Dear Brothers & Sisters
Monday, the 7th of December is shri Maha Kalbhairav Jayanti.
Kalbhairav, the terrifying form of Lord Shiva depicted mostly in fearsome expressions. These shocking expressions are to drive out the impure and deceitful part of our lower human nature. We are mostly identified with our lower nature through the fears and desires that are governing our lives whether consciously or unconsciously. In the illusion of being the person who we think we are, this terrifying expression brings out our fears.
Since we carry these things within ourselves, they need to be faced, sooner or later and worship to Lord Kalbhairav is about that. Today is a great day to start with that if you have not done so already.
One interesting aspect of Lord Kalbairav is that His vehicle is a dog. Dogs are humans best friend and close companion but in Hindu mythology it is a very inauspicious animal. They are kept away from scared places, weddings and when it hauls it is said that it heralds bad luck. A dog is considered so inauspicious that in the Mahabharata, Yudhishtira is not allowed to enter heaven with the dog. To us however they are very loyal, loving and obedient animals that some people nowadays find it easier to relate to than other humans.
Some would argue that dogs go through garbage which is why they are unclean and impure, which is why they are not allowed to come near temples. But these rational explanations do not provide a satisfactory answer. Literal interpretations are convenient but mostly not correct. Logically speaking, a dog should be the symbol of devotion in Hinduism; yet Hindus worship Hanuman, the monkey-god, as the perfect devotee. Mythology must never be taken literally; mythology is symbolic. Mythic stories and symbols are a code, a medium through which ancestors are communicating profound messages. When the dog is considered inauspicious, it means the dog represents a thought that is inauspicious. What is this inauspicious thought?
In the Bhagavata Purana is the story of Bharata who is a hermit in the forest. He gives up everything but slowly gets attached to a deer. As a result, he is unable to attain moksha. He is reborn as a deer, trapped once more in the cycle of rebirth. Attachment entraps: this is a key maxim of Hindu philosophy.
Now visualize a dog looking at you with eagerness and affection it adores you and its behavior melts your heart.
If you have a pet dog, you will know that the dog constantly seeks validation from you. Give it that attention it craves and it will wag its tail, don’t give it and it will whine.
Now visualize a hermit surrounded by dogs. Does he surrender to the affection of the dog? Does he, like Bharata getting attached to a deer, get attached to these dogs? If he seeks to break free from the cycle of rebirths, he must transcend the urge to get attached. The dog is the ultimate temptation, because the dog gives its master absolute unconditional love and devotion. Nothing is more tempting, not even the dance of damsels known as Apsaras. When Dattatreya, the mendicant, walks with four dogs around him it indicates his perfect detachment. The dogs follow him but he does not lead them.
The dog is a territorial animal. For the dog, even the master is territory that it will not share. Even when domesticated with all needs fulfilled, the dog needs to mark its territory by raising its legs and spraying its urine. Threaten this territory and the dog will turn on you. This behaviour, the ancients realized, is not something to be celebrated in human beings.
Human beings are also territorial. Territory gives us our sense of identity and validation. It is the context that establishes who we are. An industrialist’s identity comes from the industries he owns; a bureaucrat’s, from the position he holds; a politician’s identity comes from the power he holds in the party and the Assembly. Any threat to the context that gives him identity, and he will react much in the same way a dog barks. We feel that if we lose our territory (not just physical but also intellectual and emotional) we will lose our identity. That frightens us. We become dogs wagging tails when territory is reinforced, barking when territory is threatened, whining when territory is unacknowledged. At the root of dog-like behaviour is fear, fear of invalidation.
He who helps us overpower this fear is Bhairava. This form of Shiva terrifies us because it mocks our primal territorial instinct. In temples such as Kal Bhairav in Delhi, Kathmandu and Varanasi, Bhairava is worshipped with alcohol. Alcohol clouds judgment. From a clouded judgment comes this warped understanding that from territory comes identity.
Our material, intellectual and emotional territories that we jealously guard, whose loss makes us insecure, are no different from the bone of a dog. We cling and fight over it, until the day we die. And when we die and our bodies reach the crematorium, we find there an intoxicated Bhairava seated on a dog laughing at us for a life wasted in a futile pursuit.
Om jay bhairav deva, prabhu jaya bhairav deva.
suranara muni saba karate (2x),
prabhu tumharé seva. Om jaya bhairava deva.