Meditation on the Akshara

𑆥𑆫𑆤𑇀 𑆥𑆫𑆴𑆡𑇀 𑆡𑆬𑆴 𑆑𑆶𑆬𑇀 𑆓𑆍𑆩𑇀 𑇅 𑆃𑆑𑇀𑆰𑆫 𑆣𑇀𑆪𑆳𑆤 𑆓𑆍𑆩𑇀 𑆣𑆳𑆫𑆤𑆳 𑇅 𑆏𑆀𑆑𑆳𑆫 𑆠𑆶𑆡𑆶𑆩𑇀 𑆪𑆼𑆬𑆴 𑆢𑆼𑆲 𑆓𑆍𑆩𑇀 𑇅 𑆠𑆼𑆬𑆴 𑆬𑆬𑆴 𑆓𑆍𑆩𑇀 𑆥𑇀𑆫𑆳𑆥𑇀𑆠 𑆮𑆳𑆪𑆶 𑆥𑆳𑆤𑆪𑇀 𑇆

I wore out my palate and tongue by reading and reading, But I did not find the practice that would help me. When I meditated on the Akshara (Om) as the focal point, My body and mind became one. When I realized the Omkara, I was transformed; Then Lalla’s vital breath became one with the Universe.

~Lalleshvari, Lal Vakh 58 (Jayalal Kaul collection)

The Decad of Rebuttal

We are subjects to no one. We do not fear Death. We shall not suffer the torments of hell. We are free from wavering and deceit. We exult in bliss. We know no disease. We shall never bow down. It is joy alone every day; there is no sorrow. For we have become the eternal, un-returning servants of the Lord who wears the white conch-shell earring in His ear. To His flower-like feet alone have we surrendered.

The wide world is our home. In every town, we eat what is cooked and offered; no one denies us our alms. Our refuge is the sacred public halls. If we lie upon Mother Earth, she does not cast us off—this is the truth. The Lord who rides the fierce Bull has accepted us. Now we lack nothing; our miseries are gone. Should we listen to the words of those who wrap themselves in fine silks and wear gold? We are free from such stains.

We do not enter the houses of those who dwell in worldly lusts. Chanting "Mahadeva! Mahadeva!" we have gained the blessing of bathing in the waters of the morning. We have attained the beauty of wearing the sacred ash. Like a raincloud in the dark season, our tears flow as our stone-like hearts melt into "good hearts." Should we obey the commands of those who ride on royal elephants and rule the land? We are detached from all bonds.

Our kinsmen are the countless hosts of Shiva. Our clothing is but a loincloth. Even those who hate us cannot harm us; even evil turns into goodness for us. We shall never return to the cycle of birth. With our tongues, we are capable of chanting the glorious "Namah Shivaya." We have followed the Radiant Light who turned the fish-bannered God of Desire to ashes.

Never shall we yield to anyone; in this vast world, there is no one who can oppose us. We will not go and join lesser gods; we have reached the sacred feet of Lord Shiva. We do not lack a single thing. Great diseases have lost their power over us and fled. We are among the blessed who have approached the Holy One, who wears a garland of skulls on His head.

He is the first form among the Trinity; the Lord of the eight directions. He is the coral-hued Shiva whom the thirty-three groups of Devas and Great Ones praise. Those whose tongues speak His name are our masters. Even if the rulers of this world send their fierce orders to us, we shall not obey. We are free from harshness and deceit.

He is the stationary and the moving; He is land, water, fire, wind, and the wide sky. He is the small and the great, the rare and the precious. To those who love Him, He is easily found. He is the Transcendental Absolute, the Eternal Shiva. He is the one whose nature is to become both "Himself and Me." We shall speak only of His beauty and goodness. Why should we speak the babble of fools? We are free of error.

The Master, the Lord of all worlds, the King of the Immortals, the Radiant Flame! He is the red-bodied one covered in white ash, the lover of the Golden Daughter of the Mountain. We have gained the merit of thinking of Him daily. We have forgotten the words of those who came to tell us to obey. Who is this "King" that has come? Who does he think he is?

He has matted hair, a conch-shell earring, and a body adorned with ash and snakes. He rides the Bull and wears the tiger’s skin as His garment, with a spotted deer skin over it. See, He is the one who owns us! We will not perform service for you or your army. We are in a state where the bonds of worldly attachment have been cast away.

With our tongues, we have sung of the Trustworthy One. We have been blessed to speak openly so that the shameless ones cannot approach us. The Lord of the Immortals, whom Brahma and Vishnu could not find as a pillar of fire, has entered and stayed in my heart. Even if the King of the South himself comes and commands us to do menial service, we will not consider it. We are established in the Eight Virtues of God.

~Saint Appar, Maṟumāṟṟat Tiruttāṇṭakam (Tēvāram VI.98)

Agni-Soma Vibhuti Stotra

 

यदेतदग्नीषोमाख्यं तत्तदाभासनिर्मितम् । तत्त्वं विजयते तस्य विभोः शिवलक्षणम् ॥ १ ॥

अग्नीषोममयं विश्वं तच्चैतदुभयात्मकम् । प्रकाशानन्दसारं तज्जयेच्छक्तिद्वयात्मकम् ॥ २ ॥

अग्नीषोमात्मकं रूपं मुक्तामपि न मुञ्चति । सर्वज्ञत्वं च यत्तस्य तृप्तिश्चाव्यग्रलक्षणम् ॥ ३ ॥

तस्मादनुत्तरं रूपं यदग्नीषोममर्दनम् । शक्तयो यत्र विलीनास्तद्वन्दे शाम्भवं पदम् ॥ ४ ॥

भक्षकोऽग्निः स्मृतो लोके भोज्यं सोम इति स्थितिः । अग्नीषोममयं विश्वमिति भोक्तृप्रकाशनम् ॥ ५ ॥

यथाग्निः समिधः प्राप्य ज्वलत्येव सविस्तरम् । तथा ग्राह्यं समासाद्य प्रकाशोऽयमुज्जृम्भते ॥ ६ ॥

एवमग्निर्महानेष बोधलक्षण उच्यते । विश्वं यस्यैतदखिलं हविर्भावेन कल्पितम् ॥ ७ ॥

यथाग्निरिध्मसापेक्षस्तथा बोधोऽप्ययं विभुः । ज्ञेयसापेक्षतां यातः प्रकाशत्वेन भासते ॥ ८ ॥

स सोमो ज्ञेयतामभ्येति प्रकाशाप्यायितः पुनः । प्रकाशस्य च सा पूर्णता यज्ज्ञेयाप्यायनं प्रति ॥ ९ ॥

तस्माज्ज्ञेयं प्रकाशश्च द्वयमेतन्न भिद्यते । अग्नीषोममयं तस्मात्तत्त्वमेकमवस्थितम् ॥ १० ॥

अग्नीषोममयीं जुह्वदवस्थां तत्र तत्र यः । विभोराराधनपरः स धन्यः कोऽपि जायते ॥ ११ ॥

---

Glory to that all-pervading Reality characterized as Shiva, which is called Agni and Soma, and which is constructed from their various manifestations.

The entire universe is composed of Agni and Soma; it consists of both these natures. Glory to that which is the essence of Light and Bliss, and whose nature is the union of these two Shaktis.

This form, consisting of Agni and Soma, does not leave even the liberated soul; it is manifested as the Lord’s omniscience and His state of unwavering contentment.

Therefore, I bow to that state of Shambhu where the supreme form is the union of Agni and Soma, and wherein all individual powers are dissolved.

It is traditionally held that Agni is the Devourer and Soma is the Food. The statement "the universe consists of Agni and Soma" refers to the manifestation of the Enjoyer.

Just as fire, upon reaching fuel, blazes up and expands, so too this Light of Consciousness expands and flashes forth upon reaching an object of perception.

Thus, this great Agni is said to be the nature of Awareness, for which this entire universe is conceived as the sacrificial offering.

Just as fire depends upon fuel, so too this all-pervading Awareness, having come to depend upon the object of knowledge, shines forth as Light.

That object of knowledge becomes "Soma" when it is nourished by the Light; and the fullness of the Light consists in its act of nourishing that object.

Therefore, the object of knowledge and the Light of awareness—these two are not different. Thus, they remain as a single Reality consisting of Agni and Soma.

Blessed is that rare soul who, devoted to the worship of the All-pervading Lord, offers every state of Agni and Soma into the fire of the Divine at every moment.

Agni-Soma Vibhuti Stotra, Shivastotravali II:1-11

-by Utpalacharya (10th century CE)

The Dancer and Dance are One

பொன்னான அம்பலம் பொன்னான திருநடம் பொன்னான சக்கரம்

பொன்னான முடிமுடி பொன்னான பங்கரு கண்ணான கூத்துக்குப்

பொன்னான எம்பிரான் பொன்னம் பலத்தே.

எவ்விடமுந் திருமேனி எவ்விடமுந் திருநடம் எவ்விடமுஞ் சிவமாகி யிருப்பதால

எவ்விடமுந் திருநடமா கிநின்றது எவ்விடமுஞ் சிவசக்தி திருநடமே.

தோற்றந் துதிதி யொடுங்க மறைப்புடன் ஆற்றல் தரும் அருள் ஐந்தும் திருநடம்

சற்றும் உயிர்கள் தலைவர்க்குத் தலைவனை முற்றும் திருநடம் மாபரக் கூத்தே.

ஆடுவன் கூத்தும் ஆடும் கூத்தனும் தேடிய நாதமும் தேடிய ஜோதியும் ஆடும்

கூத்துள்ளே அடங்கி நிற்பது கூடும் கூத்தல்லே கூத்து நடமே.

---om---

Everywhere is the Holy Form; Everywhere is the Holy Dance; 

As Shiva is everywhere, So is His Dance omnipresent.
The Five-fold acts are His Dance; Creation, Preservation, and Destruction,

Obscuration and the Granting of Grace— All these are the movements of His Feet.
In the Golden Hall, He dances; In the heart of the seeker, He dances; 

The sound of His golden bells rings within, Ending the sorrow of those who listen.
The Dancer and the Dance are one; The Light and the Flame are one; 

He who sees the Dance within his own soul, Becomes the Dance himself.

- Tirumantiram 2722-2725

Instruction on the knowledge of Mṛtyuñjaya

We journey into the heart of a very profound Shaivite text, the Netra Tantra (a.k.a, Mṛtyuñjit Tantra), and delve into a pivotal chapter entitled mṛtyuñjaya-vidyā-nirdeśaḥ, revealing the esoteric "Eye" (Netra) of Lord Shiva. 

This "Eye" isn't a physical organ; it's the omniscient, triadic consciousness of Shiva Himself, the source of creation, sustenance, and dissolution. It represents the ultimate knowledge that transcends the fear of death by revealing our inherent identity with the eternal Brahman. The text beautifully articulates Shiva as the three-pathed, three-qualified essence, the embodiment of Will, Knowledge, and Action (Iccha, Jnana, and Kriya Shaktis). Hence, He is called Tryamabaka, the three-eyed one. 

Central to this teaching is the potent three-syllabled bija mantra, Oṃ Jūṃ Saḥ (ॐ जूं सः), the condensed essence of immortality earlier revealed in the Rig and Yajur Vedas. Unlike the longer Vedic Mahamrityunjaya Mantra, this powerful three-syllabled mantra directly invokes the flow of Amrita (nectar) and the atman's liberation from the cycle of birth and death. The rhythmic resonance of these seed syllables is said to pierce the knots of ignorance, releasing a cooling flow of Amrita that heals physical ailments and stabilizes the mind in a state of unshakeable peace.

A fascinating insight from the colophon is that the Netra Tantra belongs to the same stream of revelatory teachings as the famed Mṛgendra Tantra. This lineage forms the Mṛgendra-śākhā of the Agamas, whence the Netra Tantra emerged, and reveals a unique, powerful tradition for those seeking the ultimate liberation through the awakened "Eye." This tradition promises not just a long life, but a life lived in the luminous awareness of the eternal Self.

---OM---

The blessed Goddess said:
O Lord of Lords, ruler of the three worlds, benefactor of all beings!
Tell me, I pray, of that true principle, the Eye and the teaching concerning the Eye. 1

The Lord said:
Listen carefully, O attentive Goddess, to the doctrine of the Eye.
That which I have previously spoken — that indeed is the Supreme Lord. 2

This Eye is the supreme secret of all the Vedas.
It is not known as it truly is, even to the wise and devout.
That mystery I now declare to you. 3

I shall reveal to you, O Goddess, my supreme secret:
that which abides within the body of the Great Lord,
possessing three paths and formed of three qualities. 4

That which has three paths, three qualities, and threefold essence;
that alone is called the Eye, the doctrine of the Eye. 5

This three-pathed, three-qualified Brahman is the imperishable Trinity.
The three qualities and the three pursuits of life are established in my heart. 6

That which is three-qualified and three-formed, three-pathed and threefold in nature,

that alone is known as the Eye, the Supreme Lord Himself. 7

That which is threefold and three-pathed, of the nature of the three forms,
all this is declared to be the Eye, the teaching concerning the Eye. 8

This truth, O Goddess, is the Eye and the teaching of the Eye.
It is the whole secret, the settled essence of all scripture, spoken by me. 9

This indeed, O Great Goddess, is the Eye and its doctrine,
by which light itself shines forth and all powers are made manifest. 10

This Eye, O Great Goddess, reveals all the principles of reality.
Through it everything is known; that truth is the Supreme Lord. 11

This Deity, O Goddess, is great, all-knowing, and facing every direction.
By this Eye all is guided — that truth is the Supreme Lord. 12

By this Eye the three worlds have vision;
that has been declared the highest truth, the Eye and the teaching of the Eye. 13

This is eternal, the supreme Brahman, the highest Lord,
the Eye and its doctrine established within the heart. 14

That very Brahman, that very Lord —
that same is the Eye and its instruction, the Supreme Lord Himself. 15

This eternal Śiva, O Goddess, is the Eye, the teaching of the Eye,
by which light is made luminous and every power made manifest. 16

This indeed, O Great Goddess, is the Eye and its teaching,
through which everything shines, revealing all powers. 17

The Eye is the teaching of the Eye, the highest truth and the Supreme Lord,
by which all things are known — that truth is the Supreme Lord. 18

This is eternal, the supreme Brahman, the highest and ultimate cause.
The Eye and its doctrine are established within my heart. 19

That very Brahman, that very Lord —
that same is the Eye and its teaching, the Supreme Lord Himself. 20

Now I shall tell you, O Goddess, of the Eye and its doctrine:
the great mantra of the Conqueror of Death, destroyer of all disease. 21

By whom the Mṛtyuñjaya Mantra was spoken — by the great-souled Maheśa —
for the removal of all afflictions and the destruction of every sin. 22

To you, O Queen of the Gods, I shall declare that very Eye, that teaching of the Eye,
the great Mṛtyuñjaya Mantra which removes all disease. 23

Oṃ jūṃ saḥ — encompassing the elements from earth upward —
this is the Eye and its doctrine, the great Mṛtyuñjaya Mantra, source of all illumination. 24

This mantra is the Supreme Brahman, this mantra is the Supreme Śiva.
This mantra is supreme knowledge, this mantra is the supreme goal. 25

This mantra is the supreme Brahman, the highest and ultimate cause,
from which all proceeds, and which is the Supreme Lord Himself. 26

From this everything arises, by it all operates,
and into it all is dissolved — that is the Supreme Lord. 27

Therefore, O Great Goddess, the wise know this as the mantra.
The Eye and its doctrine are that very highest truth, the Supreme Lord. 28

This is the Bindu, the supreme Brahman; this is the Nāda, the Supreme Śiva.
This alone is the Power, the single Supreme Lord. 29

This is eternal, the supreme Brahman; this is eternal, the Supreme Śiva.
This is eternal, supreme knowledge; this is the eternal, highest state. 30

This power is said to be threefold — will, knowledge, and action.
Through their conjunction the whole universe is ordered. 31

The power of will is Brahman itself, the power of knowledge is the Supreme Śiva,
and the power of action, O Goddess, is that same one Supreme Lord. 32

This triad of powers, O Goddess, having become threefold and triadic in nature,
is the supreme Brahman and the supreme state. 33

This is eternal, the supreme Brahman; this is eternal, the Supreme Śiva.
This is eternal, supreme knowledge; this is the eternal, highest state. 34

Thus, O Goddess, I have declared to you the Eye and its doctrine —
the great Mṛtyuñjaya Mantra, destroyer of all disease. 35

This mantra is the supreme Brahman; this mantra is the Supreme Śiva.
This mantra is supreme knowledge; this mantra is the supreme goal. 36

This mantra is the supreme Brahman; this mantra is the Supreme Śiva.
This mantra is supreme knowledge; this mantra is the supreme goal. 37

Thus ends, in the dialogue between Mṛgendra and Śiva, the Second Chapter of the Śrī Netra Tantra (entitled mṛtyuñjaya-vidyā-nirdeśaḥ per tradition)

Śrī Netra Tantra II.1-37.

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Revelation of the Supreme Principle

Today we read from the second chapter of the Svacchandabhairava Tantra, also known as Svacchanda Tantra, a hallowed and primary Shaivite text. This text is central to monistic Shaivism and leads in the long list of Bhairava Agamas. 

The central revelation of the Svacchanda Tantra is the inseparable unity of Shiva and Shakti. Here, Bhairava explains that Shiva (pure consciousness) and Shakti (His dynamic power) are two sides of the same coin. This divine couple is not just an abstract concept; their eternal embrace is the very essence of the universe. The text beautifully proclaims that the union of these two is the ultimate truth known as Bhairava. It invites us on a journey from the fragmented perception of self and world to the liberating realization of an all-pervasive, unified consciousness. It teaches that the path to liberation isn't about escaping reality, but about seeing it for what it truly is: the boundless, vibrant play of Bhairava-Shiva.

This text, which per historians locates itself around the 6th century CE and within the Taittiriya Krsna Yajurvedic milieu, does not stand in isolation. It acts sort of as a re-revelation of principles found in earlier Agamic scriptures such as the Raurava, Mṛgendra, and Kāmika, integrating Sāṃkhyic philosophical framework and refining the traditional tattvas into a non-dualistic context. We also see shared resonance with older Vedantic sources such as the Bhagavad Gita and Svetasvatara Upanishad. For example, a keen eye should take note of the 14th verse of this chapter with Bhagavad Gita XIII:28, and the 45th verse with Svetasvatara Upanishad III:16 and Bhagavad Gita XIII:14. These borrowings from Agamic and Vedantic scriptures should be taken as validation of the earlier texts as well as a deep reverence for the key principles within them. Indeed all these scriptures have been revealed and emerged from the flow of the very same, One unified river of consciousness. 

---OM---

Then Śri Bhairava spoke:

“O Goddess, essence of all realities, highest goal of the sacred transmissions,

tell Me that supreme truth, O Bhairava-Yoginī, whose being is auspicious.” 1

Śri Bhairavī said:

“O Lord, what is the first cause of all beings, O Supreme God?

And in what manner is this Bhairava’s form declared?” 2

“By whom is nature set forth and by whom does it operate?

In what does the universe rest, and when that support is withdrawn, in what is it dissolved?” 3

Bhairava said:

“Listen, O Goddess, I shall reveal to you a secret most wonderful—

the highest principle of Bhairava, by knowing which one is liberated.” 4

“Śiva, without beginning and without end—Bhairava, the Supreme Lord—

He alone is the cause of all beings; indeed, He Himself is nature.” 5

He alone is the witness of all beings, the very body of consciousness,

ever one, O Goddess, eternally joined with His own Powers. 6

No Power [Śakti] exists apart from Him, for being of Śiva’s own nature She is not distinct;

Śiva is the Self as Power, and Power Herself is Śaṅkara. 7

Taking refuge in their unity—as Power and Lord of Power—

even the manifested world shines forth as undivided self-radiant light. 8

As the heat of fire is said to be its power,

so the Power of Śiva never departs from Him. 9

From Śiva indeed arise the appearance, maintenance, and withdrawal of beings;

through His powers their activity and their rest occur. 10

Śiva is said to be composed of Power, and Power too is Śiva-Self;

their unity is the supreme principle, called that of Bhairava. 11

By Him all is produced, by Him all is sustained, by Him all is absorbed—

Śiva, the eternal Lord. 12

He has neither origin nor support nor dissolution;

by His own nature He ever abides as Śiva in the form of Bhairava. 13

He Himself is Bhairava, Śiva taking the form of Bhairava;

whoever perceives Bhairava as Bhairava—that one truly sees. 14

Thus, O Goddess, has the principle of Bhairava been declared;

by knowledge of this, O Great Goddess, one is liberated beyond doubt. 15

Of that Power, O Goddess, there is a triad whose essence is Will, Knowledge, and Action;

by them the universe arises, abides, and is reabsorbed. 16

Will is declared the supreme Power of the Great Goddess,

through which all beings move forth according to Her own freedom. 17

Knowledge is called supreme, by which manifestation is apprehended,

by which Śiva, all-pervading and sovereign, knows everything. 18

Action is proclaimed as that which delights in manifestation,

by which Śiva, filled with Power, accomplishes all things. 19

These three Powers are said to set in motion all beings;

through them creation, continuance, and dissolution proceed. 20

These are the great energies of Śiva, the foundation of all,

by which the entire operation of the universe unfolds. 21

They are the Powers of the Great Goddess, of the Supreme Lord,

forming the body of that detached yet all-embodied Being. 22

In Will there is creation, in Knowledge maintenance,

and in Action dissolution—threefold is the form of Bhairava. 23

Through these, Śiva whose Self pervades all assumes the form of Bhairava;

from Śiva they are not distinct—of His Bhairava-nature there is no doubt. 24

Therefore of these Powers of the Great Goddess it is said:

creation, preservation, and dissolution—these indeed belong to Bhairava. 25

Then from Bhairava arises the supreme principle of Power,

said to be of Śiva’s own nature—for Power is none other than Śiva-Self. 26

Because Her essence is radiance, Śiva becomes manifest as awareness;

that supreme Power, of Śiva-nature, sets all beings in motion. 27

From Śiva Power arises, and through Her Śiva also shines forth;

there is no division between them—together they are the Supreme Lord. 28

From Śiva Power arises, and Power is born of Bhairava;

from their union this entire all-pervading Bhairava-world proceeds. 29

That supreme Power of Śiva initiating all creation

is called Śivā, the Power of Śiva, and also named Sadāśiva. 30

From Sadāśiva [tattva] there springs Bhairava of Bhairava-nature,

whose supreme Power of Will is called Bhairavānī. 31

From Īśvara [tattva] arises a higher Power known as Knowledge-Power,

by which the Supreme Lord perceives and knows the whole universe. 32

Through Her He becomes complete in form, all-pervading, transcending the transcendent;

from Her arises Bhairava, the Supreme Lord composed of pure knowledge. 33

From Śuddhavidyā [tattva] there arises the Power of Action,

by which creation, continuance, and dissolution are set in motion. 34

This very activity is the operation of the three Powers—

Will, Knowledge, and Action—the cause of all manifestation. 35

Thus, O Great Goddess, the five pure principles have been declared—

Śiva and the others—the supreme realities of Bhairava. 36

The connection of these five groups of principles is through Power;

by their union in the Power-principle, the nature of Bhairava is made known. 37

As by the light of fire the three worlds shine,

so by the light of Śiva the three worlds shine. 38

As a form appearing in light is not other than that light,

so within the Śiva-nature all shines without distinction. 39

Śiva is tranquil, all-pervading, bearing the form of Bhairava;

Śiva is ever the essence of knowledge, Śiva assumes Bhairava’s form. 40

Therefore know all to be Śiva, and all indeed to be Bhairava;

there is nothing apart from Śiva, nothing beyond Bhairava. 41

Wherever anything exists, of whatever form, moving or unmoving,

there dwells the Lord—Śiva in the form of Bhairava. 42

He Himself is Bhairava the serene, He Himself the Supreme Lord;

He Himself the manifold Deity, He Himself the Ruler of the world. 43

Beginningless, middleless, endless; without qualities yet the form of qualities;

undifferentiated yet the essence of all differentiation—Śiva in the form of Bhairava. 44

With hands and feet everywhere, with eyes, heads, and faces everywhere,

with ears everywhere in the world, He stands pervading all. 45

Then from Śiva there arises Māyā through His power of activity;

by Her the unhidden knowledge becomes veiled, and differentiation appears. 46

This Māyā is fivefold—Kāla, Niyati, Kalā, Vidyā, and Rāga—

the five coverings that limit consciousness. 47

Assuming the form of division between subject and object,

She effects every operation of the great Bhairava. 48

Because Her nature is concealment, the world shines forth through that concealment;

knowledge veiled by Māyā becomes the manifest light of Bhairava. 49

Through Her covering, awareness becomes the limited puruṣa;

becoming thus an individual soul, it is bound by its own perceptions. 50

From that arises Prakṛti, possessed of the three qualities—

sattva, rajas, and tamas—through which the creation of the world proceeds. 51

Her power is the eternal energy of Bhairava Himself;

through the modes of sattva, rajas, and tamas she performs the activity of the universe. 52

From the conjunction of prakṛti and puruṣa arises the cause of all things:

the principle of buddhi (intellect), whose nature is determination and illumination. 53

From intellect arises the principle called ahaṃkāra (ego);

from that, the principle of manas (mind), and likewise the senses. 54

Hearing, touch, taste, smell, and sight are the five organs of knowledge;

speech, hands, feet, anus, and genitals are the organs of action. 55

The objects beginning with sound arise together with these groups of organs;

these are the subtle elements (tanmātras), the fivefold appearances. 56

From them emerge the five great elements—ether, air, fire, water, and earth—

each characterized by sound, touch, form, taste, and smell. 57

Thus the whole universe is created, resting upon the series of the tattvas,

all of Śiva-nature, arising from Bhairava, the Supreme Lord. 58

Whatever is born from the tattvas abides again in the tattvas;

since all is of Śiva’s essence, there is no other supreme reality. 59

Thus, O Goddess, has been declared the process of the arising of the principles;

by knowing this one beholds the supreme knowledge of Bhairava. 60

Thus this universe, arising from the principles, is born of Bhairava;

from Bhairava, the supreme principle, it returns again to Bhairava. 61

This, O Goddess, is the order of creation:

Bhairava, beyond the beyond, is the cause of creation, maintenance, and dissolution. 62

When, at the time of re-absorption, Bhairava withdraws into Himself,

then all subsides; the principles return each in their sequence. 63

Because everything is of Śiva-nature, only Śiva remains;

there abides the supreme peace, the supreme state of Bhairava. 64

Śiva is called Bhairava, Bhairava is remembered as Śiva-Self;

Śiva united with Bhairava, Bhairava grounded in Śiva, is imperishable. 65

His Power of Knowledge sets all beings in motion;

by Her this entire universe is pervaded—Śiva, whose Self is all, the Lord all-pervading. 66

That Power is the cause of the appearance, persistence, and re-absorption of beings,

as light through its radiance illumines the whole world. 67

Thus Śiva, by His own radiance, pervades and abides pervading;

He is both pervader and pervaded—the all-Self, the infinite Bhairava. 68

In the form of Śiva all this universe is established;

in every principle abides the Lord, the all-Self, the pervasive Bhairava. 69

From the fivefold Śiva beginning with the Śiva-tattva, resting on the pure principles,

all the other tattvas abide within the essence of Bhairava. 70

There is nothing, O Blessed One, that is not of Bhairava’s nature;

since all the principles are of Him, all indeed is Bhairava alone. 71

As a crystal jewel shines with many colours,

so the awareness of Bhairava appears as manifold distinction. 72

Because its essence is awareness, everything shines;

Bhairava shines as all beings, all-going, all-pervasive. 73

Nothing exists dependent on another, nothing stands apart;

there is only one supreme principle—Bhairava, the Supreme Lord. 74

Whoever sees all as Śiva and everywhere as Bhairava,

that person is liberated, O Supreme Goddess, abiding equal with Bhairava. 75

Whose nature is one with Bhairava, whose knowing is Bhairava-knowledge—

he is freed from every bondage, established as Śiva-Bhairava. 76

Without Bhairava nothing at all exists;

wherever anything stands, there abides the all-Self, the boundless Bhairava. 77

Thus, O Goddess, has been told the sequence of the dissolution of the principles

and the union of Śiva and Bhairava, the eternal supreme reality. 78

Whoever hears or recites this doctrine of Bhairava

is freed from sin, united with the knowledge of Bhairava. 79

One endowed with devotion and faith who beholds the Supreme Lord

comes to know the ultimate reality as Bhairava alone. 80

All beings are of Śiva’s nature; the whole universe is filled with Śiva—

there is never doubt that anything exists apart from Him. 81

As by a single sun all things are illumined,

so by Śiva, by Bhairava who is all-Śiva, this world shines. 82

As by the light of a lamp a whole house is illumined,

so by Bhairava, all of Śiva-nature, this universe shines forth. 83

Knowing that one’s own body is of Śiva-nature, one becomes filled with Śiva;

therefore with every effort one should cultivate knowledge of Śiva. 84

Apart from knowledge of Śiva there is nothing purifying or wondrous;

by knowing it one is freed from the root of every bondage. 85

Through knowledge of Śiva, the sins of mortals are dissolved;

through perfect understanding of that knowledge one attains the supreme state. 86

By knowledge of Śiva beings come to be, by it they endure;

by knowledge of Śiva the cycle of existence is overcome. 87

All is composed of knowledge of Śiva; through it all increases;

by realization of that knowledge all becomes of Śiva-essence. 88

By knowledge of Śiva one is liberated, by it purified;

through it one becomes the all-Self—through it one is Bhairava. 89

By knowledge of Śiva, indeed, all this is to be known—no doubt;

through it surely the liberation of all is accomplished. 90

Whoever, endowed with devotion and faith, attains the knowledge of Śiva

reaches the supreme wisdom and the highest state. 91

Through knowledge of Śiva the embodied being, understanding the Śiva-principle,

attains Bhairava, O Bhairavī, and is liberated. 92

Knowledge of Śiva is the supreme knowledge, the highest goal of Bhairava;

by its full realization all becomes the imperishable Bhairava. 93

As righteousness and other virtues in the world grow through Śiva-knowledge,

so all states imbued with that knowledge become tranquil. 94

Knowledge of Śiva is the supreme wisdom destroying all sin;

through it eternally all remains the imperishable Bhairava. 95

Through knowledge of Śiva, O Goddess, the cycle of birth and death ceases;

by its full realization one becomes Bhairava, identical with Śiva. 96

Through knowledge of Śiva the eternal supreme reality is known;

by that knowledge one is liberated and becomes Bhairava. 97

Through perfect knowledge of Śiva alone

the sinner, cleansed of impurity, becomes Bhairava. 98

Through full knowledge of Śiva all takes the form of Bhairava;

through that realization one’s very life becomes Bhairava. 99

Through knowledge of Śiva the eternal supreme principle is known;

by that comprehension one is freed from the bondage of becoming. 100

Through knowledge of Śiva death itself is destroyed;

by that same knowledge one attains the supreme liberation. 101

Endowed with devotion and understanding Śiva completely, the yogin

through that knowledge becomes Śiva-Bhairava, Śiva Himself. 102

Thus, O Goddess, has the doctrine of Bhairava been declared;

knowing Śiva and Bhairava, one never again undergoes rebirth. 103

— End of Chapter 2 of the Svacchanda Tantra (Paratattva-prakāśaḥ). 

Śrī Svacchanda Tantra II.1-103

|| oṃ svacchandabhairavaya namaḥ ||

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