Shloka 69
भैरवावतारलीलावर्णनम् (Bhairava-avatāra-līlā-varṇanam) — “Narration of the Divine Play of Bhairava’s Descent”
वाराणस्यामुषित्वा यो भैरवं न भजेन्नरः । तस्य पापानि वर्द्धन्ते शुक्लपक्षे यथा शशी
vārāṇasyāmuṣitvā yo bhairavaṃ na bhajennaraḥ | tasya pāpāni varddhante śuklapakṣe yathā śaśī
जो मनुष्य वाराणसीत राहूनही भैरवाची उपासना करत नाही, त्याची पापे वाढतात—जशी शुक्लपक्षात चंद्रवृद्धी होते।
Suta Goswami
Tattva Level: pashu
Shiva Form: Bhairava
Jyotirlinga: Viśvanātha
Sthala Purana: Kāśī is portrayed as Śiva’s own kṣetra; Bhairava functions as the kṣetrapāla whose worship safeguards the pilgrim’s stay and spiritual gains. Neglect of Bhairava while residing in the kṣetra is said to invert the benefit into accruing pāpa.
Significance: Teaches ‘kṣetra-niyama’: residence in Kāśī demands disciplined worship; otherwise the sanctity of place does not automatically confer merit.
Offering: dipa
Cosmic Event: Waxing fortnight (śukla-pakṣa) used as a cosmological simile for increase/accumulation.
FAQs
The verse teaches that sacred geography alone does not purify; inner alignment through worship is essential. Even in Kāśī, neglecting Bhairava (Śiva as guardian and remover of impurity) allows pāpa to expand—symbolized by the moon’s waxing—indicating that devotion and discipline must accompany pilgrimage.
Bhairava is Saguna Śiva—Śiva accessible through form, name, and ritual. The verse implies that honoring Śiva’s manifest presence (including Kṣetrapāla Bhairava, the protector of the holy field) supports right approach to Kāśī and complements Linga-worship by grounding it in reverence, restraint, and surrender.
It suggests Bhairava-bhajana in Kāśī: regular japa (such as the Pañcākṣarī, “Om Namaḥ Śivāya”), prayerful worship of Bhairava as Kṣetrapāla, and a life of niyama (ethical restraint). Where practiced, offerings with devotion and remembrance of Śiva’s protective grace are the core takeaway.