The Vijnana Bhairava Tantra

In the Lord Bhairava, who is of the form of Bhairava and who is the very essence of the churning of the world i.e., the one who causes the appearance and disappearance of the universe, from the perspective of reality, what is the form of that Bodha-Bhairava Bhairava of pure consciousness? Since he is the nature of the energy of reflection, are the kalas limbs/aspects—which are the powers of reflection such as the Unsurpassed, Bliss, and Will—that contain within themselves the entire expanse of the universe consisting of the denoted and the denoting, his actual form?

Or, could his form be that of the king of mantras, which has the nature of the nine-fold essence and which projects the six paths the paths of words, phonemes, etc. through the reasoning of the nine principles tattvas beginning with nature and ending with Shiva? Or is it that which is defined as having a specific mantra-nature in the Trishiro-Tantra The Three-Headed Tantra, which contains the reflection of the triad of principles beginning with the human level? Is it of the nature of the three powers—the presiding powers of that state? Or, if not, is it of the nature of the nada sound, which is the reflection of the non-differentiation of the bindu point, which itself is the form of the light that is the non-differentiation of the entire universe of denoted objects, serving as the common vitality of all mantra circles? Or, in reality, is his form in Bhairava the ardhacandra crescent moon, nirodhika the obstructing force, and the rest of the bindu and nada manifestation?

Regarding this, the bindu, which is the light non-different from all denoted objects, when becoming nada sound, takes the form of the ardhacandra crescent moon because of the dominance of a certain denoted object in the state of pacification. When the complexity of the knowable disappears, it becomes the nirodhika obstructing force, which has the form of a clear line. It is so called because it obstructs the entry of those who have attained the state of nada sound for limited yogis, and for others, it obstructs the state of entry into differentiation. The plural is used here to indicate the beginning. The nadanta end of sound, shaktini, vyapini, and samana indicate the level above nada sound. There, in the pacification of the nada itself, which is the sound-pervasion, there is the nadanta end of sound, which has the nature of extremely subtle sound. Upon its pacification, there is the shakti power, which has the nature of the unfoldment of the pervasion of touch. Because of the non-limitation of the body, it is called vyapini the all-pervading, attaining pervasion of space. In the pacification of all knowable objects—whether existing or non-existing—in the absorption into pure knowledge which is the form of the instrument of mere thought, it is samana the equalizing state. This is the ardhacandra crescent moon and the rest of the mantras...

Footnotes: Page 5: Manuscript 'ka' reads 'tattvamarsheti'. Page 10: Manuscript 'ka' reads 'nadatmakatvam'. Page 11: Manuscript 'ka' reads 'bhairvarupam'. Page 14: Manuscript 'kha' reads 'spashtharekhatma', while 'ka' reads 'spashta rekha'. Page 15: Manuscript 'ka' reads 'tadadya'. Page 18: Manuscript 'ga' reads 'dehavacchedat'.