Mahākāla and Bhairavopāsanā

 Mahākāla and Bhairavopāsanā

Introduction:— 

Śiva is Mahākāla (महाकाल), beyond of time. He's the consort of Mahākālī (महाकाली) or Kālasaṅkarṣiṇī (कालसङ्कर्षिणी). 

The Parādevīrahasya Tantra of Rudrayāmala says, 

"कालिकाया महाकालः सुमुख्या अमृतेश्वरः। 

विश्वनाथस्तु पार्वत्या राज्ञ्या भूतेश्वरः शिवः ॥" 

[[ Parādevīrahasya Tantra: Śiva Paṭala]] 

Lord Śiva manifests himself as Mahākāla for being the husband of Kālikā, Amṛteśvara for Sumukhī, Viśvanātha for Pārvatī and Bhūteśvara for Rājñī Kṣīrabhavānī. 

The Jālandhara Māhātmya states, 

कालिकां रामजयदां प्रणमामि शिवप्रियाम् ।

मुण्डमालान्वितां मुण्डहस्तां खड्गसमन्विताम् ॥ १॥ 

महाकालप्रियां कालीं तां नमामि अखण्डिताम् । 

शवारूढां जगद्वन्द्यां शुम्भाद्यासुरघातिकाम् ॥ २॥ 

The Rudrayāmala Āgama has a separate section dedicated to lord Mahākāla. It is Mahākāla Pañcāṅga (महाकाल पञ्चाङ्ग). 

Today is the auspicious date of Mahākāla's appearance. Ācārya Rāmatoṣaṇa Vidyālaṅkāra on his Prāṇatoṣiṇī Tantra said, 

कृष्णाष्टम्यां मार्गशीर्षे घोररात्रिः प्रकीर्त्तिताः । 

महाकालः समुत्पयस्तम्याञ्च भगवान्  स्वयम् ॥

Meaning :— "On the Kṛṣṇāṣṭamī (the eighth lunar day of the dark fortnight) in the month of Mārgaśīrṣa, Ghorarātri, a terrible night is declared —on that night, Lord Mahākāla Himself manifested." 

Not only Mahākāla, this auspicious day is also declared as the appearance date of Kālabhairava.— 

कृष्णाष्टम्यां तु मार्गस्य मासस्य परमेश्वरः । 

आविर्बभूव सल्लीलो भैरवात्मा सताम्प्रियः ॥ 

[[ Reference:— Śiva Purāṇa: Śatarudra Saṃhitā, Chapter 9]] 

Meaning —"In the month of Mārgaśīrṣa, on the dark eighth day of the black fortnight, Maheśvara had appeared in the form of Bhairava." 

Hence, this date is said to be performed Kālabhairava vrata— 

मार्गशीर्षासिताष्टम्यां कालभैरवसन्निधौ। 

उपोष्य जागरं कुर्वन्महापापैः प्रमुच्यते ॥ 

[[ Ref:— same Chapter]]

Meaning :— On the bright eighth day of the fortnight of Mārgaśīrṣa, one who performs Vrata seated before Kalabhairava, remaining awake during the night, he is relieved of all the grave sins. 

Kālabhairava in Kashi

Lord Kālabhairava was appeared to cut Brahmā's head. There is no difference between Kālabhairava and Paramaśiva. 

भैरवः पूर्वरूपो हि शङ्करस्य परात्मनः । 

मूढास्ते वै न जानन्ति मोहिताः शिवमायया ॥ 

[[ Reference:— Śiva Purāṇa: Śatarudra Saṃhitā, Chapter 8]] 

Bhairava happens to be the complete form of Śiva. The people overpowered with the illusion of Śiva, remain ignorant about the same. 

Appearance story of Bhairava:— 

Śiva Purāṇa, Skanda Purāṇa, Mahālakṣmī Tantra, Vāmana Purāṇa, Varāha Purāṇa etc texts depicted the story of Bhairava cutting Brahmā's limb. 

Kālabhairava in Ujjain 

According to the Purāṇic literature, Kālabhairava is the earlier form of Śiva. One day listening to the greatness of lord Śiva from Viṣṇu, without knowing any fact, Brahmā who was proud of himself replied haughtily. Then a great flame manifested itself in the midst of Brahmā and Viṣṇu. A man of huge shape emerged from the middle of the mass of flame. That very man was none other than Śiva. On hearing the arrogant speech of Brahmā, lord Śiva became angry and created a man named Bhairava. — 

अथेश्वरः पद्मयोनेः श्रुत्वा गर्ववतीं गिरम् ।

सकोपतः समुत्पाद्य पुरुषं भैरवाकृतिम् ॥ 

प्राह पंकजजन्मासौ शास्यस्ते कालभैरव ।

कालवद्राजसे साक्षात्कालराजस्ततो भवान् ॥ 

विश्वं भर्तुं समर्थोऽसि भरणाद्भैरवः स्मृतः ।

त्वत्तो भेष्यति कालोपि ततस्त्वं कालभैरवः ॥

[[ Skanda Purāṇa: Kāśī Khaṇḍa: Chapter 31]]

He (Kālabhairava) was shining in great brilliance. Kālabhairava is also known as Bhairava (भैरव), Kālarāja(कालराज) and Āmardaka (आमर्दक). The reason behind the name of Bhairava is because he has a dreadful nature and he is capable of supporting the entire world. He suppressed the wicked and punished those who committed sins. Kālabhairava cut off Brahma’s fifth head with the tip of the nails of the fingers of his left hand. 

The Mahālakṣmī Tantra (महालक्ष्मी तन्त्र) says that Kālabhairava did penance in Kāñcīpura — 

अथ ब्रह्मकपालं तं नखलग्नं स भैरवः । भूषोभूयोधुनोति स्म तथापि न मुमोच तत् ॥७१॥ 

तद्ब्रह्महत्यामुक्त्यर्थ चचार धरणीतले । पुण्यक्षेत्राणि सर्वाणि गङ्गाद्याश्च महानदीः ॥७२॥ 

न कुत्रापि विमुक्तोभूत्कपाली ब्रह्महत्यया । विश्ण्णवदनो दीनो निश्श्रीक इव लक्षितः ॥७३॥

चिरेण प्राप्तवान् काञ्चीं ब्रह्मणा पूर्वनिर्मिताम् । तत्र मिक्षामटनित्यं सेवमानः परां श्रियम् ॥७४॥ 

[[ Reference:— Mahālakṣmī Tantra: 2nd Vilāsa]]

Meaning :—" Then Bhairava, with Brahmā’s skull still stuck to his fingernail, tried again and again to shake it off, but it would not come loose. To be freed from the sin of Brahma-hatya (the slaying of Brahmā), he wandered over the earth, visiting all the sacred places and the great rivers such as the Ganges. Yet nowhere did the Kapālika (the skull-bearing one) find release from that sin. His face grew weary and pale, and he appeared destitute of radiance, like one stripped of all grace. After a long time, he reached Kāñchī —the holy city once created by Brahmā himself. There, begging alms daily, he served the Supreme Goddess Parāśrī Pārvatī (पराश्री पार्वती), attaining to her highest splendour. "

Thereafter, Parāśrī Tripurasundarī appeared before Bhairava and said, 

ततः प्रसन्ना सा देवी प्रभामण्डलवर्तिनी । अर्धरात्रे पुरःस्थित्वा वाचं प्रोवाच वाहुयी ॥ ८२ ॥

श्रीकण्ठ सर्वपापन्न किं पापं तव विद्यते । मद्रूपस्त्वं न सन्देहस्सेयं लोकविडम्बना ॥ ८३ ॥ 

Meaning :— "Then the Goddess, radiant within a circle of light, appeared before him at midnight and spoke in a clear, gentle voice:—“O Śrīkaṇṭha, destroyer of all sins, what sin could ever exist in you? You are none other than my own form — there is no doubt of it. This entire situation is but a play, a delusion for the world.”" 

It has proven that there is no difference between Kālabhairava and Tripurasundarī. 

In the Śyāmākālī krama (mostly observed in Bihar, Mithila regions), Kālabhairava is worshipped as Kālikā's (or Śyāmākālikā's) consort instead of Mahākāla. The Kālīkulasarvasva Tantra also stated Kālabhairava to be the husband of Kālikā. — 

कालिका कालरात्रिश्च महाकालनितम्बिनी ।

कालभैरवभार्या च कुलवर्त्मप्रकाशिनी ॥

The Sampradāya of Bhairava :— 

Mahākāleśvara of Ujjain 

Śiva's fierce forms are Mahākāla and Bhairava. Their own worshipping systems can be traced in the Kāpālika, the ḍāmarika, the Āghora and the Kālamukha Sampradāyas. The practitioners of these Sampradāyas worship Śiva through Vāmācāra, Aghorācāra and Ugrācāra. Ujjayinī or Avantikāpurī is the capital of Kāpālika sect. 

The Ambāmata Saṃhitā states, 

अश्वत्थस्था महामायामुज्जैन्या पाशधारिणीम् । महाकालयुतां नौमि सर्वार्थप्रतिपादिनीम् ॥ 

[[ Ambāmata Saṃhitā Tantra: Pīṭha Stava]] 

I salute (the goddess) Mahāmāyā who effects all (one's) goals and, holding a noose, resides in an Aśvattha (tree) in Ujjayini along with Mahākāla. 

In Śaivism, Mahākāleśvara is known as the 3rd among the 12 Jyotirliṅgas. 

The Kāpālikas portrayed lord Śiva as, 

तस्मिन् ध्यायेज्जगन्नाथं महाव्रतधरम् हरम् ।

उत्तप्तकनकप्रख्यं त्रिनेत्रं चन्द्रशेखरम् ॥

व्याघ्रचर्माम्बरधरं नागाभरणभूषितम् ।

भस्मोद्धूलितसर्वाङ्गं पञ्चमुद्राधरं प्रभुम् ॥ 

कपालखट्वांगधरम् साक्षसूत्रम् त्रिशूलिनम् ।

मन्दस्मिताम्शुकान्त्या तु ह्लादयन्तम् जगत्त्रयम् ॥

कङ्कालमालिनं देवं सुप्रसन्नमुखाम्बुजम् ।

ध्यात्वैवं देवदेवेशं आत्माभेदेन साधकः ॥

[[ Mātṛsadbhāva Tantra, page 98]]

Meaning :— Thereon he should visualize Hara, Lord of the Universe, as observer of the Mahavrata, with the colour of molten gold, three-eyed, moon-crested, wearing a tiger skin, decked out with ornaments in the form of snakes, all his limbs dusted with ash, wearing the five Mudrās, omnipotent, holding a skull-bowl, a skull-staff, a rosary, and a trident, delighting the three world with the beautiful radiance of his gentle smile, wearing a chaplet of skulls, his lotus-like face entirely propitious. The Sadhaka should visualize the God of Gods in this form as one with himself and then install the Root-Mantra [on his body] from his head down to his feet. 

The Śaṅkara Vijaya (biographical text of Smārtācārya Ādi Śaṅkara) said Ujjain (Madhya Pradesh) to be the capital of Kāpālika sect. 

स उज्जयिन्याख्यपुरं ददर्श कापालिकाचारपरैः समेतम्।  

The upāsakas of Kāpālika sect said about the Aṣṭabhairavas, 8 divine manifestations of Kālabhairava. 

एकोपि भैरवोऽष्टमूर्तिधरः। 

असिताङ्गो रुरुश्चण्डो क्रोधश्चोन्मत्तभैरवः। 

कपाली भीषणश्चैव संहाराष्टभैरवाः ॥ 

That text actually depicted the imperialist attitude of Śaṅkarite sect over other Sampradāyas. They 'villainized' Kāpālika sect for being Ativarṇaśramī (not following varṇaśrama) and observing Vāmāmārgik rituals. So, the Śaṅkarite followers tortured and killed the Kāpālikas. 

शिष्यैस्तं सगणं ताड़‌यामास हतः कापालिकगुरुः स्वशिष्यान् परिताडितान् 

In modern times, we often see Kāpālikas and Vāmācārīs subjected to disdain, and even ordinary people hold misconceptions about the Kāpālikas. Such views are largely the outcome of religious politics, within which these groups have long been targeted. The mainstream has consistently attempted to suppress the rights and traditions of other communities in order to further its own agendas. In Karnataka, the Kālamukha sect was nearly wiped out under such pressures. It is now time for people to reflect on the actions of the so-called “protectors of Sanātana”.