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6-Vigyan Bhairav Tantra PDF
6-Vigyan Bhairav Tantra PDF
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विऻानभ ैरि तन्त्रम ्
Vijnana Bhairava
Tantra
Sanskrit text with English translation
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु
श्री देव्यिाच ।
श्रतु ं देि मया सिं रुद्रयामऱसम्भिम ।्
े सारात्सारविभागश् ॥ १ ॥
विकभेदमशेषण
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.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
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्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
्
ऩराऩराया् सकऱम अऩरायाश्च ु ।
िा ऩन्
्
ऩराया यवद तद्वत्स्यात ऩरत्वं तद ् विरुध्यते ॥ ५ ॥
(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.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
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्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
् नाम ।्
ध्यानाथं भ्रान्तिद्धु ीनाम वक्रयाडम्बरिवतध
् १० ॥
ं ु ां विकल्पवनहतात्मनाम ॥
के िऱं िवणधत ं ऩस
(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.
6
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
् एता िाऱविभीवषका् ।
अप्रिद्धु मतीनाम वह
् १३ ॥
मातृमोदकित्सिं प्रिृत्त्यथ धमदु ाहृतम ॥
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.
ु ा देशोद्देशाविशेवषणी ।
वदक्काऱकऱनोन्मि
7
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु
अन्त् स्वानभिानन्दा ु गोचरा ।
विकल्पोन्मि
यािस्था भवरताकारा भ ैरिी भ ैरिात्मन् ॥ १५ ॥
One can have this inner experience for1 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).
ु
तद्वऩस्तत्त्वतो ऻेय ं विमऱं विश्वऩूरणम ।्
एिं विधे ऩरे तत्त्वे क् ऩूज्य् कश्च तृप्यवत ॥ १६ ॥
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?
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
्
श्री देव्य उिाच ।
देिदेि विशूऱाङ्क कऩाऱकृ तभूषण ।
वदवदेशकाऱशून्या च व्यऩदेशवििवजधता ॥ २२ ॥
Sri Devi said: O Lord of the Gods, who bears the trident
and skulls as ornaments, (tell me) of that state (which is)
devoid of time, space and direction and free from (any)
characteristics.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
12
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
् क्ष्मतरावत्मकाम ।्
आमूऱाविरणाभासां सूक्ष्मात सू
्
वचन्तयेत्ताम वद्वषट्कान्ते ् ैरिोदय् ॥ २८ ॥
श्याम्यन्तीम भ
13
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
Concentrate on the shakti arising from the root like the rays
of the sun, gradually becoming subtler and subtler, until at
last she dissolves in the dwadashanta and bhairava
manifests.
् ं क्रमात्क्रमम ।्
उद्गच्छन्तं तवडद्रूऩाम प्रवतचक्र
्
ऊर्ध्वं मवु ष्टियं याित तािदन्ते महोदय् ॥ २९ ॥
(Meditate on that shakti) moving upwards like lightning
through all the chakras one by one to the dwadashanta.
Then at last the glorious form of Bhairava dawns.
् वदतम ।्
क्रमद्वादशकं सम्यग द्वादशाऺरभे
ु ा मक्त्व
स्थूऱसूक्ष्मऩरवस्थत्या मक्त्व ु ान्तत् वशि् ॥ ३० ॥
The twelve (centres) should be pierced successively
through proper understanding of their (associated) twelve
letters. Thus becoming liberated from the gross then the
subtle, one by one, at the end (of its journey) the kundalini
becomes Shiva.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु त ।्
यस्य कस्यावऩ िणधस्य ऩूिाधन्तािनभािये
ु
शून्यया शून्यभूतोऽसौ शून्याकार् ऩमान्भिे
त॥् ४० ॥
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
19
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
् गु ऩद्भाियेवद्वयत ।्
वनजदेहे सिधवदक्कम य
् त े ॥ ४३ ॥
वनविधकल्पमनास्तस्य वियत्सिधम प्रितध
All the directions should be contemplated upon
simultaneously in one's own body as space or void. The
mind (too) being free from all thoughts becomes dissolved
(in the vacuous space of consciousness).
् ऱशून्यम य
ऩृष्टशून्यम मू ् गु ऩद्भाियेच्च य् ।
् ४४ ॥
शरीरवनरऩेवऺण्या शक्त्या शून्यमना भिेत ॥
One who contemplates simultaneously on the void of the
back (spinal column) and the void of the root becomes
void-minded (completely free of all thought constructs or
Vikalpas) by that energy which is independent of the body.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
े णे ।
सिं देहगतं द्रव्यं वियद्व्याप्तं मृगऺ
् ४७ ॥
विभाियेत्ततस्तस्य भािना सा वस्थरा भिेत ॥
O gazelle-eyed one, concentrate upon all the constituents of
the body pervaded by space, so that the thought becomes
steady.
21
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
्
देहान्तरे त्ववविभागम वभवत्तभू ् त ।्
तम विवचन्तये
् ४८ ॥
न वकं वचदन्तरे तस्य ध्यायन्नध्येयभाग्भिेत ॥
One should contemplate on the skin of the body as a mere
wall or partition with nothing inside it. By meditating thus,
he becomes like the void, which cannot be meditated upon.
ु
हृद्याकाशे वनऱीनाऺ् ऩिसम्पटमध्यग् ।
ु ऩरं सौभावयमाप्नयात
अनन्यचेता् सभगे ु ॥ ् ४९ ॥
O embodiment of good fortune, one who contemplates with
closed eyes and one-pointed concentration on the mantra in
the middle of the lotus in the heart space achieves the
highest spiritual realization.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
्
यथा तथा यि ति द्वादशान्ते मन् वऺऩेत ॥
् त्तिे ऱ
प्रवतऺणम ऺीणिृ ् ५१ ॥
ै ऺण्यं वदन ैभधिते ॥
By bringing the mind forcibly to dwadashanta again and
again, however and wherever possible, the fluctuations of
the mind diminish day by day, so that each moment
becomes an extraordinary state.
ु ।्
काऱाविना काऱऩदादुवत्थतेन स्वकं ऩरम
् ५२ ॥
प्ल ुष्ट ं विवचन्तयेदन्ते शान्ताभासस्तदा भिेत ॥
One should contemplate that one's own body has been
burnt by Kaalagni, arising, from the movement of time.
Then at last one will experience tranquility.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु ण वचन्तयेत्क्रमशोऽवखऱम ।्
भिनार्ध्वावदरूऩे
स्थूऱसूक्ष्मऩरवस्थत्या यािदन्ते मनोऱय् ॥ ५६ ॥
By meditating on the entire form of the universe and the
course of its development through time and space,
gradually dissolve the gross into the subtle and the subtle
into the state of being beyond, until the mind is finally
dissolved (into pure consciousness).
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
One should fix his sight (on the empty space) inside the pot,
leaving aside the enclosing structure. Thus, the pot bei ng
gone, the mind will at once be dissolved (into the space).
Through that laya the mind becomes completely absorbed
(in the void).
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
सिधस्रोतोवनिन्धेन प्राणशक्त्योर्ध्वधया शन ै् ।
ु ॥
े ायां प्रथते ऩरमं सखम
वऩऩीऱस्पशधिऱ ् ६७ ॥
By blocking all the channels (of perception) the prana-
shakti moves slowly upwards (through the spinal column).
At that time, feeling the sensation of an ant crawling in the
body, one experiences the supreme bliss.
30
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु शक्त्यािेशािसावनकम ।्
शविसंगमसंऺब्ध
यत्सख ्
ु म ब्रह्मतत्त्वस्य तत्सख ्
ु म स्वाक्यम ु ते ॥ ६९ ॥
च्य
By the union with shakti there is excitation and in the end,
one is absorbed into shakti. That bliss (of union) which is
said to be the nature of Brahman (ever-expanding
consciousness), that bliss is (in reality) one's own self.
ु
ऱेहनामन्थनाकोटै् स्त्रीसखस्य भरात्स्मृत्े ।
शक्त्यभािेऽवऩ देिवे श भिेदानन्दसम्प्लि् ॥ ७० ॥
O Queen of Gods, the bliss of a woman is attained even in
the absence of shakti. By fully remembering and absorbing
the mind in the experience of kissing, hugging and
embracing, the bliss swells.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
जववधऩानकृ तोल्लासरसानन्दविजृम्भणात ।्
् ७२ ॥
भाियेद्भवरतािस्थां महानन्दस्ततो भिेत ॥
If one concentrates on eating and drinking and the
happiness obtained by that joy of taste, from such
contemplation of enjoyment arises the state of fullness,
which then becomes supreme joy or bliss.
वगतावदविषयास्वादासमसौख्य ैकतात्मन् ।
्
योवगनस्तन्मयत्वेन मनोरूढेस तदात्मता ॥ ७३ ॥
As a result of concentration on the pleasures of the senses,
such as music or song, the yogis experience equal
happiness (or pleasure) within. By being (thus) absorbed
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
the yogi ascends beyond the mind and becomes one with
that (supreme).
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
् ैरित्वेन भाियेत ।्
ऱीनं मूवनध वियत्सिधम भ
् ैरिाकारतेजस्तत्त्वं समाविशेत ॥
तत्सिधम भ ् ८५ ॥
One should contemplate on the sky as the form of bhairava
(until it is) all absorbed in the forehead. Then all that
(space) will be entered by the essence of light in the state of
bhairava.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
्
अविन्दुम अविसगध
मच् अकारम जऩतो
् महान ।्
उदेवत देवि सहसा ऻानौघ् ऩरमेश्वर् ॥ ९० ॥
O Devi, by recitation of akaara, the letter 'A', in the absence
of bindu and visarga, a great torrent of knowledge of the
supreme Lord, Parameshvara, at once arises.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
् वद्दवग्भरनािृतम ।्
व्योमाकारं स्वमात्मानम ध्याये
े दा ॥ ९२ ॥
वनराश्रया वचवत् शवि् स्वरूऩं दशधयत्त
When one meditates on one's own self in the form of
unlimited space (in all) directions, the mind is suspended
and shakti in the form of consciousness is revealed as the
form of one's own self.
्
वकं वचदङ्गम विवभद्यादौ तीक्ष्णसूच्यावदना तत् ।
ु ा भ ैरिे वनमधऱा गवत् ॥ ९३ ॥
तिैि चेतनां यक्त्व
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
At first one should pierce any limb of the body a little bit
with a sharp, pointed needle or any other instrument. Then
projecting the consciousness there, verily there is
movement towards the pure nature of bhairava.
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42
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
्
वनवन धवमत्तं भिेज्ज्ञानम वनराधारं भ्रमात्मकम ।्
तत्त्वत् कस्यवचन्न ैतद ् एिम्भािी वशि् वप्रये ॥ ९९ ॥
O dear one, (compared to absolute knowledge, all relative)
knowledge is without cause, and thus becomes baseless and
deceptive. In reality, knowledge does not belong to any one
person. Contemplating like this, one becomes Shiva.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
कामक्रोधऱोभमोहमदमात्सयधगोचरे ।
िवु द्धं वनवस्तवमतां कृ त्वा तत्तत्त्वमिवशष्यते ॥ १०१ ॥
When lust, anger, greed, delusion, arrogance and jealousy
are seen (within), having fixed the mind completely (on
these), the underlying tattwa, or essence, alone remains.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु िा ऩवरवऺऩेत ।्
न वचत्तं वनवऺऩेद ् दु्खे न सखे
भ ैरवि ऻायतां मध्ये वकं तत्त्वमिवशष्यते ॥ १०३ ॥
O Goddess, the mind should not dwell on pain or pleasure,
but the essence that remains in the middle (in between the
opposites) should be known.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु त ।्
स्विदन्यशरीरेऽवऩ सविवत्तं अनभािये
् १०७ ॥
अऩेऺां स्वशरीरस्य त्यक्त्वा व्याऩी वदन ैर ्भिेत ॥
Contemplate on consciousness, such as one's own and even
in another's body as well. Thus abandoning all physical
expectation, one becomes all-pervasive in the course of
time.
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47
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
Just as waves arise from water, (lames from lire and light
rays from the sun, similarly die waves of bhairava, which
produce die different emanations of die universe, are verily
my source.
् वि
भ्रान्त्वा भ्रान्त्वा शरीरेण त्ववरतम भ ु ऩातनात ।्
आधारेष्वथिाऽशक्त्याऽऻानावच्चत्तऱयेन िा ।
जातशविसमािेशऺोभान्ते भ ैरिं िऩ्ु ॥ ११२ ॥
Being powerless to perceive objects due to ignorance or
wrong perception, if one is able to dissolve the mind by
absorbing it on the erroneous perception of objects, then at
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
् त ।्
िस्तषु ु स्मयधमाणेष ु दृष्टे देश े मनस त्यजे
स्वशरीरं वनराधारं कृ त्वा प्रसरवत प्रभ्ु ॥ ११९ ॥
Leave the mind aside when memorable objects of die past,
such as one's country or land arise, making one's body
supportless; then the omnipresent and mighty Lord
manifests.
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विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
् यते ।्
क्ववचद्वस्तवु न विन्यस्य शन ैदृधवष्टम वनितध
्
तज्ज्ञानं वचत्तसवहतं देवि शून्याऱायो भिेत ॥१२० ॥
O Goddess, momentarily casting the gaze on some object
and slowly withdrawing it with the knowledge and
impression of that object, one becomes the abode of the
void.
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्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
् न ैि तत्क्षणम ।्
यि यि मनो यावत तत्तत ते
् १२९ ॥
ऩवरत्यज्यानिवस्थत्या वनस्तरङ्गस्ततो भिेत ॥
55
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
्
भया सिधम रियवत सिधदो व्याऩकोऽवखऱे ।
इवत भ ैरिशब्दस्य सन्ततोच्चारणावच्छि् ॥ १३० ॥
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.
56
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु धराधारो व्याऩकश्चावखऱावधऩ् ।
वनत्यो विभवन
ु
शब्दान्प्रवतऺणं ध्यायन्कृ ताथोऽथाधनरूऩत् ॥ १३२ ॥
Meditating every moment on the words: eternal,
omnipresent, supportless, all-pervasive, master of the
universe, one attains fulfilment in accordance with their
meaning.
अतत्त्ववमन्द्रजाऱाभवमदं सिधमिवस्थतम ।्
् १३३ ॥
वकं तत्त्ववमन्द्रजाऱस्य इवत दार्ढ्ाधच्छमं व्रजेत ॥
This world is (illusory) like magic, devoid of any essence.
What essence exists in magic? Being firmly convinced of
this, one attains peace.
57
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु
इवन्द्रयद्वारकं सिं सखदु्खावदसम्गमम ।्
इतीवन्द्रयावण सम्त्यज्य स्वस्थ् स्वात्मवन ितधत े ॥ १३६ ॥
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.
58
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु ं समासत् ।
वनस्तरङ्गोऩदेशानां शतमि
द्वादशाभ्यवधकं देवि यज्ज्ञात्वा ऻानविज्जन् ॥ १३९ ॥
O Goddess, I have briefly told you more than one hundred
and twelve ways whereby the mind (is rendered still)
59
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु
अजरामरतामेवत सोऽवणमावदगणावित् ।
े ाऩकावधऩ् ॥ १४१ ॥
योवगनीनां वप्रयो देवि सिधमऱ
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.
60
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
62
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु
ऩूजा नाम न ऩष्पाद्य ैयाध मवत् वक्रयते दृढा ।
वनविधकल्पे महाव्योवि सा ऩूजा ह्यदराल्लय् ॥ १४७ ॥
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.
63
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
64
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
् ि ं भािना ऩरा ।
रुद्रशविसमािेशस्तत ऺे
अन्यथा तस्य तत्त्वस्य का ऩूजा काश्च तृप्यवत ॥ १५१ ॥
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?
65
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
्
व्रजेत प्राणो विशेज्जीि इच्छया कुवटऱाकृ वत् ।
्
दीघाधत्मा सा महादेिी ऩरऺेिम ऩराऩरा ॥ १५४ ॥
Prana and apana, having moved swiftly in a distinct
direction, by the wish of kundalini, that great goddess
stretches (elongates herself) and becomes the supreme place
of pilgrimage of both manifest and unmanifest.
ु
अस्यामनचरन ्
वतष्ठन ्
महानन्दमये
ऽर्ध्वरे ।
ु ॥
तया देव्या समाविष्ट् ऩरं भ ैरिं आप्नयात ् १५५ ॥
One who pursues and abides in this sacrifice which is full
of supreme bliss attains by (the grace of) that goddess the
supreme state of bhairava.
66
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु मम ।्
इत्येतिवथतं देवि ऩरमामृतमत्त
एतच्च न ैि कस्यावऩ प्रकाश्यं त ु कदाचन ॥ १५७ ॥
67
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
ु
ऩरवशष्ये खऱे क्रूरे अभिे गरुऩादयो् ।
् १५८ ॥
वनविधकल्पमतीनां त ु िीराणां उन्नतात्मनाम ॥
These teachings should not be disclosed) to other disciples,
to those who are evil and cruel, or to those who have not
surrendered to the feet of the guru. (They should only be
revealed) to advanced souls, who are self-controlled and
whose minds arc lice of vikalpas.
ु
भिानां गरुिगध
स्य दातव्यं वनविधशङ्कया ।
ग्रामो राज्यं ऩरंु देश् ऩिदारक
ु ् १५९ ॥
ु टुम्बकम ॥
Those devotees of the guru, who are without the slightest
doubt or hesitation, O gazelle-eyed one, having renounced
68
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
69
्
विऻानभ ैरि तन्त्रम Vijnana Bhairava Tantra
रुद्रयामऱतन्त्रस्य सारमद्यािधावरतम ।्
सिधशविप्रभेदानां हृदयं ऻातमद्य च ॥ १६२ ॥
Today I have understood the quintessence of Rudrayamala
Tantra and also the heart (innermost core) of all the
different shaktis.
ु
इत्यक्त्वानवन्दता देवि कण्ठे ऱिा वशिस्य त ु ॥ १६३ ॥
Thus saying, the goddess being steeped in delight
embraced Shiva.
70
Flowering of consciousness
TAOSHOBUDDHA
THE ESSENCE – VIGYAN BHAIRV TANTRA
© 2009, Taoshobuddha
VIGYAN BHAIRAV
TANTRA
THUS BEGINS
SHIVA
NARRATES THE SECRETS
OF INWARD JOURNEY TO
DEVI
इ त व ान
भैरव तं
THUS ENDS THE NARRATION OF
VIGYAN BHAIRAV
TANTRA!!
Transformation Series Page 27
THE ESSENCE – VIGYAN BHAIRV TANTRA
आ म द पो
भवः
BE A LIGHT ONTO YOURSELF!!!
LOVE
TAOSHOBUDDHA