The summary of Vijñāna Bhairava Jinesh.narayanan


The summary of Vijñāna Bhairava Tantra 
The Vijñāna Bhairava Tantra ,The chapter From Rudrayamala  is a key text of The Trika school of Kashmir Shaivism in Sanskrit language. Cast as a discourse between the god Shiva and his consort Devi or Shakti, it briefly presents 112 centering techniques (dharana) not Dyana.

What is Dharana and Dhyana?


Dharana is the sixth of the Eight Limbs of Yoga as described by Patanjali in the Yoga Sutras. It refers to concentration of the mind. Practicing dharana involves fixing the mind on a particular object ,either external such as an image or deity or internal

Dharana is a Sanskrit word which means “concentration.”


Dhyana is a Sanskrit word meaning “meditation.” It is derived from the root words, dhi, meaning “receptacle” or “the mind”; and yana, meaning “moving” or “going.” An alternate root word, dhyai, means “to think of.”

In Ancient Indian traditions that are derived from Patanjali’s Yoga Sutras, dhyana is a refined meditative practice that requires deep mental concentration. This kind of meditation is taken up only after engaging in preparatory exercises like asana (physical posture), pranayama (breath control), pratyahara (control of the senses, moving the focus inward) and dharana (centering techniques) ..

About Thantra ?

{90% of socalled hindus fear or detest about The Word Thantra🤣}

The word “tantra” literally means techniques

Misinterpretation and deceptive of The thantra in diffrent region.

In Kerala(south india) Thantra means temples and lord worships.

In North india,The thantra means black magic ,sorcery,witchcraft or incantation,

outside india,The thantra practice that’s laced with nudity, sexuality,spiritual Orgasam or promiscuity.

99% Thantric practical tools not related to sex and blackmagic and.

The Thantras are theological treatises and practical tools of divine worship or the study of the macrocosm through the study of the microcosm .Thantra contain teachings on (i) jnana or knowledge, (ii) yoga or concentration, (iii) kriya or action, and (iv) charya or doing. They also give elaborate details about the ontology, cosmology, liberation, devotion, meditation, philosophy of mantras,Yoga sastra , mystic diagrams, charms and spells, temple-building, image-making, domestic observances, social rules and public festivals .The balanced hindhu opinion through the ages has always given a high place to the Thantra.

Lord Krishna in Mahabagavatham (p.8.77)Speaks that religious practice or achara is of three kinds,vaidika,thantrika,and misra(composite) .The generality of Hindu observance today could only be classified as misra ,So inextricably are the vaidika and tantrika elements mixed up in it.Tantra stands for rituals in general,to which every religion and religious art of the world,ancient and modern is associated with one form or other.We can say that ritualisam has been the body(tanu) in which the spirit of religion has most commonly manifested

According to Thantra this universe is body of our Devi, There is no mukthi(freedom from delusion) without bhukthi(enjoyment).Enjoyment, refers to the acceptance of all phenomena which may occur to an individual,be they enjoyable or painful.The aspirant relies on the magnanimity of personified as the devatha(nature)to protect and thantra is more practical for attain fourfold aim {Dharma(moral)Artha(economic) and aesthetic(Kama)perfection,as well as of liberation(Moksha) in Today’s world.

As there is no smoke without fire, it would be in order to say that there is no ritual without religion ,and wherever there is ritual,there is Thantra”(Sir John Woodroof, sakthi and saktha)


The Trika school of Kashmir Shaivism.

The Trika philosophy in this system, the three-fold science. To clarify, this three-fold science is based on the three energies of Lord Shiva. These three energies are called Para, Parapara, and Apara (Supreme, Intermediate, and Inferior/Subject,object,knowledge). ‘Para’ means the Supreme energy of Lord Shiva, otherwise known as His subjective energy. ‘Parapara’ is the medium, the Intermediate energy of Lord Shiva. It is called His cognitive energy. The third, Apara, is Lord Shiva’s Inferior energy and is referred to as His objective energy.

In fact, the human being resides in the objective Inferior energy of Lord! Shiva. This Trika philosophy of Kashmir Shaivism teaches us how this individual being, immersed in inferior energy, can be carried towards the Supreme, subjective energy of Lord Shiva through His cognitive, Intermediate energy. So the purpose of studying this Trika system is to rise from objective energy through cognitive energy and finally be one with the subjective energy of Lord Shiva.

As long as one resides in objective energy one is the victim of sadness and sorrow and is entangled in the wheel of repeated births and deaths. So one has to emerge from objective energy and enter into subjective energy, in which one is liberated from all this sadness, and becomes absolute in the attainment of final beatitude.

For this journey Trika thought has laid down three means within the body of cognitive energy, for it is cognitive energy alone that can carry you towards the subjective energy of Lord Shiva. The purpose of cognitive energy is to develop the limited being’s capacity and ability to receive God consciousness. In the body of cognitive energy, as we have said, are three means.

The first and Supreme mean is called Sambhavopaya.The second, Intermediate mean is called Saktopaya, and the third, Inferior mean is called Anavopaya. These means are handled and practiced according to the ability of the seeker.

The Kashmir shaiva Tantras are divided into three classes.

One class is that of the monistic Tantras. They are called BhairavaTantras.{This path is meant for those seekers who reside at the highest level of ability. }
The second class of Tantras is founded on the mono-dualistic aspect of Kashmir Shaivism. These Tantras are called Rudra Tantras.{ This path those who have neither the highest nor the lowest power of meditating energy.}
The third class is based on dualistic Shaivism. These Tantras are called Shiva Tantras. {This path wis not gifted with higher meditating capacity, he has to seek the support of these inferior methods so that finally he may be carried to God-consciousness.}
so bhairava thantra{ Bhairava thantras is only for one who have the highest level of ability to receive God consciousness.You can easily learn academically from spectacular vijana bhairava books and socalled vijanabhairava thantra classes and my summary of Vijñāna Bhairava Tantra .thats only help for erudite.
The disciple to grasp the hidden truth behind the scriptures, which are generally veiled in mystic language. They cannot be understood by self-study, which will only lead to greater ignorance. Only the guru will give you by diksha the right perspective with which to study the scriptures and practise of the Thantra.

My personal opinion, All Thantra sadhana not only vijanabhairava ,should be done under the personal direction of a guru in Thantric path(A Guru Dont have thantra initiation and without knowledge about thantra sastra, how can teach the key of the identical book like vijanabhairava thantra)  .

The qualifications of the Sadaks to Learn vijanabhairava Thantra for liberation.

The qualifications of the disciple are purity, faith, devotion, dispassion, truthfulness and control of the senses. He should be intelligent and a believer in the Sruthi. He must abstain from injury to all beings. He must be vigilant, diligent, patient and persevering. He must be ever doing good to all. you dont have above quality suerly you have a freedom to learn vijanabhairava .but that knowlege only and only the scholastic achievement.

What is Sruthi?

The Traditon asserts that sruthi is Two-fold,vaidiki and tantriki.

(kulluka bhatta ,explaining the first verse of chapter second of Manusmrithi has extracted the observation of haritha (haritha samhitha)

The summary of Vijñāna Bhairava Tantra 

 Vijñāna Bhairava 112 Dharana.

1. Fix the mind at the centre of the body (prana) and at the dvadashanta (apana = about nine inches outside the body)

The human body breathes 21,600 times during 24 hours, according to the tantras. The outward breath extends to around nine inches outside the body. This is a meditation on the cycle of this breath. Breath is one with time and therefore the Kalachakra or wheel of time. This is expanded in the Tantrarajatantra, which shows the essential unity of breath, time, the letters of the Sanskrit alphabet and the planets.

2. Fix the mind at the moment of pause at the heart and at the dvadashanta.

3. Prana and Apana enter the Sushumna or central nadi.

The in-breath and the out-breath both have their seat in the Sushumna, which is the central axis of the human body, according to the tantriks.

4. Retention of Prana Shakti at the heart and at the dvadashanta.

The breath, as Shakti, is one with the supreme Shakti. It moves throughout the body through the different nadis or conduits of bioenergy but can be concentrated at different points by meditation.

5. Meditate on Shakti rising from Muladhara and getting subtler and subtler up to Brahmarandhra.

This and the next few verses relate to the so-called Kundalini experience. In the Shri Vidya tradition, you can meditate upon the different mandalas of the Shri Yantra relating to these centres and being identical with the 15-lettered mantra, piercing through the three knots (granthis) and becoming more and more void. See Varivararahasya.

6. Successive Kundalini rising through the Shaktis.

7. Meditation of the 12 stages – Janmagra, Mula, Kanda, navel, heart, throat, root of palate, centre of eye brows, forehead, Brahmarandhra, Shakti, Vyapini: these are the first 12 vowels in the Sanskrit alphabet.

8. After filling the Brahmarandhra with Prana, free the mind of all thought constructs.

9. Meditate in the heart on the five voids of the five senses.

10. Meditate successively on things outside the body.

11. Fix attention on the inside of the skull. Close eyes.

12. Meditate on the inner emptiness of central nadi.

13. Block the openings of the senses.

14. Meditate either in the heart or in the Brahmarandhra on the bindu.

15. Listen to the Anahata sound.

The essential pulse or vibration exists as sound in the heart centre. By listening, one can achieve high states of consciousness. These sounds may start as bells or like other different sounds produced by musical instruments. See Kaulajnananirnaya.

16. Meditate on Om and the void at the end of it.

Each of the bija or root mantras, of which Om is the most famous, do not end but gradually fade away into a void.

17. Contemplate on the state of a letter before and after its utterance.

18. Listen to the sound of a musical instrument as it dies away.

19. Meditate on bija mantras up to their subtle stages.

20. Meditate on the void in one’s body extending in all directions simultaneously.

21. Concentrate on the void above and the void below.

22. Meditate on the three voids: below, in the heart, and above.

23. Contemplate on the body which as the limited subject is void.

24. Contemplate on the dhatus or bodily elements as pervaded with voidness.

25. Meditate on the skin as being like an outer wall with nothing within it.

26. Merge the mind and the senses in the interior space in the heart.

27. Dissolve mind in the Brahmarandhra.

This is the so-called 1,000 petalled lotus.

28. Fix mind repeatedly at the Dvadashanta.

29. Burn body by fire of Kalagni Rudra issuing from the big toe of the right foot using the mantra Om raksharayum tanum dahmami.

This technique is also described in Kaulajnananirnaya, ascribed to Matsyendranath.

30. Imagine the entire world as being burnt by Kalagni Rudra.

31. Meditate that the subtle constituents of the body or the world are being absorbed in their own respective causes.

32. Make Pranashakti subtle and meditate on it in the Brahmarandhra or in the heart.

33. Meditate on the whole cosmos dissolving from gross into subtle into supreme until the mind dissolves in consciousness.

34. Meditate on the Shaiva Tattva as pervading the whole universe.

35. Concentrate intensely on the idea that the universe is completely void.

36. Meditate on the empty space within a jar.

37. Concentrate on a deserted space.

38. Concentrate on the space which occurs between two ideas.

39. Contemplate on the gap between one thought while suppressing another thought.

40. Contemplate on one’s own body as the universe and as of the nature of consciousness.

41. Fusion of Prana and Apana gives rise to a void.

42. Contemplate on the universe or one’s own body as being filled with bliss.

43. Contemplate in the delight which arises from a magical act.

44. Contemplate on the tingling sensation caused by Prana Shakti moving upwards.

45. Concentrate on the consciousness between upper and lower Kundalini. This is like internal sexual union.

46. The delight of orgasm is the delight of Brahman.

47. Meditate on the delight of sexual union.

48. Meditate on the occasion of any great delight.

49. The delight of taste.

50. The delight of song.

51. Concentrate on the feeling of satisfaction.

52. Concentrate on the hypnagogic state.

That is the space between waking and sleeping. According to the tantriks, consciousness exists in the waking, dreaming, deep sleep states. There is a Fourth state (Turiya) which pervades all these and the Turiyatita (beyond the fourth) which is the basis of all.

53. Concentrate on space variegated with the rays of the Sun and the Moon.

54. Concentrate on the following mudras. a) The world viewed as a skeleton b) Gathering all 24 tattvas into the body of mantra. c) Keep eyes fixed externally while turning inwards. d) Tasting of whole cosmos in the nature of I-consciousness. e) Remaining in Shiva consciousness continually.

55. Sit relaxed.

56. Sit relaxed, place arms in form of arch overhead.

57. Fix gaze on object whilst directing attention inwards.

58. Keep mouth open, invert tongue to touch palate. Fix mind in the centre of your open mouth and voice a vowel-less H mentally.

59. Sit on soft seat and meditate body sits without support of the seat.

60. Swing.

61. Contemplate cloudless sky.

62. Contemplate entire sky as being in Bhairava and dissolved in the head.

63. Concentrate on wake, dream, deep sleep as being the Bhairava continuum.

64. Concentrate on external darkness of a dark night in the dark fortnight of the Moon.

65. Contemplate on terrible darkness first and then the terrible form of Bhairava.

66. Obstruction of an organ of sense causes spiritual introversion.

67. Recite the letter A without bindu or visarga.

That is, the first vowel without a sound.

68. Concentrate on the end of visarga in a letter.

69. Concentrate on one’s own self as a vast unlimited expanse.

70. Concentrate on pain.

71. Concentrate that within yourself the inner psychic complex does not exist.

72. Concentrate on Maya and her Shaktis as limiting factors.

73. Cut a desire as soon as it has arisen.

74. Iccha, Jnana and Kriya of the limited individual are not the same as the essential self.

75. When a desire, knowledge or activity arises, concentrate on it.

That is, Iccha, Jnana and Kriya shaktis.

76. Concentrate that all knowledge is without cause, is base and deceives, it does not belong to any one person.

77. The same self is in every body.

78. Make mind one pointed when under the dominion of desire, anger, greed, infatuation, arrogance or envy.

79. Conceive the cosmos as a juggler’s act.

80. Dwell on the reality which exists between pain and pleasure.

81. Think: “I am not my own body. I exist everywhere”.

82. Knowledge, desire and activity appear in all objects.

83. Contemplate that the same consciousness exists in all bodies.

84. Free the mind from supports and refrain from all thoughts and their associations.

85. Think: “I am Shiva”.

86. As waves come from water, flames from fire, rays from the Sun, so the waves of the cosmos come from Bhairava.

87. Dizziness.

88. Mental dizziness.

89. Concentrate on the reality within while looking outside, so merging the Absolute as Sound (the Shabda Brahman).

90. Concentrate on a bottomless well or as standing in a very high place.

91. Whether outside or inside, Shiva is omnipresent.

92. Every sensation is an expression of pure consciousness.

93. Ordinary consciousness shocked in sneezing, terror, sorrow, deep sighs, flying from battles, at the beginning or the end of anger, can reveal the Shiva state.

94. Ignore the memory of an object and fix attention on the original experience which was the basis of the memory.

95. Look at an object, withdraw it, slowly eliminate the knowledge of the object together with the thought and impressions.

96. Intuition emerging from intensity of devotion.

97. When one object is perceived, all other objects become empty. Concentrate on that emptiness.

98. Mental purity arises above variations in association of thought.

99. Bhairava appears in the I-consciousness.

100. Develop Sama towards all.Sama means equipoise.

101. Reject both repulsion and attachment, cleave to Sama.

102. Bhairava is that which is not an object, cannot be grasped, is void, even in non-existence.

103. Concentrate on space as omnipresent free of all limitations.

104. Withdraw attention from distracting object and concentrate on the object of meditation.

105. Recite the name Bhairava incessantly.

106. Look for the I which exists in all limited “I’s”

107. Think of the sense of words which are eternal, omnipresent, have no support, pervade and is the Lord of all that is.

108. The whole universe has the reality of a magic show.

109. How can Knowledge (Jnana) or Action (Kriya) exist in the eternal? All external objects are based on knowledge, therefore the world is void.

110. There is no bondage or liberation, the universe is a reflection like the Sun in water.

111. All contact with pleasure and pain is through the senses. If you detach the senses from oneself, you can withdraw.

112. Concentrate on the Knower and the Known as one and the same.
Jinesh Narayanan
1,The Book of Secrets by Shree osho Rajneesh ;
2,Sri Vijnana Bhairava Tantra: The Ascent,by Satyasangananda Saraswati .
3,Vijnana Bhairava The Practice of Centering Awareness .by Swami Lakshman Joo.
4,kashmir shaivisam blog ByJinesh Narayanan.
5:Vijnana Bhairava: The Manual for Self-Realization,by Swami Lakshman Joo.
6:Vijnana Bhairava:Sanskrit text and an English translation, by Jaideva Singh,Singh,
7.Guru:blog by Jinesh Narayanan

8.The Traditon asserts that sruthi is Two-fold,vaidiki and tantriki?blog ByJinesh Narayanan


January 14th, 2018 by