Devi Tantra, Mantra, Yantra (study)
by Srider Basudevan Iyer | 2008 | 80,291 words
This essay studies the history of Devi (the Goddess) in relation with worship using Tantra, Yantra and Mantra. The study explores the concept of the 'Female Principle' or Goddess, examining her role and significance in ancient Indian society. Drawing from lesser-known texts, Sri-vidyarnava-tantra and Mahalakshmi Ratnakosa, the research aims to comp...
Description of Goddess Varahi
[Full title: The seven Matrikas (5): Varahi]
Varahi appears fifth in the list of the matrkas. The DM 282 states that this goddess shone as another Yajnavaraha. She is mentioned as attacking the asuras with her head and using her tusks in the battle 283. The goddess Varahi is mentioned as riding a buffalo 284. In the Parasurama Kalpasutra it is stated that the goddess Varahi is the Dandanayika or the commander in chief of the goddess. It is mentioned that Varahi is the presiding deity of the night. The goddess Varahi is to be worshipped in the dead of 281 Meghaduta P.51 282 DM 8.18 283 DM 8.35; 11.16 284 DM Devi Kavacam 8.b. 277
night. Worship is accorded to the Vatuka Bhairava and his Sakti as a part of the worship process. Weapons. The goddess Varahi is mentioned as having the cudgel or the pestle and the plough as her weapons. Iconograpic details. Varahi has one face and four hands. Her face is of a boar, and she holds a cudgel and a plough in her hands and she also depicts the varada-abhaya gestures. She wears a crown and is shown depicted as seated on a lion 285 The goddess Varahi as the form of earth holds the plough which symbolizes the tilling of land and makes it cultivable. The pestle or cudgel is symbolic of plentitude. The harvested grains are brought and are threshed. From this rice is obtained. This is symbolic of self sufficiency in terms of employment and food production. This in turn paves way to the next aspect of the goddess as Annapurna or the food bestowing mother. Meghaduta P.52 278