mahavidya tripura bhairavi

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Mahavidya – Tripura Bhairavi  38.1. Tripura Bhairavi Mahavidya is regarded the terrible and wrathful aspect of Sodasi Mahavidya. Her other two fors being Tripura Bala the young virgin and Tripura Sundari the ost beautiful in all the three worlds. Tripura Bhairavi is generally identified with Bhairavi a fierce goddess and consort of Bhairava the ferocious aspect of Shiva. But as Mahavidya! Bhairavi is an independent goddess" and her #consort$ aspect is not stressed. She is very close to %ali" and resebles her in any ways.  38.&. Though Bhairavi stands for terror! decay and destruction! it is e'plained! she is a coplete goddess not associated with destruction alone. She is also the goddess of creation and ainten ance. Her nae Bhai ravi! it is said! is der ived fr o  Bharana (to creat e)!  Ramana (to protect) and Vamana (to e*ect). Her last entioned aspect – Vamana+ is related to the tantric iagery of the rhythic breathing of the ,evi – inhaling and e'haling. Her

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Page 1: Mahavidya Tripura Bhairavi

8/9/2019 Mahavidya Tripura Bhairavi

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Mahavidya – Tripura Bhairavi

 

38.1. Tripura Bhairavi Mahavidya is regarded the terrible and wrathful aspect of Sodasi

Mahavidya. Her other two fors being Tripura Bala the young virgin and Tripura Sundari

the ost beautiful in all the three worlds. Tripura Bhairavi is generally identified with

Bhairavi a fierce goddess and consort of Bhairava the ferocious aspect of Shiva. But as

Mahavidya! Bhairavi is an independent goddess" and her #consort$ aspect is not stressed.She is very close to %ali" and resebles her in any ways.

 

38.&. Though Bhairavi stands for terror! decay and destruction! it is e'plained! she is a

coplete goddess not associated with destruction alone. She is also the goddess of creation

and aintenance. Her nae Bhairavi! it is said! is derived fro  Bharana (to create)!

 Ramana (to protect) and Vamana (to e*ect). Her last entioned aspect – Vamana+ is related

to the tantric iagery of the rhythic breathing of the ,evi – inhaling and e'haling. Her

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outward breath signifies creation and eanation! while her inward breath is withdrawal

and destruction. She represents the nature of ultiate reality which throbs in the alternate

odes of creation and destruction.

 

3-.1. Bhairavi is said to have twelve separate fors each having its own antra and yantra.

Her fors include both benign and terrible aspects. Taen together Bhairavi is aultifaceted goddess who is not restricted to destruction alone. /or instance! her benign

fors include0 Sapath+pradha Bhairavi ( giver of all riches)" Saala+siddhi –bhairavi

(one who grants all attainents)" Bhaya+vidvasini (destroyer of fear)"haitanya+bhairavi

( one who awaens consciousness) "Bhuvaneshvari+bhairavi ( one who sustains the world)"

%aeshwari –bhairavi( one who indles desire and grants gratification)"Shubari ( one

causes good )" and 2nnapurneshwari+bhairavi ( one who grants food ). She is addressed by

any other naes0 Sristi+sahara+aarini" agad+dhatri! 4araeshwari" and! aganata.

She is also the other+half of 2rdhanarishwara.

3-.&. She is %undalini. Bhairavi is also the nae given to a 5ogini (feale yogi) adept in

%undalini –tantra. Bhairavi represents the power of speech. She is also described as Tejasthe radiance that enlivens the eleents (tanmatra). She is the power over the senses and

eleents. Bhairavi is Tapas  the heat of penance that transfors the adept by burning

down the base desires and attachents. She is also Chidagni the flae of consciousness.

[Bhairavi is also a title for a female adept in Kundalini Tantra. A Yogini is a student of Tantra, or 

an aspirant. A Bhairavi is one who has succeeded and one who is beyond the fear of death.]

 

67.1. But! it is her force that tends towards dissolution that is highlighted in the Mahavidya

cult. n account of her power over the events of life and death! Bhairavi denotes Terror.

She is called 9hora Tara! %alaratri! and handi. She dwells in creation grounds(smasana vasini ) and has corpse as her seat. Bhairavi is the destructive force in nature

.She represents the decay! weaness! aging and finally death that occur everywhere! in

everyone and in everything. :one can escape her wrath.

 

67.&. Bhairavi is Nitya-pralaya the silent but ever active process of aging! decay and death

that taes place at every oent and in every aspect of life. She is also evident in every

self+destructive habits and attitudes" say as in wrong eating! over indulgence! ignorance!

anger! *ealousy! hatred and selfishness etc. Bhairavi is  Apara-dakini  the virtual deoness

who with her soft hands! gradually and voluptuously strangles all to death. Bhairavi is also

described as the wrath of a other towards her children who indulge in wrong or ipure

ways of living and thining.

 

67.3. 2nd! she is also Maha-pralaya the great dissolution at the end of the cycle when all

things are consued by fire and dissolved in the forless waters of pre+creation out of 

which a new universe eerges. Thus! destruction has a purpose. ;t is a part of the overall

schee of creation and re+generation. <ven at the icro level! at every oent each living

cell dies and reinvents itself" life and death wal hand in hand.

 

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67.6. Bhairavi! the awe+inspiring! is also %ala+ ratri the destructive power of tie. 2nd all

things are sub*ect to decay and death in the course of tie! Bhairavi is present everywhere

and at all ties. 2s %ala+ratri the dar night! she is destructive aspect of %ali the goddess

of tie. 4ray to her for fearlessness in the face of death.

 

67.=.2ll fors dissolve into the dar night of Bhairavi as %ala+ratri. Bhairavi is thusforless and void" and at the sae tie contains within her the infinite fors. >hen she

revels she taes yriad fors. She is the atri' on which the universe ages! dissolves and

re+generates itself. The Tantric te'ts describe %ala+Bhairavi as the goddess who presides

over the transforation of the world+ fro birth to death and fro death to birth.

61.1. The iconographies of Bhairavi are any and varied. They depict her terrible for as

also her benign for.

 

61.&. Bhairavi as the destructive force is red in color with her breasts seared with blood.

She is draped in red sil. She is bright as the rising sun. She has three lotus+lie eyes. She

wears a garland of severed heads! oon on her head! and any *ewels. ;n her depiction

with ten hands she carries an assortent of weapons and accouterent0 bow and

arrows! noose and goad! sword and club! dru and trident! and boo and rosary. She is

seated on a corpse ( Savāsana).

 

61.3. 2s %alaratri she is blac as night and naed" only covered with sulls of her devoteeswhich for a garland across her chest and wild long blac hair flowing with the wind. She

has her tongue out! dripping with blood. She haunts everywhere! but she is ore easily seen

where death and ashes e'ist in abundance.

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61.6. ;n her benign for! Bhairavi is glowing lie thousand rising suns. She wears a oon

on her head. She has three large eyes. Her beautiful lotus face is lit with a gentle sile. She

is dressed in red –sil garents. She wears a *eweled crown with the crest of the

oon. She is adorned with white ges. She wears garlands of wild flowers. She holds a pot

of il! a boo! rosary! gestures udras dispelling fear and bestowing boons.

 

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 Mahapadmavanantasthe Paramanandavigrahe

Shabdabrahmamaye Svacche Vande Tripurabhairaveem

 

Om Bhairavi Saham