The Seba library treats Bhairav in 8 passages, across 2 authors (including Singh, Jaideva, Campbell, Joseph).
This state of Bhairava is beyond the limitation of space, time, and formation. It has no space, It has no time, It has no form—It is beyond that, beyond these three.
This passage establishes the foundational ontological definition of the Bhairava-state as transcending all spatio-temporal and formal categories, constituting the supreme goal of the text’s one hundred and twelve practices.
, Vijnana Bhairava: The Manual for Self-Realization, 1979thesis
there is absolute unity between Bhairava and Bhairavi. And so, because of the unity of Bhairava and Bhairavi, you can experience the identity between the energy and the holder of energy by entering in the state of energy, Bhairavi.
This passage articulates the non-dual metaphysics at the heart of the text: Bhairava as the totality of consciousness is inseparable from Bhairavi as his energy, and realization proceeds through immersion in the śakti dimension.
, Vijnana Bhairava: The Manual for Self-Realization, 1979thesis
Sarvatra bhairavo bhāvaḥ sāmānyeṣvapi gocaraḥ, [that] in ordinary (sāmānya) [experience also], the state of Bhairava is present everywhere.
This dhāraṇā teaches the meditator to recognize the Bhairava-state as pervasively immanent in all ordinary experience, dissolving the boundary between sacred and mundane perception.
, Vijnana Bhairava: The Manual for Self-Realization, 1979thesis
Bhairavo ‘ham (‘I am Bhairava’)
Campbell cites this formula as a paradigmatic instance of non-dual self-identification within the Indian tradition, placing Bhairava at the center of a cross-cultural comparative analysis of identity mysticism.
, The Inner Reaches of Outer Space: Metaphor as Myth and as Religion, 1986supporting
If darkness prevails outside also, then you are Bhairava, you have entered in the state of Bhairava.
This passage describes a specific meditative criterion — the outer pervasion of interior darkness — as the experiential marker confirming entry into the Bhairava-state.
, Vijnana Bhairava: The Manual for Self-Realization, 1979supporting
has come out with the union of Bhairavī and Bhairava (that is rudrayāmala saṃbhava).
This passage situates the textual origin of the Vijnana Bhairava in the union of Bhairava and Bhairavi, framing the entire work as an emanation of that non-dual conjunction.
, Vijnana Bhairava: The Manual for Self-Realization, 1979supporting
Bhairavī mudrā is to keep your eyes wide-open without twinkling, and your mouth also wide-open… Antar lakṣyo bahir dṛṣṭiḥ—that is bhairavī mudrā.
This passage provides the technical description of bhairavī mudrā as the somatic posture of astonishment that marks the culmination of yoginī melāpa and the threshold of Bhairava-realization.
, Vijnana Bhairava: The Manual for Self-Realization, 1979supporting
Brahman (Bhairava), not Brahma (the god of creation).
This editorial gloss equates Bhairava with the impersonal Absolute (Brahman), explicitly distinguishing it from the creator-deity Brahma and anchoring the term within a non-theistic metaphysical register.
, Vijnana Bhairava: The Manual for Self-Realization, 1979aside