{"id":223,"date":"2016-01-17T15:25:30","date_gmt":"2016-01-17T15:25:30","guid":{"rendered":"http:\/\/matsyendranatha.com\/?p=223"},"modified":"2016-01-31T15:27:43","modified_gmt":"2016-01-31T15:27:43","slug":"vijnanabhairava-tantra-shloka-46","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=223","title":{"rendered":"Vij\u00f1\u0101nabhairava-tantra (Shloka 46)"},"content":{"rendered":"

Verse 46, Vij<\/em><\/strong>\u00f1\u0101nabhairava-tantra<\/em><\/strong>\u00a0 \u00a0 \u00a0 \u00a0becoming Void<\/strong><\/p>\n

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

\u201cHe should, for a moment, contemplate emptiness in a part of his body. [The result is] freedom from thought constructs. Being devoid of thought constructs, he becomes the Void itself \u201d<\/p>\n

\u0924\u0928\u0942\u0926\u0947\u0936\u0947 \u0936\u0942\u0928\u094d\u092f\u0924\u0948\u0935 \u0915\u094d\u0937\u0923\u092e\u093e\u0924\u094d\u0930\u0902 \u0935\u093f\u092d\u093e\u0935\u092f\u0947\u0924\u094d\u0964
\n\u0928\u093f\u0930\u094d\u0935\u093f\u0915\u0932\u094d\u092a\u0902 \u0928\u093f\u0930\u094d\u0935\u093f\u0915\u0932\u094d\u092a\u094b \u0928\u093f\u0930\u094d\u0935\u093f\u0915\u0932\u094d\u092a\u0938\u094d\u0935\u0930\u0942\u092a\u092d\u093e\u0915\u094d\u0965 \u096a\u096c\u0965<\/span><\/p>\n

tan\u016bde\u015be \u015b\u016bnyataiva k\u1e63a\u1e47am\u0101tra\u1e41 vibh\u0101vayet|
\n<\/em>nirvikalpa\u1e41 nirvikalpo nirvikalpasvar\u016bpabh\u0101k || 46 ||<\/em><\/p>\n

\u201cHe should contemplate emptiness\u201d<\/strong><\/p>\n

The term \u201cemptiness\u201d (\u015b\u016bnyat\u0101<\/em>) has many facets. On the one hand it refers to the essential instability of all matter, therefore of any \u201cpart of his body\u201d (tan\u016bde\u015be<\/em>), for all is transient. Matter has no absolute reality. It is in keeping with verse 29:64 of the\u00a0Tantr\u0101loka<\/em>, \u201cI am not, \u2026. I am only energies (\u015bakti<\/em>)\u201d. This verse contrasts with the famous phrase \u2018I am Brahman\u2019 (aham brahm\u0101smi<\/em>). The primary stain (mala<\/em>) is to give absolute value to the ego (ahamk\u0101ra<\/em>). Nothing exists in itself. It is only a combination of\u00a0\u015baktis<\/em>. Solidity and reality are attributed to the body, but that is an illusion.<\/p>\n

That teaching applies not only to the body but also to all aspects of one\u2019s person: the faculties and memories, one\u2019s history and reputation. These are all empty.<\/p>\n

This practice is difficult, for it involves detachment in every regard. It implies a rejection of the sense of identity and self-absorption. It means not worrying about what to eat, what to have, what to be. It means attaching no importance to fame and honour, popularity or acceptance. It means giving up the many fears and desires that dominate society.<\/p>\n

This emptiness can be considered in a more positive sense also, since all arises out of the transcendent, which is beyond all understanding and definition. The transcendent cannot be classed as a being among beings. It rises above all such things. Therefore at the heart of all matter, and therefor at the heart of any part of the body, there is the Void (\u015b\u016bnyat\u0101<\/em>); there is something apophatic that cannot be described. There is a profound freedom at the centre of what seem most inert and material. Thus insubstantiality and indefinability and freedom and transcendence are contemplated there, in what touches us most closely: the body.<\/p>\n

This is not a prolonged act of contemplation. It is \u201cfor a moment\u201d (k\u1e63a\u1e47am\u0101tra\u1e41<\/em>).<\/p>\n

\u201cfreedom from thought constructs\u201d<\/strong><\/p>\n

As a result there occurs an abandonment of thought constructs (nirvikalpa\u1e41<\/em>). The categories disappear because they are irrelevant and can longer interest the mind. The practitioner has gone beyond them.<\/p>\n

\u201c<\/strong>Being devoid of though constructs<\/strong>\u201d<\/strong><\/p>\n

This attitude penetrates the practitioners such that they themselves become identified with the absence of thought constructs. They can be named as \u2018devoid of constructs\u2019 (nirvikalpo<\/em>), of ideas and categories and all limitations.<\/p>\n

\u201che becomes the Void itself\u201d<\/strong><\/p>\n

But the practitioners go further. \u015aiva himself is Akula, without the aspects that belong to Kula. \u015aiva is without form and so, like a mirror, can take on every form. This absence of innate form is not weakness but strength. Since \u015aiva is nothing he can be everything. Since he is empty he can receive all without barrier or inhibition.<\/p>\n

The practitioner, therefore, takes on the very being of \u015aiva. He becomes the very \u201cessence of lack of thought constructs\u201d (nirvikalpasvar\u016bpa<\/em>). He becomes Void. He is \u2018fully empty\u2019, so to speak. He is nothing; he is everything, not in his limited self, but in his essential being.<\/p>\n

This in turn transforms the practitioner\u2019s being, which now manifests the infinite. The body, which is still mortal and corruptible, takes on surpassing beauty and infinite worth. Its loveliness does not depend on externals such as youthful good looks, but on inner radiance. Even in old age magnificence shines forth, because the divine is manifest in the human. It is transfiguration.<\/p>\n","protected":false},"excerpt":{"rendered":"

Verse 46, Vij\u00f1\u0101nabhairava-tantra\u00a0 \u00a0 \u00a0 \u00a0becoming Void Summary of discussion on Vijnana-bhairava-tantra made by Guru Yogi Matsyendranath and Rev. John Dupuche \u201cHe should, for a moment, contemplate emptiness in a part of his body. [The result is] freedom from thought … 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-223","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\/223","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=223"}],"version-history":[{"count":2,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/223\/revisions"}],"predecessor-version":[{"id":226,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/223\/revisions\/226"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=223"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=223"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=223"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}