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Found this inSri MahaVarahi MediationO Loveable guru! Guide us in darkness, lead us to lightSri Maha Varahi Devi, the boar faced sakthi, emerged out of the five flowery arrows of Sri Lalitha. She was made the commander-in-chief of the armed forces. There was a special charka (chariot) for her to ride- the kiri charka. The chariot was pulled by 1000 boars, and the charioteer was stambhini Devi. Her chariot had all the devatas of the devaloka, especially Sri Dhanvanatri- the God of physician and the Asvini duo – the physician of God’s (it is beautiful to note the strategy and compassion that medical care along with warfare was there). She also had different mounts for riding- The buffalo, the lion called simhaghosha, the black antelope with white chest.
Varahi Gayatri Mantra Lyrics. Goddess Varahi is the divine consort of Lord Varaha, the boar avatar of Lord Vishnu. Below is the lyrics of Varahi Gayathri Mantra in English. Protects the person from accidents. Makes the person blessed with word power, fame, good will etc.
She was praised with 12 names on her march to war, which is found in the ritual manuals. During the war when Visukra engaged in magical warfare by throwing a vighna yantra, she along with Mantrini were not affected and prayed to Sri Lalitha to remove this obstacle. Again on the third day of battle, when the tarshAstra (weapon causing thirst) was discharged by vishanga, she commanded the Liquor sea (sudha sindu) in the form of a man, who was in her enclosure, to quench this thirst. On the successful completion, granted him a boon of usage in sacrifices. Finally she engaged with Vishanga (The enemy commander-in-chief) and pulled him with her plough and killed him with her pestle.
Her kiri chakra was always moving in step with Sri Chakra and geya chakra (of Sri Syamala).Pathoruha pItagatAm pathotaramecakAm kuTiladamsTrAM kapillAkshItrinayanAm ghanakuca kumbhAm pranata vAnchitavadanyAmdaksordhvatorarikatkaw muslamabhItim tantanyatavatshamka khetahalavaran karair dhadahnAm smaraMI VARTaLimHer mantra has 112 syllables and is mediated in the Agnya chakra, along with her anga uapanga, pratyanga devatas and the Varahi gurupaduaka during the morning rasmi mala mantra recitation. We shall try to meditate on her while doing her dhyana.Pathoruha pItagatAm: Seated on a lotus.
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Meditate on a very thin stream of light from the muladhara touching the Agnya Chakra while repeating ‘Aim’ and a lotus blooming in the Agnya chakra while repeating ‘glaum’pathotaramecakAm: Of the colour of rain bearing clouds- grey or black. Meditate on the form of the Devi seated on the lotus while repeating – ‘Aim namo bhagavati’. Here we can think of the devi wearing golden ornaments, since bhagavati means one who is with bhaga – i.e. Aisvarya (richness) which is denoted a with golden ornaments.kuTiladamsTrAM: Having curved tusks (teeth). Meditate on the curved tusks (teeth) while repeating ‘vArtAli vArtAli’. Since teeth are required for vArta- speech.kaplilAkshI trinayanAm: Having three red eyes.
Since the eyes are meditated as sun moon and fire ( sOmasUryAgni locana) a big size is indicated here. Meditate while repeating ‘vArAhi vArAhi varAhamuki varAhamukhi’- since the varaha avatar – third avatar of Sri Vishnu lifted the world from the seas, a huge form is required for this. Hence a huge form with a boar face is meditated here.daksordvadorarikatkaw muslamabhItim tantanyatavat shamka khetahalavaran karair dhadahnAm: From the upper right hand meditate on the discus, sword, Pestle and gesture of removing fear. Similarly from the left upper hand the conch, shield, plough and the gesture of granting boons.While meditating on the uppermost right hand with the discus repeat ‘andhe andhini namah’- since anadhana means blindness, a great light by the discus- the chakra- causes temporary blindness, so one can turn this sense organ inside. On uppermost left hand with the conch repeat ‘rundhe rundhini namah’- rundhana is to cut, a great sound while blowing the conch will cut our mind thoughts, so we cannot be disturbed by the outside world. In the next pair of hands meditate on the sword and shield, repeat ‘jambhe jambhini namah’- since the sword cuts (our ego) and the shield protects us from any onslaught.In the next pair of hands meditate on the pestle and plough, repeat ‘mohe mohini namah’- This body is likened to a field, (Gita says ‘idam sarIram kaunteya kshetram ityabidhIyate’) and our past karmas are like seeds. Hence sowing and reaping like a corn the karmas are multiplied.
For this a good body is required and plough represent the act of sowing and reaping the past (prarabhda) karmas. The husk in the seed is the ‘kartrutva buddhi’ – sense of the ego, that ‘I’ do the acts. Removal of the husk by the pestle, which is offering them to our upasya devata, the seed does not germinate (agamika karmas). In the next pair of hands meditate on the gestures of dispelling fears and granting boons, repeat ‘stambhe stambhini namah’- sthambhana is fixing in one spot. Resting the mind on the one Brahman is the dispelling of fear (dvitIyat vai bhayam bahvati) which is the greatest boon.
These are the subtle five arrows of Sri Lalitha from which Varahi Devi has come forth.ghanakuca kumbhAm pranata vAnchitavadaanyAm- Having pot like breasts and giving all boons to her devotees. The breasts are likened to the seen world (see kamakala dhyanam). Varahi is said to have ‘nigrahAnugraha kshamah’ by Sri Parasurama- Having great skill and destroying enemies.
Meditate on this while repeating ‘sarva dusta.Thah Thah’. PradusTa are enemies who have a mask, behave like friends. Immobilising the speech, mind, eyes, mouth, movement and tongue is indicative of withdrawal from the world and immersing in the self. The four ‘Thah’ Tha is prakruti tattva and ah is visarga the world which issued form the prakruti, this is indicative of the four states of the individual the waking, sleeping, deep sleep and ever consciousness.
Devi Varahi will slowly take us from the first state to the fourth state, which is the best of boons.smaraMI VARTaLim- Thus I remember (meditate) on Sri Varahi. Uninterrupted awareness is Devi Varahi personified so this is mediated while repeating ‘hum’ removal of other thoughts and ‘astrAya phaT’ is the arrow which goes straight to the mark, which is the atma saksatkara.The twelve names are:i. Pancami: The fifth devi, she is the fifth of the eight matruka devis, also she is the power behind sadasiva the fifth karanesvara as his anugraha sakthiii. DaNdanAtha: Commander in chief of the armed forces of Sri Lalitaiii. Sanketa: secret coded, being in the army has secret codesiv.
Samayesvari- Lord of the path where there are rules and restrictions, samaya is the path of ullasa from Arambha to the fourth state prauda, wherein the aspirant has to follow rules and regulations.v. Samayasanketa- secret code in the Pooja path, since Pooja is the sadhana and battle personified we have to understand the meaning and the philosophy behind every act in the Pooja, she confers on us this understanding.vi. VarAhi- the divine power behind the varaha avatar of Sri Vishnu, who lifted the world from the sea, hence a huge form is indicated herevii.
PotriNi: boar faced. Since boar has an ability to float and swim in waters, she has the ability to keep her devotees afloat and steer them in the world.viii.
SivA: Ever auspicious. Since devi is ever pure awareness she is ever auspiciousix. VArtAli: Lord of speech. As seen above the varaha avatar used the tusks to lift the world, having big tusks are indicated here. Philosophically they indicate the Vedas which are the sure means for being lifted up.x.
MahAsena: Having great army. The body with flesh, bones, blood are her armies, so maintaining this body in good condition which is the boon of this devi is indicated here.xi. Agnya cakersvari: Lord of the agyna cakra (mid eyebrow). All individual effort will be up the sadhaka to raise the kundalini up to agnya cakra, here the agnya – the order of the devi is required to move further to the sahsarara, which is the grace of the divine mother through the Sri Guru.xii. Arighni: ari is the enemy and ghna is to kill, so this is the remover of the enemies.
Ari also means the cakra, which is indicative of time (kala cakra) ghna is to kill. So she is above time (kala) the next tatva is niyati ( rule) so she is upholder of rules (see nama iv)a. Laghu Varahi MeditationO Lord Dattratreya, kula guru, shower your blessings in this venture“MahArNave nipatitAmuddharantIm vasundharAmMahAdamshtrAm mahAkAyAm namAmyunmatta bhairavIm”The above is the meditation verse (dhyana sloka) of Sri Laghu Varahi Devi, who is the anga devata, primary attendant, of Sri Maha Varahi. Laghu means easy, so this Devi is easy to approach and confers boons with a little effort form us. She takes part in the war of Sri Devi Lalitha with Bhandasura and slays malada, on the first day.Her mantra in Nityotsava (as per my guru parampara) is “Lm vArAhi LLm unmatta bhairavi padukabhyo namamh”.(Note: Parasurama Kaplasutra says ‘harah sabindur vApUrvarAhi sthANuh sa bindurunmattapadam’ – Ramesvara suri decodes both hara and sthanu as the tenth vowel, since decoding is by taking the equivalent in the srikhandai nyasa we find ‘LLm’ the divine couple for hara and kundodari and ‘Lm’ is for sthanu and dIrghajihvA.
Hence the above mantra decoded thus in the parampara)This is an attempt to find the mantra in the dhyana sloka.MahArNave nipatitAmuddharantIm vasundharAm: She is meditated as one who the uplifted earth when it fell into deluge of water. This is the anecdote of the third avatar of Vishnu; the boar (Varahamurti) lifted the earth on his curved tusks. The female aspect of this form is “vArAhi”, found in the mantra.MahAdamshtrAm: She is meditated of having big tusks (teeth). Ekaakshara kosa a tantric dictionary identifies ‘Lm” with source of devas (L kara devayoni syAt). Reversing deva we get Vedas, replacing this, the above gets modified as ‘source of Vedas’. Vedas are ’big’- both in size and philosophical content, and teeth are essential for their recital with exact pronunciation. Equating these it follows that the big tusks (teeth) are the source of the Vedas which is “Lm” found in the mantramahAkAyAm:She is meditated of having a huge form.
Referring to the first Para, we can conclude a huge form is necessary to lift the earth. Again Ekaakshara kosa refers “LLm” as the mata. (LL Karo mAtA sadbiruchyate). One of the meanings of mAtA is immeasurable and hence a huge form is indicated which is found in the dhyana.namAmyunmatta bhairavIm: I salute the unmatta bhairavi. Pairing the eight matrka devi’s with the eight bahirava’s we find that the partner of Varahi, the fifth matrka devi, is unmatta bhairava. She being his sakthi is called “unmatta bhairavi” found in the mantra.
NamAmi means ‘I Salute’. Traditionally salutation is by falling at the feet, Hence “PAdukAbyo Namah” is found in the mantra.The philosophy of the above: Uplifting the earth from the deluge of water implies development of the individual consciousness to the universal bliss from the midst of worldly life- the deluge of water. Big tusks and huge form indicate the path for developing the consciousness which are the Vedic path (Sri Vidya) and meditation of her universal form respectively. ‘Padukabhyo’ refers to sandals of the Guru which are both the means (guide) and end (experience of the bliss).
Mala represent the three impurities – ANanvA. MAayIkA and kArmikA; Da means to give. The asura Malada represents the individual ego caused by the three impurities- ananva, mayika and karmika.
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