E-Book of Dhyanajyothi available for free download

Sri Sadgurubhyoh Namah

The meditation techniques mentioned in this blog is made into and e-book and it is available for free download at 

https://www.smashwords.com/books/view/360908 .

Hari Om

Conclusion of Vijnana Bhairava Tantra

Sri Sadgurubhyoh Namah

VBT 139 - 141 :

Shiva says :

O Goddess, I have told you 112 ways to make mind still, knowing which people become wise. Even if one of the way is practiced perfectly, one can  attain Bhairava consciousness. He becomes free from old age, attains immortality, and is endowed with Siddhis, he becomes master of all siddhas and darling of yoginis.

One;

VBT 142, 143, 144 :

Devi says :

O Lord, if this is the nature of supreme, He is liberated while alive and not affected. Tell me, in the established order, who is to be invoked, and what would be the invocation ? who is to be worshipped ? or meditated upon ? and who is to be gratified by worship ? To whom should the invocations be made ? to whom should the oblations be done during sacrifice ? how should these be done ?

Bhairava says : 

O Gazelle eyed one, these acts are verily the acts of gross forms of worship.

VBT 145 - 163 :

Bhairava says :

The thought of being in supreme consciousness is also japa. When the intellect becomes steady, formless and supportless, then know that meditation is attained. Imagination of form of divine with body, eyes, mouth, hands etc is not meditation.

Offering of flowers, is not pooja or worship. Making the mind steady in the great void, in nirvikalpa is worship. Practice these and whatever experience is produced develops day by day and absolute fullness is attained soon. 

The real oblation is when the elements and senses and mind are poured as oblation into fire of great void, using consciousness as ladle. This destroys all sins, and bliss and satisfaction becomes saviour of all.

The real contemplation is that state where one is absorbed into the shakti of Rudra. Who is to be gratified ?

One's Self is the all pervasive bliss of freedom, and essence of consciousness. Absorbtion into that Self is the real purification. 

The oblations and worshipper are all one and same. What then is worship ?

Kundalini rising to sahasrara is the real worship. The breath is exhaled with sound 'Ha', and inhaled with sound 'Sa', thus with every breath this 'Hamsa' mantra is repeated. This mantra-japa of Devi is available for everybody easily 21600 times during day and night and difficult only for ignorant. 

O Goddess, This teaching should not be revealed to all, expecially not to cruel, evil or to those who have not surrendered to Guru. These teachings should only be revealed to those who are self-controlled and free of vikalpas. Those who have renounced son, wife, relatives, home, village, kingdom, and country should be accepted for initiation. This supreme wealth is ever lasting.

One may give up prana, but this teaching should not be given up.

The asupicious Goddess says :

O great Lord Shankara , God of Gods, I am now fully satisfied. Today I have understood the essence of Rudrayamala tantra and also the heart of all different shaktis.

Thus saying, the Goddess embraced Shiva in delight.

Hari Om

Sri Sadguru M. Narasimha Prabhu paada padmamula andu samarpanamastu.

Dedicating this study of Vijnana Bhairava Tantra at the lotus feet of  Sadguru M. Narasimha Prabhu.

Dissolve four

Sri Sadgurubhyoh Namah

VBT 138 :

Maanasam chetanaa shaktir aatmaa cheti chatushtayam,

yadaa priye pariksheenam tadaa tad bhairavam vapuh

Translation :

O Dear, When the four, the mind, awareness, energy, individual self, dissolve, then that Bhairava state manifests.

Commentary :

This is a statement rather than a 'to do'. When mind , awareness, energy and individual self dissolve, then the Bhairava consciousness is attained.

Knowledge and knower dhyana

Sri Sadgurubhyoh Namah

VBT 137 :

Jnaanaprakaashakam sarvam sarvenaatmaa prakaashakah,

ekam ekasvabhaavatvaat jnaanam jneyam vibhaavyate

Translation :

Knowledge reveals all, and the self of all is the revealer, and the knowledge and knower is of same nature. One should meditate on knowledge and known.

Commentary :

Known is the object, knower is the self, and knowledge is about the object.  The nature of knowledge and knower is same. With this knowledge contemplate on knowledge and known.

What this means is that knower, and known is also same.

Pratyahara

Sri Sadgurubhyoh Namah

VBT 136 :

Indriyadvaarakam sarvam sukhaduhkhaadisangamam,

iteendriyaani samtyajya svasthah svaatmani vartate

Translation :

All the doors of perceptions produce pain and pleasure through contact. Leave the senses aside, and situate in yourself, and stay within your Self.

How to do :

All the doors of perception (including mind) produce pain and pleasure and hurt and suffering and joy. To be in the Self, we have to take a break from the contact with these sense perceptions. As the physical body generates sensory perceptions constantly, it is advisable to withdraw your mind from enjoying the sensory perceptions. What this means is , neither be attached to pleasure, nor be repulsed with pain. Have an equal eye towards pain and pleasure. Reduce the mental vagaries, and do not be attached to joy and repulse hurt. You can either embrace both the feelings or be neutral to both the feelings. This neutrality allows your mind to stay near the center, the Self.  

Ever free dhyana

Sri Sadgurubhyoh Namah

VBT 135 :

Na me bandho na moksho me bheetasyaitaa vibheeshikaah,

pratibimbam idam buddher jaleshv iva vivashvatah

Translation :

There is no bondage and no liberation for me. These scare cowards and are the reflections of intellect, like the reflection of sun in water.

Commentary :

Sun reflects in water, similarly the reflections of intellect are the thoughts 'I am bound, I need to do these practices to be liberated etc'. These scare cowards. But for me, who is Atman, there was no bondage, there is no bondage, there will be no bondage, and the question of  liberation doesnt arise. I am ever free.

Meditate on the above lines.

Atman is changeless dhyana

Sri Sadgurubhyoh Namah

VBT 134 :

Aatmano nirvikaarasya kva jnaanam kva aacha vaa kriyaa,

jnaanayattaa bahirbhaavaa atah shoonyam idam jagat

Translation :

How can there be knowledge and action for Atma, which is changeless ? All the external objects are under the control of knowledge , therefore, this universe is void.

Commentary :

The Self is changeless. How can there be knowledge or action for atma ? If you allow that Atma can acquire knowledge, that means you are allowing change. Similarly with action. No change can be attributed to Atma. If you look at the world, everywhere there is action as well as exchange of knowledge. In these transactions, all the external objects are defined and controlled. Hence they are ever changing, and what changes doesnt remain what it is, and it doesnt exist anymore. From this thought process, it can be known that the world is void. 

Jagan mithya dhyana

Sri Sadgurubhyoh Namah

VBT 133 :

Atattvam indrajaalaabham idam sarvam avasthitam,

kim tattvam indrajaalasya iti daardhyaachchamam vrajet

Translation :

This world is illusory like a magic, devoid of essence. What essence is there in magical world ?, convinced firmly of this thought, one attains peace.

How to do :

Shankara Advaita philosophy propounds that 'Brahman alone is Truth, world is illusory or transient appearance in Brahman, individual soul is none other than Brahman'. This sutra is in accordance with that theory, wherein the sadhaka has to think firmly that world is like an illusion created by magician, and devoid of any concreteness. One has to firmly think with conviction that 'What essence is there in a magical appearance of world ?'. This thought pattern weakens the involvement , attachement in life and makes one immune to the vagaries of the life. This leads to peace of mind.

saguna dhyana

Sri Sadgurubhyoh Namah

VBT 132 :

Nityo vibhur niraadhaaro vyaapakashchaakhilaadhipah,

shabdaan pratikshanam dhyaayan kritaartho arthaanuroopatah

Translation :

Meditate every moment on the meaning of the words like 'eternal', 'omnipresent', 'supportless', 'all pervasive', 'master of all', and attain fulfilment according to the meaning of those words.

How to do :

Take one word amongst the qualities that are used to define the supreme being, like eternal, omnipresent, supportless, all pervasive, master etc and meditate on the meaning of that word. One attains the fulfilment of the meditation according to the meaning on which you meditated. There are many words that describe the supreme. You need not confine yourself to the words given above. You can use the above words and in addition use some more and meditate. 'Yad bhaavam tad bhavati', as you think so you become. 

Tat dhyana

Sri Sadgurubhyoh Namah

VBT 131 :

Aham mamedam ityaadi pratipattiprasangatah,

niraadhaare mano yaati taddhyaana preranaachchamee

Translation :

When you assert 'I am' or 'This is mine', meditate on 'That', the highest reality and the mind becomes supportless.

How to do :

Whenever a ego based thought comes , such as 'I, me, myself, mine', replace that thought and think of yourself as the highest reality 'That', and see that mind becomes supportless. 'Tat' is 'That', the highest reality, mentioned in the veda vakya 'Tat tvam asi' (thou are that). 

The support of mind is the endless thought waves. When you identify with individual ego, there will be thought waves and mind sustains. When you identify with highest reality 'Tat', thought waves reduce and mind becomes supportless.

Bhairava mantra dhyana

Sri Sadgurubhyoh Namah

VBT 130 :

Bhayaa sarvam ravayati sarvado vyaapako akhile,

iti bhairavashabdasya santatochchaaranaachchivah

Translation :

Bhairava means who howls and cries, and dispels all fear and terror, giver of all, who pervades all. One who repeats the word Bhairava becomes one with Shiva.

How to do :

Here , the sound 'Bhairava' is given as mantra, chanting which, one becomes Shiva. The meaning of bhairava is given as 'who howls and cries, dispels all fear and terror, giver of all, who pervades all'. 

Rejection of thoughts dhyana

Sri Sadgurubhyoh Namah

VBT 129 :

Yatra yatra mano yaati tattat tenaiva tatkshanam,

parityajyaanavasthityaa nistarangas tato bhavet

Translation :

Wherever mind goes, cast aside that thought at that very moment, and the mind becomes supportless and free from disturbance.

How to do :

Sit silently , and whatever thought comes to mind, dont pay attention to it, and reject it as if it doesnt belong to you. Do not dwell on any thought. As and when any thought comes, drop it, dont follow it. Immediately mind becomes supportless, and free of disturbance.

External space dhyana

Sri Sadgurubhyoh Namah

VBT 128 :

Nitye niraashraye shoonye vyaapake kalanojjhite,

baahyaakashe manah kritvaa niraakaasham samaavishet

Translation :

The external space is eternal, without support, void, omnipresent, and cannot be calculated or estimated. Fix the mind on such external space, and enter the formless.

How to do :

Everything exists in space. The external space itself is unsupported, and it cannot be estimated, it is eternal and is void, and omnipresent. Meditate on these aspects of space, and fix your mind on space. The mind assumes those qualities and you enter the formless dimension.

Bhairava is unknowable void dhyana

Sri Sadgurubhyoh Namah

VBT 127 :

Yad avedyam yad agraahyam yachchoonyam yad abhaavagam,

tat sarvam bhairavam bhaavyam tadante bodhasambhavah

Translation :

Meditate on Bhairava as void which cannot be known, cannot be grasped or imagined. At the end realization takes place.

How to do :

Bhairava consciousness cannot be imagined by mind, it cannot be grasped by senses, it cannot be known by intellect, it is a shoonya, void. Negate all that is known through senses, mind and intellect as Non-Bhairava. What remains is the Bhairava consciousness. 

Middle of opposites dhyana

Sri Sadgurubhyoh Namah

VBT 126 :

Na dvesham bhaavayet kvaapi na raagam bhaavayet kvachit,

raagadveshavinirmuktau madhye brahma prasarpati

Translation :

One should not think with hatred or friendship towards anything. Be free from both of the feelings and be in between them, there the brahma bhava blooms.

Commentary :

Do not be attached to anything, nor repulse anything. Be neutral towards everything, neither hate nor attachement, be situated in the middle of these two opposing forces. There, the brahma bhaava blooms. 

Equal eye dhyana

Sri Sadgurubhyoh Namah

VBT 125 :

Samah shatrau cha mitre cha samo maanaavamaanayoh,

brahmanah paripoornatvaad iti jnaatvaa sukhee bhavet

Translation :

One, for who, friend and foe are alike, honour and dishonour are alike, and knows the Brahman to be full and complete, becomes happy.

How to do :

Have an equal eye on people you consider as friends and foes. Do not make distinction between honour and dishonour. Consider everything equally. This requires transcending  likes and dislikes. Consider everything as a part of the package called life. If there is darkness, then only we know the value of light. There is dualism in the world and there is nothing wrong with that, we need contrast in life. If we identify with one part of things and start liking it, and start hating the other part, then it becomes duality of nature, and this mindset starts hurting us. Brahman is complete and full, and allows all opposing things to exist in the world. Knowing that Brahman, one becomes happy.

Advaita dhyana

Sri Sadgurubhyoh Namah

VBT 124 :

Sarvatra bhairavo bhaavah saamaanyeshvapi gocharah,

na cha tadvyatirekena parosteetyadvayaa gatih

Translation :

Bhairava consciousness is everywhere, even in ordinary. Meditating thus, "There is nothing other than Bhairava", one attains the non-dual state.

How to do :

Meditate ceaselessly at all moments, thinking that 'there is nothing other than Bhairava everywhere, and in everything'. This leads to Advaita bhavana, the non-dualistic experience.

Nirvikalpa mind

Sri Sadgurubhyoh Namah

VBT 123 :

Kinchijjnairyaa smritaa shuddhih saa shuddhih shambhu darshane,

na shuchir hyashuchis tasmaan nirvikalpah sukhee bhavet

Translation :

What is considered as pure by people of little knowledge is not considered pure or impure by one who has experienced Shambhu. Nirvikalpa is the real purification, by which one becomes happy.

Commentary :

People of little understanding consider social and moral values as pure, but those who have experienced Shambhu, do not consider those values as neither pure nor impure. Vikalpa means duality in thoughts. Nirvikalpa means mind without duality. Those who have tasted the nirvikalpa state of mind, know that state to be called pure state. Purity of mind which is without vikalpas is the purity and through that happiness is attained.

Boundaries of perception dhyana

Sri Sadgurubhyoh Namah

VBT 122 :

Vastvantare vedyamaane sarvavastushu shoonyataa,

taam eva manasaa dhyaatvaa vidito api prashaamyati

Translation :

When an object is percieved, all other objects are absent from mind. Meditate on that non-existence of other objects, even though the particular object is percieved, the mind gets tranquility.

How to do :

Select an object on which your mind can dwell longer. Concentrate on that object. This excludes knowledge of other objects in your mind. Meditate on the non-existence of other objects as far as your mind is concerned, even though the object of concentration is still percieved by mind, leads to tranquility of mind.

The theory behind this  is "What you are able to percieve is the boundary of your perception and anything that exists outside of your perception doesnt exist (as far as your mind goes)". If you are concentrating on an object, dont think that other objects that you dont percieve exist. Through that meditation on vaccuity, tranquility arises.

Intuition Dhyana

Sri Sadgurubhyoh Namah

VBT 121 :

Bhaktyudrekaad viraktasya yaadrishee jaayate matih,

saa shaktih shaankaree nityam bhaavayettaam tatah shivah

Translation :

The intuition that develops due to intense devotion of a detached person is the shakti of shankara. By meditating on that shakti, shiva is revealed.

Commentary :

We have instinct, intelligence, intellect and when intense devotion is there on a perfectly detached person, intuition opens up. Through that intuition Shiva is revealed.

Unmani dhyana

Sri Sadgurubhyoh Namah

VBT 120 :

Kvachid vastuni vinyasya shanair drishtim nivartayet,

tajjnaanam chitta sahitam devi shoonyaalayo bhavet

Translation :

O Devi, Place your momentary gaze on an object, and slowly withdraw it with knowledge and impression of that, one becomes abode of void.

How to do :

This is called 'Unmani' mudra or 'bhairavi' mudra.

Look at an object, and take the knowledge and impression of that object into your mind and go into your mental world, oblivious of external object. You enter into void.

Worthy memory dhyana

Sri Sadgurubhyoh Namah

VBT 119 :

Vastushu smaryamaaneshu drishte deshe manas tyajet,

svashareeram niradhaaram kritvaa prasarati prabhuh

Translation :

When memorable objects like country arise, mind is set aside and becomes supportless. Then the all pervading Lord manifests.

How to do :

Think of some memorable thing higher, nobler like country and patriotism which makes the mind to be left aside and supportless. In such a state of mind, the all pervading Lord will manifest.

All experience is Brahma dhyana

Sri Sadgurubhyoh Namah

VBT 118 :

Kshutaadhyante bhaye shoke gahvare vaa ranaad drute,

kutoohale kshudhaadhyante brahma sattaamayee dashaa

Translation :

At the beginning and end of sneezing, in terror, in sorrow, or in confusion, when fleeing from battelfield, in curiosity, or at the beginning and end of hunger, that state is the existence of Brahma.

Commentary :

Whatever you experience is the existence of Brahma only. Earlier sutra, it is mentioned that whatever you see is Supreme. Here it means that whatever you experience is Brahma only.

seen as supreme dhyana

Sri Sadgurubhyoh Namah

VBT 117 :

Yatra yatra akshamaargena chaitanyam vyajyate vibhoh,

tasya tanmaatra dharmitvaach chillayaad bharitaatmataa

Translation :

Wherever consciousness leads through eye sight, think on that object seen as being the same nature of Supreme. By this, absorption of mind and state of poornatva is experienced.

How to do :

Self explanatory. Wherever the eyes fall on any object, think of the seen as the supreme. This leads to absorbtion of mind and a fullness is experienced. 

Omnipresent dhyana

Sri Sadgurubhyoh Namah

VBT 116 :

Yatra yatra mano yaati baahye vaa abhyantare api vaa,

tatra tatra shiva avasthaa vyaapakatvaat kva yaasyati

Translation :

Wherever mind goes, either external or internal, there the all pervasive state of Shiva goes.

Commentary :

Shiva is all pervasive. Whether external world or internal world or transcendent experience, wherever you go , the one who experiences that is Shiva only. Without the one who knows that a particular aspect is there, nothing exists. The Sakshi, the witness, Shiva is all pervasive, and it is none other than you only.

Deep well dhyana

Sri Sadgurubhyoh Namah

VBT 115 :

Koopadike mahaagarte sthitvopari nireekshanaat,

avikalpamateh samyak sadhyash chittalayah sphutam

Translation :

Standing on top of a deep well and looking steadily will make mind entirely free from vikalpas and immediately mind dissolves.

How to do :

Stand near a deep hole or a well or if you are in a city, stand on top of a tall building, and look steadily into the abyss. Immediately the mind will become free of thought patterns and dissolution of mind happens.

Anahad nada dhyana

Sri Sadgurubhyoh Namah

VBT 114 :

Samkocham karnayoh kritvaa hyadhodvaare tathaiva cha,

anachka mahalam dhyaayan vished brahma sanaatanam

Translation :

Closing the ears, and also the lower opening, and then meditating on place of anahad, one enters the eternal brahma.

How to do :

Close your ears with index fingers, perform moolabandha (pulling up the anal muscles), and hear to the unstruck sound of anahad nada. 

Steady gaze dhyana

Sri Sadgurubhyoh Namah

VBT 113 :

Sampradayam imam devi shrinu samyag vadaamyaham,

kaivalyam jaayate sadyo netrayoh stabdhamaatrayoh

Translation :

O Devi, listen to the tradition in its entirety, by fixing the eyes in a steady gaze, immediately kaivalya arises.

How to do :

Eyes move constantly, even minutely. Each movement of eyeball makes mind move. If you can make the gaze steady, eyes steady, mind is steadied immediately. If you can make the eyes not moving, you can see that mind has become silent immediately.

Error in perception dhyana

Sri Sadgurubhyoh Namah

Aadhaareshvathavaa shaktyaajnaanaachchittalayena vaa,

jaatashaktisamaaveshak shobhaante bhairavam vapuh

Translation :

Unable to percieve due to ignorance, if one is able to absorb mind on erroneous perception, then at the end of commotion by that absorbtion, the form of bhairava appears.

How to do :

All the disturbances of mind is because of error in perception mainly due to ignorance. We may think that we are fine and our perception of the world and reality is perfectly fine, but that itself is an erroneous perception. This sutra tells how to use the erroneous perception to the advantage of achieving bhairava consciousness.

Whatever be the perception, that is all you have got in hand. Get absorbed fully in that perception, even though it may cause disturbance in mind. At the end of such disturbance, the form of Bhairava appears. 

Whirling round dhyana

Sri Sadgurubhyoh Namah

VBT 111 :

Bhraantvaa bhraantvaa shareerena tvaritam bhuvi paatanaat,

kshobhashaktiviraamena paraa sanjaayate dashaa

Translation :

Whirl the body round and round until it falls on ground, makes the energy to come to a stop. By that stoppage, supreme state appears.

How to do :

Go round and round, whirl your body around yourself while in closed eyes, until your body falls on ground suddenly as you cannot maintain balance. The mind becomes at once calm and in that silence supreme state appears.

This is a popular practice in sufi tradition.

Source dhyana

Sri Sadgurubhyoh Namah

VBT 110 :

Jalasyevormayo vahner jvaalaabhangyah prabhaa raveh,

mamaiva bhairavasyaitaa vishvabhangyo vibheditaah

Translation :

Waves from water, flames from fire, rays from sun rise, similarly, my source are the waves emanating from Bhairava, which produce differentiated universe.

Commentary :

We have all come from Bhairava, and we are bhairava only. The wave is not different from ocean, spark not different from fire, rays not different from sun, similarly we are no different from the source from which everything emanated.

Shiva dharma dhyana

Sri Sadgurubhyoh Namah

VBT 109 :

Sarvajnah sarvakartaa cha vyaapakah parameshvarah,

sa evaaham shaivadharmaa iti daardhyaad bhavechchivah

Translation :

Omniscient, Omnipotent, Omnipresent Supreme lord, I am verily he, and I have the same nature of Shiva. With firm conviction, meditate on that and become Shiva.

How to do :

We have a fundamental belief that we are limited in power, limited by space, and have limited knowledge. Supreme lord is Omniscient, omnipotent, omnipresent. The truth declared by the ancient rishis and scriptures is that the Jiva, the limited self is none other than Shiva. Replace the belief of limitedness with a strong belief and conviction that you are Shiva, based on the aapta vaakya of Rishis and scriptures. 

supportless mind dhyana

Sri Sadgurubhyoh Namah

VBT 108 :

Niraadhaaram manah kritvaa vikalpaan na vikalpayet,

tadaatmaparamaatmatve bhairavo mrigalochane

Translation :

O gazelle-eyed one, make the mind support-less, refrain from all vikalpas (thought patterns). Then, the self becomes one with the Supreme Self, the Bhairava.

How to do :

Stop thinking. Dont think. When there are no thoughts, Bhairava manifests.

It is easier to say 'Dont think', harder to follow. So, what we can do, is to sit silently for about half hour daily, just observe the thoughts that come into the mind. Dont follow any thoughts, they come and go. Dont generate any thoughts, consciously. Dont stop any thought. Just see each thought in a non-judgemental way. When you close your eyes, sub-conscious mind will throw up what it has onto your conscious mind. Dont be horrified, dont stop, dont judge. Watch, observe the thoughts. Dont think that the thoughts belong to you. Think that the thoughts belong to somebody else. After some days, the thoughts will reduce. As you are not associated with thoughts, you will be able to make mind support-less, by refraining from the residual thoughts also. This leads to thought-less awareness, which is Bhairava consciousness.

Consciousness dhyana

Sri Sadgurubhyoh Namah

VBT 107 :

Svavad anyashareere api samvittim anubhaavayet,

apekshaam svashareerasya tyaktvaa vyaapee dinair bhavet

Translation :

Meditate on one's own consciousness and even in another's body, abandoning all bodily expectations. One becomes all pervasive in due course of time.

Commentary :

Just as you have consciousness, all others also have. That means consciousness is not related to body. So, remove the body-conscious thought, and be in a body-free consciousness.

subject object dhyana

Sri Sadgurubhyoh Namah

VBT 106 :

Graahyagrahaka samvittih saamaanyaa sarvadehinaam,

yoginaam tu vishesho asti sambandhe saavadhaanataa

Translation :

The object-subject consciousness is common to everybody. Yogis are especially aware of this relationship.

How to do :

You are consisting of two things. The percieved object, and the subject who percieves that. The relationship between the subject and object is experienced by everybody. But, usually people are enamoured with the objective world. However, Yogis, are very much aware of this relationship, and always aware of the subjective experience.

Look at an object, and then feel who is observing the object. The entity that is percieving is the subject. Be aware of subjective experience. Be aware of the relationship between subject and object and process of percieving. Know the perciever, percieved, and perception.

All pervasive dhyana

Sri Sadgurubhyoh Namah

VBT 105 :

Ghataadau yachcha vijnaanam ichchaadyam vaa mamaantare,

naiva, sarvagatam jaatam bhaavayann iti sarvagah

Translation :

Meditate on special knowledge like the analogy of jar, or about the desires existing everywhere apart from you, one becomes all pervasive.

Commentary :

Analogy of jar : The air in the jar is not different from the air outside. Similarly the consciousness in oneself is same as in others and in outside world. 

An individual has desires, similarly all individuals have desires. The feeling of desire is same.

Meditating on the commonality of all thus, one becomes all pervasive and all encompassing.

I am everywhere dhyana

Sri Sadgurubhyoh Namah

VBT 104 :

Vihaaya nija deshaasthaam sarvatraasmeeti bhaavayan,

dridhena manasaa drishtyaa naanyekshinyaa sukhee bhavet

Translation :

Abandon the body consciousness, and contemplate firmly that 'I am everywhere'. When this is seen by mind, there is no another and becomes happy.

How to do :

Feeling of body consciousness is the cause of separation from universe and cause of suffering. Leave aside the notion that you are the body , and think firmly that you are everywhere. When that feeling is experienced, one becomes happy.

Pain & pleasure dhyana

Sri Sadgurubhyoh Namah

VBT 103 :

Na chittam nikshiped dukhe na sukhe vaa parikshipet,

bhairavi jnaayataam madhye kim tattvam avashishyate

Translation :

O Bhairavi, Do not dwell on pain or pleasure, but the essence of middle should be known.

How to do :

When there is pain or pleasure , do not be involved into that, but be a witness to those sensations.

Illusory world dhyana

Sri Sadgurubhyoh Namah

VBT 102 :

Indrajaalamayam vishvam vyastam vaa chitrakarmavat,

bhramadvaa dhyaayatah sarvam pashyatashcha sukhodgamah

Translation :

Meditate on the universe as a magic show or a painting or as imagined by mind, and see all the manifestation as transient. Then happiness arises.

How to do :

A very simple yet profound technique. If you feel that world is real and the events of life as real, then change your thinking and put in the belief that the world is like a magic show, or a painting to be watched, or as a figment of imagination of your mind. See all as transient. If you see around you, nothing is permanent. Everything constantly changes. Change is the only thing that is constant. Things exist only for a brief period. Understand this nature of world and with this understanding happiness arises. If the world is real, then its problems are real and will affect you. If it is unreal, then you are unaffected by it. This is not mere words or just a change in belief system. Accomplished yogis experience this feeling of the transient nature of world. In the absence of such experience, putting in a belief will help.

Adi Shankaracharya's explanation of this are the famous words 'Brahma satyam, jagan mithya' (Brahman alone is truth, world is a transitory appearance).

Inner enemies dhyana

Sri Sadgurubhyoh Namah

VBT 101 :

Kaamakrodhalobhamohamadamaatsaryagochare,

budhdhim nistimitaam kritvaa tat tattvam avashishyate

Translation :

When you see lust, anger, greed, delusion, arrogance, and jealousy, fix the mind on them till tattva remains.

How to do :

The six inner enemies kaama (desire/lust), krodha (anger), lobha (greed), moha (delusion), mada (arrogance) and maatsarya (jealousy) are the problems for every human being. These negative emotions can also be used for dhyana. Whenever they arise in oneself, fix the mind on that feeling / emotion, feel it fully and the essence will remain. Even though these are negative in nature, but they are also one form of energy. They are part of yourself. Part of the duality of world. Become aware of these emotions.

Vaasudeva dhyana

Sri Sadgurubhyoh Namah

VBT 100 :

Chiddharmaa sarvadeheshu vishesho naasti kutrachit,

atashcha tanmayam sarvam bhaavayan bhavajij janah

Translation :

The nature of consciousness is in all bodies, and not specific to any body. Therefore, those who meditate on all as pervaded by that, will transcend.

How to do :

One of the names of Lord is 'Vaasudeva', meaning residing in all beings. This sutra means the same. The consciousness is not specific to you nor to anybody. It is a common experience in all bodies. First drop the idea that you have a unique consciousness different from others. Think that there is only one consciousness that is experiencing all minds and bodies.What you experience as consciousness , will be experienced similarly by other person. Those who are able to contemplate thus on the universality of consciousness will transcend the individualistic consciousness.

Knowledge is deceptive dhyana

Sri Sadgurubhyoh Namah

VBT 99 :

Nirnimittam bhavej jnaanam niraadhaaram bhramaatmakam,

tattvatah kasyachin naitad evambhaavee shivah priye

Translation :

O dear, Knowledge is without cause and thus becomes baseless and deceptive. In reality, it does not belong to any one person. Meditate on this and become shiva.

How to do :

Experiential knowledge becomes wisdom. All other knowledge is baseless and deceptive. Knowledge is universal and does not belong to anyone. Contemplate and understand the nature of knowledge.

Identification with desire dhyana

Sri Sadgurubhyoh Namah

VBT 98 :

Ichchaayaam athavaa jnaane jaate chittam niveshayat,

aatmabudhyaananyachetaas tatas tattvaarthadarshanam

Translation :

Fix the mind on the desire or knowledge when they arise, thinking that they are the Self. With one-pointed mind on such thought, he realizes the essence of tattvas.

How to do :

Identify totally with desire or knowledge, as and when they arise. Do not suppress or shun the desire or knowledge. Bhairava consciousness is all encompassing. Be the desire or knowledge, try to be one with that. By this one-pointed meditation on desire , one will understand the principle behind the desire.

Nature of mind dhyana

Sri Sadgurubhyoh Namah

VBT 97 :

Yadaa mamechchaa notpannaa jnaanam vaa kas tadaasmi vai,

tattvatoham tathaabhootas talleenas tanmanaa bhavet

Translation :

If my desires do not produce knowledge, then what am I ? What is my essence ? identifying with that 'I', one becomes that.

How to do :

Contemplate on what is your essential nature. Ask yourself, If desires do not produce knowledge which I want, then what am I ? 

Human beings are a bundle of desires. If those desires are not satisfying the fundamental urge of perfect knowledge, and if those are ended as suggested in previous sutra #96, then what is a human being made up of ? Is it just desires that define a human mind ? 

End desires dhyana

Sri Sadgurubhyoh Namah

VBT 96 :

Jhagiteechchaam samutpannaam avalokya shamam nayet,

yata eva samudhbhootaa tatas tatraiva leeyate

Translation :

Observe the springing of desires like a flash, and put an end to them.Then, the mind will be absorbed into the source of desires.

How to do :

This is a continuous practice of awareness. Be alert in your mind about desires. Make a resolution in mind that you will watch your mind for desires. All desires arise from subconscious impressions, and as soon as a desire rises, put an end to it and do a detailed analysis of why such a desire has arisen. 

According to Gita, all desires are due to association of mind with the object , and this comes because of constant thinking of that object.

Limitations dhyana

Sri Sadgurubhyoh Namah

VBT 95 :

Maayaa vimohinee naama kalaayaah kalanam sthitam,

Ityaadi dharmam tattvaanaam kalayan na prithag bhavet

Translation :

Maaya, the delusive force, is responsible for the name and activity in the manifest universe. Contemplating thus, on the nature of maya and other principles of universe, one does not become separate.

Commentary :

One should contemplate on the principles of universe like 'Maaya', which will help in realizing that one is not separate from supreme reality.

The 'Maaya'  is the delusive power, that will cause the phenomenal world of name and form. Every human being feels limitation of,

a) knowledge

b) power

c) time and space

d) likes and dislikes

e) free will

Understand and be aware of these limitations, and know that who knows the limitations is the supreme reality.

Non-existing mind dhyana

Sri Sadgurubhyoh Namah

VBT 94 :

Chittaadyantahkritir naasti mamaantar bhaavayed iti,

vikalpaanaam abhaavena vikalpair ujjhito bhavet

Translation :

Think that the antahkarana is non-existent in me, then, in the absence of thought constructs, one becomes free from thought patterns.

How to do :

Think that the inner instrument (the mind, intellect, ego), doesnt exist and even if a thought comes, think that it doesnt belong to you. As you trick the mind into thinking that mind doesnt exist, the personality also doesnt exist, and the thought patterns related to the personality gets weakened and vanish. As a result, one becomes free from thought constructs. 

Pain dhyana

Sri Sadgurubhyoh Namah

VBT 93 :

Kinchidangam vibhidyaadau teekshnasoochyaadinaa tatah,

tatraiva chetanaam yuktvaa bhairave nirmalaa gatih

Translation :

One should pierce any limb of body a little bit with sharp instrument, then take take your awareness there, which will move towards the pure nature of bhairava.

How to do :

Pinch yourself on your arm or leg, and take your awareness there and from there move to the source of the feeling of pain, which will be the pure nature of Bhairava.

unlimited space dhyana

Sri Sadgurubhyoh Namah

VBT 92 :

Vyomaakaaram svam aatmaanam dhyaayed digbhir anaavritam,

niraashrayaa chitih shaktih svaroopam darshayet tadaa

Translation :

Meditate on one's self as space, unlimited in all directions. Then, the consciousness becomes supportless and the form of one's Self is revealed.

How to do :

Think of yourself as made up of space, and there are no boundaries for you. Whatever you can think of is you only. Then, as a result of this thinking, the mind becomes supportless and the nature of Self is revealed.

Visargaanta dhyana

Sri Sadgurubhyoh Namah

VBT 91 :

Varnasya savisargasya visargaantam chitim kuru,

niraadhaarena chittena sprished brahma sanaatanam

Translation :

When a alphabet is joined with visarga, and mind is joined at the end of visarga, mind is made supportless and touched by eternal Brahma.

How to do :

In the sanskrit language, the sound 'Ha' is added at the last to a word or sentence. For ex: 'Aa' becomes 'Aaha', and 'Ee' becomes 'Eehi' etc. This sound 'Ha' that is added at the end is called 'visarga' in sanskrit language.

Select a sanskrit alphabet sound and add visarga to it, and chant it, use your mind to dwell on the end point of the sound after visarga. At the end point after the sound 'Ha' mind becomes supportless and that is the point when your mind touches the eternal brahma.

Aa sound dhyana

Sri Sadgurubhyoh Namah

VBT 90 :

Abindum avisargam cha akaaram japato mahaan,

udeti devi sahasaa jnaanaughah parameshvarah

Translation :

O Devi, by chanting the sound 'Aa' without bindu and visarga, there arises, at once, a great torrent of knowledge of supreme lord.

How to do :

Chant the 'Akara' , the sound 'Aaa', in three frequencies (loud , medium, in the mind) as is your convenience. Sound affects the brain. And, the sound 'Aa' affects profoundly. By this chanting, the knowledge of the Lord arises.

Sense restraint dhyana

Sri Sadgurubhyoh Namah

VBT 89 :

Yasya kasyendriyasyaapi vyaaghaataach cha nirodhatah

pravishtasyaadvaye shoonye tatraivaatmaa prakaashate

Translation :

Whoever restrains the sense organ, by such obstruction, enters the void, and there atma is illumined.

How to do :

Restrain your senses and see who is restraining, there atma is illumined. 

Darkness in front of closed eyes dhyana

Sri Sadgurubhyoh Namah

VBT 88 :

Evam eva nimeelyaadau netre krishnaabham agratah,

prasaarya bhairavam roopam bhaavayanstanmayo bhavet

Translation :

Like this, close the eyes, and meditate on the darkness spreading in front of eyes as the form of bhairava, and become one with that.

How to do :

Self explanatory.

Close your eyes, and merge with the darkness in front of you.

Dark night dhyana

Sri Sadgurubhyoh Namah

VBT 87 :

Evam eva durnishaayaam krishnapakshaagame chiram,

taimiram bhaavayan roopam bhairavam roopam eshyati

Translation :

Like this, meditate on the pitch darkness on a moon-less night during the dark fortnight, if you desire the form of bhairava

How to do :

On a 11th night or 14th day (new moon night) in the dark fortnight, during the night time, this can be practiced. Sit in a natural surrounding on a night which is pitch dark. Spend time in that terrible silence and aloneness, if you desire the form of bhairava.

Immanent reality dhyana

Sri Sadgurubhyoh Namah

VBT 86 :

kinchijjnaatam dvaitadaayi baahyaalokas tamah punah,

vishwaadi bhairavam roopam jnaatvaanantaprakaashabhrit

Translation :

Know about the duality in the outer world, outer physical light and darkness, and know the form of bhairava and experience the infinite form of bhairava.

Commentary :

The relative reality, the immanent reality, the transient reality and its inherent nature of duality also should be known and understood a little bit. One should not shun the world, but should take both transcendent and immanent as one whole. This gives the infinite form of Bhairava.

Chidakasha dhyana

Sri Sadgurubhyoh Namah

VBT 85 :

Leenam moordhni viyat sarvam bhairavatvena bhaavayet,

tat sarvam bhairavaakaara tejastattvam samaavishet

Translation :

Meditate on the sky as form of bhairava until it is absorbed in forehead. Then all that space will be entered by the principle of light in the form of bhairava.

How to do :

Close your eyes, and meditate on sky/space in front of your eyes, until mind is absorbed in the forehead. In that space the light of awareness will shine and that is the form of Bhairava.

Clear sky dhyana

Sri Sadgurubhyoh Namah

VBT 84 :

Aakaasham vimalam pashyan kritvaa drishtim nirantaraam,

stabhaatmaa tatkshanaad devi bhairavam vapur aapnuyaat

Translation :

O Devi, Gaze continuously at the clear sky with steady awareness, then the Bhairava is at once achieved.

How to do :

Select a cloudless clear noon sky , and fix your gaze on the sky. Gaze at the infinite clear sky continuously with steady awareness. This at once will achieve the Bhairava consciousness.

This is like doing trataka on clear sky.

Rotating the body dhyana

Sri Sadgurubhyoh Namah

VBT 83 :

Chalaasane sthitasyaatha shanair vaa dehachaalanaat,

prashaante maanase bhaave devi divyaughamaapnuyaat

Translation :

O Devi, by rotating the body and stopping it, there is a slow moving of body which induces a tranquil state of mind and floats into divine consciousness.

How to do :

Swirl, rotate the body and then stop it. Then move the body slowly, which brings a tranquility in the body and mind and a divine consciousness is experienced.

This can be seen widely practiced in sufi tradition.

Suspended body dhyana

Sri Sadgurubhyoh Namah

VBT 82 :

Aasane shayane sthitvaa niraadhaaram vibhaavayan,

svadeham manasi ksheene kshanaat ksheenaashayo bhavet

Translation :

In sitting or lying down position, meditate on one's own body as supportless. In a moment, the mind is reduced, as the reservoir is reduced.\

How to do :

Visualize that your body is suspended without support. If you think that your body is supported by earth, then visualize that earth is floating in space, then you can do this properly. When this visualization is proper, the reservoir of old mental impressions is reduced, and as a result mental vagaries is reduced.

Khechari dhyana

Sri Sadgurubhyoh Namah

VBT 81 :

Madhyajihve spaaritaasye madhye nikshipya chetanaam,

hochchaaram manasaa kurvan tatah shaante praleeyate

Translation :

Place the middle of tongue in the widely opened one, and throw the consciousness in the middle mentally chanting 'Ha'. The mind will be dissolved in peace and tranquility.

How to do :

Bend your tongue backwards and place it in the cavity of tongue, and take your awareness to the middle of the cavity and mentally say 'Ha'. This activates the ajna chakra (the third eye), and by doing this, peace and tranquility is experienced as mind gets dissolved.

Trataka on gross object

Sri Sadgurubhyoh Namah

VBT 80 :

Sthoolaroopasya bhaavasya stabhaam drishtim nipaatya cha,

achirena niraadhaaram manah kritvaa shivam vrajet

Translation :

Gaze steadily at a gross object transfixed, within no time mind becomes supportless and acquires Shivam (auspiciousness).

How to do :

This is trataka technique done on a gross object. Sit relaxedly in front of a plain wall, either keep an object of your choice in front of you or select the wall itself. Gaze at the selected object continuously as long as possible without blinking. If tears come, let it roll down the cheeks. Blink if necessary. Keep gazing, and within no time, the mind becomes supportless and dissolves and sadhaka experiences thoughtless awareness, and shivam (auspiciousness) is acquired.

shoonya yantra dhyana

Sri Sadgurubhyoh Namah

VBT 79 :

Upavishyaasane samyak baahoo kritvaardhakunchitau,

kakshavyomni mnah kurvan shamam aayaati tallayaat

Translation :

Sit in a right posture, make a circle with curved hands and arms, gaze at the space inside this circle. Mind becomes peaceful and absorbed.

How to do :

Sit in padmasana or sidhdhasana or sukhasana or sit in a chair, and raise your hands, bend them into a circle. Keep looking at the space formed inside the circle. The space / shoonya allows the mind to settle down, become peaceful and absorbed.

The circle formed by hands is a kind of shoonya yantra. 

Dhyana veerasana

Sri Sadgurubhyoh Namah

VBT 78 :

Mridvaasane sphijaikena hastapaadau niraashrayam,

nidhaaya tatprasangena paraa poornaa matirbhavet

Translation :

Sit on one buttock on a soft seat, with hands and legs relaxed. By doing that mind becomes full.

How to do :

Sit on a comfortable soft seat, with left leg folded at knee, and left heel beneath the right buttock. Bend right knee and place right thigh over left thigh with right feet along the side of left thigh. This is 'Dhyana veerasana'. This posture when perfected, brings about a fullness of mind.

Tantric mudras dhyana

Sri Sadgurubhyoh Namah

VBT 77 :

Karankinyaa krodhanayaa bhairavyaa lelihaanayaa,

khecharyaa drishtikaale cha paraavaaptih prakaashate

Translation :

At the time of seeing karankini, krodhana, bhairavi, lelihanaya, khechari, the supreme attainment manifests.

Commentary :

When the sadhaka gets the inner intuitive meaning of the tantric mudras like ,

a) karankini : 'skeleton' mudra : Like shavasana, but consider body as a dead body.

b) krodhana : 'anger' mudra : tighten your facial muscles and let go to relieve the tension.

c) bhairavi : a.k.a unmani mudra : Eyes are looking at an external object, but attention is on inner self.

d) lelihanaya : 'flame' mudra : I dont know.

e) khechari : 'roaming in open space' mudra : Yogic texts describe it as elongation of tongue and bending the tongue backwards and pushed into cavity of mouth.

Then, the supreme attainment manifests.

Trataka dhyana

Sri Sadgurubhyoh Namah

VBT 76 :

Tejasaa sooryadeepaaderaakaashe shaleekrite,

drishtir niveshyaa tatraiva svaatmaroopam prakashate

Translation :

Gaze at the space that appears variegated by rays of sun or by an oil lamp, which illumines one's Self.

How to do :

'Trataka' a yoga kriya is the process explained here with a slight difference. In the usual trataka, gazing at an object is suggested to be done, usually at a lamp, sky, an object like wall, or at moon etc. Here trataka is adviced to be done on the space around an oil lamp or sun rays which refracts the light and appears multi-colored. By doing dharana on this space, the Self is known or illumined.

Before sleep dhyana

Sri Sadgurubhyoh Namah

VBT 75 : 

Anaagataayaam nidrayaam pranashte baahya gochare,

saavasthaa manasaa gamyaa paradevee prakaashate.

Translation :

Just before slipping into sleep, when the mind has lost touch with outer world, but sleep has not yet come, be aware of that intermediate state which is illumined by supreme Goddess.

Commentary :

We have conscious waking state which is called 'jagrat avastha' in sanskrit, and dream state which is called 'svapna avastha', and deep sleep state which is called 'sushupti avastha'. In waking state we are aware of the external world. In dream state our world consists of objects in mental world. In deep sleep, world disappears for you. 

If you observe closely, in between waking and just before you go to sleep, there is an intermediate state, when the conscious mind loses touch with external world, but not entered totally into sleep. This transition state is illumined by paradevi, the supreme goddess. In that transition, as there are no external objects and world percieved by mind, and there are no dream objects percieved by mind yet, and mind has not gone into deep sleep so as to lose consciousness, being aware of that state will reveal the Self.

Contented mind dhyana

Sri Sadgurubhyoh Namah

VBT 74 :

Yatra yatra manas tushtir manas tatraiva dhaarayet,

tatra tatra paraanandasvaroopam sampravartate.

Translation :

Wherever there is satisfaction of mind, hold the mind there, and the nature of supreme bliss manifests there.

Commentary :

The different dhyanas explained in sutras # 70 (dhyana on sexual pleasure), 71 (joy of seeing relatives), 72 (enjoyment of food and drink), 73 (joy of music and dance) is given a general description in this sutra, that, wherever your mind can find satisfaction and feel contented, use that as a means to know the nature of supreme bliss.

Mind is a monkey. It is always going outward, seeking enjoyment. Once an object of enjoyment is attained, mind will take rest for a moment, and in that moment, the mind is near the center, the Self, and experiences the bliss of Self. The feeling of happiness one experiences is always this bliss of Self only. Whenever mind is nearer to Self, it experiences the bliss. Wherever mind is satisfied and contented, it returns to the Self and enjoys the bliss.

Pleasure from Music dhyana

Sri Sadgurubhyoh Namah

VBT 73 :

Geetaadivishayaasvaadaa sama saukhyaikataatmanah,

yoginas tanmayatvena manoroodhes tadaatmataa

Translation :

Yogis by concentrating on the happiness equal to what is derived by pleasures of senses like listening to music, being absorbed in that happiness, will go beyond mind and becomes one with supreme.

Commentary :

Concentrate on the pleasures of senses like listening to music, watching dance, a natural scenario. This doesnt require an external music, or dance, or a landscape. Your mind should be used to recreate the feeling of happiness, and relive that happiness and concentrate on that. By being absorbed on that happiness without an external cause, Yogi will go beyond mind and becomes one with supreme.

Food and Drink dhyana

Sri Sadgurubhyoh Namah

VBT 72 :

Jagdhipaanakritollaasa rasaanandavijrimbhanaat,

bhaavayed bharitaavasthaam mahaanandas tato bhavet

Translation :

Meditate on the happiness obtained by the taste of eating and drinking. From that, rises the fullness, which becomes supreme bliss.

Commentary :

Same as previous sutra #71, but the object of contemplation changed to food and drink.

Joy dhyana

Sri Sadgurubhyoh Namah

VBT 71 : 

Aanande mahati praapte drishte vaa baandhave chiraat,

aanandam udgatam dhyaatvaa tallayas tanmanaa bhavet

Translation :

Great joy is experienced on meeting relatives after long time. Meditate on that joy with one-pointedness, until mind is absorbed.

How to do :

On meeting a relative or a friend after long time, a great joy is experienced. Remember the feeling you experienced, and relive that feeling, and concentrate on that feeling with one-pointedness, until your mind is absorbed in that feeling completely and bliss of self is revealed.

sexual bliss dhyana

Sri Sadgurubhyoh Namah

VBT 70 :

Lehanaamanthanaakotaih streesukhasya bharaat smriteh,

shaktyabhaave api deveshi bhaved aanandasamplavah

Translation :

In the absence of Shakti, by remembering the kissing, hugging, embracing a woman, and the pleasure of union with woman, the bliss swells.

Commentary :

In the previous sutra #69, the rising and merge with shakti is explained. In this sutra, it is told that , in the absence of shakti, one can remember the pleasure of kissing, hugging, embracing a woman (sexual pleasure), and the pleasure derived out of the union as the basis for contemplation and meditation. This leads to the increase in bliss. In sexual union, there is an absorbtion of mind for a brief moment, and this leads to bliss. The absorbtion of mind that happens in sexual union is used as an analogy to understand the bliss of Self.

This technique is mostly used in 'Vamachara' tradition. 

Union with shakti

Sri Sadgurubhyoh Namah

VBT 69 :

Shakti sangama samkshubdha shaktyaavesha avasaanikam,

yat sukham brahmatattvasya tat sukham svaakyam uchyate

Translation :

The union with shakti creates excitement, and at the end absorbtion into shakti happens. The bliss of union which is of nature of brahman, is the bliss of Self.

Commentary :

The bliss experienced when kundalini shakti rises and reaches the top, and an absorbtion happens with shakti, is said to be of the nature of brahman. This bliss is coming from Self.

Fire or Air dhyana

Sri Sadgurubhyoh Namah

VBT 68 :

Vahaner vshasya madhye tu chittam sukhamayam kshipet,

Kevalam vaayupoornam vaa smaraanandena yujyate

Translation :

Throw the blissful mind into fire in the middle of fibre like lotus stalk, or into that which is full of air. Then, one is united with rememberence of bliss.

How to do :

When the pranashakti moves upwards as explained in previous sutra #67, there is a bliss experienced. Stay meditating at the fire chakra which is manipura (near naval region), or at anahata (the heart chakra, full of air). By doing this, one remembers their original state of Self, which is blissful by nature.

Prana moving up dhyana

Sri Sadgurubhyoh Namah

VBT 67 :

Sarvasrotonibandhana praanashaktyordhvayaa shanaih,

pipeelasparshavelaayaam prathate paramam sukham

Translation :

If you block all the perception channels, pranashakti (vital energy) moves slowly upwards. At that time a sensation like 'crawling of ant' is felt in the body, with an experience of bliss.

Commentary :

The sense perception channels (senses of action and perception) should be blocked, either by pratyahara (a natural withdrawal of mind from enjoying the sense perceptions) or by shanmukhi mudra. This allows the prana to move upwards. This gives a sensation like ant crawling on the body and an experience of bliss.

Austerity as dhyana

Sri Sadgurubhyoh Namah

VBT 66 :

Kuhanena prayogena sadya eva mrigekshane,

samudeti mahaanando yena tattvam prakaashate

Translation :

By performing tapas (austerities), great bliss arises through which the tattvam (essence) is revealed.

Commentary :

Any austerity if performed well, on completion, will give rise to ananda (satisfaction of completion). Greater the austerity , greater is the sense of accomplishment. Through that bliss, the essence is revealed.

Example : If you take up one service activity, and make a resolution that within one year I will achieve a particular target, and you strive towards it, and achieve it. At the end of the year, the satisfaction of completion is experienced by you as bliss.

Ananda dhyana

Sri Sadgurubhyoh Namah

VBT 65 :

Sarvam jagat svadeham vaa svaanandabharitam smaret,

Yugapan svaamritenaiva paraanandamayo bhavet

Translation :

Simultaneousy meditate on universe or one's own body as filled with bliss of self. Through one's own nectar, one lives the supreme bliss.

How to do :

When you are completely relaxed, body and mind, you will enjoy the bliss of self. In this sutra it is told to feel one's own body or the entire universe as the same bliss. Sit relaxedly, feel the bliss permeating the entire body. You can also visualize entire universe as one being including your body and as having the same bliss.

Fusion of vayu dhyana

Sri Sadgurubhyoh Namah

VBT 64 :

Vaayudvayasya sanghattaad antarvaa bahir antatah,

yogee samatvavijnaanasamudgamanabhaajanam

Translation :

From the fusion of the twin vayus, either inside or outside, the yogi attains equilibrium and ready for manifestation of consciousness.

Commentary :

The two vayus (prana and apana) represent the ingoing and outgoing breath. When we take breath inside, it goes upto heart and then reverses its direction towards outside.When we exhale, it goes out of nose to some distance and stops there, and reverses its direction. The gap between inhale-exhale or exhale-inhale is the place where prana becomes apana, and apana becomes prana and fusion between these two. Meditation on these this fusion leads to equilibrium in the body and mind of yogi, and makes yogi fit for manifestation of the Self.

Sarvam khalvidam brahma dhyana

Sri Sadgurubhyoh Namah

VBT 63 :

Sarvam deham chinmayam hi jagad vaa paribhaavayet,

yugapan nirvikalpena manasaa paramodayah

Translation :

Simultaneously concentrate on body and universe as consciousness, then supreme consciousness arises.

How to do :

Meditate on body and universe simultaneously as consciousness. All this is consciousness. This meditation leads to supreme consciousness.

One object dharana

Sri Sadgurubhyoh Namah

VBT 62 :

Bhaave tyakte niruddhaa chin naiva bhaavaantaram vrajet,

tadaa tanmadhyabhaavena vikasatyati bhaavanaa

Translation :

When mind is concentrated on one object alone, in exclusion of all other objects, and not allowing movement of thoughts from one to another, then an awareness rises.

How to do :

Select an object on which your mind can easily dwell, and concentrate on that object, without letting the mind wander. In that focussed mind, an awareness rises.

Space between objects dhyana

Sri Sadgurubhyoh Namah

VBT 61 :

Ubhayor bhaavayor jnaane dhyaatvaa madhyam samaashrayet,

yogapachcha dvayam tyaktvaa madhye tattvam prakaashate

Translation :

Think of two objects till the thought matures, and then cast aside the two objects and meditate on the space between them. The essence / tattvam arises.

How to do :

Take any two objects. They can be a chair and table, or day & night, or two breaths, or two thoughts and meditate on them. Once the thought matures, focus on the gap between the two objects. The essence arises.

Desert dhyana

Sri Sadgurubhyoh Namah

VBT 60 :

Nirvrikshagiribhittiyaadideshe drishtim vinikshipet,

vileene maanase bhaave vrittiksheenah prajaayate

Translation :

One should gaze at a deserted place like tree-less barren land, bare mountains or rocky terrain, where there is no support for mind, then the vriit (modification) of mind becomes less and mind dissolves.

How to do :

Select a deserted place like a country side, where there are no trees, and barren land, no object at sight, no automobiles to disturb you. Select a time as a mid-day time in summer, when the birds also dont chirp. Sit in a shaded place, become lazy and gaze across the vast land which is like a still picture. Mind becomes still.

In the modern era, such places are very rare, so imagine yourself to be in such a place and scenario. Observe that mind at once becomes silent.