The Devi upasaana has been described apart from Vedas in Devi bhagawatham, Skaantham, various puranas etc It is also said univocally in all these holy scriptures that the ultimate objective of the upasana is to Unfold the supreme in One's Self and the various procedures are described in great detail. Vijnana Bhairava Tantra - Part I. Wednesday, March 03, 2010. Vijnana Bhairava Tantra Part 1. Vijnana Bhairava opens with a question asked by Bhairavi (Shakthi, the consort of Bhairava or Shiva) to Bhairava seeking further clarification on Rudra Yamala. Vijnana Bhairva is one of the chapters in Rudra Yamala. Dec 27, 2019 According to Kala Bhairava Tantra, Shiva Bhairava is the supreme ruler of the Universe, as per the Shaiva scriptures. Bhairava is the ultimate form of manifestation or pure “I” consciousness. Rudra Yamala (Chandi Stotram) Chanted by Yogiraj Gurunath Siddhanath Powerful - sit back and be transformed.From 'Mantras & Chants 2: Echoes of The Ancient o.

Vigyana Bhairava Tantra is the most popular tantra in the public domain which has its root in “Kaula Siddha Dharma”. It is explicitly the most demanded and sought after Tantra because it has been publicized extensively in the public domain but the “Siddha Dharma” believes that the tantra is spread in the society without its proper knowledge, sources and authority.

Modern day “Vigyana Bhairava Tantra” are mostly interpreted and written by people who have no affinity or any link to the “Shaiv Tradition”. They interpret everything written in Vigyana Bhairava Tantra through the lens of “Yoga” which is best described by the oxymoron ‘incorrectly correct’ because suffixed in its name therefore, the meditation techniques which are revealed by Bhairava is related to yoga but is tantric in nature.

Contents

6 Interpretation of names associated with Vigyana Bhairava Tantra.
10 Authentic lineage of Vigyana Bhairava Tantra
11 Dhyanapati Thana, the divine symbolic deity.
12 Eligibility of sadhaka for practicing Vigyana Bhairava Tantra

The “Vigyana Bhairava Tantra” is the amalgamation of three words, “Vigyana + Bhairava + Tantra). Vigyana means pragmatic result oriented action that leads to inner empirical experiences or in broad term, the metaphysical element inherent in us.

As per “Siddha Dharma”, “Bhairava” means lord Shiva himself. Bhairava are Shiva in themselves because they are endowed or they have the “Shiva Tatwa” (शिव तत्व) established inside them. Since, their consciousness is affixed in “Shiv Tatwa”, they are termed as Bhairava because Bhairava is the potential form of Shiva. Bhairava also implies beyond all dualities and it is the one supreme non dual entity.

The “Siddha Dharma” defines tantra as the research methodology through which the purpose of any research is reached through the help of deities. Tantra is a research technique and the whole research too.

Therefore, “Siddha Dharma” believes that “Vigyana Bhairava Tantra” is the tantric text that outlays pragmatic experimental techniques or tantric techniques that helps a Bhairava to reach the state of non-dual “Shiva”. Therefore, Vigyana Bhairava Tantra is the tantra of the Bhairavas. Only Bhairava/Bhairavis are eligible to practice the tantra as per “Siddha Dharma” because it is not yogic but tantric techniques which demands great level of accuracy and affinity.

As per “Siddha Dharma”, once in Kailasha, the lord of all Bhairavas and Maha Bhairava, the Swachanda Bhairava or Swachanda Shiva and his Shakti and consort, Aghoreshwori Kurukulla were engrossed in a deep conversation of agama and nigama particularly the Rudrayama Tantra.

Aghoreshwori Kurukulla having listened to all the facets of Rudrayamala Tantra in detail then enquired to her lord, Swachanda Shiva about his original transcendental form and also the ultimate state of any “Siddha”. Her lord Swachhanda Bhairava Shiva explains to her that the ultimate state of any siddha is the “Siddhatwa”. Siddhatwa is the ultimate state of Bhairava.

As per “Siddha Dharma”, Bhairava state is the ultimate state of tantra too. When she inquires with the lord about his Bhairava form, Swachanda Shiva reveals to her that the Bhairava form is a tantric form which is made in such a way to scare people away and also distract the people away from tantra so that only eligible people pursue tantra.

As per “Siddha Dharma”, the outer and inner nature of Bhairava is compared to that of Dhatura or Datura plant, which from its outer appearance looks like a fruit with spikes in it which has the potential to prick and hurt people but inside the fruit lie the essence of the fruit, the seeds. Those seeds are soft but it has that psychedelic experience or effect which subdues all forms of aggression.

The Swachanda Bhairava then proceeds to explain the “Vigyana Bhairava Tantra” which prescribes the pragmatic techniques which can be used by any tantra practitioner to reach the state of Bhairava.

As per “Siddha Dharma”, the “Vigyana Bhairava Tantra” is the part of Rudrayamala Tantra. It is also the extension of Rudrayamala Tantra. Had Aghoreshwori Kurukulla after listening to Rudrayamala Tantra maintained silence, the tantra would not have been revealed. The whole credit for the revelation of “Vigyana Bhairava Tantra” goes to Devi because it was through her insistence, the lord Swachanda revealed it to her and from her, it reached the society and in the public domain.

As per “Siddha Dharma”, His Holiness Mahasiddha Isha Nath and His Holiness Mahasiddha Ishaputra, the wisdom of Vigyana Bhairava Tantra was given to Aghoreshwori Kurukulla by Swachhanda Bhairava in Mt. Kailash of Tibet. It is believed that there are all-together 21 Kailasha and the Mt. Kailasha is the main one. The other Kailasha lies in Himachal and Uttarakhanda state.

The whole Vigyana Bhairava Tantra was not revealed in Kailasha alone and in one sequence. Swachhanda Bhairava and Ma Aghoreshwori Kurukulla were travelling to various sadhana spots. The revelation started from Mt. Kailasha and ended in one of the mountains of Nepal. The name of the mountain of Nepal is traditional name and currently it is being researched as to what is the modern day name of the mountain.

As per “Siddha Dharma”, the foremost interpretation of “Vigyana Bhairava” is that the Devi asks the lord Swachanda about the state of Bhairava in questions but lord Swachanda doesn’t answer her through philosophies but pragmatic experimental techniques. He directly reveals the techniques. He doesn’t want Devi to fall in the trap of words because that is what she has to transcend to reach the Bhairava state. Swachanda Bhairava reveals her the secrets of Vigyana Bhairava meticulously with extreme precision.

The interpretation of “Vigyana Bhairava Tantra” should never be confused with purely yoga path because the tantra explicitly has the mention of the word “Bhairava” and not “Yoga” or “Yogi”. Therefore, the tantra has to be interpreted within the array of tantra and not yoga alone because Bhairava is not yogic word but tantric word.

Thirdly, “Vigyana Bhairava Tantra” is not a philosophical text at all. The public domain consists of many books on Vigyana Bhairava Tantra where the author infuses philosophy to explain everything in details which is plain wrong and not within the spirit of “Bhairava Agama”. Lord Swachanda Shiva is direct in his approach as he doesn’t entangle his beloved Kurukulla in words but actions. Therefore, Vigyana Bhairava Tantra is more of a applied research or applied technique rather than philosophical speculation because the techniques are result oriented.

In fact, tantra is always applied technique and research which breeds result and not speculations. It is action oriented rather than philosophical speculation.

The deities and names related to Vigyana Bhairava Tantra have to be interpreted in the right way to understand tantra. Following are the names.

Bhairava

As per “Siddha Dharma”, Bhairava means the state free from the shackles of time and space, directions. Bhairava is beyond time, absence of any forms of discrimination of friends and foe, formless and that which cannot be known through matter. Bhairava is formless and cannot be described in words.

Bhairavi

As per “Siddha Dharma”, Bhairavi means the state of utmost bliss. The state is bliss personified that is beyond good and evil. The state is also the epitome of completeness and perfection, free from desire and non-desire state of mind.

Sakala Bhairava

As per “Siddha Dharma”, Sakala Bhairava is the manifestation of lord Shiva in his human form, who is the master of all sixty four art forms. It is this form that the whole world worships as lord Shiva. There are all-together fifty four Sakala Bhairava.

Niskala Bhairava

As per “Siddha Dharma”, Niskala Bhairava is a

Bhairava Yamala Tantra