| Varaha | |
|---|---|
Embodiment ofSacrifice | |
| Member ofDashavatara | |
 Painting depicting Varaha byRaja Ravi Varma, circa 1930 | |
| Devanagari | वराह |
| Affiliation | Avatara ofVishnu |
| Abode | Vaikuntha |
| Mantra | Om Bhuvarāhāya Vidmahe Hiranyakarabhāya Dhimahi Tanno Krodha Prachodayāt |
| Weapon | Sudarshana Chakra,Kaumodaki (Gada) |
| Symbols | Padma |
| Festivals | Varaha Jayanti |
| Genealogy | |
| Consort | Bhumi |
| Children | Narakasura,Mangala |
Varaha (Sanskrit:वराह,Varāha, "boar") is theavatara of theHindu godVishnu, in the form of aboar. Varaha is generally listed as third in theDashavatara, the ten principal avataras of Vishnu.
Varaha lifts the earth goddessBhumi out of thecosmic ocean when the demonHiranyaksha stole the earth goddess and hid her in the primordial waters, Vishnu appeared as Varaha to rescue her. Varaha killed Hiranyaksha and retrieved the earth goddess from the cosmic ocean, lifting it on his tusks, and restored her to her place in the universe.
Varaha is completely a boar or in an anthropomorphic form, with a boar's head and the human body. His consort, Bhumi, the earth goddess, is a goddess lifted by Varaha.
The deity Varaha derives its name from theSanskrit wordvaraha (Devanagari: वराह,varāha) meaning "boar" or "wild boar".[1]
The wordvarāha is fromProto-Indo-Iranian termwarāȷ́ʰá, meaning boar. It is thus related toAvestanvarāza,Kurdishberaz, Middle Persianwarāz, and NewPersiangorāz (گراز), all meaning "wild boar".[2]
The Sanskrit grammarian and etymologistYaska (circa 300 BCE) states that the wordvaraha originates from the root √hr.[3] The Monier-Williams dictionary states that the root √hr means "'to offer', 'to outdo, eclipse, surpass', 'to enrapture, charm, fascinate', and 'to take away or remove evil or sin'" and also "to take away, carry off, seize, deprive of, steal, rob".[4]
As per Yaska, the boar is an animal that "tears up the roots, or it tears up all the good roots" is thus calledvaraha.[3] The wordvaraha is found in Rigveda, for example, in its verses such as 1.88.5, 8.77.10 and 10.28.4 where it means "wild boar".[2][5]
The word also means "rain cloud" and is symbolic in some Rigvedic hymns, such as Vedic deityVritra being called avaraha in Rigvedic verses 1.61.7 and 10.99.6, andSoma's epithet being avaraha in 10.97.7.[6][7] Later the rain-relationship led the connotation of the term evolve intovara-aharta, which means "bringer of good things" (rain), which also mentioned by Yaska.[3][7]
Yaska mentions a third meaning of the wordvaraha. The Vedic group of Angirases are calledvarahas or collectively avarahavah.[3]
The god Varaha is also called referred by the epithetsukara (Sanskrit सूकर,sūkara), meaning 'wild boar', which also used in the Rigveda (e.g. 7.55.4) andAtharvaveda (e.g. 2.27.2).[8] The word literally means "the animal that makes a peculiar nasal sound in respiration"; in theBhagavata Purana, Varaha is referred to Sukara, when he is born from the godBrahma's nostrils.[9][10]
The origin of Varaha is found in theVedas, the oldest Hindu scriptures.[11][12][13][14][15] Varaha is originally described as a form ofPrajapati (a form ofBrahma), but on evolved into the avatara of Vishnu in later Hindu scriptures.[16] Two other avataras of Vishnu -Matsya (the fish) andKurma (the tortoise) were also equated with Prajapati, a form of Brahma before being shown as forms of Vishnu in later traditions.[13]
Arthur Anthony Macdonell traces the origins of the Varaha legend to two verses (1.61.7 and 8.66.10) of theRigveda, the oldest Veda. Vishnu, aided by the godIndra, steals hundred buffaloes from a boar (identifiedVritra by Macdonell based on verse 1.121.11); and then Indra - shooting across a mountain kills that same boar who is named Ermusha, who is Vritra in disguise.[11][17][18][19]Arthur Berriedale Keith also agrees with Macdonell; interpreting the mountain as a cloud and the killing is a story of the killing of theasura Vritra by Indra.[13] The 14th century Vedic commentatorSayana states theTaittiriya Samhita (6.2.4) elaborates the Rigveda version.[20] However, the Rigveda does not hint at the classical legend of the rescue of the earth by the boar.[21] In the scripture, the godRudra (a form of the godShiva) is called the "boar of the sky". Even Vishnu has killed a boar. The hunting and butchering of a boar using dogs is also referred to.[12][21]
TheTaittiriya Samhita (6.2.4) mentions that the boar, "the plunderer of wealth", hides the riches of the asuras, beyond the seven hills. Indra kills the board by striking it a blade ofsacredkusha grass, piercing the mounts. Vishnu, "the sacrifice" (yajna), brings the killed boar as a sacrificial offering to the gods and goddesses, thereby the gods and goddesses acquiring the treasure of the asuras and asuris and eat the boar.[11][13][22] Vishnu is both the sacrifice as well as the "bringer of sacrifice"; the boar being the sacrifice.[23] The tale is also recalled inCharakaBrahmana andKathaka Brahmana; the latter calls the boar Emusha.[24][11]
According to J. L. Brockington, there are two distinct boar mythologies in Vedic literature. In one, he is depicted as a form of Prajapati, in other an asura named Emusha is a boar that fights Indra and Vishnu. The section 14.1.2 of theShatapatha Brahmana harmonizes the two myths and Emusha is conflated into Prajapati.[25]
The earliest versions of the classical Varaha legend are found in theTaittiriya Samhita and theShatapatha Brahmana; scholars differ on which one is the core version.[26][21][14] TheShatapatha Brahmana narrates that the universe was primordial waters. The earth which was the size of a hand, was trapped in it. The godPrajapati (who is a form ofBrahma) in the form of a boar (varaha) plunges into the waters and brings the earth out. He also marries the earth thereafter. TheShatapatha Brahmana calls the boar as Ermusha, which Keith relates to the boar's epithetermusha in the Rigveda.[26][13][27] In theTaittiriya Samhita (7.1.5), Prajapati - who was roaming as the wind - acquires the form of a "cosmogonic" boar lifting the earth goddess from the primeval waters. AsVishvakarma (the creator of the world), he flattened her, thus she - the earth - was calledPrithvi, "the extended one". They produce various deities.[11][28][29]
TheTaittiriya Aranyaka (10.1.8) states the earth is lifted by a "black boar with hundred arms".[29] TheTaittiriya Brahmana (1.1.3.6) expands theTaittiriya Samhita narrative.[11] The "Lord of creation" was pondering on how the universe should be. He saw a lotus leaf and took the form of a boar to explore under it. He found mud and outstretched it on the leaf, rising above the waters. It was called the earth -Bhumi, literally "that which became (spread)".[29][30]
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TheAyodhya Kanda book of the epicRamayana refers to Varaha retaining his connection to Prajapati as Brahma. In a cosmogonic myth, Brahma appears in the primal universe full of water and takes the form of a boar to lift the earth from the waters; creation begins with Brahma and his progeny.[31][32][15] TheYuddha Kanda book of the epic praises Rama (the hero of the epic, who is identified with Vishnu) as "the single-tusked boar", which is interpreted as an allusion to Varaha and links Varaha with Vishnu.[33][34][35] In the epicMahabharata,Narayana ("one who lies in the waters", an appellation of Brahma which was later transferred to Vishnu) is praised as the one who rescues the earth as a boar.[36][37]
The Puranas complete the full transition of Varaha from the form of Prajapati-Brahma to the avatar of Narayana-Vishnu. TheBrahmanda Purana, theVayu Purana, theVishnu Purana, theLinga Purana, theMarkendeya Purana, theKurma Purana, theGaruda Purana, thePadma Purana and theShiva Purana have similar narratives of the cosmogonic myth, wherein Brahma, identified with Vishnu, takes the Varaha form to raise the earth from the primeval waters.[38][39][40][41][42][43][44][45][46]
TheBrahmanda Purana, one of the oldestPuranas, narrates that in the presentkalpa ("aeon") calledVaraha kalpa, Brahma wakes from his slumber. Brahma is called Narayana ("he who lies in the waters").[41] TheVayu Purana says that Brahma roams as the wind in the waters, which is interpreted as allusion to the VedicTaittiriya Brahmana version.[42] Similarly alluding to the Vedic version, the detailedBrahmanda Purana version says that Brahma is "invisible" and a shorter summary says that he becomes the wind.[47] In theBrahmanda Purana, realizing that the earth was in the waters, he decides to take the form of Varaha as the beast likes to sport in the water.[48] Similar reasons for taking the boar form particularly are also given in theLinga Purana,[49] theMatsya Purana[50] and theVayu Purana.[51][52] TheVishnu Purana adds that Brahma-Narayana decides to take the form of Varaha, similar to the forms of the fish (Matsya) and tortoise (Kurma), he took in previouskalpas.[53][54]
TheBrahma Purana, theVenkatacala Mahatmya in theVaishnava Khanda Book of theSkanda Purana and theVishnu Smriti narrate the tale with slight variation, however Brahma is missing; it is Vishnu who unambiguously becomes Varaha to lift the sunken earth from the waters.[55][56][57] In late addition in theMahabharata, the single-tusked (Eka-shringa) Varaha (identified with Vishnu) lifts the earth, which sinks under the burden of overpopulation when Vishnu assumes the duties ofYama (the god of Death) and death seizes on earth.[58][59] In theMatsya Purana and theHarivamsa, at the beginning of akalpa, Vishnu creates variousworlds from the cosmicgolden egg. The earth, unable to bear the weight of the new mountains and losing her energy, sinks in the waters to the subterranean realm ofRasatala - the abode of the demons.[60][61] In the first account in theBhagavata Purana states that in early stages of creation, Brahma creates various beings, however finds the earth under the waters.[62][63] Varaha (identified with Vishnu, the Lord of sacrifice) emerges as a tiny beast (a size of a thumb) from the nostrils of Brahma, but soon starts to grow. Varaha's size increases to that of an elephant and then to that of an enormous mountain and later, he becomes larger than the whole earth and raises it to the intrastellar space where Brahma places the created beings on top of.[16][64]
The scriptures emphasize Varaha's gigantic size. TheBrahmanda Purana, theVayu Purana, theMatsya Purana, theHarivamsa and theLinga Purana describes Varaha as 10yojanas (The range of ayojana is disputed and ranges between 6–15 kilometres (3.7–9.3 mi)) in width and a 1000yojanas in height. He is large as a mountain and blazing like the sun. Dark like a rain cloud in complexion, his tusks are white, sharp and fearsome. His body is the size of the space between the earth and the sky. His thunderous roar is frightening. In one instance, his mane is so fiery and fearsome thatVaruna, the god of the waters, requests Varaha to save him from it. Varaha complies and folds his mane.[65][16][66][67][68][69][70][52][71]
Early texts like theBrahmanda Purana and theVayu Purana build up on theTaittiriya Brahmana Vedic cosmogonic concept ofYajna-varaha (Varaha as sacrifice).[72][73][74] TheBrahmanda Purana describes that acquiring the boar form composed of Vedic sacrifices, he plunges in waters, finding the earth in the subterranean realm. Varaha's various body parts are compared with various implements or participants of ayajna (sacrifice). This description ofYajna-varaha was adopted in various other Puranas (like theBrahma Purana,[75] theBhagavata Purana,[73] theMatsya Purana,[50] thePadma Purana,[76] theVenkatacala Mahatmya of theSkanda Purana,[77] theVishnudharmottara Purana), theHarivamsa,[78]Smriti texts (including theVishnu Smriti,[56]),Tantras andAdi Shankara's commentary on theVishnu Sahasranama explaining the epithetYajnanga ("whose body isyajna").[65][79][80] TheVishnu Purana, theBhagavata Purana and thePadma Purana embeds the sacrificial description within a paean to Varaha by the sages ofJanaloka after he saves the earth.[81][82][83] Roshen Dalal describes the symbolism of his iconography based on theVishnu Purana as follows:[16]
His four feet represent theVedas (scriptures). His tusks represent sacrificial stakes. His teeth are offerings. His mouth is the altar, the tongue is the sacrificial fire. The hair on his head denotes the sacrificial grass. The eyes represent the day and night. The head represents the seat of all. The mane represents the hymns of the Vedas. His nostrils are the oblation. His joints represent the various ceremonies. The ears are said to indicate rites (voluntary and obligatory).
Some texts like theVishnu Purana,[53] theMatsya Purana,[84] theHarivamsa[85] and thePadma Purana[86] contain a panegyric - dedicated to Varaha - and a plea of rescue by the earth. They clearly identify Varaha with Vishnu at this stage. Further in theBrahmanda Purana and other texts, Varaha rose from the waters carrying the earth on his tusks and restored her on the waters, where she floated like a boat. Varaha flattened the earth and divided it into seven great portions by creating mountains.[53][54][49][87][88] Further, Brahma, identified with Vishnu, creates natural features like mountains, rivers, oceans, various worlds as well as various beings.[89][90][87][73][91] TheVenkatacala Mahatmya and the first account in theBhagavata Purana mentions only the rescue of the earth by Varaha, omitting the creation activities attributed to him in other texts. TheVenkatacala Mahatmya states that Varaha placed beneath the earth theworld elephants, the serpentShesha and theworld turtle as support. At his behest, Brahma creates various beings. TheBhagavata Purana alludes to the slaying of a demon - identified with Hiranyaksha in other narratives in the Purana.[92][93]
TheLinga Purana and theMarkendeya Purana clearly identifies Varaha, as the rescuer of the earth, with Vishnu, barring the cosmogonic myth.[94]
While early references in theMahabharata to the demonHiranyaksha do not relate him to Varaha, Vishnu is said to be taken the boar form to slay a demon named Naraka.[36][59] Another late insertion describes Vishnu lifting the earth as well as defeating all thedanavas (demons).[58][95][96] Late passages start the association of Hiranyaksha with Varaha. Vishnu is praised as Varaha, the vanquisher of Hiranyaksha in three instances.[58][97]
TheAgni Purana mentions the obliteration of the demon Hiranyaksha as Varaha's main purpose.[79] TheLinga Purana and theKurma Purana narrate that thedaitya (demon; lit. "son ofDiti") Hiranyaksa defeats the gods and entraps the earth in the subterranean realm. Taking the Varaha form, Vishnu slays the demon by piercing him by his tusks. Later, he uplifts the earth from the netherworld and restores her to her original position.[98][99][100] TheLinga Purana continues further: Later, Vishnu discards his boar body and returns to his heavenly abode of Vaikuntha; the earth cannot bear the weight of his tusks. Shiva relieves the earth by using the same as an ornament.[99][100]
TheBrahmanda Purana, theVayu Purana, theMatsya Purana[101] and thePadma Purana[102] mentions that Varaha's battle with theasuras (demons) is one of twelve in thiskalpa between the gods and the demons. TheBrahmanda Purana states that Hiranyaksha is pierced by Varaha's tusk,[103] whileVayu Purana comments that Hiranyaksha is killed in this battle before Varaha rescued the earth.[104] TheHarivamsa narrates that the demons led by Hiranyaksha overpower and imprison the gods, Vishnu assumes the boar form and slays the demon-king with hisSudarshana chakra (discus) after a fierce war.[105]
TheShrishti Khanda book of thePadma Purana provides an elaborate description of the war between the gods and the demons led by Hiranyaksha. The demon army is routed by the gods, who in turn by overpowered by the demon-king. Vishnu combats with Hiranyaksha for a hundred divine years; finally the demon expands his size and seizing the earth escapes to the netherworld. Vishnu follows him, taking up the Varaha form and rescues the earth. After engaging in a fierce mace-battle, Varaha finally beheads the demon with his discus.[106]
In theShiva Purana, the annihilation of Hiranyaksha appears as a cursory tale in the story of subduing of his adopted sonAndhaka by Shiva. The demon king Hiranyaksha confines the earth to Patala. Vishnu becomes Varaha (identified with Sacrifice) and slaughters the demon army by trashing them by his snout, piercing by tusks and kicking by his legs. Finally, Varaha decapitates the demon king with his discus and crowns Andhaka as his successor. He picks the earth on his tusks and places it in her original place.[107]
A detailed second account in theBhagavata Purana narrates thatJaya and Vijaya, the doorkeepers of Vishnu's abodeVaikuntha, were cursed by thefour Kumaras to be born as demons. In their first birth, they are born as the daityasHiranyakashipu (who is slain by another of Vishnu's avatara ofNarasimha) and Hiranyaksha as the twin sons of Diti and the sageKashyapa.[63][108] Blessed by Brahma, the king of daityas Hiranyaksha became powerful and conquered the universe. He challenges the sea god Varuna to combat, who redirects him the more powerful Vishnu. The demon confronts Vishnu as Varaha, who is rescuing the earth at the time. The demon mocks Varaha as the animal and warns him not to touch earth. Ignoring the demon's threats, Varaha lifts the earth on his tusks. Varaha engages in a mace-duel with the demon. Varaha destroys with the discus, the demon horde created by the demon's magic; finally slaying Hiranyaksha hitting him with his foreleg after the thousand-year battle.[63][109]
TheGaruda Purana, that refers to theBhagavata Purana, alludes to the curse in the Hiranyaksha tale. The cursed Vijaya is born as the demon Hiranyaksha, begins a boon from Brahma. He takes the earth to Patala. Vishnu, as Varaha, enters Patala via the ocean. He lifts the earth with the tusks and annihilates the demon; then places the four world elephants to support the earth and settles inSrimushnam.[110] TheUttarakhanda book of thePadma Purana also narrates about the curse of the Kumaras. Jaya and Vijaya choose three births on the earth as foes of Vishnu, rather than seven existences as his devotees to lessen the period of the curse. Hiranyaksha carries the earth away to the underworld. Varaha pierces the demon fatally by his tusk and then places the earth over the hood of the serpent and becomes the world turtle to support it.[111] TheAvantikshetra Mahatmya section of theAvantya Khanda Book of theSkanda Purana also refers to the curse. The earth sinks in the waters tormented by the daityas; Varaha vanquishes Hiranyaksha.[112]
In a passing reference in theBrahmanda Purana, theVayu Purana andMatsya Purana, Varaha is said to have slain Hiranyaksha on Mount Sumana (also called Ambikeya or Rishabha) on/ near the legendary islandJambudvipa.[101][113][114] Besides to alluding to the raising of the earth from the waters by Varaha, theBrahmavaivarta Purana also mentions that Hiranyaksha was slain by Varaha.[115] TheGaruda Purana and theNarada Purana also refers to Varaha as the slayer of Hiranyaksha.[116][117]
TheBrahma Purana narrates another tale where arakshasa (demon) named Sindhusena defeated the gods and took the sacrifice to the netherworld Rasatala. Implored by the gods, Vishnu takes the form of Varaha and enters Rasatala. He slew the demons and recovered the sacrifice holding it in his mouth (mukha), thus sacrifice known asmakha. NearBrahmagiri hill inTrimbak, Varaha washed his blood-stained hands in the river Ganga (identified with theGodavari alias Gautami river); the water collected forms the sacred pond calledVaraha-tirtha orVaraha-kunda.[118][119]
In an instance in theMahabharata after raising the earth, Vishnu as Varaha, shakes his tusk and three balls of mud fall in the South, which he declares as the threepindas (riceballs) to be given to thePitrs (ancestors). Varaha's association with the threepindas is reiterated in later texts like the epic's appendixHarivamsa, theVishnudharmottara Purana and theBrahma Purana.[58][120] This tale constitutes the mythology ofPitr-yajna orShraddha, sacrifice to the ancestors.[121]
TheBrahma Purana narrates about Varaha's deliverance of the Pitrs (manes). Once, the Pitrs lust for Urja (also known as Svadha and Koka), the daughter of the moon-godChandra. Cursed by Chandra, the Pitrs fall as humans on theHimalayan mountains from their elevated positions, while Koka transforms into a river in the mountains. The demons attack the Pitrs, who hides under a slab in the Koka river. Eulogized by the Pitrs, Varaha uplifted the drowning Pitrs from the river by his tusks. Then, he performs the rites of Shraddha by performinglibations andpindas to the Pitrs with the Earth acting as Chaya - his consort in the rituals. Varaha liberated the Pitrs from the curse and blessed Koka to be reborn as Svadha (the food or oblations offered to Pitrs) and become the wife of the Pitrs. Further, Narakasura (also called Bhauma) was born to the earth due to her contact with Varaha. Also, Varaha's temple was established atKokamukha, where Varaha freed the Pitrs.[122]
TheVishnu Purana, theBrahma Purana and theBhagavata Purana, in the episode of the killing of the demonNarakasura byKrishna avatara of Vishnu, mentions that he was the foster son of Varaha and the earth goddess Bhumi.[123][124][125] In some versions of the tale, Vishnu-Varaha promises the earth that he will not kill their son, without any consent. In Krishna form, Vishnu slays the demon with the support ofSatyabhama, Krishna's consort and the avatara of Bhumi.[126]
TheBrahmavaivarta Purana narrates that Varaha slew Hiranyaksha and rescued the earth from the waters. Varaha and the earth goddess were attracted to each other and made love. After they regained consciousness, Varaha worshipped the earth and decreed that the earth be worshipped at specific occasions, such as the construction of a house, lakes, wells, dams, etc. From their union,Mangala, the god of the planetMars, their original divine son was born.[127]
TheAvantikshetra Mahatmya of theSkanda Purana states that after slaying Hiranyaksha, theShipra River springs from the heart of Varaha. Thus, the sacred river is described as the daughter of Varaha.[112]
TheMahabharata lays the foundation for theavatar concept in Vishnu theology; the termpradurbhava ("manifestation") appears in the early lists, instead the termavatara. Varaha is listed as one of the four incarnations of Narayana-Vishnu who "relieve the burden of the earth" in an early list; in another list which may be a later addition to the epic, Varaha is one among eightpradurbhavas. Some manuscripts of the epic expand the list to the classical tenDashavatar list; with Varaha listed as third or fourthpradurbhava. Varaha is referred toyajna-varaha ("sacrifice boar") in some instances.[128][97]
TheAgni Purana while narrating tales of the Dashavatara in sequence briefly mentions that the Hiranyaksa, a chief ofasuras (demons) defeated the gods and capturedSvarga (heaven). Vishnu, in his third avatar as Varaha, slew the demons.[129][130]
TheLinga Purana mentions that Vishnu takes the avatars due to a curse by the sageBhrigu. It mentions Varaha as the third of the Dashavatara.[131] TheNarada Purana, theShiva Purana and thePadma Purana concurs placing Varaha as third of ten avatars.[132][133][134][135][136]
TheBhagavata Purana[137] andGaruda Purana mention Varaha as second of 22 avatars. They say that Varaha, "the lord of sacrifices", rescued the earth from the netherworld or the waters.[138][139][137] In two other instances in theGaruda Purana, Varaha is mentioned as third of the classical Dashavatara.[140][141]
TheNarada Purana has a variant ofCaturvyuha with Krishna, Varaha,Vamana andBalarama (Haladhara) as the four emanations.[142]
TheLinga Purana, theShiva Purana and theShaiva Khanda Book of theSkanda Purana mention Vishnu taking the Varaha form in the tale of the base of Shiva as thelinga (the aniconic symbol of Shiva) along with Brahma taking the Hamsa form in the tale of the tip of Shiva as the linga (the aniconic symbol of Shiva). Once, Brahma and Vishnu contest for superiority. A large, fiery pillar which was Shiva himself as the linga appears. Brahma as ahamsa (swan) flies up to find its top; while Varaha as largevaraha (boar) digs down to find its bottom. However, both fail the ends of the linga. Shiva appears in the place of linga and enlightens them that he is the Supreme Being.[143][144][145] TheShiva Purana says that Vishnu chose the boar form due to the animal's inborn ability to burrow in this story. It also notes that the current kalpa is known asVaraha-kalpa due to Vishnu's form as Varaha in the beginning of the kalpa when this incident happened.[146] This tale is iconographically depicted in theLingodbhava icon of Shiva where Shiva is shown as emerging from a fiery cosmic pillar which is he himself, while Vishnu as Varaha is seen at the base going down and Brahma as Hamsa is seen at the top going up. The Lingodbhava icon of the Shiva-worshippingShaiva sect was aimed to counter the avatara theory of Vishnu that presented him as the Supreme Being. The icon elevated Shiva to the Supreme Being position and demoted Vishnu as inferior to Shiva by belittling the Varaha avatara of his by defeating him. Similarly, theSharabha form of Shiva belittledNarasimha, the lion-man avatar of Vishnu by killing him.[147]
Another legend in the minor Purana namedKalika Purana also depicts the sectarian conflicts between theVaishnava followers of Vishnu and the Shaiva followers of Shiva.[16] Varaha lifts Bhumi by piercing his tusks through her. He then assumes the form of the seven-hooded serpentShesha (Ananta) and supports the earth on one of his hoods. Thereafter, Varaha and Bhumk enjoy amorous dalliance as Varaha and Varahi. They have three boar sons named Suvrtta, Kanaka, Ghora. Varaha and his three boar sons create mayhem in the world. The gods and goddesses go to Varaha to abandon his boar form. Vishnu requests Shiva to take the form of Sharabha (also called Varahaghna Murti), to kill Varaha and the three sons of his. The retinues of Sharabha and Varaha, aided by Narasimha, fight. In the war, Narasimha is killed by Sharabha. Thereafter, Varaha requests Sharabha to dismember him and create implements of sacrifice from his body parts; Sharabha complies by slaying Varaha and he kills his three sons and creates implements of sacrifice from his body.[16][148]
Varaha also appears in theShakta (Goddess-oriented) narrative in the final episode of theDevi Mahatmya text embedded in theMarkendeya Purana. Vishnu as Varaha creates hisshaktiVarahi (along with other deities, together called the eightmatrika goddesses) to aid theGreat Goddess to fight the demonRaktabija and they kill him.[149]
The scriptureVaraha Purana is believed to be narrated by Vishnu to Bhumi, as Varaha. The Purana is devoted more to the "myths and genealogies" connected to the worship of Vishnu.[16] Though Varaha is praised numerous times as the saviour of the earth from the waters, the detailed legend is not given in the Purana. Bhumi praises Vishnu as Varaha who rescued her numerous times in various avataras and sees the complete universe in his mouth, when Varaha laughs.[150] TheVaraha Upanishad, a minorUpanishad, is narrated as a sermon from Varaha to the sage Ribhu.[151]
TheAgni Purana,Brahma Purana, theMarkendeya Purana, theVishnu Purana say that Vishnu resides as Varaha in Ketumala-varsha, one of the regions outside the mountains surroundingMount Meru.[152][153][154][155] TheBhagavata Purana says that Vishnu dwells as Varaha with Bhumi in the Uttara Kuru-varsha.[156] TheVayu Purana describes an island called Varaha-dvipa near Jambudvipa, where only Vishnu as Varaha is worshipped.[157]
Like Vishnu's first two avatars –Matsya (fish) andKurma (turtle) – the third avatara Varaha is depicted either in zoomorphic form as an animal (a wild boar), oranthropomorphically. The main difference in the anthropomorphic form portrayal is that the first two avatars are depicted with a torso of a man and the bottom half as animal, while Varaha has an animal (boar) head and a human body.[16][159] The portrayal of the anthropomorphic Varaha is similar to the fourth avatarNarasimha (portrayed as a lion-headed man), who is the first avatar of Vishnu that is not completely animal.
TheAgni Purana describes that Varaha is depicted with the human body and boar head. In one configuration, he carries a gada (mace), shankha (conch), padma (lotus) with Lakshmi on his left. In another form, he is depicted with the earth goddess on his left elbow and the serpent Shesha at his feet.[160][161]
TheVishnudharmottara Purana describes the iconography of Nri-varaha ("human-boar"), with a human body and boar head. Varaha be depicted standing in the combativealidha pose (With a leg held straight and the other leg bent a little) on the four-armed serpent Shesha with folded arms. He holds a conch in his left land; on this elbow he supports the earth goddess who depicted with folded hands. He also holds mace, lotus and chakra (discus). He may also be depicted hurling the chakra at Hiranyaksha or raising a spear at the demon. Varaha can be also depicted in meditative posture like the sageKapila or offeringpindas. He can depicted in battle surrounded by demons or zoomorphically as boar supporting the earth. The text prescribes Varaha worship for prosperity; the demon personifies adversity and ignorance while Varaha is wisdom, wealth and power.[162][163]
TheMatsya Purana describes that Varaha standing with the left foot on aturtle and the right foot on the hood of Shesha. The raised earth should be on his left elbow. His left hand is placed on his Shakti (consort) on his left; while he holds a lotus and mace. Thelokapala deities should surround him, worshipping him.[164]
TheNarada Purana recommends Varaha be pictured as golden in complexion, having the earth on his white tusks and holding an iron-club, a conch, a discus, a sword, a javelin in his hands and making theabhayamudra (hand gesture of assurance).[165]
TheVenkatacala Mahatmya of theSkanda Purana mentions that the boar-faced, four-armed Varaha holds the discus and the conch and makes the gestures of blessing (varadamudra) and assurance. He wears various ornaments including theKaustubha jewel and yellow garments. Thesrivatsa symbol is on his chest. The earth goddess is seated on his left lap.[166]
In the zoomorphic form, Varaha is often depicted as a free-standing boar colossus, for example, the monolithic sculpture of Varaha inKhajuraho (c. 900–925) made in sandstone, is 2.6 metres (8 ft 6 in) long and 1.7 metres (5 ft 7 in) high.[167] The sculpture may not resemble a boar realistically, and may have his features altered for stylistic purposes. The earth, personified as the goddess Bhumi, clings to one of Varaha's tusks. Often the colossus is decorated by miniature figurines of deities, other celestail beings,sages, anthropomorphicplanets, stars, other world creatures appearing all over his body, which signify the whole of creation. The goddess of speech and knowledge,Sarasvati is often depicted on his tongue, whileBrahma is often depicted on his head withShiva andParvati on his forehead and neck. Besides Khajuraho, such sculptures are found inEran,Muradpur, Badoh,Gwalior,Jhansi, Apasadh.[168][169][170]
In the anthropomorphic form, Varaha often has a stylized boar face, like the zoomorphic models. The snout may be shorter. The position and size of the tusks may also be altered. The ears, cheeks, and eyes are generally based on human ones. Early sculptors inUdayagiri and Eran faced the issue of how to attach the boar head to the human body and did not show a human neck. However, inBadami, the problem was resolved by including a human neck. While some sculptures show a mane, it is dropped and replaced by a high conical crown – typical of Vishnu iconography – in others. Varaha sculptures generally look up to the right; there are very rare instances of left-facing Varaha depictions.[168]
Varaha has four arms, two of which hold theSudarshana Chakra (discus) andPanchajanya (conch), while the other two hold agada (mace), asword, or a lotus or one of them makes thevaradamudra (gesture of blessing). Varaha may be depicted with all of Vishnu'a attributes in his four hands: the Sudarshana Chakra, the Panchajanya, the gada and the lotus. Sometimes, Varaha may carry only two of Vishnu's attributes: a shankha and the gada personified as a female calledGadadevi. Varaha may also wear avanamala - a garland of forest flowers, which is a regular characteristic in Vishnu icons. Varaha is often shown with a bulky physique and in a heroic pose. He is often depicted triumphantly emerging from the ocean as he rescues the earth.[16][168][171][172][173][174]
The earth may be shown as the goddess Bhumi in Indian sculpture. Bhumi is often shown as a small figure in the icon. She may be seated on or dangling from one of Varaha's tusks, or is seated on the corner of his folded elbow or his shoulder and supports herself against the tusk or the snout, as being lifted from the waters. In later Indian paintings, the whole earth or a part of it is depicted lifted up by Varaha's tusks. In Mahabalipuram, a rare portrayal shows an affectionate Varaha looking down to Bhumi, who he carries in his arms. The earth may be portrayed as a globe, a flat stretch of mountainous land or an elaborate forest landscape with buildings, temples, humans, birds, and animals. The defeated demon may be depicted trampled under Varaha's feet or being killed in combat by Varaha.Nagas (snake gods) and their consorts Naginis (snake goddesses), residents of the underworld, may be depicted as swimming in the ocean with hands folded as a mark of devotion. Varaha may be also depicted standing on a snake or other minor creatures, denoting the cosmic waters.[16][168][171][172][173] Sometimes,Lakshmi - Vishnu's primary consort - is depicted in the scene near the right foot of Varaha.[174][175]
The Udayagiri Varaha panel is an example of an elaborate depiction of Varaha legend. It presents the goddess earth as the dangling woman, the hero as the colossal giant. His success is cheered by a galaxy of the divine as well as human characters valued and revered in the 4th-century. Their iconography of individual characters is found in Hindu texts.[175][176]
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Two iconographical forms of Varaha are popular. Yajna Varaha – denotingyajna (sacrifice) – is seated on a lion-throne and flanked by Bhumi and Lakshmi.[16] As Pralaya Varaha – indicative of lifting the earth from the stage of thepralaya (the dissolution of the universe) – he is depicted only with Bhumi.[16] Varaha may be depicted with Lakshmi alone too. In such sculptures, he may be depicted identically to Vishnu in terms of iconography with Vishnu's attributes; the boar head identifying the icon as Varaha. Lakshmi may be seated on his thigh in such portrayals.[178]
Varaha often features in theDashavatara stele – where the ten major avatars of Vishnu are portrayed – sometimes surrounding Vishnu. In theVaikuntha Vishnu (four-headed Vishnu) images, the boar is shown as the left head. Varaha'sshakti (energy or consort) is theMatrika (mother goddess)Varahi, who is depicted with a boar head like the god.[168] TheVishnudharmottara Purana prescribes Varaha be depicted as a boar in theLingodbhava icon of Shiva.[179]
The earliest Varaha images are found inMathura, dating to the 1st and 2nd century CE.[16] TheGupta era (4th–6th century) in Central India temples and archaeological sites have yielded a large number of Varaha sculptures and inscriptions; signifying cult worship of the deity in this period.[173][180] These include the anthropomorphic version inUdayagiri Caves and the zoomorphic version inEran.[16][181][182] Other early sculptures exist in the cave temples inBadami inKarnataka (6th century) andVaraha Cave Temple inMahabalipuram (7th century); both in South India andEllora Caves (7th century) in Western India.[16][168] By the 7th century, images of Varaha were found in all regions of India, includingKashmir in the north.[16][173] By the 10th century, temples dedicated to Varaha were established inKhajuraho (existent, but worship has ceased),Udaipur,Jhansi (now in ruins) etc.[16][180] The boar was celebrated in the first millennium as a "symbol of potency".[173]
TheChalukya dynasty (543–753) was the first dynasty to adopt Varaha in their crest and minted coins with Varaha on it.[183] TheGurjara-Pratihara kingMihira Bhoja (836–885 CE) assumed the title ofAdi-varaha and also minted coins depicting the Varaha image.[16] Varaha was also adopted as a part of royal insignia by theChola (4th century BCE–1279 CE) andVijayanagara Empires (1336–1646 CE) of South India.[173] InKarnataka, azoomorphic image of Varaha is found in a carving on a pillar inAihole, which is interpreted as the Vijayanagara emblem, as it is seen along with signs of a cross marked Sun, a disc and a conch.[168]
However, the boar and its relative the pig started being seen as polluting since the 12th century, due to Muslim influence on India. Muslims consider thepig unclean. This led to a "change of attitude" towards Varaha.[173] While Varaha once enjoyed cult following particularly in Central India, his worship has declined significantly today.[184]
According to historian Dr. Suniti Kumar Chatterjee,Boro people trace their mythological origins to Varaha.[185]
Some academics believe the Varaha avatara is a single-horned rhino, rather than a boar although it was disproven .[186][187]
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Varaha representsyajna (sacrifice), as the eternal upholder of the earth. Varaha is the embodiment of the Supreme Being who brings order amidst chaos in the world by ritual sacrifice.[16][188] Various scriptures reiterate Varaha's identification with sacrifice, comparing his various body parts to implements and participants of a sacrifice. According toH.H. Wilson, the legend of Varaha symbolizes the resurrection of the earth from sin by sacred rituals.[16][189] Vishnu is identified with sacrifice;Bhatta Bhaskara identifies Varaha with thesutya day insoma sacrifices, when the ritual drink ofsoma was consumed.[190] A theory suggests that Varaha's identification with Sacrifice streams from the early use of a boar assacrificial animal.[191]
In royal depictions of Varaha, the icon is interpreted to allude to theRajasuya sacrifice for royal consecration orAshvamedha sacrifice to establish to establish sovereignty.[192] The Varaha icon describes the role of a warrior king, rescuing goddess earth (kingdom) from a demon who kidnaps her, torments her and the inhabitants. It is a symbolism for the battle between right versus wrong,good versus evil, and of someone willing to go to the depths and do what is necessary to rescue the good, the right, thedharma.[158][175][182][181][176][193] He is the protector of the innocent goddess and the weak who have been imprisoned by the demonic forces.[175][182][173] The sculpture typically show the symbolic scene of the return of Varaha after he had successfully killed the oppressive demonHiranyaksha, found and rescued goddess earth (Prithivi, Bhumi), and the goddess is back safely.[182] Whether in the zoomorphic form or the anthropomorphic form, the victorious hero Varaha is accompanied by sages and saints of Hinduism, all gods including Shiva and Brahma. This symbolizes that just warriors must protect the weak and the bearers of all forms of knowledge and that the gods approve of and cheer on the rescue.[182][181][175]
Various holy books state that the boar form was taken to rescue the earth from the primordial waters, as the animal likes to play in the water. Wilson speculates that the legend may be an allusion to adeluge or evolution of "lacustrine" mammals in the earth's early history.[51]
Another theory associates Varaha withtilling of the land for agriculture. When the boar tills the land with its tusk in nature, plants sprouts in the spot quickly.[194] In the context of agriculture, Roy associates Varaha with the cloud, referring the Vedic etymology ofvaraha and similar to theGermanic association of the pig with "cloud, thunder and storm". The boar, as the cloud, ends the demon of summer or drought.[195]
Various theories associate theOrion constellation with Varaha; though the constellation is also associated with other deities. In autumn, Vishnu or Prajapati (the Sun) enters the southern hemisphere (equated with the netherworld or the ocean), while returns as Orion, the boar, on thespring equinox.[196][197]
In theVaikuntha Chaturmurti icon when associated with theChaturvyuha concept, Varaha is associated with the heroAniruddha and energy.[198]
TheAgni Purana prescribes that Varaha be in the north-east direction in Vishnu temples or worship.[199] Installation of the icon of Varaha is said to bestow one with sovereignty, prosperity andmoksha (emancipation).[160][161]
TheNarada Purana mentions Varaha's mantra "Om namo Bhagavate Varaharupaya Bhurbhuvassvah pataye Bhupatitvam me dehi dadapaya svaha" and recommends Varaha to be worshipped for kingship.[200] A shorter mantra "Om bhu varahay namah" is also given for gaining peosperity. Varaha is prescribed to be worshipped forucchatana (eradication) of foes, ghosts, poison, disease,"evil planets". The one-syllabed mantrahum for Varaha is also noted.[201] TheBhagavata Purana invokes Varaha for protection while travelling.[202] TheVenkatacala Mahatmya of theSkanda Purana mentions the mantra of Varaha asOm Namah Srivarahaya Dharanyuddharanaya Ca Svaha ("Saluation to Varaha who lifted the Earth").[203] TheAgni Purana[204] and theGaruda Purana[205] associate the mantraBhuh with Varaha.
TheGaruda Purana recommends the worship of Varaha for sovereignty.[140] Avrata involving the worship of a gold Varaha image onekadashi (eleventh lunar day) in bright half ofMagha month (i.e. Bhaimi Ekadakshi), is told in theGaruda Purana and theNarada Purana.[206][207] Varaha Jayanti, the birthday of Varaha, is celebrated on the third lunar day in the bright fortnight of theBhadrapada month. The worship of Varaha and overnight vigil (jagran) with Vishnu tales being told are prescribed on this day.[208][209]
TheVishnu Sahasranama embedded in the thirteenth BookAnushasana Parva of the epic is ahymn listing the thousand names of Vishnu. The Varaha legend is alluded to in the following epithets:Mahibharta ("husband of the earth"),Dharanidara ("one who upholds the earth", may also refer to other Vishnu forms -Kurma,Shesha or Vishnu in general),Maha-varaha ("the great boar"),Kundara ("One who pierced the earth"),Brihadrupa ("who takes form of a boar"),Yajnanga ("whose body isyajna or sacrifice) andVaikhana ("one who dug the earth"). The epithetKapindra ("Kapi-Lord") may refer to Varaha orRama avatar, depending the interpretation of the wordkapi as boar or monkey respectively. The titleShringi ("horned") generally interpreted asMatsya, may also refer to Varaha.[210][211][212][213] TheVishnu Sahasranama version from theGaruda Purana mentionsShukura (Boar) as an epithet of Vishnu.[214] ThePadma Purana includes Varaha in a hundred-name hymn of Vishnu.[215] The thousand-name hymn version in thePadma Purana mentions that Vishnu is Varaha, the protector of sacrifices and destroyer of those who obstruct them.[216]
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The most prominent temple of Varaha is theSri Varahaswami Temple inTirumala,Andhra Pradesh. It is located on the shores of a temple pond, called the Svami Pushkarini, in Tirumala, nearTirupati; to the north of theTirumala Venkateshvara Temple (another temple of Vishnu in the form ofVenkateshvara). The region is calledAdi-Varaha Kshestra, the abode of Varaha. The legend of the place is as follows: at the end ofSatya Yuga (the first in the cycle of four aeons; the present one is the fourth aeon), devotees of Varaha requested him to stay on earth, so Varaha ordered his mountGaruda to bring his divine garden Kridachala from his abode Vaikuntha to Venkata hills, Tirumala. Venkateswara is described as having taken the permission of Varaha to reside in these hills, where his chief temple, Tirumala Venkateswara Temple, stands. Hence, pilgrims are prescribed to worship Varaha first and then Venkateswara. In theAtri Samhita (Samurtarchanadhikara), Varaha is described to be worshipped in three forms here: Adi Varaha, Pralaya Varaha and Yajna Varaha. The image in the sanctum is of Adi Varaha.[217][218]
TheVenkatacala Mahatmya of theSkanda Purana says that Varaha resides with Bhudevi on the banks of the Svami Pushkarini lake,Tirupati. Varaha is said to rest there in the jungle after rescuing the earth. Varaha roams in the forest near the lake as a lustrous boar. A tribal chief called Vasu follows the boar, who enters an anthill. Vasu digs the anthill but cannot trace the boar, finally swoons due to fatigue. His son finds him. Varaha possesses Vasu and instructs him to inform the king Tondaman to build his temple at the place. Varaha is also presented as the narrator of the tale ofVenkateshvara, whose chief temple is in Tirupati, to the Earth in a part ofVenkatacala Mahatmya.[219]
Another important temple is theBhuvarahaswami Temple inSrimushnam,Tamil Nadu. It was built in the late 16th century by Krishnappa II, aThanjavur Nayak ruler.[220] The image of Varaha is considered aswayambhu (self-manifested) image, one of the eight self-manifestedSwayamvyakta kshetras. An inscription in theprakaram (circumambulating passage around the main shrine) quoting from the legend of theSrimushna Mahatmaya (a local legend) mentions the piety one derives in observing festivals during the 12 months of the year when the sun enters a particular zodiacal sign.[221] This temple is venerated by Hindus andMuslims alike. Both communities take theutsava murti (festival image) in procession in the annual temple festival in theTamil month ofMasi (February–March). The god is credited with many miracles and calledVarahasahib by Muslims.[159]
The Varaha temple inPushkar is also included in theSwayamvyakta kshetra list.[222] TheGaruda Purana says Varaha performs a sacrifice nearPushkar lake in everyKartika month.[223] ThePadma Purana narrates that Brahma organizes a great sacrifice inPushkar for the benefit of the universe. Varaha, appears there as the embodiment of Sacrifice (his sacrificial attributes are reiterated), to protect the sacrifice against any obstruction or evil. Brahma requests Varaha to always reside in and protect the sacred place of Pushkar (identified with Kokamukha).[224]
Varaha shrines are also included inDivya Desams (a list of 108 abodes of Vishnu). They include Adi Varaha Perumal shrine Tirukkalvanoor, located in theKamakshi Amman Temple complex,Kanchipuram andThiruvidandai, 15 km fromMahabalipuram.[225][226]
Another pilgrimage place where Varaha resides is mentioned in theBrahma Purana nearVaitarana river andViraja temple,Utkala (modern-dayOdisha) (SeeVarahanatha Temple).[227][228]
In Muradpur inWest Bengal, worship is offered to an in-situ 2.5-metre (8 ft 2 in) zoomorphic image of Varaha (8th century), one of the earliest known images of Varaha.[168] A 7th century anthropomorphic Varaha image of Apasadh is still worshipped in a relatively modern temple.[16] Other temples dedicated to Varaha are located across India in the states of Andhra Pradesh (includingVaraha Lakshmi Narasimha temple, Simhachalam dedicated to a combined form of Varaha and Narasimha), in Haryana Pradesh atBaraha Kalan,[228] and Lakshmi Varaha Temple, inKarnataka atMaravanthe and Kallahalli,Panniyur Sri Varahamurthy Temple inKerala,Sreevaraham Lakshmi Varaha temple, Thiruvananthapuram inKerala, Sree Varaha Swamy Temple, Varapuzha in Ernakulam, Kerala, Azheekal Sree Varaha Temple in Ernakulam, Kerala, inMajholi,Madhya Pradesh, inOdisha atLakshmi Varaha Temple,Aul, in Tamil Nadu and inUttar Pradesh. A Varaha temple is also located in Mysore Palace premises at Mysore, Karnataka. The Varahashyam temple inBhinmal,Rajasthan also has an 8 ft Varaha icon.[229]
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