BHAIRAVI - GODDESS OF THE WEEK!!!!

[Guest guest]

our beloved nora has posted some wonderful description of the wisdom

goddess BHAIRAVI...... please allow me to share with you more

information on this goddess Bhairavi before she makes her exit as the

Goddess of the week...

 

Bhairavi, Ânanda Bhairavi, or Tripura Bhairavi¹ is sparsha devata.

She loves contact. As Sundari resides in the three planes: awareness,

existence and bliss, so does Bhairavi. The difference lies only in

the different spectral region of the sound one concentrates on.

 

Bhairavi is the low frequency vibrations and currents felt rather

than heard, and revelations flowing from awareness there in. These

low frequency currents which are like the ebb and tide of the ocean,

can be felt in the Mulâdhâra.

 

In KAli upâsana, the focus is on anger. In Sundari upâsana, the focus

is three-fold: knowledge, affection and action. In Bhairavi upâsana,

there is only one centre and one mood. The centre is Mulâdhâra and

the mood is bliss.

 

In Sundari, elimination of the mind takes place at Bramharandhra

whereas in Bhairavi it takes place in Mulâdhâra. There is no

difference between Sundari and Bhairavi except in their centering.

 

Bhairavi mantrâ is Hsraim Hskalarim Hsrsauh. Just as in Sundari, the

three parts of the mantrâ are called the VAgbhava, KAmarâja and

Shakti Kûtams. When H(Shiva), S(Shakti), R(fire of the desire of the

union between Shiva and Shakti) are added to Aim, Klim and Souh, the

mantra of Bhairavi is formed. Bhairavi represents pure kâma, not

necessarily constrained by the niceties and control of Sringâra

characteristic of Lalita.

 

Bhairavi represents the surging, raging, hissing power of kundalini.

She is the hidden divinity, the veiled Godhead, the dormant power,

picturesquely described as a coiled serpent in deep sleep. It is the

passive power of tapas, the immobility caused by deep concentration.

She is the smouldering smoky flame in the prime triangle of the

Mulâdhâra (Trikonântara Deepikâ).

 

She is maddeningly deep joy, not bothered about calmness -- because

she knows that deep calmness always exists no matter how involved you

are in external activity. The kundalini wants to go up and release

Herself as emotional and epic outbursts. When the Kundalini reserves

Her energy, keeps to Herself the tapas, the self-absorbed

concentration in her immobile status, She is like a caged lion,

Bhairavi, a source of unremitting bliss. When she releases forth Her

energy, deploying the tapas, the heat of concentration, She becomes

Sundari.

 

Bhairavi and Sundari are two poles of the Supreme, one seated at the

Mulâdhâra and the other in the Sahasrâra. Between them they complete

the circuit. From the still reservoir of tapas in the Mulâdhâra

spring channels of energy reaching the ocean of nectar in the

Sahasrâra, which in turn surges forth millions of waves of energy

poring down to fill the reservoir in the Mulâdhâra. The tapasya of

Bhairavi makes the ascent of the being possible. The responding Grace

of Sundari makes the descent of the Godhead possible. This cycle of

ascent and descent goes on continuously between the poles of

consciousness. The sleeping serpent Kundalini, wakes up, rises its

hood, shoots forth, licks up the nectar in the Head-lotus, glides

back into the abyss of the Mulâdhâra and agains shoots forth with

renewed energy. Sundari pours down soma (nectar); Bhairavi burns

(Ardram jvalantîm). The Anandâ of Sundari cannot be borne in a body

not baked by the fire of tapasya of Bhairavi. The shooting tongues of

flame of pure and sincere tapasya alone can taste the dripping honey-

bliss of immortal delight.

 

Bjhairavi is Saraswati, drunk with knowledge and desiring to

procreate immensely, in Her tâmasic form. But, because of Her

knowledge, She is beyond TAmas, in the nirguna state as well. The

combination of saguna and nirguna indeed leads one to liberation.

Bhairavi sees every man as Her lover. She consumes all the sins in

the fire of Her knowledge of non--duality; she becomes Svâha in the

fire (Svâha: `s' is shakti, `va' is amritam, and `ha' is shiva).

 

Worship of Bhairavi is done by the pancha makarâs: madya, matsya,

mAmsa, mudra, maithuna:} No himsa is implied, only Ananda.

 

Madya (wine): get drunk with the knowledge the knowledge that you are

the supreme power.

Matsya (fish): you are the jeeva floating in the paramâtma.

MAmsa (meat): you can offer yourself to Her.

Mudrâ (gestures)

Maithuna (union): at a spiritual level using inner consciousness.

 

To the great goddess of love, one offers these acts as worship, and

attains siddhi. One who understands the essential oneness of all

things breaks loose the mental bonds, gets liberated, and even while

enjoying in full the life, attains jeevan mukti. For Her fearless

worshippers She cuts the bonds and liberates them truly in spirit.

Others, She entangles with Her five arrows of Shabda, Sparsha, Roopa,

Rasa and Gandha. and deludes them with the illusion of separateness.

 

Bhairavi is the primal power, Âdishakti. The aspirant who worships

Her as the Yoni, the mother of all, never sees a womb again! The

aspirant is released from the cycle of births and deaths. The bliss

of union can be used for transcending. When mind is focussed on the

blissful union it gets one-pointed. In this one-pointedness, all

names and forms melt away, and non--duality is perceived. An aspirant

who drops his mind to become pure Ananda achieves her/his truly

cosmic form.

 

In Lalita upâsana, both internal and external forms of worship are

valid means. But Lalita is quicker in Her siddhi through internal

mode of worship ( Antaramukha samâradhya bahirmukha sudurlabha). In

Bhairavi upâsana the external form of worship is the only valid means

of worship. The symbol of Shiva linga in yoni is therefore an ideal

object of worship; to get over the inhibitions and treat sex as a

pious emotion. Importance of sex for SAdhana was recognized by the

ancient seers and includes as one of the four important aims of life -

- dharma, artha, kAma and moksha (in that sequence). As an aspirant

matures, each of these take more importance. May it be said once and

for all that moksha sâdhna cannot be true until and unless one has

fulfilled all of one's desires.

 

The most important promise which a couple makes to each other at the

time of vedic marriage is contained in the saptapadi mantrâ, walking

the seven steps around the fire.

 

The mantrâ is as follows:

 

Sakha sapta padi bhâva

Sakhyam te gameyam

Sakhyam te ma

Yoshah sakhyam te mayoshtyah

 

The meaning of this mantrâ is as follows: Be my friend for life,

walking the seven steps (seven vyâhritis of GAyatri, which are

symbols for the seven chakrâs: i) Mulâdhara ii) Svâdhishthâna, iii)

Manipura, iv) Anâhata, v) Vishuddhi, vi) Ajna, vii) Sahasrâra. May we

be friends with exactly equal rights of freedom. Both are accorded

their rightful place in Vedic marriages. The walking of seven steps

around the fire is a symbolic act, which is to be interpreted in real

life as engaging in maithuna with a view to transcend. First arousing

the kâmâgni, the homam is done.

 

By the Grace of Bhairavi, the aspirant accomplishes concentration of

consciousness in his mind and body. In the physical, he learns to

stop the downward course of life-streams, conserve the sexual energy

and turn it upwards (urdhva retas), thus making the retas into ojas.

In the mental plane, he learns to hold only one thought in his

concentrated consciousness.

 

Here and now is the command to liberate yourselves. Do not be bound

by anything! Your true nature is limitless. Love has a starting

point. But all these are waves, which are not happy unless they

extend over the entire cosmos. Do not limit your love, do not limit

your knowledge, do not limit your affection, do not limit your music,

do not limit your silence, do not limit your vision, do not limit

your God, because you are God.

 

Tat Tvam Asi.

 

- Amritananda (sri vidya guru)

 

FOLKS, ENJOY THE BEAUTIFUL PRESENCE OF BHAIRAVI!!!!