Skandapurana 4.31

Agastya said:

O omniscient one, joy of the heart, Skanda, destroyer of Tāraka!

I do not reach satiety while hearing the story of Vārāṇasī. 1

If there is favor towards me, if I am fit to hear,

then tell me, O Lord, the complete story of Bhairava in Kāśī. 2

Who is this one named Bhairava stationed here in the city of Kāśī?

What is his form? What is his work? And what indeed are his names? 3

And how is he worshipped so as to grant accomplishments to the practitioner?

Worshipped at what time does Bhairava quickly become propitious? 4

Skanda said:

O highly fortunate one, just as your love exists for Vārāṇasī,

such, I think, belongs to no one else; therefore I shall tell it entirely. 5

[I shall describe] the manifestation of Bhairava, which destroys great sins,

by hearing which one may attain the fruit of dwelling in Kāśī without obstacle.

Pressing the entire cosmic egg firmly all around with both hands and squeezing it again and again like a very ripe juicy fruit,

drinking repeatedly and effortlessly the three worlds with those juices like an intoxicated one, dancing with the ostentation of the tāṇḍava according to rule—may Mahābhairava protect [you]!

O pitcher-born one, neither four-armed Vaikuṇṭha

nor the four-faced creator of the universe truly knows the greatness of the Great Lord.

There is no wonder here, O brahmin; the māyā of Bhava is difficult to overcome.

Deluded by it, they all do not understand even that Supreme Being.

If that Supreme Lord himself reveals himself,

then Brahmā and the others know [him]; by their own will alone they do not know him.

That Great Lord, though omnipresent, is not seen, delighting in his own self.

He who is beyond mind and speech is perceived like an ordinary deity by the foolish.

Formerly, O brahmin, on the peak of Meru, the great seers bowed down to the grandfather,

the lord of the world, and said: "What is the one imperishable reality?"

Deluded by the māyā of the Great Lord, the creator of the world,

not knowing the supreme reality, spoke of himself as having supreme form:

"I am the womb of the universe, the creator, the self-manifest, the sole Īśvara.

I am Brahman having no beginning; without worshipping me, one is not liberated.

I alone indeed am the originator of the worlds, and their dissolver.

Truly no one else is greater than me, whoever [he may be], O best of gods."

As the creator was speaking thus, Kratu, born of a portion of Nārāyaṇa,

laughed and spoke these words, his eyes red with anger:

"Without knowing the supreme reality, why is this being asserted?

Ignorance is not suitable for you who are joined with yoga.

I indeed am the maker of the worlds, the sacrifice, Nārāyaṇa, the supreme.

Without revering me, O creator, there is no life for the worlds, O unborn one.

I alone am the supreme light; I alone am the supreme path.

Impelled by me, this creation is performed by you."

Thus, O brahmin, acting out of delusion, desiring victory over one another,

the two questioned even the four Āgamas, the knowers of authority.

The Creator and Kratu said:

"The Vedas are the authority everywhere, having attained the highest standing.

You indeed [are so], there is no doubt; establish what is the reality."

The Śrutis said:

"If we are respected by the two gods who are the all-pervading agents of creation and maintenance,

then we will declare the authoritative word that destroys your doubt."

Hearing this statement spoken by the Śruti, the two replied to the Śrutis:

"What is said by you is our authority; let the reality be accurately spoken."

The Ṛgveda said:

"In whom all beings reside, from whom everything originates,

whom they call that supreme reality—he is indeed Rudra alone.

The Yajurveda said:

"The Īśa who is worshipped with all sacrifices and through yoga,

by whom indeed we are authoritative—he is the one all-seeing Śiva."

The Sāmaveda said:

"By whom this universe revolves, who is contemplated by yogins,

by whose light the universe shines—he is the one supreme Tryambaka."

The Atharvaveda said:

"The lord of the gods whom people who receive grace behold with devotion,

him they call the sole absolute reality, Śaṃkara, who steals away sorrow."

Having heard thus what was uttered by the Śrutis, both deeply deluded,

Kratu and the Creator smiled and spoke, marked with the eye of delusion, O sage:

"How could this lord of the Pramathas, constantly sporting

naked in the cremation ground with Śivā, gray with dust,

with a bizarre appearance, matted hair, riding a bull, adorned with serpents,

have attained the state of the supreme Brahman, and where is that which is devoid of attachment?"

Hearing what was uttered by the two, the eternal self of the Praṇava,

though formless, assumed a form and, laughing, said to them:

The Praṇava said:

"This Lord certainly does not [sport] with a power distinct from his own self.

"Sometimes Rudra, Hara, assumes a playful form and sports;

for he is the Lord, Īśa, self-luminous and eternal.

This auspicious Śakti of his consists of bliss and is not accidental." // 32–33

Even when this was said, the ignorance of the unborn [Brahmā], the personification of sacrifice,

did not perish, due to the māyā of Śrīkaṇṭha alone. // 34

Then between the two of them a great light appeared,

filling with its radiance the intermediate space between heaven and earth. // 35

Standing in the middle of the orb of light, a human form was seen;

and then the fifth head of Brahmā blazed with wrath: // 36

"Who is this that assumes a human form between the two of us?"

As soon as the Creator conceived this thought, he was seen— // 37

and in an instant the Creator [beheld] a great person, dark blue and red (Nīlalohita),

with a trident in hand, an eye on his forehead, and serpents and the crescent moon as ornaments. // 38

Hiraṇyagarbha said to him: "I know you to be Candraśekhara.

Formerly, you appeared as Rudra from my forehead. // 39

Because of your crying (rodana), the name Rudra was given to you by me long ago.

Take refuge in me alone, my son; I shall protect you." // 40

Then Īśvara, having heard the arrogant words of the lotus-born [Brahmā],

wrathfully produced a man bearing the form of Bhairava. // 41

[Īśvara] said: "This lotus-born one must be chastised by you, O Kālabhairava!

You shine forth manifestly like Kāla (Time/Death); therefore you are Kālarāja. // 42

You are capable of sustaining (bhartum) the universe; because of sustaining (bharaṇa), you are remembered as Bhairava.

Even Kāla shall fear (bheṣyati) you; therefore you are Kālabhairava. // 43

Since, being pleased, you will crush (āmardayiṣyati) the evil-minded,

you shall therefore become known everywhere by the name Āmardaka. // 44

Because you will instantly devour the sins (pāpāni) of your devotees,

your name will indeed be Pāpabhakṣaṇa. // 45

That city of liberation of mine, Kāśī, is greater than all others;

sovereignty over it shall forever be yours, O Kālarāja! // 46

You alone shall be the chastiser of those who commit sin there;

Citragupta will not record their auspicious or inauspicious deeds." // 47

Having received these boons, Kālabhairava, at that very moment,

severed the head of the Creator with the tip of the nail of his left finger. // 48

That limb which commits an offense must be punished:

therefore that fifth head, by which the insult was made, was cut off. // 49

Then Viṣṇu, who bore the form of sacrifice, praised Śaṃkara;

and terrified Hiraṇyagarbha also chanted the Śatarudriya. // 50

Consoling the two of them, Mahādeva, pleased and fond of those who bow to him,

said to his own other form, that Bhairava who wore matted hair: // 51

"This sacrifice (Viṣṇu) is to be honored by you, and likewise this Śatadhṛti (Brahmā).

Carry this skull of Brahmā, O Nīlalohita! // 52

In order to expiate the murder of a brahmin (brahmahatyā), showing the observance to the world,

undertake the Kāpāla observance and wander constantly for alms."

Having said this, Lord Śiva, whose form is light, disappeared. // 53

Then, having produced a maiden renowned as Brahmahatyā,

clad in red garments, red-hued, anointed with red garlands and pastes, // 54

with a face terrible with fangs, extremely terrifying with a lolling tongue,

with one tip of her foot in the intermediate space, drinking much blood, // 55

holding a scissors and a skull-bowl in the tip of her hands, with blazing reddish and fierce pupils,

roaring, moving with immense speed, fearsome even to Bhairava— // 56

[Śiva said:] "Until he reaches the divine city of Vārāṇasī,

so long, O terrifying one of fierce form, follow Kāla! // 57

You have entry everywhere, except for the city of Vārāṇasī."

Having commanded her thus: "Let it be done," Śiva disappeared from there. // 58

Because of that presence, Bhairava also became Kāla, since he was the death of Kāla.

At the command of the God of gods, he observed the Kāpālika vow; // 59

with the skull in hand, the Self of the universe wandered through the three worlds,

and that dreadful Brahmahatyā did not abandon the god. // 60

Even in Satyaloka, in Vaikuṇṭha, and in the cities of Mahendra and the others,

the Lord of the three worlds, though fierce, remained a vow-observer, the Ruler of the triple world. // 61

wandering through sacred ford after sacred ford, he was still not released from the sin of killing a brahmin.

By this inference alone let the greatness be understood,

O pot-born [Agastya], of Kāśī, which dispels the sin of killing a brahmin.

There are manifold sacred fords and many shrines

throughout the three worlds, [yet] they are not worth a sixteenth part of Kāśī.

Sins like killing a brahmin roar mightily only so long

as they do not hear the name of Kāśī, the thunderbolt to the mountains of sins.

Attended by the Pramathas, this Hara, wandering through the three worlds,

the god carrying a skull, arrived at the dwelling of Nārāyaṇa.

Seeing him then arriving—Mahākāla, three-eyed, with snake-earrings,

Bhairava, sprung as a portion of Mahādeva, of terrifying form—

he whose banner is Garuḍa fell to the ground like a stick;

and the gods, the sages, and the divine women all around

fell down, bowing low before him. Bowed in reverence, the lord of Kamalā,

placing his folded hands upon his head, having praised him with many kinds of hymns,

Hari, the churner of the Ocean of Milk, said to her who dwells in the lotus:

"Look, my beloved lotus-eyed one! Blessed are you, fortunate and sinless one!

Blessed am I, O goddess of fair hips, in that we behold the Lord of the universe.

This is the creator and ordainer, the master and lord of the worlds.

Beginningless, the refuge, tranquil, supreme, revered as the twenty-sixth [principle],

omniscient, lord of all yogins, sole master of all beings,

this is the inner Self of all beings, ever the giver of all things to all.

He whom those devoid of sleep and suspended in breath, tranquil and dedicated to meditation,

perceive with intellect in the heart—let that very one be beheld today!

He whom the knowers of the reality of the Veda and yogins of restrained mind know,

that omnipresent one, having assumed a form though formless, arrives here.

Ah, wondrous is the conduct of the Parameṣṭhin god!

Even he, at the speaking of whose name men are freed forever from embodiment, has taken on a body!

Seeing whom mortals on earth do not suffer rebirth,

that very blessed Tryambaka, adorned with the moon, arrives.

O lotus-petal-eyed one, blessed today are these eyes of mine!

Fie, fie upon the station of the gods, even seeing the supreme Śaṃkara here,

since liberation, which brings an end to all sorrow, is not attained!

There is nothing more inauspicious in the world of the gods than godhood itself,

since even having seen the lord of all gods we do not attain liberation."

Having spoken thus, Hṛṣīkeśa, his body hair bristling with joy,

prostrated himself and spoke thus to Mahādeva, whose banner bears the bull:

"What is this that is being done by you, O omnipresent God of gods, omniscient

creator of the worlds, dispeller of all sins, immutable one?

This is your sport, O lord of gods, three-eyed one of great wisdom!

What is the reason, O Virūpākṣa, tormentor of the god of love, for your conduct?

For what reason, O blessed Śambhu, wielder of the trident, do you wander begging alms?

I have a doubt, O Lord of the universe, giver of sovereignty over the three worlds to those who bow."

Addressed thus, Śambhu then said this to Viṣṇu:

"Brahmā's head was severed indeed by the tip of my fingernail;

to ward off that sin, O Viṣṇu, I undertake this auspicious vow."

Addressed thus by Maheśa, the lotus-eyed one

smiled slightly, bowed his head, and petitioned again thus:

"Sport as you please, O ruler of all the worlds!

You ought not to veil me, O Mahādeva, with your illusion.

From the hollow of my navel-lotus, by millions,

I create Brahmās in every cycle of creation, O Lord, by the power of your command, O omnipresent one!

Cast aside this illusion, O God, impassable to those who are undisciplined in self!

[Others] beginning with me, O Mahādeva, are deluded by your illusion;

yet I understand your conduct as it truly is, O consort of Śivā!

When the time of dissolution arrives, along with the gods and all the sages,

when you destroy the worlds with their classes and stages of life, O Hara,

where then, O Mahādeva, is sin for you, such as the killing of a brahmin?

There is no dependence for you, O Śambhu; therefore may you play freely as you will.

A garland of the bones of past Brahmās shines upon your neck!

Where then has the murder of a brahmin followed you, O sinless one? / 92

Even having committed a very great sin, whoever remembers you with devotion,

the foundation of the worlds, the Lord—his sin dissolves. / 93

Just as darkness cannot remain in the presence of the sun,

so sin cannot fail to reach destruction for a devotee of Śiva. / 94

The meritorious soul who meditates on your two lotus feet—

even sins such as the murder of a brahmin go to destruction for him. / 95

The man whose speech is attached to your name, O Lord of the universe,