Namaste yajvan Ji,hariḥ oṁ
The vijñāna bhairava kārikā-s are interested in one thing: śuddha-vijñāna-kevalatā which is isolating (kevalatā) pure (śuddha) awareness (vijñāna) for the sādhu-s re-recognition (~realization~); that is, the unfoldment of this (śuddhavijñāna) so it can be stabilized and nurtured into god consciousness, one's own Being.
Most śaivāgama-s have 4 parts (pādaḥ) to them - that of rituals (kriyā) proper way of life (caryā), knowledge/philosophies ( vidyā) and spiritual practices (yoga); all of these combined could be called a practice ( abhāsa - repetition , practice, repeated discipline). The vijñāna bhairava kārikā-s are very focused on yoga.
Within this offer śrī devī asks bhairava (śiva),
prasādaṁ kuru me nātha niḥśeṣaṁ chindhi saṁśayam | 7a
O’lord do me this favor/kindness (prasādaṁ kuru) remove all my doubts (saṁśayam) completely (niḥśeṣaṁ) |
Śrī devī asks 8 + 1 questions and it is from this vantage point that all of her doubts ( about the highest Reality i.e. bhairava) are removed. All of her questions are of this orientation on this Reality and how to reach it – all on yoga.
So, what does this have to do with mind (manas) ? All the dhāraṇā –s ( or practices) is to bring the sādhu to ‘unmindedness’ to make the mind melt. If the mind is used it is used as a tool to remove itself. How can this be? It is the notion that samādhi (nirālambana¹ in this school of thought) is where there is no mind. Mind is a collection of impressions; it loves to motor on-and-on. It cares not about anything, it just wants to continue to exist.
1. nirālambana - supportless; Self-supported , not resting on another , fr
Thanks for the post..