Fully Satisfied

“… Noble lady, although this is the most secret part of the tantras, yet I will speak to you about what has been expounded regarding the (defined) forms of Bhairava.

O Devi, the sakara aspect of Bhairava is insubstantial and of no spiritual value, like the illusory dream-like web of Indra, and is also like the delusion of celestial musicians.

(The sakara sadhanas) are described for those people of deluded intellect, who are prey to distracted thought patterns or are inclined towards the performance of action and ostentatious rituals to traverse the path of meditation.

In reality (the essence) of Bhairava is not the nine forms, nor the garland of letters, nor the three flows and not even the three powers of shakti.

His (Bhairava's) form (cannot be perceived) in nada and bindu nor even in the obstructed half moon, nor in the piercing of successive chakras, nor docs shakti, or energy, constitute his essence.

These things have been told (about the form of Bhairava), like the tales used to frighten children, to induce people of immature intellect to follow the spiritual path, just as the mother entices her child with sweets.

Ultimately (that state of bhairava) cannot be measured in terms of time, space or direction, nor can it be indicated by any attribute or designation.

One can have this inner experience for oneself when the mind is free from modifications or thought patterns. The atman of bhairava, which is known as bhairavi, is then experienced as the bliss of one’s own inner awareness, a state whose form is fullness, free from all contradictions.

The essence of his nature is known to be free of dross and pervades the entire universe. This being the nature of the highest reality, who is the object of worship and who is to be pacified by worship?

In this way the transcendental state of bhairava, which is described or sung of, is known by means of the absolute or highest form that is Paradevi, the highest goddess.

Just as shakti, or power, is not different from shaktimaan, the holder of power, similarly parashakti, the highest power, who is the essence of the absolute (and therefore) identical with dharma, can never be separated from Bhairava, the possessor of dharma.

(Just as) the power to burn is not separate from fire, (similarly parashakti is not different from Bhairava).

However, it is imagined as separate in the beginning, as a preliminary step towards entry into its knowledge.

One who enters the state of shakti has the feeling of identification with Shiva, without division. Then one verily becomes like the form of Shiva. In this context, it is said that Shakti is the face of Shiva.

Just as space, direction and form are revealed by the flame of a candle or the rays of the sun, similarly Shiva is revealed by the medium of Shakti, O clear one…

O Goddess, this most excellent teaching, which is said to lead to the immortal state, should verily not be revealed to anybody.

These teachings should not be disclosed) to other disciples, to those who are evil and cruel, or to those who have not surrendered to the feet of the guru. (They should only be revealed) to advanced souls, who are self-controlled and whose minds arc free of vikalpas.

Those devotees of the guru, who are without the slightest doubt or hesitation, O gazelle-eyed one, having renounced son, wife, relatives, home, village, kingdom and country, should be accepted for initiation.

The (worldly accoutrements) are all temporary, O Goddess, but this supreme wealth is everlasting.
One may give up even one's prana (life energy), but this teaching which is the supreme nectar should never be given up.

The auspicious goddess said: O great Lord Shankara, God of gods, I am now fully satisfied.”

~ Vijnana Bhirava, one of the basic Agamas, is a chapter from Rudrayamala Tantra that contains teachings on Advaita (to be differentiated from Adviata Vedanta). Vijnana Bhairava means "the mystic knowledge of the Ultimate Reality". Vijnana Bhairava Tantra is a key text of the Trika school of Kashmir Shaivism in Sanskrit language. In his Manual for Self-Realization, Lord Bhairava, in answering the Divine Mother Bhairavi's question "What is the real essence of the way we have to read?" reveals 112 different spiritual practices for entering in the universal and transcendental state of consciousness.” References to it appear throughout the literature of Kashmir Shaivism, indicating that it was considered to be an important text in the monistic school of Kashmir Shaiva philosophy. In 1957, Paul Reps brought the text to wide attention by including an English translation in his popular book Zen Flesh, Zen Bones. ~ Wikipedia

 "In March 1991, Swamiji went to the USA. It was his first trip ever outside of India. He had received this invitation to travel umpteen times from his devotees abroad, but he had always refused. This time he had a clear objective: The propagation of Kashmir Shaivism in the USA with the assistance of his western devotees who were based there. After a few months stay, He came back to India in June of 1991.

And then the Great Master of Shaivism of this Age and Time decided to leave his earthly body and merge into the Supreme Shiva on 27th Sept. 1991 at Noida, New Delhi, Uttar Pradesh.

Shaivacharya Ishwara Swarupa Swami Lakshmanjoo was the perfect combination of life and spirituality. His very presence was solace to the depressed, hope to the forlorn, joy to the seeker, inspiration to the scholar and satisfaction to the soul striving for spiritual upliftment.

In the words of Abhinavagupta, “Some beings are enlightened only for their own liberation, and some others for the sake of redeeming the whole world. Just as a firefly shines only for itself, jewels shine for others, the stars shine for more, the moon shines for still more and the Sun bestows light on the whole universe.” Swami Lakshmanjoo was such a Sun indeed."