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A translation of the Vijñāna-bhairava-tantra (full however missing commentary)
©2017 by Christopher Wallis aka Hareesh Introductory verse (maṅgala-śloka):
“Shiva is also called ‘Bhairava’ as a result of He brings in regards to the [initial awakening that makes us] cry out in concern of remaining within the dreamstate (bhava-bhaya)—and resulting from that cry of longing he turns into manifest within the radiant area of the center, bestowing absence of concern (abhaya) for many who are terrified.
He’s also called Bhairava as a result of he’s the Lord of those that enjoyment of his superior roar (bhīrava), which alerts the loss of life of Dying!
Being the Grasp of that flock of wonderful Yogins who tire of concern and search launch, he’s Bhairava—the Supreme, whose kind is Consciousness (vijñāna). Because the giver of nourishment, he extends his Energy all through the universe!”
~ the good grasp Rājānaka Kṣemarāja, c. 1020 CE
Like most Tantrik scriptures, the Vijñāna-bhairava-tantra (c. 850 CE) takes the type of a dialogue between Śiva and Śakti, right here referred to as Bhairava and Bhairavī. It begins with the Goddess asking Bhairava:
śrutaṃ deva mayā sarvaṃ rudra-yāmala-saṃbhavam | trika-bhedam aśeṣeṇa sārāt sāra-vibhāgaśaḥ || 1 ||

  1. O Lord, I’ve heard your complete educating of the Trika1 that has arisen from our union, in scriptures of ever better essentiality, 2. however my doubts haven’t but dissolved. What’s the true nature of Actuality, O Lord? Does it encompass the powers of the mystic alphabet (śabda-rāśi)?2 3. Or, amongst the terrifying types of Bhairava, is it Navātman?3 Or is it the trinity of śaktis (Parā, Parāparā, and Aparā) that [also] represent the three ‘heads’ of Triśirobhairava? 4. Or does it encompass the Resonance and the Level (nāda and bindu)?4 Or the Half-moon
    1 See Tantra Illuminated, p. 235 and following.
    2 See The Recognition Sūtras, Chapter 20, Subject 2.
    3 Navātman is the consort of the goddess Kubjikā (see Tantra Illuminated, p. 270 and following); however he’s additionally the consort of Aparā Devī within the Trika. Within the Siddha-yogeśvarī-mata, he’s the best deity (no less than in a single yāga), “worshipped . . . within the coronary heart of the assemblage of Vīras and Yoginīs referred to as the Khecarī- cakra or Kha-cakra-vyūha.” (Sanderson 1990: 75)
    4 For bindu, see verses 36-7 under; for nāda, see verses 38-42. and the Impeder?5 Or the vowelless mantra-phoneme put in within the Circle? Or is it [simply] Śakti [herself]?6 5. And one other level: if the Supreme Goddess (Parā Devī) is [to be visualized] with attributes, [that is, anthropomorphically,] like Parāparā and Aparā, then her supremacy (paratva) could be contradicted.7
  2. Nor [could she be supreme if she must be visualized] as having this colour versus that, or this way versus that; supremacy is [properly associated] with formlessness, not with a selected kind. [7ab.] O Lord & husband, be gracious to me & make me clear: lower away my doubts fully!
    [To which] Bhairava stated:
    7cd. Bravo! Bravo, my expensive one. You could have requested in regards to the very essence of the Tantra(s).
    Aparā Devī
  3. I shall relate this most hidden of teachings to you, virtuous one. Know that the embodied types of Bhairava I’ve taught within the scriptures [9.] will not be the actual essence, O Goddess. They’re like a magic trick, like desires or illusions or castles within the sky, [10.] taught solely to assist focus the meditation of these males who’re debilitated by dualistic thought, their minds confused, entangled within the particulars of formality motion. [11.] In actuality Bhairava isn’t that Navātman, nor the mystic alphabet (śabda-rāśi), nor the trinity of śaktis, nor the three-headed one, [12.] nor does it encompass the Resonance and the Level, nor the Half-moon and the Impeder, nor that which is mixed with the sequence of the Circle, nor [simply] Śakti [itself]. 13. These have been taught to assist unawakened individuals make progress on the trail, like a mom makes use of sweets and threats to affect
    5 These are esoteric ranges of mantric resonance.
    6 Sanderson takes this as a reference to Kālī Kālasaṅkarṣinī / Mātṛsadbhāva.
    7 Bhairavī argues that if Parā, the Supreme Goddess of the Trika, is to be visualized with a selected colour, kind, and so on., then she can not actually be Absolute or Supreme (para). her youngsters’s conduct.8 14-16b. Know that in actuality, the one pure universe- filling ‘kind’ of Bhairava is that completely full state of being referred to as Goddess Bhairavī: it’s past reckoning in house or time, with out course or locality, unattainable to point, finally indescribable, a area freed from psychological constructs, blissful with the expertise of the innermost Self (antaḥsvānubhavānandā). 16cd. When that is the last word Actuality, who’s to be worshipped, and who gratified? 17. This state of Bhairava is taught as supreme; it’s proclaimed to be Parā Devī in her final (para) nature.
    In different phrases, the completely full state of consciousness (bharitākārā avasthā) which Bhairava describes as ‘the Goddess’ is a joyously expanded area of consciousness freed from psychological filters or projections; it’s the opening to and welcoming in of the entire of the current second with out circumstances; it’s the granting of the center’s consent to the second as it’s, releasing psychological fantasies of the way it might or needs to be; and it’s the feeling of deep connection and presence that comes from surrendering into true intimacy with the qualia of actuality as they gives themselves and permeate consciousness within the now. On this state, one’s innermost being (antaḥsva) is revealed because it actually is: permeating the entire of actuality (viśva-pūraṇa) and full of the enjoyment of experiencing what’s (anubhavānanda). Sanderson feedback, “It’s this state of fullness, this entire centeredness within the . . . essence of consciousness, relatively than the composite pictures or mantras of formality, that the Trika scriptures actually imply once they converse of the Goddess Parā.”
    Parā Devī, Supreme Goddess of the Trika, with Bhairavasadbhāva
    8 I’m indebted to my instructor Alexis Sanderson for proposing a studying that is sensible out of the problematic grammar of verse 13. The novel nature of this revelation of the character of the Goddess can solely be appreciated by way of familiarity with the cultural context of the time, in whichrevelations of ever extra esoteric deities was largely a recreation of sectarian one- upmanship. Right here, a plethora of advanced ritual types and injunctions is without delay achieved away with in a profound reframing of the aim of non secular follow: once we entry the state of internal fullness, the state of liberated and expanded consciousness, we’re engaged within the highest worship doable (see additionally verse 147 under). This educating grew to become well-liked later within the custom and continues to be taught immediately, however within the yr 850, it was unprecedented. It was a revelation. Bhairava goes on to clarify the connection between Śiva and Śakti:
    There may be by no means the slightest separation between Śakti and her Host (i.e. Śiva); thus, as a result of there may be no separation between a high quality and that through which it inheres, the Energy (śakti) of the Supreme Being is itself Supreme (parā). || 18
    The ability of fireside to burn can’t be thought of as separate from the hearth itself. Śakti is barely thought of separate initially [as a teaching tool], to help in our entry into the state of perception and wisdom-being (jñāna-sattā). || 19
    The nondual meditation of 1 who enters into the śakti-state will definitely turn into an expression of Śiva-consciousness (śiva-rūpī). In our approach (i.e. the Kaula way9), Śiva’s śakti is alleged to be the entryway [into Śiva]. || 20
    Simply as totally different instructions of any given house are identified by way of the sunshine of a lamp or the rays of the solar, in the identical approach Śiva is understood by way of Śakti, O beloved. || 21
    The blessed Goddess stated:
    O God of gods whose image is the trident and whose ornaments are constituted of human skulls, reply me this in such a approach that I can fully perceive it: How is that this state of absolute fullness of the Divine—past house, time, and locality, and unattainable to characterize conceptually—attained? By what means can one enter into it? And the way does the Supreme Goddess (Parā Devī) change into that entryway, O Bhairava? || 22-23
    Bhairava’s reply is the 100-odd strategies, practices, and contemplations that kind the majority of the scripture (vv. 24-136). These are available in no explicit order, however it does appear important that the primary follow (or yukti) offered is a chic meditation on the areas between the breaths.
    9 See Tantra Illuminated, p. 204. BREATH PRACTICES
    YUKTI #1
    The Supreme Goddess continually articulates (uccaret) because the life-giving stream of breath: prāṇa (exhale) rising up, and jīva (inhale)—the motion into embodiment—descending. By pausing10 on the two locations the place they come up, and filling10 these factors [with silent awareness], one abides within the state of internal fullness (bharitā). || 24
    The follow right here is straightforward, despite the fact that the language of the verse is esoteric. We’re instructed to pause between the breaths and abide in stillness for a second or two, with consciousness gently targeted both on the coronary heart (for the pause after inhale) or above the top (for the pause after exhale). Although the follow is straightforward sufficient, the Sanskrit of the verse poses an enchanting problem for the translator, as a result of it’s unattainable to render it accurately with out figuring out the technical terminology of Śaiva Tantra. The verse makes use of three technical phrases. On this system, jīva means each the inhale and the motion into embodiment. Uccaret means each to breathe and to enunciate, particularly to utter a mantra in sync with the breath. (This can be a utilization not discovered within the dictionaries, since it’s particular to Śaiva Tantra.) Thus through the use of this verb the textual content’s writer implies that we will be a part of a mantra to the breath on this follow. It have to be a two- syllable mantra, so the more than likely candidates are so’ham and/or haṃsa, with one syllable on every breath. (In both case, ham is to be silently articulated/felt on the inhale, and so or sa on the exhale.) Lastly, visarga, right here translated as ‘life-giving stream of breath’, can also be a technical time period within the custom, that means ‘emission’, ‘inventive energy’, and ‘absolute
    potential flowing forth into manifestation’. The image for visarga is : (two dots stacked vertically), so the writer of the textual content is doing one thing very intelligent right here: he’s subtlely recommended the visarga as a visible illustration of the spatial consciousness we domesticate within the follow (the decrease dot equivalent to the bottom of the center, and the higher dot to the dvādaśānta, the higher restrict of the power physique, about three fists above your head).
    So when the textual content’s writer tells us that the Supreme Goddess is the visarga (for that is the literal that means of 24b), he’s telling us that She is the Absolute Potential that flows forth into manifestation because the breath itself, and that we will notice Her by way of reposing momentarily within the house between the breaths, and filling that house with silent consciousness. How can we ‘fill’ the house? The commentator Śivopādhyāya says we should always domesticate targeted consciousness of Bhairava’s śakti because the ever-unfolding primordial vibration that’s subtlely discernable when the motion of breath and thoughts involves relaxation for a second. Thus, every of the areas between the breaths is realized as a sort of ‘pregnant pause’ stuffed with potential for embodiment (on the finish of the exhale) and for give up (on the finish of the inhale).
    10 The Sanskrit phrase translated as ‘pausing’ (bharaṇa) additionally means ‘sustaining, supporting, filling, nourishing’, and is cognate with Bhairava. O Bhairavī! By not turning again [too soon] from the pair of areas, internal and outer, the place the breath pauses, the type of Bhairava is manifested thus by way of Bhairavī (= the nonetheless house of consciousness underlying the motion of prāṇa is revealed). || 25
    The ‘pair of areas’ refers back to the two factors talked about within the earlier verse: that from which the inhale begins (which is above the top) and that from which the exhale begins (on the base of the center). The within of the physique is right here visualized as open house, mirroring the skin. One is invited to pause on the finish of every inhale and exhale and expertise the spaciousness of pure consciousness (the “type of Bhairava”).
    In actual fact, this isn’t a second yukti, however relatively an extra touch upon Yukti #1, as a result of the very same follow is referred to. I discover different situations the place two or extra verses are wanted to clarify a single follow as effectively. This appears to undermine the textual content’s declare to show 112 strategies.
    YUKTI #2
    Neither shifting forth, nor coming into in, the facility (śakti) inherent within the prāṇa is revealed within the Middle [where it comes to rest]. By means of the [spontaneous] dissolution of thought-forms by the use of that energy, the Bhairava-state [appears]. || 26
    Scholar-practitioner Paul Muller-Ortega has argued that lots of the ‘strategies’ of the VBT should be understood as spontaneously arising experiences on the journey of awakening. This verse (and plenty of others) appears to help that argument, as a result of it alludes to an expertise that happens in meditation the place the breath will get subtler and subtler, shifting nearer to essentially the most intimate core of 1’s being, till it spontaneously stops, together with the thoughts, revealing the ‘Bhairava-state’. The latter is, as recommended above, an expertise of vacancy that’s paradoxically full of the quiet depth of pure presence. This expertise occurs in ‘the Middle’, which after all refers back to the central channel, the delicate core of 1’s being.
    Commentator Śivopādhyāya hyperlinks this verse to the Bhairavī Mudrā, for which see Chapter 18, Observe #3 in The Recognition Sūtras (Mattamayūra Press, 2017).
    YUKTI #1b
    She strikes out and rests; She strikes in and rests. When the breath-power [spontaneously?] turns into nonetheless after exhalation or inhalation, then its facet referred to as ‘tranquil’ (śānta) seems. By that energy, Tranquil [Śiva] manifests. || 27
    This verse has two doable interpretations. If self-effort is concerned, it appears to be equivalent to Yukti #1, although maybe an extended breath-hold is implied by the phrase kumbhita. In that case, you may follow this Yukti by inhaling a 1:1:1:1 ratio (for instance, breathe in for five counts, maintain for 5, breathe out for 5, maintain for 5.) However, the verse could also be referring to involuntary/spontaneous kumbhaka, akin to when the diaphragm abruptly (and generally forcibly) strikes down of its on accord, making a deep inhale, then a pause. This usually occurs solely to skilled meditators with woke up kuṇḍalinī.
    YUKTI #3
    Think about the subtlest doable kind [of prāṇa] as rays of sunshine shining upward from the foundation [of the central channel] and peacefully dissolving within the highest middle above the crown; then Bhairava (spacious consciousness) arises. || 28
    This verse appears to counsel kuṇḍalinī (the “subtlest doable kind” of prāṇa) however doesn’t use the time period (because the VBT predates its utilization in any sense aside from “mantric energy”). The “highest middle” talked about right here is once more that of the dvādaśānta, three fists (or twelve finger widths) above the crown. See under.
    YUKTI #4
    Think about the śakti rising like a streak of lightning from one delicate middle (cakra) to the subsequent in succession. When She reaches the higher[most] middle, three fists above the crown, there comes the Nice Daybreak of liberation [and prosperity]. || 29
    The phrase mahodaya actually means ‘nice daybreak’ or ‘nice arising’, however in Sanskrit literature is ceaselessly used to counsel the daybreak of an period of excellent fortune and prosperity or of non-public liberation.
    YUKTI #5
    There are twelve [such centers] in sequence; correctly related to twelve vowels. By fixing consciousness on each, in successively coarse, delicate, and supreme types, after which abandoning every, in the long run, [one knows] God. || 30
    Yukti #5 is one other instance of a follow that can’t be understood from the verse alone: one should seek the advice of the Sanskrit commentaries and residing lecturers with lineage transmission.
    We will see right here that the VBT has a twelve-chakra system in thoughts, totally different from the seven-chakra system acquainted to Western practitioners. These twelve, arrayed alongside the central channel (sushumnā nāḍī) prolong from the perineum to the middle above the crown of the top (most likely the twelve are the cakras
    Picture by Carmen Melton of the pelvic flooring, genitals, kanda, navel, coronary heart, throat, palate, eyebrow-center, brow, crown, śakti, and vyāpinī). They’re related to twelve Sanskrit vowels: a, ā, i, ī, u, ū, e, ai, o, au, aṃ, aḥ. Within the first (‘coarse’) iteration, one ought to visualise every cakra intently and intone the vowel related to it (it is a dhyāna follow). Within the second or delicate iteration, you search to really feel the delicate resonance of that vowel sound internally, vibrating within the applicable cakra (it is a spanda follow). The third or ‘supreme’ iteration is secret (basically, the sound vibration synaesthetically converts into gentle).
    YUKTI #6
    Having shortly crammed the physique as much as the top with that power, and having breached [the knot of māyā aka rudra-granthi] with the ‘bridge’ of focus between the eyebrows, [and] having freed the thoughts from its thought-entrancement, one ascends to the all-pervasive state (vyāpinī) within the [place] above all. || 31
    That is one other verse which requires realized commentary to know. The commentator identifies this Yukti as a type of khecarī mudrā, which initially referred to the rise of kuṇḍalinī to the crown of the top. The extent of vyāpinī, the twelfth and highest delicate middle on this system, is referred to by an allusive synonym (sarvaga-, ‘all- pervasive’). However a problem stays; are we to know setu as ‘bridge’ or ‘dike’? Is the metaphor one in all breaching a dike and thereby opening a channel to permit the prāṇa- śakti to stream by way of? That may take advantage of sense to me, however the grammar has “breach (or break by way of) with the setu” and one can’t breach with a dike. And maybe this ‘yukti’ is once more not a lot a follow as an outline of what can occur when kuṇḍalinī has been woke up. If it’s a follow, then maybe all that’s required, assuming one has efficiently crammed the entire physique with prāṇa-śakti, is the agency and targeted intent to penetrate the internal psychic knot that blocks entry to the higher realms (signified by the 4 cakras above the eyebrow-center).
    YUKTI #7
    Meditating on the 5 Areas because the colourful circles of the peacock’s feathers, one enters the Coronary heart, the Supreme House. || 32
    This verse additionally wants cautious rationalization—and that’s the place it will get tough, as a result of nobody is aware of for certain the follow meant by the writer right here. In taking a look at Śivopādhyāya’s Sanskrit commentary, I noticed that Jaidev Singh misunderstood it, so no assistance is forthcoming from him. After some contemplation (each grammatical and non secular), I believe I’ve a way of what the writer is speaking about right here. Firstly, the 5 sense apertures (right here eyes depend as one, as a result of the 2 eyes sum their visible information, nostril counts as one, ears depend as two, plus mouth = 5) are generally referred to as ‘areas’ (śūnya) and generally ‘circles’ (maṇḍala)—however they’re separate, whereas the 5 circles of the peacock’s feather are nested one inside the opposite. That is the important thing to the verse. Since we’re instructed to meditate on the sense-apertures because the circles on the peacock’s feathers (a degree missed by all out there translations), that clearly implies that we should always permit the sense-fields to merge. The thought could also be to deliberately nest the subtler sense-energies contained in the coarser ones (i.e., sound-sense nested inside touch-sense inside visual-sense inside style inside odor)—or maybe that stage of element isn’t meant right here, and you’re merely speculated to let all of them merge right into a single sensual area, as should you had a single sense-aperture. Then, the verse suggests, all phenomena throughout the sense-field are to be perceived as vibrations inside huge vacancy (the ‘Supreme House’), adorning it (citra-rūpa)
    with out disturbing it. All of the sense-objects dissolve into the house on the innermost Coronary heart or middle of the merged sense-maṇḍala, and that after all is pure Being, Consciousness itself ( = Bhairava).
    Now, on the middle of the nested circles of the peacock’s feather, you see an unbelievable iridescent but darkish cobalt blue, and doubtless not coincidentally, that is the normal colour of Anuttara Śiva, absolute consciousness. The verse explicitly says that by way of this meditation, one enters the anuttara śūnya, the Supreme House, absolutely the Coronary heart. So far as I do know, nobody has observed this correspondence but.
    Having stated all this, the 5 areas might additionally refer to 5 cakras, through which case the follow right here is to merge them into one middle (as in Tantrāloka chapter 29) and thereby enter absolutely the middle, the Coronary heart. However to have a five-cakra system implied instantly after the textual content has established a twelve-cakra system appears unlikely.
    YUKTI #8
    Wherever one’s consciousness [comes to rest] by this similar course of, whether or not an area, a wall, or an ideal vessel, it spontaneously dissolves [into it] and bestows the boon [of the Bhairava-state]. || 33
    What is supposed by the phrase “by this similar course of”? Grammatically, we might anticipate it to refer again to the earlier verse, so maybe it merely refers to letting consciousness change into more and more delicate and more and more interiorized, whether or not it’s targeted on an open house, clean wall, or empty vessel. Be aware the Zen-like high quality of the follow right here—and that is earlier than there was Zen.

    I believe para-pātra is to be taken actually, as a referring to a well-formed bowl or vessel, and never, because the commentators take it, metaphorically, within the sense of “a worthy disciple”. Nonetheless, the latter studying exhibits that the commentators perceive this textual content as a guide for a guru. YUKTI #9
    Remaining with eyes closed, repair your consideration contained in the skull (kapāla); by the use of steadily rising steadiness of thoughts, you’ll understand that which is most worthy of being perceived. || 34
    This verse intends the yogi to focus consideration inside his or her personal residing cranium, not a skull-bowl in entrance of her; however the usage of the phrase kapāla, within the authentic context, will surely have
    referred to as to the reader’s thoughts skull-bowls utilized by Kāpālika
    yogins as consuming vessels, and in that approach the verse is a reminder of mortality. So far as the Kāpālikas (who flourished within the ninth century) have been involved, should you can’t maintain a human skull-bowl in your hand and drink from it reverently, you’re in denial about your individual loss of life and/or in regards to the divine great thing about loss of life.
    YUKTI #10
    The central channel is located within the core [of one’s being]. Visualize it as having a kind like a slender lotus fiber, and meditate on it as being the Goddess within the type of the innermost House; by way of Her, [the experience of] God will manifest. || 35
    Cf. Yukti #3, verse 28. That is the second yukti involving the central channel.
    YUKTI #11
    [If the yogī] closes the doorways [of the senses] with the ‘weapon’ by which notion is blocked with the arms, [and] pierces the eyebrow-center, he’ll [eventually] understand the Bindu. When it dissolves, [one will experience the state of] Supreme Stasis in a single’s Middle. || 36
    This verse might be referring to ṣaṇmukhī mudrā (see picture), however different interpretations have been supplied as effectively. YUKTI #12
    💧 ) of delicate hearth produced by the internal stimulation of the Radiant Abode (dhāman), visualizing it within the coronary heart or simply
    above the top; when it dissolves, there’s dissolution [into pure Presence]. || 37
    YUKTI #13
    One who’s steeped within the Brahman-that-is-sound, within the uninterrupted Unstruck [Sound], [like] a speeding river within the vessel of the ear, attains supreme Brahman. || 38
    Verses 36-42 describe esoteric yogic practices, of which 38-42 are esoteric mantra and nāda practices. I’d argue that the writer’s view is that the apparently extra accessible practices we get in the midst of the textual content solely truly transfer us nearer to awakeness and liberation if these interiorized yogic practices are mastered first. In different phrases, s/he see these yogic practices as conditions to efficiently participating the blissful and sensual practices we get later. With out activitating, opening up, and priming the energy-body as described above and under (by way of verse 64), then when making an attempt the practices described in verses 68-74, one is just consuming, consuming, listening to music, and having intercourse, and calling it Tantrik Yoga.
    YUKTI #14
    O Goddess, by performing full uccāra of the praṇava and meditating on the void on the finish of its protracted (saturated) sound, one enters into the Spacious Openness by the use of the void which is the Supreme Energy (parā śakti). || 39
    This verse gives one other instance of a really particular yogic follow essential to the custom however unknown to most translators. The verse clearly alludes to the central Tantrik follow of uccāra, through which the yogī repeatedly devotes a protracted exhale to a single-syllable mantra (a praṇava or bīja) akin to OṂ or AUṂ. Particular strategies are concerned with this follow, and the scripture isn’t innovating when it invitations the practitioner to meditate on the silence instantly following the protracted sound of the mantra: that is a part of the normal method. By means of this meditation, we’re instructed, the yogī attains good vacancy/spaciousness/openness (śūnyatā) by the use of the delicate silent house after the enunciation of the mantra, which is right here (and within the science of nāda as effectively) related to Parā Śakti.
    With this verse, we transition from yogic practices to spaciousness practices.
    Meditate on the Bindu as a tilak ( EMPTINESS PRACTICES
    Verses 40-51 concentrate on varied sorts of meditation on the Void (śūnya or vyoma), particularly inside one’s personal physique. These Śiva-centered practices can also be seen as conditions to the sensual practices that observe. Be aware that the primary two practices ease us into the realm of the Void by having us concentrate on it in relation to adjoining sound.
    YUKTI #15
    An individual who fosters the expertise/notion of the [very] starting and/or ending of any syllable in anyway, turns into, by the use of the void, empty, open, and spacious, his very kind [nothing but] spaciousness. || 40
    YUKTI #16
    One whose heart-mind is totally targeted on the extended sounds of a musical instrument akin to a tantrī (a stringed instrument like a vīnā), by way of the length of the phases [of their resonance], on the restrict [of the perceptible sound], one’s stunning kind turns into that of the [formless] supreme Void. || 41
    YUKTI #17
    By means of inside enunciation of a whole piṇḍa-mantra in accordance with the sequence of its articulable letters, [followed by] the Half-moon, the Level, the Resonance, the Finish of Resonance, and the Void, one turns into Shiva. || 42
    Clearly, this verse requires explication, which is forthcoming within the revealed model of this translation.
    YUKTI #18
    One could concurrently ponder all of the components of 1’s personal physique as steady with the encircling House (and as having the identical nature of that House). [Through this meditation,] the thoughts turns into freed from dichotomizing beliefs and all the pieces turns into House for him. || 43
    YUKTI #19
    One could ponder the house above [at the crown of the head] and the house within the root [of the body] concurrently. By means of the Energy that’s impartial of the physique, one’s thoughts will change into empty & spacious. || 44
    YUKTI #20
    One could steadily ponder the house above, the house within the root, and the house within the coronary heart concurrently. [In this process,] one turns into freed from dichotomizing beliefs, resulting from which the unconstructed state arises. || 45
    YUKTI #18b
    In any given second, one could contemplate any a part of the physique as if it have been pure House, with out interested by it. One who turns into freed from dichotomizing beliefs [in this way] immediately senses (-bhāk) his unconstructed essence-nature. || 46 [= 43?]

    YUKTI #21
    O doe-eyed girl, one could think about that every one the tissues of the physique are pervaded by House; by way of this [practice], one’s meditation will change into steady & regular. || 47
    Maybe the dravyas (bodily tissues) right here refers back to the 7 or 10 dhātus, particularly hair, pores and skin, muscle, lymphatic fluid, blood, flesh, fats, bone, marrow, and semen or menses (CHECK) through which case one ought to ponder every of those in sequence as nothing however House.
    YUKTI #22
    One could think about that the ‘dividing wall’ of pores and skin is [merely] a display screen, inside which there there’s nothing; meditating [in this way], one immediately senses that which may by no means be an object of meditation. || 48
    YUKTI #23
    With one’s sense-faculties dissolved within the house of the Coronary heart—within the innermost recess of the Lotus—with one’s consideration on nothing else: O blessed Woman, one will receive supreme blessedness. || 49

    YUKTI #24
    [Or,] fully dissolve the thoughts within the higher restrict of 1’s [subtle] physique [above the head]; by way of this follow, one in all regular thoughts steadily attains that Actuality which is the purpose. || 50 YUKTI #24b
    Wherever chances are you’ll be, no matter chances are you’ll be doing, frequently preserve your consideration on that higher restrict, the dvādaśānta. As psychological agitation dies away, one thing indescribable could happen inside days. || 51

    The vacancy practices are adopted by extra yogic practices, akin to deha-śuddhi (verse
    52), tattva-śuddhi (verse 54), and the assorted types of adhva-prakriyā (verses 56-7): YUKTI #25
    One could think about that one’s personal physique is incinerated by the Hearth of Time rising from the ‘time-foot’; on the finish [of this process] there’s the radiant shining of pure tranquillity. || 52
    YUKTI #26
    In the identical approach, imagining the entire world incinerated [by fire], an individual of disciplined thoughts experiences the supreme state of the soul. || 53 

    YUKTI #27
    Meditating on the Rules of Actuality (tattvas) dissolving, every extra delicate than the final, in a single’s personal physique or on the earth, the Supreme Goddess (parā) manifests in the long run. || 54
    YUKTI #28
    Having meditated on the śakti as thick and [then] weak within the area of the dvādaśānta, [and then] coming into into the Coronary heart and meditating [on it], one attains freedom in a single’s desires.11 || 55
    YUKTI #29
    One could ponder the Path of Worlds or [any of the other Paths] fully in correct sequence: by way of stabilizing [this contemplation] in coarse, delicate, and supreme types, in the long run the thoughts dissolves [into the Absolute]. || 56
    11 i.e., lucid dreaming. Or, if we observe the alternate studying of muktaH for svapna-, then the interpretation could be: “the liberated one attains absolute Freedom.” Completely meditating on the adhva-prakriyā, as much as the bounds of this whole universe, then on the Śaiva Tattva, there comes the
    Nice Daybreak of liberation (cf. v. 29). || 57 CHECK MORE EMPTINESS PRACTICES
    O nice Goddess, one could contemplate this universe as Empty Void; the thoughts dissolves in that very [Emptiness], then one shares in its dissolution (or: turns into a worthy vessel of its dissolution). || 58
    One could solid one’s gaze right into a well-formed vessel, akin to a pot or the like, [and] leaving apart its partitions, [become absorbed in the space it encloses]. On the very second [the mind] dissolves into that [space], one turns into of the identical nature as [the spacious open awareness-presence that is] Bhairava. || 59
    One could solid one’s gaze on an space freed from timber, mountains, partitions, and so forth; when the psychological state dissolves into [that open field], then arises the state of being through which mental-emotional churning (vṛtti-) is feeble or absent. || 60
    Considering the cognition of any two entities (bhāvas) or any two states of thoughts or physique (bhāvas), take refuge within the middle [between them] & relaxation within the middle. Releasing each concurrently, Actuality shines within the Middle. || 61
    When any mental-emotional state or temper (bhāva) has been launched, let consciousness be checked: don’t transfer on to a different bhāva [right away]. Then, by way of the felt sense (bhāva) of 1’s Middle, a deeper contemplation (atibhāvanā) [of one’s essence- nature] expands & blossoms. || 62
    One could ponder [the Truth] that one’s complete physique, or certainly the entire world, consists of [nothing but] Consciousness. By means of the nonconceptual-mind [directly seeing this truth] all of sudden, there comes the Supreme Dawning [of liberation]. || 63
    Because of the dynamic pressure (sanghaṭṭa) of the 2 prāṇas, both externally or internally, on the termination [of the breath-pause] the yogī turns into a vessel for the arising of equality- consciousness. || 64 Verse 64 is a stand-alone verse on an esoteric yogic follow using the prāṇa. Then, with verse 65, we transition to a piece of meditations on bliss (ānanda) and happiness (sukha). Maybe the follow in verse 64 is a prerequisite to efficiently carry out the bliss practices? I consider which may be meant. At any fee, as already said, the practices under can solely be thought of non secular practices (ones that transfer you towards liberation) if the practitioner has an activated energy-body, for which no less than among the yogic practices talked about above are vital.
    Meditate by yourself physique, or the entire world, as stuffed with your innate pleasure. By means of that internal ‘nectar’, you’ll abruptly expertise chic bliss. || 65
    O doe-eyed girl, by making use of the ‘hypocritical methodology’, nice
    pleasure abruptly arises, by way of which actuality is revealed. || 66

    That is one other instance of a verse that can’t be understood regardless of the commentaries.
    Even on this part of the textual content on blissful experiences, we additionally discover verses about deeply interiorized yogic meditation:
    The practitioner who stops all of the streams of prāṇa-śakti [from flowing out through the senses and orifices] will expertise it [enter the central channel and] slowly rise upward. In time he’ll expertise a sensation [like the crawling] of ants [on his skin]; then supreme happiness (/pleasure) manifests. || 67
    This verse clearly describes the generally unusual somatic experiences that include extended meditation and sensory deprivation. The additions I’ve made in brackets will not be speculative; they provide info generally present in parallel sources. This is the reason to translate accurately one must have learn the related literature, most of which exists solely in Sanskrit.
    This mysterious verse, on a follow using sexual power, took me actually years to decode:
    One could solid one’s heart-mind (= consideration), full of enjoyment, into the middle [point] between the ‘hearth’ [at the root] and the ‘poison’ [at the tip] with both kevala-kumbhaka or pūraka- kumbhaka;12 thus one is linked to the bliss of [sexual] love. || 68
    Its cryptic language is defined intimately in Chapter Eighteen of my forthcoming translation, The Recognition Sūtras, as a result of it’s quoted there by Kṣemarāja.
    The stimulation attributable to union with the consecrated feminine associate (śakti) provides rise to a pleasure which culminates in immersion into [pure] Vitality (śakti);13 that’s the pleasure of the Precept of the Absolute (brahman) [itself]; [and] that’s stated to be the pleasure innate [to all humans]. || 69
    O queen of the gods, even within the absence of a consort, by filling the thoughts with the reminiscence of the enjoyment of [being with] a lady, i.e. with [the memory of] licking, lovemaking, and [her] curves [?], one could change into plunged in bliss. || 70
    While you really feel nice pleasure, as when seeing a liked one after a very long time, meditate on it. Let the thoughts dissolve into it; change into one with it. || 71
    One ought to meditate on the state of fullness that expands because of the delight of savoring good foods and drinks; and that pleasure will change into chic. || 72
    The yogin who relishes music and music to the extent that s/he merges with it turns into full of unparalleled happiness, attains heightened consciousness, and experiences oneness with the Divine. || 73
    Wherever the thoughts delights, let your consideration linger there [in the felt sense of that rapture]. In any such expertise, the true nature of supreme bliss could shine forth. || 74
    When the exterior sensory area has disappeared however sleep has not but come, that [liminal] psychological state is attainable through which the Supreme Goddess (Parā Devī) manifests. || 75
    12 OR: solid the thoughts/consideration there with or with out assistance from prāṇa-intensification; with could be the default.
    13 Or: ‘possession’ by the Goddess (śaktyāveśa). Let the gaze come to relaxation on an area that’s dappled with the sunshine of the solar or a lamp or suchlike; in that very [experience], the character of 1’s innate being could manifest. || 76
    By means of karankinī [mudrā], by way of krodhanā, bhairavī, lelihānā or khecarī mudrās, on the time of notion, the supreme attainment manifests. || 77
    Situating oneself on a mushy seat, with solely the buttocks touching it and the arms and toes susupended within the air, after remaining there [for some time], one’s decision & willpower change into fully fulfilled. || 78
    Settling oneself on a seat correctly and half-bending the arms, focus the thoughts within the house of the armpits. When the thoughts merges into that house, one attains peace & tranquillity. || 79
    Casting an unmoving gaze upon a being with a bodily kind and making the thoughts freed from ideas & projections [about that being], one attains Śiva. || 80
    Let the jaw go slack and the mouth open, with the tongue within the center [pointing up] and solid consciousness into the middle. Doing uccāra of HA mentally, one will then dissolve into stillness. || 81
    Situating oneself on a seat or a sofa[, sitting or lying], think about your physique is with out help (floating in house): when the thoughts dissolves, you change into one who wants no exterior help(s). || 82
    Located on a swing or shifting seat [such as a chariot, elephant, etc.], or by way of the physique slowly being rocked [by oneself or by a friend], one’s mental-emotional state turns into soothed & nonetheless, O Goddess, and one attains the Divine Flood [of Bliss]. || 83
    Trying on the clear blue sky, with uninterrupted gaze, remaining fully nonetheless: all of sudden, O Goddess, one attains the ‘kind’ of Bhairava. || 84
    Think about your complete sky as Bhairava, and that it’s dissolved in your head [so your head is continuous with and has the same nature as the sky]. You’ll change into fully permeated with the truth of the radiant power that’s Bhairava’s nature. || 85 Having identified the [three] states of ‘universe’ and so forth – consisting of restricted data producing duality, illumination of the exterior, and darkness respectively – because the very type of Bhairava, he turns into one who carries throughout the infinite Mild of Consciousness. || 86 NOTE: the Sanskrit commentaries are vital to know this verse. SEE ALSO Paramārtha-sāra 35 and commentary!

    Equally, on a darkish & overcast moonless evening, meditate on the formless ‘kind’ of the darkness, and you’ll lengthy for [and attain] Bhairava’s formless kind. || 87

    In simply the identical approach [on a dark night, see verse 87], first shut your eyes [and behold] what appears like blackness in entrance of you; then opening them [and perceiving that same blackness in front of you],14 ponder it because the very type of Bhairava, and you’ll attain His nature. || 88
    Whoever blocks or obstructs one [or more] of the sense-organs could enter into the nondual Void—precisely there [the true nature of] the Self manifests. || 89
    A fantastic [yogī] who repeats the phoneme ‘a’ with out anusvāra or visarga [experiences] the sudden & highly effective arising of the flood of perception that’s equivalent with the Highest Divinity. || 90
    Focus consciousness on the top of the visarga sound of a [mantric] syllable that has a visarga; when the thoughts has change into ‘supportless’, one could contact the everlasting Absolute. || 91
    Be aware: Parā Devī’s bīja-mantra is clearly alluded to right here.
    Meditate on the character of the sky, unbounded & unconcealed in all instructions, as equivalent to [the nature of] one’s personal being. Then the Energy of Consciousness, which [like the sky] wants no exterior help, reveals your true nature. || 92
    Having first pierced any a part of the physique with a pointy needle or the like, preserve consciousness targeted on that very level, and the pure path to Bhairava [is revealed]. || 93
    . . . [for v. 94-95 see below]
    14 It’s additionally doable that the writer envisions sitting in entrance of an precise Bhairava picture (Kāla Bhairava), however the evameva would appear to mitigate in opposition to this. Observing (avalokya) a want abruptly arising, one ought to lead it to quiescence. It is going to dissolve into the very ‘place’ from which it arose. || 96

    When within the area of craving, anger, greed, confusion, intoxicated pleasure, or jealousy, make the thoughts nonetheless & mushy [right in the middle of the emotion]: actuality is that which stays [when the feeling has passed through]. || 101 (cf. v. 103)
    Ponder thus: “There isn’t a ‘psychological equipment’ inside me, consisting of the thoughts, ego, and so on.”—by way of the absence of psychological constructs [of selfhood based on ephemeral mental operations], one turns into freed from such constructs. || 94
    Māyā (the Divine’s energy of self-concealment-in-plurality) is certainly bewildering; She is established as that which results (kalana) the restricted powers (kalā) of the embodied self. Figuring out (kalayan) the primordial property (ādi-dharma) of the Rules of Actuality, one will not expertise separation. || 95 [coded references to Kālī!]15
    “When neither want nor thought come up, who am I? Really, I’m simply as I truly am.” Having realized oneself on this approach, one’s thoughts turns into one with That [essence-nature] and merges into That. || 97
    Or, when want and/or thought do come up, one ought to focus the thoughts [on the energy of that desire or thought] and let consciousness be unwavering in contemplating that power as [an essential śakti of] the Self. Then one will acquire perception into the true nature of actuality. || 98
    Cognitions come up with out trigger and with out goal foundation, their nature being [merely] an eddy [of mental energy]. In actuality, these [cognitions] belong to nobody. One who immediately senses the reality of that is Śiva [himself]. || 99
    15 Abhinavagupta: “The meanings of the verbal root √kal (denoting the features whence their names derive) are to go, to mission, to know, to enumerate, to take pleasure in, to resonate, and to merge (one thing) in oneself.” The One who has consciousness as his basic attribute exists in all our bodies; and consciousness [as such] is similar in all beings. Thus, an individual who contemplates all the pieces as having that [Divine] nature overcomes [the false appearances of] mundane existence. || 100

    Considering the varied universe as being just like a magic present, or a wondrous portray, or as [constantly] in flux—seeing all the pieces [in this way], the arising of [true] happiness happens. || 102
    Don’t abandon the heart-mind to both struggling or happiness, O Bhairavī! Within the Middle is that actuality which stays: let or not it’s identified. || 103 (cf. v. 101 above)
    Letting go of body-consciousness, and considering “I’m in every single place” with agency thoughts and unwavering viewpoint, one turns into pleased. || 104
    “Consciousness, Will, and so forth will not be solely in me, however are in all the pieces, together with inanimate objects.” Considering on this approach that all the pieces manifest is manifest in every single place, one [experiences oneself] as all-pervasive. || 105
    The notice of knower and identified is frequent to all embodied beings, however for yogīs there’s this distinction: they pay cautious consideration to the connection. || 106
    Domesticate the felt-sense that the consciousness in one other’s physique is similar as one’s personal. Releasing obsession with one’s personal physique, one experiences one’s all-pervasiveness inside days. || 107
    Making the thoughts supportless, one mustn’t assemble psychological constructs. O doe-eyed goddess, [the state called] Bhairava is that of [experiencing] the supreme Self in oneself. || 108
    “The Highest Divinity is omniscient, all-powerful, and all- pervading; and I’m he who possesses Śiva’s qualities.” Stabilizing this conviction, one turns into Śiva. || 109

    ⟹ “Simply as waves [arise] from water, undulating flames from hearth, and light- rays from the solar, the assorted sorts of ‘waves’ of the universe come up from me, Bhairava.” || 110 MORE DAILY LIFE PRACTICES
    Whirling shortly round and round with the physique after which falling to the bottom, by the cessation of the facility of excitation, the Supreme State arises. || 111
    By means of incapacity relating to the loci (ādhāras), or by way of the dissolution of the thoughts resulting from unknowing, [then,] on the finish of the excitation of absorption in power produced [by trying to figure it out], Bhairava-nature [is revealed]. || 112
    O goddess, hearken to this conventional educating: I’ll converse it precisely. For one whose eyes are unmoving, radical freedom can come up in a second. || 113
    Closing the ears and likewise the ‘decrease gate’, meditating on [the sound] with out vowel or consonant [? ahala], one could enter the everlasting Absolute. || 114 CHECK
    Standing above a deep effectively, chasm, or the like and gazing into it, one’s thoughts turns into fully freed from thought, and abruptly dissolves into readability. || 115
    Wherever the thoughts goes, externally and even internally, it [discovers] nothing however the state of Śiva. Since [that state] is all- pervasive, the place else might the thoughts go? || 116
    Wherever [and whenever] the Consciousness of the all-pervasive Lord is manifested by way of the pathway of the eyes [or other senses], then, as a result of it’s that [very Consciousness] which [actually] possesses the qualities of the [apparently objective] perceptible [such as sound, sensation, color etc.], it dissolves into [pure] Consciousness; then the state of the fulfilled self [arises]. || 117
    ⟹ Simply earlier than or after a sneeze, on the onset or cessation of anger,16 in concern, in deep sorrow, when fleeing from battle or from pleasure,17 in curiosity or marvel, on the onset and cessation of starvation: [in all these states and more], the state replete with Being of the Absolute [is available]. || 118
    16 Incorporating each alternate readings: okay.sutãdyante and krodhādyante 17 Taking ra.na in each of its foremost senses. When seeing a spot [one has been before], let go of issues that come up within the reminiscence, and let your physique be ‘supportless’: [then] the Lord seems. || 119
    Repair the gaze on some object, then slowly withdraw it, then the cognitive impression of it, then the heart-mind [itself]: O Goddess, one [who practices this] turns into an abode of spaciousness (śūnya). || 120
    The understanding that arises in a single who’s clear & unattached by advantage of his or her intense devotion is itself Śiva’s śakti. Ponder & meditate on it continually: then, Śiva [manifests in one’s direct experience]. || 121
    When one other object is being perceived, the vacancy in all issues [may be perceived]. Meditating on that vacancy alone, although [the object] continues to be perceived, one settles down & turns into peaceable. || 122
    That which individuals of paltry understanding contemplate ‘purity’ is impurity within the teachings of Śiva. [In truth,] there’s neither purity nor impurity. Due to this fact, be freed from such psychological constructs, and be pleased. || 123
    The being/state referred to as Bhairava is in every single place; [thus,] it’s out there to frequent people as effectively. There isn’t a ‘different’, nothing is separable from That—one who comprehends that is within the nondual mode. || 124
    Figuring out that as a result of the full plenitude of the Absolute [is the same in all beings], [it makes sense to be] equal in direction of foe and pal, and equanimous in each honor and dishonor, one turns into [truly] pleased. || 125
    One ought to domesticate neither hatred nor craving in any circumstance. In a single who’s free of attachment and aversion, the Absolute unfolds within the Middle. || 126
    That which can’t be identified [in the ordinary manner], that which can’t be grasped [by the mind], which is Void and abides in Nonbeing—that needs to be contemplated as Bhairava, as all the pieces. On the end result [of that contemplative process] comes the arising of woke up consciousness. || 127
    Absorbing the thoughts in exterior house—which is everlasting, wants no help, void, all-pervasive, and freed from limitations—one turns into fully immersed in spacelessness. || 128 [CHECK]
    Wherever the thoughts goes, in that very immediate let it abandon no matter [it has alighted upon]. Attributable to having nothing to hold on to, it then turns into ‘waveless’. || 129 (see verse 139!)
    bhriyāt/bhayā/bhiyā sarva.m racayati/ravayati sarvado/-go vyāpako ’khile | iti bhairava-śabdasya santatoccāra.nāc chiva.h || (this verse has variant readings)
    One who continually utters (uccāra.na) the phrase ‘Bhairava’, understanding that it means “That which helps (BH.R) all the pieces, that which produces (RAc) all the pieces, which grants all [blessings] and pervades (VyĀp) the entire”, turns into Śiva. || 130
    OR . . . it means “By His radiant Mild (BHĀ), he makes the entire universe resound (RAV)…”
    OR . . . it means “Out of concern, he makes the entire universe roar . . .”
    In on a regular basis life, when one hears oneself saying phrases like ‘I’m . . .’ or ‘that is mine’, seize the chance to inquire into what these phrases (‘I’ or ‘my’) consult with. The thoughts tries to discover a referent, however it can not. Impelled [toward the truth] by this meditative contemplation, one turns into peaceable. || 131
    “Everlasting, majestic, requiring no exterior help, all-pervasive, and Lord of All”—meditating on these phrases [as applying equally to God and to oneself] each doable second, one attains the purpose in accordance with their that means. || 132
    “It’s established that this whole [universe] is as unreal as a magic present. How a lot actuality is there in a magic present?” Attributable to being agency [in cultivating this conviction], on attains peace. || 133
    How can the unchanging Self be the locus of cognition or motion? [Yet all] exterior states (bahir-bhāvas) depend upon cognition. Therefore, this world is empty. || 134 [CHECK] “For me there isn’t a bondage; neither is there any [need for] liberation. These are merely [concepts] with which individuals frighten themselves. This [world] is [merely] a mirrored image within the [universal] thoughts, just like the solar on [the surface of] the water.” || 135 (Be aware: Abh. feedback on this!)
    Be aware: 135 is the ultimate follow verse if we take verse 139 as enumerating 112 follow verses (versus 112 yuktis).
    Listed below are the concluding verses of the textual content, which sum up its goal and non secular View. But these verses additionally take the chance to supply but extra directions for contemplation and delicate follow by way of the reinterpretation of the fundmental practices of the mainstream faith.
    Union with pleasure, ache, and so forth all the time happens by way of the doorways of notion. With this in thoughts, let go [of attachment to] the senses and be comfy within the pure state (svastha), abiding in oneself. || 136
    Every little thing is revealed by perception (or consciousness), and the self is revealed by all the pieces. Attributable to there being just one important nature, knowables are [to be] contemplated as [consisting of] One Consciousness. || 13718
    O expensive one, when these 4—psychological [states], individuated consciousness, energy, and the self have dissolved [into unity], that’s Bhairava-nature. || 138
    O Goddess, I’ve taught 112 concise verses on how change into ‘waveless’. One who can perceive them attains [true] knowledge. || 139
    By ‘waveless’ (nistaraṅga), the writer means internally nonetheless, freed from psychological and emotional agitation. This state of being ‘waveless’ might be the identical as that which Patañjali defines as ‘yoga’ in Yoga-sūtra 1.2. Jayaratha glosses it as svātma-mātra-viśrāntyā śānta-rūpā (advert TĀ 3.5)
    A practitioner who’s [fully] linked (yukta) to even one [of these methods] turns into Bhairava himself. S/he performs actions by the [power of his] phrase, effecting each curses and blessings. || 140
    18 Alternate studying (SLJ): “Consciousness is the illuminator on this world, and the Self is [also taught as] the illuminator. Since there isn’t a distinction between them, the Knower is [to be] contemplated in [and as] consciousness.” He enters the state free from [fear of] previous age and loss of life, and is endowed with the qualities of ‘atomism’ and the remainder. He’s beloved of the yoginīs and presides over all of the melãpakas. || 141
    Although nonetheless within the physique, he’s absolutely liberated at the same time as he goes about his each day life. || 142ab
    The Goddess stated:

    If, O Lord, that is the true type of Parā, how can there be mantra or its repetition within the [nondual] state you may have taught? What could be visualized, what worshipped and gratified? And who’s there to obtain choices? || 142c-144b
    The revered Bhairava replied:
    On this [higher way], O doe-eyed girl, exterior procedures are thought of coarse & superficial (sthūla). Right here ‘japa’ is ever better meditative absorption (bhāvanā) into the supreme state; and equally, right here the ‘mantra’ to be repeated is the spontaneous resonance [of self-awareness], which is the soul of all mantras.|| 144c-145
    As for ‘meditative visualization’ (dhyāna), it’s a thoughts that has change into immobile, freed from types, and supportless, not imagining a deity with a physique, eyes, face and so forth. || 146
    Pūjā is likewise not the providing of flowers and so forth. A thoughts made agency, that by way of cautious consideration dissolves into the thought-free final void [of pure awareness]: that’s pūjā. || 147
    When one is linked to [even] one of many practices given right here, the facet of Bhairava referred to as ‘nourished fullness’ (bharita) will come up and develop day-to-day: it’s absolute wholeness, it’s contentment. || 148
    Providing the weather, the senses, and their objects, along with the thoughts, into the ‘hearth’ that’s the abode of the Nice Void, with consciousness because the ladle: that’s homa. || 149
    Sacrifice (yāga) is the gratification characterised by innate pleasure. 

    Ravenous (kṣap) all sins and [vowing to] save (tra) all beings, O Pārvatī, brings in regards to the state of Immersion within the Energy of God—and such immersion (samāveśa) is the true holy place (kṣetra), and the best meditation. || 150-151b In any other case (i.e., with out this internal realization), what worship might there be of that Actuality, and whom would it not gratify? | 151cd
    In each approach, the essence of 1’s personal self is just Freedom, Pleasure, and Consciousness (or: consciousness of the enjoyment of 1’s innate freedom). Immersion into one’s essence-nature is right here proclaimed because the true ‘purificatory bathtub’. || 152
    The one who’s worshipped with the assorted substances, the libations—larger and decrease—that are poured, and the worshipper: all that is in actuality One. How, then, [can we use the term] ‘worship’? || 153
    The prāṇa goes out [on the exhale]; the life-force enters [on the inhale], and it types right into a coiled spring [of mantric energy] by [the power of] the need. That Nice Goddess [Kuṇḍalinī] extends and elongates [by the same power]. She is the best place of ‘pilgrimage’, each transcendent and immanent. || 154
    This key verse, with which the textual content comes full circle (evaluate v. 24), will want in depth commentary in my forthcoming ebook on the VBT (Mattamayūra Press, 2018).
    Pursuing Her till one abides inside Her within the ‘sacrificial ceremony’ consisting of supreme delight (mahānanda), one who’s penetrated & permeated (samāviṣṭa) by that Goddess attains supreme Bhairava. || 155
    This verse could or could not allude to the esoteric sexual ritual described in chapter 29 of the Tantrāloka, however both approach the important thing right here is that the yogī have to be penetrated, permeated, and even ‘possessed’ (for the phrase samāviṣṭa means all of those) by Goddess Kuṇḍalinī as a way to attain Supreme Bhairava.19
    The japa of the Goddess goes on 21,600 occasions in every day and evening, it’s taught. This follow is definitely mastered by some, however troublesome to achieve for many who are dense. || 156
    This verse refers back to the pure breath cycle, which takes about 4 seconds, and thus occurs 21,600 occasions in a 24-hour interval. The breath itself is the pure mantra of the Goddess. Right here once more the textual content comes full circle—see verse 24.
    Thus, O Goddess, I’ve associated to you the last word supreme nectar [of the Tantrik teachings]. It ought to by no means be given to somebody who’s a disciple of one other (i.e., non-Tantrik) custom, or who’s merciless or mean-spirited, or who isn’t dedicated to his or her lecturers. || 157-158b
    19 Apocryphal verse 155b: sakarena bahir yati hakarena viset punah | hamsahamsety amum mantram jivo japati nityasah ||; “With the sound sa it goes forth; with the sound ha it enters in once more. A residing being all the time repeats this mantra – hamsa, hamsa – [in the form of the breath].” Nevertheless it needs to be given with out hesitation to these ‘heroes’ (= Kaula practitioners) of elevated nature, whose minds are [relatively] freed from projections & dualistic views (nirvikalpa), and who’re dedicated to all their lecturers. || 158c-159b
    Village, kingdom, metropolis, nation, son, daughter, household (ku.tumbaka)— relinquishing [attachment] to all these, this [teaching] is to be taken up, O doe- eyed girl. || 159c-160b
    O goddess, what’s the level of impermanent issues? [Only] this supreme wealth is everlasting. One ought to sooner quit one’s personal life than give this Supreme Nectar [to one not ready to comprehend it]. || 160c-161b

    The blessed Goddess stated:
    O God of gods! O nice Lord! I’m fully happy, O Śankara. Now I’ve realized the essence of the Rudrayāmala-tantra; now I perceive the very coronary heart of all the assorted sorts of power (śakti). || 161c-162b
    Having spoken thus, delighted, the Goddess flung her arms about Shiva’s neck. || 162cd [CHECK numbering!]
    Copyright ©2018 by Christopher Wallis (aka Hareesh). All rights reserved. Please don’t reproduce or distribute with out permission.
    This work is my sole livelihood



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