VIJÑĀNA BHAIRAVA
Introduction
The Vijñāna Bhairava is a classic Yoga text believed to have been written in the seventh century CE. It is one of the Śaivāgama or the sacred texts considered to come directly from Śiva. Vijñāna means direct knowledge and Bhairava is the Supreme Reality, so the Vijñāna Bhairava is the science of realizing the Supreme Reality. (Śiva and Bhairava are synonymous and refer to the Absolute Reality; Śakti and Bhairavi are also synonymous and refer to the dynamic energy and I-consciousness of the Absolute.)
Like many of the spiritual texts, the Vijñāna Bhairava is in the form of a dialogue between a teacher and his pupil; in this case, the teacher is Lord Śiva and the pupil is Parādevi, the Supreme Goddess, Śakti. In the text, Parādevi states that, although she knows the teachings of the Tantra and the various forms of worship, she still has doubts about the nature of the Supreme. She wants to know if the Supreme Reality is transcendent or immanent or both. This question is really about duality. In other words, she asks how the Supreme can be both connected and separate from manifestation.
First, Lord Śiva replies that this world of difference is insignificant, a dream-like illusion. Then, He explains that the Supreme Reality is inconceivable and cannot be defined in physical or mental terms, but can be experienced within when the mind is free of ego-based thought-constructs (vikalpa). Lord Śiva then states that, although the Supreme Reality cannot be known (He is not a knowable object) He can be realized through His Śakti, His manifestation and I-consciousness. That is, Yoga is practiced using the mind, breath, life-force, body, etc. and enquiry into self-awareness leads to awareness of Self. So Śakti, He explains, is the gateway to Śiva. Parādevi then asks how and in what way is the essence of Bhairava known. Śiva then summarizes 112 techniques meant to bring about that realization.
So, the Vijñāna Bhairava is, essentially, a Yoga manual, outlining 112 techniques aimed at stilling the mind so that one’s true identity as the Supreme can be awakened. These techniques include meditation on the breath, mantra, etc.; contemplations on the void and basic elements; techniques meant to stimulate internal energy; and other traditional Yoga practices. But, being part of the Tantric tradition, the Vijñāna Bhairava also includes techniques involving music, food, sex, and other objective experiences. The Tantric system is more liberal, in this respect, than the Saṁkhya and Vedantic schools. Rather than seeing the universe as the product of māyā (delusion) and something to be shunned, the Śaiva see the universe as Śakti and, therefore, seek the Absolute in His manifestation. The yogi should understand that physical pleasure is not due to contact with objects, but is a reflection of the bliss of the Self. When practiced this way, these experiences become Yoga; but, when worldly pleasures are pursued for self-indulgence, they become a source of bondage.
After describing these techniques, Lord Śiva states that if the yogi masters even one of these practices, he becomes one with the Supreme. One might ask: Why describe 112 techniques if only one is all that is needed? The answer is that people have different temperaments and circumstances. Having a large number of techniques to choose from allows everyone, in every state and walk of live, to practice Yoga. Some of these techniques can serve as the foundation for a regular meditation practice, while others might just supplement that practice. Some techniques are better suited for specific times or circumstances. The point is, that one’s practice is not just for set times of meditation, but one can use these techniques to steady the mind at any time or place.
Like many of the spiritual texts, the Vijñāna Bhairava is in the form of a dialogue between a teacher and his pupil; in this case, the teacher is Lord Śiva and the pupil is Parādevi, the Supreme Goddess, Śakti. In the text, Parādevi states that, although she knows the teachings of the Tantra and the various forms of worship, she still has doubts about the nature of the Supreme. She wants to know if the Supreme Reality is transcendent or immanent or both. This question is really about duality. In other words, she asks how the Supreme can be both connected and separate from manifestation.
First, Lord Śiva replies that this world of difference is insignificant, a dream-like illusion. Then, He explains that the Supreme Reality is inconceivable and cannot be defined in physical or mental terms, but can be experienced within when the mind is free of ego-based thought-constructs (vikalpa). Lord Śiva then states that, although the Supreme Reality cannot be known (He is not a knowable object) He can be realized through His Śakti, His manifestation and I-consciousness. That is, Yoga is practiced using the mind, breath, life-force, body, etc. and enquiry into self-awareness leads to awareness of Self. So Śakti, He explains, is the gateway to Śiva. Parādevi then asks how and in what way is the essence of Bhairava known. Śiva then summarizes 112 techniques meant to bring about that realization.
So, the Vijñāna Bhairava is, essentially, a Yoga manual, outlining 112 techniques aimed at stilling the mind so that one’s true identity as the Supreme can be awakened. These techniques include meditation on the breath, mantra, etc.; contemplations on the void and basic elements; techniques meant to stimulate internal energy; and other traditional Yoga practices. But, being part of the Tantric tradition, the Vijñāna Bhairava also includes techniques involving music, food, sex, and other objective experiences. The Tantric system is more liberal, in this respect, than the Saṁkhya and Vedantic schools. Rather than seeing the universe as the product of māyā (delusion) and something to be shunned, the Śaiva see the universe as Śakti and, therefore, seek the Absolute in His manifestation. The yogi should understand that physical pleasure is not due to contact with objects, but is a reflection of the bliss of the Self. When practiced this way, these experiences become Yoga; but, when worldly pleasures are pursued for self-indulgence, they become a source of bondage.
After describing these techniques, Lord Śiva states that if the yogi masters even one of these practices, he becomes one with the Supreme. One might ask: Why describe 112 techniques if only one is all that is needed? The answer is that people have different temperaments and circumstances. Having a large number of techniques to choose from allows everyone, in every state and walk of live, to practice Yoga. Some of these techniques can serve as the foundation for a regular meditation practice, while others might just supplement that practice. Some techniques are better suited for specific times or circumstances. The point is, that one’s practice is not just for set times of meditation, but one can use these techniques to steady the mind at any time or place.
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