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Subject: Shri Bhairava Mahadeva
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   Bhairava means "terrifying" and it is an adjective applied to
   Shiva in his fearful aspect. Yet in Kashmir Shaivism, the three
   letters of this name are taken in a different manner. Bha means
   bharana, maintenance; ra means ravana, withdrawal and va means
   vamana, creation of the universe.
   
   The yantra shown above is the Vatuka Bhairava puja yantra, used
   in his daily ritual worship. Yet if an individual applies the
   Bhairava Mudra, he or she looks both outwards and inwards at the
   same time and is one with Shiva-Shakti. The following chapter
   from the Netra Tantra reveals more of the mysteries of Bhairava.
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                         Shri Netra Tantra 10
                                   
   Bhagavan said: Now I speak of the characteristics of the Bhairava
   Agama, resembling a mass of fragments of collyrium, like the fire
   at the end of an aeon. 
   
   Five faced, seated on a corpse, with ten arms, the dispeller of
   anxiety, resembling a host of night flowers, the final peal of
   thunder, making a terrifying roar. 
   
   Having a gaping fanged mouth, and fearsome brows and eyes,
   enthroned on a lion-seat, adorned with vicious fangs, wearing a
   rosary of skulls, large in body, wearing a garment of
   elephant-hide, with the Moon as a diadem, carrying skull-bowl and
   a skull-staff, bearing a cleaver and a goad, with hands granting
   boons and dispelling fears. 
   
   A great hero, holding a vajra and a battle-axe. After worshipping
   Bhairava, one should meditate on she who is on his lap. 
   
   Similar to the fire causing dissolution, effulgent, like red lac
   and vermilion, with dishevelled hair and a mighty body, dreadful
   and truly terrific. 
   
   With a great belly and with five faces, each of which is adorned
   with three eyes, having horrible talons, the protectress of the
   fortress, adorned with a rosary of skulls. 
   
   A Devi with arms like Bhairava who carries Bhairava's weapons,
   thus is declared Iccha Shakti, who of her own free will goes
   lovingly on Bhairava's lap. 
   
   Thus should one meditate on the renowned Aghoreshi having the
   above form. Spoken of in all tantras, but never made plain,
   my essence is by no means clear and is hard to attain. In
   ailments, punishment, evils and so on, in various setbacks, in
   protection, for desires, in pacifying and in nourishing, for
   cowns and for brahmins one should worship (Bhairava Yamala).
   Resembling a himakunda flower, like the pearly effulgence of the
   Moon, resembling 10,000,000 Moons, like the clearest crystal.
   
   (Chit Bhairava) is like the fire at the end of the aeon, red as
   the China rose, equivalent to 10,000,000 Suns. One should
   meditate on him as red or blackish in hue. Effulgent as a red
   lotus or like yellow orpiment, being of the nature of Will
   (Iccha), the deva bestowing the fruit of Icchasiddha.
   
   One should meditate on (these forms) placed in the centre of a
   lotus and should worship, according to the ritual injunction 
   with food, flower, incense and distilled liquor abundantly. The
   Devi resembling cow's milk, effulgent as a necklace of pearls
   like beautiful pure crystal, white as snow, pure as camphor,
   with four arms and one face adorned with three eyes.  The
   Devi wearing white garments, ornamented with white pearls, seated
   on a deer with a vajra in her hand, very powerful, the (Siddha
   Devi).
   
   The Devi carrying a noose and a goad, ringing a bell, is placed
   in the east of the god of gods.  A man who meditates on her as 
   one with himself is successful quickly. (Rakta Devi) resembles
   10,000,000 Suns, is as effulgent as flaming fire, like a heap of
   vermilion, the form of lightning, inspiring fear, with three eyes
   and a terrifying face, with a large belly and a great body,
   pot-bellied, with pendulous breasts. 
   
   Seated on a corpse, very powerful, wearing a rosary of skulls
   with a tiger skin around her hips, wearing the hide of an
   elephant. Naked, adorned with a garland of skulls, like great
   firebrands they shine and they glow. 
   
   With four arms and one face, holding a cleaver, a shield a skull
   and a skull-staff, placed in the south. One should meditate thus.
   
   
   Dark red, the great light, skeletal with a deformed face, is
   Shushka, the protectress of the fortress. With one face and four
   arms, three eyes and a terrifying mouth, adorned with a necklace
   of teeth, a mighty-bodied one with dishevelled hair, adorned with
   a garland of skulls. 
   
   With limbs the tendons of which are like knotted cords, carrying
   a cleaver and a shield, her mouth full of meat and entrails,
   holding a pot in her hand. One should meditate in this way in the
   west of the god of gods, seated on a crocodile, with the throat
   of a buffalo, the shoulders of an elephant, horse's ears and the
   face of a ram, with diamond-hard talons like weapons, legs like a
   beast of prey and a crocodile, with the back of a tortoise and
   the tail of a fish - this is the renowned Kumbha. 
   
   Dusky like a blue lotus, resembling the autumnal moon and with
   three eyes and one face, dressed in dark clothes the colour of
   sapphire, adorned with sapphires, seated on the back of a lion,
   holding a bow and an arrow in preparedness, and carrying a dart
   in her hand, a great Devi. Meditated thus, she (Utpalahasta) is
   the giver of the desired fruit. 
   
   So in the four directions are situated the Devis of Bhairava, O
   Mother of Hosts!  In the intermediate points are placed the
   Dutis, the south east being first and the north east last. Kali,
   Karali, Mahakali and Bhadrakali are the renowed Devis placed
   there. The Devis have two arms and sit on a lotus, carrying a
   knife and a severed head. The attendants of the door are
   Krodhana, Vrintaka, Karshana and Gajanana, with two arms, of
   deformed appearance and holding a cleaver and a shield. In the
   matter of pacifying acts, they are all-white, or in other acts
   according to their forms. 
   
   Now I declare the characteristics of the Rajaraksha. By the yoga
   of enveloping in a mantra, one should write the name in the
   centre. 
   
   Above this, one should worship the lord of nectar, who is
   Bhairava, dear one. Similarly, the Devis should be worshipped in
   the petals of the lotus. 
   
   Afterwards, one should worship the Dutis and the servants using
   the root mantra. On the outside of the lotus one should draw a
   very white Moon mandala. On the outside of this is a bhupura,
   marked with the vajra symbol. Having drawn it using rochana,
   kumkum or white milk, one should worship, in pacifying acts,
   using all-white ritual accessories, giving suitable food, and
   animal sacrifice of vicious beasts of prey.
   
   The wise man should do homa using white sandal, mixed with
   camphor and ash, unhusked rice, sesame oil together with white
   sugar, ghee and milk. Great peace comes swiftly by worshipping
   the Mrityunjaya.
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   Artwork is (c) Jan Bailey, 1995. Translations are (c) Mike Magee
   1995. For more information, send e-mail to ac70@cityscape.co.uk

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