Bhairava

[Eastern Mind]

Lady H:
Nice funny story about the store. Hindu icons encountered in western stores often make for funny culture clash stories. The two people involved just are so very far apart. Although I adopted Hinduism formally some 28 years ago now, I met a westerner who had been to India as a yuppy/tourist. He asked the origin of my name so I told him "Hindu". he absolutely insisted that I couldn't be one as you have to born one. He would not back down so I went on my merry way with a chuckle, and later that day found myself prostrating to Lord Vinayaka at our local temple, and of course to Bhairava for letting me in. I don't mess around with Bhairava here, as he is the real guard, so I just humbly thank him every time I go. http://www.mahaganapathytemple.com/frames.html

Aum Namasivaya

[yajvan]

Hari Om
~~~~~

... Bhairava is said to be derived from bha (bharana; maintenance) + ra (ravana; withdrawal) + va (vamana; bring out or create). So, Bhairava is Siva Himself, the supreme, who brings forth, sustains and withdraws creation back into Himself.

Namaste,

On A fews posts there has been mention on the etymology of Bhairava's name. I thought to perhaps offer the audit trail on this, and a view on how Kashmir Shaivism may view this name; this is from some current studies and thought to pass it on.

Bhairava is found in the Tantraloka by Abhinavagupta muni which includes, the contents of all the three branches of Kashmir Shaivism (Trika-Shastra), i.e. Agama, Spanda and Pratyabhijna, in a summarised form.
If one looks in the first chapter (ahnika), God is called Mahabhairava, or Lord (pati) and Supreme Siva [stotra I.95 ].

We find Bhairava related to his activities, Chapt 1, stotra 96
visvam bibharti purana
dharanayogena tena ca bhriyate
savimarsataya rava
rupatasca samsarabhiruhitakrcca

He who carries the whole universe, who nurishes and supports it,
and who is carried by it , He is the sound who by His power of awareness
protects those who are frightened by the world of transmigration (samskra).


Now lets look at the insightful post sarabhanga offers.

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�.
bhI is �to fear� or �to be afraid or anxious�.
And ru is �to roar, bellow, howl, yelp, or cry aloud�, �to make any noise or sound�, �to sing� or �to praise�; and ru means �to break, shatter or dash to pieces�, �to kill or to be angry�, �to speak�, or simply �to go�; and ru indicates �sound or noise�, �fear or alarm�, �battle or war�, and �cutting or dividing�.
So that bhIru is �to roar, howl, cry out, etc. fearfully� (either out of fear or invoking fear); or �to praise anxiously�.
rava (from ru) is �a roar, yell, cry, howl, song, hum, clamour, or outcry�, �thunder� or �talk� or �any noise or sound (e.g. the ringing of a bell, etc.)�.
So that bhIrava is �a frightful sound� or �formidable thunder� (etc.), and bhairava is the one connected with such shattering or piercing noises.
bhA means �to shine� or �to be bright or luminous�, �to shine forth or appear�, �to be splendid or beautiful or eminent�, �to show, exhibit, or manifest�, or �to be or exist�.

And bhai is the first person singular present case of bhA ~ �I am shining or luminous�, �I am eminent�, �I am appearing or manifesting�, �I am being or existing�, or simply �I am�.

So that bhairava is the �formidable �I am� roar�, the �fearful cry of being�, the very �sound of existence�.

• From a Kasmir Shaivism orientation Bhairava is all pervading as He carries the whole universe.
• Now this fear bhI is �to fear� or �to be afraid or anxious� - Kasmir Shaivism's orientation is Bhairava liberates beings from the fear. Fear of what? samsara, as mentioned in the stotra samsarabhiruhitakrcca.
• And he illumines everything with His bhA - bhA means �to shine� or �to be bright or luminous�, �to shine forth or appear�, �to be splendid or beautiful or eminent�, �to show, exhibit, or manifest�, or �to be or exist� - per sarabhanga.
• And they see Bhairava as the nature of Pure I (Aham); This is the alignment with Siva, Being, Aham.

This bhA is of key import as it is Divine illumination that takes away the darkness of ignorance, of avidya. MOre central to this Saivism Bhairava eliminates abuddaha. This abuddha: a or 'not' + bhu 'to become or exist' ; or budh ' to elighten , to know'. So it is without the knowledge of enlightenment or SELF referral. Kasmir Shaivism points to this as absolute unawareness of the SELF, completely lost in the field of prakriti with no sense of Aham.


I think combing sarabhanga's post + Agnideva's + some info found in studies�, it helps one understand the depth and breath of Bhairava, and why He is viewed as Mahabhairava.

pranams,


1. Books for reference: Siva Sutras, Vijnana Bhairava , Spandakarikas, Kasmir Shaivism - all books are from Swami Laksmanjoo's parampara

[izi]

beautiful thanks for sharing that yajvan, it seems very truthful, and I like it when things come to light like that...

Eastern Mind - very cool but unfortunately all of the photos are broken, you are very fortunate to live near such a temple...

[shockti]

This thread has been enormously helpful to me. I've been interested in Bhairava for some time, and have been digging up information on him online and off. So thank you for your very learned & scholarly posts! My question is neither learned nor scholarly, but sincere. Here it is:

Am I correct in assuming that Mahakala is the Buddhist counterpart to the Hindu Bhairava? I've also seen him referred to as Mahakala Bhairava, which is confusing. It also confuses me when I see in the oldest Tibetan thangkas a very graphic Mahakala trampling on Bhairava, the latter dwarfed and in apparent agony under Mahakala's feet.

What attracted me to Bhairava was his seemingly callous lack of concern for his subjects. It's this "tough love" aspect of God that tends to get the bad rap; how could a loving God do such & such? But in fact this manifestation of Shiva is the destroyer of ego-based delusions, and as such possibly our best friend in the spiritual plane.

I look forward to finally having the Mahakala/Bhairava connection explained. Thanks.

[Nuno Matos]

namaste shockti

I am not an expert in Budist Hindu connections but as I have learned here and somewhere Mahakala means Time, or to be more precise Big Time, as Kala means part, Mahakala is the "Great part". Now Bhairava it´s wild virgin formed nature, like prahdana which is ruled by Mahakala in it's subtlest and predominant element. Time.
When someone dies you could say that Mahakala as done is work over Bhairava. This hole universe is made of time. Time is.

Om namah shivaya!

[yajvan]

Hari Om
~~~~~

This thread has been enormously helpful to me.
I look forward to finally having the Mahakala/Bhairava connection explained. Thanks.

Namste shockti (et.al)
Perhaps sarabhanga's post http://www.hindudharmaforums.com/sho...9&postcount=22 will assist you... the root of your initial answer is offered here.


ॐनमःिशवाय

pranams

[sm78]

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

I like most others often have wondered why in our dharma and buddhism to an extent depicts the same god (or just God) as both the most kind and peaceful in one incarnation while most terrible and frightful in another.

While philosophic answers, (which have been provided in this forum before) as to how creation and destruction are both part of this universe and are 2 aspects of God, make intellectual sense, it does not answer why we need at all to worship a God in his/her terrible aspect ?? Why can't we just worship his sweet form only and attain liberation ??

While many will say that it is not required to worship the terrible aspects of Gods to attain liberation ~ this is not the case if one follows any of the tantric / agamic paths of sadhana. Whether shakta or saiva, wrath of the divine is an unavoidable object of worship. Why?

I believe the iconography of terrible aspects of divine has more to do with secrets of sadhana than just making a theological point. Those of us who have not worshipped both sweet and terrible aspects of the divine for many many eons would perhaves never grasp true significance of bhairava beyond an intellectually satisfying idea. Others like christians will find it demonic and anti-god and we can hardly blame them (in a way!).

[yajvan]

Hari Om
~~~~~

While philosophic answers, (which have been provided in this forum before) as to how creation and destruction are both part of this universe and are 2 aspects of God, make intellectual sense, it does not answer why we need at all to worship a God in his/her terrible aspect ?? Why can't we just worship his sweet form only and attain liberation ??

Namaste singhi,

A well reasoned question. I do not have an answer to this... But I do know we live in a violent universe at large. And this Creative Intelligence manages the whole matter accordingly. I think of the first few lines of Sri Rudram -Namakam� as it recognizes this power.

Yet when I think of this Comic Intelligence, I do not see it as 'terrible' that it wishes to do harm with malice of intent. I see it as carrying out Its purpose.

'We' ( that would be me) are so small, granular in this whole creation. Our galaxy is but a particle in this Being's vast expanse. Yet we float along relatively peacefully out side of turmoil that must go on each minute - galaxies colliding, black holes swallowing everything in its path, super novae, all that. Yet here we are on this beautiful blue island at a comfortable 72� (� some places more, some places less), water, wind in our face, etc.
So, we see the calm side of this creation, sometimes we see the destructive side of tornadoes, earth quakes, and the like, yet not the total annihilation that one can view going on in space.

Now will that time come when we are part of that annihilation? Sure. Yet the depth and breath of this Creative Intelligence from delicate to destructive is the bandwidth of this Being. I think that is the part one rejoices in when addressing His/Her attributes.

pranams,

1. Anuvaka 1
Om namo bhagavate rudraya
Namaste rudramanyavautota ishhave namah
Namaste astu dhanvane bahubhyamuta te namah

Oh! Rudra Deva! My salutations to your anger and also to your arrows.
My salutations to your bow and to your two hands.

Yata ishhuh shivatama shivam babhuva te dhanuh
Shiva sharavya ya tava taya no rudra mridaya

Oh! Rudra! By favor of your arrow, bow, and quiver, which have shed their anger and turned auspicious, please render us happy.

[shockti]

I like most others often have wondered why in our dharma and buddhism to an extent depicts the same god (or just God) as both the most kind and peaceful in one incarnation while most terrible and frightful in another.

Whether shakta or saiva, wrath of the divine is an unavoidable object of worship. Why?

Why indeed. There are many faces to that which we call 'God', and we naturally gravitate toward those which bring us comfort. We find it incomprehensible that a loving God could be wrathful, terrible, or frightful. But the question is, to what does God direct its wrath? Is it not toward deception and delusion? What exactly is Bhairava burning away? And what in us is terrified? One needn't dig too deeply to realize the answer to these questions: EGO. All fear originates and ends at this place. The Self does not fear annilhilation, as it carries no threat.

[bhargavsai]

I am very happy reading all this information. Thank you.

It is amazing how Siva takes different forms which are all very different yet amazingly fatherly to us. Here Shakti and Siva are one and the same with no distinction except in names which shows there is but 'One' whom some call Durga, some Siva, some Vishnu.