiianabhairava or Divine Consciousness, Delhi (Motilal

Banarsidass) 1979 ff.
9 Op.cit.p.8.
xyi Vijnana Bhairava

understand it. The present edition contains his direct teaching

of this text with an emphasis on the yogic practice and
flowing from his total immersion in the Reality described
therein. Complementing the scholarly commentaries, his
commentary is an expression of the immediacy of experience
and it can guide seekers on this path with clarity and depth.

There is a difference between the spoken and the written

word. The commentary by Swami Lakshman Joo was an oral
teaching given to some of his disciples, which was
transcribed. A copy of the transcript was handed over by
Susri Prabha Devi to Dr. Sarla Kumar and myself for editing.
Repetitions which are normal in any oral teaching had to be
reduced, and answers to questions by devotees had to be
connected with the flow of Swamiji's commentary. All this
editing has been done in order to produce a cohesive
commentary, without altering Swamiji's words or thought.

Since translation and commentary by Swamiji are

flowing together, it was felt necessary to add a literal
translation of the verses in order to give an overall meaning,
especially for readers who are not conversant with Sanskrit. I
have added these translations which are shorter than those of
Jaideva Singh and as literal as possible (in bold face,
following the Sanskrit in Devanagari and Roman
transliteration).
While explaining the text, Swamiji uses the Sanskrit
words, in the traditional style. For readers not familiar with
Sanskrit the literal translation, occasional footnotes and the
Glossary will be useful.

It is not possible to give here an exhaustive introduction

to this text, and the reader is referred to the earlier
introductions by Jaideva Singh, Lilian Silbum (in French)
Introduction XVII

and V.V. Dvivedi (in Hindi), as well as by R. Gnoli (in

Italian). However, for understanding the text it is important to
elucidate its background and to introduce the content.

The form of the Agama

A complete Saivagama consists of four sections or parts

(pada), concerning ritual (kriya), way of life (carya),
philosophy (vidyd) and spiritual practice (yoga). The Vijnana
Bhairava is only concerned with yoga, and the philosophical
background is presupposed but not explained, and it has to
be complemented by other Tantras and basic texts of the
Kashmir Saiva tradition.

As most Saivagamas, the Vijnana Bhairava is also

presented in the form of a dialogue between Siva and Sakti,
or Bhairava and Bhairavl.

The Goddess states in the beginning that she has "heard"

the Rudrayamala, that is the Tantra coming out of the union
of Siva and Sakti, and the Trikabheda, which contains the
essence of the Tantras. Trika is the ultimate revelation of the
different schools of Tantra, as Ksemaraja quotes in his
commentary on verse 1: "The Saiva is higher than the Veda,
the Varna is higher than that, and the Daksina higher (than
Vama). The Kaula is superior to Daksina, and the highest,
beyond Kaula, is the Trika." (KSTS p.4) Trika, or the triadic
school, implies the three ultimate categories Siva (Lord),
Sakti (his Energy) and Nara (the created beings, or Man). It
also refers to the three Energies of Siva: the Supreme (para,
transcendent), supreme-cum-non-supreme or transcendent-
immanent (apara) and the immanent or non-supreme (apara).
Therefore the questions of the Devi relate to these funda¬
mental categories.
xvm Vijnana Bhairava

Her questions which appear complicated at first sight

(contained in verses 1-6), can be reduced to one fundamental
question: How can the various differentiations of the Divine
Energies and their manifestation in language, through letters
consisting of vowels and consonants, and mantras constituted
by these letters, reveal the essence of the transcendent
Divinity? Is transcendence (paratvam) not free of all
divisions and differentiation (niskalatvena)? How can it then
assume a composite nature (sakalatve na tad bhavet, verse
6)? And this is not just a theoretical or abstract question. The
Goddess (and with her, every seeker or aspirant) wants to
gain practical realization of the same transcendence, and for
this she is asking the grace of her Lord (prasadam kuru me
natha), to cut the knot of her doubts (nihsesam chindhi
samsayam, verse 7a).

The nature of Sakti

This text cannot be understood without an insight into

the nature of Sakti, the Divine Energy. In her two aspects, she
is both, the cause of the multiplicity of the universe, and of
the manifold differentiations of language (sabdarasi, verse 2),
as well as the cause of the return to the Source, of unification
and union with Siva. One of the most frequently quoted
phrases of the Vijnana Bhairava is the definition of Sakti as
“the face (mouth, door, opening) of Siva”: saivlmukham
ihocyate (verse 20)10 which occurs in the context where the
non-difference of Siva and Sakti is emphatically stated (verse
18). This non-difference is compared to that of fire and its
power to bum (verse 19). It is only by entering the state of
Sakti by a contemplation free from all differentiation that one

10 This phrase is quoted by Jayaratha on Tantraloka 1.1,1.74, II.172, 11.194,

29.274, among others.
Introduction xix

becomes one with 3iva (verse 20). And a very simple simile
is used to explain the function of 6akti: Just like the light of a
lamp or the rays of the sun illumine space, in the same way
Siva is known by means of Sakti (verse 21). Sakti is therefore
the mediatrix par excellence, and all the ways and means of
attaining union with Siva are her aspects.

According to the triadic manifestation of Sakti at the

three levels mentioned above (para, parapara, apara) there
are also different ways and means (upaya) to realize Siva
which are classified according to the scheme of Trika as: the
individual or lower means (anava, corresponding to anu and
apara), the means of Energy (sambhava, corresponding to
sakti and parapara), and the Divine way (sambhava, corres¬
ponding to Siva and para). These updyas which we find
systematized by Abhinavagupta in his Tantraloka, can be
applied to the different methods of yoga described in the
Vijnana Bhairava, although they are not explicitly mentioned
as such. Swamiji, in his commentary, ascribes these means to
the different yogic practices (dhdrana) and he makes it
perfectly clear why and how they are related. It is therefore
not necessary to expand on this topic.

The nature of Bhairava

From the question of the Devi it is clear that she is

asking for understanding her very own nature, which,
ultimately, is non-different from the nature of Bhairava. The
process of her realization is thus a process of recognition of
her own nature (pratyabhijha, although this term of the
philosophy of Kashmir 3aivism does not occur in the Tantra).
Her confusion due to the manifoldness of the energies, of
language and its components, which is also an aspect of her
nature (vac) is first of all removed by Bhairava by refuting
all the well-known Tantric theories about his nature (verses 7
XX Vijnana Bhairava

- 13). He then positively describes his own transcendent

nature as being free of all differentiations and of all thoughts
and concepts (vikalpa) (verses 14 - 15). His nature can only
be an object of one’s own, inner, blissful experience (antah
svanubhavananda . avastha, verse 15). Hence this inex¬
pressible (akathya), pure (vimalam), universal and full
(yisvapuranam) nature is to be realized by a process of
interiorization, full of bliss (verse 15). This requires practical
methods, and therefore the Goddess asks about the "how",
about the ways (updya) to realize the Divine nature directly
and perfectly (samyak, verses 22-24a). This concludes the
introductory frame of the Tantra.
The dharanas

The Vijnana Bhairava teaches 112 methods or means of

concentration and of union with the Divine, traditionally
called dharanas.“ However, the text itself does not speak of
dharanas. It calls these ways "undistracted instructions"
(nistarahga upadesa, verse 139), or spiritual instructions
leading the mind to an undistracted, "waveless" state. In
another summary verse (148) these methods are called yukti,
which has the double implication of yoga as spiritual method
and as union with the Divine. At the conclusion of the Tantra,
its teaching is simply called "the supreme, immortal Ultimate"
(paramdmrtamuttamam, verse 157), all adjectives without a
corresponding noun. This reluctance to name or objectify the
mystical teaching and the Ultimate Reality to which it leads
the sincere aspirant, is a characteristic feature of this text,
which hesitates to make any metaphysical statements. There

11 They are also called ways of yoga, but the term yoga does not occur in the
text, although the practitioners are called yogin and yogini. The term
dharana is not to be understood in the restricted sense of the Yogasutras of
Pataiijali, where it only means the practice of concentration.
Introduction xxi

is also no attempt to make a system out of the various means

or spiritual practices. If they appear divergent, there is yet an
underlying unity in that the different methods aim primarily
at emptying the mind of its distractive and conditioned
thoughts (vikalpa), in Swamiji's expression, at "unminding
the mind", in a state of nirvikalpa.

We find an incredible variety of spiritual practices and

ways of discovering pure consciousness in all kinds of
conditions and circumstances. In fact, no realm of experience
is excluded from the field of spiritual realization, from the
body with its various functions, the mind and imaginative
meditation (bhavana), external and internal situations, the
universe, as well as traditional methods such as mudra
(mystical attitudes of the body), mantra, devotion to Siva,
and others. Ritual practice is not recommended except in a
completely spiritualized and internalized way.

The dharanas contained in a single verse can be

practised individually, since every one leads to the goal. This
is clearly stated in two verses at the end of the text:

If one is established (yuktah) in any one (of these 112

ways), one becomes Bhairava himself, (verse 140)

and similarly in verse 148:

If one is established in any one of the methods
(yuktistha), what one experiences is fulfilled day by day,
until one's spiritual satisfaction reaches its utmost
fullness.
This clearly shows that every method or practice is
complete in itself, and yet there is a certain order and
grouping of dharanas in a mystical progression. It is not
XXII Vijhana Bhairava

possible in this short introduction to develop .this theme12,

although it would be very helpful in understanding the
structure of the dharanas. By way of example we may look at
two important themes.

Bhairava starts his teaching of the dharanas in verse 24

with the practice of centering one's awareness on the points
where inbreath (apana) and outbreath {prana) take their
origin (heart and dvadasanta). The same practice is developed
and modified in the following verses (25-27), all centered on
prana. The three following verses (28-30) describe and
recommend the meditation on the ascension of the kundalini
sakti, rising through the various centres (cakra) of the subtle
body. Both these fundamental themes of dharanas come up
again at different places of the text. What appear to be
repetitions are in fact variations of the same theme with a
subtle difference. To give an example: The dharanas
contained in verses 82 and 83 recommend sitting on a seat (or
lying on a bed) and making the body supportless
(niradharam) by which practice one becomes free of mental
agitation and attains a divine state. But in verse 82 this is
attained by a quiet posture and by meditating on the body as
being without any support, whereas in verse 83 this state is
reached by movement of the body in a moving vehicle. The
methods are different, although the result is the same.

Here a note on the style may be appropriate. Most of the

dharanas are presented in an elliptic manner, by first stating
the practice or the experience which is the starting point or
cause of attaining the Divine Reality, and at the end of the
verse, sometimes in one word only, the result of the practice

12
Lilian Silbum has shown this order in the Postface to her translation, titled
"The cycles of mystical progress." (pp. 173-196).}
Introduction xxiii

or experience is stated. This may be described as becoming

one with Siva (bhairvavarupatd, verse 26), merging in him,
as great awakening (mahodayah, verse 57), as attainment of
the highest, transcendent state {paramo bhavet, verse 53), as
revelation of God {devah prakdsate, verse 35) or of the
supreme Goddess {para, verse 54 and 75), as attaining the
absolute Void {sunyata, verse 39), as merging in brahman
(verse 38, 39), as becoming filled with supreme bliss
(paranandamayah, verse 65, paramam sukham, verse 67), as
revelation of the Reality {tattvam prakdsate, verse 66), or as
manifestation of one's Self {svatmarupam, verse 76), or just
as merging in "that" (verse 96, 97), as vision of the true
Reality (tattvarthadarSanam, verse 98), or as reaching a state
of peace {samam vrajet, verse 133). The variety of these
expressions hinting at the ultimate state attained through
these dhdranas reflects the richness of spiritual experience,
which is an ever growing inner development from fullness to
fullness (cp. verse 148), and, according to the Sivasutras, an
ever new wonder of surprise {vismayah yogabhumikah,
tiivasutra, 1.12).

We may consider another example of a group of

dhdranas which is very prominent in the Vijnana Bhairava,
the meditation on the Void or emptiness: sunya. Many
experiences and practices aim at emptying the mind of its
oscillating thoughts (vikalpa) and making it supportless
(niradhara), in this way gaining access to a state of pure
Consciousness. One way of entering the void is to focus one's
awareness on the void between any two states, movements,
breaths or thoughts. It is a practice of centring {madhya),
which could be called the fundamental theme of the Vijnana
Bhairava. A typical example for this practice of centring is
the following dharana:
XXIV Vijnana Bhairava

Meditating on the knowledge of two things or states one

should rest in the middle. By abandoning both
simultaneously, the Reality shines forth in the centre,
(verse 61).

In the words of Swamiji: ’’When that centre is

established, then you have to discard impressions of both
objects and be established in the centre and then the universal
centre will be revealed." (Comm, on the same verse).

But there are various other ways of entering the Void,

related to the body, the senses and the universe. Even
ordinary experiences can lead to a transcendental state, if they
happen in a state of awareness:

At the beginning and end sneezing,

in a state of fear or sorrow, standing on top of an
abyss or while fleeing from a battlefield, at the
moment of intense curiosity, at the beginning
and end of hunger: such a state comes close
to the experience of Brahman, (verse 118)

In such ordinary or extreme experiences the mind is

automatically emptied of its egocentric thought content and
finds itself in a vacuum. There are many other forms of
meditation on the Void (sunyabhavana), such as:

One should meditate on the void in one's own body on

all sides simultaneously. When the mind has become
free from thoughts, one experiences everything as the
Void, (verse 43)
The ultimate Reality is itself void (anuttaram sunyam,
verse 32), and the contemplation on Bhairava is based on the
negation of all knowables:
Introduction xxv

The unknowable, the ungraspable, the void, that which

even pervades non-existence, contemplate on all this as
Bhairava. At the end (of this contemplation) illumi¬
nation will dawn, (verse 127)
These are only some examples of the richness of
spiritual practice and mystical experience contained in the
Vijnana Bhairava. This text is unique in that everything,
from the most ordinary daily experience to the most sublime
contemplation, can be used for attaining God Consciousness.
It offers thus a practical application of the Trika maxim that
"everything is contained in everything" sarvam sarva-
tmakam), and that everything is a manifestation of the
supreme. Divine Consciousness.

An attentive reading of the text and, even more so, the

practice of even one of the dharanas, can reveal the hidden
connections and can lead to a perfect harmony (samatva)
between the inner and the outer, oneself and the other, the
body, the universe and the Divine. Swami Lakshman Joo is
the perfect guide on this path.
 Vijnana Bhairava

This is Vijnana Bhairava, a chapter in the Rudra-

ydmala Tantra. Another chapter in the Rudraydmala
Tantra is Paratnsika. This chapter embodies the Bhairava
/ /

point of view. It is neither Rudra-Sdstra, nor is it Siva-

Sastra. This is Bhairava-Sdstra, which is purely monistic.

^KlrHIII ? II
Wlfr T ^ HW: TT^TT I

sri devi uvdca:

srutam deva mayd sarvam

rudrayamala-sambhavam |
trika-bhedam-asesena sdrdt-sdra-vibhdgasah ||1
adyapi na nivrtto me samsayah paramesvara | 2A

The Goddess said: O God, I have already

heard the essence of the Trika school of thou¬
ght in its entirety, which has originated from
the Rudrayamala (Tantra) along with its sub¬
divisions, but even now, O Supreme Lord,
my doubts are not fully removed.
2 Vijnana Bhairava

Oh Lord, I have already heard the essence of the three¬

fold school of thought, asesena: entirely, that has come
forth from the Rudrayamala Tantra, or which has origi¬
nated from the union of Bhairava and BhairavT.
rudra-ydmala-sam bhavam
You can translate this both ways:
Outcome of the union of two energies: the Lord and
Parvatf; or Rudra-yamala Tantra. By finding out the
reality of thought as trika, that is
sardt-sara-vibhagasah:
I have already heard from you but my doubts are still
not cleared.
adydpi na nivrtto me samsayah:

far W drTdt II =* II
fa 3T I '
faftrd'tefw n 3 11
4lFH I
f^- TT II Y II

kirn rupam tattvato deva sabda-rdsikaldmayam || 2

kim vd navatma-bhedena bhairave bhairavdkrtau |
trisiro-bheda-bhinnam vd
kirn vd sakti-traydtmakam || 3
nada-bindumayam vdpi
kim candraidha-nirodhikah |
cakrdrudham-anackam vd
kirn vd sakti-svarupakam || 4

2. O God, what is in reality the essential nature

which consists of the energies of the collec¬
tion of letters (phonemes)?

3. And how does it reside in the form of Bhai¬

rava according to the Bhairava (Tantras) in
Vijnana Bhairava, 3

a ninefold division (of mantras)?

How is it differentiated in the Trisira (Bhai-
rava Tantra, or) a divinity with three heads?
And how does it consist of three Energies?

4. How (is the ascent of the mantra through nada

and bindu, ardbacandra (half-moon) and nirod-
hika (obstruction)? Or what is the nature of
the Energy in the vowel-less mantra within
the movement of the cakrasl

Oh Lord, dear one, what is the real essence of the way

we have to tread (kim rupam tattvato deva)? This line
forms a complete sentence. Tattvato means in reality, in
real essence. Is this the way of sabda-rasi-kalat The way
we have to journey from ‘a’ to ‘fcsa’ and return from ‘fcsa’
to ‘a’ again? Is this the way? She (ParvatT) puts this
question.
kim sabda-rasi-kalamayam tattvam?
kim vd navdtma-bhedena‘1
The journey of the nine states from the first state to
the second and so forth, upto the ninth and then back
again to ‘a\ Is this the way? She puts this question to
Lord Siva.
The nine states (tattvas) are as follows: The first
state is prakrti, the original source of the material world.
Purusa is the individual soul who moves in that material
world, which is the second. The third are the kancukas
- five coverings of purusa. The kancukas are kald, vidya,
rdga, kala and niyati. The fourth state is mdyd. Maya is
the personified Free Will of kriya-svdtantrya. There is a
difference between prakrti and mdyd. Prakrti is the orig¬
inal source of the material world, whereas mdyd is the
personified will of the supreme Lord, the supreme Self.
6 Vijnana Bhairava

bility takes place, i.e. anackam. Anackam means with¬

out movement and soundless, Cakrarudham means in the
wheel of movement. So is that svarupa of energy, the way
to get established in that state?
This is the question of ParvatL
Cakrarudham- anacka: that sound which is soundless.
Anacka means it is not uttered. You cannot utter it.
Anacka means where there is no aca: svara [vowel-less
consonant]. You cannot utter it. You cannott express it
in words.
There one reaches a state where you are going so fast
that you become motionless. When the speed [of the
rising Energy] reaches such velocity that it becomes mo¬
tionless.
Now there is another question which ParvatT asks Lord
Siva:

'Rmmi: Tr JT: I
TTRTT trlT d^cHild TTrT II it II
Tff TT I
TTcT, 3T II \ II

pardpardyah sakalam aparayasca va punah |

pardyd yadi tadvat sydt paratvam tad-virudhyate||5
na hi varna-vibhedena-deha-bhedena va bhavet |
paratvam niskalatvena sakalatvena va bhavet || 6

5. Again, what is the form of the transcendent-

and-immanent (parapara sakti) and of the im¬
manent (apara) (Energy) with parts and if
the transcendent Energy (para) is the same
or whether it is incompatible with the im¬
manent (Energy) (apara)?
Vijnana Bhairava 7

6. The transcendent (state) cannot be differen¬

tiated in phonemes (of mantras) or in bodily
forms, because of its undivided nature; for it
cannot be composite in nature.

Oh Lord, please tell me the state of pardpara, which is

situated in the particular mantra and particular form.
“Pardparaydh sakalam rupam bruhi, apardydsca bruhi,
apardydsca sakalam rupam bruhi". Make me understand
what is this sakala-rupa of apard, apard with particular
mantra and particular form. Because in rupa, there are
two things to be noted: mantra and form. [Take for ex¬
ample the mantra] sauh. By sauh you can feel that state,
when you are rising from above going downwards. That
is the particular state of formation of that mantra. Its
mantra is sauh and its state is that movement of rising
downwards. Please tell me the sakala-rupa of pardpara
and apard, and if the sakala-rupa of para is also like that?
Tad paratvam virudhyate. Where is that suprema¬
cy then? That supremacy does not remain then. If
the sakala-rupa of para is just like the sakala-rupa of
pardpara or just like the sakala-rupa of apard, then where
is the supremacy of para found? Para is superior to these
two. Paratvam tad virudhyate is tad paratvam virudhyate:
Then that paratvam, that supremacy is not found there.
nahi varna-vibhedena deha-bhedena vd bhavet.
Paratvam, paratd i.e. attainment of the supreme state
of the Lord is not possible by the process of mantras or by
the process of formations. Varna-vibhedena means by the
Process of mantras, deha-bhedena means by the process of
sPace and form. Paratd is not found there, although it is
the individual way (sakalatvena). Niskalatvena sakalatvena
Paratvam na bhavet. The supremacy disappears then.
6 Vijnana Bhedc&vk

renr fr ttv fr:tr %f^r *iyreH i

prasadam kuru me ndtha
nihsesam chindhi samsayam |7A

Oh, Lord, do me this favour, prasadam kuru.

Nihsesam chindhi samsayam: please remove all my
doubts entirely.

Here you must add “Bhairava uvaca” because it is omit¬

ted.

(W cFTHTTfHT W II 19 II
nt cTvrfr wqrfir i
Bhairava uvaca

sadhu sadhu tvaydprstam tantra-sdram-idam priye\\l

guhaniyatamam bhadre tathdpi kathaydmi te | 8A

7, O Lord, grant me your grace and dispel my

doubts entirely.
Lord Bhairava answered:
Very good, o Dear one! Your questions con¬
cern the essence of the Tantras.

8A. O Blessed One! this (knowledge) is most es¬

oteric, but I will reveal it to you.

Sadhu sadhu tvayd prstam

Oh, dear Parvatl, you have asked me a worthy ques¬
tion.
Tantra-sdram-idam priye !
Because this is the essence of all Tantras.
Guhaniyatamam bhadre !
 Vijnana Bhairava 9

Oh Devi, although it is already concealed, you must

conceal this, it is worth concealing, it must not be exposed
in any case because it is secret. Even so I will clarify it
for you. I will explain it, I will reveal this secret to you.

^P<3dH II r; II
cre«TTd*rr f
Yat kincit sakalam rupam bhairavasya prakirtitam\\8
tad asaratayd devi vijneyam sakrajalavat\\9A

8B-9A. Whatever is known as the composite form of

Bhairava, that, O Goddess, is deceptive like
magic, because it has no essence.

Whatever form (of the Lord) in the divided formations of

mantras and forms, or in undivided formation of mantras
and forms, whatever formation you find explained in all
the Tantras, is written only for the sake of writing and
not to be understood. It is not worth understanding. It
is delusion, because it has no sense. For instance, sabda-
rasi, 50 fold journey, or ninefold journey, or threefold
journey or elevenfold journey, all these are meaningless.
It has no essence in it (tad asaratayd devi).
You must know that this is only delusion and nothing
else. Not only this:

mwgftW II \ II

maya-svapnopamam caiva
gandharva-nagara bhramam\\9

9B. It is only mays (illusion), like a dream, it is

imaginary like the city of the Gandharvas (in
the sky).
10 Vijiiana Bhairava

This is only mdyd. This is the expansion of mdyd. All

these states and all these processes are just like a dream,
or:
gandharva-nagara-bhramam
It is a wrong conception, just like an imaginary city
in the sky, which is called gandharva-nagara.
The question then arises why are these ways men¬
tioned in the Tantras? What is the point of putting them
in these Bhairavdgamas?

?rfShr ^TT fa'W fa^dTc^R; H It

dhydnartham bhranta-buddhinam
kriya-dambaravartindm |
kevalam varnitam purnsdm
vikalpa-nihitdtmanam ||1015

10. The description of (this form of Bhairava)

is given to those people whose mind is con¬
fused, for their meditation, those who are
distracted by (worldly) activities and who
are enmeshed in divisive thoughts.

Bhranta-buddhinam: those whose intellect is always scat¬

tered and those people who are caught in the cycle of
vikalpas.
Kriyd-dambara-vartindm: adambara means commence¬
ment. For example, Srikantha16 has now commenced ha-
vana of Chandi, but all these things are bogus. They have
no value. He has collected a great deal of money and will

15It is not nihatatmanam. This reading is incorrect, but it is

nihitatmanam.
16One of the Pandits.
Vijnana Bhairava 11

spend it there but this is kriyadambara. These ways are

written in the Tantras for such people.

kriyadambara-vartindm kevalam varnitdm pumsam.

vikalpa-nihitdtmanam

This is stated for them, for those people whose minds

are always enmeshed in differentiated thoughts: vikalpa-
nihitdtmanam.

cTr^cfr t Jpanrrfart $r*r: i

T JT T II ft II

tattvato na navdtmdsau sabda-rdsir-na bhairavah |

na cdsau trisiro devah na ca sakti-traydtmakah || 11

11. In reality, Bhairava is neither ninefold nor

does he consist of a multitude of letters; he
is neither a three-headed God nor does he
possess three Energies.

In fact it is not the ninefold way. It is not the 50 fold way.

This Bhairava is not sabda-rasi: this is not the collection
of 50 fold way or the journey from ‘a’ to ‘fcsa’ and return
again.
na cdsau trisiro devah na ca sakti-traydtmakah j
This deva is not the holder of the threefold energies,
nor is it holding para, pardpard, and apard.

T T ^ II II

nada-bindumayo-vapi na candrardhanirodhikah |
na cakra-krama-sambhinno
na ca sakti-svarupakah, || 12
12 Vijhana Bhairava

12. He neither consists of nada and bindu, nor of

ardhacandra and nirodhika. He is neither dif¬
ferentiated on account of the order of cakras
(to be pierced), nor is Sakti His nature.

It is not nada, bindu, candra, ardhacandra, nirodhika,

sakti, vyapint, samand, all these. It is not there (na cakra-
krama-sambhinno).
This is not the establishment of that movement which
is without movement. Not even that.
It is not the svarupa of the universal energy (na ca
sakti-svarupakah). It is something else. What is it then?

3WJig;Hcffar T£cTT I
II ^ II

aprabuddha-matinam hi eta bdlavibhisikdh |

mdtr-modakavat sarvam
pravrittyartham-udahrtam || 13

13. All this is nothing but a phantom for fright¬

ening children, or a sweet given by the mother
(to attract the child). These descriptions are
only meant for the spiritual advancement of
the unenlightened.

These ways established in the Tantras are just like bdla-

vibhisikd, just for diverting ignorant boys from bad action.
You terrify these boys by saying that if they do such ac¬
tions, the ghost will eat them. This is bala-vibhisikd. And
this terrifying process is meant for whom? Not for great
souls, highly elevated souls but for those whose intellect
is not developed (aprabuddhamatih).
mdtr-modaka-vat sarvam pravrttyartham-udahrtam \
You have to take a medicine which is not sweet. It is
bitter. It is not tasty. You do not like to take it. Then
Vijdana Bhairava 13

what does your mother do? She puts something sweet

in your mouth first, and says, “Take it now.” Just as a
mother directs her son towards something good, by giving
him some sweet first; that is modaka.
These processes are just a starting point but one should
not dive into them. The meaning of pravrttyartham-
udahrtam is just to begin with. You begin and leave them
aside and then go on the right path. What is the right
path?
He states that now:

fesjrvf '•fiH'-ftwjwr <41 i

TTHT^cT: II II
3FrT: WVWfTSFST I
tmWT HTTdWRT ihlfr WTcR-T: II W II
cl^TWr^dl t^T faw fT'TJTTJPT I
T*T cT^* 'JW: W c^fd II \\ II

dik-kala-kalanonmuktd desoddesd-visesini |
vyapadestumasakydsdvakathya paramdrthatah j| 14
antah svanubhavdnandd vikalponmukta-gocard |
yavasthd bharitdkdrd bhairavt bhairavdtmanah || 15
tad-vapus-tattvato jneyam
vimalam visva-puranam j
evamvidhe pare tattve kah pujyah kasca trpyati || 16

14. This state of Bhairava is free from the lim¬

itations of space, time and form. It is not
particularized by a specific place or designa¬
tion. In reality, it is inexpressible, because it
cannot be described.

15. It is filled internally with the bliss of one’s

own experience, and it is beyond the realm
14 Vijnana Bhairava

of thought. This state which is always full is

the state of Bhairavl who is Bhairava himself.

16. His body of glory should be known as im¬

maculate, all-inclusive fullness.
In this supreme reality, who can be the ob¬
ject of worship and who is there to be pleased?

This state of Bhairava is beyond the limitation of space,

time, and form. It is beyond these three,
dik-kdla-kalanonmuktd desoddesa-avisesim j
There is no uddesa and desa. There is no nomination
/ /
of the seat of Lord Siva. Do you know where Lord Siva
/ /
resides? In Sivaloka. Sivaloka is the residence of Lord
/ /
Siva in the heavens and the residence of Lord Siva in this
universe is Kailasa. This is all humbug.
dik-kala-kalana-unmukta
And there is no uddesa, no nomination of a particular
place.
desoddesa-avisesim vyapadestumasakydsau j
This state is in fact indescribable.
akathyd paramdrthatah
In reality it cannot be expressed. Antah: it is internal,
it happens internally. It is filled with your own ecstasy,
your own dnanda.
vikalponmuktagocard
It is beyond even the apprehension of vikalpa, beyond
thought.
ydvastha bharitdkdrd bhairavi bhairavatmanah:
That state which is always full, that full state of Bhai¬
rava is in reality to be known as absolutely pure and
absolutely filled with universal existence (visvapuranam).
evamvidhe pare tattve kah pujyah kasca trpyati |
Vijnana Bhairava 15

In this supreme essence of transcendental truth, who

is to be worshipped? Who is the worshipper?

ihrpi znrwr i
m qrr, tnftf'tm w ti

evamvidha bhairavasya ydvasthd parigiyate |

sa para pararupena paradem prakirtitd || 17

17. This state of Bhairava which is praised (in

the Tantras) is the supreme state, which is
known as the highest Goddess in transcen¬
dental form.

This state of Bhairava that is already sung in the thought

of the Tantras (ydvasthd parigiyate), that state in its
supreme way is the state of Bhairavf, para devi, i.e. the
real state of Bhairava is the state of BhairavT. Whenever
you explain, whenever you find out what is the real state
of Bhairava, you cannot find it out, because the real state
of Bhairava is in fact the real state of the knower. It can¬
not be found. It is the finder. The real state of Bhairava
is the perceiver. It is not perceived. You cannot perceive
that state. When there is desire in you to perceive it,
you can perceive it when it comes down to the state of
BhairavT. So that is the way. When you tread on the
level of Parvatl, then you are treading on the right path.
This is the journey we have to undertake. The journey is
in the field of Parvatl. There is no journey in the field of
Bhairava. He is the Knower of everything. So he cannot
be found, that state cannot be found. That state can
only be found when it comes down one step lower, i.e. at
the level of Parvatl.
So now we will describe 112 ways to enter in the uni¬
versal and transcendental state of Consciousness. 112
16 Vijnana Bhairava

ways will be explained in this book and those reside only

in the field of Parvatl, they cannot reside in the field of
Bhairava because Parvatl is the way.
Here he lays the foundation stone for entering univer¬
sal consciousness in 112 ways.

evamvidha bhairavasya ydvasthd parigiyate |

sd para pararupena parddevi prakirtitd || 17

This state of Bhairava which is found in the Tantras is

really [revealed] in the Supreme State of Goddess Parvatl
(para devi prakirtitd).
The supreme way is para devi. But is there any dif¬
ference in supremacy? Is there a difference in supremacy
/
between Lord Siva and Parvatl?
This is what he explains now.

fPTcT: I
TTTcffff: II II

sakti-saktimator-yadvat abhedah sarvada sthitah |

atas-tad-dharma-dharmitvat
para saktih pardtmanah jj 18

18. Since there is never any difference between

Sakti (Energy) and the Lord of Energy, and
between the attribute and the possessor of
the attribute (substance), therefore the su¬
preme Sakti is not different from the supreme
Self (paratman).

Just as between energy and the holder of energy, there

is no differentiation at all to be found. There is always
abheda - there is unity between the energy and the holder
/ / _
of the energy, Sakti and Siva. There is no differentiation.
In the same way;
Vijnana Bhairava 17

tad-dharma-dharmitvat
/

tad-dharma means all the aspects of Lord Siva. All the

*

aspects of Lord Siva are held by ParvatT Herself. Dharmi

is the bearer of all aspects. Who is dharmi? ParvatT. Tad-
dharma: the aspects of Lord Siva are held by ParvatT.
para saktih paratmanah
That supreme energy is the energy of the Supreme
Lord. There is no difference.
We may think it has two meanings because we want
to own the state of Lord §iva. How can we own it? How
can we own the owner? We can own the owned, not the
owner. It is absolutely difficult, or impossible. The owner
cannot be owned.

t *rf%r: szrfafw i
5TRWRTT- II II

na vahner-ddhikd-sakiih vyatiriktd vibhavyate |

kevalam jndna-sattdyam
prarambho’yarn pravesane j| 19

19. The power to burn is not conceived to be

different from fire. It is only the initial stage,
when one enters the true knowledge.

Because when there is fire for instance, its energy is ddhikd.

Its energy is pacikd, prakasika. All these energies, giving
light, burning, heating, are owned by fire. All these en¬
ergies are produced by the same fire, but these energies
are undifferentiated from fire.
That is what he says. Na vahner. from fire, ddhikd
sakti, the energy of burning is not separated; vibhavyate,
found. It is not found as separate.
kevalam jndna-sattdydm prdrambho'yam pravesane |
18 Vijaana Bhairava

Just to enter in that state of fire, to heat a kettle, to

light a lamp or to put some fuel in it - dahikd, prakasikd
and pdcikd - is to enter in the state of fire. The goal is to
✓

enter in this jndna-sattd of Lord Siva. You have to enter

✓

in the jndna-sattd of Lord Siva and you are practising

navatma-mantra when all these are nothing. It is only
prarambha, just the beginning.

mfrHHimPtfgyq'fSrffHrfrr*turt i
cnrr?fr 11 r© ii
saktyavasthd-pravistasya nirvibhagena bhdvand \
taddsau sivarupt syat saivi-mukham ihocyate || 20

20. When one who enters the state of Energy

realizes the non-distinction (from it), then
he becomes one with Siva. Sakti (Energy) is
called the entrance (leading) to Siva.

When you endeavour to enter in the state of energy and

still retain the individual state, you do not enter in that
state of energy, for in the end you always have to throw
off the individual state. Unless you ignore your individu¬
ality, universality will not rise, so you have to enter in the
state of energy first (saktyavasthdpravistasya), afterwards
that non-differentiation comes in your consciousness, then
there is no difference between energy and the holder of
energy (yada nirvibhagena bhdvand bhavet). When non¬
distinction arises in you, when you feel that the differen¬
tiation has gone, you have already become one. You feel
that these are one and you feel that it is you. You are
not the feeler.
Taddsau sivarupi sydt: at that very moment the bha-
/

vana of this sadhaka becomes one with Lord Siva. So

/ / /
the path is not Siva. Saivi means Sakti [and this very]
yijnana Bhairava 19

Energy is mukham [the mouth of or the entrance to Siva].

[feyate means explained. Energy is the real path you have
to tread.

57^- Rfiwfirrfc cfw: W u ?? 11

yathdlokena dtpasya kiranair-bhaskarasya ca |

jnayate dig-vibhagddi tadvac-chaktya sivah priye ||
21

21. Just as parts of space are known by the light

of a lamp or the rays of the sun, in the same
way, o Dear one, Siva is known through Sakti.

Oh dear Parvatl, just like with the light of your candle or

torch (dipasya alokena) or by the rays of the sun, all the
differentiated points of space are known, in the same way
/ /
Siva is being understood by Sakti, by His Energy. Energy
is the means by which you can understand and enter in
/
the state of Lord Siva.

fa t$ , 1
t ^v^rfao'f^crr ti rr
*TP»W ^KdH*KT $ I
rTW MTT^fr W HtcT II ^ I
W 5TVT ^ fff $TT I

Sn Devi uvdea:

deva-deva trisulanka kapdla-krta-bhusana |

dig-desa-kala-sunya ca vyapadesa-vivarjitd (j 22
yavasthd bharitakdrd bhairavasyopalabhyate {
kair-updyair-mukham tasya
pard-devT katham bhavet |) 23
 20 Vijnana, Bhairava

yathd samyag-aham vedmi

tathd me bruhi bhairava |

22-23. The Goddess said: O God of gods, whose

emblem is the trident and who has (a gar¬
land of) skulls as ornament, by what means
can the supreme state which is free from any
sense of direction, space and time and which
cannot be described, the state of fullness of
Bhairava, be realized? How is the supreme
goddess the mouth (entrance) of Bhairava?
O Bhairava, please tell me (this), so that I
may know perfectly.

Oh Lord of Lords, glorified by the trisula (trisuldnka),

kapala-krtabhusana, i.e. glorified with the skullbone. This
is amantranam i.e. invoking Lord Siva.
That state which is beyond space, time and direction
(vyapadesa-vivarjita), that state cannot be named. That
which is always full (bharitakdra), that state of Bhairava,
which is
kairupayair mukham tasya pard-devi katham bhavet |
tasya mukham kair-upayair?
What means can be adopted for this journey? Kair-
upayair tasya mukham bhavati? Pard-devi katham bhavet:
How can para devi be realized? Para devi svarupam
katham bhavet, saksdtkdratayd prdpnuydtl Yathd sarnya-
gaham vedmi. Show me that way oh Lord, by which I can
understand it.
It ah uttaram Sri Sivopddhyaya krta vivrttih: from here
onwards the commentary is by Sivopadhyaya.
Vijhana Bhairava 21

3P# yWT f^l T N A*>d I

, HTWTTHfW fwf^T: N =*Y U

Sri Bhairava uvaca:

urdhve prdno hyadho jivo visargdtmd paroccaret |

utpatti-dvitayasthdne bharandd-bharita sthitih || 24

24. Bhairava answered: The exhaling breath (pra¬

na) should ascend and the inhaling breath
(jTva) should descend, (both) forming a vis-
arga (consisting of two points). Their state
of fullness (is found) by fixing them in the
two places of (their) origin.

Bhairavasya sthitih sydt: one becomes one with Bhai¬

rava because of His fullness. This is connected with dnavo¬
pdya. It cannot be sdktopdya or sdmbhavopdya, it is
dnavopdya, because it is functioning in the objective field
of consciousness. You have to take the breath from the
heart to dvadasanta and take it in from dvadasanta to
the heart again and recite prana and jtva. To recite
prana means to recite ‘sa’ in outward dvadasanta and
amkdra of ‘‘ha’ will be recited in the heart. When you
take your breath inside it will end in ‘am’, when you take
it out, it will end in visarga: ‘sah\ and if you concentrate
at these two starting points, you will become one with
Bhairava because of His fullness. [This constitutes the
mantra so’ham, “I am He”.] This is dnavopdya.

frwr frrfr qy" 1111

maruto ’ntar-bahir-vdpi viyadyugmdnivartandt [
bhairavya bhairavasyettham
bhairavi vyajyate vapuh j| 25
22 Vijnana Bhairava

25. O Bhairavi, by focussing one’s awareness on

the two voids (at the end) of the internal and
external breath, thereby the glorious form of
Bhairava is revealed through Bhairavi.
Antar-bahir. internally or outwardly. Marutah: this
energy of breath, is followed by two voids; by returning
to two ethers,
viyad-yugmanivartanat
Anuvartanat ityapi pdthah. Anuvartandt, this read¬
ing is also found. By maintaining uninterrupted aware¬
ness therein, bhairavya,: by means of bhairavi, bhairavi
means uninterrupted awareness. When you maintain un¬
interrupted awareness in these two voids, internally and
externally (there is the internal and the external void),
without the recitation of ‘sa’ and ‘ha’, it is only awareness
that functions here. That is why this is sdktopdya. It is
not dnavopdya because you have to maintain awareness
only. No recitation of mantra, only you have to inhale
and exhale breath and see where the two voids are, be¬
tween the outgoing and the incoming breath. Here there
is twelve fingered space between the eyebrows and in the
heart.
Itham: in this way, by this process, bhairavasya vapuh
vyajyate: the form of svarupa of Bhairava is revealed.
‘Bhairavi’, this is amantrana (vocative), oh Bhairavi! Oh
Parvatl!
W Ml I
fdf3<t>r4d*n cfdT ^TTVTdl II ^ II

na vrajen-na visecchaktir-marud-rupa vikdsite |

nirvikalpataya madhye taya bhairavarupatd [| 26

26. The Energy of Breath should neither move

out nor enter; when the centre unfolds by
Vijnaaa Bhairava 23

the dissolution of thoughts, then one attains

the nature of Bhairava.

Now he goes to the more subtle process.

madhye nirvikalpatayd
When you establish one-pointedness in the central
vein (madhye means in susumna), when you maintain
one-pointedness in that central vein, nirvikalpatayd, then
what happens? marud-rupd Sakti, the energy of breath
neither goes out nor comes in, because madhye vikdsite,
this central vein is already held in one-pointedness. It is
already illuminated and by this process, one becomes one
with Bhairava (bhairava-rupatd bhavati). This is sdmbhavo-
pdya, this is not sdktopaya because there is only nirvikalpa-
bhdva: one-pointedness in that central vein, no recitation
of mantra, and no objectivity in that consciousness. It is
spontaneous, centered awareness. There is no support of
the two voids, there is no duality.

ijifMdi ^fVdi «rrfr ’jfVdT tt h%ct i

m^FTTwmf nr stftt: ywsicf 11 h
kumbhita recitd vdpi puritd va yadd bhavet \
tadante santanamdsau saktya sdntah prakdsate |) 27

27. When (the Energy of Breath) is retained ei¬

ther outside or inside, at the end (of this
practice) the peaceful state is revealed by
means of Sakti.

This is a practice with a little effort, what you call hatha

yoga. When you take your breath inside, when it reaches
the point of the heart, just stop for a while and take it
out. When it reaches the point of dvadasanta outside,
then stop. Just wait. Do not take it in again rapidly,
24 Vijnana Bhairava

just wait. Recitd sati prana-sakti; kumbhita. When you

exhale this energy of breath stop it outside for a while. It
is not to stop it forever. Just stop it for half a minute or
a quarter of a minute. That is kumbhaka. Kumbhaka is
not to stop it with full force, only as long as one can do
so easily. You have to begin to practise this while taking
the outside first and then take it in again and stop in the
heart till such time as the supreme is revealed.
Do this for six hours a day. It is not a harmful prac¬
tice. You have to hold it only for ten seconds outside and
ten seconds inside.
recitd sati; kumbhita, puritd sati;
Kumbhita yadd bhavet prana-sakti; tadante: in the
end what happens? Santah ndmdsau; santah, the state
of Sadasiva; sdnta-ndma means in the state of Sadasiva.
Santa means savargasya antah: sakdrah. Sakdra is the
representative letter of Sadasiva. It is sdnta, the appeased
state, full of peace.
*

Santanama means Sadasiva. The state of Sadasiva

which is sdnta, is absolutely peaceful, calm. That is
prakdsate: revealed. Tadante: in the end; saktya, by this
way of prana-sakti, by this process of prana-sakti, you
have to take it out and hold it for some time. Take it in
and hold it in the heart for some time and go on practising
like this and in the end what will happen? The state of
Sadasiva which is completely appeased, that svarupa will
be revealed by practising prana-sakti, Energy of breath.
So it is dnavopaya moving to saktopdya, because as long
as there is kumbhaka it is dnavopaya. You have to hold the
breath, there is the functioning of the mind. It is not dead
there. Therefore it is dnavopaya. And when you reach
that appeased state of Sadasiva, then it is saktopdya. So
it is dnavopaya leading to saktopdya.
Vijfiana. Bhairava 25

Sadasiva is also Bhairava, but Bhairava is that state

of Sadasiva when you do not return in this body.
Sadasiva is as good as Siva, but in the embodied state.
As long as the body is there, that is the Bhairava state
of Sadasiva. Siva means that state of Bhairava in his solo
state. Solo means just only Siva.

3TT ^HlfcWrRTOT ^OTTcT ?JOTcT7Tfc*r*iPf I

fWWr 11 11

d muldt-kirandbhdsdm
suksmat suksmatardtmikam |
cintayettam dvisatkdnte
sdmyantim bhairavodayah || 28

28. Meditate on the Sakti rising from muladhara

(cakra), which is luminous like rays of the
sun and which gets subtler and subtler until
it dissolves in dvadasanta. Then the state of
Bhairava will awaken.

This is the state when one concentrates on that prdna-

sakti which rises in the form of kundalini. From muladhara
cakra to urdhva-dvddasanta, it is urdhva-dvadasanta not
dvadasanta. Simple dvadasanta is bdhya-dvadasanta (ex¬
ternal). Urdhva-dvadasanta is brahma-randhra here. Kun¬
dalini rises from muladhara, from the rectum to urdhva-
dvadasanta here, not bdhya- dvadasanta. It does not
rise like this, through the way of the breath. Kundalini
rises straight from muladhara to brahmarandhra, and that
hrahma-randhra is called urdhva-dvadasanta.
Tam cintayet; tarn prdna-saktim. You must contem¬
plate on that prdna-sakti which rises from mula: muld-
dhdra, from the rectum, in the form of rays. And those
rays are most subtle:
26 Vijnana Bhairava

suksmdt-suksmataratmikdm
When you contemplate on that prdna-sakti in this
way,
dvisatkdnte samyantim.
When that prdna-sakti takes hold of brahmarandhra
(dvisatkdnte: urdhva-dvadasanta) and is appeased there,
is established in complete tranquillity, the state of Bhairava
is revealed. This is the rise of prdna-sakti in the form of
kundalini.
This is one technique explained in two verses (28-29).
Katham: how?

effort I
Cll«y3 II

udgacchantim tadit-rupam
praticakram kramdt-kramam \
urdhvam mustitrayam ydvat
tdvad-ante mahodayah || 29

29. (Meditate on) the rising &akti in the form of

lightning, as it moves upward from one cakra
to the other until it reaches dvadasanta. At
the end is the great awakening.

It shoots upwards, udgacchantim; it happens in the form

of shooting. It shoots upwards just like the streak of
lightning (tadit-rupam), and it does not shoot straight
from mulddhara to brahma-randhra. It shoots in a suc¬
cessive way (praticakram). This is the formation of prana
kundalini. For instance it shoots from mulddhara cakra
to the cakra of the navel, and from the navel it shoots to
the heart, and from the heart to the throat. From the
throat it shoots to bhrumadhya and from bhrumadhya it
shoots again to brahma-randhra:
Vijhana Bhairava 27

prati cakrarn kramdt-kramam mustitrayam

Mustitrayam means dvadasanta.17 All these are shoot¬
ing in the span of dvadasanta, because from mulddhdra
to the navel is a span of twelve fingered space. There is a
twelve fingered space from mulddhdra to navel, from navel
to heart, from heart to throat, from throat to bhrumadhya
and from bhrumadhya between the eyebrows to brahma-
randhra is again a twelve fingered space. Therefore the
span of all these spaces is called dvadasanta and this
dvadasanta is called urdhva- dvadasanta in the end. Prana
kundalini takes place when there is also a desire for sid-
dhis. Otherwise it is cit kundalini.
In both cases, if practised properly, then it will go to
sahasrdra.
When it rises from mulddhdra cakra to each and ev¬
ery cakra it shoots upwards, then eight great powers are
possessed by that sadhaka yogi. It rises from mulddhdra
to navel, from navel to heart, from heart to throat, from
throat to bhrumadhya.
If it goes straight from mulddhdra to urdhva-dvadasd-
nta, then there is no power.
It is not in the power of the sadhaka to stop at bhru¬
madhya, unless there is some defect.
It cannot stop by itself. When the sadhaka is worried,
disturbed or still has attachment to worldly pleasures, it
can stop because of some defect in this process. When the
process is quite clean and flawless, then he will go straight
to bhrumadhya and from bhrumadhya to sahasrdra.
When kundalini has risen upto the level of bhrumadhya,
the level of consciousness will end in mantra pramdtr-
bhdva, not mantresvara-bhava. He will not fall. He will

17Three fists are equal to the breadth of twelve fingers, hence

dvadasanta.
28 Vijnana Bhairava,

never fall. He is always on the path, but he will not gain

anything in his life.
udgacchantim tadit-rupam
praticakram kramdt-kramam \
Just like a streak of lightning. This is saktopdya lead¬
ing to sdmbhavopdya. It is not dnavopdya.
When you achieve that state of kundalini, you have
to be aware.
You make yourself present there, do not ignore your
awareness.

urdhvarn mustitrayam ydvat

tdvad-ante mahodayah

There in the end is mahodaya: the supreme bliss of

Lord Siva shines.

: f?Pr: II II ;
t ■

krama-dvadasakam samyagdvadasdksara-bheditam j
sthula-suksma-parasthityd *
muktva muktvdntatah sivah || 30

30. There are twelve successive centres associ¬

ated with twelve letters, on which one should
concentrate in their gross, subtle and supreme
states (respectively). Transcending each cen¬
tre (successively), in the end Siva is realized.

Now there is the successive way of complete dnavopdya.

There are twelve successive states, krama-dvadasakam,
that is twelve fold krama. These twelve successive pro¬
cesses, kramas, are explained in the commentary. The
points are: janmdgra, mula, kanda, nabhi, hrt, kantha,
Yijiiaaa Bhairava 29

talu, bhrumadhya, laldta, brahma-randhra, Sakti and vyd-

pim. These are the twelve successive points. One rises
from janmdgra, (i.e. medhra-kanda), one is medhra-kanda
and the other is kanda, medhra-kanda is the opening of
the rectum. Mula is higher than that. Kanda which is
higher than that, is where conception occurs in the womb.
And higher than that is the navel, higher than that is the
heart, higher than that is the throat, then the palate, then
bhrumadhya, then laldta, forehead, then brahma-randhra.
* *

After brahma-randhra there is Sakti. Sakti means that

force which breaks the randhra and penetrates it to move
outside in the universal sphere of ether. When one en¬
ters in that universal ether, that is vydpini. These are
the twelve successive kramas, and these twelve stages are
represented by the twelve vowels.
dvadasaksarabheditam
The twelve vowels are from ‘a’ to ‘ah' but excluding
r, r, / and /. There are only twelve vowels for these twelve
states.
Sthula-suksma-para-sthityd
Practice and process it with gross awareness, medium
awareness and supreme awareness. Grossness of aware¬
ness is dhyana. Medium or subtle awareness is spanda-
manata18 and supremely subtle awareness [is expressed
by] muktvd-muktvd. After leaving dhyana of these twelve
you go in its movement; after establishing one’s conscious¬
ness in that movement you leave that movement and es¬
tablish yourself in the flame of these twelve successive
states. Then one becomes one with $iva. So this is the
ascending process. These states must be converted in
vowels first, because these states are gross. For instance,
there is the rectum. Do not go to the grossness of this

lsVibration, cp. Tantraloka 3.208 - 210.

30 Vijnana Bhairava

state, go to the letter ‘a’. iA' has no meaning there, so

it will come into that subtleness. When you enter in the
twelve subtle movements of these twelve states, you have
to put dhydna first. Then spanda-manata and then jyoti-
rupatd. It is a kind of laya-cintana, the process of laya
or layi-bhdva. To put one in another successively and in
* /
the end, antatah-Sivah, only Siva will be revealed. It is
the inferior way of dnavopdya, because it is a successive
way. You have to see janmdgra and recite its mantra ta\
You have to see mula and recite ‘a’ and in the end you
will go to ‘ah’: visarga i.e. vydpim and then you have to
do dhydna of these, then spanda-manata and then jyoti-
rupata.
Dhydna means first with breath. When there is breath
it is gross, this means the ingoing and outcoming breath.
It takes the form of spanda-manatd. You can understand
it when you practise it. You cannot understand it without
practice.
Spanda-manata means vibrating. At that time this
sadhaka feels his whole body is vibrating i.e. throbbing.
That is the state of spanda-manatd. When you experience
spanda-manata it is already an automatic process.19
The two breaths are moving without any span of space.
It is only due to the power of concentration. When there
is no power of concentration, then that will go up to the
36th finger space. One-pointedness is developed by and
by, and by the power of one-pointedness the breath be¬
comes shorter and shorter, both ingoing and outcoming

19Cp. for this process Tantraloka 3.211-215 where Abhinavagupta

describes the three stages: the first is cittovisranti, “resting of the
mind”, which corresponds to Snavopaya, since the individual is not
yet dissolved; the second is cittasambodha, “awakening of the mind”,
corresponding to sSktopSya, and the third cittopralaya, “dissolution
of the mind”, in sambhavopaya.
Vijnana Bhairava 31

breath, and in the end it moves only on one point. That

is spanda-manatd. And afterwards what happens? Jyoti-
rupatd. Then shines forth that reality of Lord Siva. Jy-
oti is the fire of realization. After that realization takes
place. Realization can take place even without the rise of
kundalim.

faR+VM *rr: II ^ II

taya-puryasu murdhdntam
bhanktva bhruksepasetuna \
nirvikalpam manah krtvd
sarvordhve sarvagodgamah || 31

31. Having filled (the body upto) murdhanta with

the same Energy of Breath and having crossed
it like a bridge by contracting the eye-brows
and making one’s mind free from thoughts,
one becomes all-pervading in the highest state.

This is the way of dnavopdya without succession. The

former was the way with succession. Taya: by that energy
of prana, breath, you must fill your body upto Sakti, after
having suspended the movement of breath, by bhruksepa-
setuna: only you have to concentrate on the centre of the
eyebrows. Bhruksepa means bhru-bhedena, that is, fixing
one-pointedness between the two eyebrows. When you
fix that one-pointedness between the two eyebrows, while
you are moving your breath inside and outside, then what
happens? murdhdntam apurya: you fill your whole body
upto brahmarandhra with this breath, and bhanktva: after
doing that the movement of prdna-sakti is suspended for
the time being. It is not kumbhaka. It is one-pointedness.
You have to stop your breath by one-pointedness. You do
32 Vijnana Bhairava

not have to stop the breath by holding it. If you hold your
breath, then it is Jcumbhaka. If your breath is held au¬
tomatically by one-pointedness, it is this practice. Con¬
centration. Not only concentration but one-pointedness.
After it is suspended, then you must see that your mind
becomes absolutely unminded:
nirvikalpam manah krtvd.
When in that supreme state of Lord Siva (sarvordhve),
sarvagodgamah: means all-pervasiveness shines. He be¬
comes all-pervading in that supreme state. This is the
way of dnavopdya because you have to practise with breath
As long as there is breathing exercise it is dnavopdya, it
cannot be sdktopdya, it cannot be sambhavopdya.
When there is only concentration on voidness, that
will always be sdktopdya. When there is concentration
on breath, it will be dnavopdya and when there is only
awareness, not concentration, or one-pointedness, that is
sambhavopdya.
In the 6th book of Tantrdloka Abhinavagupta refers
to a different sort of rise of kundalim by one-pointedness
only. You have to keep your mind attentive on the state
between the eyebrows. One-pointedness. Do not move
even for half a second. That is bhruksepasetund. It is
called setu; it stops, it rejects the breath. It does not
allow the breath to move onwards. That is why he has
called it setu.20 Bhruksepa is a setu.

rPaI
WTTWfSftrt ntcf II 3^ II

sikhipaksaiscitra-rupair mandalaih sunyapancakam |

dhydyato’nuttare sunye praveso hrdaye bhavet || 32

70Setu means both, a dam or a bridge.

 yyiin* Bhairava 33

^2 By meditating on the five voids of the senses

which are like the various colours of the pea¬
cock’s feathers, the yogi enters in the Heart
of the absolute Void.

Sikhipaksair means like the wings or the feathers of

a peacock, which are filled with various colours - mul¬
ticoloured. Citra-rupair means with various formations.
In the same way mandalair means the fivefold organs of
the senses. The five organs of the senses are just like
the wings or feathers of a peacock. When the fivefold
organs are directed to their own objects, think that the
object which is perceived by the eye, the ear, the nose
or the skin - by touch or tongue; you must know that
all these objects are only sunya, void. There is nothing
in it. It is only void, all these objects are void, with¬
out allowing your consciousness to be affected by these
objects. You must concentrate simultaneously on these
five and realize that it is only void and nothing else. You
have to concentrate forcibly that these objects are noth¬
ing. What appears to me is nothing. The sensation of
what I hear, see, touch, taste and smell is nothing. It is
only sunya. There is no cittavrtti or pratydhdra21 which
means to withdraw. It is not withdrawing. It is drawing
out. You have to draw it out. Keep it out and perceive
it as nothing.
rathyam gamane trnaparnadivat bhatamapi
abhatamiva |22
Like the blades of grass and leaves etc. scattered on

21 Ref. to Yogasutra of Patanjali: cittavrtti are the mental mod¬

ifications which have to be suppressed in Yoga (Yogasutra 1.1),
Pratydhdra is one of the eight yogdngas, i.e. the withdrawing of
the senses from their objects.
Cp. Paratrisikd Laghuvrtti on verse 2.
34 Vijnana Bhairava

the road are not seen even though already seen.

sunyapancakam-dhydyatah
Concentrate on all these just like sunya, fivefold voids.
anuttare sunye hrdaye praveso bhavet.
Then what happens? You enter in that supreme heart
✓

which is full of void and that supreme heart is Lord Siva.

You enter in that anuttara, the supreme heart, sunya.
It is absolutely pure sdktopdya.

3^ rffaT d II ^ II

idrsena kramenaiva yatra kutrdpi cintand |

sunye kudye pare patre svayarn lina varapradd j| 33

33. In the same way, if one concentrates one’s

awareness on anything, be it an empty space,
a wall, or a worthy disciple, this (energy of
concentration) will merge by itself and be¬
stow grace.

By adopting this means, idrsena kramena; yatra kutrd¬

pi cintand, this one-pointed thought, whenever you focus
on this one pointed thought or awareness, you may fix it
on voidness, or on some wall, or on the consciousness of
your favourite disciple.
svayarn lina varapradd
t

The Energy of Lord Siva is revealed there and then.

This energy revealed in that voidness which has been the
object of practice is the giver of boons. It is revealed on
that wall on which one-pointedness has been focused. It
is revealed in the heart of the disciple and that disciple
will also be illuminated at once.
Vij liana Bhairava 35

sankettintidare sabdanistham,
amarsanarn pathi, tadadare tadarthastu
cinteti paricarcyatdm23

When sanketa (the conventional meaning) is put aside

and you concentrate on that sabda (word), that is dhyana
in part, tadadare tadarthastu cinteti paricarcyatdm: just
maintain that and concentrate on that one-pointedness.
That is cintana, which is more subtle than dhyana.
sunye kudye pare patre
You may concentrate this one-pointedness on the void¬
ness of the sky, or kudye: on some wall, or pare patre, on
the heart of a disciple. This varapradd: giver of boons,
/

is the Energy of Lord Siva. Svayam lina: it is revealed.

This is pure saktopaya because you have to concentrate on
something, it may not be with mantra or with breath or
with anything. When you have to concentrate on some¬
thing it will be automatically saktopaya. It cannot be
sambhavopaya.

<hMI ril'd : I
fRiff <ji<iiid h 3* 11

kapalantar-mano nyasya tisthan-milita-locanah |

kramena manaso dardhyat
laksayel-laksyam-uttamam || 34

34. By fixing one’s mind on the inner space of

the skull and sitting motionless with closed
eyes, gradually, by the stability of the mind,
one attains the supreme goal.

This is what you have to do next in this practice,

23
Tantraloka, 4.103.
36 Vijhana Bhaicava

tisthan-milita-locanah: You have to sit in some

posture with your eyes closed.

Kapdlcintar-mano-nyasya: establish your mind, fix your

mind in the skull of your brahmanda. You must keep your
mind kapdla-antar. in the vacuum of the skull, but you
have to see that there is fire shining all around, in your
kapala. It is not imagination. There is fire of cit, urdhva-
kundalim. That is cit-prakdsa. In the vacuum of the skull
there are flames of fire shining. When you think in this
way, kramena: successively; manaso dardhydt; when the
mind becomes fully established in this way or process,
laksayet: you observe, uttamam laksyam: the supreme
goal, i.e. the consciousness of Lord Siva. “Aimed con¬
sciousness”. What you aim at is the goal, the target.
Laksyam means that supreme object aimed at which is
being revealed. This upaya is pure sdktopaya.
laksayet-laksyam-uttamam: That Supreme Lord Siva
is revealed.

■si jtwiu’wt i
wn'dl-dSTfadl cT3T lidded II ^ II

madhyanadi madhyasamsthd bisa-sutrabharupaya \

dhydtantarvyomayd devya tayd devah prakasate ||35

35. The central vein which is situated in the mid¬

dle is subtle like the fibre of a lotus stalk. By
meditating on the space within it through
that goddess (of the inner space) God is re¬
vealed.

Susumna which is madhya-samsthd, is situated in the

central path. One should concentrate on this madhya-
nadt as it has the formation of bisasutra which means
 yjjnana Bhairava 37

the fiber of a lotus [called nadroo in Kashmiri], very tiny,

ygry subtle.
When you cut this nadroo-fibre and that fibre is re¬
vealed to you, you must feel that the madhya-nadi is just
like that fibre of the lotus. Bisa-sutrdbha, and this way,
when that madhya-nadi is dhyata, concentrated, medi¬
tated upon, the central vein, the formation of which is
very minute, goes from bottom to top in the form of the
lotus fibre. You have to concentrate, not with your mind.
antar-vyomayd devyd
Dhyata sati: the madhya-nadi keeps you in a state
of concentration. It is madhya-nadi which is realized by
madhya-nadi itself, not by any other agency. There is no
agency other than the madhya-nadi, that central path.
Your individual consciousness will not reach there. It is
a state of consciousness that is realized by the conscious¬
ness of that state. It is not realized by another agency.
There is no other agency working there. Para-pramdtr-
bhdva. The Lord is revealed by that pard-devi: tayd devah
prakdsate
It is only madhya-nadi, central vein, susumna. Susu-
mna is so subtle that it cannot exist in the objective field.
This is complete sdmbhavopdya.
You know that there are three updyas, three means.
One is superior, the other is medium and the third is infe¬
rior. The inferior one is called anavopdya, the medium is
called saktopdya and the superior one is called sdmbhavo¬
pdya. Sdmbhavopdya is just to maintain awareness in
thoughtlessness. When you maintain awareness in the ele¬
mentary world, that is anavopdya. Means such as breath¬
ing, mantra, recitation of mantra and all these are called
anavopdya. When you are in a concentrated mood, while
in the organic world, without recitation of mantra, with-
38 Vijnana Bhairava

out breathing exercise, that is sdktopaya. When you are

maintaining awareness in thoughtlessness, that is sambha-
vopdya; it is supreme. You have to see for yourself which
way (dhdrana) is sdmbhavopaya, dnavopaya or saktopdya
in this book.
Now there is pure dnavopaya in the following 36th
verse:

^ Wfwlrn II \\ II

kararuddha-drgastrena bhrubhedad-dvararodhanat |
drste bindau kmmal-line
tanmadhye parama sthitih || 36

36. By closing the openings of the senses by the

hands and by piercing the centre between
the eye-brows, when the bindu (light-point)
is perceived and there is a gradual merging,
then the supreme state is found in the centre.

kara ruddha drgastrena

By closing all the openings of the head, I mean, two
eyes, two nostrils, two ears and the mouth. You have to
close them with your own hands like this: (Swami Ji gave
a practical demonstration of closing these openings) but
before closing these openings you have to maintain aware¬
ness or one-pointedness first. When you have achieved
that one-pointedness, then you must close them at once.
Because if you close them without maintaining that one-
pointedness, you will only get suffocation of breath and
you will die. So you have to maintain awareness by con¬
tinuity of abhydsa; practice, in dnavopaya. How do you
maintain awareness? bhru-bhedat, by piercing the centre
Vijnana Bhairava 39

between the eyebrows. Piercing means just contemplat¬

ing between the two eyebrows. When you contemplate
between the two eyebrows, after you close all openings
of your head by your hands, dvdra rodhandt: by closing
all these openings, you will experience and feel tdraka-
prakasa24 in front of you. This is bindu-prakdsa (drop
of light) and that bindu, that taraka-prakasa will sub¬
side gradually. Tan-madhye, in the centre you will find
yourself in parama-sthitih, in the supreme state of Lord
Siva; you will enter in samadhi. It is not unmilana, it
is nimilana.25 It is not sdktopdya. It is pure anavopaya.
The sdktopdya state is achieved by this anavopaya. Clos¬
ing drk with the hands means not only the eyes but all
openings, by centering, by concentration between the two
eyebrows:
drste bindau kramdl-line
Successively you will find that tdraka-prakdsa is fading
away and when it has faded away completely, then you
*

will find yourself situated in the state of Parama Siva.

This is pure anavopaya.
This nimilana samadhi is experienced just after the
bindu has disappeared.

fWRf «nw rRT: II 3vs II

dhamantah ksobha-sarnbhutasuksmdgni-tilakdkrtim |
bindum sikhdnte hrdaye laydnte dhydyato layah || 37

37. By agitating the eyes a subtle flame in the

form of a tilaka mark appears within. One

4 The light which makes one cross over, which leads to release
from bondage.
Nimilana: inward-turned samadhi with eyes closed; unmilana:
outward-turned absorption with open eyes.
40 Vijnana Bhaicava

should meditate on this bindu at the top (ur-

dhva dvadasanta) and in the heart. When that
concentration is complete, there is absorp¬
tion.
Dhdma means the pupil of the eye by which we see and
perceive form. You must agitate it by pressing it with a
finger. This is also dnavopdya. It cannot be saktopdya be¬
cause there are so many things to be done, there is sthdna
[place] and karana [organ] and pressure of the eye. Dhdma
means pupil, antah, inside; ksobhah sambhuta: you will
agitate it by pressing. What do you find?
suksmagni-tilakakrtim
Before your eyes a subtle formation of flame appears.
Bindum: that one-pointed flame; when you concentrate
on that one-pointed flame which has appeared due to
the agitation of the pupils of the eyes, sikhdnte hrdaye
dhydyatah: when you meditate on that bindu of the flame
in dvadasanta and in the heart, sikhdnte means urdhva-
dvadasanta, above the top of the skull; hrdaye: in the
heart, between two breaths. You have to meditate on
both places, on dvadasanta and in the heart also. Layante,
then in the end that concentration is over or that concen¬
tration is perfect, laya. You are absorbed in Siva, in the
state of Siva, laya means samavesa.
Now it is saktopdya:

fawiid: tt II 31; II

andhate pdtra-karne bhagna-sabde sarid-drute \

sabda-brahmani nisndtah param brahmadhigacchati
II 38

38. He attains the supreme Brahman who is deep¬

ly merged in the Brahman-that-is-Sound (sab-
Vijhana Bhairava 41

dabrahman), which is vibrating within, with¬

out striking and is perceived by the ear; this
sound is uninterrupted like that of a water¬
fall.
Sound that is unstruck is called andhata, pdtrakarne
means that which is heard by your own ears. It does not
come from external sources. Or if you cannot meditate
on andhata sound, or abhagna-sabde, you can meditate
on any sound produced without a break, for instance the
sound of a waterfall. Sariddrute, like the flow of sarit: a
cascade which is flowing at great speed, at great velocity.
Sabda-brahmani: sabda-brahman is that sound which is
one with brahman, and in that sabda-brahman, whoever
is nisndtah, has taken a bath, a dip, he is bound to reach
param-brahman. This is saktopdya because there is no
mantra. There is nothing of that sort to be done. No
mantra, no recitation, no breathing exercise. Just con¬
centrate on that sound or the continuity of that sound of
the waterfall or andhata-sabda. E.g. if you put your fin¬
gers on your ear you find andhata-dhvani, if you put your
hands like the shape of a cup, you will feel the continuity
of that sound. Just contemplate on that sound. This is
pure saktopdya.
Now the text will explain another way, another pro¬
cess which is anavopdya leading to saktopdya. That is the
following 39th sloka:
W^rgWTTTcT ^dR) ^PTRRTcT I
^RTtrr tw tot ^RTcrmfrr Wr 11 n 11
pranavadi-samuccdrdt plutdnte sunya-bhdvandt \
sunyayd paraya saktyd sunyatdm-eti bhairavi jj 39

39. O Bhairavi, by uttering the pranava (mantra)

and by meditating on the void at the end of
42 Vij nan a Bhairava

the protracted sound, one attains the state

of the Void by means of the Supreme Energy
of the Void.

Bhairavi: oh ParvatT, pranavadi-samuccarat: There are

three types of pranava: vaidika pranava is “om", Siva
pranava is “hum”, mdyd pranava is “hrtm”.
/

“Hrtm" is called mdyd pranava from our Saiva point

of view and “hum” is called Siva pranava. “om" is called
Veda pranava. Just recite these, any of these. You may
recite “om", you may recite “hum", or you may recite
“hrtm".
pranavadi-samuccarat
You must recite them in a prolonged way, plutdnte,
you must not recite just simple “om", you must end it
in pluta i.e. om.m.m, three mdtras long. In the same
way you must recite “hrtm". Any of these mantras you
may recite, and in the end concentrate on the voidness
of that sound, i.e. where this sound merges in silence.
After the sound is finished you must contemplate there
(sunya-bhavandt).
parayd sunyayd saktyd
And by that supreme awareness of voidness we enter
in the transcendental void state of Lord Siva: sunyatdmeti.
pranavadi-samuccarat plutdnte sunya-bhavandt \
Only there is a touch of dnavopdya in the beginning,
just to start with, but in the body of this process it is all
pure sdktopaya.
One does not have to meditate on that sound. One
has to meditate when the sound is over.

II YO II
Yijhana Bhairava 43

yasya kasydpi varnasya purvantdv-anubhdvayet |

sunyayd sunya-bhuto’sau
sunyakarah puman-bhavet |[ 40

40. One should meditate on the beginning and

end of (the uttering of) any letter (or mantra)
by becoming void due to the power of the
void, one will reach the state of pure Void.

At the beginning of uttering any mantra, om or sauh,

or any mantra whatever is found in our thought, in Saivism
- when you are just about to recite, you are not reciting
as yet, you are going to recite, there, at that place, that is
purvantau. Purvakale antakdle ca, at the beginning and
at the end you must anubhdvayet; contemplate on that
nothingness. In the beginning of uttering any mantra,
what is there? Nothing. There is some force only, there
is some energy. That is icchd-prasara.
The mantra is not to be recited, just think that you
will recite it, you hold that energy of reciting the mantra;
just like when you are going to eat something and I hold
your mouth at once, I will not let you eat this. There you
have to concentrate, not while eating or reciting.
And by doing this, sunyayd, by maintaining awareness
on the void, this person who is reciting, who does this
process, asau: that person becomes bhavet sunyakarah:
his svarupa, his form becomes the embodiment of void-
/ /

ness and that is Lord Siva. That is the state of Lord Siva.
That is visvottirna avasthd [the transcendental state). This
is sambhavopaya. This sunyatd is nothingness.
Sunyayd saktyd purvantau anubhdvayet; I have al¬
ready explained that all these processes are based on
Sakti. These processes are not based on Siva, even in
sambhavopaya. Saimmukhamihocyate [the Energy of Siva
44 Vijhana Bhairava

is the entrance to Siva].

I
3FF*r%cTT II II

tantryadi-vadya-sabdesu
dtrghesu krama-samsthiteh |
ananya-cetah pratyante
para-vyoma-vapur-bhavet || 41

41. If one listens with undivided attention to the

sounds of string instruments and others which
are played successively and are prolonged,
then one becomes absorbed in the supreme
ether of consciousness.

Musical string instruments are called tantri. Tantryadi,

all string instruments which are vadya-sabdesu: vadya
means musical instruments. In these sounds, for instance
in the Sitar you will find separate sounds, but if you go
to the depth of hearing, you will see that collectively one
sound is proceeding from the instrument. One collective
sound. This can be heard by anyone, but especially by
those who are maintaining awareness.
And dirghesu: those sounds, that collective sound is
dirgha: without any successive movement. It is continu¬
ous, without break, although it is kramasamsthiteh, suc¬
cessively played because the player puts his fingers succes¬
sively on those strings. And on that sound ananyacetah:
the one who is one-pointed, who is concentrating on that
collective sound, in the end,
para-vyoma-vapur-bhavet
he becomes one with the supreme ether of conscious¬
ness, cidakasa.
Vijnana Bhairava 45

This is saktopdya touching sambhavopaya. This would

have been pure sambhavopaya but there is some touch
of saktopdya in the beginning. There is concentration
first on those differentiated sounds because one has to
perceive the collective sound from those differentiated
sounds. Collective sound is to be sought. As long as
one is seeking that collective sound in those differenti¬
ated sounds, that is saktopdya. When he has found that
collective sound he is in sambhavopaya. It is nimitana,
sambhavopaya is all nimilana. Afterwards krama-mudrd
will take place and then he will enter in unmilana-sa-
madhi.
This is pure sambhavopaya.
Now next will be anavopaya rising to sambhavopaya;

II Y* II

pinda-mantrasya sarvasya :
sthula-varna-kramena tu \
ardhendu-bindu-nadantah
sunyoccharad-bhavet sivah || 42

42. By uttering all the pindamantras in the order

of gross letters, ending in ardhacandra, bindu
and nada, (finally) by the vibration of the
void one becomes Siva.

This process is dnavopdya rising to sambhavopaya.

Pinda-mantras are those where all these letters are put
together: h, s, r, ks, m, l, v, y, num; r, ks, klim, sauh
etc. All these letters are pinda-mantras.
pinda-mantrasya sarvasya sthula-varna-kramena
First utter them in their gross state. Then carry that
grossness to its subtle state and then to the subtlest. For
46 Vijnana Bhairava

instance, take first the utterance “om-kara”, when you

utter om, this is actually pinda- mantra, although it is
not pinda-mantra. Om is not pinda-mantra because it
has vowels also along with consonants. Pinda-mantra are
mantras without vowels, h, r, ks, m etc. these are pinda-
mantra. Om is not a pinda-mantra but here Saivism has
recognized this as pinda-mantra.
Sauh is pinda-mantra, it has ‘s’, ‘a«’ and ‘/T is visarga.
‘S' is without ia\ When you recite om this is sthula-
varna-krama, a, u, and m. This is the recitation of om-
kara in its grossness. Then
ardhendu-bindu-nadantah
Instead of ardhendu-bindu-nadantah you can also cor¬
rect the reading as bindvardhacandra-nadantah. This is
also an alternative reading. When you recite om-kara,
you recite it in its grossness and that grossness ends in m-
kara, ‘a’, V and ‘m’. That grossness is over. Then comes
its subtleness, bindu-ardhacandra. Bindu and ardha-candra
are its subtleness. This is the subtle formation of the
/

mantra. Then up to nadanta; nadanta means nada, Sakti,

vyapini, samand and unmand too. That is in its most
subtle formation. Akara, ukdra, makara are the gross for¬
mations of om-kara. Bindu, ardhacandra is the subtle
formation of om-kara. Nirodhint, nada, nadanta, Sakti,
vyapini, samand and unmand are the subtlest formation
of om-kara: Then you recite om-kara and while reciting
om-kara you enter in the unmand state. The unmand
state is that state of om-kara where the functioning of
the mind has stopped altogether. That is unmand, when
recitation of om-kdra has reached the topmost point.
It is that subtle, unstruck sound just as when you
listen to music.
First one has to recite om-kara and after recitation
 Vijnana. Bhairava 47

of orn-kdra one has to rise more and more to the subtle

formation and from that subtle formation one has to rise
to its most subtle formation. It is a gradual process.
That is sthula-varna-kramena which shows you that it is
a successive process.
This is anavopaya rising to sambhavopaya, the sub¬
tlest process. After that point of sthula-krama, it is sambha
vopdya.
By attaining awareness it is spontaneous afterwards.
After bindu and ardhacandra you reach the third state,
then it will be pure sambhavopaya.
Sunyoccarat; by utterance of voidness, or by the trance
of voidness one experiences this and enjoys it. Voidness
is to be felt, that feeling of voidness leads to utter void¬
ness. You can utter words, letters, but you cannot utter
voidness. You have to feel voidness. That is sunyoccarat.
To ‘utter’ sunya. So uccdra is here feeling, not uttering.
Bhavet-Sivah, he becomes one with Siva.
Sunyoccarat, by the utterance of unmana, by the feel¬
ing of unmana, bhavet-sivah: you enter in the state of
'# /
Siva. You become one with Lord Siva, and when you be-
/
come one with Lord Siva, that is the real uccdra. That is
the real uccdra found in Paratrimsika.26
Uccdra is held by feeling that sunya, voidness. It
is felt in your internal rtambhara-prajnd. It is a feel¬
ing of prajnd, it is not a feeling of senses. Rtambhard
tatra prajnd, is not a term of Saivism. It is the word of

26Cp. Paratrisika, verse 11: hrdayam devadevasya sadyo yogav-

tmuktidam, asyoccare krte samyan mantramudragano mahan. In
the translation of Jaideva Singh (p. 203): “This is the (very) heart
°f the God of gods, and bestows immediately (both) yoga and lib¬
eration. When this mantra (i.e. sauh) is perfectly well recited, the
grand multitude of mantras and mudras immediately appears before
him.” For the technical meaning of uccdra, see Glossary.
48 Vijnana BUlirava

Patanjali.27 Rtambhard he says in his Yoga-darsana, that

prajna is full of actuality, full of truth. Rtambhard: filled
with satyam.
Now next comes anavopdya leading to sambhavopdya.
This is another process.

fl4Rff I

nija-dehe sarva-dikkam yugapad-bhavayed-viyat |

nirvikalpa-manas-tasya, viyat sarvam pravartate ||
43

43. One should meditate on the void in one’s own

body on all sides simultaneously. When the
mind has become free from thoughts, one ex¬
periences everything as the Void.

Just sit in some posture, close your eyes, and feel that
on your right, left, front, and back, there is nothing. Just
imagine that around your body there is nothing. It is all
voidness.
nija-deha-sarva-dikkam
All around, yugapad: simultaneously; bhdvayet; you
must concentrate on voidness. How should you concen¬
trate on that voidness? Nirvikalpamana, by remaining
free of all thoughts, devoid of all impressions in your
mind. Do not let any thought come in your mind, and
see that on all sides of your body there is only vacuum,
nothing. It is anavopdya in the beginning. You have to
feel that you have got a body and afterwards you have
to feel that you have got sides of your body - right, left,
front, back, bottom and top. So it is anavopdya, up to

27Yoga Sutra I. 48. In the translation of J.H. Woods: “In this

[calm] the insight is truth-bearing.”
Vijnana Bhairava 49

that point. Afterwards, nirvikalpamdna, by contemplat¬

ing on that voidness, that voidness is dissolved, or that
voidness dissolves all grossness, everywhere, all around.
The body is finished, the sides are finished, only voidness
remains.
viyat sarvam-pravartate
Everything is vacuum,
* only vacuum and whatever
/ is
vacuum that is Lord Siva. Nothingness is Lord Siva, be¬
cause Lord Siva is not this thing, not that thing. What
is Lord Siva? Nothing is something. Something which is
not thinkable, expressable. It cannot be felt. It can¬
not be imagined. It cannot be known. It cannot be
thought. That is “nothing”. It is Sunydtisunya. This
is nimilana samadhi. All these practices are leading to
nimilana samadhi; not unmilana samadhi. Unmilana samd-
dhi will take place afterwards, after it is completed.
Another process.

*T: I
TOT H%cT II YY II

prstha-sunyam mulasunyam
yugapad-bhdvayec-ca yah \
sarira-nirapeksinyd
saktya sunyamand bhavet j) 44

44. Meditating simultaneously on the void above

and the void at the base; by the power of the
energy which does not depend on the body,
one’s mind attains the state of Void.

This is sambhavopdya with slight touches of anavopdya.

Now you have to imagine first that above you there is
v°idness; below you there is voidness - below your body.
And afterwards just try to find your body. But when you
50 Vijhana Bhairava

try to find the existence of your body, there is no body.

The body is missing. When the body is missing, this
dharanci, this process, will be completed. You must feel
that your body is missing. Afterwards. This is just the
intensity of maintaining awareness on voidness. When
you maintain awareness on voidness intensely, above and
below your body, your body will be missing. Just try
for half an hour and you will see your body is missing.
Because when there is no support for your body, there is
vacuum, where will your body remain? And above there
is vacuum, there is voidness. Your body must be missing,
if it is not missing then this process is not complete. So
this is sdmbhavopdya. This has touches of anavopdya.
You have to concentrate on that voidness, the two voids,
top and bottom, simultaneously.
yugapad-bhavayec-ca yah, sarira-nirapeksinya saktya;
By that energy which is forcing your body to disap¬
pear.
sanra-nirapeksinya saktya.
You enter in that voidness of Lord Siva.

HT^rcWTJT I
: I y* II

prstha-sunyam mula-sunyam
hrc-chunyam bhdvayet-sthiram |
yugapan-nirvikalpatvannirvikalpodayas-tatah || 45

45. If one meditates firmly on the void above,

the void below and the void in the heart,
thus being free from all thoughts, then there
arises simultaneously the thought-free state.

With firmness one should simultaneously (yugapat) imag¬

ine that on the upper side of the body where subjective
Vi/nana Bhairava 51

consciousness prevails it is void, and on the lower side of

the body where the objective field exists imagine there is
ajso voidness (mulasunyam). And in the midst of your
heart, where the cognitive state is existing, you must
imagine that it is all void. Cognitive state, in the heart,
there is nothing. This you should imagine simultaneously,
all round in your body, then the state of thoughtlessness
is revealed nirvikalpodayas-tatah
This is saktopaya.
Next:

11 \\

tanu-dese sunyataiva ksanamdtrarn vibhdvayet |

nirvikalpam nirvikalpo nirvikalpa-svarupa-bhdk Jj 46

46. If one contemplates in a thoughtfree way on

any point in the body as mere void even for a
moment, then, being free from thoughts one
attains the nature of the Thoughtfree (Siva).

Tanu-dese; at the place where your body is seated; just

imagine that your seat is nowhere;
ksanamdtrarn vibhdvayet
You have to imagine your body is seated nowhere.
Within your thoughtless state, you have to imagine that
although you are seated, you are sitting nowhere, and dis-
card all the thoughts in your mind. The state of thought¬
lessness arises. Niralambana, you become supportless,
then the state of samadhi is obtained. This is saktopaya
leading to sdmbhavopdya.

htttt m fwrr h^cT ii it

52 Vijnana Bhairava

sarvam dehagatam dravyam

viyad-vyaptam mrgeksane |
vibhdvayet-tatas-tasya
bhavand sd sthird bhavet || 47

47. O gazelle-eyed Goddess, if one contemplates

on all the elements constituting the body as
pervaded by void, then one’s contemplation
(of the Void) will become firm.

This is also sdktopdya. Just imagine that dravyam, the

material; dehagatam: which exists in the centre of your
body- the flesh, bones and marrow- there is nothing in¬
side.

tatas-tasya-bhavand sa,
sd bhavand sthird bhavet.

Then that state of awareness of the void becomes estab¬

lished, sthird bhavet; becomes firm. Thus he enters in the
nirvikalpa state of samadhi. This is pure sdktopdya.
Next:

Wfami'i fa-f^njcT I
T fofeWt cTFT II II

dehbntare tvag-vibhdgam bhitti-bhutam vicintayet |

na kincid-antare tasya
dhyayann adhyeyabhag bhavet || 48

48. One should meditate on the body as only en¬

closed by the skin with nothing inside. Med¬
itating in this way, one attains the One who
is not an object of meditation (i.e. Siva).
Vijriana Bhairava 53

Or consider this way. This is the description of one

dharana only in both verses, 47 and 48. It is only one
technique of the same process.
dehantare tvag-vibhdgam,
bhitti-bhxitam vicintayet.
You have to imagine that your body is enclosed, sup¬
ported by your skin.
na kificid-antare tasya:
And inside there is nothing; it is hollow. You try
to concentrate that all this flesh, bones, and marrow are
nothing but void.
Or concentrate on your body in which nothing exists.
There are only outside walls of skin to make the exterior
covering of your body and inside there is nothing. The
one who is concentrating in this way, perceives Lord Siva.
adhyeya-bhak bhavet
Adhyeya means the one who is the knower and is never
known. He perceives Lord Siva. This is sdktopdya leading
to sambhavopdya.

ftrfftTST: I
3^F*TW: iput TT ^Irelief II II

hrdydkd.se nilmaksah padma-samputa-madhyagah |

ananya-cetah subhage
pararn saubhagyam-dpnuydt |j 49

49. If one merges one’s senses in the space of

the heart, i.e. at the centre between the
two halves of the heart-lotus with an undis¬
tracted mind, then, O Blessed One, one at¬
tains supreme blessedness.

Subhage: Oh ParvatT,
hrdydkdse nilindksah
54 Vijnana Bhairava

the one whose thought is centred on the ether of the

heart; in the voidness of the heart which is situated be¬
tween two lotuses therein, above and below. One lotus is
facing upwards and the other lotus is facing downwards.
In between there is the ether of the heart; the word akasa
does not only mean sky. Nilinaksah: whose attention is
focused without the intrusion of any thoughts. Ananya-
cetah, when he attains perfect one-pointedness in this pro¬
cess, he attains the glory of entering in the Kingdom of
God-consciousness.
param saubhdgyam-dpnuydt
This is sdktopdya.

*nfcT: *wftT**T SJWFY HdYrldld I

IUo U
sarvatah sva~sarirasya dvadasante manolaydt |
drdha-buddher-drdhibhutam
tattva-laksyam pravartate || 50

50. If one’s mind is absorbed at the dvadasanta,

(or by meditating that) the body is void in
all parts with firm intellect, then the firmly
established Reality is revealed.

All round in your body just imagine that all these pores,
these connecting points, are nothing, there is only vacuum
between the two eyebrows. Imagine the vacuum that is
perceived by you in-between the two eyebrows, that void¬
ness is found in each and every pore of your body. You
have to imagine that for a while and let your mind melt
in that one-pointedness between the two eyebrows. That
state between the two eyebrows must be found in each
and every pore of your body, all round, with firm intel¬
lect. Then revelation of the Self takes place.
Vijiiana Bhairava 55

tattva-laksyam pravartate
This is pure saktopdya.
Or in each and every action focus your mind in dvcida-
sdnta.

7TOT cTVT *TT cTT *TT: WcT I

sriiranir 11 it

yathd tatha yatra tatra dvadasdnte manah ksipet |

pratiksanam ksma-yrtter
vailaksanyam dinair-bhavet || 51

51. If one fixes one’s mind on dvadasanta every

moment, in any way and wherever one is,
then the fluctuations (of the mind) will dis¬
solve and within days one will experience an
extraordinary state.

When you are walking or talking or doing some household

work or doing any other trivial act, just concentrate your
mind on dvadasanta. Your mind must hold the state of
dvadasanta in each and every act of your daily routine of
life. But this must be held in continuity: pratiksanam.
Then one is born anew - in days, not in months,
vailaksanyam dinair-bhavet
Some days will pass and he will be born anew, he
will become all around new. This is anavopdya moving
towards sdmbhavopdya.
There is another reading of the last line of this verse:
vailaksanyam ksanair bhavet
In some moments he will become new; just in some
moments, say just 15 moments and household work will
continue.

WrnfT'Hr ^ 1
vn^rHTtfKrer hW iiso* u
56 Vijnana Bhairava

kdlagnind kalapadad utthitena' svakam puram |

plustam vicintayed-ante
sdntabhdsas-tadd bhavet || 52

52. One should meditate on one’s own fortress

(the body) as if it were consumed by the Fire
of Time, rising from the foot. At the end
(of this meditation) the peaceful state will
appear.

This dhdrana is sdktopdya leading to sdmbhavopdya.

The commentator has explained this as pure anavopdya
but from my point of view it is not anavopdya. It is sdkto¬
pdya moving towards sdmbhavopdya. Kalapaddt means
from the big toe of your right foot. Just imagine that
kalagni, fire of God consciousness has risen from that
point. You have to imagine that your whole body has
been put to ashes, is burnt. Svakam puram: your body,
plustam vicinatayet: you have to imagine that it is burnt
to ashes. Ante, in the end
santabhasas tadd bhavet
*

The peaceful state of Lord Siva is attained.

vrf-JTcU# WTRSTT fVfTPTcT: I

WTt It «

evam-eva jagat sarvarn

dagdham dhydtvd vikalpatah |
ananya-cetasah pumsah
pum-bhdvah paramo bhavet [| 53

53. Meditating in this way by imagining that the

entire world has been burnt, a person whose
mind is undisturbed will attain the highest
human condition.
Yijnana Bhairava 57

In the same way just imagine, vikalpatah: it is a dharana

based on imagination; that this whole universe is burnt to
ashes, and this imagination should occur in one-pointed-
ness.
ananya-cetasah-pumsah
This imagination must be in chain formation. It should
not stop, it should not be fragmented.
Just meditate and see that the whole universe is burnt
to ashes, then supreme God consciousness is revealed.
Paramo, means supreme. Pumbhavah: God conscious¬
ness, bhavet: takes place. You have to imagine and that
imagination will at some time come true just as you say,
let this dream come true. This imagination will not re¬
main imagination only. It will come true.

vjPTcfr ^Tfr ^ i
trrfr frrnf WllcdW TTT Hit* »
svadehe jagato vdpi suksma-suksmatardni ca \
tattvdni yani nilayam dhyatvdnte vyajyate para || 54

54. If one meditates on the subtle and subtlest

elements in one’s own body or of the world as
if they are merging one after another, then in
the end the Supreme (Goddess) is revealed.

This is also saktopaya. When it is concerned with the

body, then it must be saktopaya. It cannot be sdmbhavo-
paya.
svadehe jagato vdpi
suksma-suksmatardni ca \
Tattvdni yani... In your own body or in this whole
universe, just make all these elements enter in their sub¬
tle formation in a successive way. Successively make your
body enter in its subtle formation of dreaming state, and
58 Vijhana Bhairava.

take that dreaming state of your own body in its sub¬

tler formation of dreamless state, susupti, and carry that
dreamless state of susupti of your body in that supreme
consciousness of turiya, and take that state of turiya in
turiyatita and so on. Or take this gross universe: just
imagine that this gross universe is existing in your con¬
sciousness, your individual consciousness; carry that in¬
dividual consciousness in your T-consciousness and carry
that T-consciousness to universal T-consciousness. Nila-
yam dhyatva. Nilayam: this is the method of the pro¬
cess. This is melting one after another. Ante: in the end
supreme God consciousness appears. Vyajyate means ap¬
pears, para: Supreme God consciousness, ante: in the
end. This is sdktopdya.
Now next is dnavopdya leading to sdmbhavopaya.

Tfaf t srfar wncsrr srcrjpfN* i

SrfdJTET II ** II
pindm ca durbaldm saktim
dhyatva dvaddsa-gocare |
pravisya hrdaye dhyayan
muktah svdtantryam apnuydt || 55

55. If the energy of breath is meditated upon as

gross and feeble at dvadasanta, and entering
the heart (at. the time of sleeping), then one
will attain mastery over one’s dreams.

There are two alternative readings: suptah svdtantryam

apnuydt and muktah, but, in fact muktah and suptah are
both incorrect readings. In place of muktah svdtantryam
apnuydt put svapna-svdtantryam-apnuyat. This is the
real reading revealed by Lord Siva in Vijiiana-Bhairava.
This is the kingdom in the dreaming state. How can one
attain the kingdom in the dreaming state?
Vijnana Bhairava 59

Saktim: energy of breath. Let your energy of breath

be situated in dvadasanta and unite it with svdtantryam.
The energy of breath should be focused in dvadasanta.
Dvadasanta prevails in three places: Either in the heart
or in the throat or bettveen the two eyebrows. One out of
these three. Put your concentration of breath on any of
these, either between the two eyebrows, or the throatpit
or the heart. These are three states of dvadasa-gocara.
Let the energy of your breath be focused in this dvadasa-
gocara. The energy of breath should function pindm ca
durbalam. Pinamca: with sound. Durbalam: lengthy. It
must be with sound and it must be lengthy. Your breath
must produce sound. And it must be long. You must
be sitting in some posture, some asana first and then lie
straight flat; go on doing this practice and this energy
of breath should function in such a way that it produces
sound and it is lenghtenend more and more so that your
consciousness is held permanently.

Go on following this process for a while and when you

find that giddiness occurs and you want to rest, continue
this practice and lie flat. But that giddiness or drowsiness
has to come, it will come. It must be developed in this
posture first for some time, without leaning, and when
you feel giddiness, then begin with this practice. But you
must not stop this practice while lying down. Then what
will happen? Ananyacetasah, by doing this without any
other thought, with one-pointedness, just concentrating.
Dhyayan hrdaye pravisya, when he is situated in hrdaya,
in the real heart, either in the throatpit or between the
two eyebrows or in the heart. All these three places are
called heart; and in that heart; dhyayan: the one who
practises this in continuity and pravisya: while entering
in the dreaming state,
60 Vijaana Bhairavm

svapna-svatantryam dpnuyat:
He attains the power in the dreaming state also (sva-
pna). That is to say, as soon as he enters in that dreaming
state, he knows that he has entered the dreaming state.
He is not unconscious of that and when he enters in the
dreaming state, it is for him to decide what dream he will
see. If he wants to see Lord Siva in his dream, Lord Siva
will appear before him. If he wants to see worldly things,
he will dream of that. Whatever he wants to dream, he
will dream. He becomes the holder of the power in the
dreaming state also,* not only in wakefulness.
Because he enters in turiya and finds the dreaming
state in turiya and isconscious of that state, he can dream
whatever he likes.
There will be sound in the dreaming state also, you
will continue because you have practised. You will see,
you try for two hours, you sit in one posture doing this
practise and then lie down and you will do the same prac¬
tice unconsciously in the dreaming state also. Although
you will not enter in that svapna-svatantrya in the be¬
ginning, but you will be practising in the dreaming state
also. While dreaming you will see that you are practising,
and you are breathing deeply.
Next is dnavopdya leading to sdmbhavopdya:

m 3c*>h*fliHsnh I

bhuvanadhvddi-rupena cintayet kramaso’khilam |

sthula-suksma-para-sthityd
ydvad ante mano-layah || 56

56. One should meditate successively on the en¬

tire universe in the form of the stages (ad-
hvan) of bhuvana (world) and others, in their
Vijhana Bhairava 61

condition of gross, subtle and supreme, and

in the end the mind will dissolve.

In some cases this dhdrand is considered as sdktopdya

leading towards sdmbhavopdya. The gross formation of
the world is bhuvanadhva. The subtle formation of the
world is tattvadhva and the subtlest formation of the
world is kaladhva. Just take the gross formation of the
world, make it enter in its subtle formation through imag¬
ination. Take the gross formation of the objective world
in its subtle formation and take that subtle formation of
the objective world in its most subtle formation.
sthula-suksma-para-sthityd
By making the journey successively from gross to sub¬
tle and from subtle to subtlest and in the end, he tran¬
scends the level of the mind. Ante, in the end; manolayah,
transcends the mind. He becomes unminded. That is
samadhi.

3rc=*r tWFT RH'dd: I

3T«nrf^nn crcT $hr wnw 11 *vs n
asya sarvasya visvasya paryantesu samantatah \
adhva-prakriyayd tattvam
saivam dhydtvd mahodayah || 57

57. While perceiving the Reality of Siva in this

whole universe upto the ultimate limit by the
method of the ‘stages’ (adhvan), one will ex¬
perience the great awakening.

This is another way of supreme dhdrand. You just have

to put some additions to it. Just sit or stand outside
in your garden. While standing see this whole universe.
Imagine that around you this whole universe exists and
62 Vijnana Bhairava

there you see adhva-prakriyd.28 How great is this uni¬

verse! How wide and vast is this universe! What is there
below, and what is there above? Just imagine these 118
worlds around you; above you, below you, below your
body. You have to imagine that this whole universe is
my own God-consciousness. Just imagine, I am pervad¬
ing each and every part of this universe consisting of 118
worlds. This is adhva-prakriya. This is a technical term.
Adhva-prakriyd means journey of adhvan: the universal
path.
This is supreme sdktopdya. Just imagine the vast¬
ness of the universe and think that this whole is only the
kingdom of God-consciousness, of the kingdom of my con¬
sciousness, self-consciousness, ‘I’-consciousness and then:
mahodayah. Mahodayah means God-consciousness is re¬
vealed at the end. This is adhva-prakriyd. At many a
place you have read: na prakriyd param jndnam: there
is no supreme knowledge other than prakriyd knowledge.
This is prakriyd knowledge. Prakriyd knowledge means
the knowledge that the whole universe is my own self.
It is just expansion of myself. It is the state of aharn
sarvam. This is pure sdktopdya.

cftr ^ rftr cfdHrera hi 11 *5 11

visvam-etan-mahddevi sunya-bhutam vicintayet \

tatraiva ca mono linah tatas-tallaya-bhdjanam |j 58

58. O Great Goddess! If one imagines this whole

universe as being void, one’s mind gets dis¬
solved in it and one becomes worthy of merg¬
ing in that (supreme Void).

28 Adhva-prakriya: according to Tantraloka 8th ahnika

(desadhvan).
Vijaana Bhairava 63

Oh Parvatl, just imagine that this universe has no sub¬

stance and is only a vacuum.
visvam-etan-mahddevi sunya-bhutam vicintayet |
It is only vacuum - there is nothing. If you perceive,
this is a key, but in reality this is not a key. This is
nothing, this is only vacuum. In that vacuum establish
your mind firmly.
tatraiva ca mano linah:
Let your mind merge in that vacuum. In that great
and vast vacuum. Tatah: then you are fit for entering
in that supreme vacuum. When you establish your mind
in that void or make your mind merge in that vacuum,
then you become worthy of entering in that supreme void
of God-consciousness. This is sdmbhavopdya with some
slight traces of saktopdya.

MClfctHI'Jt'l ^fk Ikf*ifki^cj^ I

cHiPf cfcMuilI H^cT II II
ghatadi-bhajane drstirn bhittis-tyaktvd viniksipet |
tal-layam tat-ksandd gatvd
tal-layat tanmayo bhavet || 59

59. One should cast one’s eyes in the empty space

of a jar or any other vessel, leaving aside the
enclosing walls (containing the space). Then
one merges instantaneously in that (empty
space), and by virtue of this merging one be¬
comes united with that (great Void).

Just keep a pot before you, some pot, jug, tumbler or

anything. Focus your sight on it for a while with one-
pointedness and imagine that it is only a pot without
the substance of its outside, that wicker or mud or that
copper or glass is nothing. It is only a pot, and outside
there is nothing to give it shape.
64 Vijaana Bhairava

Bhittis tyaktvd
Just look at that pot, imagine it is only vacuum.
There is nothing. There is no covering of clay or mud.
Only shape without substance. This is sdmbhavopdya.
ghatadi bhdjane drstim
Or just imagine someone sitting before you, just imag¬
ine that this is his form but there is no substance of the
body. It is only vacuum.
ghatadi bhdjane drstim
You must discard all these walls. Bhittis-tyaktvd: bhit¬
tis means enclosures of a particular shape and its charac¬
teristics.
tal-layam tat-ksandd-gatvd tal-layat tanmayo bhavet j
At that very moment when you enter in the vacuum
of that pot, you enter in the void of God-consciousness,
just there and then. This is sdmbhavopdya.
You have to see nothing. You have your eyes open but
you see nothing, only just go on seeing. What is seen?
Only vacuum. There is nothing.
This is the creation of the thought of God-conscious¬
ness, without putting ‘I’ there because as soon as you put
‘I’, the body will make it limited. Your body will make
your ‘I’ limited. Think it is only God-consciousness of I.
‘I’ God-consciousness. It is not ‘I’ in my consciousness,
it is God-consciousness. That T is in God-consciousness.
That is universal.
Next:

tTFrraw i
ht^- ii ti

nirvrksa-giri-bhittyadi dese drstim, viniksipet |

viltne manase bhdve vrttiksinah prajayate j| 60
Vijnana Bhairava 65

60. One should cast one’s gaze on an open (stre¬

tch of) land devoid of trees, mountains, walls
etc. When the state of the mind is fixed
there, then the fluctuating thoughts dissolve
(by themselves).
Just go out in some field where there are no trees, no
mountains or anything. No houses, nothing. No roads,
no shape, no waterfalls, nothing. Only bareness around,
just like the desert.
nirvrksa-giri-bhittyadi-dese
Where there are no trees, no mountains, no walls. At
that place come and sit or stand and, drstim viniksipet:
look with eyes wide open on that field, on that desert.
See there is nothing, there is only void.
inline manase bhdve
When you fix your sight on the land without trees,
without mountains etc., then thoughts end in thought¬
lessness.
manase bhdve viline
when thoughtfulness on that state is established, then
vrttiksinah prajayate
thoughtlessness arises. For instance, dsane vilino’ham;
this means, I am seated on my own asana. That is estab¬
lishment.
«nc9nr *r«r i
*prw aw# 11 \\ n
ubhayor-bhavayor-jnane
dhydtva madhyam samdsrayet |
yugapac-ca dvayarn tyaktvd
madhye tattvam prakasate j| 61

61. Meditating on the knowledge of two things

or states one should rest in the middle. By
66 Vijhana Bha.ira.va

abandoning both simultaneously, the Reality

shines forth in the centre.

Just take any two pots or two things; meditate on any

two objects, for instance, this case of spectacles and this
paper. Concentrate on these two objects and reside and
rest in-between these two objects. When you perceive
this object and after perceiving this object, you perceive
this paper. When you perceive this object and this act is
over and perceiving of this paper has not yet begun; that
is madhyam; that is the in-between. Fix your conscious¬
ness there, on madhycr, the madhyama state, put your
consciousness there. Madhyam dhyatva, concentrate on
that centre. While concentrating on that centre, be es¬
tablished in that centre. When you are established in that
centre; simultaneously leave the impression of these two
objects altogether. While making yourself established in
that centre, the reality of God-consciousness will be re¬
vealed. While entering in the centre of these objects; you
have to take support every now and then of these two
objects. For instance, that centering will vanish, while
you concentrate on that centre. The centre will disap¬
pear and you have to take the support of these objects
again and again. See this and see that and see what is
in-between and when that centre is established, well, then
you have to discard impressions of both objects and be
established in the centre and then the universal centre
will be revealed. This is sdktopdya.
At the same time when you breathe in and breathe
out take the support of breathing in and breathing out
for establishing your centre. When the centre of these
two breaths is established well, then leave breath aside
and enter in that centre and the universal centre will be
revealed. There you will enter in sdktopdya, this will not
Vijnana Bhairava 67

be sambhavopaya. In the first ahnika of Tantraloka also

you will find that this is saktopaya.

Ih <?<i far i
citt cF*rwr>rrtT it n

bhave tyakte niruddha cit

naiva bhdvantaram vrajet \
tada tan-madhya-bhdvena vikasaty-atibhdvand || 62

62. When the awareness has abandoned one ob¬

ject and remains fixed without moving on to
another object, then through the state in be¬
tween (the two) the supreme realization will
unfold.

The reading “bhave nyakte” as given in the printed edition29

is incorrect, so correct it as “bhave-tyakte". In fact there
are two readings in this dharand as under:
One dharand is just to look at a pot. When you look
at that pot, go on looking, bhave-atyakte: at that one
pot. Do not think of any other thing. Go on thinking
of that one pot, do not think of this paper, tape-recorder
or flower or anything. Go on concentrating on that pot
only. Niruddha-cit; establish your thought. Your thought
must be established in that one object, in objective con¬
sciousness.
naiva bhdvantaram vrajet
Do not go to any other object. Keep your conscious¬
ness alive there. It must not be dead. When you are
tired of seeing it again and again, your consciousness is
dead and your consciousness wants to see another object
because you want to see something new. But do not do

29Kashmir Series of Texts and Studies N. 8

68 Vijnaaa Bhairava

that; it must not be dead. Keep it alive with one objec¬

tive consciousness. If it is not alive, then the dhdrand is
over. There is no dhdrand. You have to keep it alive for
the time being. You must not, at any cost, go to another
object.
Then tanmaya-bhdvena: then you will become one
with that object. When you become one with that ob¬
ject, objective consciousness melts in your subjective con¬
sciousness. The mixture of that particular objective con¬
sciousness and your particular subjective consciousness of
that object only enters in universal consciousness.
Now another reading. There is another explanation
of this sloka: bhave tyakte. Keep two objects, do not look
at these two objects simultaneously. Go on looking at
one single object with live consciousness, with full aware¬
ness. Go on looking at this object and when you are
aware of that, when you perceive it well, leave it. Try to
find another object, do not look at it; leave this object,
to perceive another object, but do not go to that other
object yet.
When you leave this object and you do not reach an¬
other object yet, you travel only up to that, up to another
object, do not enter in the kingdom of another object.
Leave the kingdom of the previous object, but do not
enter in the kingdom of another object, roam in the cen¬
tre. Leave it for good, do not enter another objective
kingdom, and
tan-madhya-bhavena
So roam in that centre. Tan-madhya-bhavena, vikasati:
blooms forth, ati-bhdvand, the supreme state of God-
consciousness.
When there is support of the objective world it cannot
be anavopdya. Anavopdya is when you take the support
Vijnana Bhairava 69

of mantra; you take the support of breath; you take the

support of dhdrand. When all these things are combined,
that is dnavopaya. When God consciousness is meditated
upon based on an objective support, that is sdktopdya.
Next:

% 5PT5T I
wfrrtr: ti ^ n
sarvam deham. cinmayam hi
jagad-vd paribhdvayet j
yugapan-nirvikalpena manasd paramodayah |j 63

63. If one contemplates simultaneously that one’s

entire body or the world consists of nothing
but Consciousness, then the mind becomes
free from thoughts and the supreme awaken¬
ing occurs.

You have to just imagine that your body, although it is

individual and seems to be limited, is actually universal.
This, your individual body is actually the universal body.
This is why he has said:
sarvam deham jagad-vd
Your whole body from toe to head, is this entire uni¬
verse. You have to imagine that this is full of God-
consciousness.
cin-mayarn pari-bhdvayet
Just imagine that this whole universe is filled with
God-consciousness, from toe to head. Sarvam deham,
jagad-vd; you have to imagine and think this simulta¬
neously. Think that your body and this universe are the
same.
nirvikalpena manasd
70 Vijhana Bhairava

You have to adopt this consciousness with a thought-

free mind. This is the highest state of saktopdya. It is not
sambhavopaya. If it had been sdmbhavopdya, then there
was no question of thinking.

uccara-rahitam vastu cetasaiva vicintayam, sdktah

sabhidhiyate,
uccara-karana-dhydna-varna-sthdna prakalpanair,
sa saivdvesah dnavah,
akincic-cintakasyaiva, sa sdmbhava.30
(Malimvijaya Tantra)

TRpljtrRr i
*T)tn M MHdMl>4*1 M II II

vayu-dvayasya samghattat antar-va bahir-antatah |

yogi samatva-vijfidnasamudgamana-bhdjanam || 64

64. By the coming together of the two breaths,

at the extreme point, either within or out¬
side (the body) the yogi becomes capable of
experiencing the rise of the knowledge of har¬
mony.

Samghattat: when the two breaths meet, they meet at

one place. The beginning of inhaling is the ending point
of exhaling. The beginning of prana is the ending point of
apdna. That is samghatta: meeting of these two. Antar
va bahir. it may take place inside or it may take place
outside. Inside between the two eyebrows or the heart or

30 “When a thing is meditated upon by the mind only, ithout any

utterance, that is called sakta. The absorption attained by means
of recitation, senses, meditation, and concentration on letters and
centres (in the body) is anava. Sambhava is (that absorption) where
there is no thought.”
Vijnana Bhairava 71

outside in external dvadasanta. But antatah: in the end

when both the breaths stop, the yogi becomes capable of
knowing the rise of the oneness of Self.
samatva-vijndna-samudgamana-bhdjanam:
Bhajanam means capable. He becomes capable, fit, to
know the rise of the oneness of Self. This is dnavopdya.

ST WTcT I
*TTcT li II

sarvam jagat sva-deham vd

svananda-bharitam smaret |
yugapat svamrtenaiva pardnandamayo bhavet j) 65

65. (The yogi) should contemplate simultaneous¬

ly on the whole world or his own body as
filled with the bliss of the self, then by his
own blissful nectar he becomes united with
the supreme bliss.

Take the whole universe or your own body, and think

that it is filled with the bliss of your self. Either you
imagine that this whole universe is filled with your own
bliss or your body is filled with bliss. Bharitam: filled.
But you must not fill it with succession. You think that
it is already filled, yugapat: simultaneously. You must
think that it is filled with that blissful kingdom of Lord
Siva and by that bliss one melts and becomes one with
supreme bliss. This is saktopdya.
In the 63rd sloka it is said that the whole universe
is filled with prakdsa and here the whole universe is the
coagulation of one’s own consciousness. In the 63rd sloka
you must know that the whole universe is filled with
prakdsa and here it is filled with bliss, i.e. vimarsa. This
is saktopdya.
72 Vij iiana

cTrT WTSRf II %\ II
kuhanena prayogena sadya eva mrgeksane |
samudeti mahanando yena tattvam prakasate jj 66

66. O gazelle-eyed (goddess)! by applying a trick

(of tickling under the arm-pits) there arises
suddenly great bliss by which (experience)
Reality is revealed.

Kuhana prayoga is one kind of trick. This is a trick.

By tickling in the armpit, when someone tickles you under
the armpits and you laugh, you laugh wildly without any
limit and there you have to see where this laughter comes
from. If actually this laughter was blissful, why do you
hate it? So there is something unknown to you that makes
you laugh, otherwise you are worried by that. Are you
not worried? Why do you laugh? You ought to weep, but
you do not weep, you laugh. So you must find out the
source of that laughter and there and then mrgeksane:
Oh Devi, the supreme bliss shines forth by which your
own self is revealed.
yena tattvam prakasate.
The tickling must be done by somebody else. This is
saktopaya. In saktopaya there is no recitation of mantra,
no breathing process, only observation of that source of
laughter.

'H 4 fjTl ci) Pi «i WR* y I ui enTl <41 : I

TTOTf WT I) II

sarvasroto-nibandhena prdna-
saktyordhvaya sanaih |
pipila-sparsa-veldydm prathate
paramam sukham j| 67
 Yijnana Bhairava 73

67. Closing all the openings of the senses, by the

slow upward rise of the Energy of Breath,
one feels a sensation like the movement of
ants. At that time the supreme joy is re¬
vealed.

Sarva-sroto-nibandhena: by checking slowly the flow

of all the cognitive senses, srota means the flow of the
cognitive senses. But how can this checking be done? He
says:
prana-sakti-urdhvaya
By the elevated energy of prana. Pipila-sparsa-veld-
ydm: When the time comes of getting the sensation of
ants moving over the body the awakened energy of prana
is functioning there, because if the elevated energy of
prana was not functioning, the flow of the cognitive senses
cannot be checked. You check slowly all the flows of cog¬
nitive senses. All the five flows i.e., sabda, sparsa, rupa,
rasa and gandha (hearing, touching, seeing, tasting and
smelling). This flow will be checked only by means of the
elevated energy of prana-sakti, not by the individual en¬
ergy of prana-sakti. Elevated energy of prana-sakti means
one-pointed prana-sakti. When prana-sakti is without
thought, without the movement of thought. It is not
in madhya-dhaman. It is madhya-dhaman in the outside
world, not in susumnd, not in the central vein.
Madhya-dhaman is everywhere, if you are aware. El¬
evated prana-sakti simply means centering. When there
is one-pointedness in prdna-sakti, that prdna-sakti is ele¬
vated, and also when that prdna-sakti is already existing
in susumnd i.e. in madhya-dhaman.
It is functioning in madhya-dhaman. It is not func¬
tioning in the individual field of life. When one-pointedness
is prevailing in prdna-sakti that prana-sakti is not simply
74 Vijnana

prana-sakti. It is elevated prdna-sakti.

It is real breath, but breath without any movement
of breath.
It is not prana-kundalini, it is prdna-sakti, Energy
of prana. When there is one-pointedness in that prana-
sakti, that point is madhya-dhaman.
When madhya-dhaman is everywhere then kundalini
rises.
pipila-sparsa-veldydm
A time comes when pipila-sparsa takes place. You
feel the sensation of the movement of ants, moving from
bottom to top in your body and there
paramam sukham prathate:
supreme bliss is revealed.
Here this breath does not*enter in madhya-dhaman
because it resides in madhya-dhaman. If it has already
entered in susumna, why to make it enter somewhere else?
Where can it enter? It is already residing in madhya-
dhaman in the external world. External and internal
madhya-dhaman are one. It is universal susumna from
the point of view of realization. At the moment of cen¬
tering kundalini just rises at once. There is no stopping
of breath. It is the flow of all the senses simultaneously.
It happens by maintaining that higher prdna-sakti by
thoughtlessness. By one-pointedness. For instance, when
you breathe in and breathe out, you breathe in and out
without any thought. Without any impressions of out¬
ward movement. That is the energy of prdna-sakti.
Prdna-sakti becomes sakti. Prdna-sakti means citta-
vrtti-sakti.
That leads to the rise of kundalini. That is pipila-
sparsa and that kundalini rises very minutely and slowly
there, not abruptly; not in a flash. This is not that
Vijnana Bhairava 75

kundalini where breath is sucked down. It is already

sucked. It is moving but the basis is madhya-dhaman.
The eyes are open and there is no attention on breath.
One-pointedness is gained while breathing. It is ordinary
breath without any movement of breath.
This is anavopdya but leading to sdmbhavopdya. In
saktopdya there is no breath. There is no breathing exer¬
cise. In anavopdya there is breathing exercise.
This one-pointedness is meant for those who are ele¬
vated sadhakas, elevated yogis. It cannot be done by ev¬
erybody. This anavopdya is superior anavopdya. When
one-pointedness prevails then all the cognitive senses are
already merged in that one point, that is checking of the
senses, when they merge in oneness. That is why it car¬
ries you from anavopdya to the state of sdmbhavopdya.
Just centre yourself and then breathe. That is the
elevated energy of prana-sakti.

cit fw I
3T 11 ^ 11

vahner-visasya madhye tu
cittam sukhamayam ksipet \
kevalam vdyupurnam vd
smaranandena yujyate || 68

68. One should place one’s mind full of bliss be¬

tween ‘fire’ ( vahni) and ‘poison’ ( visa), or filled
with breath, then one will be united with the
blissful union (of Siva and Sakti).

Now he presents another process. This is saktopdya.

Between the energy of will and knowledge, icchd and
jnana, make your mind rest. Your mind should rest in
between the energy of will and knowledge. Vahni is will
76 Vijnana Bhairava

and visa is knowledge. Or between the rise of sexual

excitement and the appeased state of that act. When
the rise of sex excitement takes place that is the state of
vahni, and when the sex excitement is appeased, that is
visa-tattva. Santa means appeasement.
Make your mind rest in between these two states. Be¬
tween the energy of will and knowledge or between the
rise of sex excitement and its appeased state, I mean when
such desire is appeased, sdnta.
smardnandena yujyate
He is united in smardnanda. Smardnanda means the
/ /
samghatta or union of Siva and Sakti, and he attains the
state of supreme ananda. Smardnanda here does not
mean the ananda of the sexual act. The literal mean¬
ing of smardnanda is kamananda. It is joy, bliss of the
sexual act. But in fact in the present context you must
not take it that way. You must see that smardnanda is
/ /

the ananda which arises in the union of Siva and Sakti or

Rudra-yamala. It is the state of cidananda.
It is nimilana. When you are not married you rest
your mind between will and knowledge. When you are
married you can put your mind in the beginning of the
sex excitement and in the end when it is appeased. Vahni
is will, visa is jndna.
kevalam vayupurnam va
Do not let your breath move out there. If you let
your breath move out after this act, or after this state,
the concentrated point, you have not achieved anything.
You have to maintain the breath inside. You will not die
there. This is not kumbhaka. It is automatic kumbhaka,
automatic nimilana.
Knowledge means jndna and will means icchd. For in¬
stance, this is a handkerchief. What is this? This is will.
Vijnana Bhahava 77

This is a handkerchief, this is jnana. Between these two

movements you must make your mind rest. Your mind
must remain there. Soon after will, your mind must stop
and not move to knowledge. It should come out from will.
This is in-between. For instance, look at this. There are
two movements. I want to join these two fingers. They
are not yet joined. When I am about to move them for
joining, that is will. When it is joined, it is knowledge.
But this movement must not take place. You have to
come down from this first movement, but you should not
reach the second movement. It is almost stopping the
movement. It is just alocana, the edge of knowledge,
the edge of will, before knowledge. The point between
nirvikalpa and savikalpa. The first movement of percep¬
tion is nirvikalpa and then savikalpa comes. The move¬
ment in between is nirvikalpa, but when you go straight
into that nirvikalpa moment, that is sambhavopaya.
Nirvikalpa: thoughtlessness. It is just alocana-, pratha-
mabhasa [the first appearance in the mind]. But it is not
actually prathamabhasa, for if it were actually prathama-
bhasa, it would be without support. You have to take
support also, so I have described this as sdktopdya. You
have to take support of these two movements first, the
support of will and the support of knowledge. Where
you see the gap in between, for resting, that is sdmbhava.
Where you rest that is the sdmbhava state. As long as
that resting takes place by means of these two supports,
it will not be sdmbhava.
From the point of view of some saints, these two slokas
are two separate processes of sadhana. These 69th and
70th slokas are sexual, they have no place in the world of
dharanas.
78 Vijnana Bhairava

dfld'firecr cfrf# II ^ II

M <.ic^d: I
TO^TTSfr H^FF^FFSTT: II V$° II

sakti-samgama-samksubdha saktyavesavasdnikam |
yat sukham brahma-tattvasya tat
sukharn svakyam-ucyate || 69
lehandinanthanakotaih
strt-sukhasya bhardt-smrteh |
saktyabhave’pi devesi bhaved-dnanda-samplavah || 70

69. The delight experienced at the time of (sex¬

ual) union when the female energy is excited
and when the absorption into her is com¬
pleted, is similar to the spiritual bliss (lit.
the bliss of Brahman) and that bliss is said
to be that of the Self.

70. O Goddess, even in the absence of a woman

there is a flood of delight by merely remem¬
bering the sexual joy experienced while kiss¬
ing, embracing, pressing etc.

This is the direct way of the sexual act (69) and the in¬
direct way of the sexual act in the 70th sloka. The 69th
sloka is the direct way of the sex act when you are united
with each other, sakti-sarngama. When your female part¬
ner is agitated, that is samksubdha-sakti. A vesavasanikami
at the end of that agitation, whatever joy is experienced
by both partners, that joy is similar to that supreme re-
/
alization of Lord Siva.
It is just a simile as to what kind of joy you perceive
in samadhi. You perceive that kind of joy in samadhi
when you think of this sexual act, by thinking of kissing
Vijhana Bhairava 79

or embracing, or all these acts. But this thinking is to be

done not by the way. Bhardt-smrteh: it is to be done in
an intensive way because if you do not think of this act
in an intensive way, you will not get that joy. Although
there is no partner, sakti-abhdve’pi: by thinking only in
an intensive way, that dnanda rises* that bliss is compa¬
rable to sexual bliss, is just like the dnanda of your state
of samadhi. This is not a real process. These two are not
dharands from my point of view, but some teachers of
these books say that these are also dhdranas. This must
also be practised like this.
From my point of view, it is not a dharana. Abhinav-
agupta compares it to brahma-sukha. How can brahma-
sukha be experienced, the sort of bliss you get in samadhi?
You get the blissful state of samadhi just like this bliss.
It is the nearest typical example.
If other acdryas including Abhinava have taken it as
a dharana here, I disagree on this point. It is just to show
you what kind of bliss and joy you perceive in samadhi,
and Vijhana-Bhairava, this very book itself, will tell you
in the 71st sloka that these are not processes. This is only
a simile.

BTrfrr wr fVw i
WTTrafT II ^ |(

anande mahati prapte drste va bdndhave cirdt |

dnandam-udgatam dhyatva
tal-layas-tan-mand bhavet |j 71

71. At the time of experiencing great bliss, or

the joy of seeing a friend or relative after a
long time, one should meditate on the rising
of this bliss and, while merging with it one’s
mind will become one with it.
80 Vijhana Bhairava

Now this is a process. Now he will explain to you the

process of the sex act. In the preceding verses there was
no process at all. There was only the enjoyment of the
sexual act. Is there any process written? Now he will tell
you what to do at the time of the sexual act.
tinande mahati prdpte
When that supreme bliss is experienced in the sexual
act or,
drste vd bandhave cirdt
your own dearest one is seen after a long interval of time.
When you see your dearest one who has been out of sight
for so many years and when you see him, at the very first
moment you are filled with that joy. This is like that joy.
drste vd bandhave cirdt
What do you have to do there? In these two states,
i.e. in the sexual act, when the joy arises, or, when
you see your dearest one after a long interval of time,
you have to find out the source of this joy (dnandam-
udgatam dhydtva). Just find out from which point this
joy has arisen at the very moment of rising. Fix your
mind there with full awareness and then you will attain
that nirvikalpa state of samadhi. This is the process per¬
taining to the two previous slokas.
In the two earlier slokas we have explained the direct
sexual act and the indirect sexual act. The indirect sexual
act is in memory and the direct sexual act is face to face.
Tal-layah: the one who has melted in that, the one
who has been absorbed in that, tan-mana bhavet, he be¬
comes one with that.
Where ananda has risen from the sexual act, whether
direct or indirect, think from which point this has risen?
Remain there. Put your consciousness and mind and
thought there. When you fix your thought without any
Vijnana B/iairava 81
*

obstruction, then you are in that state of Lord Siva. This

is pure saktopaya.
Now next:

'd fr^TM I RT-WRP?fa vjH-M«l 1 d I

jagdhi-pana-krtolldsarasdnanda-vijrmbhanat \
bhavayed bharitdvastham
mahanandas-tato bhavet j| 72

72. When one is filled with joy arising from the

pleasure of eating and drinking, one should
meditate on the state of fullness. Then the
great bliss will arise.

Or take some sweet dish. Put some sweet dish before

you or a sweet drink. Jagdhi means sweet dish and pdna
means sweet drink. It may be ksira-pdna (milk drink)
or it may be beer-pana (wine), anything you like. That
which you find delicious, eat or drink whatever you like
most, and at that moment what is to be done?
jagdhi-pana-krtollasa rasananda-vijrmbhandt:
When you are full of that blissful state while eating or
while drinking, you merge yourself in that blissful taste.
bhavayed bharitdvastham
Do not think yourself as an individual being. Consider
yourself or imagine that you are all round full.
bhdvayet bharitdvastham: purnam avasthdm bhdvayet
You must imagine that you are situated in the supreme
/
and full state of Lord Siva. It is saktopaya because of its
support; wherever nirvikalpa takes place with support,
it is saktopaya, it cannot be sdmbhavopaya. If it takes
place without a support, that is sdmbhavopaya. You can
82 Vijhana Bhairava

yourself discern where sdktopaya and where sambhavo-

paya can be applied. Sambhava is a state, not a prac¬
tice. Practice is sdktopaya. Sdktopaya carries you to the
sambhava state. States are something else and a process
is something else.
A man in that sambhava state could also resort to the
sdkta state or even to dnava but what is the joy in that?
For fun’s sake he can come down if he wants to.

j\\crrfegi«rerarrgr- : i

gitadi-visaydsvddasama-saukhyaikatatmanah \
yoginas tanmayatvena manorudhes-tad-atmatd || 73

73. When the mind of a yogi is one with the un¬

paralleled joy of music and other (aesthetic
delights), then he is identified with it due to
the expansion of his mind which has merged
in it.

Now take some musical instrument or some musical per¬

formance.
Gitadi-visaya: that is also visaya like our diet; oral
diet, or diet through the ear.
gitddi-visayasvada sama-saukhya-aikatdtmanah
The yogi whose mind is focused on the unparalleled
ecstasy while experiencing these musical tunes, is united
or has become one with that unparalleled bliss (asama
saukhya).
tan-mayatvena manorudheh
The yogi experiences this when he becomes one with
that sound of music, and when his mind is absorbed in
the one collective sound of music, not the different notes,
nada that prevails in all the seven svaras. When you
 Vijhana Bhairava 83

concentrate on that collective sound there, of that string

instrument. Concentrate on the beauty of sound.
The musician touches all the seven strings simulta¬
neously and one collective sound is produced from seven
sounds and you have to put your mind on that collective
sound only. Do not put your mind in a successive way on
each and every sound of these svaras. But whatever you
hear, if you hear it in a collective way, you have the scope
to enter in samadhi.
If you have no feeling while hearing the collective
sound then you are jada (insentient); you cannot feel:

yesdm na tanmayibhutiste dehadi nimajjanam |

avidanto magna-samvit manas-tvahrdaya iti ||

Tantraloka III.240-241

These are the sayings of Abhinava himself in Tantraloka.

Those who have no capacity to find that collective sound
in music, te dehadi nimajjanam avidanto: They have
no capacity to absorb their individuality in universality.
Tvahrdaya iti: so they are without heart, they are jada.
We are not talking of the dead; we are talking of those
who are living. This is what Abhinava has said in the
Tantraloka.
An elevated yogi can enter in samadhi through the
feeling of that sound which is not a sound in any sound.
Abhinava says you can rise very high with that collective
meaning as suggested in poetry. Elevated souls can rise
even in ordinary talk of life. Not only in poetry, in ordi¬
nary talk also there is scope for rising, for those who are
elevated.
Fully elevated souls can rise in ordinary talk also, even
in hearing bad names from anybody. This is for those
84 Vijhana Bhairava

elevated souls, not for everybody. Awareness is needed

always. This is sdktopdya.

cTT cHT IIV9V II

yatra yatra manas-tustirmanas-tatraiva dharayet |

tatra tatra paranandasvarupam sampravartate || 74

74. Wherever the mind finds satisfaction, let it

be fixed there, for there itself the nature of
supreme bliss will become manifest.

Wherever your mind becomes peaceful, wherever your

mind is situated peacefully, hold your mind there. If your
mind is situated peacefully while working in the garden,
put your mind there, do not go in the prayer-room at that
moment. That is a sin for you and working in the garden
is the right way. Wherever your mind is fixed, attracted,
put your mind there. Do not go anywhere else. Do not
think that this is an impure act and that is a pure act
for you. The pure act is an impure act for you in that
situation,
tatra tatra pardnanda svarupam sampravartate
there and then at that very place the supreme state of
ananda will occur. Wherever your mind is at peace, there
and then the supreme kingdom of ananda will appear to
you.
This is what Abhinavagupta has described when he
says:

yat-kincin-manasahladi yatra kvapmdriyasthitau |

yojyate brahma-sad-dhamni pujopakaranam hi tat |

Tantraloka IV.120-121
 Vijnana Bhairava 85

Whatever makes the mind rejoice, that state of the sense-

organs becomes an instrument of worship which unites
one with the true abode of Brahman.

SRFTcTRTT f^TPlT 5TWST I

bttwt rw jt^tt ttt sfr wrsTTf ii ii
andgatdydm nidrayam pranaste bahya-gocare |
savasthd manasa gamya para devi prakasate j| 75

75. One should concentrate on the state when

sleep has not yet come, but the external aware¬
ness has disappeared (between waking and
sleep) - there the supreme Goddess reveals
herself.

When sleep has not yet come:

andgatdydm nidrayam pranaste bdhya gocare
when wakefulness is over and sleep has not yet come,
if you realize that state in-between by your mind, the
supreme energy of God consciousness will appear to you.
This is sambhava state because there is no support.
There is no drowsiness there. It is just awareness. It is
only when awareness is developed in such a way that you
are aware of entering in the dreaming state. If you main¬
tain that awareness when you have to be operated in a
surgical theatre and you are given chloroform, you cannot
be affected by that if you maintain that awareness. Those
people cannot be afraid of chloroform, because they are
always aware. How can they forget their being?
You are aware in sleep and in between sleep. You
know where wakefulness has ended and where the dream¬
ing state has started.
You do not go in the dreaming state. You never sleep.
It is that point which gives you rest and relaxation and
86 Vijnana Bhairava

that relaxation of going to sleep is because of entering

through that channel. You are not aware of your body.
The body is not there. You do not see your body, you do
not see dreams, but you are aware of your being.
The body is not sleeping actually. Every other person
will observe you are in samadhi. You do not see your
body. You are conscious of the self only. But this is the
real rest. The turiya is the real rest. That centre is the
real rest. It is the turiya state. This is sambhavopdya.

ffgf^TTT cftr «loH*M y«h!*lc)' II II

tejasd surya-dipaderakase savali-krte |

drstir-nivesyd tatraiva svatma-rupam prakdsate || 76

76. One should direct one’s gaze on space which

is filled with variegated light of the sun or
of a lamp. There itself one’s own essential
nature will be revealed.

Just imagine that the whole akdsa, space, is filled with

the effulgent light of the sun. It is outside, I think it is a
dharana done outside or a dharana done in your room in
the light. Put the bulblight on and go on concentrating
and put your eyesight on that light of the bulb. Do not
think of any other thing in between. You will enter in
samadhi. Only see the light of the bulb without that
enclosure of glass, you must ignore that, only see the light
in the room or the light of the sun in the whole ether.
You have to look at the light. Not the sun. It is just
imagination. Just have some acquaintance with this light
and think that the whole atmosphere is filled with that
light. Or look at the light of the bulb in the room and
just have acquaintance with that light for some time and
Vijnana Bhairava 87

close your eyes and see that the whole room is effulgent,
filled with that light. It is not in continuity. It is just
imagination. Just look at it, have acquaintance with it,
know it, remember it and get lost in it. This is sdktopdya.
It is not the highest form of sdktopdya because there is
a support here. The highest is the one described in that
sunya-pancakam (verse 32). The whole universe is my
own self.

ftwiT $T5*rr i
T Tl'ITrfH: JrerraRf IIV9V9 II

karankinya krodhanayd bhairavya lelihanaya |

khecaryd drsti-kale ca pardvdptih prakasate || 77

77. At the time of vision (of oneness) (while prac¬

tising) the mudras Karankinl, Krodhana,
Bhairavl, Lelihana and Khecarl, the perva¬
siveness of Supreme Consciousness is revealed.

These are the five states of the five ancient saints, i.e.
schools of thought of five ancient saints. These five an¬
cient saints are jndna-siddhas, saints risen from knowl¬
edge; from mantras, from meldpa - yogini melapa, from
enjoyment and saints risen through a thought-free state,
nirvikalpa.
The process begins in thoughtlessness and ends in
thoughtlessness i.e. sdmbhava-siddha is the highest form
of siddha. Sdmbhava-siddha is the highest propounder of
a school, which is called the sambhava school.
Now for jndna-siddhas, i.e. those who have become
elevated by knowledge of books. They have got the fi¬
nal position of mudras, that is called karankinya. In that
position the body is lying flat on the ground just like
a corpse, without any movement. They lie down and
88 Vijnana Bhairava

have no movement in the end. That is karankini-mudra,

this karankini-mudra was practised from ancient times,
from the hoary past, by jnana-siddhas, by those saints
who were siddhas through knowledge. This enlighten¬
ment refers to ancient sdktas initiated by the guru or by
devibhih-diksitah (initiated by devis).
The krodhini posture pertains to those who have be¬
come siddhas by mantra yoga, i.e., by recitation of mantras.
Those ancient saints who have attained siddhis, powers,
by recitation of mantra, these are called mantra-siddhas.
For them the ending posture of the body is in. a furious
position. They make the face furious, without movement,
with wide open eyes, wide open mouth, wide open teeth
and then lie down and rest in that oneness of awareness.
That is krodhana. By this mudra they attain oneness with
/
Lord Siva. They experience cit-kundalini and the state of
urdhva-kundalini.
They practise by mantras, because by recitation of
mantras the body has become more attached to them,
to their soul. So they have to settle it by krodha; by
the posture of wrath. The word krodha does not denote
wrathfulness in the present context. Here it simply refers
to krodha-mudra, a kind of posture in yoga and has noth¬
ing to do with anger.
Postures vary. Krodha is sitting, karankini is lying
because corpses are already lying. And there is bhairavi
mudra. Bhairavi is another posture for those who have
become saints by melapa, by the union of yoginis, in sleep
or in samadhi.
In deep sleep, not in dreaming state. Have you read
the Maharthamanjari:

nidra-jagaryor madhye
adhiruhya dasdm pardm
X’ijnana Bhairava 89

That is the dreaming state. When sleep has not yet come
and wakefulness is over, there the yogini appears to him.
That is meldpa. Yogini-meldpa takes place there. Yo¬
gini-meldpa does not take place just like we are sitting
here. The yogini will come during the night and embrace
him, or kiss him, or give him some filthy thing to eat,
because whatever they give is divine. He must consider
everything, whatever they give as divine.
If they give him filth to eat, he must eat it. While eat¬
ing, he will find the nectar in it. But it will appear to him
as filth. Yogini-meldpa takes place between sleeping and
wakefulness. That is bhairavi. Bhairavi-mudra is meant
for those meldpa-siddhas in the end. By this meldpa one
is sealed in anupaya which is the highest state. But all
upayas are divine.
Bhairavi-mudra is to keep the eyes wide open without
blinking. The mouth also wide open. Bhairavi-mudra
is actually a combination of bhairavi and cakita-mudrd.
Antar-laksyo bahir-drstih31 that is bhairavi-mudra. Just
keep the eyes wide open and the breath within fixed.
Should I take it in or take it out? Neither going out,
nor coming in.32 Then you will come to know this state
of mudra, you will come to know it in cakita-mudrd.
Cakita-mudrd is the pose of astonishment. Actually this
is bhairavi-mudra because you do not breathe in or out.
Your eyes are wide open. Your mouth is open. You do
not breathe.
Bhairavi-mudra and cakita-mudrd united, that is bhai¬
ravi.

31 Cf. Abhinavagupta, Anubhava-nivedana verse 1.

32Cf. Kalidasa, Kumarasambhava in the context of Ulna’s tapas:
when she recognizes 6iva she can neither move nor stand still: na
yayau na tasthau.
90 Vijhana Bhairava

Bhairavi-mudra is the ending point of yogim-melapa.

When melapa is over then he enters in bhairavi-mudra.
Now comes lelihana. Lelihana is just like the taste
of the grapes of Kabul, just taste those delicious grapes
of Kabul that used to come in overfilled plates in those
days, when we were young. Just taste those, only at the
moment of moving the lips, you go into ecstasy. That
is lelihana-mudra. When you are filled with the taste of
some sweet thing. This is practised by saints who are
sakta-siddhas.
And in the end is khecari-mudra, which is another
mudra, for those who are siddhas in the sambhava state.
Khecari is meant for sambhava-siddhas in the final state.
Khecari is done while sitting, lelihana is done while sit¬
ting, bhairavi is done while sitting, krodhant is done while
sitting and karankini is done while lying flat, just like a
dead body.
Drsti-kale here does not mean when you experience
these states of mudras. Drsti-kale means at the time
when you practice these states.
Khecari-mudra is actually no mudra. Khecari-mudrd
is functioning in each and every act of daily life. For
instance, I talk to you. When I talk to you: “How do
you do? Are you well?” Actually I do not mean what I
say. At that very moment I am elevated. I am residing
in the elevated state, when I talk to you: “How do you
do”? I do not mean “How do you do”? at that time. I
am above, I am in dkdsa and am in vacuum. I am talking
in vacuum, I am putting words in vacuum, I am smelling
in vacuum, I am embracing in vacuum, I am doing the
sex act in vacuum, I am doing every degraded thing in
vacuum.
This is an elevated state. You are not where you ap-
Vijhana Bhairava 91

pear to be. When you talk, you are talking in the elevated
state of talking but actually you are not existing there,
you are above it. When you are eating you are not actu¬
ally eating, you are above it. That is khecari. Khecari-
mudra is realized by those who are sambhavas, who have
practised sambhavopaya for their whole life and have es¬
tablished their thought in the sdmbhava state, every now
and then. It is the state of all the acts that Lord Krsna
did in his life. He diH all his acts in the sdmbhava state.
He actually resided in the sdmbhava state of life; in khe¬
cari. We should elevate ourselves from what we say. We
should be above it. That is khecari.
It is that state in which you register everything but
you are still yourself. This is khecari-sdmya.33
He moves in the individual things, but still While mov¬
ing in the individual things, he is above them, in each
and every movement. This is sambhavopaya. Drstikdle:
while practising these mudras, para vydptih prakasate:
the pervasiveness of supreme God-consciousness or uni¬
versal God-consciousness appears.

ipilfR fsnPJTW 1
frwrtr crarerjfr ttt ^prf Hfd'4tcr 11 vrc 11
mrdvasane sphijaikena hasta-padau nirasrayam |
nidhdya tat-prdsangena para purnd matir-bhavet ||
78.

78. Sitting on a soft seat one should hold one’s

hands and feet without any support. By
maintaining this position the individual mind
will reach a state of supreme fullness of con¬
sciousness.

33 Cf. Paratrlsika, verse 1.

92 Vijnana Bhairava

This is anavopdya cum sambhavopaya. Mrdvasane: sit

on a soft seat, for instance a cushion or pillow. Sit on
that soft seat only on your buttocks, and then:
hasta-pddau nirdsrayam nidhaya
Put your hands and feet, nirdsrayam; without any sup¬
port. Mrdu means on a soft seat, otherwise there will
be bedsores. Sphijaikena; while sitting only on the but¬
tocks. Tat prasangena: by doing this act your individual
consciousness rises to the supreme full state of universal
consciousness.
It is anavopdya. As there is no mantra, nothing is
to be done, it will take you to sambhavopaya. From
anavopdya you will rise to sambhavopaya.
3Tf<TW*T% tfWRT I
WafiPsT *TT: WiRllfd' rlTjJdTcT II II

upavisyasane samyak bahu krtvardhakuhcitau \

kaksa-vyomni manah kurvan
samam-dyati tal-layat |[ 79

79. Sitting on a seat one should place the arms

in a curved position, and fixing the mind on
the void under the arm-pits, it will merge in
that (void) and attain peace.
Be seated on some seat. It may be hard or it may be soft.
It is not written here.
bahu-krtvardhakuncitau
And keep your arms half curved. Not fully curved.
For instance when you sit on an dsana, put your arms
half bent, and then what do you have to do?
kaksa-vyomni manah kurvan
Find the place under your armpits and see what vac¬
uum is there. Put your mind and awareness in that vac¬
uum of the two armpits. You will enter in samddhi.
Vijnana Bhairava 93

Find out the vacuum of the armpits and concentrate

on that vacuum. You will enter in your own nature.
Tal-laytit means when the concentration on the armpits
has reached the appeased state, when it is over. Kaksa-
vyomni means the vacuum of the armpits. This is dnavo-
pdya and saktopdya combined. You see that seat only
will not make dnavopaya. In sambhava also we sit like
that. It is not because of that it is dnavopaya. It is the
positioning of the arms. It is dnavopaya because while
maintaining the position of the arms, you have to keep
your attention there for some time in order to find out
the vacuum of the armpits. When that concentration on
the armpits is over, the state of Lord Siva is revealed, be¬
cause that uninterrupted concentration on that vacuum
will carry you there. That vacuum is saktopdya. In the
end it takes you to the unmilana sambhava state.

ftnXTT *TT: tw II II

sthula-rupasya bhdvasya
stabdham drstim nipatya ca \
acirena niradhbram manah krtvd sivarn vrajet jj 80

80. Fixing one’s gaze without blinking on an ex¬

ternal (beautiful) form, and making the mind
supportless in a short time, one will attain
Siva.
Just seat before yourself in front of some ornamented
beautiful lady, or beautiful shaped flower vase or any very
attractive thing. And then, bhdvasya means:
yasya kasyapi strf-ghatadirupasya vastunah.
It is not only woman. Just an attractive girl of seven
years old. Not a painting. It must be something substan¬
tial, full of substance. Painting is only imagination. It
94 Vijnana Bhairava

may be a flower vase but it should be highly decorated

and beautiful. It must be very near you, very close be¬
cause it is said:
stabdhdm drstim nipdtya ca
Stabdhdm drstim means fix your eyes on it without
any movement of the eyelids. While doing so,
nirddhdram manah krtva
Do not let any thought appear in your mind. At the
same time, simultaneously, sivarn vrajet: you become one
with Lord Siva at once, in no time. This happens in the
course of five minutes - five minutes from individuality
to universality.
nirddhdram manah krtva
means, do not allow any thought in your mind at that
time and fix your sight on that beautiful object. This is
sambhavopaya. There is no object, because only beauty
is the object, the object is not the object. Beauty is the
object but beauty is a subtle thing. So it will not be
saktopaya.
It is done in one instant. Music was also dnavopaya in
the beginning. This is not dnavopaya. It is beauty only
that will carry you there.
It is only appearing; looking; that prathamdbhasa, be¬
cause he does not have to look at the girl, he does not
have to look at her features, he has no idea that she is
any beautiful object; only beauty counts there. He does
not have to talk to her. He does not have to do anything.
Just look at the beauty and you will enter samdvesa.
My Swami Ji34 went to a marriage function to which
he was invited, and tea was served in the room. Swami
Ji was seated and so was I. There was by chance a small
beautiful girl with ornaments sitting in front of my Master
57
Swami Mehtab Kak.
Vijnana Bhairava 95

and he went into samadhi. He was only looking at her

and went inside [he became absorbed in samauesa]. Tea
was served and he was nowhere. Who could take tea? He
was there inside. Then afterwards when he came out of
samadhi he told me that he had held his dharana there.

wifieriRfwwi 3cRth i
ffnr hwt ii it

madhya-jihve sphdritdsye
madhye niksipya cetandm |
hoccaram manas.a kurvan tatah sdnte praliyate || 81

81. Keeping the tongue in the centre of the wide

open mouth one should fix the mind there.
Uttering the- letter h mentally, one will be
dissolved in peace.

Put your tongue in the middle of your mouth inside and

the space of vour mouth must be widened internally, not
outwardly. Do not open your lips.
madhye niksipya cetandm
Concentrate in the centre of your tongue.
hoccaram manasa kurvan
And breathing out you must recite “so” and “ha”.
iihah-sah'\ “so’hartf’ “5o’ham” is the mantra for this
practice; but internally,
tatah sante praliyate
Then he enters in that supreme peace of God con¬
sciousness.
Hoccaram-. sahoccdram, sakdrasya hakdrasya ca uccd-
ram i.e. so’ham. But it is in the mouth. It is not through
the nostrils. It is simple dnavopdya and it will carry him
to the sdmbhava state.
96 Vijhana Bhairava

STlTFf 5PFf fTTTVTT fw^l? I

jprftr wR, arw afrwrspfr ii m n
tisane sayane sthitvti nirtidhtiram vibhdvayan |
svadeham manasi ksine
ksanat ksinasayo bhavet J| 82

82. Either sitting on a seat or lying on a bed

one should meditate on the body as being
supportless. When the mind becomes empty
and supportless, within a moment one is lib¬
erated from mental dispositions.

Either be seated on some asana or on your bed, sayane.

svadeham niradharam, bhavayan
The one who thinks of his own body without any sup¬
port, resting on nothing, then, by continuity of this con¬
templation; manasi ksine: thoughtlessness arises instan¬
taneously. He enters in the thoughtless state of God con¬
sciousness. This is stiktopaya leading to stimbhavopaya.
It begins with saktoptiya and enters in stimbhavopaya
and then ends in the sambhava state. This means, when
the mind is dissolved, he enters in the mindless state of
God consciousness. We have to add God consciousness
also in the next line; ksinasayah.
tisane sayane sthitvti niradharam vibhdvayan svade¬
ham j
Imagine, you have thrown away the body as if it is
nothing. There is no support for this body. Then, when
thoughtlessness arises, the yogi enters in an instant in the
thoughtless state of God consciousness.
Vijiiana Bhairava 97

calasane sthitasydtha sanair-vd deha-cdlanat |

prasante manase bhdve
devi divyaugham-dpnuydt || 83

83. Whether one is seated on a moving vehicle or

whether one moves one’s body slowly, one at¬
tains a peaceful mental state. Then, O God¬
dess, one realizes the divine flood (of con¬
sciousness).

Calasane sthitasya; the one who is seated on a seat which

is moving. It can be on horseback or tonga, not a mo¬
torcar, or in an inferior motorcar not well tuned, or on
a scooter. Scooter is calasana. Horseback is the best
calasana because riding on horseback your body moves.
Calasane sthitasya: who is seated on that calasana; on
horseback or tonga or scooter. The body must be mov¬
ing.
sanair vd dehacalanat
Or if a horse or tonga is not available, let your body
keep moving. Move your body slowly from one side to
the other, swaying, then:
prasante manase bhdve
when the state of mind is appeased; Oh Devil
divyaugham-apnupydt
the state of cidakasa is attained. Divyaugham means
cidakasa, the state of the sky of consciousness. This is
pure saktopaya, there is no anavopdya here, because there
is no mantra. You have to concentrate between two move¬
ments on horseback. If your body is moving up and down,
you have to ignore the upward and downward movement.
Put your mind in between these movements, or if you
move your body like a swing, then you have to ignore the
movement to the right side and the movement to the left
98 Vijhana Bhairava

side and centralize your mind in between. There you can

find your mind in the appeased state.

3TR7RT fWT TOT fTTnRFT I

fTToMTcH I rTcSTTltfr II t;V ||

dkdsam vimalam pasyan krtva drstim nirantardm \

stabdhatmd tat-ksandd-devi
bhairavam vapur-dpnuydt || 84

84. Looking at the clear sky one should fix one’s

gaze without blinking and make one’s body
motionless. In that very instant, O Goddess,
one attains the Divine (Bhairava) nature.

When you see sometimes this akasa, sky; vimalam, with¬

out any clouds, absolutely clear, only blueish, clear sky,
krtva drstim nirantardm
then you must fix your gaze on that akasa without any
break, nirantaram: without any gap. Stabdhatmd, atma
here means body. Atmd here does not mean mind or
ego or individual soul. Stabdhatmd: without movement
of your body. Do not move your body in any way. Be
absolutely still just like a rock. Tat-ksanat: at that very
moment, Oh Goddess,
bhairavam vapur-dpnuydt
he attains the svarupa of Bhairava. This is pure, abso¬
lute sdmbhavopaya. There is no sdktopdya here in this
dhdrand.
It is only akasa; sunya.

fftT fTilcT'l HTT^cT I

cTctff *U«'I«hK-cl'j|fdf<i fl'H I f«l $fd II CX II

Imam, murdhni viyat-sarvam

bhairavatvena bhdvayet j
Vijnana Bhairava 99

tat sarvam bhairavakara

tejas-tattvam, samdviset || 85

85. One should contemplate the entire sky which

is the nature of Bhairava as if it is pervading
one’s head. Then (one experiences) every¬
thing as the form of Bhairava and one enters
into the glory of His nature.

Just imagine that the whole akasa is situated in your

brahmasthana, in the skull. Imagine that your skull is as
wide and broad as the sky without limits, absolutely wide.
You have to imagine that your skull is as broad as akasa.
Akasa is situated in your skull. It is just imagination,
bhairavatvena bhavayet
You should consider that this akasa in your skull is
full of the Bhairava state. Tat sarvam, then he enters the
svarupa of prakdsa.
bhairavakara tejas-tattvam
He enters in that prakdsa which is the embodiment of the
Bhairava state. It is sdktopdya. It is not sambhavopaya
because there are two. There is the outside akasa and the
space of your skull. The space of your skull is expanded
to such an extent that it becomes one with that outside
sky. So it is sdktopdya; it cannot be sambhavopaya. In
this there is some vikalpa-samskdra.

fa fail'd t^nrrfa i

kincij-jhatam dvaita-dayi bdhydlokas-tatah punah |

visvadi bhairavam rupam
jndtvananta-prakdsabhrt || 86

86. When one realizes the nature of Bhairava

in the states of wakefulness and others, i.e.
100 Vijnana Bhairava

knowing a little of that which brings about

a sense of duality (i.e. wakefulness), exter¬
nal light (dream) and darkness (deep sleep),
then one is filled with infinite splendour (of
consciousness).

kincij-jndtam dvaita-dayi
After knowing the state which gives you the cogni¬
tion of duality, that is the state of wakefulness. Bahyaloka
means svarupaloka (the light of one’s own nature); it does
not mean external light. It is bahya because the impres¬
sion is external. In the dreaming state the impression
comes from outside. It is aloka (light). Aloka is the im¬
portant factor here. Aloka means when bahya appears to
you in the dreaming state.
It is drsta purvanam bhavanam, that which is previ¬
ously experienced in the wakeful state, because you ex¬
perience that in your aloka, in your own prakasa, in your
own thought, that is dreaming. Hence bahyaloka means
svarupaloka. It is not Panini’s grammar that can give you
a solution to such riddles. Bahya means outside world.
Aloka of the outside world is in svapna. In dreaming state
you dream only those dreams which you have already seen
in wakefulness.
Tamah punah, and then absolute darkness, that is
dreamless sleep. When you do not dream at all, that is
dreamless susupti.
visvadi bhairavam rupam
That will begin from visva. I visva, II taijas and
III prajfid. Visva relates to wakefulness and taijas to
the dreaming state and prajfid to susupti, the dreamless
state.35
35Cf. Mandukya Upanisad and Gaudapada’s Karika on the three
respectively four states.
Vijnana Bhairava 101

Visvadi is the state of jagrat-avastha and bdhyaloka

means the state of svapnct, the dreaming state.

jbgrad-visvam bhedat svapnas

tejah pmkdsamahatmydt |
prajna suptdvastha jnana-
ghanatvdttatah pararn turyam ||

ParamarthaSara v. Zb.36

In this way after knowing visva, taijas and prajna,

visvadi bhairavam rupam jndtva
you must think that visva is the world of wakefulness
and the world of wakefulness is not separate from your
God-consciousness, from your self-consciousness and in
the end that dreamless state is not separate from self-
consciousness. After knowing this,
jnatvdnantaprakasabrahmdloka bhrt
he enters in the infinite light of transcendental universal
consciousness (ananta-prakdsa), he enters in the unmtlana
state in an instant.
First he enters nimilana. Jndtva is related to nimilana
and ananta-prakdsa-bhrt is its fruit. He enters in God con¬
sciousness, in wakefulness, in dreaming and in dreamless
sleep, “aham-iti-paramarsanam kdryam” [one should fix
one’s awareness on I-consciousness.j
It is anava in the beginning, because there are three
different states, and it will lead to sambhava in the end.
He thinks of these in succession. This is anava leading to
sambhavopaya and its state, unmtlana.

36 “The waking state is visva, due to differentiation. The dreaming

state is tejas (splendour) because light is predominent. Deep sleep is
prajna (wisdom) because it is concentrated knowledge. The fourth
(turya) is transcendent.”
102 Vijhana Bhairava

[The explanation which follows was given by Swami

Ji on a later date, here he takes up the variant reading
brahmdloka instead of bahydloka.]
The actual readijig of this line is:
“brahmalokas-tat'ah punah".
tatah punah, not tamah punah.
visvadi bhairavam rupam jhatvdnanta-prakdsa-bhrt
It is quite clear.
That is the interttal state of God consciousness, brahmd¬
loka is the internal world of God consciousness. Because
when you enter samddhi, you have to pass from the lim¬
ited objective cycle of the world, through brahmdloka, to
the unlimited cycle of the world, the internal world.
You have to go further; that is a pathway.
visvadi bhairavam rupam
from visva, taijas and prajna. This is the Bhairava state,
this is all Bhairava state. It is
kihcij-jhatam dvaitadayi
Visva: and then there is taijas, and then there is
prajna. That means that taijas is actual brahmdloka. But
you have to go further ahead.
You may be stuck in the limited state of God con¬
sciousness. That is brahmdloka. And then you go to the
unlimited Bhairava state, beyond brahmdloka.
Atma and purusa are the same, the limited being.
On the other hand, paramdtmd and para-pramatr are the
same: unlimited being. All these pramdtas (subjects) like
vijhandkala etc. are stages of yoga. Vijhandkala, suddha-
vidya etc. These are stages that you achieve through
these sddhanas. You can achieve vijhandkala, suddha-
vidya state also, with this technique.37

37Reference to the seven pramatas and the levels of tattvas.

Vijnana Bhairava 103

[On being questioned on the merit of the different

updyas Swamiji gave the following exposition.]
Do not be attached to sdktopaya. Be attached to
your own practice. It will carry you to sdktopaya and
sambhavopdya in its own way. There are thousands of
ways and the way that has been selected by your Master is
the best way. There is no phala-bheda. The achievement
is the same. When you have achieved the final state of
dnavopdya, you are able to begin with sdktopaya. When
you have achieved the final state of sdktopaya, then you
have got the capacity to go in the cycle to sambhavopdya
the final state of God consciousness.
Anavopaya will carry you to the same point of God
consciousness, but say, in a cart, in a tonga. Sdktopaya
in a train. Sambhavopdya in a jet.
That is the difference. The reaching point, achieving
point is the same. But it takes time. But it is worthwhile
to take that time. When you reach the sambhava state,
you have to come out with that glamour in this world.
Ramana Maharshi used to come out with that glam¬
our, (because we are thrown outside, in the outside cir¬
cle). So that glamour remained for him in the outside
world also. It can be for a little while or in continuity
also, if you are really blessed by the Lord.
If you achieve the goal of dnavopdya, you will auto¬
matically get entry in sdktopaya and in sambhavopdya
also. It is automatic because this push is natural.
You will find out the reality, although I have explained
it to you. You will not understand what is sdktopaya. You
will understand that only through meditation.
There is no difference in the goal.

ff^TRTT I
104 Vijnana Bhairava

evameva durnisayam, krsna-paksdgame ciram |

taimiram bhdvayan rupam
bhairavam, rupam-esyati || 87

87. In the same way on a dark night, at the be¬

ginning of the dark fortnight, while meditat¬
ing on the darkness, one attains the nature
of Bhairava.

Sometimes you see there is durnisa. Durnisa means that

night when it is raining tremendously and that night must
not be with the moon. It must be krsna-paksa, a dark
night without moonlight; because there is some impres¬
sion of moonlight in the clouds also. When there is no
moon, then it is absolutely dark.
Evameva, in this way, durnisayam: on a rainy night.
Krsna-paksdgame, in the dark fortnight.
ciram taimiram, bhdvayan rupam:
This rain must be continuing for hours and what do you
have to do? You open your eyes in that darkness. Switch
off all the lights in the room. Open the windows and see
outside with eyes wide open,
taimiram bhdvayan rupam
taimiram means full of darkness - then you must think
that this whole atmosphere is full of taimira-rupa, the
dark form of Bhairava. It is all Bhairava, dancing outside.
bhairavam vapur-dpnuyat:
Then he enters in the state of Bhairava, he becomes
one with Bhairava.
There should be rain, the sound of that continuity of
rainfall will subside other sounds also.
There will be other sounds also, to interfere with your
meditation, your contemplation. Your meditation will be
Vijnana Bhairava 105

carried by the continuous sound of rainfall. Tarrrr, like

the sound of rain.

evameva durnisayam
krsna-paksdgame ciram j
taimiram bhavayan rupam
bhairavam rupam-esyati ||

This is sdktopaya. This is not sdmbhavopdya. If there

were no impression, just absolute darkness, it would be
sdmbhavopdya. If there is just void, just darkness and
there is no sound, then you would be situated in sdmbhavo¬
pdya. You would be aware of that voidness. There would
be no support.
✓

Sdmbhavopdya is soundless.

srerrfr iftr w h%ct ii sq ii

evameva nimilyadau netre krsndbham-agratah |
prasdrya bhairavam rupam
bhdvayams-tanmayo bhavet || 88

88. In the same way, by first closing one’s eyes

and meditating on the darkness in front, and
then opening the eyes and contemplating the
(dark) form of Bhairava, one becomes one
with that (state of Bhairava).

Evameva; in this way. Adau netre nimilya: first close your

eyes. Close them calmly, without pressing your eyelids.
Agratah krsnabham (dhyatva). The word dhyatva is to be
added as a supplement. It is understood.
Agratah: At first you must think of Bhairava in his
dark form (tamo-rupam bhairavam, dhyatva). Krsndbha-
bhairava: Bhairava full of darkness. When you close your
106 Vijnana Bhairava

eyes, you will see nothing but darkness. If you press your
eyelids with pressure, then you will see some white spots
also in that darkness. That should be avoided. Only
close your eyelids peacefully, calmly. Then for a consid¬
erable period, you have to meditate on that darkness and
feel that this is the state of Bhairava. This darkness is
Bhairava, then you should abruptly open your eyes and
you will not see anything before you. Then your medita¬
tion is successful. If you see again these spots or things in
the room in front of you, then your meditation is not com¬
plete. Then you have to close your eyes again and medi¬
tate on that Bhairava state which is full of dark voidness.
If that darkness persists after opening your eyes, then this
meditation is complete. Otherwise it is not complete.
bhairavam rupam bhdvayan
And after opening your eyes, when you see nothing
in front of you, you continue this meditation there also.
That is Bhairava. Outside also there is Bhairava, not
only inside when your eyes were closed. There is no form
to be seen, only darkness.
If you see a particular form, it is finished; this is in¬
complete dharana.
It will not break your meditation if you want to open
your eyes, but you must see. You have to perceive that
outside also there is nothing but darkness. Darkness,
dark volume. This is the intensity of the bhavand inside.
Darkness inside, when your eyes are closed. When that
darkness prevails for some period, open your eyes at once
and see that outside also there is darkness. If darkness
prevails outside also, then you are Bhairava; you have
entered the state of Bhairava.
When this dharana is performed the light must not
be daylight. Light must be very dim, because you have
Vijnana Bhairava 107

to meditate in dim light, in your room.

bhdvayams-tanmayo bhavet
Then you become one with that Bhairava state of
darkness. This is saktopaya. *
arrears faftw: i
Srf^^TTg^ d^lcHI TWSTTf II II

yasya kasyendriyasyapi vyaghdtdc-ca nirodhatah |

pravistasyadvaye sunye tatraivdtmd prakdsate || 89

89 If any organ is obstructed (in its function) by

striking (an external object) or if one causes
an obstruction oneself, one enters in the non¬
dual state of void, and there itself the Self
shines forth.
yasya kasyendriyasyapi vydghdtdt:
When any organ or limb in your body strikes against
some object; when your eye, your nose, your ear, or your
mouth, or your body strikes against some object,
yasya kasyendriyasya vydghdtdt ca:
or, nirodhatah - cause an obstruction; or strike it with
some thing yourself, or if it happens accidentally.
When it happens accidentally, or you make a face, i.e.
when any limb or organ of your body strikes some object,
pravistasyadvaye sunye
you enter in that void of oneness, where the reality
of Self is revealed. Here you have to note that you have
to meditate on the very incipient sensation of that strike.
Alocana: when you enter in that and contemplate on that,
you enter in the supreme state of void. This is saktopaya.
vyaghdtacca nirodhatah
Vydghdtdt: accidentally. When that striking takes
place, either accidentally, or nirodhatah: by doing it your¬
self with your own effort.
108 Vijnana Bhairava

Focus on the first pain, or the first initial sensation

of pain, or the sensation of that striking sound. This is
saktopaya.

^ 3T3TTT I
3%f^T %fT 5l I Hi M : TT^ST: \\ \° II

abindum-avisargam ca akaram japato mahan |

udeti devi sahasd jndnaughah paramesvarah |) 90

90. If one recites the great “a”-sound without

bindu or visarga, then, O Goddess, the Supreme
Lord, who is a torrent of wisdom, arises at
once.

This is saktopaya with a touch of anava in the beginning.

abindum-avisargam ca akaram japato mahan
Just take the letter “ah” or the letter “am” in any
mantra. In some mantras, the letter “ah” is recited; while
in other mantras the letter “am” is recited. Do not re¬
cite the letter “am” or “ah”. Recite this mantra without
visarga and without “am”.
This recitation of only “a” will carry you to cakita-
mudra. This is different from bhairavt-mudra. Bhairavt-
mudra is when all your organs are wide open. This is
not internal recitation; it is not long “a”. It is short, so
it is only cakita-mudra, the pose of astonishment. When
you open your mouth cakita-mudra is created. If it does
not happen when there is no breathing, cakita-mudra, will
not take place. But you must give rise to cakita-mudra
by this. It is produced by effort, when you open your
mouth. Just open your mouth. That is all. Open your
mouth abruptly, do not recite anything, because it is only
“a”. It cannot be recited, because it is without “am” and
without visarga.
Vijiiana Bhairava 109

abindum-avisargam ca akdram japatah; sahasd:

Oh Devi! sahasd, in an instant, mahdn jndnaughah,
paramesvarah udeti: The supreme Paramesvara who is
flooded with knowledge of God consciousness rises. There
is, first, a touch of anava, but in the end it is pure
saktopdya. When you give rise to cakita-mudrd you are
in saktopdya. Another cakita-mudrd is in sdmbhavopaya.
That is spontaneous cakita-mudrd. It is the same as
bhairavt-mudra. When you are astonished; when you
become astonished by seeing something new, you enter
in cakita-mudrd. That is sdmbhavopaya. Spontaneous
cakita-mudrd belongs to sdmbhavopaya.
When you see some hideous or unfamiliar thing then
you will go into cakita-mudrd. When you see some terri¬
fying figure, then you will enter in cakita-mudrd.
It must be spontaneous. It must not be brought about
by some instrument. When you see some hideous thing
and furious thing; bhaydnaka-rasa rises,38 there cakita-
mudrd will be produced in sdmbhavopaya. There has to
be real fear. For instance, when you see a lion in front of
you, you will go in cakita-mudrd.
When you go into cakita-mudrd the lion will not touch
you at all. You are Bhairava. The lion takes his own way
in the forest.
The nada that produces cakita-mudrd is this (Swamiji
knocks on the desk). This sound will carry you to sambha-
vopdya. The end of this sound. You cannot produce it.
Can you produce it? Can you recite the sound of the
string instrument? Can you recite the sound of the birds?

nfwjfcq* fWT^rf f^T JT I

38 One of the nine rasa* or basic sentiments of the aesthetic expe¬

rience: the terrifying or fearful sentiment.
110 Vijnan a Bhairavi,

varnasya savisargasya visargantam citirn kuru |

niradharena cittena sprsed-brahma sanatanam || 91

91. Fix your awareness with a mind free of any

support at the end of the visarga of a letter
with visarga and you will be in contact with
the eternal Brahman.

Savisarga varna: it can be recited. When that varna is

recited, it cannot carry you to the sdmbhava state. Only
that sound will carry you to the sdmbhavopdya which is
not recitable.
When the sound is not produced by man, by the talu
(palate), or throat or something, it will carry you to
saktopaya. When it is an automatic sound, it will carry
you to sdmbhavopdya. You cannot recite it. “Om”: the
end of this sound will carry you to saktopaya. Om namah
sivaya: this sound too will carry you to saktopaya. So this
Om namah sivaya is inferior than this knock on the desk
from the Saiva point of view.
When a person is in sdmbhava state, then everything
is sdmbhava for him, even in vikalpa. He is permanently in
that state. When he has once entered the sdmbhava state,
even while he is in that state he may be adopting the
practice of anavopdya. While he is practising saktopaya,
he is in sdmbhava state. He does this just for play. Kathd
japah39 When he is quarrelling with somebody, when he
is doing his own daily work, household work, he is in the
sdmbhava state.

avikalpa-pathdrddho yena yena pathaviset

dhara-sadasivahtena tena tena sivibhavet |

39Siva Sutra, 3.27.

Vijnana Bhairava 111

He enters in the sdmbhava state. So by keeping the mind

supportless, one enters in the sanatana brahma; sanatoria
state. The eternal state of God consciousness.

fTTiwr Mar: srfsr: <^tki li ^ 11

vyomakaram svamatmanam
dhyayed-digbhir-anavrtam |
nirasraya citih saktih svarupam, darsayet-tada || 92

92. One should meditate on one’s own Self in

the form of the vast sky, unlimited in all di¬
rections, then.lhe Power of Consciousness is
free from any support and reveals her own
nature.

Svamatmanam: here the word “dtmanam” does not mean

your individual soul. It means your body. Just imagine
that your body is only vacuum, it is nothing.
vyomakaram svamatmanam
svam sariram, vyomakaram = vyomdkaribhutam; vyo-
makararupah, dhyayet: You must think, you must imag¬
ine that your body is vyomakara, absolutely void. Digbhir-
andvrtam: there are no sides even, no east, west, north
and south. Your body is absolutely void, without percep¬
tion of sides. There ar.e no sides at all. That is digbhir-
anavrtam, not supported by sides. In this way, when your
energy of God consciousness becomes nirasraya, without
any support, God consciousness reveals her real nature
to you.
svarupam darsayet tada
This is sdktopaya. This cannot be dnavopdya because
you have to concentrate on your body. Your body is only
void, nothing else.
112 Vijhana Bhairava

era": I
cT^T %W fSfT fHHH'r TTfr: II ^ II

kincid-angam. vibhidyadau tiksna-sucyadina tatah |

tatraiva cetanam, yuktva bhairave nirmala gatih || 93

93. If one pierces any limb or part of the body

with a sharp needle or any other instrument,
then by concentrating on that very point,
one attains the pure state of Bhairava.

kincid-angam vibhidyadau:
Adau, at first, tiksna-sucyadina: there must be a nee¬
dle which is very sharp; kincid-angam: let some limb
of your body be pricked with a sharp needle. That is
dnavopaya. And when you contemplate on the pain of
that prick, that is sdmbhava state. That will lead you to
sdmbhava, because there is only pain, there is no body
consciousness. Body consciousness is over. With a sharp
needle, tiksna-sucyadina] tiksna means sharp, sucyadina,
means needle. Adau, at first you should vibhidya; pierce,
kincid-angam; some part of your body. Tatah; and after¬
wards,
tatraiva cetanam yuktva;
adjust your consciousness on that pain.
bhairave nirmala gatih
Then you enter in that Bhairava state, without any
interruption. Nirmala gatih, the state of purity. This is
sdmbhava with slight touches of anava. This sdmbhava
meditation is in sthula pasyanti.40 This sthuld pasyanti

40The four stages of the Word (vak): para (the transcendent

Word), pasyanti (the visionary or intuitive Word), madhyama (the
intermediary or purely mental stage of the word) and vaikhari (the
gross, external expression of the spoken Word) are each subdivided
Vijnana Bhairava 113

applies not only to sound but to all paths of the senses. As

such, sthuld pasyantican also be adjusted to sdmbhavopdya

II II

cittddyantah krtir-ndsti mamdntar-bhdvayed-iti \

vikalpandm-abhdvena vikalpair-ujjhito bhavet |[ 94

94. One should imagine that there is no internal

organ within me consisting of mind (intellect
and ego-sense). Then owing to the absence of
thoughts one will be freed from all thoughts.

Just imagine that the three internal organs, mind, intel¬

lect and ego do not exist in me. When you contemplate
this way, then the functioning of these three internal or¬
gans ceases for good. The mind does not work, the intel¬
lect does not work and so the ego does not work.
This is just imagination. Just imagine and then con¬
template on this imagination, then they will not func¬
tion. The functioning of these three internal organs will
cease, and then you will achieve the thoughtless state of
sambhava. The super mind is imagining. There is some¬
thing more than mind in your body. This is sdktopdya.

trrqr fwtffrf fwcnr 1

IcJTTfcvpt d rdId I 4HW II II

mdya vimohini ndma kalaydh kalanam sthitam |

ityadi dharmarn tattvdndm.
kalayan-na prthag-bhavet j| 95

into a gross (sthula), a subtle (suksma) and a transcendent (para)

aspect, as described by Abhinavagupta in the Tantraloka (III.236.
3). Cp. A. Padoux, Vac, pp. 166-222 (“The Levels of the Word”).
114 Vijiiana Bhairava

95. “Maya is deluding, the function of kala (and

other kancukas) is fragmentation” - consider¬
ing the properties of each category in this
way, one is not separated.

When you imagine and think that the function of mdyd

is to put you in illusion and the function of those five
coverings (kaldyah) is also functioning by itself, imagine: I
have no concern with these. Also the sixth element, mdyd,
has nothing to do with me. And those five coverings: kald,
vidyd, rdga, kdla and niyati,41 they also have nothing to
do with me. I am separate from these.
ityddi dharmam tattvandm
This is their own work. Let'them function in their
own way. I have nothing to do with them. I am abso¬
lutely separated from these five and the sixth element.
When you think this way, the “no”: that sadhaka or any
individual being; na means narah, prthag bhavet; becomes
absolutely void of all these aspects, so he is liberated from
mdyd. He is liberated from kald, from vidyd, from rdga.
He is liberated from all these limited aspects of mdyd.
He is free from them. He has nothing to do with them.
This is also sdktopdya.

*ld ddfd^d II II

jhagiticcham samutpanndm-
avalokya samara nayet\
yata eva samudbhuta tatas-tatraiva liyate|[ 96

96. If one observes a desire as it arises spon¬

taneously, one should put an end to it im-

41 See Glossary under kancuka.

 Vijnana Bhairava 115

mediately. It will merge at that point from

whence it has sprung up.

When any desire arises in your mind, let it come. Let

it flow out. As soon as the desire flows out, put an end
to it at once. Do not Let it function at all. As soon as
it begins to function, let this functioning be stopped by
the force of your concentration, awareness. And then it is
dissolved in that point again where this desire has risen.
Then you enter in desirelessness.
It has nothing to do with repressing some specific de¬
sire, because it is at the point of the beginning of desire.
It must flow out. That energy, at the point when it flows
out, before it has flown, stop it as it begins to flow, at
that very moment. This is stimbhavoptiya. This is not
stiktoptiya. Because at that very first start of desire, you
enter in the desireless state, in the thoughtless state of
God consciousness. That is why stimbhavopaya is called
“icchoptiya,”.

^ftcWT $TTT cfT, I* I

d rddlSlT II

yadti mamecchti notpannti jntinam vti kas-tadtismi

vai |
tattvato’harri tathti bhutastal-linas-tan-manti bhavet
1197

97. “Who am I when neither my will nor my

knowledge has arisen? I am this in reality!”
Having become that one should be merged
in that and one’s mind should be identified
with that.

In fact, I have no desire and I have no cognition of any ob¬

ject. When desire and cognition cease to be, then where
116 Vij liana Bhairava

is that individual being? The individual being also ceases

to function as an individual being. The individual being
is limited “I” consciousness. In fact I am like that. I am
neither the individual being, nor the individual state of
cognition, nor the individual state of desire. I am with¬
out desire and without cognition and without the state
of individual being. I am free; I am separated from these
three states, although it seems that I am one with these
three. I have got desire, I have got knowledge and I have
got a limited soul; but you must imagine that the limited
soul does not exist and its desire and its cognition do not
exist. In fact, my formation of consciousness is like that.
tal-linas- tanmand- bhavet
When one directs one’s mind this way, one’s individ¬
ual consciousness is absorbed in God consciousness and
one enters in that.
tattvato’ham tathdbhutah
Tathabhutah means without these three states. With¬
out desire, without knowledge and without individuality.
Individuality is finished. Desire is finished. And knowl¬
edge is finished. And by meditating this way, one enters
in the state of God consciousness.
“tada asm?', asmi kahl tada asmi kah? Then where is
asmil Where is “I” consciousness, where is that individ¬
ual “I”? The individual “I” also dissolves in nothingness.
Asmi here means “I”-consciousness. This is saktopdya.

'3TT%‘ f%xT I
H^dlfddfdT4l«i<jfidH I?S,t; ||

icchdydm-athavd jndne jate cittarn nivesayet \

atma-buddhyananya-cetas-
tatas-tattvartha-darsanam || 98

98. But once will and knowledge have arisen, one

Vijnana Bhairava 117

should fix one’s mind (on the point where

they emerge) with undivided awareness of
the Self - then one gains insight into the
essence of Reality.
Concentrate your mind on your will when it is about to
flow out. Not when it has flown out. When it is about to
flow. Icchdydrn athavd jndne, or concentrate your mind
on your knowledge when it is about to flow out. When
it has flown out then nothing will happen. You will not
achieve anything. Just at that very point, where it flows
out, put your awareness there. Let your awareness be
seated there. When your awareness is fixed on that very
first start of desire and knowledge, by your own thought-
free intellectual awareness, dtma-buddhydnanya-ceta,
then the essence of truth is revealed:
tatas- tattvdrthadarsanam.
Tattvartha means truth. The essence of truth is re¬
vealed, darsanam. This is saktopdya with touches of
sambhava.
Sambhava is when you fix your awareness at the first
starting point, when desire is about to flow out. It has
not flown out. It is to flow out. That is sdmbhavopdya.
You can concentrate on only one energy at the time
either at the start of desire, or at the start of knowledge.
It is one dharana. This is not to be done succes¬
sively. Either fix your awareness on the incipient moment
of icchd or on that of jnana. This is prathamdbhdsa. It
will be known to you when you go to your master with
great respect and devotion and he will initiate you in its
real way and he will lift you up from individuality to uni¬
versality.
RRPHd PKIMR' VIHIcHW I
cTWcT: ^HlRvR^dTnft fw: W H ^ II
118 Vijhana Bhainva

nirnimittam, bhavej-jhdnam
niradhdrarn bhramatmakam |
tattvatah kasyacin-naitad-
evambhdvt sivah priye || 99

99. All knowledge is without a cause, without a

support and deceptive. In reality this (knowl¬
edge) does not belong to anybody.
Contemplating in this way, o Dear One, one
becomes Siva.

This is the next process. This objective cognition - jndnam

- has no cause to rise. How does it arise? It is a wonder.
This field of objective cognition is niradharam, baseless.
It has no support. Hence it is bhramatmakam. You only
feel the rise of this cognition, but the objective cognition
which rises in you does not really rise at all. This field of
objective cognition is rising in you, in the daily routine of
your life, it rises in you always. But in fact, it does not
rise at all, because it is nirnimittam, it has no cause to
rise. How does it rise? It is supportless. If it is there, it is
an illusion, bhramatmakam. The rise of cognition of the
objective field is illusion. It is an illusive perception. This
perception is not real perception, this is what he says in
this process.
In Vedanta they call not only objective consciousness
illusion but also subjective consciousness. That means
they have ignored that “I”-consciousness, so this is a dif¬
ferent school of thought. In fact there is no objectivity,
because there is no cause for it to rise. There is no sup¬
port of this objectivity, excepting that you have projected
this illusive “I”-ness on this objective consciousness, from
your birth to innumerable births. You have created this
perception of objectivity. Objective perception is not at
Vijnana Bhairava 119

all established.
“I” thinks “I” only. I-consciousness, and I-conscious-
ness is to be taken in God consciousness and God con¬
sciousness will be diluted and merged in universal “I”-
consciousness. There you are at home. In fact, kasyacin-
na-etat: for those who are not realized souls and for those
who are realized souls, for both these classes, the question
of objective consciousness does not arise.
Evambhavi:; in this way, when you contemplate and
/

put your awareness like that, you become one with Siva,
one with that universal God consciousness, I-conscious¬
ness. This is saktopaya. This cannot be sdmbhavopdya.

fwrt f^rfr TrfHf frfw i

3RPT Wt II ?oo ||

cid-dharma sarva-dehesu viseso nasti kutracit |

atasca tanmayam sarvarn
bhdvayan-bhavajij-janah || 100

100. The One which is characterized as Conscious¬

ness is residing in all the bodies; there is no
differentiation in anything. Therefore, if a
person realizes that everything is full of that
(very Consciousness), he conquers the world
of becoming.

Sarva-dehesu: in all the bodies, from that of a tiny, feeble

insect to the body of Brahma; from insect to Brahma, the
consciousness is the same, without any differentiatedness.
viseso nasti kutracit
There is no difference in caitanya; consciousness in
that small, tiny ant or germ or worm, or in the body of
Brahma, or in the body of the sun. So in this way, when
any sadhaka fixes his awareness, that caitanya is the same
120 Vijnana Bhairava

in each and every object, he conquers the duality of the

objective world. He rises from duality to the monistic
state of God consciousness. This is also saktopdya. Si.

|qh|M<HI^ I
f=rfwfircit 11 w »
kama-krodha-lobha-moha-mada-matsarya-gocare ||
buddhim, nistimitdm krtvd
tat-tattvam-avasisyate || 101

101. If one makes one’s mind stable in the vari¬

ous states of desire, anger, greed, delusion,
intoxication or envy, then the Reality alone
will remain which is underlying them.

When the fire of kama (desire), the fire of wrath (krodha),

the fire of lobha, greed, and confusion, moha, rise in you,
when you are totally confused, kirn karomiti va mrsan.
And when you are absolutely intoxicated, mada, and when
your body is full of hatred towards the person who is sit¬
ting before you, mdtsarya-gocare, do you know what to
do there?
buddhim nistimitdm krtva
Focus the awareness of your intellect evenly in all
these. Remain the same and without any interruption
of agitation. Do not let your mind be agitated by these
things. Nistimitdm means motionless, without agitation.
Your mind must remain in an unagitated state at the
point where the excitement rises.
He must maintain his awarness when krodha is just
starting. The fire of krodha is rising. When it has risen,
then he is lost. And then he cannot control his mind. He
cannot control his intellect. He cannot control his ego.
He is finished. He has ruined all the states of his internal
Vijnana Bhairava 121

organs. They are internal organs; mind, intellect and ego.

Ego is also an organ. He can anticipate a situation when
he will be angry, for instance, there is a person who has
given you much trouble in the past and you have made
up your mind, within yourself, at home, that whenever
you meet him, you will kill him. You will destroy him.
And when he appears near you, then this fire of wrath
will arise, and then you have to do this dhdrana; at that
point.
Ksemaraja says in his commentary on Spanda-nirnaya
that he must transform that excitement.
atikruddho prakrsto va kim karomiti va mrsan ||
Spanda Kdrikd 1,22.
He means that he must transform that excitement,
not when it has risen but as it is rising. That is why
the saint is broadminded like a child. Saints are broad¬
minded just like the ocean. Big tides of the ocean do
not agitate them. Big movements of these emotions like
krodha, kama, lobha and moha do not agitate them. They
are the same, they remain the same, undisturbed.
The waves are transformed in transcendental God con¬
sciousness,
kama-krodha-lobha-moha mada-matsarya-gocare,
buddhim nistimitam krtva
When you put your unagitated consciousness on the
point of these states, the supreme Lord is revealed to you.
tat-tattvam-avasisyate
This is sdmbhavopdya. This cannot be saktopdya, be¬
cause it is just at the rise of krodha. There is no thought.
This is a thought-free field.
There is only awareness, so it is sdmbhava. You can
distinguish between sdmbhavopdya, saktopdya and dnavo-
paya yourself after reading this book.
122 Vijiiana. BhaitUva

r^jTTrTW fw 3T fsnRitfw I
WR^J WTRcT: *T# ^ftjpn'll l°R II

indrajtilamayani visvam
nyastam vd citrakarmavat j
bhramad-vd dhyayatah sarvam
pasyatasta sukhodgamah |) 10242

102. If one meditates on the universe as a magic

show, or as a painting, or as a moving pic¬
ture, contemplating on everything in this way,
one experiences bliss.

This whole universe is a magician’s world. This is not the

real world.
indrajdla-mayarn visvam
Just imagine that this whole universe is only magic, a
magical trick. It has no substance in it. No substance of
its own, except God consciousness. This visva is only a
magician’s trick. Do you know who is the great magician?
The Lord himself is the great magician. He has created
this trick and placed it before us and we think we are
differentiated although we are undifferentiated. It seems
that we are differentiated from each other. But in fact,
we are undifferentiated.
This is only expansion of one’s self. This is not dif-
ferentiatedness of one’s self. Expansion is vikasa: bloom¬
ing. Just as the bud blooms, that is vikasa, and this
whole universe is the vikasa, expansion of your own self,
*

of svatantrya. This is Saivism. This is not maya. This

is not illusion. This is only expansion of your own na¬
ture. If you perceive yourself as differentiated, that is

42The printed text reads vyastam, but vyastam is incorrect. You

should put nyastam instead of vyastam.
 Yijnana Bhairava 123
/

indrajala; that is only a trick played by Lord Siva to con¬

fuse you. You are confused, you do not know what to
do. You think that he is your enemy, he is your friend,
she is your daughter, he is your son. You are lost in that
magician’s trick. Or imagine that this whole universe is
only a painting of one’s own self.
nyastam va citrakarmavat
nyastam: it is a very well drawn painting.
bhramad-va dhyayatah sarvam
Or just imagine that this whole universe is not sta¬
tionary: it is moving. It is moving from one point to
another; bhramat means moving. It is on the move, it is
not destroyed. He has moved from one point to another
point. One moves from childhood to youth, from youth
to old age, from old age to death, from death to the next
birth. It is movement, so it is only a movie. A great
movie. In this way it is only a picture, a movie.
The projectionist is one and the magician is one. When
one perceives and contemplates in this way, then the state
of real bliss takes place.
dhyayatah pasyatasca sukhodgamah
The rise of bliss takes place. This is saktopdya.
First is dhyana and then saksatkara, because there are
two states. That is why it is saktopdya. If it were only
dhyana and sukhodgamah, then it would be sdmbhavopdya.
Because it is first dhyana. You just have to contemplate
on it, then perceive it and then that real state of bliss will
rise. This is saktopdya.
Dhyana is the functioning of the mind, but the per-
ceiver is thought. Mind is that individual being who has
got differentiated perception. Thought is the desireless
state of the mind. Thought is just nearing that dtmd,
the state of dtmd. That is the difference between thought
124 Vijnana. Bhairmra

and mind. Thought is nirvikalpa, mind is savikalpa.

Thought is paramarsa; sakti-pardmarsa; not vrtti-pard-
marsa. Vrtti-paramarsa is mind and sakti-pardmarsa is
thought. There are differences between these two states.
Vrtti-paramarsa disappears when your paramarsa is de¬
veloped in full awareness, then it takes the form of sakti-
pardmarsa. When that awareness is trodden down, then
it takes the formation of vrtti-paramarsa. And you are
then roaming in the mind. Otherwise you are shining in
thought.

T fW f#|:t I
ijrfr sTT-TcTT W fa- if ^ II

na cittam niksiped-duhkhe na sukhe vd pariksipet |

bhairavi jndyatdrn madhye
kim tattvam-avasisyate || 103

103. One’s mind should neither be engrossed in

suffering nor in pleasure. O Bhairavi ! you
should know the middle state (between both)
- then the Reality alone remains.

Bhairavi: Oh Parvatl! Do not set your mind or awareness

in pain, or in pleasure.
na cittam niksiped-duhkhe na sukhe vd pariksipet
Then where to put it? We have to put our mind
somewhere.
Jndyatdrn madhye’, you know that the mind must be
focused in between these two, at the centre between pain
and pleasure. Where the pain has arisen and pleasure
has ended. You must put your mind there. You must4
put your awareness there. Then you will see that the
reality of truth will be revealed to you.
Vijnaaa Bhairava 125

bhairavi jnayatam madhye

kirn tattvarn avasisyatel

First practice fixing your attention between pain and plea¬

sure. Then if you are not successful do it again, do it
again, do it again, not 16 times, not 100 times, 1000
times, in 2 lives, in 4 lives, in 10 lives, in innumerable
lives. Do it! But do it now; and begin it right now.
This is sdktopaya.

fPTT II ||

vihaya nija-dehastharn sarvatrdsmiti bhavayan |

drdhena manasd drstya
nanyeksinya sukhi bhavet [| 104

104. After rejecting the attachment to one’s body

one should realize: ‘I am everywhere’ with
firm mind and with undistracted vision, then
one attains bliss.

Take away the “F-consciousness, nija-dehastham: of your

own body. Take away the “I”-consciousness of the body
and perceive, bhavayan:
drdhena manasd nanyeksinya drstya
Perceive with a firm mind and one-pointed knowledge
“I am everywhere,” sarvatrdsmi. I am not only in my
body. Take away the “I”-consciousness of your body by
imagination. Take away the “I”-consciousness from your
body, that I am this body. I am not the body of this
mahatma.
sarvatrdsmi iti bhavayan
Then perceive that I am everywhere and existing in
each and every body. And by this one-pointed knowledge
of a firm mind, one becomes blissful.
126 Vijiiana Bbairava

Na any a iksinyd drstyd. That drsti, that perception

which is one-pointed, by his one-pointed perception, he
becomes all blissful. Sat, cit and ananda, from the Vedanta
point of view, and filled with svcitantrya-sakti from the
/
Saiva point of view.
This is saktopdya.

wzntr w tt *PTT^rt i
tftJTcT vSTTcf ^Ti II II

ghatadau yacca vijndnam-

icchadyam va mamdntare |
naiva sarvagatam jdtam
bhavayanniti sarvagah || 105

105. “Knowledge, will etc. are not only found

within me, they are also present in jars and
other objects.” Meditating in this way on
the omnipresent (Reality), one becomes all-
pervading.

This pot, this ghata is there. And icchadyam is in me.

Icchadyam; thinking of this, desiring this, making use of
this, exists in my consciousness. The actual existence of
this object is there and using this object, or misusing this
object, or perceiving this object is in my consciousness. In
fact, neither does this object exist, nor does the desire for
using it exist in me. Then where is it? This consciousness
is everywhere.
sarvagatam jdtam
Consciousness of the subjective world is not only in
these two things. It is everywhere. Because when this
objective pot, for instance, or this bottle, would be only
there, how would I see this bottle again in my dream. So
it is everywhere. And this desire is also everywhere. This
Vijnana Bhairava 127

is only a trick of that magician, that it appears only in

two places. The placement of these from individuality to
universality is to be done by the sddhaka. We have to
replace it in its real way, I mean, in our consciousness. In
our consciousness, we have to replace this object in each
and every object in their prathamabhasa state; in the first
state of consciousness. There is no difference between
these spectacles and this bottle. We have come to know
from the Pratyabhijna school of philosophy of Saivism
that there is no difference between the spectacles, the
formation of spectacles and the formation of this bottle,
at that point. So the spectacles are the bottle, bottle
is the spectacles. I am Dina Nath Ganjoo, Dina Nath
Ganjoo is myself. So, sarvagatam jatam, my individual
consciousness is universal consciousness and the object,
any object is the universal object.
Eka pramata visva-pramdtd: all individuals are one
universal being. Iti bhavayan: when you contemplate
with full awareness in this way, you become all-pervading.
When you do not find your body only at one place, your
body is everywhere and your objective world is every¬
where. This is also sdktopdya.

Jn^rrrr^wf^r: i
*T) H n i Hi *) 6 fw tt ? wr^TFmr 11 h

grahya-grahaka-samvittih sdmdnya sarva-dehinam |

yogindm tu viseso’sti sambandhe sdvadhdnatd || 10643

106. The perception of object and subject is com¬

mon to all embodied beings. But characteris¬
tic of Yogis is that they are constantly aware
of this relationship.

43I would like to correct the third line as yoginam tu viseso'yam.

128 Vijhana Bhairava

The mode of perception of objectivity and subjectivity

is the same in each and every being. I mean, the mode,
the way, in which you perceive and the way in which this
objective world is perceived, that way is the same in each
and every being.
grdhya-grahaka-sarnvittih
The knowledge and the mode of knowledge of the ob¬
jective world and the subjective world is the same in each
and every being. Only there is one exception in yogis, in
realized souls, that the contact of objectivity and subjec¬
tivity is different in them. It is divine. The contact of
objectivity and subjectivity in yogis is divine. Only this
difference is there.
sambandhe savadhcinata
Because they remain fully aware in each and every
act of the daily routine of life, daily routine of action, of
vyavahara.
Sambandha means contact. Contact of these two,
grahya and grdhaka\ contact of object, objectivity with
subjectivity. When you see your wife, you are excited.
When you see your enemy you are not excited. The flood
of wrath begins to rise in your mind, because you want to
hate him. You want to remove him from your sight. This
sambandha, this contact of objectivity with your subjec¬
tivity is inferior. Yogis do not have this kind of contact.
They have divinity in each and every contact.

sr^srr cd+cdi strnfr n ?ovs ti

svavad-anya-sarire’pi samvittim-anubhdvayet |
apeksdm sva-sarirasya
tyaktva vyapi dinair-bhavet || 107

107. One should experience the consciousness also

Vijiiana Bhairava 129

in the body of others as in one’s own. Giv¬

ing up the concern for one’s own body, one
becomes all-pervading within days.

Put your consciousness of feeling in other living beings

also. Just as you would feel the prick of a needle in your
body, the pain in you, feel the prick of the needle in some
other body. If you get a prick in your body, you will weep.
If someone else gets a prick, you will laugh. You will just
enjoy it. It is not to be done.
svavadanya-sanre ’pi sarnvittim-anubhdvayet \
Put your consciousness in each and every being, just
as if it is in your own body.
apeksdm sva-sarirasya tyaktvd
What will be the fruit of this act? The fruit of this act
will be that day by day, you will loose the “I”-consciousness
of your body and universal consciousness, God conscious¬
ness will rise day by day. This is sdktopdya.

fWfcTTT *TT: ftpftPTTvr fWFT^cT I

d^lcHM <MlcKw JfraW II II

niradharam manah krtvd vikalpdn-na vikalpayet \

tadatma-paramatmatve bhairavo mrgalocane || 108

108. Freeing the mind of all supports one should

not allow any thoughts (to arise). Then, o
gazelle-eyed Goddess, the state of Bhairava
will be attained when the self has merged in
the Absolute Self.

Sit in some posture and see what your mind wants to do.
When it moves to function, do not give any place to its
existence. Do not let it go out in any way.
niradharam manah krtvd
130 Vijnana Bhairava

Do not let your mind react at all, in any way, while

functioning. Then, what will happen? This is not tadatma-
paramdtmatve, but tada-atma-paramatmatve: then the
atma; that individual being; paramdtmatve; enters in the
universal being. Then you are one with God conscious¬
ness. You are one with that transcendental state of God
consciousness, or Bhairava. This is sdmbhavopdya, not
saktopdya, because niradharam; you are not to give any
place to the mind for its existence. Put it apart; it will
not exist. There will not be any support for this mind to
rest on, where will it create confusion. This is a state of
being which is thought-free. This is the sambhava state.

twit fftr 11 h

sarvajnah sarva-karta ca vyapakah paramesvarah |

sa evaharn saivadharma
iti dardhyad-bhavec-chivah [| 109

109. “The Supreme Lord is omniscient, omnipo¬

tent and all-pervading; I myself am He.” By
such a firm meditation one becomes Siva.
_ y

In fact, Lord Siva is all full of knowledge, full of action

and all-pervading. In fact, Paramesvarah is sarvajnah:
all-knowing, all-doing and all-pervading. Concentrate on
y

Lord Siva for a while. Then after a while when you have
fully concentrated on the awareness of Lord Siva, put that
awareness in your own consciousness, in your own individ¬
ual being. Think that your individual consciousness is one
y

with that of Lord Siva, who is all knowledge, all action,

all-pervading. In this way when your mind and awareness
are firmly established, you become one with Siva. This is
saktopdya with some touch of sdmbhavopdya.
Vijnana Bhairava 131

snrr i
JT^T $ r^rTT faHj H3-J ?f| fsptfTcTT: II??® II

jalasyevormayo vahner-
jvdla-bhangayah prabhd raveh )
mamaiva bhairavasyaita
visva-bhangyo vibheditah ([ 110

110. Just as waves arise from water, flames from

fire and rays from the sun, in the same way
the differentiated aspects of the universe have
sprung from me, (that is) Bhairava.

As waves and tides are one with water, and the tongues
of all flames are one with fire and as rays are one with the
sun (jalasya-iva-urmayah, vahner-jvala-bharigayah, prabhd-
raveh), in the same way, all the universal currents rise
from me, who is one with Bhairava (mamaiva-bhairavasya).
This is sdktopaya ending in sdmbhava.
This dharana is unmilana (with open eyes). As waves
and tides are one with water and the tongues of flames
are one with fire and the rays of the sun are one with the
sun, in the same way, all the universal currents are one
with me, rise from me who is one with Bhairava.

¥T^TT «T^T V\ (U>J| cdftd' TTcRTrT I

ttt srsn^' ^it 11 ??? ii
bhrantva bhrdntvd sarirena
tvaritam bhuvi pdtanat j
ksobha-sakti-virdmena para samjdyate dasd || 111

111. If one moves round and round with the body

and suddenly falls on the ground, then, when
the energy of agitation comes to an end, the
supreme state arises.
132 Vijhana Bhairava

Go on walking and wandering, moving and wandering

without any end. For instance you go to Amarnath pil¬
grimage, and go on walking on foot.
bhrdntvd bhrdntvd sarirena
After moving and wandering for a considerable period,
I do not mean walking for half an hour, walking for about
six hours without a stop, and then when your body aches,
you want to lie down somewhere. And you do not reach
home.
tvaritam bhuvi pdtandt
Just lie down on the ground at once. Put your body
absolutely motionless on the ground.
ksobha-sakti-virdmena
When the agitation of that cancalata, of moving and
perceiving is over, you will enter in the state of Lord Siva.
Only when you are aware.
ksobha-sakti-virdmena
This actually happens to yogis when they are abso¬
lutely tired, they sit, close their eyes and enter in God
consciousness.
The energy of agitation (ksobha-sakti) goes through¬
out your journey, you know? Then there is exhaustion,
and that agitates all’your limbs, joints, and body and you
want to take rest but you have no room to rest. Sit down
on the ground, there-and then the agitating energy ends.
Then enter in samddhi.
This is sdmbhavopdya. This is the first class updya.
You have to do nothing. Only enter in God consciousness
after resting.

TT I

Sf^HTT^* TJ: II II
Vijnana Bhairava 133

ddhdresvathavd-asaktyd-jnandc-citta-layena vd \
jdta-sakti-samdvesa- ksobhdnte bhairavam
vapuh j| 112

112. When, owing to the lack of the capacity to

know objects, or by the dissolution of the
mind, there is cessation of agitation caused
by the energy of absorption, then the nature
of Bhairava (manifests itself).

This is a dharana of sdktopdya. Adhdresu means at the

basis of perceptions, that is eyes, ears, nose, throat, skin,
everything by which you perceive. Sabda (sound = the
object of the sense of hearing); sparsa (touch = the object
of the sense of touching); rupa (form = the object of the
sense of sight) and gandha (smell = the object of the sense
of smell). Those are ddhdras. Adhdresu; the basis of all
objective perceptions.
For instance I have to explain this sloka. This is my
adhara. Although I know the meaning I cannot express
it in words, asaktyd, I am unable, or I have no knowledge
of it. For instance a eunuch cannot have sex with any
woman. Similarly an ignorant person who does not know
the technique of sex cannot indulge in it. Similarly, if you
are ignorant in all these objective experiences of sabda,
sparsa, rupa, rasa, gandha, you cannot perceive them.
athava adhdresu asaktyd ajnandt vd
In those organs of perception, by means of asakti; due
to the incapacity of understanding those objects you can¬
not perceive them, because you are blind. You cannot
see that object, but you have the curiosity of seeing it.
That is asakti. Or, if you want to assimilate some point
in some book, but ajndnat: you cannot understand it.
You just roam in the ether of ignorance, you cannot un-
134 Vijnana Bhairava

-derstand. That understanding power is gone. That is

ajndnat. Asaktyd means when you are blind, you cannot
perceive a form, but you have the curiosity to do so. You
want to assimilate that point in that book, but that power
is not there. Only curiosity remains. What happens in
the end? Enter in that curiosity only, just meditate on
that curiosity in which you are floating without under¬
standing anything.
citta-layena vd
Then your mind will not function and at that time,
what will happen next?
jdta-sakti-samavesa-ksobhdnte
Sakti: that is the power to know but not knowing, the
power to assimilate. That is sakti. And that sakti gets di¬
verted into its internal vacuum of God-consciousness. For
example, when I cannot explain a sloka, I am ashamed.
But then I disapear in my own nature. Just unmind your
mind and melt in your own nature. Then the sakticakras,
/

the wheel of the energies of Lord Siva rise in your own na¬
ture and you get entry in God consciousness: bhairavam
vapuh.
This is saktopdya.
Now follows another way how to get inside conscious-,
ness.

vrii■iici fxTl : tl ^ II

II II

sampraddyam-imarn devi
srnu samyag-vaddmyaham j
kaivalyam jdyate sadyo
netrayoh stabdhamatrayoh || 113
Vijhana Bhairava 135

samkocam karnayoh krtva

hyadhodvare tathaiva ca |
anackam-ahalam dhydyan-
vised-brahma sandtanam || 114

113. O Goddess, listen to this mystical tradition.

I shall reveal it to you completely:
If the eyes are fixed without blinking the
state of liberation (ka/Va/ya) will occur imme¬
diately.

114. Closing one’s ears and similarly closing the

lower opening (the anus) one should medi¬
tate on the sound without vowel and conso¬
nant. Then one will enter the eternal Brah¬
man.

These two slokas refer to sambhavopdya. This is the

supreme way of entering the state of God consciousness.
Sampraddyam: the secret technique of the pathway.
Oh Devi}. I am explaining this to you, vividly, perfectly.
kaivalyam jayate sadyo netrayoh stabdhamatrayoh
Just keep your eyes wide open, do not see anything.
You will get freedom from repeated births and deaths.
You will achieve the state of moksa.
netrayoh stabdhamatrayoh
Do not move your eyelids. Keep on looking, but do
not perceive anything. This is a technique of expansion
and withdrawal.
Another technique in the same way is:
samkocam karnayoh krtva hyadhodvare tathaiva ca
Adhodvare is the opening of the rectum. There are two
organs. One is rectum, guda, and the other is the sexual
organ. You squeeze it inside, samkoca, and at the same
136 Vijnana Bhairava

time, close the opening of your ears with your fingers.

Squeeze the sexual organ with the force of breath and
close your ear openings with your fingers. By squeezing
the sexual organ rise of kundalini takes place.
anackam-ahalam dhydyan
and then go on meditating on that sound which is
neither vowel nor consonant. Anackam means vowel-less,
ahalam means without consonant. This is only a practical
way. You can hear that sound in continuity, like a stream.
You cannot utter that sound. You have to meditate upon
it.
vised-brahma sanatorium
You will get entry in that Supreme eternal. This is
sdmbhavopdya.
JTfiTRf fwwIqfV frftew i
II II

kupadike mahdgarte sthitvopari niriksandt |

avikalpa-mateh samyak
sadyas-citta-layah-sphutam || 115

115. By standing above a deep well or any abyss

and fixing one’s eyes (on the bottom of the
well or abyss), one becomes completely free
from thoughts, and immediately the mind
will certainly be dissolved.
This is another technique of saktopdya.
kupadike mahdgarte
Just stand at the top of a well; mahdgarte sthitvd, a
deep well or a deep ditch. Sit at the edge of a well.
upari niriksandt
Put your sight down to the bottom of that well or
that ditch. Do not think anything. See only the depth of
the well, do not see the water.
Vijnana Bhairava 137

avikalpa-mateh
Do not let any other thought get entry in your mind.
Sadyah; at that very moment, instantaneously,
citta-layah sphutam
your mind will not function. It will become unminded
and thus get entry in God consciousness.

M’l H*fl dlld ^I3T I

cPT cfT PfMMWT ^IM'bcqlqSn die-Mfd II II

yatra yatra mono ydti bahye vabhyantarepi va |

tatra tatra sivavastha vydpakatvdt kva ydsyati || 116

116. Wherever the mind goes, whether outside

»

or within, there itself is the state of Siva.

Since He is all-pervading, where else could
the mind go?

I will tell you another technique. That is:

yatra yatra mano ydti
Keep your mind free. Keep your mind absolutely free.
Do not control it. Do not make any effort to control
it. Keep your mind loose, outside in the objective world
and inside the objective world. Outside the objective
world is when you perceive all these outside objects. And
there are inward objects also. That is sukha (pleasure),
duhkha (pain), moha (delusion), visada (dejection), all
that. Or excitement of sexual joy, that is internal. Those
are internal objects. Keep your mind loose from both
sides, internally and externally.
yatra yatra mano ydti bahye vabhyantare’pi vd
Bahye means in the outside objective world, dbhyantare
in the inside objective world. Inside in the objective world
there is grief, sorrow, sadness, joy etc. These are also ob¬
jects.
138 Vijnana Bh airava

tatra tatra sivdvasthd

When you allow your mind to move freely, you will
see that this is only the expansion of God, the expansion
of your own consciousness and that your consciousness is
pervading in the outside objective world, and in the inside
objective world. Where will that state of siva-bhdva go?
It is there. This is sdmbhavopdya.

*nr wregjfr fNt: i

cTRT d"HMMfeml^ffCdTcHSr II W* II

yatra yatrdksa-mdrgena
caitanyam vyajyate vibhoh |
tasya tan-mdtra-dharmitvbc-
cil-laydd-bharitdtmatd' || 117

117. Whenever the universal Consciousness of the

all-pervading Lord is revealed through any
of the sense-organs, since their nature is the
same (universal Consciousness), then by ab¬
sorption into pure Consciousness the fullness
of the Self (will be attained).

Or there is another technique. It is a technique concerned

with saktopdya.
Whatever you perceive, through the channel of your
perceptive organs:
yatra yatra aksamdrgena, yatra yatra vibhoh caitanyam
vyajyate:
from every side, you will find the presence of jnana,
pure perception. That is vibhoh caitanyam, means the
consciousness of the Lord. Consciousness of the Lord is
found in each and every perception, through each and
every channel of your organic world.
tasya tan-mdtra-dharmitvdt
 Vijnana Bhairava 139

Because you must find out at that moment, say when

you perceive a pencil, or when you perceive some object,
through your organs. When you perceive just that, know
that this perception exists on the basis of consciousness,
on the basis of God consciousness. The aspect of perceiv¬
ing smell, the sensation of touch, sabda, sparsay rupa, rasa
and gandha, that aspect, basically is caitanya, conscious¬
ness, God consciousness. God consciousness is function¬
ing in these perceptions. The basis is God conscious¬
ness, so, cit-layat; just dive deep in that consciousness,
do not perceive, but go on diving deep in that conscious¬
ness which is the basis of all this perceiving.
Bharitatmatd; you will become Bhairava in fullness.
You will just become Bhairava.

$<rKr^ ^ <rr i
sr^rwr^ftwr n n
ksutadyante bhaye soke gahvare vd ranad-drute \
kutuhale ksudhadyante brahmasatta samipagd || 11844

118. At the beginning and end of sneezing, in a

state of fear or sorrow, (standing) on top of
an abyss or while fleeing from a battlefield,
at the moment of intense curiosity, at the be¬
ginning or end of hunger; such a state comes
close to the experience of Brahman.

This is another technique of finding the reality of God

consciousness. This is sdmbhavopdya.

44 “brahma-satta”, put this word separately. Instead of moyf dasa

you should put samipagd. Correct the reading brahmasattdmayi
dasa as found in the printed K.S.S. edition. Samipagd is the correct
reading.
140 Vijn&na, Bhairava

Ksutddyante; just when you begin to sneeze, or when

you have sneezed already, at the beginning of sneezing
and at the end when the sneezing is over, be attentive, or:
bhaye: at the time when you are in a state of fear, when
you are extremely afraid of something which happens,
e.g. when the skylab was to fall and the time was fixed
at 4 p.m. At that moment, there was bhaya everywhere.
There was a threat, fear. What will happen in the next
five minutes? That is bhaye.
Soke: or at the time of intensity of grief, sadness.
Gahvare: gahvare means when you are stuck. For in¬
stance, you are climbing, you descend, and you do not
find the way. You have lost the way and there is no way
to go down. Either you will fall and roll down and you
will die. There is no hope for your reaching down safely.
That is gahvara, bottomless abyss. This is a very difficult
pathway where you have to tread. At that moment, what
is the position of your mind? See the state of your mind
at that moment. What is to be done? You cannot move
down.
vd ranad-drute
Or there is a gang. The enemies have come with
weapons and machine guns and they are about to tor¬
ture you and, ranad drute: you are running, flying.
Kutuhale, or when there is intensity of curiosity. What
is this? I want to find out what this is. Sometimes that
also happens. Curiosity comes. And ksudhadyante: when
there is hunger, you have got appetite. At the beginning
of too much appetite and at the end of too much appetite.
brahma-sattd samipagd
God consciousness is near in your hand, it is there.
You will find it out. At the time of getting angry, if you
go into God consciousness, that is sdktopdya, but if at the
Vijhana Bhairava 141

time of losing your temper you catch it before you get an¬
gry and the anger has disappeared, that is sdmbhavopdya.
In dnavopaya you take the support of two things.

wsxfri fruvTt fc^r wrf?r snf: 11 ^ 11

vastusu smarya-manesu drste dese manas-tyajet \
sva-sariram, niradharam
krtva prasarati prabhuh |j 119

119. While looking at a particular space the mind

should abandon the thought of all remem¬
bered objects and thus making the body free
from all support, the Lord reveals Himself.

Whenever you remember something of the past, that

is vastusu smaryamdnesu.
When you look back at those past happenings, now,
at present,
vastusu smaryamdnesu drste dese manas-tyajet
just focus your mind on that space and that time.
Where? In the past which you have already seen. Just
focus your mind there. Do not sit here. Just focus your
mind on that past event as if you are perceiving that.
drste dese manas-tyajet
Manas-tyajet; you should fix your mind there. Tyajet
does not mean that you should let it go. Focus the mind.
Recollect the past, keep the entire environment before
you. Now you are thinking of the past, but the body is
in the present. Do not consider the body in its present
position. Re-live the past completely.
Sva-sariram niradharam krtva: and what will hap¬
pen? Your body which is existing here, in the present
cycle; niradharam; it will remain without any basis be¬
cause it has gone back in the past. Past what? Past space
142 Vijnana Bhairava

and time. Past space which was 50 years before and past
time also. Your body and your mind, everything has gone
there, so nothing remains here. It is only the phantom
formation of your body here, equal to nothing.
sva-sariram nirddhdram krtvd
And you find that your body is not existing, although
it is here, but it is not existing, it is existing in the past,
in the world experienced in the past.
prasarati prabhuh
The fountain of God consciousness will appear at that
moment. This is sdktopdya, because you have to take the
help of the body.

fdScR'd I
cfWPT fawffcT II II

kvacid-vastuni vinyasya sanair-drstim nivartayet |

taj-jnanam citta-sahitam
devi sunyalayo bhavet || 120

120. Having fixed one’s eyes on a particular ob¬

ject, one should slowly withdraw the gaze
from it, as well as the knowledge of that ob¬
ject along with the thought of it. Then, O
Goddess, one becomes an abode of the void.

This sloka is another technique of sdktopdya.

kvacid vastuni vinyasya sanair drstim
Just put your sight on some object (kvacid vastuni),
on some particular object. Drstim vinyasya: you should
fix your sight on that,
sanair nivartayet
and go on withdrawing the perception of that object
slowly, slowly, in your own self. See the seeing, the process
of seeing. Hear without hearing.
 Vijnana Bhairava 143

Taj-jnanam; and the knowledge of that object, citta-

sahitam; along with your mind, Devi: Oh, Parvati!
sunyalayo bhavet
You will get entry in that voidness of God conscious¬
ness.

I i Ifc'Wr VI $ Kfk: I
HT ifTT^rr cTcf: fw: II II

bhaktyudrekad-viraktasya yadrsi jdyate matih |

sa saktih sdmkari nityarn
bhdvayet-tam tatah sivah || 121

121. The intuitive insight which is born from in¬

tense devotion in one who is detached is the
very Energy of Sankara; then one becomes
Siva Himself.

There is another technique. That is the intensity of long¬

ing for God, bhakti-udreka. When there is intensity of
love, you cannot understand anything else in this world.
When there is intensity of love for God, you will not recog¬
nise anybody, you will not recognize your own body. You
will not recognize anything in this world. That state is
sdnkari,, the state of Lord Siva.
Viraktasya, vairdgya: detachment appears from all
sides, everything disappears except that intensity of love
for God, bhaktyudrekat.
When by the intensity of love for the Lord; viraktasya;
detachment rises in your mind,
yadrsi jdyate matih
and the position or state of your intellectual cycle, at
that time, is not intellectual, is not an element of intellect
in you. You should see you intellect.
sa saktih sdmkari
144 Vijnana Bhairava

That is the energy of God consciousness. That intel¬

lect is transformed into the energy of God consciousness
and you should perceive that this energy is the real en¬
ergy. Which energy? The energy of detachment, being
detached from all sides because of the intensity of love
towards the Lord.
Bhavayet; you find that out and meditate on that en¬
ergy; tatah, then you will become one with Lord Siva.
This is sdmbhavopdya.

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cTT*hr TOTT WTTc*fT frfemfr JTVIlwffcr II ?RRII 45

vastvantare vedyamdne sanair-vastusu sunyata |

tameva-manasa dhydtvd vidito’pi prasdmyati || 122

122. When one perceives a particular object, other

objects gradually appear as if void. Medi¬
tating on this void in the mind, one attains
peace, even when the object is still perceived.

When you perceive something, e.g. you perceive this

stand, while perceiving this stand, do not think of this
stand. Think what you have perceived before that. That
is vastvantara. Vastvantara is another object, which you
have perceived already, other than the object which you
are perceiving at present, go to that previous object.
vastvantare vedyamdne sanair vastusu sunyata
What will happen by this technique? You will not
find any object, you will not perceive anything in this
world.
sanair vastusu sunyata
All objects will melt in nothingness, by and by.

45Another variant is sarvavastusu sunyata, cf. Jaideva Singh’s

edition.
Vijnana Bhairava 145

tdmeva manasd dhydtva

And through your mind, focus on that nothingness.
All these objects dissolve in nothingness, in the end. Be¬
cause when I perceive, I perceive Stephanie, and then I
perceive Ellen; at the time of perceiving Ellen, 1 must per¬
ceive Stephanie; so it works like this: everything becomes
dissolved in nothingness. You do not perceive anything.
When you perceive a pencil, you perceive this. At the
time of perceiving this, you perceive that. So you will
neither perceive this nor that, nor the other. There will
be only sunya\ nothingness. Nothingness will appear in
you, in the cycle of the objective world. Take the support
of voidness. Focus your mind on the absence of all other
objects. The objective world has to be removed and the
subjective world is established. This is sdktopdya.
sanair vastusu s'unyata tdmeva manasd dhydtva vid-
ito ’pi
Even after going through the cycle of perception you
will enter in the appeased state of God consciousness.
Prasdmyati: this is the appeased state of God conscious¬
ness, where nothing else remains.

T W II II

kincij-jnair-ya smrtd suddhih

sd suddhih sambhu-darsane |
na sucir-hyasucis-
tasman-nirvikalpah sukhi bhavet || 123

123. The purity which is prescribed by people of

little understanding is considered an impu¬
rity in the Saiva system. There is neither
purity nor impurity. Therefore, one who is
free from such thoughts attains happiness.
146 Vijnana

This is another technique of sdktopdya:

kihcij-jhair-ya smrtasuddhih
The purification which is observed by kihcij-jha. Kin-
cij-jha means the masters of schools of thought other than
Saivism. The gurus belonging to other schools of thought
have shown that this is pure and this is impure. This is
virtuous and this is vicious, good and bad.
Sasuddhih] that impurity, sambhu-darsane: in our ^ai-
vism, it is neither pure nor impure. If you go deep in this
philosophy of Saivism, then you will find that there is
neither purity nor impurity.
nirvikalpah sukhi bhavet
So you should leave aside all doubts of purity and
impurity, and you wifi get the blissful state of God con¬
sciousness. This is sdktopdya.
It is a technique in understanding, that there is no
purity and no impurity.

HTT: ifNr: I
•T cKoqfd^ui' II II

sarvatra bhairavo bhdvah sdmdnyesvapi gocarah |

na ca tad-vyatirekena paro’stityadvayd gatih || 124

124. The reality of Bhairava is present everywhere,

even in common people. He who knows that
nothing exists apart from Him, attains the
non-dual state.

This is another technique of sdktopdya. You have to

think,
sarvatra bhairavo bhdvah sdmdnyesvapi gocarah
samanyesu means even in ordinary ignorant persons
when they act in their daily routine of life, they talk to
each other, confidentially or in public, whatever they talk,
Vijnana Bhairava 147

they talk on the basis of God consciousness. “Where are

you going? I will do that...” This is the gocari-bhdva46 of
God consciousness that they possess. They possess the
perception of God consciousness at the time of their daily
routine of life, hana-danadi-vyavakara. Because at each
and every point of your daily routine of activities, God
consciousness is not absent.
Sdmdnyesu-api: in ignorant persons also it is gocarah,
it is known.
In Vedanta also it is said:

utainam gopd adrsan utainam-udahdryah |

utainam visvd bhutdni sa drsto nrdaydtunah ||

God is realized by everybody. He is perceived by every¬

body. God is realized by ignorant people. God is realized
by those who have nothing to do with God. They have
also realized God. And those who are only engrossed in
household activities, those women carrying water from
the river, who know nothing else, they have also real¬
ized God. So, drstah: he is realized, from all sides he is
realized, let Him elevate us.
In the same way he says:
sarvatra bhairavo bhdvah sdmdnyesvapi gocarah
In ignorant persons also, God consciousness is real¬
ized. The bhairava-bhava, the state of Bhairava is realized
by ignorant persons also. Because you must dive deep in
this, that
na ca tad vyatirekena paro’sti
nothing exists outside that God consciousness. By re¬
alizing that non-duality, advayd-gatih, you will get entry
in that oneness of God consciousness. This is idktopdya.

46The field of sense-perception (cp. the division of Vame^varT.

(Cp. Pratyabhijna Hrdaya 12, Jaideva Singh’s edition, p. 81ff.)
148 Vijnana Bhairava

sTSTW: Tfr^c^Tf^T ^Tc^T II ^X. II

samah satrau ca mitre ca samo manavamanayoh \

brahmanah pari-purnatvdd-iti
jnatva sukhi bhavet || 125

125. * Having the same feeling towards friend and

foe, remaining the same in honour and dis¬
honour, the one who knows that Brahman is
always full remains happy.

This is another sdktopdya technique, samah satrau: when

you reside in sameness everywhere; if anybody shoots you,
or kills you, you laugh. If anybody embraces you, you
laugh. You laugh everywhere.
Samah satrau: towards an enemy or a friend, samah;
remain the same, and also manavamanayoh: in honour
and in dishonour,
brahmanah pari-purnatvat
because you are always full. If you are honoured you
are full. If you are dishonoured you are full. If you are
teased by enemies you are full. If you are loved by friends,
you are full. You are, you exist, you live in fullness. Hate
and love are one if you perceive them in God conscious¬
ness.
Iti jnatva: if you understand this; sukhi bhavet: you
will get entry in that blissful state of God. This is sdkto¬
pdya.
Second explanation:
You should remain the same towards your enemy or
your friend. Do not lose your temper before your enemy
and do not be too excited on seeing your friend. See what
Christ said when he was nailed on the cross.
samah satrau ca mitre ca samah manavamanayoh
Vijnana Bhairava 149

Do not appreciate it if you are respected, if you are

honoured by people. See the sameness in honour and
dishonour, in fame and notriety because in the real sense
the state of Brahman is always full in each and every
movement of life.
brahmanah paripurnatvat
If you understand this way you will achieve the state
of bliss. This is sdktopaya. Fortunately the commentator
has also called it sdktopaya here.
We find the same idea in Utpalastotrdvali in the fol¬
lowing verse:

jayanto ’pi hasantyete jita api hasanti ca |

bhavad-bhakti-sudhdpdna mattah ke’pyeva ye
prabhoh ||
*

Utpaladeva, SivastotravalilQ.3

If they get victory, they laugh, if they are defeated, they

laugh.
Those who are intoxicated with the wine of your de¬
votion, laugh whether they are defeated or victorious.

»T T TFT I
Hfl'ifcT II II

na dvesam bhdvayet-kvdpi
na rdgam bhdvayet-kvacit \
rdga-dvesa-vinirmuktau
madhye brahma prasarpati || 126

126. One should neither feel hatred nor attach¬

ment towards anyone. Being free from both
attachment and hatred, in the centre (be¬
tween both extremes) Brahman unfolds.
150 Vijnana Bhairava

The commentator has interpreted this as the sdmbhava

state, but it is not sdmbhava. It is sdktopdya.
You should not be attached in any way to some par¬
ticular subject or object, nor should you feel any aversion
for any particular object.
raga-dvesa-vinirmuktah,
without detachment and attachment. If you remain
in the centre, above attachment and detachment, the
supreme Brahman will shine. This is sdktopdya.

d'CU'l <jf WfM'JTH I

clrTf ^TT BTST II II

yadavedyam yadagrahyam
yac-chunyam yadabhavagam |
tat-sarvam bhairavam bhdvyam
tadante bodha-sambhavah || 127

127. The unknowable, the ungraspable, the void,

that which pervades even non-existence, con¬
template on all this as Bhairava. At the
end (of this contemplation) illumination will
dawn.

You begin with dnava and end in the sdmbhava state,

you can understand it for yourself. The definition of
sdmbhava is when you put your mind, when you medi¬
tate on nothingness, absolute nothingness. That is the
sdmbhava state. When there is some object to be medi¬
tated upon, that will be sdktopdya, or dnavopdya. Here
it is sdmbhavopaya.
When you see spectacles or a book, do not see them.
See the absence of the spectacles or the book. Find out
that which you do not perceive. When you perceive the
master, see what is not master. See the absence. Just see
Vijhana Bhairava 151

and see nothing. This is the absolute state of relaxation

- the state of voidness.
Yadavedyam: that which is not an object, that which
has not come in the range of objectivity; yadagrdhyam;
that which is not realized, perceived. That which is be¬
yond perception, that is agrdhyam; yacchunyam: that
which is void, which is nothing; yadabhdvagam: that
which has melted in absolute nothingness,
tat-sarvam bhairavam
that is Bhairava, that is the state of Bhairava. If
you meditate in this way, in the end, you will attain the
state of God consciousness. This is the sdmbhava state,
sdmbhava technique.
In anavopaya you have to take the support of other
sources also, such as breath or mind. Everything is there
in dnava. In sdktopdya there is only mind, functioning
of mind. In sdmbhavopdya there is no mind in the end.
In sdmbhava you have to discard the functioning of the
mind. It is not mind, it is just to dive in the unminded
state. That is sdmbhavopdya. If you put only mind, not
other sources, it is sdktopdya, and if there is adjustment
of breath, adjustment of mantra, worship, pujd, etc., that
is anavopaya.

farrsT^ i
II II

nitye nirdsraye sunye vydpake kalanojjhtte |

bdhydkase manah krtvd nirdkdsam samdviset || 128

128. Fixing one’s mind on the external space which

is eternal, supportless, empty, all-pervading
and free from limitation, in this way one will
be absorbed in non-space.
152 Vijnana Bhairava

This is the state where you begin with sdktopdya and end
in sambhavopdya.
rxitye nirasraye sunye vydpake kalanojjhite bdhydkdse.
Just meditate upon ether. Which ether? When you
see this bdhyakdsa, that blueishness, in fact this blueish-
ness also does not exist there. You feel that blueishness,
but it is nothingness. This is not blue colour. This is
nitya, eternal. The sky is always eternal, it will not be
affected by skylabs.
Nirasraye: it has no ddhara; it is not based on any
/

support. It is supportless. That is nirasraye. Sunye: it is

void, absolutely void. Vydpake: it is all-pervading, every¬
where you find the state of dkdsa. Kalanojjhite; and there
is nothing to be perceived in this dkdsa. When you go on
realizing and diving deep in the state of this bdhyakdsa
[external space], put your mind on this bdhyakdsa and
a time will come when you will get entry in that dkdsa
which is beyond the bdhyakdsa. That is the supreme void¬
ness of God consciousness. So at the time of entering
in the supreme void of God consciousness, that is the
sambhava state. Till then; it is sdkta, because there is
some support. In voidness there is some support in the
blueishness of the sky. But the blueishness also fades
when you get entry in that supreme voidness of God con¬
sciousness. So, this is sdktopdya.

yatra yatra mono ydti tat-tat tenaiva tat~ksanam |

parityajydnavasthityd nis-tarangas-tato bhavet || 129

129. Towards whichever object the mind moves,

one should withdraw it from there at that
very moment. By thus leaving it without
Vijnana Bhairava 153

support, one will become free from mental

agitation.

This is also a technique that you begin in sdktopdya and

end in sdmbhavopdya.
yatra yatra mono ydti
Just leave your mind free. Let it go wherever it goes.
Wherever it wants to go, let your mind remain free.
yatra yatra mono ydti tat-tat tenaiva tatksanam par-
ityajya
For instance, if it goes to these spectacles, at that very
moment, do not let it perceive those spectacles. Tell it to
do something else. Then it will go to a book. Tell it to
do something else. Do not let it stay at the perception
of the book. Let it go to something else. Parityajya; you
should push it from that point. Wherever the mind goes,
push it to another object. And from that object, push
it to another object. And from that object, push it to
another object. Just disperse it. Do not let it remain at
the same point.
tat-tat tenaiva
Tenaiva; by that very mind; tat-ksanam; at that very
moment; parityajya; you should leave it, abandon that,
you should keep your mind anavasthita, means you should
not let it remain resting at any point. You have to leave
your mind, and allow it to function. Leave your mind free.
But follow your mind. You have to follow your mind if
it goes to one point. Let it go but be attentive to it. Do
not let it rest. Just do not allow it to function there.
Tell it to go somewhere else, so it will remain without
any support. When it becomes supportless, then it will
get entry in that supportless, blissful state. This is the
technique.
nis-tarangas-tato bhavet
154 Vijnaaa Bhairava

Then you will get entry in the state where there are
no tides, the tideless state of God consciousness, where
there are no waves. That is the nirvikalpa state. So here
you have to begin with sdktopaya and end in sdmbhava.

w h# wfrfr i
yfa- rerefhrrwt♦♦ n

bhaya sarvarn ravayati sarvago-vydpako’khile |

iti bhairava-sabdasya santatoccarandcchivah || 130

130. Bhairava is one who with fear (bhaya) makes

everything resound (ravayati), and who per¬
vades the entire universe. He who utters this
word ‘Bhairava’ unceasingly becomes Siva.

Just find out the meaning of Bhairava. When you want

to find out the meaning of Bhairava, you have to explain
these three letters of the word bhairava that is ubha”,
“ra”, and “va”. uBha” means threat, fear; “ra” means
screaming, crying, and “va” means all-pervading, pres¬
ence of God consciousness. When you scream in fear,
God is there. It is with the intensity of fear that you cry
out to the Lord to protect you. You want His support. If
God is there you are protected. You have to focus your
mind on the mening of Bhairava. You have to scream
before the Lord, not before anybody else. The fear has
to be extreme, the turture has to be intense.
This is just the explanation of Bhairava. What is
the state of Bhairavat “Bhairava” means when you are
afraid and scream, he is there. Vydpakah: means he is
all-pervading. He is there.
iti bhairava-sabdasya
When you want to explain the state of Bhairava, recite
this word Bhairava in continuity, santatoccdrandt, and
Vijnaaa Bhairava 155

you will become Bhairava. When you yourself become

Bhairava, what fear is there? This is sdktopdya.

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Ph<tmi< ?nf?r cr^an^weepft 11 <>
aham mamedamityadi pratipatti-prasangatah |
niradhdre mono ydti taddhyana-prerandcchami || 131

131. While making assertions like “I am, this is

mine,” etc. the mind goes to that which is
supportless.
Inspired by this meditation one becomes
peaceful.

This is sdktopdya ending in sdmbhava.

tad-dhyana prerandcchami
When you get that blissful, sound state of perfect
peace, then you have to do nothing. Where you have
nothing to do, that is the perfect state of peace. That
is the sdmbhava state. Now, you have to begin with
sdktopdya. That is:
aham-mama-idam- ityddi pratipatti-prasangatah
Prasangatah means in all these relationships, for ex¬
ample: I am Lakshman Joo. Denise is my disciple. Viresh
is her son. Stephanie is my disciple. All these relation¬
ships. Pratipatti means in the state of all these percep¬
tions, when you keep your mind supportless, nirddhdram’,
without Viresh, without your friend, without your hus¬
band, without your wife. You should keep your mind
away from these relationships, such as, this is mine, this
is not mine etc.
You have to remove personal “F-ness from all these
things, like: This is mine, this is not mine. This is my
money, this is not my money, etc.
156 Vijnana Bhairava

And you have to keep your mind nirddhdram, without

attachment, without the ddhdra of these discriminating
perceptions.
tad-dhyana-preranat niradhdre ydti
In this way, if you induce your mind to do this kind
of perceiving, you will get the peaceful, blissful state of
God consciousness. This is sdmbhava.

farTT frqPUiMRt s^nwyrfwrfirr: i

toh smrsnjr «rfit n
nityo vibhur-nirddhdro vyapakas-cdkhilddhipah |
sabddn pratiksanam dhyayan
krtdrtho’rthdnurupatah || 132

132. “Eternal, omnipresent, without any support,

all-pervading, Lord of all that is” - by med¬
itating every moment on these words one
attains fulfillment in accordance with their
meaning.

God is all-pervading. God is eternal. God is supportless.

God is vydpakaf}-, omnipresent. Akhiladhipah\ He is the
ruler of each and every object of this world; just try to
find out these things, what I am saying. I am saying:
God is eternal. God is all-pervading. God is supportless.
God is everywhere. And God is the ruler of each and
every object, and
pratiksanam dhyayan
you mediate upon these words in continuity, simul¬
taneously: eternity, all-pervasiveness, supportless, being
everywhere and the ruler of each and every object.
sabddn pratiksanam dhyayan krtartho ’rthdnurdpatah
By concentrating on their meaning, arthdnurupatah
means when you concentrate on these words in this way,
Vijnana Bhairava 157

krtarthah: a sadhaka gains his desired object, becomes

purposeful. This is sdktopdya.

drdfa^vjIMW ffd" <Tra1a^TcT II II

atattvam-indrajalabham-idam sarvam-avasthitam |
kim tattvam-indrajdlasya
iti dardhydcchamam vrajet || 133

133. “All this universe is without reality, like a

magic show (indrajala), for what reality is there
in a magic show?”
By firmly thinking in this way, one obtains
peace.

This is the technique of sdmbhava. When there is

nothingness it is sdmbhava. I told you that before. When
there is nothing, but there is some support for the time
being, this is sdktopdya. When it is supported all around
up to the end, then it is dnavopdya. So you find out your¬
self what is sdmbhava, what is sakta and what is dnava.
Only if you keep your alertness, awareness there.
idam sarvam avasthitam
Whatever you find in this world, whatever you see,
whatever you perceive in these 118 worlds, it is atattvam,
it has no essence, there is nothing in that. It is just like
a joke.
atattvam indrajalabham
It is just like the net of Indra, that is mdyd, illusion.
It has no substance in it. So this way you find all these
118 worlds. In reality there is only God consciousness
alone which appears in the state of 118 worlds.
idam sarvam avasthitam atattvam
158 Vijnana Bhairava

It has no basis. There is no substance in it and it is

just like indra-jdla, the net of Indra, just like mayd. Maya
is just a mockery and nothing else.
kim tattvam indrajalasya
Just find out what is indrajdla. Just find out these 118
worlds, and analyze that indrajdla. What is that indra-
jalal For instance, I saw in a dream that I was dying and
Lord Yama’s agents came and dragged me. Yama then
looked at my register which showed my past deeds, my
sins and crimes. He was lloking angrily at my face. I was
shivering. In my dream I called my Master and he asked
me to meditate. Then everything disappeared and I was
in my own state.
This whole universe is nothing. You have to realize
that this world is a magic show and is baseless. If you
meditate on this, it will end in God consciousness.

y jjrPT If T <TT fw I
$TRTWT TffHfaT 3TcT: vjfflcT II II

atmano nirvikdrasya kva jndnam kva ca vd kriyd |

jndnayattd bahir-bhdvd
atah sunyam-idarn jagat || 134

134. How can the immutable Self have any knowl¬

edge or activity? All external objects depend
on our knowledge of them. Therefore this
world is void.

Your self is nirvikdra. It is without change. It has no

vikrti. Atman is nirvikdra. So, there is actually neither
knowledge nor lack of it. Here you find the lack of it.
Here you find knowledge. I know it, I do not know it.
For instance, I tell you to read it and explain it to me.
Can you do that? You cannot do it. So it is not knowing.
Vijiiana Bhairava 159

I will tell Nilakanth Gurtoo to explain it, he will read it

and explain it. That is knowing. But it is all a joke.
It is a kind of change. There is some change in you,
you cannot understand. There is some change in him,
he can understand. So this is change. Wherever there is
change, it is ignorance. As long as there is change, say,
change of perception, that is ignorance. In reality, there
is neither knowledge, nor ignorance. For example, when
you see the colours on the peacock’s feathers, go to the
source - the plasma in the egg. Lallesvarl sang a song
while experiencing the essence of that state which has no
colours.
That is what he says here:
dtmano nirvikdrasya
The Self, the real Self is nirvikdra; it has no vikdra
i.e. changes. Because actually jndna and kriyd are un¬
natural. They are not natural. It is not your nature. It
is like the colours of the peacock’s feathers appearing in
the colourless state.
Knowledge and action are adjusted only in outward
objectivity, in the outward world of the cycle of objectiv¬
ity.
bahir-bhdva jndndyattdh
It is a technique through the mind, through percep¬
tion. You have to find out what is knowledge, what is
action. For instance, you cannot understand anything,
just try to see that state of not understanding. You will
get entry in God consciousness. When you understand
just find out how you have understood. You will get en¬
try in God consciousness.
This is sdmbhava technique. There is no support, be¬
cause it is sunya, it is neither knowledge nor action.
atah sunyam-idam jagat
160 Vijiiana Bhairava

So he finds the whole universe dissolved in sunya,

voidness, in mahd-sunya. This is sdmbhava.

T^ =r jfreat ^ 'jfNf^fll f*pftfw:l 47

fadHd: II II
\

na me bandho na me mokso jivasyaita vibhisikdh | ,;i

pratibimbam-idam buddher-
jalesviva vivasvatah j| 13548

135. There is neither bondage nor liberation for

me, they are just like bogies for the fearful.
This (world) is like a reflection in the mind,
just as the sun is reflected in water.

Na me bandhah: I have no bondage; na me mokso, I am

not liberated. I am neither bound nor liberated. This
liberation and bondage is just attributed to jiva, the in¬
dividual soul. And to him, these two perceptions, being
in bondage and being liberated, are vibhisikdh; they make
him terrified. He protests, he jumps.
Even the knowledge of liberation.
I am liberated? What is that? It is also a bondage. It
is also ignorance. Bondage and liberation are attributed
to the individual. And there is change in bondage and in
liberation.
pratibimbam-idam buddher jalesviva vivasvatah
You should find out this knowledge, i.e. being ele¬
vated and being liberated, or being bound in the cycle of
this world. If you are bound in this cycle of the world,
that is bondage. And if you are liberated from the cycle

47 Another variant is bhitasya instead of jivasya.

48You should correct “no me bandho na mokso me” as na me
bandho na me mokso, jivasyaita vibhtsikah; “bhitasyaita vibhisikah”
is an incorrect reading.
Vijhana Bhairava 161

of the world, whether yiu are bound or liberated, this

bondage and liberation are just a reflection in the limited
intellect, in buddhih. Buddhih, in fact, denotes the limited
intellectual element. On the contrary, it is not a reflection
in the unlimited God consciousness. That is something
else. That is sdmbhava, when you find out that this whole
cycle of the 118 worlds is reflected in God consciousness.
When you perceive the reflection of this world in your
intellect, in your limited intellectual state, this terrifies
you. Because for instance, you ignore Samdu’s son and
you will not ignore Viresh, your own son. This is the re¬
flection of that limited cycle of intellect. That is called
buddhih. But the other is called samvit. The unlimited
cycle of jhdna is samvit i.e. God consciousness. When
you find out, this is a reflection in God consciousness,
then there is neither attachment, nor detachment. Then
you are muktah, you become jivan-muktah. So
pratibimbam-idam buddher
It makes you sad when you find out that this is re¬
flected in your limited intellect, not in the unlimited samvit,
knowledge.
jalesu-iva-vi vasvatah
You find the reflection of the sun in various streams
of water.
Somewhere you will find the sun shining. The reflec¬
tion of the sun is being cut if the water is gushing down,
and if the water is stationary, you will find it stationary.
In the same way, these things happen in the individual re¬
flection. In the individual cycle of intellect, it is bondage.
It will give you fear. To whom will it give fear? jtvasya;
to the individual. So, you have to find out:
na me bandho na me mokso
I am neither bound, nor am I liberated. Become di-
162 Vijnana Bhairava

vine, always. Do not put limited shrunken thoughts in

you. Try to keep your mind broad. Even when you are
engaged in mundane activities like buying wood, but in¬
ternally you remain there. That will make you divine.
This is sdktopaya.

*=*rw: Frrc*rfr 11 u
indriya-dvarakam sarvam
sukha-duhkhadi-sarigamam |
itindriyani samtyajya
svasthah svdtmani vartate || 136

136. All association with pleasure and pain occurs

through the senses. Therefore detach your¬
self from the senses and abide within your
own Self.

This is a sdktopaya technique ending in sdmbhava. First

you find pleasure, then you find pain; all these things
happen in this world - pain, pleasure, sorrow, sadness,
excitement.
indriya-dvarakam
Your organs are functioning in a limited way, some¬
times you find pain, sometimes sorrow, sometimes excite¬
ment, sometimes ego, and so on.
itindriyani samtyajya
Leave aside the functioning of your organs. Be above
the state of the organs,
svasthah svdtmani vartate
then you will remain in your real nature of God con¬
sciousness. This is sdktopaya ending in sdmbhava. This
is also a practice of wisdom, not technique of sddhand.
Vijnana Bhairava 163

This is sddhana in wisdom, in understanding. It is in the

mind and in the intellect.

STFTWTW 3TTc*TT %T I
$THt $TT^ II II

jndnam prakasakam loke dtmd caiva prakdsakah |

anayor-aprthag-bhavad jndntjnane vibhdvyate || 13749

137. Knowledge illumines everything in this world;

and the Self is the one who illumines. Since
they have the same nature, knowledge and
the known should be contemplated as one.

Jndnam prakasakam loke:

in this world knowledge is that faculty which makes you
understand things.
dtmd caiva prakdsaka
But the individual soul is also that element which
makes you understand things. So, there are two things.
One is knowledge and the other is the holder of knowl¬
edge, dtmd. Atma is the knower, where knowledge is
resting. Where is knowledge resting? In dtmd. So there
are these two substances. One is knowledge and the other
is dtmd. Knowledge makes you understand things in this
world and dtmd also makes you understand. So, in this
way, this is also a technique of wisdom, of understanding.
You have to understand what is knowledge and what is
dtman.
anayor-aprthag-bhdvdt

49 Put the above reading in place of the printed one (KSTS

and Jaideva Singh’s edition) which is: jnana-prakdtakam sarvam
sarvenatma prakdsakah \ ekam-eka-svabhavatvat jnanam-jneyam
vibhdvyate |j The corrected reading is taken from Ksemaraja’s 3iva
Sutra VimarsinI on III.2 where he quotes this version.
164 Vijnana Bhairava

Atmd and knowledge are actually one. Atmd and

knowledge are one inseparable entity. So,
jndni jndne vibhavyate
You will find the atmd resting in knowledge and you
will find knowledge resting in atmd. Because it is wisdom
of something you have to find out, so it is saktopaya.

btw wfarciwr %f*T I

w MRylur <rer ih it
manasam cetand saktir-atmd ceti catustayam |
yadd pviye pariksinam
tadd tad-bhairavam vapuh || 138

138. O Dear One, when the mind, the (individual)

consciousness, the vital energy and the lim¬
ited self, these four have disappeared, then
the nature of Bhairava appears.

Manasam: mind, cetand: sentience, sakti: energy and

atmd: soul. These four, iti catustayam: these are four
substances. One is mind; mind is the organ of differenti¬
ated thoughts, cetand is differentiated perception, intel¬
lect. Saktih is energy of breath, breathing in and out. So,
mind; the organ of differentiated thoughts, cetand, the
organ of differentiated perception, sakti, the energy of
breath, and atmd, limited ego, iti catustayam: these are
four. These four have ruined the nature of man. These
four have actually destroyed and ruined everything that
we have, the treasure we have. It is looted by these four
substances. Which substances? Mind, differentiated per¬
ception, intellect, energy of breath, and atmd, limited
ego.
yadd priye pariksinam:
When you leave these aside, Oh dear ParvatT!
Vijnana Bhairava 165

yada pariksinam tadd tad-bhairavam vapuh

In order to find the state of Bhairava shining all around,
you have to leave these things. I have given you the tech¬
nique to breathe in and out in the dnava cycle. The
purpose of this exercise of breathing in and out is just
to ignore the breathing in and out. Because a time will
come when, while breathing in and out, time will stop. It
stops and you will get entry in that central vein.
And differentiated perception: When you practice one-
pointedness in differentiated perception, in a wrong per¬
ception, a wrong notion, then there will be undifferen¬
tiated perception which is attributed to Siva. Differenti¬
ated thoughts will become undifferentiated thoughts, only
one thought will remain. So, the mind will become mind¬
less. Differentiated perception will become undifferenti¬
ated perception. They will reside in the undifferentiated
state. The energy of breath becomes breathless. And
dtma the ego, becomes unlimited being. That is the re¬
ality of sdmbhava.
This is the end of the 112 techniques in Vijnana-
Bhairava.
Now, in conclusion:

pta: II II

nistarangopadesdnem satamuktam samdsatah |

dvadasabhyadhikam devi
yajjnatvd jndnavijjanah || 139

139. O Goddess! I have revealed 112 methods of

reaching quietude (lit. the waveless state of
the mind), knowing which a person becomes
wise.
166 Vijnana Bhairava

I have explained to you, Oh Parvatl! this upadesa, means

these methods which are nistaranga; techniques of a tide¬
less state, where there are no changes. These are upadesas
of the nistaranga state. I have explained to you, 100 tech¬
niques plus 12 more.
dvadasa-abhyadhikam
So I have explained to you 112 techniques. Yaj-jnatvd:
by knowing these techniques you will become filled with
knowledge.

3HT t^TcFl" zpfiT FTW I

wrwr wrztftr mrffw 11 ?v© 11

atra caikatame yukto jdyate bhairavah svayam \

vdcd karoti karmdni sdpdnugraha-kdrakah || 140

140. If one is established in only one of them, one

becomes Bhairava Himself. Such a person
can achieve anything by word alone, his curse
or blessing will be powerful.

These 112 ways which have already been described and

explained. Any person dedicated to one of these pro¬
cesses;
atra ca ekatame yuktah,
the person who is devoted to one of these processes,
out of 112, becomes himself Bhairava. He and Bhairava
are one. There is not the least difference between him
/

and Lord Siva.

vdcd karoti karmdni
He acts, he does things by speech; not by doing. What¬
ever he says, is done. That is: karmdni vdcd karoti. He
works through speech,
sdpdnugraha-karakah
 Vijiiana Bhairava 167

and he becomes the giver of curses and bestower of

boons.

*i*i j>R>iiJj<J|Ip4d:
I
tfVfuHl h i first %fir w^WWiPtt; ii w
sfarefir fsqahjft ^j^rfqr t famft i
ajaramamtam-eti so’nimadi-gunanvitah |
yogininam priyo devi sarva-melapakadhipah || 141
jivannapi vimukto’sau kurvannapi na lipyate50 |

141. O Goddess! (Such a Yogi) attains freedom

from old age and death and is endowed with
supernatural powers like anima and others.
He becomes the beloved of the Yoginis and
the master over spiritual gatherings.

142A. He is verily liberated in this life itself, and

though he is performing all activities he is
not affected by them.

He achieves that state where there is neither birth nor

death,
ajara-amaratdm-eti
and he becomes endowed with all the eight great yogic
powers.
animadi-guna-anvitah
Guna here means power. Animadi-asta-guna-anvitah
means asta-siddhi-anvitah.
yoginindm priyo devi
Oh, Devi., he becomes dear to yoginis.
The one who is loved by yoginis, he becomes one with
y

Lord Siva. The one who is loved by devas, that is death,

50Swamiji has taken the variant reading ca cestitam.

168 Vijnana Bhairava

devdndm priyah. Devos call him back to their abode. His

life is over.
yoginindm priyah
His life is filled with life,
sarva-meldpakddhipah
and he becomes the adhipah, the chief, I mean the
chief director of all the meldpas: assemblies, gatherings,
spiritual gatherings, sarva-meldpa means spiritual gath¬
erings, that take place between yoginis and siddhas in
samddhi. In samddhi you can experience this meldpa, the
gathering of siddhas and yoginis. They gather before him,
before the sadhaka who is in samddhi, and they bestow
on him all the boons they can.
jivannapi ca vimukto’sau kurvannapi ca cestitam
Although he is doing all the activity of the world, he
is not away from the daily routine of life, he becomes
absolutely liberated, jivan-mukta.
Now Devi puts a question to Lord 3iva.

trfc- Mncmm' ii ii
ww *r: i
sri devi uvdca:

idam yadi vapur-deva pardyas-ca mahesvara || 142

evamukta-vyavasthdydm japyate ko japasca kah \

142-143A The blessed Goddess said:

O Great Lord! If this is the wonderful form
(essence) of the Supreme Energy, then who
will recite and what will be the recitation
following the established order?
Vijnana Bhairava 169

Oh Lord, if this is the svarupa, the essence of the supreme

energy, then where will recitation and its object stand?
There will be no recitation of the name of any deity and
no deity whose name is to be sung, or remembered. So,
there is neither recitation, neither japya, nor japa. Japa
means recitation, japya means for whom the recitation is
done. Then these two cease to exist. Is this the real state
of supreme energy, that you have explained in these 112
ways, 112 processes?

W ^fcT II ^ II
^■4cl TT Hi mmi : ^ WT I

dhydyate ko mahdndtha pujyate kasca trpyati || 143

huyate kasya va homo yagah kasya ca kim katham |

143-144A. Who will meditate, o Great Lord, who

will worship and who will be gratified by the
worship? Who will offer oblations in the sac¬
rificial fire, and whose is the offering? Who
will perform sacrifice and how is it to be of¬
fered?

Oh, my Lord, who can meditate? pujyate kasca: who

can worship? kasca trpyati: and who can get satisfaction?
Huyate kasya va homah what is to be offered? Huyate,
kah huyate: who can offer the oblations in sacrificial fire?
Kasya va homah: whose is the offering? There is neither
offering, nor is there anything to be offered.
ydgah kasya ca kirn katham:
How can any oblation take place and whose is the
oblation? There is nothing of that sort there.
Now Bhairava explains to Devi:
 170 Vijhana Bhairava

xjrmr yf*»di ^jr *ptsr^r 11 ?vv n

*J*T: Tt HTTTT % m I
WT: tfYST TrTr q-^Tc^T W^T $?*: II ?Y# ||

sri bhairava uvaca f

esdtra prakriyd bdhyd sthulesveva mrgeksane || 144

bhuyo bhuyah pare bhdve bhavand bhavyate hi yd \
japah so’tra svayam nddo
mantrdtmd japya idrsah J) 145

144A-145. Bhairava answered:

O gazelle-eyed Goddess, the ritual tradition
is external and meant for those on the gross
level.
The contemplation on the supreme state which
is done continuously, that is real recitation
(yapa) in this (esoteric) tradition. The sound
(nada) which is sounding by itself is the real
mantra to be recited.

One and a half slokas are to be read together. Oh, Devi,

this is the tradition, of japa, dhydna, pujd, worship etc.
This is the outward tradition, meant only for sddhakas at
the gross level.
sthulesu eva sddhakesu vartate.
Sthula means gross, those, who do not have that sub¬
tle strength of awareness, who cannot maintain that stren¬
gth of subtle awareness; for them:
bhuyo bhuyah pare bhdve
It is to be done in continuity, in that supreme state.
yd bhavand bhavyate
Bhavand means contemplation, meditation. In con¬
tinuity. Bhuyo bhuyah is not again and again. Bhuyo
Vijnaaa Bhairava 171

bhuyah means in a chainlike way. When you practice

again and again, then there is a pause. There should be
no pause. Chainlike contemplation. Just like that flame
you see in the movement of a candle, without any pause.
In that way, you should meditate. You should not medi¬
tate with pauses. If you meditate with pauses, everything
is finished. Nothing will be achieved. Real recitation is
where you get a flow of ndda. Automatic nada flows out.
Nada means the real “I” consciousness. And japya means
the deity for whom you are reciting, is mantratma, full of
the universal “I”.
The contemplation which is done there, that is real
japa, that is real recitation. And this way you should
know that the embodiment of the universe is Bhairava
himself, that is the mantra to be recited.
Now he explains what is dhydna:

wiprff $fePUi*>Kr Pum«i i

T ^ «TFT ¥1 <1 <1 I II II

dhyanam hi niscald buddhir-nirakara nirdsrayd |

na tu dhyanam sarirdksi-
mukha-hastddi-kalpand || 146

146. Meditation (dhyana) is verily an unwavering

awareness, formless and without support.
Meditation does not consist in imaginative
visualisation of the body (of the deity) with
organs, face, hands etc.

Meditation means when your intellectual awareness be¬

comes one-pointed and attached to formlessness. Not
only formlessness, but also supportlessness. Nirdsraya:
without any support. If you contemplate with support;
172 Vijnana Bhairava

for instance, to meditate with support is just to medi¬

tate between the two breaths, or to meditate between the
two eyebrows, just to meditate between one point and
another point. This is meditation with support. But you
should meditate without any support. Just take hold of
that point, that is all. Maintain awareness there. That
is nirdsraya. That is dhyana; that is the real meditation.
That is real contemplation.
na tu dhyanam sariraksi mukha-hastadi-kalpand
That is not meditation where you meditate on the
body, on the body of the deity, or aksi, organs of the
deity, or mukham, face and hands and so on. This is
not dhyana. Dhyana is that which is without form and
without support, niscald buddhih
And what is pujd, the real worship?

^3TT T BfTT: Oh del I

t*- m ^srr sjtctttsrt: ii 51
pujd nama na puspddyair-ya matih kriyaie drdhd (
nirvikalpe pare vyomni sa pujd hyddardl-layah || 147

147. Worship (puja) does not consist in offering

flowers and other substances. The real wor¬
ship consists rather in setting one’s mind fir¬
mly on the supreme void of thought-free con¬
sciousness. This worship is an absorption
with great fervour and respect.

Worship is not done with flowers, with ghee, with all those
things, that you gather from the market and the garden.
In that way you cannot do real pujd. The real worship is
that where your intellect is firmly established.

51 Variant for pare vyomni is mahSvyomni.

Vijnana Bhairava 173

kriyate drdhd
Where your intellect is firmly established, in the su¬
preme void of thoughtlessness. The thought free and
supreme void of cidakasa, consciousness, that is real pujd,
hyadaral-layah
where one merges, with great respect, with great hon¬
our. You dissolve. You lose everything. Not with dishon¬
our, not with hatred, but with honour. You merge in that
supreme thoughtfree state of cidakasa.

3T3<hdH3d fc~dlP^H*f I
NfTcTmTcn OTT <jlH trU-dI 'll ^ II

atraikatama-yuktisthe yotpadycta dinad-dinam \

bharita-kdrata satra trptir-atyanta-purnatd |) 148

148. If anyone is established in any of the ways

(described here), what he experiences is ful¬
filled day by day, until his spiritual satisfac¬
tion reaches its utmost fullness.

If anyone who is devoted to one of these 112 ways,

atra ekatama yuktisthe
to him, any state, whatever is found by him, whatever
is experienced by him, that state is filled with Bhairava.
That is the real satisfaction you get from worship, satra
trptir. That is the real satisfaction of worshipping and
hence, this satisfaction is atyanta-purnatd, supreme full¬
ness.

m# W II II

mahd-sunydlaye vahnau bhutaksa-visayadikam j

huyate manasd sdrdham
174 Vijhana Bhajfnva

sa homas-cetand-sruca (( 14952

149. Real oblation (homa) consists in offering all

the elements, the senses and sense-objects
along with the mind into the fire of the Great
Abode of the Void, using awareness as the
sacrificial ladle.

mahd-sunyalaye
When there is agrti, that fire which is situated or es¬
tablished in the great void, the fire of great voidness,
when all the five elements of your body and all the sen¬
sual engagements of your body and all your senses, along
with your mind are offered in that fire, that is real homa;
that is real havana; yaga, where awareness is the spoon
of offering.

^nfrsT 3faxi
MT^fcT II ||
*414 jfrw c&hr ht?rt qrr i
3F*rvr ctw cTwft ^srr w cp^fer 11 w 11
yago’tra paramesdni tustir-ananda-laksana |
ksapanat sarva-pdpdndrn
trandt sarvasya pdrvati || 150
rudra-sakti-samavesas-tat-ksetram bhdvand para |
anyathd tasya tattvasya kd puja kasca trpyati |J 151

150-151. O supreme Goddess, (real) sacrifice (yaga)

consists (here) in satisfaction full of bliss.
O Parvatl! The sacred place of pilgrimage
(ksetra) consists in supreme contemplation (para
bhavana) and the absorption into the Sakti of
Rudra, by which all sins are removed and all
S2u
Sa homas-sruk ca cetaniT is an alternative reading.
Vijnana Bhairava 175

(beings) are saved.

How can there be any other worship and ful¬
filment in relation to this (non-dual) Reality?

And yaga, sacrifice, is there, Oh Devi! the satisfaction of

being united with that final beatitude, final bliss.
Now what is ksetra or tirtha (the sacred place)? You
must go to a tirtha also for removing your sins:
When you enter in that full trance in the energies of
Bhairava, when you enter in the wheel of the energies of
Bhairava,
rudra-sakti-samavesah
when you enter in the saktis of Rudra, of Bhairava
- that is sakti-samavesa. When you get sakti-samavesa;
that is ksetra. Ksetra means the sacred spot where wor¬
ship and all spiritual practices are done. That is ksetra
or tirtha.
Sacred field, not the whole field; tirtha. There are
two parts of the word ksetra, ksa and tra. Ksa means to
destroy and tra means to protect. What is destroyed and
what is protected?
ksapandt sarva-pdpdndm
Where all sins are destroyed, and where you get all
round protection from evil, that is real ksetra. Hence
this ksetra is supreme bhdvand; supreme state of bhdvand.
Bhdvand means when you direct your mind with aware¬
ness to one point.
Bhdvand is not samadhi. Bhdvand is directing your
mind with awareness.
anyathd tasya tattvasya kd pdjd kasca trpyati
Otherwise, if this were not real ksetra, how could that
supreme element - I would not call that element - the
/

supreme state of Lord Siva be adored, and fulfilment at¬

tained. Adoration, satisfaction, only exists in this trance
176 Vijnana Bhairava

of Rudra. Sakti: when you enter in the energies of Lord

£iva. When you enter in an external tirtha like Ksira-
Bhavam, or Jvala,53 you enter only in duality and nothing
is achieved there.
Now just see what is a bath, bathing:

HdPaFRTWIT: <RTc+ll I
srr^pf HIWTi HR^HTcPT II II

svatantrananda-cinmdtra-
sdrah svdtmd hi sarvatah \
dvesanam tat-svarupe svdtmanah sndnam-iritam ||
152

152. Real sacred bath (snana) is called absorption

into the essential nature of one’s own Self.
This Self is the universal essence of freedom,
bliss and consciousness.

First you must feel and experience your own self, which
is not your own individual self but universal, because of
its freedom, because of its superiority, blissfulness and
because of its consciousness. Filled with freedom, filled
with bliss, filled with consciousness and the essence of
these three is your self. That self is the universal Self;
that is not the individual self. That universal Self is found
everywhere.
svdtmd hi sarvatah vartate
When you enter in that supreme svarupa, when you
make your individual being enter in that universal Self;
that is a real bath, that is really bathing. That is really
taking a bath. When you go to the bathroom and put

53Temples of the Goddess in Kashmir and goal of pilgrimage,

(ed.)
Vijnana Bhairava 177

your boiler on and take a bath, that is not a bath. That

is only washing your material body.

SftT ST TTTTT: I
srthr it ii ^ 11
yaireva pujyate dravyais-tarpyate vd pardparah |
yas-caiva pujakah sarvah
sa evaikah kva pujanam || 153

153. The offerings with which worship is performed,

the Transcendent-and-Immanent (para para) who
is worshipped with these offerings, and the
worshipper himself, they are all one. What
is then worship (pujana) ?

Take your garden where flowers are blooming, you cut

these flowers just to offer them at the feet of your Lord.
Or you get dhupa, dipa and gugal from the market and
offer them before the feet of the Lord. But actually these
things are the Lord Himself. That flower is the Lord, that
incense is the Lord, that agarbatti is the Lord, everything
is the Lord. And the adorer is the Lord. So the Lord is
everywhere.
Kva pujanam: where will adoration take place? Ado¬
ration is impossible. How can you adore the Lord, if you
are yourself the Lord? How can you offer anything to the
Lord, for whatever you offer is the Lord Himself? So there
is no way of worshipping. He is the worshipper himself.
Now, he condenses the essence of all these 112 ways:

sreftnrnjff r^rr i
Om(chi m mmi n u
vrajet-prano visej-jiva icchayd kutildkrtih |
dirghdtma sa mahadevt para-ksetram pardpard || 154
178 Vijnana Bhairava

154. Outgoing breath goes out and ingoing breath

comes in, in a crooked way by the energy of
Will.
The Great Goddess straightens herself.54 This
is the real sacred space (ksetra) which is Trans-
cendent-and-Immanent (para para).

When your breath goes out: vrajet-prdnah: when your

breath flows out and visetjivah; when your intaking breath
enters in, kutildkrtih: in a crooked movement, because
from the heart it moves in a crooked way. It does not
move in a straight line. That is kutildkrtih.
Now what do you have to do? He says: dirghdtmd
icchayd, i.e. icchayd dirghdtmd: there are three powers
functioning in the movement of breath. One power is that
of breath. That is called prdna-saktih. Another power
is that of the Lord. That is called prabhu-saktih. The
third power is that of the self. That is called dtma-saktih.
Prdna-saktih, prabhu-saktih and dtma-saktih. Prana-saktih
is that energy, when you are asleep; when you are un¬
aware of where you are, still this movement of breath
takes place, unconsciously. That is the energy of prana.
That is called prdna-saktih.
Atma-saktih is when you control the breath. You stop
it. You stop it for some time. By which energy do you
stop it? This energy is called dtma-saktih.
And when, by the grace of the Lord, this prana en¬
ters in your central vein, madhya-nadi, that is guided by
prabhu-saktih. That is the energy of the Lord. Among
these energies, you cannot direct prdna-saktih. Prabhu-
saktih is out of question because it is in the hands of Lord
Siva, so it is absolutely impossible to influence it.

54 Reference to KundalinI Sakti who is first crooked and becomes

straight in the moment of awakening (ed.).
Vijnana Bhairava 179

He says icchayd. Icchayd means by your dtma-saktih.

By dtma-saktih, you have to breathe in and by dtma-saktih
you have to breathe out. You do not have to breathe in
and out involuntarily.
Dirghdtmd: This must occupy less space, more time.
That is the meaning of dirghdtmd. Pardpard means more
supreme than supreme. That is supreme ksetra and not
supreme ksetra, or rather more supreme than supreme,
pardpard.

T Id EH I
cRTT HHlfVsr:' TT II II

asydm-anucaran tisthan mahanandamaye’dhvare \

tayd devyd samdvistah
param bhairavam apnuydt || 155

155. Reciting and being continuously immersed in

her (the Great Goddess) and being estab¬
lished in the sacrificial ritual of great bliss,
one is united with this Goddess and (hence)
attains (union with) Bhairava.

And this is the real adhvara. Adhvara means yaga or

havana: sacrificial fire. In this supreme sacrificial fire, the
one who is focused in continuity; in recitation of breath,
giving it more span of time, not span of space. Space will
be shortened. The more time, the less space, and less
time, more space. When you are breathing violently, it
will occupy more space. It will go up to this point. When
you are breathing slowly, it will go to this place. So more
time, less space. Less time, more space. And in this
supreme yaga, the one who is attached to it in continuity,
he is actually married to that supreme Energy of Lord
180 Vijnana. BhaJrqvh

tayd devya samavistah param bhairavam-dpnuydt

Samavistah means married to the supreme Energy of
*

Lord Siva. Do you know what it means ‘to be married’?

He has become one with that Energy, and the one who is
married this way, he enters and he achieves the state of
supreme Bhairava.

MdWdl fc fW TTtr I
fcarn jrfat tsrfr: n n
sat satani diva rdtrau sahasrdnyekavimsatih |
japo devyah samuddistah
sulabho durlabho jadaih || 156

156. In one day and night this recitation of breath

takes place 21,600 times. This japa of the
Goddess which is enjoined is easy for every¬
body; only for the ignorant is it difficult.

sulabho durlabho jadaih

And this japa, this recitation, this automatic recita¬
tion of breath in the span of 24 hours takes place 21,600
times; diva rdtrau, day and night.
sahasrani-ekavimsati
This recitation is done 21 thousand and six hundred
times in 24 hours.
japo devyah samuddistah
And this recitation of supreme energy is said to be
available to everybody.
pranasyante sudurlabhah
But when it is being recited the way I have taught
you, Oh Devi! I mean, to give it more time and less
space, then it is sudurlabhah-, this japa is very difficult to
attain.
pranasyante sudurlabhah is a variant reading.
Viijnana Bhairava 181

We have classified the space of breath in 16 tutis. One

tuti is two fingerspaces and one quarter. And in these
36 fingerspaces, there are 16 tutis. Prdnasydnte means
when one tuti is reduced. When the tutis are shortened,
lessened, only 15 tuffs remain. Then that japa is durlabha
(difficult). So, when you breathe in a lengthy way, then
it is durlabha japa. Otherwise, everybody recites for 24
hours but nothing happens. But when you breathe in
15 tutis only you give it more duration of time and less
space, then it will be real japa. And afterwards, what do
you have to do? You have to lessen it again by another
tuti, so you go on with 14 tutis. Lengthen the span of
time.
Space has to be lessened. That is the real japa and
then you will see that after one or two weeks, you will be
born anew, you will get substantial progress. That is real
japa. Otherwise, everybody is breathing in and out, day
and night, like a dog or a bear, or a beast.

tTcrr ^vprrfr tow f ww n 11

^ ft 3or#r Jjwwf: i
fHRt.c'MHcfHi f 4U|Uir*J*dlc*HIH II ^ II

ityetat-kathitam devi paramdmrtam-uttamam |

etac-ca naiva kasydpi prakdsyarn tu kadacana || 157

parasisye khale krure abhakte gurupddayoh |

nirvikalpamatmam tu virdndm-unnatdtmandm j| 158

157-159. O Goddess! I have explained this excel¬

lent supreme immortal nectar to you. Never
disclose this (secret) to anyone who is a dis¬
ciple of another tradition, who is of bad or
cruel nature, or who has no devotion to the
182 Vijiiana Bhairava

feet of the Master. But it (this teaching)

should be given without any hesitation to
those whose mind is free from doubts, to
spiritual heroes, to those whose heart is open,
and to those who are devoted to the Master.

Oh Devi, I have put before you the supreme way where

you will become nectarized. This is the supreme nectar I
have put before you. You should never reveal this nectar
to anybody, not to those who are para-sisya, i.e. followers
of other schools. To them, you should not reveal this
path. Khale: one who is mischievous; krure: one who is
hard-hearted.
abhakte gurupadayoh
One who is not attached to the feet of the Master,
who is not devoted to the feet of the Master. But to
those, who doubtlessly surrender before the Master:
nirvikalpa-matindm
Vikalpa means doubt, nirvikalpa means doubtless, those
who do not put their own reasoning in between. Do not
question whatever comes from the lips of your Master,
do not put your reason there. Total surrender. That is
nirvikalpamatih.
And those who are virus do not go into the details of
the acts of the Master. They consider all his actions as
divine. Then you will rise. Otherwise you will fall and fall
and fall. And unnatatmanam: you should expand your
mind. You should have a vast vision in your mind.
Your mind must become unnata, expanded. To such
disciples you must reveal this nectar.

HTfTRT STcpar I

bhaktdndm guru-vargasya
ddtavyam nirvisankaya j 159 A
Vijnaaa Bhairava 183

It should doubtless be imparted to those de¬

voted to the line of Gurus (spiritual teach¬
ers).

And to those also who are devotedly attached to the Mas¬

ter, you must reveal to them this nectar that I have al¬
ready explained to you, without any hesitation, nirvisan-
kayd.

tfht gr 11 11

fVPfM fWt TTPTT VRTT II II

grdmo rdjyam puram desah

putm-dara-kutumbakam || 159
sarvam-etat-parityajya grdhyam-etan-mrgeksane |
kimebhir-asthirair-devi
sthiram param-idam dhanam || 160

159-160. O gazelle-eyed Goddess! One should take

hold of this (teaching) renouncing everything:
one’s village, kingdom, one’s city and coun¬
try, one’s son, daughter and family. O God¬
dess ! These are all impermanent, but this
alone is the permanent treasure.

If you have to renounce your own town, your own king¬

dom, your own body, your own space, your own place,
your own son, your own wife, your own kutumba, all that
you must abandon, but you must protect this supreme
nectar that I have revealed to you.
Ultimately every one will be detached from these things.
You will be separated from your wife. You will be sepa¬
rated from your house. You will be separated from your
property, your bank balance. But this is the supreme
imperishable treasure.
184 Vijaana Bhair&m

stpjtt srfr y^id^i t tw*j<pt; \

hA%4Y
Hglfr* ^fr^HTfw yr%r *W «
prdnd api praddtavyd na deyam paramdmrtam |

Sri Devi uvdca:

deva-deva mahddeva paritrptdsmi sankara || 161

161. One may even give up one’s life, but one

should not give up this supreme nectar of
immortality.
The Goddess said:
O God of gods, O Great God! O Sankara, I
am fully satisfied.

i| I U KH MI ftd'H I
^rdH^i t n kr ii

rudrayamala-tantrasya saram-adydvadhdritam \
sarva-sakti-prabheddndm
hrdayam jnatamadya ca || 162

162. Today I have understood the essence of the

Rudrayamala Tantra, and the heart of all the
various energies.

Even if you have to surrender your life you must surrender

that, but you must not give up this supreme nectar.
Now ParvatT says:
Oh Lord, I am fully satisfied now.
adya rudrayamala-tantrasya saram-avadharitam |
Today, I have understood the essence of the Tantra of
Rudrayamala.
sarva-sakti prabheddndm hrdayam
Vijaana Bhairava 185

I have understood the heart and the essence of all the

112 ways, and I have not only understood, but I have also
gained and achieved it.

fTRT fVHHl f li II

ityuktvtinandita devi kanthe lagnd sivasya tu || 163

163. Having said this, the Goddess, full of bliss,

*
embraced Siva.

In this way, Parvati was filled with bliss and she embraced
* *
Lord Siva and became one with Lord Siva.
So, there ends the language of transcendental love
which we have learned. This is the language of tran¬
scendental love.
 GLOSSARY

anima; yogic power (siddhi) of extreme smallness

animadi: siddhis
adhvan: course, path; according to J>aiva cosmology and
soteriology there are six pathways in the universe,
divided into two groups of three each: on the objec¬
tive side they are kald, tattva, bhuvana, and on the
subjective side varno, mantra and pada. (For a de¬
tailed description, see: Andre Padoux, Vac, The
Concept of the Word in Selected Hindu Tantras,
Delhi, 1992, pp. 330 - 371.)
adhvara: sacrificial ritual
anacka: vowelless consonant, therefore soundless
anahata: the unstruck sound, inner sound (nada)
anuttara: ‘the unsurpassable’, supreme, absolute
apara: the immanent or lower energy related to a state
of difference (see Sakti)
abhyasa: practice, spiritual exercise
abheda: non-difference, unity
ardhacandra: half moon, related to the pranava mantra;
subtle energy of sound.
anavopaya: the individual way of the three upayas, start¬
ing from the level of onu (individual consciousness),
the level of differentiation (bheda) and activity (kriyd)
adhara: support; object of sense experience
aloka: light, splendour
188 Vijiiana Bhairava,

bahyaloka: external light

asana: seat, posture
iccha: will, intention, impulse; one of the three energies
of Siva
indriya: sense-organ
Isvara: the Lord; the sixth of the thirtysix tattvas
uccara: utterance of a mantra, ascending movement of
the phonic energy or prana
udaya: rising, awakening, dawning (of God conscious¬
ness)
unmllana: samadhi or absorption with closed eyes
upaya: means, way, method of realization; classified into
three major ways: dnava (individual), sakta (of the
Energy) and sdmbhava (Divine)
urdhva-dvadasanta: upper dvadasanta in the head or
brahmarandhra
rtambhara prajna: ‘wisdom filled with truth’, an expres¬
sion of Pataiijali’s Yogasutra (1.48)
omkara: the sound om, pranava mantra
kancuka: five binding coverings of the soul, consisting of
vidya (limited knowledge), kala (the power of frag¬
mentation), rdga (attachment), kala (time as a lim¬
iting agent) and niyati (limitation of freedom),
karankim: mystical mudra, see v. 77
kala: energy of creativity, the power of fragmentation,
one of the five kancukas
kama: desire, passion
kala: time, one of the limiting agents (kancuka)
kalagni: the all-consuming fire of time
kumbhaka, kumbhita: holding of the energy of breath;
exercise of prdndydma
kundalinl: ‘the coiled Energy’, the vital and spiritual
Energy lying dormant in the body, which is awak-
Glossary 189

ened and straightens in the course of ascent through

the cakras.
prana-kundalim: vital Energy
cit-kundalinl: spiritual Energy
kaivalya: liberation
krama: sequence, order, succession; one of the Tantric
schools
kramamudra: mystical mudra or attitude, integrating
external and internal consciousness
kriya: action, activity, ritual action; one of the three
energies of $iva
krodha: anger
krodhana: mystical mudra, see v. 77
ksetra: ‘field’, sacred place of pilgrimage
khecarl: mystical mudra, see v. 77
ksobha: agitation
gandha: smell, object of the sense of smell
gandharva-nagara: ‘the city of the Gandharvas or heav¬
enly musicians’, a standard phrase for describing a
purely imaginary or phantasmagoric thing
cakita-mudra: pose of astonishment or surprise
cakra: circle, wheel; subtle centre in the body, stages in
the ascent of kuiydalini
cidananda: the bliss of consciousness
citta: mind
cittavrtti: mental modifications, mental movement, ac¬
cording to Yogasutra 1.1, where Yoga is defined as
the cessation of all cittavrttis.
citta-laya: absorption or merging of the mind
cidakasa: the space of consciousness
cintana: meditation, reflection
caitanya: consciousness
jada: insentient, material, insensitive
190 VijaHna Bhairava

japa: recitation, repetition of a mantra, internally or ex¬

ternally
jagrat, jagrat-avastha: the waking state of consciousness
jlva: life, breath
jnana: knowledge
jnana-sakti: energy of knowledge
jnana-satta: the reality of knowledge, true knowl¬
edge
tattva: reality, principle or category of existence (36
tattvas according to the Agamas), also ultimate Re¬
ality.
tfrtha: sacred place of pilgrimage
tuti: minute unit of space, a division of prana
turiya: ‘the fourth state’, transcending the three states
of consciousness: waking, dream and deep sleep; ec¬
stasy
turiyatlta: ‘transcending the fourth’, transcendent state
of consciousness beyond the ‘fourth’, and hence per¬
vading all the states, permanent state of illumina¬
tion
taijas: the dreaming state of consciousness
trika: the triadic school of Kashmir 6aivism, consist-
* /

ing of the three principles Siva, Sakti, and Nara

or Anu (the created being or man); also related to
the three Saktis para (the transcendent), parapard
(the transcendent-cum-immanent) and apard (im¬
manent or lower); or referring to the three energies
of Siva: Will (icchd), Knowledge (jnana) and Ac¬
tivity (kriyd).
dik: space, direction
duhkha: pain, suffering
deva: God
desa: place, space, country
Glossary 191

dvadasanta: ‘the end of the twelve (fingers), technical

term for a point in space outside the body (bdhya-
dvadasanta) where the out-breath ends, or of the
superior centre of the head, where the yogic breath
rises to, also called brahmarandhra. The term is also
sometimes used for other cakras or subtle centres in
the body.
dharma - dharmin: the property or quality and the
owner or bearer of the property
dhyana: meditation
navatma: ninefold, consisting of nine forms; concerning
nine tattvas or mantras, the vowelless consonants h,
r, ks, in, 1, v, y, n along with u and anusvdra m
(num) (see vv. 2, 11).
nada: sound, inner resonance; one of the stages in the
/
ascent of Sakti, connected with bindu.
nadanta: ‘the end of sound’, higher stage in the ascent
of Sakti, subtle energy of sound,
nimilana: samadhi or absorption with closed eyes
niyati: limitation of freedom; one of the five kancukas
niradhara: without support, supportless
niralambana: without support, supportless
nirasraya: without support, supportless
nirodhika or inordhinl: “obstructing energy”, one of
the stages in the ascent of the sakti or of pranava
(uccara), situated in the forehead
nirvikalpa: free from thoughts, imagination or distrac¬
tion, state of consciousness free from ideation and
doubt, beyond differentiation
paratvam: transcendence, supremacy, absoluteness
/

Paramesvara: the supreme Lord, God, Siva

para: the supreme, transcendent energy of Siva, the
stage of non-difference.
192 Vijhana Bhairava

parapara: the transcendent-cum-immanent or supreme-

cum- non-supreme energy of 3iva, the intermediary
r

stage of Sakti, in which both identity and difference

or unity and diversity are present
pasyantl: the energy of the Word {vac) at the stage of
intuitive vision, before differentiation between word
and object
pindamantra: monosyllabic mantras, or mantras with¬
out vowels; (see vo. 42)
purusa: man, individual self, one of the thirtysix tattvas
puja: worship, ritual worship of an image or other sa¬
cred object
prakasa: light, the pure light of consciousness identified
/

with Siva
prakrti: primordial nature, source of the material world,
one of the thirtysix tattvas.
prakriya: method, especially ritual or spiritual method
prajha: wisdom; the sleep state of consciousness
pranava: monosyllabic mantra, mostly Om,o but the
Tantric mantras such as hum, hrim, are also called
pranava
pratibimba: reflection, image
pratyahara: withdrawing the senses from their objects;
one of the eight stages of Patahjali Yoga,
prathamabhasa: the first moment of awareness
pramatr: subject, knower
prana: breath, life-force, life; exhaling breath in the dif-
ferention into five functions of breath
prana-sakti: energy of breath, vital force
prana-kundalinl: the divine energy in the body man¬
ifested in the life-force which has to be aroused.
f

bindu: dot, point, drop; symbol of Siva, concentration

Glossary 193

of luminous energy; subtle stage in the ascent of en¬

ergy.

buddhi: intellect
brahmarandhra: ‘opening to Brahman’, the highest cen¬
tre in the subtle body (cakra) at the top of the head
brahma-sukha: ultimate, absolute bliss
brahmasthana: highest centre in the skull, also brah¬
marandhra
bhakti: devotion, love of God
bhaya: fear
Bhairava: name of J>iva in his supreme form, God, the
absolute; his name is explained in v. 130
✓
Bhairavl: Goddess, the Sakti of Bhairava; also a mysti¬
cal state called bhairavt-mudra
bhavana: creative contemplation, mystical realisation,
or form of meditation using the power of imagina¬
tion
bhrumadhya: centre between the eye-brows (cakra)
madhya: centre, state or point in-between two breaths,
things or thoughts
madhya-nadl: the central channel in the body, su-
sumnd
mantresvara: lord of the mantras', one of the seven pramd-
trs or subjects
mahodaya: great awakening
matra: unit of the duration of a vowel sound, or unit of
a Sanskrit metre
maya: limiting power of the Divine, illusory principle,
in its positive sense the creative power of the Lord;
one of the 36 tattvas, at the limit of the “impure
path” (according to the Agamas)
mukha: mouth, face, door, entrance, the front part of
anything
194 Vijiiana Bha.ira.va.

mudra: attitude, poasture, seal; here mystical posture,

bodily expression of a mystical state
murdhanta: top of the skull, brahmarandhra
muladhara: lower centre in the body (cakra)
moha: delusion
yaga, yajiia: sacrifice
YoginI: spiritually perfect woman, also divinised; female
counterpart of siddha
yoginl-melapa: ritual or mystical union of siddhas
and yoginis
raga: attachment, passion, desire; one of the five kaficukas
rupa: form, object of the sense of seeing
recaka, recita: exhaled energy of breath in the exercise
of prdndydma
laya: absorption,
lelihana: mystical mudra, see v. 77
lobha: greed
varna: letter, phoneme, subtle energy of speech
vikalpa: thought, imagination, distracting and dichoto¬
mising thoughts based on differentiation and dual-

_Uy
vikasa: expansion, blooming
vidya: knowledge; one of the five kaficukas
vimarsa: reflection, self-awareness of consciousness (pra-
kasa), identified with Sakti
visva: universe, all; one of the states of consciousness:
waking
visaya: object of sense-experience
visarga: power of creativity; emission; the aspirated
sound at the end of a Sanskrit word, represented
by two points hence a symbol of &iva and Sakti
vairagya: detachment
vyapinl: ‘the pervasive power’, stage of all-pervasiveness
Glossary 195

in the ascent of Sakti or of pranava.

vyapti: penetration, all-pervasiveness, fusion with the
/
totality, with Siva
vyoman: space, sky, atmosphere, the inner space of the
heart
/ /

Sakti: Energy, power, the supreme Energy of Siva as

well as her various forms and manifestations; non-
/ /
different from Siva; the face or entrance to Siva; one
of the three basic principles of Trika. Being femi¬
nine, it also denotes woman,
saktopaya: the way of Energy of the three upayas, at the
level of Sakti, of difference-in-non-difference (bheda-
bheda), the way of knowledge (jndna)
sabda : sound, word
sabda-brahman : the absolute Word, Brahman in its
manifestation as sound or word
sabdarasi : the totality of sounds or words
/ »

sambhavopaya: from Sambhu, a name of Siva: the Di-

*

vine way of the three upayas, at the level of Siva,

of non-difference (abheda) and of will (icchd)
suddha-vidya: ‘pure knowledge’, one of the higher tat-
tvas, at the limit between the pure and impure tat-
tvas\ the stage of identity in diversity
sunya, sunyata: void, freedom from conditioning
saka|a: ‘with parts’, complete, manifest
samghatta: meeting, union, also sexual union
satya: truth
*

Sadasiva: ‘eternal Siva’, one of the manifestations of

6iva, the third tattva from §iva downwards, in which
will is predominant,
sama: equal, balanced, harmonious
samana: ‘equal or balanced energy’, the stage in the as¬
cent of Sakti or of pranava before the transcendent
196 Vijnana Bhairava

(unmand)
smarananda: ‘the bliss of memory’, the bliss experienced
by remembering sexual union
samadhi: absorption, ecstasy
samavesa: complete penetration, total absorption in the
Divine, union
sampradaya: spiritual tradition
sambandha: relation, contact
sarvajna: omniscient
savikalpa: with thought
saksatkara: direct experience
sadhaka: aspirant, seeker, one who moves on the spiri¬
tual path
sadhana: spiritual practice
siddha: perfect yogi, realised being
siddhi: extraordinary yogic powers
sukha: pleasure, joy, happiness
susumna: the central nerve channel or vein in the subtle
body, also called madhya-nadi
suksma: subtle
sauh: one of the most sacred mantras, also called ‘the
seed of the heart’ (hrdayabija) or pindamantra (de¬
scribed in Paratrlsika Tantra)
sthula: gross, material, physical
snana: ritual bath
spanda: vibration, vibrative energy in its universal and
individual forms; original act or movement of con¬
sciousness
sparsa: touch, organ of touch
svapna: dreaming state
svara: musical note
svarupa: essential nature, one’s own being or self,
svatantrya: freedom, independence, absolute antonomy
Glossary 197

so’ham: ‘I am He’, mantra of identification with Divine

*

consciousness or Siva,
havana: fire sacrifice
homa: fire sacrifice, oblation
hrlm: bijamantra
 The Vijnana Bhairava is one of the most important Tantras of
Kashmir Saivism as far as the practical aspect of yoga of this school
is concerned. It teaches-112 dhdrands or ways of centring aware¬
ness and entering divine consciousness, which include ordinary and
extraordinary experiences, as well as tantric methods of spiritual
practice such as kundalini, mantra and mudra. This ancient text is
of great relevance for a spirituality of our times which has to inte¬
grate all aspects of life.
The present edition, translation and commentary is unique since
it contains the oral teaching of the last great master of the Kashmir
Saiva tradition, Swami Lakshman Too. In his explanation of the
dhdrands he gives the deep significance and practical application of
various methods of yoga which give direct access to states of higher
consciousness.

Swami Lakshman Joo (1907-1991), also called Swami

Lakshmanji Raina or lshvara Svarupa, was a great yogi from an early
age. He embodied a rare unity of a mystic and a pandit, being well-
versed in Sanskrit and in the texts of the non-dualistic tradition of
Kashmir Saivism. He was also called the Abhinavagupta of the 20th
century, being the last authority of Kashmir Saivism, who was teach¬
ing scholars and guiding seekers on the spiritual path. He edited
several Sanskrit texts and published Hindi translations and commen¬
taries, such as Abhinavagupta’s Gitdrthasahgraha Sambapahcasika,
Utpaladeva’s Sivastotravali, Abhinavagupta’s Paratrisika Vivarana
and others. Some of his teachings and lectures have been published
in English: “Kashmir Saivism: The secret supreme ”, “The Awaken¬
ing of Supreme Consciousness”, “Self Realization in Kashmir
Saivism”, and in Hindi: Trikasastra-Rahasya Prakriya. His com¬
mentary on the Siva Sutras is coming out shortly.

Rs. 275.00