{"id":180,"date":"2015-10-05T06:34:57","date_gmt":"2015-10-05T06:34:57","guid":{"rendered":"http:\/\/matsyendranatha.com\/?p=180"},"modified":"2015-10-05T06:36:06","modified_gmt":"2015-10-05T06:36:06","slug":"vijnanabhairava-tantra-shloka-108","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=180","title":{"rendered":"Vij\u00f1\u0101nabhairava-tantra (Shloka 108)"},"content":{"rendered":"

Vij\u00f1\u0101nabhairava-tantra \u00a0\u00a0\u015bloka<\/em> \u00a0108<\/strong><\/p>\n

Summary of discussion on Vijnana-bhairava-tantra made by Guru Yogi Matsyendranath and Rev. John Dupuche<\/p>\n

\u0928\u093f\u0930\u093e\u0927\u093e\u0930\u0902 \u092e\u0928\u0903 \u0915\u0943\u0924\u094d\u0935\u093e \u0935\u093f\u0915\u0932\u094d\u092a\u093e\u0928\u094d \u0928 \u0935\u093f\u0915\u0932\u094d\u092a\u092f\u0947\u0924\u094d\u0964<\/strong>
\n \u0924\u0926\u093e\u0924\u094d\u092e\u092a\u0930\u092e\u093e\u0924\u094d\u092e\u0924\u094d\u0935\u0947 \u092d\u0948\u0930\u0935\u094b \u092e\u0943\u0917\u0932\u094b\u091a\u0928\u0947\u0965 \u0967\u0966\u096e\u0965<\/strong><\/p>\n

nir\u0101dh\u0101ra\u1e41 mana\u1e25 k\u1e5btv\u0101 vikalp\u0101n na vikalpayet|
\n<\/em>tad\u0101tmaparam\u0101tmatve bhairavo m\u1e5bgalocane<\/em> || 108 ||<\/p>\n

\u201cAfter removing all support from the mind, and entertaining no thoughts, when one has identified one\u2019s self with the supreme Self, one becomes Bhairava, O Lady whose eyes are like those of a doe.\u201d<\/p>\n

The question is about becoming identified with the supreme Self (param\u0101tmatve<\/em>). The \u015bloka<\/em> <\/strong>teaches that by giving up every support (nir\u0101dh\u0101ra\u1e41<\/em>) and every thought (vikalp\u0101n<\/em>), when there is identity between the limited self and the supreme Self, one becomes Bhairava.<\/p>\n

This is an issue raised in our Neo-Vedanta discussions where Shri Ramana Maharshi asks people who they are and will not give up his questioning till such time as they acknowledge that they are essentially the Self. This seems to be the aim of all religions, to acquire union with the divine in some way and to some extent. This is problematic, however, in the context of Islam, which does not use phrases like \u2018partakers of the divine nature\u2019. Even when Hallaj says \u2018I am the Truth\u2019, he means that he is so aware of the truth that it forms the core of his being. Christianity, however, does not hesitate to propose divinization, theosis<\/em>, as in the famous saying of St Athanasius (c. 296\u2013298 \u2013 373), \u201cGod became man so that man might become God.\u201d<\/p>\n

The \u015bloka<\/em> <\/strong>speaks of having no support, yet the rituals are of value since they are like doorways that lead beyond themselves. This is true also of images. It might be one aspect of the deity, the sword of Kal\u012b or the sweetmeats of Ganesh for example, which attracts because it reflects something in ones\u2019 character, but these limited aspects are given so as to go beyond limitation. It is like seeing a beautiful woman. At first the beauty the eyes or the fairness of the skin attracts, but then the gaze is taken further to see the full beauty of the woman. Or the ski jumper who uses the slope as his support but only so that he can leap into the air, and go beyond all support. Similarly in the worship of Islam the moment of prostration is the moment when the person reaches to the Infinite.<\/p>\n

The question still arises about identity with the deity. How far can we go? At the heart of Islam there is the sense of obedience, the fulfillment of one\u2019s obligation. As a result there is a sense of the blessing of God, spiritual more than material, the sense of closeness and presence, of peace and satisfaction. One has done one\u2019s duty. In Christianity the sense of closeness is taken to the highest level, as Jesus \u2018sits at the right hand of God\u2019. There is fullest unity, the identity of nature and difference of persons.<\/p>\n

This identity of nature goes hand in hand with the process proposd in the \u015bloka<\/em>, for Jesus is bereft of every support, and cries out at the end that he is abandoned by all, even it would seem by the One who sent him. He is reduced to silence, for nothing makes sense any more. All human words fail and his final utterance is one great cry, both of horror and triumph.<\/p>\n

The practitioner, as Kameshvara, worships the goddess Tripurasundar\u012b, and so experiences her beauty and energy. He does not become the goddess but is one with her.\u00a0 This is a different sort of identity. It is union without identity of nature. It is complementarity where one implies the other so that both are involved in each.<\/p>\n

The \u015bloka<\/em> particularly emphasizes the sense of one\u2019s divinity, one does become Bhairava. This fits in perfectly with\u00a0 Jesus\u2019 statement \u2018I am\u2019. He knows that he is of one substance with the Father, not that he takes His place. Precisely because he is fully in the Presence of the One, he is all that the One is. They are of one substance and mind, of one will and being. They are consubstantial.<\/p>\n","protected":false},"excerpt":{"rendered":"

Vij\u00f1\u0101nabhairava-tantra \u00a0\u00a0\u015bloka \u00a0108 Summary of discussion on Vijnana-bhairava-tantra made by Guru Yogi Matsyendranath and Rev. John Dupuche \u0928\u093f\u0930\u093e\u0927\u093e\u0930\u0902 \u092e\u0928\u0903 \u0915\u0943\u0924\u094d\u0935\u093e \u0935\u093f\u0915\u0932\u094d\u092a\u093e\u0928\u094d \u0928 \u0935\u093f\u0915\u0932\u094d\u092a\u092f\u0947\u0924\u094d\u0964 \u0924\u0926\u093e\u0924\u094d\u092e\u092a\u0930\u092e\u093e\u0924\u094d\u092e\u0924\u094d\u0935\u0947 \u092d\u0948\u0930\u0935\u094b \u092e\u0943\u0917\u0932\u094b\u091a\u0928\u0947\u0965 \u0967\u0966\u096e\u0965 nir\u0101dh\u0101ra\u1e41 mana\u1e25 k\u1e5btv\u0101 vikalp\u0101n na vikalpayet| tad\u0101tmaparam\u0101tmatve bhairavo m\u1e5bgalocane || 108 || \u201cAfter … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[12],"class_list":["post-180","post","type-post","status-publish","format-standard","hentry","category-texts","tag-vbht"],"_links":{"self":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/180","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=180"}],"version-history":[{"count":2,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/180\/revisions"}],"predecessor-version":[{"id":182,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/180\/revisions\/182"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=180"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=180"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=180"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}