The Virtuous Acts for the Divine Body of Shiva's Incarnation🔗

From ages, the great human beings have happened on our planet who have ascended to divinity by their immense spiritual vows and practices. And for eternal ages, Divinity Itself has been Descending as Avatars in the human-like form to cause the ascend of humans or the living species to evolve to their higher possibility and to realize their ultimate nature – being and manifesting Sadashiva.

When the Divine, who is Sadashiva incarnate, descends in the human-like form, his form and his acts are often presumed to be like the humans. Just like the reflection of the Sun, cannot be compared to the Sun itself, the Avatars cannot be compared to humans. His very DNA, His form and the actions associated with his form are Divine and beyond the human imagination.

Sadashiva, the Source himself explains in the Agama, the Shiva Sutra, about how his Incarnation, Avatar is to live in the Divine Body? What should be His virtuous acts? How should He maintain His body?

We present to you the Shaastra Pramana, the direct scriptural authority and the explanation, so we can recognize, relate and connect with the Shiva Avatar.

translation:

He becomes just like Shiva.

translation:

His virtuous behavior is the maintenance of his body.

~ source: Shiva Sūtra, the Agama from Bhagavan Sadashiva.

Pramana: Shaastra Pramana, the scriptural evidence of truth.

For the one who is like Shiva, who is in the state of pure oneness (shuddha advaita) with Shiva, there is nothing to be experienced or done further. Shiva is the all-knower, all-doer, all-powerful, all-intelligent ultimate consciousness who manifests in the embodied form in a human-like body.

The Vijñāna Bhairava Tantra (sutra 109, dhāraṇā 83), the Agama from Bhagavan Bhairava (Sadashiva) to Devi, the essential qualities of Sadashiva are described as:

The Supreme Perfect Lord, Shiva is the all-knower [sarvajñaḥ], the all- doer, source of all actions [sarva-kartā] and all-pervading existent [vyāpakaḥ]. Fix your concentration on that Shiva. When your space is fully fixed on the awareness of Shiva, then, place that awareness in your own self. Consciously, firmly cognize – “As I am of the essence and nature of Shiva [Shaiva dharma], I am oneness with Shiva (Shivoham).” Thus, being established with this firm declaration, one becomes SHIVA.

Here, Sadashiva is speaking about the ‘Shiva-tulya’ – the one who has appeared or manifested as Shiva. He is Shiva in pure essence and expresses all his infinite auspicious qualities, acts and powers. For such a being, Sadashiva is explaining how should He maintain His Divine body.

Let us understand what is virtuous behavior or sacred vow, vrata in this context.

For an ordinary person, there are many virtuous, sacred acts that are prescribed in the scriptures, the source books of Sanatana Hindu Dharma.

Sadashiva reveals in the Kriya Pada (the ritualistic portion to connect to Sadashiva) and Carya Pada (the enlightened lifestyle portions) of the primary 'Agamas – the manual for enlightenment' about the virtuous acts and vows, and day-to-day lifestyle for people, for them to live and manifest their oneness with Sadashiva. Many temple rituals, ceremonial vows to daily lifestyle vows are explained in great, precise details with a lot of compassion and user-friendliness by Bhagavan Sadashiva in these Agamas.

Here, for a being who is already Shiva, who is Shiva Incarnate, no such virtuous acts are needed, ordains Sadashiva. The main virtuous act or vrata that Sadashiva prescribes for himself in the body is – śarīra-vṛitti – taking care of His body and its modifications. Just remain in His body as It is, taking care of His health, maintaining His body to its best.

He must ensure His body and the acts associated with it are well taken care of and kept in their highest space, shape and form. All he needs to do is maintain His supreme wellbeing in all possible ways; for by his wellbeing, the wellbeing of the whole world and people is caused. In His Divine body (divya sharira), Sadashiva Himself, the Source is living and manifesting with all His Shaktis, powers.

Even though He lives and performs ordinary acts such as resting his body, waking up, drinking tea, eating food, walking, laughing, joking, teaching, talking, administering, training his disciples etc,. He is never to be taken as an ordinary being by his seemingly ordinary acts.

Seeing His form and acts that are like other humans, many may err him to be a human being, some may err him to be an ordinary being with extraordinary powers; yet in essence, in the pure truth – He is Shiva Himself, shiva tulya. By His play, He enacts to be human-like to raise us into becoming Sadashiva. For a sincere seeker of truth and His devotee, He reveals His Divinity. For the rest, He veils His supreme powers.

As per the mandate of Sadashiva in this verse, such a Divine being is to only do simple acts to ensure utmost health to live a long healthy life for the ultimate cause of His Divine mission on earth – transforming humanity into super consciousness, to create a New Species of enlightened beings on earth.

power: Manifesting powers of life breath energy

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 24, dhāraṇa 1

Translation

Shri Bhairava said:

Adishakti or Visargātma, who is of the nature and essence of visarga, the power of projection or creation, goes on manifesting and expressing herself upwards through the life breath - from the center of the body to the top (dvadashanta) in the form of exhalation (prana or ‘sa’ sound) and downwards in the form of inhalation (jīva or apāna or ‘ham’ sound), By the steady one-pointed restful awareness at the two places (i.e. after breadth comes in and just before turning out), there happens the state of oneness with Bhairava [bharita sthitih], the Unclutched state, which is the source of supreme power.

Visarga means 'letting go', projection or creation. In living beings with prana, this action is activated by exhalation. Devi Adishakti or Parashakti, who is the source of all powers, is called 'visargātma' as She playfully manifests life energy in all beings through this inhalation (apana) and exhalation (prana) through her play of life energy. This playful movement or vibration is also called spandana.

Visarga is represented on the body by the two points or dots, one over the other. One point is above the dvadashanta where the prana ends and the other is the 'hrt' or the center of the body where apāna ends. Because of being the source, atma of these 2 core points, Adishakti is called visargatma.

Dvadashanta – literally means the 'end of the 12'. It is the distance of 12 fingers from the tip of the nose in the outer space where exhalation arising from the center of the human body, and passing through the throat and nose ends. This is called bahya dvadashanta or the external dvādashanta.

Apāna – is also called jeeva, as that is when the inhalation, the return of the live breath happens.

2 . Manifest the powers of Bhairavi, with turning of breath

Power: breath energy (marutah) to manifest powers of breath

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 25, dhāraṇa 2

At the outgoing energy of breath (exhalation) arising or turning from the inner or center of the body (i.e heart) there is non-return space for a moment and turning again with the inhalation (apana), there is a non-return space for a moment, when one fixes his awareness steadily at these two points, one will find that Bhairavi, the essential form of Bhairava is manifested at those two points, and thus manifest the powers of Bhairavi.

Note: Internally or externally, the energy of breath (marutah) is followed by non-return space as they return back to the ether.

3. Manifest the powers of Bhairavi, with turning of breathe

Power: manifest the power of prana shakti

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 26, dhāraṇa 3

26. When one establishes in the middle point of these breaths through one-pointed awareness, then this energy of breath neither goes out nor goes in, In this way, Bhairavi manifests Herself in the form of cessation of prana, with the central vein (sushmna) being already illuminated, and one experiences oneness with Bhairava.

4. Power: The power of life breath – Shanta, the eternally peaceful state of Sadashiva

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 27, dhāraṇa 4

When the Shakti in the form of exhalation (recita) is retained outside (at the dvadashsanta) and in the form of inhalation (purita) is retained inside (at the heart center or hrt), then at the end the power that illumines and manifests is called ‘Shānta’ – the eternally peaceful state of Sadashiva , through which Bhairava is revealed.

Notes: because there is kumbhaka, the breath is to be held for a while.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 28, dhāraṇa 5

28. Place your restful awareness on the Shakti arising from the muladhara chakra (at the base of the spine) scintillating like rays of the sun, and getting subtler and subtler till at last in the most subtle state, she dissolves in dvadashanta. Thus the Bhairava becomes manifest.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 29, dhāraṇa 6

29. Bring your restful awareness to that very lightening like Shakti (i.e Kundalini Shakti) moving upwards successively from one energy center to another up to three fists (i.e. dvadashanta). At the end, one can experience the magnificent, ultimate rise of the state and powers of Bhairava.

Notes: 12 finger spaces is from muladhara to navel, navel to heart, from heart to throat, throat to third eye, so all the spaces are the measure of dvadashanta.

7. Power: Powers of 12 high energy centers of rising Kundalini Shakti, in oneness with Shiva

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 30, dhāraṇa 7

30. There are 12 successively higher centers of energy associated with 12 successive letters (aksharas - a, ā, i , ī, u, ū, e, ai, o, au, aṃ, aḥ ), (which are the stages of rising kundalini shakti), which should be deeply meditated on.

Bring restful awareness to each of the successive sounds in the gross state, then beyond the sound enter into the subtle state of feeling, and then go beyond that also, enter into most subtle supreme state of pure power, till ultimately one becomes identified with Shiva in pure oneness, and expresses the successive powers of kundalini (in oneness with Shiva).

Notes:

Dvadashanta

There are 12 parts of these 12 successive states, krama dvadashakam; that is 12 fold kramas, 12 fold successive processes. They are Dvadashanta, the 12 successive high energy centers or points -

1. Janmarga (opening at the rectum; the basis of ‘janma’ or generation)

2. Mūla (base of spine)

3. Kanda (hara region)

4. Nābhi (navel)

5. Hṛit (heart)

6. Kaṇṭha (cavity in the throat)

7. Tālu (palate)

8. Bhrumadhya (center of eyebrows, or third eye)

9. Lalāṭa (forehead)

10. Brahmarandhra (crown; or the apex of the cranium)

11. Shakti (the pure cosmic power that breaks through the crown, penetrates it while opening it, to move to the cosmic ether plane)

12. Vyāpini - then one can enter into universal space or ether, all pervasiveness, the ultimate energy as the kundalini energy reaches it peak.

Dharana 8. Surtra 31 Power: (already done, third eye power verse)

Power: Manifest the Powers of five-fold Senses

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 32, dhāraṇa 9

32. Just like the circles or maṇḍalas appear on the feathers of a peacock with various colorful vivid formations, in the same way, the Yogi should consciously cognize and bring awareness to the heart or the inner space (mandalaih) on the five-fold ultimate source of senses - shunya- panchakam, which are the complete five spaces beyond the senses.

Thus will he enter into the pure space (beyond mind and senses) and be absorbed in the Absolute Pure Oneness, which is Sadashiva.

Note:

The immediate source of senses are tanmatras – rupa, rasa, gandha, sparsha, etc. Sadashiva is beyond all senses, mind and its inherent instruments or modifications.

By being absorbed in this oneness with Sadashiva through this process, the Yogi can experience and manifest the powers of senses. When all senses align and unite with Sadashiva, the Yogi can use any sense to manifest any power of senses. E.g. he can smell through the ears, touch through the eyes, etc. There is no limit to the infinite powers that a Yogi can manifest, when he becomes empowered with the space, which is beyond all sense organs, karmendriya and actions associate with the senses, jñānendriya.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 33, dhāraṇa 10

33. In this way, successively, by adopting this means, wherever you will put this one-pointed deep awareness on the subtle realms [chintana], whether it is the all-inclusive space of oneness (shunya), or on a wall or on some excellent person, by this the giver of boons, the supreme energy of Sadashiva is revealed then and there.

Notes: dharana 31, 32 is the technique of inner awareness, successively. Dharana 33 is the technique of placing that same restful awareness on an external entity and experiencing the state and power of Sadashiva.

Dharana 11. Sutra 34 (already done, part of main powers)

12. Power: Manifest powers through the central energy channel, Sushmna

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 35, dhāraṇa 12

35. The central energy channel (madhya nadi) is situated in the middle. It is as slender as the slim stem of a lotus. When one brings conscious awareness on the inner etheric space of this nadi (called sushmna), the Lord is illumined and revealed therein, and the powers coursing through this naḍi are manifest in the Yogi.

Notes:

When the kundalini shakti arises, it travels through the central naḍi, the sushmna and pierces through all energy centers, chakras. By this, the yogi experiences the different states of Sadashiva existing in different energy centers and their respective powers are manifest, effortlessly. Thus, the complete states and powers of Shiva, The Lord of Sushmna is illumined.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 36, dhāraṇa 13

36. By stopping the openings (of the senses – such as the head, eyes, nostrils, ears and mouth) with the weapon in the form of hands, by which are blocked the eyes (and other sensory openings), and thus by breaking open (the knot in the middle of eyebrows), the Bindu is perceived, which appears in the ether of consciousness. Then, the yogi is established in the highest spiritual state, parama sthiti and the Yogi experience the ultimate Shiva and His shaktis.

Dharana 14, sutra 37: (already done, part of main powers)

15. Power: Manifest powers of unstruck sound energy, Anahata-which is Brahman | listen to any sound at far-off distances.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 38, dhāraṇa 15

38. One who is deeply conscious of That sound which is unstruck, anāhata, which is Brahman, Pure Consciousness in the form of sound, which is vibrating within and is heard naturally in one’s own ears by the competent Yogi, the sound which does not come from outside sources, which goes in sounding uninterruptedly, and which is rushing constantly like a river (sarid-drute) attains to Brahman.

16. Power: Experience the Pranava, AUM, through Oneness with Bhairavi | Manifest all powers of Sound energy

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 39, dhāraṇa 16

praṇavādisamuccārāt plutānte śunyabhāvanāt | śūnyayā parayā śaktyā śūnyatāmeti bhairavi || 39 ||

39. O Bhairavi, by the perfect recitation of praṇava, the sacred syllable AUM, etc. and by contemplating over the all-inclusive space of oneness at the end of a long phase (of reciting) of it and by the power of all-inclusiveness, one attains to Bhairavi, the Pure Source of all powers.

17. Power: Experience any mantra, and manifest the powers of Sadashiva through sound | oneness with Sound energy

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 40, dhāraṇa 17

yasya kasyāpi varṇasya pūrvāntāvanubhāvayet | śunyayā śunyabhūto'sau śūnyākāraḥ pumānbhavet || 40 ||

40. At the beginning of uttering any mantra (aum or any other mantra), or at the end of uttering this mantra, when you are going to recite the mantra and when the recitation is over, at these two places [when you are just about to recite and when recitation is over], there, at that place, contemplate on all-inclusive oneness (the space of Shakti and Shiva). By doing so, one becomes the very form and embodiment of all-inclusiveness, which is Sadashiva.

18. Power: Manifest the power of Sound energy

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 41, dhāraṇa 18

tantrayādivādyaśadeṣu-dīrgeṣu kramasaṁsthiteḥ | ananyācetāḥ pratyante paravyomavapurbhavet || 41 ||

41. While listening with undivided attention to sounds of a stringed instrument or other musical instruments which, by virtue of being in succession are prolonged sound vibrations, one will at the end, listen to the source sound, and be absorbed in the all-pervading etheric space of pure consciousness (and manifest the powers of Bhairava).

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 42, dhāraṇa 19

42. By the deep and subtle chanting of piṇḍa-mantras, which are arranged in the order of gross letters and which constantly vibrate in the subtle forms, beginning from the bindu, ardhacandra, nādānta, etc. and ending with shunya (space of infinity), one certainly becomes Shiva.

(Thus the Yogi attains to and manifests the powers of the mantras).

Notes:

Pindamantras – in which the each letter is separately arranged and in which usually there is a connecting vowel at the end. E.g. AUM (in case of pranava); and ‘ḥ’

H, Ra, Kṣ, M, La, Va, Ya, Na, ūṁ

dhāraṇa 20, sutra 43: (already done, main powers)

21. Power: Manifest any powers from Inifinity beyond the body and mind

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 44, dhāraṇa 21

pṛṣṭhaśūnyaṁ mūlaśūnyaṁ yugapad-bhāvayecca yaḥ |

śarīranirapekṣiṇyā śaktyā śūnyamanā bhavet || 44 ||

44. He who simultaneously contemplates on the infinity (where no other exists) above and the infinity at the base, with the support of the cosmic energy, becomes independent of the body and beyond the body, and goes beyond the mind and its limiting perceptions.

(Thus, the yogi manifests the powers beyond any limits of mind and body such as existing anywhere, anytime; experiencing the infinite far-off space, traveling at the speed of mind, feeling oneness with any body etc.)

22. 23

Power: Experience state of Sadashiva, nirvikalpa; manifest all powers of Sadashiva beyond the mind and body

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 45, 46, dhāraṇa 22, 23

45. He who contemplates and cognizes firmly and steadily, the infinity above, the infinity at the base, and at the heart (middle), in him there arises, simultaneously, because of his being free and complete from all thought currents, then the state of Nirvikalpa, the Pure Unclutching, the state of complete completion is revealed – the state of Sadashiva.

From the state of Sadashiva, nirvikalpa manifest all powers of Sadashiva.

46. When the Yogi contemplates on his body believed to be the limited subject as the Infinite space even for a while, with the attention freed of all thought flows, he becomes liberated from all thoughts (vikalpas) and finally reaches oneness with Bhairava, who rests in the perpetual space of Nirvikalpa, the Pure Unclutched space.

[dhāraṇa 24-25 (already done in main powers)]

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 49, dhāraṇa 26

hṛdyākāśe nilīnākṣaḥ padmasaṁ-puṭamadhyagaḥ | ananyacetāḥ subhage paraṁ saubhāgyamāpnuyāt || 49 ||

49. He whose mind along with the other senses is merged and centered fully in the inner space or the ether of the heart (hṛidyākāśe nilīnākṣaḥ) without any interruption, who has entered mentally into the center of the two bowls of the heart lotus, who has excluded everything else from the consciousness, he attains the highest, fortune of entering into the Ultimate Consciousness, O beautiful Parvati.

Note:

Here ‘ākṣaḥ’ means thoughts.

Dharana – 27-28, sutra – 50-51 (already done, main powers)

29.30. Power: Manifest the Divine States into Higher States or Planes of Existence, beyond the inner or outer worlds. (from man to Divine)

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 52-53, dhāraṇa 29-30

52. Just visualize that Kālāgni, the Fire of Shiva's consciousness, is rising from the big toe of the left foot, and your whole body has been put into ashes (putting all incompletions, impurities of the physiology, psychology and neurology into flames and ashes). In the end, the original peaceful state of Sadashiva is revealed.

53. In the same way, just visualize through one-pointed awareness, that this whole universe is burnt to ashes by the Cosmic Fire, Kālagni, without allowing the mind to wander anywhere else. Then, in such a person, the highest, supreme state of man, that is the Divine State of Consciousness simply manifests.

note: kālapadā is the big toe of the left foot.

Dharana 31., sutra 54 (already done, in main powers)

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 55, dhāraṇa 32

55. When you breathe with sound (pīnam) very slowly with deep awareness, the prana shakti, the power of life breath energy is thick and gross. It is made subtle and refined (through yogic processes like pranayama). When the Yogi places his awareness constantly on this Shakti either in the dvadashanta (any of the energy centers like third eye), or in the heart (the center of the body) while entering into the dream state, he is liberated and freed (from life-death) and manifests his natural state of cosmic power – where he lord the dreams and death.

Note:

With this power, one can manifest anything in the dream state, and realizes that the waking state itself is another dream. He is awakened from the sleep of lower states of consciousness; and he can manifest any reality in this dream. E.g. He can have the vision or experience if any deity in this dream, or can visit any place.

33. Power: Experience the space beyond the Universe, manifest any power in the universe – from gross to subtle

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 56, dhāraṇa 33

56. One should contemplate step by step, successively on the whole universe under the gross objective form of bhuvana-adhva, and as being dissolved into the subtle, subjective form of the Universe, from the gross state to the subtle state to the subtlest supreme state of universe, till finally one’s mind is dissolved and situated in the space beyond the mind, the space of Sadashiva.

Notes: gross formation of the universe is bhavana-adhva, subtle universe formation is tattva-adhva, the subtlest formation of the universe is kalā-adhva.

34-35 Power: Through Oneness with Universe - Exist, Experience and Travel any part or dimension of the Universe, Adhva

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 57-58, dhāraṇa 34-35

57. Just sit or stand outside and visualize that around you this whole universe is existing on all the sides. Consciously see – how vast and great this universe is. What is below? What is above? All the hundred and eighteen worlds around you, above and below your body. And visualize that, “I am pervading in each and every part of this universe.” This is called ‘adhva prakriya – the journey of the universe’. By this the Supreme consciousness, Shiva is revealed.

58. Mahādevi, just visualize that this universe is beyond any substance, it is infinite space. In this space, absorb the mind completely. Then one becomes highly qualified for allowing his mind to be absorbed in the Absolute Infinity.

Dharana 36, sutra 37 (already done, part of main powers)

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 60 , dhāraṇa 37

60. Or, Just go out in any vast (vacant) field where there are no trees, no mountains, or nothing, - no house, no roads, no shades, or any defensive wall. The Yogi’s mental faculty thus, becoming without any support, will then dissolve and the movements of the mind will disappear.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 61, dhāraṇa 38

61. At the moment when one has perception of two objects or ideas, one should simultaneously drop both the perceptions or impressions, and cognizing the center or interval between the two, he should remain with the awareness fixed on the center (of both the objects). Then, drop the awareness from this center also completely, and experience the Reality shine forth, which is the cosmic center (of powers).

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 62, dhāraṇa 39

62. When the mind of the Yogi that comes to drop one object, while is firmly established in that one object only, is firmly restrained, and does not move towards any object, it comes to rest in the middle position or space and experiences oneness with that object, through it is unfolded intensely the realization of pure consciousness.

[Dharana 40, sutra 64 (already done, part of main powers)]

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 64, dhāraṇa 41

vāyudvayasya saṁghaṭṭād- antarvā bahirantataḥ | yogī samatvavijñāna-samudgamanabhājanaṁ || 64 ||

64. By the meeting point of the two breaths (saṁghaṭṭa), that is prāṇa (exhalation) rising inwardly in the center and apāna (inhalation) rising externally in between the eyebrows or the heart (dvadashanta), there arises finally a space in which there is complete cessation of both – whether in the center or in the dvadashanta, the Yogi becomes capable of cognizing and directly experiencing the rise of Self in absolute Oneness (samatva vijñāna-samudgamana).

Dharana: 42, sutra 66 - already done, part of main powers

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 66, dhāraṇa 43

66. O gazelle-eyed one, by applying or experiencing an extraordinary happening, the supreme delight arises in the heart, instantaneously. In this state, the Reality manifests itself with the essential nature of joy.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 67, dhāraṇa 44

67. When by stopping the openings of all the cognitive senses, the flow of all the sensory perceptions and activities is stopped, the prana shakti moves slowly upward, then in the upward movement of the prana shakti, there is experienced a tingling sensation (at various places in the central nadi) just the tingling created by the movement of an ant (over the body). At the moment of that sensation, there occurs the supreme delight.

Note: when the prana shakti moves upwards, the kundalini rises upwards onto its journey to the brahmarandha.

[Dharana - 45-48, sutra 68-71 (leaving these verses, union related)]

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 72, dhāraṇa 49

72. When one experiences the expansion of joy of savory arising from the pleasure of sweet eating or drinking, one should consciously bring the restful awareness on that perfect space of bliss and become the taste of the food, then there happens the supreme bliss, the state of Sadashiva.

50. Power: Manifest the powers of Sound, through the oneness with source of all music

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 73, dhāraṇa 50

73. When the Yogi's mind becomes one with the unparalleled joy of the song and other musical instruments, for such a yogi, because of the absorption of his mind into the collective sound, he becomes one with the source of joy (Sadashiva-Shakti).

51. Power: Highest bliss through complete, fulfilled mind – manifest the power of mind

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 74, dhāraṇa 51

74. Whenever your mind becomes peaceful, complete, whenever your mind is situated peacefully and finds satisfaction and deep joy (in a specific activity), fix your mind there completely and plunge into the source of delight. In every such case, the true nature of the highest bliss will manifest itself.

Parādevi and her powers

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 75, dhāraṇa 52

75. When the sleep state has not yet come, i.e. when you are about to enter into the sleep, and all the external objects seem to have faded out of sight, then one should put awareness on this state (between the sleep state and waking state). In this state, Parādevī, the supreme power manifests Herself.

Note: the state between the sleeping state and waking state, is the turiya state which is free from thoughts.

53. Power: Manifest power of akasha, ether and illumine anything

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 76, dhāraṇa 53

76. Just visualize that the akasha, etheric space is filled with the effulgent light of the sun or just fix the gaze on a portion of space that appears filled with rays of the sun, or at a lamp etc. At that very place, the nature of one's essential Self (svātmarūpaṁ) will illumine and manifest itself.

54. Power: Manifest powers of knowledge, power of mantra, power to see the reality, and power to travel in space

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 77, dhāraṇa 54

77. At the time of intuitive perception of the universe, there is manifested the supreme attainment through the karaṅkiṇī, Bhairvavī, Lelihānā and Khecari mudras.

karaṅkiṇī – mudra in which yogi views the world as mere karanka or skeleton. It cognizes the physical body as dissolved in the highest ether. (mudra of jñāna siddhas) i.e. those who have become perfect in jñāna) – by those manifest powers of pure knowledge.

krodhanā – mudra expressive of anger. It gathers 24 tattvas from earth upto the prakrti into the mantra. It is mudra of Yogis who manifest the powers of mantra.

bhairavi mudra – mudra in which eyes are fixed externally without blinking but making the gaze turned towards the inner reality.

lelihānā – mudra in which the yogi tastes the entire universe in his nature of essential I-consciousness. It is the mudra of Yogis who manifest the powers of Shiva (shakta siddhas).

Khecari- lit. meaning ‘moving in the sky or empty space.

55. Power: Manifest the power of mind – through perfect sitting

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 78, dhāraṇa 55

78. Let the Yogi sit on a soft seat on your buttocks, placings your hands and legs without any support. By maintaining oneself in this position, his mind will experience equilibrium. By this act, the individual consciousness rises to the supreme state of universal consciousness.

56. Power:

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 79, dhāraṇa 56

79. Sit comfortably on a seat and placing the two arms in the form of an arch overhead, the yogi or seeker should fix his gaze in the arm-pits. As the mind gets absorbed in that posture of repose, the state of Shiva is revealed.

57. Power: Manifest power of consciousness over any object/matter

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 80, dhāraṇa 57

80. Having fixed the gaze without blinking on a gross object and then directing the attention inwards, and thus making his mind free of all thought currents, one experiences and reaches the state of Shiva without delay.

58. Power: (to be defined)

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 81, dhāraṇa 58

81. If one maintains the mouth widely open, keeping the inverted tongue at the center of the mouth, and fixing the mind in the middle of the open mouth, while breathing in and out (reciting the ‘sa’ and ‘ha’ – so’ham), then he enters into that supreme peace of super consciousness.

dhāraṇa 59, sutra 60 (already done, part of main powers – levitation)

60. Power: Manifest the power of moving with the mind

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 83, dhāraṇa 60

60. Devi, by the swinging of the body of a person seated on a moving vehicle or by the rhythmic swaying of the body slowly in invisible circles, the mind reaches peace and becomes calm. Then he attains divyaugham, the stream of constant divine consciousness and enjoys the bliss of super consciousness.

Dharana: 61-62, sutra – 84-85 (already done, part of main powers)

63. Power: Manifest Powers of States of Consciousness, and Power of Darkness (the form of Bhairava)

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 86, dhāraṇa 63

kiñcijjñātaṁ dvaitadāyi bāhyālokastamaḥ punaḥ |

viśvādi bhairavaṁ rūpaṁ jñātvānanta-prakāśabhṛt || 86 ||

86. When the Yogi knows the three states of consciousness that is viśva, the waking state, in which there is limited knowledge, which gives the cognition of duality; taijas, the dream state in which there is external perceptions of world in your own thoughts; prajña, the deep sleep state, in which it is absolute darkness, as the form of Bhairava, he is then filled with the effulgent light of Infinite Cosmic Consciousness.

64-65. Power: Manifest the Powers of Darkness, through oneness with Bhairava

(meditation on external darkness, bāhya timirabhāvanā)

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 87-88, dhāraṇa 64-65

(meditation on internal & external darkness or Bhairava)

evameva: in the same way; nimīlya: closing the eyes gently (avoid pressing); ādau: at first; netra: eyes; kṛṣṇābham: like intense darkness; āgrataḥ: in front of; prasārya: abruptly open eyes; bhairavam: bhairava, supreme consciousness (beyond time, space, form); rūpaṁ: form; bhāvayaṁ: contemplate, absorb; tanmayaḥ: identified with; bhavet: becomes

87. In this way, on a heavy rainy night at the coming of the dark moonless fortnight, when one can see, feel and contemplate only darkness with eyes wide open, meditate on the intense fully encompassing absolute darkness and be fully absorbed in it, then one becomes verily the form and nature of Bhairava.

88. In the same way, at first consciously feel and contemplate over the intense darkness in front of you by closing the eyes gently. Then after a considerable time, on abruptly opening the eyes wide, contemplate and absorb into the dark, terrible, ferocious darkness as the form of Bhairava in front of you. Thus you become absorbed and identified with Bhairava, the supreme consciousness (beyond time, space and form).

[note:

66. Power: Manifest powers of senses – (e.g. power to hear with eyes, taste with smell etc. )

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 89, dhāraṇa 66

89. When some organ of sense is obstructed or struck in its function by some external cause or in the natural course or by your own, then the yogi becomes introverted, his mind is absorbed in infinity, in Oneness with the Source, that transcends all duality and there itself his essential Self is illumined and revealed.

Note:

One needs to become one with the sensation at the very starting of the strike, and by this become one with the source of senses, thus the Yogi can manifest the power of senses. He/she can hear with eyes, taste with smelling, etc. All his sense organs become in unison.

67. Power: Manifest the power of sound; cause anything with wisdom of specific sounds in oneness with Parameshwara

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 90, dhāraṇa 67

90. If one recites the letter 'a' without the bindu (ḥ) or visarga (m-kāra) then, O Devi, Parameshvara, the ultimate Divinity, a magnificent flood of pure wisdom of Super consciousness appears suddenly in that very moment.

Note:

Just take the letter 'aḥ' or the letter 'aṁ' in any mantra, but avoid to recite the letter 'ṁ' there or 'ḥ' there. Just open your mouth and chant 'long a'.

68. Power: Manifest the power of sound, through non-chantable sound

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 91, dhāraṇa 68

91. When one fixes his mind on the end of any letter that has a visarga (ḥ or ‘:’) in the end, for instance, kaḥ, saḥ, paḥ etc. which have two bindus in the end, by which his mind and inner space will become supportless there, and he enters into the eternal Brahman, the ultimate consciousness.

Note:

The visarga sound cannot be chanted. It can only be experienced in the consciousness. Visarga can be chanted only when there is upādhi, when there is something attached to it like ‘kaḥ, chaḥ, paḥ etc’

[Dharana: 69, sutra 92 (already done, part of main powers)]

70. Power: Manifest the power over body, its functions and pain

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 93, dhāraṇa 70

kiñcid aṅgaṁ vibhidyādau tīkṣṇasūcyādinā tataḥ |

tatraiva cetanāṁ yuktvā bhairave nirmalā gatiḥ || 93 ||

93. If one pierces or pricks any limb of the body, at first, with a sharp pointed needle etc., and then concentrates on that very spot of that prick, then afterwards, due to the intensity of the one-pointed restful awareness and no body consciousness there, he will enter into the pure nature of Bhairava without any interruption.

(Dharana: 71, sutra 94 - already done, part of main powers)

72. Power: Be liberated from Maya, manifest power of tattvas in Maya matrix

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 95, dhāraṇa 72

māyā vimohinī nāma kalāyāḥ kalanaṁ sthitam் |

ityādidharmaṁ tattvānāṁ kalayannā pṛthagbhavet || 95 ||

95. One should think and cognize that, "the functioning of Māyā is delusive and to put in illusion, and the functioning of five coverings (kalāyāḥ), which are the limited functions of māyā, is also functioning in its own way - I have nothing to do with it. I am separate from these.' Considering the function of the tattvas, the units of existence, in this way, one does not remain as a separate individual being.

In this way, one is liberated from Māyā and from all the limiting aspects of Māyā.

note:

the five coverings or kalā are - kalā, vidyā, rāga, kāla, niyati. These are the limiting aspects of maya.

73,74. Power: Manifest any Reality, going beyond desires and knowledge

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 96-97, dhāraṇa 73-74

jhagitīcchāṁ samutpannām- avalokya śamaṁ nayet | yata eva samudbhūtā tatastatraiva līyate || 96 ||

97. When any desires arises in your inner space, let it come, let it flow out from you. As soon as it flows out, place an end to it, at once with your awareness. And then, wherefrom this desire has arisen will be dissolved back to its source, and then you will enter into the space of desirelessness (the state of thoughtlessness).

98. When desire or cognition or knowledge has not arisen in me, then what am I in that condition? I actuality, I am that Reality itself. Thus, one will be absorbed in that Reality of Supreme consciousness and will enter and become identified with it.

Note:

“I am neither the desire, nor the cognition, nor the knowledge, I am separate and beyond these.”

75. Power:

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 98, dhāraṇa 75

98. When a desire or knowledge (or activity) arises in you, one should put awareness on the mind and withdraw from all other objects or desire etc. and fix the mind on that desire, or knowledge by your own thought-less restful awareness, then he will have the realization and direct vision of the essential Reality.

Notes:

Put awareness on your mind on your desire or will when it is about to arise (not when it has risen up). Or, concentrate your mind on your knowledge when it is about to flow out. When it has flown out, then nothing will come, nothing will happen. Just at that very point, when it flows out, let your awareness be fixed there.

99. Power:

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 99, dhāraṇa 76

99. All knowledge or objective cognition is without cause, is without base and support, and makes one confused and deceptive. From the context of Absolute Reality, this knowledge does not belong to any one person. In this way, when one fully, consciously feels and cognizes this wholly, O Dear, one becomes Shiva.

[Dharana: sutra 100, dhāraṇa 77 (already done, part of main powers)]

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 101, dhāraṇa 78

kāmakrodhalobhamoha-madamātsaryagocare |

buddhiṁ nistimitāṁ kṛtvā tattattvaṁ-aviśiṣyate || 101 ||

101. When one succeeds in immobilizing his mind and intellect, making it stable, unagitated, undisturbed and complete, when he is under the sway of desire, anger, greed, infatuation, arrogance and envy, when these states are just about to start, then the Supreme Reality is revealed.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 102, dhāraṇa 79

Indra-jālamayaṁ viśvaṁ nyastaṁ vā citrakarmavat | bhramadvā dhyāyataḥ sarvaṁ paśyataśca sukhodgamaḥ || 102 || Just see that this whole universe is indra jāla, the matrix of artificial ignorance, which is an illusionary, perceptional world. (It is not the existential reality. It is only a movie.) Or see and visualize that this whole universe is only a very well-drawn painting in one’s own Self [nyastaṁ vā citra-karmavat]. Or visualize that ALL this world is moving constantly from one space to another, it is not destroyed, it is a movement.

When one cognizes and contemplates [dhyāyataḥ] in this way, then occurs the awakening or rising of bliss, sukha udgamaḥ.

Notes:

In the tantra, the phrase ‘Indra Jāla’ comes at 3 places – once in dhāraṇa 77 and twice in dhāraṇa 107. Here, the Jāla can be related as ‘the matrix or web’ and ‘indra’ can be directly related to Māyā, the world of illusionary pleasures, i.e. indra’s plane of artificial ignorance.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 103, dhāraṇa 80

103. Neither dwell or place your awareness on sorrow, pain nor on joy or pleasure. O Bhairavi, know to place your mind and awareness in between these two, where there is the center of pain and pleasure, joy and sorrow, then you will see the Existential Reality will re revealed to you.

Note:

Where the pain has risen and the pleasure has ended, place awareness there. Where the pleasure has risen, and the pain had ended, there place the awareness.

Dhāraṇa 81, sutra 104 : (already done, part of main powers)

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 105, dhāraṇa 82

ghaṭādau yacca vijñānam-icchādyaṁ vā mamāntare |

naiva sarvagataṁ jātaṁ bhāvayanniti sarvagaḥ || 105 ||

105. ‘Knowledge, desire, etc. do not exist or appear only within my consciousness, they appear everywhere in jars and other objects.” The actual existence of this object, or perceiving of this object, is in my consciousness. This consciousness (of the objective world and the subjective world) is everywhere. By contemplating and cognizing thus, one becomes all-pervasive.

Dhāraṇa 83, sutra 107 : (already done, part of main powers)

(sutra 106 not a dharana)

84. Power: Thinking nothing, become one with Bhairava, manifest any thought into Reality (power of thoughts)

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 108, dhāraṇa 84

108. Having freed the mind from all supports, drop all thought patterns and thought currents. When the mind moves to function, don’t give any place for its existence. O gazelle-eyed one, then, there will be the state of Bhairava, the Ultimate Consciousness that becomes the Absolute Self.

85. Power: Saiva-dharmā, Shivo-bhavet - becoming Shiva (Shivoham) and manifest the powers of sarvajñah - all-knowing, all-doing - sarva-kartā

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 109, dhāraṇa 85

109. The Supreme Perfect Lord, Shiva is the all-knower [sarvajñah], the all-doer, source of all actions [sarva-kartā] and all-pervading existent [vyāpakaḥ]. Fix your concentration and awareness fully on that Shiva. When your space is fully fixed on the awareness of Shiva, then, place that awareness in your own self. Consciously, firmly cognize – “As I am of the essence and nature of Shiva [Shaiva dharma], I am oneness with Shiva.” Thus, being established with this firm cognition, one becomes SHIVA; (and experiences Shivoham).

sarvajñāh: all-knower; sarvakartā: all-doer; ca: and; vyāpakaḥ: all-pervading existent; parameśvara: supreme, perfect Lord; sa: he, that (lord shiva); eva: only, exactly same; aham: I; śaiva-dharma: nature, essence of shiva; oneness with shiva or shivoham; iti: thus, dārḍhyādha: established with firm cognition, affirmation; śivah: shiva; bhavet: becomes.

86. Power: Manifest the powers of nature such as water, fire and rain and Sun

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 110, dhāraṇa 86

110. Just as waves arise from water, flames from fire, rays from the sun, even so the waves of the universe have arisen in differentiated forms from me i.e. Bhairava.

Note:

As waves and tides are one with water and the currents of flame are one with fire, in the same way, the universal currents are one with me, rise from me, whom am one with Bhairava.

87. Power: (to be defined)

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 111, dhāraṇa 87

111. When one goes on walking and walking, wandering without any specific end continuously, and then fall down swiftly on the earth at once being absolutely motionless on the ground, then on the pausing of the energy of motion (kṣobha-śakti), there appears supreme spiritual state, the state of Sadashiva (para daśā).

Note:

This verse signifies the state of consciousness, after intense physical activity. Go on walking, wandering for long distances, for hours, when the body cannot walk anymore, you want to lie down somewhere, just lie down on the ground. When the state of moving is over, the Yogi enters the great state of Sadashiva.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 112, dhāraṇa 88

112. When due to the absence or the lack of power (āśakti) to perceive or to cognize objects of knowledge or due to the ignorance (ajñānā) when there is lack of understanding with the curiosity to know, then there is dissolution of the mind leading to the absorption of the mind in Bhairava, the all-powerful, all-knowing Supreme consciousness.

Note:

This verse signifies the state of consciousness, after intense mental or psychological activity to perceive, cognize or understand.

89. Power: Manifest the power of Sound, listening to far-off distances

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 113-114, dhāraṇa 89

saṁpradāyamimaṁ devi śr̥ṇu samyagvadāmyahaṁ |

kaivalyaṁ jāyate sadyo netrayoḥ stabdhamātrayoḥ || 113 ||

saṁkocaṁ karṇayoḥ kr̥tvā hyadhodvāre tathaiva ca |

anackamahalaṁ dhyāyan-viśedbrahma sanātanam || 114 ||

113-114. O Devi, listen to this sacred tradition, I shall reveal it you vividly, completely. Just keep your eyes completely wide open, do not see or perceive anything, by simply keeping it fixed with a steady gaze (on the reality within). By this, the state of aloneness [kaivalya], the Oneness that expresses as extraordinary powers and experiences will occur immediately.

Closing the openings of the ears (with fingers) and similarly contracting the openings of the rectum, and then go on placing restful awareness on the sound (the anahata dhvani) which is vowel-less (anackam) and consonant-less (ahalam), you will enter into the eternal Brahman, consciousness.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 115, dhāraṇa 90

115. Stand above a very deep well, etc., and fix the eyes on the space within the well (kūpa) to its very depth, then the mind becomes free of thought patterns and constructs (vikalpas) completely, and immediately, at that very moment, one definitely experiences the absorption of the inner space and mind and the consciousness is raised to higher dimensions.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 116, dhāraṇa 91

116. Wherever the mind goes whether towards the external objective world or towards the inner subjective world, everywhere there is the state of Shiva. Since Shiva is all-pervasive, where can the mind go beyond Him.

Note:

Since Shiva is everything and all-pervasive, the seeker can experience the state of Shiva in any physical or mental activity. No thought or particular object or emotion, is different or way from Shiva.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 117, dhāraṇa 92

yatra yatrākṣamārgeṇa caitanyaṁ vyajyate vibhoḥ |

tasya tanmātra-dharmitvāc-cillayādbharitātmatā || 117 ||

92. Whatever one perceives through the channels of the organs, from every side, one will find and experience the presence of jñāna, pure knowledge and pure perception, which is the cosmic consciousness (vibhoḥ caitanyam). Just dive deep into the consciousness at the time of perceiving these objects, which is the basis of all perceptions, one will become Bhairava.

93. Power:

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 118, dhāraṇa 93

kṣutādyante bhaye śoke gahvare vā raṇāddrute | kutūhale kṣudhādyante brahmasattā samīpagā || 118 ||

118. Just at the beginning of a sneeze and at the end of a sneeze, in sorrow, in fear, at the time of a deep sigh, or when you are stuck, or on the occasion of flight from the battlefield, during the intensity of curiosity, at the beginning or end of hunger, whenever the consciousness receives a sudden jolt (and is pushed into its innate deep consciousness), one is very near the state of Brahma, the ultimate consciousness.

94. Power: Manifest the power of consciousness over any object or place

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 119, dhāraṇa 94

vastuṣu smaryamāṇeṣu dṛiṣṭe deśe manastyajet | svaśarīraṁ nirādhāraṁ ṅritvā prasarti prabhuḥ || 119 ||

119. At the sight of a place or a land, or at the remembrance of an object, when lets go and completes with all the thoughts (and brings restful awareness of only the experience of that memory), and makes his body supportless, then the Lord (Prabhu) who is the basis and the source of that, manifests himself with his powers.

[dhāraṇa 95, sutra 120 - ( already done, part of main powers)]

96. Power: Manifest powers through pure devotion, become Shiva

topic: Intensity of love for Divine, bhakti udreka

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 121, dhāraṇa 96

96. By the intensity of devotion or pure love for the Divine, when the detachment arises in your mind beyond the intellect, that is the shakti of Shānkari, the power of Divine Consciousness. The intellect (mati) is transformed into the divine consciousness. Then, by the constant space of devotion, you will become one with Shiva.

97. Power:

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 122, dhāraṇa 97

122. When one perceives a particular object, at that time of perception, don’t think or cognize that object, just think of another object that you have perceived just before that. (Neither perceive this nor that.) By doing this, all objects will melt into infinity. By contemplating on this infinite space, though that specific object is still known or perceived, the Yogi will enter into complete tranquility, the state of Sadashiva.

98. Power: Beyond purity and impurity is the Unclutched Space, the state of Sadashiva, and His powers

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 123, dhāraṇa 98

123. That purification process which is described and practiced by those of little knowledge is considered to be only impurity from the vision of Shambhu i.e. the Shaiva knowledge current. Here, the Reality is neither pure nor impure. By completing with all cognitions of purity or impurity, one enters into the state of Sadashiva, Nirvikalpa, the Unclutched space, and becomes happy.

Note:

The purity questioned in this verse, is the physical purity. The Shambhu Darshana mentioned here is the Shaiva philosia. Here real authentic purity is the space of completion, which is the purity of the inner space.

99. Power: ‘Nothing other than Bhairava exists..’ cognizing this powerful cognition, manifest the powers of Bhiarava in all dimensions.

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 124, dhāraṇa 99

sarvatra bhairavo bhāvaḥ sāmānyeṣvapi gocaraḥ |

na ca tadvyatirekeṇa paro’stītyadvayā gatiḥ || 124 ||

124. The reality and state of Bhairava is existing and apparent everywhere – even among common ordinary people (who may not know or seek anything). One who knows thus, ‘there is nothing else than He, the ultimate consciousness,” attains the non-dual state of Oneness with Bhairava, the Ever present Reality and manifests the powers of Bhairava (both internally and externally).

Note:

How does one know the all-existing Bhiarava. Everyone knows the I-consciousness, the experience of ‘I’ is Sadashiva. Eternally one knows Sadashiva through his Shakti, powers that run the universe, from the functioning of one’s own body to the manifestation of the grand universe. He who thus knows Bhairava, internally and externally, is fully and deeply cognizant of the truth that – nothing other than Bhairava exists. Nothing outside of him can ever exist. By realizing so, one surely enters the consciousness of Bhairava.

100. Power:

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 125, dhāraṇa 100

samaḥ shatrau ca mitre ca samo mānāva-mānoyoḥ |

brahmaṇaḥ paripūrṇatvād- iti jñātvā sukhī bhavet || 124 ||

124. When you reside in the consciousness of sameness, you will see the oneness in the enemy and friend, in honor and dishonor. Because of the powerful cognition that everything is complete and fulfilled with Brahman, the pure consciousness that is present everywhere- you will always be full and filled with completion. Cognizing thus, you will become perpetually happy.

101. Power: Remain centered in opposites, and manifest state and powers of Brahman

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 126, dhāraṇa 101

na dveṣaṁ bhāvayetkvacit na rāgaṁ bhāvayetkvacit |

rāgadveṣavinirmuktau madhye brahma prasarpati || 126 ||

126. The seeker should neither maintain the attitude of aversion nor the attachment towards any subject or object (anything or anyone). When he is freed from both aversion and attachment and remains centered, there develops the nature and state of Divine consciousness, Brahman.

102. Power: Beyond knowing, all is Bhairava, cognizing such manifest Bhairava and His powers

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 127, dhāraṇa 102

127. That which cannot be known as an object, that which cannot be grasped or realized, that which is infinite, that which penetrates even non-being, all that is Bhairava (tatsarvaṁ bhairavaṁ), by cognizing in this way at the end, will occur the Awakening, and you will achieve the state of Bhairava, and His universal powers.

(this is Shambhavopayah).

Sutra 128, dhāraṇa 105 (already done, part of main powers; power of akasha)

106. Power: Make the mind supportless, and manifest the powers of mind

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 129, dhāraṇa 106

129. Just let your mind free, let it go anywhere. Towards whatever the mind goes, consciously take it or push it from there immediately by that very mind (to another object or subject), and thus by not allowing it to settle down there, making it supportless and un-situated, one will be free from agitation and enter into the space where there is no movement of the mind (the state of Nirvikalpa).

107. Power: Chant the word ‘Bhairava’ and manifest any powers of Shiva

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 130, dhāraṇa 107

130. Bhairava is one who with His all-effulgent consciousness makes everything resound (who manifest the while Cosmos with his shakti). ‘Bha’ means threat or fear, ‘ra’ means resounding or scream, ‘va’ means all-pervading, all-present Supreme consciousness. Therefore, by chanting the word ‘Bhairava’ in continuity, one will become Shiva.

108. Power: “I am existing. This is mine..” beyond this realize Sadashiva and express His powers

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 131, dhāraṇa 108

131. During the state of asserting one’s identity, ‘I am, this is mine, etc.,” in all the happenings, in the state of all these perceptions, when you keep your mind supportless and detached i.e. when you keep your mind without the support of identifying (with ‘I’ and ‘mine’), by that restful awareness, you will realize the blissful, state of Sadashiva.

109. Power: Manifest the Desire/Reality you seek

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 132, dhāraṇa 109

132. Divine is eternal (nitya), Divine is all-pervading (vibhu), Divine is supportless (nirādhāra), Divine is all-pervading existing everywhere (vyāpaka), He is the Lord and Ruler of every object of this world (akhilādhipaḥ). Just consciously bring restful awareness and contemplate on these word every moment cognizing their meaning and context, by this way, the Yogi will attain his desired object, and manifests the reality that he desires, experiencing completion.

110. Power: Beyond the Indra Jāla (Maya Matrix), manifest all powers in Maya

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 133, dhāraṇa 110

atattvaṁ indra jālam-idaṁ sarvamavasthitam | kiṁ tattvam-indrajālasya iti dārḍhyācchamaṁ vrajet || 133 ||

133. Everything that is perceived as existing and established in this world is atattvam, it is not existential reality; it is Indra Jāla, the matrix of artificial ignorance (māyā), which is only a perceptional illusion. What essence or truth exists in this Indra jāla? By analyzing thus, being firmly established, attain (the space of Śāmbhava).

(This is Śambhavopāya.)

111. Power: (to be defined)

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 134, dhāraṇa 111

134. In the real Self, which is without and beyond any changes or modifications, how can there be knowledge or activity (which is objectivity)? All external objects are dependent on knowledge, therefore the whole world is infinity (beyond any knowing or doing), having 'no another' existence.

Note:

Wherever there is change, there is perception, which is not the existential reality. With change, comes the ignorance or delusion of the reality. Knowledge and action, both exist in that dual existence which is relative and changes based on perception.

112. Power:

Shaastra Pramana: Vijñāna Bhairava Tantra, sutra 135, dhāraṇa 112

135. There is neither bondage nor liberation for me. These are only attributed to those who are terrified (due to the delusion of ignorance of their essential nature). This Universe appears as a mirror or reflection in the intellect like the image of the Sun in water.

Note:

The self is pure consciousness. It is not limited by space and time. Just as the reflection of the sun appears inverted in water, even so it is the limited buddhi, that poses as the Self. Both bondage and liberation are the imaginative construct of buddhi, intellect.

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