TransLiteral Foundation
Don't follow traditions blindly or don't assume a superstition either.
Don't be intentionally ignorant. Ask us!! Make Informed Religious Decisions!!

काळभैरव माहात्म्य

कालभैरव हे भगवान शंकराचे रूप आहे, तो रक्षणकर्ता असून, भक्तांना पावणारा आहे.


कालभैरव माहात्म्य

श्री कालभैरवाय नमः
॥ अथ ध्यानम ॥
ॐ वाराणस्यां भैरवो देवः । संसारभयनाशनः ।
अनेक जन्मकृतं पापम् । स्मरणेन विनश्यति ॥
श्री गणेशाय नमः । ॐ नमः । सिद्धम्।

शिव महा पुराणाच्या आधारे असे संगतात कि, भगवान विष्णु आणि ब्रह्मा याच्यात संवाद चालला असता ब्रह्मा म्हणाले के, मीच या सृष्टीचा कर्ता असून सर्व देवांनी माझीच स्तुती करावी. हे ऐकून भगवान शिवांना क्रोध आला, आणि त्यांनी

काळभैरवाची, ब्रह्माला शासन करण्यासाठी, उत्पत्ती केली. ब्रह्माच्या पाच मस्तकांपैकी एक मस्तक काळभैरवाने उडवले. आणि तेव्हापासून ब्रह्माला चारच डोकी आहेत. परंतु ते कापलेले मस्तक भैरवाचेच मस्तक आहे असे दिसू लागले, आणि त्याला ब्रह्माच्या शिरच्छेदाबद्दल अपराधी भावना वाटू लागली. आणि त्यामुळे कित्येक युगांपर्यंत, तो पर्यंत पापमुक्त होत नाही, तो पर्यंत काळभैरव ते मस्तक वाहत होते.

दुसरी एक कथा अशी सांगतात के, देवांचा राजा दक्षची कन्या सतीने मनोमन भगवान शिवालाच आपला वर मानले होते, आणि विवाह केला, परंतु हे दक्षाला मान्य नव्हते, कारण शिव स्मशानात राहतो, अंगाला प्रेतभस्म लावतो, ध्यान विचित्र आहे, आणि सोबत भुते असतात. नंतर जेव्हा दक्षाने मोठा यज्ञ केला तेव्हा त्याने शिव सतील बोलावले नाही. परंतु सती न बोलावताहि यज्ञाला आली, परंतु दक्ष शिवाला दुषणे देउन, अर्वाच्य भाषेत शिव्याशाप देऊ लागला, हे सहन न होऊन सतीने तिथ्व्च प्राणत्याग केला. हे पाहून शिवाला अतिशय दुःख झाले, आणि त्याने रागाने यज्ञाचा विध्वंस केला आणि दक्षाचा वध केला. दुःख अनावर झाल्याने, शिव सतीचे प्रेत खांद्यावर घेऊन त्रिलोकात फिरु लागला. आणि यामुळे सृष्टीचा नाश होऊ लागला. ते पाहुन भगवन विष्णुने आपल्या सुदर्शन चक्राने सतीचे तुकडे केले, तेव्हा हे तुकडे ज्या ज्या ठिकाणी पृथ्वीवर पडले त्या त्या ठिकाणी शक्तिपीठ निर्माण झाले. या शक्तिपीठांच्या रक्षणासाठी शिवाने काळभैरवाची उत्पत्ती केली, म्हणुन त्या त्या ठिकाणी काळभैरवाचे मंदिर असतेच.

The origin of Bhairava can be traced to the conversation between Lord Bramha and Lord Vishnu recounted in "Shiv Maha-Purana" where Lord Vishnu asks Lord Bramha who is the supreme creator of the Universe. Arrogantly, Bramha tells Vishnu to worship him because he (Bramha) is the supreme creator. This angered Shiva who in reality is the creator of all. Shiva then incarnated in the form of Bhairava to punish Bramha. Bhairava beheaded one of Bramha's five heads and since then Bramha has only four heads. When depicted as Kala Bhairava, Bhairava is shown carrying the amputated head of Brahma Cutting off Brahma's fifth head made him guilty of Brahmanicide, and as a result, he was forced to carry around the head for years until he had been absolved of the sin.

Another story of the origin of Bhairava is the tale of Sati, wife of Shiva. Sati, the daughter of the king of gods, Daksha, had chosen to marry Shiva. Her father disapproved the alliance because he perceived Shiva as an ascetic associated with animals and ghosts and a frugal lifestyle. Eventually, Daksha held a yagna (a ritualistic sacrifice) and invited all the Gods, but not Sati and Shiva. Sati came to the yagna alone, where Daksha publicly spoke belittlingly about Shiva. Sati could not bear to hear her husband insulted and offered herself to the sacrificial pyre.

When Shiva learned of this, he destroyed the yagna and killed Daksha by beheading him. Shiva carried Sati's corpse on his shoulders and ran uncontrollably all around the world for days. Since this would eventually destroy all creation, Vishnu used his Sudarshana chakra (divine discus) to cut Sati's body into pieces, which then fell all around. These spots where Sati's body parts fell are now known asShakti Peetha. In the form of the frightful Bhairava, Shiva is said to be guarding each of these Shaktipeeths. Each Shaktipeeth temple is accompanied by a temple dedicated to Bhairava.

Translation - भाषांतर
N/A

References : N/A
Last Updated : 2011-09-20T10:18:50.9800000

Comments | अभिप्राय

Comments written here will be public after appropriate moderation.
Like us on Facebook to send us a private message.

VASIṢṬHA(वसिष्ठ)

  • A hermit who was the son of Brahmā.
    1) The three births of Vasiṣṭha.
    Vasiṣṭha with the radiance of Brahmā, is very famous in the Purāṇas. He had three births.
    i) First birth.
    a) Birth.
    Vasiṣṭha is one of the mental sons of Brahmā. This is the first birth of Vasiṣṭha. “Nārada was born from the lap, Dakṣa was born from the right thumb, Vasiṣṭha from the breath (prāṇa) Bhṛgu from the skin, Kratu from the hand of Brahmā.” In this birth, Arundhatī was the wife of Vasiṣṭha. Arundhatī was known by the name Ūrjā also. There is a Purāṇic story behind the marriage of Vasiṣṭha and Arundhatī. In her previous birth the name of Arundhatī was Sandhyā. She was born from the passion of Brahmā. As soon as she was born she grew up. Seeing her exquisite beauty the Prajāpatis were filled with excitement. Even Brahmā, her father, was some-what excited at her sight. Śiva, who understood this, teased Brahmā. Sandhyā was ashamed. Even after Śiva, Brahmā, Prajāpatis and the others had gone their ways, she remained there blaming her birth. She said to herself: “The moment I was born, I grew up to be a young woman. My father and my brothers looked at me with desire. I also looked at them excitedly. As an atonement for this sin, I will burn my body in fire. I do not want a body desired by my father and brothers. With this decision she went to the mountain Candrabhāga, which is the source of the river Candrabhāgā, and began to perform penance. Brahmā who came to know of this, was filled with pity and sent Vasiṣṭha to her. He went there in the form of a Brahmin boy and taught her how to perform penance. After the return of Vasiṣṭha she continued the severe penance to Viṣṇu. Her penance became the subject of talk and wonder everywhere. After a short while Viṣṇu appeared before her sitting on his conveyance Garuḍa. She praised Viṣṇu. Viṣṇu was pleased with her and asked what her desire was. She said: “Lord, creatures should not be sexually excited at their birth. They should have sexual desire only when they are grown up. The three worlds must know that I am chaste. In all my births I should not look at anybody except my husband with sexual desire. The man who looks at me with sexual desire should lose his manliness and become a hermaphrodite.” Mahāviṣṇu agreed to her request. It was from that day onwards that sexual desire appeared in creatures in their grown-up stage only, after they have passed the stages of infancy and childhood. Mahāviṣṇu told her. “It is preordained that this body of yours will be burnt in fire. Medhātithi, (Meghātithi), the son of Priyavrata is performing the great sacrifice called Jyotiṣṭoma which is to be completed in twelve years. It is coming to a close. There is none equal to him because of this sacrifice. That great hermit's sacrifice is being performed in the basin of this river Candrabhāgā. Unseen by the hermits, you should go there and get into the fire. Because of my blessing you will be born from that fire as the daughter of Medhātithi. You should go into the fire thinking of him whom you want to be your husband in this birth.” Mahāviṣṇu touched Sandhyā with the tip of his finger. Sandhyā walked to the sacrificial hall. Seen by none, she got down into the fire. She was burnt in the blazing fire. By the order of Viṣṇu; the God fire placed Sandhyā who was burnt in the sacrificial fire, in the Solar region. The sun divided that body into two and placed them in his chariot. The upper portion became the prātassandhyā (dawn) between the day and the night and the lower portion became the Sāyantana Sandhyā (the evening twilight). At the end of the sacrifice, from the centre of the sacrificial fire a girl, like the flame of fire rose up. Medhātithi took that child in his hands and called her Arundhatī. The child became famous throughout the three worlds, as the name stood for the principle that on no reason what-soever will righteousness be obstructed. (Rodha means obstruction. So Arundhatī is one who cannot be obstructed). In some other Purāṇas Arundhatī is given as the daughter of Prajāpati Kardama and Devahūti.
    b) Marriage.
    Arundhatī grew up in the hermitage of Medhātithi. Candrabhāgā holy bath which was the playfield of Arundhatī, is even today, known as Arundhatītīrtha. Arundhatī became five years of age. Brahmā saw her when she was playing on the ground after having taken her bath. At the instruction of Brahmā, Arundhatī was entrusted to Sāvitrī and Bahulā for education. Sāvitrī is the wife of the Sun. Arundhatī lived in Mānasa lake with Sāvitrī, Gāyatrī, Bahulā, Sarasvatī, Drupadā and such other celestial women and completed her education. One day Arundhatī happened to see Vasiṣṭha who was shining with radiance. They fell in love with each other. Parents and relatives and the elders came to know of this. Sāvitri patting Arundhatī blessed her to become the wife of Vasiṣṭha. The marriage of Arundhatī with Vasiṣṭha was conducted in the presence of the Gods.
    c) Sons.
    Seven sons, named Citraketu, Purocis, Viraca, Mitra, Ulbaṇa, Vasubhṛdyāna and Dyumān were born to Vasiṣṭha by Arundhatī. All the seven of them were Brahmarṣis. d) The meaning of the names Vasiṣṭha and Arundhatī. The meaning of the name Vasiṣṭha is given by Vasiṣṭha himself as follows:-- I am known as Vasiṣṭha for two reasons. I am ‘Vasumān’. The Śrutis say that Air, Earth etc. are Vasus. I have become Vasiṣṭha because I have brought under control the Vasus beginning with Aṇimā (the power of reducing the body to an atom). See what Arundhatī herself says, about the meaning of the name Arundhatī. “I consider mountains, earth and heaven as elements in which I live, only after considering my husband as the element in which I live. My husband is the first and foremost element in my life. Moreover I conform (anurodha) with the mind of my husband. So know me as Arundhatī.” e) Conjugal fidelity of Arundhatī. The Saptarṣis (the seven hermits) once left Arundhatī alone in a forest and went to the Mountain Himālayas to gather fruits and roots. In those days, due to severe summer, the earth became a wilderness. So the hermits lived in the Himālayas. Arundhatī all alone did penance in the forest. On one day Śiva took the form of a Brahmin and going near Arundhatī requested her for alms. She replied: “There are only Ziziphus fruits here, and nothing else to eat.” The Brahmin asked her to boil them. She placed the pot of Ziziphus fruits on the oven and sat there hearing the good stories told by the Brahmin. Thus without thinking about her hunger or thirst she sat there for twelve years hearing the stories narrated by the Brahmin. When the hermits returned from Himālayas, Śiva assumed his original form and said, “Hermits! This woman, sitting in the hermitage, has acquired more penance than you have acquired in the Himālayas. Good woman! What boon do you want?” She requested that that place should be known as the holy place called ‘Badarapacana (cooking of Ziziphus fruits). Śiva allowed it. Even today that place is considered a holy place.
    f) Death.
    When so many devas were dead at the sacrifice of Dakṣa, Vasiṣṭha also died along with them. Arundhatī followed her husband. After death both of them entered the firmament and became two stars.
    g) Seeing Arundhatī.
    In India there is a custom of showing the women, the star Arundhatī. Arundhatī is the first of the women who took only one husband in her life. The meaning of this custom is this that this mentality of Arundhatī should be acquired by the married women of India. Moreover, if the star stands in front of the star Vasiṣṭha, it is considered to forebode calamities in the world. [Kālikā Purāṇa]. i
    i) Second birth.
    General information. Vasiṣṭha who died at the sacrifice of Dakṣa took birth again from the sacrificial fire of Brahmā. Akṣamālā was the wife of this Vasiṣṭha. Akṣamālā was the rebirth of Arundhatī. So, in some Purāṇas, both are shown as one. This birth of Vasiṣṭha was terminated by the curse of emperor Nimi of the Ikṣvāku dynasty. (For details see under Nimi).
    (ii
    i) Third birth.
    In the third birth Vasiṣṭha was born from a pot as the son of Mitrāvaruṇas. In this birth Vasiṣṭha was the brother of Agastya. (For detailed story see under Agastya, para 2). In this birth the wife of Vasiṣṭha was an Arundhatī, who was the sister of Nārada. Thus according to the Purāṇas, it took three births for Vasiṣṭha to complete his life. It is difficult to ascertain, in which particular birth, a particular story, stated in the Purāṇas, took place. It is probable that a large number of episodes might have taken place in the second and third births. Stories connected with the life of Vasiṣṭha are given below
    : 2) Vasiṣṭha and Viśvāmitra.
    Vasiṣṭha and Viśvāmitra were two herm its who quarrelled with each other throughout their lives. The quarrel between Vasiṣṭha a Brahmin hermit and Viśvāmitra a royal hermit, is given below:
    (i) Reason for the enmity.
    Viśvāmitra was a King who cared much for the welfare of his subjects. Once he went with his army to hunt. He became tired by the hunt and reached the hermitage of Vasiṣṭha who welcomed them with hospitality. He told them that food would be ready when they returned after a bath. The King and his men bathed quickly and when they returned, a grand feast was ready for so many thousands. The King was in great perplexity. After the meals Viśvāmitra approached the hermit Vasiṣṭha and asked him how he got such a grand feast ready. He replied that the cow Kāmadhenu in his hermitage was capable of granting any wish. The king desired to have the cow. He asked the hermit to exchange the cow for a crore of ordinary cows. Vasiṣṭha did not agree to this. Viśvāmitra said that the noble and superior things of the country belonged to the King. The hermit did not agree to that also. Finally Viśvāmitra was about to take away the cow by force. Thus the quarrel began. Understanding the wish of Vasiṣṭha Kāmadhenu held her horns and tail up and stood as a fierce and cruel figure. From the various limbs of the cow so many thousands of warriors jumped out and a fierce battle ensued in which the hundred sons and the huge army of Viśvāmitra met with defeat. At last Viśvāmitra tried to launch a direct attack against Vasiṣṭha. But the arrows of Viśvāmitra were changed to flowers when they touched the body of Vasiṣṭha. At last the King admitted that the power of the penance of a Brahmin hermit was the real power and he admitted defeat from Vasiṣṭha. From that day onwards a deep-rooted, hatred against Vasiṣṭha arose in the heart of Viśvāmitra. He left the administration of his Kingdom in the hands of his relatives and went to the south where he erected a hermitage and began to do severe penance. He acquired great powers of penance and became a royal hermit of immense attainments and the quarrel between the two great hermits Vasiṣṭha and Viśvāmitra began. [Vālmīki Rāmāyaṇa, Bāla Kāṇḍa, 5 sargas from 51].
    (i
    i) Second confrontation.
    The next contest between the two hermits was due to the king Triśaṅku of the Solar dynasty. Triśaṅku wanted bodily attainment of heaven. Vasiṣṭha tried to discourage the king. Viśvāmitra took up the matter. He began to perform a sacrifice to lift up the king bodily to heaven, and Triśaṅku began to rise up higher and higher. But Indra did not allow him to enter bodily into the heaven. At last Viśvāmitra, by the power of his penance created an artificial heaven midway between the heaven and the earth and placed Triśaṅku in that heaven. With this the gap between the two hermits widened. (For more details see under Triśaṅku).
    (ii
    i) Third confrontation.
    By the blessing of Varuṇa, a son named Lohita was born to Hariścandra. He had promised Varuṇa to sacrifice his son Lohita. But Lohita came to know of this and he left the palace. Hariścandra was in a difficult situation. Vasiṣṭha advised him to buy a son and to sacrifice him. Accordingly a Brahmin boy named Śunaśśepha was bought. Vasiṣṭha decided to sacrifice him. Viśvāmitra said that he could not be sacrificed. Hariścandra was loved by Vasiṣṭha. So Viśvāmitra tried to harm him as far as possible. Hariścandra fell in the trap of Vīśvāmitra and lost his country, city, wite, everything and had to live in funeral places. (For detailed story see under Hariścandra.)
    (i
    v) Fourth confrontation.
    Vasiṣṭha did not like the deception practised by Viśvāmitra, on Hariścandra. Once Viśvāmitra and Vasiṣṭha met in the forest by chance. Vasiṣṭha scolded Viśvāmitra, who had only the guise of a hermit, thus: “You wicked Viśvāmitra! Why do you put the truthful Hariścandra into so much misery? You are deceiving him as the stork sits in meditation and deceives the fish. So you will become a stork.” Viśvāmitra looked at the hermit Vasiṣṭha who had cursed him and said. “So long as I am a stork you shall be Kingfisher. Thus they cursed each other. Both of them became birds and went to the shore of Mānasa lake and each building a nest on the top of trees began to live there. There was nothing but quarrel between the two birds daily. Both pecked and scratched each other to such an extent that they were covered with bleeding wounds. They looked like an Erythrina tree filled with flowers. Everybody who saw them was filled with sadness. Thus they lived there for a long time. Once the Kind-hearted Brahmā, the father of Vasiṣṭha, saw their sorry plight. Having pity on them he came there with the other gods and delivered them both from the curse. [Devī Bhāgavata, Skandha 6].
    (v) Fifth confrontation.
    Viśvāmitra called the river Sarasvatī and asked her to bring Vasiṣṭha along with her current. Sarasvatī did not like the idea. Still, fearing the curse of Viśvāmitra she agreed to do so. The river-basin where Vasiṣṭha had been performing penance was pulled down by the current of the river, and taking Vasiṣṭha in the current carried him down. Sarasvatī did not wish to leave Vasiṣṭha at the mercy of Viśvāmitra. So when they reached the door of the hermitage of Viśvāmitra, she carried him further down in a swift current. Viśvāmitra got angry and cursed Sarasvatī. “Let blood flow through the river.” With that the water of Sarasvatī changed to blood-colour. The gods were perplexed at this. They all gathered on the banks of the river. In the presence of the gods, both the hermits came to a compromise. Thenceforward that place became a holy tīrtha under the name Vasiṣṭhāpavāha. [M.B. Śalya Parva, Chapter 42].
    3) Other details.
    (i) Vasiṣṭha changed Ilā a woman, into a man. (For details see under Ilā I).
    (ii) Wives and children. Seven sons Rajas, Gotra, Ūrdhvabāhu, Savana, Anagha, Sutapas and Śukra, were born to Vasiṣṭha by his wife Ūrjā. These seven pure and just persons were the Saptarṣis (seven hermits) in the first Manvantara. [Viṣṇu Purāṇa, Aṁśa I, Chapter 10]. [Rāja, Gātra, Ūrdhvabāhu Savana, Alaghu, Śukra and Sutapas are the names given in Agni Purāṇa [Agni Purāṇa, Chapter 20], of the sons of Vasiṣṭha born by his wife Ūrjā.[
    (iii) Vasiṣṭha and emperor Nimi. (See under Nimi)
    (iv) The Ṛgveda of Vasiṣṭha. There are ten Maṇḍalas in Ṛgveda, of which the seventh Maṇḍala was composed by the sages of Vasiṣṭha's hermitage.
    (v) Cursing Rāvaṇa. Once Rāvaṇa asked Vasiṣṭha to come as his teacher and teach him the Vedas and the other scriptures. Vasiṣṭha did not comply with his request. The angry Rāvaṇa got Vasiṣṭha a captive. But the King Kuvalayāśva of the Solar dynasty, liberated Vasiṣṭha from captivity. The rescued Vasiṣṭha cursed Rāvaṇa. You and your family will be exterminated by those born of the Solar dynasty.” [Kamba Rāmāyaṇa, Yuddha Kāṇḍa].
    (vi) Vasiṣṭha jumped into the river. See under Adṛ- śyantī.
    (vii) In uniting Tapatī and Saṁvaraṇa Vasiṣṭha played a very prominent part. (See under Tapatī).
    (viii) It was Vasiṣṭha who put a stop to the sacrifice for the extermination of the Rākṣasas (giants) performed by Parāśara. (See under Parāśara).
    (ix) Vasiṣṭha and Mucukunda. See under Mucukunda.
    (x) Vasiṣṭha told Śrī Rāma the history of the dynasty of Ikṣvāku. [Vālmīki Rāmāyaṇa Bāla Kāṇḍa, Sarga 73].
    (xi) The hermitage of Vasiṣṭha was situated in the valley of mount Mahāmeru. [Mahābhārata, Ādi Parva, Chapter 29, Stanza 6].
    (xii) The cow of Vasiṣṭha was stolen by the eight Vasus See under Aṣṭavasus.
    (xiii) Vasiṣṭha was the teacher of Bhīṣma. [Mahābhārata Ādi Parva, Chapter 103, Stanza 45].
    (xiv) Vasiṣṭha participated in the Birth festival of Arjuna. [M.B. Ādi Parva, Chapter 122, Stanza 51].
    (xv) Vasiṣṭha tried to commit suicide. (See under Adṛśyantī).
    (xvi) Vasiṣṭha shone in the assembly of Brahmā. [M.B Sabhā Parva, Chapter 11, Stanza 19].
    (xvii) In the Bhārata-battle an effort was made by Vasiṣṭha to dissuade Droṇa from the battle But it was in vain. [M.B. Droṇa Parva, Chapter 190, Stanza 33].
    (xviii) Vasiṣṭha was one of the hermits who came to visit Bhīṣma on his bed of arrows. [Śānti Parva, Chapter 47, Stanza 7].
    (xix) Once rain failed in the world and creatures became miserable. At that time Vasiṣṭha fed the creatures. [M.B. Anuśāsana Parva, Chapter 137].
    (xx) Once Indra lost the Devaloka (the world of the Devas) and he became gloomy and miserable. Vasiṣṭha went to him and consoled him. [M.B. Śānti Parva, Chapter 291, Stanza 91].
    (xxi) Vasiṣṭha was one of the hermits who were Brahmin tribal workers. [M.B. Śānti Parva, Chapter 296, Stanza 17].
    (xxii) Once Vasiṣṭha imparted knowledge to King Janaka. This exhortation is given in [Mahābhārata, Śāntī Parva, six chapters from 302].
    (xxiii) Vasiṣṭha was one of the twentyone Prajāpatis. [M.B. Śānti Parva, Chapter 334, Stanza 36].
    (xxiv) Vasiṣṭha is considered to be one of the Citraśikhaṇḍīs (Saptarṣis--seven hermits) (See under Citra- śikhaṇḍīs).
    (xxv) Once Vasiṣṭha talked about Puruṣārthas (the objects of life) to Brahmā. [M.B. Anuśāsana Parva, Chapter 6].
    (xxvi) Vasiṣṭha talked to Saudāsa about giving cows as alms. [M.B. Anuśāsana Parva, Chapter 78, Stanza 5].
    (xxvii) On another occasion Vasiṣṭha gave advice to Paraśurāma and talked about the origin of Gold. [M.B. Anuśāsana Parva, Chapter 84, Stanza 44].
    (xxviii) Vasiṣṭha once told Arundhatī how weakness was caused. [M.B. Anuśāsana Parva, Chapter 93, Stanza 31].
    (xxix) Vasiṣṭha avowed that he was not one of them who had stolen the lotus flowers of Agastya. [Anuśāsana Parva, Chapter 23, Stanza 114].
    (xxx) Āpava, Arundhatīpati, Brahmarṣi, Devarṣi, Hairaṇyagarbha, Maitrāvaruṇi, Vāruṇi, and such other words are used as synonyms of Vasiṣṭha, in the Mahābhārata.
     
RANDOM WORD

Did you know?

नाग आणि नागपंचमी यांचा परस्परसंबंध काय?
Category : Hindu - Traditions
RANDOM QUESTION
Don't follow traditions blindly or ignore them. Don't assume a superstition either. Don't be intentionally ignorant. Ask us!!
Hindu customs are all about Symbolism. Let us tell you the thought behind those traditions.
Make Informed Religious decisions.

Featured site

Ved - Puran
Ved and Puran in audio format.