The book Vigyan Bhairav Tantra in Sanskrit with English translation in PDF format. Vigyan Bhairav Tantra All Methods - Free download as PDF File .pdf), Text File .txt) or read online for free. The Vigyan Bhairav Tantra (Sanskrit: à¤µà¤¿à¤à¥à¤à¤¾à¤¨ à¤à¥à¤°à¤µ à¤¤à¤ ¨à¥à¤¤à¥à¤°, VijÃ±Äna Bhairava Tantra) is a key text of the.
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published as ”Vigyan Bhairav Tantra Volumes 1 and 2”,(40 discourses each). .. Thirdly, the very words VIGYANA BHAIRAVA TANTRA mean the technique of. No doubt tº is us -y, Ar-Rahiq Al-Makhtoom (The Sealed Nectar) is a book of great value and praiseworthy work on the l. The Book of the Secrets: A New Commentary, The original series of 80 discourses were simply called ”Vigyan Bhairav Tantra”. For publication as books they.
I have received the teachings of the Trika which is the quintessence of all the scriptures. However, I still have some doubts. O God, from the standpoint of absolute reality, what is the essential nature of Bhairava? Does it reside in the energy of the phonemes? In the realization of Bhairava's essential nature?
Then, leaving them aside, be free. Bathe in the center of sound, As in the continuous sound of a waterfall. Or, by putting the fingers in the ears, Hear the sound of sounds. Intone a sound, As AUM?? Slowly, As sound enters soundfulness, So do you. In the beginning and gradual refinement of the sound of any letter, Awake. While listening to stringed instruments, Hear their composite central sound; Thus omnipresence.
Intone a sound audibly, Then less and less audibly As feeling deepens Into this silent harmony. With mouth slightly open, Keep mind in the middle of the tongue. Or, as breath comes silently in, Feel the sound HH. Silently intone a word ending in AH. Then in the HH, Effortlessly, the spontaneity. Stopping ears by pressing And the rectum by contracting, Enter the sound. Enter the sound of your name And, through this sound, All sounds. At the start of sexual union Keep attentive on the fire in the beginning, And so continuing, Avoid the embers in the end.
When in such embrace your senses are shaken as leaves, Enter this shaking. Even remembering union, Without the embrace, Transformation. On joyously seeing a long-absent friend, Permeate this joy.
When eating or drinking, Become the taste of food or drink, And be filled. O lotus eyed one, Sweet of touch, When singing, seeing, tasting, Be aware you are and discover the Everliving. Wherever satisfaction is found, In whatever act, Actualize this. At the point of sleep, When the sleep has not yet come And the external wakefulness vanishes, At this point Being is revealed. Illusions deceive, Colors circumscribe, Even divisibles are indivisible.
In moods of extreme desire Be undisturbed. This so-called universe Appears as a juggling, A picture show. To be happy, look upon it so. O Beloved, Put attention neither on pleasure nor on pain, But between these. Objects and desires Exist in me as in others. So accepting, Let them be transformed. As waves come with water And flames with fire, So the Universal waves with us.
Wherever your mind is wandering, Internally or externally, At this very place, this. When vividly aware Through some particular sense, Keep in the awareness. At the start of sneezing, during fright, In anxiety, above a chasm, flying in battle, In extreme curiosity, at the beginning of hunger, At the end of hunger, Be uninterruptedly aware.
The purity of other teachings Is an impurity to us. In reality, Know nothing as pure or impure. Be the unsame same to friend as to stranger, in honor and dishonor. Here is the sphere of change, change, change. Through change consume change. As a hen mothers her chicks, mother particular knowings, particular doings, in reality. Since, in truth, Bondage and freedom are relative, These words are only or those Terrified with the universe.
This universe is a reflection of minds. As you see many suns in water from one sun, So see bondage and liberation. Consider your essence as light rays From center to center up the vertebrae, And so rises livingness in you. Or in the spaces between, Feel this as lightning. Feel the cosmos as a translucent ever-living presence. In summer when you see the entire sky Endlessly clear, Enter such clarity. Shakti, See all space as if already Absorbed in your own head In the brilliance.
Waking, sleeping, dreaming, Know you as light. In rain during a black night, Enter that blackness As the form of forms. When a moonless rainy night is not present, close your eyes, see blackness.
So, faults disappear forever. Whenever your attention alights, At this very point, Experience. Focus on fire rising through your form From the toes up Until the body burns to ashes But not you. Meditate On the make believe world As burning to ashes, And become being above human. As, subjectively, letters flow into words and words into sentences, and as, objectively, circles flow into worlds and worlds into principles, find at last these converging in our being.
Feel: my thought, I-ness, internal organs me. Before desire And before knowing, How can I say I am? Dissolve in the beauty. Toss attachment for body aside, Realizing I am everywhere. One who is everywhere is joyous. Thinking no-thing Will unlimit the limited-self.
Every living being perceives subject and object, but the tantrika resides in their union. Feel the consciousness of each being as your own. Free the mind of all props and attain to non-duality. Then, gazelle-eyed one, limited self becomes absolute Self. Shiva is omnipresent, omnipotent and omniscient.
Since you have the attributes of Shiva, you are similar to him. Recognize the divine in yourself. Waves are born of the ocean and get lost in it, flames arise and die, the sun shows up then vanishes. So does everything find its source in spatiality and returns to it. Wander or dance to exhaustion in utter spontaneity.
Then, suddenly, drop to the ground and in this fall be total. There absolute essence is revealed. Suppose you are gradually deprived of energy and knowledge.
At the moment of this dissolution, your true being will be revealed. O Goddess, hear the ultimate mystical teaching: you need only fix your gaze onto space without blinking to attain to the spatiality of your own mind.
Stop sound perception by plugging your ears. Contracting the anus, start resonating and touch that which is not subject to space or time. At the edge of a well, gaze motionless into its depths until wonder seizes you and merge into space. When your mind wanders externally or internally, it is then precisely that the shaivist state manifests. Where could thought take refuge to not savor this state?
Spirit is in you and all around you. When all is pure spatial consciousness, attain the essence of plenitude.
In stupor, anxiety, extreme feelings, at the edge of a precipice, running from the battlefield, in hunger or terror, or even when you sneeze, the essence of the spatiality of your own mind can be seized.
When the sight of a certain place brings back memories, let your mind relive these instants; then, when memories fade away, one step further, know omnipresence.
Look at an object, then slowly withdraw your eyes. Then withdraw your thoughts and become the receptacle of ineffable plenitude. Attention focused on a single object, you penetrate any object. Relax then in the spatial plenitude of your own Self. Purity praised by ignorant religious people seems impure to the tantrika. Free yourself from dualistic thought, and do not consider anything as pure or impure.
Understand that the spatial reality of Bhairava is present in every thing, in every being, and be this reality. Happiness resides in equality between extreme feelings. Reside in your own heart and attain to plenitude. Free yourself from hatred as well as from attachment.
Then, knowing neither aversion nor bond, slip into the divine inside your own heart. Open and sweet-hearted one, meditate on what cannot be known, what cannot be grasped. All duality being out of reach, where could consciousness settle to escape from ecstasy? Contemplate empty space, attain to non-perception, non-distinction, the elusive, beyond being and not-being: reach non-space. When thought is drawn to an object, utilize this energy. Go beyond the object, and there, fix your thought on this empty and luminous space.
Bhairava is one with your radiant consciousness; singing the name of Bhairava, one becomes Shiva. When you state: "I exist", "I think this or that", "such thing belongs to me", touch that which is unfounded and beyond such statements, know the limitless and find peace. What you call universe is an illusion, a magical appearance.
To be happy, consider it as such. Without dualistic thought, what could limit consciousness? In reality, bond and liberation exist only for those who are terrified by the world and ignore their fundamental nature: the universe is reflected in the mind like the sun on the waters. At the moment where your attention awakens through sensory organs, enter the spatiality of your own heart. When knower and known are one and the same, the Self shines brightly.
O beloved, when mind, intellect, energy and limited self vanish, then appears the wonderful Bhairava. One who knows them escapes from dualistic thought and attains to perfect knowledge.
His word gets enacted and he obtains the power to transmit the Shakti at will. O Goddess, the being who masters one single of these practices frees himself from old age and death, he acquires supernormal powers, all yogini and yogin cherish him and he presides over their secret meetings.
Liberated in the very middle of activity and reality, he is free. The Goddess said: O Lord, let us follow this wonderful reality which is the nature of the supreme Shakti! Who then is worshipped? Who is the worshipper? Who enters contemplation? Who is contemplated? Who gives the oblation and who receives it? What gets sacrificed and to whom? O gazelle-eyed one, all these practices are those of the external path.
They fit gross aspirations. Only the contemplation of the highest reality is the practice of the tantrika. What resonates spontaneously in oneself is the mystical formula. A stable and character-less mind, there is true contemplation. Colorful visualizations of divinities are nothing but artifice. Worship does not consist in offerings but in the realization that the heart is supreme consciousness, free from dualistic thought.
If one penetrates one single of the yoga described here, one will know a plenitude spreading from day to day to reach the highest perfection.
When one casts into the fire of supreme reality the five elements, the senses and their objects, the dualistic mind and even vacuity, then there is true offering to the Gods.
O supreme Goddess, here the sacrifice is nothing else than spiritual satisfaction characterized by bliss. How could there be another kind of worship and who would be worshipped?
The essence of the Self is universal. It is autonomy, bliss and consciousness. Absorption in this essence is the ritual bath. Offerings, devotee, supreme Shakti are but one. This is supreme devotion. Breath comes out, breath comes in, sinuous in itself. Perfectly tuned to the breath, Kundalini, the Great Goddess, rises up.
Transcendent and immanent, she is the highest place of pilgrimage. Thus, deeply established in the rite of the great bliss, fully present to the rise of divine energy, thanks to the Goddess, the yogin will attain to supreme Bhairava. Breath is the mantra, repeated twenty-one thousand times, day and night.
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The Vigyan Bhairava Tantra is one of yoga's most important texts.