Varahi

[Guest guest]

Varahi – I am fascinated by this Devi, who is important not only in Hinduism but

(in her form as Vajravarahi) also in Tibetan Buddhism.

 

Here is what I have found about her on web.

 

 

 

 

 

 

 

 

Invocation :

 

 

O Goddess with the head of a boar,

We beseech you to let us ride with you upon your elephant tonight

Let us ride with you in your search for reason

In your quest for the ultimate sacrifice,

In your march towards responsibility and justice

 

You who are adorned with ornaments made of coral,

Bring to us your knowledge of the sea,

That primordial ocean of bliss from which you come

That reservoir of infinite love

That place of belly wrenching righteousness and surreal splendour

You who represent the color of clouds before illumination,

You who kill the enemies of freedom,

You who devour darkness, be with us now.

 

 

 

 

 

Om Varahi Namosture Namah [ internet source ]

 

 

 

"Her lotus eyes quiver through drinking wine.

Equal in glory to a thousand suns

Seated upon a lion with ten arms

In my heart praise Varahi"

 

 

 

 

 

>From the Devi Mahatmaya

 

The slaying of Raktabija

 

 

"The Shakti of Hari, who assumed the incomparable form in a sacrificial boar,

she also advanced there in a boar-like form"

 

The Slaying of Nishumbha "... Shattered by the boar formed goddess ( Varahi )

with blows of her snout, wounded in their chests by the point of her task and

torn by her discuss, (the asuras ) fell down ... some were powdered on the

ground by the blows from the snout of varahi"

 

The bestowing of boons "Salutation to you, O Narayani, O you who have a face

terrible with tusks .."

 

 

 

 

 

 

 

Goddess Varahi is one of the Saptamatrkas. Created from the boar avatara of

Vishnu. Varahi is often associated with Goddess Kamala ( one of the Mahavidyas

). In her association with Tripura-sundari, She is the animal sacrifice devata,

one of Lalitha receivers of offerings.

 

The worshipping of the female counterparts is widespread among the tribes

especially those of fierce disposition. Scholars have now established the strong

tribal links especially in Vishnu in his Varaha and Narasimha avatars form and

that the special nature of the sacrifice offered to these goddess are more of an

ancient aboriginal practice.

 

These Goddess which have tribal origins eventually developed into major figures

in Hindusism. Goddess Varahi is one of them. [tribute to hinduism online]

 

 

 

 

 

 

 

 

 

How does the myth of the boar comes into being :

 

 

 

1 Hiranyaksha ( the golden_eyed demon) received a boon from brahma after

practiced sever austerities in his devotion to him. He asked to become king of

the whole world, and that no human or animal which he mentioned by name should

ever have the power to harm him. He enumerate all the animals but he forgot to

mention the boar. Hiranyaksa wreaked havoc, plundering everything of value from

the creatures of the world, including the Hindu scriptures. He even took the

earth down into the ocean as a hostage.

 

Vishnu assumed the boar form and plunged into the depths of the primeval ocean

to rescue Earth. It took him one thousand years to kill Hiranyaksha and to lift

the earth up with his great white tusks. He calmed it, and made it ready for

human use by molding its mountains and continents.

 

In relation to Buddhist, especially Tibetan Buddhist, Varahi is one of the

Daksini ( an enlightened compassionate spirit embodied in a female form). She is

the protector , the concealer and the one who recovers spiritual communication,

texts and other sacred objects.

 

 

 

She is often sought for interpretation of prophesies and signs. Also in the

Buddhist tradition, the boar is equated with desire in all its forms that range

from attachment to one's body through the general attachment to material

possessions as well as greet and lust.

 

The Hindu Varaha-Purana relates Varahi representing the inauspicious emotion of

envy.

 

 

 

 

 

 

Symbolism of Sree Varahi

 

 

A) The mythology of Boar

 

The myth of boar does not only confine to the Hindu Mythology. It is in the

Celtic, Japanese, Chinese, Greek, American Indians, Egypt etc. Goddess Ceridwin,

A Celtic Mother Goddess was also called the "old White Sow". The Boar too is a

sacred animal of Goddess Isis ( the Egyptian equivalent of Durga ) and her

brother is a black boar ( called Seth ).

 

Human associations with animals have gone far back. Hindus in particular see

divinity in all things around us including animals. They therefore plays an

important role in the hindu dharma for they not only become vehicle, the goddess

and god assume or take the form of these animals

 

If you look at the concept of Avatar which is associated with Vishnu, the

organic evolution theory which indicates the origin of the human from an aquatic

background does make sense even though there is still debate about the

reliability of the Theory. The boar being the third manifestation represents the

complete picture of a terresterial animal.

 

These five elements that manifest in the functioning of the five senses in human

as well as in certain functions of human's physiology. Thus, the five elements

are directly related to human's ability to perceive the external environment in

which the human live.

 

Scientist especially in genetics field have discovered the close association of

human genetics with that of a boar. There are instances of boar to human tissue

transplant. So if you look in this aspect, the boar is a close relation to

human. Some suggest the idea that to eat a boar is like eating a human flesh.

 

 

 

 

 

B) Emotional and Physchological Symbolism

 

 

1. The Varaha-Purana relates Varahi as a representation of the inauspicious

emotions of Envy.

2. In the Celtic and Welsh version, the boar represent courage and strong

warriors.

3. In China, the boar represents the wealth of the forest.

4. In Japan, the boar depicts courage.

5. To the Buddhist, the boar represents attachment ( general and material ),

greed and lust.

 

And in Adi Shakti questions : "lalithambikal created from her ego". In what ever

ways we interprete them, we cannot deny the fact that many a times these are

actual representation of our emotional attributes.

 

Ramprasad in many of his hymns often referred to the sacrifices as internal in

nature.

 

He associated :

The goat = kama ( lust ),

The Buffalo = krodha ( anger ),

The cat = lobha ( greed ),

The sheep = moha ( stupidity of illusion),

The camel = matsaryya ( envy).

 

In Tara symbolism ( especially Green Tara ) the eight calamities represents :

lion = pride,

wild elephants = delulsions,

forest fire = hatred,

snakes = envy,

robbers = fanatical views,

prisons = avarice,

floods = lust

 

Ramprasad in many of his hymns often referred to the sacrifices as internal in

nature. He associated :

The goat = kama ( lust ),

The Buffalo = krodha ( anger ),

The cat = lobha ( greed ),

The sheep = moha ( stupidity of illusion),

The camel = matsaryya ( envy).

 

In Tara symbolism ( especially Green Tara ) the eight calamities represents :

lion = pride,

wild elephants = delulsions,

forest fire = hatred,

snakes = envy,

robbers = fanatical views,

prisons = avarice,

floods = lust

demons = doubts.

 

In association with the Saptamatrkas, Varahi can be said to be the

representation of the controlled energy of courage and fearless that have gone

out of control, to such an extent that it have cause envy, greed and leads to

attachment ( material and general ).

 

We need courage in order to fight against enemy, but sometimes success have make

us blind that it lead to arrogance and greed. Meditating and worshipping . Sree

Varahi is like a reminder to us of the basic nature that is inherent in us that

we must constantly be aware of. This is how I interprete Sree Varahi.

 

".... and varahi devi was the commander in chief of sree laiitaanbikai's army in

her fight against bhandasura? … can anybody throw light on this? it is said that

varahi devi was one of the sapta matrkas of durga devi. How can these two images

be reconciled...."

 

I see the Saptamatrkas as this : the Devi as the Queen/King, and the

Saptamatrkas as the various commander in chief ( the navy, the army, the police

etc ) and then followed by various other little armies ( the matrkas ).

This is how Devi maintain the cosmic balance.

The stories of Saptamatrkas and Matrkas does not only being mention in the Devi

Mahatmaya, but also in various other texts. In Matsya-Purana they fought with

Siva to defeat Andhaka. They are also said to fight side by side with Karttikeya

and also Hanuman.

 

 

 

 

 

C) Liminal or duality qualities

 

 

 

This ambiguous combination of the best of the two worlds ; human and animal

realms enhanced Devi's supreme Power rather than diminished it. This

characteristics of Devi also being portrayed in Chinnamasta in which she is able

to stay alive and being a vital cosmic force despite decapitated herself.

 

Baba remarked "… bears the relation of "father" to Lalita, although pictured as

a Devi. The mother form is Kurukulla Tara". This is a prime example of Devi

liminal quality. In the Shakta Theology, Devi is the Brahman. She can be what

she chooses herself to be: a male or female or neuter. Krishnan have several

instances manifest himself in a form of a woman, and if Krishnan = Kali ( in

some popular believe ) and Kali = Devi, isn't it logical to say that Varahi with

the "male" or "fatherly" attributes such as " strong courage and

fearless" is

infact Devi herself ( the inauspicious aspect of Devi ).

 

Perhaps in this way, as commander and chief Varahi preserves and is Vishnu

Shakti when showing the courage to protect life, but when that courage and

fearlessness becomes fool hardy and insolent perhaps through victory too often

then it becomes the force of Yama Shakti or death itself. Too much force without

mercy is considered in Kabballah the dissipation of life.

 

 

 

 

 

 

Varahi and the Sri Vidya tradition

 

 

She is also called the Danda-natha ( Lady commander of the forces of the

mother-goddess, symbolizing the might of SriVidya). As Varahi ( "hog-faced' or

'the great consumer')she destroys evil forces that obstructs the devotees'

progress, paralyses the enemies, and lead the devotees ultimately to Sri-Vidyas.

She is classed as the fifth among the seven "mother-like" divinities (

Saptmatrkas) and hence also called Panchami.

 

With Kurukulla, she is accorded the parental status to Sri-Chakra( Lalitha

Tripura-Sundari ). While Kurululla represents the full moon, Varahi ( the

devouere) represents the new-moon.

 

And while Varahi represents the illumination ( prakasa) aspects of the

mother-goddess, Kurukulla is the "deliberation" ( vimarsa) aspect.

 

In another aspect, Varahi is also said to be one of the Yoginis, taking the form

of a boar. She is said to lift up the earth with her tusks to confer benefits on

all creatures. She is imagined as an eight-armed and three-eyed lady with a face

of a hog, seated under a palmyra tree, and functioning as a trusted attendent of

the Goddess as as her chief counsellor

 

In this form she is known as Chaitanya-bhairavi ( the devotee's association of

strength) She is being described as a fierce ( Maha-Ghora ) and as Commander of

the forces, she moves about in a chariot frawn by boars. She is said to reside

in the ocean of sugar-cane juice ( ikshu ), one of the four oceans that

surrounds the mother goddess., holding her court in the island of nine-jewels,

and facing the mother-goddess.

 

 

 

http://www.shaktisadhana.org/DEVI/varahi.html

 

 

 

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One text of the Prapanchasara Tantra says that the Parabindu divides into two

parts, of which the right is Bindu, the male, Purusha or Ham, and the left

Visarga the female, Prakriti or Sah, making the combined Hamsah. Hamsah is the

union of Prakriti and Purusha and the universe is Hamsah - The Garland of

Letters, Sir John Woodroffe

 

 

 

Varahi is a bali (animal sacrifice) devata, one of Lalita's receivers of

offerings. Her four alchemical elements (dhatus) are known as the four fires.

Kurukulla's alchemical elements are known as the five Shaktis. The combination

of these five Shaktis (downward pointing triangles) and four fires (upward

pointing triangles), forms the complex figure in the centre of the Shri Cakra.

Varahi's four are the twelve (three x four) sun kalas, twelve sidereal

constellations. Kurukulla's five triangles are the fifteen (five x three) Kalas

of the moon, fifteen lunar days. The complete individual grows within nine

months to be born as a Shri Yantra or plant. The flowering of this plant is

shown by the 24 petals of the yantra.

 

 

 

Both Varahi and Kurukulla are connected with, but separate from the sixteen

Nityas (fifteen days of the bright fortnight plus Lalita herself).

 

 

 

The following chapter of the Tantrarajatantra, translated into English for the

first time, is devoted to the practice of the Varahi mantra and contains a

number of prayogas. As with all other prayogas, a sadhaka is only qualified

(adhikari) to perform these rites if (a) she or he is initiated, and (b) does

the daily puja of Tripurasundari. Further, the commentary (not translated here)

shows that there is a number of elements which have to be taken account of when

performing prayogas. These include visualisation skills and also a knowledge of

astrology (Hindu, sidereal version), before the rites will be successful.

 

 

 

The Tantrarajatantra says that Varahi is the "father form", while Kurukulla is

the "mother form" of the devata.

 

 

 

 

Tantrarajatantra Chapter XXIII

 

 

Now in the Sixteen Nitya (Tantra) the rules, the worship and the limbs relating

to the Angabhuta known as Panchami are spoken of. I speak of puja of the siddha

mantra, worship through ritual and meditation, and sacrifice and yantras, giving

all the siddhi that is desired.

 

 

 

After doing limb nyasa using seven, two sets of six, ten, seven and seven parts

of the mantras, a person should worship according to rule in a chakra consisting

of triangle, circle, hexagon, invoking her with Hrim.

 

 

 

One should worship using the 110 letters of the Varahi vidya in the centre (of

the yantra), and should then worship the attendants in the left, right and

centre triangles who are Krodhini, Stambhini and Chanda-Ucchanda, placing Hrim

in front of their respective names and Namah behind.

 

 

 

In the six angles starting from the east and going anticlockwise one should

worship Brahmi and so forth. Then in the circles one should worship Mahalakshmi

Panchami. After giving animal sacrifice using the sixteenth syllable, and after

one has worshipped all with ritual accessories, one should recite the vidya 1000

or 100 times. Daily, one should do sacrifice using pure and good sesamum, rice

or ghee, then the vidya becomes successful.

 

 

 

A sage of controlled senses, able to perform sacrifice, should do puja at the

twilights. He should recite the vidya 100,000 times -- giving oblation of one

tenth part of that. After doing the worship and invocation, the mantra becomes

successful -- if one is compassionate, devoted to Guru, contented, patient and

of peaceful mind.

 

 

 

If one should perform a rite for a specific application devotedly, it gives

whatever is desired immediately, giving the favour and grace of Devi to the

tireless practitioner.

 

 

 

One should meditate on Devi as having the body of a girl from the throat down,

resembling the colour of molten gold, her large, fiery and tawny haired head

being that of a sow.

 

 

 

She has three eyes and seven arms which hold a discus, a conch, a hook, a lotus,

a noose, and a club. She shows the (mudras) dispelling fear and granting boons.

One should think of her as being comfortably seated on the shoulders of Garuda.

In daily worship one should meditate on her and her Shaktis in this way.

 

 

 

In particular applications, one should recall Devi and her Shaktis as being

seated on lions, tigers, elephants, horses or Garudas. According to that which

one wishes to achieve in specific meditations, one should think of her as having

a dark green, red, yellow, black or purple body.

 

 

 

In rituals for subjugation, one should think of Panchami, and recite (her

mantra) as red, surrounded by hosts of beautiful red Shaktis. In worship for

paralysing, one should meditate on her as yellow, wearing yellow garments,

garlanded with yellow flowers, wearing yellow jewels, and smeared with yellow

unguent, surrounded by yellow Shaktis.

 

 

 

In a difficult pass one should think of her as being seated on a great bodied

lion which is of a dark green colour, surrounded by Shaktis similar to herself,

offering recitation of the Vidya to the central Shakti. If the mantrin should

meditate on these as his own self, he attains an exalted and wealthy status.

 

 

 

If one should remember Devi, with her Shaktis, on lions, Garudas, elephants,

Sharabhas, horned creatures, dogs, boars, buffaloes and serpents with terrific

teeth and cruel and crooked claws, whether assailed by thieves, unexpected

attacks, by anxieties about being injured, by pisachas, by bhutas, by pretas,

away from one's family, or in a defile in the wilderness, or on lonely roads, or

in a forest, or on a mountain peak, then in this way one becomes free from

anxiety and happy.

 

 

 

Whether in wars, in fearful situations, in falls (from status), or attacked by

chariots and swords, or in difficult passes, having remembered her one becomes

supremely victorious.

 

 

 

If one should meditate, in states of terrible war, on Devi as blue, with a

terrible appearance, seated on an elephant, holding a nail, a knife, a sword, an

arrow, a club, a sickle, and a discus in her right hands: and with her left

making the threatening gesture, and holding shield, skin, bow, damaru, plough,

noose and conch: surrounded by Shaktis like her; the Shaktis seated on

elephants, assaulting all the missiles of the enemy, and attacking them with

maces, all moving about, like red banners, then (the enemy) flees, pursued by

swarms of blue Shaktis howling terribly, berserk.

 

 

 

One should meditate on Devi in the form previously described during great wars,

as being in the centre of the sun's orb, her body marked with red tridents. If

one should then recite the vidya with concentrated mind, after invoking her into

water via breath during rituals for a period of seven days, one's enemy will die

from fever.

 

 

 

If one should think of Devi, surrounded by her attendants, and recite her vidya,

for three days, in water, as breaking in pieces the body of one's enemy, which

is then consumed by fierce jackals and corpse eaters and flesh eating dogs,

then, after remembering her, one gains deliverance.

 

 

 

If one should think of Devi as of an effulgent purple colour, and do recitation

(visualising her) cleaving the target's tongue, heart and feet, one slays

enemies.

 

 

 

If, after remembering Devi as of a yellow colour, one should worship according

to the rule, the enemy experiences harm, anxiety in speech, becomes

disputatious, and is conquered in battle.

 

 

 

After thinking of this Devi as seated on Garuda, and surrounded by numbers of

Shaktis seated on Garudas, and the skies being thick with an array of hosts of

unseated Garudas, then one becomes victorious over an army of enemies at a

distance, instantly putting them to flight. With her eight arms holding axes,

and being surrounded by a circle of Shaktis, one may destroy the army of enemies

in a battle immediately.

 

 

 

If a person should meditate on Varahi as having dishevelled hair, as being

seated on a throne in a jewelled pavilion, each of her hairs swarms of Shaktis

holding clusters of red arrows, and each of which sits on hyenas, lions, tigers

and monkeys and bears and Garudas and horses, each holding tridents as

previously declared, the hostile host is destroyed by one's own ruler.

 

 

 

Parameshvari, if a sadhaka should worship the yellow effulgent one, the

paralyser, with yellow flowers, using the previously declared tongue method, for

a number of days, the array of the enemies in battle and whatever else one

desires are paralysed instantly.

 

 

 

If one should worship the red Devi at midnight, using red flowers, one may

enslave or kill all enemies, this is certain.

 

 

 

If one should do puja for the number of days previously spoken of, using black

flowers according to rule, at the time of one's enemy's death, in a visha nadi,

a tortured yoga, or in a death or destruction yoga, then Yama lords it over the

enemies.

 

 

 

If one should worship using dark green flowers, and various sorts of scents, it

is said one becomes very wealthy, free of disease, true minded, a lord. One

lives happily on earth for 100 years, it is said.

 

 

 

One should do sacrifice at night in a rectangular fire pit, using turmeric mixed

with food, sesame, beans, rice, yellow flowers, yellow fruit, palmyra leaves,

together with the letters of the target's name, using ghee. Then one may

paralyse, as previously stated.

 

 

 

At midnight, the enemy may be felled if one sacrifices in fire in a yoni shaped

pit, offering meat in a devoted way, and sacrificing for the number of days

previously stated. One may kill the enemy by disease, sword, dart, serpent,

water, flame, elephant, madness, enemies, whirlwind, the fall of a tree or wall,

consumed by enemies. The enemies are unable to withstand this prayoga.

 

 

 

Meditating on her as being purple, and seated on a bird, having the nail and the

rest of the weapons, during (the rising of) Virgo or Scorpio, offering goat

flesh and much ghee, the rays of light from the sacrifice slay the person, who

is consumed by hot raging fever.

 

 

 

If one should meditate on her as being effulgent as the dawn sun, offering (in

sacrifice) various red substances, ghee, blossoms of the Kimshuka, Bandhuka,

Japa, Pala, Karavira, Kahlara, lotus, Patala, Ashoka and various other red

blossoms, then one becomes equal to a king, very wealthy, having great power,

wafted by fly whisks and shielded by parasols, of this there is no doubt.

 

 

 

If, at night, one should meditate on her as red, with her nail and other

weapons, and sacrifice in the various cardinal points starting with the east for

the number of days previously stated, then one may subjugate man, woman or the

whole world. One becomes famous, and lives on earth for a long period like

Laksmi.

 

 

 

One should draw a bhupura, inside of this placing the name of the target. On the

outside one should write the earth letters. Making an eight petal lotus, one

should write the six syllables of the mantra outside of the two circles.

 

 

 

Outside the hexagon one should write the earth letters, placing mantras inside

the angles. As previously stated, one should write (letters) on the rim of the

two circles, placing outside of the bhupura, in an anticlockwise direction, the

letters of the matrika.

 

 

 

After doing this, one should then write in reverse the letters of the root

vidya. If one should worship in this, one may paralyse the enemy and the world.

 

 

 

One should write the letters of the mantra six by six in a nine angled design

surrounded by two circles, outside of this there being an octangle design

surrounded by two circles, all surrounded by a bhupura. Within the octangles,

and outside of the circles, and in the bhupura, one should write the matrikas

both clockwise and anticlockwise. One should write the name (of the target) in

all the directions, and should worship the eight armed form, Auspicious One.

Parameshvari, employing the method previously stated, the target becomes

paralysed.

 

 

 

One should draw three circles, outside them putting a hexagon surrounded by two

circles. This is to be enclosed in an octangular design, surrounded by a circle.

In order one should place the letters of Earth, one in each of the (six) angles,

outside this writing them in three groups of three. In the centre one should

also write the name (of the target). After reciting, the sadhaka should give

animal sacrifice to obtain whatever is desired.

 

 

 

One should draw a triangle enclosed in a circle, outside of this drawing a

hexagon, another hexagon, an octangular figure, and another hexagon. From the

edges to the middle one should write the naksatra, tithi and day (of the

target's birth), also writing all the matrika letters. In the centre of each of

the seven mandalas, one should write the matrikas in clockwise order. One should

place Hrim in the centre. If one should worship this one obtains all siddhi. One

may command bhutas, pretas, pishachas and so forth, causing disease, attacks by

elephants and other wild beasts, or pacifying them.

 

 

 

One should draw an octangular design, placing in each of the corners, sides and

centre a trident shape. Outside this, write the letters of the mantra together

with the matrikas, placing in the middle compartment the named one wishes to

paralyse. One should draw it on birch bark, on cloth, on copper or on stone. One

should always worship it using flowers, beautiful perfumes, then doing

recitation of the mantra. Doing the ritual at the twilights, one may always

obtain whatever is desired.

 

 

 

Draw a square, inside of this making sixteen lines, extending from the cardinal

and intermediate points, which together makes a figure of 225 compartments. One

should make a symmetrical figure of 28 compartments by rubbing out other of the

angles made. In the central three compartments one should write the target and

the name of the act the sadhaka wishes to accomplish. Starting from the east,

one should write the letters of the mantra.

 

 

 

This great yantra is called the vajra, giving the totality of whatever is wished

for by sadhakas. Wherever this is placed, whether written on copper, stone and

so forth, there can never dwell thieves, bhutas, diseases, ailments, serpents,

bad planets, pretas, pisacas and so forth. In whichever house this yantra is

placed on the junction points of the homestead design (vastu), there can never

exist black magic, ailments or disease.

 

 

>From the north west, south east, south west and north east, draw 12 lines,

making a vajra figure of 21 compartments. In the centre of these one should draw

the name of whatever is to be accomplished, outside of this, in a clockwise

direction, writing the letters of the alphabet. After worshipping this and

drawing it, whether it be on copper, stone or whatever, disease, bhutas,

planets, madness, pisacas and the kleshas of the mind can never enter or afflict

one.

 

 

 

If one should draw the previously described vajra in a golden colour within the

centre of a pot, filling it with milk, and if one should invoke Devi in this

liquid, and worship her therein, oblating and offering flowers and reciting the

vidya 3000 times, subsequently bathing oneself with the liquid, and drinking

some of it, then one becomes free of bodily kleshas, and lives happily on earth.

 

 

 

After making a circle measuring four finger breadths, one should put outside of

it, two measures by two measures, eleven compartments. From each of these two by

two measures one should draw lines. After putting tridents in the compartments,

one should surround the whole with the letters of the alphabet, and placing the

named in the centre. After indrawing the Devi via breath into this yantra, and

worshipping from the east clockwise, then reciting the vidya, one may achieve

whatever is desired.

 

 

 

 

Notes

 

 

Varahi, also known as Panchami, or the Fivefold One, bears the relation of

"father" to Lalita, although pictured as a Devi. The mother form is Kurukulla

Tara. Varahi gives four fires and Kurukulla five Shaktis -- this forming the

complex shape in the centre of Shri Yantra.

 

 

 

Varahi is fivefold as water, fire, earth, air and aether. These elements are

related to lion, tiger, elephant, horse and Garuda -- the bird-human vehicle of

Vishnu. Their colours are dark green, red, yellow, black and purple.

 

 

 

Her mantra vidya of 110 letters is: Aim glaum aim namo bhagavati vartali vartali

varahi varahi varahamukhi varahamukhi andhe andhini nama rundhe rundhini namah

jambhe jambhini namah mohe mohini nama stambhe stambhini namah sarvadushta

pradadushtanam earvesham sarvabak chitta chakshurmukhagatijihvastambham kuru

kuru shighram rashyam kuru kuru aim glaum thah thah thah thah hum phat svaha.

 

 

 

Her yantra is a triangle enclosed within a circle, a hexagram surrounding this,

and the hexagram itself being surrounded by two circles.

 

 

 

http://www.shivashakti.com/varahi.htm

 

 

 

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Devi Rahasya:

 

 

 

This is also a huge grantha of a kind of specific Tantra-sastra. Along with it

has been published Udharkosa, a grantha for mantrodhara, quite unique as a type.

The first half includes 25 patalas (paragraphs) and has been composed in the

form of adhyayas (chapters) deal mainly with the bhijamantras of gods and

goddesses, worship of the crematorium, madya suddhi purification of wine and

madyapan vidhi, (drinking method) maesamskara etc. The other half known also as

Rahasyayiya, contains 35 (adhyayas) chapters. Panchangas mentioned therein are:

Jawalamukhi, Sarika, Maharajna, Bala, Tripura, Lakshmi, Saraswati, Tara,

Bhvaneswari, Matangi, Bheda and the bijamantras related to these goddesses and

six other mantras of other goddesses. These are : Bhadrakali, Turi, Chhinamasta,

Dakshina, murti, Svama, Kalaratti. All these goddesses are included in the

pantheon of the Hindu goddesses. In the third section Varahi, Vajra-yogini,

Kameshwari, Gauri, Annapurna, Sarada etc. are included along with

basic mantras and bjamantras. The mantras of Ganesa, Vatuka Kumara, Mrtyunjaya,

Kartaviryarjuna, Sugriva, Hanumana, and those of navagrahas are also included.

Similarly, the basic mantras of Varnamala and the mantras of navagrahas as also

those of Bhvani, Baguemukhi, Indrakshi, Khechari too find a place therein. The

dhyana-dharana of these goddesses and grahas are also included. It appears to be

a large section of Rudryamala Tantra. Udharkosa is in the form of a dialogue

between Daushinamurti and his disciple Akshyaya. It is a publication of the

Kashmir Research Deptt. (1941)

 

 

 

http://www.koausa.org/Glimpses/Tantricism.html

 

 

 

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Dhyana

 

 

Salutation to Sri.Varahi also known as Bahula Muki Dandini, who is the

Commander-in Chief of Sri Lalitha maha Thirupurasundari whose attire and

ornaments are yellow and who carries in her arms conch, the wheel, Shield,

knife, the staff. I pray the Devi who rides a chariot drawn by the turbulent

forest pigs whose power & strength are matchless.

 

 

Mantra

 

 

"Om - aiym - hrim - srem - aiym - gloum - aim - namo bhagavathi - vaarthali -

vaarthali - vaarahi - vaarahi - varaha muki - varaha muki - andey - aandini -

namaha - rundey - rundini namaha - jambay jambini namaha - mohay - mohini namaha

- sthambey - sthambini namaha - sarva dusta - pradushtyanam - sarvesham - sarva

vakchitti - chatchu - mukagathi jihva - sthambanam - kurukuru - seegram vasyam -

aiym - gloum - aiym - daha - daha - daha - daha hoom - astrayapat"

 

 

Gayatri

 

 

"Om! Varahyai Vidmahay Rathneswarayai Deemahi. Thanno Nithya Prachodayath.!!"

 

 

Efficacy

 

 

The worshiper should pray Varahi Davi attired in yellow dress and chant manthra

with Yellow colour beads who is the Anugraha Sakthi of Lord Shiva. She protects

the Baktha from Lightening ,Thunder bolt, Earthquakes and other accidents, wards

off fear and trouble from scorpions, snakes and other wild beasts. Anmihilate

the foes and bestow knowledge to the seekers.

 

 

 

Note:

 

 

 

The Moola Mantram has to be pronounced faultlessly, we suggest you to approach a

Master (Guru) to get initiated before chanting.

 

 

 

http://www.srimahmeru.com/varahi.html

 

 

 

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Varahi represents Lord Yama's energy.

 

She is very dark in color and she is wearing black silk and black jewelry. Her

face is like that of a boar and she has four arms.

 

 

 

http://www.omsakthi.org/goddess/varahi.html

 

 

 

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Vajra Varahi, Dorje Phagmo

 

 

Skt., vajravarahi

Tib., rDo-rJe phagmo

Diamond Sow

 

 

 

In most illustrations, Dorje Phagmo is shown with the head of a sow clearly

emanating from her head, indicating her identity. In her left hand, below her

breast, she holds a skull cup - in her right hand, she a brandishes a flaying

knife.

 

Said to be a fierce aspect of the Vajrayogini, she is regarded as the empress of

the dancing, fierce dakinis. Vajravarahi represents passion and compassion, and

ignorance as well as the wisdom of the all-encompassing matrix from which all

phenomea unfold.

She is associated with the Buddha Vairocana, her partner is Chakrasamvara, and

she was the tutelary dakini of the adepts Marpa, Milarepa, Gampopa and

Phagmogru. As such, she is an especially important figure within the Kagyudpa

lineage.

 

Five of Vajravarahi's emanations are known as the five Wisdom Dakinis, who

appear in the bardo teachings of the Nyingmapa and the Drugpa schools. Apart

from these, also the five important women in the life of Padmasambhava are

regarded as emanations and/or incarnations of Vajravarahi.

 

According to a German author (Voss. Schwarzmond Tabu. pp. 174ff), this goddess

is also specifically associated with menstruation.

 

 

 

http://www.yoniversum.nl/dakini/vajravarahi.html

 

 

 

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Margins of the Valley

 

 

The myths narrate that the (Kathmandu) Valley has protector deities who are

known as Varahis. Varahi is a goddess with a boar face. There are four varahis

residing in the four sides of Kathmandu valley. Vajrabarahi is the consort of

Chakrasamvara. Samvara symbolizes supreme bliss accomplished by a system of

yogic practice of meditation. They are the major deities of Vajrayana Buddhism.

Vajravarhi guards the west and takes care of livestock. Her color is red.

Nilavarahi guards the east and her color is blue. Swetavarahi guards the south

and is white in color. Dhumvarahi guards the north and protects the valley from

disease and she is gray in color. Furthermore, there are at least four prominent

hills that can be seen from any part of the city centers. Shivapuri hill is on

the north. Phulcowki and Champadevi on the South-east. The western part has

Nagarjun. And yet again, we have places like Sundarijal, Nagarkot, Dhulikhel,

Daman, and Kakani where one can go to see the rising and

setting suns. Think about more names like Budhanilkantha, Dakchhinkali, and

Pharping. And all of them whether mythical or natural, are the places of margin

and they certainly are beautiful natural spaces.

 

 

 

http://www.nepalnews.com.np/contents/englishdaily/ktmpost/2003/jun/jun19/feature\

s.htm

 

 

 

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Sakya Devi the Mind incarnation of Vajra Varahi

 

 

 

Sakya Devi was the daughter of the Queen of Nepal from the area of Sangku. The

Queen died in childbirth and, as was the custom back then, if a mother died

during childbirth she was put in the cremation grounds and burned and the baby

was left by her corpse to die. In the cemetery she was fed and nurtured by

monkeys. She lived there until she was fourteen years old, never leaving the

cremation grounds. Padmakara went to this cemetery to practice and encountered

this incredible Awareness Dakini. He realized that she was not only a perfect

vehicle for practicing the Tantras, but that she was already an incarnation of

the essence of the Tantras only needing the teachings so that this essence could

ripen. Padmakara took her with him to Parping where he then did the practices of

Dorje Phurba and she learned Mahamudra practices. She practiced for the rest of

her life in the Parping area and became a great Master of Mahamudra. When Yeshé

Tsogyel met with Sakya Devi she considered her to be

such a great Master of the Tantras that she asked her for teachings (teachings

which she had already received from Padmasambhava). Sakya Devi transmitted to

her the generation and completion phase teachings, tummo (inner heat), zaplam

and Togal teachings - the innermost esoteric teachings of Dzogchen. At the end

of her life she manifested rainbow-body.

 

 

 

http://www.dakinitantra.org/khandro_files/sakya_devi.html

 

 

 

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