It is again the time of the year for the biggest celebration night of the year, Maha Shiv Ratri. Śiva stands for innumerable and infinite sense of strength, generosity and humility and beauty. Hence the age-old Satyam, Śivam Sundaram. Which translated literally means Truth, Auspicious/sacred principle of the abiding peace of Lord Śiva and consciousness arising from and Sundaram is the Beauty inside and outside.
If we look at depiction of Lord Śiva, he is shown as ‘karpura gauram’, in seminal verses states that he has skin as white as camphor, and wearing snakes as adornment, long dreadlocks and depicted as older 50 / 60 plus of years of age. Śiva is shown as older man.
कर्पूरगौरं करुणावतारं
संसारसारम् भुजगेन्द्रहारम् ।
सदावसन्तं हृदयारविन्दे
भवं भवानीसहितं नमामि ॥
karpūragauraṃ karuṇāvatāraṃ
saṃsārasāram bhujagendrahāram.
sadāvasantaṃ hṛdayāravinde
bhavaṃ bhavānīsahitaṃ namāmi .
I bow to Lord Śiva, who is as white as camphor, the embodiment of compassion, and the essence of worldly existence. He wears a garland of serpents and always resides in the lotus of the devotee’s heart. I offer my respects to Him, who is ever united with Goddess Bhavani (Parvati).
While Vishnu is always as dark. Pick any Vishnu Avatar, they will be all dark in colour. Sri Rama, (said to be as dark as the clouds in Rama Charita Manas) while there are famous songs of Krsna as a young one asking yashomati mother why he is so dark and Radha so fair. Mother Yashomati cheerfully gives reasons for Baby Krshna being dark. He came in the middle of the night and so on and so forth.
यशोमती मैया से बोले नंदलाला
राधा क्यों गोरी मैं क्यों काला ….
बोली मुस्काती मैया ललन को बताया
काली अंधियरी आधी रात में तू आया
Śiva’s fierce form as Aghora Śiva is Bhairava
Logically, the Rudra form of Śiva is darker and fierce hence one would expect darker form. But Śiva is meditating on Vishnu, so much so, that he has become Śiva and all the qualities of Vishnu (fair skin lean body etc) has been absorbed into Śiva. And the same thing in reverse, Vishnu is always focused on Śiva and hence he has absorbed all the qualities imparting the darkness of complexion of ferocity of temperament. Just as Śiva turned blue and drank all the poisons coming from the Samudra manthan – The Churning of the ocean floor for the nectar of immortality.
Thus, we understand that Śiva embodies all the perfections and holds the gateway of solutions for all the ills, desperations, problems in our lives.
That is the reason for stemming of Bhairava and eventually stemming of eight core Bhairavas called the Aṣṭabhairava (अष्टभैरव). Śiva emanating into Bhairava (भैरव) is the name of a deity who “burns up and dissolves all things”.
According to the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 10.1-7ab] while describing the appearance and worship of Bhairava – “Now, at this moment, I shall explain the distinct appearance of Bhairava, [who] resembles an ointment [that clears the eye]. He has a nature that burns up and dissolves all things. Five-faced, atop a corpse, ten-armed terrible, he resembles troops with demon mouths. He rumbles, producing a terrible noise, speaks with a gaping mouth [adorned with] with large tusks, [his face] bent in a frown. Having worshipped Bhairava, [the Mantrin] remembers being joined in union [with] him, [in the same way as] dissolution in fire”.
Bhairav भैरव (“Terrible” or “Frightful”) sometimes also known as Kala Bhairava, is the fierce manifestation of Śiva associated with annihilation. He is one of the most important deities in Nepal, Rajasthan, Karnataka, Tamil Nadu and Uttarakhand and is sacred to Hindus, Buddhists and Jains.
Kala Bhairava is conceptualized as the Guru of the planetary deity Shani (Saturn). Bhairava is known as Bhairavar or Vairavar in Tamil, often presented as a Grama devata or village guardian who safeguards the devotee on all eight directions.
From Garga Samhita
प्रमथेशह् पशु–पतिर्
मृडानीशो मृडो वृषह्
कृतान्त–काल–सङ्घारिह्
कूटह् कल्पान्त–भैरवह्
pramatheśah paśu-patir
mṛḍānīśo mṛḍo vṛṣah
kṛtānta-kāla-saṅghārih
kūṭah kalpānta-bhairavah
He is Lord Śiva who is the master of the Pramathas (pramatheśa), the master of the Paśus Animal creatures (paśu-pati), the husband of Pārvatī (mṛḍānīśa), gentle (mṛḍa), powerful (vṛṣa), the killer of His enemies (kṛtānta-kāla-saṅghāri), most exalted (kūṭa), and who appears as Bhairava at the end of time (kalpānta-bhairava).
Bhairava himself has eight manifestations i.e. Ashta Bhairava:According to the Rudrayāmala, there are eight main forms of Bhairava who control the eight directions of this universe. The term is used throughout Śilpaśāstra literature.
The eight forms of Bhairava are:
- Asitāṅga,
- Ruru,
- Caṇḍa,
- Krodha,
- Unmatta,
- Kāpāla,
- Bhīṣaṇa,
- Saṃhā
Each of these forms has eight emanations thus totalling to sixty-four Bhairavas.
What is interesting is that the Chausat Yoginis are all wedded to the 64 Bhairavas.
Each of the core Ashta Bhairavas have a matching shakti, called upon in the form of Matrikas are often depicted in a group of seven, the Saptamatrika(s) (Seven Mothers). However, they are also depicted as a group of eight, in the region of Nepal, the Ashtamatrika. In the Brihat Samhita, Varahamihira says that “Matrikas are forms of Parvati taken by her with cognizance of (different major Hindu) gods corresponding to their names.” They are associated with these gods as their energies (Shaktis).
Brahmani emerged from Brahma, Vaishnavi from Vishnu, Maheshvari from Śiva, Indrani from Indra, Kaumari from Kartikeya, Varahi from Varaha and Chamunda from Chandi. And additionals are Narasimhi from Narasimha and Vinayaki from Ganesha.
Sapta-Matrikas was earlier connected with Kartikeya and in later times, associated with the Shaiva sect of Śiva himself.
| Graha Week
Day |
Bhairava | Bhairavi | Direction | Vehicle | |||
| Surya Sun | SvarṇaAkarshan | Tripura | East | ||||
| Chandra
Moon |
Kāpāla Shining yellow-complexioned; four arms; thunderbolt, noose, sword and bowl | Indrani | Northwest | Elephant | |||
| Mangal Mars | Caṇḍa White-complexioned; four arms; bow, arrow, sword, and bowl | Kaumari | South | Peacock | |||
| Budh Mercury | Unmatta bhairav pestle, and shield | Varahi | West | Horse | |||
| Guru Jupiter | Asitāṅga Bhairava White-complexioned; four arms; japamala, kamandalu, sword, and skull cup | Brahmani | East | Swan | |||
| Shukra Venus | Ruru Bhairav Light blue-complexioned; four arms; deer, axe, sword, and bowl | Maheshvari
Raudri |
Southeast | Bull | |||
| Shani
Saturn |
Krodha Dark blue-complexioned; four arms; conch, discus, mace, and bow | Vaishnavi | Southwest | Eagle | |||
| Rahu | Saṃhāra Lightning-yellow-orange-complexioned; ten arms; trident, drum, conch, mace, discus, sword, bowl, skull-topped staff, noose, and goad | narasimhi | Northeast | Lion | |||
| Ketu | Bhīṣaṇa
|
|
North | Preta |
Surya Dasha or Neecha Surya or for chant on Sunday
Svarṇa akarshana Bhairava is the 9 forms of Bhairava. He is also known as Dhan (Wealth Attractor) akarshana Bhairava.
Appearance: He is red in colour and is dressed in golden. He sports a moon on his head. Has Amudha kalasam and Soolam in his two of his four hands.
In few ancient texts quote, Lord Svarṇa akarshana bhairava to have 32 hands, shape of a bird with terrible teeth and has a human form above the hip.
Consort: Bhairavi = Tripura on his lap
Mantra
Om Bhairavaya Vidmahe Akarshanaya Dhimahi
Tanno Swarno bhairava prachodayat
Bhairavi mantra for this Bhairav
Om tripurayeyi cha Vidmahe Bharavaiye cha Dhimahi tanno bhairavi prachodayat
Benefits: Destroys enemies, blesses with prosperity, success, progeny, prevents premature death and solution to debts and liabilities.
Chandra Dasha or On Monday or debilitated Chandra Kāpāla Bhairav Gayatri
Also known as Laat Bhairav, holds the intriguing position as the fourth Bhairav among the primary Bhairavs, as vividly portrayed in the enthralling narrative of Kashi Khand. The tale unfolds with the triumphant defeat of the malevolent demon Durgasur (referred to as Durga Devi), orchestrated by the formidable goddess. In the aftermath of this epic victory, the goddess summoned nine shaktis, strategically positioning them throughout various locales in Kashi to act as stalwart protectors for the hallowed city and its cherished denizens (Kashi Khand, Chapter 72).
Mantra
Om Kala Dandaya vidmahe
Vajra Veeraaya Dhimahi
Tanno Kapala Bhairava Prachodayat
Matching Bhairavi is Indrani
Om gaja dhwjaya vidmahe
Vajra hastaya Dhimahi
Tanno indrani Prachodayat
Kala Danda: Refers to the “staff of time” or “staff of death,” symbolizing control over time and mortality. “Kala” means time or death, and “Danda” means staff or punishment.
Vidhmahe: Means “we understand” or “we meditate upon,” signifying deep contemplation or understanding.
Vajra Veeraaya Dheemahi: Vajra: Refers to “thunderbolt,” symbolizing immense strength and indestructibility. Veeraaya: Means “to the brave one,” referring to the valorous aspect of Bhairava.
Dhemahi: Means “we meditate upon,” indicating a focused meditation or prayer directed towards these powerful attributes.
Tanno Kapala Bhairava Prachodayat:
Tanno: Translates to “to us” or “may this.” Kapala Bhairava: Refers to a specific form of Bhairava, known for carrying a skull (kapala), symbolizing the cutting away of ego and ignorance. Prachodayat: Means “may inspire” or “may propel,” invoking Bhairava’s guidance and energizing presence to stimulate spiritual and personal growth.
3.Mangal Mars Dasha or Mangal debility or Mangal problems – Chand Bhairava
Do it at least 9 mangal war – i.e. do it nine Tuesdays for full impact.
Mantra for Chanda Bhairava who is coming in the form / rupa of Kartikeya who is called a ‘Kumara’
Om sarva shatru nashaya vidmahe
Maha Veeraya Dhimahi
Tanno Chanda Bhairava Prachodayat
Matching Bhairavi is Kaumari
Om shikhi dhwjaya vidmahe
Vajra hastaya Dhimahi
Tanno Kaumari Prachodayat
———————————————————————–
4.Budh Dasha or Budha Mercury Debility or on Wednesdays Unmatta Bhairav (Avatar of Varaha-Varahi)
Om maha mantraya vidmahe
Varahi manogarayi Dhimahi
Tanno unmatta Bhairava Prachodayat
Matching Bhairavi is Varahi
Om Mahishadhwajayai Vidmahe,
Dandahastayai Dhimahi,
Tanno Varahi Prachodayat ||
5.Guru Jupiter Dasha or Guru Debility or Guru (learning / concentration problems) – Asitanga Bhairava
Do it 12 times on Thursdays. Especially if you want to pass an exam etc or higher studies.
Mantra for Asitanga Bhairava who is coming in the form / rupa of Brahma and whose consort is Brahmi.
Om jñānadevyā vidmahe
Vidhya Raja Dhimahi
Tanno Asitanga Bhairava Prachodayat
Matching Bhairavi is Brahmi
Om Hamsat dhwjaya vidmahe
Courchat hastaya Dhimahi
Tanno Brahmi Prachodayat
6.Shukra Venus Dasha or Venus in Debility or Shukra Problems especially no children (lack of Ojas) then Fridays do the Ruru Bhairav Gayatri
Do it 12 times on Fridays.
Mantra for Ruru Bhairava who is coming in the form / rupa of Ruru (Raudra) and whose consort is Raudri (Maheshwari)
ॐ आनंद रूपाये विद्महे डंकेशायः धीमहि तन्नो रूरू भैरव प्रचोदयात ||
Om Annand rupayā vidmahe
Dankeshaya Dhimahi
Tanno Ruru Bhairava Prachodayat
Matching Bhairavi is Raudri
Om Vrishat dhwjaya vidmahe
Mriga hastaya Dhimahi
Tanno Raudrii Prachodayat
7.Shani Dasha or Shani in Debility or Shani Problems ill-health, suffering, court case, Income tax problems then Saturdays do the Krodha Bhairav Gayatri
Do it 12 times on Saturdays
Mantra for Bhairava who is coming in the form / rupa of Krodha and whose consort is Vaishnavi.
Om Krishna varnaya vidmahe
Lakshmi dharaya Dhimahi
Tanno krodhana Bhairava Prachodayat
Matching Bhairavi is Vaishnavi
Om Tashyat dhwjaya vidmahe
chakra hastaya Dhimahi
Tanno Vaishnavi Prachodayat
—————————————————————
8.Rahu Dasha or Rahu in Debility or Rahu Problems then Sundays in Rahu Kaal do the samhara Bhairav Gayatri
Do it 12 times in Rahu Kala on a Sunday
Mantra for Bhairava who is coming in the form / rupa of Samhara and whose consort is
Om Mangaleshaya vidmahe
Chandika priya Dhimahi
Tanno Samhara Bhairava Prachodayat
Matching Bhairavi is Chandii
Om chandishvari vidmahe
Maha devi cha Dhimahi
Tanno Chandii Prachodayat
9.Ketu Dasha or Ketu in Debility or Ketu Problems of loss, dejection, apprehension, confusion of mind, lack of clarity, then Sundays or Saturdays in Rahu Kala do the Bhisana Bhairav Gayatri (corresponding shakti is Kali)
Do it 12 times on Rahu Kala
Mantra for Bhairava who is coming in the form / rupa of Bhisana and whose consort is Kali.
Om Sula Hastaya vidmahe
Sarvanu Graha Dhimahi
Tanno Bhishana Bhairava Prachodayat
Matching Bhairavi is Kali
Om pisachae dwajaya vidmahe
Sula hastaya Dhimahi
Tanno Kali Prachodayat
You could well ask, why so many Bhairavas and their consorts? In short, the tale goes like this.
Goddess Parvati did great tapas/penance to acquire the attention of Lord Śiva and thus get him as her consort. All of the friends and her mates (!) were jealous and wanted a Śiva for herself. But then it posed a problem, as they all said we don’t want to fight over Parvati’s husband! So, to resolve the dilemma, Śiva agreed to incarnate as various forms of Bhairav and matched his many forms to the chausat 64 yoginis.
The Ashta Bhairavas are described to be subordinate to Kālabhairava, who is considered the supreme ruler of time in the universe and the chief form of Bhairava.
For pronunciations etc please follow the video. PLease forgive any mistakes.
The Śiva Tattva
Central to Kashmir Shaivism is the philosophy that identifies Lord Śiva as the Absolute, Infinite, and pure Consciousness Parama Śiva (The Advaita calls this Brahman) lying beyond the reach of speech, mind, and intellect. It is transcendental and immanent and can be realized through yoga. It advocates how a human being engrossed in the inferior objective world of Lord Śiva can be taken upwards i.e. towards the Supreme energy of Lord Śiva through his feminine match energy (Shakti).
Vijñāna-bhairava-tantra , is a text on Śiva Tantra, of the Kaula Trika tradition of Kashmir Shaivism, possibly authoured by Guru Keyūravatī. also called the Śiva-jñāna-upaniṣad by Abhinavagupta.
Vijñāna-bhairava-tantra is a discourse between Bhairava (the “fearsome one”, or “the dark matter”) and the goddess Bhairavi in hundreds of verses.
Bhairavi, the goddess (Shakti), asks Bhairava (the fearsome manifestation of Śiva) to reveal the essence of how to realize the true nature of reality. In his answer Bhairava describes 112 ways to enter into the universal and transcendental state of consciousness.
When we talk of the Śivattva, we cannot ignore various traditions from all across the Indian subcontinent and most famous is the Kashmir Shaivism. Amongst thousands of tantric traditions developed in India roughly categorised into three primary ones
- a) Shaiva-Shakti Tantrism,
b) Buddhist Tantrism, and
c) Vaishnava Tantrism.
Shaiva-Shakti Tantrism which recognizes Lord Śiva as the Supreme and Absolute Consciousness with Shakti as His dynamic energy came to be known as Shaivism.
This was in variations developed in predominant parts of the country –
a) Kashmir in the north,
b) Kerala and Tamil Nadu in the south
- c) Bengal in the east.
Kashmir Shaivic philosophy can be traced back to Aagamas (18) which were written from 3rd century BC to 3rd – 4th century AD. Malinivijayattara is the most important Agama of this period. Vasugupta who lived in Kashmir during the end of the 8th century AD wrote Shiv Sutra and it was his disciple Bhatta Kalatta (mid-9th century AD) who wrote Spanda Karika. Somananda wrote Shiv dreshti in late 9th century AD. He is the father of Pritibijna (recognition) school that forms the basis of Kashmir Shaivism philosophy. Later on, it was Abhinavgupta (between 10th – 11th century AD) who summarized the viewpoints of all previous thinkers and presented the philosophy in a logical way along with his own thoughts in his treatise Tantraloka.
Śiva Sutras are a collection of seventy-seven aphorisms that form the foundation of the tradition of spiritual mysticism known as Kashmir Shaivism. They are attributed to the Sage Vasugupta of the 9th century C.E.
Śiva Sutras are at the core of the Kashmiri Shaivism is combination of Shaivism, Agama and Tantra.
Śivattava is consciousness, which has no beginning and no end Anadi. And it is Ananta, sublime blissful, and forever innocent, often referred to as Chidananda rupa.
Stated perfected by Adi Shankaracharya 8th c. CE, was an Indian Vedic scholar, philosopher and teacher (acharya) of Advaita Vedanta.
मनोबुद्ध्यहङ्कार चित्तानि नाहं
न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
न च व्योम भूमिर्न तेजो न वायुः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥१॥
manobuddhyahaṅkāra cittāni nāhaṃ
na ca śrotrajihve na ca ghrāṇanetre.
na ca vyoma bhūmirna tejo na vāyuḥ
cidānandarūpaḥ śivo’ham śivo’ham ||1||
Neither am I the mind nor intelligence or ego,
Neither am I the organs of hearing (ears), nor that of tasting (tongue), smelling (nose) or seeing (eyes),
Neither am I the sky, nor the earth, neither the fire nor the air,
I am Śiva, the supreme auspiciousness of the nature of consciousness-bliss.
I am (Śiva) the auspiciousness.
Yet in verse 2 it states that ‘Neither am I the vital breath, nor the five vital airs,
Neither am I the seven ingredients (of the body), nor the five sheaths (of the body),
Neither am I the organ of speech, nor the organs for holding (hand), movement (feet) or excretion.
So how does this tie up with the Śiva Principle as we have learnt as the Pañcabhūta Sthalam, referring to five temples dedicated to Śiva, each representing a manifestation of the five prime elements of nature: earth, water, fire, air, and ether?
Is there a contradiction by Adi Shankaracharya? Or [perhaps the human mind is not capable of comprehending the Śiva Tattva?
Well, let’s say, that to recognize the Śiva principle within we have to do some ‘Yoga kriya’ which is not a bunch of headstands and yoga postures but more in keeping with meditations and contemplations.
Equipped with the help of these conte,mplations and reflections and of course a sort of penance and Yog to achieve the sense of understadning of the Shiva Sutras which aid us in being in touch with the ‘Shivoham’ .
चैतन््यमात्मा ।।१।।
Chaitanyamaatmaa = chaitanya + Aatmaa
The state of being conscious or absolute awareness is in one Self. Soul, Reality Consciousness is Self.
ज्ञानं बन्ध: ।।२।।
Jnaanam bandhah
- (Limited) Knowledge is bondage.
Knowledge is bondage. knowledge, knowing, becoming acquainted with is a bandhah – mundane bondage,
Propagate attachment to this world; a bond, chain, binding, tying; imprisonment;
The Five Faces of Śiva from Maha Śiva Purana
As it is clearly stated in Maha Śiva Purana Description of Śivatattva Section 2.1 – Rudra-saṃhitā (1): Sṛṣṭi-khaṇḍa
Viṣṇu said: —
- “O Lord, how are you propitiated? How shall I worship you, O lord? How shall I meditate on you?
Śiva said: —
- Worship my liṅga and do always meditate upon the form which you see just before you.
- When I am worshipped in the phallic form I will be delighted and will bestow different benefits upon all people, all that they wish for in their minds.
- O foremost among the deities, whenever any misery befalls you, it shall be destroyed when my liṅga is worshipped.
Thus, as per Maha Śiva Purana, it is clear that to achieve one’s desires of the material world kinds, worshipping the fiove forms of Śiva are recommended. As the five forms maps to pancha bhutas (five Great Elements) which we human beings are made of. Paṅcākṣari means five syllables and refers to.
The term Śiva means auspicious. Śiva makes everything auspicious. The mantra namaḥ śivāya offers salutations to Śiva and is the most effective mantra to propitiate Śiva.
The dāridrya dahana stotra of Vasiṣṭha sings ~
दारिद्र्य दुःख दहनाय नमः शिवाय
dāridrya duḥkha dahanāya namaḥ śivāya
Literally meaning ‘salutations to Śiva who burns away the sins causing poverty and sorrow’. With the regular recitation of the pañcākṣarī ‘namaḥ śivāya’ one overcomes all sorrow and every kind of poverty, including spiritual poverty that ravages the soul. Adi Shankara gave this mula mantra on which entire pantheon of Mantras rest.
| 1 | 2 | 3 | 4 | 5 |
| न | मः | शि | वा | य |
| na | maḥ | śi | vā | ya |
- The five famous forms of Maheśa are thus named Īśāna, Puruṣa, Aghora, Vāma and Brahman. (also see Appendix on the five faces of Śiva)
- Īśāna form of Śiva is the first and the principal one. It directly occupies and presides over the individual soul, the enjoyer of Prakṛti.
- Tatpuruṣa form of Śiva is the second. It occupies and presides over every object of enjoyment, the support of the attributes.
- The third form of Śiva is Aghora that stands within, occupies.and presides over the principle of intelligence with all its ramifications for the sake of Dharma.
- The fourth form of Śiva is Vāmadeva who presides over the ego and is engaged in many incessant activities.
- The Īśāna form of Śiva is the permanent lord of the organ of hearing, speech and the all-pervading sky.
- Intelligent and wise persons call Tatpuruṣa as the lord of Tvac (organ of touch perception), hand, sense of touch and the wind element.
- Intelligent persons call the form Aghora, the support of the physical body, the sense of taste, of colour and of fire as well.
- Vāmadeva form of Śiva is remembered as the lord of the organ of taste, of the organ of excretion, of taste itself and of waters as well.
- They know the form of Sadyojāta as the lord of the organ of smell, of smell itself, of the earth and of the generative organ.
- These forms of Śiva, the source of all glory shall be honoured and bowed to strenuously by those who seek glory.
- He who reads and listens to the origin of Sadyojāta and others, enjoys all desires and attains the ultimate goal.
| Name | Form | Organ of action | Organ of knowledge | Subtle elements | Gross elements |
| Īśāna | soul | ears | speech | sound | ether |
| Tatpuruṣa | nature | skin | hand | touch | wind |
| Aghora | intellect | eye | feet | form | fire |
| Vāmadeva | ego | tongue | anus | taste | water |
| Sadyojāta | mind | nose | organ of generation | smell | earth |
Credit – Pandit Sanjay Rath SMP
For Puja Guidelines for Each Prahar on Maha Shiva Ratri (or masik Shiva Ratri) refer to the link below
https://dhiyom.org/mahasivaratri-one-of-the-biggest-and-most-auspicious-night-in-the-hindu-almanac/
https://youtu.be/yG-JiD8cALk?si=NjTO1y8vfZw0r_IL