| Varahi | |
|---|---|
Member of theMatrikas | |
 A 14th-century statue of Varahi fromNepal | |
| Other names | Varthali, Dandini, Panchami, Barahi |
| Devanagari | वाराही |
| Sanskrit transliteration | 'वाराही' (Vārāhī). |
| Affiliation | Matrikas,Devi,Lakshmi |
| Abode | Manidvipa,Vaikuntha |
| Mantra | Om Mahishadhwajayai Vidmahe, Dandahastayai Dhimahi, Tanno Varahi Prachodayat |
| Weapon | Plough and pestle |
| Mount | Buffalo |
| Consort | Varaha[1] |
Varahi (Sanskrit:वाराही,IAST:Vārāhī)[note 1] is one of theMatrikas, a group of sevenmother goddesses in theHindu religion who has the face of asow. InNepal, she is calledBarahi. In Rajasthan and Gujarat, she is venerated asDandini.
Varahi is more commonly venerated in the sect of the Mother Goddess-orientedShaktism, but also inShaivism (devotees ofShiva) andVaishnavism (devotees ofVishnu). She is usually worshipped at night, using secretiveVamamargaTantric practices. Her forms can be seen in Buddhism as well, like the Buddhist goddessesVajravārāhī andMarichi.
According to theShumbha-Nishumbha story of theDevi Mahatmya from theMarkandeya Purana, theMatrikas appear asshaktis (feminine powers) from the bodies of the gods. The scriptures say Varahi devi was created fromVaraha. She has a boar form, wields achakra (discus) and fights with a sword.[2][3] After the battle described in the scripture, the Matrikas dance – drunk on the demons' blood.[4]
According to an episode of theDevi Mahatmya that deals with the killing of the demonRaktabija, the warrior-goddessDurga creates the Matrikas from herself and with their help distroy the demon army. When the demon Shumbha challenges Durga to a duel, she absorbs the Matrikas into herself.[5] In theVamana Purana, the Matrikas arise from different body parts of the Divine MotherChandika; Varahi arises from Chandika's back.[3][6]
TheMarkendeya 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.[7] TheDevi 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 apreta (corpse).[8]
In theVaraha Purana, the story of Raktabija is retold, but here each of the Matrikas appears from the body of another Matrika. Varahi appears seated onShesha-nāga (the serpent on which the godVishnu sleeps) from the posterior of Vaishnavi, the Shakti of Vishnu.[9] Varahi is said to represent the vice of envy (asuya) in the same Purana.[10][11]
TheMatsya Purana tells a different story of the origin of Varahi. Varahi, with other Matrikas, is created byShiva to help him kill the demon Andhakasura, who has the ability – like Raktabija – to regenerate from his dripping blood.[9]
TheDevi Purana paradoxically calls Varahi asVarahajanani, the mother of Varaha as well asKritantatanusambhava, who emerges from Kritantatanu. Kritantatanu means "death personified" and could be an attribute of Varaha or a direct reference toYama, the god of death.[12] Elsewhere in the scripture, she is calledVaivasvati and described as engrossed in drinking milk from askull-cup. theorizes that the name "Vaivasvati" means that Varahi is clearly identified withYami, the shakti of Yama, who is also known as Vivasvan. Moreover, Varahi holds a rod and rides on buffalo, both of which are attributes of Yama; all Matrikas are described as having the form of the gods, they are shaktis of.[13]
In the context of the Matrikas' association to the Sanskrit alphabet, Varahi is said to govern thepavarga of consonants, namelypa, pha, ba, bha, ma.[14] TheLalita Sahasranama, a collection of 1,000 names of theDivine Mother, calls Varahi the destroyer of demon Visukaran.[15] In another context, Varahi, asPanchami, is identified with the wife ofSadashiva, the fifthBrahma, responsible for the regeneration of the Universe. The otherPanch Brahmas ("five Brahmas") are the godsBrahma,Govinda,Rudra andIsvara, who are in charge of creation, protection, destruction and dissolution respectively.[11] In yet another context, Varahi is calledKaivalyarupini, the bestower of Kaivalya ("detachment of the soul from matter or further transmigrations") – the final form ofmukti (salvation).[11] The Matrikas are also believed to reside in a person's body. Varahi is described as residing in a person's navel and governs themanipura,svadhisthana andmuladharachakras.[16]
Haripriya Rangarajan, in her bookImages of Varahi—An Iconographic Study, suggests that Varahi is none other thanVak devi, the goddess of speech.[17]
Varahi's iconography is described in theMatsya Purana andagamas, such as thePurva-karnagama and theRupamandana.[18] TheTantric textVarahi Tantra mentions that Varahi has five forms: Svapna Varahi, Canda Varahi, Mahi Varahi (Bhairavi), Krcca Varahi and Matsya Varahi.[11][19] The Matrikas, as shaktis of gods, are described to resemble those gods in form, jewellery and mount, but Varahi inherits only the boar-face ofVaraha.[20]
Varahi is usually depicted with her characteristic sow face on a human body with a black complexion comparable to a storm cloud.[9][21] The scholar Donaldson informs us that the association of a sow and a woman is seen as derogatory for the latter, but the association is also used in curses to protect "land from invaders, new rulers and trespassers".[20] Occasionally, she is described as holding the Earth on her tusks, similar to Varaha.[3] She wears thekaraṇḍa mukuṭa, a conical basket-shaped crown.[9][18] Varahi can be depicted as standing, seated, or dancing.[17] Varahi is often depicted as pot-bellied and with full breasts, while most all other Matrikas – exceptChamunda – are depicted as slender and beautiful.[20][22] One belief suggests that since Varahi is identified with theYoganidra ofVishnu, who holds the universe in her womb (Bhugarbha Paranmesvari Jagaddhatri), she should be shown as pot-bellied.[11][17] 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.[20] A notable exception is the depiction of Varahi as human-faced and slender at the sixth-century Rameshvara cave (Cave 21), theEllora Caves. She is depicted here as part of the group of seven Matrikas.[23] Athird eye and/or a crescent moon is described to be on her forehead.[3][11]
Varahi may be two, four, six or eight-armed.[11][18] TheMatsya Purana, thePurva-karnagama and theRupamandana mention a four-armed form. TheRupamandana says she carries a ghanta (bell), achamara (a yak's tail), achakra (discus) and agada (mace). TheMatsya Purana omits the ghanta and does not mention the fourth weapon.[3][18][24] ThePurva-Karanagama mentions that she holds theSharanga (the bow of Vishnu), thehala (plough) and themusula (pestle). The fourth hand is held in theAbhaya ("protection gesture") or theVarada Mudra ("blessing gesture").[9][18] TheDevi 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).[13][21] TheVarahini-nigrahastaka-stotra describes her attributes as a plough, a pestle, a skull-cup and the abhaya mudra.[25] TheVamana Purana describes her seated on Shesha while holding a chakra and a mace.[3] TheAgni Purana describes her holding the gada, shankha, sword andankusha (goad).[3] TheMantramahodadhi mentions she carries a sword, shield, noose and goad.[3] In Vaishnava images, since she is associated with Vishnu, Varahi may be depicted holding all four attributes of Vishnu –Shankha (conch), chakra, Gada andPadma (lotus).[17] TheAparajitapriccha describes her holding a rosary, akhatvanga (a club with a skull), a bell, and akamandalu (water-pot).[25]
TheVishnudharmottara Purana describes a six-armed Varahi, holding adanda (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").[9] She also holds ashakti andhala (plough). Such a Varahi sculpture is found at Abanesi, depicted with the dancingShiva.[9] She may also be depicted holding a child sitting on her lap, as Matrikas are often depicted.[17][23]
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.[11][19]
Thevahana (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 onGaruda (the eagle-man vahana of Vishnu). In Tantric Shakta images, the vahana may be specifically a she-buffalo or a corpse (pretasana).[11][17][18][21][25] An elephant may be depicted as her vahana.[9] The goddess is also described as riding on her horse, Jambini.[26]Garuda may be depicted as her attendant.[22] She may also be depicted seated under akalpaka tree.[9]
When depicted as part of the Sapta-Matrika group ("seven mothers"), Varahi is always in the fifth position in the row of Matrikas, hence calledPanchami ("fifth"). The goddesses are flanked byVirabhadra (Shiva's fierce form) andGanesha (Shiva's elephant-headed son and wisdom god).[11]
Varahi is worshipped byShaivas,Vaishnavas andShaktas.[17] Varahi is worshipped in the Sapta-Matrikas group ("seven mothers"), which are venerated in Shaktism, as well as associated withShiva.
Varahi is aratri 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.[11] Shaktas worship Varahi by secretiveVamamarga Tantric practices,[17] which are particularly associated with worship bypanchamakara – wine, fish, grain, meat andritual copulation. These practices are observed in theKalaratri temple on the bank of theGanges, where worship is offered to Varahi only in the night; the shrine is closed during the day.[17] Shaktas consider Varahi to be a manifestation of the goddess LalitaTripurasundari or as "Dandanayika" or "Dandanatha" – the commander-general of Lalita's army.[17] TheSri Vidya tradition of Shaktism elevates Varahi to the status of ParaVidya ("transcendental knowledge").[17] The Devi mahatmya suggests evoking Varahi for longevity.[11] Thirtyyantras and thirtymantras are prescribed for the worship of Varahi and to acquiresiddhis by her favour. This, according to the scholar Rath, indicates her power. Some texts detailing her iconography compare her to the Supreme Shakti.[11]
Prayers dedicated to Varahi includeVarahi Anugrahashtakam, for her blessing, andVarahi Nigrahashtakam, for destruction of enemies; both are composed inTamil.[27][28]
Apart from the temples in which Varahi is worshipped as part of the Sapta-Matrika, there are notable temples where Varahi is worshipped as the chief deity.
A 9th-centuryVarahi temple exists at Chaurasi about 14 km fromKonark,Orissa, where Varahi is installed as Matysa Varahi and is worshipped by Tantric rites.[11][29] InVaranasi, Varahi is worshipped as Patala Bhairavi.
InChennai, there is a Varahi temple inMylapore, while a larger temple is being built nearVedanthangal.[26] AshadhaNavaratri, in theHindu month ofAshadha (June/July in theGregorian calendar), is celebrated as a nine-day festival in honour of Varahi at the Varahi shrine atBrihadeeswarar temple (a Shaiva temple),Thanjavur. The goddess is decorated with different types ofalankarams (ornaments) every day, during festivals while full moon days are also considered auspicious.[15] An ancient temple of the goddess is also found atUthirakosamangai.[30] Ashta-Varahi temple with eight forms of Varahi is situated in Salamedu nearVillupuram.[31]
InKerala, the Sree Panchami Devi Temple inPettah,Thiruvananthapuram is a famous temple dedicated to Goddess Durga and Goddess Varahi. Another temple for the Goddess Varahi in Kerala are the Aalumthazham Sree Varahi Temple inAnthikadu,Thrissur, the Shi Varahi Daivasthana Pilikunda Kutel inManjeshwar,Kasargod, Kumbalapally Sree Varahi Temple, Kanichukulangara,Cherthala, Vadakekkavu Varahi Temple,Pattuvam,Kannur, and Nellikkam Kandy Varahi Temple,Thamarassery,Kozhikode. In addition, Kerala's worship ofSaptamatakal along with Goddess Bhagavati would mean that the Goddess Varahi along with her seven companions is worshiped in shrines in a lot of temples, such as the Ameda Saptamata Temple inThrippunithura,Ernakulam,Kodungallor Bhagavati Temple,Paramekkavu Bagavathi Temple, andParumala Valiya Panayannarkavu Devi Temple.
TheTal Barahi Temple is situated in the middle ofPhewa Lake,Nepal. Here, Barahi, as she is known as in Nepal, is worshipped in the Matysa Varahi form as an incarnation ofDurga and anAjima ("grandmother") goddess. Devotees usually sacrifice male animals to the goddess onSaturdays.[32] Jaya Barahi Mandir,Bhaktapur, is also dedicated to Barahi.[33]
Vajravarahi ("vajra- a thunderbolt, an important symbol in Buddhism, representing the nature of reality; varahi-hog" or Buddhist Varahi), one of the Buddhist Yoginis along with other Yoginis, including Vajrayogini. Vajravarahi is also known as Varahi in Buddhism. Vajravarahi inherits the fierce character and wrath of Varahi. She is invoked to destroy enemies. The sow head of Varahi is also seen as the right-side head attached to the main head in one of Vajravarahi's most common forms. The hog head is described in Tibetan scriptures as representing the sublimation of ignorance ("moha"). According to Elizabeth English, Varahi enters the Buddhist pantheon through theyogatantras. In theSarvatathagatatattvasamgaraha, Varahi is described initially as a Shaivasarvamatr ("all-mother") located inhell, who is converted to the Buddhistmandala byVajrapani, assuming the name Vajramukhi ("vajra-face"). Varahi also enters theHeruka-mandala as an attendant goddess. Varahi, along with Varttali (another form of Varahi), appears as the hog-faced attendant ofMarichi, who also has a sow face.[17][34]
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