Vijnana-Bhairava-Tantra-Sanskrit-Text-English-Translation.pdf

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Vijnana Bhirava Tantra
Sanskrit Text with English Translation
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ऻनभैर तम ्
Vijnana Bhairava
Tantra
Sanskrit text with English translation
ऻनभैर तम ्
Vijnana Bhairava Tantra
देय ।
तं दे मय सं ुरयमऱसभम ्
।
िकभेदमशेषेण सरसरभगश् ॥ १ ॥
Sri Devi says: O Deva, I have heard in detail all that has been
revealed through the union of Rudra and his shakti or what has
emerged from the Rudrayamala Tantra. I have also understood
Trika, or the three divisions of Shakti, which forms the
quintessence of all knowledge.
अयऩ न नृतो मे स्शय् ऩरमेवर ।
कं ूऩं तवतो दे शदरशकऱमयम ्
॥ २ ॥
O Supreme Lord, in spite of everything that I have heard,
even today my doubts are not dispelled. What is your
reality, O Divine One? Are you the power or energy
contained in sound from which all the mantras have
originated?
2
ऻनभैर तम ्
Vijnana Bhairava Tantra
कं नमभेदेन भैरे भैरकृतौ ।
िशरोभेदभनं कं शियमकम ्
॥ ३ ॥
Can your reality be perceived through the nine different
ways by which one can enter the realm of higher
consciousness, as enumerated in Bhairava Agama? Is it
different from the procedure in Trishira Bhairava Tantra?
Or can it be perceived through knowledge of the triple
forms of shakti, ie. para, parapara and apara? These are my
doubts, O Bhairava!
नदुमयं ऩ कं रधधनरोधक् ।
रूढमन्कं कं शवूऩकम ्
॥ ४ ॥
Is it nada and bindu or can it be known by concentrating on
the ascending psychic centres or the unstruck sound which
emanates without any vibration? Or is it the form of the
obstructing half moon or else is it the form of shakti?
3
ऻनभैर तम ्
Vijnana Bhairava Tantra
ऩरऩरय् सकऱम ्
अऩरयच ऩ न् ।
ऩरय यद तयत ्
ऩरवं तद् ुयते ॥ ५ ॥
(Is your reality) transcendent and immanent or is it
completely immanent or completely transcendental? If it is
immanent (then the very) nature of transcendence is
contradicted.
न ह णधभेदेन देहभेदेन भेत ्
।
नकऱवेन सकऱवे न त े त ्
॥ ६ ॥
Paratva, or transcendence, cannot exist in the divisions of
varna (colour), shabda (sound) or roopa (form). If
transcendence is indivisible, then it cannot be defined or co-
exist with composite parts.
रसदं क ु मे नथ न्शेषं संशयम ्
।
भैर उ ।
4
ऩरवम ्

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