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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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VIJNANA BHAIRAVA TANTRA

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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VIJNANA BHAIRAVA TANTRA

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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121. Aspirants of Self-knowledge will find their success
accelerated by practical bodily worship of Siva. Living in a Siva
kshetra (neighbourhood of Siva Temple) they should offer
worship to Siva Maha Lingam, wearing the sacred vibhuthi and
rudraksha (garland of a specified sort of beads), and repeating
the name of Siva with loving devotion. (Ch.44, v.39)

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120. In reply to the words of Nidaga, Shiva replies thus:
O my son! You are now no doubt firmly settled in the bliss of
Brahman-Self, having been freed from all illusion and nescience.
All the same, as abundant precaution, until you attain videha
mukti you must assiduously practise continued abidance in the
Self. (Ch.44, v.22)

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Verses 102 to 121, Disciple praises the Lord and proclaims his achievements to the Lord.

117. To that divine Grace-embodied, to that Omnipresence
beyond compare, to that Siva-Self Sat Guru, I render devout
salutation. (Ch.44, v.18)

118. To that Sat Guru who is the core of my Self, who
destroyed my nescience by the gift of Awareness-Self, to that
embodiment of Self-knowledge, do I offer these salutations.
(Ch.44, v.19)

119. Salutations to the Sat Guru who is the embodiment
of undisturbed peace, without attributes, eternal purity, all
pervasive infinite sky of consciousness and integral perfection
(Ch.44, v.20)

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116. Salutations to thee, my Lord Sat Guru! Thou hast
destroyed my illusion that I am the body and that the world is
apart from me and is real. Thou hast given me the experience
of my own Brahman-Self. Thou hast destroyed my wrong belief
that karma (action) is the road to salvation, and showing that
knowledge alone could make one free. Thou hast given me my
salvation in the Self (Ch.44, v.17)

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Verses 102 to 121, Disciple praises the Lord and proclaims his achievements to the Lord.


115. Thou hast, O Lord Sat Guru, taken me across the
boundless ocean of samsara in the boat of Self-knowledge. To
me, floundering in the misery of the belief that ‘I am the body’
thou hast taught that ‘I am the Brahman-Self’ and vouchsafed
to me the bliss of all embracing Awareness-Being. To thee, I
render these devout salutations. (Ch.44, v.16)

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114. That mature Jnani who is lost in the maha mounam
(total stillness) of the pure effulgent Awareness-Brahman-Self,
devoid of the least trace of nescience, totally devoid of all
consciousness of the body and its three states of waking, dream
and sleep, devoid of all distinctions of name and form and
devoid of any thought of bondage or freedom is a videha
mukta. (Ch.43, v.29)

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113. I am ever the eternal, pure, all knowing, free,
unshakeable, non-dual, integral Self. This is the firm
conviction of the experience of the jivan mukta in the Self.
(Ch.43, v.28)

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110. After being duly initiated into these teachings by
the Sat Guru, the disciple must, as long as life lasts in him,
provide his teacher liberally with money, food, clothing and
shelter and loving devotion. This is the sine qua non for the
disciple’s mukti. (Ch.43, v.11)

111. Further, he should adorn his forehead and body with
vibhuti (sacred ash) in the prescribed manner, as this use of
vibhuti alone will entitle him to Lord Siva’s grace which removes
all impediments to salvation. (Ch.43 v.12)

112. The habitual smearing of the body with vibhuti is
called pasupatha vratham (austerity in devotion to Siva). This
practice quickens the attainment of Self-knowledge. O Lord
Sat Guru! By this practice I earned the merit for arriving at thy
holy feet which have led me to salvation. (Ch.43, v.13)

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Verses 102 to 121, Disciple praises the Lord and proclaims his achievements to the Lord.


108. That gracious person who gives these teachings is no
doubt the embodiment of Lord Parameswara, His Devi Parvati,
Vinayaka and God Shanmukha all rolled into one. (Ch.4, v.5)

109. Heis again, Nandikeswara, Dattatreya, Dakshinamurti,
and in short, the Supreme Lord Siva Himself (Ch.42, v.6)

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Verses 102 to 121, Disciple praises the Lord and proclaims his achievements to the Lord.

107. At one stroke I have become the bodies, senses, and
souls owning them, the mind, intellect, intuition, ego, the primal
nescience and the restless commotion of spirit, and in short all
that is seen and known. (Ch.41, v.19)

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106. I have become the five elements, multitudinous worlds
scattered in the skies, all existing things and their histories, all the
Vedas, and all the diversities of name and form. (Ch.41, v.17)

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105. I am myself all the devas (celestials beings) and asuras
(denizens of the nether world), Indra the Chief of the devas, the
Lord of the eight cardinal directions, the community of sages,
the swarm of rakshasas (demons), and in fact, the denizens of
this and all other worlds. (Ch.41, v.16)

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104. Oh! I have become Brahma, Vishnu, Rudra, Mahesa,
Sadasiva, Parameswara and his spouse Parvati, Vinayaka,

Subrahmanya, cohorts of sides hosts (Siva ganas) and devotees
of Lord Siva, all rolled into one! (Ch.41, v.-15)

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103. I am verily the Sat-Chit-Ananda-Brahman-Self. I am
the eternal undisturbed peace devoid of name and form. I am
the flawless integral whole of all existence. Firmly I am settled
in my sole Brahman-Self. (Ch.40, v.10)

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Verses 102 to 121, Disciple praises the Lord and proclaims his achievements to the Lord.

102. O My Lord Sat Guru! By thy grace I have, in a split
second, shed all sense of differentiation of Self and non-Self; I
have attained the certainty that all is Brahman and I am that
Brahman-Self; I have become settled in the eternal bliss of
Brahman-Self. (Ch.39, v.7)

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Shiva instructs Ribhu

Ribhu Gita

101. Only when all sins are washed off by the practice of
virtues running through many lives, one gets the rare
opportunity of securing this treatise and practising its tenets.
By the feet of Lord Siva we declare that only those whose cycle
of births and deaths has come to an end with this life will
ever get this treatise in their hands and practise its teachings.
(Ch.38, v.40)

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Shiva instructs Ribhu

Ribhu Gita


99. All yogic practices, all philosophic pursuits, all
devotional exercises, and all faiths and beliefs should be
abandoned. One should confine oneself to practice of the
teachings of this book only. (Ch.38, v.25)

100. By the sole practice of the teachings of this book,
all confusion and ignorance will be destroyed. Firm abidance
in the Self will be the positive result. With the fusion of the
wisdom and peaceful bliss in the Self, mukti will be attained.
(Ch.38, v.29)

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