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Shri
Varahi Devi
Varahi is one of the Matrikas, a group of seven or
eight mother goddesses in the Hindu religion. With the head of a sow, Varahi is
the shakti (feminine energy, or sometimes, consort) of Varaha, the boar Avatar
of the god Vishnu. In Nepal, she is called Barahi.
Varahi is worshipped by all the three major
schools of Hinduism: Shaktism (goddess worship); Shaivism (followers of the god
Shiva); and Vaishnavism (devotion to Vishnu). She is usually worshipped at
night, and according to secretive Vamamarga Tantric practices. The Buddhist
goddesses Vajravarahi and Marichi are believed to have their origins in the
Hindu goddess Varahi.
According to the Shumbha-Nishumbha myth of the
Devi Mahatmya from the Markandeya Purana religious texts, the Matrikas
goddesses appear as shaktis (feminine powers) from the bodies of the gods. The
scriptures say that Varahi was created from Varaha. She has a boar form, wields
a chakra (discus), and fights with a sword. After the battle described in the
myth, the Matrikas dance – drunk on their victim’s blood.
According to a latter episode of the Devi Mahatmya
that deals with the killing of the demon Raktabija, the warrior-goddess Durga
creates the Matrikas from herself and with their help slaughters the demon
army. When the demon Shumbha challenges Durga to single combat, she absorbs the
Matrikas into herself. In the Vamana Purana, the Matrikas arise from different
parts of the Divine Mother Chandika; Varahi arises from Chandika’s back.
The Markendeya Purana praises Varahi as a granter
of boons and the regent of the northern direction, in a hymn where the Matrikas
are declared as the protectors of the directions. In another instance in the
same Purana, she is described as riding a buffalo. The Devi Bhagavata Purana
says Varahi, with the other Matrikas, is created by the Supreme Mother. The
Mother promises the gods that the Matrikas will fight demons when needed. In
the Raktabija episode, Varahi is described as having a boar form, fighting
demons with her tusks while seated on a preta (corpse).
In the Varaha Purana, the story of Raktabija is
retold, but here each of Matrikas appears from the body of another Matrika.
Varahi appears seated on Shesha-nāga (the serpent on which the god Vishnu
sleeps) from the posterior of Vaishnavi, the Shakti of Vishnu. Varahi is said
to represent the vice of envy (asuya) in the same Purana.
The Matsya Purana tells a different story of the
origin of Varahi. Varahi, with other Matrikas, is created by Shiva to help him
kill the demon Andhakasura, who has the ability – like Raktabija – to
regenerate from his dripping blood.
My note- We can see the spathamathrus installed in
a row in many temples. In some temples they are in the sanctum as principle
deities. I have seen them as principle deities in AMEDA(NEAR ERNAKULAM) AND
KODUNGALLUR temples in Kerala. Recently I could see saptha mathrus installed in
temples Siddhakkad and Tiruchengode in Tamilnadu.
The Devi Purana paradoxically calls Varahi the
mother of Varaha (Varahajanani) as well as Kritantatanusambhava, who emerges
from Kritantatanu. Kritantatanu means "death personified" and could
be an attribute of Varaha or a direct reference to Yama, the god of death.
Elsewhere in the scripture, she is called Vaivasvati and described as engrossed
in drinking from a skull-cup. Pal theorizes that the name
"Vaivasvati" means that Varahi is clearly identified with Yami, the
shakti of Yama, who is also known as Vivasvan. Moreover, Varahi holds a staff
and rides a buffalo, both of which are attributes of Yama; all Matrikas are
described as assuming the form of their creator-gods.
In the context of the Matrikas’ association to the
Sanskrit alphabet, Varahi is said to govern the pa varga of consonants, namely
pa, pha, ba, bha, ma. The Lalita Sahasranama, a collection of 1,000 names of
the Divine Mother, calls Varahi the destroyer of demon Visukaran. In another
context, Varahi, as Panchami, is identified with the wife of SADASHIVA, THE
FIFTH BRAHMA, responsible for the regeneration of the Universe. The other Panch
Brahmas ("five Brahmas") are the gods Brahma, Govinda, Rudra, and
Isvara, who are in charge of creation, protection, destruction, and dissolution
respectively. In yet another context, Varahi is called Kaivalyarupini, the
bestower of Kaivalya ("detachment of the soul from matter or further
transmigrations") – the final form of mukti (salvation).
The Matrikas are also believed to reside in a
person’s body. Varahi is described as residing in a person’s navel, and governs
the manipura, svadhisthana, and muladhara chakras.
Haripriya Rangarajan, in her book Images of
Varahi—An Iconographic Study, suggests that Varahi is none other than Vak devi,
the goddess of speech.
Iconography
Varahi’s iconography is described in the Matsya
Purana and agamas like the Purva-karnagama and the Rupamandana. The Tantric
text Varahi Tantra mentions that Varahi has five forms of Varahi: Svapna
Varahi, Canda Varahi, Mahi Varahi (Bhairavi), Krcca Varahi, and Matsya Varahi.
The Matrikas, as shaktis of gods, are described to resemble those gods in form,
jewellery, and mount, but Varahi inherits only the boar-face of Varaha.
Varahi is usually depicted with her characteristic
sow face on a human body with a black complexion comparable to a storm cloud.
The scholar Donaldson informs us that the association of a sow and a woman is
seen derogatory for the latter, but the association is also used in curses to
protect "land from invaders, new rulers, and trespassers". Rarely,
she is described as holding the Earth on her tusks, similar to Varaha. She
wears the karaṇḍa mukuṭa,
a conical basket-shaped crown. Varahi can be depicted as standing, seated, or
dancing. Varahi is often depicted pot-bellied and with full breasts, while most
all other Matrikas – except Chamunda – are depicted as slender and beautiful.
One belief suggests that since Varahi is
identified with the Yoganidra of Vishnu, who holds the universe in her womb
(Bhugarbha Paranmesvari Jagaddhatri), that she should be shown as pot-bellied.
Another theory suggests that the pot-belly reflects a "maternal
aspect", which Donaldson describes as "curious" because Varahi
and Chamunda "best exemplify" the terrible aspect of the Divine Mother.
A notable exception is the depiction of Varahi as human-faced and slender at
the sixth-century Rameshvara cave (Cave 21), the Ellora Caves. She is depicted
here as part of the group of seven Matrikas. A third eye and/or a crescent moon
is described to be on her forehead.
Varahi may be two, four, or six-armed. The Matsya
Purana, the Purva-karnagama, and the Rupamandana mention a four-armed form. The
Rupamandana says she carries a ghanta (bell), a chamara (a yak’s tail), a
chakra (discus), and a gada (mace). The Matsya Purana omits the ghanta and does
not mention the fourth weapon. The Purva-Karanagama mentions that she holds the
Sharanga (the bow of Vishnu), the hala (plough), and the musula (pestle). The
fourth hand is held in the Abhaya ("protection gesture") or the
Varada Mudra ("blessing gesture").
The Devi Purana mentions her attributes as being
sword, iron club, and noose. Another description says her hair is adorned with
a garland with red flowers. She holds a staff and drinking skull-cup (kapala).
The Varahini-nigrahastaka-stotra describes her attributes as a plough, a
pestle, a skull-cup, and the abhaya mudra. The Vamana Purana describes her
seated on Shesha while holding a chakra and a mace. The Agni Purana describes
her holding the gada, shankha, sword, and ankusha (goad). The Mantramahodadhi
mentions she carries a sword, shield, noose, and goad. In Vaishnava images,
since she is associated with Vishnu, Varahi may be depicted holding all four
attributes of Vishnu — Shankha (conch), chakra, Gada, and Padma (lotus). The
Aparajitapriccha describes her holding a rosary, a khatvanga (a club with a
skull), a bell, and a kamandalu (water-pot).
Vaishanava images often depict Varahi holding all
four attributes of Vishnu.
The Vishnudharmottara Purana describes a six-armed
Varahi, holding a danda (staff of punishment), khetaka (shield), khadga
(sword), and pasha (noose) in four hands and the two remaining hands being held
in Abhaya and Varada Mudra ("blessing gesture"). She also holds a
shakti and hala (plough). Such a Varahi sculpture is found at Abanesi, depicted
with the dancing Shiva.[8] She may also be depicted holding a child sitting on
her lap, like Matrikas are often depicted.
Matsya Varahi is depicted as two-armed, with
spiral-coiled hair and holding a fish (matsya) and a kapala. The fish and
wine-cup kapala are special characteristics of Tantric Shakta images of Varahi,
the fish being exclusive to Tantric descriptions.
The vahana (vehicle) of Varahi is usually
described as a buffalo (Mahisha). In Vaishnava and Shakta images, she is
depicted as either standing or seated on a lotus pitha (pedestral) or on her
vahana (a buffalo) or on its head, or on a boar, the serpent Shesha, a lion, or
on Garuda (the eagle-man vahana of Vishnu). In Tantric Shakta images, the
vahana may be specifically a she-buffalo or a corpse (pretasana). An elephant
may be depicted as her vahana. The goddess is also described as riding on her
horse, Jambini. Garuda may be depicted as her attendant. She may also be
depicted seated under a kalpaka tree. When depicted as part of the
Sapta-Matrika group ("seven mothers"), VARAHI IS ALWAYS IN THE FIFTH
POSITION IN THE ROW OF MATRIKAS, and thus is called Panchami
("fifth"). The goddesses are flanked by Virabhadra (Shiva’s fierce
form) and Ganesha (Shiva’s elephant-headed son and wisdom god).
Worship of Varahi Devi
Varahi is worshipped by Shaivas, Vaishnavas, and
Shaktas. Varahi is worshipped in the Sapta-Matrikas group ("seven
mothers"), which are venerated in Shaktism, as well as associated with
Shiva.
Varahi is a ratri devata (night goddess) and is
sometimes called Dhruma Varahi ("dark Varahi") and Dhumavati
("goddess of darkness"). According to Tantra, Varahi should be
worshipped after sunset and before sunrise. Parsurama Kalpasutra explicitly
states that the time of worship is the middle of the night.Shaktas worship
Varahi by secretive Vamamarga Tantric practices, Shaktas consider Varahi to be
a manifestation of the goddess Lalita Tripurasundari or as
"Dandanayika" or "Dandanatha" – the commander-general of
Lalita’s army. The Sri Vidya tradition of Shaktism elevates Varahi to the
status of Para Vidya ("transcendental knowledge"). The Devi mahatmya
suggests evoking Varahi for longevity.
Thirty yantras and thirty mantras are prescribed
for the worship of Varahi and to acquire siddhis by her favour. This, according
to the scholar Rath, indicates her power. Some texts detailing her iconography
compare her to the Supreme Shakti.Prayers dedicated to Varahi include Varahi
Anugrahashtakam, for her blessing, and Varahi Nigrahashtakam, for destruction
of enemies; both are composed in Tamil.
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.
Guruji. A. Sivaguru Swamy
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Skype – sivaguruswamy29
45/2, Opp.Railway Station, Sirkali Tq, Vaitheeswaran Koil,
Naagai Dist, Tamilnadu–609 117
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