1

iv}anErv>

vijnabhairava

The Vijnana Bhairava Tantra

Session One

I deVyuvac

r devyuvca

ut< dev mya sv yamls. 1.

ruta deva may sarva rudraymalasambhavam |

trikabhedamaeea srtsravibhgaa || 1 ||

The Glorious Goddess said:

O God, I have heard the entirety of the teaching on threefold division of shakti (into

transcendent, intermediate, and imminent manifestations), the quintessential portion of

everything that has been produced Rudra and his consort (the Rudrayamala Tantra).

A*aip n inv&ae me s prmer,

ik< p< tvtae dev zBdraizklamym!. 2.

adypi na nivtto me saaya paramevara |

ki rpa tattvato deva abdarikalmayam || 2 ||

But even now my doubts have not dissipated, Supreme Lord. What is your real form, o

God? Do you consist of the energies inherent in the multitude of sounds?

2

ik< va nvaTmeden Erve ErvaktaE,

iizraeedi< va ik< va ziyaTmkm!. 3.

ki v navtmabhedena bhairave bhairavktau |

triirobhedabhinna v ki v aktitraytmakam || 3 ||

Is the true form of Bhairava found in the nine-fold division as delineated in the

Bhairava Tantra? Is it different from the divisions enumerated in the Trishira Bhairava

Tantra? Or is it in the three shaktis?

nadibNmy< vaip ik< cNaxRinraeixka>,

caFmnCk< va ik< va ziSvpkm!. 4.

ndabindumaya vpi ki candrrdhanirodhik |

cakrrhaamanacka vki v aktisvarpakam || 4 ||

Is it in the inner sounds and drops? Or is it the states known as the obstructer and

the half-moon? Does it rise through the cakras, or the unvoiced, or is it the true

nature of shakti?

prapraya> sklm! Apraya va pun>,

praya yid tTSyat! prTv< tiXyte. 5.

parpary sakalam aparyca v puna |

pary yadi tadvatsyt paratva tadvirudhyate || 5 ||

Is it both transcendent and imminent? Or is it immanent and composed of parts? If the

transcendent exists like that, then it would contradict the idea of transcendence.

n ih v[Riveden deheden va vet!,

prTv< in:klTvensklTve n tvet!. 6.

na hi varavibhedena dehabhedena v bhavet |

paratva nikalatvena sakalatve na tadbhavet || 6 ||

Transcendence cannot be divided into classes or appearances. Because transcendence is

indivisible, it cannot be that which has parts.

3

sad< k me nawin>ze;< iDiNx s

4

Xyanaw aNtbuIna< iyafMbrvitRnam!,

kevl< vi[Rt< pu,

n casaE iizra devae n c ziyaTmk>. 11.

tattvato na navtmsau abdarirna bhairava |

na csau triir devo na ca aktitraytmaka || 11 ||

In reality, Bhairava is not in the nine-fold division, nor in the multitude of sounds. O

Goddess, he is not in the three heads or the essence of the three shaktis.

nadibNmyae vaip n cNaxRinraeixka>,

n cms. 12.

ndabindumayo vpi na candrrdhanirodhik |

na cakrakramasambhinno na ca aktisvarpaka || 12 ||

He is not the inner sound or the drop, nor the obstructer

or the half-moon. He is not the successive piercing of the cakras, and he is not the

true nature of shakti.

5

AbumtIna< ih @ta balivIi;ka>,

mat&maedkvTsv v&ywRmudatm!. 13.

aprabuddhamatn hi et blavibhik |

mtmodakavatsarva pravttyarthamudhtam || 13 ||

Like tales to frighten children or treats given by a mother, all these have been taught for

the purpose of the advancement of those of inferior intellect.

idalklnaeNmua dezaeezaivzei;[I,

VypdeumzKyasavkWya prmawRt>. 14.

dikklakalanonmukt deoddeviei |

vyapadeumaakysvakathy paramrthata || 14 ||

He is free from being in any place or time and cannot be particularized by having a

certain location or designation. Ultimate reality is indescribable and cannot be signified.

ANt> SvanuvanNda ivkLpaeNmugaecra,

yavSwa irtakara ErvI ErvaTmn>. 15.

anta svnubhavnand vikalponmuktagocar |

yvasth bharitkr bhairav bhairavtmana || 15 ||

The blissful experience in ones own innermost self is accessible only when conceptual

thought ceases. The true self of Bhairava is Bhairavi, whose state is the appearance of

plenitude.

6

tpuStvtae }ey< ivml< ivpUr[m!,

@v pUJy> k t&Pyit. 16.

tadvapustattvato jeya vimala vivapraam |

evavidhe pare tattve ka pjya kaca tpyati || 16 ||

The essence of reality is known to be stainless and all-pervasive. This being the

form of the highest reality, who is worshipped? Who is propitiated by being

worshipped?

@v svRda iSwt>,

AtStmRximRTvat! pra zi> praTmn>. 18.

aktiaktimatoryadvat abheda sarvad sthita |

atastaddharmadharmitvt par akti partmana || 18 ||

There is always a unity between shakti and the possessor of shakti. So it is that that

which is real is the same as that which possesses what is real the highest shakti is the

true self of the highest one (i.e. Bhairava).

7

n vedaRihka zi> Vyitira ivaVyte,

kevl< }ansaya< arMae=y< vezne. 19.

na vahnerdhik akti vyatirikt vibhvyate |

kevala jnasatty prrambho'ya praveane || 19 ||

The power to burn is not distinguishable from the fire that burns. Such is only a

preliminary distinction for gaining knowledge.

zyvSwaivSy inivRagen avna,

tdasaE izvpI Syat! zEvI muoimhaeCyte. 20.

aktyavasthpraviasya nirvibhgena bhvan |

tadsau ivarp syt aiv mukhamihocyate || 20 ||

For one who enters the state of shakti, there is a feeling of undifferentiation. Such a one

then becomes the very form of Shiva. It is said in this context that (shakti) is the face of

Shiva.

ywalaeken dIpSy ikr[EaRSkrSy c,

}ayte idiGvagaid tCDya izv> iye. 21.

yathlokena dpasya kiraairbhskarasya ca |

jyate digvibhgdi tadvacchakty iva priye || 21 ||

Just as a lamp is known by its light, the sun by its rays, and the directions by their parts,

so, dear one, is Shiva known by shakti.

8

IdeVyuvac

rdevyuvca

devdev izUla kpalktU;[

idGdezkalzUNya c VypdezivvijRta. 22.

devadeva trilka kaplaktabhaa

digdeaklany ca vyapadeavivarjit || 22 ||

The Glorious Goddess said:

O God of gods, ornamented with the trident and skulls,

that which is empty of place, space, and time, which cannot be designated,

yavSwa irtakara ErvSyaepl_yte,

kEpayEmuRo< tSy pradevI kw< vet!

ywa sMygh< vei twa me Uih Erv. 23.

yvasth bharitkr bhairavasyopalabhyate |

kairupyairmukha tasya pardev katha bhavet

yath samyagaha vedmi tath me brhi bhairava || 23 ||

the state which has the form of the plenitude of Bhairava how is it found?

By what means does the Highest Goddess become his very face? Tell me, Bhairava, in a

way I can understand properly.

9

iv}anErv>

vijnabhairava

The Vijnana Bhairava Tantra

Session Two

Dhra 1

IErv %vac

^XveR a[ae xae jIvae ivsgaRTma praeret!,

%TpiitySwane r[airta iSwit>. 24.

rbhairava uvca

rdhve pro hyadho jvo visargtm paroccaret |

utpattidvitayasthne bharadbharit sthiti || 24 ||

The glorious Bhaira said:

The Supreme One, whose very nature is creative, manifests as the upward moving

prana and the downward moving jiva (= apana). By holding awareness at the place

where the two begin one attains the state of plenitude.

Dhra 2

mtae=NtbRihvaRip ivy*uGmainvtRnat!,

ErVya ErvSyeTw< Eriv VyJyte vpu>. 25.

maruto'ntarbahirvpi viyadyugmnivartant |

bhairavy bhairavasyettha bhairavi vyajyate vapu || 25||

Bhairavi, when the two breaths, the in-going and out-going, are prevented from

returning (i.e. restrained) at the space (where they end), the essence of what makes

Bhairava Bhairava, is found.

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Dhra 3

n je ivzeCDimRpa ivkaist e,

inivRkLptya mXye tya Ervpta. 26.

na vrajenna viecchaktirmarudrp viksite |

nirvikalpatay madhye tay bhairavarpat || 26 ||

When shakti in the guise of the inner winds neither goes out nor comes in, but rather

expands in the middle due to the cessation of conceptual thought, there appears the

form of Bhairava.

Dhra 4

kiMta reicta vaip pUirta va yda vet!,

tdNte zaNtnamasaE zya zaNt> kazte. 27.

kumbhit recit vpi prit v yad bhavet |

tadante ntanmsau akty nta prakate || 27 ||

When one does a capsule retention at end of either the exhalation or inhalation, when

this practice known as pacification is completed, the Pacifier (i.e. Bhairava) appears

thanks to shakti.

Dhra 5

Aa mUlaiTkr[aasa< sUmat! sUmtraiTmkam!,

icNtyea< i;qkaNte zaMyNtI Ervaedy>. 28.

mltkirabhs skmt skmatartmikm |

cintayett dviaknte myant bhairavodaya || 28 ||

Concentrate on that which rises from the muladhara cakra like the rays of the rising

sun, and then gets subtler and subtler until at last it dissolves into the twelve (i.e., the

sahasrara cakra), and Bhairava appears.

11

Dhra 6

%CDNtI tifpa< itc< maTmm!,

%dXv muiy< yavt! tavdNte mhaedy>- 29-

udgacchant taidrp praticakra kramtkramam |

urddhva muitraya yvat tvadante mahodaya || 29 ||

Like lightning rising through the cakras, one by one, moving up until it reaches the

three fists (i.e., the sahasrara cakra), and at the end of the process the Great One

appears.

Dhra 7

madzk< sMyGadza]reidtm!,

SwUlsUmpriSwTya muva muvaNtt> izv>. 30.

kramadvdaaka samyagdvdakarabheditam |

sthlaskmaparasthity muktv muktvntata iva || 30 ||

Twelve are succesively broken open by means of the twelve associated syllables.

Having been liberated from the gross and subtle states, in the end the highest state is

Shiva.

Dhra 8

tyapUyaRzu mUxaRNt< 'va U]epsetuna,

inivRkLp< mn> kTva svaeRXveR svRgaem>. 31.

taypryu mrdhnta bhaktv bhrkepasetun |

nirvikalpa mana ktv sarvordhve sarvagodgama || 31 ||

When the body is filled with that (kundalini/shakti) up to the crown of the head,

having broken off (the breath) at the bridge formed by the contracted eyebrows (i.e.,

suspending breathing due to concentration on the ajna cakra) and having emptied the

mind of conceptual thought, the All-Pervading One comes forth in the highest state of

all.

12

Dhra 9

iziop]EipEmR{flE> zUNypkm!,

Xyaytae=nure zUNye vezae dye vet!. 32.

ikhipakaicitrarpairmaalai nyapacakam |

dhyyato'nuttare nye praveo hdaye bhavet || 32 ||

Because of the meditation on the five emptinesses (the five objects of the five physical

senses) which are like the five circles in the brightly colored tailfeathers of a peacock,

one enters the heart of the unsurpassed emptiness.

Dhra 10

$zen me[Ev y kaip icNtna,

zUNye kf(e pre pae Svy< lIna vrda. 33.

dena krameaiva yatra kutrpi cintan |

nye kuye pare ptre svaya ln varaprad || 33 ||

In such a systematic manner, wherever one puts ones awareness on emptiness

whether its on the emptiness of a wall or of a high personage it is absorbed into itself,

giving one a great gift.

Dhra 11

kpalaNtmRnae NySy itNmIiltlaecn>,

me[ mnsae daf(aRt! l]yeymumm!- 34-

kaplntarmano nyasya tihanmlitalocana |

kramea manaso dryt lakayellakyamuttamam || 34 ||

Fixing the mind on the inside of the skull (i.e. on the sahasrara cakra) and keeping ones

eyes shut, due the increasing stability of the mind one will observe the highest

observable thing.

13

Dhra 12

mXynafI mXys kazte. 35.

madhyan madhyasasth bisastrbharpay |

dhytntarvyomay devy tay deva prakate || 35 ||

One should meditate on space inside the central channel, situated in the middle of the

body with a form like the fibre inside the stem of a lotus. Because of that Goddess, the

deity appears.

14

iv}anErv>

vijnabhairava

The Vijnana Bhairava Tantra

Session Three

Dhra 13

krge[ Umedadarraexnat!,

e ibNdaE maIne tNmXye prma iSwit>- 36-

kararuddhadgastrea bhrmedddvrarodhant |

de bindau kramllne tanmadhye param sthiti || 36 ||

Using the hands as weapons, one covers the eyes (and other openings). Because the

openings have been blocked and the (cakra located at) the eyebrows has been pierced,

the drop is perceived. As one is gradually absorbed into it, there is the supreme state.

Dhra 14

xamaNt> ]aes. 37.

dhmnta kobhasambhtaskmgnitilakktim |

bindu ikhnte hdaye laynte dhyyato laya || 37 ||

One should meditate on the drop at the end of the tuft of hair (i.e., at the sahasrara

cakra) which appears as a subtle flame, like the ornamental red mark on the forehead,

and is produced when one rubs the eyes. By the end of the dissolution, everything

dissolves into the heart.

15

Dhra 15

Anahte pak[eR=zBde sir+te,

zBdi[ in:[at> pr< aixgCDit. 38.

anhate ptrakare'bhagnaabde sariddrute |

abdabrahmai nita para brahmdhigacchati || 38 ||

When one steeped in knowledge of the sound of Brahman listens with a trained ear to

the unstruck, uninterrupted sound of a rushing river, he reaches the highest Brahman.

Dhra 16

[vaidsmuarat! PlutaNte zUNyavnat!,

zUNyya prya zya zUNytameit Eriv. 39.

praavdisamuccrt plutnte nyabhvant |

nyay paray akty nyatmeti bhairavi || 39 ||

O Bhairavi, one who recites om and other such seed mantras and then meditates on

emptiness at the end of the drawn out version of such a recitation, arrives at emptiness

through emptiness, the highest shakti.

Dhra 17

ySy kSyaip v[RSy pUvaRNtavnuavyet!,

zUNyya zUNyUtae=saE zUNyakar> pumaNvet!. 40.

yasya kasypi varasya prvntvanubhvayet |

nyay nyabhto'sau nykra pumnbhavet || 40 ||

Even one who contemplates on what is before and after the sound, that person becomes

joined with emptiness through emptiness; he assumes the form of emptiness.

16

Dhra 18

t(aidva*zBde;u dI"eR;u ms,

AnNyceta> TyNte prVyaemvpuRvet!. 41.

tantrydivdyaabdeu drgheu kramasasthite |

ananyacet pratyante paravyomavapurbhavet || 41 ||

One who with single-mindedness stays fixated for a long time on the sound of music

made by a lute or other stringed instruments will, at the end of the process, become

embodied in the space of the Supreme One.

Dhra 19

ip{fmSy svRSy SwUlv[Rme[ tu,

AxeRNibNnadaNt> zUNyaearaveiCDv>. 42.

piamantrasya sarvasya sthlavarakramea tu |

ardhendubindundnta nyoccrdbhavecchiva || 42 ||

One who goes step by step from the gross form of any of the seed mantras up through

the crescent and drop until one reaches the end of sound in emptiness that person

becomes Shiva.

Dhra 20

injdehe svRid< yugpavyeiyt !,

inivRkLpmnaStSy ivyTsv vtRte. 43.

nijadehe sarvadikka yugapadbhvayedviyat |

nirvikalpamanstasya viyatsarva pravartate || 43 ||

One should, with a mind free of conceptual thought, meditate on the empty space in

his own body, in all directions simultaneously - and everything turns into empty space.

17

Dhra 21

p&zUNy< mUlzUNy< yugpavye y>,

zrIrinrpei]{ya zya zUNymna vet!. 44.

phanya mlanya yugapadbhvayecca ya |

arranirapekiy akty nyaman bhavet || 44 ||

One who meditates simultaneously on the emptiness above and the emptiness at the

root (i.e., below) acheives a mind of emptiness through the shakti that is independent of

the body.

Dhra 22

p&zUNy< mUlzUNy< CDUNy< avyeiTSwrm!,

yugpiivRkLpTvaiivRkLpaedyStt>. 45.

phanya mlanya hcchnya bhvayetsthiram |

yugapannirvikalpatvnnirvikalpodayastata || 45 ||

One should meditate unwaveringly and simultaneously on the emptiness above, the

emptiness of the root, and the emptiness of the heart. Because of that non-

conceptuality, there then arises the nonconceptual state.

Dhra 23

tnUdeze zUNytEv ][ma< ivavyet!,

inivRkLp< inivRkLpae inivRkLpSvpak- 46-

tandee nyataiva kaamtra vibhvayet |

nirvikalpa nirvikalpo nirvikalpasvarpabhk || 46 ||

One who meditates nonconceptually on the emptiness of the body, even for just a

moment, becomes without conceptions and comes to possess the self-nature of what is

beyond conceptual thought.

18

Dhra 24

sv dehgt< Vy< ivya< m&ge][e,

ivavyetStSy avna sa iSwra vet!. 47.

sarva dehagata dravya viyadvypta mgekae |

vibhvayettatastasya bhvan s sthir bhavet || 47 ||

O doe-eyed one, one should meditate on all the physical elements that constitute the

body as being just empty space, and then his meditation will become unwavering.

Dhra 25

dehaNtre TviGvag< iiUt< ivicNtyet!,

n ikidNtre tSy XyayXyeyaGvet!. 48.

dehntare tvagvibhga bhittibhta vicintayet |

na kicidantare tasya dhyyannadhyeyabhgbhavet || 48 ||

One should concentrate on just the skin encasing the body like a wall. There is

nothing inside. Meditating on that, one becomes joined with the imponderable.

Dhra 26

*akaze inlIna]> ps,

AnNyceta> suge pr< saEaGymauyat!. 49.

hdyke nilnka padmasampuamadhyaga |

ananyacet subhage para saubhgyampnuyt || 49 ||

O fortunate one, if ones senses are collapsed into the space at the heart center, and one

focusses single-pointedly on the center space of the lotus, one obtains the highest good

fortune.

19

Dhra 27

svRt> SvzrIrSy adzaNte mnae lyat!,

FbueRFIUt< tvly< vtRte- 50-

sarvata svaarrasya dvdante mano layt |

dhabuddherdhbhta tattvalakya pravartate || 50 ||

When, because of a steady intellect, the mind dissolves into any of the twelve

throughout ones own body (i.e., any one of the cakras that are separated from one

another by the distance covered by tweleve fingers), then reality solidly emerges and is

recognized.

Dhra 28

ywa twa y t adzaNte mn> i]pet!,

it][< ]I[v&evERl]{y< idnERvet!. 51.

yath tath yatra tatra dvdante mana kipet |

pratikaa kavttervailakaya dinairbhavet || 51 ||

Place the mind on the twelve, however and wherever you can, each moment of each

day, and as the way the mind turns things around weakens, one becomes

extraordinary.

20

iv}anErv>

vijnabhairava

The Vijnana Bhairava Tantra

Session Four

Dhra 29

kalaina kalpdaiTwten Svk< purm!,

Plu< ivicNtyedNte zaNtaasStda vet!. 52.

klgnin klapaddutthitena svaka puram |

plua vicintayedante ntbhsastad bhavet || 52 ||

One should imagine that ones own body is being burnt by the fire of time, beginning at

the foot of time (i.e. the big toe of the left foot) and moving upwards. At the end of

the meditation, one then takes on the appearance of The Pacifier.

Dhra 30

@vmev jgTsv dGx< XyaTva ivkLpt>,

AnNycets> pu pu prmae vet!. 53.

evameva jagatsarva dagdha dhytv vikalpata |

ananyacetasa pusa pumbhva paramo bhavet || 53 ||

Similarly, one should meditate on the whole universe being burnt with an unwavering,

one-pointed mind. That person reaches the highest achievement of humanity.

Dhra 31

Svdehe jgtae vaip sUmsUmtrai[ c,

tvain yain inly< XyaTvaNte VyJyte pra. 54.

svadehe jagato vpi skmaskmatari ca |

tattvni yni nilaya dhytvnte vyajyate par || 54 ||

One should meditate on the dissolution of the more and more subtle building blocks of

ones own body or of the universe. In the end, one finds the Supreme Goddess.

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Dhra 32

pIna< c bRla< zi< XyaTva adzgaecre,

ivZy dye Xyayn!mu> Svat(mauyat!. 55.

pn ca durbal akti dhytv dvdaagocare |

praviya hdaye dhyyanmukta svtantryampnuyt || 55 ||

Meditate on the gross, weak form of shakti located within the scope of the twelve (i.e.,

the six sense organs and the six consciousnesses). Make it enter the heart and meditate

on it there and you will obtain liberation and sovereignty.

Dhra 33

uvnaXvaidpe[ icNtyeTmzae=iolm!,

SwUlsUmpriSwTya yavdNte mnaely>. 56.

bhuvandhvdirpea cintayetkramao'khilam |

sthlaskmaparasthity yvadante manolaya || 56 ||

One should contemplate on the form of the universe and all its stages of its

development and gradually dissolve the whole thing from the gross to the subtle to the

highest state, until at the end the mind dissolves.

Dhra 34

ASy svRSy ivSy pyRNte;u smNtt>,

AXviyya tv< zEv< XyaTva mhaedy>. 57.

asya sarvasya vivasya paryanteu samantata |

adhvaprakriyay tattva aiva dhytv mahodaya || 57 ||

Practicing this method, one should meditate on this whole universe, from one end to

the other and on every side, as the Reality of Shiva, and the Great One will appear.

22

Dhra 35

ivmetNmhadeiv zUNyUt< ivicNtyet!,

tEv c mnae lIn< ttStyajnm!. 58.

vivametanmahdevi nyabhta vicintayet |

tatraiva ca mano lna tatastallayabhjanam || 58 ||

O great Goddess, one should concentrate on this universe as being empty. The mind

dissolves into it and then one experiences the dissolution.

Dhra 36

"qaidajne i< iISTya ivini]pet!,

ty< tT][aTva tyaNmyae vet!- 59-

ghadibhjane di bhittstyakt vinikipet |

tallaya tatkadgatv tallayttanmayo bhavet || 59 ||

Fix your gaze on the inside of a pitcher or something like it, ignoring what encloses it.

Suddenly the pitcher will disappear into the dissolution and you will be absorbed into

it.

Dhra 37

inv&R]igiriyaiddeze i< ivini]pet!,

ivlIne manse ave v&i]I[> jayte. 60.

nirvkagiribhittydidee di vinikipet |

vilne mnase bhve vttika prajyate || 60 ||

Fix your gaze on a place without trees, or on a mountain or a wall. When the mind gets

absorbed into them, the minds activity will diminish.

23

Dhra 38

%yaeaRvyae}aRne XyaTva mXy< smayet!,

yugp y< Tyva mXye tv< kazte. 61.

ubhayorbhvayorjne dhytv madhya samrayet |

yugapacca dvaya tyaktv madhye tattva prakate || 61 ||

One should meditate on the perception of two things, and then place yourself in the

middle between them. Dropping the two of them simultaneously, reality appears.

Dhra 39

ave Ty e ina ict! nEv avaNtr< jet!,

tda tNmXyaven ivksTyitavna. 62.

bhve tyakte niruddh cit naiva bhvntara vrajet |

tad tanmadhyabhvena vikasatyatibhvan || 62 ||

When the mind leaves one object and then is restrained from wandering to another

object, being in the middle between objects the highest realization then unfolds.

24

iv}anErv>

vijnabhairava

The Vijnana Bhairava Tantra

Session Five

Dhra 40

sv deh< icNmy< ih jga piravyet!,

yugpiivRkLpen mnsa prmaedy>. 63.

sarva deha cinmaya hi jagadv paribhvayet |

yugapannirvikalpena manas paramodaya || 63 ||

One should conceive of the body or the whole universe as simultaneously being just

consciousness. With a mind free of conceptual thought, the Supreme arises.

Dhra 41

vayuySy s

25

Dhra 42

sv jgTSvdeh< va SvanNdirt< Smret!,

yugpNSvam&tenEv pranNdmyae vet!. 65.

sarva jagatsvadeha v svnandabharita smaret |

yugapansvmtenaiva parnandamayo bhavet || 65 ||

One should think mindfully of the whole universe or ones own body as suddenly filled

with ones own bliss. Because of the nectar in oneself, one becomes possessed of the

highest bliss.

Dhra 43

khnen yaegen s* @v m&ge][e,

smudeit mhanNdae yen tv< kazte. 66.

kuhanena prayogena sadya eva mgekae |

samudeti mahnando yena tattva prakate || 66 ||

O doe-eyed one, when entranced by a magic show great bliss arises instantly, and with

that, reality appears.

Dhra 44

svRaetaeinbNxen a[zyaeXvRya znE>,

ippIlSpzRvelaya< wte prm< suom!. 67.

sarvasrotonibandhena praaktyordhvay anai |

piplasparavely prathate parama sukham || 67 ||

By restraining all the senses, the prana shakti slowly starts to rise. You then feel antsy

and supreme happiness suffuses you.

26

Dhra 45

veivR;Sy mXye tu ic< suomy< i]pet!,

kevl< vayupU[ va SmranNden yuJyte. 68.

vahnerviasya madhye tu citta sukhamaya kipet |

kevala vyupra v smarnandena yujyate || 68 ||

One should put ones blissful mind in the middle of fire and poison, either on its

own or full of wind (i.e., with a retention on the inhalation), and then one is joined with

bliss of remembering.

Dhra 46

zis,

zyave=ip deveiz vedanNds. 70.

lehanmanthankoai strsukhasya bhartsmte |

aktyabhve'pi devei bhavednandasamplava || 70 ||

O queen of the gods, even without shakti (the partner) present, just from the intensity

of the memory of the bliss that comes from kissing, embracing, and stroking a woman,

one becomes immersed in bliss.

27

Dhra 48

AanNde mhit ae e va baNxve icrat!

AanNdmut< XyaTva tyStNmna vet!- 71-

nande mahati prpte de v bndhave cirt

nandamudgata dhytv tallayastanman bhavet || 71 ||

When one experiences great bliss, or when one sees a long-lost relative, one should

meditate on the arising of the bliss and thoroughly dissolve the mind in it.

Dhra 49

jiGxpanktaeasrsanNdivj&M[at!,

avyeirtavSwa< mhanNdSttae vet!. 72.

jagdhipnaktollsarasnandavijmbhat |

bhvayedbharitvasth mahnandastato bhavet || 72 ||

One should meditate on the pleasure that arises from eating and drinking the bliss of

that tasty flavor and then the state of plenitude and great bliss arise.

Dhra 50

gItaidiv;yaSvadasmsaEOyEktaTmn>,

yaeignStNmyTven mnaeFeStdaTmta. 73.

gtdiviaysvdsamasaukhyaikattmana |

yoginastanmayatvena manorhestadtmat || 73 ||

Through the unequalled joy of becoming absorbed completely in the sound of beautiful

music and such, the yogis mind is elevated and becomes one with that.

28

Dhra 51

y y mnStuimRnStEv xaryet!,

t t pranNdSvp< s

29

iv}anErv>

vijnabhairava

The Vijnana Bhairava Tantra

Session Six

Dhra 52

Anagtaya< inaya< [e bagaecre,

savSwa mnsa gMya pra devI kazte. 75.

angaty nidry praae bhyagocare |

svasth manas gamy par dev prakate || 75 ||

When the mind enters that state where sleep has not yet come but the realm of outside

objects has vanished, the Supreme Goddess appears.

Dhra 53

tejsa sUyRdIpaderakaze zblIkte,

iinRveZya tEv SvaTmp< kazte- 76-

tejas sryadpderke abalkte |

dirnivey tatraiva svtmarpa prakate || 76 ||

One should fix ones gaze on the space illuminated by the rays of light from the sun, a

lamp, etc. Ones true nature will appear there.

Dhra 54

kri{ya aexnya ErVya leilhanya,

oecyaR ikale c pravai> kazte. 77.

karakiy krodhanay bhairavy lelihnay |

khecary dikle ca parvpti prakate || 77 ||

At the time one gets a revelation through the mudras known as skeleton, anger,

Bhairavi, licking, and sky dancer, the Supreme Attainment appears.

30

Dhra 55

m&asne iS)jEken hStpadaE inraym!,

inxay tTsen pra pU[aR mitRvet!. 78.

mdvsane sphijaikena hastapdau nirrayam |

nidhya tatprasagena par pr matirbhavet || 78 ||

Place one buttock on a soft seat, with hands and feet unsupported. At that time, the

mind will be filled with the Highest.

Dhra 56

%pivZyasne sMyk ba kTvaxRkitaE,

k]Vyaei mn> kvRn! zmmayait tyat!- 79-

upaviysane samyak bh ktvrdhakucitau |

kakavyomni mana kurvan amamyti tallayt || 79 ||

Sitting in the proper position, curve each arm in a half circle. Place the mind in the

space in the empty space in the middle of the circle, and one will attain peace through

this dissolution.

Dhra 57

SwUlpSy avSy StBxa< i< inpaTy c,

Aicre[ inraxar< mn> kTva izv< jet!. 80.

sthlarpasya bhvasya stabdh di niptya ca |

acirea nirdhra mana ktv iva vrajet || 80 ||

Let the gaze settle steadily on the gross form of an object and set the mind free of its

support (in conceptual thought) and you will reach Shiva.

31

Dhra 58

mXyije S)airtaSye mXye ini]Py cetnam!,

haear< mnsa kvStt> zaNte lIyte- 81-

madhyajihve sphritsye madhye nikipya cetanm |

hoccra manas kurvastata nte pralyate || 81 ||

Keeping the tongue inside (and inverted), put your consciousness in the middle of the

wide open mouth. Mentally make the sound ha. Then one will be absorbed in peace.

Dhra 59

Aasne zyne iSwTva inraxar< ivavyn!

Svdeh< mnis ]I[e ][at! ]I[azyae vet!. 82.

sane ayane sthitv nirdhra vibhvayan

svadeha manasi ke kat kayo bhavet || 82 ||

While sitting or lying down, visualize your own body as without support (i.e.,

suspended in empty space). When the mind stops (its conceptualizing), the karmic

dispositions will also stop.

Dhra 60

clasne iSwtSyaw znEvaR dehcalnat!,

zaNte manse ave deiv idVyaE"mauyat!. 83.

calsane sthitasytha anairv dehaclant |

prante mnase bhve devi divyaughampnuyt || 83 ||

O goddess, when one slowly moves the body or sits on something that is moving (e.g.,

when on horseback, motorcycle, or in a moving car), the mind becomes calm and one

enters the flow of divine inspiration.

32

Dhra 61

Aakaz< ivml< pZyn! kTva i< inrNtram!,

StBxaTma tT][aeiv Erv< vpurauyat!. 84.

ka vimala payan ktv di nirantarm |

stabdhtm tatkaddevi bhairava vapurpnuyt || 84 ||

Look at the clear blue sky with an unwavering gaze, keeping the body still.

Immediately, o goddess, one will reach Bhairavas essence.

Dhra 62

lIn< mUiR ivyTsv ErvTven avyet!,

tTsv ErvakartejStv< smaivzet!. 85.

lna mrdhni viyatsarva bhairavatvena bhvayet |

tatsarva bhairavkratejastattva samviet || 85 ||

One should meditate on the whole sky as Bhairava and absorb it within ones own

head. Then you will enter reality as a whole and see the splendor of Bhairavas form.

Dhra 63

ik pun>,

ivaid Erv< p< }aTvanNtkaz&t!. 86.

kicijjta dvaitadyi bhylokastama puna |

vivdi bhairava rpa jtvnantaprakabht || 86 ||

Realizing that it is Bhairavas form in the waking state and the rest (i.e., the three states

of consciousness: waking, dreaming, and deep sleep) knowing something of the state

that produces duality (i.e. the waking state), the outer light (i.e. dream state), and the

darkness (of deep sleep) one becomes the bearer of eternal light.

33

Dhra 64

@vmev inRzaya< k:[p]agme icrm!,

tEimr< avyn! p< Erv< pme:yit. 87.

evameva durniy kapakgame ciram |

taimira bhvayan rpa bhairava rpameyati || 87 ||

Similarly, one should regularly meditate on the darkness as Bhairavas form when,

during the waning fortnight, there is a dark and stormy night, and one will enter

Bhairavas form.

Dhra 65

@vmev inmILyadaE nee k:[amt>,

sayR Erv< p< avy

34

Dhra 67

AibNmivsg c Akar< jptae mhan!,

%deit deiv shsa }anaE"> prmer>. 90.

abindumavisarga ca akra japato mahn |

udeti devi sahas jnaugha paramevara || 90 ||

Repeat the letter a without nasalization or aspiration at the end, o Goddess, and then

suddenly a great flood of wisdom, the Supreme Lord, will arise.

Dhra 68

v[RSy sivsgRSy ivsgaRNt< icit< k,

inraxare[ icen Sp&ze+ snatnm!. 91.

varasya savisargasya visargnta citi kuru |

nirdhrea cittena spedbrahma santanam || 91 ||

Put your mind on the aspiration at the end of a letter with aspiration. Because the mind

has no support, one touches the eternal brahman.

Dhra 69

Vyaemakar< SvamaTman< XyayeiiGrnav&tm!,

inraya icit> zi> Svp< dzRyeda. 92.

vyomkra svmtmna dhyyeddigbhiranvtam |

nirray citi akti svarpa darayettad || 92 ||

Meditate on the self taking the form of empty space, stretching out endlessly in all

directions. Shakti in the form of consciousness, being freed from any resting place, then

sees its own true nature.

35

iv}anErv>

vijnabhairava

The Vijnana Bhairava Tantra

Session Seven

Dhra 70

ikid< ivi*adaE tI[sUCyaidna tt>,

tEv cetna< yuva Erve inmRla git>. 93.

kicidaga vibhidydau tkascydin tata |

tatraiva cetan yuktv bhairave nirmal gati || 93 ||

Begin by sticking some part of your body with a something like a sharp needle and then

focus your mind there the pure state within Bhairava.

Dhra 71

ica*Nt>kitnaRiSt mmaNtaRvyeidit,

ivkLpanamaven ivkLpEiJHtae vet!. 94.

cittdyantaktirnsti mamntarbhvayediti |

vikalpnmabhvena vikalpairujjhito bhavet || 94 ||

Meditate like this: There is no internal apparatus of the mind, etc., (i.e., the ego,

intellect, and other mental functions), inside me. Because of the absence of concepts

one becomes free of conceptual thought.

36

Dhra 72

maya ivmaeihnI nam klaya> kln< iSwtm!,

#Tyaidxm tvana< kly p&wGvet!. 95.

my vimohin nma kaly kalana sthitam |

itydidharma tattvn kalayanna pthagbhavet || 95 ||

Illusion is the name for the confusing state which comes from the process of

fragmentation. Thinking this way about the existence of the elemental constituents of

reality, one is no longer separate.

Dhra 73

HigtICDa< smuTpamvlaeKy zm< nyet!,

yt @v smuta ttStEv lIyte- 96-

jhagitcch samutpannmavalokya ama nayet |

yata eva samudbht tatastatraiva lyate || 96 ||

When one observes a desire arising, one should immediately pacify it. One will then be

absorbed in the place where the desire came from.

Dhra 74

yda mmeCDa naeTpa }an< va kStdaiSm vE,

tvtae=h< twaUtStInStNmna vet!. 97.

yad mamecch notpann jna v kastadsmi vai |

tattvato'ha tathbhtastallnastanman bhavet || 97 ||

Who am I when neither my desire nor my wisdom have arisen? In reality, I am being

as such. (Thinking like this,) one is absorbed into that and is identified with that.

37

Dhra 75

#CDayamwva }ane jate ic< invezyet!,

AaTmbu(anNycetaSttStvawRdzRnm!. 98.

icchymathav jne jte citta niveayet |

tmabuddhynanyacetstatastattvrthadaranam || 98 ||

When desire or wisdom appear one should fix ones mind on it and think about it one-

pointedly as nothing other than ones very self. Then one will see the essence of reality.

Dhra 76

ininRim< veJ}an< inraxar< maTmkm!,

tvt> kSyicEtdev iye. 99.

nirnimitta bhavejjna nirdhra bhramtmakam |

tattvata kasyacinnaitadevambhv iva priye || 99 ||

Dear one, (relative) knowledge is groundless, baseless, and essentially erroneous. In

reality, it belongs to no one. One who meditates like this becomes Shiva.

Dhra 77

icmaR svRdehe;u ivze;ae naiSt kict!,

At tNmy< sv avyNvijn>. 100.

ciddharm sarvadeheu vieo nsti kutracit |

ataca tanmaya sarva bhvayanbhavajijjana || 100 ||

There is no difference whatsoever in the nature of consciousness as it is found in all

embodied beings. Therefore, a person who meditates on everything as possessing that

gains mastery over the world of becoming.

38

Dhra 78

kamaexlaemaehmdmaTsyRgaecre,

bui< iniStimta< kTva tvmviz:yte. 101.

kmakrodhalobhamohamadamtsaryagocare |

buddhi nistimit ktv tattattvamavaiyate || 101 ||

When one experiences desire, anger, greed, delusion, intoxication, or jealousy, one

should place the mind on it unwaveringly until only the bare essence of it remains.

Dhra 79

#Njalmy< iv< VySt< va ickmRvt!,

ma Xyayt> sv pZyt suoaem>. 102.

indrajlamaya viva vyasta v citrakarmavat |

bhramadv dhyyata sarva payataca sukhodgama || 102 ||

Meditating on this whole universe as conjured up like a magic show or like a pretty

picture and seeing everything as transient, happiness arises.

Dhra 80

n ic< ini]pe>oe n suoe va piri]pet!,

Eriv }ayta< mXye ik< tvmviz:yte. 103.

na citta nikipeddukhe na sukhe v parikipet |

bhairavi jyat madhye ki tattvamavaiyate || 103 ||

The mind should not fixate on suffering and not dwell on happiness, Bhairavi. One

should know that reality is what remains in the middle.

39

iv}anErv>

vijnabhairava

The Vijnana Bhairava Tantra

Session Eight

Dhra 81

ivhay injdehaSwa< svRaSmIit avyn!,

Fen mnsa (a naNyei]{ya suoI vet!- 104-

vihya nijadehsth sarvatrsmti bhvayan |

dhena manas dy nnyekiy sukh bhavet || 104 ||

Abandoning the attachment to ones own body, with a concentrated mind one should

meditate (thinking), I am everywhere. Having realized this, one no longer sees

others and becomes happy.

Dhra 82

"qadaE y iv}animCDa*< va mmaNtre,

nEv svRgt< jat< avyiit svRg>. 105.

ghadau yacca vijnamicchdya v mamntare |

naiva sarvagata jta bhvayanniti sarvaga || 105 ||

Meditating on the idea that desire and the like dont arise independently in me but

always are linked to when I am conscious of pots, etc., one realizes all-pervasiveness.

40

{not counted as a separate dhra)

aahks samaNya svRdeihnam!,

yaeigna< tu ivze;ae=iSt s kTva ivkLpa ivkLpyet!,

tdaTmprmaTmTve Ervae m&glaecne. 108.

nirdhra mana ktv vikalpnna vikalpayet |

tadtmaparamtmatve bhairavo mgalocane || 108 ||

Having freed the mind from all its supports, one should not generate conceptual

thought. Then, o doe-eyed one, there will arise the state of Bhairava when one realizes

the identity of oneself with the highest self.

41

Dhra 85

svR}> svRktaR c Vyapk> prmer>,

s @vah< zEvxmaR #it daF(aRveiCDv>. 109.

sarvaja sarvakart ca vypaka paramevara |

sa evha aivadharm iti drhydbhavecchiva || 109 ||

The Supreme Lord is omniscient, the creator of all, and all-pervasive. And I, having

the same qualities as Shiva, am He. Firmly believing this, one becomes Shiva.

Dhra 86

jlSyevaemRyae veJvaRla'Gy> a rve>-

mmEv ErvSyEta iv'Gyae iveidta>- 110-

jalasyevormayo vahnerjvlbhagya prabh rave ||

mamaiva bhairavasyait vivabhagyo vibhedit || 110 ||

Just as waves arise from water, flames from fire, and light rays from the sun, these

differentiated aspects of the universe come from me, from Bhairava.

Dhra 87

aNTva aNTva zrIre[ Tvirt< uiv patnat!,

]aeziivrame[ pra s

42

Dhra 88

Aaxare:vwva=zya=}anailyen va.

jatzismavez]aeaNte Erv< vpu>. 112.

dhrevathav'akty'jnccittalayena v ||

jtaaktisamveakobhnte bhairava vapu || 112 ||

When due to a powerlessness over the bases of perception due to ignorance, or because

the mind has gone into dissolution, there arises a shakti at the end of the agitation

brought about by being absorbed in that there Bhairavas form appears.

Dhra 89

s StBxmayae>. 113.

sampradyamima devi u samyagvadmyaham |

kaivalya jyate sadyo netrayo stabdhamtrayo || 113 ||

Listen, o Goddess, and I will completely relate to you this traditional wisdom. Just by

keeping the eyes fixed immoveable on an object immediately the perfect state of unity

arises.

s kTva xaeare twEv c,

AnCkmhl< XyayiNvze+ snatnm!. 114.

sakoca karayo ktv hyadhodvre tathaiva ca |

anackamahala dhyyanviedbrahma santanam || 114 ||

Plugging the ears and contracting the lower openings, when one meditates on the

sound that is without vowels or consonants one enters eternal ultimate reality.

43

Dhra 90

kpaidke mhagteR iSwTvaepir inrI][at!,

AivkLpmte> sMyk s*ily> S)qm!- 115-

kpdike mahgarte sthitvopari nirkat |

avikalpamate samyak sadyacittalaya sphuam || 115 ||

When one stands above and looks down into something like a well or deep hole, the

mind becomes free of conceptual thought and immediately the dissolution of the mind

occurs.

Dhra 91

y y mnae yait bae va_yNtre=ip va,

t t izvavSwa VyapkTvaTKv yaSyit. 116.

yatra yatra mano yti bhye vbhyantare'pi v |

tatra tatra ivvasth vypakatvtkva ysyati || 116 ||

Wherever the mind goes to outer things or inner things there one will find Shiva.

Because Shiva is omnipresent, where will it go (where He is not)?

Dhra 92

y ya]mageR[ cEtNy< VyJyte ivae>,

tSy tNmaximRTvaiyairtaTmta- 117-

yatra yatrkamrgea caitanya vyajyate vibho |

tasya tanmtradharmitvccillaydbharittmat || 117 ||

Wherever the channels of the senses lead the all-pervading consciousness, since its

essence is the same at that (all-pervading consciousness) the mind dissolves and

becomes identical to the plenitude.

44

Dhra 93

]uta*Nte ye zaeke gre va r[a+te,

ktUhle ]uxa*Nte samyI dza- 118-

kutdyante bhaye oke gahvare v raddrute |

kuthale kudhdyante brahmasattmay da || 118 ||

At the beginning or end of a sneeze, when terrified or grief-stricken, when deeply

sighing or fleeing from battle, when intensely curious, or at the beginning and end of

hunger that state is where one can find the existence of ultimate reality.

Dhra 94

vStu;u smyRma[e;u e deze mnSTyjet!,

SvzrIr< inraxar< kTva srit u>. 119.

vastuu samaryameu de dee manastyajet |

svaarra nirdhra ktv prasarati prabhu || 119 ||

One should let the mind rest on things remembered or places one has seen. Ones body

will lose its support (i.e., one will forget one is embodied) and the Lord will arise.

Dhra 95

KvicStuin ivNySy znERi< invtRyet!,

tJ}an< icsiht< deiv zUNyalyae vet!. 120.

kvacidvastuni vinyasya anairdi nivartayet |

tajjna cittasahita devi nylayo bhavet || 120 ||

When, o Goddess, one puts ones attention on some object and then slowly withdraws

ones gaze, together with ones apprehension and consciousness of that object, one

resides in emptiness.

45

Dhra 96

yuekairSy yazI jayte mit>-

sa zi> za izv>. 121.

bhaktyudrekdviraktasya yd jyate mati ||

s akti kar nitya bhvayett tata iva || 121 ||

The kind of spiritual intuition that derives from the intense devotion of one who has

detached is called the shakti of Shankara. If one meditates on it regularly, Shiva

arises.

Dhra 97

vSTvNtre ve*mane svRvStu;u zUNyta,

tamev mnsa XyaTva ividtae=ip zaMyit. 122.

vastvantare vedyamne sarvavastuu nyat |

tmeva manas dhytv vidito'pi pramyati || 122 ||

When one is perceiving a particular object, there is the emptiness of all the other objects.

If one holds that emptiness in ones mind, even though (the particular object) is being

perceived, one comes to peace.

46

iv}anErv>

vijnabhairava

The Vijnana Bhairava Tantra

Session Nine

Dhra 98

ik sa=zui> z suoI vet!. 123.

kicijjairy smt uddhi s'uddhi ambhudarane |

na ucirhyaucistasmnnirvikalpa sukh bhavet || 123 ||

What those of little knowledge regard as purity is impurity in the system of Shiva.

There is neither purity nor impurity, and therefore only one without such conceptions

attains happiness.

Dhra 99

svR Ervae av> samaNye:vip gaecr>,

n c titreke[ prae=StITyya git>- 124-

sarvatra bhairavo bhva smnyevapi gocara |

na ca tadvyatirekea paro'sttyadvay gati || 124 ||

The omnipresent state of Bhairava is on the radar of even of ordinary people. One who

knows that there is nothing apart from that attains the non-dual condition.

47

Dhra 100

sm> zaE c ime c smae manavmanyae>,

[> pirpU[RTvaidit }aTva suoI vet!. 125.

sama atrau ca mitre ca samo mnvamnayo |

brahmaa paripratvditi jtv sukh bhavet || 125 ||

Because one knows that everything is filled with God, one treats friend and foe alike

and is the same whether honored or dishonored. Such a person attains happiness.

Dhra 101

n e;< avyeTKvaip n rag< avyeTKvict!,

rage;ivinmuRaE mXye spRit. 126.

na dvea bhvayetkvpi na rga bhvayetkvacit |

rgadveavinirmuktau madhye brahma prasarpati || 126 ||

One should never feel neither aversion nor attraction toward anyone at all. When one

is free of aversion and attraction, God slips in between them.

Dhra 102

ydve*< yda< yCDUNy< ydavgm!,

tTsv Erv< aVy< tdNte baexs. 127.

yadavedya yadagrhya yacchnya yadabhvagam |

tatsarva bhairava bhvya tadante bodhasambhava || 127 ||

That which is unknowable and unapprehendable, empty, and which remains outside of

existence -- one should conceive of Bhairava as all that, and at the end Awakening will

occur.

48

Dhra 103

inTye inraye zUNye Vyapke klnaeiJHte,

baakaze mn> kTva inrakaz< smaivzet!. 128.

nitye nirraye nye vypake kalanojjhite |

bhyke mana ktv nirka samviet || 128 ||

When one places the mind on outer space which is unchanging, without support,

empty, all-pervasive, and free from limitation one enters the realm of spacelessness.

Dhra 104

y y mnae yait tenEv tT][m!,

pirTyJyanviSwTya inStrSttae vet!. 129.

yatra yatra mano yti tattattenaiva tatkaam |

parityajynavasthity nistaragastato bhavet || 129 ||

Wherever the mind goes, immediately make it abandon that (and go to some other

thing). When it has no place to stay, it becomes calm.

.

Dhra 105

ya sv rvyit svRdae Vyapkae=iole,

#it ErvzBdSy s. 130.

bhay sarva ravayati sarvado vypako'khile |

iti bhairavaabdasya santatoccracchiva || 130 ||

The one who causes everything to scream in terror, the all-bestowing, pervading the

whole universe by continuously repeating the word Bhairava, one becomes Shiva.

49

Dhra 106

Ah< mmedimTyaiditpist>,

inraxare mnae yait t(aner[aCDmI. 131.

aha mamedamitydipratipattiprasagata |

nirdhre mano yti taddhynapreraccham || 131 ||

At those times when one asserts things like, I am; this is mine, the mind goes to that

which exists independently. Inspired by the meditation on that, one becomes tranquil.

Dhra 107

inTyae ivuinRraxarae Vyapkaiolaixp>,

zBdan! it][< Xyayn! ktawaeR=waRnupt>. 132.

nityo vibhurnirdhro vypakackhildhipa |

abdn pratikaa dhyyan ktrtho'rthnurpata || 132 ||

Eternal, All-Pervading, Independent, All-Pervading, Overlord of Everything

meditating every moment on these words, one attains ones goal in accordance with

their meaning.

Dhra 108

AtvimNjalaimd< svRmviSwtm!,

ik< tvimNjalSy #it daF(RCDm jet!. 133.

atattvamindrajlbhamida sarvamavasthitam |

ki tattvamindrajlasya iti drhyacchama vrajet || 133 ||

This entire universe is devoid of true reality, like a magic show. What reality is there in

a magic show? Firmly keeping the mind on this, one reaches peace.

50

Dhra 109

AaTmnae inivRkarSy Kv }an< Kv c va iya,

}anaya bihaRva At> zUNyimd< jgt!. 134.

tmano nirvikrasya kva jna kva ca v kriy |

jnyatt bahirbhv ata nyamida jagat || 134 ||

How can there be knowledge of, or action done in relation to, the unchanging true self?

External objects exist dependently on being known. The whole world is thus empty.

Dhra 110

n me bNxae n mae]ae me ItSyEta ivIi;ka>,

itibMbimd< buejRlei:vv ivvSvt>. 135.

na me bandho na moko me bhtasyait vibhik |

pratibimbamida buddherjaleviva vivasvata || 135 ||

There is no bondage or liberation for me. These are the hobgoblins of the fearful. This

all is just the projection of the mind, like the sun reflected in water.

Dhra 111

#iNyark< sv suo>oaids

51

Dhra 112

}ankazk< sv sveR[aTma kazk>,

@kmekSvavTvat! }an< }ey< ivaVyte. 137.

jnaprakaka sarva sarvetm prakaka |

ekamekasvabhvatvt jna jeya vibhvyate || 137 ||

Everything is illuminated by knowledge, and the true self is illuminated by all things.

Because their nature is the same, one should meditate on the knower and the known.

52

iv}anErv>

vijnabhairava

The Vijnana Bhairava Tantra

Session Ten

mans< cetna ziraTma ceit ctuym!,

yda iye pir]I[< tda tErv< vpu>. 138.

mnasa cetan aktirtm ceti catuayam |

yad priye parika tad tadbhairava vapu || 138 ||

When, my dear, the four mind, intellect, vital energy, and ego dissolve, then

Bhairava appears.

inStraepdezana< ztmu< smast>,

adza_yixk< deiv yJ}aTva }anivn>. 139.

nistaragopaden atamukta samsata |

dvdabhyadhika devi yajjtv jnavijjana || 139 ||

O Goddess, a hundred concise teachings, plus twelve more, have been taught for

making the minds activity cease. Knowing this, a person becomes wise.

A cEktme yuae jayte Erv> Svym!,

vaca kraeit kmaRi[ zapanuhkark>. 140.

atra caikatame yukto jyate bhairava svayam |

vc karoti karmi pnugrahakraka || 140 ||

And if one practices even just one of these, one arises as Bhairava Himself. Such a one

makes things happen just through speech alone, whether it be blessings or curses.

53

Ajramrtameit sae=i[maidgu[aiNvt>,

yaeignIna< iyae deiv svRmelapkaixp>. 141.

ajarmaratmeti so'imdigunvita |

yoginn priyo devi sarvamelpakdhipa || 141 ||

O Goddess, such a one gains freedom from old age and death and is endowed with

with the powers of being able to shrink and all the rest. Such a one is beloved by all

practitioners and is the supreme master in any religious gathering.

jIvip ivmuae=saE kvRip n ilPyte,

IdevI %vac

#d< yid vpudeRv praya mher. 142.

jvannapi vimukto'sau kurvannapi na lipyate |

rdev uvca

ida yadi vapurdeva paryca mahevara || 142 ||

Liberated while still living, such a one remains karmically unstained even while acting.

The Goddess then said:

If, o God, my Great Lord, this is the essence of the highest state,

@vmuVyvSwaya< jPyte kae jp k>,

Xyayte kae mhanaw pUJyte k t&Pyit. 143.

evamuktavyavasthy japyate ko japaca ka |

dhyyate ko mahntha pjyate kaca tpyati || 143 ||

then who is invoked when one does so properly, and who is it that invokes? On whom

does one meditate, Great Lord? Who does one worhip and who is pleased by this

worship?

54

yte kSy va haemae yag> kSy c ik< kwm!,

IErv %vac

@;a iya baa SwUle:vevm&ge][e. 144.

hyate kasya v homo yga kasya ca ki katham |

rbhairava uvca

etra prakriy bhy sthlevevamgekae || 144 ||

To whom does one offer a sacrificial offering? To whom does one sacrifice, what does

one sacrifice, and how?

Lord Bhairava then said:

O doe-eyed one, these external observances are only the grossest forms.

Uyae Uy> pre ave avna aVyte ih ya,

jp> sae= Svy< nadae maTma jPy $z>- 145-

bhyo bhya pare bhve bhvan bhvyate hi y |

japa so'tra svaya ndo mantrtm japya da || 145 ||

Meditating again and again on the highest state is the real invocation. Repeating the

sound which sounds by itself is the very soul of mantra repetition.

Xyan< ih inla buiinRrakara inraya,

n tu Xyan< zrIrai]muohStaidkLpna. 146.

dhyna hi nical buddhirnirkr nirray |

na tu dhyna arrkimukhahastdikalpan || 146 ||

Keeping the intellect steady without the aid of an image or any other support is real

meditation. Meditation is not visualizing something with a body, eyes, face, hands and

so forth.

55

pUja nam n pu:pa*EyaR mit> iyte Fa,

inivRkLpe mhaVyaei sa pUja adray>- 147-

pj nma na pupdyairy mati kriyate dh |

nirvikalpe mahvyomni s pj hydarllaya || 147 ||

Worship is not done with flowers and the rest, but by putting ones mind firmly on the

nonconceptual, the great void. From the zealous practice of that kind of worship,

dissolution occurs.

AEktmyuiSwe yaeTp*et idnainm!,

irtakarta sa t&irTyNtpU[Rta. 148.

atraikatamayuktisthe yotpadyeta dinddinam |

bharitkrat stra tptiratyantaprat || 148 ||

By assiduously practicing any one of the dharanas taught here, more and more fullness

arises day to day until there is the utmost plenitude what is here called satisfaction.

mhazUNyalye vaE Uta]iv;yaidkm!,

yte mnsa sax s haemetnauca. 149.

mahnylaye vahnau bhtkaviaydikam |

hyate manas srdha sa homacetansruc || 149 ||

The real sacrificial offering is when one uses consciousness as the ladle and offers the

five elements, the senses, together with the mind, into the fire which is the receptacle of

great emptiness.

56

yagae= prmezain tuiranNdl][a,

]p[aTsvRpapana< a[aTsvRSy pavRit. 150.

ygo'tra parameni tuirnandalaka |

kapatsarvappn trtsarvasya prvati || 150 ||

O Parvati, Supreme Goddess, sacrifice is here characterized by the bliss of satisfaction

that comes from the complete protection offered by the destruction of all negative

actions.

zismavezStT]e< avna pra,

ANywa tSy tvSy kapUja k t&Pyit. 151.

rudraaktisamveastatketra bhvan par |

anyath tasya tattvasya kpj kaca tpyati || 151 ||

The true sacred space of pilgrimage is that highest meditation, where one enters the

shakti of Rudra. Otherwise, when it comes to that ultimate reality, what is worship and

who is propitiated by the worship?

SvtanNdicNmasar> SvaTma ih svRt>,

Aavezn< tTSvpe SvaTmn> anmIirtm!. 152.

svatantrnandacinmtrasra svtm hi sarvata |

veana tatsvarpe svtmana snnamritam || 152 ||

The very core of ones true self is all-pervasive freedom, bliss, and pure consciousness.

The real purificatory bath is said to be the absorption into that essence of the true self.

57

yErev pUJyte VyEStPyRte va prapr>,

yEv pUjk> svR> s @vEk> Kv pUjnm!. 153.

yaireva pjyate dravyaistarpyate v parpara |

yacaiva pjaka sarva sa evaika kva pjanam || 153 ||

The offerings one makes in worship, the materials used to please that which is

transcendent and immanent (Shiva and Shakti), and the worshipper these are all one

and the same thing. So where is the worship?

jeTa[ae ivzeIv #CDya kiqlakit>,

dI"aRTma sa mhadevI pr]e< prapra. 154.

vrajetpro viejjva icchay kuilkti |

drghtm s mahdev paraketra parpar || 154 ||

The upward moving energy (prana) goes out and the downward moving energy (jiva =

apana) comes in, and they do so automatically but in a constricted way. The Great

Goddess straightens Herself out and becomes the highest sacred place for the

transcendent and the immanent (Shiva and Shakti).

ASyamnucrn! itn! mhanNdmye=Xvre,

tya deVya smaiv> pr< Ervmauyat!. 155.

asymanucaran tihan mahnandamaye'dhvare |

tay devy samvia para bhairavampnuyt || 155a ||

Pursuing and staying in this sacrifice which is full of great bliss, one enters into union

with this Goddess and obtain the highest state of Bhairava.

58

skare[ bihyaRit hkare[ivzet! pun>,

h. 155

sakrea bahiryti hakreaviet puna|

hasahasetyamu mantra jvo japati nityaa|| 155b ||

The breath goes out with the sound sa, and comes back in with the sound ha. A

person is always repeating this mantra: hamsa, hamsa.

;q ztain idva raaE sha{yekiv,

jpae deVya> smui> sulae lRae jfE>. 156.

a atni div rtrau sahasryekaviati |

japo devy samuddia sulabho durlabho jaai || 156 ||

This mantra, taught by the Goddess, is repeated 21,600 times a day. It is easily

available, difficult only for the very stupid.

#TyetTkiwt< deiv prmam&tmumm!,

@t nEv kSyaip kaZym! tu kdacn. 157.

ityetatkathita devi parammtamuttamam |

etacca naiva kasypi prakyam tu kadcana || 157 ||

O Goddess, this unsurpassed teaching which leads to the highest immortal state has

now been told to you, and it should never be revealed to just anyone at all.

59

priz:ye ole re Ae gupadyae>,

inivRkLpmtIna< tu vIra[amutaTmnam!. 158.

paraiye khale krre abhakte gurupdayo |

nirvikalpamatn tu vrmunnattmanm || 158 ||

It should not be revealed to students of other lineages, to the mischeivous or cruel, or to

those who have not thrown themselves at the feet of the guru with devotion. It should

only be taught to those whose minds are unwavering, who are spiritual heroes and

advanced practitioners.

ana< guvgRSy datVy< inivRzya,

amae raJy< pur< dez> pudarkquMbkm!- 159-

bhaktn guruvargasya dtavya nirviakay |

grmo rjya pura dea putradrakuumbakam || 159 ||

It should be given without hesitation to the devotees in ones gurus lineage. Village,

kingdom, town, country; sons, wives, family members --

svRmetTpirTyJy ametNm&ge][e,

ikmeiriSwrEdeRiv iSwr< primd< xnm!. 160.

sarvametatparityajya grhyametanmgekae |

kimebhirasthirairdevi sthira paramida dhanam || 160 ||

. . . the ones who have renounced all that, these are the kind of people for whom this is

meant, o doe-eyed one. Whats the use of these unreliable things, o Goddess? This is

the supreme, reliable treasure!

60

a[a Aip datVya n dey< prmam&tm!,

IdevI %vac

devdev mhadev pirt&aiSm z