In this blog, you’ll read about:
📜 An introduction to Vigyan Bhairav Tantra
🖋️The verses and their meanings
♥️Invoking Lord Kal Bhairav and Ma Bhairavi on Tantra Sadhana App
What is Vigyan Bhairav Tantra?
The Vigyan Bhairav Tantra is a Tantric text from the school of Kashmir Shaivism. It is a 163-verse text, presented as a dialogue between Lord Kal Bhairav, the fierce form of Lord Shiv, and Ma Bhairavi, the fifth Goddess of the Das Mahavidyas.
Vigyan means Scientific Knowledge. In this text, Lord Kal Bhairav reveals 112 techniques of meditation to attain enlightenment in answer to Ma’s questions.
The Divine Masculine and Divine Feminine are One. However, here Ma separates Herself and becomes an individual entity, representing how a seeker feels separate from God, asking the questions that a seeker travelling towards the Divine usually asks.
Once Bhagavan answers, She returns to Her highest state, where She and Bhagavan are One.
As you read through the verses, some questions may seem dense or esoteric. But just like any scriptural text, with every reading, a new layer will reveal itself.
Vigyan Bhairav Tantra: Verses and Meanings
śrutaṁ deva mayā sarvaṁ rudrayāmalasambhavam ।
trikabhedamaśeṣeṇa sārātsāravibhāgashaḥ ॥ 1 ॥
I have heard everything originating from the union of God and the Goddess.
From the essence of the Trika System, along with its subdivisions, but, O God, even now my doubts have not been removed.
adhyāpi na nivṛtto me saṁśayaḥ parameśvara ।
kiṁ rūpaṁ tattvato deva? śabdarāśikalāmayaṁ ॥ 2 ॥
O God, what is Your Real Nature? Is it a collection of words?
kiṁ vā navātmabhedena bhairave bhairavakṛttau ।
trishirobhedabhinnam vā kiṁ vā śaktitrayātmakam ॥ 3 ॥
Or does the nature of God consist of 9 different forms? Or is it a combination of 3 different heads, or 3 energies?
nādabindumayaṁ vāpi kiṁ candrārdhanirodhikaḥ ।
cakrārūḍhamanachkaṁ vā kiṁ vā śaktisvarūpakam ॥ 4 ॥
Or are you consisting of sound, or point, or the half moon? Is your nature that of energy ascending the Chakras, or is it the vowel-less sound?
parāparāyāḥ sakalaṁ aparāyāsca vā punaḥ ।
parāyā yadi tadvat syat paratvaṁ tadvirudhyate ॥ 5 ॥
Is medium and inferior energy divisible in parts? If that is also the nature of Supreme (transcendent) Energy, then it is inconsistent with transcendence.
na hi varṇavibhedena dehabhedena vā bhavet ।
paratvaṁ niṣkalatvena sakalatve na tadbhavet ॥ 6 ॥
The Supreme Being is certainly not a division of colour or bodies. How can the Supreme Being be indivisible and yet be a composite of parts?
O Lord, be gracious to me, and remove my doubts completely.
bhairava uvāca -
sādhu sādhu tvayā pṛṣṭaṁ tantrāsāramidaṁ priye ॥ 7 ॥
Lord Bhairava said -
Excellent! Excellent! Dear One, you have asked about the essence of Tantra.
guhanīyatamaṁ bhadre! tathāpi kathayāmi te ।
yatikiñcitsakalaṁ rūpaṁ bhairavasya prakīrtitam ॥ 8 ॥
Dear One, even though the subject is very difficult to understand, I will explain it to you.
Whatever has been declared as the divided forms of God…
tadasārastayā devi! vijñeyam śakrajālavat ।
māyāsvapnopamaṁ caiva gandharvanagarabhramaṁ ॥ 9 ॥
… Know that, O Goddess, to be insubstantial, like a magic show, like an illusion or dream, or as an imaginary city in the sky.
dhyānārthaṁ bhrāntabuddhīnām kriyādambaravartinām ।
kevalaṁ varṇitaṁ puṁsāṁ vikalpanihatātmanām ॥ 10 ॥
These concepts are used as a support for meditation for people with confused minds, for those who are interested in performing external actions.
It is only for those stuck in dualistic thoughts.
yataḥ -
tattvato na navātmāsau śabdarāśirna bhairavaḥ ।
na cāso triśirā devo na ca śaktitrayātmakaḥ ॥ 11 ॥
In reality, God is neither of nine different forms nor a collection of words. Not of three heads nor of three energies.
nādabindumayo vāpi na candrārdhanirodhikaḥ ।
na cakrākrāmasambhinnau na ca śaktisvarūpakaḥ ॥ 12 ॥
Not sound or point, nor half moon. Ascending the Chakras is not my essence, and nor is energy my nature.
aprabuddhamatīnāṁ hi etā bālavibhiṣikāḥ ।
mātṛmodakavat sarvaṁ pravṛttyarthamudāhṛtam ॥ 13 ॥
These concepts are for those whose intellect is not mature enough to understand Ultimate Reality.
They are just like a mother who frightens children away from danger and encourages everyone to commence their spiritual practices.
dikkālakalanonmuktā deśoddeśāviśeśiṇī ।
vyapadeśtumashakyāsāvakthyā paramārthataḥ ॥ 14 ॥
I am free of all concepts of time or direction. I am not at a particular place. It is impossible to accurately represent or describe the Divine in words.
antaḥ svānubhavānandā vikalponmuktagocarā ।
yāvasthā bharitākārā bhairavī bhairavātmanaḥ ॥ 15 ॥
One may experience the joy of God within oneself when the mind is still and free of thoughts. That state of God, full of bliss, is the Goddess.
tadvapustattvato jñeyaṁ vimalaṁ viśvapuraṇaṁ ।
evaṁvidhe pare tattve kaḥ pūjyaḥ kaśca tṛpyati ॥ 16 ॥
One should know My essential nature to be that joy, pure, and pervading the entire universe.
As this is the nature of the Supreme Reality, who is to be worshipped and who is to be satisfied?
evaṁvidhā bhairavasya yāvasthā parigīyate ।
sā parā pararūpeṇa parādevī prakīrtitā ॥ 17 ॥
In this way, God's highest state is celebrated. Through that highest form of Mine, the highest form of the Supreme Goddess is also being celebrated.
śaktiśaktimatoyaryadvaṭ abhedaḥ sarvadā sthitaḥ ।
atastaddharmadharmitvāt parā śaktiḥ parātmanaḥ ॥ 18 ॥
No difference ever exists between Energy and the possessor of Energy, between duty and being dutiful.
For this reason, there is no difference between Supreme Energy (Goddess) and God.
na vahnordahikā śaktirvyatiriktā vibhāvyate ।
kevalaṁ jñānasattāyāṁ prārambho’yaṁ praveśane ॥ 19 ॥
The burning power of fire cannot be considered separate from fire. It is only described separately in the beginning, to enable one to learn its essential nature.
śaktyavasthāpraviṣṭasya nirviśbhāgena bhāvanā ।
tadāsau śivarūpo syāt śaivī mukhamihocyate ॥ 20 ॥
When one has entered the state of Divine Energy, one is in the state of God. It is stated here that the Goddess is the gateway to God.
yathālokena dīpasya kiraṇairbhāskirasya ca ।
jñāyate digvibhāgādi tadvacchaktyā śivaḥ priye ॥ 21 ॥
Just as by the light of a lamp and the rays of the sun, bits of Space are perceived, O Dear One, through the Goddess (Energy), God is known.
The Goddess asks -
devadeva triśūlāṅkaḥ! kapālakṛtabhūṣaṇaḥ! ।
digdeśakālashūnyā ca vyapadeśavivarjitā ॥ 22 ॥
O God of Gods, with a cup as an ornament and a trident as an emblem, devoid of direction, place, time and description -
yāvasthā bharitākārā bhairavasyopalabhyate ।
kairūpāyairmukhaṁ tasya parādevī kathaṁ bhavet ॥ 23 ॥
yathā samyagahaṁ vedmi tathā me brūhi bhairava! ॥
By what means can one acquire and be filled with that form of God? In what way is the Supreme Goddess the entrance to God?
O Lord, explain it to me in such a manner that I may understand it fully.
śrībhairava uvāca -
ūrdhve prāṇo hyadho jīvo visargātmā paroccareṭ ।
utpattidvitayasthāne bharaṇādbharitā sthitiḥ ॥ 24 ॥
God said:
The Supreme Energy (breath) goes upwards with exhalation and downwards with inhalation. By concentrating on the two places of its origin, one acquires the state of fulfilment.
maruto’ntarbāhirvāpi viyadyugmānivartanāt ।
bhairavyā bhairavasyetthaṁ bhairavi vyajyate vapuḥ ॥ 25 ॥
Concentrate on the two places where the breath turns from inside to outside and also from the outside to inside.
O Goddess, in this way, through the Goddess, the essential form of God is realised.
na vajenna viśecchattirmarudrupā vikāśite ।
nirvikalpatayā madhye tayā bhairavarūpatā ॥ 26 ॥
At the Centre where the breath neither enters nor goes out, all thoughts disappear. The form of Energy becomes visible, and through Her, the form of God appears.
kṣumbhitā recitā vāpi pūritā vā yadā bhaveṭ ।
tadante shāntanāmāsau śaktyā śāntaḥ prakāśate ॥ 27 ॥
When, by itself, the breath is retained after inhalation or exhalation, in the end, through Energy known as peace, Peace is revealed.
ā mūlātkiraṇābhāsāṁ sūkṣmāt sūkṣmatarātmakām ।
cintayeṭ tāṁ dviṣṭkānte śāmyantīṁ bhairavodayaḥ ॥ 28 ॥
Meditate on the energy in the form of a bright ray of light, rising from the root energy centre, becoming subtler and subtler, until finally dissolving at the highest centre. Then, God appears.
udgacchantīṁ taddidrūpāṁ praticakraṁ kramātkramām ।
ūrdhvaṁ muṣtitrayaṁ yāvat tāvadante mahodayaḥ ॥ 29 ॥
Meditate on the energy in the form of lightning, ascending from energy centre to energy centre till the highest centre. In the end, experience Great Love rising.
kramādvadśakaṁ samyag dvādaśākṣarabheditam ।
sthūlasūkṣmaparasthityā muktvā muktvāntataḥ śivaḥ ॥ 30 ॥
Meditate successively on the 12 Sanskrit letters. First, in a gross form and then, leaving that aside, in a subtle form. Then, leaving that aside, in a supreme form. Finally, leaving them aside, become Shiva.
khecarīmudrāmāha -
tayāpūryaśumūrdhāntaṁ bhaṅgktvā bhṛūkṣepaseṭunā ।
nirvikalpaṁ manaḥ kṛtvā sarvordhve sarvagodgamaḥ ॥ 31 ॥
Concentrate without thoughts on a point between and just above the eyebrows. The Divine Energy breaks out and rises above to the crown of the head, immediately filling one with Her ecstasy.
śikhipakṣaiścitrarūpairmaṇḍalaiḥ śūnyapañcakam ।
dhyāyato'nuttare śūnye praveśo hṛdaye bhavet ॥ 32 ॥
Meditate on the 5 voids in the form of the 5 coloured circles on a peacock's tail. When the circles dissolve, one will enter into the Supreme Void within.
īḍṛśena krameṇaiva yatra kutrāpi cintanā ।
śūngre kuḍye para pātre svayaṁ līnā varapradā ॥ 33 ॥
Similarly, by gradually focusing one's attention on anything, whether on space, a wall, or a great person, one is completely absorbed into the Supreme Reality.
kapālāntarmano nyasya tiṣṭhanmīlitalocanaḥ ।
krameṇa manaso dādhyārt lakṣayellakṣyamuttamam ॥ 34 ॥
Seated with eyes closed, fix one’s attention inside the skull. From firmness in concentration, one will gradually perceive the Supreme Reality.
madhyanāḍī madhyasaṁsthā bisasūtrābharūpayā ।
dhyātāntarvyomayā devyā tayā devaḥ prakāśate ॥ 35 ॥
The central channel, located in the middle of the spinal cord, has the appearance of the lotus thread. Meditate on its inner space. The Goddess then reveals God.
kararuddhadṛgastreṇa bhrabhedad dvārarodhanāt ।
dṛṣṭe bindau kramāllīne tanmadhye paramā sthitiḥ ॥ 36 ॥
By focusing on a point between the eyebrows, a light will appear. Then, with the fingers of the hand, close the seven openings of the senses in the head.
The light will gradually dissolve, and one will then permanently reside in their highest state.
dhāmāntaḥ śobhāsambhūtasūkṣmāgnitilakākṛtim ।
binduṁ śikhānte hṛdaye layante dhyāyato layaḥ ॥ 37 ॥
Press the eyes gently. A subtle light resembling a dot will appear at the top of the head, or in the heart. Absorb oneself there. From this meditation, one is absorbed into the Highest Reality.
anāhate pātrakaraṇe’bhagnaśabde sarid dṛte ।
śabdabrahmaṇi niṣṇātaḥ paraṁ brahmādhigacchati ॥ 38 ॥
Bathe deeply in the continuous sound of a river flowing, or by closing the ears, hear the unstruck sound of God. One will then realise God.
praṇavādisamuccārātplutānte śūnyabhāvanāt ।
śūnyayā parayā śaktyā śūnyatāmeti bhairavi ॥ 39 ॥
O Goddess, chant AUM slowly. Concentrate on the void at the end of the protracted sound. Then, with the supreme energy of the void, one goes to the Void.
yasya kasyāpi varṇasya pūrvāntāvanubhāvayet ।
śūnyayā śūnyabhūto’sau śūnyākāraḥ pumānbhavet ॥ 40 ॥
Concentrate on the void at the beginning or end of the sound of any letter. Then, by the power of that void, one will become the Void.
tantryādivādyaśabdeṣu dīrgheṣu krama-saṁsthiteḥ ।
ananyacetāḥ pratyante paravyomavapurbhavet ॥ 41 ॥
Listen with undivided attention, towards the end of prolonged sounds of stringed and other musical instruments.
By staying with the gradual diminishment of the sound, one will obtain the form of the Supreme Space.
piṇḍa-mantrasya sarvasya sthūla-varṇa-krameṇa tu ।
arddhendubindunādāntaḥ śūnyocchārādbhaccivaḥ ॥ 42 ॥
Chant Aum audibly. Gradually, the sound diminishes. By concentrating on the point where the sound ends into the void, one becomes Shiva.
nijadehe sarvadikkaṁ yugapadbhāvayedviyat ।
nirvikalpamanāstasya viyatsarvaṁ pravartate ॥ 43 ॥
With a mind free of thoughts, concentrate on one's body. Imagine Space pervading in all directions simultaneously. One will then become all-pervasive.
pṛṣṭha-śūnyaṁ mūla-śūnyaṁ yugapadbhavayeccha yaḥ ।
sharoranirapekṣhinyā śaktyā śūnya-manā bhavet ॥ 44 ॥
Meditate simultaneously on the above as Void and the base as Void. The Energy that is independent of the body will make one devoid of thoughts.
pṛṣṭha-śūnyaṁ mūla-śūnyaṁ hṛcchūnyaṁ bhāvayet sthiram ।
yugapannirvikalpatvānnirvikalpodayastataḥ ॥ 45 ॥
Meditate firmly and simultaneously on the above as Void, the base as Void and the heart as Void.
Then, by being free of thoughts, the state that is permanently free of thoughts will arise.
tanu-deśe śūnyatāiva kṣaṇamātraṁ vibhāvayet ।
nirvikalpaṁ nirvikalpo nirvikalpa-svarūpa-bhāk ॥ 46 ॥
Free of thoughts, consider for a short while, any part of one's body as only Void. One becomes permanently free of thoughts.
Then, one's own form attains the splendour of the state that is free of thoughts.
sarvaṁ dehagataṁ dṛavyaṁ viyadravyaptaṁ mṛgekṣaṇe ।
vibhāvayet tatastasya bhāvanā sā sthirā bhavet ॥ 47 ॥
O Doe-eyed One, consider all the constituents of one's body to be pervaded by empty space. Then, one will permanently become settled in that conception.
dehāntare tvagvibhāgaṁ bhittibhutaṁ vicintayet ।
na kiñcidantare tasya dhyāyannadhyeyabhāgbhavet ॥ 48 ॥
Consider the skin to be the wall of an empty body with nothing inside. By meditating in this way, one reaches a place beyond meditation.
hṛd-ākāśe nilinākṣaḥ padma-saṁpuṭa-madhyagaḥ ।
ananyacetāḥ subhage paraṁ saubhāgyamāpnuyāt ॥ 49 ॥
When the senses are absorbed in the inner space of the heart, one should concentrate with undivided attention on the centre of the two bowls of the lotus, located there.
Then, O Beloved, one obtains the Supreme Fortune.
Bhagavan says -
sarvataḥ svaśarīrasya dvādaśānte mano layāt |
dṛḍhabuddherdṛḍhībhūtaṁ tatvalakṣyaṁ pravartate || 50 ||
Absorb the mind completely at the centre of one's body, where the inhaled breath ends. From steadiness in concentration, one becomes steady in mind, and then one's true nature is perceived.
yathā tathā yatra tatra dvādaśānte manaḥ kṣipet |
pratikṣaṇaṁ kṣīṇavṛttervailakṣanyaṁ dinairbhavet || 51 ||
During every moment of the day, in whatever way, in whatever place, fix one's attention between two breaths.
The mind will be deprived of the means of support, and in a few days, one will be free.
kālāgninā kālapadādutthitena svakaṁ puram |
pluṣtaṁ vicintayedante shāntābhāsastadā bhavet || 52 ||
Imagine one's own body being burnt by a destructive fire, rising from the right foot to the top. Then, one will attain a calm splendour.
evameva jagatsarvaṁ dagdham dhyātvā vikalpataḥ |
ananyacetasaḥ puṁsaḥ puṁbhāvaḥ paramo bhavet || 53 ||
Similarly, meditate with undivided attention, that the entire world is burnt by fire. That person then attains the highest state.
svadehe jagato vāpi sūkṣma-sūkṣmatarāṇi ca |
tattvānī yāni nilayaṁ dhyātvānte vyajyate parā || 54 ||
Meditate that the constitutive elements of one's own body, or the world, are becoming subtler and subtler, until they finally disappear.
In the end, the Supreme Goddess is revealed.
pīnāṁ ca durbalāṁ śaktiṁ dhyātvā dvādaśagocare |
praviṣya hṛdaye dhyāyanmuktaḥ svātantryamāpnuyāt || 55 ||
Inhale and exhale slowly, and with sound. Meditate on the two places where the breath ends. Then, one is liberated and obtains independence.
bhuvanādhvādirūpeṇa cintayet kramaśokhilam |
sthūla-sūkṣma-parasthityā yāvadante manolayaḥ || 56 ||
Consider the entire universe dissolving successively from the gross state to the subtle, and from the subtle state to the supreme, until finally one's mind is dissolved.
asya sarvasya viśvasya paryanteṣu samantataḥ |
adhvaprakriyayā tattvaṁ śaivaṁ dhyātvā mahodayaḥ || 57 ||
Meditate that this entire universe, all the way up to its end, is part of Shiva. By meditating in this manner, one attains the Great Awakening.
viśvametanmahādevī śūnyabhūtaṁ vicintayet |
tatraiva ca mano līnaṁ tatastallayabhājanam || 58 ||
O Great Goddess, one should consider this entire universe to be a void. Then the mind will dissolve, and one will be absorbed into the Void.
ghaṭādi-bhājane dṛṣṭiṁ bhitīstyaktvā vinikṣipet |
tallayaṁ tat-kṣaṇād gatvā tallayāt tanmayo bhavet || 59 ||
Look at a bowl or any other vessel, without seeing its partitions. From the moment one is absorbed into space, one will be full of space.
nivṛkṣagiribhittyādideśe dṛṣṭiṁ vinikṣipet |
vilīne mānase bhāve vṛtti-kṣīṇaḥ prajāyate || 60 ||
Cast one's sight onto a vast open place, with no trees, mountains, or walls. When one's mind has completely dissolved, one is born anew.
ubhayorbhavayojñārne dhyātvā madhyaṁ samāśrayet |
yugapacca dvayaṁ tyaktvā madhye tattvaṁ prakāśate || 61 ||
When one has knowledge or perception of any two thoughts, one should simultaneously drop both and reside in the centre between the two.
In the centre, one's true nature shines forth.
bhāve nyakte niruddhā cit naiva bhāvāntaraṁ vrajet |
tadā tanmadhyabhāvena vikāsatyati bhāvanā || 62 ||
When the mind has dropped a thought and is restrained from moving towards another thought, it comes to rest in the middle.
Then, through that middle state of being, one's true nature blossoms brilliantly.
sarvaṁ dehaṁ cinmayaṁ hi jagaddhā paribhāvayet |
yugapannirvikalpena manasā paramodayaḥ || 63 ||
With a mind free of thoughts, consider firmly one's entire body or the entire Universe to be consciousness. Then occurs the Supreme Awakening.
vāyuddhayasya saṅghāṭādanatarva bahirantataḥ |
yogī samatvavijñānasamudgamanabhājanam || 64 ||
Concentrate on either of the two meeting points of one's breath - internal or external. The Yogi will then experience the birth of perfect understanding.
sarvaṁ jagatsvadehaṁ vā svānandabharitaṁ smaret |
yugapat svāmṛtenaiva parānandamayo bhavet || 65 ||
One should consider one's entire body or the entire Universe to be full of one's own bliss. Then, through one's own nectar of bliss, one will be full of the Supreme Bliss.
kuhanena prayogeṇa sadya eva mṛgekṣaṇe |
samudeti mahānando yena tattvaṁ prakāśate || 66 ||
O Doe-eyed One, great joy arises instantly while being caressed. Through that joy, one's true nature is manifested.
sarvasrotonibandhena prāṇaśaktyordhvayā shanaiḥ |
pipīlāsparśavelāyāṁ prāthate paramaṁ sukham || 67 ||
By closing all the senses, the Energy of Life rises gradually through the centre of the spine, and one feels a tingling sensation like that of an ant moving on one.
Utmost joy then spreads all over.
vahnerviśasya madhye tu cittaṁ sukhamayaṁ kṣipet |
kevalaṁ vāyupūrṇaṁ vā smarānandena yujyate || 68 ||
One should focus on the joy experienced during the physical intimacy, from the beginning to the end. One will be filled with Energy, and through the bliss of love, one is united with God.
śakti-sangama-saṅkśubdha-śaktyaveśavasānikam |
yatsukhaṁ brahmatattvasya tatsukhaṁ svākyamucyate || 69 ||
At the time of physical intimacy with another, there is great joy in the final release. That joy speaks of God's nature, and is of one's own self.
lehanāmaṅthanakkotaiḥ strīsukhasya bharātsmṛteḥ |
śaktyabhāve’pi deveśi bhavedānandasamplavaḥ || 70 ||
O Goddess, even in the absence of another, from the memory of the intense joy of the final release, one will experience a flood of joy.
ānande mahati prāpte dṛṣṭe vā bāndhave cirāt |
ānandamudgataṁ dhyātvā tallayastanmanā bhavet || 71 ||
Whenever great joy is obtained, or when joy arises on seeing a friend or relative after a long time, one should meditate on that joy. Then the mind will be absorbed into joy.
jagdhipānakṛtollāsarasānandavijṛmbhaṇāt |
bhāvayedbharitāvasthāṁ mahānandastato bhavet || 72 ||
From the pleasure of eating and drinking, one experiences joy blossoming. One should become filled with that state of joy. Then, great bliss will be obtained.
gotādiviṣayasvādāsamasaukhyaikatātmanāḥ |
yoginastanmayatvena manoruḍhestadātmatā || 73 ||
When one enjoys singing and other pleasures of the senses, great joy arises. The Yogi should become one with that joy. Then, one experiences the growth of the self.
yatra yatra manastuṣtirmanastatraiva dhārayet |
tatra tatra parānandasvarūpaṁ sampravartate || 74 ||
Wherever the mind finds satisfaction, in that very place, one should focus attention. Then, the Supreme Bliss of one's true nature will manifest itself.
anāgatāyāṁ nidrāyāṁ praṇaṣṭe bāhyagocare |
sāvasthā manasā gamyā parā devī prakāśate || 75 ||
Concentrate on the state where sleep has not fully appeared, but the external world has disappeared. In that state, the Supreme Goddess is revealed.
tejasā sūryadīpāderākāśe śāvalīkṛte |
dṛṣṭiniveśayā tatraiva svātmarūpaṁ prakāśate || 76 ||
One should fix one's gaze on the place where light from the sun, lamps, and other sources forms different colours. There, one's True Self will reveal itself.
karankiṇyā krodhanyā bhairavyā lelihānayā |
khecharyā hṛṣṭikāle ca parāvāpti prakāśate || 77 ||
From the Yogic practices of Karankini, Krodhana, Bhairavi, Lelihana and Khecari Mudras, the Supreme Reality is revealed.
mṛdvāsane sphijāikeṇa hastapādau nirāśrayam |
nidhāya tatprasangena parā pūrṇā matirbhavet || 78 ||
Sit by placing one buttock on a soft seat, with no support for the hands and feet. By staying in that position, one will be filled with the understanding of the Supreme Reality.
upaviśyāsane samyak bāhū kṛtvārdḍhakuncitau |
kakṣavyomina manaḥ kurvān śamamāyāti tallayāt || 79 ||
Sitting comfortably, curve the arms overhead into an arch. By absorbing the mind in the space of the armpits, Great Peace will come.
sthūlarūpasya bhāvasya stabdhāṁ dṛṣṭiṁ nipātya ca |
acireṇa nirādhāraṁ manaḥ kṛtvā śivaṁ vrajet || 80 ||
Look firmly without blinking at the gross form of any object. The mind will be without support, and within a short while, one will reside in Shiva.
madhyajihve sphāritāsye madhye nikṣipya cetanām |
hoccāraṁ manasā kurvastataḥ śānte pralīyate || 81 ||
With the mouth wide open, throw the tongue upwards to the centre of the palate. Fix the attention on the middle of the tongue, and feel the sound ‘Ha’ being uttered there. Then, one will be dissolved in Peace.
āsane śayane sthitvā nirādhāraṁ vibhāvayan |
svadehaṁ manasi kṣīṇe kṣaṇāt kṣiṇāśyo bhavet || 82 ||
Seated on a bed or couch, continuously imagine one's own body to be without support. The instant the mind disappears, one's fixed place of residence disappears.
calāsane sthitasyāth śanairvā dehacalanāt |
praśānte mānase bhāve devi divyaughamāpnuyāt || 83 ||
O Goddess, by experiencing the rhythmic movement of the body in a moving vehicle, or in a still place, by swinging the body slowly, the mind becomes calm, and one obtains a flood of divinity.
ākāśaṁ vimalam paśyan kṛtvā dṛṣṭiṁ nirantarām |
stabdhātmā tatkṣaṇād devi bhairavaṁ vapurāpnuyāt || 84 ||
Look continuously at a clear sky, without moving oneself. From that moment, O Goddess, one will obtain the form of God.
līnaṁ mūrdhni viyat sarvaṁ bhairavatvena bhāvayet |
tatsarvaṁ bhairavākārastejastatvaṁ samāviśet || 85 ||
One should meditate on the idea that the entire space or sky is absorbed into one's head. By absorbing the qualities of God, one will acquire the brilliant form of God.
kṣīṇcijñātaṁ dvaidadāyi bāhyālokastamaḥ punaḥ |
viśvādi bhairavaṁ rūpaṁ jñātvānanta-prakāśa-bhṛt || 86 ||
In the waking state, there is some knowledge born of duality. In the dream state, there are impressions of the external world. In deep sleep, there is complete darkness.
Know all these states of consciousness to be the form of God. Then, one will be filled with the infinite light of God.
evameva dunirśāyāṁ kṛṣṇapakṣāgame ciram |
taimiram bhāvayan rūpaṁ bhairavaṁ rūpameṣyati || 87 ||
Similarly, on a completely dark night, during the dark half of the lunar month, concentrate for a long time on the darkness. One will then be propelled towards the form of God.
evameva nimīlyādau netre kṛṣṇābhamagritaḥ |
prasārya bhairavaṁ rūpaṁ bhāvayanstanmayo bhavet || 88 ||
In the absence of a dark night, close the eyes and concentrate on the darkness in front of one. Opening the eyes, see the dark form of God spreading everywhere.
One will then become one with God.
yasya kasyendriyasyāpi vyāghātācca nirodhataḥ |
pravistasyadvaye śūnye tatraivātma prakāśate || 89 ||
When any sense organ is obstructed externally or is restrained by one from carrying out its function, one will then enter the void that is beyond duality.
There, indeed, one's True Self will be revealed.
abindumavisargaṁ ca akāraṁ japato mahān |
udeti devi sahasā jñānaughaḥ parameśvaraḥ || 90 ||
Continuously recite the vowel A, without the sound M or H. Then, O Goddess, a great flood of knowledge of God rises forcefully.
varṇasya savisargasya visargāntaṁ cinti kuru |
nirādhāreṇa cittena spṛśed brahma sanātanam || 91 ||
Make the sound H and concentrate on the end of the sound. As the mind will be without support, one will permanently touch God.
vyomākāraṁ svamātmānaṁ dhyāyed digbhiranāvṛtam |
nirāśrayā citiḥ śaktiḥ svarūpaṁ darśayet tadā || 92 ||
Meditate on one's own self in the form of space (or the sky), unlimited in all directions. Then, one will see one's own form as the unsupported energy of consciousness.
cittādyantaḥ-kṛtīrnasti mamāntarabhāvayediti |
vikalpānāmabhāvena vikalpairujjito bhavet || 94 ||
One should meditate like this - "There is nothing inside me. No mind, intellect, bones, organs."
By this, one will abandon all thoughts. By residing in a thoughtless state, one will reach God.
māyā vimohinī nāma kalayāḥ kalanaṁ sthitam |
ityādidharmām tatvānāṁ kalayanna pṛthagbhavet || 95 ||
Remain firm in one's understanding that a small part of anything, with a name, is a tempting illusion. Thus, the primary quality of one's true nature is unity.
From this understanding, one will no longer remain separate.
jhagitīcchāṁ samutpannāmavalokya śamaṁ nayet |
yata eva samudbhūtā tatastraiva līyate || 96 ||
When one sees a desire having risen, one should immediately end it. One will then be absorbed in the very place from which the desire arose.
yadā mamecchā notpannā jñānaṁ vā kastadāsmi vai |
tattvato’haṁ tathā bhūtastallīnastanmanā bhavet || 97 ||
When desire or knowledge has not arisen in me, ‘Who Am I?’ in that condition. That is truly my essential Reality.
By reflecting in this way, one will be absorbed into that Reality.
icchāyāmathavā jñāne jāte cittaṁ niveśayet |
ātmabuddhyānanya-cetāstatas-tattvārtha-darśanam || 98 ||
When desire or knowledge has arisen, one should stop reflecting on them and consider the Self as identical with Consciousness. Then, one's true nature appears.
nirnimittaṁ bhavejjañānaṁ nirādhāraṁ bhramātmakam |
tattvataḥ kasyacinnaitadevambhavi śivaḥ priye || 99 ||
The true nature of God is without cause and without support. Any person's knowledge or perception is not this. O Dear One, in this way, one becomes Shiva.
ciddharmā sarvadeheṣu viśeṣo nāsti kutracit |
ataśca tanmayaṁ sarvaṁ bhāvayan bhavajijjanaḥ || 100 ||
Consciousness is the essential quality in all bodies. There is no difference anywhere. Therefore, everything is made of the same consciousness.
By understanding this, a person is victorious over worldly existence.
kāma-krodha-lobha-moha-mada-mātsarya-gochare |
buddhiṁ nistimitāṁ kṛtvā tat-tattvamavaśīṣyate || 101 ||
When strong emotions of desire, anger, greed, infatuation, intoxication or jealousy appear, stop the mind! By doing that, the True Reality underlying those emotions appears.
indrajālamayaṁ viśvaṁ vyastaṁ vā citrakarmavat |
bhṛmadhvā dhyāyataḥ sarvaṁ paśyataśca sukhodgamaḥ || 102 ||
See the whole world as magic jugglery, or a picture, or an illusion. From this meditation, joy arises.
na cittaṁ nikṣiped duḥkhe na sukhe vā parikṣipet |
bhairavi jñāyataṁ madhye kiṁ tattvamavaśīṣyate || 103 ||
One should not place their thoughts on pleasure or pain. O Goddess, know that True Reality lies between the two.
vihāya nija-dehāsthaṁ sarvatrāsmīti bhāvayan |
dṛdena manasā dṛṣṭyā nānyekṣiṇyā sukhī bhavet || 104 ||
Leave behind concern for one's body. With a firm mind and vision for nothing else, believe - ''I am everywhere."
Then, one will attain joy.
ghaṭādau yacca vijñānamichchhādhyaṁ vā mamāntare |
naiva sarvāgataṁ jātaṁ bhāvayanniti sarvagāḥ || 105 ||
“Knowledge and desire exist not only within me, but everywhere, in jars and other objects.”
With this belief, one becomes omnipresent.
grāhya-grāhaka-saṁvittiḥ sāmānyā sarva-dehinām |
yogināṁ tu viśeṣo’sti sambandhe sāvadhānatā || 106 ||
The awareness of object and subject is common to all living beings. However, the Yogis have the distinction of always being aware of the self.
svavadanyakṣarīre’pi saṁvittimanubhāvayet |
apekṣāṁ svāśarīrasya tyaktvā vyāpī dinairbhavet || 107 ||
Leaving aside concern for one's own body, one should continuously believe that the same consciousness is present in oneself and also in other bodies.
In a few days, one will be all-pervading.
nirādhāraṁ manaḥ kṛtvā vikalpānna vikalpayet |
tadātmaparamat-matve bhairavo mṛgalocane || 108 ||
O Doe-eyed One, by stopping all thoughts, the mind will be without support.
Then, the self will become the Supreme Self of God.
sarvajñaḥ sarvakartā ca vyāpakaḥ parameśvaraḥ |
sa evahaṁ śaiva-dharmā iti dārḍhyadbhavechchhivaḥ || 109 ||
God is omniscient, omnipotent and omnipresent. Believe firmly, "I have those same qualities of God." Then, one becomes God.
jalasyevormayo vanhorjvālābhangyaḥ prabhā raveḥ |
mamaiva bhairavasyaitā viśva-bhangyo vibheditāḥ || 110 ||
Just as waves arise from water, flames from fire, light from the sun, the various forms of the universe have arisen from Me, God.
adhāreṣvathavā’śaktyā’jñānāccittalayena vā |
jātaśaktisamāveśakṣobhānte bhairavaṁ vapuḥ || 112 ||
When there is a lack of energy or knowledge, the mind dissolves, and one is absorbed into energy.
In the end, when the energy subsides, God appears.
kūpādike mahāgārte sthitvopari nirīkṣaṇāt |
avikalpamatēḥ samyak sadhyascitta-layaḥ sphuṭam || 115 ||
Stand over a deep well and look, without blinking, into the deep hollow space. The mind becomes completely free of thoughts, and then is immediately dissolved.
yatra yatra mano yāti bāhye vābhyantare’pi vā |
tatra tatra śivāvasthā vyāpakatvāt kva yāsyati || 116 ||
Wherever the mind goes, externally or internally, everywhere, there is the form of Shiva. As God is omnipresent, where will the mind go?
yatra yatrākṣamārgeṇa caitanyaṁ vyajyate vibhoḥ |
tasya tanmātradharmitvāccillayādbharitātmatā || 117 ||
Whenever awareness is increased through any sense organ, remain in that awareness. Then, the mind will be dissolved, and one will be filled with the Supreme Self.
kṣutādyante bhaye śoke gāhvare vā raṇad dṛute |
kutūhale kṣudhādyante brahmasattāmayī daśā || 118 ||
At the commencement and end of a sneeze, during danger, sorrow, weeping, flight from a battlefield, during curiosity, and at the commencement and end of hunger - these states are full of the State of God.
vastuṣu smaryamāṇeṣu dṛṣṭe deśe manastyajet |
svaśarīraṁ nirādhāraṁ kṛtvā prasarati prabhuḥ || 119 ||
Leaving aside concern for one's body, remember the sight of a place, an object, or an incident. The mind will be without support, and one experiences a flood of Divinity.
kvacidvastuni viniyasya sanairdṛṣṭiṁ nivartayet |
tajjñānaṁ cittasahitāṁ devi śūnyālayo bhavet || 120 ||
After looking at some object, one should slowly withdraw their sight from it, then their knowledge, together with their thought of it.
O Goddess, one will then reside in the Void.
bhaktayudrkādviraktasya yādṛśī jāyate matiḥ |
sā śaktiḥ śānkarī nityaṁ bhāvayetāṁ tataḥ śivaḥ || 121 ||
From an abundance of devotion and a detached nature, an understanding of the Divine Energy is born. One should continuously be Her. Then appears Shiva.
vastvantare vedyamāne śanairvastuṣu śūnyatā |
tāmeva manasā dhyātvā vidito’pi praśāmyati || 122 ||
Understand that an object is empty inside. Emptiness is also a feature of all objects. With the mind free of thoughts, meditate on that emptiness.
Then, even though the object is perceived or known, one becomes calm.
Kincijjñairyā smṛtā śuddhiḥ sā śuddhiḥ śambhudarśane |
na śucirhyaśucistasmānnirvikalpaḥ sukhī bhavet || 123 ||
That which is considered pure by people of little understanding is neither pure nor impure in the Shaiva system of philosophy.
One who rises above dualising thoughts attains complete happiness.
sarvatra bhairavo bhāvaḥ sāmānyeṣvapi gocharaḥ |
na ca tadvyatirekeṇa paro’stityadvyā gatiḥ || 124 ||
God exists everywhere and is common in all. There is nothing else other than God.
With this knowledge, one attains the non-dual condition.
samaḥ śatrau ca mitre ca samo mānāva-mānayoḥ |
brahmaṇaḥ paripūrṇatvāditi jñātvā sukhī bhavet || 125 ||
From knowing that God completely fills everything, one is the same towards enemy and friend, in honour and dishonour.
With this attitude, one obtains joy.
na dveṣaṁ bhāvayet kvāpi na rāgaṁ bhāvayet kvacit |
rāga-dveṣa-vinirmuktau madhye brahma prasarpati || 126 ||
There should be no feeling of aversion or attachment towards any person or place. By remaining in the centre between the two, one is liberated from the duality of aversion and attachment.
Then, one experiences God spreading everywhere.
yadāvedyaṁ yadagrāhyaṁ yacchūnyaṁ yadbhāvagam |
tatsarvaṁ bhairavaṁ bhāvyaṁ tadante bodha-sambhavaḥ || 127 ||
That which is beyond knowledge, beyond grasping, beyond not being, that which is void - contemplate all that to be God.
In the end comes the birth of enlightenment.
nitye nirāśraye śūnye vyāpake kalanojjite |
bāhyākāśe manaḥ kṛtvā nirākāśaṁ samāviśet || 128 ||
Fix the mind on external space, which is eternal, supportless, void, all-pervasive and silent.
By doing this, one will completely enter non-space.
yatra yatra mano yāti tat-tat tenaiva tatakṣaṇam |
parityajyānava-sthityā nistarangastato bhavet || 129 ||
Wherever the mind goes, at that very moment, one should leave that thought.
By not allowing the mind to settle into thoughts, one will be free of thoughts.
bhayā sarvaṁ ravayati sarvado vyāpako’khile |
iti bhairava-śabdasya santatoccāraṇacchivaḥ || 130 ||
God gives rise to everything, pervades everything and every sound. Therefore, by continuously reciting the word Bhairava (God), one becomes God.
ahaṁ mamedamityādipratipattiprasangataḥ |
nirādhāre mano yāti taddhyānapreranācchamī || 131 ||
"I am, this is mine."
On the occasion of this assertion, let the mind go to that which is without support. From the impelling force of this meditation, one attains Peace.
nityo vibhunirādhāro vyāpakaścākhilādhipaḥ |
śabdān pratikṣaṇam dhyāyan kṛtārtho’rthānurūpataḥ || 132 ||
"Eternal, omnipresent, supportless, all-pervasive and Lord of the Entire Universe."
By meditating every moment on these words, in conformity with one's object, one obtains one's object.
atarttvāmandrajālārbhamidaṁ sarvamavasthitam |
kiṁ tattvamindrajālasya iti dārḍhyacchaṁ vrajet || 133 ||
The entire universe is not real. It is like an illusion or a magic show.
"What is real about an illusion?"
From believing this firmly, one abides in Peace.
ātmano nirvikārasya kva jñānaṁ kva ca vā kriyā |
jñānāyattā bahirbhāvā ataḥ śūnyamidaṁ jagat || 134 ||
The Self is unchangeable. Where is there knowledge or activity? External existence or objects are dependent on knowledge. Therefore, this world is void.
na me bandho na mokṣo me bhītasyaitā vibhīṣikāḥ |
pratibimbamidaṁ buddherjalleṣviva vivasvataḥ || 135 ||
“Neither bondage nor liberation for me.”
Those terrified of these concepts should see them as images of the mind, just like the image of the sun in water.
indriyadvārakaṁ sarvaṁ sukhaduḥkhādisaṅgamam |
itīndriyāṇi santyajya svasthaḥ svātmani vartate || 136 ||
All contact with pleasure and pain is through the sense organs. Therefore, one should detach oneself from the senses, turn within and abide in one's own self.
jñānaprakāśakaṁ sarvaṁ sarveṇātma prakāśakaḥ |
ekamekasvabhāvatvāt jñānaṁ jñeyaṁ vibhāvyate || 137 ||
All things are revealed by the knower. The Self is revealed through all things. As their own nature is the same, perceive the knower and the known as one.
mānasaṁ cetanā śaktirātmā ceti catuṣṭayam |
yadā priye parikśīnaṁ tadā tadbhairavaṁ vapuḥ || 138 ||
Mind, intellect, energy of life and limited self - O Dear One, when this group of four disappears, then the state of God appears.
nistaraṅgopadeśānāṁ śatamuktaṁ samāsataḥ |
dvādaśābhyadhikaṁ devi! yajñātvā jñānavijjanaḥ || 139 ||
O Goddess, I have described in brief a hundred and twelve meditations, by which a person can still the mind.
Knowing them, a person becomes wise.
atra caikatame yukto jāyate bhairavaḥ svayam |
vācā karoti karmāṇi śāpānugrahakārakaḥ || 140 ||
By being proficient in any one of these practices, a person will be united with God, and God will be born within oneself.
One can then perform any work with his word alone.
One will have the ability to confer malediction or benediction.
ajarāmaratāmeti śo’ṇimādiguṇānvitaḥ |
yoginīnām priyo devi! sarvamelāpakādhipaḥ || 141 ||
jīvannapi vimukto’sau kurvannapi ca ceṣṭitaṁ |
He becomes immortal and free from old age. He is endowed with the power of becoming as small as an atom, and with other powers.
O Goddess, he becomes the favourite of the female Yogis and the master of spiritual gatherings. Even while living, he is liberated.
Though he performs worldly activities, he is not affected by them.
śrīdevi uvāca
idaṁ yadi vapurdeva parāyāśca maheśvara! || || 142 ||
evamuktavyavasthāyāṁ japyate ko japaśca kaḥ |
dhyāyate ko mahānāth pūjyate kaśca tṛpyati || 143 ||
hūyate kasya vā homo yāgaḥ kasya ca kiṁ katham |
The Goddess said:
O God, if this is the nature of the Supreme Energy as described, then who will one continuously recite a mantra on, and what will one recite?
O Great Lord, who is to be meditated on, who is to be worshipped, and who is to be gratified?
To whom does one offer oblations, or perform sacrifices, and in what way?
śrībhairava uvāca
eṣātra prakriyā bāhyā sthūleṣveva mṛgākṣaṇe |
bhūyo bhūyaḥ pare bhāve bhāvanā bhāvyate hi yā || 144 ||
japaḥ so’tra svayaṁ nādo mantrātmā japyam īhṛśaḥ || 145 ||
God said:
O Doe-eyed One, these practices referred to are external and only pertain to gross forms. That meditation made again and again on the Supreme Being is continuous mantra recitation.
One should meditate on the spontaneous sound that continues within oneself, in the form of a mantra. This is what mantra chanting is really about.
dhyānaṁ hi niścalā buddhirnirākārā nirāśrayā |
na tu dhyānaṁ śarīrākṣimukhahastādikalpanā || 146 ||
Meditation is unswerving concentration without form or support. Concentration on an imaginary figure of the Divine with body, eyes, face, and hands is not meditation.
pūjā nāma na puṣpādhairyā matiḥ kṛyate drdhā |
nirvikalpe pare vyomni sā pūjā hyādarāllayaḥ || 147 ||
The offering of flowers and more is not called worship. One should firmly fix the heart on the Supreme Space, which is beyond thought.
From that love, there is union with God. That indeed is worship.
atraikatamayuktisthe yotpadyeta dināddhinam |
bharitākāratā sātra tṛptiratyantapūrṇatā || 148 ||
By being established in even one of the meditations explained here, one will experience consciousness rising day after day, till one reaches the Highest State.
That is known here as satisfaction.
mahāśūnyālaye vanhau bhūtākṣaviṣayādikam |
hūyate manasā sārdhaṁ sa homaścetanāstru cā || 149 ||
When the organs of sense and objects of sense are offered along with the mind, to be dissolved in the fire of the Supreme Void, with consciousness as a ladle - that is real oblation.
Yogā’tra parameśāni tuṣṭirānanda-lakṣaṇā |
kṣapaṇāt sarvapāpānāṁ trāṇāt sarvasya pārvati || 150 ||
O Parvati, from destroying all of one's sins, one is completely absorbed into the Supreme Being, and obtains satisfaction described as bliss.
This is the meaning of sacrifice in this system.
rudraśakti-samāveśastatkṣetraṁ bhāvanā parā |
anyathā tasya tattvasya kā pūjā kaśca tṛpyati || 151 ||
The union of God and Energy - that Supreme State should be one's place of pilgrimage. Otherwise, in one's true state, who will worship and who will one satisfy?
svatantrānanda-cinmātra-sāraḥ svātmā hi sarvataḥ |
āveśanaṁ tat-svarūpe svātmanaḥ snānamīritam || 152 ||
The essence of one's Self consists entirely of freedom, bliss and consciousness. Immersing our limited self into our True Self is bathing.
yaireva pūjyate dravyairṣṭapyate vā parāparaḥ |
yaścaiva pūjakaḥ sarvaḥ sa evaikaḥ kva pūjanam || 153 ||
The objects with which worship is to be done, or with which the Higher and Lower Reality is to be satisfied, the worshipper, and God, are in fact all one and the same. Why then, this worship?
vrajet prāṇo viśejjīvā icchayā kuṭila-kṛtiḥ |
dīrghātmā sā mahādevī para-kṣetraṁ parāparā || 154 ||
The breath goes out and the breath comes in spontaneously, in a curved manner. She reaches far, higher and lower. The Great Goddess is the supreme place of pilgrimage.
asyāmanucharan tiṣṭhan mahānanda-maye’dhvare |
tayā devya samāviṣṭaḥ paraṁ bhairavamāpnuyāt || 155 ||
This fire (Goddess) is full of Great Bliss. By following Her and resting in Her, one becomes fully identified with Her. Then, through the Goddess, one obtains God.
The breath makes the sound ‘Sa’ when it goes out, and makes the sound ‘Ha’ when it enters inside. 'Hamsa, Hamsa’ - this mantra is continuously recited by a living being…
ṣat śatāni divā rātrau sahasrānyekaviṇsati |
japo devyāḥ samuddhṛṣtaḥ prāṇasyānte sudurlabhaḥ || 156 ||
21,600 times during a day and night. This continuous recitation of the Goddess, fully described, is easy to attain. It is difficult only for the senseless.
ityetat kathitaṁ devi paramāmṛtamuttamam |
etacca naiva kasyāpi prakāśyaṁ tu kadācana || 157 ||
O Goddess, with these words, I have explained the Supreme Teaching, which leads one to the highest state of Immortality. This teaching should not be revealed to just anyone…
pariśiṣye khale krūre abhakte gurupādayoḥ |
nirvikalpamatīnaṁ tu vorāṇāmunnatātmanām || 158 ||
…particularly to pupils of another tradition, or pupils who are wicked, cruel, and unfaithful to their master. On the contrary, it may be fearlessly given to the brave ones, whose minds are free of doubts…
bhaktānāṁ guruvargyasya dātavyaṁ nirviśaṅkayā |
grāmo rājyam puraṁ deśaḥ putradāra-kutumbakam || 159 ||
and who are devoted to their line of masters, one's race, government, city, country, children, wife and family.
sarvametat parityajya grāhyaṁetanmṛgekṣane |
kimebhirasthirayairdevi sthiraṁ paramamidaṁ dhanaṁ || 160 ||
One should give all this up, O Doe-eyed One. What is the point in these temporary things?
Instead, O Goddess, one should seize this teaching, which leads to the everlasting, supreme treasure.
prāṇā api pradātavyā na deyaṁ paramāṁṛtam |
Life may even be renounced, but this teaching, which leads to the Supreme Nectar of Immortality, should not be given to undeserving ones.
śrīdevi uvāca
devadeva! mahādeva! paritaptāsmi śankara || 161 ||
The Goddess said:
O God, O God of Gods, O Great God, I am completely satisfied.
rudrayāmala-tantrasya sāramadyāvadhāritam |
sarvaśakti-prabhedānāṁ hṛdayaṁ jñātamadya ca || 162 ||
I have now fully understood the essence of the Rudrayamala Tantra, and the essence of the different grades of Energy.
ityuktvā’’nanditā devī kaṇṭhe lagna śivasya tu || 163 ||
Having said these words, the Goddess, who was filled with joy, then embraced God.
Awakening Lord Kal Bhairav and Ma Bhairavi:
Tantra Sadhana App
The esoteric practices of Tantra are now no longer a secret. Built by enlightened monk Om Swami, Tantra Sadhana App is a digital medium for the worship of the Das Mahavidyas.
Consecrated by Om Swami’s penance and mastery of Tantric rituals, the app houses the Das Mahavidyas, their awakened Tantric mantras and their main esoteric Sadhana or spiritual practice.
A seeker begins their journey with Ma Kali and unlocks each Mahavidya subsequently, ending with Ma Kamalatmika. Ma Bhairavi is the fifth of the Das Mahavidyas.
The seeker will be initiated into Her Tantric mantras, perform Japa (chanting) and Yagna (fire offering), and eventually, unlock Her main Sadhana, the Panch Mundi Sadhana, where 5 skulls are invoked with the Bhairavi Kavach from Rudra Yamala Tantra.
While there is no specific form of Lord Bhairav in the app yet, He is invoked in the Ma Kali Sadhana for His protective energies, along with Lord Shiv and Lord Rudra.
By worshipping Ma Kali, the seeker worships Kal Bhairav too.
Invite these powerful energies into your life and transform your spiritual journey. Invoke Ma and Bhagavan today.
