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VIJNANA BHAIRAVA TANTRA

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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.

The (worldly accoutrements) are all temporary, O Goddess,
but this supreme wealth is everlasting.

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.

Today I have understood the quintessence of Rudrayamala
Tantra and also the heart (innermost core) of all the
different shaktis.

Thus saying, the goddess being steeped in delight
embraced Shiva.

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O Goddess, this most excellent teaching, which is said to
lead to the immortal state, should verily not be revealed to
anybody.

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.

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VIJNANA BHAIRAVA TANTRA

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).

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VIJNANA BHAIRAVA TANTRA

By being established in any one of the practices (described)
here, whatever (experience) is produced, develops day by
day until the state of absolute fullness or satisfaction is
attained.
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.
O supreme Goddess, Parvati, here the sacrifice
characterized by bliss and satisfaction becomes the saviour
of all by the destruction of all sins.

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VIJNANA BHAIRAVA TANTRA

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.

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VIJNANA BHAIRAVA TANTRA


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

page 64

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VIJNANA BHAIRAVA TANTRA


People talk about mind and ego.
Let’s just drop this whole conversation.

Consider instead:
There is no mind.
There is no ego.
There is only the incandescent reality.
At play, beckoning.

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VIJNANA BHAIRAVA TANTRA

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.

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VIJNANA BHAIRAVA TANTRA


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.

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VIJNANA BHAIRAVA TANTRA

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.

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VIJNANA BHAIRAVA TANTRA


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.

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).

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.

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Shiva's teachings to Devi



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.

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.

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).

One who makes no distinction between friend and foe,
honour and dishonour, knowing Brahman to be full in itself
(all pervading), becomes supremely happy.

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.

By contemplating on bhairava as all that which is void and
cannot be known, grasped or imagined, at the end
realization takes place.

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.

Wherever the mind dwells, casting that aside that very
moment, the mind becomes supportless and free from
disturbance.

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.

At the time of asserting, "1 am," "This is mine," and so on,
by inspired meditation on That (that highest reality), the
mind becomes supportless.

Meditating every moment on the words: eternal,
omnipresent, supportless, all-pervasive, master of the
universe, one attains fulfilment in accordance with their
meaning.

This world is (illusory) like magic, devoid of any essence.
What essence exists in magic? Being firmly convinced of
this, one attains peace.

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.

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.

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.

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.

O dear one, when the mind, awareness, energy and
individual self, this set of four dissolves, then the state of
bhairava manifests.

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.

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.

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.

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.

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?

(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.

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.

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.

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.

By being established in any one of the practices (described)
here, whatever (experience) is produced, develops day by

day until the state of absolute fullness or satisfaction is
attained.

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.

O supreme Goddess, Parvati, here the sacrifice
characterized by bliss and satisfaction becomes the saviour
of all by the destruction of all sins.

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?

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)

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VIJNANA BHAIRAVA TANTRA


Embrace each of your senses in turn,

Seeing as being touched by light.
Hearing as immersion in an ocean of sound.
Tasting as enlightening.
Smelling as knowing.
Touching as electrifying.

Then leave all these behind,
and be intimate with the unknowable.

Whenever the attention rests on anything -
on the emptiness of space,
looking at a vast blue sky,
when looking on a wall
or some wonderful person,
let that attention gradually be absorbed into itself,
so that the one who is paying attention be known.

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VIJNANA BHAIRAVA TANTRA

Shiva teaching Devi

The emptiness of space permeates the body
and all directions simultaneously.
Space is always there,
already there before your noticing of it.
What we call space is a presence that is a more solid foundation than the firmest granite. Space is permission to exist and worlds within which to express.

Without thinking about it,
without forming mental images of it,
rest in this vast expanse
and become friends with infinity.

Attend simultaneously
to the space below the body
and the space above the body,
as emptiness itself.

If you can tolerate the nothingness,
the ecstatic energy of that emptiness will surge
through you and carry you
into the world beyond all thought

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VIJNANA BHAIRAVA TANTRA, 106

All individual beings perceive the objective world as separate from the subjective world and the subjective world as separate form the objective world. In this regard, there is a special exception for yogis. When yogis perceive the objective world, they perceive the subjective world in the objective world and the objective world in the subjective world. For these yogis, the objective world and the subjective world is not different in their consciousness because their subjective God consciousness is held everywhere.

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VIJNANA BHAIRAVA TANTRA

When a yogi meditates that the entire universe or his body is simultaneously filled with the supreme bliss of the joy of self, then through the flow of that joy, he becomes one with supreme joy

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VIJNANA BHAIRAVA TANTRA


Sitting on a soft seat,
Or lying on your mat,
Experience the space below
As offering no support.

You are simply suspended,
Floating in space.

Structures of the mind release,
The reservoir of habits dissolves.
In an instant, lifetimes of patterns
Vanish

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VIJNANA BHAIRAVA TANTRA

With one sweep of attention
Gather in the whole universe
And remember it as your body of bliss

The deep rhythms of life
As they pulsate
Stir an ambrosia
Flowing and overflowing everywhere

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VIJNANA BHAIRAVA TANTRA

Lying in bed, with the gentlest of breaths
centered in the forehead,

fall in to the center of the heart
as you fall asleep.
Thus fall into freedom as you dream

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VIJNANA BHAIRAVA TANTRA

Shiva's dialogue with Devi


Experience the substance of the body and the world
as made up of vibrating particles,
and these particles made up of
even finer energy particles.

Drifting more deeply,
feel into each particle
as it condenses from infinity
and dissolves back into it
continuously.

Noticing this, breathe easily
with infinity dancing everywhere

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VIJNANA BHAIRAVA TANTRA

Live continuously for a few days
in the meditation,
�I am immersed in the flame, the flame of Life.
The universal fire flows through me without resistance.�

Step into that fire fully, wholeheartedly,
starting with the toe of the right foot -
and then surrendering everywhere.

Only the not-self, which doesn't exist anyway, is burned.
Your essence will emerge renewed in the flame,
for it already is flame and knows itself as flame
since the dawn of time

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VIJNANA BHAIRAVA TANTRA




Return again and again to savoring
the space between breaths.
Learn to delight in each momentary turn.

Rest the attention in your blessed core
as you practice this,
and continually be born into a new and fresh world

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Shiva answers Devi


( Lord Shiva ) Bhairava says: Good, well spoken, O dear one! What you have asked about is the Essence of Tantra.

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.

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.

(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.

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.

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.

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.

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.

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).

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?

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.

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.

(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.

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.

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.

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The Vigyan Bhairav Tantra (Sanskrit: विज्ञान भैरव तन्त्र, Vijñāna Bhairava Tantra) is a key text of the Trika school of Kashmir Shaivism.

Cast as a discourse between the lord Shiva and his consort Devi or Shakti, it briefly presents 112 meditation methods or centering techniques (dharanas). These include several variants of breath awareness, concentration on various centers in the body, non-dual awareness, chanting, imagination and visualization and contemplation through each of the senses

The text is a chapter from the Rudrayamala Tantra, a Bhairava Agama. Devi, the goddess, asks Siva to reveal the essence of the way to realization of the highest reality. In his answer Siva describes 112 ways to enter into the universal and transcendental state of consciousness.




1. Sri Devi says: O Deva, I have heard in detail all that has been
revealed through the union of Rudra and his shakti or what has
emerged from the Rudrayamala Tantra. I have also understood
Trika, or the three divisions of Shakti, which forms the
quintessence of all knowledge.

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 ?

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!

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?

(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.

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.

O Lord, be pleased to destroy all my doubts completely.


( Lord Shiva ) Bhairava says: Good, well spoken, O dear one! What you have asked about is the Essence of Tantra.

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Utpaladeva was renowned as a siddha, a "perfected being," or enlightened master of the Tantric tradition in Kashmir. The Shivastotravali reflects Utpaladeva's philosophy, known as Pratyabhijna -- the splendor of Self-recognition. The Shivastotravali is a collection of ecstatic devotional songs expressing the process of awakening to Shiva's supreme consciousness.

Excerpt from Shaiva Devotional Songs of Kashmir

From the Fourth Song: Potent Nectar


“He who utters the name of Shiva
Hundreds and hundreds of times
Grows great through the showering
Of the sweet, sublime nectar.
The marvelous power of this word
Enters even into the hearts of fools.

And that word, which flows like honey
From the nectar-crescent of the moon,
Causes the highest nectar to flow --
That is the sound of Shiva.
The blessed
Ever have this sound upon their lips.

What indeed is there in the world
That does not conceal you?
Yet nothing exists that can conceal
You from the devotees.

Attained by so many disciples
And with so many attributes
You appear at all times to the devotees
In your true form, O Lord.

Triumphant, they laugh,
And vanquished, they laugh even more --
Leaving behind not only base powers,
But liberation itself.

In the same way that it arose in me,
Allow this love of devotion
Previously unknown to me
To grow greater still, O Lord.

Truly, I have no other entreaty but this:
Let me for all time, O Lord,
Be consumed with unending devotion.

Let me be enraged and yet
Compassionate toward the world.
And thus in the madness of devotion
May I laugh and weep and chant
Shiva, thunderously.

What is called liberation
Is simply the ripeness of devotion, O Lord.
Having taken the first steps toward that,
We are even now almost liberated.

Here in this world
Another world exists
That bears as fruit joyousness
For your devotees.

May there be devotion to you
As the Secret One, as the Transcendent One,
As Lord of the Universe,
As Shambhu, as Shiva,
As the Celestial One.
Ah, how indeed could I ever express it?

Devotion, devotion, devotion
To the Transcendent One.
Ardent devotion!
This is why I cry and clamor!
Let me have ardent devotion for you,
Only you.”

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Ribhu Gita


122. Benedictory Verse offering salutations to Siva-Self.

Salutations to Sat-Chit-Ananda-Siva-Self!

Salutations to that Peace undisturbed, the Self!

Salutations to that integral Perfection, the Self!

Salutations to that Effulgent-Awareness, the Self!

Salutations to that blemish-free Self without attributes!

Salutations to that indivisible Unity, the Self!

Salutations to that pure sky of consciousness, the Self!

Salutations to that supreme integral Existence, the Self!
(Ch.44, v.51)

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