Vijnana Bhairava Tantra PDF In English

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Sri Vijnana Bhairava Tantra 112 Meditation Techniques PDF Free Download

Sri Vijnana Bhairava Tantra 112 Meditation Techniques Book PDF Free Download

The Ascent or Divine Consciousness

Context In This Book

  1. Rudrayamala and Trika
  2. Reality of Bhairava
  3. How the Bhairava reality is perceived
  4. By what experience this reality is known
  5. Transcendent or immanent
  6. Indivisible and indefinable
  7. Essence of tantra
  8. Sakara aspect of Bhairava
  9. Purpose of sakara meditation
  10. What Bhamava is not
  11. Essence of Bhairava
  12. What has been told about Bhurava
  13. Immeasurable and without attribute
  14. Atman of Bhurava
  15. Nature of highest reiliru
  16. Bhairava is known by Paradevi
  17. Dharma and the possessor of disarma
  18. Dualism is a preliminary step
  19. Shakti is the face of Shiva
  20. Stina is revealed by Shukri
  21. Bhairava’s state of consciousness

Their search was within; they explored the vast dimensions that constitute inner life. Mentally they dissected the body and discovered its subtle essence to be the senses.

Through meditation on the senses, they discovered the corridors and avenues of the mind. By reflecting on the mind they realized the potential energy that was dormant within.

By awakening that energy they discovered consciousness, and by uniting the inherent energy with the individual consciousness they realized that they were indeed intimately connected to and a part of the cosmic consciousness.

This was realized by the tantric a long time ago, even before the Vedic era. The entire spectrum of vedic and tantric philosophy is based on this realization; whether

Shaivism, Vaishnavism or Shaktism, the subject is exploring the substance that man is composed of.

Several hundred thousand years later, the unified field theory that physicists talk about uncanny points in the same direction.

According to this theory, the entire creation is one composite whole and all of life, whether animate or inanimate, manifest or unmanifest, is intimately connected.

In other words, whatever you think, feel, say or do spreads like ripples into unending space, mixing, merging, and colliding with ripples from other sources.

This is a very dynamic idea, which lends universality to each and every human being and gives life an importance and status that goes far beyond one’s imagination and expectation.

Through the dark ages of history, the average man has found himself severely limited whenever he has tried to delve into areas of life that extend beyond what the senses can see, hear, taste, touch, and smell.

The range of human perception is limited to this dimension.

Although Shiva and Shakti separate momentarily, giving rise to the individual consciousness, in their cosmic manifestation they forever exist side by side.

So there are both cosmic and individual aspects of Shiva and Shakti.

In the individual aspect Shiva and Shakti appear as dual forces only due to the obscuring power of maya, the illusory force.

inherent in the shakti principle. Shiva and Shakti together give rise to the ayakta, or unmanifest cosmos, as well as the takta, or manifest universe.

The first manifestations of the cosmic process of creation are known as nada, bindu and kalaa. Nada literally means ‘vibration’.

As a part of the unmanifest creation, it exists as the cosmic vibration or spandan. In the vyakta, or manifest creation, it exists as sound of varying frequencies.

Bindu represents a point or nucleus, and kalaa is a ray or force which emanates from the nucleus, or bindu, due to vibrations created by nada The cosmic manifestations of Shiva and Shakti as nada.

bindu and kalaa interact and give rise to the gross and subtle elements of which man is composed.

It is considered that the human being is composed of thirty-six tattwas, or elements, that cover the entire spectrum of human existence: and experience on the gross, subtle and causal levels.

So, on the one hand, we are pure, untainted consciousness and, on the other hand, we are also gross, tangible matter.

In order to realize our source, we will have to refine the perception of ourselves.

While most religions and philosophies have advocated moral and spiritual disciplines to accomplish this refinement, tantra advocates abhyasa, or constant, unbroken practice.

AuthorSwami Satyasangananda Saraswati
PDF Size92 MB

Vijnana Bhairava Or Divine Consciousness Jaideva Singh



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