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