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Vigyan Bhairav Tantra, Vol 2The Book of the Secrets: A New Commentary, The original series of 80 discourses were simplycalled ”Vigyan Bhairav Tantra”. For publication as books they were divided up into 5 volumes,called the ”The Book of the Secrets Volume 1 - 5” (16 discourses each). The books were laterpublished as ”Vigyan Bhairav Tantra Volumes 1 and 2”,(40 discourses each). The two volumes alsocome with a deck of 112 cards to represent the various meditations.Talks given from 25/03/73 pm to 08/11/73 pmEnglish Discourse series
CHAPTER 1Be a witness not a judge25 March 1973 pm in Bombay, IndiaAT THE START OF SNEEZING, DURING FRIGHT, IN ANXIETY, ABOVE A CHASM, FLYINGIN BATTLE, IN EXTREME CURIOSITY, AT THE BEGINNING OF HUNGER, AT THE END OFHUNGER, BE UNINTERRUPTEDLY AWARE.THE PURITY OF OTHER TEACHINGS IS AN IMPURITY TO US. IN REALITY, KNOW NOTHINGAS PURE OR IMPURE.Life is a paradox. To reach near you have to travel far, and that which is already achieved you haveto achieve again. Nothing is lost. Man remains natural, man remains pure, man remains innocent;it is only that he forgets it. The purity is not disturbed, the innocence is not destroyed. Only a deepforgetfulness is there.That which is to be achieved you are already. In essence, nothing new is to be achieved. Youhave only to discover, uncover, unfold that which is already the case; hence, both the difficulty ofspiritual endeavor and the simplicity. I say ”both”. It is very simple if you can understand, but it isvery difficult because you have to understand that which you have completely forgotten, that whichis so obvious that you never become aware of it, that which is just like your breathing. It goes oncontinuously, uninterruptedly, but because it goes on continuously, uninterruptedly, you need not beaware of it. Your awareness is not needed; it is not a basic requirement. You can forget it or you canremember it: it is a choice.SANSARA and NIRVANA, the world and the liberated state of consciousness, are not two things –just two attitudes, just two choices. You can choose either. You can be in the world because of a2
CHAPTER 1. BE A WITNESS NOT A JUDGEcertain attitude, and the same world becomes NIRVANA, the same world becomes absolute bliss,just by changing the attitude. You remain the same, everything remains the same; just a changeof focus, a change of emphasis, a change of choice, is required. It is easy. Once absolute bliss isachieved, you will laugh about it. Once it is known, you will not be able to understand why you weremissing it, how you could miss it. It was there always just waiting to be looked at, and it was yours.A buddha laughs. Anyone who achieves it laughs because the whole thing seems to be ridiculous.You were searching for something which was never lost. The whole effort was absurd. But thishappens only when you have achieved it, so those who have achieved it say it is very simple. Butthose who have not achieved it, they say it is the most arduous thing, the most difficult – really, notsimply difficult, but the most impossible thing.These methods which we will be discussing are told by someone who has achieved – rememberthis. They will look too simple, and they are. To our minds things so simple cannot be appealing –because if techniques are so simple and the abode is so near, if you are already in it, if techniquesare so simple and the home is so near, you will look ridiculous to yourself. Then why are youmissing it? Rather than feel the ridiculousness of your own ego, you will think that such simplemethods cannot help.That is a deception. Your mind will tell you that these simple methods cannot be of any help –that they are so simple, they cannot achieve anything. To achieve divine existence, to achieve theabsolute and the ultimate, how can such simple methods be used? How can they be of any help?Your ego will say that they cannot be of any help.Remember another thing: ego is always interested in something which is difficult, because whensomething is difficult there is a challenge, and if you can overcome the difficulty your ego will feelfulfilled. The ego is never attracted towards anything which is simple – never! If you want to giveyour ego a challenge, then you have to have something difficult devised. If something is simple thereis no appeal, because even if you can conquer it there will be no fulfillment of the ego. In the firstplace, there was nothing to be conquered, the thing was so simple. Ego asks for difficulties – somehurdles to be crossed, some peaks to be conquered. And the more difficult the peak, the more atease your ego will feel.Because these techniques are so simple, they will not have any appeal to your mind. Remember,that which appeals to the ego cannot help your spiritual growth. Only that which has no appeal toyour ego can be a help towards transformation. But this is what happens: if some teacher says thatthis or that is very difficult, very arduous, that only after lives and lives and lives will you have anypossibility for any glimpse, your ego will feel good.These techniques are so simple that right now, here and now, the thing is possible. But then thereis no contact with your ego. If I say that right now, here, this very moment you can achieve all that ispossible to man, that you can become a Buddha or a Christ or a Krishna in this very moment hereand now without losing a single instant, then there will be no contact with your ego. You will say,”This is not possible. I must go somewhere else to search for it.” And these techniques are so simplethat you can achieve all that is possible to human consciousness at any moment that you decide toachieve it.Vigyan Bhairav Tantra, Vol 23Osho
CHAPTER 1. BE A WITNESS NOT A JUDGEWhen I say that these techniques are simple, I mean many things. First, spiritual explosion is notcaused by anything; it is not a causal phenomenon. If it were caused by something, then time wouldbe needed, because time is necessary for the cause to take place. And if time is needed, then itcannot be the case, it cannot happen this very moment. Then you will have to wait for tomorrow orfor another life. The next moment will be needed. If anything is causal, then the cause has to takeplace, and then after the cause the effect will follow,.and you cannot produce the effect right nowwithout the cause; time will be needed. But a spiritual happening is not a causal phenomenon. Youare already in that state; just a remembering is needed. It is not a causal phenomenon.It is just like this: in the morning somebody has suddenly awakened you, and you cannot recognizewhere you are. For a moment you may not even recognize who you are. In a sudden awakeningfrom deep sleep, you may not be able to recognize the place, the time, but within a moment you willrecognize. The more alert you will become, the more you will recognize who you are, where you areand what has happened. This is not a causal thing – just a question of alertness. With a growingalertness, you will recognize.All these techniques are for a growing alertness. You are already the person you long to be, youare already where you want to reach. You have reached your home already. You have never left itreally. You have always been there, but dreaming, asleep. You can fall asleep here and then you candream, and in your dream you can move anywhere; you can go to hell or to heaven or anywhere.Have you ever observed that whenever you are in your dream, one thing is certain? – that you arenever in the room in which you are asleep. Have you observed that fact? You can be anywhere, butyou will never be in the same room, on the same cot where you are. Because you are already there,there is no need to dream about it. Dream means you have to trek away.You may be sleeping in this room, but you will never dream of this room. There is no need, you arealready there. The mind desires something which is not, so the mind moves. It may go to London, toNew York, to Calcutta, to the Himalayas, to Tibet, to anywhere. It may go anywhere, but it will neverbe here. It can be anywhere, but never here – and you are here. This is the case. You are dreaming.Your divine existence is here; you are THAT. But you have been trekking long. And each dreamcreates a new sequence of dreaming. Each dream creates new dreams, and you go on dreamingand dreaming and dreaming.All these techniques are just to make you alert so that you can come out of your dreams back to theplace where you have always been, to the state which you have never missed. And you cannot missit, it is your nature – it is SWABHAV. It is your very being, so how can you miss it? These techniquesare just to help your alertness to grow more, to help it become more intense. With the intensityof awareness, everything changes. The more intense the awareness, the less the possibility fordreaming; you become more and more alert about the real. The less intense the awareness, themore you drift into dreaming. So the whole phenomenon is that a non-alert state of mind is theworld, and an alert state of mind is NIRVANA. Non-alert, you are what you appear to be. Alert, youare what you are.So the whole question is one of how to change your non-alert state of mind into an alert state ofmind, how to become more aware, how to get out of sleep and dreaming. That is why techniquescan be of help. Even an alarm clock can be of help – just an artificial device, just an alarm clock. ButVigyan Bhairav Tantra, Vol 24Osho
CHAPTER 1. BE A WITNESS NOT A JUDGEif the alarm goes on, it can help to bring you out of your dreaming. But you can deceive it also; youcan even dream about it, and then the whole thing is falsified. When the alarm goes, you can dream,you can make a dream around the alarm also. You can dream that you have entered a temple andthe bells are going on. Now you have deceived the alarm. It could have broken your sleep, but youcan change it into dream itself; you can make it part of your dreaming.If you can make it part of your dreaming, if it can be absorbed into a dreaming process, then itcannot help you. You can dream anything, and then it will not look like an alarm. It will have becomesomething else. You have entered a temple and the bells are.; now there is no need to wakeup. You have changed the alarm, the real thing, into a dream, and a dream cannot be disturbed byanother dream, it can only be helped.These techniques are all artificial in a way. They are just devices to help bring you out of yourdreaming state, but you can make them also part of your dream. Then you miss the point. Then youMISS the point! Try to understand this because this is very basic. And once understood, it will behelpful; otherwise you can go on deceiving yourself.For example, I say, ”Take a jump into sannyas.” That is just a device. Your old identity is broken; yourold name becomes as if it belongs to someone else. You can look at your past more detachedly. Youcan be a witness. You are aloof, a distance is created. I give you a new name and a new robe just tocreate the distance. But you can make it part of your dreaming; then you will miss the whole point.You can still think in terms of the old – that the old man, A, has taken sannyas. You feel, ”I havetaken sannyas. ” ”I” remain the old. ”I” have changed my robe, my name, but ”I” remain the old,.andthe old continues. Now this sannyas is just something added to the old. It is not discontinuous, it iscontinuous. If it is continuous, if YOU have taken sannyas, you the old one, if YOU have changedyour robe and name, you have missed the point.You must be dead, you must not be the old now. You must feel that the old has died, that this is anew entity which you never knew, that this is not a growth out of the old. This is discontinuous withthe old. Then the device will have helped. Then the alarm will have worked and the technique isuseful. You are not missing the point. All these techniques are such that you can miss or you canuse them; it depends. But remember well, the techniques are just techniques. If you understand thespirit, you may become alert even without any technique.For example, the alarm clock may not be needed. Go deeply into it. Why do you need an alarmclock? If you want to get up early in the morning at three, why do you need an alarm clock? Deepdown you know that you can deceive yourself, and deep down you know that if you really want toget up at three, you will get up at three and no clock is needed. But with the clock, the responsibilityis put off. Now you will not be responsible. Now if something goes wrong, the clock is responsible.You can sleep with ease now. Now the clock is there; you can sleep without any disturbance.But if you really want to get up early at three, you will get up early at three. No clock is needed. Thisvery intensity to get up will bring the happening. This will to get up at three may be so intense, youmay not be able to sleep at all, and there will be no need to get up; you will already be awake thewhole night. But to sleep well the clock is needed. Then you can go to sleep. But you can deceive.When the alarm goes off, you can deceive; you can dream about it.Vigyan Bhairav Tantra, Vol 25Osho
CHAPTER 1. BE A WITNESS NOT A JUDGEThese techniques are helpful only because your intensity is low. If you are really intense, there is noneed of any technique; you can be alert. But your intensity is not such. Even with the technique youmay start dreaming, and many possibilities are there. The first possibility is that you will not believethat such simple techniques can be of any help. This is the first thing. Then there is no contact.Secondly, you may think that a very, very long process is needed, that it will come gradually. Butthere are certain things that only happen suddenly, they never come gradually.I am reminded that Mulla Nasruddin was asked to give his blessings to one of his neighbor’s sonson his birthday. So he said, ”Son, I hope you live One hundred and twenty years plus three months.”Everyone was wondering at this ”plus three months.”The son asked, ”But why? It is okay – one hundred and twenty years. Why plus three months?”So Mulla Nasrudin said, ”I would not like you to die so suddenly. Just one hundred and twenty years,and suddenly you die? I would not like you to die so suddenly; that is why plus three months.”But even with ”plus three months” you will die suddenly anyway. Whenever you are going to die,you will die suddenly. Every death is a sudden death. No death is gradual because either you arealive or dead. There is no gradual process. One moment you are alive and the next moment youare dead. There is no time process.Death is sudden; SAMADHI is also sudden. Spiritual explosion is also sudden. It is like death. Itis more like death than it is like life; it is sudden. It can happen at any moment. If you are ready,these techniques can be of help. They will not bring it gradually; really, they will gradually bring youto be ready for the sudden happening. Remember this distinction: they are preparing you so thatthe sudden SAMADHI happens.These techniques are not techniques for SAMADHI; they are techniques to prepare you, and thenSAMADHI happens. So how you use these techniques depends on you. So don’t think that a verylong process is needed, because that may be just a trick. The mind says a very long process isneeded so that you can postpone. You can say, ”Tomorrow I will do it or the day after tomorrow,”and you can go on postponing forever. A postponing mind goes on always postponing. It is not aquestion of whether you are going to do it tomorrow; there is only a question because you are notgoing to do it today, that is all. Tomorrow will again be a today, and the same mind will say, ”Okay, Iam going to do it tomorrow.”And, remember, you never postpone for years. You postpone for one day because if you postponefor years you cannot deceive yourself. You say, ”It is only a question of one day. Just today I amnot doing it; tomorrow I will do it.” And the gap is so small that you never feel you are postponing itforever.Tomorrow never comes, it is always today. And this mind which thinks in terms of tomorrow willALWAYS think in terms of tomorrow. And it never comes, it has never been, it will never be. All thatyou have is this very moment, so don’t go on postponing. Now we will enter the techniques.The first technique:Vigyan Bhairav Tantra, Vol 26Osho
CHAPTER 1. BE A WITNESS NOT A JUDGE”AT THE START OF SNEEZING, DURING FRIGHT, IN ANXIETY, ABOVE A CHASM, FLYINGIN BATTLE, IN EXTREME CURIOSITY, AT THE BEGINNING OF HUNGER, AT THE END OFHUNGER, BE UNINTERRUPTEDLY AWARE.”It looks so simple: at the start of sneezing, during fright, in anxiety or before hunger or after hunger,”BE UNINTERRUPTEDLY AWARE.” Many things have to be understood. Very simple acts likesneezing can be used as devices, because howsoever simple they look, they are very complex, andthe inner mechanism is a very delicate thing. Whenever you feel that a sneeze is coming becomealert, and the sneeze may not come at all. It may simply disappear, because a sneeze is a nonvoluntary thing – unconscious, non-voluntary.You cannot sneeze voluntarily; you cannot ”will” it. How can you? How helpless man is! You cannot”will” a single sneeze. Howsoever you may try, you cannot bring it out. A single sneeze – such asmall thing, but you cannot will it. It is non-voluntary; volition is not needed. It does not happenbecause of your mind; it is because of your total organism, your total body.And the second thing: when you become alert, when the sneeze is coming – you cannot bring it, butwhen it is coming – if you become alert, it may not come, because you are bringing something newto the process: the alertness. It may disappear, but when the sneeze disappears and you are alert,there is a third thing. First, a sneeze is non-voluntary. You bring in a new thing – alertness. Whenthe alertness comes, the sneeze may not come. If really you are alert, it will not; it may not happenat all. Then a third thing happens. The energy that was going to be released through a sneeze,where does it move? It moves to your alertness. Suddenly there is a flash, a lightning. You becomemore alert. The energy, that was going to be thrown by the sneeze moves into alertness. Suddenlyyou become more alert.In that flash, in that lightning, even enlightenment is possible. That is why I say that these mattersare so simple, they look absurd. Their promise seems to be too much. Just through sneezing,how can one become enlightened? But sneezing is not just sneezing; you are totally involved in it.Whatsoever you do or whatsoever happens to you is a total involvement. Observe again: whenevera sneeze happens, you are totally in it with the whole body, the whole mind. It is not just yournose in which the sneeze is happening; every fiber, every cell of your body is involved in it. Asubtle trembling, a subtle wavering goes all over the body, and with it the whole body becomesconcentrated. And when the sneeze has happened, the whole body relaxes. But it is difficult tobring alertness to it. If you bring alertness to it, it will not happen, and if it happens you can knowthat the alertness was not there. That is why you should be alert.”AT THE START OF SNEEZING.”, because if it has started, nothing can be done. The arrow hasgone; you cannot change it now. The mechanism has started. The energy is on its way to beingreleased, it cannot be stopped. Can you stop a sneeze in the middle? How can you stop it in themiddle? By the time you are ready, it has already happened. You cannot stop it in the middle.Just at the beginning, become alert. The moment you feel the sensation that it is coming, becomealert. Close your eyes and be meditative. Bring your total consciousness to the focus just where youare feeling the sensation of an oncoming sneeze. Just at the beginning, remain alert. The sneezewill disappear, and the energy will be transformed into more alertness. And because in the sneezethe whole body is involved, the whole mechanism is involved – it is a release mechanism and youare alert at this moment – there will be no mind, there will be no thought, no meditation.Vigyan Bhairav Tantra, Vol 27Osho
CHAPTER 1. BE A WITNESS NOT A JUDGEIn a sneeze, thinking stops. That is why so many people like snuff. It unburdens them, theirminds feel more relaxed because for a moment thinking stops. Snuff gives them a glimpse ofno-thinking. Through snuff, when the sneeze comes, they are not minds, they become bodies. Thehead disappears for a single moment, but it feels good.If you become habituated to snuff, it is very difficult to leave it. It is more penetrating a habit thansmoking; smoking is nothing before it. It penetrates more deeply, because smoking is conscious andsneezing is unconscious. To leave snuff is more difficult than to leave smoking. And smoking canbe changed, substitutes can be found – but there is no substitute for snuff, because, really, sneezingis a very unique phenomenon in the body.The only other thing that can be compared and which has been compared is the sex act. Thosewho think in terms of physiology, they say that the sex act is just sneezing through the sex organ –and the similarity is there. It is not one hundred percent right because much more is involved in sex,greater things are involved in it. But in the beginning, just in the beginning, the similarity is there.Something is thrown out from the nose and you feel relieved, and something is thrown out from thesex organ and you feel relieved. And both are non-voluntary. You cannot move into sex with will. Ifyou try, you will be a failure – particularly men, because man’s sex organ has to do something. It isactive. You cannot ”will” its act, and if you try, then the more you try, the more it will be impossible.It can happen, but you cannot make it happen. Because of this, in the West sex has become aproblem. This half century in the West sex knowledge has developed, and everyone has become soconscious about it that the sex act is becoming more and more impossible.If you are alert, sex will be impossible. If a man is alert while making love, the more he is alert, themore it will be difficult. He will not be able to get an erection. It cannot be willed, and if you will ityou will lose it. The same method, the same technique, can be used in sex. Just in the beginning,when you feel the sensation of an erection just coming to you but it has not yet come, you just feelthe vibration, become alert. The vibration will be lost, and the same energy will move into alertness.Tantra has used this. It has tried in many ways. A beautiful naked woman will be there just as anobject for meditation, and the seeker, the meditator, will sit before the nude woman meditating onher body, her form, her proportions, just waiting for the first sensation in his sex center. The momentthe sensation is there, be will close his eyes. He will forget the woman. He will close his eyes, andhe will become alert of the sensation. Then sex energy is being transformed into alertness.He is allowed to meditate on the nude woman only up to the point when the sensation is felt. Whenhe has to close his eyes and move to his own sensation and become alert there, the same as isdone in sneezing. And why does this flash happen? Because mind is not there. The basic thing isthat if the mind is not there and you are alert, you will have SATORI, you will have the first glimpseof SAMADHI.Thought is the barrier. So if thought disappears in any way, the thing will happen. But thought mustdisappear; only then is alertness there. Thought can disappear even in sleep; thought can disappearwhen you go unconscious; thought can disappear when you take some drug. Thought disappears,but then there is no alertness to be aware of the phenomenon that is hidden behind thought. SoI define meditation as thoughtless consciousness. You can become thoughtless and unconscious;then there is no meaning. You can be conscious with thought; you are already that.Vigyan Bhairav Tantra, Vol 28Osho
CHAPTER 1. BE A WITNESS NOT A JUDGEBring these two things together – consciousness and thoughtlessness. When they meet, meditationhappens, meditation is born. And you can try with very small things because nothing is really small.Even a sneeze is a cosmic phenomenon. In existence, nothing is great and nothing is small. Evena minute atom can destroy the whole world, and even a sneeze, a very atomic phenomenon, cantransform you.So don’t see things as small or big. There is nothing small and nothing big. If you have thepenetrating eye, then very small things are vital. Between atoms universes are hidden, and betweenthe universe and an atom you cannot say which is great and which is small. Even a single atom isa universe in itself, and the greatest universe is nothing but atoms. So don’t think in terms of greatand small. Just try. Don’t say, ”What can happen in a sneeze? I have been sneezing the whole life,and nothing has happened.”Bring in this technique: JUST ”AT THE START OF SNEEZING, DURING FRIGHT.”, when you feelafraid and fear enters, just when you feel the fear enter, become aware and fear will disappear. Withalertness, there can be no fear. How can, you be afraid when you are alert? You can be afraid onlywhen you lose alertness. Really, a coward is not a person who is afraid; a coward is a person whois asleep, and a brave man is a person who can bring his alertness to the moments of fear. So feardisappears.In Japan, they train their warriors for alertness. The basic training is for alertness, and everythingelse is secondary: swordsmanship, archery, everything is secondary. It is known, it is said about thegreat Zen master Rinzai that he never succeeded – never succeeded in his archery – to get to theright point, to the right aim. His arrow always missed; it never reached to the right point. And he isknown as one of the greatest archers, so it is asked, ”How is Rinzai known as the greatest archerwhen he never succeeded in any aim and the point was always missed? His arrow never reachedto the right point, so how is he known as one of the greatest archers?”The followers of Rinzai say, ”It is not the end, it is the beginning. We are not concerned with the arrowreaching to the end, we are concerned with when the arrow starts its journey. We are concerned withRinzai. When the arrow leaves the bow, he is alert; that is all. It is not the result, that is irrelevant.”One man was a disciple to Rinzai. He was a great archer himself, he never missed his aim, andthen he came to Rinzai to learn, so someone said, ”To whom are you going to learn? He is not amaster; he is not even a disciple. He is a failure, and you are a great master and you are going toRinzai to learn?”So that archer said, ”Yes, because I have succeeded technically. But as far as my consciousness isconcerned, I am a failure. He is technically a failure, but as far as his consciousness is concernedhe is the archer and the master – because when the arrow leaves he is alert, and that is the point.”This archer who was a master technically had to learn, for years under Rinzai, and every day he wasone hundred percent accurate in his aiming. Rinzai would say, ”No, you are a failure. Technicallythe arrow leaves rightly. But you are not there, you are not alert. You loose it in your sleep.”In Japan they have been training their warriors to be alert first, and everything else is secondary. Awarrior is a brave man if he can be alert. And it was felt in the Second World War that you cannotVigyan Bhairav Tantra, Vol 29Osho
CHAPTER 1. BE A WITNESS NOT A JUDGEmatch Japan’s warriors; their bravery is incomparable. From where does it come? Physically theyare not so strong, but in consciousness, in alertness, fear cannot enter. They are not afraid, andwhenever fear comes they will try Zen methods.This sutra says, ”DURING FRIGHT, IN ANXIETY.” When you feel anxious, much anxiety-ridden, tryit. What is one to do? What do you ordinarily do when anxiety is there? What do you do? You tryto solve it. You try alternatives, and you get more and more into it. You will create a bigger messbecause anxiety cannot be solved through thinking. It cannot be dissolved through thinking becausethinking itself is a sort of anxiety. So you help it to grow more. Through thinking, you cannot comeout of it; you will go deeper into it. This technique says don’t do anything with anxiety. Just be alert.Just be alert!I will tell you one old anecdote about Bokuju, another Zen master. He lived alone in a cave, all alone,but during the day, or even in the night, he would sometimes say loudly, ”Bokuju” – his own name,and then he would say, ”Yes, I am here.” And no one else was there.Then his disciples used to ask him, ”Why are you calling ‘Bokuju’, your own name, and then saying,‘Yes sir, I am here’?”He said, ”Whenever I get into thinking, I have to remember to be alert, and so I call my ownname, ‘Bokuju.’ The moment I call ‘Bokuju’ and I say, ‘Yes sir, I am here,’ the thinking, the anxietydisappears.”Then, in his last days, for two or three years, he never called ”Bokuju,” his name, and never had toreply, ”Yes sir, I am here.”The disciples asked, ”Master, now you never do this.”So he said, ”But now Bokuju is always there. He is ALWAYS there, and there is no need. BeforeI used to miss him. Sometimes the anxiety would take me, cloud me all over, and Bokuju was notthere. So I had to remember ‘Bokuju,’ and the anxiety would disappear.” Try your name. When youfeel deep anxiety, just call Try this. This is a beautiful thing. Try your name. When you feel deepanxiety, just call your name – ”Bokuju” or any name, but your name – and then reply to it, ”Yes sir,I am here,” and feel the difference. Anxiety will not be there. At least for a single moment you willhave a glimpse beyond the clouds, and that glimpse can be deepened. Once you know that if
Vigyan Bhairav Tantra, Vol 2 The Book of the Secrets: A New Commentary, The original series of 80 discourses were simply called ”Vigyan Bhairav Tantra”. For publication as books they were divided up into 5 volumes, called the ”The Book of the Secrets Volume 1 - 5” (1
