Muni's PlayVijnana Bhairava Tantra
The Vijnana Bhairava Tantra is a key text of the Trika Shaivism (Kashmir Shaivism) tradition. It is cast as a discourse between Bhairava (Shiva) and Bhairavi (Shakti), where Bhairavi asks about the true nature of reality and the path to its realization. Instead of philosophical exposition, Bhairava responds by teaching 112 dharanas (meditative techniques or centers of awareness) to realize the supreme state of consciousness.
The Verses
The following is a complete collection of the verses of the Vijnana Bhairava Tantra, including the introductory dialogue, the 112 dharanas, and the concluding section.
Main Index: Hinduism, Kashmir Shaivism
Vijnana Bhairava Tantra Verse 1
Sanskrit
श्रुतं देव मया सर्वं रुद्रयामलसम्भवम्।
त्रिकभेदमशेषेण सारात्सारविभागशः॥ १॥
Transliteration
śrutaṁ deva mayā sarvaṁ rudrayāmalasambhavam |
trikabhedamaśeṣeṇa sārātsāravibhāgaśaḥ || 1 ||
Translation
Sri Devi says: O Deva, I have heard in detail all that has been revealed through the union of Rudra and his shakti or what has emerged from the Rudrayamala Tantra. I have also understood Trika, or the three divisions of Shakti, which forms the quintessence of all knowledge.
Vijnana Bhairava Tantra Verse 2
Sanskrit
अद्यापि न निवृत्तो मे संशयः परमेश्वर।
किं रूपं तत्त्वतो देव शब्दराशिकलामयम्॥ २॥
Transliteration
adyāpi na nivṛtto me saṁśayaḥ parameśvara |
kiṁ rūpaṁ tattvato deva śabdarāśikalāmayam || 2 ||
Translation
O Supreme Lord, in spite of everything that I have heard, even today my doubts are not dispelled. What is your reality, O Divine One? Are you the power or energy contained in sound from which all the mantras have originated?
Vijnana Bhairava Tantra Verse 3
Sanskrit
किं वा नवात्मभेदेन भैरवे भैरवाकृतौ।
त्रिशिरोभेदभिन्नं वा किं वा शक्तित्रयात्मकम्॥ ३॥
Transliteration
kiṁ vā navātmabhedena bhairave bhairavākṛtau |
triśirobhedabhinnaṁ vā kiṁ vā śaktitrayātmakam || 3 ||
Translation
Can your reality be perceived through the nine different ways by which one can enter the realm of higher consciousness, as enumerated in Bhairava Agama? Is it different from the procedure in Trishira Bhairava Tantra? Or can it be perceived through knowledge of the triple forms of shakti, i.e. para, parapara and apara? These are my doubts, O Bhairava!
Vijnana Bhairava Tantra Verse 4
Sanskrit
नादबिन्दुमयं वापि किं चन्द्रार्धनिरोधिकाः।
चक्रारूढमनच्कं वा किं वा शक्तिस्वरूपकम्॥ ४॥
Transliteration
nādabindumayaṁ vāpi kiṁ candrārdhanirodhikāḥ |
cakrārūḍhamanackaṁ vā kiṁ vā śaktisvarūpakam || 4 ||
Translation
Is it nada and bindu or can it be known by concentrating on the ascending psychic centres or the unstruck sound which emanates without any vibration? Or is it the form of the obstructing half moon or else is it the form of shakti?
Vijnana Bhairava Tantra Verse 5
Sanskrit
परापरायाः सकलमपरायाश्च वा पुनः।
पराया यदि तद्वत्स्यात्परत्वं तद् विरुध्यते॥ ५॥
Transliteration
parāparāyāḥ sakalamaparāyāśca vā punaḥ |
parāyā yadi tadvatsyātparatvaṁ tad virudhyate || 5 ||
Translation
(Is your reality) transcendent and immanent or is it completely immanent or completely transcendental? If it is immanent (then the very) nature of transcendence is contradicted.
Vijnana Bhairava Tantra Verse 6
Sanskrit
न हि वर्णविभेदेन देहभेदेन वा भवेत्।
परत्वं निष्कलत्वेन सकलत्वे न तद् भवेत्॥ ६॥
Transliteration
na hi varṇavibhedena dehabhedena vā bhavet|
paratvaṁ niṣkalatvena sakalatve na tad bhavet|| 6 ||
Translation
Paratva, or transcendence, cannot exist in the divisions of varna (colour), shabda (sound) or roopa (form). If transcendence is indivisible, then it cannot be defined or co-exist with composite parts.
Vijnana Bhairava Tantra Verse 7
Sanskrit
प्रसादं कुरु मे नाथ निःशेषं चिन्द्धि संशयम्।
साधु साधु त्वया पृष्टं तन्त्रसारम् इदम् प्रिये॥ ७॥
Transliteration
prasādaṁ kuru me nātha niḥśeṣaṁ cinddhi saṁśayam |
sādhu sādhu tvayā pṛṣṭaṁ tantrasāram idam priye || 7 ||
Translation
O Lord, be pleased to destroy all my doubts completely. Then Bhairava says: Good, well spoken, O dear one! What you have asked about is the essence of tantra.
Vijnana Bhairava Tantra Verse 8
Sanskrit
गूहनीयतमम् भद्रे तथापि कथयामि ते।
यत्किञ्चित्सकलं रूपं भैरवस्य प्रकीर्तितम्॥ ८॥
Transliteration
gūhanīyatamam bhadre tathāpi kathayāmi te |
yatkiñcitsakalaṁ rūpaṁ bhairavasya prakīrtitam || 8 ||
Translation
Noble lady, although this is the most secret part of the tantras, yet I will speak to you about what has been expounded regarding the (defined) forms of Bhairava.
Vijnana Bhairava Tantra Verse 9
Sanskrit
तद् असारतया देवि विज्ञेयं शक्रजालवत्।
मायास्वप्नोपमं चैव गन्धर्वनगरभ्रमम्॥ ९॥
Transliteration
tad asāratayā devi vijñeyaṁ śakrajālavat|
māyāsvapnopamaṁ caiva gandharvanagarabhramam || 9 ||
Translation
O Devi, the sakara aspect of Bhairava is insubstantial and of no spiritual value, like the illusory dream-like web of Indra, and is also like the delusion of celestial musicians.
Vijnana Bhairava Tantra Verse 10
Sanskrit
ध्यानार्थम् भ्रान्तबुद्धीनां क्रियाडम्बरवर्तिनाम्।
केवलं वर्णितम् पुंसां विकल्पनिहतात्मनाम्॥ १०॥
Transliteration
dhyānārtham bhrāntabuddhīnāṁ kriyāḍambaravartinām |
kevalaṁ varṇitam puṁsāṁ vikalpanihatātmanām || 10 ||
Translation
(The sakara sadhanas) are described for those people of deluded intellect, who are prey to distracted thought patterns or are inclined towards the performance of action and ostentatious rituals to traverse the path of meditation.
Vijnana Bhairava Tantra Verse 11
Sanskrit
तत्त्वतो न नवात्मासौ शब्दराशिर् न भैरवः।
न चासौ त्रिशिरा देवो न च शक्तित्रयात्मकः॥ ११॥
Transliteration
tattvato na navātmāsau śabdarāśir na bhairavaḥ |
na cāsau triśirā devo na ca śaktitrayātmakaḥ || 11 ||
Translation
In reality (the essence) of Bhairava is not the nine forms, nor the garland of letters, nor the three flows and not even the three powers of shakti.
Vijnana Bhairava Tantra Verse 12
Sanskrit
नादबिन्दुमयो वापि न चन्द्रार्धनिरोधिकाः।
न चक्रक्रमसम्भिन्नो न च शक्तिस्वरूपकः॥ १२॥
Transliteration
nādabindumayo vāpi na candrārdhanirodhikāḥ |
na cakrakramasambhinno na ca śaktisvarūpakaḥ || 12 ||
Translation
His (Bhairava’s) form (cannot be perceived) in nada and bindu nor even in the obstructed half moon, nor in the piercing of successive chakras, nor does shakti, or energy, constitute his essence.
Vijnana Bhairava Tantra Verse 13
Sanskrit
अप्रबुद्धमतीनां हि एता बलविभीषिकाः।
मातृमोदकवत्सर्वं प्रवृत्त्यर्थम् उदाहृतम्॥ १३॥
Transliteration
aprabuddhamatīnāṁ hi etā balavibhīṣikāḥ |
mātṛmodakavatsarvaṁ pravṛttyartham udāhṛtam || 13 ||
Translation
These things have been told (about the form of Bhairava), like the tales used to frighten children, to induce people of immature intellect to follow the spiritual path, just as the mother entices her child with sweets.
Vijnana Bhairava Tantra Verse 14
Sanskrit
दिक्कालकलनोन्मुक्ता देशोद्देशाविशेषिनी।
व्यपदेष्टुमशक्यासाव् अकथ्या परमार्थतः॥ १४॥
Transliteration
dikkālakalanonmuktā deśoddeśāviśeṣinī |
vyapadeṣṭumaśakyāsāv akathyā paramārthataḥ || 14 ||
Translation
Ultimately (that state of bhairava) cannot be measured in terms of time, space or direction, nor can it be indicated by any attribute or designation.
Vijnana Bhairava Tantra Verse 15
Sanskrit
अन्तःस्वानुभवानन्दा विकल्पोन्मुक्तगोचरा।
यावस्था भरिताकारा भैरवी भैरवात्मनः॥ १५॥
Transliteration
antaḥsvānubhavānandā vikalponmuktagocarā |
yāvasthā bharitākārā bhairavī bhairavātmanaḥ || 15 ||
Translation
One can have this inner experience for oneself when the mind is free from modifications or thought patterns. The atman of bhairava, which is known as bhairavi, is then experienced as the bliss of one’s own inner awareness, a state whose form is fullness, free from all contradictions.
Vijnana Bhairava Tantra Verse 16
Sanskrit
तद् वपुस् तत्त्वतो ज्ञेयं विमलं विश्वपूरणम्।
एवंविधे परे तत्त्वे कः पूज्यः कश्च तृप्यति॥ १६॥
Transliteration
tad vapus tattvato jñeyaṁ vimalaṁ viśvapūraṇam |
evaṁvidhe pare tattve kaḥ pūjyaḥ kaśca tṛpyati || 16 ||
Translation
The essence of his nature is known to be free of dross and pervades the entire universe. This being the nature of the highest reality, who is the object of worship and who is to be pacified by worship?
Vijnana Bhairava Tantra Verse 17
Sanskrit
एवंविधा भैरवस्य यावस्था परिगीयते।
सा परा पररूपेण परा देवी प्रकीर्तिता॥ १७॥
Transliteration
evaṁvidhā bhairavasya yāvasthā parigīyate |
sā parā pararūpeṇa parā devī prakīrtitā || 17 ||
Translation
In this way the transcendental state of bhairava, which is described or sung of, is known by means of the absolute or highest form that is Paradevi, the highest goddess.
Vijnana Bhairava Tantra Verse 18
Sanskrit
शक्तिशक्तिमतोर् यद्वद् अभेदः सर्वदा स्थितः।
अतस् तद्धर्मधर्मित्वात्परा शक्तिः परात्मनः॥ १८॥
Transliteration
śaktiśaktimator yadvad abhedaḥ sarvadā sthitaḥ |
atas taddharmadharmitvātparā śaktiḥ parātmanaḥ || 18 ||
Translation
Just as shakti, or power, is not different from shaktimaan, the holder of power, similarly parashakti, the highest power, who is the essence of the absolute (and therefore) identical with dharma, can never be separated from Bhairava, the possessor of dharma.
Vijnana Bhairava Tantra Verse 19
Sanskrit
न वह्नेर् दाहिका शक्तिर् व्यतिरिक्ता विभाव्यते।
केवलं ज्ञानसत्तायाम् प्रारम्भोऽयम् प्रवेशने॥ १९॥
Transliteration
na vahner dāhikā śaktir vyatiriktā vibhāvyate |
kevalaṁ jñānasattāyām prārambho’yam praveśane || 19 ||
Translation
(Just as) the power to burn is not separate from fire, (similarly parashakti is not different from Bhairava). However, it is imagined as separate in the beginning, as a preliminary step towards entry into its knowledge.
Vijnana Bhairava Tantra Verse 20
Sanskrit
शक्त्यवस्थाप्रविष्टस्य निर्विभागेन भावना।
तदासौ शिवरूपी स्यात्शैवी मुखम् इहोच्यते॥ २०॥
Transliteration
śaktyavasthāpraviṣṭasya nirvibhāgena bhāvanā |
tadāsau śivarūpī syātśaivī mukham ihocyate || 20 ||
Translation
One who enters the state of shakti has the feeling of identification with Shiva, without division. Then one verily becomes like the form of Shiva. In this context, it is said that Shakti is the face of Shiva.
Vijnana Bhairava Tantra Verse 21
Sanskrit
यथालोकेन दीपस्य किरणैर् भास्करस्य च।
ज्ञायते दिग्विभागादि तद्वच् चक्त्या शिवः प्रिये॥ २१॥
Transliteration
yathālokena dīpasya kiraṇair bhāskarasya ca |
jñāyate digvibhāgādi tadvac caktyā śivaḥ priye || 21 ||
Translation
Just as space, direction and form are revealed by the flame of a candle or the rays of the sun, similarly Shiva is revealed by the medium of Shakti, O clear one.
Vijnana Bhairava Tantra Verse 22
Sanskrit
देवदेव त्रिशूलाङ्क कपालकृतभूषण।
दिग्देशकालशून्या च व्यपदेशविवर्जिता॥ २२॥
Transliteration
devadeva triśūlāṅka kapālakṛtabhūṣaṇa |
digdeśakālaśūnyā ca vyapadeśavivarjitā || 22 ||
Translation
Sri Devi said: O Lord of the Gods, who bears the trident and skulls as ornaments, (tell me) of that state (which is) devoid of time, space and direction and free from (any) characteristics.
Vijnana Bhairava Tantra Verse 23
Sanskrit
यावस्था भरिताकारा भैरवस्योपलभ्यते।
कैर् उपायैर् मुखं तस्य परा देवि कथम् भवेत्।
यथा सम्यग् अहं वेद्मि तथा मे ब्रूहि भैरव॥ २३॥
Transliteration
yāvasthā bharitākārā bhairavasyopalabhyate |
kair upāyair mukhaṁ tasya parā devi katham bhavet|
yathā samyag ahaṁ vedmi tathā me brūhi bhairava || 23 ||
Translation
By what means can that state of fullness of Bhairava be achieved, (and) how does Paradevi, the highest Shakti, become the face (or entrance of Bhairava)? Tell me (this), O Bhairava, in the manner (whereby) I shall know it completely.
Vijnana Bhairava Tantra Verse 24
Sanskrit
ऊर्ध्वे प्राणो ह्यधो जीवो विसर्गात्मा परोच्चरेत्।
उत्पत्तिद्वितयस्थाने भरणाद् भरिता स्थितिः॥ २४॥
Transliteration
ūrdhve prāṇo hyadho jīvo visargātmā paroccaret|
utpattidvitayasthāne bharaṇād bharitā sthitiḥ || 24 ||
Translation
Sri Bhairava said: Paradevi, whose nature is visarga, or creation, manifests as the upward prana and the downward apana. By fixing the mind at the two points of generation (of prana and apana), the state of fullness results.
Vijnana Bhairava Tantra Verse 25
Sanskrit
मरुतोऽन्तर् बहिर् वापि वियद्युग्मानिवर्तनात्।
भैरव्या भैरवस्येत्थम् भैरवि व्यज्यते वपुः॥ २५॥
Transliteration
maruto’ntar bahir vāpi viyadyugmānivartanāt|
bhairavyā bhairavasyettham bhairavi vyajyatevapuḥ || 25 ||
Translation
When the ingoing pranic air and outgoing pranic air are both restrained in their space from their (respective points of) return, the essence of bhairava, which is not different from bhairavi, manifests.
Vijnana Bhairava Tantra Verse 26
Sanskrit
न व्रजेन् न विशेच् चक्तिर् मरुद्रूपा विकासिते।
निर्विकल्पतया मध्ये तया भैरवरूपता॥ २६॥
Transliteration
na vrajen na viśec caktir marudrūpā vikāsite |
nirvikalpatayā madhye tayā bhairavarūpatā || 26 ||
Translation
When Shakti in the form of vayu or pranic air is still and does not move swiftly in a specific direction, there develops in the middle, through the state of Nirvikalpa, the form of Bhairava.
Vijnana Bhairava Tantra Verse 27
Sanskrit
कुम्भिता रेचिता वापि पूरिता वा यदा भवेत्।
तदन्ते शान्तनामासौ शक्त्या शान्तः प्रकाशते॥ २७॥
Transliteration
kumbhitā recitā vāpi pūritā vā yadā bhavet|
tadante śāntanāmāsau śaktyā śāntaḥ prakāśate || 27 ||
Translation
When Kumbhaka takes place after Puraka or Rechaka, then the shakti known as shanta is experienced and through that peace (the bhairava consciousness) is revealed.
Vijnana Bhairava Tantra Verse 28
Sanskrit
आमूलात्किरणाभासां सूक्ष्मात्सूक्ष्मतरात्मिकम्।
चिन्तयेत्तां द्विषट्कान्ते श्याम्यन्तीम् भैरवोदयः॥ २८॥
Transliteration
āmūlātkiraṇābhāsāṁ sūkṣmātsūkṣmatarātmikam |
cintayettāṁ dviṣaṭkānte śyāmyantīm bhairavodayaḥ || 28 ||
Translation
Concentrate on the shakti arising from the root like the rays of the sun, gradually becoming subtler and subtler, until at last she dissolves in the dwadashanta and bhairava manifests.
Vijnana Bhairava Tantra Verse 29
Sanskrit
उद्गच्चन्तीं तडित्रूपाम् प्रतिचक्रं क्रमात्क्रमम्।
ऊर्ध्वं मुष्टित्रयं यावत्तावद् अन्ते महोदयः॥ २९॥
Transliteration
udgaccantīṁ taḍitrūpām praticakraṁ kramātkramam |
ūrdhvaṁ muṣṭitrayaṁ yāvattāvad ante mahodayaḥ || 29 ||
Translation
(Meditate on that shakti) moving upwards like lightning through all the chakras one by one to the dwadashanta. Then at last the glorious form of Bhairava dawns.
Vijnana Bhairava Tantra Verse 30
Sanskrit
क्रमद्वादशकं सम्यग् द्वादशाक्षरभेदितम्।
स्थूलसूक्ष्मपरस्थित्या मुक्त्वा मुक्त्वान्ततः शिवः॥ ३०॥
Transliteration
kramadvādaśakaṁ samyag dvādaśākṣarabheditam |
sthūlasūkṣmaparasthityā muktvā muktvāntataḥ śivaḥ || 30 ||
Translation
The twelve (centres) should be pierced successively through proper understanding of their (associated) twelve letters. Thus becoming liberated from the gross then the subtle, one by one, at the end (of its journey) the kundalini becomes Shiva.
Vijnana Bhairava Tantra Verse 31
Sanskrit
तयापूर्याशु मूर्धान्तं भङ्क्त्वा भ्रूक्षेपसेतुना।
निर्विकल्पं मनः कृत्वा सर्वोर्ध्वे सर्वगोद्गमः॥ ३१॥
Transliteration
tayāpūryāśu mūrdhāntaṁ bhaṅktvā bhrūkṣepasetunā |
nirvikalpaṁ manaḥ kṛtvā sarvordhve sarvagodgamaḥ || 31 ||
Translation
Then, having filled the tip of moordha (forehead) and crossed the bridge between the eyebrows, the mind rises above all dichotomizing thought patterns and omnipresence (prevails).
Vijnana Bhairava Tantra Verse 32
Sanskrit
शिखिपक्षैश् चित्ररूपैर् मण्डलैः शून्यपञ्चकम्।
ध्यायतोऽनुत्तरे शून्ये प्रवेशो हृदये भवेत्॥ ३२॥
Transliteration
śikhipakṣaiś citrarūpair maṇḍalaiḥ śūnyapañcakam |
dhyāyato’nuttare śūnye praveśo hṛdaye bhavet|| 32 ||
Translation
Like the five different coloured circles on the peacock’s feathers, one should meditate on the five voids. Then by following them to the end, which becomes the principle void, enter the heart.
Vijnana Bhairava Tantra Verse 33
Sanskrit
ईदृशेन क्रमेणैव यत्र कुत्रापि चिन्तना।
शून्ये कुड्ये परे पात्रे स्वयं लीना वरप्रदा॥ ३३॥
Transliteration
īdṛśena krameṇaiva yatra kutrāpi cintanā |
śūnye kuḍye pare pātre svayaṁ līnā varapradā || 33 ||
Translation
In this way, wherever there is mindful awareness, either on the void, or on another (object such as a) wall, or on an excellent person (such as guru), gradually the boon of absorption into the self is granted.
Vijnana Bhairava Tantra Verse 34
Sanskrit
कपालान्तर् मनो न्यस्य तिष्ठन् मीलितलोचनः।
क्रमेण मनसो दार्ढ्यात्लक्षयेत्लष्यम् उत्तमम्॥ ३४॥
Transliteration
kapālāntar mano nyasya tiṣṭhan mīlitalocanaḥ |
krameṇa manaso dārḍhyātlakṣayetlaṣyam uttamam || 34 ||
Translation
Having closed the eyes, and fixing the attention at the crown of the head, gradually stabilize the mind and direct it towards the goal, which will become discernible.
Vijnana Bhairava Tantra Verse 35
Sanskrit
मध्यनाडी मध्यसंस्था बिससूत्राभरूपया।
ध्यातान्तर्व्योमया देव्या तया देवः प्रकाशते॥ ३५॥
Transliteration
madhyanāḍī madhyasaṁsthā bisasūtrābharūpayā |
dhyātāntarvyomayā devyā tayā devaḥ prakāśate || 35 ||
Translation
One should meditate on the inner space of the medial nadi (sushumna) situated in the central axis of the body (the spinal column), which is as slender as a fibre of the lotus stem, and then by the grace of Devi, the divine (form) is revealed.
Vijnana Bhairava Tantra Verse 36
Sanskrit
कररुद्धदृगस्त्रेण भ्रूभेदाद् द्वाररोधनात्।
दृष्टे बिन्दौ क्रमाल् लीने तन्मध्ये परमा स्थितिः॥ ३६॥
Transliteration
kararuddhadṛgastreṇa bhrūbhedād dvārarodhanāt|
dṛṣṭe bindau kramāl līne tanmadhye paramā sthitiḥ || 36 ||
Translation
By using the hands (as tools) to block the entrances in all directions, the eyebrow centre is pierced and bindu (or light) is seen. Being gradually absorbed within that, the supreme state is realized.
Vijnana Bhairava Tantra Verse 37
Sanskrit
धामान्तःक्षोभसम्भूतसूक्ष्माग्नितिलकाकृतिम्।
बिन्दुं शिखान्ते हृदये लयान्ते ध्यायतो लयः॥ ३७॥
Transliteration
dhāmāntaḥkṣobhasambhūtasūkṣmāgnitilakākṛtim |
binduṁ śikhānte hṛdaye layānte dhyāyato layaḥ || 37 ||
Translation
Whenever one meditates upon the subtle fire, in the form of a tilak (like the mark on the forehead), or on the bindu at the end of the shikha, a condition of agitation and shaking is produced, followed by absorption and dissolution in the cave of the heart.
Vijnana Bhairava Tantra Verse 38
Sanskrit
अनाहते पात्रकर्णेऽभग्नशब्दे सरिद्द्रुते।
शब्दब्रह्मणि निष्णातः परम् ब्रह्माधिगच्चति॥ ३८॥
Transliteration
anāhate pātrakarṇe’bhagnaśabde sariddrute |
śabdabrahmaṇi niṣṇātaḥ param brahmādhigaccati || 38 ||
Translation
One, who is adept in listening to the unstruck sound in anahata, (which is) uninterrupted like a rushing river, attains the supreme state of Brahma by mastery of shabdabrahman, the form of Brahman as sound.
Vijnana Bhairava Tantra Verse 39
Sanskrit
प्रणवादिसमुच्चारात्प्लुतान्ते शून्यभावानात्।
शून्यया परया शक्त्या शून्यताम् एति भैरवि॥ ३९॥
Transliteration
praṇavādisamuccārātplutānte śūnyabhāvānāt|
śūnyayā parayā śaktyā śūnyatām eti bhairavi || 39 ||
Translation
O Bhairavi, one who repeats the Pranava (Aum) perfectly, while concentrating on the void for protracted periods, experiences the void, and by that void the transcendental shakti (is revealed).
Vijnana Bhairava Tantra Verse 40
Sanskrit
यस्य कस्यापि वर्णस्य पूर्वान्ताव् अनुभावयेत्।
शून्यया शून्यभूतोऽसौ शून्याकारः पुमान् भवेत्॥ ४०॥
Transliteration
yasya kasyāpi varṇasya pūrvāntāv anubhāvayet|
śūnyayā śūnyabhūto’sau śūnyākāraḥ pumān bhavet|| 40 ||
Translation
Whoever contemplates even on the matras or letters (of Aum) from first to last, in the form of void, verily that sadhaka by meditation on the void becomes the void.
Vijnana Bhairava Tantra Verse 41
Sanskrit
तन्त्र्यादिवाद्यशब्देषु दीर्घेषु क्रमसंस्थितेः।
अनन्यचेताः प्रत्यन्ते परव्योमवपुर् भवेत्॥ ४१॥
Transliteration
tantryādivādyaśabdeṣu dīrgheṣu kramasaṁsthiteḥ |
ananyacetāḥ pratyante paravyomavapur bhavet|| 41 ||
Translation
When one-pointed awareness on the prolonged inner sounds of different musical instruments, such as stringed, wind and percussion, is gradually established, in the end the body becomes the supreme space.
Vijnana Bhairava Tantra Verse 42
Sanskrit
पिण्डमन्त्रस्य सर्वस्य स्थूलवर्णक्रमेण तु।
अर्धेन्दुबिन्दुनादान्तः शून्योच्चाराद् भवेच् चिवः॥ ४२॥
Transliteration
piṇḍamantrasya sarvasya sthūlavarṇakrameṇa tu |
ardhendubindunādāntaḥ śūnyoccārād bhavec civaḥ || 42 ||
Translation
By repetition of all the gross letters of the bija mantras successively, including the ‘M’, (and meditating thus) on the void within each sound, one verily becomes Shiva.
Vijnana Bhairava Tantra Verse 43
Sanskrit
निजदेहे सर्वदिक्कं युगपद् भावयेद् वियत्।
निर्विकल्पमनास् तस्य वियत्सर्वम् प्रवर्तते॥ ४३॥
Transliteration
nijadehe sarvadikkaṁ yugapad bhāvayed viyat|
nirvikalpamanās tasya viyatsarvam pravartate || 43 ||
Translation
All the directions should be contemplated upon simultaneously in one’s own body as space or void. The mind (too) being free from all thoughts becomes dissolved (in the vacuous space of consciousness).
Vijnana Bhairava Tantra Verse 44
Sanskrit
पृष्टशून्यं मूलशून्यं युगपद् भावयेच् च यः।
शरीरनिरपेक्षिण्या शक्त्या शून्यमना भवेत्॥ ४४॥
Transliteration
pṛṣṭaśūnyaṁ mūlaśūnyaṁ yugapad bhāvayec ca yaḥ |
śarīranirapekṣiṇyā śaktyā śūnyamanā bhavet|| 44 ||
Translation
One who contemplates simultaneously on the void of the back (spinal column) and the void of the root becomes void-minded (completely free of all thought constructs or Vikalpas) by that energy which is independent of the body.
Vijnana Bhairava Tantra Verse 45
Sanskrit
पृष्टशून्यं मूलशून्यं हृच्चून्यम् भावयेत्स्थिरम्।
युगपन् निर्विकल्पत्वान् निर्विकल्पोदयस् ततः॥ ४५॥
Transliteration
pṛṣṭaśūnyaṁ mūlaśūnyaṁ hṛccūnyam bhāvayetsthiram |
yugapan nirvikalpatvān nirvikalpodayas tataḥ || 45 ||
Translation
By steady contemplation on the void of the back (sushumna), the void of the root and the void of the heart simultaneously, there arises the state of nirvikalpa, which is free from thought constructs.
Vijnana Bhairava Tantra Verse 46
Sanskrit
तनूदेशे शून्यतैव क्षणमात्रं विभावयेत्।
निर्विकल्पं निर्विकल्पो निर्विकल्पस्वरूपभाक्॥ ४६॥
Transliteration
tanūdeśe śūnyataiva kṣaṇamātraṁ vibhāvayet|
nirvikalpaṁ nirvikalpo nirvikalpasvarūpabhāk || 46 ||
Translation
If one concentrates on the body as a void, even for a moment, with the mind free from thought, then one attains thoughtlessness and verily becomes that form of void (known as Bhairava).
Vijnana Bhairava Tantra Verse 47
Sanskrit
सर्वं देहगतं द्रव्यं वियद्व्याप्तं मृगेक्षणे।
विभावयेत्ततस् तस्य भावना सा स्थिरा भवेत्॥ ४७॥
Transliteration
sarvaṁ dehagataṁ dravyaṁ viyadvyāptaṁ mṛgekṣaṇe |
vibhāvayettatas tasya bhāvanā sā sthirā bhavet|| 47 ||
Translation
O gazelle-eyed one, concentrate upon all the constituents of the body pervaded by space, so that the thought becomes steady.
Vijnana Bhairava Tantra Verse 48
Sanskrit
देहान्तरे त्वग्विभागम् भित्तिभूतं विचिन्तयेत्।
न किञ्चिद् अन्तरे तस्य ध्यायन्न् अध्येयभाग् भवेत्॥ ४८॥
Transliteration
dehāntare tvagvibhāgam bhittibhūtaṁ vicintayet|
na kiñcid antare tasya dhyāyann adhyeyabhāg bhavet|| 48 ||
Translation
One should contemplate on the skin of the body as a mere wall or partition with nothing inside it. By meditating thus, he becomes like the void, which cannot be meditated upon.
Vijnana Bhairava Tantra Verse 49
Sanskrit
हृद्याकाशे निलीनाक्षः पद्मसम्पुटमध्यगः।
अनन्यचेताः सुभगे परं सौभाग्यमाप्नुयात्॥ ४९॥
Transliteration
hṛdyākāśe nilīnākṣaḥ padmasampuṭamadhyagaḥ |
ananyacetāḥ subhage paraṁ saubhāgyamāpnuyāt|| 49 ||
Translation
O embodiment of good fortune, one who contemplates with closed eyes and one-pointed concentration on the mantra in the middle of the lotus in the heart space achieves the highest spiritual realization.
Vijnana Bhairava Tantra Verse 50
Sanskrit
सर्वतः स्वशरीरस्य द्वादशान्ते मनोलयात्।
दृढबुद्धेर् दृढीभूतं तत्त्वलक्ष्यम् प्रवर्तते॥ ५०॥
Transliteration
sarvataḥ svaśarīrasya dvādaśānte manolayāt|
dṛḍhabuddher dṛḍhībhūtaṁ tattvalakṣyam pravartate || 50 ||
Translation
When the mind is dissolved in dwadashanta by steady awareness and steady practice, the true nature or essence of the goal manifests everywhere in one’s body.
Vijnana Bhairava Tantra Verse 51
Sanskrit
यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत्॥
प्रतिक्षणं क्षीणवृत्तेर् वैलक्षण्यं दिनैर् भवेत्॥ ५१॥
Transliteration
yathā tathā yatra tatra dvādaśānte manaḥ kṣipet||
pratikṣaṇaṁ kṣīṇavṛtter vailakṣaṇyaṁ dinair bhavet|| 51 ||
Translation
By bringing the mind forcibly to dwadashanta again and again, however and wherever possible, the fluctuations of the mind diminish day by day, so that each moment becomes an extraordinary state.
Vijnana Bhairava Tantra Verse 52
Sanskrit
कालाग्निना कालपदाद् उत्थितेन स्वकम् पुरम्।
प्लुष्टम् विचिन्तयेद् अन्ते शान्ताभासस् तदा भवेत्॥ ५२॥
Transliteration
kālāgninā kālapadād utthitena svakam puram |
pluṣṭam vicintayed ante śāntābhāsas tadā bhavet|| 52 ||
Translation
One should contemplate that one’s own body has been burnt by Kaalagni, arising from the movement of time. Then at last one will experience tranquility.
Vijnana Bhairava Tantra Verse 53
Sanskrit
एवम् एव जगत्सर्वं दग्धं ध्यात्वा विकल्पतः।
अनन्यचेतसः पुंसः पुम्भावः परमो भवेत्॥ ५३॥
Transliteration
evam eva jagatsarvaṁ dagdhaṁ dhyātvā vikalpataḥ |
ananyacetasaḥ puṁsaḥ pumbhāvaḥ paramo bhavet|| 53 ||
Translation
In the same way, having meditated with an unwavering and one-pointed mind on the entire universe being burnt (by Kaalagni), that man becomes a godman or attains a supreme state of manhood.
Vijnana Bhairava Tantra Verse 54
Sanskrit
स्वदेहे जगतो वापि सूक्ष्मसूक्ष्मतराणि च।
तत्त्वानि यानि निलयं ध्यात्वान्ते व्यज्यते परा॥ ५४॥
Transliteration
svadehe jagato vāpi sūkṣmasūkṣmatarāṇi ca |
tattvāni yāni nilayaṁ dhyātvānte vyajyate parā || 54 ||
Translation
Dharana on those constituents which comprise one’s own body and the whole universe, such as the tattwas and tanmatras, from subtle to subtlest, leads to the source of existence. (In this way) Paradevi, the supreme goddess, (is revealed) at the end of meditation.
Vijnana Bhairava Tantra Verse 55
Sanskrit
पिनां च दुर्बलां शक्तिं ध्यात्वा द्वादशगोचरे।
प्रविश्य हृदये ध्यायन् मुक्तः स्वातन्त्र्यमाप्नुयात्॥ ५५॥
Transliteration
pināṁ ca durbalāṁ śaktiṁ dhyātvā dvādaśagocare |
praviśya hṛdaye dhyāyan muktaḥ svātantryamāpnuyāt|| 55 ||
Translation
Having meditated on the gross and weak shakti in the twelve Indriyas (thus making it subtle), one who enters the heart space and meditates there attains mukti and becomes liberated.
Vijnana Bhairava Tantra Verse 56
Sanskrit
भुवनाध्वादिरूपेण चिन्तयेत्क्रमशोऽखिलम्।
स्थूलसूक्ष्मपरस्थित्या यावद् अन्ते मनोलयः॥ ५६॥
Transliteration
bhuvanādhvādirūpeṇa cintayetkramaśo’khilam |
sthūlasūkṣmaparasthityā yāvad ante manolayaḥ || 56 ||
Translation
By meditating on the entire form of the universe and the course of its development through time and space, gradually dissolve the gross into the subtle and the subtle into the state of being beyond, until the mind is finally dissolved (into pure consciousness).
Vijnana Bhairava Tantra Verse 57
Sanskrit
अस्य सर्वस्य विश्वस्य पर्यन्तेषु समन्ततः।
अध्वप्रक्रियया तत्त्वं शैवं ध्यत्वा महोदयः॥ ५७॥
Transliteration
asya sarvasya viśvasya paryanteṣu samantataḥ |
adhvaprakriyayā tattvaṁ śaivaṁ dhyatvā mahodayaḥ || 57 ||
Translation
By this method one should meditate on all the sides or aspects of the universe up to the Shiva tatwa (which is the quintessence) of all. In this way the experience of the supreme reality arises.
Vijnana Bhairava Tantra Verse 58
Sanskrit
विश्वम् एतन् महादेवि शून्यभूतं विचिन्तयेत्।
तत्रैव च मनो लीनं ततस् तल्लयभाजनम्॥ ५८॥
Transliteration
viśvam etan mahādevi śūnyabhūtaṁ vicintayet|
tatraiva ca mano līnaṁ tatas tallayabhājanam || 58 ||
Translation
O great Goddess, one should concentrate on this universe as nothing but void. Dissolving the mind also like this, one then experiences the state of laya, or total dissolution.
Vijnana Bhairava Tantra Verse 59
Sanskrit
घतादिभाजने दृष्टिम् भित्तिस् त्यक्त्वा विनिक्षिपेत्।
तल्लयं तत्क्षणाद् गत्वा तल्लयात्तन्मयो भवेत्॥ ५९॥
Transliteration
ghatādibhājane dṛṣṭim bhittis tyaktvā vinikṣipet|
tallayaṁ tatkṣaṇād gatvā tallayāttanmayo bhavet|| 59 ||
Translation
One should fix his sight (on the empty space) inside the pot, leaving aside the enclosing structure. Thus, the pot being gone, the mind will at once be dissolved (into the space). Through that laya the mind becomes completely absorbed (in the void).
Vijnana Bhairava Tantra Verse 60
Sanskrit
निर्वृक्षगिरिभित्त्यादिदेशे दृष्टिं विनिक्षिपेत्।
विलीने मानसे भावे वृत्तिक्षिणः प्रजायते॥ ६०॥
Transliteration
nirvṛkṣagiribhittyādideśe dṛṣṭiṁ vinikṣipet|
vilīne mānase bhāve vṛttikṣiṇaḥ prajāyate || 60 ||
Translation
One should fix his gaze on a treeless place, like bare mountains or rocks, where there is no support for the mind to dwell on. Then the modifications of the mind become less and the experience of dissolution takes place.
Vijnana Bhairava Tantra Verse 61
Sanskrit
उभयोर् भावयोर् ज्ञाने ध्यात्वा मध्यं समाश्रयेत्।
युगपच् च द्वयं त्यक्त्वा मध्ये तत्त्वम् प्रकाशते॥ ६१॥
Transliteration
ubhayor bhāvayor jñāne dhyātvā madhyaṁ samāśrayet|
yugapac ca dvayaṁ tyaktvā madhye tattvam prakāśate || 61 ||
Translation
One should think of two objects, and in the event of such knowledge being matured, then cast both aside and dwell (on the gap or space) in the middle. Having meditated in the middle, the experience of the essence arises.
Vijnana Bhairava Tantra Verse 62
Sanskrit
भावे त्यक्ते निरुद्धा चिन् नैव भावान्तरं व्रजेत्।
तदा तन्मध्यभावेन विकसत्यति भावना॥ ६२॥
Transliteration
bhāve tyakte niruddhā cin naiva bhāvāntaraṁ vrajet|
tadā tanmadhyabhāvena vikasatyati bhāvanā || 62 ||
Translation
When the mind is restrained to one object of awareness, casting all others aside and not allowing movement to take place from one to another, then inside that perception the awareness blossoms.
Vijnana Bhairava Tantra Verse 63
Sanskrit
सर्वं देहं चिन्मयं हि जगद् वा परिभावयेत्।
युगपन् निर्विकल्पेन मनसा परमोदयः॥ ६३॥
Transliteration
sarvaṁ dehaṁ cinmayaṁ hi jagad vā paribhāvayet|
yugapan nirvikalpena manasā paramodayaḥ || 63 ||
Translation
One should concentrate with an unwavering mind on all existence, the body and even the universe simultaneously as nothing but consciousness, then the supreme consciousness arises.
Vijnana Bhairava Tantra Verse 64
Sanskrit
वायुद्वयस्य सङ्घट्टाद् अन्तर् वा बहिर् अन्ततः।
योगी समत्वविज्ञानसमुद्गमनभाजनम्॥ ६४॥
Transliteration
vāyudvayasya saṅghaṭṭād antar vā bahir antataḥ |
yogī samatvavijñānasamudgamanabhājanam || 64 ||
Translation
From the fusion of both vayus (prana and apana) inside or outside (the body), the yogi attains equilibrium and becomes fit for the proper manifestation of consciousness.
Vijnana Bhairava Tantra Verse 65
Sanskrit
सर्वं जगत्स्वदेहं वा स्वानन्दभरितं स्मरेत्।
युगपत्स्वामृतेनैव परानन्दमयो भवेत्॥ ६५॥
Transliteration
sarvaṁ jagatsvadehaṁ vā svānandabharitaṁ smaret|
yugapatsvāmṛtenaiva parānandamayo bhavet|| 65 ||
Translation
One should contemplate simultaneously on the entire universe or on one’s own body filled with the bliss of the self. Then through one’s own nectar, one becomes alive with the supreme bliss.
Vijnana Bhairava Tantra Verse 66
Sanskrit
कुहनेन प्रयोगेण सद्य एव मृगेक्षणे।
समुदेति महानन्दो येन तत्त्वं प्रकाशते॥ ६६॥
Transliteration
kuhanena prayogeṇa sadya eva mṛgekṣaṇe |
samudeti mahānando yena tattvaṁ prakāśate || 66 ||
Translation
O gazelle-eyed one, verily by applying the performance of religious austerities, great bliss arises immediately, by which the essence is illumined.
Vijnana Bhairava Tantra Verse 67
Sanskrit
सर्वस्रोतोनिबन्धेन प्राणशक्त्योर्ध्वया शनैः।
पिपीलस्पर्शवेलायाम् प्रथते परमं सुखम्॥ ६७॥
Transliteration
sarvasrotonibandhena prāṇaśaktyordhvayā śanaiḥ |
pipīlasparśavelāyām prathate paramaṁ sukham || 67 ||
Translation
By blocking all the channels (of perception) the prana-shakti moves slowly upwards (through the spinal column). At that time, feeling the sensation of an ant crawling in the body, one experiences the supreme bliss.
Vijnana Bhairava Tantra Verse 68
Sanskrit
वह्नेर् विषस्य मध्ये तु चित्तं सुखमयं क्षिपेत्।
केवलं वायुपूर्णं वा स्मरानन्देन युज्यते॥ ६८॥
Transliteration
vahner viṣasya madhye tu cittaṁ sukhamayaṁ kṣipet|
kevalaṁ vāyupūrṇaṁ vā smarānandena yujyate || 68 ||
Translation
One should throw the blissful mind into the fire (manipura chakra) in the middle of that fibre-like lotus stalk (sushumna) or into that which is only full of air (anahata chakra). Then one is united with the remembrance of bliss.
Vijnana Bhairava Tantra Verse 69
Sanskrit
शक्तिसङ्गमसङ्क्षुब्धशक्त्यावेशावसानिकम्।
यत्सुखम् ब्रह्मतत्त्वस्य तत्सुखं स्वाक्यम् उच्यते॥ ६९॥
Transliteration
śaktisaṅgamasaṅkṣubdhaśaktyāveśāvasānikam |
yatsukham brahmatattvasya tatsukhaṁ svākyam ucyate || 69 ||
Translation
By the union with shakti there is excitation and in the end, one is absorbed into shakti. That bliss (of union) which is said to be the nature of Brahman (ever-expanding consciousness), that bliss is (in reality) one’s own self.
Vijnana Bhairava Tantra Verse 70
Sanskrit
लेहनामन्थनाकोटैः स्त्रीसुखस्य भरात्स्मृतेः।
शक्त्यभावेऽपि देवेशि भवेद् आनन्दसम्प्लवः॥ ७०॥
Transliteration
lehanāmanthanākoṭaiḥ strīsukhasya bharātsmṛteḥ |
śaktyabhāve’pi deveśi bhaved ānandasamplavaḥ || 70 ||
Translation
O Queen of Gods, the bliss of a woman is attained even in the absence of shakti. By fully remembering and absorbing the mind in the experience of kissing, hugging and embracing, the bliss swells.
Vijnana Bhairava Tantra Verse 71
Sanskrit
आनन्दे महति प्राप्ते दृष्टे वा बान्धवे चिरात्।
आनन्दम् उद्गतं ध्यात्वा तल्लयस् तन्मना भवेत्॥ ७१॥
Transliteration
ānande mahati prāpte dṛṣṭe vā bāndhave cirāt|
ānandam udgataṁ dhyātvā tallayas tanmanā bhavet|| 71 ||
Translation
When great joy is obtained (through any event such as) meeting with relatives, one should meditate on that with one-pointedness, until the mind becomes absorbed and the bliss ever arises.
Vijnana Bhairava Tantra Verse 72
Sanskrit
जग्धिपानकृतोल्लासरसानन्दविजृम्भणात्।
भावयेद् भरितावस्थां महानन्दस् ततो भवेत्॥ ७२॥
Transliteration
jagdhipānakṛtollāsarasānandavijṛmbhaṇāt|
bhāvayed bharitāvasthāṁ mahānandas tato bhavet|| 72 ||
Translation
If one concentrates on eating and drinking and the happiness obtained by that joy of taste, from such contemplation of enjoyment arises the state of fullness, which then becomes supreme joy or bliss.
Vijnana Bhairava Tantra Verse 73
Sanskrit
गितादिविषयास्वादासमसौख्यैकतात्मनः।
योगिनस् तन्मयत्वेन मनोरूढेस् तदात्मता॥ ७३॥
Transliteration
gitādiviṣayāsvādāsamasaukhyaikatātmanaḥ |
yoginas tanmayatvena manorūḍhes tadātmatā || 73 ||
Translation
As a result of concentration on the pleasures of the senses, such as music or song, the yogis experience equal happiness (or pleasure) within. By being (thus) absorbed the yogi ascends beyond the mind and becomes one with that (supreme).
Vijnana Bhairava Tantra Verse 74
Sanskrit
यत्र यत्र मनस् तुष्टिर् मनस् तत्रैव धारयेत्।
तत्र तत्र परानन्दस्वारूपं सम्प्रवर्तते॥ ७४॥
Transliteration
yatra yatra manas tuṣṭir manas tatraiva dhārayet|
tatra tatra parānandasvārūpaṁ sampravartate || 74 ||
Translation
Whenever there is satisfaction of mind and the mind is held there alone, the nature of supreme bliss manifests.
Vijnana Bhairava Tantra Verse 75
Sanskrit
अनागतायां निद्रायाम् प्रणष्टे बाह्यगोचरे।
सावस्था मनसा गम्या परा देवी प्रकाशते॥ ७५॥
Transliteration
anāgatāyāṁ nidrāyām praṇaṣṭe bāhyagocare |
sāvasthā manasā gamyā parā devī prakāśate || 75 ||
Translation
By entering that state preceding sleep, where the awareness of the outer world has faded, (the mind is absorbed in the threshold state) which the supreme goddess illumines.
Vijnana Bhairava Tantra Verse 76
Sanskrit
तेजसा सूर्यदीपादेर् आकाशे शबलीकृते।
दृष्टिर् निवेश्या तत्रैव स्वात्मरूपम् प्रकाशते॥ ७६॥
Transliteration
tejasā sūryadīpāder ākāśe śabalīkṛte |
dṛṣṭir niveśyā tatraiva svātmarūpam prakāśate || 76 ||
Translation
By gazing on the space that appears variegated by the rays of the sun or an oil lamp, there the nature of one’s essential self is illumined.
Vijnana Bhairava Tantra Verse 77
Sanskrit
करङ्किण्या क्रोधनया भैरव्या लेलिहानया।
खेचर्या दृष्टिकाले च परावाप्तिः प्रकाशते॥ ७७॥
Transliteration
karaṅkiṇyā krodhanayā bhairavyā lelihānayā |
khecaryā dṛṣṭikāle ca parāvāptiḥ prakāśate || 77 ||
Translation
At the time of intuitive perception (the attitudes of) karankini, krodhana, bhairavi, lelihanaya and khechari are revealed, whereby the supreme attainment manifests.
Vijnana Bhairava Tantra Verse 78
Sanskrit
मृद्वासने स्फिजैकेन हस्तपादौ निराश्रयम्।
निधाय तत्प्रसङ्गेन परा पूर्णा मतिर् भवेत्॥ ७८॥
Transliteration
mṛdvāsane sphijaikena hastapādau nirāśrayam |
nidhāya tatprasaṅgena parā pūrṇā matir bhavet|| 78 ||
Translation
Seated on a soft seat, by means of one buttock, with the hands and legs relaxed, at this time the mind becomes full of transcendence.
Vijnana Bhairava Tantra Verse 79
Sanskrit
उपविश्यासने सम्यग् बाहू कृत्वार्धकुञ्चितौ।
कक्षव्योम्नि मनः कुर्वन् शममायाति तल्लयात्॥ ७९॥
Transliteration
upaviśyāsane samyag bāhū kṛtvārdhakuñcitau |
kakṣavyomni manaḥ kurvan śamamāyāti tallayāt|| 79 ||
Translation
Sitting in a correct posture and curving the arms and hands into a circle, fix the gaze inside this space. The mind becomes peaceful by this laya.
Vijnana Bhairava Tantra Verse 80
Sanskrit
स्थूलरूपस्य भावस्य स्तब्धां दृष्टिं निपात्य च।
अचिरेण निराधारं मनः कृत्वा शिवं व्रजेत्॥ ८०॥
Transliteration
sthūlarūpasya bhāvasya stabdhāṁ dṛṣṭiṁ nipātya ca |
acireṇa nirādhāraṁ manaḥ kṛtvā śivaṁ vrajet|| 80 ||
Translation
One should steady the gaze (without blinking) on the gross form of any object. When the mind is transfixed and made supportless (without any other thought or feeling), it at once acquires the state of shiva (transcendence).
Vijnana Bhairava Tantra Verse 81
Sanskrit
मध्यजिह्वे स्फारितास्ये मध्ये निक्षिप्य चेतनाम्।
होच्चारं मनसा कुर्वंस् ततः शान्ते प्रलीयते॥ ८१॥
Transliteration
madhyajihve sphāritāsye madhye nikṣipya cetanām |
hoccāraṁ manasā kurvaṁs tataḥ śānte pralīyate || 81 ||
Translation
(Placing) the middle of the tongue in that which has been opened widely and throwing the consciousness in the middle, mentally repeating ‘Ha’, the mind will be dissolved in tranquility.
Vijnana Bhairava Tantra Verse 82
Sanskrit
आसने शयने स्थित्वा निराधारं विभावयन्।
स्वदेहं मनसि क्षिणे क्षणात्क्षीणाशयो भवेत्॥ ८२॥
Transliteration
āsane śayane sthitvā nirādhāraṁ vibhāvayan |
svadehaṁ manasi kṣiṇe kṣaṇātkṣīṇāśayo bhavet|| 82 ||
Translation
While sitting or lying down, one should think of one’s own body as being supportless (suspended in space). Then, in a moment (the samskaras or thought constructs) of the mind being reduced, it ceases to be a reservoir (of old mental dispositions).
Vijnana Bhairava Tantra Verse 83
Sanskrit
चलासने स्थितस्याथ शनैर् वा देहचालनात्।
प्रशान्ते मानसे भावे देवि दिव्यौघमाप्नुयात्॥ ८३॥
Transliteration
calāsane sthitasyātha śanair vā dehacālanāt|
praśānte mānase bhāve devi divyaughamāpnuyāt|| 83 ||
Translation
O Goddess, as a result of slowly swinging or rocking the body, one attains a tranquil state of mind and floats into the stream of divine consciousness.
Vijnana Bhairava Tantra Verse 84
Sanskrit
आकाशं विमलम् पश्यन् कृत्वा दृष्टिं निरन्तराम्।
स्तब्धात्मा तत्क्षणाद् देवि भैरवं वपुर् आप्नुयात्॥ ८४॥
Transliteration
ākāśaṁ vimalam paśyan kṛtvā dṛṣṭiṁ nirantarām |
stabdhātmā tatkṣaṇād devi bhairavaṁ vapur āpnuyāt|| 84 ||
Translation
O Devi, having fixed the gaze continuously on the clear sky (without blinking) and with a steady awareness, at once the nature of Bhairava is achieved.
Vijnana Bhairava Tantra Verse 85
Sanskrit
लीनं मूर्ध्नि वियत्सर्वम् भैरवत्वेन भावयेत्।
तत्सर्वम् भैरवाकारतेजस्तत्त्वं समाविशेत्॥ ८५॥
Transliteration
līnaṁ mūrdhni viyatsarvam bhairavatvena bhāvayet|
tatsarvam bhairavākāratejastattvaṁ samāviśet|| 85 ||
Translation
One should contemplate on the sky as the form of bhairava (until it is) all absorbed in the forehead. Then all that (space) will be entered by the essence of light in the state of bhairava.
Vijnana Bhairava Tantra Verse 86
Sanskrit
किञ्चिज् ज्ञातं द्वैतदायि बाह्यालोकस् तमः पुनः।
विश्वादि भैरवं रूपं ज्ञात्वानन्तप्रकाशभृत्॥ ८६॥
Transliteration
kiñcij jñātaṁ dvaitadāyi bāhyālokas tamaḥ punaḥ |
viśvādi bhairavaṁ rūpaṁ jñātvānantaprakāśabhṛt|| 86 ||
Translation
Knowing a bit about duality, the outer light and darkness in the manifest world and so on, one who again experiences the infinite form of Bhairava procures illumination.
Vijnana Bhairava Tantra Verse 87
Sanskrit
एवम् एव दुर्निशायां कृष्णपक्षागमे चिरम्।
तैमिरम् भावयन् रूपम् भैरवं रूपम् एष्यति॥ ८७॥
Transliteration
evam eva durniśāyāṁ kṛṣṇapakṣāgame ciram |
taimiram bhāvayan rūpam bhairavaṁ rūpam eṣyati || 87 ||
Translation
Like this, one should ever contemplate on the terrible darkness of night during the dark fortnight of the moon, if he desires to attain the form of bhairava.
Vijnana Bhairava Tantra Verse 88
Sanskrit
एवम् एव निमील्यादौ नेत्रे कृष्णाभमग्रतः।
प्रसार्य भैरवं रूपम् भावयंस् तन्मयो भवेत्॥ ८८॥
Transliteration
evam eva nimīlyādau netre kṛṣṇābhamagrataḥ |
prasārya bhairavaṁ rūpam bhāvayaṁs tanmayo bhavet|| 88 ||
Translation
Similarly, while closing the eyes, one should contemplate on the profound darkness spreading in front as the form of bhairava. Thus he becomes one with that.
Vijnana Bhairava Tantra Verse 89
Sanskrit
यस्य कस्येन्द्रियस्यापि व्याघाताच् च निरोधतः।
प्रविष्टस्याद्वये शून्ये तत्रैवात्मा प्रकाशते॥ ८९॥
Transliteration
yasya kasyendriyasyāpi vyāghātāc ca nirodhataḥ |
praviṣṭasyādvaye śūnye tatraivātmā prakāśate || 89 ||
Translation
Whoever restrains even the same sense organ enters the one void without a second by this obstruction and there the atma, or self, is illumined.
Vijnana Bhairava Tantra Verse 90
Sanskrit
अबिन्दुमविसर्गं च अकारं जपतो महान्।
उदेति देवि सहसा ज्ञानौघः परमेश्वरः॥ ९०॥
Transliteration
abindumavisargaṁ ca akāraṁ japato mahān |
udeti devi sahasā jñānaughaḥ parameśvaraḥ || 90 ||
Translation
O Devi, by recitation of akaara, the letter ‘A’, in the absence of bindu and visarga, a great torrent of knowledge of the supreme Lord, Parameshvara, at once arises.
Vijnana Bhairava Tantra Verse 91
Sanskrit
वर्णस्य सविसर्गस्य विसर्गान्तं चितिं कुरु।
निराधारेण चित्तेन स्पृशेद् ब्रह्म सनातनम्॥ ९१॥
Transliteration
varṇasya savisargasya visargāntaṁ citiṁ kuru |
nirādhāreṇa cittena spṛśed brahma sanātanam || 91 ||
Translation
When the mind is joined with the visarga, at the end of the visarga it is made supportless. In this way the mind is touched by the eternal Brahma, or the supreme consciousness.
Vijnana Bhairava Tantra Verse 92
Sanskrit
व्योमाकारं स्वमात्मानं ध्यायेद् दिग्भिर् अनावृतम्।
निराश्रया चितिः शक्तिः स्वरूपं दर्शयेत्तदा॥ ९२॥
Transliteration
vyomākāraṁ svamātmānaṁ dhyāyed digbhir anāvṛtam |
nirāśrayā citiḥ śaktiḥ svarūpaṁ darśayettadā || 92 ||
Translation
When one meditates on one’s own self in the form of unlimited space (in all) directions, the mind is suspended and shakti in the form of consciousness is revealed as the form of one’s own self.
Vijnana Bhairava Tantra Verse 93
Sanskrit
किञ्चिद् अङ्गं विभिद्यादौ तीक्ष्णसूच्यादिना ततः।
तत्रैव चेतनां युक्त्वा भैरवे निर्मला गतिः॥ ९३॥
Transliteration
kiñcid aṅgaṁ vibhidyādau tīkṣṇasūcyādinā tataḥ |
tatraiva cetanāṁ yuktvā bhairave nirmalā gatiḥ || 93 ||
Translation
At first one should pierce any limb of the body a little bit with a sharp, pointed needle or any other instrument. Then projecting the consciousness there, verily there is movement towards the pure nature of bhairava.
Vijnana Bhairava Tantra Verse 94
Sanskrit
चित्ताद्यन्तःकृतिर् नास्ति ममान्तर् भावयेद् इति।
विकल्पानामभावेन विकल्पैर् उज्झितो भवेत्॥ ९४॥
Transliteration
cittādyantaḥkṛtir nāsti mamāntar bhāvayed iti |
vikalpānāmabhāvena vikalpair ujjhito bhavet|| 94 ||
Translation
By contemplating thus, the antahkarana, or inner instrument of mind, and so on is non-existent within me, then, in the absence of vikalpas (thought constructs), one becomes free from the vikalpas.
Vijnana Bhairava Tantra Verse 95
Sanskrit
माया विमोहिनी नाम कलायाः कलनं स्थितम्।
इत्यादिधर्मं तत्त्वानां कलयन् न पृथग् भवेत्॥ ९५॥
Transliteration
māyā vimohinī nāma kalāyāḥ kalanaṁ sthitam |
ityādidharmaṁ tattvānāṁ kalayan na pṛthag bhavet|| 95 ||
Translation
Maya is the delusive principle residing (in manifest existence), causing name and limited activity. Considering thus the nature or functions of the various elements, one (realizes that he) is not separate (from the supreme reality).
Vijnana Bhairava Tantra Verse 96
Sanskrit
झगितीच्चां समुत्पन्नामवलोक्य शमं नयेत्।
यत एव समुद्भूता ततस् तत्रैव लीयते॥ ९६॥
Transliteration
jhagitīccāṁ samutpannāmavalokya śamaṁ nayet|
yata eva samudbhūtā tatas tatraiva līyate || 96 ||
Translation
Observing the desires, which spring up in a flash, put an end to them. Then verily (the mind) will be absorbed in the very source from which they have arisen.
Vijnana Bhairava Tantra Verse 97
Sanskrit
यदा ममेच्चा नोत्पन्ना ज्ञानं वा कस् तदास्मि वै।
तत्त्वतोऽहं तथाभूतस् तल्लीनस् तन्मना भवेत्॥ ९७॥
Transliteration
yadā mameccā notpannā jñānaṁ vā kas tadāsmi vai |
tattvato’haṁ tathābhūtas tallīnas tanmanā bhavet|| 97 ||
Translation
(One should contemplate thus:) when my desires do not produce knowledge, then what am I? Indeed being absorbed in the essence I am, and identifying with that, one becomes that.
Vijnana Bhairava Tantra Verse 98
Sanskrit
इच्चायामथवा ज्ञाने जाते चित्तं निवेशयेत्।
आत्मबुद्ध्यानन्यचेतास् ततस् तत्त्वार्थदर्शनम्॥ ९८॥
Transliteration
iccāyāmathavā jñāne jāte cittaṁ niveśayet|
ātmabuddhyānanyacetās tatas tattvārthadarśanam || 98 ||
Translation
When desire or knowledge arises, one should fix the mind there, thinking that to be the very self. Making the mind absolutely one-pointed (in this way), he realizes the essence of the tattwas.
Vijnana Bhairava Tantra Verse 99
Sanskrit
निर्निमित्तम् भवेज् ज्ञानं निराधारम् भ्रमात्मकम्।
तत्त्वतः कस्यचिन् नैतद् एवम्भावी शिवः प्रिये॥ ९९॥
Transliteration
nirnimittam bhavej jñānaṁ nirādhāram bhramātmakam |
tattvataḥ kasyacin naitad evambhāvī śivaḥ priye || 99 ||
Translation
O dear one, (compared to absolute knowledge, all relative) knowledge is without cause, and thus becomes baseless and deceptive. In reality, knowledge does not belong to any one person. Contemplating like this, one becomes Shiva.
Vijnana Bhairava Tantra Verse 100
Sanskrit
चिद्धर्मा सर्वदेहेषु विशेषो नास्ति कुत्रचित्।
अतश्च तन्मयं सर्वम् भावयन् भवजिज् जनः॥ १००॥
Transliteration
ciddharmā sarvadeheṣu viśeṣo nāsti kutracit|
ataśca tanmayaṁ sarvam bhāvayan bhavajij janaḥ || 100 ||
Translation
He (Bhairava) is of the nature of undifferentiated consciousness in all embodied forms. Therefore, those persons who contemplate on all creation pervaded by that consciousness, transcend relative existence.
Vijnana Bhairava Tantra Verse 101
Sanskrit
कामक्रोधलोभमोहमदमात्सर्यगोचरे।
बुद्धिं निस्तिमितां कृत्वा तत्तत्त्वमवशिष्यते॥ १०१॥
Transliteration
kāmakrodhalobhamohamadamātsaryagocare |
buddhiṁ nistimitāṁ kṛtvā tattattvamavaśiṣyate || 101 ||
Translation
When lust, anger, greed, delusion, arrogance and jealousy are seen (within), having fixed the mind completely (on these), the underlying tattwa, or essence, alone remains.
Vijnana Bhairava Tantra Verse 102
Sanskrit
इन्द्रजालमयं विश्वं व्यस्तं वा चित्रकर्मवत्।
भ्रमद् वा ध्यायतः सर्वम् पश्यतश्च सुखोद्गमः॥ १०२॥
Transliteration
indrajālamayaṁ viśvaṁ vyastaṁ vā citrakarmavat|
bhramad vā dhyāyataḥ sarvam paśyataśca sukhodgamaḥ || 102 ||
Translation
Meditating on the manifest world as imagined or illusive, like a magic show or a painting, and seeing all existence as transient, happiness arises.
Vijnana Bhairava Tantra Verse 103
Sanskrit
न चित्तं निक्षिपेद् दुःखे न सुखे वा परिक्षिपेत्।
भैरवि ज्ञायतां मध्ये किं तत्त्वमवशिष्यते॥ १०३॥
Transliteration
na cittaṁ nikṣiped duḥkhe na sukhe vā parikṣipet|
bhairavi jñāyatāṁ madhye kiṁ tattvamavaśiṣyate || 103 ||
Translation
O Goddess, the mind should not dwell on pain or pleasure, but the essence that remains in the middle (in between the opposites) should be known.
Vijnana Bhairava Tantra Verse 104
Sanskrit
विहाय निजदेहस्थं सर्वत्रास्मीति भावयन्।
दृढेन मनसा दृष्ट्या नान्येक्षिण्या सुखी भवेत्॥ १०४॥
Transliteration
vihāya nijadehasthaṁ sarvatrāsmīti bhāvayan |
dṛḍhena manasā dṛṣṭyā nānyekṣiṇyā sukhī bhavet|| 104 ||
Translation
Abandoning consideration for one’s own body, one should contemplate with a firm mind that, ‘I am everywhere’. When this is seen (by means of concentrated insight) one does not see another and thus becomes happy.
Vijnana Bhairava Tantra Verse 105
Sanskrit
घटादौ यच् च विज्ञानम् इच्चाद्यं वा ममान्तरे।
नैव सर्वगतं जातम् भावयन् इति सर्वगः॥ १०५॥
Transliteration
ghaṭādau yac ca vijñānam iccādyaṁ vā mamāntare |
naiva sarvagataṁ jātam bhāvayan iti sarvagaḥ || 105 ||
Translation
Contemplating on that special knowledge, for example, the analogy of the jar, or that the desires, etc. exist not only within me but everywhere, one thus becomes all-pervasive.
Vijnana Bhairava Tantra Verse 106
Sanskrit
ग्राह्यग्राहकसंवित्तिः सामान्या सर्वदेहिनाम्।
योगिनां तु विशेषोऽस्ति सम्बन्धे सावधानता॥ १०६॥
Transliteration
grāhyagrāhakasaṁvittiḥ sāmānyā sarvadehinām |
yogināṁ tu viśeṣo’sti sambandhe sāvadhānatā || 106 ||
Translation
The subject-object consciousness is common to everybody. Yogis, however, are especially alert regarding this relationship.
Vijnana Bhairava Tantra Verse 107
Sanskrit
स्ववद् अन्यशरीरेऽपि संवित्तिमनुभावयेत्।
अपेक्षां स्वशरीरस्य त्यक्त्वा व्यापी दिनैर् भवेत्॥ १०७॥
Transliteration
svavad anyaśarīre’pi saṁvittimanubhāvayet|
apekṣāṁ svaśarīrasya tyaktvā vyāpī dinair bhavet|| 107 ||
Translation
Contemplate on consciousness, such as one’s own and even in another’s body as well. Thus abandoning all physical expectation, one becomes all-pervasive in the course of time.
Vijnana Bhairava Tantra Verse 108
Sanskrit
निराधारं मनः कृत्वा विकल्पान् न विकल्पयेत्।
तदात्मपरमात्मत्वे भैरवो मृगलोचने॥ १०८॥
Transliteration
nirādhāraṁ manaḥ kṛtvā vikalpān na vikalpayet|
tadātmaparamātmatve bhairavo mṛgalocane || 108 ||
Translation
O gazelle-eyed one, having free the mind of all supports, one should refrain from all the Vikalpas (thoughts /counter-thoughts). Then, the self becomes one with the supreme Self in the state of bhairava.
Vijnana Bhairava Tantra Verse 109
Sanskrit
सर्वज्ञः सर्वकर्ता च व्यापकः परमेश्वरः।
स एवाहं शैवधर्मा इति दार्ढ्याच् चिवो भवेत्॥ १०९॥
Transliteration
sarvajñaḥ sarvakartā ca vyāpakaḥ parameśvaraḥ |
sa evāhaṁ śaivadharmā iti dārḍhyāc civo bhavet|| 109 ||
Translation
The supreme Lord, who is omnipresent, omniscient and omnipotent, verily, I am He and I have the same shiva-nature. (Contemplating thus with firm conviction, one becomes Shiva.1
Vijnana Bhairava Tantra Verse 110
Sanskrit
जलस्येवोर्मयो वह्नेर् ज्वालाभङ्ग्यः प्रभा रवेः।
ममैव भैरवस्यैता विश्वभङ्ग्यो विभेदिताः॥ ११०॥
Transliteration
jalasyevormayo vahner jvālābhaṅgyaḥ prabhā raveḥ |
mamaiva bhairavasyaitā viśvabhaṅgyo vibheditāḥ || 110 ||
Translation
Just as waves arise from water, flames from fire and light rays from the sun, si2milarly the waves of bhairava, which produce the different emanations of the universe, are verily my source.
Vijnana Bhairava Tantra Verse 111
Sanskrit
भ्रान्त्वा भ्रान्त्वा शरीरेण त्वरितम् भुवि पातनात्।
क्षोभशक्तिविरामेण परा सञ्जायते दशा॥ १११॥
Transliteration
bhrāntvā bhrāntvā śarīreṇa tvaritam bhuvi pātanāt|
kṣobhaśaktivirāmeṇa parā sañjāyate daśā || 111 ||
Translation
Whirling the body round and round until it falls on the ground makes the energy causing commotion at once (become static). By that cessation the supreme state appears.
Vijnana Bhairava Tantra Verse 112
Sanskrit
आधारेष्व् अथवाऽशक्त्याऽज्ञानाच् चित्तलयेन वा।
जातशक्तिसमावेशक्षोभान्ते भैरवं वपुः॥ ११२॥
Transliteration
ādhāreṣv athavā’śaktyā’jñānāc cittalayena vā |
jātaśaktisamāveśakṣobhānte bhairavaṁ vapuḥ || 112 ||
Translation
Being powerless to perceive objects due to ignorance or wrong perception, if one is able to dissolve the mind by absorbing it on the erroneous perception of objects, then at the end of commotion brought about by that absorption, there the form of Bhairava appears.
Vijnana Bhairava Tantra Verse 113
Sanskrit
सम्प्रदायम् इमम् देवि शृणु सम्यग् वदाम्यहम्।
कैवल्यं जायते सद्यो नेत्रयोः स्तब्धमात्रयोः॥ ११३॥
Transliteration
sampradāyam imam devi śṛṇu samyag vadāmyaham |
kaivalyaṁ jāyate sadyo netrayoḥ stabdhamātrayoḥ || 113 ||
Translation
Listen, O Devi, as I am telling you about this (mystic) tradition in its entirety. If the eyes are fixed in a steady gaze (without blinking), kaivalya will arise immediately.
Vijnana Bhairava Tantra Verse 114
Sanskrit
सङ्कोचं कर्णयोः कृत्वा ह्यधोद्वारे तथैव च।
अनच्कमहलं ध्यायन् विशेद् ब्रह्म सनातनम्॥ ११४॥
Transliteration
saṅkocaṁ karṇayoḥ kṛtvā hyadhodvāre tathaiva ca |
anackamahalaṁ dhyāyan viśed brahma sanātanam || 114 ||
Translation
Contracting (or closing) the openings of the ears and also the lower opening (reproductive/excretory organs) in the same way, and then meditating on the palace of the anahad (unstruck) sound within, one enters the eternal Brahma.
Vijnana Bhairava Tantra Verse 115
Sanskrit
कूपादिके महागर्ते स्थित्वोपरि निरीक्षणात्।
अविकल्पमतेः सम्यक् सद्यस् चित्तलयः स्फुटम्॥ ११५॥
Transliteration
kūpādike mahāgarte sthitvopari nirīkṣaṇāt|
avikalpamateḥ samyak sadyas cittalayaḥ sphuṭam || 115 ||
Translation
Standing above a deep hole or well and looking steadily downward (into the abyss), the mind becomes entirely free of vikalpas and dissolution immediately manifests.
Vijnana Bhairava Tantra Verse 116
Sanskrit
यत्र यत्र मनो याति बाह्ये वाभ्यन्तरेऽपि वा।
तत्र तत्र शिवावास्था व्यापकत्वात्क्व यास्यति॥ ११६॥
Transliteration
yatra yatra mano yāti bāhye vābhyantare’pi vā |
tatra tatra śivāvāsthā vyāpakatvātkva yāsyati || 116 ||
Translation
Wherever the mind moves, whether outwards or inwards, there the all-pervasive state of shiva will go.
Vijnana Bhairava Tantra Verse 117
Sanskrit
यत्र यत्राक्षमार्गेण चैतन्यं व्यज्यते विभोः।
तस्य तन्मात्रधर्मित्वाच् चिल्लयाद् भरितात्मता॥ ११७॥
Transliteration
yatra yatrākṣamārgeṇa caitanyaṁ vyajyate vibhoḥ |
tasya tanmātradharmitvāc cillayād bharitātmatā || 117 ||
Translation
Wherever the consciousness leads through the channel of the eyes, by contemplation on that object alone being of the same nature as that of the supreme, absorption of mind and the state of poornatva are experienced.3
Vijnana Bhairava Tantra Verse 118
Sanskrit
क्षुताद्यन्ते भये शोके गह्वरे वा रणाद् द्रुते।
कुतूहलेक्षुधाद्यन्ते ब्रह्मसत्तामयी दशा॥ ११८॥
Transliteration
kṣutādyante bhaye śoke gahvare vā raṇād drute |
kutūhalekṣudhādyante brahmasattāmayī daśā || 118 ||
Translation
At the beginning and end of sneezing, in terror, sorrow or confusion, when fleeing from a battlefield, during (keen)4 curiosity, or at the onset or appeasement of hunger, that state is the external existence of Brahma.
Vijnana Bhairava Tantra Verse 119
Sanskrit
वस्तुषु स्मर्यमाणेषु दृष्टे देशे मनस् त्यजेत्।
स्वशरीरं निराधारं कृत्वा प्रसरति प्रभुः॥ ११९॥
Transliteration
vastuṣu smaryamāṇeṣu dṛṣṭe deśe manas tyajet|
svaśarīraṁ nirādhāraṁ kṛtvā prasarati prabhuḥ || 119 ||
Translation
Leave the mind aside when memorable objects of the past, such as one’s country or land arise, making one’s body supportless; then the omnipresent and mighty Lord manifests.
Vijnana Bhairava Tantra Verse 120
Sanskrit
क्वचिद् वस्तुनि विन्यस्य शनैर् दृष्टिं निवर्तयेत्।
तज् ज्ञानं चित्तसहितं देवि शून्यालायो भवेत्॥१२०॥
Transliteration
kvacid vastuni vinyasya śanair dṛṣṭiṁ nivartayet|
taj jñānaṁ cittasahitaṁ devi śūnyālāyo bhavet||120 ||
Translation
O Goddess, momentarily casting the gaze on some object and slowly withdrawing it with the knowledge and impression of that object, one becomes the abode of the void.
Vijnana Bhairava Tantra Verse 121
Sanskrit
भक्त्युद्रेकाद् विरक्तस्य यादृशी जायते मतिः।
सा शक्तिः शाङ्करी नित्यम् भवयेत्तां ततः शिवः॥ १२१॥
Transliteration
bhaktyudrekād viraktasya yādṛśī jāyate matiḥ |
sā śaktiḥ śāṅkarī nityam bhavayettāṁ tataḥ śivaḥ || 121 ||
Translation
That intuition which emerges from the intense devotion of one who is perfectly detached is known as the Shakti of Shankara. By contemplating regularly on that (shakti), Shiva (is revealed) there.
Vijnana Bhairava Tantra Verse 122
Sanskrit
वस्त्वन्तरे वेद्यमाने सर्ववस्तुषु शून्यता।
ताम् एव मनसा ध्यात्वा विदितोऽपि प्रशाम्यति॥ १२२॥
Transliteration
vastvantare vedyamāne sarvavastuṣu śūnyatā |
tām eva manasā dhyātvā vidito’pi praśāmyati || 122 ||
Translation
When one perceives a particular object, vacuity is established regarding all other objects. (Contemplating on that (vacuity) verily, even though the particular object is still known or perceived, the mind rests in tranquility.
Vijnana Bhairava Tantra Verse 123
Sanskrit
किञ्चिज्ज्ञैर् या स्मृता शुद्धिः सा शुद्धिः शम्भुदर्शने।
न शुचिर् ह्यशुचिस् तस्मान् निर्विकल्पः सुखी भवेत्॥ १२३॥
Transliteration
kiñcijjñair yā smṛtā śuddhiḥ sā śuddhiḥ śambhudarśane |
na śucir hyaśucis tasmān nirvikalpaḥ sukhī bhavet|| 123 ||
Translation
What people of little understanding believe to be purity is neither pure nor impure to one who has experienced shiva. Nirvikalpa, or freedom from vikalpas, is the real purification by which one attains happiness.
Vijnana Bhairava Tantra Verse 124
Sanskrit
सर्वत्र भैरवो भावः सामान्येष्व् अपि गोचरः।
न च तद्व्यतिरेक्तेण परोऽस्तीत्यद्वया गतिः॥ १२४॥
Transliteration
sarvatra bhairavo bhāvaḥ sāmānyeṣv api gocaraḥ |
na ca tadvyatirekteṇa paro’stītyadvayā gatiḥ || 124 ||
Translation
The reality of bhairava dwells everywhere, even in ordinary people. By contemplating thus, “There is nothing other than Him,” one attains the non-dual state (of homogenous awareness).
Vijnana Bhairava Tantra Verse 125
Sanskrit
समः शत्रौ च मित्रे च समो मानावमानयोः॥
ब्रह्मणः परिपूर्णत्वातिति ज्ञात्वा सुखी भवेत्॥ १२५॥
Transliteration
samaḥ śatrau ca mitre ca samo mānāvamānayoḥ ||
brahmaṇaḥ paripūrṇatvātiti jñātvā sukhī bhavet|| 125 ||
Translation
One who makes no distinction between friend and foe, honour and dishonour, knowing Brahman to be full in itself (all pervading), becomes supremely happy.
Vijnana Bhairava Tantra Verse 126
Sanskrit
न द्वेषम् भावयेत्क्वापि न रागम् भावयेत्क्वचित्।
रागद्वेषविनिर्मुक्तौ मध्ये ब्रह्म प्रसर्पति॥ १२६॥
Transliteration
na dveṣam bhāvayetkvāpi na rāgam bhāvayetkvacit|
rāgadveṣavinirmuktau madhye brahma prasarpati || 126 ||
Translation
One should never think in terms of friendship or enmity. Being free from (this idea) of friend and foe, in between the brahma bhava, or nature of supreme consciousness, blooms.
Vijnana Bhairava Tantra Verse 127
Sanskrit
यद् अवेद्यं यद् अग्राह्यं यच् चून्यं यद् अभावगम्।
तत्सर्वम् भैरवम् भाव्यं तदन्ते बोधसम्भवः॥ १२७॥
Transliteration
yad avedyaṁ yad agrāhyaṁ yac cūnyaṁ yad abhāvagam |
tatsarvam bhairavam bhāvyaṁ tadante bodhasambhavaḥ || 127 ||
Translation
By contemplating on bhairava as all that which is void and cannot be known, grasped or imagined, at the end realization takes place.
Vijnana Bhairava Tantra Verse 128
Sanskrit
नित्ये निराश्रये शून्ये व्यापके कलनोज्झिते।
बाह्याकाशे मनः कृत्वा निराकाशं समाविशेत्॥ १२८॥
Transliteration
nitye nirāśraye śūnye vyāpake kalanojjhite |
bāhyākāśe manaḥ kṛtvā nirākāśaṁ samāviśet|| 128 ||
Translation
Fixing the mind in the outer space, which is eternal, without support, void, omnipresent and beyond estimation or calculation, one enters into the formless, unmanifest dimension.
Vijnana Bhairava Tantra Verse 129
Sanskrit
यत्र यत्र मनो याति तत्तत्तेनैव तत्क्षणम्।
परित्यज्यानवस्थित्या निस्तरङ्गस् ततो भवेत्॥ १२९॥
Transliteration
yatra yatra mano yāti tattattenaiva tatkṣaṇam |
parityajyānavasthityā nistaraṅgas tato bhavet|| 129 ||
Translation
Wherever the mind dwells, casting that aside that very moment, the mind becomes supportless and free from disturbance.
Vijnana Bhairava Tantra Verse 130
Sanskrit
भया सर्वं रवयति सर्वदो व्यापकोऽखिले।
इति भैरवशब्दस्य सन्ततोच्चारणाच् चिवः॥ १३०॥
Transliteration
bhayā sarvaṁ ravayati sarvado vyāpako’khile |
iti bhairavaśabdasya santatoccāraṇāc civaḥ || 130 ||
Translation
The word Bhairava denotes he who dispels all fear and terror, who howls and cries, who gives all, and who pervades the entire universe (manifest and unmanifest). He who constantly repeats the word bhairava becomes one with Shiva.
Vijnana Bhairava Tantra Verse 131
Sanskrit
अहं ममेदम् इत्यादि प्रतिपत्तिप्रसङ्गतः।
निराधारे मनो याति तद्ध्यानप्रेरणाच् चमी॥ १३१॥
Transliteration
ahaṁ mamedam ityādi pratipattiprasaṅgataḥ |
nirādhāre mano yāti taddhyānapreraṇāc camī || 131 ||
Translation
At the time of asserting, “I am,” “This is mine,” and so on, by inspired meditation on Tat (that highest reality), the mind becomes supportless.
Vijnana Bhairava Tantra Verse 132
Sanskrit
नित्यो विभुर् निराधारो व्यापकश्चाखिलाधिपः।
शब्दान् प्रतिक्षणं ध्यायन् कृतार्थोऽर्थानुरूपतः॥ १३२॥
Transliteration
nityo vibhur nirādhāro vyāpakaścākhilādhipaḥ |
śabdān pratikṣaṇaṁ dhyāyan kṛtārtho’rthānurūpataḥ || 132 ||
Translation
Meditating every moment on the words: eternal, omnipresent, supportless, all-pervasive, master of the universe, one attains fulfilment in accordance with their meaning.
Vijnana Bhairava Tantra Verse 133
Sanskrit
अतत्त्वम् इन्द्रजालाभम् इदं सर्वमवस्थितम्।
किं तत्त्वम् इन्द्रजालस्य इति दार्ढ्याच् चमं व्रजेत्॥ १३३॥
Transliteration
atattvam indrajālābham idaṁ sarvamavasthitam |
kiṁ tattvam indrajālasya iti dārḍhyāc camaṁ vrajet|| 133 ||
Translation
This world is (illusory) like magic, devoid of any essence. What essence exists in magic? Being firmly convinced of this, one attains peace.
Vijnana Bhairava Tantra Verse 134
Sanskrit
आत्मनो निर्विकारस्य क्व ज्ञानं क्व च वा क्रिया।
ज्ञानायत्ता बहिर्भावा अतः शून्यम् इदं जगत्॥ १३४॥
Transliteration
ātmano nirvikārasya kva jñānaṁ kva ca vā kriyā |
jñānāyattā bahirbhāvā ataḥ śūnyam idaṁ jagat|| 134 ||
Translation
How can there be knowledge or activity of the changeless atman, or self? All external objects are under the control of knowledge. Therefore, this world is void.
Vijnana Bhairava Tantra Verse 135
Sanskrit
न मे बन्धो न मोक्षो मे भीतस्यैता विभीषिकाः।
प्रतिबिम्बम् इदम् बुद्धेर् जलेष्व् इव विवस्वतः॥ १३५॥
Transliteration
na me bandho na mokṣo me bhītasyaitā vibhīṣikāḥ |
pratibimbam idam buddher jaleṣv iva vivasvataḥ || 135 ||
Translation
There is neither bondage nor liberation for me. These scare cowards and are the reflections (projections) of the intellect, just as the sun is reflected in water.
Vijnana Bhairava Tantra Verse 136
Sanskrit
इन्द्रियद्वारकं सर्वं सुखदुःखादिसङ्गमम्।
इतीन्द्रियाणि सन्त्यज्य स्वस्थः स्वात्मनि वर्तते॥ १३६॥
Transliteration
indriyadvārakaṁ sarvaṁ sukhaduḥkhādisaṅgamam |
itīndriyāṇi santyajya svasthaḥ svātmani vartate || 136 ||
Translation
All the doors of perception produce pain and pleasure through contact with the senses. Thus, casting aside (the sensory objects) and withdrawing (the senses) within, one abides in one’s own self.
Vijnana Bhairava Tantra Verse 137
Sanskrit
ज्ञानप्रकाशकं सर्वं सर्वेणात्मा प्रकाशकः।
एकम् एकस्वभावत्वात्ज्ञानं ज्ञेयं विभाव्यते॥ १३७॥
Transliteration
jñānaprakāśakaṁ sarvaṁ sarveṇātmā prakāśakaḥ |
ekam ekasvabhāvatvātjñānaṁ jñeyaṁ vibhāvyate || 137 ||
Translation
Knowledge reveals all and the self of all is the revealer (knower). One should contemplate on the knowledge and the knower as being one and the same.
Vijnana Bhairava Tantra Verse 138
Sanskrit
मानसं चेतना शक्तिर् आत्मा चेति चतुष्टयम्।
यदा प्रिये परिक्षीणं तदा तद् भैरवं वपुः॥ १३८॥
Transliteration
mānasaṁ cetanā śaktir ātmā ceti catuṣṭayam |
yadā priye parikṣīṇaṁ tadā tad bhairavaṁ vapuḥ || 138 ||
Translation
O dear one, when the mind, awareness, energy and individual self, this set of four dissolves, then the state of bhairava manifests.
Vijnana Bhairava Tantra Verse 139
Sanskrit
निस्तरङ्गोपदेशानां शतम् उक्तं समासतः।
द्वादशाभ्यधिकं देवि यज् ज्ञात्वा ज्ञानविज् जनः॥ १३९॥
Transliteration
nistaraṅgopadeśānāṁ śatam uktaṁ samāsataḥ |
dvādaśābhyadhikaṁ devi yaj jñātvā jñānavij janaḥ || 139 ||
Translation
O Goddess, I have briefly told you more than one hundred and twelve ways whereby the mind (is rendered still) without any surge of thought, knowing which people become wise.
Vijnana Bhairava Tantra Verse 140
Sanskrit
अत्र चैकतमे युक्तो जायते भैरवः स्वयम्।
वाचा करोति कर्माणि शापानुग्रहकारकः॥ १४०॥
Transliteration
atra caikatame yukto jāyate bhairavaḥ svayam |
vācā karoti karmāṇi śāpānugrahakārakaḥ || 140 ||
Translation
One attains the state of bhairava, if established even in one of these (one hundred and twelve dharanas), and by his speech he confers blessings or curses.
Vijnana Bhairava Tantra Verse 141
Sanskrit
अजरामरताम् एति सोऽणिमादिगुणान्वितः।
योगिनीनाम् प्रियो देवि सर्वमेलापकाधिपः॥ १४१॥
Transliteration
ajarāmaratām eti so’ṇimādiguṇānvitaḥ |
yoginīnām priyo devi sarvamelāpakādhipaḥ || 141 ||
Translation
O Goddess, (by virtue of even one of these dharanas) the sadhaka becomes free from old age, attains immortality and is endowed with siddhis, such as anima, etc. He becomes the darling of all yoginis and master of all siddhas.
Vijnana Bhairava Tantra Verse 142
Sanskrit
जीवन्न् अपि विमुक्तोऽसौ कुर्वन्न् अपि न लिप्यते।
इदं यदि वपुर् देव परायाश्च महेश्वर॥ १४२॥
Transliteration
jīvann api vimukto’sau kurvann api na lipyate |
idaṁ yadi vapur deva parāyāśca maheśvara || 142 ||
Translation
The Goddess said, O great Lord, if this is the nature of the supreme reality, he is liberated while living and not affected (by the activities of the world) while active.
Vijnana Bhairava Tantra Verse 143
Sanskrit
एवमुक्तव्यवस्थायां जप्यते को जपश्च कः।
ध्यायते को महानाथ पूज्यते कश्च तृप्यति॥ १४३॥
Transliteration
evamuktavyavasthāyāṁ japyate ko japaśca kaḥ |
dhyāyate ko mahānātha pūjyate kaśca tṛpyati || 143 ||
Translation
Thus (Devi) said, O great Lord, (tell me) in the established order, who would be invoked and what would be the invocation? Who is to be worshipped or meditated upon and who is to be gratified by that worship?
Vijnana Bhairava Tantra Verse 144
Sanskrit
हूयते कस्य वा होमो यागः कस्य च किं कथम्।
श्री
एषात्र प्रक्रिया बाह्या स्थूलेष्व् एव मृगेक्षणे॥ १४४॥
Transliteration
hūyate kasya vā homo yāgaḥ kasya ca kiṁ katham |
eṣātra prakriyā bāhyā sthūleṣv eva mṛgekṣaṇe || 144 ||
Translation
(Devi continues), to whom should the invocations be made; to whom should oblations be offered during the sacrifice and how should these be done? Sri Bhairava said, O gazelle-eyed one, these acts are verily the gross forms of worship.
Vijnana Bhairava Tantra Verse 145
Sanskrit
भूयो भूयः परे भावे भावना भाव्यते हि या।
जपः सोऽत्र स्वयं नादो मन्त्रात्मा जप्य ईदृशः॥ १४५॥
Transliteration
bhūyo bhūyaḥ pare bhāve bhāvanā bhāvyate hi yā |
japaḥ so’tra svayaṁ nādo mantrātmā japya īdṛśaḥ || 145 ||
Translation
Contemplate on the thought of being in the supreme consciousness again and again; this is also japa. That self-sound (which is spontaneously produced) is verily the soul of mantra. Japa is done like this.
Vijnana Bhairava Tantra Verse 146
Sanskrit
ध्यानं हि निश्चला बुद्धिर् निराकारा निराश्रया।
न तु ध्यानं शरीराक्षिमुखहस्तादिकल्पना॥ १४६॥
Transliteration
dhyānaṁ hi niścalā buddhir nirākārā nirāśrayā |
na tu dhyānaṁ śarīrākṣimukhahastādikalpanā || 146 ||
Translation
When the intellect becomes steady, formless and without any support, meditation is verified. Imagination of the form of the divine with a body, eyes, mouth, hands, etc. is not meditation.
Vijnana Bhairava Tantra Verse 147
Sanskrit
पूजा नाम न पुष्पाद्यैर् या मतिः क्रियते दृढा।
निर्विकल्पे महाव्योम्नि सा पूजा ह्यादराल् लयः॥ १४७॥
Transliteration
pūjā nāma na puṣpādyair yā matiḥ kriyate dṛḍhā |
nirvikalpe mahāvyomni sā pūjā hyādarāl layaḥ || 147 ||
Translation
Offering of flowers, etc. is not pooja, or worship, but making one’s mind steady in mahakasha, the great void, (and thoughtless) in nirvikalpa is worship indeed. From such reverence, dissolution (of mind) takes place.
Vijnana Bhairava Tantra Verse 148
Sanskrit
अत्रैकतमयुक्तिस्थे योत्पद्येत दिनाद् दिनम्।
भरिताकारता सात्र तृप्तिर् अत्यन्तपूर्णता॥ १४८॥
Transliteration
atraikatamayuktisthe yotpadyeta dinād dinam |
bharitākāratā sātra tṛptir atyantapūrṇatā || 148 ||
Translation
By being established in any one of the practices (described) here, whatever (experience) is produced, develops day by day until the state of absolute fullness or satisfaction is attained.
Vijnana Bhairava Tantra Verse 149
Sanskrit
महाशून्यालये वह्नौ भूताक्षविषयादिकम्।
हूयते मनसा सार्धं स होमश् चेतनास्रुचा॥ १४९॥
Transliteration
mahāśūnyālaye vahnau bhūtākṣaviṣayādikam |
hūyate manasā sārdhaṁ sa homaś cetanāsrucā || 149 ||
Translation
The real oblation is (made) when the elements and sense perceptions along with the mind are poured as oblation into the fire of the great void (i.e. bhairava or supreme consciousness) using the consciousness as a ladle.
Vijnana Bhairava Tantra Verse 150
Sanskrit
यागोऽत्र परमेशानि तुष्टिर् आनन्दलक्षणा।
क्षपणात्सर्वपापानां त्राणात्सर्वस्य पार्वति॥ १५०॥
Transliteration
yāgo’tra parameśāni tuṣṭir ānandalakṣaṇā |
kṣapaṇātsarvapāpānāṁ trāṇātsarvasya pārvati || 150 ||
Translation
O supreme Goddess, Parvati, here the sacrifice characterized by bliss and satisfaction becomes the saviour of all by the destruction of all sins.
Vijnana Bhairava Tantra Verse 151
Sanskrit
रुद्रशक्तिसमावेशस् तत्क्षेत्रम् भावना परा।
अन्यथा तस्य तत्त्वस्य का पूजा काश्च तृप्यति॥ १५१॥
Transliteration
rudraśaktisamāveśas tatkṣetram bhāvanā parā |
anyathā tasya tattvasya kā pūjā kāśca tṛpyati || 151 ||
Translation
The greatest contemplation is that state where one is absorbed into the shakti of Rudra. (Otherwise how can there be any worship of that element and who is it that is to be gratified?
Vijnana Bhairava Tantra Verse 152
Sanskrit
स्वतन्त्रानन्दचिन्मात्रसारः स्वात्मा हि सर्वतः।
आवेशनं तत्स्वरूपे स्वात्मनः स्नानम् ईरितम्॥ १५२॥
Transliteration
svatantrānandacinmātrasāraḥ svātmā hi sarvataḥ |
āveśanaṁ tatsvarūpe svātmanaḥ snānam īritam || 152 ||
Translation
One’s own self is verily the all-pervasive bliss of freedom and the essence of consciousness. Absorption into that nature or form of one’s own self is said to be the real bath (purification).
Vijnana Bhairava Tantra Verse 153
Sanskrit
यैर् एव पूज्यते द्रव्यैस् तर्प्यते वा परापरः।
यश्चैव पूजकः सर्वः स एवैकः क्व पूजनम्॥ १५३॥
Transliteration
yair eva pūjyate dravyais tarpyate vā parāparaḥ |
yaścaiva pūjakaḥ sarvaḥ sa evaikaḥ kva pūjanam || 153 ||
Translation
The oblations and the worshipper by which verily the transcendental reality is worshipped are all one and the same. What then is this worship?
Vijnana Bhairava Tantra Verse 154
Sanskrit
व्रजेत्प्राणो विशेज् जीव इच्चया कुटिलाकृतिः।
दीर्घात्मा सा महादेवी परक्षेत्रम् परापरा॥ १५४॥
Transliteration
vrajetprāṇo viśej jīva iccayā kuṭilākṛtiḥ |
dīrghātmā sā mahādevī parakṣetram parāparā || 154 ||
Translation
Prana and apana, having moved swiftly in a distinct direction, by the wish of kundalini, that great goddess stretches (elongates herself) and becomes the supreme place of pilgrimage of both manifest and unmanifest.
Vijnana Bhairava Tantra Verse 155
Sanskrit
अस्यामनुचरन् तिष्ठन् महानन्दमयेऽध्वरे।
तया देव्या समाविष्टः परम् भैरवमाप्नुयात्॥ १५५॥
Transliteration
asyāmanucaran tiṣṭhan mahānandamaye’dhvare |
tayā devyā samāviṣṭaḥ param bhairavamāpnuyāt|| 155 ||
Translation
One who pursues and abides in this sacrifice which is full of supreme bliss attains by (the grace of) that goddess the supreme state of bhairava.
Vijnana Bhairava Tantra Verse 155b
Sanskrit
वरितिन्
सकारेण बहिर्याति हकारेण विषेत् पुनः।
हंसहंसेत्यमुं मन्त्रं जीवो जपति नित्यशः
Transliteration
haṁsahaṁsetyamuṁ mantraṁ jīvo japati nityaśaḥ
Translation
The breath is exhaled with the sound ‘Ha’ and inhaled again with the sound ‘Sa’. Thus the individual always repeats this particular mantra Hamsa.
Vijnana Bhairava Tantra Verse 156
Sanskrit
षट्शतानि दिवा रात्रौ सहस्राण्येकविंशतिः।
जपो देव्याः समुद्दिष्टः सुलभो दुर्लभो जडैः
Transliteration
japo devyāḥ samuddiṣṭaḥ sulabho durlabho jaḍaiḥ
Translation
This japa of the Devi which was previously indicated, (being repeated) twenty-one thousand six hundred times during the day and night, is easily available and difficult only for the ignorant.
Vijnana Bhairava Tantra Verse 157
Sanskrit
इत्येतत्कथितं देवि परमामृतम् उत्तमम्।
एतच् च नैव कस्यापि प्रकाश्यं तु कदाचन॥ १५७॥
Transliteration
ityetatkathitaṁ devi paramāmṛtam uttamam |
etac ca naiva kasyāpi prakāśyaṁ tu kadācana || 157 ||
Translation
O Goddess, this most excellent teaching, which is said to lead to the immortal state, should verily not be revealed to anybody.
Vijnana Bhairava Tantra Verse 158
Sanskrit
परशिष्ये खले क्रूरे अभक्ते गुरुपादयोः।
निर्विकल्पमतीनां तु वीराणाम् उन्नतात्मनाम्॥ १५८॥
Transliteration
paraśiṣye khale krūre abhakte gurupādayoḥ |
nirvikalpamatīnāṁ tu vīrāṇām unnatātmanām || 158 ||
Translation
These teachings should not be disclosed to other disciples, to those who are evil and cruel, or to those who have not surrendered to the feet of the guru. (They should only be revealed) to advanced souls, who are self-controlled and whose minds are free of vikalpas.
Vijnana Bhairava Tantra Verse 159
Sanskrit
भक्तानां गुरुवर्गस्य दातव्यं निर्विशङ्कया।
ग्रामो राज्यम् पुरं देशः पुत्रदारकुटुम्बकम्॥ १५९॥
Transliteration
bhaktānāṁ guruvargasya dātavyaṁ nirviśaṅkayā |
grāmo rājyam puraṁ deśaḥ putradārakuṭumbakam || 159 ||
Translation
Those devotees of the guru, who are without the slightest doubt or hesitation, O gazelle-eyed one, having renounced son, wife, relatives, home, village, kingdom and country, should be accepted for initiation.
Vijnana Bhairava Tantra Verse 160
Sanskrit
सर्वम् एतत्परित्यज्य ग्राह्यम् एतन् मृगेक्षणे।
किम् एभिर् अस्थिरैर् देवि स्थिरम् परम् इदं धनम्।
प्राणा अपि प्रदातव्या न देयं परमामृतम्॥ १६०॥
Transliteration
sarvam etatparityajya grāhyam etan mṛgekṣaṇe |
kim ebhir asthirair devi sthiram param idaṁ dhanam |
prāṇā api pradātavyā na deyaṁ paramāmṛtam || 160 ||
Translation
The (worldly accoutrements) are all temporary, O Goddess, but this supreme wealth is everlasting.
Vijnana Bhairava Tantra Verse 161
Sanskrit
देवदेव माहदेव परितृप्तास्मि शङ्कर।
रुद्रयामलतन्त्रस्य सारमद्यावधारितम्॥ १६१॥
Transliteration
devadeva māhadeva paritṛptāsmi śaṅkara |
rudrayāmalatantrasya sāramadyāvadhāritam || 161 ||
Translation
One may give up even one’s prana (life energy), but this teaching which is the supreme nectar should never be given up. The auspicious goddess said: O great Lord Shankara, God of gods, I am now fully satisfied.
Vijnana Bhairava Tantra Verse 162
Sanskrit
सर्वशक्तिप्रभेदानां हृदयं ज्ञातमद्य च।
इत्युक्त्वानन्दिता देवि कण्ठे लग्ना शिवस्य तु॥ १६२॥
Transliteration
sarvaśaktiprabhedānāṁ hṛdayaṁ jñātamadya ca |
ityuktvānanditā devi kaṇṭhe lagnā śivasya tu || 162 ||
Translation
Today I have understood the quintessence of Rudrayamala Tantra and also the heart (innermost core) of all the different shaktis. Thus saying, the goddess being steeped in delight embraced Shiva.