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[Full title: (2) De-Shaktisation trough the formulations of new concepts, treatises and sub-schools (2) Bhairava: The All-Transcending Quintessence]

The Bhairava concept in Kashmir 艢补颈惫颈蝉尘 is also used as very identical to the supreme 艢颈惫补. As the name indicates, he is the one with a fierce form, and is widely used as synonymous with 艢颈惫补.

Note: Many definitions for this name are available in dictionaries. The following passage gives a picture of its manifold derivations.

啶�啷堗ぐ啶掂�� 啶掂た啶多�嵿さ啶�啶班ぃ啶班さ啶｀さ啶�啶ㄠじ啷嵿さ啶班�傕お啶� 啶�啷�啶班�傕ぃ啶距ぎ啶�啶�啶�啶苦い啶� 啶掂�嵿く啷佮い啷嵿お啶む�嵿い啷嵿く啶� 啶膏�傕じ啶距ぐ啶苦ぃ啶距ぎ啶�啶�啶︵��, 啶�啶�啶� 啶�啷�啶� 啶膏�傕じ啶距ぐ啶む�嵿ぐ啶距じ啶�, 啶むく啶� 啶溹え啶苦い啷� 啶班さ啶� 啶嗋�曕�嵿ぐ啶ㄠ�嵿う啶� 啶�啷�啶班さ啶� 啶むい啷� 啶溹ぞ啶む�� 啶むう啶距�曕�嵿ぐ啶ㄠ�嵿う啶掂い啶距�� 啶膏�嵿か啷佮ぐ啶む�� 啶呧じ啷嵿く啷堗さ 啶�啷�啶班さ啶膏�嵿�� 啶膏�傕じ啶距ぐ啶�啶�啶掂た啶�啶班�嵿ざ啶膏�嵿く啶距じ啷嵿く 啶多�曕�嵿い啶苦お啶距い啶掂ざ啷囙え啷嬥い啷嵿ぅ啶距お啶曕��, 啶�啶距え啶� 啶ㄠ�曕�嵿し啶む�嵿ぐ啶距ぃ啶� 啶堗ぐ啶�啶む�� 啶囙い啶� 啶�啷囙ぐ啶� 啶曕ぞ啶侧�� 啶む�� 啶掂ぞ啶�啶ㄠ�嵿い啶� 啶囙い啶� 啶�啷囙ぐ啶掂ぞ啶� 啶曕ぞ啶侧�椸�嵿ぐ啶距じ啶膏ぎ啶距ぇ啶苦ぐ啶膏た啶曕ぞ啶� 啶�啷嬥�椸た啶ㄠ�� 啶む�囙し啶距ぎ啶�啶�啶苦い啶� 啶嗋え啷嵿い啶班�� 啶膏�嵿さ啶�啶距さ啶�, 啶�啶苦く啷� 啶�啶多�佮�溹え啶む�嵿ぐ啶距じ啶距く 啶班さ啶� 啶多が啷嵿う啶班ぞ啶多た啶膏ぎ啷佮い啷嵿ぅ啶距�曕ぞ啶班ぞ啶︵た啶曕げ啶距さ啶苦ぎ啶班�嵿ざ啷� 啶�啶距じ啶距�� 啶栢�囙�氞ぐ啷�-啶椸�嬥�氞ぐ啷�-啶︵た啶曕�嵿�氞ぐ啷�-啶�啷佮�氞ぐ啷�啶氞�曕�嵿ぐ啶距ぃ啶距�� 啶膏�傕さ啶苦う啷嵿う啷囙さ啷�啶ㄠぞ啶�啷� 啶むぞ啶� 啶�啷�啶班さ啶距��, 啶むぞ啶膏ぞ啶�啶�啶� 啶膏�嵿さ啶距ぎ啷� 啶�啷堗ぐ啶掂�� 啶むぅ啶� 啶�啷堗ぐ啶掂�� 啶�啷�啶粪ぃ啶� 啶膏�傕じ啶距ぐ啶掂た啶樴�熰え啶�啶班�� 啶忇さ啶�啶距�椸ぎ啷囙し啷� 啶ㄠた啶班�佮�曕�嵿い啶む�嵿さ啶距い啷� 啶多�嵿ぐ啷�啶�啷冟す啶膏�嵿お啶むた啶�啶距う啷堗�� 啶多た啶掂い啶ㄠぞ啶掂え啷嵿さ啶班�嵿ぅ啶掂�嵿く啶距�栢�嵿く啶距い啶膏�嵿さ啶班�傕お啶む�嵿さ啶距�氞�嵿�� 啷�

bhairavo vi艣vabhara峁嘺rava峁嘺vamanasvar奴pa岣� bh墨r奴峁嚹乵abhayamiti vyutpatty膩 sa峁僺膩ri峁嚹乵abhayada岣�, bhaya峁� bh墨岣� sa峁僺膩ratr膩sa岣�, tay膩 janito rava岣� 膩kranda岣� bh墨rava岣� tato j膩ta岣� tad膩krandavat膩峁� sphurati asyaiva bh墨ravasya sa峁僺膩rabhayavimar艣asy膩sya 艣aktip膩tava艣enotth膩paka岣�, bh膩ni nak峁�atr膩峁噄 墨rayati iti bhera岣� k膩la岣� ta峁� v膩yanti iti bherav膩岣� k膩lagr膩sasam膩dhirasik膩岣� yogina岣� te峁Ｄ乵ayamiti 膩ntara岣� svabh膩va岣�, bhiye pa艣ujanatr膩s膩ya rava岣� 艣abdar膩艣isamutth膩k膩r膩dikal膩vimar艣au y膩s膩峁� khecar墨-gocar墨-dikcar墨-bhucar墨cakr膩峁嚹佱箖 sa峁僾iddev墨n膩m t膩岣� bh墨rav膩岣�, t膩s膩maya峁� sv膩m墨 bhairava岣� tath膩 bhairavo bh墨峁�a峁嘺岣� sa峁僺膩ravigha峁璦napara岣� evam膩game峁�u niruktatv膩t 艣r墨b峁沨aspatip膩dai岣� 艣ivatan膩vanvarthavy膩khy膩tasvar奴patv膩cca |

Svacchandatantroddyota, pp.4-5.

Eizabeth Chalier Visuvalingam opines that:

The blood thirsty virgin of the pre Aryan tribes became the submissive hindu bride bound in wedlock to one or the other of the classical trinity. It is above all in folk-religion and in the radical tantric practices that she reverts back-atleast temporarily to her pristine form, the incarnation of unbridled violence and sexuality. Even then she has to suffer the ignomity of being accompanied by a chaperon, none other than her consort Siva disguised specially for the occasion as the terrible bhairava, to whom her countless other guardians and consorts are generally assimilated.鈥�^[1]

This is the same character of Bhairava as a philosophical category in the Saiva texts. He acts as an instrument for the taming of the goddesses in mythology, while in monistic 艢补颈惫颈蝉尘 the Bhairava is a transcending substitute for the principle of 艢补办迟颈. In the exegesis of the 蝉奴迟谤补, 鈥榚tadguhyam mah膩guhyam鈥�,鈥� Abhinavagupta says that this secret, this great non secret where the first refers to Bhairava, the second to the manifest 艢补办迟颈.^[2]

Attainment of Bhairavahood is one among the five objectives behind the composition of 罢补苍迟谤腻濒辞办补^[3]. 

As Navjivan Rastogi points out,

The fundamental aim is the achievement of Bhairavahood, i.e., the divination of the mundane. Abhinavagupta proudly declares that one who constantly practices the tenets of 37 腻丑苍颈办补蝉 is one self-transformed to Bhairava, the absolute.

Cf. Navjivan Rastogi, Introduction to 罢补苍迟谤腻濒辞办补, p.78, 罢补苍迟谤腻濒辞办补 I.284-286:

啶囙い啶� 啶膏お啷嵿い啶距ぇ啶苦�曕ぞ啶�啷囙い啶距�� 啶む�嵿ぐ啶苦�傕ざ啶むぞ啶� 啶�啶� 啶膏う啶� 啶�啷佮ぇ啶� 啷�
啶嗋す啷嵿え啶苦�曕ぞ啶ㄠぞ啶� 啶膏ぎ啶�啷嵿く啷囙い啶む�� 啶� 啶膏ぞ啶曕�嵿し啶距う啷嵿き啷堗ぐ啶掂�� 啶�啶掂�囙い啷� 啷�
啶膏お啷嵿い啶む�嵿ぐ啶苦�傕ざ啶む�嵿い啷� 啶膏�傕お啷傕ぐ啷嵿ぃ啶�啷嬥ぇ啷� 啶�啶︵�嵿き啷堗ぐ啶掂�� 啶�啶掂�囙い啷� 啷�
啶曕た啶� 啶氞た啶む�嵿ぐ啶�啶距ぃ啶掂�� 啶�啷嵿く啶膏�嵿く 啶︵�冟ざ啶� 啶�啷堗ぐ啶掂い啶距ぎ啶苦く啷佮�� 啷�

iti sapt膩dhik膩met膩峁� tri峁兣沘t膩峁� ya岣� sad膩 budha岣� |
膩hnik膩n膩峁� samabhyetat sa s膩k峁Ｄ乨bhairavo bhavet ||
saptatri峁兣沘ttu sa峁僷奴r峁嘺bodho yadbhairavo bhavet |
ki峁� citram膩峁嘺vo pyasya d峁浥浤� bhairavat膩miyu岣� ||

The acquaintance with this absolute principle gradually moves on and found replaced or identified with distinct forms of 艢补办迟颈. It insists to worship Bhairava and rejects the form of 艢补办迟颈 who is the Bhairava himself.

罢补苍迟谤腻濒辞办补 says,

啶�啷堗ぐ啶掂�� 啶�啷傕�溹く啶苦い啷嵿さ啶� 啶む�� 啶むじ啷嵿く啷嬥い啷嵿じ啶權�嵿�椸�� 啶む�� 啶む�� 啶ㄠ�嵿く啶膏�囙い啷� 啷�
啶�啶距う啷冟ざ啶� 啶�啷堗ぐ啶掂�� 啶班�傕お啶� 啶�啷堗ぐ啶掂�嵿く啶距じ啷嵿い啶距う啷冟�椸�囙さ 啶灌た 啷�

产丑补颈谤补惫补峁� 辫奴箩补测颈迟惫腻 tu tasyotsa峁単e tu ta峁� nyaset |
y膩d峁浥沘峁� 产丑补颈谤补惫补峁� 谤奴辫补峁� bhairavy膩st膩d峁沢eva hi ||^[4]

The naming of earliest 艢aivatantra as Bhairavatantra is a construction of misunderstanding. Judit Torzsok says;

The main rituals they prescribe have the same structure as those of 艢补颈惫补蝉颈诲诲丑腻苍迟补 and the tantras teaching the cult of bhairava; but their pantheon their mantras and some of their additional rituals are different, all of them involving mantra goddesses as opposed to maledeities.^[5]

The three goddesses like 笔补谤腻 etc., are seen as attributed to the Bhiarava.^[6] Above this a notable thing is the theory of creation of the 惫补谤峁嘺 god named as 艢补产诲补谤腻艣颈. He is in fact a construction of the later 艢aivites like Abhinavagupta. MVT gives references to the 艢补产诲补谤腻艣颈bhairava as the synonym of 惭腻濒颈苍墨-the alphabet goddess of early Trika. 

Among the two alphabet goddesses, 惭腻迟峁沰腻 has the nature of 艢补办迟颈 but 惭腻濒颈苍墨 is transformed to its masculine version, says 罢补苍迟谤腻濒辞办补, 

啶忇�� 啶忇さ 啶氞た啶︵ぞ啶む�嵿ぎ啷堗�� 啶掂た啶多�嵿さ啶距ぎ啶班�嵿ざ啶ㄠじ啶距ぐ啶曕�� 啷�
啶多�曕�嵿い啶苦じ啷嵿い啶︵�嵿さ啶距え啶む�� 啶�啶距い啶� 啶多が啷嵿う啶班ぞ啶多た啶� 啶�啷嵿ぐ啶曕��啶班�嵿い啶苦い啷� 啷�
啶むく啷嬥ぐ啷囙さ 啶掂た啶�啶距�椸�� 啶む�� 啶多�曕�嵿い啶苦い啶︵�嵿さ啶む�嵿お啷嵿ぐ啶曕げ啷嵿お啶ㄠ�� 啷�
啶多が啷嵿う啶班ぞ啶多た啶班�嵿ぎ啶距げ啶苦え啷� 啶� 啶曕�嵿し啷嬥き啶距い啷嵿�� 啶掂お啷佮ぐ啷�啶︵�冟ざ啶�啷� 啷�

eka eva cid膩tmai峁�a vi艣v膩mar艣anas膩raka岣� |
艣补办迟颈蝉迟补诲惫腻苍补迟辞 尘腻迟腻 艣补产诲补谤腻艣颈岣� 辫谤补办墨谤迟颈迟补耻 ||
tayoreva vibh膩ge tu 艣aktitadvatprakalpane |
艣abdar膩艣irm膩lin墨 ca k峁�obh膩tma vapur墨d峁浥沘m ||^[7]

For the establishment of this Bhairava form, i.e., 艢补产诲补谤腻艣颈 Abhinavagupta and his successors descriptively explain the formulated equations. 

The knowledge systems are made of sound and sounds are 丑补峁僺补蝉.

Note: 碍峁�e尘补谤补箩补 explains in the commentary on Svacchandatatnra, p.551:

啶多ぞ啶膏�嵿い啷嵿ぐ啶� 啶多が啷嵿う啶距い啷嵿ぎ啶曕�� 啶膏ぐ啷嵿さ啶� 啶多が啷嵿う啷� 啶灌�傕じ啶� 啶�啷嵿ぐ啶曕��啶班�嵿い啶苦い啶� 啷� 啶�啶む�� 啶曕た啶炧�嵿�氞た啶む�� 啶曕�嵿さ啶氞た啶氞�嵿�涏ぞ啶膏え啶距�氞�嵿�涏ぞ啶膏�嵿い啷嵿ぐ啶� 啶む�氞�嵿�涏が啷嵿う啶距い啷嵿ぎ啶曕�� 啶�啶炧�嵿�氞ぞ啶多う啷嵿さ啶班�嵿ぃ啶多が啷嵿う啶班ぞ啶多た啶膏い啶む�嵿い啷嵿さ啶�, 啶多が啷嵿う啶班ぞ啶多た啶多�嵿�� 啶灌�傕じ啷嬥�氞�嵿�氞ぞ啶班ぞ啶む�嵿ぎ啶�, 啶灌�傕じ啷嬥�氞�嵿�氞ぞ啶班ざ啷嵿�� 啶�啶班ざ啶曕�嵿い啷嵿く啶ㄠ�佮き啶掂じ啷嵿か啶距ぐ啶膏ぞ啶� 啶囙い啶� 啷�

艣膩stra峁� 艣abd膩tmaka峁� sarva峁� 艣abdo ha峁僺a岣� prak墨rtita岣� | yat 办颈帽肠颈迟 kvacicch膩san膩cch膩stra峁� tacchabd膩tmaka峁� pa帽c膩艣ad惫补谤峁嘺艣abdar膩艣isatattva峁�, 艣abdar膩艣i艣ca ha峁僺occ膩r膩tm膩, ha峁僺occ膩ra艣ca para艣aktyanubhavasph膩ras膩ra iti ||

碍峁�e尘补谤腻箩补 also tries to interpret the usage 鈥�艣补产诲补谤腻艣颈蝉补尘耻迟迟丑腻办补岣�鈥� in 厂辫补苍诲补办腻谤颈办腻 as follows:

啶椸ぐ啷嵿き啷�啶曕�冟い啶距ざ啷囙し啶掂た啶多�嵿さ啶膏ぎ啶椸�嵿ぐ啶多ぞ啶膏�嵿い啷嵿ぐ啶�啷嵿ぐ啶膏ぐ啶�啷嵿ぐ啶ムぎ啶距�權�嵿�曕�佮ぐ啶班�傕お啷� 啶�啶椸さ啶距え啷� 啶多が啷嵿う啶班ぞ啶多た啶�

驳补谤产丑墨办峁泃腻艣别峁�a惫颈艣惫补蝉补尘补驳谤补艣腻蝉迟谤补辫谤补蝉补谤补辫谤补迟丑补尘腻峁卥耻谤补谤奴辫辞 产丑补驳补惫腻苍 艣补产诲补谤腻艣颈岣�^[8]

Footnotes and references:

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[1]:

Elizabeth Chalier Visuvalingam, Bhairava and the Goddess: Tradition, Gender and Transgression, p.4.

[2]:

Betina Baumer, Abhinavagupta鈥檚 Hermeneutics, p.50. This could be read along with 鈥�补产丑颈苍补惫补谤奴辫腻 艣补办迟颈岣� tadgupto yo mahe艣varo 诲别惫补岣�...鈥�

[3]:

Rastogi explains the fivefold objectives behind the cration of 罢补苍迟谤腻濒辞办补 as The attainment of Bhairavahood, Propounding fourfold redemptive knowledge, presenting the ultimate textual authority, Easy comprehension of Tantric wisdom and Restoration and preservation of the tradition.

[4]:

罢补苍迟谤腻濒辞办补, II. 115, p.233:鈥�辫补谤补迟补岣� param parip奴r峁噀na bhairavarapa峁� 箩帽别测补峁� 蝉惫补迟补岣� 辫谤补办腻艣补尘腻苍补峁� 辫谤补迟测补产丑颈箩帽别测补尘颈迟测补谤迟丑补岣�鈥�

[5]:

Judith Torzsock, 鈥淔rom 厂颈诲诲丑补测辞驳别艣惫补谤墨尘补迟补 to Timirodgh膩峁璦na鈥�, www.academia.edu

[6]:

罢补苍迟谤腻濒辞办补, III.192.

[7]:

罢补苍迟谤腻濒辞办补, XXXIII. 20-21.

[8]:

厂辫补苍诲补蝉补峁僤辞丑补, p.18.