The Vigyan Bhairava Tantra, also recognized as Vigyan Bhairava, carries a unique and profound significance. The term ‘Vigyan,’ frequently pronounced as ‘Vig-yaan,’ holds the significance of knowledge and understanding. In the context of this text, it can also be interpreted as consciousness. On the other hand, ‘Bhairava’ stands as a representation of the divine, referring to God. Vigyan Bhairava means either knowledge of God or God consciousness. Both of these meanings are pertinent in this context. Not only does it signify knowledge and understanding, but the Vigyan Bhairava Tantra is also a text that imparts wisdom on how to fully know and comprehend God. We can only know God fully when we reach God, or become one with God. Vigyan Bhairava gives 112 techniques through which one can unite with God.
The text is a dialogue between Lord Shiva and his consort, Parvati – between God and the Goddess. The Goddess is, in reality, not separate from God. While assuming a separate form, she engages God, echoing the questions that enlightenment seekers would pose. In the text, Lord Shiva gives 112 meditation techniques for enlightenment. Most meditation techniques practiced today are derived, in one form or another, from one of the meditations given in the Vigyan Bhairava Tantra . Likely revealed to an unknown Kashmir master, this text contains beautifully simple meditations. Furthermore, these practices are accessible, as they don’t demand an abundance of intelligence to comprehend or apply. But do not let their simplicity fool you. By opening a door to eternity, these words, much like truth, possess simplicity while unraveling life’s mysteries.
The Vigyan Bhairava Tantra is an integral component of Kashmir Shaivism, a yoga and tantra tradition. Moreover, Kashmir Shaivism is grounded in a philosophy of non-dualism or monism. This is in contrast to most religions, which typically uphold dualism, where a clear distinction exists between the individual and God. In such dualistic views, the individual is perceived as separate from God, and ultimately, they believe that at the end of their life, they will be judged by God. Therefore in religions, we (the individuals) are separate from God and also distinct from each other. In the philosophy of non-dualism, a core tenet holds that we are not separate from God, nor are we distinct from each other. Instead, there is only One, and that One is God. There is no Reality but God.

The appearance of separateness among us is, in fact, an illusion. Our sense organs provide a limited perspective and do not reveal the complete picture. Moreover, at a deeper level, we are all intricately interconnected. For example, we look separate from trees. A human being defines the boundary of his body by his skin. Similarly, we know where a tree begins and where it ends. A human being looks separate from a tree. However, humans breathe in oxygen and give out carbon dioxide. Trees do just the opposite. We are now beginning to understand that by destroying our forests, and our environment, we are in fact destroying ourselves. Centuries ago, both yoga and tantra recognized the vital role of trees, understanding that our survival on this planet depends on them. They teach the profound interconnectedness of all life forms, emphasizing that we are all integral parts of God, with no Reality existing apart from this divine connection.

The Vigyan Bhairava Tantra contains a great deal of practical wisdom. Its message is meant to be applied in our day-to-day lives. It shows us directly how to bring peace and JOY into our lives. Although it was written over 2000 years ago, its message is eternal. It was meant for all times .
The dialogue begins with the Goddess asking God about the true nature of God. The answer comes surprisingly quickly, in Verse 1 5 itself. Verse 15 explains to us that we can experience the joy of God within ourselves, when the mind is still and free of thoughts. In other words, we achieve liberation, when we still the mind. This text, and Kashmir Shaivism, state that union with God is not a meeting of two; it is a meeting of one. When the mind is stilled, our ego disappears and the state of God appears within us. Liberation is nothing but the awareness of our true nature. This is also how we bring peace and joy into our lives – by controlling our minds. The more control we have over our minds, the more peace and happiness we experience.

The above answer may surprise many people, especially those who believe that our happiness is dependent on the external conditions of our lives, or on our material wealth. Many people believe that the wealthier we are, the fewer problems we will face, the more things we can do or buy, and the happier we will be. The text explains that this is not true. Nothing external can bring us lasting happiness. This is because everything external is subject to change. Lasting happiness will only be found within. This wisdon1 can be incredibly uplifting. It means that for our happiness, we are no longer dependent on external conditions or particular people.
The meditations given in the text begin slowly. The first few meditations are primarily sitting meditations, to be practiced seated, with eyes closed. Then suddenly, from Verse 43, the text shifts gears and moves to an entirely different level. It introduces us to the concept that our beliefs create our reality. By changing some of our beliefs, we can liberate ourselves. There are many meditations given in this text that follow the same principle. The principle that our beliefs create our reality has many wonderful practical applications. We can change the external circumstances of our lives, by changing some of the beliefs that caused them.
There are some meditations given in the text that change our perception of life. They change the way we perceive or look at things. This process awakens us to a higher reality and changes our behavior immediately. For example, Verses 100, 107 and 124 explain to us that the same God that is present in oneself, is present in everyone else too. This means that no one is special. It does not matter how wealthy, intelligent, accomplished or evolved we are. None of these things makes us superior or inferior to anyone else.

When we understand this truth, we become more humble, and our behavior towards everyone else changes automatically. Many other beautiful meditations in the text can awaken us from our dream state and propel us to a higher reality. After the meditations, the dialogue between God and the Goddess continues, and certain aspects of the philosophy of non-dualism are discussed.

At the end of the book, one final meditation is given. This meditation is special. Even when all other meditations fail, this one always succeeds. It is easy to practice and works for everyone. The question sometimes arises as to whether the Vigyan Bhairava Tantra is a text on tantra or yoga. In fact, it is both; primarily, it serves as a text on yoga. However, yoga was initially part of tantra. Therefore, it is also a text on tantra. Tantra also includes many other rituals and practices that have nothing to do with yoga. Today, people harbor the misconception that tantra is about sex. That is incorrect. Primarily, Tantra revolves around the pursuit of enlightenment. It’s essential to note that out of the 112 meditations presented in this text, only three employ sexual practices as a means to attain enlightenment.

To reach God, we must love, and love unconditionally. As Krishna said in the Bhagavad Gita :

Only by love can men see me, and know me, and come unto me.

Krishna in Bhagavad Geeta{11:54}

The emphasis on love is found in other spiritual traditions. Buddha taught in the Dhammapada, that any supposed truth that could not be spoken in love, was not truth. That is why all great tantric texts were written in a language of love- as a dialogue between the God and the Goddess. Love between a master and a disciple is also important. The Goddess is here taking on the role of a disciple, to help all of mankind. When a disciple is learning something new, it is important for the disciple to temporarily set aside what he or she thinks she knows about God. This will enable her to receive her master’s knowledge.

There is an old zen story of a disciple going to a master’s house to receive wisdom. The master first offers the discipie tea. While pouring tea for the disciple, the master keeps pouring, and the cup starts overflowing. When the disciple asks the master what he is doing, the master replies that unless the disciple first empties his “cup” of knowledge, the master cannot fill anything in.
When the disciple loves her master, she is willing to accept her master’s wisdom, no matter how radically different her master’s wisdom is from her own. With love, there is a trust, a faith in your master. Consequently, one is willing to try something new that can help one reach God.
Finally, love is important because in love, dualism is transcended. A sense of oneness is felt. Two persons who are deeply in love, sometimes lose their sense of individual identity. When a person loves deeply, she leaves her ego, or her individual identity behind. To reach God, one has to transcend one’s individual identity. This happens automatically with love.