Sri MahaVarahi Mediation O 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 "here was a s#ecial charka $chariot% for her to ride! the kiri charka "he chariot was #ulled by &''' boars, and the charioteer was stambhini 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 different mounts for riding! "he buffalo, the lion called simhaghosha, 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 Li-uor sea $sudha sindu% in the form of a man, who was in her enclosure, to -uench this thirst On the successful com#letion, granted him a boon of usage in sacrifices .inally she engaged with Vishanga $"he enemy commander!in!chief% and #ulled him with her #lough and killed him with her #estle (er kiri chakra was always moving in ste# with Sri /hakra 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 (er mantra has &&, syllables and is mediated in the )gnya chakra, along with her anga ua#anga, #ratyanga devatas and the Varahi guru#aduaka during the morning rasmi mala mantra recitation 0e shall try to meditate on her while doing her dhyana

Pathoruha pItagatAm Seated on a lotus Meditate on a very thin stream of light from the muladhara touching the )gnya /hakra while re#eating 1Aim+ and a lotus blooming in the )gnya chakra while re#eating 1glaum+ pathotaramecakAm Of the colour of rain bearing clouds! grey or black Meditate on the form of the Devi seated on the lotus while re#eating * 1 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 kuTiladamsTrAM (aving curved tusks $teeth% Meditate on the curved tusks $teeth% while re#eating #vArtAli vArtAli!" Since teeth are re-uired for v)rta! s#eech kaplilAkshI trinayanAm (aving three red eyes Since the eyes are meditated as sun moon and fire $ sOmas2ry)gni locana% a big si3e is indicated here Meditate while re#eating 1 vArAhi vArAhi varAhamuki varAhamukhi+! since the varaha avatar * third avatar of Sri Vishnu lifted the world from the seas, a huge form is re-uired for this (ence a huge form with a boar face is meditated here daksordvadorarikatkaw muslamabhItim tantanyatavat shamka khetahalavaran karair dhadahnAm granting boons 0hile meditating on the u##ermost right hand with the discus re#eat 1 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 On u##ermost left hand with the conch re#eat 1rundhe 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 1 $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 1 mohe mohini namah+! "his body is likened to a field, $Gita says 1idam 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 re-uired and #lough re#resent the act of sowing and rea#ing the #ast $#rarabhda% karmas "he husk in the seed is the 1kartrutva buddhi+ * sense of the ego, that 15+ 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 1 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 ghanakuca kumbhAm pranata vAnchitavadaanyAm% (aving #ot like breasts and giving all boons to her devotees "he breasts are likened to the seen world $see kamakala dhyanam% .rom the u##er right hand meditate on the discus, sword, 4estle and gesture of removing fear Similarly from the left u##er hand the conch, shield, #lough and the gesture of

Varahi is said to have 1nigrah)nugraha kshamah+ by Sri 4arasurama! (aving great skill and destroying enemies Meditate on this while re#eating 1 sarva dusta&"Thah Thah+ #radus"a 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 1Thah+ "ha is #rakruti 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 2ninterru#ted awareness is Devi Varahi #ersonified so this is mediated while re#eating 1 hum+ removal of other thoughts and 1astrAya phaT+ is the arrow which goes straight to the mark, which is the atma saksatkara

"he twelve names are9 i ii iii iv #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 da:dan)tha9 /ommander in chief of the armed forces of Sri Lalita sanketa9 secret coded, being in the army has secret codes 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 4oo;a #ath, since 4oo;a is the sadhana and battle #ersonified we have to understand the meaning and the #hiloso#hy behind every act in the 4oo;a, she confers on us this understanding vi vii viii i6 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 #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 siv)9 <ver aus#icious Since devi is ever #ure awareness she is ever aus#icious v)rt)li9 Lord of s#eech )s seen above the varaha avatar used the tusks to lift the world, having big tusks are indicated here 4hiloso#hically they indicate the Vedas which are the sure means for being lifted u# 6 mah)sena9 (aving great army "he 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

6i

)gnya cakersvari9 Lord of the agyna cakra $mid eyebrow% )ll individual effort will be u# the sadhaka to raise the kundalini u# to agnya cakra , here the agnya * the order of the devi is re-uired to move further to the sahsarara, which is the grace of the divine mother through the Sri Guru

6ii

arighni9 ari is the enemy and ghna is to kill , so this is the remover of the enemies )ri also means the cakra, which is indicative of time $kala cakra% ghna is to kill So she is above time $kala% the ne6t tatva is niyati $ rule% so she is u#holder of rules $see nama iv%

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 v p!rvar hi sth Nuh 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 d(rgha)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% <kaakshara kosa a tantric dictionary identifies 1Lm> with source of devas $L kara devayoni sy)t% 7eversing deva we get Vedas, re#lacing this, the above gets modified as 1source of Vedas+ Vedas are +big+! both in si3e 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 4ara, we can conclude a huge form is necessary to lift the earth )gain <kaakshara kosa refers = LLm> as the mata $LL @aro m)t) sadbiruchyate% One 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 4airing 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 means 15 Salute+ "raditionally salutation is by falling at the feet, (ence = PAdukAbyo (amah> is found in the mantra "he #hiloso#hy of the above9 2#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 14adukabhyo+ 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%, =4aduk)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 O 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 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 1 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

Our 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 commander!in!chief 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,, s2c5mukha, #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 conse-uence 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 ="amOli#t)> $#ainted with darkness% drawn by dark horses 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 On 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 delusion!less $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 One who had this richness $8haga%, indicated by golden ornaments is called =bhagavaty)"

svayoni darsana 1Looking at her genital organ+ is the verbal translation 7e#lacing the meaning of genital organ $yoni% as 1the source of creation+, the above gets modified to seeking the source of creation+ or rather as 1an in-uiry into the source of the feeling 15++ "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 ishetvOr;e ? Sama veda9 agna)y)hi D atharva veda9 samnodevi i e aEiEaEmF )im "his also re#resents the four mahavakyasG 0e can identify this as the #ath guided by 8hagavan 7amana which is the in-uiry to the source of the feeling of 15+ 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 4ut 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 "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 self!realisation and the battle is sadhana #ersonified with their traditional views "he mother of these commanders is k(kas which means hardened mind, without #iety & /al haka9 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 s2c5 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 "he seven commanders re#resent the common, uninitiated #eo#le who degrade the usage of the five =M>+s

H Ph lamukha9 4hala 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 #seudo!thinkers or logical scientific thinkers referring to Vedas to degrade this #ath I 0ikarNa9 @arna is the ear and the ad;ective 1vi+ 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 0ikat nana9 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 Kar l ksha9 kar)la means frightful and aksha means eyes "his re#resents #eo#le who are afraid of the #ractices and hence are mortified L 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