{"product_id":"sri-vijnana-bhairava-tantra-ascent-ide974","title":"Sri Vijnana Bhairava Tantra: The Ascent","description":"\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Specification\u003c\/h2\u003e\u003ctable\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eItem Code:\u003c\/td\u003e \u003ctd\u003eIDE974\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eAuthor:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/fr\/book-author\/swami%20satyasangananda%20saraswati\" class=\"underlined\" title=\"Swami Satyasangananda Saraswati\"\u003eSwami Satyasangananda Saraswati\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePublisher:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/fr\/book-publisher\/yoga%20publications%20trust\" class=\"underlined\" title=\"Yoga Publications Trust\"\u003eYoga Publications Trust\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eLanguage:\u003c\/td\u003e \u003ctd\u003eEnglish\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eEdition:\u003c\/td\u003e \u003ctd\u003e2008\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eISBN:\u003c\/td\u003e \u003ctd\u003e9788186336328\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePages:\u003c\/td\u003e \u003ctd\u003e527\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eCover:\u003c\/td\u003e \u003ctd\u003ePaperback\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003e\u003c\/td\u003e \u003ctd\u003ewaight of the book: 670 gms\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eOther Details\u003c\/td\u003e \u003ctd rel=\"product-dimensions\"\u003e8.5\" X 5.5\"\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eWeight\u003c\/td\u003e \u003ctd rel=\"product-weight\"\u003e670 gm\u003c\/td\u003e \u003c\/tr\u003e \u003c\/table\u003e\u003cbr\u003e\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Description\u003c\/h2\u003e\u003cdiv class=\"product-details-description\" style=\"max-height: 63rem; overflow-y: auto;\"\u003e\n\u003cp\u003e \u003cb\u003eFrom the Jacket :\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e The theme of \u003ci\u003eVijnana Bhairava \u003ca href=\"\/fr\/article\/tantric\"\u003eTantra\u003c\/a\u003e\u003c\/i\u003e is dharana, or concentration, a subject most relevant today. This new translation and commentary of a classical tantric text sheds much light on the practice of dharana, which until now has been revealed only by pheripheral explanations. The text comprises 112 different dharanas, or techniques of concentration, which can easily be incorporated into one's daily life. Although dharana is a practice intended for an adept, whose mind is steady and controlled, the techniques contained within this book provide a way even for the aspirant with a distracted mind to gradually develop concentration and meditation.\u003c\/p\u003e \u003cp\u003e This work is the result of an in-depth study of dharana in relation to the tantric view of meditation, substantiated by the personal experience of the author. Included is a detailed introduction followed by the original \u003ca href=\"\/fr\/book\/Hindu\/sanskrit\"\u003eSanskrit\u003c\/a\u003e slokas, with transliteration, translation and extensive commentary.\u003c\/p\u003e \u003cp\u003e \u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e The knowledge of history, geography, astrology, astronomy, languages and other subjects that we study is recorded in their respective texts. Similarly, the knowledge of the mind and consciousness is recorded in the texts of the Tantras, \u003ca href=\"\/fr\/article\/understanding-vedas\"\u003eVedas\u003c\/a\u003e and Puranas. These texts were written in Sanskrit, which was the language of their time, but this factor now limits the access to information contained within them to a very small minority who know that language. However, there are students of the science of the mind who have studied these texts and explained them in modern languages so that sincere seekers can avail themselves of this valuable information. This is not an easy task as these texts are written in a coded and abbreviated way, which only the discerning and enlightened can shed light on. On account of this limitation very few texts are available today that elucidate these ancient forms of spiritual knowledge.\u003c\/p\u003e \u003cp\u003e It is often said that when the student is ready the teacher appears, and also when the time is right conditions conducive to spiritual dissemination arise. In that sense the subject of dharana, or concentration, which is the theme of Vijmnana Bhairava Tantra (VBT), is most relevant today. Spiritual seekers the world over, who have maintained personal disciplines for the evolution of consciousness, are now in need of this knowledge. For this reason the time is now ripe to introduce the tantric system of dharana as it was practiced by the ancients. Of course, the techniques of dharna are not new to practitioners of meditation, yet very few are aware of the full scope of the tantric system and its application.\u003c\/p\u003e \u003cp\u003e Whether one is a materialist or a spiritualist, it is important to realize that the practice of dharana is most vital for progress in all spheres of life. Even the materialists pay homage to energy, because they realize that this whole world is nothing but a play of energy. The materialists exploded the atom through a physical process in order to harness its immense energy for the benefit of mankind. In the same way, the practice of dharana explodes the atom of energy within the mind through a spiritual process, so that it can be harnessed to accelerate the evolution of individual consciousness. For this reason dharana is as valuable as the nuclear sciences and should, therefore, receive the same recognition and status.\u003c\/p\u003e \u003cp\u003e Very few translations and commentaries of VBT are currently available. Therefore, the publication of this work is very significant as it will shed a great deal of light on the practice of dharana, which until now has been revealed only by peripheral explanations. The main aim of this text is to convey the relevance of dharana and the means or techniques to incorporate it into one's life. It also reassures that this can be done quite easily, even if one does not have any expertise in this field. Although dharana is a practice intended for a practitioner whose mind is steady and controlled, this book provides a way even for those of unsteady mind to gradually develop one-pointedness.\u003c\/p\u003e \u003cp\u003e All the wealth, assets, luxuries and comforts that one can have in this world are of no use if the mind is uncontrolled and dissipated. In this sense a mind that travels on the desired path is the most valuable asset that a man can possess. If one has such a mind, nothing more is needed.\u003c\/p\u003e \u003cp\u003e The great poet-saint Kabir Das has rightly said, \"Mein to unsantan Ka dass jinhone man maar liya\": I bow only before that saint who has conquered his mind. Although we may not realize it, we are all slaves to our minds. Throughout the day we do whatever the mind directs us to do. If the mind is worried, we feel anxious; if it is happy, we are pleased if it is envious, we are ridden with jealousy; if it is furious, we become violently angry. Is there ever a moment in our life when we put our foot down and say, \"No, I will not be angry, or happy, or vengeful?\"\u003c\/p\u003e \u003cp\u003e We simply cannot put an end to this process without knowing the practice of dharana. There is no other way to gather the vagrant tendencies of this powerful substance known as mind, except by the practice of dharana, the path of concentration. Dharana is a practice with generates the momentum to override the dissipated energies of the mind and convert them into a stream of awareness. Therefore, we are very happy to present this work, which is the result of an in-depth study of dharana in relation to the tantric view of meditation, substantiated by the personal experience of the author.\u003c\/p\u003e \u003cp\u003e \u003cb\u003eAbout the Author :\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e Swami Satyasangananda (Satsangi) was born on 24th March 1953, in Chandorenagore, West Bengal. From the age of 22 she experienced a series of inner awakenings, which led her to her guru, Swami Satyananda. From 1981 she traveled ceaselessly with her guru in India and overseas and developed into a scholar with deep insight into the yogic and tantric traditions as well as modern sciences and philosophies. She is an efficient channel for the transmission of her guru's teachings. The establishment of Sivananda Math in Rikhia is her creation and mission, and she guides all its activities there, working tirelessly to uplift the weaker and underprivileged areas. She embodies compassion with clear reason and is the foundation of her guru's vision.\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e The loftiest dictum pronounced by the sages and seers of the upanishadic and vedic era was Aham Brahmasmi, \"I am That.\" Their search was within; they explored the vast dimensions that constitute the inner life. Mentally they dissected the body and discovered its subtle essence to be the senses. Through meditation on the senses they discovered the corridors and avenues of the mind. By reflecting on the mind they realized the potential energy that was dormant within. By awakening that energy they discovered consciousness, and by uniting the inherent energy with the individual consciousness they realized that they were indeed intimately connected to and a part of the cosmic consciousness. This was realized by the tantrics a long time ago, even before the vedic era. The entire spectrum of vedic and tantric philosophy is based on this realization; whether Shaivism, Vaishnavism or Shaktism, the subject is exploring the substance that man is composed of. \u003c\/p\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003e \u003cb\u003eRealize the self\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e What does it mean to realize the self? I know that I am male or female, Indian or American, Hindu or Muslim, Christian or Jew, rich or poor, beautiful or ugly, intelligent or dull, black or white, educated or illiterate, saint or sinner, atheist or believer, compassionate or cruel, generous or mean. However, the tantric and vedic sages say that all of these criteria are irrelevant, immaterial and unimportant as far as the quest for the self is concerned. In this quest one's sex, nationality, class, creed, social status, dogma and religious beliefs hold no sway. The self relates to a different dimension altogether. Exploring the self, they say, is not a social, cultural or religious affair. \u003c\/p\u003e\n\u003cp\u003e The emphasis of the sages was on the innate qualities of man, not (he acquired ones. They realized that the spectrum of human awareness ranges from demonic to human to divine, on account of the interplay of the three qualities, or gunas, which constitute his being. These three qualities are known as sattwa, rajas and tamas. Sattwa denotes divinity, lamas the demonic quality, and rajas the human endeavour. Of course, this is a very broad classification, but it is true that all of these traits are a part and parcel of our nature. The three gunas are present in each one of us and continually direct our thoughts, actions, feelings and, in fact, the totality of our lives. They determine the temperament of each one of us as well as our inclinations in life. We make all of our choices on the basis of these gunas. \u003c\/p\u003e\n\u003cp\u003e However, no matter what choices we make in life, we should not forget the purpose for which we have come into this world. That purpose is to realize the self. Human birth has been given great importance, because it is only as a human being that we can know our true essence. It is the seed of individuality that has been sown in human beings which gives us knowledge of our existence. Other forms of creation live without any knowledge of their existence. It is man alone who has knowledge of each and every act that he performs and thereby of his existence. \u003c\/p\u003e\n\u003cp\u003e Man is aware of time, space and object. Although animals, plants and minerals are sentient beings, they do not have this awareness. A dog barks, but he does not know that he is barking. A tree bears fruit, but it does not have the knowledge that it does so. Many forms of life have feelings, likes and dislikes, acute responses and memory as well, yet they do not know of their existence in time and space nor do they have any knowledge of the objects around them. Man is exceptional because he can have knowledge of his existence within time and space and beyond time and space as well. He can voluntarily transcend the objective self and travel into the realm of timelessness to experience the unified awareness of which he is an integral part and from which he has evolved into the gross body and mind that he is. (VBT sl. 97) \u003c\/p\u003e\n\u003cp\u003e \u003cb\u003eEvolutes of consciousness\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e Ironically, that same tattwa or principle which gives man the knowledge of individuality and differentiation is responsible for the experience of unified awareness, or knowledge of unity with the rest of creation. That principle is known as ego or ahamkara. The word aham means 'I am'. Other forms of life, both inferior and superior, do not have ahamkara. In the lower forms of life thi principle is latent, and in the higher forms it has been transcended. Therefore, in the vedic and tantric traditions human life is much sought after, even by those who have attained divinity, becau e only man can know the creator. In that sense the human birth is considered to be most valuable. \u003c\/p\u003e\n\u003cp\u003e According to tantra, the universal consciousness de- scends towards manifestation as individual consciousness, assuming four states, known as buddhi, chitta, ahamkara and manas. Buddhi represents the higher intellect with its activity of viveka, or discrimination, and sadvichara, or right thinking. Manas is the lower mind with its characteristic activity of sankalpa and vikalpa, or thought and counter- thought. Chitta, or memory, is the storehouse of past actions in the form of samskaras, or archetypes. Ahamkara, or ego, is the notion of self-existence, conditioned by the above three. This is the arc of avaroha, or the descent of the dynamic universal consciousness into human life. It is only at the human stage of evolution that unmesha or aroha, the a cent towards higher life, is possible. Inner realization dawns when manas, buddhi, chitta and ahamkara are dissolved into universal consciousness through the medium of shakti, or energy. This is the highest yajna, or sacrifice, man can offer. (VBT sI. 138) Other forms of life do not have this privilege because they do not have these four aspects, which are collectively known as antahkarana, or the inner instrument.\u003c\/p\u003e\n\u003cp\u003e The ascent of consciousness from its association with gross matter and base emotions to the effulgence of spirit is the focal point of tantric and vedic thought. Other philosophies speak of the descent of universal consciousness, whereas tantric and vedic thought upholds that ascent from matter to spirit is the inherent design which prakriti or nature has woven into all creation. Tantra says that the descent of universal consciousness in its pure form is a possibility which occurs very rarely. This descent of universal consciousness into matter while retaining its pure form is known as avatar. The avatar represents universal conscious- ness on earth and, therefore, the laws of nature are well within his control. Sri Krishna was such an avatar and so was Sri Rama. However, very few such persons have descended to earth. So, it is the ascent and not the descent of consciousness that we have to understand in relation to our meditative practices and spiritual evolution. \u003c\/p\u003e\n\u003cp\u003e The supra-mental state which Sri Aurobindo, the twentieth century yogi, often referred to also points in this direction. At present, man is functioning with a mere fraction of the potential power of the brain. It is only the tip of the iceberg. The higher faculties of the brain, which are latent, have to be illumined and awakened through two important practices of tantra, known as dharana and dhyana. These two practices strengthen the electro-magnetic circuits of the brain so that it becomes accustomed to handling the high voltage energy that is a consequence of inner illumination. These practices form channels and pathways for the energy to be transmitted to all points of the brain, leading to total illumination. If illumination occurs before these preparations are complete, short circuits may occur and fuses may blow, as the 'wiring' of the brain cannot withstand the influx of powerful currents generated by total illumination of the dark recesses. \u003c\/p\u003e\n\u003cp\u003e Different vedic and tantric traditions offer lucid and incisive dialogues and debates on this very subject. Their enquiries were both subjective and objective, leaving no stone unturned. They dissected thoughts, ideas and experiences, analyzed feelings and emotions, and subjected themselves to intense and rigorous scrutiny in search of the real and the permanent. In the science of alchemy a substance is rarefied until it becomes pure and refined. Similarly, through the alchemical process of meditation the mysterious ocean of thoughts, desires and passions surging within is churned by the practice of dharana. In this way, the yogis uncovered layer after layer of mind stuff and with each uncovering they discovered more and more refined substances. Each degree of refinement brought greater illumination and the discovery of a new set of attributes. Technically, these attributes are classified a siddhis, or perfections. Sage Patanjali, who gave us the invaluable aphorisms, or sutras, on yoga, calls them vibhootis, or accomplishments of yoga. These special attributes are the hidden potential within man that makes him more and more perfect. \u003c\/p\u003e\n\u003cp\u003e By this inner process, the yogis discovered that the source from which the gross body has evolved is pure consciousness, reverberating with energy. This consciousness is cosmic in nature and has no limitations. It is neither bound by time nor confined to any particular space. It pervades each and every form of life and is present in each and every being. The yogic alchemists were also curious to know which part of the body this consciousness inhabits, so they searched further and found that it is the indweller of all hearts. As jivatman, or individual consciousness, it rests in the heart cavity, or anahata chakra. \u003c\/p\u003e\n\u003cp\u003e The form of individual consciousness is three-dimensional, luminous, laser-like light, which oversees everything and awaits the moment when it can reunite with shakti or energy from whom it has separated for the purpose of creation. At the transcendental level it exists as bindu, the primal point, and nada, the primal sound, which reverberates through the stratosphere as cosmic vibration and within us as anahad nada, the unstruck sound. (VBT s1. 38) The yogis experienced this nada in many forms, such as the melodious notes of the flute (VBT s1. 41), the call of the peacock, the roaring of thunder and also in the various mantras. There are countless descriptions of their experiences in the tantric texts from which it is clear that the consciousness has many degrees of manifestation, whereby it can be experienced as sound, light, form and idea. \u003c\/p\u003e\n\u003cp\u003e When a substance refines itself by separating from or uniting with another substance, either inherent or apart from itself, this is known as alchemy. The tantric seers were the most proficient alchemists of all time. They refined highly subtle forms of matter, such as the human mind, intellect, ego and individual consciousness. The product that emerged from such internal refinement was an experience. This form of experience was so subtle that the human mind could not comprehend it until the attention was turned completely away from matter and focused on spirit. This experience superseded all the varying stages of realization that the ascending shakti had passed through before reuniting with consciousness. \u003c\/p\u003e\n\u003cp\u003e \u003cb\u003ePrinciple of reunification\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e This reunification led to the realization of oneness of jivatma with paramatma, the cosmic consciousness or highest spirit, which inhabits the cranium at a psychic centre known as sahasrara chakra. When the jivatma, or individual conscious- ness residing in the heart cavity, unites with mahashakti, the highest energy, which inhabits the cavity at the base of the spine known as mooladhara chakra, it sets the ground or foundation for this reunification. It is mahashakti who sets the wheel of creation into motion at the behest of consciousness. Her physical form is that of a coiled serpent, thus she is known as kundalini. When she unites with the individual consciousness in the region of anahata chakra, the resulting explosion completely overrides the electro- magnetic circuits of the brain and total illumination occurs in sahasrara chakra, the abode of Shiva, which has been described as a thousand-petalled lotus. (VBT sl. 28) When the matter that constitutes man explodes, an enormous inner detonation occurs and immense heat is generated. This inner fire purifies the physical matter t? such a degree that it liberates the inherent energy or shakti, which in turn frees the consciousness from it clutches. The equation is thus matter into energy into consciousness, and vice-versa. The resulting experience of this energy conversion was so subtle that the yogis were speechless and had no words to convey it. When asked to describe their experience, all they could say was, \"Neti, neti\": not this, not this. The highest spiritual state cannot be described, explained or understood; it can only be experienced. Whatever one may say about that experience, the words fall short. Something remains unsaid, because there are no words in our vocabulary to describe that spiritual reality. \u003c\/p\u003e\n\u003cp\u003e The yogis called it light and they were not wrong, but it was more than that. They also called it sat-chit-ananda or satyam-shivam-sundaram, which mean truth, consciousness and bliss. However, these remain just words until we transform ourselves and attain that experience. Therefore, the aim of human life is not mere intellectual understanding of these sublime truths, but to expand the frontiers of the mind and liberate the energy in order to have the experience of that supreme consciousness. The source from which all matter has evolved is consciousness. The body is gross matter, the mind is subtle matter and each vibrates with energy. However, on account of their mundane state, the potential to experience that pure consciousness from which they have evolved is lost. \u003c\/p\u003e\n\u003cp\u003e \u003cb\u003eExpansion and liberation\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e In order to achieve this experience, the science of tantra postulates two theories: expansion and liberation. By boiling water, the particles of hydrogen and oxygen are expanded and liberated from the gross form of water and become subtle vapour. In the same way, by expanding the awareness tantra liberates the energy that is locked up in the body and mind. Energy is the link between matter and consciousness. Once it is released from the clutches of matter, it unites with consciousness and a resulting awakening occurs. \u003c\/p\u003e\n\u003cp\u003e In physics the same principle is applied to explode the atom bomb. Through the process of fission or fusion the energy is released from matter and united with its opposite polarity to create this explosion. When the scientist and philosopher, Oppenheimer, watched this event for the first time, he was moved to tears and spontaneously recited aloud a verse from the Bhagavad Gita, in which Sanjaya describes this same cosmic experience to the blind monarch, Dhritarashtra. \u003c\/p\u003e\n\u003cp\u003e Were a thousand suns to light up the sky, \u003cbr\u003e still they could not match the light of absolute consciousness. (11:12)\u003c\/p\u003e\n\u003cp\u003e Although these two types of explosions are remarkably similar, the difference between them is vast. One takes place externally and the other internally. One destroys, the other creates. One is a part of nature's plan for the destiny of mankind, the other is man's plan for the destiny of mankind. But one thing is clear: the process of alchemy that the tantric and vedic seers employed for this experience was taken from the laws of nature, which are perfectly scientific and apply to all levels of creation. Matter is continually breaking up and transforming into different forms and substances. For example, over a period of time coal changes into diamond and fossils into petroleum and gas. The practices of tantra have been derived through strict observance of these natural processes and their application to man, who is also a product of nature. \u003c\/p\u003e\n\u003cp\u003e Man is destined to awaken this experience at some point of evolution, even if no conscious effort is made to liberate the energy and expand the awareness. This is the natural heritage and birthright of every human being, but without applying a specific procedure it will take a long, long time. The practices of tantra hasten the natural process of evolution and allow that experience to unfold in this life itself, here and now, at this very moment. This experience bestows ananda and jnana, bliss and knowledge, which man seeks through external objects, but never finds. On account of this, human life is full of misery, frustration and depression. The experience that arises through expansion of consci0.us- ne ss and liberation of energy is the only permanent solutlOn to human suffering. \u003c\/p\u003e\n\u003cp\u003e \u003cb\u003eSadhana, the means to realize oneself\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e In order to liberate the mind from the clutches of matter and turn towards the effulgence of spirit, tantra lays great emphasis on sadhana, or practice. Sadhana is a process of internal refinement, which allows man to move towards perfection. What exactly does sadhana refine? Does this process refine just the body or does it extend beyond the body as well? What is the level of perfection that can be attained through sadhana? What is the level of perception of a person who attains that perfection? These are some of the questions that VBT answers. But these answers are not explained; they are provided through a set of practices which leads you to the answer. Each of these practices is complete in itself. One practice does not necessarily lead to another. Each is independent and, at times, even completely different to the preceding or following practice. Often they complement each other, but never do they contradict one another. \u003c\/p\u003e\n\u003cp\u003e It has been the experience of all who have practised sadhana in its pure form that this refinement takes place on several levels. Even on the physical level there are many degrees of refinement. What can be said of the mental and supra-mental levels of perfection? The sadhanas prescribed by tantra are said to bestow the three qualities of omnipotence, the power to do all, omnipresence, the power to be everywhere, and omniscience, the power to know all. These are the qualities of that highest reality. Tantra says that these qualities are attained only when the inner awareness is streamlined and refined. Every form of life is continuously refining itself and moving towards perfection. Sadhana is a way of hastening this process and ensuring that it takes place in a controlled manner. \u003c\/p\u003e\n\u003cp\u003e The basis of sadhana is abhyasa, which means regular and uninterrupted practice. If sadhana is interrupted for any reason, it has to be commenced right from the beginning, and not where you left off. This is because the area that you are trying to reach through sadhana is beyond your control. It does not listen to your mind or intellect. How are you going to interact with that which is beyond you? This interaction is only possible through abhyasa. Remember the saying, \"Practice makes perfect.\" Just as you master material knowledge, or apara vidya, through constant practice, in the same way, para vidya, or transcendental knowledge, is mastered through constant, unbroken practice. The principle is the same, although the subjects differ. \u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e \u003cb\u003eCONTENTS\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003ctable border=\"0\" cellspacing=\"10\" width=\"100%\"\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Preface\u003c\/td\u003e \u003ctd\u003e xv\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Introduction\u003c\/td\u003e \u003ctd\u003e 1\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Commentary\u003c\/td\u003e \u003ctd\u003e 93\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Inquiry into the nature of reality\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Sloka\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd width=\"3%\"\u003e 1.\u003c\/td\u003e \u003ctd width=\"85%\"\u003e Rudrayamala and Trika\u003c\/td\u003e \u003ctd\u003e 95\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 2.\u003c\/td\u003e \u003ctd\u003e Reality of Bhairava\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 3.\u003c\/td\u003e \u003ctd\u003e How the Bhairava reality is perceived\u003c\/td\u003e \u003ctd\u003e 101\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 4.\u003c\/td\u003e \u003ctd\u003e By what experience this reality is known\u003c\/td\u003e \u003ctd\u003e 104\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 5.\u003c\/td\u003e \u003ctd\u003e Transcendent or immanent\u003c\/td\u003e \u003ctd\u003e 107\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 6.\u003c\/td\u003e \u003ctd\u003e Indivisible and indefinable\u003c\/td\u003e \u003ctd\u003e 109\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 7.\u003c\/td\u003e \u003ctd\u003e Essence of tantra\u003c\/td\u003e \u003ctd\u003e 110\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 8.\u003c\/td\u003e \u003ctd\u003e Forms of Bhairava\u003c\/td\u003e \u003ctd\u003e 111\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 9.\u003c\/td\u003e \u003ctd\u003e Sakara aspect of Bhairava\u003c\/td\u003e \u003ctd\u003e 116\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 10.\u003c\/td\u003e \u003ctd\u003e Purpose of sakara meditation\u003c\/td\u003e \u003ctd\u003e 119\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 11.\u003c\/td\u003e \u003ctd\u003e What Bhairava is not\u003c\/td\u003e \u003ctd\u003e 121\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 12.\u003c\/td\u003e \u003ctd\u003e Essence of Bhairava\u003c\/td\u003e \u003ctd\u003e 123\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 13.\u003c\/td\u003e \u003ctd\u003e What has been told about Bhairava\u003c\/td\u003e \u003ctd\u003e 125\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 14.\u003c\/td\u003e \u003ctd\u003e Immeasurable and without attribute\u003c\/td\u003e \u003ctd\u003e 127\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 15.\u003c\/td\u003e \u003ctd\u003e Atman of Bhairava\u003c\/td\u003e \u003ctd\u003e 129\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 16.\u003c\/td\u003e \u003ctd\u003e Nature of highest reality\u003c\/td\u003e \u003ctd\u003e 132\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 17.\u003c\/td\u003e \u003ctd\u003e Bhairava is known by Paradevi\u003c\/td\u003e \u003ctd\u003e 134\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 18.\u003c\/td\u003e \u003ctd\u003e \u003ca href=\"\/fr\/article\/dharma-for-modern-man\"\u003eDharma\u003c\/a\u003e and the possessor of dharma\u003c\/td\u003e \u003ctd\u003e 136\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 19.\u003c\/td\u003e \u003ctd\u003e Dualism is a preliminary step\u003c\/td\u003e \u003ctd\u003e 138\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 20.\u003c\/td\u003e \u003ctd\u003e Shakti is the face of Shiva\u003c\/td\u003e \u003ctd\u003e 140\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 21.\u003c\/td\u003e \u003ctd\u003e Shiva is revealed by Shakti\u003c\/td\u003e \u003ctd\u003e 142\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 22.\u003c\/td\u003e \u003ctd\u003e Bhairava state of consciousness\u003c\/td\u003e \u003ctd\u003e 144\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 23.\u003c\/td\u003e \u003ctd\u003e Means to achieve Bhairava consciousness\u003c\/td\u003e \u003ctd\u003e 146\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 24.\u003c\/td\u003e \u003ctd\u003e Dharana on the two generation points\u003c\/td\u003e \u003ctd\u003e 148\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 25.\u003c\/td\u003e \u003ctd\u003e Kumbhaka dharana\u003c\/td\u003e \u003ctd\u003e 157\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 26.\u003c\/td\u003e \u003ctd\u003e Perfection of Kumbhaka\u003c\/td\u003e \u003ctd\u003e 160\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 27.\u003c\/td\u003e \u003ctd\u003e Kumbhaka leads to inner peace\u003c\/td\u003e \u003ctd\u003e 163\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 28.\u003c\/td\u003e \u003ctd\u003e \u003ca href=\"\/fr\/book\/Tantra\/kundalini\"\u003eKundalini\u003c\/a\u003e Jagran dharana\u003c\/td\u003e \u003ctd\u003e 165\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 29.\u003c\/td\u003e \u003ctd\u003e Piercing of the \u003ca href=\"\/fr\/book\/Tantra\/chakra\"\u003echakras\u003c\/a\u003e\n\u003c\/td\u003e \u003ctd\u003e 167\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 30.\u003c\/td\u003e \u003ctd\u003e Kundalini becomes shiva\u003c\/td\u003e \u003ctd\u003e 169\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 31.\u003c\/td\u003e \u003ctd\u003e Mind transcends thought\u003c\/td\u003e \u003ctd\u003e 172\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 32.\u003c\/td\u003e \u003ctd\u003e Shoonya panchaka dharana\u003c\/td\u003e \u003ctd\u003e 175\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 33.\u003c\/td\u003e \u003ctd\u003e Mindful awareness\u003c\/td\u003e \u003ctd\u003e 178\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 34.\u003c\/td\u003e \u003ctd\u003e Dharana on the crown of the head\u003c\/td\u003e \u003ctd\u003e 180\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 35.\u003c\/td\u003e \u003ctd\u003e Sushumna dharana\u003c\/td\u003e \u003ctd\u003e 182\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 36.\u003c\/td\u003e \u003ctd\u003e Shanmukhi mudra\u003c\/td\u003e \u003ctd\u003e 184\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 37.\u003c\/td\u003e \u003ctd\u003e Dissolution in the cave of the heart\u003c\/td\u003e \u003ctd\u003e 186\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 38.\u003c\/td\u003e \u003ctd\u003e Dharana on shabdhabrahman\u003c\/td\u003e \u003ctd\u003e 188\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 39.\u003c\/td\u003e \u003ctd\u003e Pranava dharana\u003c\/td\u003e \u003ctd\u003e 190\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 40.\u003c\/td\u003e \u003ctd\u003e Dharana on Aum matras\u003c\/td\u003e \u003ctd\u003e 193\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 41.\u003c\/td\u003e \u003ctd\u003e Nada dharana\u003c\/td\u003e \u003ctd\u003e 195\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 42.\u003c\/td\u003e \u003ctd\u003e Bija mantra dharana\u003c\/td\u003e \u003ctd\u003e 197\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 43.\u003c\/td\u003e \u003ctd\u003e Dharana on the directions\u003c\/td\u003e \u003ctd\u003e 199\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 44.\u003c\/td\u003e \u003ctd\u003e Sushumna and daharakasha dharana\u003c\/td\u003e \u003ctd\u003e 201\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 45.\u003c\/td\u003e \u003ctd\u003e Sushumna, daharakasha and hridayakasaha dharana\u003c\/td\u003e \u003ctd\u003e 203\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 46.\u003c\/td\u003e \u003ctd\u003e Antarakasha dharana\u003c\/td\u003e \u003ctd\u003e 205\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 47.\u003c\/td\u003e \u003ctd\u003e Antarakasha dharana (cont.)\u003c\/td\u003e \u003ctd\u003e 207\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 48.\u003c\/td\u003e \u003ctd\u003e Antarakasha dharana (cont.)\u003c\/td\u003e \u003ctd\u003e 208\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 49.\u003c\/td\u003e \u003ctd\u003e Dharana on the mantra in the heart space\u003c\/td\u003e \u003ctd\u003e 209\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 50.\u003c\/td\u003e \u003ctd\u003e Dharana on dwadashanta\u003c\/td\u003e \u003ctd\u003e 210\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 51.\u003c\/td\u003e \u003ctd\u003e Result of dharana on dwadashanta\u003c\/td\u003e \u003ctd\u003e 212\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 52.\u003c\/td\u003e \u003ctd\u003e Dharana on Kaalagni\u003c\/td\u003e \u003ctd\u003e 214\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 53.\u003c\/td\u003e \u003ctd\u003e Result of dharana on Kaalagni\u003c\/td\u003e \u003ctd\u003e 216\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 54.\u003c\/td\u003e \u003ctd\u003e Tattwa dharana\u003c\/td\u003e \u003ctd\u003e 218\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 55.\u003c\/td\u003e \u003ctd\u003e Dharana on the indriyas or senses\u003c\/td\u003e \u003ctd\u003e 220\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 56.\u003c\/td\u003e \u003ctd\u003e Dharana on universal dissolution\u003c\/td\u003e \u003ctd\u003e 222\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 57.\u003c\/td\u003e \u003ctd\u003e Shiva tattwa dharana\u003c\/td\u003e \u003ctd\u003e 224\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 58.\u003c\/td\u003e \u003ctd\u003e Vishwa shoonya dharana\u003c\/td\u003e \u003ctd\u003e 226\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 59.\u003c\/td\u003e \u003ctd\u003e Dharana on an empty pot\u003c\/td\u003e \u003ctd\u003e 228\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 60.\u003c\/td\u003e \u003ctd\u003e Dharana on a deserted place\u003c\/td\u003e \u003ctd\u003e 230\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 61.\u003c\/td\u003e \u003ctd\u003e Dharana on the space in between two objects\u003c\/td\u003e \u003ctd\u003e 232\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 62.\u003c\/td\u003e \u003ctd\u003e Dharana on one object\u003c\/td\u003e \u003ctd\u003e 234\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 63.\u003c\/td\u003e \u003ctd\u003e Dharana on all existence as consciousness\u003c\/td\u003e \u003ctd\u003e 236\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 64.\u003c\/td\u003e \u003ctd\u003e Dharana on the fusion of vayus\u003c\/td\u003e \u003ctd\u003e 238\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 65.\u003c\/td\u003e \u003ctd\u003e Dharana on ananda\u003c\/td\u003e \u003ctd\u003e 240\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 66.\u003c\/td\u003e \u003ctd\u003e Dharana on austerity\u003c\/td\u003e \u003ctd\u003e 242\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 67.\u003c\/td\u003e \u003ctd\u003e Dharana on the ascent of pranashakti\u003c\/td\u003e \u003ctd\u003e 245\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 68.\u003c\/td\u003e \u003ctd\u003e Dharana on manipura and anahata\u003c\/td\u003e \u003ctd\u003e 247\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 69.\u003c\/td\u003e \u003ctd\u003e Dharana on union with shakti\u003c\/td\u003e \u003ctd\u003e 249\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 70.\u003c\/td\u003e \u003ctd\u003e Dharana on sexual bliss in the absence of shakti\u003c\/td\u003e \u003ctd\u003e 251\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 71.\u003c\/td\u003e \u003ctd\u003e Dharana on joy\u003c\/td\u003e \u003ctd\u003e 254\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 72.\u003c\/td\u003e \u003ctd\u003e Dharana on enjoyment of food and drink\u003c\/td\u003e \u003ctd\u003e 256\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 73.\u003c\/td\u003e \u003ctd\u003e Dharana on sensual pleasures\u003c\/td\u003e \u003ctd\u003e 258\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 74.\u003c\/td\u003e \u003ctd\u003e Dharana on satisfaction of mind\u003c\/td\u003e \u003ctd\u003e 260\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 75.\u003c\/td\u003e \u003ctd\u003e Dharana on the threshold before sleep\u003c\/td\u003e \u003ctd\u003e 262\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 76.\u003c\/td\u003e \u003ctd\u003e Dharana on the luminous space\u003c\/td\u003e \u003ctd\u003e 264\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 77.\u003c\/td\u003e \u003ctd\u003e Dharana on the tantric \u003ca href=\"\/fr\/mudras.htm\"\u003emudras\u003c\/a\u003e\n\u003c\/td\u003e \u003ctd\u003e 266\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 78.\u003c\/td\u003e \u003ctd\u003e Dharana in relaxed asana\u003c\/td\u003e \u003ctd\u003e 271\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 79.\u003c\/td\u003e \u003ctd\u003e Dharana on shoonya yantra\u003c\/td\u003e \u003ctd\u003e 274\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 80.\u003c\/td\u003e \u003ctd\u003e Dharana on an object\u003c\/td\u003e \u003ctd\u003e 276\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 81.\u003c\/td\u003e \u003ctd\u003e Dharana on 'Ha'\u003c\/td\u003e \u003ctd\u003e 278\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 82.\u003c\/td\u003e \u003ctd\u003e Dharana on suspension of the body\u003c\/td\u003e \u003ctd\u003e 280\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 83.\u003c\/td\u003e \u003ctd\u003e Dharana on swinging the body\u003c\/td\u003e \u003ctd\u003e 282\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 84.\u003c\/td\u003e \u003ctd\u003e Dharana on the sky\u003c\/td\u003e \u003ctd\u003e 284\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 85.\u003c\/td\u003e \u003ctd\u003e Dharana on reality\u003c\/td\u003e \u003ctd\u003e 285\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 86.\u003c\/td\u003e \u003ctd\u003e Dharana on reality\u003c\/td\u003e \u003ctd\u003e 287\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 87.\u003c\/td\u003e \u003ctd\u003e Dharana on the darkness of night\u003c\/td\u003e \u003ctd\u003e 289\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 88.\u003c\/td\u003e \u003ctd\u003e Dharana on the dark form of bhairava\u003c\/td\u003e \u003ctd\u003e 292\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 89.\u003c\/td\u003e \u003ctd\u003e Dharana on restraint of the senses\u003c\/td\u003e \u003ctd\u003e 294\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 90.\u003c\/td\u003e \u003ctd\u003e Dharana on akaara\u003c\/td\u003e \u003ctd\u003e 296\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 91.\u003c\/td\u003e \u003ctd\u003e Dharana on visarga\u003c\/td\u003e \u003ctd\u003e 299\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 92.\u003c\/td\u003e \u003ctd\u003e Dharana on oneself in the form of space\u003c\/td\u003e \u003ctd\u003e 301\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 93.\u003c\/td\u003e \u003ctd\u003e Dharana on piercing of the skin\u003c\/td\u003e \u003ctd\u003e 303\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 94.\u003c\/td\u003e \u003ctd\u003e Dharana on one-mind\u003c\/td\u003e \u003ctd\u003e 305\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 95.\u003c\/td\u003e \u003ctd\u003e Dharana on the nature of the elements\u003c\/td\u003e \u003ctd\u003e 308\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 96.\u003c\/td\u003e \u003ctd\u003e Dharana on ending desires\u003c\/td\u003e \u003ctd\u003e 310\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 97.\u003c\/td\u003e \u003ctd\u003e Dharana on 'Who am I'?\u003c\/td\u003e \u003ctd\u003e 312\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 98.\u003c\/td\u003e \u003ctd\u003e Dharana on desire\u003c\/td\u003e \u003ctd\u003e 314\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 99.\u003c\/td\u003e \u003ctd\u003e Dharana on knowledge\u003c\/td\u003e \u003ctd\u003e 316\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 100.\u003c\/td\u003e \u003ctd\u003e Dharana on undifferentiated consciousness\u003c\/td\u003e \u003ctd\u003e 318\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 101.\u003c\/td\u003e \u003ctd\u003e Dharana on the negative qualities\u003c\/td\u003e \u003ctd\u003e 320\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 102.\u003c\/td\u003e \u003ctd\u003e Dharana on the illusive nature of life\u003c\/td\u003e \u003ctd\u003e 323\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 103.\u003c\/td\u003e \u003ctd\u003e Dharana on the middle path\u003c\/td\u003e \u003ctd\u003e 325\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 104.\u003c\/td\u003e \u003ctd\u003e Dharana on 'I am everywhere'\u003c\/td\u003e \u003ctd\u003e 327\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 105.\u003c\/td\u003e \u003ctd\u003e Dharana on higher knowledge\u003c\/td\u003e \u003ctd\u003e 329\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 106.\u003c\/td\u003e \u003ctd\u003e Dharana on the subject-object relationship\u003c\/td\u003e \u003ctd\u003e 331\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 107.\u003c\/td\u003e \u003ctd\u003e Dharana on consciousness\u003c\/td\u003e \u003ctd\u003e 333\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 108.\u003c\/td\u003e \u003ctd\u003e Dharana on the unsupported mind\u003c\/td\u003e \u003ctd\u003e 335\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 109.\u003c\/td\u003e \u003ctd\u003e Dharana on identification with Shiva\u003c\/td\u003e \u003ctd\u003e 337\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 110.\u003c\/td\u003e \u003ctd\u003e Dharana on identification with the source\u003c\/td\u003e \u003ctd\u003e 339\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 111.\u003c\/td\u003e \u003ctd\u003e Dharana on whirling around\u003c\/td\u003e \u003ctd\u003e 341\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 112.\u003c\/td\u003e \u003ctd\u003e Dharana on erroneous perception\u003c\/td\u003e \u003ctd\u003e 343\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 113.\u003c\/td\u003e \u003ctd\u003e Dharana of steady gazing\u003c\/td\u003e \u003ctd\u003e 346\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 114.\u003c\/td\u003e \u003ctd\u003e Dharana on anahad nada\u003c\/td\u003e \u003ctd\u003e 349\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 115.\u003c\/td\u003e \u003ctd\u003e Dharana on a deep well\u003c\/td\u003e \u003ctd\u003e 351\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 116.\u003c\/td\u003e \u003ctd\u003e Dharana on the omnipresent reality\u003c\/td\u003e \u003ctd\u003e 353\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 117.\u003c\/td\u003e \u003ctd\u003e Dharana on poornatva\u003c\/td\u003e \u003ctd\u003e 355\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 118.\u003c\/td\u003e \u003ctd\u003e Dharana on the state of Brahma\u003c\/td\u003e \u003ctd\u003e 357\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 119.\u003c\/td\u003e \u003ctd\u003e Dharana on memories\u003c\/td\u003e \u003ctd\u003e 359\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 120.\u003c\/td\u003e \u003ctd\u003e Dharana on unmani\u003c\/td\u003e \u003ctd\u003e 361\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 121.\u003c\/td\u003e \u003ctd\u003e Dharana on intuition\u003c\/td\u003e \u003ctd\u003e 363\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 122.\u003c\/td\u003e \u003ctd\u003e Dharana on a particular object\u003c\/td\u003e \u003ctd\u003e 366\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 123.\u003c\/td\u003e \u003ctd\u003e Dharana on purity\u003c\/td\u003e \u003ctd\u003e 367\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 124.\u003c\/td\u003e \u003ctd\u003e Dharana on the non-dual reality\u003c\/td\u003e \u003ctd\u003e 369\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 125.\u003c\/td\u003e \u003ctd\u003e Dharana on equality\u003c\/td\u003e \u003ctd\u003e 371\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 126.\u003c\/td\u003e \u003ctd\u003e Dharana in between two opposites\u003c\/td\u003e \u003ctd\u003e 373\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 127.\u003c\/td\u003e \u003ctd\u003e Dharana on bhairava as the unknowable void\u003c\/td\u003e \u003ctd\u003e 375\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 128.\u003c\/td\u003e \u003ctd\u003e Dharana on outer space\u003c\/td\u003e \u003ctd\u003e 377\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 129.\u003c\/td\u003e \u003ctd\u003e Dharana on thoughtlessness\u003c\/td\u003e \u003ctd\u003e 378\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 130.\u003c\/td\u003e \u003ctd\u003e Dharana on the word bhairava\u003c\/td\u003e \u003ctd\u003e 380\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 131.\u003c\/td\u003e \u003ctd\u003e Dharana on Tat (that highest reality)\u003c\/td\u003e \u003ctd\u003e 383\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 132.\u003c\/td\u003e \u003ctd\u003e Dharana on divine attributes\u003c\/td\u003e \u003ctd\u003e 385\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 133.\u003c\/td\u003e \u003ctd\u003e Dharana on the illusory nature of the world\u003c\/td\u003e \u003ctd\u003e 386\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 134.\u003c\/td\u003e \u003ctd\u003e Dharana on the changeless atman \u003c\/td\u003e \u003ctd\u003e 388\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 135.\u003c\/td\u003e \u003ctd\u003e Neither bondage nor liberation\u003c\/td\u003e \u003ctd\u003e 390\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 136.\u003c\/td\u003e \u003ctd\u003e Withdrawal of the senses\u003c\/td\u003e \u003ctd\u003e 392\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 137.\u003c\/td\u003e \u003ctd\u003e Dharana on knowledge and knower\u003c\/td\u003e \u003ctd\u003e 394\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 138.\u003c\/td\u003e \u003ctd\u003e Dissolution of the set of four\u003c\/td\u003e \u003ctd\u003e 396\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Conclusion\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 139.\u003c\/td\u003e \u003ctd\u003e Means of cessation\u003c\/td\u003e \u003ctd\u003e 398\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 140.\u003c\/td\u003e \u003ctd\u003e Perfection of one dharana\u003c\/td\u003e \u003ctd\u003e 400\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 141..\u003c\/td\u003e \u003ctd\u003e Master of yogis and siddhas\u003c\/td\u003e \u003ctd\u003e 401\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 142.\u003c\/td\u003e \u003ctd\u003e Liberated while living\u003c\/td\u003e \u003ctd\u003e 402\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 143.\u003c\/td\u003e \u003ctd\u003e Who is the worshipper and who is worshipped?\u003c\/td\u003e \u003ctd\u003e 403\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 144.\u003c\/td\u003e \u003ctd\u003e Gross forms of worship\u003c\/td\u003e \u003ctd\u003e 405\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 145.\u003c\/td\u003e \u003ctd\u003e Japa dharana on the supreme consciousness\u003c\/td\u003e \u003ctd\u003e 407\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 146.\u003c\/td\u003e \u003ctd\u003e Verification of meditation\u003c\/td\u003e \u003ctd\u003e 409\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 147.\u003c\/td\u003e \u003ctd\u003e True worship\u003c\/td\u003e \u003ctd\u003e 410\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 148.\u003c\/td\u003e \u003ctd\u003e Complete fulfilment or satisfaction\u003c\/td\u003e \u003ctd\u003e 411\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 149.\u003c\/td\u003e \u003ctd\u003e Real oblation\u003c\/td\u003e \u003ctd\u003e 412\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 150.\u003c\/td\u003e \u003ctd\u003e Saviour of all\u003c\/td\u003e \u003ctd\u003e 413\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 151.\u003c\/td\u003e \u003ctd\u003e Highest contemplation\u003c\/td\u003e \u003ctd\u003e 414\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 152.\u003c\/td\u003e \u003ctd\u003e Real purification\u003c\/td\u003e \u003ctd\u003e 416\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 153.\u003c\/td\u003e \u003ctd\u003e What is worship?\u003c\/td\u003e \u003ctd\u003e 417\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 154.\u003c\/td\u003e \u003ctd\u003e Supreme place of pilgrimage\u003c\/td\u003e \u003ctd\u003e 418\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 155a.\u003c\/td\u003e \u003ctd\u003e Blissful sacrifice\u003c\/td\u003e \u003ctd\u003e 420\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 155b.\u003c\/td\u003e \u003ctd\u003e Hamsa dharana\u003c\/td\u003e \u003ctd\u003e 422\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 156.\u003c\/td\u003e \u003ctd\u003e Continuous japa of the breath\u003c\/td\u003e \u003ctd\u003e 424\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 157.\u003c\/td\u003e \u003ctd\u003e Need for secrecy\u003c\/td\u003e \u003ctd\u003e 425\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 158.\u003c\/td\u003e \u003ctd\u003e Qualification for tantric practice\u003c\/td\u003e \u003ctd\u003e 427\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 159 \u0026amp; 160\u003c\/td\u003e \u003ctd\u003e Tantric Initiation\u003c\/td\u003e \u003ctd\u003e 429\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 161.\u003c\/td\u003e \u003ctd\u003e Never give up this knowledge\u003c\/td\u003e \u003ctd\u003e 431\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 162.\u003c\/td\u003e \u003ctd\u003e Devi's understanding\u003c\/td\u003e \u003ctd\u003e 432\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 163.\u003c\/td\u003e \u003ctd\u003e Union of Shiva and Shakti\u003c\/td\u003e \u003ctd\u003e 433\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Appendices\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e A:\u003c\/td\u003e \u003ctd\u003e Sanskrit Text\u003c\/td\u003e \u003ctd\u003e 437\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e B:\u003c\/td\u003e \u003ctd\u003e Translation\u003c\/td\u003e \u003ctd\u003e 452\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Glossary\u003c\/td\u003e \u003ctd\u003e 473\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e Index\u003c\/td\u003e \u003ctd\u003e 494\u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003cp\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cfont size=\"5\" color=\"red\"\u003eSample Pages\u003c\/font\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974a.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974b.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974c.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974d.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974e.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974f.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974g.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974h.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974i.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974j.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974k.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974l.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974m.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974n.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974o.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974p.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974q.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974r.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974s.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/ide974t.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e\n\u003c\/div\u003e","brand":"Occultnthings","offers":[{"title":"Default Title","offer_id":44620964757805,"sku":"IDE974","price":59.0,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/2094\/2117\/products\/sri_vijnana_bhairava_tantra_the_ascent_ide974.jpg?v=1677775095","url":"https:\/\/occultnthings.com\/fr\/products\/sri-vijnana-bhairava-tantra-ascent-ide974","provider":"Occult-N-Things","version":"1.0","type":"link"}