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Thread: Bhairava

  1. #21
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    Re: Bhairava

    Quote Originally Posted by Agnideva View Post
    In the Vijnanabhairava Tantra, Bhairava teaches most beautifully of Bhairava:

    Understand that the spatial reality of Bhairava is present in everything, in every being, and be this reality. (verse 124)

    Bhairava is one with your radiant consciousness; singing the name of Bhairava, one becomes Siva. (verse 130)

    O beloved, when the mind, intellect, energy and (the notion of) limited self vanish, then appears that wonderful Bhairava. (verse 138)

    aum bhairavaye namah.
    A.
    that is actually the next text I want to read. I am currently really into learning about Bhairava in all his aspects according to the various traditions. I also want to read and study Osho’s contemporary interpretation of the secret teachings of the 4000-year-old Vigyan Bhairav Tantra, in "the book of secrets OSHO".

  2. #22
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    Post Re: Bhairava

    Quote Originally Posted by Agnideva

    In Kashmir Saivism, Bhairava is said to be derived from bha (bharana; maintenance) + ra (ravana; withdrawal) + va (vamana; bring out or create).
    Namaste Agnideva,

    This derivation seems rather forced, in order to fit the desired meaning.

    bharaNa indicates maintenance (bearing, supporting, or nourishing).

    And vamana indicates emission (ejecting, vomiting, or offering oblations to fire).

    In Sanskrit, ravaNa can mean “roaring, yelling, crying, howling, singing, etc.”, “sonorous”, “sharp or hot”, or “unsteady or fickle”; indicating either “a sound”, “brass or bell-metal”, “a camel, a bird, or a bee”, or even “a large cucumber”. And rAvaNa means “causing to cry or lament”; indicating “the act of screaming”, and naming the famous ten-headed chief of the Rakshasas. But the suggested sense of “withdrawal” does not occur.

    In Tamil, however, ravANA indicates “sending or passing”, which could perhaps be stretched to mean “withdrawal”.

    Although rAvaNa, in the sense of “causing lamentation” might also apply as a figurative term for the “withdrawal” phase of this grammatical Trimurti.


    Also, there is mahAkAla (the one rudra ~ the all-devouring eternity of time and space) and kAlabhairava (one of the rudrAH ~ the inexorable passing of time and space as it is divided or measured out).

    mahAkAla is the whole unmarked ruler (the pure expanse), and kAlabhairava is the dark continuum of its marked divisions (the infinite measured out).

    At Ujjain, kAlabhairava consumes gallons of whiskey, while mahAkAla consumes the flesh of Brahmans (the pure ash of one Brahman corpse every day).

  3. #23
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    Re: Bhairava

    Namaste Sarabhanga,

    Quote Originally Posted by sarabhanga View Post
    This derivation seems rather forced, in order to fit the desired meaning.
    I have heard it is a rather fanciful derivation, and is not really based on etymology of the term Bhairava. I suppose the intention there is more to ensure that Bhairava is fully identified with Shiva.

    Also, there is mahAkAla (the one rudra ~ the all-devouring eternity of time and space) and kAlabhairava (one of the rudrAH ~ the inexorable passing of time and space as it is divided or measured out).

    mahAkAla is the whole unmarked ruler (the pure expanse), and kAlabhairava is the dark continuum of its marked divisions (the infinite measured out).

    At Ujjain, kAlabhairava consumes gallons of whiskey, while mahAkAla consumes the flesh of Brahmans (the pure ash of one Brahman corpse every day).
    Thank you much. I was wondering about mahAkAla and kAlabhairava of Ujjain also.

    OM Shanti,
    A.



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    Smile Re: Bhairava

    kāśikāpurādhinātha kālabhairavaṁ bhaje !
    Last edited by sarabhanga; 15 July 2008 at 08:08 PM.

  5. #25
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    Light Re: Bhairava

    Quote Originally Posted by Agnideva View Post
    Namaste.

    Bhairava = "Terrific"
    Namaste,

    Sri Bhaskararaya in LS-Bhashya provides quite specific ethimology of Bhairava, producing it from "bhIru", women.
    Cologne Sanskrit Lexicon lists this meaning as "pl. of a class of Apsaras".

    Since Tantras say that every man has a nature of Bhairava, this points out to a specific doctrinal moment: man is the Bhairava by virtue of a woman, because she is vimarsha-rUpiNI, she gets him to know himself as Atman.

  6. #26
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    Re: Bhairava

    Quote Originally Posted by Arjuna View Post
    Namaste,

    ------
    Since Tantras say that every man has a nature of Bhairava, this points out to a specific doctrinal moment: man is the Bhairava by virtue of a woman, because she is vimarsha-rUpiNI, she gets him to know himself as Atman.
    Namaskar Arjuna,

    This is just stupendous; can you please expand a bit?

    Regards

    Om Namah Shivaya
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

  7. #27
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    Arrow Re: Bhairava

    Quote Originally Posted by atanu View Post
    Namaskar Arjuna,
    This is just stupendous; can you please expand a bit?
    Namaste Atanu,

    This is based upon Paradvaita doctrine of prakasha & vimarsha. Of course we cannot speak of pure prakasha as such when some kind of objectivity is referred to, but on a relative level masculine is reflection of prakasha, while feminine of vimarsha. Then, every individual is affected by malas thus being limited consciousness (essentially there is no affection, but solely voluntary self-limitation of Maheshvara). Since prakasha is static pole of Chiti, it is inert. And it is only vimarsha (shakti) which can remove limitations, transforming Anu into Shiva. On the absolute level vimarsha is the power of awareness by which Chiti (or Anuttara) knows itself; on level of manifestation vAmA (woman) is the power that enables self-realisation. For this reason Tantras speak about Vamachara.

    Shiva-sutra say "udyamo bhairavaH". What is udyama?
    udyama m. the act of raising or lifting up, elevation; undertaking , beginning; the act of striving after, exerting one's self, exertion, strenuous and continued effort, perseverance, diligence, zeal.
    Basically udyama is same as ArohaNa, power symbolized by Murugan's Vel ("shakti" in Sanskrit). This elevation, ArohaNa, is direct manifestation of spanda-shakti, vibration of Consciousness, the pulse of Tattva-hridaya. The most intense ArohaNa is brought about by love and aesthetic feeling. It leads to the state technically called chamatkAra in Kashmir Shaivism and kAmakalA in Shrividya.
    Bhairava is "related to women" – yoginis of Samvitchakra, while he resides in its center. This mandala doesn't imply primitive physical models (say that women are necessarily to be numerous), but shows certain principle. Shakti is Chakreshvari, and she can be the whole Samvitchakra in one and the only woman. Bhairava is attracted towards shakti and aroused, and by knowing shaktichakra (the circle) he realises himself as the center, bindu.
    In this context the doctrine of KulayAga (aka 5M) should be understood. The 5 makaras are rays of the shaktichakra. And, "tadbhoktA bhairavassvayam".
    Ultimately the whole manifestation is realised as shaktichakra, which results in divine ecstasy, jagadAnanda.

    In addition I provide a small passage which i posted smwhere on Yahoo groups more than a year ago:

    As Shakti is the self-awareness power of the Absolute (Anuttara), vimarsha, while Shiva is the light of pure consciousness, prakasha, so in the manifested existence these two are represented in the forms of women and men. In this sense we can understand the verse of Shaktisangama-tantra saying that “all men are forms of Mahakala and all women are of the nature of Kali and Tara” (Kalikhanda, 5. 4–5). In the process of upasana it is women who elevate men for the provided reason – all activity is done by vimarsha, prakasha being the static pole, Linga.
    That is why Tantras underline again and again that without company of a woman there is no complete perfection. The love feeling manifested between woman and man is the primal vibration of the Godhead, spanda. It is this process which is the direct means to self-realization urged by the direct impact of divine power of grace, shaktinipata. What exists in Tantric practice as its sexual side is a vessel for the descent of anugraha, being more its result rather than its cause. That is why it is clearly told that only love saves; from perfect love naturally evolves erotic aspect, kama. It is by this kama Devi is pleased and served through. In this course we can notice that women is a cause of the self-realizing, svatma-sakshatkara. In every relation with a woman sadhaka can unite with a certain aspect of vimarsha – this is a kind of inner maithuna which is prescribed in Tantras to be practiced with any woman one likes. Its nature is of consciousness and need not be necessarily reflected in actual sex.
    What is essential for the proper understanding and application of the most sacred Tantric doctrine is the rasa-darshana, meaning “mystical vision through feeling”. If Tantra is taken to be mere technical ritual (be it radical or conventional) it turns to be useless as well as if it is taken as a dry theory – like what had mostly happened with Kashmir shaivism and partly with Srividya.

  8. #28
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    Post Re: Bhairava

    Namaste Arjuna,

    Good to see you back on HDF.

    Quote Originally Posted by Arjuna View Post

    Sri Bhaskararaya in LS-Bhashya provides quite specific etymology of Bhairava, producing it from bhIru or “women”.
    Cologne Sanskrit Lexicon lists this meaning as “pl. of a class of Apsaras”.
    Quote Originally Posted by Sarabhanga View Post

    bhairava (from bhIru) means “frightful, terrible, horrible, or formidable”.

    bhIru (from bhI) means “fearful, timid, cowardly, or afraid”, and it indicates “a shadow” ~ and the plural is bhIravaH.

    So that bhairava is “one of the fearful ones” (the frightful or formidable one) or “one who is of the timid ones” (fleeting or hidden, or protecting those who are afraid) or “one who is of the shadows”.
    bhIru (“fearful”) can mean “inducing fear” (i.e. terrible), but also “full of fear” (i.e. timid).

    The masculine plural is bhIravaH, and its vocative singular is bhIro.

    The neuter plural is bhIrUNi, and its vocative singular remains bhIru.

    The feminine bhIrU particularly indicates “a timid woman” and also “a shadow”, and it is especially used in the vocative case (bhIru) as “O timid one!”. And the plural is bhIrvaH or bhIravaH.

    bhIru or bhIro (and thus bhairu or bhairo) refers to both “the terrible” and “the timid”, and (by association) especially “a woman” or “a shadow”.

    The plural bhIravaH (and thus bhairavaH) refers to “the terrible ones”, “the timid ones”, “the women”, or “the shadows”.

    bhairavaH is masculine ~ the vocative singular is bhairava, and the plural is bhairavAH.
    bhairavam is neuter ~ the vocative singular is bhairavam or bhairava, and the plural is bhairavANi.
    bhairavI is feminine ~ the vocative singular is bhairavi, and the plural is bhairavyaH.

    The feminine bhairavA is another name for nirRti (“dissolution”). And the plural bhairavAH (either shadows or nymphs) indicates the apsarasaH (who move in the waters).

  9. #29
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    Re: Bhairava

    Quote Originally Posted by Arjuna View Post
    Namaste Atanu,

    ---That is why Tantras underline again and again that without company of a woman there is no complete perfection. The love feeling manifested between woman and man is the primal vibration of the Godhead, spanda. It is this process which is the direct means to self-realization urged by the direct impact of divine power of grace, shaktinipata. What exists in Tantric practice as its sexual side is a vessel for the descent of anugraha, being more its result rather than its cause. That is why it is clearly told that only love saves; from perfect love naturally evolves erotic aspect, kama. ----.
    Namaste Arjuna,

    Thank you for the detailed explanation which is educative for me. There seems to be no doubt that Man and Woman can partner through the journey, mutually benefitting.

    But what I find hard to agree about is that without company of woman there is no perfection. Through Vijñänabhaïrava tantra, Lord gives 112 ways and instructs that mastering any one method is sufficient. In the above list only one method involves a partner of opposite sex (and I take that as a way for the married or for lovers). What it means to me is that lovemaking of lovers can also be sadhana. But there are 111 other ways also.

    Finally, what happens naturally happens. So, everything is just fine.

    OM.
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

  10. #30
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    Re: Bhairava

    Quote Originally Posted by sarabhanga View Post
    Namaste Arjuna,
    Good to see you back on HDF.
    Namaste Sarabhanga,
    I am glad to see U too . Unfortunately we again couldn't meet while being in India, but i hope it gonna happen sooner or later .

    Thanks for explanations. I have already checked with Cologne Lexicon, but Ur info is even more detailed .

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