Vatuka Bhairava references

Question

Where I can find some scriptural references about Vatuka Bhairava? Where does Vatuka appear the first time?

Answer 1

There is refrence in Shiv Purana

52. After saying this, the supreme soul Śiva consecrated his four sons as Vaṭukas in the four quarters.

Answer 2

First of all, the deity can be called both Vaṭuka (वटुक) or Baṭuka (बटुक) Bhairava, both spellings seems correct, as per usage in various texts.

Now,

Origin of the Baṭuka Bhairava:

• Vaṭuka Bhairavas are considered as sons of Śiva and Pārvatī, as per the Śiva Purāṇa 4.13.¹ . A brief description has been provided at the end of this answer.

• Sometimes, per some stotras like the Āpaduddhārana Stotram, for instance, the one given in the above comment, they're depicted as a wrathful or ferocious ("ugra") form of god Śiva himself.

• This page depicts the origin of the Vaṭuka from the great goddess, Bhagavatī ādyā Mahākālī herself.

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The form(s) of Baṭuka Bhairava:

Now, a detailed description of the three forms of the Baṭuka Bhairava is found in the 'Śārada-Tilaka' compendium on Tantras, in reference to the Āpaduddhārana Mantra of the Baṭuka. Literally, the mantra is realized for rescuing from any kind of "danger" or averting any danger.

The Baṭuka Bahirava is said to have all three modes (tri-guṇas) aspects viz. the Sāttvika, Rājasika, and the Tāmsika forms of the Baṭuka, as per the proclivity of the devotee.

The References may be found in the 20th Chapter (viṃśaḥ paṭalaḥ) - Verses 44 to 134, of the Śārada-Tilaka Tantram. This is said in reference to the Āpaduddhārana (rescuing from danger) Mantra of Vaṭuka. It is of 21 letters. I'm quoting the relevant verses in reference to the 'tri-guṇa' aspects of the Baṭuka Bhairava.

1. The Sāttvika Baṭuka Bhairava

• Dhyāna-mantra:

वटुकभैरवस्यसात्त्विकध्यानम्

वन्दे बालं स्फटिकसदृशं कुन्तलोल्लासिवक्त्रं दिव्याकल्पैर्नवमणिमयैः किङ्किणीनूपुराद्यैः।
दीप्ताकारं विशदवसनं सुप्रसन्नं त्रिनेत्रं हस्ताब्जाभ्यां वटुकमनिशं शूलदण्डो दधानम् ॥ ५० ॥
सात्त्विकध्याने शूलदण्डौ वामदक्षाभ्याम् । तदुक्तं विश्वसारोद्धारे वामहस्ते त्रिशूलं च सूक्ष्मदण्डं तु दक्षिणे । इति ॥ ५०-५१ ॥

^{Hindi Translation: अब वटुक भैरव का सात्त्विक ध्यान कहते हैं-स्फटिकमणि के सदृश स्वच्छ आकार वाले वटुक की मैं वन्दना करता हूँ, जिनका मुख कमल कुण्डल से देदीप्यमान हैं, जो नवीन मणिनिर्मित किङ्किणी और नूपुर आदि आभूषणों से भूषित हैं, जिनका आकार अत्यन्त तेजोमय हैं, जो दिव्य वसन धारण किये हुये तीन नेत्रों एवं प्रसन्न मुद्रा से युक्त हैं, जिन्होंने अपने दो हस्त कमलों में शूल और दण्ड धारण किया है ॥ ५० ॥}

50. He is a boy, bright and white like crystal. He has three eyes and his face is cheerful and charming with its curly hair. He is decked with ornaments of great beauty, set with nine kinds of gem. His raiment (clothing) is white. In his two hands, he is holding a trident and a stick.

• Benefits of worshipping the Sāttvika Baṭuka Bhairava

सात्त्विकं ध्यानमाख्यातमपमृत्युनिवारणम् । आयुरारोग्यजननमपर्वफलप्रदम् ॥५१॥

^{Hindi Translation: यह ऊपर कहा गया सात्त्विक ध्यान अपमृत्यु का निवारण करता है । आयु, आरोग्य तो प्रदान करता ही है, साथ में अपवर्ग का फल भी प्राप्त करता है ॥ ५१ ॥}

51. Sāttvika Dhyāna is for those who wish to avoid accidental death, seek happy long life and Liberation (Moksha).

2. The Rājasika Baṭuka Bhairava

• Dhyāna-mantra:

वटुकभैरवस्यराजसध्यानम् ।

उद्यद्भास्करसन्निभं त्रिनयनं रक्ताङ्गरागस्रजं स्मेरास्यं वरदं कपालमभयं शूलं दधानं करैः । नीलग्रीवमुदार भूषणशतं शीतांशुचूडोज्ज्वलं बन्धूकारुणवाससं भयहरं देवं सदा भावये ॥५२॥ राजसध्याने वामयोराद्ये दक्षयोरन्त्ये । तदुक्तं विश्वसारोद्धारे दक्षे शूलाभयं वामे कपालं वरदं तथा । इति ॥ ५२ ॥

^{Hindi Translation: अब राजस ध्यान कहते हैं-उदीयमान सूर्य के समान जिनका तेजोमय शरीर हैं, जिनके तीन नेत्र हैं, जो रक्त वर्ण की माला एवं रक्त अङ्गराग से युक्त हैं, जो ईषत्स्मित युक्त है । जिन्होंने अपने हाथों में वरद कपाल, अभय, तथा त्रिशूल धारण किया है, जो नीलग्रीवा से युक्त, उदार स्वभाव वाले, सैकड़ों आभूषणों एवं शिर:स्थित चन्द्रमा की किरणों से उज्ज्वल हैं ऐसे बन्धूक के समान रक्त वस्त्र धारण करने वाले भयहारी बटुक देव का मैं सदा ध्यान करता हूँ ॥५२॥}

52. He is in color like the rising sun, three-eyed and is smeared with red unguent and wearing a red garland. He has a smiling face. With two of his hands he is making the gestures of granting boons and dispelling fear and in each of his other two hands is held a skull and a trident. His throat is blue. He is decked with hundreds of rich ornaments. On his head is shining the moon. His raiment is of the redness of the Bandhūka flower.

• Benefits of worshipping the Rājasika Baṭuka Bhairava

पुरश्चरणादिकथनम् राजसं ध्यानमाख्यातं धर्मकामार्थसिद्धिदम् ॥ ५४.क ॥

^{Hindi Translation: राजस ध्यान धर्म, अर्थ तथा काम को सिद्ध करने वाला है ॥ ५४.क॥}

54. (a). Rājasa Dhyāna is for those who seek Dharma, Artha, and Kāma (pleasures/desires).

3. The Tāmasika Baṭuka Bhairava

• Dhyāna-mantra:

बटुकभैरवस्यतामसध्यानम् ।

ध्यायेन्नीलाद्रिकान्तं शशिशकलधरं मुण्डमालं महेशं दिग्वस्त्रं पिङ्गकेशं डमरुमथ सृणिं खड्गपाशाभयानि ।
नागं घण्टां कपालं करसरसिरुहैर्बिभ्रतं भीमदंष्ट्र सर्पाकल्पं त्रिनेत्रं मणिमयविलसत् किङ्किणीनूपुराढ्यम् ॥ ५३॥
​ तामसध्याने तु दक्षायूर्ध्वयोराद्ये तदधस्थयोर्द्वितीये तदधस्थयोरुपान्त्ये तदधस्थयोरन्त्ये ।
अत्र ध्यानानन्तरं डमरुकमुद्रां दर्शयेत् । तल्लक्षणं तुमुष्टिं सुशिथिलां बध्वा ईषदुच्छ्रितमध्यमाम् ।
क्षिणादूर्ध्वमुन्नम्य कर्णदेशे प्रचालयेत् । एषा मुद्रा डमरुका सर्वविघ्नविनाशिनी ॥ इति ॥ ५३-५४ ॥

^{Hindi Translation: अब तामस ध्यान कहते हैं-नीले पहाड़ के समान कान्ति वाले, चन्द्रकला से सुशोभित, गले में मुण्डमाला धारण किये हुये, नंगे, पीली पीली जटाओं से युक्त, डमरु, अंकुश, खड्ग, पाश, अभय, सर्प, घण्टा, तथा कपाल को कर कमलों में धारण किये उग्र दंष्ट्रा, से युक्त सर्वाभरण से विभूषित मणिमय किंकिणी तथा नूपुर से भूषित वटुक का ध्यान करना चाहिए, सात्त्विक ध्यान का फल ऊपर कहा जा चुका हैं (द्र,२०-५१) ॥ ५३ ॥}

53. He is of the color of a blue mountain. He has a digit of the moon on his head, fear-inspiring fangs, and three eyes. He has tawny hair and the points of the compass are his raiment. Serpents adorn him and he is wearing a garland of heads and on his feet are toe-rings set with gems. In his hands, he holds a serpent, a bell, a skull, a small drum, a goad, a sword, a noose, and the fear-dispelling gesture.

• Benefits of worshipping the Tāmasika Baṭuka Bhairava

तामसं शत्रुशमनं कृत्याभूतग्रहापहम् ॥ ५४.ख ॥

^{Hindi Translation: तामस ध्यान, कृत्या, भूत तथा ग्रह बाधा को दूर करने वाला कहा गया है ॥ ५४ .ख ॥}

44. (b). Tāmasa for such as seek to injure their enemies and counteract evil influences.

All the English translations have been taken from the Summarized-translation of the Śārada-Tilaka' by Sir John George Woodroffe (Arthur Avalon). Can be accessed from here.

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Iconographical aspects of the Baṭuka Bhairava:

• Generally, the Baṭuka Bhairava is shown in the images to be accompanied by a dog. Author T.A. Gopinath Rao² gives details on the iconography as follows:

(b). Vaṭuka Bhairava

Vaṭuka-Bhairava should have eight arms in six of which are to be the khaṭvaṅga, the pāśa, the sūla, the ḍamaru, the kapāla, and a snake; while one of the remaining hands should carry a piece of flesh and the other should be held in the abhaya pose. By the side of this Bhairava there should be a dog of the same color as that of its master. Meditation upon this form of Bhairava is said to secure all the wishes of the votary. So far for the description given in the Rūpamaṇḍana; the following is the description found in the Vaṭuka-Bhairavakalpa. This aspect of Bhairava should bave jatās of red colour, three eyes and a red body. He should carry in his hands the dūla, the pāša, the ḍamaru and the kapāla and be riding upon a dog. Vaṭuka-Bhairava should be stark naked and be surrounded on all sides by a host of demons.

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Footnotes

1: There's a story of the Origin of the Vaṭukas (as "kind of adopted" sons of Śiva and Pārvatī) found in the Śiva Purāṇa 4.13, one of the verses from the chapter being already given in the other answer on this thread. The Baṭukas originated from "a fallen Brāhmiṇa (cursed by Śiva) and his four sons". There are complete rules and lists of do and dont's as regards worshipping god Śiva and specifically, Pārvatī (Caṇḍikā) in conjunction with the Baṭuka Bhairava.

2: Gopinatha Rao, T., 1916. Elements of Hindu iconography. Delhi: Motilal Banarsidass, pp.177, 178, 179.