Vijnana Bhairava Tantra     29 posts

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Vijnana Bhairava Tantra

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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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Om Namah Shivaya

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.

-Vijnanabhairava Tantra

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Vijnana Bhairava Tantra

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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

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,

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

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

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 Fat (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

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

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

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 clay by

day until the state of absolute fullness or satisfaction is

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

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