iv}anErv>

vijnabhairava
The Vijnana Bhairava Tantra
Session One
I deVyuvac
r devyuvca
ut< dev mya sv yamls<vm!,
ikedmze;e[ saraTsarivagz>. 1.
ruta deva may sarva rudraymalasambhavam |
trikabhedamaeea srtsravibhgaa || 1 ||
The Glorious Goddess said:
O God, I have heard the entirety of the teaching on threefold division of shakti (into
transcendent, intermediate, and imminent manifestations), the quintessential portion of
everything that has been produced Rudra and his consort (the Rudrayamala Tantra).
A*aip n inv&ae me s<zy> prmer,
ik< p< tvtae dev zBdraizklamym!. 2.
adypi na nivtto me saaya paramevara |
ki rpa tattvato deva abdarikalmayam || 2 ||
But even now my doubts have not dissipated, Supreme Lord. What is your real form, o
God? Do you consist of the energies inherent in the multitude of sounds?

ik< va nvaTmeden Erve ErvaktaE,

iizraeedi< va ik< va ziyaTmkm!. 3.
ki v navtmabhedena bhairave bhairavktau |
triirobhedabhinna v ki v aktitraytmakam || 3 ||
Is the true form of Bhairava found in the nine-fold division as delineated in the
Bhairava Tantra? Is it different from the divisions enumerated in the Trishira Bhairava
Tantra? Or is it in the three shaktis?
nadibNmy< vaip ik< cNaxRinraeixka>,
caFmnCk< va ik< va ziSvpkm!. 4.
ndabindumaya vpi ki candrrdhanirodhik |
cakrrhaamanacka vki v aktisvarpakam || 4 ||
Is it in the inner sounds and drops? Or is it the states known as the obstructer and
the half-moon? Does it rise through the cakras, or the unvoiced, or is it the true
nature of shakti?
prapraya> sklm! Apraya va pun>,
praya yid tTSyat! prTv< tiXyte. 5.
parpary sakalam aparyca v puna |
pary yadi tadvatsyt paratva tadvirudhyate || 5 ||
Is it both transcendent and imminent? Or is it immanent and composed of parts? If the
transcendent exists like that, then it would contradict the idea of transcendence.
n ih v[Rivedn
e deheden va vet,
!
prTv< in:klTvensklTve n tvet.
! 6.
na hi varavibhedena dehabhedena v bhavet |
paratva nikalatvena sakalatve na tadbhavet || 6 ||
Transcendence cannot be divided into classes or appearances. Because transcendence is
indivisible, it cannot be that which has parts.
2

sad< k me nawin>ze;< iDiNx s<zym!,

Erv %vac
saxu saxu Tvya p&< tsarimd< iye. 7.
prasda kuru me nthaniea chindhi saayam |
bhairava uvca
sdhu sdhu tvay pa tantrasramida priye || 7 ||
O Lord, favor me with your grace and cut away every single doubt.
Bhairava said:
Right you are, my dear. This question of yours is the very core of tantra.
gUhnIytm< e twaip kwyaim te,
yiTk<icTskl< p< ErvSy kIitRtm!. 8.
ghanyatama bhadre tathpi kathaymi te |
yatkicitsakala rpa bhairavasya prakrtitam || 8 ||
Blessed One, although it is most secret I will nevertheless tell it to you. Whatever has
been stated to be the divisible form of Bhairava. . .
tdsartya deiv iv}ey< zjalvt!.
mayaSvaepm< cEv gNxvRngrmm!. 9.
tadasratay devi vijeya akrajlavat ||
mysvapnopama caiva gandharvanagarabhramam || 9 ||
. . . that is to be regarded as insubstantial, o Goddess, like Indras net, like an illusion or
a dream, a mirage, like a city of ghosts in the sky.

Xyanaw aNtbuIna< iyafMbrvitRnam!,

kevl< vi[Rt< pu<sa< ivkLpinhtaTmnam!. 10.
dhynrtha bhrntabuddhn kriyambaravartinm |
kevala varita pus vikalpanihattmanm || 10 ||
He has been so portrayed only to aid the meditations of people with confused intellects,
practitioners of ostentatious rituals who are stuck in conceptual thought.
tvtae n nvaTmasaE zBdraiznR Erv>,
n casaE iizra devae n c ziyaTmk>. 11.
tattvato na navtmsau abdarirna bhairava |
na csau triir devo na ca aktitraytmaka || 11 ||
In reality, Bhairava is not in the nine-fold division, nor in the multitude of sounds. O
Goddess, he is not in the three heads or the essence of the three shaktis.
nadibNmyae vaip n cNaxRinraeixka>,
n cms<iae n c ziSvpk>. 12.
ndabindumayo vpi na candrrdhanirodhik |
na cakrakramasambhinno na ca aktisvarpaka || 12 ||
He is not the inner sound or the drop, nor the obstructer
or the half-moon. He is not the successive piercing of the cakras, and he is not the
true nature of shakti.

AbumtIna< ih @ta balivIi;ka>,

mat&maedkvTsv v&ywRmudatm!. 13.
aprabuddhamatn hi et blavibhik |
mtmodakavatsarva pravttyarthamudhtam || 13 ||
Like tales to frighten children or treats given by a mother, all these have been taught for
the purpose of the advancement of those of inferior intellect.
idalklnaeNmua dezaeezaivzei;[I,
VypdeumzKyasavkWya prmawRt>. 14.
dikklakalanonmukt deoddeviei |
vyapadeumaakysvakathy paramrthata || 14 ||
He is free from being in any place or time and cannot be particularized by having a
certain location or designation. Ultimate reality is indescribable and cannot be signified.
ANt> SvanuvanNda ivkLpaeNmugaecra,
yavSwa irtakara ErvI ErvaTmn>. 15.
anta svnubhavnand vikalponmuktagocar |
yvasth bharitkr bhairav bhairavtmana || 15 ||
The blissful experience in ones own innermost self is accessible only when conceptual
thought ceases. The true self of Bhairava is Bhairavi, whose state is the appearance of
plenitude.

tpuStvtae }ey< ivml< ivpUr[m!,

@v<ivxe pre tve k> pUJy> k t&Pyit. 16.
tadvapustattvato jeya vimala vivapraam |
evavidhe pare tattve ka pjya kaca tpyati || 16 ||
The essence of reality is known to be stainless and all-pervasive. This being the
form of the highest reality, who is worshipped? Who is propitiated by being
worshipped?
@v<ivxa ErvSy yavSwa pirgIyte,
sa pra prpe[ pradevI kIitRta. 17.
evavidh bhairavasya yvasth parigyate |
s par rpea pardev prakrtit || 17 ||
So it is that this form of Bhairava is celebrated as his real state. It is proclaimed to be
the Supreme Goddess, supreme because it is the highest form.
zizimtaeyRt! Aed> svRda iSwt>,
AtStmRximRTvat! pra zi> praTmn>. 18.
aktiaktimatoryadvat abheda sarvad sthita |
atastaddharmadharmitvt par akti partmana || 18 ||
There is always a unity between shakti and the possessor of shakti. So it is that that
which is real is the same as that which possesses what is real the highest shakti is the
true self of the highest one (i.e. Bhairava).

n vedaRihka zi> Vyitira ivaVyte,

kevl< }ansaya< arMae=y< vezne. 19.
na vahnerdhik akti vyatirikt vibhvyate |
kevala jnasatty prrambho'ya praveane || 19 ||
The power to burn is not distinguishable from the fire that burns. Such is only a
preliminary distinction for gaining knowledge.
zyvSwaivSy inivRagen avna,
tdasaE izvpI Syat! zEvI muoimhaeCyte. 20.
aktyavasthpraviasya nirvibhgena bhvan |
tadsau ivarp syt aiv mukhamihocyate || 20 ||
For one who enters the state of shakti, there is a feeling of undifferentiation. Such a one
then becomes the very form of Shiva. It is said in this context that (shakti) is the face of
Shiva.
ywalaeken dIpSy ikr[EaRSkrSy c,
}ayte idiGvagaid tCDya izv> iye. 21.
yathlokena dpasya kiraairbhskarasya ca |
jyate digvibhgdi tadvacchakty iva priye || 21 ||
Just as a lamp is known by its light, the sun by its rays, and the directions by their parts,
so, dear one, is Shiva known by shakti.

IdeVyuvac
rdevyuvca
devdev izUla kpalktU;[
idGdezkalzUNya c VypdezivvijRta. 22.
devadeva trilka kaplaktabhaa
digdeaklany ca vyapadeavivarjit || 22 ||
The Glorious Goddess said:
O God of gods, ornamented with the trident and skulls,
that which is empty of place, space, and time, which cannot be designated,
yavSwa irtakara ErvSyaepl_yte,
kEpayEmuRo< tSy pradevI kw< vet!
ywa sMygh< vei twa me Uih Erv. 23.
yvasth bharitkr bhairavasyopalabhyate |
kairupyairmukha tasya pardev katha bhavet
yath samyagaha vedmi tath me brhi bhairava || 23 ||
the state which has the form of the plenitude of Bhairava how is it found?
By what means does the Highest Goddess become his very face? Tell me, Bhairava, in a
way I can understand properly.

iv}anErv>
vijnabhairava
The Vijnana Bhairava Tantra
Session Two

Dhra 1
IErv %vac
^XveR a[ae xae jIvae ivsgaRTma praeret!,
%TpiitySwane r[airta iSwit>. 24.
rbhairava uvca
rdhve pro hyadho jvo visargtm paroccaret |
utpattidvitayasthne bharadbharit sthiti || 24 ||
The glorious Bhaira said:
The Supreme One, whose very nature is creative, manifests as the upward moving

prana and the downward moving jiva (= apana). By holding awareness at the place
where the two begin one attains the state of plenitude.
Dhra 2
mtae=NtbRihvaRip ivy*uGmainvtRnat!,
ErVya ErvSyeTw< Eriv VyJyte vpu>. 25.
maruto'ntarbahirvpi viyadyugmnivartant |
bhairavy bhairavasyettha bhairavi vyajyate vapu || 25||
Bhairavi, when the two breaths, the in-going and out-going, are prevented from
returning (i.e. restrained) at the space (where they end), the essence of what makes
Bhairava Bhairava, is found.

Dhra 3
n je ivzeCDimRpa ivkaiste,
inivRkLptya mXye tya Ervpta. 26.
na vrajenna viecchaktirmarudrp viksite |
nirvikalpatay madhye tay bhairavarpat || 26 ||
When shakti in the guise of the inner winds neither goes out nor comes in, but rather
expands in the middle due to the cessation of conceptual thought, there appears the
form of Bhairava.
Dhra 4
kiMta reicta vaip pUirta va yda vet,
!
tdNte zaNtnamasaE zya zaNt> kazte. 27.
kumbhit recit vpi prit v yad bhavet |
tadante ntanmsau akty nta prakate || 27 ||
When one does a capsule retention at end of either the exhalation or inhalation, when
this practice known as pacification is completed, the Pacifier (i.e. Bhairava) appears
thanks to shakti.
Dhra 5
Aa mUlaiTkr[aasa< sUmat! sUmtraiTmkam!,
icNtyea< i;qkaNte zaMyNtI Ervaedy>. 28.
mltkirabhs skmt skmatartmikm |
cintayett dviaknte myant bhairavodaya || 28 ||
Concentrate on that which rises from the muladhara cakra like the rays of the rising
sun, and then gets subtler and subtler until at last it dissolves into the twelve (i.e., the
sahasrara cakra), and Bhairava appears.

10

Dhra 6
%CDNtI tifpa< itc< maTmm!,
%dXv muiy< yavt! tavdNte mhaedy>- 29udgacchant taidrp praticakra kramtkramam |
urddhva muitraya yvat tvadante mahodaya || 29 ||
Like lightning rising through the cakras, one by one, moving up until it reaches the
three fists (i.e., the sahasrara cakra), and at the end of the process the Great One
appears.
Dhra 7
madzk< sMyGadza]reidtm!,
SwUlsUmpriSwTya muva muvaNtt> izv>. 30.
kramadvdaaka samyagdvdakarabheditam |
sthlaskmaparasthity muktv muktvntata iva || 30 ||
Twelve are succesively broken open by means of the twelve associated syllables.
Having been liberated from the gross and subtle states, in the end the highest state is
Shiva.
Dhra 8
tyapUyaRzu mUxaRNt< 'va U]epsetuna,
inivRkLp< mn> kTva svaeRXveR svRgaem>. 31.
taypryu mrdhnta bhaktv bhrkepasetun |
nirvikalpa mana ktv sarvordhve sarvagodgama || 31 ||
When the body is filled with that (kundalini/shakti) up to the crown of the head,
having broken off (the breath) at the bridge formed by the contracted eyebrows (i.e.,
suspending breathing due to concentration on the ajna cakra) and having emptied the
mind of conceptual thought, the All-Pervading One comes forth in the highest state of
all.

11

Dhra 9
iziop]EipEmR{flE> zUNypkm!,
Xyaytae=nure zUNye vezae dye vet.
! 32.
ikhipakaicitrarpairmaalai nyapacakam |
dhyyato'nuttare nye praveo hdaye bhavet || 32 ||
Because of the meditation on the five emptinesses (the five objects of the five physical
senses) which are like the five circles in the brightly colored tailfeathers of a peacock,
one enters the heart of the unsurpassed emptiness.
Dhra 10
$zen me[Ev y kaip icNtna,
zUNye kf(e pre pae Svy< lIna vrda. 33.
dena krameaiva yatra kutrpi cintan |
nye kuye pare ptre svaya ln varaprad || 33 ||
In such a systematic manner, wherever one puts ones awareness on emptiness
whether its on the emptiness of a wall or of a high personage it is absorbed into itself,
giving one a great gift.
Dhra 11
kpalaNtmRnae NySy itNmIiltlaecn>,
me[ mnsae daf(aRt! l]yeymumm!- 34kaplntarmano nyasya tihanmlitalocana |
kramea manaso dryt lakayellakyamuttamam || 34 ||
Fixing the mind on the inside of the skull (i.e. on the sahasrara cakra) and keeping ones
eyes shut, due the increasing stability of the mind one will observe the highest
observable thing.

12

Dhra 12
mXynafI mXys<Swa ibssUapya,
XyataNtVyaeRmya deVya tya dev> kazte. 35.
madhyan madhyasasth bisastrbharpay |
dhytntarvyomay devy tay deva prakate || 35 ||
One should meditate on space inside the central channel, situated in the middle of the
body with a form like the fibre inside the stem of a lotus. Because of that Goddess, the
deity appears.

13

iv}anErv>
vijnabhairava
The Vijnana Bhairava Tantra
Session Three

Dhra 13
krge[ Umedadarraexnat!,
e ibNdaE maIne tNmXye prma iSwit>- 36kararuddhadgastrea bhrmedddvrarodhant |
de bindau kramllne tanmadhye param sthiti || 36 ||
Using the hands as weapons, one covers the eyes (and other openings). Because the
openings have been blocked and the (cakra located at) the eyebrows has been pierced,
the drop is perceived. As one is gradually absorbed into it, there is the supreme state.
Dhra 14
xamaNt> ]aes<UtsUmaiitlkakitm!,
ibN< izoaNte dye lyaNte Xyaytae ly>. 37.
dhmnta kobhasambhtaskmgnitilakktim |
bindu ikhnte hdaye laynte dhyyato laya || 37 ||
One should meditate on the drop at the end of the tuft of hair (i.e., at the sahasrara
cakra) which appears as a subtle flame, like the ornamental red mark on the forehead,
and is produced when one rubs the eyes. By the end of the dissolution, everything
dissolves into the heart.

14

Dhra 15
Anahte pak[eR=zBde sir+te,
zBdi[ in:[at> pr< aixgCDit. 38.
anhate ptrakare'bhagnaabde sariddrute |
abdabrahmai nita para brahmdhigacchati || 38 ||
When one steeped in knowledge of the sound of Brahman listens with a trained ear to
the unstruck, uninterrupted sound of a rushing river, he reaches the highest Brahman.
Dhra 16
[vaidsmuarat! PlutaNte zUNyavnat!,
zUNyya prya zya zUNytameit Eriv. 39.
praavdisamuccrt plutnte nyabhvant |
nyay paray akty nyatmeti bhairavi || 39 ||
O Bhairavi, one who recites om and other such seed mantras and then meditates on
emptiness at the end of the drawn out version of such a recitation, arrives at emptiness
through emptiness, the highest shakti.
Dhra 17
ySy kSyaip v[RSy pUvaRNtavnuavyet!,
zUNyya zUNyUtae=saE zUNyakar> pumaNvet.
! 40.
yasya kasypi varasya prvntvanubhvayet |
nyay nyabhto'sau nykra pumnbhavet || 40 ||
Even one who contemplates on what is before and after the sound, that person becomes
joined with emptiness through emptiness; he assumes the form of emptiness.

15

Dhra 18
t(aidva*zBde;u dI"eR;u ms<iSwte>,
AnNyceta> TyNte prVyaemvpuRvet!. 41.
tantrydivdyaabdeu drgheu kramasasthite |
ananyacet pratyante paravyomavapurbhavet || 41 ||
One who with single-mindedness stays fixated for a long time on the sound of music
made by a lute or other stringed instruments will, at the end of the process, become
embodied in the space of the Supreme One.
Dhra 19
ip{fmSy svRSy SwUlv[Rme[ tu,
AxeRNibNnadaNt> zUNyaearaveiCDv>. 42.
piamantrasya sarvasya sthlavarakramea tu |
ardhendubindundnta nyoccrdbhavecchiva || 42 ||
One who goes step by step from the gross form of any of the seed mantras up through
the crescent and drop until one reaches the end of sound in emptiness that person
becomes Shiva.
Dhra 20
injdehe svRid< yugpavyeiyt!,
inivRkLpmnaStSy ivyTsv vtRt.
e 43.
nijadehe sarvadikka yugapadbhvayedviyat |
nirvikalpamanstasya viyatsarva pravartate || 43 ||
One should, with a mind free of conceptual thought, meditate on the empty space in
his own body, in all directions simultaneously - and everything turns into empty space.

16

Dhra 21
p&zUNy< mUlzUNy< yugpavye y>,
zrIrinrpei]{ya zya zUNymna vet!. 44.
phanya mlanya yugapadbhvayecca ya |
arranirapekiy akty nyaman bhavet || 44 ||
One who meditates simultaneously on the emptiness above and the emptiness at the
root (i.e., below) acheives a mind of emptiness through the shakti that is independent of
the body.
Dhra 22
p&zUNy< mUlzUNy< CDUNy< avyeiTSwrm!,
yugpiivRkLpTvaiivRkLpaedyStt>. 45.
phanya mlanya hcchnya bhvayetsthiram |
yugapannirvikalpatvnnirvikalpodayastata || 45 ||
One should meditate unwaveringly and simultaneously on the emptiness above, the
emptiness of the root, and the emptiness of the heart. Because of that nonconceptuality, there then arises the nonconceptual state.

Dhra 23
tnUdeze zUNytEv ][ma< ivavyet!,
inivRkLp< inivRkLpae inivRkLpSvpak- 46tandee nyataiva kaamtra vibhvayet |
nirvikalpa nirvikalpo nirvikalpasvarpabhk || 46 ||
One who meditates nonconceptually on the emptiness of the body, even for just a
moment, becomes without conceptions and comes to possess the self-nature of what is
beyond conceptual thought.

17

Dhra 24
sv dehgt< Vy< ivya< m&ge][e,
ivavyetStSy avna sa iSwra vet!. 47.
sarva dehagata dravya viyadvypta mgekae |
vibhvayettatastasya bhvan s sthir bhavet || 47 ||
O doe-eyed one, one should meditate on all the physical elements that constitute the
body as being just empty space, and then his meditation will become unwavering.
Dhra 25
dehaNtre TviGvag< iiUt< ivicNtyet!,
n ikidNtre tSy XyayXyeyaGvet!. 48.
dehntare tvagvibhga bhittibhta vicintayet |
na kicidantare tasya dhyyannadhyeyabhgbhavet || 48 ||
One should concentrate on just the skin encasing the body like a wall. There is
nothing inside. Meditating on that, one becomes joined with the imponderable.
Dhra 26
*akaze inlIna]> ps<puqmXyg>,
AnNyceta> suge pr< saEaGymauyat!. 49.
hdyke nilnka padmasampuamadhyaga |
ananyacet subhage para saubhgyampnuyt || 49 ||
O fortunate one, if ones senses are collapsed into the space at the heart center, and one
focusses single-pointedly on the center space of the lotus, one obtains the highest good
fortune.

18

Dhra 27
svRt> SvzrIrSy adzaNte mnae lyat!,
FbueF
R IUt< tvly< vtRte 50sarvata svaarrasya dvdante mano layt |
dhabuddherdhbhta tattvalakya pravartate || 50 ||
When, because of a steady intellect, the mind dissolves into any of the twelve
throughout ones own body (i.e., any one of the cakras that are separated from one
another by the distance covered by tweleve fingers), then reality solidly emerges and is
recognized.
Dhra 28
ywa twa y t adzaNte mn> i]pet!,
it][< ]I[v&evRl
E ]{y< idnERvet!. 51.
yath tath yatra tatra dvdante mana kipet |
pratikaa kavttervailakaya dinairbhavet || 51 ||
Place the mind on the twelve, however and wherever you can, each moment of each
day, and as the way the mind turns things around weakens, one becomes
extraordinary.

19

iv}anErv>
vijnabhairava
The Vijnana Bhairava Tantra
Session Four

Dhra 29
kalaina kalpdaiTwten Svk< purm!,
Plu< ivicNtyedNte zaNtaasStda vet.
! 52.
klgnin klapaddutthitena svaka puram |
plua vicintayedante ntbhsastad bhavet || 52 ||
One should imagine that ones own body is being burnt by the fire of time, beginning at
the foot of time (i.e. the big toe of the left foot) and moving upwards. At the end of
the meditation, one then takes on the appearance of The Pacifier.
Dhra 30
@vmev jgTsv dGx< XyaTva ivkLpt>,
AnNycets> pu<s> pu<av> prmae vet.
! 53.
evameva jagatsarva dagdha dhytv vikalpata |
ananyacetasa pusa pumbhva paramo bhavet || 53 ||
Similarly, one should meditate on the whole universe being burnt with an unwavering,
one-pointed mind. That person reaches the highest achievement of humanity.
Dhra 31
Svdehe jgtae vaip sUmsUmtrai[ c,
tvain yain inly< XyaTvaNte VyJyte pra. 54.
svadehe jagato vpi skmaskmatari ca |
tattvni yni nilaya dhytvnte vyajyate par || 54 ||
One should meditate on the dissolution of the more and more subtle building blocks of
ones own body or of the universe. In the end, one finds the Supreme Goddess.
20

Dhra 32
pIna< c bRla< zi< XyaTva adzgaecre,
ivZy dye Xyayn!mu> Svat(mauyat!. 55.
pn ca durbal akti dhytv dvdaagocare |
praviya hdaye dhyyanmukta svtantryampnuyt || 55 ||
Meditate on the gross, weak form of shakti located within the scope of the twelve (i.e.,
the six sense organs and the six consciousnesses). Make it enter the heart and meditate
on it there and you will obtain liberation and sovereignty.
Dhra 33
uvnaXvaidpe[ icNtyeTmzae=iolm!,
SwUlsUmpriSwTya yavdNte mnaely>. 56.
bhuvandhvdirpea cintayetkramao'khilam |
sthlaskmaparasthity yvadante manolaya || 56 ||
One should contemplate on the form of the universe and all its stages of its
development and gradually dissolve the whole thing from the gross to the subtle to the
highest state, until at the end the mind dissolves.
Dhra 34
ASy svRSy ivSy pyRNte;u smNtt>,
AXviyya tv< zEv< XyaTva mhaedy>. 57.
asya sarvasya vivasya paryanteu samantata |
adhvaprakriyay tattva aiva dhytv mahodaya || 57 ||
Practicing this method, one should meditate on this whole universe, from one end to
the other and on every side, as the Reality of Shiva, and the Great One will appear.

21

Dhra 35
ivmetNmhadeiv zUNyUt< ivicNtyet!,
tEv c mnae lIn< ttStyajnm!. 58.
vivametanmahdevi nyabhta vicintayet |
tatraiva ca mano lna tatastallayabhjanam || 58 ||
O great Goddess, one should concentrate on this universe as being empty. The mind
dissolves into it and then one experiences the dissolution.
Dhra 36
"qaidajne i< iISTya ivini]pet!,
ty< tT][aTva tyaNmyae vet! 59ghadibhjane di bhittstyakt vinikipet |
tallaya tatkadgatv tallayttanmayo bhavet || 59 ||
Fix your gaze on the inside of a pitcher or something like it, ignoring what encloses it.
Suddenly the pitcher will disappear into the dissolution and you will be absorbed into
it.
Dhra 37
inv&R]igiriyaiddeze i< ivini]pet!,
ivlIne manse ave v&i]I[> jayte. 60.
nirvkagiribhittydidee di vinikipet |
vilne mnase bhve vttika prajyate || 60 ||
Fix your gaze on a place without trees, or on a mountain or a wall. When the mind gets
absorbed into them, the minds activity will diminish.

22

Dhra 38
%yaeaRvyae}aRne XyaTva mXy< smayet!,
yugp y< Tyva mXye tv< kazte. 61.
ubhayorbhvayorjne dhytv madhya samrayet |
yugapacca dvaya tyaktv madhye tattva prakate || 61 ||
One should meditate on the perception of two things, and then place yourself in the
middle between them. Dropping the two of them simultaneously, reality appears.
Dhra 39
ave Tye ina ict! nEv avaNtr< jet!,
tda tNmXyaven ivksTyitavna. 62.
bhve tyakte niruddh cit naiva bhvntara vrajet |
tad tanmadhyabhvena vikasatyatibhvan || 62 ||
When the mind leaves one object and then is restrained from wandering to another
object, being in the middle between objects the highest realization then unfolds.

23

iv}anErv>
vijnabhairava
The Vijnana Bhairava Tantra
Session Five

Dhra 40
sv deh< icNmy< ih jga piravyet!,
yugpiivRkLpen mnsa prmaedy>. 63.
sarva deha cinmaya hi jagadv paribhvayet |
yugapannirvikalpena manas paramodaya || 63 ||
One should conceive of the body or the whole universe as simultaneously being just
consciousness. With a mind free of conceptual thought, the Supreme arises.
Dhra 41
vayuySy s<"adNtvaR bihrNtt>,
yaegI smTviv}ansmumnajnm!. 64.
vyudvayasya saghadantarv bahirantata |
yog samatvavijnasamudgamanabhjanam || 64 ||
Because of placing the mind at the meeting place of the two winds, either inside (i.e.,
where the inhalation or apana ends and the exhalation or prana begins) or at the outer
limit (i.e. where the exhalation ends and the inhalation begins), the yogi attains
equanimity and becomes a proper vessel for knowledge.

24

Dhra 42
sv jgTSvdeh< va SvanNdirt< Smret!,
yugpNSvam&tenEv pranNdmyae vet.
! 65.
sarva jagatsvadeha v svnandabharita smaret |
yugapansvmtenaiva parnandamayo bhavet || 65 ||
One should think mindfully of the whole universe or ones own body as suddenly filled
with ones own bliss. Because of the nectar in oneself, one becomes possessed of the
highest bliss.
Dhra 43
khnen yaegen s* @v m&ge][e,
smudeit mhanNdae yen tv< kazte. 66.
kuhanena prayogena sadya eva mgekae |
samudeti mahnando yena tattva prakate || 66 ||
O doe-eyed one, when entranced by a magic show great bliss arises instantly, and with
that, reality appears.
Dhra 44
svRaetaeinbNxen a[zyaeXvRya znE>,
ippIlSpzRvelaya< wte prm< suom!. 67.
sarvasrotonibandhena praaktyordhvay anai |
piplasparavely prathate parama sukham || 67 ||
By restraining all the senses, the prana shakti slowly starts to rise. You then feel antsy
and supreme happiness suffuses you.

25

Dhra 45
veivR;Sy mXye tu ic< suomy< i]pet!,
kevl< vayupU[ va SmranNden yuJyte. 68.
vahnerviasya madhye tu citta sukhamaya kipet |
kevala vyupra v smarnandena yujyate || 68 ||
One should put ones blissful mind in the middle of fire and poison, either on its
own or full of wind (i.e., with a retention on the inhalation), and then one is joined with
bliss of remembering.
Dhra 46
zis<gms<]uBxzyavezavsainkm!,
yTsuo< tvSy tTsuo< SvaKymuCyte. 69.
aktisagamasakubdhaaktyvevasnikam |
yatsukha brahmatattvasya tatsukha svkyamucyate || 69 ||
The bliss that comes when one is in union with shakti (i.e., the partner) and one loses
oneself in her because of the intense excitement of the climax that is the bliss of
ultimate reality and is said to come from oneself.
Dhra 47
lehnamNwnakaeqE> IsuoSy raTSm&te>,
zyave=ip deveiz vedanNds<Plv>. 70.
lehanmanthankoai strsukhasya bhartsmte |
aktyabhve'pi devei bhavednandasamplava || 70 ||
O queen of the gods, even without shakti (the partner) present, just from the intensity
of the memory of the bliss that comes from kissing, embracing, and stroking a woman,
one becomes immersed in bliss.

26

Dhra 48
AanNde mhit ae e va baNxve icrat!
AanNdmut< XyaTva tyStNmna vet! 71nande mahati prpte de v bndhave cirt
nandamudgata dhytv tallayastanman bhavet || 71 ||
When one experiences great bliss, or when one sees a long-lost relative, one should
meditate on the arising of the bliss and thoroughly dissolve the mind in it.
Dhra 49
jiGxpanktaeasrsanNdivj&M[at!,
avyeirtavSwa< mhanNdSttae vet.
! 72.
jagdhipnaktollsarasnandavijmbhat |
bhvayedbharitvasth mahnandastato bhavet || 72 ||
One should meditate on the pleasure that arises from eating and drinking the bliss of
that tasty flavor and then the state of plenitude and great bliss arise.
Dhra 50
gItaidiv;yaSvadasmsaEOyEktaTmn>,
yaeignStNmyTven mnaeFeStdaTmta. 73.
gtdiviaysvdsamasaukhyaikattmana |
yoginastanmayatvena manorhestadtmat || 73 ||
Through the unequalled joy of becoming absorbed completely in the sound of beautiful
music and such, the yogis mind is elevated and becomes one with that.

27

Dhra 51
y y mnStuimRnStEv xaryet!,
t t pranNdSvp< s<vtRt.
e 74.
yatra yatra manastuirmanastatraiva dhrayet |
tatra tatra parnandasvarpa sampravartate || 74 ||
One should place the mind on whatever gives the mind satisfaction, for thats where
the true nature of highest bliss may be found.

28

iv}anErv>
vijnabhairava
The Vijnana Bhairava Tantra
Session Six

Dhra 52
Anagtaya< inaya< [e bagaecre,
savSwa mnsa gMya pra devI kazte. 75.
angaty nidry praae bhyagocare |
svasth manas gamy par dev prakate || 75 ||
When the mind enters that state where sleep has not yet come but the realm of outside
objects has vanished, the Supreme Goddess appears.
Dhra 53
tejsa sUyRdIpaderakaze zblIkte,
iinRveZya tEv SvaTmp< kazte- 76tejas sryadpderke abalkte |
dirnivey tatraiva svtmarpa prakate || 76 ||
One should fix ones gaze on the space illuminated by the rays of light from the sun, a
lamp, etc. Ones true nature will appear there.
Dhra 54
kri{ya aexnya ErVya leilhanya,
oecyaR ikale c pravai> kazte. 77.
karakiy krodhanay bhairavy lelihnay |
khecary dikle ca parvpti prakate || 77 ||
At the time one gets a revelation through the mudras known as skeleton, anger,
Bhairavi, licking, and sky dancer, the Supreme Attainment appears.
29

Dhra 55
m&asne iS)jEken hStpadaE inraym!,
inxay tTsen pra pU[aR mitRvet!. 78.
mdvsane sphijaikena hastapdau nirrayam |
nidhya tatprasagena par pr matirbhavet || 78 ||
Place one buttock on a soft seat, with hands and feet unsupported. At that time, the
mind will be filled with the Highest.
Dhra 56
%pivZyasne sMyk ba kTvaxRkitaE,
k]Vyaei mn> kvn
R ! zmmayait tyat!- 79upaviysane samyak bh ktvrdhakucitau |
kakavyomni mana kurvan amamyti tallayt || 79 ||
Sitting in the proper position, curve each arm in a half circle. Place the mind in the
space in the empty space in the middle of the circle, and one will attain peace through
this dissolution.
Dhra 57
SwUlpSy avSy StBxa< i< inpaTy c,
Aicre[ inraxar< mn> kTva izv< jet!. 80.
sthlarpasya bhvasya stabdh di niptya ca |
acirea nirdhra mana ktv iva vrajet || 80 ||
Let the gaze settle steadily on the gross form of an object and set the mind free of its
support (in conceptual thought) and you will reach Shiva.

30

Dhra 58
mXyije S)airtaSye mXye ini]Py cetnam!,
haear< mnsa kvStt> zaNte lIyte- 81madhyajihve sphritsye madhye nikipya cetanm |
hoccra manas kurvastata nte pralyate || 81 ||
Keeping the tongue inside (and inverted), put your consciousness in the middle of the
wide open mouth. Mentally make the sound ha. Then one will be absorbed in peace.
Dhra 59
Aasne zyne iSwTva inraxar< ivavyn!
Svdeh< mnis ]I[e ][at! ]I[azyae vet.
! 82.
sane ayane sthitv nirdhra vibhvayan
svadeha manasi ke kat kayo bhavet || 82 ||
While sitting or lying down, visualize your own body as without support (i.e.,
suspended in empty space). When the mind stops (its conceptualizing), the karmic
dispositions will also stop.
Dhra 60
clasne iSwtSyaw znEvaR dehcalnat!,
zaNte manse ave deiv idVyaE"mauyat!. 83.
calsane sthitasytha anairv dehaclant |
prante mnase bhve devi divyaughampnuyt || 83 ||
O goddess, when one slowly moves the body or sits on something that is moving (e.g.,
when on horseback, motorcycle, or in a moving car), the mind becomes calm and one
enters the flow of divine inspiration.

31

Dhra 61
Aakaz< ivml< pZyn! kTva i< inrNtram!,
StBxaTma tT][aeiv Erv< vpurauyat!. 84.
ka vimala payan ktv di nirantarm |
stabdhtm tatkaddevi bhairava vapurpnuyt || 84 ||
Look at the clear blue sky with an unwavering gaze, keeping the body still.
Immediately, o goddess, one will reach Bhairavas essence.
Dhra 62
lIn< mUiR ivyTsv ErvTven avyet!,
tTsv ErvakartejStv< smaivzet!. 85.
lna mrdhni viyatsarva bhairavatvena bhvayet |
tatsarva bhairavkratejastattva samviet || 85 ||
One should meditate on the whole sky as Bhairava and absorb it within ones own
head. Then you will enter reality as a whole and see the splendor of Bhairavas form.

Dhra 63
ik<icJ}at< Etdaiy baalaekStm> pun>,
ivaid Erv< p< }aTvanNtkaz&t!. 86.
kicijjta dvaitadyi bhylokastama puna |
vivdi bhairava rpa jtvnantaprakabht || 86 ||
Realizing that it is Bhairavas form in the waking state and the rest (i.e., the three states
of consciousness: waking, dreaming, and deep sleep) knowing something of the state
that produces duality (i.e. the waking state), the outer light (i.e. dream state), and the
darkness (of deep sleep) one becomes the bearer of eternal light.

32

Dhra 64
@vmev inRzaya< k:[p]agme icrm!,
tEimr< avyn! p< Erv< pme:yit. 87.
evameva durniy kapakgame ciram |
taimira bhvayan rpa bhairava rpameyati || 87 ||
Similarly, one should regularly meditate on the darkness as Bhairavas form when,
during the waning fortnight, there is a dark and stormy night, and one will enter
Bhairavas form.
Dhra 65
@vmev inmILyadaE nee k:[amt>,
sayR Erv< p< avy<StNmyae vet.
! 88.
evameva nimlydau netre kbhamagrata |
prasrya bhairava rpa bhvayastanmayo bhavet || 88 ||
Similarly, at first with eyes closed meditate on the darkness in front of you. Then
having opened the eyes, meditate on Bhairavas form and you will become that.
Dhra 66
ySy kSyeiNySyaip Vya"ata inraext>
ivSyaye zUNye tEvaTma kazte. 89.
yasya kasyendriyasypi vyghtcca nirodhata
praviasydvaye nye tatraivtm prakate || 89 ||
When any sense organs function is stopped, because of that obstruction one enters the
non-dual emptiness and there he sees his true self.

33

Dhra 67
AibNmivsg c Akar< jptae mhan!,
%deit deiv shsa }anaE"> prmer>. 90.
abindumavisarga ca akra japato mahn |
udeti devi sahas jnaugha paramevara || 90 ||
Repeat the letter a without nasalization or aspiration at the end, o Goddess, and then
suddenly a great flood of wisdom, the Supreme Lord, will arise.
Dhra 68
v[RSy sivsgRSy ivsgaRNt< icit< k,
inraxare[ icen Sp&ze+ snatnm!. 91.
varasya savisargasya visargnta citi kuru |
nirdhrea cittena spedbrahma santanam || 91 ||
Put your mind on the aspiration at the end of a letter with aspiration. Because the mind
has no support, one touches the eternal brahman.
Dhra 69
Vyaemakar< SvamaTman< XyayeiiGrnav&tm!,
inraya icit> zi> Svp< dzRyeda. 92.
vyomkra svmtmna dhyyeddigbhiranvtam |
nirray citi akti svarpa darayettad || 92 ||
Meditate on the self taking the form of empty space, stretching out endlessly in all
directions. Shakti in the form of consciousness, being freed from any resting place, then
sees its own true nature.

34

iv}anErv>
vijnabhairava
The Vijnana Bhairava Tantra
Session Seven

Dhra 70
ikid< ivi*adaE tI[sUCyaidna tt>,
tEv cetna< yuva Erve inmRla git>. 93.
kicidaga vibhidydau tkascydin tata |
tatraiva cetan yuktv bhairave nirmal gati || 93 ||
Begin by sticking some part of your body with a something like a sharp needle and then
focus your mind there the pure state within Bhairava.
Dhra 71
ica*Nt>kitnaRiSt mmaNtaRvyeidit,
ivkLpanamaven ivkLpEiJHtae vet.
! 94.
cittdyantaktirnsti mamntarbhvayediti |
vikalpnmabhvena vikalpairujjhito bhavet || 94 ||
Meditate like this: There is no internal apparatus of the mind, etc., (i.e., the ego,
intellect, and other mental functions), inside me. Because of the absence of concepts
one becomes free of conceptual thought.

35

Dhra 72
maya ivmaeihnI nam klaya> kln< iSwtm!,
#Tyaidxm tvana< kly p&wGvet!. 95.
my vimohin nma kaly kalana sthitam |
itydidharma tattvn kalayanna pthagbhavet || 95 ||
Illusion is the name for the confusing state which comes from the process of
fragmentation. Thinking this way about the existence of the elemental constituents of
reality, one is no longer separate.
Dhra 73
HigtICDa< smuTpamvlaeKy zm< nyet!,
yt @v smuta ttStEv lIyte- 96jhagitcch samutpannmavalokya ama nayet |
yata eva samudbht tatastatraiva lyate || 96 ||
When one observes a desire arising, one should immediately pacify it. One will then be
absorbed in the place where the desire came from.
Dhra 74
yda mmeCDa naeTpa }an< va kStdaiSm vE,
tvtae=h< twaUtStInStNmna vet!. 97.
yad mamecch notpann jna v kastadsmi vai |
tattvato'ha tathbhtastallnastanman bhavet || 97 ||
Who am I when neither my desire nor my wisdom have arisen? In reality, I am being
as such. (Thinking like this,) one is absorbed into that and is identified with that.

36

Dhra 75
#CDayamwva }ane jate ic< invezyet!,
AaTmbu(anNycetaSttStvawRdzRnm!. 98.
icchymathav jne jte citta niveayet |
tmabuddhynanyacetstatastattvrthadaranam || 98 ||
When desire or wisdom appear one should fix ones mind on it and think about it onepointedly as nothing other than ones very self. Then one will see the essence of reality.
Dhra 76
ininRim< veJ}an< inraxar< maTmkm!,
tvt> kSyicEtdev<avI izv> iye. 99.
nirnimitta bhavejjna nirdhra bhramtmakam |
tattvata kasyacinnaitadevambhv iva priye || 99 ||
Dear one, (relative) knowledge is groundless, baseless, and essentially erroneous. In
reality, it belongs to no one. One who meditates like this becomes Shiva.
Dhra 77
icmaR svRdehe;u ivze;ae naiSt kict!,
At tNmy< sv avyNvijn>. 100.
ciddharm sarvadeheu vieo nsti kutracit |
ataca tanmaya sarva bhvayanbhavajijjana || 100 ||
There is no difference whatsoever in the nature of consciousness as it is found in all
embodied beings. Therefore, a person who meditates on everything as possessing that
gains mastery over the world of becoming.

37

Dhra 78
kamaexlaemaehmdmaTsyRgaecre,
bui< iniStimta< kTva tvmviz:yte. 101.
kmakrodhalobhamohamadamtsaryagocare |
buddhi nistimit ktv tattattvamavaiyate || 101 ||
When one experiences desire, anger, greed, delusion, intoxication, or jealousy, one
should place the mind on it unwaveringly until only the bare essence of it remains.
Dhra 79
#Njalmy< iv< VySt< va ickmRvt!,
ma Xyayt> sv pZyt suoaem>. 102.
indrajlamaya viva vyasta v citrakarmavat |
bhramadv dhyyata sarva payataca sukhodgama || 102 ||
Meditating on this whole universe as conjured up like a magic show or like a pretty
picture and seeing everything as transient, happiness arises.
Dhra 80
n ic< ini]pe>oe n suoe va piri]pet!,
Eriv }ayta< mXye ik< tvmviz:yte. 103.
na citta nikipeddukhe na sukhe v parikipet |
bhairavi jyat madhye ki tattvamavaiyate || 103 ||
The mind should not fixate on suffering and not dwell on happiness, Bhairavi. One
should know that reality is what remains in the middle.

38

iv}anErv>
vijnabhairava
The Vijnana Bhairava Tantra
Session Eight

Dhra 81
ivhay injdehaSwa< svRaSmIit avyn!,
Fen mnsa (a naNyei]{ya suoI vet! 104vihya nijadehsth sarvatrsmti bhvayan |
dhena manas dy nnyekiy sukh bhavet || 104 ||
Abandoning the attachment to ones own body, with a concentrated mind one should
meditate (thinking), I am everywhere. Having realized this, one no longer sees
others and becomes happy.
Dhra 82
"qadaE y iv}animCDa*< va mmaNtre,
nEv svRgt< jat< avyiit svRg>. 105.
ghadau yacca vijnamicchdya v mamntare |
naiva sarvagata jta bhvayanniti sarvaga || 105 ||
Meditating on the idea that desire and the like dont arise independently in me but
always are linked to when I am conscious of pots, etc., one realizes all-pervasiveness.

39

{not counted as a separate dhra)

aahks<ivi> samaNya svRdeihnam!,
yaeigna< tu ivze;ae=iSt s<bNxe savxanta. 106.
grhyagrhakasavitti smny sarvadehinm |
yogin tu vieo'sti sambandhe svadhnat || 106 ||
Its common for odinary beings to recognize the subject-object relationship. But its
only the yogis who are attentive to the fact that the two are always found in
conjunction.
Dhra 83
SvvdNyzrIre=ip s<ivimnuavyet!,
Ape]a< SvzrIrSy Tyva VyapI idnERvet!. 107.
svavadanyaarre'pi savittimanubhvayet |
apek svaarrasya tyaktv vyp dinairbhavet || 107 ||
One should realize that the consciousness in others bodies is the same as in ones own.
Having abandoned concern for ones own body, one soon becomes all pervasive.
Dhra 84
inraxar< mn> kTva ivkLpa ivkLpyet!,
tdaTmprmaTmTve Ervae m&glaecne. 108.
nirdhra mana ktv vikalpnna vikalpayet |
tadtmaparamtmatve bhairavo mgalocane || 108 ||
Having freed the mind from all its supports, one should not generate conceptual
thought. Then, o doe-eyed one, there will arise the state of Bhairava when one realizes
the identity of oneself with the highest self.

40

Dhra 85
svR}> svRktaR c Vyapk> prmer>,
s @vah< zEvxmaR #it daF(aRveiCDv>. 109.
sarvaja sarvakart ca vypaka paramevara |
sa evha aivadharm iti drhydbhavecchiva || 109 ||
The Supreme Lord is omniscient, the creator of all, and all-pervasive. And I, having
the same qualities as Shiva, am He. Firmly believing this, one becomes Shiva.
Dhra 86
jlSyevaemRyae veJvaRla'Gy> a rve>mmEv ErvSyEta iv'Gyae iveidta>- 110jalasyevormayo vahnerjvlbhagya prabh rave ||
mamaiva bhairavasyait vivabhagyo vibhedit || 110 ||
Just as waves arise from water, flames from fire, and light rays from the sun, these
differentiated aspects of the universe come from me, from Bhairava.
Dhra 87
aNTva aNTva zrIre[ Tvirt< uiv patnat!,
]aeziivrame[ pra s<jayte dza. 111.
bhrntv bhrntv arrea tvarita bhuvi ptant |
kobhaaktivirmea par sajyate da || 111 ||
When one spins the body quickly around and around until one falls on the ground, the
shakti connected to motion ceases and the highest state arises.

41

Dhra 88
Aaxare:vwva=zya=}anailyen va.
jatzismavez]aeaNte Erv< vpu>. 112.
dhrevathav'akty'jnccittalayena v ||
jtaaktisamveakobhnte bhairava vapu || 112 ||
When due to a powerlessness over the bases of perception due to ignorance, or because
the mind has gone into dissolution, there arises a shakti at the end of the agitation
brought about by being absorbed in that there Bhairavas form appears.
Dhra 89

s<dayimm< deiv z&[u sMyGvdaMyhm!,

kEvLy< jayte s*ae neyae> StBxmayae>. 113.
sampradyamima devi u samyagvadmyaham |
kaivalya jyate sadyo netrayo stabdhamtrayo || 113 ||
Listen, o Goddess, and I will completely relate to you this traditional wisdom. Just by
keeping the eyes fixed immoveable on an object immediately the perfect state of unity
arises.

s<kaec< k[Rya> kTva xaeare twEv c,

AnCkmhl< XyayiNvze+ snatnm!. 114.
sakoca karayo ktv hyadhodvre tathaiva ca |
anackamahala dhyyanviedbrahma santanam || 114 ||
Plugging the ears and contracting the lower openings, when one meditates on the
sound that is without vowels or consonants one enters eternal ultimate reality.

42

Dhra 90

kpaidke mhagteR iSwTvaepir inrI][at!,

AivkLpmte> sMyk s*ily> S)qm!- 115kpdike mahgarte sthitvopari nirkat |
avikalpamate samyak sadyacittalaya sphuam || 115 ||
When one stands above and looks down into something like a well or deep hole, the
mind becomes free of conceptual thought and immediately the dissolution of the mind
occurs.
Dhra 91

y y mnae yait bae va_yNtre=ip va,

t t izvavSwa VyapkTvaTKv yaSyit. 116.
yatra yatra mano yti bhye vbhyantare'pi v |
tatra tatra ivvasth vypakatvtkva ysyati || 116 ||
Wherever the mind goes to outer things or inner things there one will find Shiva.
Because Shiva is omnipresent, where will it go (where He is not)?
Dhra 92

y ya]mageR[ cEtNy< VyJyte ivae>,

tSy tNmaximRTvaiyairtaTmta- 117yatra yatrkamrgea caitanya vyajyate vibho |
tasya tanmtradharmitvccillaydbharittmat || 117 ||
Wherever the channels of the senses lead the all-pervading consciousness, since its
essence is the same at that (all-pervading consciousness) the mind dissolves and
becomes identical to the plenitude.

43

Dhra 93

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

ktUhle ]uxa*Nte samyI dza- 118kutdyante bhaye oke gahvare v raddrute |
kuthale kudhdyante brahmasattmay da || 118 ||
At the beginning or end of a sneeze, when terrified or grief-stricken, when deeply
sighing or fleeing from battle, when intensely curious, or at the beginning and end of
hunger that state is where one can find the existence of ultimate reality.
Dhra 94

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

SvzrIr< inraxar< kTva srit u>. 119.
vastuu samaryameu de dee manastyajet |
svaarra nirdhra ktv prasarati prabhu || 119 ||
One should let the mind rest on things remembered or places one has seen. Ones body
will lose its support (i.e., one will forget one is embodied) and the Lord will arise.
Dhra 95

KvicStuin ivNySy znERi< invtRyet!,

tJ}an< icsiht< deiv zUNyalyae vet!. 120.
kvacidvastuni vinyasya anairdi nivartayet |
tajjna cittasahita devi nylayo bhavet || 120 ||
When, o Goddess, one puts ones attention on some object and then slowly withdraws
ones gaze, together with ones apprehension and consciousness of that object, one
resides in emptiness.

44

Dhra 96

yuekairSy yazI jayte mit>sa zi> za<krI inTy< avyea< tt> izv>. 121.
bhaktyudrekdviraktasya yd jyate mati ||
s akti kar nitya bhvayett tata iva || 121 ||
The kind of spiritual intuition that derives from the intense devotion of one who has
detached is called the shakti of Shankara. If one meditates on it regularly, Shiva
arises.
Dhra 97

vSTvNtre ve*mane svRvStu;u zUNyta,

tamev mnsa XyaTva ividtae=ip zaMyit. 122.
vastvantare vedyamne sarvavastuu nyat |
tmeva manas dhytv vidito'pi pramyati || 122 ||
When one is perceiving a particular object, there is the emptiness of all the other objects.
If one holds that emptiness in ones mind, even though (the particular object) is being
perceived, one comes to peace.

45

iv}anErv>
vijnabhairava
The Vijnana Bhairava Tantra
Session Nine

Dhra 98

ik<icJ}EyaR Sm&ta zui> sa=zui> z<udzRne,

n zuicRzuicStSmaiivRkLp> suoI vet!. 123.
kicijjairy smt uddhi s'uddhi ambhudarane |
na ucirhyaucistasmnnirvikalpa sukh bhavet || 123 ||
What those of little knowledge regard as purity is impurity in the system of Shiva.
There is neither purity nor impurity, and therefore only one without such conceptions
attains happiness.
Dhra 99

svR Ervae av> samaNye:vip gaecr>,

n c titreke[ prae=StITyya git>- 124sarvatra bhairavo bhva smnyevapi gocara |
na ca tadvyatirekea paro'sttyadvay gati || 124 ||
The omnipresent state of Bhairava is on the radar of even of ordinary people. One who
knows that there is nothing apart from that attains the non-dual condition.

46

Dhra 100

sm> zaE c ime c smae manavmanyae>,

[> pirpU[TR vaidit }aTva suoI vet!. 125.
sama atrau ca mitre ca samo mnvamnayo |
brahmaa paripratvditi jtv sukh bhavet || 125 ||
Because one knows that everything is filled with God, one treats friend and foe alike
and is the same whether honored or dishonored. Such a person attains happiness.
Dhra 101

n e;< avyeTKvaip n rag< avyeTKvict!,

rage;ivinmuRaE mXye spRit. 126.
na dvea bhvayetkvpi na rga bhvayetkvacit |
rgadveavinirmuktau madhye brahma prasarpati || 126 ||
One should never feel neither aversion nor attraction toward anyone at all. When one
is free of aversion and attraction, God slips in between them.
Dhra 102

ydve*< yda< yCDUNy< ydavgm!,

tTsv Erv< aVy< tdNte baexs<v>. 127.
yadavedya yadagrhya yacchnya yadabhvagam |
tatsarva bhairava bhvya tadante bodhasambhava || 127 ||
That which is unknowable and unapprehendable, empty, and which remains outside of
existence -- one should conceive of Bhairava as all that, and at the end Awakening will
occur.

47

Dhra 103

inTye inraye zUNye Vyapke klnaeiJHte,

baakaze mn> kTva inrakaz< smaivzet!. 128.
nitye nirraye nye vypake kalanojjhite |
bhyke mana ktv nirka samviet || 128 ||
When one places the mind on outer space which is unchanging, without support,
empty, all-pervasive, and free from limitation one enters the realm of spacelessness.
Dhra 104

y y mnae yait tenEv tT][m!,

pirTyJyanviSwTya inStrSttae vet!. 129.
yatra yatra mano yti tattattenaiva tatkaam |
parityajynavasthity nistaragastato bhavet || 129 ||
Wherever the mind goes, immediately make it abandon that (and go to some other
thing). When it has no place to stay, it becomes calm.
.
Dhra 105

ya sv rvyit svRdae Vyapkae=iole,

#it ErvzBdSy s<ttaear[aiCDv>. 130.
bhay sarva ravayati sarvado vypako'khile |
iti bhairavaabdasya santatoccracchiva || 130 ||
The one who causes everything to scream in terror, the all-bestowing, pervading the
whole universe by continuously repeating the word Bhairava, one becomes Shiva.

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Dhra 106

Ah< mmedimTyaiditpist>,
inraxare mnae yait t(aner[aCDmI. 131.
aha mamedamitydipratipattiprasagata |
nirdhre mano yti taddhynapreraccham || 131 ||
At those times when one asserts things like, I am; this is mine, the mind goes to that
which exists independently. Inspired by the meditation on that, one becomes tranquil.
Dhra 107

inTyae ivuinRraxarae Vyapkaiolaixp>,

zBdan! it][< Xyayn! ktawaeR=waRnupt>. 132.
nityo vibhurnirdhro vypakackhildhipa |
abdn pratikaa dhyyan ktrtho'rthnurpata || 132 ||
Eternal, All-Pervading, Independent, All-Pervading, Overlord of Everything
meditating every moment on these words, one attains ones goal in accordance with
their meaning.
Dhra 108

AtvimNjalaimd< svRmviSwtm!,
ik< tvimNjalSy #it daF(RCDm jet!. 133.
atattvamindrajlbhamida sarvamavasthitam |
ki tattvamindrajlasya iti drhyacchama vrajet || 133 ||
This entire universe is devoid of true reality, like a magic show. What reality is there in
a magic show? Firmly keeping the mind on this, one reaches peace.

49

Dhra 109

AaTmnae inivRkarSy Kv }an< Kv c va iya,

}anaya bihaRva At> zUNyimd< jgt!. 134.
tmano nirvikrasya kva jna kva ca v kriy |
jnyatt bahirbhv ata nyamida jagat || 134 ||
How can there be knowledge of, or action done in relation to, the unchanging true self?
External objects exist dependently on being known. The whole world is thus empty.
Dhra 110

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

itibMbimd< buejl
R ei:vv ivvSvt>. 135.
na me bandho na moko me bhtasyait vibhik |
pratibimbamida buddherjaleviva vivasvata || 135 ||
There is no bondage or liberation for me. These are the hobgoblins of the fearful. This
all is just the projection of the mind, like the sun reflected in water.
Dhra 111

#iNyark< sv suo>oaids<ggm!,
#tIiNyai[ s<TyJy SvSw> SvaTmin vtRte. 136.
indriyadvraka sarva sukhadukhdisagagam |
itndriyi santyajya svastha svtmani vartate || 136 ||
All pleasure and pain derive from the senses coming into contact with the objects of the
senses. When one detaches from the senses and goes within, one abides in ones own
true self.

50

Dhra 112

}ankazk< sv sveR[aTma kazk>,

@kmekSvavTvat! }an< }ey< ivaVyte. 137.
jnaprakaka sarva sarvetm prakaka |
ekamekasvabhvatvt jna jeya vibhvyate || 137 ||
Everything is illuminated by knowledge, and the true self is illuminated by all things.
Because their nature is the same, one should meditate on the knower and the known.

51

iv}anErv>
vijnabhairava
The Vijnana Bhairava Tantra
Session Ten

mans< cetna ziraTma ceit ctuym!,

yda iye pir]I[< tda tErv< vpu>. 138.
mnasa cetan aktirtm ceti catuayam |
yad priye parika tad tadbhairava vapu || 138 ||
When, my dear, the four mind, intellect, vital energy, and ego dissolve, then
Bhairava appears.

inStraepdezana< ztmu< smast>,

adza_yixk< deiv yJ}aTva }anivn>. 139.
nistaragopaden atamukta samsata |
dvdabhyadhika devi yajjtv jnavijjana || 139 ||
O Goddess, a hundred concise teachings, plus twelve more, have been taught for
making the minds activity cease. Knowing this, a person becomes wise.

A cEktme yuae jayte Erv> Svym!,

vaca kraeit kmaRi[ zapanuhkark>. 140.
atra caikatame yukto jyate bhairava svayam |
vc karoti karmi pnugrahakraka || 140 ||
And if one practices even just one of these, one arises as Bhairava Himself. Such a one
makes things happen just through speech alone, whether it be blessings or curses.

52

Ajramrtameit sae=i[maidgu[aiNvt>,
yaeignIna< iyae deiv svRml
e apkaixp>. 141.
ajarmaratmeti so'imdigunvita |
yoginn priyo devi sarvamelpakdhipa || 141 ||
O Goddess, such a one gains freedom from old age and death and is endowed with
with the powers of being able to shrink and all the rest. Such a one is beloved by all
practitioners and is the supreme master in any religious gathering.

jIvip ivmuae=saE kvRip n ilPyte,

IdevI %vac
#d< yid vpudRv
e praya mher. 142.
jvannapi vimukto'sau kurvannapi na lipyate |
rdev uvca
ida yadi vapurdeva paryca mahevara || 142 ||
Liberated while still living, such a one remains karmically unstained even while acting.
The Goddess then said:
If, o God, my Great Lord, this is the essence of the highest state,

@vmuVyvSwaya< jPyte kae jp k>,

Xyayte kae mhanaw pUJyte k t&Pyit. 143.
evamuktavyavasthy japyate ko japaca ka |
dhyyate ko mahntha pjyate kaca tpyati || 143 ||
then who is invoked when one does so properly, and who is it that invokes? On whom
does one meditate, Great Lord? Who does one worhip and who is pleased by this
worship?

53

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

IErv %vac
@;a iya baa SwUle:vevm&ge][e. 144.
hyate kasya v homo yga kasya ca ki katham |
rbhairava uvca
etra prakriy bhy sthlevevamgekae || 144 ||
To whom does one offer a sacrificial offering? To whom does one sacrifice, what does
one sacrifice, and how?
Lord Bhairava then said:
O doe-eyed one, these external observances are only the grossest forms.

Uyae Uy> pre ave avna aVyte ih ya,

jp> sae= Svy< nadae maTma jPy $z>- 145bhyo bhya pare bhve bhvan bhvyate hi y |
japa so'tra svaya ndo mantrtm japya da || 145 ||
Meditating again and again on the highest state is the real invocation. Repeating the
sound which sounds by itself is the very soul of mantra repetition.

Xyan< ih inla buiinRrakara inraya,

n tu Xyan< zrIrai]muohStaidkLpna. 146.
dhyna hi nical buddhirnirkr nirray |
na tu dhyna arrkimukhahastdikalpan || 146 ||
Keeping the intellect steady without the aid of an image or any other support is real
meditation. Meditation is not visualizing something with a body, eyes, face, hands and
so forth.

54

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

inivRkLpe mhaVyaei sa pUja adray>- 147pj nma na pupdyairy mati kriyate dh |
nirvikalpe mahvyomni s pj hydarllaya || 147 ||
Worship is not done with flowers and the rest, but by putting ones mind firmly on the
nonconceptual, the great void. From the zealous practice of that kind of worship,
dissolution occurs.

AEktmyuiSwe yaeTp*et idnainm!,

irtakarta sa t&irTyNtpU[Rta. 148.
atraikatamayuktisthe yotpadyeta dinddinam |
bharitkrat stra tptiratyantaprat || 148 ||
By assiduously practicing any one of the dharanas taught here, more and more fullness
arises day to day until there is the utmost plenitude what is here called satisfaction.

mhazUNyalye vaE Uta]iv;yaidkm!,

yte mnsa sax s haemetnauca. 149.
mahnylaye vahnau bhtkaviaydikam |
hyate manas srdha sa homacetansruc || 149 ||
The real sacrificial offering is when one uses consciousness as the ladle and offers the
five elements, the senses, together with the mind, into the fire which is the receptacle of
great emptiness.

55

yagae= prmezain tuiranNdl][a,

]p[aTsvRpapana< a[aTsvRSy pavRit. 150.
ygo'tra parameni tuirnandalaka |
kapatsarvappn trtsarvasya prvati || 150 ||
O Parvati, Supreme Goddess, sacrifice is here characterized by the bliss of satisfaction
that comes from the complete protection offered by the destruction of all negative
actions.

zismavezStT]e< avna pra,

ANywa tSy tvSy kapUja k t&Pyit. 151.
rudraaktisamveastatketra bhvan par |
anyath tasya tattvasya kpj kaca tpyati || 151 ||
The true sacred space of pilgrimage is that highest meditation, where one enters the
shakti of Rudra. Otherwise, when it comes to that ultimate reality, what is worship and
who is propitiated by the worship?

SvtanNdicNmasar> SvaTma ih svRt>,

Aavezn< tTSvpe SvaTmn> anmIirtm!. 152.
svatantrnandacinmtrasra svtm hi sarvata |
veana tatsvarpe svtmana snnamritam || 152 ||
The very core of ones true self is all-pervasive freedom, bliss, and pure consciousness.
The real purificatory bath is said to be the absorption into that essence of the true self.

56

yErev pUJyte VyEStPyRte va prapr>,

yEv pUjk> svR> s @vEk> Kv pUjnm!. 153.
yaireva pjyate dravyaistarpyate v parpara |
yacaiva pjaka sarva sa evaika kva pjanam || 153 ||
The offerings one makes in worship, the materials used to please that which is
transcendent and immanent (Shiva and Shakti), and the worshipper these are all one
and the same thing. So where is the worship?

jeTa[ae ivzeIv #CDya kiqlakit>,

dI"aRTma sa mhadevI pr]e< prapra. 154.
vrajetpro viejjva icchay kuilkti |
drghtm s mahdev paraketra parpar || 154 ||
The upward moving energy (prana) goes out and the downward moving energy (jiva =
apana) comes in, and they do so automatically but in a constricted way. The Great
Goddess straightens Herself out and becomes the highest sacred place for the
transcendent and the immanent (Shiva and Shakti).

ASyamnucrn! itn! mhanNdmye=Xvre,

tya deVya smaiv> pr< Ervmauyat!. 155.
asymanucaran tihan mahnandamaye'dhvare |
tay devy samvia para bhairavampnuyt || 155a ||
Pursuing and staying in this sacrifice which is full of great bliss, one enters into union
with this Goddess and obtain the highest state of Bhairava.

57

skare[ bihyaRit hkare[ivzet! pun>,

h<sh{seTymu< m< jIvae jpit inTyz>. 155
sakrea bahiryti hakreaviet puna|
hasahasetyamu mantra jvo japati nityaa|| 155b ||
The breath goes out with the sound sa, and comes back in with the sound ha. A
person is always repeating this mantra: hamsa, hamsa.

;q ztain idva raaE sha{yekiv<zit>,

jpae deVya> smui> sulae lRae jfE>. 156.
a atni div rtrau sahasryekaviati |
japo devy samuddia sulabho durlabho jaai || 156 ||
This mantra, taught by the Goddess, is repeated 21,600 times a day. It is easily
available, difficult only for the very stupid.

#TyetTkiwt< deiv prmam&tmumm!,

@t nEv kSyaip kaZym! tu kdacn. 157.
ityetatkathita devi parammtamuttamam |
etacca naiva kasypi prakyam tu kadcana || 157 ||
O Goddess, this unsurpassed teaching which leads to the highest immortal state has
now been told to you, and it should never be revealed to just anyone at all.

58

priz:ye ole re Ae gupadyae>,

inivRkLpmtIna< tu vIra[amutaTmnam!. 158.
paraiye khale krre abhakte gurupdayo |
nirvikalpamatn tu vrmunnattmanm || 158 ||
It should not be revealed to students of other lineages, to the mischeivous or cruel, or to
those who have not thrown themselves at the feet of the guru with devotion. It should
only be taught to those whose minds are unwavering, who are spiritual heroes and
advanced practitioners.

ana< guvgRSy datVy< inivRzya,

amae raJy< pur< dez> pudarkquMbkm!- 159bhaktn guruvargasya dtavya nirviakay |
grmo rjya pura dea putradrakuumbakam || 159 ||
It should be given without hesitation to the devotees in ones gurus lineage. Village,
kingdom, town, country; sons, wives, family members --

svRmetTpirTyJy ametNm&ge][e,
ikmeiriSwrEdeRiv iSwr< primd< xnm!. 160.
sarvametatparityajya grhyametanmgekae |
kimebhirasthirairdevi sthira paramida dhanam || 160 ||
. . . the ones who have renounced all that, these are the kind of people for whom this is
meant, o doe-eyed one. Whats the use of these unreliable things, o Goddess? This is
the supreme, reliable treasure!

59

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

IdevI %vac
devdev mhadev pirt&aiSm z<kr. 161.
pr api pradtavy na deya parammtam |
rdev uvca
devadeva mahdeva paritptsmi akara || 161 ||
One might give up even ones life, but not this supreme nectar.
The Glorious Goddess said:
O Shankara, Great God, God of gods, I am now completely satisfied!

yamltSy sarm*avxairtm!,
svRziedana< dy< }atm* c. 162.
rudraymalatantrasya sramadyvadhritam |
sarvaaktiprabhedn hdaya jtamadya ca || 162 ||
Today I have learned the core teachings of the Tantra of Rudra and His consort, and
now I know the very heart of all the divisions of shakti.
.

#TyuvaniNdta devI k{Qe la izvSy tu. 163.

ityuktvnandit dev kahe lagn ivasya tu || 163 ||
Having said this, the Goddess threw her arms around Shivas neck in bliss.

60