Rajarshi Nandy

NAMA 69, 70 & 71 of BHAIRAVA ASHTOTTARNAMA ( 108 Names of Bhairava)


NAMA 69

ॐ शङ्करप्रियबान्धवाय नमः
oṃ śaṅkarapriyabāndhavāya namaḥ

Meaning:
Salutations to the the beloved kinsman of Śaṅkara.

Remarks:
This epithet points to Bhairava’s innate closeness to Śiva—not as a separate being, but as Śiva’s own active power.

The Śiva Purāṇa states:
bhairavaḥ pūrṇarūpo hi śaṃkarasya parātmanaḥ |
mūḍhāstaṃ na jānanti mohitāśśivamāyayā ||
“Bhairava is the complete form of Śaṅkara, the Supreme Self.
The deluded do not know Him, being veiled by Śiva’s own Māyā.”
Śiva is the transcendent, silent, infinite ground and Bhairava as the immanent, dynamic force entering the world—fierce, protective, liberating.
When Śiva — as Śaṅkara, the auspicious, serene, transcendent One — needs to destroy ego, punish arrogance, or dissolve illusion, he sends out an emanation from Himself which the world bows to as KalaBhairava.

Because Bhairava is Śaṅkara’s own essential nature made manifest, He appears as the closest of kin—the only one who stands beside Śaṅkara as His equal, while taking on the role of protector of Kashi and enforcer of Dharma.


NAMA 70

ॐ अष्टमूर्तये नमः 
oṃ aṣṭamūrtaye namaḥ 

Meaning:
Salutations to the One who has eight forms — Asitāṅga, Ruru, Caṇḍa, Krodha, Unmatta, Kapāla, Bhīṣaṇa, and Saṃhāra.

Remarks:
This epithet refers to the Aṣṭabhairavās—the eight principal manifestations of Bhairava—who rule the eight directions and govern the karmic forces arising from them.

All of these eight Bhairavās originate from Parābhairava, who manifests as Kālabhairava to decapitate Brahma.

Hence, they may be regarded as emanations of Kālabhairava, each embodying a specific function  necessary for the maintenance of dharma in the cosmos.

Each of these Bhairavās is paired with one of the eight Mātrikās:
Brāhmī, Māheśvarī, Kaumārī, Vaiṣṇavī, Vārāhī, Aindrī, Cāmuṇḍā, and Nārasimhī.

Further, each Bhairava is associated with a specific direction and also presides over particular graha (planet).


NAMA 71

ॐ निधीशाय नमः 
oṃ nidhīśāya namaḥ 

Meaning:
Salutations to the One who is the Lord of Nidhis

Remarks:
The etymological meaning of Nidhi is “that in which something is placed, deposited, or stored.”

At the time of cosmic dissolution, everything is deposited (contained) in Him; therefore Bhairava is called Nidhīśa. 

He is the supreme repository (nidhi) of all tattvas,  the cosmic container of all existence.
All śaktis, all siddhis, and all forms of power “reside” in him as in a cosmic vault. 

Purāṇic tradition speaks of the Aṣṭa-nidhis (eight) and Nava-nidhis (nine), treasures often linked with Kubera.

But Śaiva Tantras make it clear that these nidhis—whether understood as material treasures or as profound siddhis like mastery of time, insight, and liberation—
ultimately belong to Bhairava alone, who transcends even Kubera and is their true Lord (Īśa).

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3 days ago | [YT] | 1,312

Rajarshi Nandy

COLLECTIVE SADHANA ANNOUNCEMENT

Namaste,

Kamakhya Bhairava Upasaka Foundation (KBUF) is pleased to announce another round of Collective Sadhana for Desha and Dharma Raksha. This time Collective Sadhana will be conducted on 7th or 14th Dec’25 depending on the location.


🗓️ Sunday, 7th December 2025 and Sunday, 14th December 2025.

Please check the details below to know on which date Collective Sadhana is happening in your city.

📍 Locations

7th December:

India - Chennai, Vizag, Guwahati, Bangalore, Coimbatore, Mysore, Delhi, Gurugram

International - Toronto (Canada), London (UK)

14th December

India - `Pune, Hyderabad, Mumbai, Kolkata, Jammu, Dibrugarh

International- Sydney (Australia), New York (USA), Winnipeg (Canada), Dubai(UAE)


This will be an offline/physical event , conducted across multiple cities in India and around the world , where upasakas will gather to perform sadhana as per the guidelines provided by Shri Rajarshi Nandy.

🌟 Purpose of the Event


The explicit purpose of this event is to invoke divine blessings for the victory and protection of our Desha and Dharma through collective Sadhana

Whenever a group of people with Shraddha on the sadhana and the Devata, get together and perform bhakti and stuti or japa, it automatically multiplies the power of the effort and generates a much stronger Shakti than normal. In times of transformation and crises, this is exactly what is needed, for no amount of individual effort can match the power generated through collective sadhanas.

⏰ Duration & Eligibility


* The event will last approximately one and a half hour .
* It is open to all who have faith in Bhagawan Bhairava and Ma Kamakhya , and who are either directly or indirectly connected to the Kamakhya Bhairava Upasaka Foundation and wish to contribute to the Raksha and Vijaya of our Desha and Dharma in a spiritual manner.


If you are based in any of the above cities and would like to participate, kindly fill out the attached form. Further details regarding timings and exact locations will be shared shortly.

Form Link: forms.gle/rkNZx5n5MfmxoWvD7

📝 PS:

1. This is an offline/physical event only .
2. Please fill the form only if you are committed to attending on the day of the event .
3. Due to space limitations , participation will be confirmed on a first come, first served basis .
4. Timings and exact locations will be communicated a couple of days before the event. Kindly check your email for RSVP forms.

Team – Kamakhya Bhairava Upasaka Foundation (KBUF)

6 days ago (edited) | [YT] | 3,737

Rajarshi Nandy

NAMA 66, 67 & 68 of BHAIRAVA ASHTOTTARNAMA (108 Names of Bhairava)

NAMA 66

ॐ प्रशान्ताय नमः
oṃ praśāntāya namaḥ 

Meaning:
Salutations to the One who is supremely peaceful.

Remarks:

From pra- (“completely, intensely”) + śānta (“calm, stilled, pacified”), praśāntaḥ means “utterly tranquil,” “perfectly serene,” or “one endowed with supreme stillness.” 

Bhairava’s praśāntatva is not the calm of a placid lake undisturbed by wind, but the calm of the eye of the cyclone—unmoved even as the universe whirls into annihilation around Him. 

His peace is not passive quietude but the dynamic stillness of pure consciousness that remains identical in creation, preservation, and dissolution.

In this state, peace is the but the natural condition of reality once all agitation (kṣobha) is consumed.


NAMA 67

ॐ शान्तिदाय नमः 
oṃ śāntidāya namaḥ 

Meaning:
Salutations to the bestower of peace.

Remarks:
Śānti is described by the sages as the pacification of desire, anger, and similar passions (kāmakrodhādipraśamaḥ), the quieting of the mind (cittopaśamaḥ), and the withdrawal of the senses from their objects.

Through the grace of Bhairava, one transcends the ṣaḍripu—the six inner enemies that bind awareness. He reveals reality as it truly is, stripping away the mind’s endless fabrications and restlessness.

In his presence, all movement subsides, and one enters the still clarity of samādhi—where nothing needs to cease, because everything is already at peace.

Thus, Bhairava is rightly called Śāntida, just as Śiva is Śambhu—the source from whom all śam (auspiciousness, happiness, and wellbeing) arises.


NAMA 68

ॐ सिद्धाय नमः
oṃ siddhāya namaḥ

Meaning:
Salutations to the perfected/accomplished One.

Remarks:
Bhairava is the timeless and indestructible reality—the eternal ground of all being. 

Ever-liberated, He remains free from all bondage, untouched by karma, and grants liberation to those who turn toward Him. 

As the embodiment of perfect knowledge and supreme accomplishment, He is both the ideal and the culmination of siddhahood—a state of complete freedom, flawless mastery, and eternal perfection.

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1 week ago | [YT] | 2,070

Rajarshi Nandy

Bhairava Consciousness rises upon the horizon of this age, unfolding like a flame long-awaited, now stirring in countless hearts.

Across the land, innumerable devotees engage in Bhairava Nāma Japa, invoking his timeless strength and unshakable guardianship.

The emergence of the Bhairava Battalion within the Army stands as a visible sign of this profound awakening— a reflection of the fierce protector whose presence guards every sacred realm.

For Bhairava is the Kṣetrapāla, the eternal sentinel of the land, shielding the righteous and dispelling all forces of adharma.

The Kamakhya Bhairava Kula reverently acknowledges the rise of the Bhairava Battalion
and offers its prayers that they may overcome all adversaries, uphold Dharma, and carry the victorious banner of Bhairava wherever they stand.

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2 weeks ago (edited) | [YT] | 5,379

Rajarshi Nandy

प्रत्यालीढपदां घोरां मुण्डमालाविभूषिताम् ।
खर्व्वां लम्बोदरीं भीमां व्याघ्रचर्म्मावृत्तां कटौ ॥

नवयौवनसम्पन्नां पञ्चमुद्राविभूषिताम् ।
चतुर्भूजां लोलजिह्वां महाभीमा वरप्रदाम् ॥

खंगकर्तृसमायुक्तसव्येतरभुजद्वयाम् ।
कपोलोत्पलसंयुक्तसव्यपाणियुगान्विताम् ॥

ज्वलच्चितामध्यगतां घोरदंष्ट्राकरालिनीम् ।
स्वादेशस्मेरवदनां ह्यलंकारविभूषिताम् ॥

Standing in the pratyalida posture, terrifying, wearing an ornament of skulls, short statured with a large belly, tremendously mightly, and draped in a tigerskin

Youthful in appearance bearing the five essential mudras, with four arms, a lolling tongue, the tremendously powerful (Devi) blesses (her upasakas)

A khadga and scissors in Her left hand, a lotus and a skull in Her right hand She stands in the middle of a blazing funeral pyre with gaping fangs, bedecked in ornaments, She has a smile on Her face.

This is how Tara is to be meditated in the funeral setting.


उग्रतारे नमस्तुभ्यं त्राहि मां शरणं गतम् ।

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2 weeks ago (edited) | [YT] | 5,843

Rajarshi Nandy

Latest video by Sri Rajarshi Nandy on the importance of Kumari puja, a powerful ritual in Devi sadhana.
Also known as Kanya puja or Kanjak.

A kumari is the purest physical manifestation of the Divine Mother.

Watch the video to know more about this beautiful ritual and catch glimpses of pujas conducted by Sri Rajarshi Nandy and KBUF in Kamakhya Kshetra.


https://youtu.be/R29EtKe1PSY?si=homqm...

2 weeks ago | [YT] | 298

Rajarshi Nandy

On the auspicious day of Kalabhairava Jayanti, Kamakhya Bhairava Upāsaka Foundation conducted a coordinated series of Sevas and sadhanas across India, Nepal, and the United States.

Ritual offerings, including Rudrabhishekam, Khappar Seva, Vastra Dānam, and Chhappan Bhoga were performed at 20 temples across 12 cities including Kalabhairava and Batuk Bhairava Mandir in Kashi, Mahakala in Ujjain, Guhyeshwari Shaktipeetha in Kathmandu, Kalabhairava Mandir in Ujjain, etc.

Concurrently, Annadanam was organised in various locations such as Kashi, Hyderabad, Ujjain, Mumbai Chennai, etc serving underprivileged sections, baṭukas and students in Veda Pāṭhaśālas.


Innumerable devotees all over India also offered Deepdāna to Bhagwan Bhairava.

The collective participation of individuals in this sacred act generated a profound energy, reflecting a unified devotion and creating a powerful aura in honour of Bhagwan Bhairava.


To submit your Deep Daan Sadhana photos, please fill this form:

forms.gle/ZbeQ91GUt9DrQjq68

(Please note these pictures may be used by KBUF for social media.)


Jai Bhairava.

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2 weeks ago | [YT] | 4,850

Rajarshi Nandy

Wishing everyone a blessed Kalabhairava Jayanti.
May His grace destroy all Asuric forces and strengthen our Desha and Dharma for centuries to come.

Over the last three years, thousands of people have begun Bhairava Upasana across India and around the world. Its effects have already started to manifest at various levels and will become even more evident in the years ahead.

Bhairava is not only the Kshetrapala but also the Guru of the Tantras — and ultimately, the Supreme, All-pervading Reality — Parabhairava.

On this sacred occasion, for the preeti of Bhagawan Kalabhairava, Kamakhya Bhairava Kula is organizing multiple Rudrabhishekams and Abhishekams of Bhagawan Bhairava in over 20 temples across India and Nepal, including Kashi, Ujjain, Nepal Mahakal, Jageshwar Dham, Kapaleeshwarar temple, Kottai among others. Additionally, multiple Annadanams are being conducted at Vedapatashalas as well as in public places for serving the poor, and in orphanages.

May His blessings and protection be with one and all.

Jai Bhairava Baba!

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3 weeks ago | [YT] | 8,366

Rajarshi Nandy

NAMA 63, 64 & 65 of BHAIRAVA ASHTOTTARNAMA (108 Names of Bhairava)


NAMA 63

ॐ शूराय नमः 
oṃ śūrāya namaḥ 

Meaning:
Salutations to the One who is heroic/valiant.

Remarks:
The word Śūra (शूर) means “the valiant one , being excellent in the battlefield".

In the Śatarudrīya of the Yajurveda, Śiva is invoked as Śūra :the Brave One .” 
In the same hymm, He is called Dhṛṣṇu (धृष्णु) – “steadfast in battle, one who does not run away.”

Together, Śūra and Dhṛṣṇu express the ideal of unwavering courage — and having no fear.

Purāṇic tradition carries this forward through His victories over forces of darkness such as Andhaka and Tripura. The former, subdued and purified, was made one of Śiva’s own gaṇas; the latter’s triple cities were incinerated by a single divine arrow. 

To call Bhairava Śūra is to remember Him as the archetype of steady courage — the one who neither flees from poison nor hesitates before darkness.


NAMA 64

ॐ हरिणाय नमः 
oṃ hariṇāya namaḥ 

Meaning:
Salutations to the One who takes away the mind (of an Upasaka)

Remarks:
Hariṇa  is derived  from the root word √hṛ (“to take, to draw, to captivate”). It also can be considered as harati manaḥ, that which takes away the mind.

This word is etymologically similar to the Hara , which is associated with Shiva ( He who removes sins)

The skull (kapāla) he carries is indeed the mind emptied of ego —
the vessel of pure awareness after ahaṅkāra has been offered as oblation.

He “steals” that mind, taking away the limited, rational, restless aspect so it may merge into his own stillness.

He takes away the ignorance of the upasaka, and draws him to higher spiritual planes.


NAMA 65

ॐ पाण्डुलोचनाय नमः 
oṃ pāṇḍulocanāya namaḥ 

Meaning:
Salutations to the One who has white-yellow, luminous eyes

Remarks:

The word Pāṇḍu denotes a pale whiteness—soft gold, faint yellow, or moonlike silver—suggesting a luminosity without heat, a radiance without restlessness.

 The pale eyes thus symbolize pure consciousness (cit): clear, uncolored by desire, yet subtly luminous from within.

Pāṇḍu can be also compared to the moon’s gentle glow—cool, soothing, and reflective. Śiva, who bears the crescent moon upon his head, embodies this very principle: the mastery of the mind, its pacification, its containment within still awareness.

His white, tranquil eyes mirror this inner calm—the stillness of one who has witnessed the rise and fall of countless worlds yet remains untouched.

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3 weeks ago | [YT] | 1,160

Rajarshi Nandy

PAINTING OF EKAJATI TARA FROM 19th CENTURY TIBET

Ekajati (Tibetan: ral chig ma. English: One Braid of Hair), the principal protectress and guardian of the 'Revealed Treasure' tradition of the Nyingma School.

Black in colour and fearsome in appearance she has one central eye and one long white tooth, sharp, biting down over the lower lip. Her yellow hair flows upward like flames, twisted into a single braid. The right arm is held upward with the hand in a wrathful gesture, the index finger pointed outward and emanating the form of a wolf, she brandishes a stick adorned with an impaled corpse. The left hand upraised to the mouth holds a dark red human heart that almost conceals her single downward hanging breast. Adorned with a tiara composed of five flower blossoms and three skulls, a scarf of smoke encircling the neck, the ears and limbs are decorated with earrings, bracelets, armlets and anklets while a flayed tiger skin is wrapped about the waist. Completely surrounded by smoke and flames, with the right leg raised in a dancing posture she stands with the left foot pressing down on a prone figure lying atop a lotus blossom seat above a triangular throne decorated with nine human skulls.

"Arising from the mandala of suffocating black wind at a kalpa's end,
Mistress of a host of activities and pristine awareness,
Leader of the Mamos, Great Queen of the World;
Homage to the Lord of Mantra, Ekajati!" (Nyingma liturgical verse).

Ekajati is a principal female protector in both the Nyingma (Old) and Sarma (New: Sakya, Kagyu, Gelug) Schools of Tibetan Buddhism. In the Nyingma School she is the chief protector for the 'Revealed Treasure' traditions and manifests in numerous forms, often appearing with only one eye and one tooth, sometimes with only one leg as in the red manifestation from the Longchen Nyintig tradition of Jigme Lingpa. The different forms and descriptions of Ekajati are found in the various 'Revealed Treasure' texts of the Nyingma School.

{From the Rubin Museum of Art}

4 weeks ago | [YT] | 3,294