Divine Consciousness - Mandhata Global

Introduction xiii
In Pataiijali, the word dharaIJii is used in a somewhat limited
sense viz; 'fixation of mind on a particular spot.' In Vijiianabhairava
it is used in the wide sense of fixation or concentration of
mind or yoga. The word yoga is used both in the sense of communion
(with the Divine) and the means (upiiya) for that communion.
So 112 types of yoga or means of communion with
Bhairava have been described in this text. .
Unfortunately, no word has been profaned so much in modern
times as yoga. Fire-walking, acid-swallowing, stopping the heartbeat,
etc. pass for yoga when really speaking they have nothing
to do with yoga as such. Even psychic powers are not yoga.
Yoga is awareness, transformation of the human consciousness
into divine consciousness.
Vijiianabhairava mentions 112 dhiiraIJiis or types of yoga. It
is a book on yoga, not on philosophy, but its system of yoga can
be better understood if one is acquainted with its metaphysical
background. The reader would be well advised to go through
the author's Introduction either in Pratyabhijiiiihrdayam or
Siva-siltras in order to get an idea of the metaphysics on which
the present yoga system is based.
The means of communion with Bhairava have been classified
under four broad heads in Saiviigama, viz., anupiiya, siimbhava,
siikta and iiI,Iava. These have been described in detail by the
author in the Introduction to the Siva Siltras. In this book, in
the notes under each dharaIJii it has been indicated whether it is
iiIJava or siikta or siimbhava. Anupiiya literally means 'no means',
'without any means' which has, however, been interpreted by
Jayaratha as liat upiiya i.e. very little means. Just a casual hint
by the guru or the spiritual director is enough for the advanced
aspirant to enter the mystic state. Such a rare case is known as
that of anupiiya . .4IJava, siikta and siimbhava are definite techniques.
These are, however, not watertight compartments. The
aspirant has to pass from the iiIJava to siikta and finally from the
siikta to the siimbhava state.
Vijiianabhairava has utilized all the traditional techniques of
yoga-postures, mudriis or gestures, development of priiIJasakti,
awakening of kUIJt/aiinl, mantra japa or recital of words of power
or sacred formulae, bhakti (devotion) jiiiina (realization through