Bhānu-maṇḍala-madhyastā भानु-मण्डल-मध्यस्ता (275)

She is in the middle of solar orbit. Chāndogya Upaniṣad (I.vi.6) says, “There is deity within the orbit of the sun, who is seen by yogis. His whole body glitters like gold.”  ‘Obeisance to that form in the sun’s orbit the one, who is the embodiment of all the Veda-s, who showers his brilliance all over the different worlds (These worlds are the seven vyāhṛti-s of pūrṇa Gāyatrī mantra.  Worlds refer to seven worlds above and seven worlds beneath totalling to fourteen. These imaginary worlds are the modifications of one’s consciousness. The worlds could also refer to three types of mundane consciousness, awake, dream and deep sleep).   

Anāhat cakra is also called bhānu-maṇḍala and kuṇḍalinī also glitters like gold.  Possibly, this nāma could mean Her kuṇḍalinī form.

Bhairavī भैरवी (276)

Wife of Bhairavā (Śiva) is Bhairavī.  They are inseparable. 

It is interesting to know about the Bhairava form of Śiva.  Bha means sustenance of the universe, ra means the great dissolution and va means recreation.  This form of Śiva is considered as one of His subtle forms and is beyond the essence of energy of Śaktī (not beyond Śaktī Herself) and is the manifestation of the Supreme Brahman.  This is a stage beyond all the stages of consciousness.  No tattva-s, no mantra-s, beyond OM, in fact Bhairava is beyond everything. 

There is a series of yogic practices referred in Vijñānabhairava, a famous and ancient Kashmiri text on yoga (verse 24).  ‘There are two points in our respiration.  One is the outer space where exhalation ends and the other is the point within our respiratory system where the inhalation ends.  In both these points, the breath takes rest for a split second.  The rest does not mean that it stops for a split second, but remains in the form of Śaktī in a stage of suspended animation.  One should concentrate on this Śaktī to realize the Brahman.  This Śaktī is called Bhairavī.  This masterly interpretation also confirms the prakāśa and vimarśa aspect of the Brahman. Śaktī is moving up and down as prāṇa and therefore vimarśa form. Prakāśa is the static Self-illuminating Ātman within. This is the reason why yoga teaches on the concentration of breath. 

The form of Bhairava that we see in temples is not the Bhairava discussed here.  These forms of Bhairava are protectors of temples and the community living around temples. 

In general it should be understood that the union of Śiva and Śaktī is known as vāc.  Śiva is the meaning of a word and Śaktī is root of the word.  It is also said that Śiva and Śaktī cannot be separated.  They are united firmly like a word and its meaning.  One cannot separate the meaning from the word.  It is the same concept with Bhairava and Bhairavī.

A girl of twelve years is called as Bhairavī.