Sri MahaVarahi Mediation

Loveable guru! Guide us in darkness, lead us to light

Sri 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 Gods (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. 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 kapillAkshI
trinayanAm ghanakuca kumbhAm pranata vAnchitavadanyAm
daksordhvatorarikatkaw muslamabhItim tantanyatavat
shamka khetahalavaran karair dhadahnAm smaraMI VARTaLim
Her 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.
pathotaramecakAm: Of the colour of rain bearing clouds- grey or black
kuTiladamsTrAM: Having curved tusks (teeth).
kaplilAkshI trinayanAm: Having three red eyes. Since the eyes are meditated as sun moon
and fire (sOmasUryAgni locana) a big size is indicated 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.
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.

Aim glaum aim namo bhagavati

vartali vartali
varahi varahi varahamukhi varahamukhi
andhe andhini namaha
rundhe rundhini namah
jambhe jambhini namah
mohe mohini nama
stambhe stambhini namah
sarvadushta pradadushtanam
earvesham sarvabak chitta chakshur mukhagatijihva
stambham kuru kuru shighram rashyam kuru kuru
aim glaum thah thah thah thah hum phat svaha
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
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.
Meditate on the curved tusks (teeth) while repeating vArtAli vArtAli. Since teeth are
required for vArta- speech.

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.
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 namahThis 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.
Meditate on this while repeating sarvadushta pradadushtanam earvesham sarvabak
chitta chakshur mukhagatijihva stambham kuru kuru shighram rashyam kuru kuru
aim glaum thah thah 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 sakthi

ii. daNdanAtha: Commander in chief of the armed forces of Sri Lalita

iii. sanketa: secret coded, being in the army has secret codes
iv. 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 here
vii. 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 auspicious
ix. 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 Meditation

O Lord Dattratreya , kula guru, shower your blessings in this venture
MahArNave

nipatitAmuddharantIm

vasundharAm

MahAdamshtrAm 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 mantra
mahAkAyAm :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 devis
with the eight bahiravas 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. Devi Laghu Varahi represents the Divine
mother in the form of Guru, who develops the individual to experience the universal bliss by
leading him on the path laid in the Vedas (Sri Vidya).
Mediatation guide: While repeatingLm imagine the big curved tusk, Varahi imagine the
lifting of the earth from waters, LLm imagine the big lustrous form of the devi, unmatta
bhairavi imagine her being seated on the left lap of her bhairava unmatta with gestures of
dispelling fears and bestowing boons (abhaya and varada), PadukAbhyo namah, imagine
the couple being transformed into guru dampati and that the aspirant falls at their feet, resting
his head on them.
O Guru please accept these thoughts- flowers as an offering at your feet
b. Svapna Varahi Meditation
Lord Datta, shower your blessings on us!!
Svapne shubhAshubham bhavi shAsantIm bhaktha karyayoh
Dussvapna nAshinIm vande varahIm svapna nAyikAm
The above is the meditation verse (dhyana sloka) of Sri Svapna Varahi Devi, who is the
pratyanga devata, secondary attendant, of Sri Maha Varahi. Svapna means dreams. Jagrat
the waking state which is true for self and the others (people), while svapna the dream state
is true for the self alone. Thus we find this Devi is the one who shows individual attention the
sadhaka for his spiritual growth i.e. the Guru. She takes part in the war of Sri Devi Lalitha with
Bhandasura, riding on a horse and slays mangala, on the third day. Mangala means
auspicious. Therefore we can infer that this Devi, riding the horse (a personification of the

mind) removes the notion of auspicious and inauspicious from the sadhaka, while keeping him
fixed on the idea that every thing is mangala - siva- auspicious.
Her mantra in Nityotsava is Om hrim namo vArAhi ghore svapnam Thah Thah svAhA
This is an attempt to find the mantra in the dhyana sloka.
Svapne shubhAshubham bhavi shAsantIm bhaktha karyayoh: She is meditated as one
who foretells the auspicious or inauspicious future of devotes in their dreams. This is
expressed as Hrim, the maya bijakshara which is all knowing and all revealing.
Vande: This means- I bow, which is expressed in the mantra as namo
varahIm svapna nAyikAm- The ruler of dreams Varahi is meditated here. This is the Guru
who shows individual attention to the aspirant, which is found in the mantra as vArAhi.
Dussvapna nAshinIm

Remover of the ill omen dreams is meditated

here. This is

expressed as ghore svapnam Thah Thah. Gora svapnam is the idea of duality and the
division of auspicious and inauspicious. Tha is prakruti tatva and ah is the visarga- the
coming forth of the world from prakruti. Repetition is to enforce the idea that all this in the
world are an expression of divine and everything is auspicious.
svAhA is the remaining in this state forever.
c. Tiraskarini- Mediation
Our most humble salutations to the lineage from Lalitha-Kamesvara to our guru With a prayer to dispel
the darkness called ignorance by lighting the lamp of knowledge in our minds

MuktakesIm vivasanAm sarvAbharana bhUshitAm

svayoni darsana unmuhyat pasu vargAm namAmyaham
The above is the meditation verse of Tiraskarini, the pratynaga Devi of Sri Varahi, the
commander-in-chief of Devi Lalita. (Anga devata is the primary attendant, upanga devata is
the attendant to the primary and pratynga devata is the attendant to the secondary attendant).
During the war with Bhandasura, seven of this commanders, sons of kIkasA, named
balAhaka,, sUcImukha, phAlamukha, vikarNa, vikatAnana, karAlAksha, and karataka ventures
into the battle. They had obtained a boon from the sun that he would shine in their eyes during
a fight, immobilise and burn the enemy. In consequence to the boon sun glowed in their eyes
and the army of Devi Lalita is immobilised. Immediately Devi Lalita ordered the pratyanga
devata of Sri Varahi, Tiraskarini to remove this obstacle. Devi Tiraskarini wore a dark colour
armour, alighted her chariot called TamOliptA (painted with darkness) drawn by dark horses

and fiercely engaged in battle with them. She discharged an arrow, like a black serpent called
andhAstrA (causing blindness), covering their vision and slays them. On the third day she
slays kuntisheNa.
Her

mantra

in

Nityotsava

is

Aim

namo

bhagavaty

mahAmAye

pasu

janamanascakshustiraskaranam kuru kuru hum phat svAhA

This is an attempt to find the mantra in the dhyana sloka.
MuktakesIm vivasanAm: She is meditated naked and with loose hair. These are indicative of
the delusion-less (mayatita) nature of the Devi. This is found in the mantra as mahAmAye.
sarvAbharana bhUshitAm: This means that she wears lustrous golden ornaments. The
splendour and greatness of the Lord (Isvara) are called Richness (Aisvarya). Bhaga also
means richness. One who had this richness (Bhaga), indicated by golden ornaments is called
bhagavaty.
svayoni darsana: Looking at her genital organ is the verbal translation. Replacing the
meaning of genital organ (yoni) as the source of creation, the above gets modified to seeking
the source of creation or rather as an inquiry into the source of the feeling I. This is verily
the vagbhava bija Aim[ This is a condensation of the four Vedas from their first letters: Rg
veda: agni mIle ; Yajur veda: ishetvOrje ; Sama veda: agnaAyAhi & atharva veda: samnodevi.
i.e. a+i+a+m= Aim. This also represents the four mahavakyas].We can identify this as the path
guided by Bhagavan Ramana which is the inquiry to the source of the feeling of I.
unmuhyat pasu vargAm: This means that she deludes the uninitiated person, who is called
pasu. This is found as such in the mantra pasu janamanascakshustiraskaranam kuru
kuru.
namAmyaham: NamAmi means salutation and aham refers to the individual. Put together,
this means I salute. Namo is found in the mantra. Na refers to the opposite sense and ma
to the individual consciousness. Hence put together, means negation of the individual
consciousness. Aham is hum phat svAhA. Hum refers to withdrawal of the senses, phat to
the extinguishing of the individual ego and svaha to the emerging of the unlimited bliss. Aham
has the condensed sense import of the withdrawal of senses, eradication of ego and by their
constant practice the emergence of bliss.
The philosophical import of sun being present in the eyes of the commanders:

The Sun represents the activity of common people. While treading the Sri Vidya path the
aspirants use the five Ms as directed by the Guru. The army of Devi Lalita is the force that
guides us in this search for self-realisation and the battle is sadhana personified. .The seven
commanders represent the common, uninitiated people who degrade the usage of the five
Ms with their traditional views.
The mother of these commanders is kIkasA which means hardened mind, without piety.
1. BalAhaka: BalAhaka is the cloud; hence this refers to people who cast a shadow of doubt
on the practices of Sri Vidya without proper understanding.
2. sUcImukha: sUcI is needle and mukha is face, esp. the mouth and hence words issuing
from it. This represents people who prick the aspirant with their sharp words against the
sadhana quoting Vedic view without understanding them.
3. PhAlamukha: Phala is forehead indicating mind as well as scientific intelligence and mukha
as said earlier refers to word, hence implies thinking. So this represents both people who are
pseudo-thinkers or logical scientific thinkers referring to Vedas to degrade this path.
4. VikarNa: Karna is the ear and the adjective vi implies crookedness. Hence this represents
people who are the gossip mongers attributing various misinterpretations to the usage of the
Five M.
5. VikatAnana: vikata is humour and Anana means the face esp. the mouth. We find the illhumoured person poking fun at these practices from Vedic view point.
6. KarAlAksha: karAla means frightful and aksha means eyes. This represents people who are
afraid of the practices and hence are mortified
7. Karataka: Karata is the atheist, who tries to humiliate the practice of five M while posing
as a believer.
The immobilisation of the army is the forlorn state of the aspirant with a halt in the sadhana.
Devi Tiraskarini is personification of that form of the Divine Mother, who protects us from the
prying eyes of the uninitiated common man., instils in the aspirant a sense of righteousness in
the practices of Sri Vidya and guides him to the goal of self realisation.
Let us humbly prostrate and offer these thoughts
at the feet of the Guru , who has inspired them

Shri Varahi Devi

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.

10

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

11

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.

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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.

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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.

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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

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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 chakshurmukhagatijihva stambham 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.

the other mantra i know that she posseses relates to her form as dhumravarahi and is as
follows:
AIM GLAUM LAM AIM NAMO BHAGAVATI VARTALI VARTALI VARAHI DEVATE
VARAHAMUKHI AIM GLAUM THA THA PHAT SVAHA

A small Silk cloth for Purnahuti with Sugandha

Dravya (SPICES) CARDAMOM, CLOVES,
NUTMEG, JAVITRI, TURMERIC NUTS, SANDAL
WOOD, NAVARATNAS, PANCHA LOHAS,
SAFFRON, PACCHA KARPOORAM(EDIBLE
CAMPHOR), ETC,. which ever is available.
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The term "Purnahuti" means, "Complete offering away of

oneself". It includes the offering of nine types of grains,
ghee etc into the fire while chanting specified mantras.
As per the Vedas, these mantras have the power of
creating special vibrations, which creates a divine
atmosphere around to fulfill one`s wish.
The `ahuti` to be used in "Purnahuti" is brought by the
neighbors and friends. Then it is mixed and offered to
the fire by everyone present. The priest of the ceremony
now recites the particular mantra and says "Swaaha",
which means, "we offer". Everybody present there
chants "Swaaha" in unison and offers the oblation. The
giving of `ahuti` in the `Agni Kunda` symbolises the
putting of our abilities into a field of activity in a spirit
of dedication. Then the result is left to the higher power.
If the `ahuti` is given in the right spirit, then the higher
power will definitely bless by providing success in the
attempted work.
The "Purnahuti" is symbolised by the final `ahuti`, which
comprises dry coconut, nine grains, five metals such as
Silver, Gold, Copper, Zinc and Brass, betel leaves, betel
nuts, dry fruits, medicinal herbs, sandal wood sticks,
saffron and other offerings up in a silk cloth. The colour
of the cloth depends on the type of `Havan`. For
example, in `Gayatri`, `Sudarshana` and `Durga
Havans` red colour is used and for `Vidya Havan`,
white colour, whereas in `Kubera homa`, the white
colour is used. All the above-mentioned offerings are
drenched in ghee while Vedic mantras are chanted and
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then offered to the `Havan Kunda`. This marks the end

of the "Purnahuti" ceremony.
It is said that, even attending a "Purnahuti" ceremony
gives the worth of entire celebration. The people
present in the ceremony should surrender themselves to
the divine will. The "Purnahuti shlok" is sung at the
end of any satsang sabha, ghar sabha and satsang
meeting. The "Purnahuti shlok" is,
"Shriharim sksharam sarvadeveshvaram,
Bhaktidharmtmajam divyarupam param;
Shntidam Muktidam kmadam kranam,
Swminryanam Nilkantham bhaje."
The meaning of this "Purnahuti shlok" is, "I offer
worship to Bhagwan Swaminarayan, also known as
Nilkanth Varni. As Shrihari, together with
Aksharbrahma, He is resplendent. He is the God of all
gods, the son of Bhakti and Dharma and has the
supreme divine form. He is the bestower of peace,
mukti (liberation), fulfiller of all desires and the cause
of all causes."
(Last Updated on : 10/09/2009)
VARAHI HOMAM
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,
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very wealthy, having great power, wafted by fly whisks

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

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