The Vijnana Bhairava is one chapter from the ancient Rudrayamala tantra. As a Bhairava Agama it is a purely monistic teaching where Bhairavi (Parvati) asks Bhairava (Lord Shiva) to reveal the essence of the way one has to tread on the path to the realization of the highest reality – the state of Bhairava. In his answer Bhairava describes 112 ways to enter into the universal and transcendental state of consciousness.
Traditionally regarded as a manual for masters, the Vijnana Bhairava is a comprehensive aid to students of meditation from any tradition since it deals with the most profound underlying principles of spiritual practice. Because it contains a vast library of techniques, from the most elementary to the most advanced, the Vijnana Bhairava is relevant to aspirants at every stage of spiritual development.
1)Devi says: O Deva, I have heard in detail all that has been
revealed through the union of Rudra and his shakti or what has
emerged from the Rudrayamala Tantra. I have also understood
Trika, or the three divisions of Shakti, which forms the
quintessence of all knowledge.
2) O Supreme Lord, in spite of everything that I have heard,
even today my doubts are not dispelled. What is your
reality, O Divine One? Are you the power or energy
contained in sound from which all the mantras have
originated?
3) Can your reality be perceived through the nine different
ways by which one can enter the realm of higher
consciousness, as enumerated in Bhairava Agama? Is it
different from the procedure in Trishira Bhairava Tantra?
Or can it be perceived through knowledge of the triple
forms of shakti, ie. para, parapara and apara? These are my
doubts, O Bhairava!
4) Is it nada and bindu or can it be known by concentrating on
the ascending psychic centres or the unstruck sound which
emanates without any vibration? Or is it the form of the
obstructing half moon or else is it the form of shakti?
5) (Is your reality) transcendent and immanent or is it
completely immanent or completely transcendental? If it is
immanent (then the very) nature of transcendence is
contradicted.
6) Paratva, or transcendence, cannot exist in the divisions of
varna (colour), shabda (sound) or roopa (form). If
transcendence is indivisible, then it cannot be defined or coexist
with composite parts.
7) O Lord, be pleased to destroy all my doubts completely.
Then Bhairava says: Good, well spoken, O dear one! What
you have asked about is the essence of tantra.
8) Noble lady, although this is the most secret part of the
tantras, yet I will speak to you about what has been
expounded regarding the (defined) forms of Bhairava.
9) O Devi, the sakara aspect of Bhairava is insubstantial and of
no spiritual value, like the illusory dream-like web of Indra,
and is also like the delusion of celestial musicians.
10) (The sakara sadhanas) are described for those people of
deluded intellect, who are prey to distracted thought
patterns or are inclined towards the performance of action
and ostentatious rituals to traverse the path of meditation.
11) In reality (the essence) of Bhairava is not the nine forms, nor
the garland of letters, nor the three flows and not even the
three powers of shakti.
12) His (Bhairava's) form (cannot be perceived) in nada and
bindu nor even in the obstructed half moon, nor in the
piercing of successive chakras, nor docs shakti, or energy,
constitute his essence.
13) These things have been told (about the form of Bhairava),
like the tales used to frighten children, to induce people of
immature intellect to follow the spiritual path, just as the
mother entices her child with sweets.
14) Ultimately (that state of bhairava) cannot be measured in
terms of time, space or direction, nor can it be indicated by
any attribute or designation.
15) One can have this inner experience for oneself when the
mind is free from modifications or thought patterns. The
atman of bhairava, which is known as bhairavi, is then
experienced as the bliss of one’s own inner awareness, a
state whose form is fullness, free from all contradictions
(which is the abode of the entire universe).
16) The essence of his nature is known to be free of dross and
pervades the entire universe. This being the nature of the
highest reality, who is the object of worship and who is to
be pacified by worship?
17) In this way the transcendental state of bhairava, which is
described or sung of, is known by means of the absolute or
highest form that is Paradevi, the highest goddess.
18) Just as shakti, or power, is not different from shaktimaan,
the holder of power, similarly parashakti, the highest
power, who is the essence of the absolute (and therefore)
identical with dharma, can never be separated from
Bhairava, the possessor of dharma.
19) (Just as) the power to burn is not separate from fire,
(similarly parashakti is not different from Bhairava).
However, it is imagined as separate in the beginning, as a
preliminary step towards entry into its knowledge.
20) One who enters the state of shakti has the feeling of
identification with Shiva, without division. Then one verily
becomes like the form of Shiva. In this context, it is said that
Shakti is the face of Shiva.
21) Just as space, direction and form are revealed by the flame
of a candle or the rays of the sun, similarly Shiva is revealed
by the medium of Shakti, O clear one.
22) Sri Devi said: O Lord of the Gods, who bears the trident
and skulls as ornaments, (tell me) of that state (which is)
devoid of time, space and direction and free from (any)
characteristics.
23) By what means can that state of fullness of Bhairava be
achieved, (and) how does Paradevi, the highest Shakti,
become the face (or entrance of Bhairava)? Tell me (this), O
Bhairava, in the manner (whereby) I shall know it
completely.
24) Sri Bhairava said: Paradevi, whose nature is visarga, or
creation, manifests as the upward prana and the downward
apana. By fixing the mind at the two points of generation
(of prana and apana), the state of fullness results.
25) When the ingoing pranic air and outgoing pranic air are
both restrained in their space from their (respective points
of) return, the essence of bhairava, which is not different
from bhairavi, manifests.
26) When Shakti in the form of vayu or pranic air is still and
does not move swiftly in a specific direction, there develops
in the middle, through the state of Nirvikalpa, the form of
Bhairava.
27) When Kumbhaka takes place after Puraka or Rechaka, then
the shakti known as shanta is experienced and through that
peace (the bhairava consciousness) is revealed.
28) Concentrate on the shakti arising from the root like the rays
of the sun, gradually becoming subtler and subtler, until at
last she dissolves in the dwadashanta and bhairava
manifests.
29) (Meditate on that shakti) moving upwards like lightning
through all the chakras one by one to the dwadashanta.
Then at last the glorious form of Bhairava dawns.
30) The twelve (centres) should be pierced successively
through proper understanding of their (associated) twelve
letters. Thus becoming liberated from the gross then the
subtle, one by one, at the end (of its journey) the kundalini
becomes Shiva.
31) Then, having filled the tip of moordha (forehead) and
crossed the bridge between the eyebrows, the mind rises
above all dichotomizing thought patterns and
omnipresence (prevails).
32) Like the live different coloured circles on the peacock's
feathers, one should meditate on the five voids. Then by
following them to the end, which becomes the principle
void, enter the heart.
33) In this way, wherever there is mindful awareness, either on
the void, or on another (object such as a) wall, or on an
excellent person (such as guru), gradually the boon of
absorption into the self is granted.
34) Having closed the eyes, and fixing the attention at the
crown of the head, gradually stabilize the mind and direct it
towards the goal, which will become discernible.
35) One should meditate on the inner space of the medial nadi
(sushumna) situated in the central axis of the body (the
spinal column), which is as slender as a fibre of the lotus stem,
and then by the grace of Devi, the divine (form) is
revealed.
36) By using the hands (as tools) to block the entrances in all
directions, the eyebrow centre is pierced and bindu (or
light) is seen. Being gradually absorbed within that, the
supreme state is realized.
37) Whenever one meditates upon the subtle lire, in the form of
a tilak (like the mark on the forehead), or on the bindu at
the end of the shikha, a condition of agitation and shaking
is produced, followed by absorption and dissolution in the
cave of the heart.
38) One, who is adept in listening to the unstruck sound in
anahata, (which is) uninterrupted like a rushing river,
attains the supreme state of Brahma by mastery of
shabdabrahman, the form of Brahman as sound.
39) O Bhairavi, one who repeats the Pranava (Aum) perfectly,
while concentrating on the void for protracted periods,
experiences the void, and by that void the transcendental
shakti (is revealed).
40) Whoever contemplates even on the matras or letters (of
Aum) from first to last, in the form of void, verily that
sadhaka by meditation on the void becomes the void.
41) When one-pointed awareness on the prolonged inner
sounds of different musical instruments, such as stringed,
wind and percussion, is gradually established, in the end
the body becomes the supreme space.
42) By repetition of all the gross letters of the bija mantras
successively, including the 'M', (and meditating thus! on the
void within each sound, one verily becomes Shiva.
43) All the directions should be contemplated upon
simultaneously in one's own body as space or void. The
mind (too) being free from all thoughts becomes dissolved
(in the vacuous space of consciousness).
44) One who contemplates simultaneously on the void of the
back (spinal column) and the void of the root becomes
void-minded (completely free of all thought constructs or
Vikalpas) by that energy which is independent of the body.
45) By steady contemplation on the void of the back
(sushumna), the void of the root and the void of the heart
simultaneously, there arises the state of nirvikalpa, which is
free from thought constructs.
46) If one concentrates on the body as a void, even for a
moment, with the mind free from thought, then one attains
thoughtlessness and verily becomes that form of void
(known as Bhairava).
47) O gazelle-eyed one, concentrate upon all the constituents of
the body pervaded by space, so that the thought becomes
steady.
48) One should contemplate on the skin of the body as a mere
wall or partition with nothing inside it. By meditating thus,
he becomes like the void, which cannot be meditated upon.
49) O embodiment of good fortune, one who contemplates with
closed eyes and one-pointed concentration on the mantra in
the middle of the lotus in the heart space achieves the
highest spiritual realization.
50) When the mind is dissolved in dwadashanta by steady
awareness and steady practice, the true nature or essence of
the goal manifests everywhere in one's body.
51) By bringing the mind forcibly to dwadashanta again and
again, however and wherever possible, the fluctuations of
the mind diminish day by day, so that each moment
becomes an extraordinary state.
52) One should contemplate that one's own body has been
burnt by Kaalagni, arising, from the movement of time.
Then at last one will experience tranquility.
53) In the same way, having meditated with an unwavering
and one-pointed mind on the entire universe being burnt
(by Kaalagni), that man becomes a godman or attains a
supreme state of manhood.
54) Dharana on those constituents which comprise one's own
body and the whole universe, such as the tattwas and
tanmatras, from subtle to subtlest, leads to the source of
existence. (In this way) Paradevi, the supreme goddess, (is
revealed) at the end of meditation.
55) Having meditated on the gross and weak shakti in the
twelve Indriyas (thus making it subtle), one who enters the
heart space and meditates there attains mukti and becomes
liberated.
56) By meditating on the entire form of the universe and the
course of its development through time and space,
gradually dissolve the gross into the subtle and the subtle
into the state of being beyond, until the mind is finally
dissolved (into pure consciousness).
57) By this method one should meditate on all the sides or
aspects of the universe up to the Shiva tatwa (which is the
quintessence) of all. In this way the experience of the
supreme reality arises.
58) O great Goddess, one should concentrate on this universe
as nothing but void. Dissolving the mind also like this, one
then experiences the state of laya, or total dissolution.
59) One should fix his sight (on the empty space) inside the pot,
leaving aside the enclosing structure. Thus, the pot bei ng
gone, the mind will at once be dissolved (into the space).
Through that laya the mind becomes completely absorbed
(in the void).
60) One should fix his gaze on a treeless place, like bare
mountains or rocks, where there is no support for the mind
to dwell on. Then the modifications of the mind become
less and the experience of dissolution takes place.
61) One should think of two objects, and in the event of such
knowledge being matured, then cast both aside and dwell (on the gap or space) in the middle.
Having meditated in the middle, the experience of the essence arises.
62) When the mind is restrained to one object of awareness,
casting all others aside and not allowing movement to lake
place from one to another, then inside that perception the
awareness blossoms.
63) One should concentrate with an unwavering mind on all
existence, the body and even the universe simultaneously
as nothing but consciousness, then the supreme consciousness
arises.
64) From the fusion of both vayus (prana and apana) inside or
outside (the body), the yogi attains equilibrium and
becomes fit for the proper manifestation of consciousness.
65) One should contemplate simultaneously on the entire
universe or on one's own body filled with the bliss of the
sell. I hen through one's own nectar, one becomes alive with
the supreme bliss.
66) O gazelle-eyed one, verily by applying the performance of
religious austerities, great bliss arises immediately, by
which the essence is illumined.
67) By blocking all the channels (of perception) the pranashakti
moves slowly upwards (through the spinal column).
At that time, feeling the sensation of an ant crawling in the
body, one experiences the supreme bliss.
68) One should throw the blissful mind into the fire (manipura
chakra) in the middle of that fibre-like lotus stalk
(sushumna) or into that which is only full of air (anahata
chakra). Then one is united with the remembrance of bliss.
69) By the union with shakti there is excitation and in the end,
one is absorbed into shakti. That bliss (of union) which is
said to be the nature of Brahman (ever-expanding
consciousness), that bliss is (in reality) one's own self.
70) O Queen of Gods, the bliss of a woman is attained even in
the absence of shakti. By fully remembering and absorbing
the mind in the experience of kissing, hugging and
embracing, the bliss swells.
71) When great joy is obtained (through any event such as)
meeting with relatives, one should meditate on that with
one-pointedness, until the mind becomes absorbed and the
bliss ever arises.
72) If one concentrates on eating and drinking and the
happiness obtained by that joy of taste, from such
contemplation of enjoyment arises the state of fullness,
which then becomes supreme joy or bliss.
73) As a result of concentration on the pleasures of the senses,
such as music or song, the yogis experience equal
happiness (or pleasure) within. By being (thus) absorbed the
yogi ascends beyond the mind and becomes one with
that (supreme).
74) Whenever there is satisfaction of mind and the mind is held
there alone, the nature of supreme bliss manifests.
75) By entering that state preceding sleep, where the awareness
of the outer world has faded, (the mind is absorbed in the
threshold state) which the supreme goddess illumines.
76) By gazing on the space that appears variegated by the rays
of the sun or an oil lamp, there the nature of one's essential
self is illumined.
77) At the time of intuitive perception (the attitudes of)
karankini, krodhana, bhairavi, lelihanaya and khechari are
revealed, whereby the supreme attainment manifests.
78) Seated on a soft seat, by means of one buttock, with the
hands and legs relaxed, at this time the mind becomes full
of transcendence.
79) Sitting in a correct posture and curving the arms and hands
into a circle, fix the gaze inside this space. The mind
becomes peaceful by this laya.
80) One should steady the gaze (without blinking) on the gross
form of any object. When the mind is transfixed and made
supportless (without any other thought or feeling), it at
once acquires the state of shiva (transcendence).
81) (Placing) the middle of the tongue in that which has been
opened widely and throwing the consciousness in the
middle, mentally repeating 'Ha', the mind will be dissolved
in tranquility.
82) While sitting or lying down, one should think of one's own
body as being supportless (suspended in space). Then, in a
moment (the samskaras or thought constructs) of the mind
being reduced, it ceases to be a reservoir (of old mental
dispositions).
83) O Goddess, as a result of slowly swinging or rocking the
body, one attains a tranquil state of mind and floats into the
stream of divine consciousness.
84) O Devi, having fixed the gaze continuously on the clear sky
(without blinking) and with a steady awareness, at once the
nature of Bhairava is achieved.
85) One should contemplate on the sky as the form of bhairava
(until it is) all absorbed in the forehead. Then all that
(space) will be entered by the essence of light in the state of
bhairava.
86) Knowing a bit about duality, the outer light and darkness in
the manifest world and so on, one who again experiences
the infinite form of Bhairava procures illumination.
87) Like this, one should ever contemplate on the terrible
darkness of night during the dark fortnight of the moon, if
he desires to attain the form of bhairava.
88) Similarly, while closing the eyes, one should contemplate
on the profound darkness spreading in front as the form of
bhairava. Thus he becomes one with that.
89) Whoever restrains even the same sense organ enters the one
void without a second by this obstruction and there the
atma, or self, is illumined.
90) O Devi, by recitation of akaara, the letter 'A', in the absence
of bindu and visarga, a great torrent of knowledge of the
supreme Lord, Parameshvara, at once arises.
91) When the mind is joined with the visarga, at the end of the
visarga it is made supportless. In this way the mind is
touched by the eternal Brahma, or the supreme
consciousness.
92) When one meditates on one's own self in the form of
unlimited space (in all) directions, the mind is suspended
and shakti in the form of consciousness is revealed as the
form of one's own self.
93) At first one should pierce any limb of the body a little bit
with a sharp, pointed needle or any other instrument. Then
projecting the consciousness there, verily there is
movement towards the pure nature of bhairava.
94) By contemplating thus, the antahkarana, or inner
instrument of mind, and so on is non-existent within me,
then, in the absence of vikalpas (thought constructs), one
becomes free from the vikalpas.
95) Maya is the delusive principle residing (in manifest
existence), causing name and limited activity. Considering thus
the nature or functions of the various elements, one
(realizes that he) is not separate (from the supreme reality).
96) Observing the desires, which spring up in a flash, put an
end to them. Then verily (the mind) will be absorbed in the
very source from which they have arisen.
97) (One should contemplate thus:) when my desires do not
produce knowledge, then what am I? Indeed being
absorbed in the essence I am, and identifying with that, one
becomes that.
98) When desire or knowledge arises, one should fix the mind
there, thinking that to be the very self. Making the mind
absolutely one-pointed (in this way), he realizes the essence
of the tattwas.
99) O dear one, (compared to absolute knowledge, all relative)
knowledge is without cause, and thus becomes baseless and
deceptive. In reality, knowledge does not belong to any one
person. Contemplating like this, one becomes Shiva.
100) He (Bhairava) is of the nature of undifferentiated
consciousness in all embodied forms. Therefore, those
persons who contemplate on all creation pervaded by that
consciousness, transcend relative existence.
101) When lust, anger, greed, delusion, arrogance and jealousy
are seen (within), having fixed the mind completely (on
these), the underlying tattwa, or essence, alone remains.
102) Meditating on the manifest world as imagined or illusive,
like a magic show or a painting, and seeing all existence as
transient, happiness arises.
103) O Goddess, the mind should not dwell on pain or pleasure,
but the essence that remains in the middle (in between the
opposites) should be known.
104) Abandoning consideration for one's own body, one should
contemplate with a firm mind that, 'I am everywhere'.
When this is seen (by means of concentrated insight) one
does not see another and thus becomes happy.
105) Contemplating on that special knowledge, for example, the
analogy of the jar, or that the desires, etc. exist not only
within me but everywhere, one thus becomes all-pervasive.
106) The subject-object consciousness is common to everybody.
Yogis, however, are especially alert regarding this
relationship.
107) Contemplate on consciousness, such as one's own and even
in another's body as well. Thus abandoning all physical
expectation, one becomes all-pervasive in the course of
time.
108) O gazelle-eyed one, having free the mind of all supports,
one should refrain from all the Vikalpas (thoughts/counterthoughts).
Then, the self becomes one with the supreme Sell
in the state of bhairava.
109) The supreme Lord, who is omnipresent, omniscient and
omnipotent, verily, I am lie and I have the same shiva nature.
(Contemplating thus with firm conviction, one
becomes Shiva.
110) Just as waves arise from water, (lames from lire and light
rays from the sun, similarly die waves of bhairava, which
produce die different emanations of die universe, are verily
my source.
111) Whirling the body round and round until it falls on the
ground makes the energy causing commotion at once
(become static). By dial cessation the supreme slate appears.
112) Being powerless to perceive objects due to ignorance or
wrong perception, if one is able to dissolve the mind by
absorbing it on the erroneous perception of objects, then at
the end of commotion brought about by that absorption,
there the form of Bhairava appears.
113) Listen, O Devi, as I am telling you about this (mystic)
tradition in its entirety. If the eyes are fixed in a steady gaze
(without blinking), kaivalya will arise immediately.
114) Contracting (or closing) the openings of the ears and also
the lower opening (reproductive/excretory organs) in the
same way, and then meditating on the palace of the
anahad (unstruck) sound within, one enters die eternal
Brahma.
115) Standing above a deep hole or well and looking steadily
downward (into the abyss), the mind becomes entirely free
of vikalpas and dissolution immediately manifests.
116) Wherever the mind moves, whether outwards or inwards,
there the all-pervasive slate of shiva will go.
117) Wherever the consciousness leads through the channel of
the eyes, by contemplation on that object alone being of the same
nature as that of the supreme, absorption of mind and
the state of poornatva are experienced.
118) At the beginning and end of sneezing, in terror, sorrow or
confusion, when fleeing from a battlefield, during (keen)
curiosity, or at the onset or appeasement of hunger, that
state is the external existence of Brahma.
119) Leave the mind aside when memorable objects of die past,
such as one's country or land arise, making one's body
supportless; then the omnipresent and mighty Lord
manifests.
120) O Goddess, momentarily casting the gaze on some object
and slowly withdrawing it with the knowledge and
impression of that object, one becomes the abode of the
void.
121) That, intuition which emerges from the intense devotion of
one who is perfectly detached is known as the Shakti of
Shankara. By contemplating regularly on that (shakti),
Shiva (is revealed) there.
122) When one perceives a particular object, vacuity is
established regarding all other objects. (Contemplating on
that (vacuity) verily, even though the particular object is
still known or perceived, the mind rests in tranquility.
123) What people of little understanding believe to be purity is
neither pure nor impure to one who has experienced shiva.
Nirvikalpa, or freedom from vikalpas, is the real
purification by which one attains happiness.
124) The reality of bhairava dwells everywhere, even in ordinary
people. By contemplating thus, "There is nothing other than Him," one attains the non-dual state (of homogenous
awareness).
125) One who makes no distinction between friend and foe,
honour and dishonour, knowing Brahman to be full in itself
(all pervading), becomes supremely happy.
126) One should never think in terms of friendship or enmity.
Being free from (this idea) of friend and foe, in between the
brahma bhava, or nature of supreme consciousness,
blooms.
127) By contemplating on bhairava as all that which is void and
cannot be known, grasped or imagined, at the end
realization takes place.
128) Fixing the mind in the outer space, which is eternal,
without support, void, omnipresent and beyond estimation
or calculation, one enters into the formless, unmanifest
dimension.
129) Wherever the mind dwells, casting that aside that very
moment, the mind becomes supportless and free from
disturbance.
130) The word Bhairava denotes he who dispels all fear and
terror, who howls and cries, who gives all, and who
pervades the entire universe (manifest and unmanifest). He
who constantly repeats the word bhairava becomes one
with Shiva.
131) At the time of asserting, "1 am," "This is mine," and so on,
by inspired meditation on Fat (that highest reality), the
mind becomes support less.
132) Meditating every moment on the words: eternal,
omnipresent, supportless, all-pervasive, master of the
universe, one attains fulfilment in accordance with their
meaning.
133) This world is (illusory) like magic, devoid of any essence.
What essence exists in magic? Being firmly convinced of
this, one attains peace.
134) How can there be knowledge or activity of the changeless
atman, or self? All external objects are under the control of
knowledge. Therefore, this world is void.
135) There is neither bondage nor liberation for me. These scare
cowards and are the reflections (projections) of the intellect,
just as the sun is reflected in water.
136) All the doors of perception produce pain and pleasure
through contact with the senses. Thus, casting aside (the
sensory objects) and withdrawing (the senses) within, one
abides in one's own self.
137) Knowledge reveals all and the self of all is the revealer
(knower). One should contemplate on the knowledge and
the knower as being one and the same.
138) O dear one, when the mind, awareness, energy and
individual self, this set of four dissolves, then the state of
bhairava manifests.
139) O Goddess, I have briefly told you more than one hundred
and twelve ways whereby the mind (is rendered still) without any
surge of thought, knowing which people
become wise.
140) One attains the state of bhairava, if established even in one
of these (one hundred and twelve dharanas), and by his
speech he confers blessings or curses.
141) O Goddess, (by virtue of even one of these dharanas) the
sadhaka becomes free from old age, attains immortality and
is endowed with siddhis, such as anima, etc. He becomes
the darling of all yoginis and master of all siddhas.
142) The Goddess said, O great Lord, if this is the nature of the
supreme reality, he is liberated while living and not
affected (by the activities of the world) while active.
143) Thus (Devi) said, O great Lord, (tell me) in the established
order, who would be invoked and what would be the
invocation? Who is to be worshipped or meditated upon
and who is to be gratified by that worship?
144) (Devi continues), to whom should the invocations be made;
to whom should oblations be offered during the sacrifice
and how should these be done? Sri Bhairava said, O
gazelle-eyed one, these acts are verily the gross forms of
worship.
145) Contemplate on the thought of being in the supreme
consciousness again and again; this is also japa. That selfsound
(which is spontaneously produced) is verily the soul
of mantra. Japa is done like this.
146) When the intellect becomes steady, formless and without
any support, meditation is verified. Imagination of the form
of the divine with a body, eyes, mouth, hands, etc. is not
meditation.
147) Offering of flowers, etc. is not pooja, or worship, but
making one's mind steady in mahakasha, the great void,
(and thoughtless) in nirvikalpa is worship indeed. From
such reverence, dissolution (of mind) takes place.
148) By being established in any one of the practices (described)
here, whatever (experience) is produced, develops clay by day until
the state of absolute fullness or satisfaction is
attained.
149) The real oblation is (made) when the elements and sense
perceptions along with the mind are poured as oblation
into the fire of the great void (i.e. bhairava or supreme
consciousness) using the consciousness as a ladle.
150) O supreme Goddess, Parvati, here the sacrifice
characterized by bliss and satisfaction becomes the saviour
of all by the destruction of all sins.
151) The greatest contemplation is that state where one is
absorbed into the shakti of Rudra. (Otherwise how can
there be any worship of that element and who is it dial is to
be gratified?
152) One's own self is verily the all-pervasive bliss of freedom
and the essence of consciousness. Absorption into that
nature or form of one's own self is said to be the real bath
(purification).
153) The oblations and the worshipper by which verily the
transcendental reality is worshipped are all one and the
same. What then is this worship?
154) Prana and apana, having moved swiftly in a distinct
direction, by the wish of kundalini, that great goddess
stretches (elongates herself) and becomes the supreme place
of pilgrimage of both manifest and unmanifest.
155) One who pursues and abides in this sacrifice which is full
of supreme bliss attains by (the grace of) that goddess the
supreme state of bhairava.
155 b ) The breath is exhaled with the sound 'Ha' and inhaled again
with the sound 'Sa'. Thus the individual always repeats this
particular mantra Hamsa.
(This verse is found only in some versions of Vijnana Bhairava;
hence it is given as 155b)
156) This japa of the Devi which was previously indicated,
(being repeated) twenty-one thousand six hundred times
during the day and night, is easily available and difficult
only for the ignorant.
157) O Goddess, this most excellent teaching, which is said to
lead to the immortal state, should verily not be revealed to
anybody.
158) These teachings should not be disclosed) to other disciples,
to those who are evil and cruel, or to those who have not
surrendered to the feet of the guru. (They should only be
revealed) to advanced souls, who are self-controlled and
whose minds arc lice of vikalpas.
159) Those devotees of the guru, who are without the slightest
doubt or hesitation, O gazelle-eyed one, having renounced son, wife,
relatives, home, village, kingdom and country,
should be accepted for initiation.
160) The (worldly accoutrements) are all temporary, O Goddess,
but this supreme wealth is everlasting.
161) One may give up even one's prana (life energy), but this
teaching which is the supreme nectar should never be given
up. The auspicious goddess said: O great Lord Shankara,
God of gods, I am now fully satisfied.
162) Today I have understood the quintessence of Rudrayamala
Tantra and also the heart (innermost core) of all the
different shaktis.
163) Thus saying, the goddess being steeped in delight
embraced Shiva.
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