![]() Noble lady, although this is the most secret part of the tantras, yet I will speak to you about what has been expounded regarding the (defined) forms of Bhairava. Then Bhairava says: Good, well spoken, O dear one! What you have asked about is the essence of tantra. O Lord, be pleased to destroy all my doubts completely. If transcendence is indivisible, then it cannot be defined or coexist with composite parts. Paratva, or transcendence, cannot exist in the divisions of varna (colour), shabda (sound) or roopa (form). (Is your reality) transcendent and immanent or is it completely immanent or completely transcendental? If it is immanent (then the very) nature of transcendence is contradicted. ![]() Is it nada and bindu or can it be known by concentrating on the ascending psychic centers or the unstuck sound which emanates without any vibration? Or is it the form of the obstructing half moon or else is it the form of shakti? para, parapara and apara? These are my doubts, O Bhairava! What is your reality, O Divine One? Are you the power or energy contained in sound from which all the mantras have originated?Ĭan your reality be perceived through the nine different ways by which one can enter the realm of higher consciousness, as enumerated in Bhairava Agama? Is it different from the procedure in Trishira Bhairava Tantra? Or can it be perceived through knowledge of the triple forms of shakti, ie. O Supreme Lord, in spite of everything that I have heard, even today my doubts are not dispelled. I have also understood Trika, or the three divisions of Shakti, which forms the quintessence of all knowledge. Sri Devi says: O Deva, I have heard in detail all that has been revealed through the union of Rudra and his Shakti or what has emerged from the Rudrayamala Tantra. ![]() References to it appear throughout the literature of Kashmir Shaivism, indicating that it was considered to be an important text in the monistic school of Kashmir Shaiva philosophy. ![]() In his answer Siva describes 112 ways to enter into the universal and transcendental state of consciousness. Devi, the goddess, asks Siva to reveal the essence of the way to realization of the highest reality. The text is a chapter from the Rudrayamala Tantra, a Bhairava Agama. A prerequisite to success in any of the 112 practices is a clear understanding of which method is most suitable to the practitioner. These include several variants of breath awareness, concentration on various centers in the body, non-dual awareness, chanting, imagination and visualization and contemplation through each of the senses. Cast as a discourse between the god Shiva and his consort Devi or Shakti, it briefly presents 112 meditation methods or centering techniques (dharanas). ![]() The Vigyan Bhairav Tantra is a key text of the Trika school of Kashmir Shaivism. ![]()
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