Vishukra-pranaharana-varahi-veerya-nandita   Leave a comment

Sri Matre Namaha

Vishukra-pranaharana-varahi-veerya-nandita – The Seventy Sixth name in Lalitha Sahasranamam.

Visukrapranaharanavarahiveeryanandita

visukrasya (visukrakhyasya daityasya) prananam haranena varahi viryena nandita

She is delighted in the strength of Varahi, the destroyer ( lit. taker) of the life of Visukra

She rejoices in the strength of Varahi who took the life of the Asura Vishukra.

Varahi is a goddess, viz., Dandini. The Trip Sidh explains the word Varahi, “because the goddess, the supreme, appeared to Varahanandanatha (one of the gurus who was devoted to Devi) and because she has the face of a boar she is called Varahi.

The word Bhandaputra, sons of Bhanda (referred to in name 74 are the stains called anava and others, mala (impurities). Visanga (in name 75). Vi=viruddha=undesirable, sanga (=sanga)= attachments or the craving for wordly objects, or visa= poison=ga, to go, i.e., perceiving sensuous objects with a sivasutra (III.30) beginning with the yogavasista, etc., explains that the word avisa refers to Mahesvari and other energies that are opposed to visa, i.e., poison, evil, etc.

Visukra in this name ( name 76) can be explained as follows: vi=opposed to, (other than) sukra=light, i.e., embodied soul or vi= more; suk pain, ra = received, i.e., samsara

Bala (No 74), Mantrini (No 75), Varahi (76) represent certain internal modifications. When these destroy the opposed tendencies (indicated in the 74th, 75th and 76th names) his own divine self becomes pleased.

Vishukra is the brother Bhadasura (refer the previous nama). Varahi devi slayed Vishukara and Lalitha was happy with the bravery of Varahi devi. Namas 74, 75 and 76 talk about Bala, Mantrini and Varahi devis. Stain or impurities in Sanskrit is mala. The three devis destroy the mental impurities that accrue through our sensory organs. These impurities or stains are called mala, the worst of which is ego. In the case of Bala it can be interpreted as bala or strength. We have already seen that we need to have sufficient physical strength to receive the divine power, which is infused through our crown chakra. Mantrini possibly could mean the potency of Devi’s mantras like Panchadasi or Shodasi. According to several ancient texts, each mantra is be recited up to a particular number of times, followed by other rituals called purascharana. Varahi is supposed to be the most powerful of the three devis. She cannot tolerate any indiscipline. Possibly Varahi could mean certain austerities to be followed in the worship of Devi. The three qualities viz. the physical strength, control of the mind (controlling the mind happens through the recitation of mantra) and observing certain austerities (sensory organs) make a man realize the Supreme Self within. When such a stage is reached, the devotee uses his body merely as a sheath to get final liberation and merge with Her.

Varahi Tantra text, mention has been made of five forms of Varahi, i.e.svapna Varahi, Canda Varahi, Mahi Varahi (Bhairavi), Krcca Varahi and Matsya Varahi.The Varaha Purana says that the mother Goddesses are eight in number and includes Yogesvari with them. It further says that these Matrkas represent eight mental qualities which are morally bad: Kama or desire, Mahesvari Krodha, Vaisnavi lobha or covetuousness, Brahmani mada or pride, Kaumari moha or illusion, Indrani, matsarya or faultfinding, Yami or Camunda Paisunya or talebearing, and Asuya, which is envy. These very destructive human qualities are controlled by Goddess Varahi.Varahi is a complex Deity to understand. She occupies a very important position in different cults. In Saktism, Varahi occupies the highest position of the commander-in-chief of Lalita Paramesvari’s army. In Vaisnavism, the images of Varahi are represented with Sankha, Chakra, Gada and Varada or Abhaya Mudra in her hands. In Tantric Saktism, Varahi possesses a very powerful position. In Buddhism Varihi is called Vajra Varahi and is the queen of God Heruka, who is combodiment of Sunya. In the tantric Saktism the same Goddess is depicted with pot-belly and is holding matsya, manias and pot in her hands. In Vaisnavism and Saktism she is shown standing or seated on either lotus pitha or on the vahana of Mahisa, or with Mahisa’s head, or boar, or lion, or Garuda, or Sesanaga. The same Deity in the Tantric Saktism is shown either seated or standing exclusively on the Vahana of the buffalo or corpse.It is very important to note that 30 yantras and 30 mantras are prescribed for Varahi exclusively, which indicate her power to bestow siddhi to aspirants and sadhakas who worship her sincerely and faithfully. The iconographic prescriptions of Varahi are also detailed in the Agamas, Yamalas, Sutras,tantras, Silpasastras, Puranas and the Buddhist texts. While explaining her different forms, attributes, vahanas and postures, these texts treat Varahi as Supreme Sakti, who is pure external Mulaprakrti. She is the Supreme Female Energy.

It says devi rejoices the strength of varahi.Here the female energy is the strength referred to.She is the embodiment of evolution that is the reason why she is shown as pot bellied.She is strength and she defeats the evil inside every person kama krutha and other gunas. she squashes the enemies of her devotees.that is the reason her devotees sing her praises thus:

Viswadheeswara vallabhe vijayase yaa thwam niyanthrathmika,

Bhoothaanam purushayushaavdhi karee paka pradha karmanaam,

Thwam yache bhavatheem kimapya vithadham ko madhvirodhi jana,

Sthyayurmama vanchithavadhi bhaven mathasthavaivagnaya.

Victory to you, Mother, who is,The darling of the lord of the universe,

Who controls the lives of all beings,Who also exists as the killer of all beings,

Who controls the span of life of all men,

And who grants suitable rewards for action performed.

I request you Oh Goddess, that the life span of my enemies,

Should be as long as I desire, based on your orders.

Devi has bestowed the power to varahi and thus she rejoices her strength and valor in slashing her enemies and their gunas.

Previous Seventy Fifth Name Mantrinyamba-viracita-vishangavadha-toshita

Next Seventy Seventh Name Kameshwara-mukaloka-kalpita-sriganeshwara

Posted February 1, 2012 by UdayaBhaaskarBulusu

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

%d bloggers like this: