Vijnana Bhairava 153-163 Conclusion : Reunion

The conclusion of the Tantra : reunion of the God and the Goddess.

yair eva pūjyate dravyais tarpyate vā parāparaḥ |

yaś caiva pūjakaḥ sarvaḥ sa evaikaḥ kva pūjanam || 153 ||

vrajet prāṇo viśej jīva icchayā kuṭilākṛtiḥ |

dīrghātmā sā mahādevī parakṣetram parāparā || 154 ||

asyām anucaran tiṣṭhan mahānandamaye 'dhvare |

tayā devyā samāviṣṭaḥ param bhairavam āpnuyāt || 155 ||

ṣaṭśatāni divā rātrau sahasrāṇyekaviṃśatiḥ |

japo devyāḥ samuddiṣṭaḥ sulabho durlabho jaḍaiḥ || 156 ||

ity etat kathitaṃ devi paramāmṛtam uttamam |

etac ca naiva kasyāpi prakāśyaṃ tu kadācana || 157 ||

paraśiṣye khale krūre abhakte gurupādayoḥ |

nirvikalpamatīnāṃ tu vīrāṇām unnatātmanām || 158 ||

bhaktānāṃ guruvargasya dātavyaṃ nirviśaṅkayā |

grāmo rājyam puraṃ deśaḥ putradārakuṭumbakam || 159 ||

sarvam etat parityajya grāhyam etan mṛgekṣaṇe |

kim ebhir asthirair devi sthiram param idaṃ dhanam |

prāṇā api pradātavyā na deyaṃ paramāmṛtam || 160 ||

śrī devī uvāca |

devadeva māhadeva paritṛptāsmi śaṅkara |

rudrayāmalatantrasya sāram adyāvadhāritam || 161 ||

sarvaśaktiprabhedānāṃ hṛdayaṃ jñātam adya ca |

ity uktvānanditā devi ka.ṅthe lagnā śivasya tu || 162 ||

Vijnana Bhairava 142 152 The True Practice

 The true tantric practice :

śrī devī uvāca |

idaṃ yadi vapur deva parāyāś ca maheśvara || 142 ||

evamuktavyavasthāyāṃ japyate ko japaś ca kaḥ |

dhyāyate ko mahānātha pūjyate kaś ca tṛpyati || 143 ||

hūyate kasya vā homo yāgaḥ kasya ca kiṃ katham |

śrī bhairava uvāca |

eṣātra prakriyā bāhyā sthūleṣv eva mṛgekṣaṇe || 144 ||

bhūyo bhūyaḥ pare bhāve bhāvanā bhāvyate hi yā |

japaḥ so 'tra svayaṃ nādo mantrātmā japya īdṛśaḥ || 145 ||

dhyānaṃ hi niścalā buddhir nirākārā nirāśrayā |

na tu dhyānaṃ śarīrākṣimukhahastādikalpanā || 146 ||

pūjā nāma na puṣpādyair yā matiḥ kriyate dṛḍhā |

nirvikalpe mahāvyomni sā pūjā hy ādarāl layaḥ || 147 ||

atraikatamayuktisthe yotpadyeta dinād dinam |

bharitākāratā sātra tṛptir atyantapūrṇatā || 148 ||

mahāśūnyālaye vahnau bhūtākṣaviṣayādikam |

hūyate manasā sārdhaṃ sa homaś cetanāsrucā || 149 ||

yāgo 'tra parameśāni tuṣṭir ānandalakṣaṇā |

kṣapaṇāt sarvapāpānāṃ trāṇāt sarvasya pārvati || 150 ||

rudraśaktisamāveśas tat kṣetram bhāvanā parā |

anyathā tasya tattvasya kā pūjā kāś ca tṛpyati || 151 ||

svatantrānandacinmātrasāraḥ svātmā hi sarvataḥ |

āveśanaṃ tatsvarūpe svātmanaḥ snānam īritam || 152 ||

Vijnana Bhairava 138-140 The Fruit of Tantric Practice

mānasaṃ cetanā śaktir ātmā ceti catuṣṭayam |

yadā priye parikṣīṇaṃ tadā tad bhairavaṃ vapuḥ || 138 ||

"Mind, attention, power, self :

when those four

are totally destroyed, my dear,

then there (shines) that divine body."

nistaraṅgopadeśānāṃ śatam uktaṃ samāsataḥ |

dvādaśābhyadhikaṃ devi yaj jñātvā jñānavij janaḥ || 139 ||

"Those one hundred and twelve

intimate instructions have been told entirely,

ô Goddess !

The one who knows (them) is one who known (what is to be) known."

atra caikatame yukto jāyate bhairavaḥ svayam |

vācā karoti karmāṇi śāpānugrahakārakaḥ || 140 ||

"One who practices (only) one of them

become directly divine.

He does things by (mere) speech,

he blesses and curses."

Vijnana Bhairava 136 137 All Is Consciousness

 

Realizing that all is Consciousness :

indriyadvārakaṃ sarvaṃ sukhaduḥkhādisaṃgamam |

itīndriyāṇi saṃtyajya svasthaḥ svātmani vartate || 136 ||

"All meetings of pleasure, pain, etc.

come through the senses.

Let go of the sens 

and live healthy in your Self."

jñānaprakāśakaṃ sarvaṃ sarveṇātmā prakāśakaḥ |

ekam ekasvabhāvatvāt jñānaṃ jñeyaṃ vibhāvyate || 137 ||

"All il manifested by consciousness.

The Self manifests as everything.

Because consciousness and (its) contents

have one and the same nature, they are realized to be one."

Vijnana Bhairava 133 134 135 Everything Is Illusion

 

Realizing that all is illusion, that Consciousness has no connexion to the body and the world :

atattvam indrajālābham idaṃ sarvam avasthitam |

kiṃ tattvam indrajālasya iti dārḍhyāc chamaṃ vrajet || 133 ||

"All this is like a magic trick,

devoid of reality :

what reality in a magic trick ?

With such a conviction, one goes to peace."

ātmano nirvikārasya kva jñānaṃ kva ca vā kriyā |

jñānāyattā bahirbhāvā ataḥ śūnyam idaṃ jagat || 134 ||

"The Self doesn't change :

how could it konw or act ?

All outer phenomena depend on consciousness.

Therefore, this world is empty."

na me bandho na mokṣo me bhītasyaitā vibhīṣikāḥ |

pratibimbam idam buddher jaleṣv iva vivasvataḥ || 135 ||

"There is no bondage for me, no freedom :

all those are scarecrows for scared ones.

This is a (mere) reflection in the intellect,

like the sun in (different) pieces of water."

Vijnana Bhairava 131 132 Awakening Though Ego And Pointers

 

The practice of plunging into "I am" and the practice of pointers :

ahaṃ mamedam ityādi pratipattiprasaṅgataḥ |

nirādhāre mano yāti taddhyānapreraṇāc chamī || 131 ||

"I am, that is mine" on the occasion

of such perceptions,

the mind goes to what is free.

By the power of such a contemplation, one heals."

nityo vibhur nirādhāro vyāpakaś cākhilādhipaḥ |

śabdān pratikṣaṇaṃ dhyāyan kṛtārtho 'rthānurūpataḥ || 132 ||

"Eternal, powerful, free,

all-pervading and master of all :

contemplating always on those words,

one accomplishes (their) méaning because (they) follow (their) meaning."

Vijnana Bhairava 129 130 Relaxation of Attention and Meditation on the Name

 The practice of letting go of any grasping and the practice of meditating on the name 'Bhairava' :

yatra yatra mano yāti tat tat tenaiva tatkṣaṇam |

parityajyānavasthityā nistaraṅgas tato bhavet || 129 ||

"Wherever the attention goes,

that itself, in that (very) instant,

one shloud let go (of it), not dwelling (on anything).

Then one will be waveless."

bhayā sarvaṃ ravayati sarvado vyāpako 'khile |

iti bhairavaśabdasya santatoccāraṇāc chivaḥ || 130 ||

"He makes all shouting (rava) out of fear (bhai) (of existence)

(and) he always pervades all :

thus saying without interruption the name 'bhairava'

one becomes god."

Vijnana Bhairava 127 128 Awakening to What Is Uncreated And Merging In Space

The practice of awakening to what is uncreated and merging in space :

yad avedyaṃ yad agrāhyaṃ yac chūnyaṃ yad abhāvagam |

tat sarvam bhairavam bhāvyaṃ tadante bodhasambhavaḥ || 127 ||

"What is unkonwable, ungraspable, 

what is empty and not an object :

all that should be realized as divine.

At the end of that (realization)

awakening/awareness arises."

nitye nirāśraye śūnye vyāpake kalanojjhite |

bāhyākāśe manaḥ kṛtvā nirākāśaṃ samāviśet || 128 ||

"Project (your) attention in outer space

which is eternel, without support, empty

pervasive (and) undivided.

Then one will be completely absorbed into hyper-space."

Vijnana Bhairava 125 126 Being The Same In Extremes

 The practice of tasting the source-core of extreme emotions in relationships :

samaḥ śatrau ca mitre ca samo mānāvamānayoḥ ||

brahmaṇaḥ paripūrṇatvāt iti jñātvā sukhī bhavet || 125 ||

"Same with ennemies and friends,

same in praise and blame,

because the Ever-expanding One is allways full :

realizing that, one will be at ease."

na dveṣam bhāvayet kvāpi na rāgam bhāvayet kvacit |

rāgadveṣavinirmuktau madhye brahma prasarpati || 126 ||

"One should not linger on hate,

nor cultivate love :

in the center free from love and hate,

the Ever-expanding One reveals himself."

Vijnana Bhairava 121 122 Awakeing Through Love and Ordinary Attention

 The practice of true devotion and of ordinary attention :

bhaktyudrekād viraktasya yādṛśī jāyate matiḥ |

sā śaktiḥ śāṅkarī nityam bhavayet tāṃ tataḥ śivaḥ || 121 ||

"That awareness that arises

in one who is detached because of an excess of devotion,

that is divine power ; one should amways realise her

(and) then become divine."

vastvantare vedyamāne sarvavastuṣu śūnyatā |

tām eva manasā dhyātvā vidito 'pi praśāmyati || 122 ||

"When one perceive a thing,

emptyness (arises) slowly (shanaih) with regard to everything (else).

That (emptiness) one should pay attention to.

Even though the (perceived objet) is still perceived, one is freed (from the fever of exclusive duality)."

Vijnana Bhairava 119 120 Awakening Through Memories And Distractions

 

The practice of awakening through memories and distractions :

vastuṣu smaryamāṇeṣu dṛṣṭe deśe manas tyajet |

svaśarīraṃ nirādhāraṃ kṛtvā prasarati prabhuḥ || 119 ||

"When one sees a place and is about to remember memories,

one should abandon attention (from that vision)

(and) having made one's body without support,

the Lord shall come."

kvacid vastuni vinyasya śanair dṛṣṭiṃ nivartayet |

taj jñānaṃ cittasahitaṃ devi śūnyālāyo bhavet ||120 ||

"When one pays attention to some thing,

one should remove it slowly.

Then there is awareness, accompanied with attention.

One will, o Goddess, becomme an empty receptacle."

Vijnana Bhairava 118 Awakening Through Emotions

 The practice of recognizing one's true essence trhough intense emotion :

kṣutādyante bhaye śoke gahvare vā raṇād drute |

kutūhalekṣudhādyante brahmasattāmayī daśā || 118 ||

"At the beginning and end of sneezing,

in fear, in pain, in confusion or running for one's life,

in intense curiosity, at the beginning and end of hunger,

that's the state of ever-expanding being."

Vijnana Bhairava 116 117 All Is Consciousness, No Need For Control

Devîn Cachemire

 The realization that all is consciousness and that, therefore, there is no need to control attention :

yatra yatra mano yāti bāhye vābhyantare 'pi vā |

tatra tatra śivāvāsthā vyāpakatvāt kva yāsyati || 116 ||

"Wherever attention goes,

outside or inside,

there is the divine state.

(Consciousness) being (all) pervasive, where could (attention) go ?"

yatra yatrākṣamārgeṇa caitanyaṃ vyajyate vibhoḥ |

tasya tanmātradharmitvāc cillayād bharitātmatā || 117 ||

"Wherever/whenever the Lord's consciousness manifests

through the senses,

there is plenitude, for (that sensory manifestation) dissolves in consciousness,

because (that manifestation) is a power of that (consciousness)."

Vijnana Bhairava 115 Awakening Through Dizziness

 The practice of approaching outside void to awake inner void : 

kūpādike mahāgarte sthitvopari nirīkṣaṇāt |

avikalpamateḥ samyak sadyas cittalayaḥ sphuṭam || 115 ||

"Standing over a well for instance

or a deep precipice, with eyes unblinking,

because attention is undivided,

the mind disappears truly, clearly and at once."

Vijnana Bhairava 113 114 The Gesture of Wonder

 The core meditation practice of non-dual tantric yoga, the "Gesture of Wonder" (vismaya-mudra) or "Divine Gesture" (shambhavi-mudra) :

sampradāyam imam devi śṛṇu samyag vadāmy aham |

kaivalyaṃ jāyate sadyo netrayoḥ stabdhamātrayoḥ || 113 ||

"O Goddess, listen !

I will tell you that true tradition :

liberation arises at once

simply from keeping the eyes unmoving."

saṃkocaṃ karṇayoḥ kṛtvā hy adhodvāre tathaiva ca |

anackam ahalaṃ dhyāyan viśed brahma sanātanam || 114 ||

"Having closed one's ears

and contracted the anus,

meditate the (inner sound) without vowels or consonnants.

One will enter the Ever-Expanding One, the Primordial One."

Vijnana Bhairava 11 112 Awakening Through Exhaustion

 The practice of recognizing naked awareness in physical exhaustion and physical collapse :

bhrāntvā bhrāntvā śarīreṇa tvaritam bhuvi pātanāt |

kṣobhaśaktivirāmeṇa parā saṃjāyate daśā || 111 ||

"Wandering for a long time with 'one's) body,

one collapses all at once on the ground.

When the agittation of energy stops,

then the supreme state fully arises."

ādhāreṣv athavā 'śaktyā 'jñānāc cittalayena vā |

jātaśaktisamāveśakṣobhānte bhairavaṃ vapuḥ || 112 ||

"Or, when one is unable to perceive things

or when attention dissolves away,

then at the end of that taking over by agitation,

the divine body (manifests)."

Vijnana Bhairava 109 110 Recognizing Consciousness As Divine

Harîti, Gandhâra

 The practice of philosophy of Recognition. Recognizing the divine in one's own experience :

sarvajñaḥ sarvakartā ca vyāpakaḥ parameśvaraḥ |

sa evāhaṃ śaivadharmā iti dārḍhyāc chivo bhavet || 109 ||

"All-knowing, all-doing and (all)-pervading :

I am that very one, that supreme Lord himself,

(because) I have divine powers.

Being firm in that (conviction), one becomes God."

jalasyevormayo vahner jvālābhaṅgyaḥ prabhā raveḥ |

mamaiva bhairavasyaitā viśvabhaṅgyo vibheditāḥ || 110 ||

"Like waves of water, flames of fire

and light of Sun, 

those fragments that are everything

are differenciated from me, the Divine."

Vijnana Bhairava 107 108 Stop Thinking

Shiva grec, Gandhâra

 The practice of realizing allpervading consciousness and not thinking :

svavad anyaśarīre'pi saṃvittim anubhāvayet |

apekṣāṃ svaśarīrasya tyaktvā vyāpī dinair bhavet || 107 ||

"One should have the experience of consciousness

in another's body, (just) like in one's own.

Being freed of depending on one's body,

one will become (all) pervasive in a matter of days."

nirādhāraṃ manaḥ kṛtvā vikalpān na vikalpayet |

tadātmaparamātmatve bhairavo mṛgalocane || 108 ||

"Having freed attention from all supports,

one should not think (any) thoughts.

That (state of) self being the supreme self;

one becomes divine, o gazelle-eyed one !"

Vijnana Bhairava 105 106 All Is Endowed With Consciousness

 The practice of realizing that everything is alive and awakening to the space of awareness in which everything appears :

ghaṭādau yac ca vijñānam icchādyaṃ vā mamāntare |

naiva sarvagataṃ jātam bhāvayan iti sarvagaḥ || 105 ||

"Consciousness, desire, etc.

dot not arise only inside me,

but in vases, etc. (as well) : they arise in all.

Realizing that, one becomes all pervading."

grāhyagrāhakasaṃvittiḥ sāmānyā sarvadehinām |

yogināṃ tu viśeṣo'sti sambandhe sāvadhānatā || 106 ||

"The awareness of subject and object

is common to all beings with a body.

But for yogis, there is a difference :

attention to the relationship (between subject and objet)."

nana Bhairava 103 104 Expanding One's Body Beyond Ordinary Conventions

indo-greek face, from before the Cut

The practice of expading one's body beyond the confines of ordinary experience :

na cittaṃ nikṣiped duḥkhe na sukhe vā parikṣipet |

bhairavi jñāyatāṃ madhye kiṃ tattvam avaśiṣyate || 103 ||

"One should not throw one's attention in pain,

nor entirely in pleasure, o Goddess !

One should know (their) center.

(And then) what ? Being remains."

vihāya nijadehasthaṃ sarvatrāsmīti bhāvayan |

dṛḍhena manasā dṛṣṭyā nānyekṣiṇyā sukhī bhavet || 104 ||

"Having dropped away identifification to one's body (only),

one should realize that 'I am everywhere'.

Through (such a) stable mental gaze,

one becomes independant from (any) 'other', (and hence)

one shall be at ease."