VIJÑĀNA BHAIRAVA TANTRA
1. The Blessed Goddess said: Lord, I have heard all the teachings of the Tantra and the Trika system, which is the essence of scriptural knowledge.
2. But, even now, Supreme Lord, my doubt persists. What is the natue of Reality? Is it the creative energy consisting in the sum total of sound?
3. Can the Supreme Reality be in the nine different forms of the Netra Tantra? Or is it what is described in the Triśirobhairava Tantra? Or is it the three forms of Śakti (Parā – transcendental, Parāparā – intermediate, and Aparā – immanent)?
4. Does the Supreme Reality consist of the primal sound (nāda-bindu) or even in the form of the obstructed half-moon (anunāsika)? Or is It the essence of power?
5. Is the Supreme Reality both transcendent and immanent, consisting of parts immanent? Or again, is It transcendent? If this is the case (that the Supreme is divided) that may be completely inconsistent with transcendence.
6. Because transcendence cannot exist with distinctions of color or form and the indivisible is not composed of parts.
7. Lord, please be kind to me and dispel all these doubts of mine. Bhairava said: Well done, My dear; what you have asked is the essence of Tantra.
8. And even though it is extremely secret, I will explain to you that which has been declared as the divided nature of Bhairava.
9. It (the immanent aspect of Reality) should be understood as unsubstantial, as a sorcerer’s illusion, dream-like, or even as an imaginary city in the sky.
10. It (the concept of duality) is taught solely as an aid to meditation for people with a confused understanding who are bound to activity and whose minds are lost in dichotomizing thought-constructs (vikalpa).
11. In truth, Bhairava is not the nine forms, nor the sum total of sound, nor the Triśirobhairava Āgama, and not even the three forms of Śakti.
12. Bhairava is not the form of the primal sound, nor even the obstructed half-moon, nor the joining of the cakras with kuṇḍalinī, and not the essence of power.
13. Those things have been taught to those with unenlightened intellects, as stories are used to frighten children or the way a mother uses candy to entice her child to behave.
14. The Supreme Reality cannot be understood in terms of direction, time, or space and, being without distinction, It cannot be indicated or described in words.
15. But It can be perceived within when the mind is free of thought-constructs. Then, the essence of the Absolute, Bhairavī, is experienced as the bliss of one’s own Self, a state whose form is fullness.
16. In truth, that essence is to be known as pure and pervading all. Understanding the Supreme Reality in that manner, who is to be worshipped? And who is gratified by that worship?
17. This pure state of Bhairava has been glorified in many ways; it is revealed by the Supreme Goddess who is of the highest nature.
18. Since power and the bearer of power will always be equal; so too, is the Highest Śakti, having the same qualities, equal to the Supreme Self, the embodiment of those qualities.
19. Just as the ability to burn is not separate from fire, Śakti is not different from the Supreme. It is just made to appear that way, in the beginning, on the path to true knowledge.
20. One who enters the state of Śakti has direct knowledge of this unity (of Bhairava and Bhairavī). Then, he becomes Śiva. In this world, Śhakti is said to be the gateway to Śiva.
21. My dear, just as the rays of light from a lamp and the Sun reveal space, direction, form, etc.; similarly, Śiva is revealed through His Śakti.
22. The Blessed Goddess said: Oh God of gods, bearing a trident and an ornament made of a skull, devoid of direction, place, time, and designation;
23. By what method can that state of Bhairava, which is fullness, be realized? How does the Supreme Goddess become the entrance to this state? Please explain it to me so that I will understand it fully.
24. Lord Bhairava said: Clearly, in the constant motion of the upward exhalation and the downward inhalation there is the nature of creation. By maintaining concentration on the point of origin, the state of fullness is established.
25. If one maintains one-pointed concentration on the incoming and outgoing vital air, and also on the two points of rest, Bhairavī, which is the essence of Bhairava, manifests.
26. When Śakti, in the form of air, does not enter in or go out, by concentration on the middle, there develops the state of nirvikalpa (freedom from thought-constructs) and through that stillness, the essence of Bhairava manifests.
27. Or when concentration is maintained on the retention of the breath, after exhalation and inhalation, the Śakti known as tranquility arises and through that Śakti, the stillness (of Bhairava) is revealed.
28. One should meditate on Śakti arising from the root (at the base of the spine) like the rays of the Sun, getting thinner and thinner, until it vanishes at the crown of the head and the state of Bhairava is awakened.
29. Contemplate Śakti having arisen in the form of lightening rising straight through each cakra up to the crown of the head and, in the end, there is a Great Awakening.
30. One should meditate properly on the twelve syllables of the cakras, step by step, separated into gross, subtle, and higher states, leaving one for the other and, in the end, he becomes Śiva.
31. The crown of the head should be filled quickly (with prāṇa) by splitting the bridge of the constricted eyebrows and making the mind free of thought-constructs. On rising above all thought, omnipresence is revealed.
32. One should meditate on the five voids in the form of the circles of a peacock feather; then, he enters into the Principal Void, the seat of consciousness (hṛdaya).
33. Certainly, by uninterrupted awareness on an empty space, on a blank wall, or on a superior person, one’s individual self vanishes, which is the greatest gift.
34. Keeping the eyes closed, one should set the mind on (a point or space) inside the head and by applying regular, steady concentration on that, he will perceive the Highest Goal.
35. The central channel (suṣumnā) is fine like the fiber of a lotus stem. Meditate on the space within that and through the goddess (Śakti, in the form of prāṇa) the Lord is revealed.
36. By blocking the eyes and other sense doors with the hands and piercing the eyebrow center with prāṇa, one sees a point of light there. By being steadily absorbed in that light, he enters the supreme state.
37. When the internal power becomes agitated, having the form of a spark at the crown or an ornamental dot on the forehead (tilaka), through meditation on one of these points of light, the individual vanishes, becoming absorbed in the heart (hṛdaya).
38. One who is adept in listening to the unbeaten sound, which is like the uninterrupted sound of a rushing river, being deeply versed in the sound of Brahman, he reaches Brahman.
39. Dear Bhairavī, from uttering the sacred syllable Oṁ, properly in the beginning and protracted in the end, while contemplating on the void, through the Supreme Śakti, one enters the Void.
40. Whosoever contemplates on the void, prior to and after uttering the syllable (Oṁ), that yogi becomes the void through the power of the Void.
41. One should maintain steady attention on the unbroken, prolonged essence in the sounds of musical instruments; by being established in that, he becomes the essence of the supreme space of consciousness.
42. By uttering all the gross letters of the seed mantra, one by one, and contemplating the void in the nasal sound (anunāsika) at the end, he becomes Śiva.
43. One should contemplate his body dissolving, simultaneously, in all directions and with his mind being freed of thought-constructs, he becomes completely dissolved (the ego vanishes).
44. One who contemplates, simultaneously, on the void of the back and the void at the base, through that Śakti that is not dependent on a body, he becomes void minded (he becomes free of thought).
45. One should contemplate, steadily, on the void of the back, the void at the base, and the void of the heart, simultaneously. From that freedom of thought-constructs, the state of non-difference arises.
46. One should contemplate on a part of the body as void, even for a moment, with the mind free of thought-constructs. By that freedom of thought, one abides in his true nature, which is the state of non-difference (nirvikalpa).
47. One should contemplate on all the elements that make up his body as pervaded by emptiness. From that contemplation, he becomes established in Bhairavī (the awareness of Bhairava).
48. One should meditate on his skin as an exterior partition or a wall with nothing within. By meditating this way, he becomes That which cannot be meditated upon.
49. My dear, one who merges his mind, by one-pointed concentration, into the lotus-like-center space of the heart, he receives supreme good fortune.
50. From firmly fixing the mind in the dvādaśānta of the body (the heart center or solar plexus) and completely dissolving one’s mind into that, the True Goal manifests.
51. At every moment, wherever one may be, he should cast his attention onto a point within the body (dvādaśānta). And within days, from the mind’s loss of sustenance, he becomes the Indescribable.
52. One should envision the fire of Armageddon arising from his feet and burning his body; then, in the end, he experiences the splendor of peace.
53. Similarly, imagine the entire universe being consumed by fire. Meditating in this way, with one-pointed concentration, one attains the supreme state.
54. Contemplate on the fundamental elements (tattvas) that make up the body or even the universe merging into their origin, from the subtle to the more subtle. After meditating in this way, the Supreme Śakti becomes manifest.
55. Meditate on the gross and subtle energy in the twelve senses (the ten indriyas plus the mind and intellect). Meditating in this way, one enters the core of consciousness and attains his true nature, which is liberation.
56. One should contemplate all the courses (adhvās) beginning with the form of creation (bhuvana) in order, from gross to subtle, up to the highest state; afterward, the mind dissolves (into the Supreme).
57. Contemplate this entire universe, in all directions and on all sides, by the adhvā method, to the Śiva tattva. Meditating in this way, one achieves a great awakening.
58. Great Goddess, one should contemplate on this entire universe as being empty and then his mind becomes absorbed into that void. From that practice, one becomes worthy for total absorption.
59. One should cast his gaze inside an empty jar or a pot, ignoring the exterior partition. At that moment, his mind is absorbed in that void and, from that absorption, he becomes That.
60. One should cast his gaze on a treeless hill, a blank wall, a bare area, etc. and when mental activity ceases, the mind dissolves into that state of emptiness.
61. At the moment when one perceives two separate thoughts, he should leave them both and enter into the interval between the two. Meditating on the gap between thoughts, one realizes the Truth.
62. When the controlled mind leaves one thought and before another arises one should contemplate the middle state. From awareness of that (space between thoughts) the state of Being blossoms.
63. One should contemplate, with a mind free of thought-constructs, on his body and the entire universe, simultaneously, as being pure consciousness. Then, there is Supreme Bliss.
64. Meditate on the point where the two airs (inhalation and exhalation) unite, inside or outside the body. In the end, the yogi is fit for realization of the All-Pervading Unity. (This is similar to verse 24. See Mediation Instructions)
65. One should bring to mind the whole universe, as well as one’s own body, simultaneously, filled with the bliss of the Self. Through one’s own eternal joy, he becomes the nature of Supreme Bliss.
66. Dear Goddess, at the moment of undertaking religious austerities there arises the highest bliss and by that, the Truth is revealed.
67. By restraining all the senses, the energy of Śakti rises slowly (in suṣumṇa) feeling like an ant crawling. At the right time, the highest bliss becomes manifest.
68. One should cast his blissful mind on the fire in the middle of the lotus-stalk-like fiber (suṣumṇa) alone or filled with vital air. Then, he is united with the experience of bliss.
69. During sexual union there is excitement and absorption in Śakti at the end. That joy, which is said to be the essence of Brahman, comes from the Self.
70. Divine Goddess, a man becomes flooded with joy at the memory of kissing, embracing, or having intercourse with a woman, even in the absence of physical contact.
71. On the occasion of great joy or on seeing a relative after a long time, by meditating on that joy, just as it arises, the mind becomes absorbed in That.
72. One should contemplate that state of fullness that blossoms from the joy of savory food and drink. From that, comes supreme bliss.
73. By enjoying song, music, and the like, a joy arises as the mind becomes one with that sensation. By absorption into that music and that state of oneness, the yogi’s mind ascends to the essence of Self.
74. Whenever there is contentment, one should meditate solely on that state of mind; then, his true nature of supreme bliss becomes manifest everywhere.
75. When one has not yet fallen asleep and objective consciousness has vanished, going into that state of mind (between wakefulness and sleep) the Supreme Goddess is revealed.
76. By setting one’s gaze on the space that appears variegated from the glow of the Sun or some other light, the essence of one’s true Self is revealed.
77. At the time of performing the Karaṅkiṇī, Krodhanā, Bhairavī, Lelihānā, and Khecarī mudras, the supreme attainment is revealed. (These should be learned from a guru.)
78. Sitting on a soft seat, on one buttock, with no prop for one’s hands and feet, on that occasion, the mind becomes full of transcendental consciousness.
79. Sitting in an upright position, curve the arms outward and form a circle with the hands. By dissolving the mind into that enclosed space, peace arrives.
80. By maintaining a fixed gaze on an object, the mind, quickly, becomes without support (free from thought). Doing this practice, one attains Śiva.
81. Press the center of one’s palate with the tip of the tongue and, while setting awareness on the center point (between the eyebrows) mentally recite the syllable “ha”. From this practice, one is absorbed in peace.
82. While sitting or lying down, imagine one’s own body as being without support. When thoughts are diminished, at that moment, the lasting impressions of old thoughts are also lost.
83. Dear Goddess, when in a moving vehicle or by causing one’s body to rock or swing gently, the mind becomes calmed and one obtains a flood of divine consciousness.
84. One should look at the clear sky with a fixed gaze. At that very moment, the mind becomes steady and one obtains the essence of Bhairava.
85. One should contemplate endless space, as the essence of Bhairava, being absorbed into his head. Then, he enters Bhairava, whose form is the Light of Reality.
86. When one realizes that whatever is perceived in the (wakeful) state of duality, (dreams) produced from the perception of the outside world, and the pure darkness (of deep sleep) is the all-pervading form of Bhairava, for him infinite splendor manifests.
87. One should maintain concentration, for a long time, on the darkness of the new moon sky; then, he arrives at the essence of Bhairava.
88. Similarly, one should contemplate, in the beginning, the blackness stretched out before him when he closes his eyes as the form of Bhairava. Then, he becomes one with That.
89. One who impedes and even controls his senses enters the non-dual void where only the Self shines.
90. By the recitation of the syllable “a” without bindu or visarga (the nasal “m” or aspiration at the end) the Supreme Lord arises as a great flood of knowledge.
91. Visarga is the form of That (Śiva). You should meditate on the end of visarga. Then the mind, being without support, touches the everlasting Brahman.
92. One should meditate on his self as space, unlimited in all directions. Then his mind, being without support, perceives his true nature as divine consciousness.
93. When a limb is pierced or cut with a pointed or sharp object, awareness is united at that place and goes toward the Pure Bhairava.
94. One should contemplate: “The inner instrument of mind, ego, and intellect are not within me." By abandoning thought-constructs, the mind becomes free of difference.
95. The deceiver known as Māyā causes limited activity, etc. Knowing the nature of the fundamental elements (tattvas) one becomes free from duality.
96. When the mind is entangled in desire, which springs up suddenly, one should put it to rest and it will merge in the place from which it arose.
97. “When desire or knowledge does not arise within me, then who am I, really? In truth, I am of the nature of that Supreme Reality.” Realizing that, one’s mind is absorbed in and he becomes one with That.
98. When desire or knowledge appears in the mind, one should focus on that with the thought that it is none other than his conscious self; then, the Ultimate Truth is revealed.
99. Objective knowledge is without purpose or support and is illusory by nature; in truth, it does not belong to anyone. By contemplating in this way, my dear, one becomes Śiva.
100. Consciousness is the essential quality in all bodies, with no difference anywhere and identical in everyone. Whoever contemplates that, conquers birth.
101. When desire, anger, greed, confusion, passion, or envy is experienced, by fixing the mind intensely on that, the essential Self, alone, remains.
102. Meditate on the entire universe as being an illusion: either a magician’s trick or the way things appear when one is dizzy. Seeing the world in this way, joy arises.
103. Dear Bhairavī, one should not dwell on pain or pleasure, but he should cross over, to the middle, which is where Reality remains.
104. Disregarding the idea of being in one’s own body, one should contemplate, “I am everywhere” with a resolute, unflinching mind. When one loses the body-concept, he becomes joyful.
105. “Knowledge or desire for objects is not only within me, but in all living beings.” One who contemplates that, becomes omnipresent.
106. Object-subject perception is common in all embodied beings, however yogis are particularly attentive to that relationship.
107. Realizing the same consciousness is in another’s body as is in one's own, one abandons dependence on his body and becomes, day by day, one with the All-Pervading Reality.
108. My dear, one should not form thought-constructs (vikalpas). The mind free of vikalpas is without support and one with Bhairava, the state of the Supreme Self.
109. “The Supreme Lord is omniscient, omnipotent, and omnipresent. Having the essential qualities of Śiva, truly, I am He.” With a firm conviction of that, one becomes Śiva.
110. As waves are from water, flame from fire, and light from the sun, so too, all of these are but a semblance of Me. This whole differentiated universe is the façade of Bhairava.
111. By whirling the body around, over and over again, soon one becomes dizzy and, when the energy of that commotion ends, the highest state is produced.
112. When the mind is without support from lack of perception or by the dissolution of thoughts, then the energy of agitation comes together and, in the end, the essence of Bhairava is experienced.
113. Dear Goddess, listen as I describe this tradition completely. Detachment arises quickly when the eyes are held motionless (in a steady gaze).
114. Closing the ears, while contracting the anus and genital opening, and meditating on the unbeaten sound, one enters the Eternal Brahman.
115. When standing above a well, deep hole, etc., and looking at the space within, quickly the mind becomes completely free of thought-constructs and dissolution manifests.
116. Wherever the mind goes, outside or within, there is the state of Śiva. Being all-pervasive, where can one go to avoid Him?
117. Whenever, by means of the sense organs, one experiences the all-pervasive consciousness, he should contemplate Its essential nature as the tanmātras; then, from dissolution of thought, he is filled with the Essential Self.
118. Before and after sneezing, in terror, in grief, in confusion, when running in fright, in curiosity, or before and after hunger there is the form of Reality, the state of Brahman.
119. While contemplating on a place or the memory of an object, one should abandon perception of one’s body, making it unsupported. Then, the All-powerful Lord arises.
120. While meditating on an object, one should withdraw from that perception, along with the thought of the object. Then, dear Goddess, he becomes the seat of the Void.
121. Devotion, which arises from a great indifference to worldly life, leads to that spiritual wisdom, which is like the Power of Śaṅkara. By constant contemplation of that, Śiva is revealed.
122. When the mind is focused on an object, all other objects are absent from thought. By meditating only on that one object, one also finds tranquility.
123. What is considered religious purification by one with little understanding is not purification in Śiva’s teaching. What is purity to the ignorant is impurity to the wise. Real purity is to be free of difference (vikalpa) and from that, one attains bliss.
124. “Bhairava is everywhere, even within an ordinary person’s range of perception, and I am no different.” Contemplating this, one moves toward Unity.
125. One who knows the complete fullness of Brahman is the same toward an enemy and a friend, and equal in honor and dishonor. He is always blissful.
126. One should not maintain hatred toward anything nor should he develop attachment for anyone. In the center, free from enmity and attachment, the state of Brahman arises.
127. Bhairava is to be contemplated as That which cannot be known, That which cannot be grasped, That which is void, and That which extends even to nonexistence. After that contemplation, awakening comes.
128. Fix the mind on outer space, which is eternal, without support, void, all-pervasive, and unfathomable. Contemplating that, one enters the state of fullness.
129. Wherever the mind wanders, to this or that object, with the force of that mind, quickly abandon the mental instability (subdue the mind). From that practice, one becomes steady.
130. “All-fearful, He roars. The All-Giving One pervades everything.” By always reciting the name of Bhairava, one becomes Śiva.
131. On the occasion of asserting “I”, “this is mine”, etc., the mind goes into an unsupported state. By inspired mediation on that state, there is peace.
132. Continually meditating on the attributes: eternal, supreme, independent, all-pervasive, ruler of the universe, with consideration to their meaning, one achieves the ultimate purpose.
133. Where is the reality in magic? This world is unreal like a magic trick. Firmly convinced of this, one attains peace.
134. How can there be knowledge or activity in the unchanging Self? Objective existence is dependent on knowledge; therefore, this world is empty.
135. There is no bondage or liberation for me. These things are terrifying to the frightened (limited beings). This world is a reflection of the mind, the way the sun is reflected in bodies of water.
136. Through contact with the sense-doors one experiences pleasure, pain, and the like. Therefore, the self-sufficient should abandon sensual contact and abide in his True Self.
137. Knowledge reveals all things and all things reveal the Self (as the knower). By contemplating the nature of knowing and the known, it becomes clear that they are one.
138. My dear, when the aggregate of mind, intellect, energy, and ego vanish, then there is the essence of Bhairava.
139. I have briefly described more than one-hundred and twelve instructions for stilling the mind, dear Goddess; the person who knows this discipline is truly wise.
140. Being established in just one of these practices, one becomes Bhairava in himself. He creates actions with his speech and it becomes an agent for a blessing or a curse.
141. He becomes free from old age and death, acquires special powers, and becomes the darling of the yoginis and the ruler of the assembly of yogis.
142. He is liberated even while living and, although engaged in activity, he is not tainted by it. The Blessed Goddess said: Supreme Lord, if this is the nature of the divine and highest Śakti,
143. then in established religious tradition, who is praying and who receives this prayer? Who is meditating and what is the object of meditation? Who is worshipping and who is gratified by that worship?
144. Also, to whom are the incantations of sacrifice recited? And to whom is the offering made? For what reason is it performed? Lord Bhairava said: My dear, those practices are external and only for the ignorant.
145. True contemplation is contemplating, again and again, on the highest state of being. That is real prayer. And on that occasion, one’s own sound is the essence of mantra recitation.
146. True meditation is to steady the mind without form or support. Imagining a deity with a body, eyes, mouth, hands, and so forth is not meditation.
147. Worship is not offering flowers and such, but when one's mind is free of distinction and established in the space of consciousness, then one truly worships. From devotion to that, comes dissolution into the Supreme.
148. When one is established in even one of these techniques I have described, there arises, day by day, a satisfaction that leads to complete fullness.
149. The true fire sacrifice is when the elements, senses, sense objects, and the mind, with consciousness as the ladle, are offered in the fire of dissolution in the Great Void.
150. Supreme Goddess, true sacrifice is characterized by contentment and bliss, which comes from the destruction of all sins and protects all.
151. Entering into the Śakti of Śiva is the true place of pilgrimage and the highest contemplation. Other than that Reality, who is to be worshipped? And who is to be gratified (by that worship)?
152. The essence of one’s True Self is freedom, bliss, and absolute consciousness. Complete absorption into that essence is called true purification.
153. Certainly, those objects with which the Supreme Reality is worshipped, the offerings made, and the one who is worshipping, are all one. Where, then, is the worship?
154. Exhalation goes out and vital air enters, in a curved form; they do so by their own accord. Being both transcendent and immanent, that great goddess, long in nature, is the highest place of pilgrimage.
155. The breath is exhaled with the sound “ha” and it enters again with the sound “sa;” therefore, the living being is always reciting the mantra “haṁsa” (I am He).
156. Twenty-one thousand, six-hundred times, day and night, this recitation of the goddess goes on; readily available for the yogi, yet difficult for the ignorant.
157. So Goddess, this excellent teaching leads to the highest state of immortality; however, it should not be disclosed to just anyone at just anytime.
158. It should not be taught to those people of a different philosophy, to those who are wicked, to those who are cruel, or to those who are not devoted to a spiritual teacher. But, it should be taught to those who are free of dualistic ideas, to those who are self-controlled, and to those who have noble minds.
159. (It should also be taught to) those of the teacher’s devotees who have given up, without a doubt, attachment to town, kingdom, home, country, son, wife, and family.
160. Having renounced all of those things, take hold of this instruction. What good are those transient things? This established teaching is the greatest wealth.
161. And even if the unworthy were to offer their life-force, this supreme immortality should not be given to them. The Blessed Goddess said: Śaṅkara, Great God of gods I am completely satisfied.
162. Today, I have ascertained the essence of the Tantra and now understand all the divisions of Śakti.
163. Having said that, the goddess was filled with delight and she embraced Ṡiva.
2. But, even now, Supreme Lord, my doubt persists. What is the natue of Reality? Is it the creative energy consisting in the sum total of sound?
3. Can the Supreme Reality be in the nine different forms of the Netra Tantra? Or is it what is described in the Triśirobhairava Tantra? Or is it the three forms of Śakti (Parā – transcendental, Parāparā – intermediate, and Aparā – immanent)?
4. Does the Supreme Reality consist of the primal sound (nāda-bindu) or even in the form of the obstructed half-moon (anunāsika)? Or is It the essence of power?
5. Is the Supreme Reality both transcendent and immanent, consisting of parts immanent? Or again, is It transcendent? If this is the case (that the Supreme is divided) that may be completely inconsistent with transcendence.
6. Because transcendence cannot exist with distinctions of color or form and the indivisible is not composed of parts.
7. Lord, please be kind to me and dispel all these doubts of mine. Bhairava said: Well done, My dear; what you have asked is the essence of Tantra.
8. And even though it is extremely secret, I will explain to you that which has been declared as the divided nature of Bhairava.
9. It (the immanent aspect of Reality) should be understood as unsubstantial, as a sorcerer’s illusion, dream-like, or even as an imaginary city in the sky.
10. It (the concept of duality) is taught solely as an aid to meditation for people with a confused understanding who are bound to activity and whose minds are lost in dichotomizing thought-constructs (vikalpa).
11. In truth, Bhairava is not the nine forms, nor the sum total of sound, nor the Triśirobhairava Āgama, and not even the three forms of Śakti.
12. Bhairava is not the form of the primal sound, nor even the obstructed half-moon, nor the joining of the cakras with kuṇḍalinī, and not the essence of power.
13. Those things have been taught to those with unenlightened intellects, as stories are used to frighten children or the way a mother uses candy to entice her child to behave.
14. The Supreme Reality cannot be understood in terms of direction, time, or space and, being without distinction, It cannot be indicated or described in words.
15. But It can be perceived within when the mind is free of thought-constructs. Then, the essence of the Absolute, Bhairavī, is experienced as the bliss of one’s own Self, a state whose form is fullness.
16. In truth, that essence is to be known as pure and pervading all. Understanding the Supreme Reality in that manner, who is to be worshipped? And who is gratified by that worship?
17. This pure state of Bhairava has been glorified in many ways; it is revealed by the Supreme Goddess who is of the highest nature.
18. Since power and the bearer of power will always be equal; so too, is the Highest Śakti, having the same qualities, equal to the Supreme Self, the embodiment of those qualities.
19. Just as the ability to burn is not separate from fire, Śakti is not different from the Supreme. It is just made to appear that way, in the beginning, on the path to true knowledge.
20. One who enters the state of Śakti has direct knowledge of this unity (of Bhairava and Bhairavī). Then, he becomes Śiva. In this world, Śhakti is said to be the gateway to Śiva.
21. My dear, just as the rays of light from a lamp and the Sun reveal space, direction, form, etc.; similarly, Śiva is revealed through His Śakti.
22. The Blessed Goddess said: Oh God of gods, bearing a trident and an ornament made of a skull, devoid of direction, place, time, and designation;
23. By what method can that state of Bhairava, which is fullness, be realized? How does the Supreme Goddess become the entrance to this state? Please explain it to me so that I will understand it fully.
24. Lord Bhairava said: Clearly, in the constant motion of the upward exhalation and the downward inhalation there is the nature of creation. By maintaining concentration on the point of origin, the state of fullness is established.
25. If one maintains one-pointed concentration on the incoming and outgoing vital air, and also on the two points of rest, Bhairavī, which is the essence of Bhairava, manifests.
26. When Śakti, in the form of air, does not enter in or go out, by concentration on the middle, there develops the state of nirvikalpa (freedom from thought-constructs) and through that stillness, the essence of Bhairava manifests.
27. Or when concentration is maintained on the retention of the breath, after exhalation and inhalation, the Śakti known as tranquility arises and through that Śakti, the stillness (of Bhairava) is revealed.
28. One should meditate on Śakti arising from the root (at the base of the spine) like the rays of the Sun, getting thinner and thinner, until it vanishes at the crown of the head and the state of Bhairava is awakened.
29. Contemplate Śakti having arisen in the form of lightening rising straight through each cakra up to the crown of the head and, in the end, there is a Great Awakening.
30. One should meditate properly on the twelve syllables of the cakras, step by step, separated into gross, subtle, and higher states, leaving one for the other and, in the end, he becomes Śiva.
31. The crown of the head should be filled quickly (with prāṇa) by splitting the bridge of the constricted eyebrows and making the mind free of thought-constructs. On rising above all thought, omnipresence is revealed.
32. One should meditate on the five voids in the form of the circles of a peacock feather; then, he enters into the Principal Void, the seat of consciousness (hṛdaya).
33. Certainly, by uninterrupted awareness on an empty space, on a blank wall, or on a superior person, one’s individual self vanishes, which is the greatest gift.
34. Keeping the eyes closed, one should set the mind on (a point or space) inside the head and by applying regular, steady concentration on that, he will perceive the Highest Goal.
35. The central channel (suṣumnā) is fine like the fiber of a lotus stem. Meditate on the space within that and through the goddess (Śakti, in the form of prāṇa) the Lord is revealed.
36. By blocking the eyes and other sense doors with the hands and piercing the eyebrow center with prāṇa, one sees a point of light there. By being steadily absorbed in that light, he enters the supreme state.
37. When the internal power becomes agitated, having the form of a spark at the crown or an ornamental dot on the forehead (tilaka), through meditation on one of these points of light, the individual vanishes, becoming absorbed in the heart (hṛdaya).
38. One who is adept in listening to the unbeaten sound, which is like the uninterrupted sound of a rushing river, being deeply versed in the sound of Brahman, he reaches Brahman.
39. Dear Bhairavī, from uttering the sacred syllable Oṁ, properly in the beginning and protracted in the end, while contemplating on the void, through the Supreme Śakti, one enters the Void.
40. Whosoever contemplates on the void, prior to and after uttering the syllable (Oṁ), that yogi becomes the void through the power of the Void.
41. One should maintain steady attention on the unbroken, prolonged essence in the sounds of musical instruments; by being established in that, he becomes the essence of the supreme space of consciousness.
42. By uttering all the gross letters of the seed mantra, one by one, and contemplating the void in the nasal sound (anunāsika) at the end, he becomes Śiva.
43. One should contemplate his body dissolving, simultaneously, in all directions and with his mind being freed of thought-constructs, he becomes completely dissolved (the ego vanishes).
44. One who contemplates, simultaneously, on the void of the back and the void at the base, through that Śakti that is not dependent on a body, he becomes void minded (he becomes free of thought).
45. One should contemplate, steadily, on the void of the back, the void at the base, and the void of the heart, simultaneously. From that freedom of thought-constructs, the state of non-difference arises.
46. One should contemplate on a part of the body as void, even for a moment, with the mind free of thought-constructs. By that freedom of thought, one abides in his true nature, which is the state of non-difference (nirvikalpa).
47. One should contemplate on all the elements that make up his body as pervaded by emptiness. From that contemplation, he becomes established in Bhairavī (the awareness of Bhairava).
48. One should meditate on his skin as an exterior partition or a wall with nothing within. By meditating this way, he becomes That which cannot be meditated upon.
49. My dear, one who merges his mind, by one-pointed concentration, into the lotus-like-center space of the heart, he receives supreme good fortune.
50. From firmly fixing the mind in the dvādaśānta of the body (the heart center or solar plexus) and completely dissolving one’s mind into that, the True Goal manifests.
51. At every moment, wherever one may be, he should cast his attention onto a point within the body (dvādaśānta). And within days, from the mind’s loss of sustenance, he becomes the Indescribable.
52. One should envision the fire of Armageddon arising from his feet and burning his body; then, in the end, he experiences the splendor of peace.
53. Similarly, imagine the entire universe being consumed by fire. Meditating in this way, with one-pointed concentration, one attains the supreme state.
54. Contemplate on the fundamental elements (tattvas) that make up the body or even the universe merging into their origin, from the subtle to the more subtle. After meditating in this way, the Supreme Śakti becomes manifest.
55. Meditate on the gross and subtle energy in the twelve senses (the ten indriyas plus the mind and intellect). Meditating in this way, one enters the core of consciousness and attains his true nature, which is liberation.
56. One should contemplate all the courses (adhvās) beginning with the form of creation (bhuvana) in order, from gross to subtle, up to the highest state; afterward, the mind dissolves (into the Supreme).
57. Contemplate this entire universe, in all directions and on all sides, by the adhvā method, to the Śiva tattva. Meditating in this way, one achieves a great awakening.
58. Great Goddess, one should contemplate on this entire universe as being empty and then his mind becomes absorbed into that void. From that practice, one becomes worthy for total absorption.
59. One should cast his gaze inside an empty jar or a pot, ignoring the exterior partition. At that moment, his mind is absorbed in that void and, from that absorption, he becomes That.
60. One should cast his gaze on a treeless hill, a blank wall, a bare area, etc. and when mental activity ceases, the mind dissolves into that state of emptiness.
61. At the moment when one perceives two separate thoughts, he should leave them both and enter into the interval between the two. Meditating on the gap between thoughts, one realizes the Truth.
62. When the controlled mind leaves one thought and before another arises one should contemplate the middle state. From awareness of that (space between thoughts) the state of Being blossoms.
63. One should contemplate, with a mind free of thought-constructs, on his body and the entire universe, simultaneously, as being pure consciousness. Then, there is Supreme Bliss.
64. Meditate on the point where the two airs (inhalation and exhalation) unite, inside or outside the body. In the end, the yogi is fit for realization of the All-Pervading Unity. (This is similar to verse 24. See Mediation Instructions)
65. One should bring to mind the whole universe, as well as one’s own body, simultaneously, filled with the bliss of the Self. Through one’s own eternal joy, he becomes the nature of Supreme Bliss.
66. Dear Goddess, at the moment of undertaking religious austerities there arises the highest bliss and by that, the Truth is revealed.
67. By restraining all the senses, the energy of Śakti rises slowly (in suṣumṇa) feeling like an ant crawling. At the right time, the highest bliss becomes manifest.
68. One should cast his blissful mind on the fire in the middle of the lotus-stalk-like fiber (suṣumṇa) alone or filled with vital air. Then, he is united with the experience of bliss.
69. During sexual union there is excitement and absorption in Śakti at the end. That joy, which is said to be the essence of Brahman, comes from the Self.
70. Divine Goddess, a man becomes flooded with joy at the memory of kissing, embracing, or having intercourse with a woman, even in the absence of physical contact.
71. On the occasion of great joy or on seeing a relative after a long time, by meditating on that joy, just as it arises, the mind becomes absorbed in That.
72. One should contemplate that state of fullness that blossoms from the joy of savory food and drink. From that, comes supreme bliss.
73. By enjoying song, music, and the like, a joy arises as the mind becomes one with that sensation. By absorption into that music and that state of oneness, the yogi’s mind ascends to the essence of Self.
74. Whenever there is contentment, one should meditate solely on that state of mind; then, his true nature of supreme bliss becomes manifest everywhere.
75. When one has not yet fallen asleep and objective consciousness has vanished, going into that state of mind (between wakefulness and sleep) the Supreme Goddess is revealed.
76. By setting one’s gaze on the space that appears variegated from the glow of the Sun or some other light, the essence of one’s true Self is revealed.
77. At the time of performing the Karaṅkiṇī, Krodhanā, Bhairavī, Lelihānā, and Khecarī mudras, the supreme attainment is revealed. (These should be learned from a guru.)
78. Sitting on a soft seat, on one buttock, with no prop for one’s hands and feet, on that occasion, the mind becomes full of transcendental consciousness.
79. Sitting in an upright position, curve the arms outward and form a circle with the hands. By dissolving the mind into that enclosed space, peace arrives.
80. By maintaining a fixed gaze on an object, the mind, quickly, becomes without support (free from thought). Doing this practice, one attains Śiva.
81. Press the center of one’s palate with the tip of the tongue and, while setting awareness on the center point (between the eyebrows) mentally recite the syllable “ha”. From this practice, one is absorbed in peace.
82. While sitting or lying down, imagine one’s own body as being without support. When thoughts are diminished, at that moment, the lasting impressions of old thoughts are also lost.
83. Dear Goddess, when in a moving vehicle or by causing one’s body to rock or swing gently, the mind becomes calmed and one obtains a flood of divine consciousness.
84. One should look at the clear sky with a fixed gaze. At that very moment, the mind becomes steady and one obtains the essence of Bhairava.
85. One should contemplate endless space, as the essence of Bhairava, being absorbed into his head. Then, he enters Bhairava, whose form is the Light of Reality.
86. When one realizes that whatever is perceived in the (wakeful) state of duality, (dreams) produced from the perception of the outside world, and the pure darkness (of deep sleep) is the all-pervading form of Bhairava, for him infinite splendor manifests.
87. One should maintain concentration, for a long time, on the darkness of the new moon sky; then, he arrives at the essence of Bhairava.
88. Similarly, one should contemplate, in the beginning, the blackness stretched out before him when he closes his eyes as the form of Bhairava. Then, he becomes one with That.
89. One who impedes and even controls his senses enters the non-dual void where only the Self shines.
90. By the recitation of the syllable “a” without bindu or visarga (the nasal “m” or aspiration at the end) the Supreme Lord arises as a great flood of knowledge.
91. Visarga is the form of That (Śiva). You should meditate on the end of visarga. Then the mind, being without support, touches the everlasting Brahman.
92. One should meditate on his self as space, unlimited in all directions. Then his mind, being without support, perceives his true nature as divine consciousness.
93. When a limb is pierced or cut with a pointed or sharp object, awareness is united at that place and goes toward the Pure Bhairava.
94. One should contemplate: “The inner instrument of mind, ego, and intellect are not within me." By abandoning thought-constructs, the mind becomes free of difference.
95. The deceiver known as Māyā causes limited activity, etc. Knowing the nature of the fundamental elements (tattvas) one becomes free from duality.
96. When the mind is entangled in desire, which springs up suddenly, one should put it to rest and it will merge in the place from which it arose.
97. “When desire or knowledge does not arise within me, then who am I, really? In truth, I am of the nature of that Supreme Reality.” Realizing that, one’s mind is absorbed in and he becomes one with That.
98. When desire or knowledge appears in the mind, one should focus on that with the thought that it is none other than his conscious self; then, the Ultimate Truth is revealed.
99. Objective knowledge is without purpose or support and is illusory by nature; in truth, it does not belong to anyone. By contemplating in this way, my dear, one becomes Śiva.
100. Consciousness is the essential quality in all bodies, with no difference anywhere and identical in everyone. Whoever contemplates that, conquers birth.
101. When desire, anger, greed, confusion, passion, or envy is experienced, by fixing the mind intensely on that, the essential Self, alone, remains.
102. Meditate on the entire universe as being an illusion: either a magician’s trick or the way things appear when one is dizzy. Seeing the world in this way, joy arises.
103. Dear Bhairavī, one should not dwell on pain or pleasure, but he should cross over, to the middle, which is where Reality remains.
104. Disregarding the idea of being in one’s own body, one should contemplate, “I am everywhere” with a resolute, unflinching mind. When one loses the body-concept, he becomes joyful.
105. “Knowledge or desire for objects is not only within me, but in all living beings.” One who contemplates that, becomes omnipresent.
106. Object-subject perception is common in all embodied beings, however yogis are particularly attentive to that relationship.
107. Realizing the same consciousness is in another’s body as is in one's own, one abandons dependence on his body and becomes, day by day, one with the All-Pervading Reality.
108. My dear, one should not form thought-constructs (vikalpas). The mind free of vikalpas is without support and one with Bhairava, the state of the Supreme Self.
109. “The Supreme Lord is omniscient, omnipotent, and omnipresent. Having the essential qualities of Śiva, truly, I am He.” With a firm conviction of that, one becomes Śiva.
110. As waves are from water, flame from fire, and light from the sun, so too, all of these are but a semblance of Me. This whole differentiated universe is the façade of Bhairava.
111. By whirling the body around, over and over again, soon one becomes dizzy and, when the energy of that commotion ends, the highest state is produced.
112. When the mind is without support from lack of perception or by the dissolution of thoughts, then the energy of agitation comes together and, in the end, the essence of Bhairava is experienced.
113. Dear Goddess, listen as I describe this tradition completely. Detachment arises quickly when the eyes are held motionless (in a steady gaze).
114. Closing the ears, while contracting the anus and genital opening, and meditating on the unbeaten sound, one enters the Eternal Brahman.
115. When standing above a well, deep hole, etc., and looking at the space within, quickly the mind becomes completely free of thought-constructs and dissolution manifests.
116. Wherever the mind goes, outside or within, there is the state of Śiva. Being all-pervasive, where can one go to avoid Him?
117. Whenever, by means of the sense organs, one experiences the all-pervasive consciousness, he should contemplate Its essential nature as the tanmātras; then, from dissolution of thought, he is filled with the Essential Self.
118. Before and after sneezing, in terror, in grief, in confusion, when running in fright, in curiosity, or before and after hunger there is the form of Reality, the state of Brahman.
119. While contemplating on a place or the memory of an object, one should abandon perception of one’s body, making it unsupported. Then, the All-powerful Lord arises.
120. While meditating on an object, one should withdraw from that perception, along with the thought of the object. Then, dear Goddess, he becomes the seat of the Void.
121. Devotion, which arises from a great indifference to worldly life, leads to that spiritual wisdom, which is like the Power of Śaṅkara. By constant contemplation of that, Śiva is revealed.
122. When the mind is focused on an object, all other objects are absent from thought. By meditating only on that one object, one also finds tranquility.
123. What is considered religious purification by one with little understanding is not purification in Śiva’s teaching. What is purity to the ignorant is impurity to the wise. Real purity is to be free of difference (vikalpa) and from that, one attains bliss.
124. “Bhairava is everywhere, even within an ordinary person’s range of perception, and I am no different.” Contemplating this, one moves toward Unity.
125. One who knows the complete fullness of Brahman is the same toward an enemy and a friend, and equal in honor and dishonor. He is always blissful.
126. One should not maintain hatred toward anything nor should he develop attachment for anyone. In the center, free from enmity and attachment, the state of Brahman arises.
127. Bhairava is to be contemplated as That which cannot be known, That which cannot be grasped, That which is void, and That which extends even to nonexistence. After that contemplation, awakening comes.
128. Fix the mind on outer space, which is eternal, without support, void, all-pervasive, and unfathomable. Contemplating that, one enters the state of fullness.
129. Wherever the mind wanders, to this or that object, with the force of that mind, quickly abandon the mental instability (subdue the mind). From that practice, one becomes steady.
130. “All-fearful, He roars. The All-Giving One pervades everything.” By always reciting the name of Bhairava, one becomes Śiva.
131. On the occasion of asserting “I”, “this is mine”, etc., the mind goes into an unsupported state. By inspired mediation on that state, there is peace.
132. Continually meditating on the attributes: eternal, supreme, independent, all-pervasive, ruler of the universe, with consideration to their meaning, one achieves the ultimate purpose.
133. Where is the reality in magic? This world is unreal like a magic trick. Firmly convinced of this, one attains peace.
134. How can there be knowledge or activity in the unchanging Self? Objective existence is dependent on knowledge; therefore, this world is empty.
135. There is no bondage or liberation for me. These things are terrifying to the frightened (limited beings). This world is a reflection of the mind, the way the sun is reflected in bodies of water.
136. Through contact with the sense-doors one experiences pleasure, pain, and the like. Therefore, the self-sufficient should abandon sensual contact and abide in his True Self.
137. Knowledge reveals all things and all things reveal the Self (as the knower). By contemplating the nature of knowing and the known, it becomes clear that they are one.
138. My dear, when the aggregate of mind, intellect, energy, and ego vanish, then there is the essence of Bhairava.
139. I have briefly described more than one-hundred and twelve instructions for stilling the mind, dear Goddess; the person who knows this discipline is truly wise.
140. Being established in just one of these practices, one becomes Bhairava in himself. He creates actions with his speech and it becomes an agent for a blessing or a curse.
141. He becomes free from old age and death, acquires special powers, and becomes the darling of the yoginis and the ruler of the assembly of yogis.
142. He is liberated even while living and, although engaged in activity, he is not tainted by it. The Blessed Goddess said: Supreme Lord, if this is the nature of the divine and highest Śakti,
143. then in established religious tradition, who is praying and who receives this prayer? Who is meditating and what is the object of meditation? Who is worshipping and who is gratified by that worship?
144. Also, to whom are the incantations of sacrifice recited? And to whom is the offering made? For what reason is it performed? Lord Bhairava said: My dear, those practices are external and only for the ignorant.
145. True contemplation is contemplating, again and again, on the highest state of being. That is real prayer. And on that occasion, one’s own sound is the essence of mantra recitation.
146. True meditation is to steady the mind without form or support. Imagining a deity with a body, eyes, mouth, hands, and so forth is not meditation.
147. Worship is not offering flowers and such, but when one's mind is free of distinction and established in the space of consciousness, then one truly worships. From devotion to that, comes dissolution into the Supreme.
148. When one is established in even one of these techniques I have described, there arises, day by day, a satisfaction that leads to complete fullness.
149. The true fire sacrifice is when the elements, senses, sense objects, and the mind, with consciousness as the ladle, are offered in the fire of dissolution in the Great Void.
150. Supreme Goddess, true sacrifice is characterized by contentment and bliss, which comes from the destruction of all sins and protects all.
151. Entering into the Śakti of Śiva is the true place of pilgrimage and the highest contemplation. Other than that Reality, who is to be worshipped? And who is to be gratified (by that worship)?
152. The essence of one’s True Self is freedom, bliss, and absolute consciousness. Complete absorption into that essence is called true purification.
153. Certainly, those objects with which the Supreme Reality is worshipped, the offerings made, and the one who is worshipping, are all one. Where, then, is the worship?
154. Exhalation goes out and vital air enters, in a curved form; they do so by their own accord. Being both transcendent and immanent, that great goddess, long in nature, is the highest place of pilgrimage.
155. The breath is exhaled with the sound “ha” and it enters again with the sound “sa;” therefore, the living being is always reciting the mantra “haṁsa” (I am He).
156. Twenty-one thousand, six-hundred times, day and night, this recitation of the goddess goes on; readily available for the yogi, yet difficult for the ignorant.
157. So Goddess, this excellent teaching leads to the highest state of immortality; however, it should not be disclosed to just anyone at just anytime.
158. It should not be taught to those people of a different philosophy, to those who are wicked, to those who are cruel, or to those who are not devoted to a spiritual teacher. But, it should be taught to those who are free of dualistic ideas, to those who are self-controlled, and to those who have noble minds.
159. (It should also be taught to) those of the teacher’s devotees who have given up, without a doubt, attachment to town, kingdom, home, country, son, wife, and family.
160. Having renounced all of those things, take hold of this instruction. What good are those transient things? This established teaching is the greatest wealth.
161. And even if the unworthy were to offer their life-force, this supreme immortality should not be given to them. The Blessed Goddess said: Śaṅkara, Great God of gods I am completely satisfied.
162. Today, I have ascertained the essence of the Tantra and now understand all the divisions of Śakti.
163. Having said that, the goddess was filled with delight and she embraced Ṡiva.
