 
Dhyanajyoti

By Srinivasa Prasad Pillutla at Smashwords

Copyright 2013 Srinivasa Prasad Pillutla

Discover other titles by Srinivasa Prasad Pillutla at <https://www.smashwords.com/profile/view/AtmajyothiPrasad>

Smashwords Edition, License Notes

This ebook is licensed for your personal enjoyment only. This ebook may not be re-sold or given away to other people. If you would like to share this book with another person, please purchase an additional copy for each recipient. If you're reading this book and did not purchase it, or it was not purchased for your use only, then please return to Smashwords.com and purchase your own copy. Thank you for respecting the hard work of this author.

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Prayer

Dhyana moolam Guror murtihi, Pooja moolam Guror padam,  
Mantra moolam Guror vaakyam, Moksha moolam Guru kripa ||  
Meaning  
The form of Guru is the source of meditation,  
The feet of Guru is the source of all worship  
The teachings of Guru is the source of all mantras  
The grace of Guru is the source of enlightenment

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## Chapter - Dedicated to Guruji

Sadguru M.Narasimha Prabhu

The words in this book are written by me, but the meaning came from the teaching of my Guru. Words fail to express my gratitude to my Guru, who is compassion personified.  
One can never repay the debt owed to Guru. It is only by carrying forward the teaching, can one repay that debt.  
I dedicate this compilation of Dhyana techniques as an humble offering to him.  
Guruji is the founder of Light of the Self foundation, bangalore, india.  
Guruji's recorded talks are available online at <http://www.youtube.com/user/AtmajyothiSatsang/videos>.  
Guruji's website is at http://www.atmajyothi-satsang.org and http://www.lightofself.org

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## Chapter - Introduction

Dhyana, Meditation is a practical science. It has to be practiced to experience it.This is the first lesson I learnt from my Guruji, on which I have based the structure of this book. Each Dhyana is explained only on how to do with a little bit of theory.  
The focus is on reducing negative tendencies,and improving positive tendencies of mind, and make mind peaceful.

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## Chapter - Aana pana sati (2013-08-16 05:18)

'Aana pana sati' is taught and propagated widely by Buddha and buddhists. It is a simple and extraordinary technique to calm the mind. Since it is simple, people will find it difficult to practice. It takes a minute to explain this to a person. The onus is on the practitioner to practice it all the time. Patience is the key. Continued practice will yield great results.

How to do :

Observe the in-breath and out-breath. Keep your attention on the breath that is going in and the breath that is coming out. Do not hold the breath, or breathe forcefully or alter the breathing pattern. Just observe the breathing and observe that the mind is slowed down and becomes calm and serene. This can be practiced anytime. While walking, eyes open or closed, talking, sitting, and lying down.

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## Chapter - Centering (2013-08-16 19:52)

Our thoughts are scattered over our past and future. We are never in present. Our body is present, but mind is absent in present moment. To bring ourselves into present moment, we need to be within our body.

How to do:

Feel the boundaries of your body. Your skin is your boundary. Bring your focus of mind well within the boundary of your skin. Align your sight with your physical eyes. See what is in front of you. Whatever be your physical height, feel that you are that much height only. The top of your head is one end of your boundary, and toes are your other end. Be within the body. Center your focus within the body. If mind runs away thinking about something else, bring it within the body. This I am calling as centering technique. Body is always in present moment. Mind is always running away to past and future. By centering your focus to be within the body, we are bringing the mind to be in present moment.

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## Chapter - Fill the pot (2013-08-16 20:04)

What you think, so you become as the Sanskrit proverb "yad bhavam tad bhavati" goes. Visualization is a powerful technique to fill your being consciously with whatever you want. Your body is the pot.

How to do:

Visualize your body as an empty pot. Take in deep breaths filling your entire body and with each in-breath visualize that peace, joy and happiness is filling the entire pot. Hold for 3 to 4 seconds, and exhale slowly enjoying the peace and happiness in the body. Practice for 10 minutes or as long as you want.

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## Chapter - Four combinations of breath (2013-08-16 20:16)

Breath and mind are inter-connected. Making the mind peaceful by consciously altering the breathing pattern is called as pranayama. This technique which I am calling 'Four combinations of breath' is about using the four combinations in which one can breathe. Our breath is either short or long, which gives rise to four combinations.

They are, a) short inhale and short exhale b) short inhale and long exhale c) long inhale and short exhale d) long inhale and long exhale

How to do:

Start with short inhale and short exhale for 3 minutes. Move to short inhale and long exhale for 3 minutes. Then move to long inhale and short exhale for 3 minutes. Then move to long inhale and long exhale for 6 minutes. Stop the practice and sit silently and enjoy the peace of mind.

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## Chapter - So ham (2013-08-16 20:23)

In-breath makes a subtle sound which resembles the sound 'sooo'. Out-breath makes a subtle sound which resembles the sound 'ham'. Human beings do this so-ham japa continuously, thus this japa of soham is called 'ajapa japa'. Becoming aware of this sound while breathing is called soham dhyana.

How to do:

Sit silently, close your eyes and listen to the sound of your breathing. Do not mentally chant so-ham or try to listen to sounds that resemble 'so' and 'ham'. Instead just listen to the natural sound of breathing. For some people the sound may be more, for some, it may be very silent. No matter of the volume of the sound, listen to the sound of breathing. As we listen to the subtle sound of breathing, mind becomes extremely peaceful.

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## Chapter - Scan and relax (2013-08-17 16:56)

Relaxing the body is very important if you want to relax mind. There will be so many places in the body that we may have pain. Small or large, there will be some tension, pain in some body parts. I am not talking about pain due to a disease. In general, in the body some parts may have stiffness, tension, and pain. Relaxing those body parts which are stiff or tense helps in relaxing the mind. Pay attention to the body first.

How to relax:

Sit or lie down comfortably and close your eyes. Take few deep breaths to settle down your mind. Now, scan your body from top to bottom and find out where is all in the body there is pain. Take your mind to the stressful area, and relax your body part using your mind. Visualize in your mind that the tension is melting away. Do this 'scan and relaxing' repeatedly over entire body. Once you feel that body is sufficiently relaxed, and then relax your mind. You can practice this before going to sleep. You can also practice this during working hours. Take a small break from work, and while sitting in a chair, you can scan your body and relax the body parts which are in tension

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## Chapter - Forgive yourself (2013-08-17 17:13)

Mind keeps on jumping from past to future. When your thoughts are mostly related to guilt, regret, or 'I should have done like that', hurt, then understand that your mind is in past. Most people suffer from guilt consciousness if they have a conscience. While we cannot change past, we can change future by altering present. Forgiving ourselves will give peace; it will reduce the guilt consciousness.

How to do:

Remember one of your past actions, which you regret to have done. Contemplate on how that action has affected your consciousness in the form of guilt. Contemplate on how with better understanding you have now; you could have acted in a better way. Learn from that mistake. Now, tell yourself that you are a human being and a human being tends to make mistakes. Be compassionate on yourself, forgive yourself completely, and accept yourself as you are, with all the mistakes you committed. Make a resolve that you will not repeat the same mistake again. You will become a better person

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## Chapter - Tadasana (2013-08-17 17:23)

Become tree and merge with sky, and merge with earth. This dhyana will give you a feeling of fullness. Usually tadasana (tree posture) is a better asana to practice this. This is the bhava (feeling) that one should have while practicing tadasana.

How to do:

Stand in tadasana. Spine erect feet together and in V shape, toes spread apart and pressed down on the ground. Palms by the side of the body. Take full deep breaths. Close your eyes. Visualize or imagine yourself as a palm tree. Your head is the top of tree touching the sky and your feet are the roots in the ground. Visualize you are connected from your naval (manipura) up into the far distant galaxy in the sky, and you are connected from naval down into the center of earth. Merge with sky and merge with earth. Enjoy the peace and bliss of oneness. Practice this as long as you can have that feeling.

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## Chapter - Trikarana shuddhi dhyana 1 (2013-08-17 21:03)

Thoughts, words and action are called trikarana. Purifying all these three is called trikarana shuddhi. A sharp observation is needed to purify these three. In part-1 of this shuddhi, be aware of negativity in these three and nip it in the bud.

How to do:

Observe your words first. Start by not uttering any negative words about any person, thing or event. This will alter your thinking and thoughts. Do this observation of words over a period of time. Then observe your actions, and cease doing any negative actions. Any action arising out of selfishness is a negative action. Do the observation of actions over a period of time. Then observe your thoughts, and if there are any negative thoughts that are disturbing to you, then using your will power nip those thoughts in bud. At this stage, your words and actions that follow because of purified thoughts will be purified. This is a continuous practice. Results cannot be achieved in one session. Good results can only be seen over prolonged practice and you can measure success by the impact you are having on your environment. You will know by the reaction of people around you that you are making progress.

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## Chapter - Trikarana shuddhi dhyana 2 (2013-08-17 21:15)

Thoughts, words and action are called trikarana. Enhancing and purifying all these three is called trikarana shuddhi. A sharp observation and a strong visualization are needed to purify and enhance these three. In part-1 of this shuddhi, we are aware of negativity in these three and nip it in the bud. In part-2 of this shuddhi, we have to carefully nurture and develop positive tendencies in these three aspects of our expression.

How to do: Observe your thoughts first. Use visualizations to have a dream of positive things in your life and around you. This will alter your words and actions. Do this visualization, dream of something dear and close to your heart and imagine that it is happening, you are working towards it. Visualize that people are appreciating you over your positive accomplishment. The stronger the visualization, the better will be your inner urge to achieve it. Once the vision and goal is set, then actions will follow to achieve it. Then change your words and language. This will give you the strength to achieve the purpose. Always use positivity in your language. Make it a continuous practice to strengthen your vision by visualization. When there are difficulties or hurdles on the way, use a stronger vision and proceed forward. You can measure success by the impact you are having on your environment. You will know by the reaction of people around you, their comments that you are positive always, and then you will know that you are making progress.

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## Chapter - Identification of six inner enemies (2013-08-17 21:49)

This dhyana is based on Bhagavad-Gita sloka

CHAPTER - 1 TEXT 1

Dhrtarastra uvaca: dharmaksetre kuruksetre samaveta yuyutsavah mamakah pandavas caiva kim kurvata sanjaya

TRANSLATION

Dhrtarastra said: O Sanjaya, after my sons and the sons of Pandu assembled in the place of pilgrimage at Kuruksetra, desiring to fight, what did they do?

King Dhritarashtra is blinded by his attachment to his sons, and he has completely overlooked the misdeeds of his sons. We can judge others correctly, but if anything is ours, then our judgment gets clouded.

Dhyana: Identify the six inner enemies (desire, anger, greed, jealousy, blind attachment, pride), and the impact of those emotions on your body. Similarly Identify the six opposing positive qualities, and their impact on your body. Bring to your mind an instance in your life where you underwent any of the following six emotions (desire, anger, greed, jealousy, blind attachment, pride) and remember your behavior and the impact of that emotion on your mind and body. Similarly remember an instance in your life when you were (loving, happy, giving & sharing, appreciative, letting go, humble) and remember your behavior and the impact of that emotion on your body and mind. Identification of each of the negative emotion and its impact on you will help you develop an aversion to that emotion. Identification of each of the positive emotion and its impact on you will help you to develop interest in inculcating those habits that increase those positive emotions.

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## Chapter - Sharanagati (2013-08-17 21:58)

This dhyana is based on Bhagavad-Gita sloka

CHAPTER - 2, TEXT 7

Karpanyadosopahatasvabhavah prcchami tvam dharmasammudhacetah yacchreyahsyanniscitam bruhi tan mesisyas te 'ham sadhi mam tvam prapannam

TRANSLATION

Arjuna says to Krishna: Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking you to tell me for certain what is best for me. Now I am your disciple, and a soul surrendered unto you. Please instruct me.

Dhyana: Sharanagati with shishya bhava. Visualize God as Guru and you are the disciple/sishya asking for guidance in all matters.

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## Chapter - Eternal Self (2013-08-17 22:01)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 12:

na tv evaham jatu nasam na tvam neme janadhipah

na caiva na bhavisyamah sarve vayamatah param

TRANSLATION

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

Dhyana: Contemplate on the continuity of I', from childhood to adulthood, Continuity of I' in three states (waking, dream, deep sleep). Understand the eternal nature of I.

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## Chapter - Body is temporary (2013-08-17 22:04)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 13

dehino 'smin yatha dehe kaumaram yauvanam jara

tatha dehantarapraptir dhiras tatra na muhyati

TRANSLATION

As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

Dhyana: Contemplate and understand the temporary nature of body, with beginning and end. Understand the death as the beginning of taking another body with another lifetime of suffering.

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## Chapter - Titiksha (2013-08-17 22:07)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 14

matrasparsas tu kaunteya sitosnasukhaduhkhadah agamapayino 'nityas tams titiksasva bharata

TRANSLATION

O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

Yoga practice:

Titiksha: Sit in padmasana or sukhasana for 15 minutes without moving a muscle. Observe the different pain points in body. Bear the pain of the body. Relax the body. Understand the relaxation of the body. Understand the changing of body sensations from pain to pleasure. Dhyana:

Contemplate on the life experiences of happiness and distress. Understand the impermanence of both happiness and distress, you can see that each of them comes and goes. Contemplate on natural seasons, understand that they come and go.

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## Chapter - Self is eternal (2013-08-17 22:09)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 20

na jayate mriyate va kadacin nayam bhutva bhavita va na bhuyah

ajo nityah sasvato 'yam purano na hanyate hanyamane sarire

TRANSLATION

For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever existing and primeval. He is not slain when the body is slain.

Dhyana: Contemplate the continuity of I', from childhood to adulthood, Continuity of I' in three states (waking, dream, deep sleep). Understand the eternal nature of I. Be with sakshi bhava', witness and see the disassociation between sakshi and body, mind, intellect'.

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## Chapter - Five layers (2013-08-17 22:15)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 22

vasamsi jirnani yatha vihaya navani grhnati naro 'parani

tatha sarirani vihaya jirnany anyani samyati navani dehi

TRANSLATION

As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.

Dhyana:

Understand the 5 koshas (bodies) of a person (Annamaya, Pranamaya, Manomaya, Vijnanamaya, Anandamaya). Contemplate on the five layers. Annamaya (physical body): Observation of bodily sensations (pain and pleasure) will make one understand body. Pranamaya (vital body): Perform pranayama (kapalabhati, bhastrika, anuloma vilom) for a month, and you will experience a difference in your feeling of the body. Manomaya (Mental body): Observation of the feelings both negative (anger, fear, greed, jealousy, attachment, desire) and positive (love, courage, giving, appreciation, compassion etc) and Identification of their impact on the body will make one understand the mind. Vijnanamaya: Observation and Identification of logical mind. Anandamaya: blissful self. Observe how you change in the five different bodies while alive. Similarity can be drawn to the way a body is dropped at death, and taken a different body.

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## Chapter - Indefinable Self (2013-08-17 22:19)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 23

nainam chindanti sastrani nainam dahati pavakah

na cainam kledayanty apo na sosayati marutah

TRANSLATION

The soul can never be cut to pieces by any weapon, or burned by fire, or moistened by water, or withered by the wind.

Dhyana:

Observe and try to explain the I' in you. Then you will experience a vacuum. You cannot de ne the weight, color, shape, size of Self. It cannot be defined in any of the physical terms. It cannot be cut, burnt, made wet, nor withered by wind. Understand the nature of Self as such.

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## Chapter - Life and Death (2013-08-17 22:26)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 27

jatasya hi dhruvo mrtyur dhruvam janma mrtasya ca

tasmad apariharye 'rthe na tvam socitum arhasi

TRANSLATION

One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament. Dhyana: Contemplate on life and death. Observe the daily phenomenon of sleep (nitya pralaya), and waking up. The 'i', the 'you' is not experienced in sleep. But it is there on waking up. Sleep is similar to death for you and similarity can be drawn to life and death.

Chapter - 2, Text 30

dehi nityam avadhyo 'yam dehe sarvasya bharata

tasmat sarvani bhutani na tvam socitum arhasi

TRANSLATION

O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being. Dhyana: Contemplate on the death of your near and dear ones. As the self cannot be slain, let go of the sorrow that they are no more, as the dead relatives continue in some other plane / place.

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## Chapter - Resolute purpose (2013-08-17 22:31)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 41

vyavasayatmika buddhir ekeha kurunandana

bahusakha hy anantas ca buddhayo 'vyavasayinam

TRANSLATION Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many branched. Dhyana:

Step-1: Make a desire to earn a million in one day. Observe the mind. There is no focus in mind to achieve that.

Step-2: Make a resolute intention (sankalpa) to earn Rs 100 in one day. Observe the mind. See the concentration and focus of mind. Lesson: make a concrete, achievable aims in spirituality and try for them. Do not think of Self realization is for people who do intense tapas. Do what you can today. Take baby steps.

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## Chapter - Selfish Vs Selfless thoughts (2013-08-17 22:34)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 45

traigunyavisaya veda nistraigunyo bhavarjuna

nirdvandvo nityasattvastho niryogaksema atmavan

TRANSLATION

The vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self

Dhyana:

Contemplate and understand the difference between selfish and unselfish actions.

Step-1: Bring to your mind a thought about acquiring something for yourself, like a house, car, or some material thing that is beyond your means to acquire. Desire for it. Observe the mind and the suffering it undergoes as the desired object cannot be acquired.

Step-2: Visualize yourself doing a service to the needy. Observe the bhava of the mind. Compare the state of mind between step-1 and step-2.

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## Chapter - Cause of anger (2013-08-17 22:38)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 62

dhyayato visayan pumsah sangas tesupajayate

sangat sanjayate kamah kamat krodho 'bhijayate

TRANSLATION While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. Dhyana:

Bring to your mind something you intensely desire and which you are not able to acquire. Observe that the mind (heart center) is subjected to suffering because of the longing desire in your mind. Search your mind on why you have such desire for that object (thing, or person). Find the root cause of the desire. Understand that initially, there is no desire, but on continuously thinking about an object, desire arises to acquire that object. If you acquire, then temporarily, mind becomes silent. If not able to acquire, then unfulfilled desire leads to anger. Understand that all anger is because of unfulfilled desires, and the root cause of desire is the constant thinking of that object.

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## Chapter - Fall of Self (2013-08-17 22:41)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 63

krodhad bhavati sammohah sammohat smrtivibhramah

smrtibhramsad buddhinaso buddhinasat pranasyati

TRANSLATION

From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.

Dhyana: Continue from above sloka.

Step-1: Sit peacefully and in a relaxed manner. Observe the balance of mind, how it is rational in thinking and you are aware of yourself and aware of what is right and wrong.

Step-2: Bring to your mind and remember the experience when you are in a t of rage. Try to remember whether at the time of the rage, there is an awareness of right and wrong. Are you aware of yourself when in anger, Do you have control over what you speak and do? Contemplate and understand the state of mind when one is in anger. Where did the rational thinking person go when you are angry? make a choice of not getting angry again.

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## Chapter - Free from duality (2013-08-17 22:44)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 64

ragadvesavimuktais tu visayan indriyais caran

atmavasyair vidheyatma prasadam adhigacchati

TRANSLATION

But a person free from all attachment and aversion and able to control his senses through

regulative principles of freedom can obtain the complete mercy of the Lord.

Dhyana (Dalai lama meditation): Sit in any meditative posture, close your eyes. Visualize yourself on your left side and right side. The 'you' on left side has your negative qualities, and the 'you' on your right side has your positive qualities.

Step-1: Bring your attention/focus to you on left side and visualize yourself how you would have looked to others and how your state of mind would be when you are suffering from one of the six enemies (desire, anger, greed, attachment, pride, jealousy). Take one emotion at a time. See clearly your facial expressions, and how you have felt internally when undergoing any of the six enemies.

Step-2 : Bring your attention/focus to you on right side and visualize yourself how you would have looked to others and how your state of mind would be when you are undergoing any of the positive opposite quality to the six enemies (love, peace, giving, let go, humbleness, appreciation of others). Take one emotion at a time. See clearly your facial expressions, and how you have felt internally when undergoing any of the six positive qualities. Step-3: Make a choice which quality you want to have and merge with right side. Do for all the qualities that are mentioned. Enjoy the peace and bliss.

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## Chapter - Inward Vs Outward mind (2013-08-17 22:47)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 2, Text 69

ya nisa sarvabhutanam tasyam jagarti samyami

yasyam jagrati bhutani sa nisa pasyato muneh

TRANSLATION

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

There are two kinds of people who restrain the senses from their objects: (1) one who is endeavoring for self-realization and (2) one who just can't, who is being forced to do by circumstance. The first example is compared "daytime" it is light in his life and the other's life is like "night" or hell. They are just opposite.

Dhyana:

Understand the outgoing mind and inward looking mind.

Outgoing mind: thoughts about your world, job, college, house-hold chores, your wants. When your mind is outward, there is an objective experience. You forget the 'I', the subjective experience.

Inward mind: Turn your attention to what is the impact of worldly thoughts on your mind, emotions and feelings. How you feel is the domain of inward looking mind. Understand both outward looking mind and inward looking mind. And Understand the 'I am' that experiences both these minds. The subjective experience 'I am', is not experienced when you have objective experience. When you have pure I am' thought, at that moment there is no experience of the objective world.

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## Chapter - How to act (2013-08-17 22:51)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 3, Text 9

yajnarthat karmano 'nyatra loko 'yam karmabandhanah

tadartham karma kaunteya muktasangah samacara

TRANSLATION Work done as a sacrifice for Vishnu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage. Dhyana:

Any work has to be done with Sakshi bhava' (witness consciousness), the feeling that I am not the doer. Things are happening through my body. Lord is the doer'. This sakshi bhava can be developed in oneself, by looking at the body objectively, as if the body is not mine, the body is that of a third person. Once a person detaches from body-consciousness, then the person has to look at the thoughts and feelings as if they belong to a different person. This brings about a perception of detachedness. With that feeling, one has to perform actions.

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## Chapter - Prakriti is the doer (2013-08-17 22:55)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 3, Text 27

prakrteh kriyamanani gunaih karmani sarvasah

ahankara vimudhatma kartaham iti manyate

TRANSLATION

The spirit soul bewildered by the influence of false ego thinks him the doer of activities that are in actuality carried out by the three modes of material nature.

Dhyana:

Contemplate on the limitedness of ego. The inability of ego to act by itself. It is the nature that acts. The heart-beat, BP, digestion, excretion, all bodily functions happens by some unknown actor. What is the role of ego (conscious mind) in all these activities? When a particular action is done, ego claims that it has done. Can you lift your hand using just your ego alone?

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## Chapter - Restless mind (2013-08-17 23:02)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 3, Text 37

kama esa krodha esa rajogunasamudbhavah

mahasano mahapapma viddhy enam iha vairinam

TRANSLATION

It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all devouring sinful enemy of this world.

Dhyana:

Sit silently and observe the thoughts in the mind. They keep on coming continuously. Some thoughts propel you to do some action. Those thoughts won't allow you to sit and meditate. Thoughts could belong to day to day activities. Simple thoughts like I forgot to make that important phone call, I need to call now immediately' etc. These are borne out of rajo guna. There can be serious thoughts also. All these thoughts have the common root, which is some desire. One has to clearly see the propulsion of the rajo guna. One has to curb the desire to get up and do that particular work. One has to see the 'kartritva' (duty-bound) nature of the Jiva. This practice will develop the capacity to choose which actions to do and which can be ignored.

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## Chapter - Surrender to God (2013-08-17 23:06)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 4, Text 10

vitaragabhayakrodha manmaya mam upasritah

bahavo jnanatapasa puta madbhavam agatah

TRANSLATION

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me and thus they all attained transcendental love for Me.

Dhyana:

1) Attachment: Look into your mind, look for your attachments in life. Take one attachment, and then let it go. Leave it from your mind. Observe the heart center. Observe the lightness there.

2) Fear: Similarly, take one of your fears. You may fear that such and such thing might happen, and you are afraid of it. Visualize that the particular undesirable thing has indeed happened. Face it in your mind. Go through the possible after effects of the feared event. See clearly that you can face it, let go of the fear. Observe the lightness of the body.

3) Anger: Metta meditation: Bring to your mind any one of the incidents / persons who made you angry. If you are still angry with that person or that remembrance, observe the pain in the heart center when you think of that person. One has to clearly see the pain. Do you want to suffer pain? If not, then forgive wholeheartedly that person, because you want a lighter heart. Forgive others, because nobody is perfect. Forgive entire world at large. Bring to your mind any action that may have caused harm to others. Ask for forgiveness from the universe and that person, in your mind, honestly. Forgive others, if you want to be forgiven. If you are not able to free yourself from any of the negative emotions, surrender to God to help you to get rid of it. Once you are free from negative emotions, take refuge in god.

****

## Chapter - Equal eye (2013-08-17 23:09)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 5, Text 18

vidyavinayasampanne brahmane gavi hastini

suni caiva svapake ca panditah samadarsinah

TRANSLATION

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog eater [outcaste].

Dhyana: Have an equal eye on events, things, persons.

Step-1: Bring to your mind a happy event in your life and relive the moment. You are elated.

Step-2: Bring to your mind an unhappy moment in your life and relive the moment. You are dejected.

Step-3: Remember how many times you have gone through the roller-coaster ride of mind, one time happy, another time unhappy. Do you want to continue this roller-coaster?

Step-4: Develop sakshi bhava, detachedness with mind, and then view the same events and see that they have no impact on you.

****

## Chapter - Sense perceptions (2013-08-17 23:11)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 5, Text 22

ye hi samsparsaja bhoga duhkhayonaya eva te

adyantavantah kaunteya na tesu ramate budhah

TRANSLATION

An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them

Dhyana:

Contemplate on five senses. Understand that each sensory organ gives inputs to mind. It is the mind that makes some sense out of it like (whether the input should be treated as favorable or unfavorable). Understand the role of the body as a machine that gives inputs. The role of mind to process those inputs and decide to be happy or unhappy. If the mind decides to be happy all the time, what is stopping it?

****

## Chapter - God is benevolent (2013-08-17 23:14)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 5, Text 29

bhoktaram yajnatapasam sarvalokamahesvaram

suhrdam sarvabhutanam jnatva mam santimrcchati

TRANSLATION

A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.

Dhyana:

Contemplate on the three states of consciousness (waking, dreaming, deep sleep). The conscious mind in waking state thinks that it is the master, but it is absent in deep sleep. Someone is taking care when the conscious mind is absent. The entity that is taking care is the Lord, and it is impartial, and friendly towards all beings. The Lord is the one who takes care in waking state also, as can be seen in the bodily functions and life events. Knowing that one is taken care of, Lord has not forgotten you, the mind can be at rest.

****

## Chapter - Yama & Niyama (2013-08-17 23:19)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 6, Text 17

yuktaharaviharasya yuktacestasya karmasu

yuktasvapnavabodhasya yogo bhavati duhkhaha

TRANSLATION

He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.

Yama & Niyama: This is a change in lifestyle. One has to practice regulated eating, sleeping, exercise and work.

****

## Chapter - Eightfold prakriti (2013-08-17 23:22)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 7, Text 4

bhumir apo 'nalo vayuh kham mano buddhir eva ca

ahankara itiyam me bhinna prakrtir astadha

TRANSLATION

Earth, water, fire, air, ether, mind, intelligence and ego all together these eight constitute My separated material energies.

Dhyana: Contemplate on,

1) Earth: Feel the grossness in the body. Body is made up of earth element predominantly. Feel the grossness in the universe.

2) Water: Feel the fluidity of the body. Body is 80 % made up of water.

3) Fire: Feel the fire as hunger and anger in the body.

4) Air: Perform nadi shuddhi pranayama 20 rounds, and feel how body consists of air element

5) Ether: Feel all the other four elements arranged in space. Feel the space inside your body, the space which your body occupies and the space outside your body.

6) mind: Observe your feelings

7) Intelligence: The knower, who is the knower in you who takes decisions

8) Ego: 'I am-ness'

****

## Chapter - Four prayers (2013-08-17 23:25)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 7, Text 16

caturvidha bhajante mam janah sukrtino 'rjuna

arto jijnasur artharthi jnani ca bharatarsabha

TRANSLATION

O best among the Bharatas, four kinds of pious men begin to render devotional service unto Me, the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute

Dhyana:

Learn to pray to God in four types,

1) Aorta (distressed): Bring to your mind any of the situations in life where you are distressed. Pray to the Lord (whoever you think that is), and pray for help with a pure heart. Request for help, do not put any conditions, put your burden on the Lord.

2) Jiangsu (inquisitive): Pray to Lord to clarify your doubts and illuminate your intelligence. 3) Artharthi (for material gain): Pray to Lord for material gain

4) Jnani (wise ones): Pray to Lord with love

****

## Chapter - God is incomprehensible (2013-08-17 23:28)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 7, Text 25

naham prakasah sarvasya yogamayasamavrtah

mudho 'yam nabhijanati loko mam ajam avyayam

TRANSLATION

I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.

Dhyana:

Try to know God. You will fail. Whatever you can think is insufficient. Understand the incompetence of intellect to understand God.

****

## Chapter - Duality (2013-08-17 23:30)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 7, Text 27

icchadvesasamutthena dvandvamohena bharata

sarvabhutani sammoham sarge yanti parantapa

TRANSLATION

O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate.

Dhyana:

Observe your thoughts. Take one random thought, and analyze it. Observe the root cause of that thought, it will either be due to some desire or due to something that you don't want. Understand that all thoughts arise out of either desire or hate.

This dhyana is based on Bhagavad-Gita sloka

Chapter - 7, Text 28

yesam tv antagatam papam jananam punyakarmanam

te dvandvamohanirmukta bhajante mam drdhavratah

TRANSLATION

Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination.

Dhyana:

Having understood the nature of all thoughts as arising out of desire or hate, Observe the vagaries of mind with thoughts borne out of desire and hate, compare it with the state of mind which has unselfish desire in mind. Make a resolution that you will do unselfish actions that does not arise out of desire or hate.

****

## Chapter - God (2013-08-17 23:36)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 9, Text 4

maya tatam idam sarvam jagad avyaktamurtina

matsthani sarvabhutani na caham tesv avasthitah

TRANSLATION

By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.

Dhyana:

The body can be seen, but not the mind. The unseen, unmanifest mind runs the body. Similarly, The world can be seen. The mind that runs the world is unseen and unmanifest. Contemplate on the individual mind and universal mind.

Chapter - 9, Text 10

mayadhyaksena prakrtih su yate sacaracaram

hetunanena kaunteya jagad viparivartate

TRANSLATION

This material nature, which is one of My energies, is working under My direction, O son of Kunti, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again.

Dhyana:

Contemplate on the limitedness of your ego. It cannot control anything, yet, it wants to control everything. Look around your world, and see that everything is in order and working according to some intelligence. Surrender to this intelligence, which is holding everything together. Do not think that your mind is the controller.

****

## Chapter - Ananya bhakti (2013-08-17 23:45)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 9, Text 22

ananyas cintayanto mam ye janah paryupasate

tesam nityabhi yuktanam yogaksemam vahamy aham

TRANSLATION

But those who always worship Me with exclusive devotion, meditating on My transcendental form, to them I carry what they lack and I preserve what they have.

Dhyana:

How can one always worship God? There can be either jiva (individual) or Shiva (God). Become sakshi (witness), Shiva, and this ananya bhakti is possible.

****

## Chapter - Ask forgiveness (2013-08-17 23:47)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 9, Text 30

api cet suduracaro bhajate mam ananyabhak

sadhur eva sa mantavyah samyag vyavasito hi sah

TRANSLATION

Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.

Dhyana:

Ask forgiveness from God for all the sinful activities done by one. Do it with repentance and with pure heart. Pray pray pray. And do some actions as a service to the world.

****

## Chapter - Friendliness to all (2013-08-17 23:50)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 11, Text 55

matkarmakrn matparamo madbhaktah sangavarjitah

nirvairah sarvabhutesu yah sa mam eti pandava

TRANSLATION

My dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental speculation, he who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living being he certainly comes to Me.

Dhyana:

Metta meditation: practice friendliness to all, forgive all, ask forgiveness from all. Do service to humanity as an offering to the God.

****

## Chapter - Self-illumined (2013-08-17 23:53)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 15, Text 6

na tad bhasayate suryo na sasanko na pavakah

yad gatva na nivartante tad dhama paramam mama

TRANSLATION

That supreme abode of Mine is not illumined by the sun or moon, nor by re or electricity. Those who reach it never return to this material world.

Dhyana: Contemplate on this line 'Do you require light to know yourself?'

****

## Chapter - Checklist (2013-08-17 23:55)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 18, Text 42

samo damas tapah saucam ksantir arjavam eva ca

jnanam vijnanam astikyam brahmakarma svabhavajam

TRANSLATION

Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness these are the natural qualities by which the Brahmans work.

Dhyana:

Contemplate on each of the above quality inside. First a 9 point check whether you are a brahmana (noble one) , Observe your mind and check whether you are peaceful, do you have self-control, do you regularly do austerities, do you have purity of thought, are you tolerant of others, are you honest, are you knowledgeable, are you wise, are you religious ?

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## Chapter - Drop all (2013-08-17 23:57)

This dhyana is based on Bhagavad-Gita sloka

Chapter - 18, Text 66

sarvadharman parityajya mam ekam saranam vraja

aham tvam sarvapapebhyo moksayisyami ma sucah

TRANSLATION

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

Dhyana: Let go of all the concepts you have. Forget your caste, creed, religion, professional qualification, power, money, fame and take refuge in God.

****

## Chapter - Omkar (2013-08-18 00:10)

The sound 'AUM' takes you close to ultimate truth. It has to be chanted to know its effect. AUM consists of three sounds 'Aa', 'Uu', and 'Mmm'. After these three sounds, there is a silence.

How to do:

Chant AUM loudly with prolonged 'Mmm' sound. Observe the vibration in the head region. After each AUM chant, there is a silence that follows, listen to that silence. Mind becomes extremely peaceful. Chant AUM for minimum of 18 times, pausing between each chant.

****

## Chapter - Dalai lama (2013-08-18 00:17)

How to do:

Sit in any meditative posture, close your eyes. Visualize yourself on your left side and right side. The 'you' on left side has your negative qualities, and the 'you' on your right side has your positive qualities.

Step-1: Bring your attention/focus to you on left side and visualize yourself how you would have looked to others and how your state of mind would be when you are suffering from one of the six enemies (desire, anger, greed, attachment, pride, jealousy). Take one emotion at a time. See clearly your facial expressions, and how you have felt internally when undergoing any of the six enemies.

Step-2 : Bring your attention/focus to you on right side and visualize yourself how you would have looked to others and how your state of mind would be when you are undergoing any of the positive opposite quality to the six enemies (love, peace, giving, let go, humbleness, appreciation of others). Take one emotion at a time. See clearly your facial expressions, and how you have felt internally when undergoing any of the six positive qualities.

Step-3: Make a choice which quality you want to have and merge with right side. Do for all the qualities that are mentioned. Enjoy the peace and bliss.

Comment from Subbu Pillutla (2013-08-19 16:22:29)

Please elaborate/clarify further on the step #3

What do you mean by "merge with right side?"

Why should we merge a bad quality with a good quality?

Reply from Prasad (2013-08-20 08:56:16)

there are three persons in this technique. the one on the left side is you when you exhibited/underwent negative emotions. See clearly your state of mind when you were the person on the left. The person on to your right is you when you exhibited or underwent positive actions/emotions. See clearly your state of mind when you were the person on the right. Now, you are the middle person. make a choice, which one you want to be. Do you want to be the one on the left or right? You being the center one, merge with the right side person.

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## Chapter - Indriya (2013-08-18 01:07)

Senses are called 'Indriya' in Sanskrit language. Meditating on the temporary reality of sense perceptions will make one peaceful. What you see, hear, touch, taste, smell, think constantly changes. Any object or thing that changes with time or space doesn't remain itself and hence it stops existing. It has only temporary reality. It exists for a limited period of time. Our suffering in life is because of trying to impose permanency on an impermanent thing. We want to hold on to things, which will never succeed. Everything changes, except the observer which is called Self. Accepting the changing reality will give peace of mind.

How to do:

Observe the inputs from your sensory organs.

As you see the world, tell yourself in your mind that,  
"What I see is changing constantly, and hence it may exist for a temporary period of time, but will not last long. It is going to change. Only I, who am witnessing this changing phenomenon, am changeless and constant".  
As you hear the world, tell yourself in your mind that, "What I hear is changing constantly, and hence it may exist for a temporary period of time, but will not last long. It is going to change. Only I, who am witnessing this changing phenomenon, am changeless and constant".  
As you smell the world, tell yourself in your mind that, "What I smell is changing constantly, and hence it may exist for a temporary period of time, but will not last long. It is going to change. Only I, who am witnessing this changing phenomenon, am changeless and constant".  
As you touch the world, tell yourself in your mind that, "What I touch is changing constantly, and hence it may exist for a temporary period of time, but will not last long. It is going to change. Only I, who am witnessing this changing phenomenon, am changeless and constant".  
As you taste the world, tell yourself in your mind that, "What I taste is changing constantly, and hence it may exist for a temporary period of time, but will not last long. It is going to change. Only I, who am witnessing this changing phenomenon, am changeless and constant".  
As you think, tell yourself in your mind that, "What I think is changing constantly, and hence it may exist for a temporary period of time, but will not last long. It is going to change. Only I, who am witnessing this changing phenomenon, am changeless and constant".

****

## Chapter - Panchabhoota (2013-08-18 01:23)

The universe including all is made of five elements. They are earth, water, re, air, space, and they are called as panchabhoota in Sanskrit language. Human body is made up of these five elements. Apart from this there are subtler elements like Prana, and Chitta. Meditating on these five elements and body as made up of these elements will make us feel merged with the nature.

How to do:

a) Merging with Earth/Solidity: Everything solid in your body is made up of earth element. The bones, muscles, skin etc are made up of solid element. Contemplate on this part of your body. As you can witness this element in your body, you are not that and merge that part of your body with earth element.  
b) Merging with Water/Liquid: Everything liquid in your body is made up of water element. Infact 75 % of human body is made up of water. The blood, mucus, urine, sweat, all the fluids in you is from water or the concept of liquid. Contemplate on this part of your body. As you can witness this element in your body, you are not that and merge that part of your body with water element.  
c) Merging with fire: Every cell in your body has energy in it. Fire is in the body as digestive power, body temperature. Contemplate on this part of your body. As you can witness this element in your body, you are not that and merge that part of your body with re element.  
d) Merge with Air: You breathe air 21600 times a day. Blood carries oxygen to different parts of the body. In your body, there are various gases are present. Contemplate on this part of your body. As you can witness this element in your body, you are not that and merge that part of your body with Air element.  
e) Merge with space: There is space within your body, and your body is in space. Contemplate on this part of your body. As you can witness this element in your body, you are not that and merge that part of your body with space element.  
f) Merge with Prana: The vital energy, the life force is called prana. All the five elements come from Prana. As your body consists of five elements and also your body lives because of Prana, Contemplate on this part of your body. As you can witness this element in your body, you are not that and merge that part of your body with Prana element.  
If all these parts of your body are merged with their respective elements in universe, contemplate on what is left of you?

****

## Chapter - Neti Neti (2013-08-18 01:29)

'Neti' means 'Not that' in Sanskrit language. We have to take each of the principle (tatwa) in our body, examine it and reject it as 'Not Self'. After negating all the principles in the body like pancha bhootas comprising of earth, water, re, air, space, prana, and five sense organs ears, eyes, nose, skin, tongue, speech, and organs of action like hands, legs, and the actions of sense organs like seeing, hearing, smelling, touching, tasting, we should then examine the mind, and intellect and reject it as 'Not Self'. What then remains is Self.

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## Chapter - Vijnana Bhairava Tantra (2013-08-18 03:16)

'Vijnana Bhairava Tantra' (VBT) is a book that explains various kinds of Dharana that can take the practitioner's consciousness closer to the consciousness of 'Bhairava', one of the forms of Shiva.  
I will make use of this great tantra and explain Commentaryof the 112 dharanas given in this book. VBT is a practical guide to meditation. This text VBT is part of Kashmiri Shaivism. By the blessings of my dear Guruji, I am embarking on studying this text and practicing it and teaching it. The first 24 slokas of this text is a conversation between Shiva and Parvati. The master and disciple. The consciousness and energy. I will condense the conversation below,  
Devi asks Shiva/Bhairava: "I have heard the explanation on text Rudrayamala and understood the trika philosophy (consciousness, energy, matter). My doubts are not yet cleared. What is your reality? Are you the power or energy in sounds from which all mantras came? Can you be known through nine ways (kaala/time, kula/one that ascends, naama/name, jnana/knowledge, chitta/awareness, nada/sound, bindu/seed, kalaa/wave, jiva/individual consciousness) as described in the text 'bhairava agama'? Is it different from what is described in text 'Trishira bhairava tantra'? or can it be known through three forms of shakti (para/consciousness, apara/energy, parapara/matter)? Is it the nada/sound, or bindu/seed, or concentrating on kundalini chakras, or on listening to the anahat/unstuck sound at heart center? Is your reality transcendent or immanent, or completely transcendent or completely immanent? If it is immanent, then it contradicts the theory of transcendence. Roopa/Form, Shabda/sound, and varna/color are immanent, it cannot co-exist with transcendent. O Lord, please destroy all my doubts completely."  
Bhairava/Shiva replies; "Well spoken, dear one. All that is delusional and insubstantial. Those are for the sake of meditation of those whose intellect is deluded. All the ostentatious rituals are for those who are having distracted thought patterns and are interested in path of action. In reality, the Bhairava is not nine forms, nor the mantras, nor trika philosophy, nor the three flows of energy. Bhairava cannot be perceived in nada, bindu, ardha chandra, nor in kundalini chakra piercing, and neither does energy/shakti constitute his essence. All that is told are like tales to frighten children, or to induce people with dull intellect to tread the spiritual path, just like a mother gives sweets to children. The Bhairava cannot be measured by time or space or direction, or with any attribute or designation. One can experience Bhairava when mind is free from all thought patterns. The atman of bhairava is known as bhairavi, is the bliss of one's own inner awareness. The essence of Bhairava is 'vimala' / free of dross and pervades entire universe. Who is to be worshipped, who is to be pacified by worship? Shakti is never separate from Shaktimaan, the Bhairava. The thinking that energy is dormant as kundalini in muladhara, separate from Shiva, and it has to be raised to meet at sahasrara is only imagined in the beginning, as a preliminary step in spirituality. In truth, Shiva and Shakti are never separate. One who follows the path of shakti/energy and experiences oneness, has the feeling of oneness with Shiva, and verily becomes Shiva. In that context, it is said that Shiva can only be known through Shakti. Space, direction, and form are revealed by the flame of candle or rays of sun, similarly, it is said that through shakti, Shiva is known."  
Devi asks Bhairava: "Please tell me the state of Bhairava which is free from space, direction, time and free from all attributes. How to achieve that state of Bhairava?  
To answer this question of Devi, Bhairava enunciates 112 dharana techniques to achieve the state of Bhairava

****

## Chapter - Two points (2013-08-18 18:55)

VBT 24 : Sri Bhairava Uvaca : Oordhve praano hyadho jeevo visargaatma parochcharet , Utpattidvi-tayasthaane bharanaad bharitha stithih

Translation :

What is said as 'Para' (devi / energy) is the nature of creation (visarga) of Prana and Jeeva. Fixing the mind at the generation points of these two gives fullness.

Commentary :

Visarga is the point bindu, which is at the back of head , where brahmins used to leave a tuft of hair (shikha). At this point cosmic Prana (energy) enters into the body, and becomes split as two. It becomes individual prana and individual consciousness (jeeva). It becomes split as objective experience of world, and body consciousness (jeeva). Becomming aware of this split of cosmic prana at the point of bindu into these two, makes one gets established in Bhairava consciousness.

****

## Chapter - Kumbhaka (2013-08-18 19:30)

VBT 25 : Maruto antar bahir vaapi viyadyugmaanivartanat, Bhairavyaa bhairavasyettham bhairavi vyajyate vapuh

Translation :

When breath is held after inhaling and exhaling, Bhairavi, the essence of Bhairava is manifest.

Commentary :

Holding the breath after inhale is called 'antar kumbhaka'. Holding the breath after exhale is called 'bahya kumbhaka'. When you consciously do kumbhaka it is called 'sahita kumbhaka'. When kumbhaka happens without e ort, it is called 'kevala kumbhaka'.

Step-1 : Sahita kumbhaka : Sit in any comfortable position, and relax. Start holding the breath for 3-4 seconds after inhalation. Hold the breath for 3-4 seconds after exhalation. Observe your state of mind, when you are in kumbhaka and remember it. Your mind must have become still in kumbhaka. You can increase the amount of time you hold the breath gradually as you become adept in this kumbhaka pranayama.

Step-2 : Kevala kumbhaka : Sit and do 'Aana pana sati' or 'Soham' dhyana for considerable period of time , till you experience a calmness of mind. Then do step-1 'sahita kumbhaka' for sometime. Then use your mind to still your mind very close to the state of stillness which you experienced in sahita kumbhaka. At this point 'Kevala kumbhaka' happens automatically, your rate of breathing becomes very low. Between each inhale and exhale as the mind becomes calm, kevala kumbhaka happens without e ort. When your mind enters into deeper and deeper stillness, and calmness, you experience bhairavi.

****

## Chapter - Suspended pendulum kumbhaka (2013-08-20 06:12)

VBT 26: Na vrajen na vishechchaktir marudroopaa vikaasite, nirvikalpatayaa madhye tayaa bhairavaroopata

Translation :

When there is no movement of shakti in the form of breath, neither inwards or outwards, and it is still, then, the form of bhairava, which is nirvikalpa consciousness is developed in the middle (sushumna).

Commentary:

In the previous sutra 25, kumbhaka is done (sahita or kevala) after exhale or after inhale of breath. Still, breathing happens, even though slowly. It moves from inhale to kumbhaka to exhale to kumbhaka to inhale to kumbhaka and so on. It moves like a pendulum. When this pendulum is moving with lesser and lesser wavelength, and stops in middle, then the breath is not moving, and it is not moving in either direction. At this type of kumbhaka, in the middle channel (sushumna nadi), bhairava roopa (form) develops. The roopa of Bhairava is the nirvikalpa consciousness. Nirvikalpa means without vikalpa (any kind of mental disturbance).

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## Chapter - Known to unknown (2013-08-21 09:29)

Life is a journey from known to unknown. Past is known, present is known, future is unknown. Life is unpredictable. Anything can happen in life. Mind wants stability and predictability. As the future is uncertain, and mind wants a certainity, stress and anxiety builds up. All our actions are geared towards providing a predictable stable future. This dhyana is to free your mind of this thinking pattern.

How to do :

Sit quietly and think along the lines of the following, Understand and accept the simple fact that anything can happen in life and future. If everything is known before hand , what is the fun in living. Remove all goals of your life. You act what is possible to do currently. Wait and watch the unfoldment of drama of your life. Remove from your mind all your wishes, dreams about your future, remove from your mind, all that you consider as your duties. Observe the excitement in your heart that builds up about the next moment with this attitude. You can practice it anytime you want. This will free up your mind to a large extent.

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## Chapter - Peace is bhairava (2013-08-22 18:35)

VBT 27 : Kumbhita rechitaa vaapi pooritaa yaa yadaa bhavet, tadante shaantanaamaasau shaktyaa shaantah prakaashate Translation : When kumbhaka happens after pooraka or recheka, then the shanta is experienced, and through that, bhairava is manifest. My commentary : There are nine forms of bhairava, they are, time (kaala), ascending energy (kula), name (naama), knowledge (jnana), awareness (chitta), sound (nada), seed (bindu), wave (kalaa), and individual soul (jiva). There are nine forms of bhairavi, they are, Energy owing in ida (vama shakti), Energy owing in pingala (ambika shakti), Energy owing in sushumna (Jyeshtha shakti), Energy of space (raudri shakti), Energy of will (Ichcha shakti), energy of knowledge (Jnana shakti), Energy of action (Kriya shakti), Energy of tranquility (Shanti shakti), Transcendental energy (Para shakti). Kumbhaka (retention of breath or prana, non-movement of breath or prana), when it takes place after rechaka (exhalation) or pooraka (inhalation), then the Shanta shakti, the bhairavi, the inner tranquility is experienced and one who is experiencing that is Bhairava consciousness.

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## Chapter - Kundalini (2013-08-22 19:57)

The next four sutras in VBT (28 to 31) relate to kundalini dhyana. These four dhyana require that kundalini energy should be awakened and made to enter the sushumna channel to experience what these sutras are talking about. The way to awaken kundalini shakti needs to be learnt from a Spiritual Master and should be done under supervision. There are total 12 energy centers called chakras in a human body, aligned along the spine and brain. They are,  
a) Muladhara : Located at the base of spine. bija mantra 'Lam'.  
b) Svadhishtana : Located behind genital organ. bija mantra 'Vam'  
c) Manipura : Located behind naval. bija mantra 'Ram'  
d) Anahata : Located in heart region. bija mantra 'Yam'  
e) Vishudhdhi : Located in throat region. bija mantra 'Ham'  
f) Ajna : Located in forehead. bija mantra 'Aum'  
g) Lalana : Located between vishuddhi and ajna. bija mantra 'ham'  
h) Nasikagra : Tip of nose. bija mantra 'so'  
i) Manas : Lower forehead chakra. bija mantra 'Aum'  
j) Soma : Above the ajna, near hairline. bija mantra 'Aum'  
k) Bindu : The place where brahmins leave a tuft of hair. bija mantra 'Aum'  
l) Sahasrara : Crown of head. bija mantra 'Aum'  
The bhairavi shakti known as Parashakti is also known as kundalini shakti. It lies dormant at base of spine in muladhara chakra. When this energy is awakened due to the grace of Guru, it travels in sushumna through all the other chakras and merges with Shiva at sahasrara chakra. I will try to explain the sutras 28 to 31 as best as I can.

1. VBT 28 : Amoolaat kiranaabhasaam sookshmaat sookshmataraatmikaam, chintayettaam dvishatkaante shaamyanteem bhairavodayah

Translation : Meditate on the energy, rising from root like the ray of sun, slowly becomming dimmer and dimmer, subtler and subtler as it goes up to twice six (12) and dissolves with experience of the manifestation of Bhairava consciousness.

Commentary: You can visualize in your mind that the energy (shakti) is like the rays of sun, starting from muladhara, and going up along the spine, and travelling along the 12 chakras (twice six) and ending at sahasrara (also known as dvadashaanta end of 12, twice six). Your visualization at muladhara for the energy as rays of sun, is done with e ort of mind and as you use your mind to travel this sun-rays spreading along the spine up, the visualization (effort of mind) becomes dimmer and dimmer and when your visualization reaches sahasrara (dvadashaanta, end of twelve), it dissolves there, and you experience Bhairava consciousness.

2. VBT 29 : Udgachchanteem tadidroopam pratichakram kramaat kramam, oordhvam mushtitrayam yaavat taavad ante mahodayaha  
Translation : Meditate on kundalini moving upwards like lightenining through all chakras one by one to 'measuring three fists', until at last the great dawn takes place.  
Commentary:  
In earlier sutra it is said to meditate on the energy as rays of sun, like a slow gradual movement of light. Here in this sutra, the energy has to be meditated as 'lightening' , from muladhara to sahasrara (three fists = 12 fingers = twice six). You have to do this visualization, until atlast the great dawn of Bhairava consciousness happens.

3. VBT 30 : Kramadvaadashakam samyag dvaadashaaksharabheditam, sthoolasookshmaparasthityaa muktvaa muktvaantatah Shivaha  
Translation : The twelve should be pierced successively with right understanding of twelve letters, thus getting liberated the gross, subtle, beyond one by one, and nally becomes Shiva. Commentary:  
Akshara means indestructible and also letters (sound, alphabet) of language. First there is the cosmic sound AUM. From that all the sounds of sanskrit language came and the manifest world came from those sounds. Each sound of sanskrit alphabet, is of a particular frequency. When we utter one alphabet of sanskrit, one part of our consciousness is activated. Each chakra is associated with a bija akshara. What it means is that , when you chant the bija akshara of that chakra, one part of our consciousness related to that chakra gets activated. The bija mantra for each chakra is given above. This sutra explains that , When there is inner understanding of each bija mantra, what is its effect on our consciousness, then that related chakra is pierced and understood. Once each chakra is pierced, The gross, subtle and beyond are liberated one by one, and finally consciousness becomes Shiva cosnciousness. What is the practice to do : Daily chant the bija mantras of each chakra few times, bringing our awareness to the location of the chakra.

4. VBT 31 : Tayaapooryaashu moordhaantam bhanktvaa bhrookshepasetunaa, nirvikalpam manah kritvaa sarvordhve sarvagodgmah

Translation : Then, having filled the tip of moordha, and crossed the bridge between eyebrows, mind becomes free from thought patterns, and above all omnipresence rises.

Commentary: When dharana is done at ajna chakra and above, the various thought patterns of mind becomes eliminated and a sense of omnipresence rises.

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## Chapter - Jiva (2013-08-23 16:52)

VBT : 32 Shikhipakshaish chitraroopair mandalaih shoonyapanchakam, Dhyayatah anuttare shoonye pravesho hridaye bhavet  
Translation : Meditate onfive voids (shoonya-panchakam), which are like the different colored circles in peacock feathers. After following to their source, the main void, enter the heart.  
Commentary :  
There arefive sensory perceptions, which are called as 'pancha tanmatras'. They are shabda (sound) , sparsha (touch), roopa (form), rasa (taste), gandha (smell). Through these you know the world. Through these the five principles (pancha tattva) are known. The pancha tattvas are, Akasha (space), Vayu (air), Agni ( re), Apas (water), Prithvi (earth). Each of the tanmatras will inform you about one tattva. The following mapping will give you an idea,  
Shabda informs you about space element.  
Sparsha informs you about air element.  
Roopa informs you about fire element.  
Rasa informs you about water element.  
Gandha informs you about earth element.  
Thesefive tanmatras are called as five voids (shoonya panchakam) because they are abstract. The Jiva (individual consciousness) is called as principle void (shoonya) in this sutra, because, jiva is also abstract. Meditate on each tanmatra and follow where it is leading to, and they will lead to jiva, The main experiencer of these perceptions. The experience of each sense perception is felt in heart center (anahata chakra). Jiva is the individual consciousness. It is one of the nine forms of Bhairava. This jiva bhava is felt in heart (anahata) chakra. This jiva is the experiencer of the sensory perceptions.

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## Chapter - Self absorption (2013-08-23 17:14)

VBT 33: Eedrishena kramenaiva yatra kutrapi chintanaa, shoonye kundye pare paatre svayam leena varaprada  
Translation :  
In this way, gradually one should do constant meditation on the void, or a wall, or another excellent to get the boon of self absorbtion.  
Commentary :  
Chintana is putting your mind and observation on some object. Here it is mentioned that the object of meditation can be the void (shoonya, the jiva explained in previous sutra), or a wall, or another excellent personality like your Guru. Gradually, self-absorbtion happens.  
How to do : First know the Jiva in heart, the principle void by following the tanmatras, as explained in jiva dhyana . Then whatever you see, touch, hear, smell, taste will take you to heart chara, to the shoonya. Constantly abide there. If this is difficult, then think highly about your Guru / God. If this is difficult, then sit in front of a wall, staring at it for longer duration. As the practice intensifies and the same chintanaa is continued while you are walking, talking, sleeping and eating, then you have attained self absorption.

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## Chapter - Sahasrara (2013-08-23 17:19)

VBT 34 Kapaalantarmano nyasya tishtan meelitalochanah, kramena manaso daardhyaat lakshayet lakshyam uttamam  
Translation :  
Close the eyes, x the attention on the crown of head, gradually stabilize the mind, and direct the mind towards highest goal.  
How to do : Self explanatory.

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## Chapter - Inner space (2013-08-23 17:37)

VBT 35 : Madhyanadee madhyasamsthaa bisasoothraabharoopayaa, dhyaataantarvyomayaa devyaa tayaa devah prakashate  
Translation :  
In the center of middle nadi, there exists lotus stem. Meditate on that with the visualization of inner space, then with the help of Devi, Deva will manifest.  
Commentary :  
Middle nadi is called sushumna nadi, which contains another nadi known as Brahma nadi, which is described as the lotus stem. One should meditate on the brahma nadi as the inner space, then by the grace of Devi, the kundalini energy, The Bhairava is revealed.  
How to do :  
step-1 : Sit in a relaxed manner. Visualize that your body is an empty pot, delineated by the skin.  
step-2 : Bring your awareness to the spinal chord and do susuhmna breathing. As you inhale visualize that the prana is moving from base of spine to top of head, along the spine.  
step-3 : Visualize yourself in the middle of sushumna nadi which is in the middle of spinal chord, as space. Continue the susuhmna breathing.

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## Chapter - Empty the pot (2013-08-24 17:45)

Whatever we see, taste, touch, hear, smell of the world, gives us an experience. We draw some conclusions out of those experiences. All the conclusions of this lifetime or of previous lifetimes are stored in our chitta (memory), in sub-conscious mind as vasanas (impressions) and samskaras (habit patterns). Some part of our memory is known to conscious mind, and some part is not known to conscious mind. The stored memory is called karmaashaya in sanskrit. These vasanas (impressions) and samskaras (habit patterns) determine our behaviour in present moment and shape our future. We need to free our mind from the clutches of the influence of these on our buddhi (intellect). There are various ways to empty the mind.

How to do :  
Sit in a quiet corner, calm your mind, relax. Do aana-pana-sati for 5 minutes, and settle down your mind.  
Method-1 : Observation of thoughts Sit silently, close your eyes and observe your mind. Mind is nothing but bundle of thoughts. Let the thoughts come and go. Do not hold on to any thought. Do not generate any thought of your own. Do not stop any thought. Let the thoughts come and go. Just watch the thoughts.Your sub-conscious mind will throw up what is there in it. Some thoughts may be bad, some thoughts may be good. Do not be attached to any thought. Watch dispassionately. You can practice it for 30 minutes to start with, daily. In the initial stages of practice, there will be lot of bombardment of thoughts on your conscious mind. Just be patient and keep on observing. Let the thoughts come and go. Eventually over a period of 2 to 3 months, your sub-conscious mind gets emptied of vasanas (latent impressions) and samskaras (habit patterns) of this lifetime and all previous lifetimes, and nothing is left in it to pollute the conscious mind.  
Method-2 : Submit all your thoughts to Guru / God Sit silently, close your eyes, and visualize that you (body and mind) is like a pot. Let any thought come. Tell to yourself that you are giving up this thought to Guru / God. Visualize that , that particular thought pattern is going away from your mind, and your pot is getting emptied. Give up everything you have to God, every tension, every worry, every weakness, every joy, every achievement, everything you are proud of, everything you are ashamed of, everything you o er to Guru / God. Empty your pot. Enjoy the silence and peace of mind.

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## Chapter - Shanmukhi (2013-08-25 00:43)

VBT 36 : Kararuddhadrigastrena bhroobhedaad dvaararodhanaat, drishte bindau kramaat leene tanmadhye paramaa stithi

Translation : Close the entrances in all directions using hands, and pierce the eyebrow center and bindu is seen. Be gradually absorbed in bindu, and realize the supreme state.

Shanmukhi mudra :

The eyes, ears, nose, mouth, are the entrances in all directions. Using the two thumbs, close the ears, using the two index ngers close the eyelids, using the two middle ngers close the nostrils (not completely), using the two ring ngers close the upper lip and using the lower lip close the lower lip. This is called shanmukhi mudra. You can also practice ujjayi pranayama along with this for better results in the initial practice.

How to do :  
Adopt shanmukhi mudra and close the entrances in all directions. Then eyebrow center is pierced and a point of light is seen. This point of light is called bindu. Keep watching the bindu non-judgementally and without any expectation. Initially it appears as a point of light, gradually it becomes bigger and illumines everything. In that illumination, supreme state is realized.

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## Chapter - Subtle fire (2013-08-25 01:44)

VBT 37 : Dhaamaantah kshobhasambhootasookshmaagni tilakaakritim, bindum shikaante hridaye layaante dhyaayato layah

Translation :  
Meditation on subtle re in the form of a tilak (mark on forehead), or on the bindu (the point at the back of head, where brahmin priests leave a tuft of hair) produces a condition of shaking and agitation, which is followed by absorption and dissolution in the heart. When kundalini is awakened, and energy rises in sushumna, it can be percieved as a ame at the eyebrow center, or at the bindu, followed by absorption and dissolution in the center of heart, there is a shaking and agitation produced in mind and body.

How to do :  
The process of kundalini awakening has to be learnt from a Spiritual master. Once it is awakened, the upward moving energy is the subtle re (sookshmagni), and it should be meditated as a tilak at forehead or at bindu, followed by absorbtion in the heart which produces shaking in the mind and body.

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## Chapter - Anahata nada (2013-08-25 03:39)

VBT 38 : Anaahate paatrakarne abhagnashabde sariddrute shabdabrahmani nishnaatah param brahmaadhi-gachchati

Transalation :  
An adept listener to the unstuck sound which is like an uninterrupted rushing river, masters the shabda brahman and attains the supreme form of brahman.

Commentary :  
Anaahata is the heart chakra, where one can listen the inner sound which is not produced by two objects striking with each other. This inner sound is uninterrupted like a rushing river, eternal and ever fresh. A person who trains to listen to this inner sound, can hear it. This is called Nada yoga. People who have listened to this has described this sound variously depending on their consciousness evolution level. Some described it as thunder, some as ute, some as conch, some asfiveena, some as insect cricket sound. The various musical instruments in Hindu god's hands are symbolic of the level of consciousness. Depending on which sound you listen, you can co-relate what is your progress and which level your consciousness is. How to do :  
Sit relaxedly. Close your eyes. Listen to the sounds in your external environment. Slowly bring your awareness to the sounds your breathing is making. Soham dhyana is a good practice at this moment. Bring your awareness to your body and mind. Close your ears with your palms, and listen intently to the inner sounds. Bring your thought to the crown of your head or to your heart chakra. Listen intently to the inner sounds. You may hear an uninterrupted sound, keep listening to it. Do not try to listen literally to sounds like that of a musical instrument mentioned above. If it happens, well and good. Otherwise listen to the sound that you are getting. The unstuck sound is already there, you are becoming just aware of it.

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## Chapter - Pranava (2013-08-25 04:26)

VBT 39 : Pranavaadisamuchchaaraat plutaante shoonyabhaavanaat, shoonyayaa parayaa shaktyaa shoony-ataam yeti bhairavi

Translation :  
Perfectly recite Pranava meditating protractedly on the void, experience the void, and by that void experience the transcendental void, O Bhairavi.

Commentary :  
Pranava is AUM. It consists of three sounds 'Aa', 'Uu' and 'Mmm'. With each chant of Omkar, these three sounds are recited and the sound is followed by a silence, which is referred to as shoonya (void) in this sutra. Any sound has four levels, Vaikhari (gross physical sound which you can hear with ears), Madhyama (whispering level), pashyanti (mental image associated with sound) and para (cosmic level). You can practice chanting of Pranava along with the void, at all three levels (vaikhari, madhyama, pashyanti). The length of duration for each sound in Omkar should be equal. Giving equal time for each sound 'Aa', 'Uu', 'Mmm' and long protracted length of time for listening to the silence that follows the chant of AUM. Silent mind is the gateway to Godliness.

How to do :  
a) Vaikhari chanting : Chant Omkara loudly. When you chant 'Aa' observe the lower portion of spinal chord. When you chant 'Uu' observe the middle portion of spinal chord upto neck. When you chant 'Mmm' observe the head region. After the sounds, your mind becomes silent and keep your attention on the crown of head and observe the silence for such length of time, till your mind doesnt start getting disturbed. Then start the next Omkar chanting. Chant minimum 18 rounds in one sitting. b) Madhyama : Do the above with low sound, audible only to you in whispering level. c) Pashyanti : Do the above chanting in your mind, without uttering any sound. The silence of mind that you gained becomes deeper and deeper, and through that silence you will understand the transcendental Shakti. You can do all the three a, b, c in one sitting one after the other which gives better results.

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## Chapter - Aum matra (2013-08-25 04:49)

VBT 40 : Yasya kasyaapi varnasya poorvaantaav anubhaavayet, shoonyayaa shoonyabhootosou shoonyaakaaraha pumaan bhavet

Translation :  
Whover contemplates on the letters from rst to last, as void, that sadhaka becomes void by meditation on the void.

Commentary :  
AUM consists of three sounds 'Aa', 'Uu', and 'Mmm'. In the previous sutra we are told to meditate on Omkar with all the three sounds. Here in this sutra, it is told that meditation can be done on each matra separately with the shoonya (silence). Then, the sadhaka (practitioner) becomes the void (achieves silent mind). How to do : a) Chant the varna 'Aa' protractedly, and after the sound, be one with the silence for the period of time till your mind is not moving again. repeat the chanting for 18 times. The sound starts at base of spine and ends in head. b) Chant the varna 'Uu' protractedly, and after the sound, be one with the silence for the period of time till your mind is not moving again. repeat the chanting for 18 times. The sound starts at middle of spine and ends at head. c) Chant the varna 'Mmm' protractedly, and after the sound, be one with the silence for the period of time till your mind is not moving again. repeat the chanting for 18 times. The sound starts at eyebrow center and ends at top of head.You can do a, b, c together in one session.

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## Chapter - Nada (2013-08-25 04:58)

VBT 41 : Tantryaadivaadyashabdeshu deergheshu kramasamsthiteh, ananyachetaah pratyante paravyomava-pur bhavet

Translation :  
The body becomes supreme space when one-pointed awareness is gradually developed on the inner sounds of different musical instruments like stringed, ute and percussion.

Commentary :  
The anahata nada dhyana explained about how to identify the uninterrupted inner sound. In this sutra it is explaining that when one-pointed awareness is gradually developed for a prolonged listening of these inner sounds likefiveena, ute, percussion etc, the body is experienced as the supreme space.

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## Chapter - Bija mantra (2013-08-26 08:08)

VBT 42 : Pindamantrasya sarvasya sthoolavarnakramena tu, ardhendubindunaadaantah shoonyochchaaraad bhavechchivah

Translation :  
By repeated chanting of bija mantras of all alphabets successively, and meditating on the void, one becomes Shiva.

How to do :  
Each Sanskrit alphabet can be used as a bija mantra by adding 'Mmm' at the end of it. By chanting succesively each bija mantra formed out of the alphabets of Sanskrit language, and meditating on the silence after the chanting of each bija mantra, one experiences Shiva consciousness.

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## Chapter - Body as void (2013-08-26 19:25)

VBT 43 : Nijadehe sarvadikkam yugapad bhaavayed viyat, nirvikalpamanaas tasya viyat sarvam pravartate

Translation :  
All the directions in one's body should be meditated upon as void or space simultaenously. The mind gets dissolved in that void.

How to do :  
What is your body ? whatever you feel (touch, taste, smell, hear, see) is your body. Whatever is your perception is your body. You can feel gross body , and inside it. Whatever you feel as your body, feel the entire body as void. The mind dissolves into that void.

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## Chapter - Void (2013-08-29 19:24)

VBT 44 : Prishtashoonyam moolashoonyam yugapad bhaavayet cha yah, shariranirapekshinyaa shaktyaa shoonyamanaa bhavet

Tranlation :  
One who meditates simultaneously on the void of back and root becomes void-minded by the energy which is independent of the body.

How to do :  
One who meditates on the void of back (middle of spinal chord, sushumna channel) and void of root (mooladhara) simultaneously, becomes shoonyamanaa (achieves silence of mind). Visualize the area near mooladhara (base of spine) and inside the spinal column as space / void, and observe that mind becomes at once void.

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## Chapter - Three voids (2013-08-29 19:47)

VBT 45 : Prishtashoonyam moolashoonyam hrichchoonyam bhaavayet sthiram, Yugapan nirvikalpatvaan nirvikalpodayas tatah

Translation :  
Steady meditation simultaneously on void of back, void of root, and void of heart, leads to state of nirvikalpa (thoughtless-ness).

Commentary :  
In the previous sutra, it is mentioned to meditate on void of back (sushumna) and void of root (mooladhara) simultaneously to understand the void-mind (silent mind). Here in the sutra, one more void is added, the void of heart (Hridhaya-akasa, the space inside heart).

How to do :  
Heart is made up of emotions. To meditate on heart as void means to consider all emotional thoughts to be void / insigni cant / not affecting you. Do not be attached to any of the emotional thoughts as 'mine'. distance yourself from mind. Mooladhara (root) is made up of body consciousness. To meditate on root as void means to give up the wrong notion that you are the body. Leave aside the body consciousness even for a moment. Take your awareness to the middle of sushumna the middle of spine, and meditate on it as if it is made up of space / void. Do these three void dharana / dhyana steadily for sometime and a state of Nirvikalpa ensues. Nirvikalpa means 'free from thought'.

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## Chapter - One moment (2013-08-29 20:01)

VBT 46 : Tanoodeshe shoonyataiva kshanamaatram vibhaavayet, nirvikalpam nirvikalpo nirvikalpasvaroopab-haak

Translation :  
Even for a moment, if one meditates that the body is a void / space, the mind becomes free from thought, and the state of nirvikalpa (thoughtless mind) is attained, and one becomes thoughtless awareness.

Commentary :  
This sutra tells that it is not needed to do lengthy practices. Just one moment practice is required to experience the nirvikalpa state of mind.

How to do :  
Sit relaxedly, settle down your mind. Feel your body and do the centering technique to bring your mind to the body. Now, for a moment, think that your body is space, a void, nothing is there, you dont have a body. In that moment, for that moment, you experience the thoughtless-ness, from that state of mind, nirvikalpa (thoughtless awareness) arises. Once that thought that your body is space, is not there, next moment you may be back to your original confused mind, and your original thought patterns. But for that one moment, you enter into nirvikalpa, and that impression is made on your mind, and an understanding of nirvikalpa has happened to your mind.

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## Chapter - Body parts as void (2013-08-30 17:21)

VBT 47 : Sarvam dehagatam dravyam viyadvyaaptam mrigekshane, vib-haavayet tatas tasya bhaavanaa saa sthiraa bhavet

Translation :  
O Gazelle eyed, meditate on all the body constituents as void, so that thought becomes steadied.

How to do :  
In the previous sutra, it is explained to feel the entire body as void simultaneously. Here in this sutra, it is explained to take each body constituent and meditate as void. Meditation of body parts as void has to be done part by part. Then, the nirvikalpa (thoughtless state) becomes steady.

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## Chapter - Void inside skin (2013-08-30 17:29)

VBT 48 : Dehaantare tvagvibhaagam bhittibhootam vichintayet, na kinchid antare tasya dhyaayan na dheyabhaag bhavet

Translation :  
Meditate on the body as void, separated by skin as partition. By that meditation, he becomes that which cannot be meditated upon.

How to do :  
Visualize your body as an empty pot with void inside, separated by skin with outer world. By that meditation, one becomes void / shoonya / silence which cannot be meditated upon as it is not an object.

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## Chapter - Hridaya (2013-09-01 19:27)

VBT 49 : Hridyaakaashe nileenakshah padmasamputamadyagah, ananyachetaah subhage param saubhaagyam aapnuyaat

Translation :  
O Shubhage, one who meditates with one-pointed focus on the repetition in middle of lotus inside the space of heart, will achieve self-realization.

Commentary :  
The space of heart (Hridaya akasha), the anahata chakra, resonates with I-am ness every moment. This is the mantra that heart chakra does the repetetion constantly. The 'aham' mantra. The being.Bring your awareness to the heart chakra and be with the I-am ness of the heart. This will lead to Self-realization.

VBT 50 : Sarvataha svashareerasya dvaadashaante manolayaat, dridhabuddher dridheebhootam tattvalak-shyam pravartate

Translation :  
Mind is dissolved in dvaadashanta with steady intellect and steady practice, the nature of goal is manifest everywhere in the body.

Commentary :  
Dvaadashaanta refers to anahata chakra, the heart chakra. The meditation referred in sutra #49 above, should be done with steady awareness and practice. Then the nature of goal is felt in entire body.

VBT 51 :

Yatha tathaa yatra tatra dvaadashaante manah kshipet, pratikshanam ksheenavritter vailakshanyam dinair bhavet

Translation :  
However and wherever possible, by bringing the focus of mind on davaadashanta forcibly, the vagaries of mind will be diminished day by day, and extraordinary state is experienced every moment.

Commentary :  
The practice referred above in sutra #49, 50 should be done every moment, then every moment becomes divine.

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## Chapter - Fire of time (2013-09-02 19:12)

VBT 52 : Kaalaagninaa kaalapadaad utthitena svakam puram, plushtam vichintayed ante shaantaabhaasa tadaa bhavet

Translation :  
Meditate on one's body being burnt by re of time arising from movement of time, atlast one will experience peace.

Commentary :  
Time is psychological in nature. Mind looks at various things and interprets the sequencing of images as passage of time. You will experience tomorrow when it becomes the present moment. All you experience ever is a moment in present. Past is dead memory and future is a fantasy. This is the nature of time. This sutra doesnt define time in the above way. Here time is taken to be real and defined as 'chronological' in nature. Past has happened and future is yet to come. If this is the definition taken for time, then your body moves in time from past to present to future. Body keeps on changing continuously as time progresses. Some old cells die every second, and new cells are born. Some changes like blood pressure, heart beat, something might have happened. Body is changing. What you consider your body at this moment is not same as the body which is at next moment nor is it same as the body last year. Still we feel that we are same. With the passing of each moment (movement of time), your current body dies and consumed by the re of time, and a new body is taken. Contemplation on this, and meditation on time as mentioned above will give us the nature of time as re which consumes everybody. This contemplation of time and on body as being consumed by re of time, will lead us to the unchanging Self which sees continuity in these changing bodies. Understanding of Self in such terms, will lead to peace.

VBT 53 : Evam eva jagat sarvam dagdham dhyaatvaa vikalpatah, ananyachetasah pumsah pumbhaavah paramo bhavet

Translation :  
In the same way, one who meditates with one-pointed, unwavering mind on universe being burnt, that person attaines supreme manhood.

Commentary :  
Meditate on time as explained in above sutra #52 and consider the entire universe as one body, being burnt in the re of time each moment. Universe is also not same, it changes every moment. Old universe dies and a new universe is born every moment. This happens in Time. Time consumes the old Universe and new universe is born. This happens again and again for every moment. Meditation on Time and the dissolution of universe every moment leads one to supreme manhood.

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## Chapter - Tattva (2013-09-04 17:31)

VBT 54 : Svadehe jagato vaapi sookshmasookshmataraani cha, tattvaani yaani nilayam dhyaatvante vyajyate paraa

Translation :  
Meditation on the tattvas (constituents) of one's own body and of world, from subtle to subtlest, and its source, leads to supreme.

Commentary :  
Our body and the world consists of the tattvas (pancha bhoota, pancha tanmatra, pancha jnanendriya, pancha karmendriya, manas, chitta, buddhi, and ahamkara) as described in the chart above. All of them come out of Prakriti which comes out of Purusha (consciousness). Jnanedriya (cognitive senses) = (hearing, touching, seeing, tasting, smelling) come out of mind. Karmendriya (active instruments) = (speaking, holding, moving, procreating, eliminating) come out of mind Bhoota (gross elements) = (Earth, Water, Fire, Air, Space) come out of tanmatras Tanmatra = (smell, taste, sight, touch, sound) Manas = mind Buddhi = intellect Ahamkara = ego Chitta = memory Prakriti = unmanifest matter Purusha = consciousness Meditation on each of these tattvas in this chain, starting from grossest to sublter to subtlest to its source leads one to supreme paradevi.

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## Chapter - Senses (2013-09-06 21:21)

VBT 55 : Peenam cha durbalaam shaktim dhyaatvaa dvaadashagochare, pravishya hridaye dhyaayan muktah svaatantryam aapnuyaat

Translation :  
Meditate on the gross and weak energy in the twelve, enter into heart and attain mukti and get liberated.

How to do :  
The energy in the senses (12 in number,five karmendriya +five jnanendriya + manas + ahankara) are gross , weak and dissipated when associated with outward nature of mind. All the senses send their inputs to the mind, which is enjoyed by the Jiva. The place of jiva is heart. Meditating on the senses by tracing the path of sensory inputs and where it lead will lead to heart, the center of enjoyment. Meditate on the heart center and become mukta and liberated.

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## Chapter - Universe (2013-09-06 21:32)

VBT 56 : Bhuvanaadhvaadiroopena chintayet kramasho akhilam, sthoolasookshma parasthithyaa yaavadante manolayah

Translation :  
Meditate on the form of universe in time and space, and meditate on the gross to subtle to beyond aspect of universe gradually, mind is dissolved.

How to do :  
The sutras #54,55 explain to meditate on the constituents of body from gross to subtle. Here it is explained to start with Universe and do the same meditation on universe. Meditate on the universe in time and space, its constituents, and from gross to subtle to subtler to beyond until mind dissolves.

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## Chapter - Shiva (2013-09-06 23:59)

VBT 57 : Asya sarvasya vishvasya paryanteshu samantatah, adhvaprakriyayaa tattvam shaivam dhyaatvaa mahodayah

Translation :  
By this way, one should meditate on all sides of universe upto shiva principle, then, the highest principle is experienced.

How to do:  
In the same way mentioned in sutra #54,55,56 meditation on all the principles of universe has to be done including the shiva tattva (the principle of consciousness), then the supreme reality is experienced.

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## Chapter - Universe as void (2013-09-07 00:06)

VBT 58 : Vishvametan mahadevi shoonyabhootam vichintayet, tatraiva cha mano leenam tatas tallayab-haajanam

Translation :  
One should meditate on universe as nothing but void.One experiences mano laya by doing thus.

How to do :  
As explained in sutra #56,57, meditate on universe and its constituents upto consciousness, and meditate on universe as if it is void. This leads to dissolution of mind into void.

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## Chapter - Empty pot (2013-09-07 00:14)

VBT 59 : Ghataadibhaajane drishtim bhitteestyaktvaa vinikshipet, tallayam tatkshanaad gatvaa tallayaat tanmayo bhavet

Translation :  
Fix the gaze inside an empty pot, ignoring the boundary of pot. As the structure of pot is gone, mind is dissolved into the void.

How to do :  
Take an empty pot and gaze at the emptiness of the inside of pot. Ignore the walls of pot. Mind dissolves into the void as the awareness dissolves into the empty space. This leads to tanmayatva (absorbedness into void). Understand through this analogy that the Self which appears as individual self is like the empty space inside the pot. It is present outside the pot also, but the structure of pot separates it into Self and individual.

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## Chapter - Desert (2013-09-07 00:22)

VBT 60 : Nirvrikshagiribhittiyaadideshe drishtim vinikshipet, vileene maanase bhaave vrittiksheenah pra-jaayate

Translation :  
One should gaze at a deserted place like tree-less barren land, bare mountains or rocky terrain, where there is no support for mind, then the vritti (modification) of mind becomes less and mind dissolves.

How to do :  
Select a deserted place like a country side, where there are no trees, and barren land, no object at sight, no automobiles to disturb you. Select a time as a mid-day time in summer, when the birds also dont chirp. Sit in a shaded place, become lazy and gaze across the vast land which is like a still picture. Mind becomes still. In the modern era, such places are very rare, so imagine yourself to be in such a place and scenario. Observe that mind at once becomes silent.

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## Chapter - Space between objects (2013-09-07 00:51)

VBT 61 : Ubhayor bhaavayor jnaane dhyaatvaa madhyam samaashrayet, yogapachcha dvayam tyaktvaa madhye tattvam prakaashate

Translation :  
Think of two objects till the thought matures, and then cast aside the two objects and meditate on the space between them. The essence / tattvam arises.

How to do :  
Take any two objects. They can be a chair and table, or day & night, or two breaths, or two thoughts and meditate on them. Once the thought matures, focus on the gap between the two objects. The essence arises.

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## Chapter - One object dharana (2013-09-07 04:25)

VBT 62 : Bhaave tyakte niruddhaa chin naiva bhaavaantaram vrajet, tadaa tanmadhyabhaavena vikasatyati bhaavanaa

Translation :  
When mind is concentrated on one object alone, in exclusion of all other objects, and not allowing movement of thoughts from one to another, then an awareness rises.

How to do :  
Select an object on which your mind can easily dwell, and concentrate on that object, without letting the mind wander. In that focussed mind, an awareness rises.

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## Chapter - Sarvam khalvidam brahma (2013-09-07 04:41)

VBT 63 : Sarvam deham chinmayam hi jagad vaa paribhaavayet, yugapan nirvikalpena manasaa paramodayah

Translation :  
Simultaneously concentrate on body and universe as consciousness, then supreme consciousness arises.

How to do :  
Meditate on body and universe simultaneously as consciousness. All this is consciousness. This meditation leads to supreme consciousness.

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## Chapter - Fusion of vayu (2013-09-08 00:26)

VBT 64 : Vaayudvayasya sanghattaad antarvaa bahir antatah, yogee samatvavijnaanasamudgamanabhaa-janam

Translation :  
From the fusion of the twin vayus, either inside or outside, the yogi attains equilibrium and ready for manifestation of consciousness.

Commentary :  
The two vayus (prana and apana) represent the ingoing and outgoing breath. When we take breath inside, it goes upto heart and then reverses its direction towards outside.When we exhale, it goes out of nose to some distance and stops there, and reverses its direction. The gap between inhale-exhale or exhale-inhale is the place where prana becomes apana, and apana becomes prana and fusion between these two. Meditation on this fusion leads to equilibrium in the body and mind of yogi, and makes yogi fit for manifestation of the Self.

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## Chapter - Ananda (2013-09-13 04:06)

VBT 65 : Sarvam jagat svadeham vaa svaanandabharitam smaret, Yugapan svaamritenaiva paraanandamayo bhavet

Translation :  
Simultaneousy meditate on universe or one's own body as lled with bliss of self. Through one's own nectar, one lives the supreme bliss.

How to do :  
When you are completely relaxed, body and mind, you will enjoy the bliss of self. In this sutra it is told to feel one's own body or the entire universe as the same bliss. Sit relaxedly, feel the bliss permeating the entire body. You can also visualize entire universe as one being including your body and as having the same bliss.

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## Chapter - Austerity (2013-09-13 04:13)

VBT 66 : Kuhanena prayogena sadya eva mrigekshane, samudeti mahaanando yena tattvam prakaashate

Translation :  
By performing tapas (austerities), great bliss arises through which the tattvam (essence) is revealed.

Commentary :  
Any austerity if performed well, on completion, will give rise to ananda (satisfaction of completion). Greater the austerity , greater is the sense of accomplishment. Through that bliss, the essence is revealed. Example : If you take up one service activity, and make a resolution that within one year I will achieve a particular target, and you strive towards it, and achieve it. At the end of the year, the satisfaction of completion is experienced by you as bliss.

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## Chapter - Prana moving up (2013-09-13 04:23)

VBT 67 : Sarvasrotonibandhana praanashaktyordhvayaa shanaih, pipeelasparshavelaayaam prathate paramam sukham

Translation :  
If you block all the perception channels, pranashakti (vital energy) moves slowly upwards. At that time a sensation like 'crawling of ant' is felt in the body, with an experience of bliss. Commentary :  
The sense perception channels (senses of action and perception) should be blocked, either by pratyahara (a natural withdrawal of mind from enjoying the sense perceptions) or by shanmukhi mudra. This allows the prana to move upwards. This gives a sensation like ant crawling on the body and an experience of bliss.

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## Chapter - Fire or Air (2013-09-13 04:32)

VBT 68 : Vahaner vshasya madhye tu chittam sukhamayam kshipet, Kevalam vaayupoornam vaa smaraanan-dena yujyate

Translation :  
Throw the blissful mind into fire in the middle of fibre like lotus stalk, or into that which is full of air. Then, one is united with rememberence of bliss.

How to do :  
When the pranashakti moves upwards as explained in previous sutra #67, there is a bliss experienced. Stay meditating at the fire chakra which is manipura (near naval region), or at anahata (the heart chakra, full of air). By doing this, one remembers their original state of Self, which is blissful by nature.

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## Chapter - Union with shakti (2013-09-13 17:04)

VBT 69 : Shakti sangama samkshubdha shaktyaavesha avasaanikam, yat sukham brahmatattvasya tat sukham svaakyam uchyate

Translation :The union with shakti creates excitement, and at the end absorbtion into shakti happens. The bliss of union which is of nature of brahman, is the bliss of Self.

Commentary :  
The bliss experienced when kundalini shakti rises and reaches the top, and an absorbtion happens with shakti, is said to be of the nature of brahman. This bliss is coming from Self.

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## Chapter - Sexual bliss (2013-09-13 17:18)

VBT 70 : Lehanaamanthanaakotaih streesukhasya bharaat smriteh, shaktyabhaave api deveshi bhaved aanandasamplavah

Translation :  
In the absence of Shakti, by remembering the kissing, hugging, embracing a woman, and the pleasure of union with woman, the bliss swells.

Commentary :  
In the previous sutra #69, the rising and merge with shakti is explained. In this sutra, it is told that , in the absence of shakti, one can remember the pleasure of kissing, hugging, embracing a woman (sexual pleasure), and the pleasure derived out of the union as the basis for contemplation and meditation. This leads to the increase in bliss. In sexual union, there is an absorbtion of mind for a brief moment, and this leads to bliss. The absorbtion of mind that happens in sexual union is used as an analogy to understand the bliss of Self. This technique is mostly used in 'Vamachara' tradition.

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## Chapter - Joy (2013-09-13 17:27)

VBT 71 : Aanande mahati praapte drishte vaa baandhave chiraat, aanandam udgatam dhyaatvaa tallayas tanmanaa bhavet

Translation :  
Great joy is experienced on meeting relatives after long time. Meditate on that joy with one-pointedness, until mind is absorbed.

How to do :  
On meeting a relative or a friend after long time, a great joy is experienced. Remember the feeling you experienced, and relive that feeling, and concentrate on that feeling with one-pointedness, until your mind is absorbed in that feeling completely and bliss of self is revealed.

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## Chapter - Food and Drink (2013-09-14 17:14)

VBT 72 : Jagdhipaanakritollaasa rasaanandavijrimbhanaat, bhaavayed bharitaavasthaam mahaanandas tato bhavet

Translation :  
Meditate on the happiness obtained by the taste of eating and drinking. From that, rises the fullness, which becomes supreme bliss.

Commentary :  
Same as previous sutra #71, but the object of contemplation changed to food and drink.

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## Chapter - Pleasure from Music (2013-09-14 23:54)

VBT 73 : Geetaadivishayaasvaadaa sama saukhyaikataatmanah, yoginas tanmayatvena manoroodhes tadaat-mataa

Translation :  
Yogis by concentrating on the happiness equal to what is derived by pleasures of senses like listening to music, being absorbed in that happiness, will go beyond mind and becomes one with supreme.

Commentary :Concentrate on the pleasures of senses like listening to music, watching dance, a natural scenario. This doesnt require an external music, or dance, or a landscape. Your mind should be used to recreate the feeling of happiness, and relive that happiness and concentrate on that. By being absorbed on that happiness without an external cause, Yogi will go beyond mind and becomes one with supreme.

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## Chapter - Contented mind (2013-09-15 00:03)

VBT 74 : Yatra yatra manas tushtir manas tatraiva dhaarayet, tatra tatra paraanandasvaroopam sampravar-tate.

Translation :  
Wherever there is satisfaction of mind, hold the mind there, and the nature of supreme bliss manifests there.

Commentary :  
The different dhyanas explained in sutras # 70 (dhyana on sexual pleasure), 71 (joy of seeing relatives), 72 (enjoyment of food and drink), 73 (joy of music and dance) is given a general description in this sutra, that, wherever your mind can find satisfaction and feel contented, use that as a means to know the nature of supreme bliss. Mind is a monkey. It is always going outward, seeking enjoyment. Once an object of enjoyment is attained, mind will take rest for a moment, and in that moment, the mind is near the center, the Self, and experiences the bliss of Self. The feeling of happiness one experiences is always this bliss of Self only. Whenever mind is nearer to Self, it experiences the bliss. Wherever mind is satisfied and contented, it returns to the Self and enjoys the bliss.

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## Chapter - Before sleep (2013-09-15 00:18)

VBT 75 : Anaagataayaam nidrayaam pranashte baahya gochare, saavasthaa manasaa gamyaa paradevee prakaashate.

Translation :  
Just before slipping into sleep, when the mind has lost touch with outer world, but sleep has not yet come, be aware of that intermediate state which is illumined by supreme Goddess. Commentary :  
We have conscious waking state which is called 'jagrat avastha' in sanskrit, and dream state which is called 'svapna avastha', and deep sleep state which is called 'sushupti avastha'. In waking state we are aware of the external world. In dream state our world consists of objects in mental world. In deep sleep, world disappears for you. If you observe closely, in between waking and just before you go to sleep, there is an intermediate state, when the conscious mind loses touch with external world, but not entered totally into sleep. This transition state is illumined by paradevi, the supreme goddess. In that transition, as there are no external objects and world percieved by mind, and there are no dream objects percieved by mind yet, and mind has not gone into deep sleep so as to lose consciousness, being aware of that state will reveal the Self.

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## Chapter - Trataka (2013-09-15 00:31)

VBT 76 : Tejasaa sooryadeepaaderaakaashe shaleekrite, drishtir niveshyaa tatraiva svaatmaroopam prakashate

Translation :  
Gaze at the space that appears variegated by rays of sun or by an oil lamp, which illumines one's Self.

How to do :  
'Trataka' a yoga kriya is the process explained here with a slight difference. In the usual trataka, gazing at an object is suggested to be done, usually at a lamp, sky, an object like wall, or at moon etc. Here trataka is adviced to be done on the space around an oil lamp or sun rays which refracts the light and appears multi-colored. By doing dharana on this space, the Self is known or illumined.

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## Chapter - Tantric mudras (2013-09-16 05:14)

VBT 77 : Karankinyaa krodhanayaa bhairavyaa lelihaanayaa, khecharyaa drishtikaale cha paraavaaptih prakaashate

Translation :  
At the time of seeing karankini, krodhana, bhairavi, lelihanaya, khechari, the supreme attainment manifests.

Commentary :  
When the sadhaka gets the inner intuitive meaning of the tantric mudras like , a) karankini : 'skeleton' mudra : Like shavasana, but consider body as a dead body. b) krodhana : 'anger' mudra : tighten your facial muscles and let go to relieve the tension. c) bhairavi : a.k.a unmani mudra : Eyes are looking at an external object, but attention is on inner self. d) lelihanaya : ' flame' mudra : e) khechari : 'roaming in open space' mudra : Yogic texts describe it as elongation of tongue and bending the tongue backwards and pushed into cavity of mouth. Then, the supreme attainment manifests.

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## Chapter - Dhyana veerasana (2013-09-16 05:26)

VBT 78 : Mridvaasane sphijaikena hastapaadau niraashrayam, nidhaaya tatprasangena paraa poornaa matirbhavet

Translation :  
Sit on one buttock on a soft seat, with hands and legs relaxed. By doing that mind becomes full.

How to do :  
Sit on a comfortable soft seat, with left leg folded at knee, and left heel beneath the right buttock. Bend right knee and place right thigh over left thigh with right feet along the side of left thigh. This is 'Dhyanafiveerasana'. This posture when perfected, brings about a fullness of mind.

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## Chapter - Shoonya yantra (2013-09-16 05:34)

VBT 79 : Upavishyaasane samyak baahoo kritvaardhakunchitau, kakshavyomni mnah kurvan shamam aayaati tallayaat

Translation :  
Sit in a right posture, make a circle with curved hands and arms, gaze at the space inside this circle. Mind becomes peaceful and absorbed.

How to do :  
Sit in padmasana or sidhdhasana or sukhasana or sit in a chair, and raise your hands, bend them into a circle. Keep looking at the space formed inside the circle. The space / shoonya allows the mind to settle down, become peaceful and absorbed. The circle formed by hands is a kind of shoonya yantra.

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## Chapter - Trataka on gross object (2013-09-16 05:41)

VBT 80 : Sthoolaroopasya bhaavasya stabhaam drishtim nipaatya cha, achirena niraadhaaram manah kritvaa shivam vrajet

Translation :  
Gaze steadily at a gross object trans xed, within no time mind becomes supportless and acquires Shivam (auspiciousness).

How to do :  
This is trataka technique done on a gross object. Sit relaxedly in front of a plain wall, either keep an object of your choice in front of you or select the wall itself. Gaze at the selected object continuously as long as possible without blinking. If tears come, let it roll down the cheeks. Blink if necessary. Keep gazing, and within no time, the mind becomes supportless and dissolves and sadhaka experiences thoughtless awareness, and shivam (auspiciousness) is acquired.

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## Chapter - Khechari (2013-09-16 05:49)

VBT 81 : Madhyajihve spaaritaasye madhye nikshipya chetanaam, hochchaaram manasaa kurvan tatah shaante praleeyate

Translation :  
Place the middle of tongue in the widely opened one, and throw the consciousness in the middle mentally chanting 'Ha'. The mind will be dissolved in peace and tranquility.

How to do :  
Bend your tongue backwards and place it in the cavity of tongue, and take your awareness to the middle of the cavity and mentally say 'Ha'. This activates the ajna chakra (the third eye), and by doing this, peace and tranquility is experienced as mind gets dissolved.

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## Chapter - Suspended body (2013-09-16 05:55)

VBT 82 : Aasane shayane sthitvaa niraadhaaram vibhaavayan, svadeham manasi ksheene kshanaat ksheenaashayo bhavet

Translation :  
In sitting or lying down position, meditate on one's own body as supportless. In a moment, the mind is reduced, as the reservoir is reduced.

How to do :  
Visualize that your body is suspended without support. If you think that your body is supported by earth, then visualize that earth is floating in space, then you can do this properly. When this visualization is proper, the reservoir of old mental impressions is reduced, and as a result mental vagaries are reduced.

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## Chapter - Rotating the body (2013-09-16 06:02)

VBT 83 : Chalaasane sthitasyaatha shanair vaa dehachaalanaat, prashaante maanase bhaave devi divyaughamaapnuyaat

Translation :  
O Devi, by rotating the body and stopping it, there is a slow moving of body which induces a tranquil state of mind and floats into divine consciousness.

How to do :  
Swirl, rotate the body and then stop it. Then move the body slowly, which brings a tranquility in the body and mind and a divine consciousness is experienced. This can be seen widely practiced in sufi tradition.

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## Chapter - Clear sky (2013-09-16 06:07)

VBT 84 : Aakaasham vimalam pashyan kritvaa drishtim nirantaraam, stabhaatmaa tatkshanaad devi bhairavam vapur aapnuyaat

Translation :  
O Devi, Gaze continuously at the clear sky with steady awareness, then the Bhairava is at once achieved.

How to do :  
Select a cloudless clear noon sky , and fix your gaze on the sky. Gaze at the infinite clear sky continuously with steady awareness. This at once will achieve the Bhairava consciousness. This is like doing trataka on clear sky.

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## Chapter - Chidakasha (2013-09-16 06:16)

VBT 85 : Leenam moordhni viyat sarvam bhairavatvena bhaavayet, tat sarvam bhairavaakaara tejastattvam samaavishet

Translation :  
Meditate on the sky as form of bhairava until it is absorbed in forehead. Then all that space will be entered by the principle of light in the form of bhairava.

How to do :  
Close your eyes, and meditate on sky/space in front of your eyes, until mind is absorbed in the forehead. In that space the light of awareness will shine and that is the form of Bhairava.

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## Chapter - Immanent reality (2013-09-17 04:31)

VBT 86 : kinchijjnaatam dvaitadaayi baahyaalokas tamah punah, vishwaadi bhairavam roopam jnaatvaanan-taprakaashabhrit

Translation :  
Know about the duality in the outer world, outer physical light and darkness, and know the form of bhairava and experience the infinite form of bhairava.

Commentary :  
The relative reality, the immanent reality, the transient reality and its inherent nature of duality also should be known and understood a little bit. One should not shun the world, but should take both transcendent and immanent as one whole. This gives the infinite form of Bhairava.

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## Chapter - Dark night (2013-09-17 04:39)

VBT 87 : Evam eva durnishaayaam krishnapakshaagame chiram, taimiram bhaavayan roopam bhairavam roopam eshyati

Translation :  
Like this, meditate on the pitch darkness on a moon-less night during the dark fortnight, if you desire the form of bhairava

How to do :  
On a 11th night or 14th night (new moon night) in the dark fortnight, during the night time, this can be practiced. Sit in a natural surrounding on a night which is pitch dark. Spend time in that terrible silence and aloneness, if you desire the form of bhairava.

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## Chapter - Darkness in front of closed eyes (2013-09-17 04:43)

VBT 88 : Evam eva nimeelyaadau netre krishnaabham agratah, prasaarya bhairavam roopam bhaavayanstan-mayo bhavet

Translation :  
Like this, close the eyes, and meditate on the darkness spreading in front of eyes as the form of bhairava, and become one with that.

How to do :  
Self explanatory. Close your eyes, and merge with the darkness in front of you.

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## Chapter - Sense restraint (2013-09-17 04:48)

VBT 89 : Yasya kasyendriyasyaapi vyaaghaataach cha nirodhatah pravishtasyaadvaye shoonye tatraivaatmaa prakaashate

Translation :  
Whoever restrains the sense organ, by such obstruction, enters the void, and there atma is illumined.

How to do :  
Restrain your senses and see who is restraining, there atma is illumined.

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## Chapter - Aa sound (2013-09-17 04:57)

VBT 90 : Abindum avisargam cha akaaram japato mahaan, udeti devi sahasaa jnaanaughah parameshvarah

Translation :  
O Devi, by chanting the sound 'Aa' without bindu and visarga, there arises, at once, a great torrent of knowledge of supreme lord.

How to do :  
Chant the 'Akara' , the sound 'Aaa', in three frequencies (loud , medium, in the mind) as is your convenience. Sound affects the brain. And, the sound 'Aa' affects profoundly. By this chanting, the knowledge of the Lord arises.

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## Chapter - Visargaanta (2013-09-17 05:06)

VBT 91 : Varnasya savisargasya visargaantam chitim kuru, niraadhaarena chittena sprished brahma sanaatanam

Translation :  
When a alphabet is joined with visarga, and mind is joined at the end of visarga, mind is made supportless and touched by eternal Brahma.

How to do :  
In the sanskrit language, the sound 'Ha' is added at the last to a word or sentence. For ex: 'Aa' becomes 'Aaha', and 'Ee' becomes 'Eehi' etc. This sound 'Ha' that is added at the end is called 'visarga' in sanskrit language. Select a sanskrit alphabet sound and add visarga to it, and chant it, use your mind to dwell on the end point of the sound after visarga. At the end point after the sound 'Ha' mind becomes supportless and that is the point when your mind touches the eternal brahma.

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## Chapter - Unlimited space (2013-09-17 08:08)

VBT 92 : Vyomaakaaram svam aatmaanam dhyaayed digbhir anaavritam, niraashrayaa chitih shaktih svaroopam darshayet tadaa

Translation :  
Meditate on one's self as space, unlimited in all directions. Then, the consciousness becomes supportless and the form of one's Self is revealed.

How to do :  
Think of yourself as made up of space, and there are no boundaries for you. Whatever you can think of is you only. Then, as a result of this thinking, the mind becomes supportless and the nature of Self is revealed.

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## Chapter - Pain (2013-09-17 08:16)

VBT 93 : Kinchidangam vibhidyaadau teekshnasoochyaadinaa tatah, tatraiva chetanaam yuktvaa bhairave nirmalaa gatih

Translation :  
One should pierce any limb of body a little bit with sharp instrument, then take take your awareness there, which will move towards the pure nature of bhairava.

How to do :  
Pinch yourself on your arm or leg, and take your awareness there and from there move to the source of the feeling of pain, which will be the pure nature of Bhairava.

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## Chapter - Non-existing mind (2013-09-17 08:25)

VBT 94 : Chittaadyantahkritir naasti mamaantar bhaavayed iti, vikalpaanaam abhaavena vikalpair ujjhito bhavet

Translation :  
Think that the antahkarana is non-existent in me, then, in the absence of thought constructs, one becomes free from thought patterns.

How to do :  
Think that the inner instrument (the mind, intellect, ego), doesnt exist and even if a thought comes, think that it doesnt belong to you. As you trick the mind into thinking that mind doesnt exist, the personality also doesnt exist, and the thought patterns related to the personality gets weakened and vanish. As a result, one becomes free from thought constructs.

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## Chapter - Limitations (2013-09-17 08:38)

VBT 95 : Maayaa vimohinee naama kalaayaah kalanam sthitam, Ityaadi dharmam tattvaanaam kalayan na prithag bhavet

Translation :  
Maaya, the delusive force, is responsible for the name and activity in the manifest universe. Contemplating thus, on the nature of maya and other principles of universe, one does not become separate.

Commentary :  
One should contemplate on the principles of universe like 'Maaya', which will help in realizing that one is not separate from supreme reality. The 'Maaya' is the delusive power, that will cause the phenomenal world of name and form. Every human being feels limitation of, a) knowledge b) power c) time and space d) likes and dislikes e) free will Understand and be aware of these limitations, and know that who knows the limitations is the supreme reality.

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## Chapter - End desires (2013-09-17 08:53)

VBT 96 : Jhagiteechchaam samutpannaam avalokya shamam nayet, yata eva samudhbhootaa tatas tatraiva leeyate

Translation :  
Observe the springing of desires like a ash, and put an end to them.Then, the mind will be absorbed into the source of desires.

How to do :  
This is a continuous practice of awareness. Be alert in your mind about desires. Make a resolution in mind that you will watch your mind for desires. All desires arise from subconscious impressions, and as soon as a desire rises, put an end to it and do a detailed analysis of why such a desire has arisen. According to Gita, all desires are due to association of mind with the object , and this comes because of constant thinking of that object.

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## Chapter - Nature of mind (2013-09-17 17:17)

VBT 97 : Yadaa mamechchaa notpannaa jnaanam vaa kas tadaasmi vai, tattvatoham tathaabhootas talleenas tanmanaa bhavet

Translation :  
If my desires do not produce knowledge, then what am I ? What is my essence ? identifying with that 'I', one becomes that.

How to do :  
Contemplate on what is your essential nature. Ask yourself, If desires do not produce knowledge which I want, then what am I ? Human beings are a bundle of desires. If those desires are not satisfying the fundamental urge of perfect knowledge, and if those are ended as suggested in previous sutra #96, then what is a human being made up of ? Is it just desires that define a human mind ?

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## Chapter - Identification with desire (2013-09-18 05:37)

VBT 98 : Ichchaayaam athavaa jnaane jaate chittam niveshayat, aatmabudhyaananyachetaas tatas tattvaarthadarshanam

Translation :  
Fix the mind on the desire or knowledge when they arise, think-ing that they are the Self. With one-pointed mind on such thought, he realizes the essence of tattvas.

How to do :  
Identify totally with desire or knowledge, as and when they arise. Do not suppress or shun the desire or knowledge. Bhairava consciousness is all encompassing. Be the desire or knowledge, try to be one with that. By this one-pointed meditation on desire , one will understand the principle behind the desire.

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## Chapter - Knowledge is deceptive (2013-09-18 05:50)

VBT 99 : Nirnimittam bhavej jnaanam niraadhaaram bhramaatmakam, tattvatah kasyachin naitad evamb-haavee shivah priye

Translation :  
O dear, Knowledge is without cause and thus becomes baseless and deceptive. In reality, it does not belong to any one person. Meditate on this and become shiva.

How to do :  
Experiential knowledge becomes wisdom. All other knowledge is baseless and deceptive. Knowledge is universal and does not belong to anyone. Contemplate and understand the nature of knowledge.

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## Chapter - Vaasudeva (2013-09-18 05:59)

VBT 100 : Chiddharmaa sarvadeheshu vishesho naasti kutrachit, atashcha tanmayam sarvam bhaavayan bhavajij janah

Translation :  
The nature of consciousness is in all bodies, and not specific to any body. Therefore, those who meditate on all as pervaded by that, will transcend.

How to do :  
One of the names of Lord is 'Vaasudeva', meaning residing in all beings. This sutra means the same. The consciousness is not specific to you nor to anybody. It is a common experience in all bodies. First drop the idea that you have a unique consciousness different from others. Think that there is only one consciousness that is experiencing all minds and bodies.What you experience as consciousness , will be experienced similarly by other person. Those who are able to contemplate thus on the universality of consciousness will transcend the individualistic consciousness.

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## Chapter - Inner enemies (2013-09-18 17:02)

VBT 101 : Kaamakrodhalobhamohamadamaatsaryagochare, budhdhim nistimitaam kritvaa tat tattvam avashishyate

Translation :  
When you see lust, anger, greed, delusion, arrogance, and jealousy, x the mind on them till tattva remains.

How to do :  
The six inner enemies kaama (desire/lust), krodha (anger), lobha (greed), moha (delusion), mada (arrogance) and maatsarya (jealousy) are the problems for every human being. These negative emotions can also be used for dhyana. Whenever they arise in oneself, fix the mind on that feeling / emotion, feel it fully and the essence will remain. Even though these are negative in nature, but they are also one form of energy. They are part of yourself. Part of the duality of world. Become aware of these emotions.

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## Chapter - Illusory world (2013-09-18 17:14)

VBT 102 : Indrajaalamayam vishvam vyastam vaa chitrakarmavat, bhramadvaa dhyaayatah sarvam pashy-atashcha sukhodgamah

Translation :  
Meditate on the universe as a magic show or a painting or as imagined by mind, and see all the manifestation as transient. Then happiness arises.

How to do :A very simple yet profound technique. If you feel that world is real and the events of life as real, then change your thinking and put in the belief that the world is like a magic show, or a painting to be watched, or as a figment of imagination of your mind. See all as transient. If you see around you, nothing is permanent. Everything constantly changes. Change is the only thing that is constant. Things exist only for a brief period. Understand this nature of world and with this understanding happiness arises. If the world is real, then its problems are real and will affect you. If it is unreal, then you are unaffected by it. This is not mere words or just a change in belief system. Accomplished yogis experience this feeling of the transient nature of world. In the absence of such experience, putting in a belief will help. Adi Shankaracharya's explanation of this are the famous words 'Brahma satyam, jagan mithya' (Brahman alone is truth, world is a transitory appearance).

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## Chapter - Pain and pleasure (2013-09-18 17:23)

VBT 103 : Na chittam nikshiped dukhe na sukhe vaa parikshipet, bhairavi jnaayataam madhye kim tattvam avashishyate

Translation :  
O Bhairavi, Do not dwell on pain or pleasure, but the essence of middle should be known. How to do :  
When there is pain or pleasure , do not be involved into that, but be a witness to those sensations.

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## Chapter - I am everywhere (2013-09-19 03:43)

VBT 104 : Vihaaya nija deshaasthaam sarvatraasmeeti bhaavayan, dridhena manasaa drishtyaa naanyek-shinyaa sukhee bhavet

Translation :  
Abandon the body consciousness, and contemplate rmly that 'I am everywhere'. When this is seen by mind, there is no another and becomes happy.

How to do :  
Feeling of body consciousness is the cause of separation from universe and cause of suffering. Leave aside the notion that you are the body , and think firmly that you are everywhere. When that feeling is experienced, one becomes happy.

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## Chapter - All pervasive (2013-09-19 03:52)

VBT 105 : Ghataadau yachcha vijnaanam ichchaadyam vaa mamaantare, naiva, sarvagatam jaatam bhaavayann iti sarvagah

Translation :  
Meditate on special knowledge like the analogy of jar, or about the desires existing everywhere apart from you, one becomes all pervasive.

Commentary :  
Analogy of jar : The air in the jar is not different from the air outside. Similarly the consciousness in oneself is same as in others and in outside world. An individual has desires, similarly all individuals have desires. The feeling of desire is same. Meditating on the commonality of all thus, one becomes all pervasive and all encompassing.

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## Chapter - Subject object (2013-09-19 04:03)

VBT 106 : Graahyagrahaka samvittih saamaanyaa sarvadehinaam, yoginaam tu vishesho asti sambandhe saavadhaanataa

Translation :  
The object-subject consciousness is common to everybody. Yogis are especially aware of this relationship.

How to do :  
You are consisting of two things. The percieved object, and the subject who percieves that. The relationship between the subject and object is experienced by everybody. But, usually people are enamoured with the objective world. However, Yogis, are very much aware of this relationship, and always aware of the subjective experience. Look at an object, and then feel who is observing the object. The entity that is percieving is the subject. Be aware of subjective experience. Be aware of the relationship between subject and object and process of percieving. Know the perciever, percieved, and perception.

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## Chapter - Consciousness (2013-09-19 16:35)

VBT 107 : Svavad anyashareere api samvittim anubhaavayet, apekshaam svashareerasya tyaktvaa vyaapee dinair bhavet

Translation :  
Meditate on one's own consciousness and even in another's body, abandoning all bodily expectations. One becomes all pervasive in due course of time.

Commentary :  
Just as you have consciousness, all others also have. That means consciousness is not related to body. So, remove the body-conscious thought, and be in a body-free consciousness.

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## Chapter - Supportless mind (2013-09-19 16:51)

VBT 108 : Niraadhaaram manah kritvaa vikalpaan na vikalpayet, tadaatmaparamaatmatve bhairavo mri-galochane

Translation :  
O gazelle-eyed one, make the mind support-less, refrain from all vikalpas (thought patterns). Then, the self becomes one with the Supreme Self, the Bhairava.

How to do :  
Stop thinking. Dont think. When there are no thoughts, Bhairava manifests. It is easier to say 'Dont think', harder to follow. So, what we can do, is to sit silently for about half hour daily, just observe the thoughts that come into the mind. Dont follow any thoughts, they come and go. Dont generate any thoughts, consciously. Dont stop any thought. Just see each thought in a non-judgemental way. When you close your eyes, sub-conscious mind will throw up what it has onto your conscious mind. Dont be horrified, dont stop, dont judge. Watch, observe the thoughts. Dont think that the thoughts belong to you. Think that the thoughts belong to somebody else. After some days, the thoughts will reduce. As you are not associated with thoughts, you will be able to make mind support-less, by refraining from the residual thoughts also. This leads to thought-less awareness, which is Bhairava consciousness.

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## Chapter - Shiva dharma (2013-09-20 04:42)

VBT 109 : Sarvajnah sarvakartaa cha vyaapakah parameshvarah, sa evaaham shaivadharmaa iti daardhyaad bhavechchivah

Translation :  
Omniscient, Omnipotent, Omnipresent Supreme lord, I am verily he, and I have the same nature of Shiva. With firm conviction, meditate on that and become Shiva.

How to do :  
We have a fundamental belief that we are limited in power, limited by space, and have limited knowledge. Supreme lord is Omniscient, omnipotent, omnipresent. The truth declared by the ancient rishis and scriptures is that the Jiva, the limited self is none other than Shiva. Replace the belief of limitedness with a strong belief and conviction that you are Shiva, based on the aapta vaakya of Rishis and scriptures.

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## Chapter - Source (2013-09-20 04:49)

VBT 110 : Jalasyevormayo vahner jvaalaabhangyah prabhaa raveh, mamaiva bhairavasyaitaa vishvabhangyo vibheditaah

Translation :  
Waves from water, flames from fire, rays from sun arise, similarly, my source are the waves emanating from Bhairava, which produce differentiated universe.

Commentary :  
We have all come from Bhairava, and we are bhairava only. The wave is not different from ocean, spark not different from fire, rays not different from sun, similarly we are no different from the source from which everything emanated.

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## Chapter - Whirling round (2013-09-20 04:55)

VBT 111 : Bhraantvaa bhraantvaa shareerena tvaritam bhuvi paatanaat, kshobhashaktiviraamena paraa sanjaayate dashaa

Translation :  
Whirl the body round and round until it falls on ground, makes the energy to come to a stop. By that stoppage, supreme state appears.

How to do :  
Go round and round, whirl your body around yourself while in closed eyes, until your body falls on ground suddenly as you cannot maintain balance. The mind becomes at once calm and in that silence supreme state appears. This is a popular practice in sufi tradition.

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## Chapter - Error in perception (2013-09-20 05:06)

VBT 112 : Aadhaareshvathavaa shaktyaajnaanaachchittalayena vaa, jaatashaktisamaaveshak shobhaante bhairavam vapuh

Translation :  
Unable to percieve due to ignorance, if one is able to absorb mind on erroneous perception, then at the end of commotion by that absorbtion, the form of bhairava appears.

How to do :  
All the disturbances of mind is because of error in perception mainly due to ignorance. We may think that we are fine and our perception of the world and reality is perfectly fine, but that itself is an erroneous perception. This sutra tells how to use the erroneous perception to the advantage of achieving bhairava consciousness. Whatever be the perception, that is all you have got in hand. Get absorbed fully in that perception, even though it may cause disturbance in mind. At the end of such disturbance, the form of Bhairava appears.

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## Chapter - Steady gaze (2013-09-20 05:12)

VBT 113 : Sampradayam imam devi shrinu samyag vadaamyaham, kaivalyam jaayate sadyo netrayoh stabdhamaatrayoh

Translation :  
O Devi, listen to the tradition in its entirety, by fixing the eyes in a steady gaze, immediately kaivalya arises.

How to do :  
Eyes move constantly, even minutely. Each movement of eyeball makes mind move. If you can make the gaze steady, eyes steady, mind is steadied immediately. If you can make the eyes not moving, you can see that mind has become silent immediately.

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## Chapter - Anahad nada (2013-09-20 05:18)

VBT 114 : Samkocham karnayoh kritvaa hyadhodvaare tathaiva cha, anachka mahalam dhyaayan vished brahma sanaatanam

Translation :  
Closing the ears, and also the lower opening, and then meditating on place of anahad, one enters the eternal brahma.

How to do :  
Close your ears with index ngers, perform moolabandha (pulling up the anal muscles), and hear to the unstruck sound of anahad nada.

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## Chapter - Deep well (2013-09-20 09:10)

VBT 115 : Koopadike mahaagarte sthitvopari nireekshanaat, avikalpamateh samyak sadhyash chittalayah sphutam

Translation :  
Standing on top of a deep well and looking steadily will make mind entirely free from vikalpas and immediately mind dissolves.

How to do :  
Stand near a deep hole or a well or if you are in a city, stand on top of a tall building, and look steadily into the abyss. Immediately the mind will become free of thought patterns and dissolution of mind happens.

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## Chapter - Omnipresent (2013-09-20 09:21)

VBT 116 : Yatra yatra mano yaati baahye vaa abhyantare api vaa, tatra tatra shiva avasthaa vyaapakatvaat kva yaasyati

Translation :  
Wherever mind goes, either external or internal, there the all pervasive state of Shiva goes.

Commentary :  
Shiva is all pervasive. Whether external world or internal world or transcendent experience, wherever you go , the one who experiences that is Shiva only. Without the one who knows that a particular aspect is there, nothing exists. The Sakshi, the witness, Shiva is all pervasive, and it is none other than you only.

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## Chapter - Seen as supreme (2013-09-20 09:30)

VBT 117 : Yatra yatra akshamaargena chaitanyam vyajyate vibhoh, tasya tanmaatra dharmitvaach chillayaad bharitaatmataa

Translation :  
Wherever consciousness leads through eye sight, think on that object seen as being the same nature of Supreme. By this, absorption of mind and state of poornatva is experienced.

How to do :  
Self explanatory. Wherever the eyes fall on any object, think of the seen as the supreme. This leads to absorbtion of mind and a fullness is experienced.

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## Chapter - All experience is Brahma (2013-09-20 09:41)

VBT 118 : Kshutaadhyante bhaye shoke gahvare vaa ranaad drute, kutoohale kshudhaadhyante brahma sattaamayee dashaa

Translation :  
At the beginning and end of sneezing, in terror, in sorrow, or in confusion, when fleeing from battelfield, in curiosity, or at the beginning and end of hunger, that state is the existence of Brahma.

Commentary :  
Whatever you experience is the existence of Brahma only. Earlier sutra, it is mentioned that whatever you see is Supreme. Here it means that whatever you experience is Brahma only.

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## Chapter - Worthy memory (2013-09-20 09:51)

VBT 119 : Vastushu smaryamaaneshu drishte deshe manas tyajet, svashareeram niradhaaram kritvaa prasarati prabhuh

Translation :  
When memorable objects like country arise, mind is set aside and becomes supportless. Then the all pervading Lord manifests.

How to do :  
Think of some memorable thing higher, nobler like country and patriotism which makes the mind to be left aside and supportless. In such a state of mind, the all pervading Lord will manifest.

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## Chapter - Unmani (2013-09-20 09:58)

VBT 120 : Kvachid vastuni vinyasya shanair drishtim nivartayet, tajjnaanam chitta sahitam devi shoonyaalayo bhavet

Translation :  
O Devi, Place your momentary gaze on an object, and slowly withdraw it with knowledge and impression of that, one becomes abode of void.

How to do :  
This is called 'Unmani' mudra or 'bhairavi' mudra. Look at an object, and take the knowledge and impression of that object into your mind and go into your mental world, oblivious of external object. You enter into void.

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## Chapter - Intuition (2013-09-21 17:16)

VBT 121 : Bhaktyudrekaad viraktasya yaadrishee jaayate matih, saa shaktih shaankaree nityam bhaavayet-taam tatah shivah

Translation :  
The intuition that develops due to intense devotion of a detached person is the shakti of shankara. By meditating on that shakti, shiva is revealed.

Commentary :  
We have instinct, intelligence, intellect and when intense devotion is there on a perfectly detached person, intuition opens up. Through that intuition Shiva is revealed.

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## Chapter - Boundaries of perception (2013-09-21 17:26)

VBT 122 : Vastvantarefivedyamaane sarvavastushu shoonyataa, taam eva manasaa dhyaatvaa vidito api prashaamyati

Translation :  
When an object is percieved, all other objects are absent from mind. Meditate on that non-existence of other objects, even though the particular object is percieved, the mind gets tranquility.

How to do :  
Select an object on which your mind can dwell longer. Concentrate on that object. This excludes knowledge of other objects in your mind. Meditate on the non-existence of other objects as far as your mind is concerned, even though the object of concentration is still percieved by mind, leads to tranquility of mind. The theory behind this is "What you are able to percieve is the boundary of your perception and anything that exists outside of your perception doesnt exist (as far as your mind goes)". If you are concentrating on an object, dont think that other objects that you dont percieve exist. Through that meditation on vaccuity, tranquility arises.

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## Chapter - Nirvikalpa mind (2013-09-22 03:49)

VBT 123 : Kinchijjnairyaa smritaa shuddhih saa shuddhih shambhu darshane, na shuchir hyashuchis tasmaan nirvikalpah sukhee bhavet

Translation :  
What is considered as pure by people of little knowledge is not considered pure or impure by one who has experienced Shambhu. Nirvikalpa is the real puri cation, by which one becomes happy.

Commentary :  
People of little understanding consider social and moral values as pure, but those who have experienced Shambhu, do not consider those values as neither pure nor impure. Vikalpa means duality in thoughts. Nirvikalpa means mind without duality. Those who have tasted the nirvikalpa state of mind, know that state to be called pure state. Purity of mind which is without vikalpas is the purity and through that happiness is attained.

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## Chapter - Advaita (2013-09-22 03:57)

VBT 124 : Sarvatra bhairavo bhaavah saamaanyeshvapi gocharah, na cha tadvyatirekena parosteetyadvayaa gatih

Translation :  
Bhairava consciousness is everywhere, even in ordinary. Meditating thus, "There is nothing other than Bhairava", one attains the non-dual state.

How to do :  
Meditate ceaselessly at all moments, thinking that 'there is nothing other than Bhairava everywhere, and in everything'. This leads to Advaita bhavana, the non-dualistic experience.

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## Chapter - Equal eye (2013-09-22 04:16)

VBT 125 : Samah shatrau cha mitre cha samo maanaavamaanayoh, brahmanah paripoornatvaad iti jnaatvaa sukhee bhavet

Translation :  
One, for who, friend and foe are alike, honour and dishonour are alike, and knows the Brahman to be full and complete, becomes happy.

How to do :  
Have an equal eye on people you consider as friends and foes. Do not make distinction between honour and dishonour. Consider everything equally. This requires transcending likes and dislikes. Consider everything as a part of the package called life. If there is darkness, then only we know the value of light. There is dualism in the world and there is nothing wrong with that, we need contrast in life. If we identify with one part of things and start liking it, and start hating the other part, then it becomes duality of nature, and this mindset starts hurting us. Brahman is complete and full, and allows all opposing things to exist in the world. Knowing that Brahman, one becomes happy.

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## Chapter - Middle of opposites (2013-09-22 04:27)

VBT 126 : Na dvesham bhaavayet kvaapi na raagam bhaavayet kvachit, raagadveshavinirmuktau madhye brahma prasarpati

Translation :  
One should not think with hatred or friendship towards anything. Be free from both of the feelings and be in between them, there the brahma bhava blooms.

Commentary :  
Do not be attached to anything, nor repulse anything. Be neutral towards everything, neither hate nor attachement, be situated in the middle of these two opposing forces. There, the brahma bhaava blooms.

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## Chapter - Bhairava is unknowable void (2013-09-22 04:37)

VBT 127 :Yad avedyam yad agraahyam yachchoonyam yad abhaavagam, tat sarvam bhairavam bhaavyam tadante bodhasambhavah

Translation :  
Meditate on Bhairava as void which cannot be known, cannot be grasped or imagined. At the end realization takes place.

How to do :  
Bhairava consciousness cannot be imagined by mind, it cannot be grasped by senses, it cannot be known by intellect, it is a shoonya, void. Negate all that is known through senses, mind and intellect as Non-Bhairava. What remains is the Bhairava consciousness.

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## Chapter - External space (2013-09-22 04:43)

VBT 128 : Nitye niraashraye shoonye vyaapake kalanojjhite, baahyaakashe manah kritvaa niraakaasham samaavishet

Translation :  
The external space is eternal, without support, void, omnipresent, and cannot be calculated or estimated. Fix the mind on such external space, and enter the formless.

How to do :  
Everything exists in space. The external space itself is unsupported, and it cannot be estimated, it is eternal and is void, and omnipresent. Meditate on these aspects of space, and fix your mind on space. The mind assumes those qualities and you enter the formless dimension.

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## Chapter - Rejection of thoughts (2013-09-22 04:48)

VBT 129 : Yatra yatra mano yaati tattat tenaiva tatkshanam, parityajyaanavasthityaa nistarangas tato bhavet

Translation :  
Wherever mind goes, cast aside that thought at that very moment, and the mind becomes supportless and free from disturbance.

How to do :  
Sit silently , and whatever thought comes to mind, dont pay attention to it, and reject it as if it doesnt belong to you. Do not dwell on any thought. As and when any thought comes, drop it, dont follow it. Immediately mind becomes supportless, and free of disturbance.

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## Chapter - Bhairava mantra (2013-09-22 04:56)

VBT 130 : Bhayaa sarvam ravayati sarvado vyaapako akhile, iti bhairavashabdasya santa-tochchaaranaachchivah

Translation :  
Bhairava means who howls and cries, and dispels all fear and terror, giver of all, who pervades all. One who repeats the word Bhairava becomes one with Shiva.

How to do :  
Here , the sound 'Bhairava' is given as mantra, chanting which, one becomes Shiva. The meaning of bhairava is given as 'who howls and cries, dispels all fear and terror, giver of all, who pervades all'.

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## Chapter - Tat (2013-09-22 05:07)

VBT 131 : Aham mamedam ityaadi pratipattiprasangatah, niraadhaare mano yaati taddhyaana pre-ranaachchamee

Translation :  
When you assert 'I am' or 'This is mine', meditate on 'That', the highest reality and the mind becomes supportless.

How to do :  
Whenever an ego based thought comes , such as 'I, me, myself, mine', replace that thought and think of yourself as the highest reality 'That', and see that mind becomes supportless. 'Tat' is 'That', the highest reality, mentioned in the veda vakya 'Tat tvam asi' (thou are that). The support of mind is the endless thought waves. When you identify with individual ego, there will be thought waves and mind sustains. When you identify with highest reality 'Tat', thought waves reduce and mind becomes supportless.

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## Chapter - Saguna (2013-09-22 05:15)

VBT 132 : Nityo vibhur niraadhaaro vyaapakashchaakhilaadhipah, shabdaan pratikshanam dhyaayan kri-taartho arthaanuroopatah

Translation :  
Meditate every moment on the meaning of the words like 'eternal', 'omnipresent', 'supportless', 'all pervasive', 'master of all', and attain filfilment according to the meaning of those words.

How to do :  
Take one word amongst the qualities that are used to define the supreme being, like eternal, omnipresent, supportless, all pervasive, master etc and meditate on the meaning of that word. One attains the filfilment of the meditation according to the meaning on which you meditated. There are many words that describe the supreme. You need not confine yourself to the words given above. You can use the above words and in addition use some more and meditate. 'Yad bhaavam tad bhavati', as you think so you become.

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## Chapter - Jagan mithya (2013-09-22 05:24)

VBT 133 : Atattvam indrajaalaabham idam sarvam avasthitam, kim tattvam indrajaalasya iti daard-hyaachchamam vrajet

Translation :  
This world is illusory like a magic, devoid of essence. What essence is there in magical world ?, convinced firmly of this thought, one attains peace.

How to do : Shankara Advaita philosophy propounds that 'Brahman alone is Truth, world is illusory or transient appearance in Brahman, individual soul is none other than Brahman'. This sutra is in accordance with that theory, wherein the sadhaka has to think firmly that world is like an illusion created by magician, and devoid of any concreteness. One has to firmly think with conviction that 'What essence is there in a magical appearance of world ?'. This thought pattern weakens the involvement , attachement in life and makes one immune to the vagaries of the life. This leads to peace of mind.

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## Chapter - Atman is changeless (2013-09-22 05:33)

VBT 134 : Aatmano nirvikaarasya kva jnaanam kva aacha vaa kriyaa, jnaanayattaa bahirbhaavaa atah shoonyam idam jagat

Translation :  
How can there be knowledge and action for Atma, which is changeless ? All the external objects are under the control of knowledge , therefore, this universe is void.

Commentary :  
The Self is changeless. How can there be knowledge or action for atma ? If you allow that Atma can acquire knowledge, that means you are allowing change. Similarly with action. No change can be attributed to Atma. If you look at the world, everywhere there is action as well as exchange of knowledge. In these transactions, all the external objects are defined and controlled. Hence they are ever changing, and what changes doesnt remain what it is, and it doesnt exist anymore. From this thought process, it can be known that the world is void.

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## Chapter - Ever free (2013-09-22 05:40)

VBT 135 : Na me bandho na moksho me bheetasyaitaa vibheeshikaah, pratibimbam idam buddher jaleshv iva vivashvatah

Translation :  
There is no bondage and no liberation for me. These scare cowards and are the re ections of intellect, like the re ection of sun in water.

Commentary :  
Sun reflects in water, similarly the reflections of intellect are the thoughts 'I am bound, I need to do these practices to be liberated etc'. These scare cowards. But for me, who is Atman, there was no bondage, there is no bondage, there will be no bondage, and the question of liberation doesnt arise. I am ever free. Meditate on the above lines.

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## Chapter - Pratyahara (2013-09-22 05:48)

VBT 136 : Indriyadvaarakam sarvam sukhaduhkhaadisangamam, iteendriyaani samtyajya svasthah svaatmani vartate

Translation :  
All the doors of perceptions produce pain and pleasure through contact. Leave the senses aside, and situate in yourself, and stay within your Self.

How to do :  
All the doors of perception (including mind) produce pain and pleasure and hurt and suffering and joy. To be in the Self, we have to take a break from the contact with these sense perceptions. As the physical body generates sensory perceptions constantly, it is advisable to withdraw your mind from enjoying the sensory perceptions. What this means is , neither be attached to pleasure, nor be repulsed with pain. Have an equal eye towards pain and pleasure. Reduce the mental vagaries, and do not be attached to joy and repulse hurt. You can either embrace both the feelings or be neutral to both the feelings. This neutrality allows your mind to stay near the center, the Self.

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## Chapter - Knowledge and knower (2013-09-22 05:59)

VBT 137 : Jnaanaprakaashakam sarvam sarvenaatmaa prakaashakah, ekam ekasvabhaavatvaat jnaanam jneyam vibhaavyate

Translation :  
Knowledge reveals all, and the self of all is the revealer, and the knowledge and knower is of same nature. One should meditate on knowledge and known.

Commentary :  
Known is the object, knower is the self, and knowledge is about the object. The nature of knowledge and knower is same.With this knowledge contemplate on knowledge and known. What this means is that knower, and known is also same.

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## Chapter - Dissolve four (2013-09-22 06:05)

VBT 138 : Maanasam chetanaa shaktir aatmaa cheti chatushtayam, yadaa priye pariksheenam tadaa tad bhairavam vapuh

Translation :  
O Dear, When the four, the mind, awareness, energy, individual self, dissolve, then that Bhairava state manifests.

Commentary :  
This is a statement rather than a 'to do'. When mind , awareness, energy and individual self dissolve, then the Bhairava consciousness is attained.

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## Chapter - Conclusion of Vijnana Bhairava Tantra (2013-09-22 06:32)

VBT 139 - 141 :  
Shiva says : O Goddess, I have told you 112 ways to make mind still, knowing which people become wise. Even if one of the way is practiced perfectly, one can attain Bhairava consciousness. He becomes free from old age, attains immortality, and is endowed with Siddhis, he becomes master of all siddhas and darling of yoginis.

VBT 142, 143, 144 :  
Devi says : O Lord, if this is the nature of supreme, He is liberated while alive and not affected. Tell me, in the established order, who is to be invoked, and what would be the invocation ? who is to be worshipped ? or meditated upon ? and who is to be gratified by worship ? To whom should the invocations be made ? to whom should the oblations be done during sacrifice ? how should these be done ?  
Bhairava says : O Gazelle eyed one, these acts are verily the acts of gross forms of worship.

VBT 145 - 163 :  
Bhairava says : The thought of being in supreme consciousness is also japa. When the intellect becomes steady, formless and supportless, then know that meditation is attained. Imagination of form of divine with body, eyes, mouth, hands etc is not meditation. Offering of flowers, is not pooja or worship. Making the mind steady in the great void, in nirvikalpa is worship. Practice these and whatever experience is produced develops day by day and absolute fullness is attained soon. The real oblation is when the elements and senses and mind are poured as oblation into fire of great void, using consciousness as ladle. This destroys all sins, and bliss and satisfaction becomes saviour of all. The real contemplation is that state where one is absorbed into the shakti of Rudra. Who is to be gratified ? One's Self is the all pervasive bliss of freedom, and essence of consciousness. Absorbtion into that Self is the real purification. The oblations and worshipper are all one and same. What then is worship ? Kundalini rising to sahasrara is the real worship. The breath is exhaled with sound 'Ha', and inhaled with sound 'Sa', thus with every breath this 'Hamsa' mantra is repeated. This mantra-japa of Devi is available for everybody easily 21600 times during day and night and difficult only for ignorant. O Goddess, This teaching should not be revealed to all, expecially not to cruel, evil or to those who have not surrendered to Guru. These teachings should only be revealed to those who are self-controlled and free of vikalpas. Those who have renounced son, wife, relatives, home, village, kingdom, and country should be accepted for initiation. This supreme wealth is ever lasting. One may give up prana, but this teaching should not be given up.  
The asupicious Goddess says : O great Lord Shankara , God of Gods, I am now fully satisfied. Today I have understood the essence of Rudrayamala tantra and also the heart of all different shaktis.  
Thus saying, the Goddess embraced Shiva in delight.

Hari Om  
Sri Sadguru M. Narasimha Prabhu paada padmula andu arpanamastu.  
Dedicating this study of Vijnana Bhairava Tantra at the lotus feet of Sadguru M. Narasimha Prabhu.

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## Chapter - About the Author

Srinivasa Prasad Pillutla, born in 1971, is a disciple of Sadguru M.Narasimha Prabhu. He is a software engineer by profession. He has been teaching yoga asana,dhyana to few people for the last couple of years in Bangalore, India.  
He conducts dhyana classes online. Interested people can contact  mailto:sppillutla@gmail.com?subject=Interested about dyana classes  
Recorded videos are at <http://www.youtube.com/user/Yogajyothi/videos>  
Youtube channel <http://www.youtube.com/channel/Yogajyothi>  
Yogajyothi e-book : <https://www.smashwords.com/books/view/176841>  
website : <http://sppillutla.wix.com/lamp>  
blogs :  
http://dhyanajyothi.blogspot.in  
http://atmajyoti-jayakavya.blogspot.in

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