Bhairava

For other uses, see Bhairava (disambiguation).

Bhairava (Sanskrit: भैरव, lit. 'frightful'), or Kala Bhairava, is a Shaivite and Vajrayāna deity worshipped by Hindus and Buddhists. In Shaivism, he is a powerful manifestation, or avatar, of Shiva.^[1][2][3] In the tradition of Kashmir Shaivism, Bhairava represents the Supreme Reality, synonymous to Para Brahman.^[4][5] Generally in Hinduism, Bhairava is also called Dandapani ("[he who holds the] danda in [his] hand"), as he holds a rod or danda to punish sinners, and Svaśva, meaning, "he whose vehicle is a dog".^[6] In Vajrayana Buddhism, he is considered a fierce emanation of boddhisatva Mañjuśrī, and also called Heruka, Vajrabhairava, Mahākāla and Yamantaka.^[7][8]

Bhairava
12th-century Bhairava sculpture
Affiliation	Shiva
Mantra	ॐ भैरवाय नमः ॥ oṁ bhairavāya namaḥ
Weapon	Trishula, Khaṭvāṅga, Sword, Kapala, Sickle, Vajra, Noose, Pinaka bow, Pashupatastra arrow, Pestle and Damaru
Day	Monday, Tuesday, or Sunday
Number	33
Mount	Dog
Festivals	Bhairava Ashtami
Consort	Bhairavi

Bhairava is worshipped throughout India, Nepal, Indonesia, Sri Lanka, and Japan, as well as in Tibetan Buddhism.^[9][10]

Etymology

Bhairava originates from the word bhīru, which means "fearsome". Bhairava means "terribly fearsome form". It is also known as one who destroys fear or one who is beyond fear.^{[11][full citation needed]}

Hinduism

Bhairava depicted in Elephanta Caves, mid-5th century

Legend

Mahakala Bhairava depicted on a chaturmukha (four-faced) lingam, 10th century

Murti of Akasha Bhairava, Kathmandu

The legend of the origin of Bhairava is traced back to a conversation between Brahma and Vishnu described in the Shiva Purana.^[12]

Shiva manifested as a pillar of light to settle the dispute of superiority between Brahma and Vishnu. Brahma dishonestly proclaimed his victory, stating that he had discovered the higher end of the pillar of light. To punish him for his dishonesty and arrogance, Shiva produced Bhairava from the region between his brows. When Bhairava sought instruction from Shiva, the deity directed him to "worship Brahma with his sharp-pointed quick-moving sword". Bhairava decapitated the fifth head of Brahma for uttering the falsehood. Vishnu interceded on Brahma's behalf and sought mercy, and the two deities then worshipped Shiva.^[13]

Having committed the sin of brahmahatya (the murder of a Brahmin) by decapitating Brahma, Bhairava was pursued by the terrible female personification of the sin. The skull of Brahma was still attached to his hand. To expiate himself of the sin, Bhairava roamed the three worlds. He visited Vaikuntha, where he was honoured by Vishnu and Lakshmi. When Bhairava visited Kashi, the city of the liberated, Brahmahatya left him, and the skull of Brahma was released from his hand.^[14]

In another legend, Brahma is regarded to have stated to Vishnu to worship him as the supreme creator of the universe. Noting that both Shiva and he had five heads, Brahma came to believe that he was identical to Shiva and was equal to his powers. When his arrogance started to affect his role in the universe, Shiva threw a lock of his hair from his head. This assumed the form of Bhairava, who decapitated one of Brahma's heads. When the skull (kapala) of Brahma was held in the hand of Bhairava, the creator deity's ego was destroyed and he became enlightened. In the form of Bhairava, Shiva is said to guard each of the Shakti Pithas (A group of temples dedicated to the goddess Shakti). Each Shakti Pitha is accompanied by a temple dedicated to Bhairava.^[15][16]

Depiction

Dancing Bhairava, Bengal, 12th century

Indonesian stone Bhairava, from the syncretic Hindu-Buddhist Singhasari temple in East Java, Indonesia

In Kashmir Shaivism, Bhairava is the ultimate form of manifestation.

Trika System

Trika or Kashmiri Shaivism names the Absolute Reality (Para Brahman) as Bhairava. The Vijñāna Bhairava Tantra is a key Tantra text of the Trika System. Cast as a discourse between the god Bhairava and his consort Bhairavi it briefly presents 112 Tantric meditation methods or centering techniques (Dharana). The text is a chapter from the Rudrayamala Tantra, a Bhairava Agama. Bhairavi, the goddess, asks Bhairava to reveal the essence of the way to realization of the highest reality. In his answer Bhairava describes 112 ways to enter into the universal and transcendental state of consciousness. References to it appear throughout the literature of Trika, Kashmir Shaivism, indicating that it was considered to be an important text in the schools of Kashmir Shaiva philosophy and Trika.^[4][5]

List of Bhairavas

"Trikala Bhairava", Eastern Ganga Dynasty, 10th century.

The list of manifestations of Shiva:^{[17][unreliable source?]}

• Batuk Bhairava
• Abhiru
• Akshobhya Bhairava
• Amar
• Ambar
• Amritaksha
• Asitanga Bhairava
• Bagh Bhairava
• Baidyanath
• Bhadrasen
• Bhava
• Bhiruk
• Bhishan
• Bhoothnath Vetal / Betal Bhairava
• Chakrapani
• Chanda
• Chandrashekhar
• Ghanteshwar
• Jogesh
• Kala Bhairava
• Kapalbhairav
• Kapali
• Kapilambar
• Kramadishwar
• Krodhish
• Ksheer Kantak
• Kshetrapaala Bhairava
• Lambkarna
• Maharudra
• Mahodar
• Marthanda
• Matang Bhairava
• Nakuleshwar
• Nandikeshwar
• Nimish
• Pachali Bhairava
• Patal Bhairava
• Rakshaseshwar (Nayanair)
• Rudra Mahadev
• Ruru
• Sambaranand
• Samhaar Bhairava
• Sanhar
• Sanwart
• Sarvanand
• Sarvanand
• Shai Bhairava
• Shri Khutkuni Bhairava
• Sthanu
• Shwet Bhairava
• Swarnakarshan Bhairava
• Trayambak
• Tripuresh
• Trisandhyeshvara
• Tumbeswar
• Umananda or Bhayaanand
• Unmatta Bhairava
• Vakranath
• Vakratund
• Vamana
• Varaha (Baraha)
• Vatsnabh or Dandpani
• Vikrant Bhairava
• Vikritaksh
• Vimocanā
• Viśveśvara

Buddhism

Thangka Depicting Vajrabhairava, c. 1740s.

Buddhism also adopted Bhairava (Tibetan: 'Jigs byed; Chinese: Buwei) as a deity and a dharmapala or dharma protector.^[18] The various buddhist forms of Bhairava (variously called Herukas, Vajrabhairava, Mahākāla and Yamantaka) are considered fierce deities and yidams (tantric meditational deity) in Tibetan Buddhism. They also have their own set of Buddhist tantras, the Vajrabhairava tantras.^[19] According to Tibetan tradition, these tantras were revealed to Lalitavajra in Oddiyana in the tenth century.^[20]

These texts play a particularly important role in the Sarma (new translation) traditions of Tibetan Buddhism, especially among the Gelug school where Vajrabhairava is one of the three central highest yoga tantra practices of the lineage.^[21]

Bhairava - Mahakala is also popular in Mongolia as a protector deity and was also popular among the Manchus.^[21]

The deity is also central to Newar Buddhism. The tantric practices associated with Bhairava focus on the transformation of anger and hatred into understanding.^[22]

Worship

See also: Bhairava Ashtami

Kala Bhairava attended by devotees in Durbar Square, Kathmandu

Temples or shrines to Bhairava are present within or near most Jyotirlinga temples. There are also the sacred twelve shrines dedicated to Shiva which can be found all across India including the Kashi Vishwanath Temple, Varanasi and the Kal Bhairava temple, Ujjain. The Patal Bhairava and Vikrant Bhairava shrines are located in Ujjain as well.^[23][24]

Gorat Kashmiris are known to worship Bhairava during Shivratri.^[25] The renowned Hindu reformer, Adi Sankara composed a hymn on Kala Bhairava called "Sri Kalabhairava Ashtakam" in the city of Kashi.^[26]

Observances

Bhairava Ashtami, commemorating the day Kala Bhairava appeared on earth, is celebrated on Krishna paksha Ashtami of the Margashirsha month of the Hindu calendar. It is a day filled with special prayers and rituals.^[27]

Iconography

Bhairava is depicted as being ornamented with a range of twisted serpents, which serve as earrings, bracelets, anklets, and sacred thread (yajnopavita). He wears a tiger skin and a ritual apron composed of human bones.^[28] Bhairava has a dog (shvana) as his divine vahana (vehicle). Bhairavi is a fierce and terrifying aspect of the Devi who is virtually indistinguishable from Kali, with the exception of her particular identification as the consort of Bhairava.^[29][30]

Bhairava himself has eight manifestations called the Ashta Bhairava:^[31]

• Asitāṅga Bhairava
• Ruru Bhairava
• Chaṇḍa Bhairava
• Krodha Bhairava
• Unmatta Bhairava
• Kapala Bhairava
• Bhīṣaṇa Bhairava
• Saṃhāra Bhairava

Kala Bhairava is conceptualized as the guru-natha (teacher and lord) of the planetary deity Shani (Saturn).^[32][33]

Bhairava is known as Bhairavar or Vairavar in Tamil, where he is often presented as a grama devata or village guardian who safeguards the devotee in eight directions (ettu tikku). Known in Sinhalese as Bahirawa, he is said to protect treasures. He is the main deity worshipped by the Aghora sect.^[34]

• 
  Rakta Bhairava
• 
  Dancer dressed as Shveta Bhairava from Bhaktapur, Nepal.

Temples

Main article: List of Bhairava temples

Reflection of blue sky on mask of Shwet Bhairava at Basantapur, Kathmandu, Nepal

Thennaga Kasi Bairavar Temple is a Hindu temple dedicated to Lord Bairavar, a fierce form of Lord Shiva. It is located in Erode, Tamil Nadu, India. This temple is renowned for its unique architectural style and spiritual significance.

Bhairava is an important deity of the Newars. All the traditional settlements of Newars have at least one temple of Bhairava. Most of the temples of Bhairava in Nepal are maintained by Newar priests. There are several Bhairava temples in the Kathmandu valley.^[35]

In south Karnataka, Lord Sri Kalabhairaveshwara is present as Kshetra Palaka in Sri Adichunchanagiri Hills.^[36]

Kala Bhairava temples can also be found around Shaktipeeths. It is said that Shiva allocated the job of guarding each of the 52 Shaktipeeths to one Bhairava. There are said to be 52 forms of Bhairava, which are considered a manifestation of Shiva himself. Traditionally, Kala Bhairava is the Grama devata in the rural villages of Maharashtra, where he is referred to as "Bhairava/Bhairavnath" and "Bairavar". In Karnataka, Lord Bhairava is the supreme God for the Hindu community commonly referred to as Vokkaligas (Gowdas). Especially in the Jogi Vokkaliga, he is considered the caretaker and punisher.^[37] Shri Kala Bhairava Nath Swami Temple of Madhya Pradesh is also popular.

See also

• Adichunchanagiri Hills
• Akash Bhairava
• Bhairab Naach
• Kshetrapala
• Muthappan
• Sirkazhi

References

^{[38][39][40][41][42][43]}

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3. "Bhairava: The Wrathful". Archived from the original on 13 February 2015. Retrieved 13 May 2015.
4. Singh, J. (2002). Vijnanabhairava, Or Divine Consciousness: A Treasury of 112 Types of Yoga. Tantra Series. Motilal Banarsidass. p. 1. ISBN 978-81-208-0820-1.
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11. Hiltebeitel
12. The Śiva Purana, Śatarudra Samhita, chapter 8, The Śiva Purana, part III (English translation), Motilal banarsidass Publishers Private Limited, Delhi, reprint edition (2002), pp. 1097–1103.
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15. Johnson W. J. (1 January 2009). A Dictionary of Hinduism. Oxford University Press. doi:10.1093/ACREF/9780198610250.001.0001. ISBN 978-0-19861-025-0. OCLC 244416793. OL 23224406M. Wikidata Q55879169.
16. Chalier-Visuvalingam, Elizabeth. "Bhairava's Royal Brahmanicide: The Problem of the Mahābrāhmaṇa", pp. 157–229 in Hiltebeitel
17. "Shaktipeeth Bhairava". Archived from the original on 3 March 2016. Retrieved 29 March 2020.
18. Buswell, Robert E. Jr.; Lopez, Donald S. Jr. (2013). "Bhairava". The Princeton dictionary of Buddhism. Princeton, NJ. ISBN 978-1-4008-4805-8. OCLC 859536678.{{cite book}}: CS1 maint: location missing publisher (link)
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21. Skorupski, Tadeusz. The Buddhist Forum. Vol. 4. pp. 186–187.
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23. Bansal, Sunita Pant (2008). Hindu Pilgrimage: A Journey Through the Holy Places of Hindus All Over India. Pustak Mahal. ISBN 978-81-223-0997-3.
24. Diana L. Eck (1982). Banaras: City of Light. Taylor & Francis. pp. 192–3. ISBN 0-7102-0236-9.
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29. Christ, Carol P. (1989). "Symbols of Goddess and God in Feminist Theology", in Carl Olson (Ed.) The Book of the Goddess: Past and Present. New York: Crossroads. ISBN 1577662733
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31. vdocuments.mx_the-kubjika-upanishad-egbert-forsten-56885839dd6b9. p. 7.
32. பைரவரைப் போற்றும் தேவாரப் பதிகம்
33. பைரவர்
34. Harper, Katherine Anne, and Brown, Robert L. (Eds) (2002). The Roots of Tantra. Albany: State University of New York Press.
35. Cush, Denise; Robinson, Catherine; York, Michael, eds. (2012). "Hindus in Nepal". Encyclopedia of Hinduism. Routledge. p. 554. ISBN 978-1-135-18979-2.
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37. Chalier-Visuvalingam, Elizabeth & Sunthar Visuvalingam (2006). Bhairava in Banaras: Negotiating Sacred Space and Religious Identity. Wiesbaden, Germany: Harrassowitz.
38. Parry, Jonathan (1982). "Sacrificial death and the necrophagous ascetic". Death and the Regeneration of Life. Cambridge University Press. pp. 74–110. doi:10.1017/cbo9780511607646.004. ISBN 978-0-521-24875-4.
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40. Erndl, Kathleen M. "Rapist or Bodyguard, Demon or Devotee: Images of Bhairo in the Mythology and Cult of Vaiṣṇo Devī", pp. 239–25 in Hiltebeitel
41. Sukul, Kubernath (1977). Vārānasī Vaibhava. Patna, India: Bihar Rastrabhasa Parisad
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Cited sources

• Hiltebeitel, Alf, ed. (1989). Criminal Gods and Demon Devotees: Essays on the Guardians of Popular Hinduism. Albany: State University of New York Press. ISBN 0-88706-982-7.

External links

• Shri Kala Bhairava Mandir, New Delhi Archived 29 January 2017 at the Wayback Machine