Bettina Baumer ' Sharada'
The Sanskrit language has a rich vocabulary for different kinds of
"meditation", which need to be distinguished carefully in order to assess the richness of the spiritual traditions of (so-called) Hinduism. 1 Some of these terms belong to the list of the eight
"limbs of yoga" (yogiinga) as described in Patafij ali ' s Yogasfitra, such as : dhyiina (meditation, also in the sense of visualization), dhiiraflii (concentration), and samiidhi (absorption), which have been used in different Yoga schools and the relevant texts of Tantras. However, one term has never been mentioned as a particular practice or stage of yoga, although it plays a very important role in the practice of meditation in various schools and texts: Bhavanii, which has been variously translated as "creative contemplation", "insight-contemplation" (S. Vasudeva), "imagi
nation as intuitive and creative power"2 (L. Silbum), "creative
1 Although Buddhism uses the same concepts, the implications are often different, and hence no attempt is made here to compare them.
2 Silburn also translates it as "meditation creatrice identifianate" or "realization mystique".
5 8 BETTINA BAUMER
meditation"3 (R. Torella), "meditative realization" (L. Bansat
Boudon and K. D. Tripathi), etc. We may first look at some definitions before giving examples of this practice and its variations from the Vijfiana Bhairava Tantra.
Bhiivanii is derived from the verbal root bhii- "to become, to be", with a dynamism implied, hence a contemplative practice leading to a state of being.4 One could therefore also translate it as
"transformative meditation", leading to identification. Padoux de
scribes it as "intense creative meditation that causes to appear to the mind vivid images with which the meditator becomes identi
fied" ( 1 990: 4 1 3). Thus, in texts of Yoga and Tantra, the result of bhiivanii is often described as samiidhi (absorption). To quote an example from the Saiva text Svayambhuvasiltra-sangraha:
The Yogin, by being established in that (meditation), quickly finds ab
sorption. When absorption is well developed, one attains the desired reward. Contemplating (bhiivaya1J1s) the thing which is the object of one ' s awareness, one achieves identification (tanmayo) (with the ob
ject). When identification (is achieved) the mind becomes supportless, as though non-existent. Then he indeed is (a Yogin) who has achieved absorption, who, abiding (in that state) like one dead is unaware of sounds etc. (Vasudeva, 2004 : 435)
In the Riijamiirtaflda by king Bhoj a on the Yogasiitra:
Bhiivanii, ' contemplative insight' is the most general term used in the context of meditation. It is the repeated mental engagement with an object of contemplation to the exclusion of all others. (Vasudeva, 2004 : 22 1)
According to the Saiva Agamas, tarka, or discriminative insight, is an important element of Yoga. Interestingly, it is sometimes identi-3 "Apprehension of an inner, emergent divine consciousness" also described by Jaideva Singh ( 1 979) as "the practice of contemplating or viewing mentally one self and everything else as Siva".
4 This concept and practice could well be derived from the Upani�ads, where we find the repeated phrase ya evam veda sa eva bhavati, "he who knows thus be
comes it", the "it" referring to one form or other of brahman meditated upon. But we are not going here into the history of this practice.
CREATIVE CONTEMPLATION IN VIJNANA BHAUlAVA 5 9
fied with bhfivana, as in Abhinavagupta's Tantraloka ("Light on the Tantras"):
It is certain that the learned sever the root of this tree (of differentiated awareness), which is difficult to cut, with the hoe (kufhara) of correct judgement (sattarka), its edge sharpened. The wise call it "insight
contemplation" (bhiivana), the cow which grants all wishes, who man
ifests even what is inaccessible to desire. (TA 4 . 1 3 - 14, translated by Vasudeva, 2004 : 420)
The commentator, Jayaratha, adds that thanks to bhavana, what has been unclear or confused "attains the clarity of the nature of pure consciousness" (Vasudeva, 2004 : 22 1 ). By calling bhfivana "the wish-fulfilling cow" (kamadugha), Abhinavagupta emphasizes the powerful creative aspect of this contemplation. Even though it may start from a form of imagination, the clarity of discrimination has to precede it.
This meaning has to be kept in mind when this kind of medita
tion is described as "creative imagination". We shall come to the element of imagination in the context of practical examples from the Vijfiana Bhairava.
The equally authoritative Malinfvijayottara Tantra of Kashmir Saivism has a phrase describing "attentiveness in the contempla
tion of Siva" :
tadarthabhavanayuktarrz, which means literally "the insight
contemplation (bhfivana) of the meaning or substance (artha) of the ultimate state of Siva (tat-paramarrz padam=Sivatattva)".
(Vasudeva, 2004 : 428)
In bhavana a transition takes place from "a discursive mode of thought into an intuitive and non-discursive awareness [ . . . ] fo
cused on ultimate reality" (Bansat-Boudon and Tripathi, 20 1 1 : 50).
All this dynamism involved in the practice of bhavana shows its connection with the divine Energy: Sakti. In Trika, or non-dualist Kashmir Saivism as developed fully in Abhinavagupta in the 1 Oth-1 Oth-1 th century, four ways or means to liberation are distinguished: In way of descent, the non-way (anupaya), the Divine way (Sambhava
60 BETTINA BAUMER
upaya), the way of Energy (sakta upaya), and the lowest, individu
al way (a7Java upaya). Each one (except anupiiya, as the name says) has its own practices and level of consciousness. The inter
mediary way is that of Energy, mediating between activity (kriya) and the divine will (iccha), hence non-activity, as well as between duality (bheda, difference) and non-duality (abheda). Bhavana as dynamic, transformative meditation is clearly situated at this level of Energy, mediating between the individual and the divine. Thus bhavana is rooted in the divine Energy, as it is experienced in an intermediary zone of silence preceding thought and language, a zone between thought-construct (vikalpa) and the thought-free non
dual state ( nirvikalpa ). 5 Yet it is also based on a conviction or in
sight, which it integrates into contemplation:
Bhiivana is ultimately but a form of pure energy considered in its inde
termination, therefore it resides in the most varied aspects of that en
ergy . . . (Silbum, 1 99 8 : 32).
Silburn therefore calls it the mystical zone, the "in between"
(madhya).
These apparently contradictory ' definitions ' of bhavana will become clear when considering the examples given in the Vijnana Bhairava.
The Vijnana Bhairava is the most authoritative Tantra of non
dualist Kashmir Saivism in so far it describes explicitly 1 1 2 ways of entering supreme consciousness. They comprise of various forms of 'meditation' , concentration on breath (pra7Ja), experiences taking their starting point from j oyful or painful sensations as well as from aesthetic j oys such as listening to music, various practices of "centering", i.e. focusing on the center between two breaths, two thoughts, two obj ects, or two extremes like happiness and suffer
ing, etc. Then there are spontaneous or induced experiences with
out any previous practice, leading to sudden enlightenment or the entering into the state of divine consciousness. One example is
5 I refer to the description given by Silbum in her introduction to the Vijnana Bhairava ( 1 998: 3 0-35).
CREATIVE CONTEMPLATION IN VIJNANA BHAIRA VA 6 1
looking down into an abyss or a deep well, which frees the mind from all thoughts.
These practices and experiences can be classified according to the three or four upayas as described in Abhinavagupta' s Tantralo
ka, as has been done by Swami Lakshman Joo.6
Here we are concerned with those practices or meditations clas
sified under the way of Energy (Saktopiiya), and especially those where the practice is described by the verb bhiivyate, connected with bhavana. The verb itself expresses the dynamism of transfor
mation.
The noun bhavana occurs in five verses of significance (20, 39, 47, 1 45, 1 5 1). In the introductory verse 20, the connection of bhavana with divine Energy is immediately established, thus plac
ing all the following practices in their proper context.
When one enters the state of Energy (foktyavastha) through a contem
plation free from distinction (from it), then one becomes one with Siva (or: one attains the divine nature, sivarupf). For Sakti is called the en
trance to Siva.7 (Lakshman Joo, 2007 : verse 20)
It sounds like a tautology, but there is still a process of divinization leading from bhiivana to the divine state, from Sakti to Siva. This also implies that Siva, the Divine, cannot be experienced directly, but only mediated by its own Power. Any differentiating thought would be an obstacle in this contemplation.
Bhiivana is further connected with contemplation of the void (sunya), as in the following example :
0 BhairavI, by uttering the pravava (mantra)8 and by meditating on the void at the end of the protracted sound, one attains the state of the Void by means of the Supreme Energy of the Void. (Lakshman Joo, 2007 : verse 3 9)
The Energy of the Void is here derived from the silence following the recitation of mantra: It is through this silence passing via the
6 In his (oral) commentary (2007).
7 Saivfmukham: also "the face, the mouth" of Siva.
8 The pranava mantra is a monosyllabic or bija mantra, like Om, hum, hrim.
62 BETTINA BAUMER
supreme Energy of the void that the state of pure Void is attained.
There is thus a transition from the mantra to the void through Sak
ti, or from sound to silence and to the source of silence: sunyata.
A group of practices ( 43-4 7) often called dharm:za, but here more appropriately called bhavana, are concerned with meditation on the body as empty. The purpose is to de-identify consciousness from the body, and thus to reach a state of transparency. The Tan
tra suggests some variations of this contemplation, the first being:
One should meditate on the void in one ' s own body on all sides simul
taneously. When the mind has become free from thoughts, one experi
ences everything as the Void. (Lakshman Joo, 2007: verse 43) . What is significant in these practices is the simultaneity of concen
trating on different sides or parts of the body, which is very diffi
cult to achieve. It is precisely this simultaneity, however, which releases the mind from being fixed in any particular place, there being nothing to hold on to. Losing hold, another energy takes over and empties the mind of all thoughts and identifications (nir
vikalpa). In verse 44 this is called "the energy that does not depend on the body". Even a momentary experience of emptiness can lead to freeing the mind from identifications :
If one contemplates in a thought-free way on any point in the body as mere void even for a moment, then, being free from thoughts one at
tains the nature of the Thoughtfree (Siva). (Lakshman Joo, 2007: verse 46)
"Contemplates" (vibhavayet) here does not mean a prolonged med
itation, but a momentary act of awareness that leads to attaining a state of "sharing in the non-duality of consciousness, i.e. a momen
tary act leads to a transformation of the entire being. In this way the verse generalizes the three preceding practices of emptying the body consciousness. Nirvikalpa, "thought-free awareness'', can never be attained through a practice specifically aimed at it, it ra
ther has to occur "by the way", in the middle of two things or thoughts. By definition it cannot be the object of meditation,
be-CREATIVE CONTEMPLATION IN VIJNANA BHAUlA VA 63
cause in that case it would be a vikalpa, a "thought-construct"
based on duality.
The last verse in this group concerned with the body ( 4 7) aims at a steady state of bhavana:
0 gazelle-eyed Goddess, if one contemplates on all the elements con
stituting the body as pervaded by void, then one ' s contemplation (of the Void) will become firm.9 (Lakshman Joo 2007: verse 47)
This steadiness depends on a state of awareness of the void (lit.
sky, niyad, always a symbol for all-pervasive emptiness). It dis
solves the consciousness of the body as something solid, substan
tial (dravya).
A universal expansion of this dharm:za is when the body and the universe are simultaneously contemplated upon:
If one contemplates simultaneously that one's entire body and the world consists of nothing but Consciousness, then the mind becomes free from thoughts and the supreme awakening occurs. (Lakshman Joo, 2007: verse 63)
Verse 65 contains the same contemplation (without the verb bhavayet, but smaret), within the context of bliss (ananda):
The (yogI) should contemplate simultaneously on the whole world or his own body as filled with his own bliss, then by his own blissful nec
tar he becomes united with the supreme bliss. (Lakshman Joo, 2007:
verse 65)
Simultaneous contemplation is again not possible in any obj ectified way, it has to be a state of awareness beyond space and time and therefore a state of Energy, as already stated. A subj ect-obj ect meditation would be at the individual level, which is a level of du
ality.
These two practices may take their start from an act of imagina
tion. In the commentary by Swami Lakshman Joo :
9 tasya bhavana sa sthira bhavet.
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Imagine that this whole universe is filled with God-consciousness, from toe to head. Think that you and this universe are the same. (But) you have to adopt this consciousness with a thought-free mind. (Lak
shman Joo, 2007 : 69-70)
Bhavana is then this in-between of imaginative thought and the thought-free awareness resulting from it.
Bhavana can also be the transformation of a sensual experience, leading from a limited j oy to the fullness of bliss, as even in the apparently simple act of eating and drinking:
When one is filled with j oy arising from the pleasure of eating and drinking, one should meditate on the state of fullness. Then the great bliss will arise. (Lakshman Joo, 2007 : verse 72)
Contemplation using imagination at the beginning leads to immer
sion or absorption in the Divine, as in the following practice:
One should contemplate the entire sky which is the nature of Bhairava as if it is pervading one's head. Then (one experiences) everything as the form of Bhairava and one enters into the glory of His nature. (Lak
shman Joo, 2007: verse 85)
The sky is the all-pervasive form of Bhairava, and this bhavana is transformed into light-energy. What this and other practices of bhavana imply is an integration of micro- and macrocosm, or of the body and the universe.
These meditations aim precisely at a state of non-duality, taking their start from an act of imagination.
Thus meditation on Bhairava also takes the form of contempla
tion of darkness, outside and inside the body, merging with the form of darkness of the Divine. Darkness is another way of empty
ing thoughts (verses 83-87).
Another way of universalizing meditation is to consider that not only conscious beings, but even so-called inert objects are pervad
ed by the same consciousness :
"Knowledge, will etc. are not only found within me, they are also pre
sent in j ars and others objects". Meditating in this way on the
omni-CREATIVE CONTEMPLATION IN VIJNANA BHAIRA VA 65
present (Reality), one becomes all-pervading. (Lakshman Joo, 2007:
verse 1 05)
Here again, the meditator starts with a thought which is then trans
formed into the reality of a universal insight. This bhiivana serves to overcome the dichotomy of subject-obj ect, one of the main aims of an advaitic understanding of reality. 10 The important overcom
ing of the duality of self and other is the topic of another bhavana:
One should experience the consciousness also in the body of others as in one ' s own. Giving up the concern for one ' s own body, one becomes all-pervading within days. (Lakshman Joo, 2007: verse 107)
Contemplating the same consciousness in all bodies implies re
nouncing the identification with one' s own body, overcoming its limitations and thus leading to all-pervasion (vyapi), or universal consciousness.
Only one verse in the Vijnana Bhairava takes devotion (bhakti) as the starting-point of contemplation:
The intuitive insight which is born from intense devotion in one who is detached is the very Energy of Satikara: ever contemplating on her one becomes Siva. (Lakshman Joo, 2007 : verse 1 2 1 )
Several stages are involved in moving from devotion (which al
ways implies a kind of duality) to divinization. Intense devotion both presupposes and produces detachment, out of which a state of the mind or purified intellect (mati) arises. This itself is trans
formed into divine Energy (fakti sankari), leading ultimately to divinization. The active force behind this is precisely bhiivana, which has to use the divine Energy in a constant process of con
templation (nitya1]'1 bhavayet).
Contemplation on divine qualities leads to enlightenment - but these characteristics are negative:
10 Cf. the immediately following verse 106: "The perception of subject and object is common to all embodied beings. But characteristic of yogis is that they are aware of this relationship."
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The unknowable, the ungraspable, the void, that which pervades even non-existence, contemplate on all this as Bhairava. At the end (of this contemplation) illuminatio11 will dawn. (Lak5hm;m Joo, 7007 : verse 1 27)
The contemplation therefore consists in negating any objectivity, in emptying. Only then illumination (or awakening) becomes possible (bodhasmrzbhava).
The following verse does not use the verb bhavayet, but it shows a similar process leading to complete absorption (samavefo).
Fixing one ' s mind on the external space which is eternal, supportless, empty, all-pervading and free from limitation, in this way one will be absorbed in non-space. (Lakshman Joo, 2007 : verse 128)
Here even the emptiness of space is transcended in the process of absorption.
Bhavana as a meditation leading from duality to oneness is ap
plied in the differentiation between knowledge and the knower:
Since they have the same nature, knowledge and the knower should be contemplated as inseparable. (Lakshman Joo, 2007: verse 1 37cd) In the concluding verses, the Tantra substitutes ritual acts with spir
itual practice. Here we find a brief but revealing summary of what bhavana is all about, as the recitation of mantra or japa, the most common religious practice, is substituted by bhavana:
The contemplation on the supreme state which is done continuously, that is real recitation (japa) in this (esoteric) tradition. The sound (nada) which is sounding by itself is the real mantra to be recited.
(Lakshman Joo, 2007: verse 145)
A characteristic of bhavana is a repeated - and by repetition, con
tinuous - practice of contemplating on the highest state (there is a play with words: pare bhave bhavana bhavyate). The transfor
mation occurring as a result of this exercise is not explicitly
men-CREATIVE CONTEMPLATION IN VIJNANA BRAIM VA 67
tioned, but rather implied. It has to be an entering or identification with the supreme state.
In the end, the sacred place (k$etra) is substituted by bhiivanii:
The sacred place o f pilgrimage (k.yetra) consists in supreme contem
plation (para bhiivana) and the absorption into the Sakti of Rudra, by which all sins are removed and all (beings) are saved. How can there be any other worship and fulfillment in relation to this (non-dual) Re
ality? (Lakshman Joo, 2007: verse 1 5 1 )
The real pilgrimage i s not external, but i s supreme contemplation consisting in union with the Power of Rudra. It fulfills the same goal which the pilgrim is in search of when visiting a sacred place, namely purification from sins and salvation. 11
After going through the examples of Vijfiiina Bhairava we may try to summarize the features of bhiivanii. First of all, it is a process and not a static state like samiidhi, and this process takes its start from a thought, a conviction or an imagination, which through meditative integration is then transformed into the intended reality.
Or rather, what is operated is the transformation of the meditator, moving from dualistic consciousness to the unity with the ' content' of meditation. Again, as stated in the beginning, there is no subject
object relationship implied, but rather a merging in that in-between which may be termed as void, or as pure or divine Consciousness.
object relationship implied, but rather a merging in that in-between which may be termed as void, or as pure or divine Consciousness.