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 commanderinchief of the armed forces. here was a s"ecial charka #chariot$ for her to ride r ide the kiri charka. he chariot was "ulled by %&&& boars, and the charioteer was stambh stamb hini Devi. 'er chariot had all the devatas of the devaloka, es"ecially Sri Dhanvanatri the God of "hysician and the (svini duo ) the "hysician of God*s #it is beautiful to note the strategy and com"assion that medical care along with warfare was there$. She also had differe different nt mounts mounts for riding riding he buffalo, buffalo, the lion called called simhagh simhaghosha osha,, the black antelo"e with white chest. She was "raised with %+ names on her march to war, which is found in the ritual manuals. During the war when Visukra engaged in magical warfare by throwing a vighna yantra, she along with Mantrini were not affected and "rayed to Sri Lalitha to remove this obstacle. (gain on the third day of battle, when the tarsh(stra #wea"on causing thirst$ was discharged by vishanga, she commanded the Liuor sea #sudha sindu$ in the form of a man, who was in her enclosure, to uench this thirst. -n the successful com"letion, granted him a boon of usage in sacrifices. inally she engaged with Vishanga #he enemy commanderinchief$ and "ulled him with her "lough and killed him with her "estle. 'er kiri chakra was chakra was always moving in ste" with Sri /hakra and geya chakra chakra #of #of Sri Syamala$. Pathoruha pItagatAm pathotaramecakAm kuTiladamsTrAM kap il illAkshI lAkshI trinayanAm ghanakuca kumbhAm pranata vAnchitavadanyAm daksordh daksord hvat vatorarikatkaw muslamabhItim tantanyatavat shamka khetahalavaran karair dhadahnAm smaraMI VARTaLim 'er mantra has %%+ syllables and is mediated in the (gnya chakra, along with her anga ua"ang ua"anga, a, "ratyan "ratyanga ga devatas devatas and the Varahi Varahi guru"ad guru"aduaka uaka during during the morning morning rasmi rasmi mala mantra recitation. 0e shall try to meditate on her while doing her dhyana. Pathoruha pItagatAm Seated pItagatAm Seated on a lotus. pathotaramecakAm -f the colour of rain bearing clouds grey or black kuTiladamsTrAM 'aving curved tusks #teeth$. kaplilAkshI kaplilAkshI trinayanAm trinayanAm 'aving three red eyes. Since the eyes are meditated as sun moon and fire #s-mas1ry(gni locana$ a big si2e is indicated here.
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daksordvadorarikatkaw muslamabhItim tantanyatavat shamka khetahalavaran karair dhadahnAm rom the u""er right hand meditate on the discus, sword, 3estle and gesture of removing fear. Similarly from the left u""er hand the conch, shield, "lough and the gesture of granting boons. ghanakuca kumbhAm pranata vAnchitavad aanyAm! 'aving "ot like breasts and giving all boons to her devotees. he breasts are likened to the seen world #see kamakala dhyanam$. Varahi is said to have 4nigrah(nugraha kshamah* by Sri 3arasurama 'aving great skill and destroying enemies.
Aim glaum aim namo bhagavati vartali vartali varahi varahi varahamukhi varahamukhi andhe andhini namaha rundhe rundhini namah "ambhe "ambhini namah mohe mohini nama stambhe stambhini namah sarvadushta pradadushtanam earvesham sarvabak chitta chakshur mukhagati"ihva stambham kuru kuru shighram rashyam kuru kuru aim glaum thah thah thah thah hum phat svaha Meditate on a very thin stream of light from the muladhara touching the (gnya /hakra while re"eating 4Aim* and a lotus blooming in the (gnya chakra while re"eating 4 glaum* Meditate on the form of the Devi seated on the lotus while re"eating ) 4 Aim namo bhagavati#$ 'ere 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 re"eating %vArtAli vArtAli#$ Since teeth are reuired for v(rta s"eech.
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Meditate while re"eating 4vArAhi vArAhi varAhamuki varAhamukhi* since the varaha avatar ) third avatar of Sri Vishnu lifted the world from the seas, a huge form is reuired for this. 'ence a huge form with a boar face is meditated here. 0hile meditating on the u""ermost right hand with the discus re"eat 4 andhe andhini namah* since anadhana means blindness, a great light by the discus the chakra causes tem"orary blindness, so one can turn this sense organ inside. -n u""ermost left hand with the conch re"eat 4 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. 5n the ne6t "air of hands meditate on the sword and shield, re"eat 4"ambhe "ambhini namah* since the sword cuts #our ego$ and the shield "rotects us from any onslaught. 5n the ne6t "air of hands meditate on the "estle and "lough, re"eat 4 mohe mohini namah* his body is likened to a field, #Gita says 4idam sar5ram kaunteya kshetram ityabid h5yate*$ and our "ast karmas are like seeds. 'ence sowing and rea"ing like a corn the karmas are multi"lied. or this a good body is reuired and "lough re"resent the act of sowing and rea"ing the "ast #"rarabhda$ karmas. he husk in the seed is the 4kartrutva budd hi* ) sense of the ego, that 45* do the acts. 7emoval of the husk by the "estle, which is offering them to our u"asya devata, the seed does not germinate #agamika karmas$. 5n the ne6t "air of hands meditate on the gestures of dis"elling fears and granting boons, re"eat 4 stambhe stambhini namah* sthambhana is fi6ing in one s"ot. 7esting the mind on the one 8rahman is the dis"elling of fear #dvit5yat vai bhayam bahvati$ which is the greatest boon. hese are the subtle five arrows of Sri Lalitha from which Varahi Devi has come forth. Meditate on this while re"eating 4 sarvadushta pradadushtanam earvesham sarvabak chitta chakshur mukhagati"ihva stambham kuru kuru shighram rashyam kuru kuru aim glaum thah thah thah thah . "radusa are enemies who have a mask, behave like friends. 5mmobilising the s"eech, mind, eyes, mouth, movement and tongue is indicative of withdrawal from the world and immersing in the self. he four 4 Thah* ha is "rakr uti tattva and ah is visarga the world which issued form the "rakruti, this is indicative of the four states of the individual the waking, slee"ing, dee" slee" 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! hus 5 remember #meditate$ on Sri Varahi. 1ninterru"ted awareness is Devi Varahi "ersonified so this is mediated while re"eating 4 hum* removal of
other thoughts
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and 4astrAya phaT* is the arrow which goes straight to the mark, which is the atma saksatkara. The twelve names are i.
"ancami9 he fifth devi, she is the fifth of the eight matruka devis, also she is the "ower behind sadasiva the fifth karanesvara as his anugraha sakthi
ii. da:dan(tha9 /ommander in chief of the armed forces of Sri Lalita iii. sanketa9 secret coded, being in the army has secret codes iv. samayesvari Lord of the "ath where there are rules and restrictions, samaya is the "ath of ullasa from (rambha to the fourth state "rauda, wherein the as"irant has to follow rules and regulations. v. Samayasanketa secret code in the 3oo;a "ath, since 3oo;a is the sadhana and battle "ersonified we have to understand the meaning and the "hiloso"hy behind every act in the 3oo;a, she confers on us this understanding. vi. var(hi the divine "ower behind the varaha avatar of Sri Vishnu , who lifted the world from the sea, hence a huge form is indicated here vii. "otri:i9 boar faced. Since boar has an ability to float and swim in waters, she has the ability to kee" her devotees afloat and steer them in the world. viii. siv(9
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a$ Laghu Varahi Meditation O Lord Dattratreya , kula guru, shower your blessings in this venture &MahAr'ave
nipatitAmuddharantIm
vasundharAm
MahAdamshtrAm mahAkAyAm namAmyunmatta bhairavIm( he above is the meditation verse #dhyana sloka$ of Sri Laghu Varahi Devi, who is the anga devata, "rimary attendant, of Sri Maha Varahi. Laghu means easy, so this Devi is easy to a""roach and confers boons with a little effort form us. She takes "art in the war of Sri Devi Lalitha with 8handasura and slays malada, on the first day. 'er mantra in :ityotsava #as "er my guru "aram"ara$ is = Lm vArAhi LLm unmatta bhairavi padukabhyo namamh>. (Note:
Parasurama
Kaplasutra
says
‘harah
sabindur
vp!rvarhi
sthNuh
sa
bindurunmattapadam" # $amesvara suri de%odes both hara and sthanu as the tenth vowel, sin%e de%oding is by taking the e&uivalent in the srikhandai nyasa we 'ind ‘LLm" the divine %ouple 'or hara and kundodari and ‘Lm" is 'or sthanu and drgha)ihv* +en%e the above mantra de%oded thus in the parampara his is an attem"t to find the mantra in the dhyana sloka. MahAr'ave nipatitAmuddharantIm vasundharAm She is meditated as one who the u"lifted earth when it fell into deluge of water. his is the anecdote of the third avatar of Vishnu? the boar #Varahamurti$ lifted the earth on his curved tusks. he female as"ect of this form is =vArAhi>, found in the mantra. MahAdamshtrAm She is meditated of having big tusks #teeth$.
with source of devas #L kara devayoni sy(t$. 7eversing deva we get Vedas, re"lacing this, the above gets modified as 4source of Vedas*. Vedas are *big* both in si2e and "hiloso"hical content, and teeth are essential for their recital with e6act "ronunciation. <uating 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. 7eferring to the first 3ara, we can conclude a huge form is necessary to lift the earth. (gain as the mata. #LL @aro m(t( sadbiruchyate$. -ne of the meanings of m(t( is immeasurable and hence a huge form is indicated which is found in the dhyana. namAmyunmatta bhairavIm 5 salute the unmatta bhairavi. 3airing the eight matrka devi*s with the eight bahirava*s we find that the "artner of Varahi, the fifth matrka devi, is unmatta bhairava. She being his sakthi is called = unmatta bhairavi( found in the mantra$ :am(mi
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means 45 Salute*. raditionally salutation is by falling at the feet, 'ence = PAdukAbyo 'amah> is found in the mantra. he "hiloso"hy of the above9 1"lifting the earth from the deluge of water im"lies develo"ment of the individual consciousness to the universal bliss from the midst of
worldly life the
deluge of water. 8ig tusks and huge form indicate the "ath for develo"ing the consciousness which are the Vedic "ath #Sri Vidya$ and meditation of her universal form res"ectively. 43adukabhyo* refers to sandals of the Guru which are both the means #guide$ and end #e6"erience of the bliss$. Mala re"resent the three im"urities ) (:anv(. M(ay5k( and k(rmik(? Da means to give. he asura Malada re"resents the individual ego caused by the three im"urities ananva, mayika and karmika. Devi Laghu Varahi re"resents the Divine mother in the form of Guru, who develo"s the individual to e6"erience the universal bliss by leading him on the "ath laid in the Vedas #Sri Vidya$. Mediatation guide9 0hile re"eating>Lm> 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 la" of her bhairava ) unmatta with gestures of dis"elling fears and bestowing boons #abhaya and varada$, =3aduk(bhyo namah>, imagine the cou"le being transformed into guru dam"ati and that the as"irant falls at their feet, resting his head on them. O -uru please a%%ept these thoughts. 'lowers as an o''ering at your 'eet b$ Svapna Varahi Meditation
Lord Datta, shower your blessings on us!! %Svapne shubhAshubham bhavi shAsantIm bhaktha karyayoh )ussvapna nAshinIm vande varahIm svapna nAyikAm# he above is the meditation verse #dhyana sloka$ of Sri Sva"na Varahi Devi, who is the "ratyanga devata, secondary attendant, of Sri Maha Varahi. Sva"na means dreams. Aagrat ) the waking state which is true for self and the others #"eo"le$, while sva"na ) the dream state is true for the self alone. hus we find this Devi is the one who shows individual attention the sadhaka for his s"iritual growth i.e. the Guru. She takes "art in the war of Sri Devi Lalitha with 8handasura, riding on a horse and slays mangala, on the third day. Mangala means aus"icious. herefore we can infer that this Devi, riding the horse #a "ersonification of the
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mind$ removes the notion of aus"icious and inaus"icious from the sadhaka, while kee"ing him fi6ed on the idea that every thing is mangala siva aus"icious. 'er mantra in :ityotsava is &*m hrim namo vArAhi ghore svapnam Thah Thah svAhA( his is an attem"t to find the mantra in the dhyana sloka. %Svapne shubhAshubham bhavi shAsantIm bhaktha karyayoh She is meditated as one who foretells the aus"icious or inaus"icious future of devotes in their dreams. his is e6"ressed as %+rim#, the maya bi;akshara which is all knowing and all revealing. Vande his means 5 bow, which is e6"ressed in the mantra as #namo# %varahIm svapna nAyikAm#! he ruler of dreams Varahi is meditated here. his is the Guru who shows individual attention to the as"irant, which is found in the mantra as 4 vArAhi#$ )ussvapna nAshinIm
!
7emover of the ill omen dreams is meditated
here. his is
e6"ressed as %ghore svapnam Thah Thah*. Gora sva"nam is the idea of duality and the division of aus"icious and inaus"icious. *ha* is "rakruti tatva and ah is the visarga the coming forth of the world from "rakruti. 7e"etition is to enforce the idea that all this in the world are an e6"ression of divine and everything is aus"icious. %svAhA# is the remaining in this state forever. c$ Tiraskarini! Mediation -ur most humble salutations to the lineage from Lalitha@amesvara to our guru 0ith a "rayer to dis"el the darkness called ignorance by lighting the lam" of knowledge in our minds
&MuktakesIm vivasanAm sarvAbharana bh-shitAm svayoni darsana unmuhyat pasu vargAm namAmyaham( he above is the meditation verse of iraskarini, the "ratynaga Devi of Sri Varahi, the commanderinchief of Devi Lalita. #(nga devata is the "rimary attendant, u"anga devata is the attendant to the "rimary and "ratynga devata is the attendant to the secondary attendant$. During the war with 8handasura, seven of this commanders, sons of k5kas(, named bal(haka,, s1c5mukha, "h(lamukha, vikar:a, vikat(nana, kar(l(ksha, and karataka ventures into the battle. hey had obtained a boon from the sun that he would shine in their eyes during a fight, immobilise and burn the enemy. 5n conseuence to the boon sun glowed in their eyes and the army of Devi Lalita is immobilised. 5mmediately Devi Lalita ordered the "ratyanga devata of Sri Varahi, iraskarini to remove this obstacle. Devi iraskarini wore a dark colour armour, alighted her chariot called =am-li"t(> #"ainted with darkness$ drawn by dark horses
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and fiercely engaged in battle with them. She discharged an arrow, like a black ser"ent called =andh(str(> #causing blindness$, covering their vision and slays them. -n the third day she slays kuntishe:a. 'er
mantra
in
:ityotsava
is
=Aim
namo
bhagavaty
mahAmAye
pasu
"anamanascakshustiraskaranam kuru kuru hum phat svAhA > his is an attem"t to find the mantra in the dhyana sloka. MuktakesIm vivasanAm She is meditated naked and with loose hair. hese are indicative of the delusionless #mayatita$ nature of the Devi. his is found in the mantra as = mahAmAye($ sarvAbharana bh-shitAm his means that she wears lustrous golden ornaments. he s"lendour and greatness of the Lord #5svara$ are called 7ichness #(isvarya$. 8haga also means richness. -ne who had this richness #8haga$, indicated by golden ornaments is called =bhagavaty($ svayoni darsana 4Looking at her genital organ* is the verbal translation. 7e"lacing the meaning of genital organ #yoni$ as 4the source of creation*, the above gets modified to seeking the source of creation* or rather as 4an inuiry into the source of the feeling 45**. his is verily the vagbhava bi;a &Aim(B his is a condensation of the four Vedas from their first letters9 7g veda9 agni m5le ? Ca;ur veda9 i shetv-r;e ? Sama veda9 agna(y(hi atharva veda9 sa mnodevi. i.e. aEi EaEmF (im. his also re"resents the four mahavakyas.0e can identify this as the "ath guided by 8hagavan 7amana which is the inuiry to the source of the feeling of 45*. unmuhyat pasu vargAm his means that she deludes the uninitiated "erson, who is called "asu. his is found as such in the mantra = pasu "anamanascakshustiraskaranam kuru kuru($ namAmyaham :am(mi means salutation and aham refers to the individual. 3ut together, this means =5 salute>. = 'amo( is found in the mantra. :a refers to the o""osite sense and ma to the individual consciousness. 'ence "ut together, means negation of the individual consciousness. (ham is =hum phat svAhA($ 'um refers to withdrawal of the senses, "hat to the e6tinguishing of the individual ego and svaha to the emerging of the unlimited bliss. (ham has the condensed sense im"ort of the withdrawal of senses, eradication of ego and by their constant "ractice the emergence of bliss. he "hiloso"hical im"ort of sun being "resent in the eyes of the commanders9
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he Sun re"resents the activity of common "eo"le. 0hile treading the Sri Vidya "ath the as"irants use the five =M>*s as directed by the Guru. he army of Devi Lalita is the force that guides us in this search for selfrealisation and the battle is sadhana "ersonified. .he seven commanders re"resent the common, uninitiated "eo"le who degrade the usage of the five =M>*s with their traditional views. he mother of these commanders is kkas which means hardened mind, without "iety. %. /alhaka9 8al(haka is the cloud? hence this refers to "eo"le who cast a shadow of doubt on the "ractices of Sri Vidya without "ro"er understanding. +. s!%mukha9 s1c5 is needle and mukha is face, es". the mouth and hence words issuing from it. his re"resents "eo"le who "rick the as"irant with their shar" words against the sadhana uoting Vedic view without understanding them. H. Phlamukha9 3hala is forehead indicating mind as well as scientific intelligence and mukha as said earlier refers to word, hence im"lies thinking. So this re"resents both "eo"le who are "seudothinkers or logical scientific thinkers referring to Vedas to degrade this "ath. I. 0ikarNa9 @arna is the ear and the ad;ective 4vi* im"lies crookedness. 'ence this re"resents "eo"le who are the gossi" mongers attributing various misinter"retations to the usage of the ive =M>. J. 0ikatnana9 vikata is humour and (nana means the face es". the mouth. 0e find the ill humoured "erson "oking fun at these "ractices from Vedic view "oint. K. Karlksha9 kar(la means frightful and aksha means eyes. his re"resents "eo"le who are afraid of the "ractices and hence are mortified . Karataka9 @arata is the atheist, who tries to humiliate the "ractice of five =M> while "osing as a believer. he immobilisation of the army is the forlorn state of the as"irant with a halt in the sadhana. Devi iraskarini is "ersonification of that form of the Divine Mother, who "rotects us from the "rying eyes of the uninitiated common man., instils in the as"irant a sense of righteousness in the "ractices of Sri Vidya and guides him to the goal of self realisation. Let us humbly prostrate and o''er these thoughts at the 'eet o' the -uru , who has inspired them
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Shri Varahi )evi One te1t o' the Prapan%hasara 2antra says that the Parabindu divides into two parts, o' whi%h the right is /indu, the male, Purusha or +am, and the le't 0isarga the 'emale, Prakriti or 3ah, making the %ombined +amsah* +amsah is the union o' Prakriti and Purusha and the universe is +amsah
.
The Garland of Letters, Sir John
Woodroffe
Varahi is a bali #animal sacrifice$ devata, one of Lalitas receivers of offerings. 'er four alchemical elements #dhatus$ are known as the four fires. @urukullas alchemical elements are known as the five Shaktis. he combination of these five Shaktis #downward "ointing triangles$ and four fires #u"ward "ointing triangles$, forms the com"le6 figure in the centre of the Shri /akra. Varahis four are the twelve #three 6 four$ sun kalas, twelve sidereal constellations. @urukullas five triangles are the fifteen #five 6 three$ @alas of the moon, fifteen lunar days. he com"lete individual grows within nine months to be born as a Shri Cantra or "lant. he flowering of this "lant is shown by the +I "etals of the yantra. 8oth Varahi and @urukulla are connected with, but se"arate from the si6teen :ityas #fifteen days of the bright fortnight "lus Lalita herself$. he following cha"ter of the 2antrara)atantra, translated into
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-ne should worshi" using the %%& letters of the Varahi vidya in the centre #of the yantra$, and should then worshi" the attendants in the left, right and centre triangles who are @rodhini, Stambhini and /handa1cchanda, "lacing 'rim in front of their res"ective names and :amah behind. 5n the si6 angles starting from the east and going anticlockwise one should worshi" 8rahmi and so forth. hen in the circles one should worshi" Mahalakshmi 3anchami. (fter giving animal sacrifice using the si6teenth syllable, and after one has worshi""ed all with ritual accessories, one should recite the vidya %&&& or %&& times. Daily, one should do sacrifice using "ure and good sesamum, rice or ghee, then the vidya becomes successful. ( sage of controlled senses, able to "erform sacrifice, should do "u;a at the twilights. 'e should recite the vidya %&&,&&& times giving oblation of one tenth "art of that. (fter doing the worshi" and invocation, the mantra becomes successful if one is com"assionate, devoted to Guru, contented, "atient and of "eaceful mind. 5f one should "erform a rite for a s"ecific a""lication devotedly, it gives whatever is desired immediately, giving the favour and grace of Devi to the tireless "ractitioner. -ne 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$ dis"elling fear and granting boons. -ne should think of her as being comfortably seated on the shoulders of Garuda. 5n daily worshi" one should meditate on her and her Shaktis in this way. 5n "articular a""lications, one should recall Devi and her Shaktis as being seated on lions, tigers, ele"hants, horses or Garudas. (ccording to that which one wishes to achieve in s"ecific meditations, one should think of her as having a dark green, red, yellow, black or "ur"le body. 5n rituals for sub;ugation, one should think of 3anchami, and recite #her mantra$ as red, surrounded by hosts of beautiful red Shaktis. 5n worshi" for "aralysing, one should meditate on her as yellow, wearing yellow garments, garlanded with yellow flowers, wearing yellow ;ewels, and smeared with yellow unguent, surrounded by yellow Shaktis. 5n a difficult "ass 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
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the central Shakti. 5f the mantrin should meditate on these as his own self, he attains an e6alted and wealthy status. 5f one should remember Devi, with her Shaktis, on lions, Garudas, ele"hants, Sharabhas, horned creatures, dogs, boars, buffaloes and ser"ents with terrific teeth and cruel and crooked claws, whether assailed by thieves, une6"ected attacks, by an6ieties about being in;ured, by "isachas, by bhutas, by "retas, away from ones family, or in a defile in the wilderness, or on lonely roads, or in a forest, or on a mountain "eak, then in this way one becomes free from an6iety and ha""y. 0hether in wars, in fearful situations, in falls #from status$, or attacked by chariots and swords, or in difficult "asses, having remembered her one becomes su"remely victorious. 5f one should meditate, in states of terrible war, on Devi as blue, with a terrible a""earance, seated on an ele"hant, holding a nail, a knife, a sword, an arrow, a club, a sickle, and a discus in her right hands9 and with her left making the threatening gesture, and holding shield, skin, bow, damaru, "lough, noose and conch9 surrounded by Shaktis like her? the Shaktis seated on ele"hants, assaulting all the missiles of the enemy, and attacking them with maces, all moving about, like red banners, then #the enemy$ flees, "ursued by swarms of blue Shaktis howling terribly, berserk. -ne should meditate on Devi in the form "reviously described during great wars, as being in the centre of the suns orb, her body marked with red tridents. 5f one should then recite the vidya with concentrated mind, after invoking her into water via breath during rituals for a "eriod of seven days, ones enemy will die from fever. 5f one should think of Devi, surrounded by her attendants, and recite her vidya, for three days, in water, as breaking in "ieces the body of ones enemy, which is then consumed by fierce ;ackals and cor"se eaters and flesh eating dogs, then, after remembering her, one gains deliverance. 5f one should think of Devi as of an effulgent "ur"le colour, and do recitation #visualising her$ cleaving the targets tongue, heart and feet, one slays enemies. 5f, after remembering Devi as of a yellow colour, one should worshi" according to the rule, the enemy e6"eriences harm, an6iety in s"eech, becomes dis"utatious, and is conuered in battle.
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(fter 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 "utting them to flight. 0ith her eight arms holding a6es, and being surrounded by a circle of Shaktis, one may destroy the army of enemies in a battle immediately. 5f a "erson should meditate on Varahi as having dishevelled hair, as being seated on a throne in a ;ewelled "avilion, 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 "reviously declared, the hostile host is destroyed by ones own ruler. 3arameshvari, if a sadhaka should worshi" the yellow effulgent one, the "aralyser, with yellow flowers, using the "reviously declared tongue method, for a number of days, the array of the enemies in battle and whatever else one desires are "aralysed instantly. 5f one should worshi" the red Devi at midnight, using red flowers, one may enslave or kill all enemies, this is certain. 5f one should do "u;a for the number of days "reviously s"oken of, using black flowers according to rule, at the time of ones enemys death, in a visha nadi, a tortured yoga, or in a death or destruction yoga, then Cama lords it over the enemies. 5f one should worshi" using dark green flowers, and various sorts of scents, it is said one becomes very wealthy, free of disease, true minded, a lord. -ne lives ha""ily on earth for %&& years, it is said. -ne should do sacrifice at night in a rectangular fire "it, using turmeric mi6ed with food, sesame, beans, rice, yellow flowers, yellow fruit, 3almyra leaves, together with the letters of the targets name, using ghee. hen one may "aralyse, as "reviously stated. (t midnight, the enemy may be felled if one sacrifices in fire in a yoni sha"ed "it, offering meat in a devoted way, and sacrificing for the number of days "reviously stated. -ne may kill the enemy by disease, sword, dart, ser"ent, water, flame, ele"hant, madness, enemies, whirlwind, the fall of a tree or wall, consumed by enemies. he enemies are unable to withstand this "rayoga. Meditating on her as being "ur"le, and seated on a bird, having the nail and the rest of the wea"ons, during #the rising of$ Virgo or Scor"io, offering goat flesh and much ghee, the rays of light from the sacrifice slay the "erson, who is consumed by hot raging fever.
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5f one should meditate on her as being effulgent as the dawn sun, offering #in sacrifice$ various red substances, ghee, blossoms of the @imshuka, 8andhuka, Aa"a, 3ala, @aravira, @ahlara, lotus, 3atala, (shoka and various other red blossoms, then one becomes eual to a king, very wealthy, having great "ower, wafted by fly whisks and shielded by "arasols, of this there is no doubt. 5f, at night, one should meditate on her as red, with her nail and other wea"ons, and sacrifice in the various cardinal "oints starting with the east for the number of days "reviously stated, then one may sub;ugate man, woman or the whole world. -ne becomes famous, and lives on earth for a long "eriod like Laksmi. -ne should draw a bhu"ura, inside of this "lacing the name of the target. -n the outside one should write the earth letters. Making an eight "etal lotus, one should write the si6 syllables of the mantra outside of the two circles. -utside the he6agon one should write the earth letters, "lacing mantras inside the angles. (s "reviously stated, one should write #letters$ on the rim of the two circles, "lacing outside of the bhu"ura, in an anticlockwise direction, the letters of the matrika. (fter doing this, one should then write in reverse the letters of the root vidya. 5f one should worshi" in this, one may "aralyse the enemy and the world. -ne should write the letters of the mantra si6 by si6 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 bhu"ura. 0ithin the octangles, and outside of the circles, and in the bhu"ura, one should write the matrikas both clockwise and anticlockwise. -ne should write the name #of the target$ in all the directions, and should worshi" the eight armed form, (us"icious -ne. 3arameshvari, em"loying the method "reviously stated, the target becomes "aralysed. -ne should draw three circles, outside them "utting a he6agon surrounded by two circles. his is to be enclosed in an octangular design, surrounded by a circle. 5n order one should "lace the letters of
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-ne should "lace 'rim in the centre. 5f one should worshi" this one obtains all siddhi. -ne may command bhutas, "retas, "ishachas and so forth, causing disease, attacks by ele"hants and other wild beasts, or "acifying them. -ne should draw an octangular design, "lacing in each of the corners, sides and centre a trident sha"e. -utside this, write the letters of the mantra together with the matrikas, "lacing in the middle com"artment the named one wishes to "aralyse. -ne should draw it on birch bark, on cloth, on co""er or on stone. -ne should always worshi" it using flowers, beautiful "erfumes, then doing recitation of the mantra. Doing the ritual at the twilights, one may always obtain whatever is desired. Draw a suare, inside of this making si6teen lines, e6tending from the cardinal and intermediate "oints, which together makes a figure of ++J com"artments. -ne should make a symmetrical figure of +O com"artments by rubbing out other of the angles made. 5n the central three com"artments one should write the target and the name of the act the sadhaka wishes to accom"lish. Starting from the east, one should write the letters of the mantra. his great yantra is called the va;ra, giving the totality of whatever is wished for by sadhakas. 0herever this is "laced, whether written on co""er, stone and so forth, there can never dwell thieves, bhutas, diseases, ailments, ser"ents, bad "lanets, "retas, "isacas and so forth. 5n whichever house this yantra is "laced on the ;unction "oints of the homestead design #vastu$, there can never e6ist black magic, ailments or disease. rom the north west, south east, south west and north east, draw %+ lines, making a va;ra figure of +% com"artments. 5n the centre of these one should draw the name of whatever is to be accom"lished, outside of this, in a clockwise direction, writing the letters of the al"habet. (fter worshi""ing this and drawing it, whether it be on co""er, stone or whatever, disease, bhutas, "lanets, madness, "isacas and the kleshas of the mind can never enter or afflict one. 5f one should draw the "reviously described va;ra in a golden colour within the centre of a "ot, filling it with milk, and if one should invoke Devi in this liuid, and worshi" her therein, oblating and offering flowers and reciting the vidya H&&& times, subseuently bathing oneself with the liuid, and drinking some of it, then one becomes free of bodily kleshas, and lives ha""ily on earth. (fter making a circle measuring four finger breadths, one should "ut outside of it, two measures by two measures, eleven com"artments. rom each of these two by two measures one should draw lines. (fter "utting tridents in the com"artments, one should surround the
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whole with the letters of the al"habet, and "lacing the named in the centre. (fter indrawing the Devi via breath into this yantra, and worshi""ing from the east clockwise, then reciting the vidya, one may achieve whatever is desired. 'otes Varahi, also known as 3anchami, or the ivefold -ne, bears the relation of NfatherN to Lalita, although "ictured as a Devi. he mother form is @urukulla ara. Varahi gives four fires and @urukulla five Shaktis this forming the com"le6 sha"e in the centre of Shri Cantra. Varahi is fivefold as water, fire, earth, air and aether. hese elements are related to lion, tiger, ele"hant, horse and Garuda the birdhuman vehicle of Vishnu. heir colours are dark green, red, yellow, black and "ur"le. 'er mantra vidya of %%& letters is9 Aim glaum aim namo bhagavati vartali vartali varahi varahi varahamukhi varahamukhi andhe andhini nama rundhe rundhini namah "ambhe "ambhini namah mohe mohini nama stambhe stambhini namah sarvadushta pradadushtanam earvesham sarvabak chitta chakshurmukhagati"ihva stambham kuru kuru shighram rashyam kuru kuru aim glaum thah thah thah thah hum phat svaha . 'er yantra is a triangle enclosed within a circle, a he6agram surrounding this, and the he6agram itself being surrounded by two circles.
the other mantra i know that she "osseses relates to her form as dhumravarahi and is as follows9
AIM 0LA-M LAM AIM 'AM* 1+A0AVATI VARTALI VARTALI VARA+I )2VAT2 VARA+AM-3+I AIM 0LA-M T+A T+A P+AT SVA+A
A small Silk cloth for Purnahuti with Sugandha Dravya (SPICES) CARDAMM! C"#ES! $%&ME'! A#I&RI! &%RMERIC $%&S! SA$DA" D! $A#ARA&$AS! PA$C*A "*AS! SA++R$! PACC*A ,ARPRAM(EDI-"E CAMP*R)! E&C!. which /v/r is availa0l/. 16
&h/ t/rm 1Purnahuti1 m/ans! 1Com2l/t/ off/ring away of on/s/lf1. It includ/s th/ off/ring of nin/ ty2/s of grains! gh// /tc into th/ fir/ whil/ chanting s2/cifi/d mantras. As 2/r th/ #/das! th/s/ mantras hav/ th/ 2ow/r of cr/ating s2/cial vi0rations! which cr/at/s a divin/ atmos2h/r/ around to fulfill on/3s wish. &h/ 3ahuti3 to 0/ us/d in 1Purnahuti1 is 0rought 0y th/ n/igh0ors and fri/nds. &h/n it is mi4/d and off/r/d to th/ fir/ 0y /v/ryon/ 2r/s/nt. &h/ 2ri/st of th/ c/r/mony now r/cit/s th/ 2articular mantra and says 1Swaaha1! which m/ans! 1w/ off/r1. Ev/ry0ody 2r/s/nt th/r/ chants 1Swaaha1 in unison and off/rs th/ o0lation. &h/ giving of 3ahuti3 in th/ 3Agni ,unda3 sym0olis/s th/ 2utting of our a0iliti/s into a fi/ld of activity in a s2irit of d/dication. &h/n th/ r/sult is l/ft to th/ high/r 2ow/r. If th/ 3ahuti3 is giv/n in th/ right s2irit! th/n th/ high/r 2ow/r will d/finit/ly 0l/ss 0y 2roviding succ/ss in th/ att/m2t/d work. &h/ 1Purnahuti1 is sym0olis/d 0y th/ final 3ahuti3! which com2ris/s dry coconut! nin/ grains! fiv/ m/tals such as Silv/r! 'old! Co22/r! 5inc and -rass! 0/t/l l/av/s! 0/t/l nuts! dry fruits! m/dicinal h/r0s! sandal wood sticks! saffron and oth/r off/rings u2 in a silk cloth. &h/ colour of th/ cloth d/2/nds on th/ ty2/ of 3*avan3. +or /4am2l/! in 3'ayatri3! 3Sudarshana3 and 3Durga *avans3 r/d colour is us/d and for 3#idya *avan3! whit/ colour! wh/r/as in 3,u0/ra homa3! th/ whit/ colour is us/d. All th/ a0ov/6m/ntion/d off/rings ar/ dr/nch/d in gh// whil/ #/dic mantras ar/ chant/d and 17
th/n off/r/d to th/ 3*avan ,unda3. &his marks th/ /nd of th/ 1Purnahuti1 c/r/mony. It is said that! /v/n att/nding a 1Purnahuti1 c/r/mony giv/s th/ worth of /ntir/ c/l/0ration. &h/ 2/o2l/ 2r/s/nt in th/ c/r/mony should surr/nd/r th/ms/lv/s to th/ divin/ will. &h/ 1Purnahuti shlok1 is sung at th/ /nd of any satsang sa0ha! ghar sa0ha and satsang m//ting. &h/ 1Purnahuti shlok1 is! 1Shriharim s78ksharam sarvad/v/shvaram! -haktidharm78tma9am divyaru2am 2aram: Sh78ntidam Muktidam k78madam k78ranam! Sw78min78r78yanam $ilkantham 0ha9/.1 &h/ m/aning of this 1Purnahuti shlok1 is! 1I off/r worshi2 to -hagwan Swaminarayan! also known as $ilkanth #arni. As Shrihari! tog/th/r with Akshar0rahma! */ is r/s2l/nd/nt. */ is th/ 'od of all gods! th/ son of -hakti and Dharma and has th/ su2r/m/ divin/ form. */ is th/ 0/stow/r of 2/ac/! mukti (li0/ration)! fulfill/r of all d/sir/s and th/ caus/ of all caus/s.1 ("ast %2dat/d on ; <=>=?>@==?) #ARA*I *MAM If on/ should m/ditat/ on h/r as 0/ing /ffulg/nt as th/ dawn sun! off/ring (in sacrific/) various r/d su0stanc/s! gh//! 0lossoms of th/ ,imshuka! -andhuka! a2a! Pala! ,aravira! ,ahlara! lotus! Patala! Ashoka and various oth/r r/d 0lossoms! th/n on/ 0/com/s /ual to a king! 18
v/ry w/althy! having gr/at 2ow/r! waft/d 0y fly whisks and shi/ld/d 0y 2arasols! of this th/r/ is no dou0t. #arahi! also known as Panchami! or th/ +iv/fold n/! 0/ars th/ r/lation of 1fath/r1 to "alita! although 2ictur/d as a D/vi. &h/ moth/r form is ,urukulla &ara. #arahi giv/s four fir/s and ,urukulla fiv/ Shaktis 66 this forming th/ com2l/4 sha2/ in th/ c/ntr/ of Shri Bantra. #arahi is fiv/fold as wat/r! fir/! /arth! air and a/th/r. &h/s/ /l/m/nts ar/ r/lat/d to lion! tig/r! /l/2hant! hors/ and 'aruda 66 th/ 0ird6human v/hicl/ of #ishnu. &h/ir colours ar/ dark gr//n! r/d! y/llow! 0lack and 2ur2l/. */r mantra vidya of <<= l/tt/rs is; Aim glaum aim namo 0hagavati vartali vartali varahi varahi varahamukhi varahamukhi andh/ andhini nama rundh/ rundhini namah 9am0h/ 9am0hini namah moh/ mohini nama stam0h/ stam0hini namah sarvadushta 2radadushtanam /arv/sham sarva0ak chitta chakshurmukhagati9ihvastam0ham kuru kuru shighram rashyam kuru kuru aim glaum thah thah thah thah hum 2hat svaha.
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