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Introduction : The Varaha incarnation of Lord Visnu has been known the third incarnation. The references of this incarnation can be traced to the vedic literature. In particular, the Rgveda, Yajurveda, Atharvaveda, Kapisthala, Katha Samhita, Satapatha Brahmana etc. make implicit references to the concept of Varaha. Such references have been found 93. D.A. Mackenzie, Myths of China and Japan, p-112.

189 re-enforced in the puranas like Bhagavata, Agni, Visnu, Padma, Kalika etc. before looking into these references it is better one should know the very significance of the derivative meaning of the word Varaha. Etymology of the word Varaha : The word "Varaha" may be split into Vara+Aha giving the etymology as "krnotiti varah ", "ahotiti ahah ". The significance is to refer to the principle of force which envelopes and prescribes a limit to an undefined field; and by its controlling potency it gives to that which is formless and creates a system of forces and counter forces, regulates the things according to a magnetic rhthm. Now this principle is most illustrated in Surya and its solar system; and therefore the main Varaha form is exemplified in Surya. In the Nirukta, Yaska offers the following explanation while discussing the term Varaha; 94 "Varaha" is the designation of both, the cloud and the boar; for Varaha is one who eats as the best type of food. The cloud is Varaha because He takes the best food, i.e. the water. So also is the boar as He takes the best roots that grow up. Thus, the cloud and the boar are etymologically identified. We can say that Varaha is their morphic form of the Vrtra, that is, cloud. The equation of Varaha with clouds or premordial waters seems to be a sound preposition. The same idea is found in a hymn of the Atharvaveda.95 94. varaho medho bhavati varaharah | varamaharamaharsira | iti ca brahmanam || Nirukta V.4. 95. malvam bibhratiguru bhrd bhadrapapasya nidhanam titiksuh | varahena prthivi samvidana sukaraya vijihite mrgaya || Atharva-veda XII.1.48.

190 Varaha in the Vedic Literature : In the Rgueda several gods are equated with Varaha myth. In the form of demon Vrtra, this myth plays a significant role in the vedic mythology which laid the foundation of the whole of the Varaha myth in the latter period.96 Several mantras are connected with this myth in the Rgveda. Visnu carried away hundred buffalo and cooked rice milk, which are guarded by a boar called Emusa, who had apparently taken up His station on the other side of the mountain.97 Emusa is the name of Varaha first occurs in the Rgveda. Emusa is a symbolical term composed of three elements a+im+usha (a+im +us from the root vas ) that which envelops His earth and the cosmos. In the Vedas, Vrtra is the personification of the clouds; and therefore, the Varaha myth is identified with Vrtra representing the natural phenomena. The Maruts are called the 'iron tusked boars', and the 'wild boars'. 98 Rudra is addressed as the boar of the sky. He is spoken of 96. anutka mahim iti pajasi iti acakre iti dyavaksama | madatama indrah karman | tvam vatram asayanama sirasu mahah vajrena sisvapah varaham || Rgveda : I. 121.11 asya ita om iti matuh savanesu sadyah mahah pituma papivana caru anna | musayata visnuh pacatam sahiyan vidhyat varahama tirah adrim asta | Ibid., 1.61.7. sah ita dasam tuvi'ravama patih dan sat aksam trisirsanam damanyat | asya mitrah nu ojasa vrdhanah vipa varahama ayah'agraya hanniti hana || Ibid., X.99.6. 97. visva it ta visnuh a abhast urukramah tva'isitah satam mahisan ksirapakama odanama varahama indrah emusam || Ibid., VIII.77.10 98. indrah valma raksitarama dudhanama karena'iva vi cakartaravena | svedamnji'bhih a'siram icchamanah arodayat panim agah amusnat || Ibid., X.67.7

191 as 'heavenly Varaha,' having Kaparda locks on His head.99 There is again a reference to Varaha as Surya, who is same as Rudra. Atharvaveda speaks of an intimate relation between Varaha and Prthvi. 100 "The earth goddess loves the Varaha and opens herself for the wild boar. When the Brahmana writer identified Varaha with Prajapati. It is stated in the Atharvaveda VIII. 7.23, 101 that the boar knows the plant (Varaho' Veda Viridham). II. 27.2, it inform us of a ceremony to be performed with a plant in order to be victorious in a disputation; the plant, the root of which is to be chewed is addressed as follows: "the eagle discovered thee; the hog (sukara) dug thee with his snout . ' In this myth, the Varaha is said to be in possession of Odana - "grain mashed and cooked with milk. 102 " In the Brahmanic literature, the relation of Varaha myth with goddess Prthvi is fairly shown. This myth becomes a personified form of the great deity Prajapati. The Kapisthala Katha Samhita refers to the following legend concerning the form of Varaha. "In the beginning 99. divah varaham arusam kapardinama tvesam rupam namasa niyamahe | haste bibhrat bhesaja varyani sarma varma chardih asmabhyama yamsat || Ibid., I. 114.5 100. malvam bibhratiguru bhrd bhadrapapasya nidhanam titiksuh | varahena prthivi samvidana sukaraya vijihite mrgaya || Atharvaveda, XII.1.48 101. varahah veda virudham nakulah veda bhesajim | | sarpah gandharvah yah viduh tah asmai avase huve || Ibid., VIII.7.23. 102. apah putrasah abhi sam visadhvam imam jivam jiva'dhanyah sama'elyam | tasam bhajadhvam amrtam yam ahuh yam odanam pacati vam janitri | Ibid., XII.3.4

192 of this universe, there were primeval waters. Once Lord Prajapati, taking the form of Varaha, entered it and brought up the soil exactly of the size of his snout. That soil became this earth. "103 There is a similar legend in the Taittiriya Samhita also. It says, in the beginning there were only primeval waters. Prajapati taking the form of Vayu, entered the waters, where He saw Prthvi. Then he assumed the form of boar, He brought her up on the surface and assuming the form of Visvakarma, planned for creation. She then accordingly expanded and became Prthvi. 10 104 The Taittiriya Aranyaka also mentions that the earth was upheld by the black boar with a hundred arms. 105 Myth of Varaha rescuing the earth from the waters, deserves an idea that Varaha is one of the forms of Prajapati in its initial stages. In the Rgveda, Varaha is referred to as Vrsakapi. (X. 86) The Mahabharata also states that Vrsakapi is the form of Varaha.¹ 103. salilameva sa prajapatirvaraho bhutva panyamanjat | tasya yavanmukham asita tavatim mrdamaharata | saiyamabhavata || Kapisthala Katha Samhita, VI.7. 104. apo va idamagre salilamasit | tasmin prajapatirvayu bhutva'carat | sa imamapasyata tam varaho bhutva'harat | tam visvakarma bhutva vyamarta | sa'prathata sa prthivi abhavat || | Taittiriya Samhita VII.1.5.1 105. bhumirdhenudharani lokadharini | udghrtasi varahena krsnena satabahuna || Taittiriya Aranyaka X.1.8. 106. kapirvarahah srestha ca dharmasca vrsa ucyate | tasmat vrsakapim prahah kasyapo mam prajapatih || Mahabharata, XII.330.24.

193 The extension of this myth is found in the Taittiriya Samhita. 107 It describes that once sacrifice went away from the gods in the form of Visnu and entered the earth. Indra declares himself to be "a slayer in an inaccessible place. Lord Visnu replies: "I am a carrier off from an inaccessible place," in the form of Varaha, and keeps the wealth of the Asuras concealed the side of the seven hills. He asks Indra to slay the boar. Indra does so and asks Visnu to carry boar away. Thus they won the wealth of the Asuras. A paraller description appears in the Kapisthala Katha Samhita too, It says thus: "There is a Varaha called Emusa behind the twenty forts of the Asuras. He has all the wealth of the demons. The term is translated as Emusa as fierce. 109 The term is really the keynote to the character of this myth. Musa (Mosa) means the one who carries off or steals; and Vama stand for the riches or treasures. Thus, Varaha or Emusa Varaha means the one who carries off the riches or treasures. Therefore, the earth is the embodiment of the riches. This character is reflected in the words of Matsya Purana. 110 107. yajno devebhyo nilayat visnu rupam krtva sa prthivim pravisat tam deva hastantsa rabhyaicchan tamindram uparyuparyatyakramat so'bravit ko mahayamuparyuparyatyakramidityaham durge hantetyatha kastvamityaha durgodaharteti so'bravid durge vai hanta'vocatha varaho'yam vamamosa || Taittiriya Samhita VI.2.4.2 108. emuso namayam varaha ityabravidekavimsayah puramasmamahinam pare yatkimcasuranam vamam vasu tena tisthati tam jahi ya esa krche hantavocatha iti || Kapisthala Katha Samhita XXXVIII.5. 109. A.B. Keith, Indian Mythology, Vol. VI, p.30. 110. chayapatni sahayo vai manisrrmga ivocchitah | Matsya Purana: 248.73.

194 The earliest notice of the Varaha is found in the Brahmana literature. In the Taittiriya Samhita and in the Satapatha Brahmana the creator Prajapati afterwards known as Brahma, took the form of Boar for the purpose of raising the earth. The Taittiriya Samhita says, this universe was formely waters, fluid, on it Prajapati becoming wind moved. He saw this earth. Having assumed the form of boar, he took her up; and in the form of Visvakarma he wiped her. In the Puranas, however, this old legend of the Brahmanas has been appropriated to Visnu. According to the Harivamsa purana, the earth burdened with the weight of hills and mountains complained to Lord Visnu that she was unable to sustain the load. She sank into the waters below and prayed to Visnu to support her. Then Hari assumed the form of Varaha and raised her up. Then Visnu put into order the disturbed surface of the earth. Then, the demon named Hiranyaksa claimed the earth and challenged the gods. The gods could not stand the contest and were getting afflicted much. Visnu once again assumed the form of big Varaha and killed the demon. In this puranic account, Visnu, appears not only as a deliverer of the drowned earth, but also as a victorious conqueror and slayer of a demon. The first detailed account of this myth is found in the Harivamsa Purana. 111 111. tato vibhuh pravaraharupadhrk vrsakapih prasabhamathaikadamstraya | samuddharad dharanimatulyavikramo | mahayasah sakalahitarthamacyutah || Harivamsa Purana - III.34.48. nilameghapratikasam meghastanitanihsvanam | mahagireh sahananam svetadiptogradamstrinam || Ibid., III.34.31.

195 The idea of the sacrificial boar seems related to another myth in the Taittiriya Samhita. A boar, the plundered of wealth kept the materials of the Asuras on the other side of seven hills. Indra placing up a bunch of kusa grass and piercing through these hill slew the boar. Visnu, named Yajna carried the boar off as a sacrifice for the gods. So the gods obtained the goods of the Asuras. 112 In this Tantric account the boar has been raised to cosmic proportions all the sacrificial rites being traced to different parts of the body. It thus takes on the place of the cosmic man in the Rgveda. Thus, in all the three main types of Hindu scriptures, the boar appears as a deliverer of the earth. But in the puranas and the Tantras respectively, it appears also as a slayer of the demon and as an amorous being. The Satapatha Brahmana leads a step in clarifying the imaginary of Varaha by saying that Varaha is a Fat-dripping animal. "The gods once put a pot of ghrhita in the fire, from that a boar was produced; hence the boar is full of fat, it was produced from ghrita. Hence cows also readily take to a boar," it is indeed their own essence or life sap. Obviously the boar is an animal in which thick layers of fat underlie the skin. But this is only superficial, the real meaning is that Surya is the fat dripping animal from whose fat the cosmos is being created." The Satapatha Brahmana states that the earth was of the size of a span. A boar named 'Emusa' raised her up. Her lord Prajapati, 112. Macdonell Vedic Mythology' p.41.

196 in consequence prospers him with this pair and makes him complete. It is also said here that Varaha is the triple force of the cosmos. 113 In the Ramayana it is Brahma who becomes a boar, rises up the earth and creates the whole world; before all was water only. (2.110.3). In Mahabharata (3.83.18 310.28) and else where Krsna is called the great boar, fire and Sun. And we find the detailed account of how Krsna Visnu assumed the form of a roaring boar, penetrated into the nether regions and destroyed the daityas, danavas and demons who had become jealous of the prosperity of the gods and oppressed the earth with a heavy load, so that "she seemed as it going down into the nether region." This version of the story approaches the classical form of the Varaha-Avatara. In the Mahabharata he is considered to be one of the eleven Rudras. 114 Here he has been incorporated in the Avatara cycle of Visnu. It is stated that Madhusudhana or Janardhana assumed the form of Varaha, 115 and also that Vrsakapi is the form of Varaha. Varaha is the creature of par excellence who eats the Pravargya portion of the food as it is rejected out of the body of a living being pranic centre. Surya is called Varaha because as kala or samvastara, it eats the whole world. But on the other hand as Satya Narayana 113. Satapatha Brahmana, XIV.1.2.11 114. Mahabharata, XIII.7091 115. madhusudanamityahukrusayasca janardanam | varahascaiva simhasca trivikramagatih prabhuh || Mahabharata, VI.63.13.

197 it is also organising and substantiating the energy radiated by its own immortal centre which is Brahman. The essence of the whole conception of Vajna Varaha is that there are two stages in the evolution of cosmos. The ocean in the Varaha story is also called Rasatala and Varaha is named as Adi-Varaha. The union of the two parents namely Svayambhu and Viraj or Narayana-Varaha and Bhudevi leads to cosmic creation. This was an important theme in the philosophy of the Pancharatragama to which Kalidasa has drawn pointed attention: rasataladadibhavena pusam bhuvah prayukaodvahanakriyayah | asyacchamabhyah pralayapravrddham muhurtavaktrabharanam babhuva | Raghuvamsa 13.8. Varaha in the Puranas An account of the Lord Visnu's incarnation a Varaha occurs in the many Maha puranas such as the Bhagavata, Visnu purana, Varaha purana, Matsya purana, Agni purana, Padma purana, Linga purana, Kurma purana and in the Upa-puranas such as Narasimha puranas, Kalika purana, Vayu purana and in the Harivamsa. Of the puranas dealing with an account of Varaha avatara, the Bhagavata purana is more explicative. However, the third skandha, of the Bhagavata Purana provides an account of Varahavatara in detail. And the fifteenth chapter of this skandha reads the cause for the Lord's incarnation as Varaha. Once the Sanaka and his three brothers performed severe penance, with a desire to gain the vision of Visnu. After their penance they came to Vaikuntha and were very eager to behold god.

198 Therefore, even so, spectacular scenaries did not attract their mind. In their present attempts at Yoga, they passed through six successive doors, and attained the seventh door. There they saw the two doorkeepers named Jaya and Vijaya who were more dearer to Lord Visnu. Both of them had maces in their hands and they were adorned with precious ornaments. They did not allow those ascetics to enter the door. So, the sages grew very angry and cursed them to be driven out from that holy region of Vaikuntha. Being cursed from the sages, both approached Lord of Vaikuntha and requested to wipe out the effects of the curse. When it is suggested as not being possible they two requested Lord Visnu as to be killed by Lord himself in all three lives. Accordingly they were born to Diti wife of Kasyapa and were named as Hiranyakasipa and Hiranyaksa. Both of them grew very powerful demons and haughty due to their might. They over powered the celestial gods. Further, Bhagavata Purana states forming part of the story of Hiranyaksa's conquest of the four quarters. Fearing death at the hands of none by virtue of the boon got from Brahma Hiranyakasipa was puffed up with pride and brought under his sway by the strength of his arms the spheres along with their gardian deities. His younger brother Hiranyaksa who always tried to please him and was very fond of war, once went up to heaven, mace in land seeking combat. His tempo was difficult to resist. He had anklets of gold tinkling about his feet. Adorned with Vaijayanti garland, he rested his mace on his shoulders. The gods therefore, were seized with fear.

199 So demons saw that they had vanished before his might. 116 Hiranyaksa returned to the ocean, the acquatic creatures forming the host of Varuna were distracted with fear and ran away. Moving about in the ocean, Hiranyaksa smote the gigantic waves tossed by the winds with his mace and again reached Vibhavari, capital of Varuna. There he fall at latter's feet like low man to make him fun, and said to give him a battle. Varuna come out of the palace, admitted his incapacity of fight Hiranyaksa and suggested to him to challenge Mahavisnu. Hearing the words of Varuna, the proud and vainglorious Hiranyaksa hurriedly betook himself to the depth of the ocean. It was during this period of time that the earth got engulted in water. Svayambhu Manu requested his father, Brahma to raise up the earth from water. But now elsewhere could be seen the earth everywhere, it was only a vast expanse of water. Brahma then meditated upon Visnu who came out through Brahma's nose in the form of a tiny boar. He saw this victorious Divine Boar hearing the earth upwards on his tusks and robbing the demon on his splendour by His reddish eyes. Turning to the Lord, Hiranyaksa said, "Oh ! an amphibious 116. a) b) c) cakre hiranyakasipurdorbhyam brahmavarena ca | vase sapalamllokamstrinakuto mrtyuruddhatah || hiranyakso'najastasya priyah pritikrdanvahan | gadapanirdivam yato yuyutsurmrgayan ranam || tvam viksya duhsahajavam ranatkancananupuram | vaijaryantya sraja justamamsanyastamahagadam || mano viryavarotsikamasrvyamakutobhayam | bhita niliyire devastarksyatrasta ivahayah || d) e) savai tirohitan drstva mahasa svena daityarata | sendran devaganan ksivanapasyanvyanadad bhrsam || Ibid., 19-23.

200 beast come on fool leave the earth. The maker of the universe entrusted her to us. You can not escape unscatched with her 117 before my eyes." Thus he gave a chase to the Lord. The Lord place the earth on the surface of the water within his sight and transferred to her His own energy. Hiranyaksa and Lord Hari in the form of a boar struck each other with their huge maces in great rage, each seeking his own victory. There was a keen rivalry between the two combatants. Brahma being surrounded the sages came to witness the combat between Hiranyaksa and the Supreme Spirit who assumed the semblance of Varaha with his Maya. Seeing this Hiranyaksa was full of manliness and devoid of fear, had referred the blows of the Lord. 118 Then Lord Brahma requested Lord Hari slay this sinful demon and establish the worlds in peace. 119 Here the description of their combat is worth reading, as it weaves Tamasic powers against Sattvik powers, and finally upholds the victory of super-natural power of Lord Visnu. 117. tadevamakarnya jalesabhasitam mahamanastada viganasya durmadah | harerviditva gatimanga naradada rasatalam nirvivise tvaranvitah || dadarsa tatrabhijitam dharadharam pronnoyamanavanimagradamstraya mannantamaksna svaruco'runasriya jataha caho vanagocaro mrgah || advainame啶緅na mahim vimunca no rasaukasam visvasrjeyamarpita | na svasti yasyasyanaya mameksatah suradhamasadisukarakrte || Ibid., 1-3. 118. daityasya yajnavayavasya mayagrahitavarahatanormahatmanah kauravya mahyam dvisatorvimardanam didrksuragahasibhirvrtah || svarat || Ibid., 20. 119. distaya tvam vihitam mrnyumayampasaditah svayam | vikramyainam mrdhe hatva lokanadhe hi sarmani | Ibid., 28.

201 Lord Visnu, who represents all the sacrifices, discharged His Sudarsana, which was capable of disperishing the Mayas displayed by Hiranyaksa. That very movement, all of a sudden, a shudder ran through the heart of Diti as she recalled the words of her husband sage Kasyapa; and blood flowed from her breasts. When Hiranyaksa saw, his magic forces dispelled, he went into the presence of Lord Varaha once more; and full of rage he encompassed Him within his arms in order to crush Him. 120 But he found the Lord standing outside the circle of his arms. As he began to strike the Lord with his fists, which were harder than adamant, Lord Visnu slapped him in the root of his ear, even as Indra hit the demon Vrtra. As struck by the Lord Narada, the demon's body began to wheel, the eye balls bulged out of their sockets; and he fell down dead like a gigantic tree uprooted by the wind. His arms, legs and hair on the head were broken and scattered. Brahma and others saw the demon with fearful tasks lying on the ground. Having thus killed Hiranyaksa of irrestible prowess, Lord Hari, who had appeared in the form of Adivaraha retired to His own Realm. As seen in the Visnu Purana with a view to killing Hiranyaksa and lifting up the earth when Lord Visnu incarnated in the form of 120. praduskrtanam mayanamasurinam vinasayat | sudarsanastram bhagavan prayudka dayitam tripat || tada diteh samabhavat sahasa hrdi vepathuh | smarantya bharturadesam stanaccasrk prasusnuve || vinastasu svamayasu bhuyascavrajya kesavam | rusopaguhamano'mum dadrse'vasthitam bahih || Ibid., 22-24.

202 Mahavaraha all gods including goddess earth praised the supreme glory of Lord Visnu, by using many significant His adjective which establish over all Supremacy of Lord Visnu such adjectives denote magnanimous epithets of Him, such as pundarikaksa, sankhacakra gadadharah, janardhana, govinda, vasudeva, akhilajnanamaya, avyaya, ananta, avyakta, vyaktamaya, para, paramatma, yajnapati, yajnapurusa, murta, amurta, drsya, adrsya etc. The adjectives to Lord Visnu in the form of Visnu, undoubtedly speak of identity between the original form of Lord Visnu and His incarnated forms which is upheld by the Upanisadic texts neha nanasti kincan | as can be seen in its interpretation of Madhva. Similarly the other puranas like purana, have exclaimed Lord Visnu's overall Supremacy by using such epithets. The Matsya Purana narrates the figure of Visnu in the Varaha form. The Varaha was ten Yojanas in breath a thousand Yojanas in high colour is very dark like a cloud; and his roar was like thunder, His bulk was vast as a mountain; His tusks were white,, sharp and fearful, fire flashed from his eyes like lightening, He was radiant as the Sun, His shoulders were round, fat and large. He strode along like a powerful lion, His haunches were fat, His body was smooth and beautiful. 121 121. jalakridarucistasmadvaraham vapurasthitah | adrsyam sarvabhutanam vanmayam brahma samsthitam satayojana || 63 || vistirnamucchitam dvigunam tatah | nilajimutasankasam meghastanitanisvanam || girisamhananam bhimam sveta tiksnagradamstrinam | vidyudagnipratikasamadityasamatejasam || pinonnatakatidese vrsalaksanapujitam | rupamasthaya vipulam varahamajitoharih ||67|| prthivyuddharanayaiva pravivesa rasatalam | edapado yupadamstra kratudantascitimukhah || 67 || agnijihvo darbhaloma brahmasirso mahatapah | ahoratreksanadharo vedangasrutibhusanah || 68 || 鈫�

203 According to the Kalika Purana the story is different. The novel features have been added to the old myth and it has been elaborated into a love story. Visnu took the form of a boar and delivered the sunken earth by driving a tusk through her. Then he assumed a form of serpent Ananta with seven heads and supported the earth with one head. Then he set about the task of putting the earth to order. (chap. 25 ) In this version, the story of slaying the demon Hiranyaksa has been dropped and a fresh motif has been introduced. Visnu in the process of receiving goddess earth fell in love with her and forced her to accept him. The earth could not sustain the impact of the boar and Siva interceded on her behalf and persuaded Visnu to give up the boar form. Visnu agreed and vanished from Siva's sight. But he took shelter in the lokaloka mountains in the form of a Varaha accompanied by the earth as a Varahi, a sow. The amorous boar persued a course of never ending desires. Three sons called Suvrtta Kanaka, and Ghora 鈫� ajyanasah strudhatundah samadhosasvanomahan | satyadharmamayah srimankarmavikramasatkramah || 69 || prayascittana khoghorah pasujanurmakhakrtih | udratha homalingo'tha bijausadhi mahakalah || 70 || vayvantaratma yajnasthivikratih somasonitah | vedaskandho havirgandho havyakavyavibhagavan || 71 || pragvamsamkayo dyutiman nanadiksabhirandhitah | daksina hrdayo yogi mahasatramayo mahan || 72 || upakarmostharucakah pravargyavartabhusanah | nanacchandogatipathoguhyopanisadasanah || 73 || dhvayapatnisahayo vai manisrrnkaivocchitah | || rasatalatale magnam rasatalatalankrtam || 74 || prabhurlokahitarthaya dastramgrenojjahara tam | tatah svasthanamaniya varahah prthividharah || 75 || W.H. Wilson, Matsya Purana, Nag Publishers, Delhi, 1983, Ch - CCXLVIII, 63-75, p-1080.

204 were born and they were creating havoc in the world. The gods waited upon Visnu and laid there grievances before him. Visnu confessed Siva that he was tied by desires and was unable willingly to give up the boar forms. He therefore, asked Siva to kill him by assuming the form of 'Sarabha' a mythical animal with eight legs. Siva agreed and became a Sarabha. Then ensued a fight between the boar and the Sarabha. Ultimately the boar was killed. Then from the different parts of the boar's body all the various sacrifices arose. (chap. 29-31) Panca-Varahaki : 122 The concept of Panca-Varahaki designates five epithets of Varaha form of God. 122. kastvam canyah ksamo vodhu varaham te vapurvibho | visesatastvaya prthvi sakama gharsita jale | stridharmini tvattejonnih sadhad garbham ca darunam || Kalika Purana - Nag Publishers, Delhi, 1991, ch-29.13. rajasvala ksama garbham yamadhatta jagatpate | tasmadayastanayo bhavo so'pyadasyati duryasah || esa prapyasuram bhavam devagandharvahimsakah | bhavisyatiti lokesah praha mam daksasannidhau || Ibid., 14-15. kale prapte punastvanyam kayam varahamadbhutam taim | karisyeham duradharsam lokanam bhavanaya vai || 21 || iti sancintya sa tada sukarah paramesvarah || jagada sarabham devam mahadevam mahabalam | Ibid., 131. tataste tana tribhih putraividhadhvam jagatam hite | kanakena suvrtte ghorena jaganmayim || Ibid., 134. reto bhagattathaivajyam svadhamantra samudagatah | yajnalayah prsthabhagadahrtpadmadyajna eva ca | tadatma yajnapuruso munjah kaksatsamudagatah || Ibid., 33. evam yajna varahasya sariram yajnatamagat | yajnarupena sakalamapyayitumidam jagat || Ibid., 35.

205 The Vedic conception of creative modality comprises the five fold pattern of Svayambhu, Paramesti, Surya, Chandra and Prthvi. The first two being unmanifest and the last three manifest. They are known as Pancapura, Pancajana, Panca Kristhti, Panca-deva or the pantadic scheme of creation. Each one of those has its Varaha or the developing principle by which their respective forms are held fast together round a fixed centre which does not permit the force to disintigrate and the forms to disrupt. These are together known as Panca-Varahas : i) Svayambhu as Adi-Varaha ii) Paramesti as Yajna Varaha iii) Surya as Sveta-Varaha iv) Chandrama as Brahma Varaha v) Prthvi as Emusa Varaha Varaha as Satya and Dharma : In the Matsya Purana Satya-Dharma mayah has been used in describing the Yajna-Varaha. In the beginning of an Isti, the Yajamana takes the vow of moving from untruth to truth, by means of Yajna. The Puranas give to the Varaha incarnation as the name of Dharma. Varaha as Bhrgu and Angirasa :123 The primeval waters - 34: are spoken of as comprised of the frow principles of heat called Angirasa and cold called Bhrgu. this is just 123. apo bhrgvangirorupamapo bhrgvangiromayam sarvamapomayam bhutam sarvam bhrgvangi gomayam | antarete trayo veda bhrgunangirasonugah || Gopatha Brahmana I. 1.39.

206 using a mythical language for a scientific truth and it amounts to saying that the first cause of creation comprised the two principles of Agni and Soma. This repeated several time in the Vedas. Therefore, it is quite consistent to speak of the two principles of Bhrgu and Angirasa as making up the first cause called 34. The only feature is that in the state of rest or the unmanifest condition, the heat is withdrawn into its substratum of water or cold, that is Angiras is concealed by Bhrgu. Thus, the Gopatha Brahmana rightly says: antarete trayo veda bhrgungiraso'nugah | Here the importance of Trayi-Vidya or the three vedas in other words Varaha who is none other than Agni or Hiranyagarbha or Surya or Narayana is spoken of. This is the meaning of the great legend of Varaha myth, which the puranas accept as the principle motif in the scheme of SrstiVidya for which they have adopted a rich symbolical terminology. Maha-Varaha in Indian Art : The most important conspicuous example of Maha-Varaha's lifting the earth from the ocean is found at Udayagiri in the rock out temple excavated in the time of Chandragupta - Vikramaditya. During the age of the Guptas the Varaha exploit was known as Saukara siddhi. What is found in Udayagiri is a rock-out image of Varaha of colossal size, standing as a powerful human figure with a boar's head shown in profile. He supports the earth goddess on his folded left arm. The figure is extremely well built and wears a long lotus

207 garland which in the Gupta age was called and consisted of one thousand lotuses. Infront of the Varaha, is the figure of the cosmic serpent, Ananta Sesa, literally the infinite substratum, who is supporting the primeval god. By his side is the figure of Garuda with an eagle's head and holding a serpent in his hands. In the next panel political idea is illustrated in an emphatic manner. It seems, the authers of the purana followed these political intimations with their inspiring exposition of the Maha-Varaha, conception on a philosophical plane, which is accorded with national approval. We also find the representation of Varaha and Bhudevi in Chalukyan art of Badami and in Pallava art in the Varaha Mandapa at Mahabalipuram in the south. Varaha myth in Ancient Greece: Dr. J.N. Gonda has drawn attention to an interesting ceremony called, 'Eidofer' described by Homer, in which a wild boar was sacrificed as an offering to zeus, the earth and the Sun. One can trace many other references to the boar in Nordic, celtic and Austric myths and cults. It should, however, be cautioned that an anthropological approach to the problem is barren and inadequate to explain the Vedic and Puranic evidences. Here Varaha as Prajapati furnishes the key to unlock the mystical truth. In Rajputana there was a regular spring festival at which the bear was killed because he was regarded as the special enemy of Gauri, the Rajput tribal goddess. The egyptians regarded the boar as an unclean animal. If they touched it casually they at once plunged

208 into water to parify themselves. In syria, the boar was a taboo and in the Highlands the black boar is identified with the devil. In Egypt both the good and the evil spirits were represented by the boar. Osiris was a boar and so was set his enemy. The suggested explanation is that the boar might be either the friend or enemy of the Corn-god. At the sowing time it rendered service by cleaning thesoil of abnoxious roots and weeds, which retard the growth of crops. When the crops were grown the boar which damaged the corn was identified with set, the enemy of Osiris the boar hunt then ensued as a matter of course. Often times tribal jealous may be at the root of different estimations. A particular animal might be look upon by one tribe as an incarnation of their Satan. 124 The association of the boar with the storm god is noted in Hindu, Germanic, celestial myths. So also the cosmic boar of the Tantras as the source of all sacrificial rites which control the wind and the weather giving rise to varied crops finds a parallel in the Yule-Boar and its sacrifice in the scandinavian countries. Similarly the association of the boar with the celestial love-God Angus and its identification with Greek Ares may bear Him. In Greek mythology the Varaha was sacred to Demeter. In art she was portrayed carrying or accompanied by a Varaha and it was regularly sacrificed in her mysteries. In the Thesmophoria, it was customary to throw Varaha, cakes of dough and branches of pine tree 124. Mackenzie, Egyptian Myth and Legend, p-64.

209 into the chasms of Demeter and persephone which appear to have been sacred caverns or vaults.125 In zoroastrianism the form of the boar is one of those assumed by Verethraghna, the god of victory. In the Rgveda, Rudra, the storm god is described as the boar of heaven. 126 In Germanic mythology the boar is associated with storm and regarded as a fertility animal in harvest time. In Sweden and Denmark at Yule (christmas) it is the custom to bake a loaf in the form of a boar-pig. This is called the Yule-Boar. The corn of the last sheaf is often used to make it. The Yule boar stands on the table. Often it is kept till, the sowing time in spring when part of it is mixed with the seed corn and part given to the plough-man and plough horses to eat in the expectation of a good harvest. Formerly a real boar was sacrificed at christmas and apparently also a man in the character of the Yule-Boar. This may be informed from the present day Christmas custom still observed in Sweden. 127 Correspondence with the amorous boar of the tantras : It is already said that the sanskrit word for boar is Varaha which means also the cloud. The etymology of Varaha is said to be obscure. It may, however, be connected with some earlier formation like Varaha; cf. Kakubh, Kakucha, barjaha, with suffix bha, also 125. Frazer, The Golden Bough, ambridged edition, p. 469. 126. Macdonell, Vedic Index vol. II. p.245. 127. Frazer, The Golden Bough, ambridged edition, p. 461-62.

210 dhumrabha, air. In this connection balahaka, or Valahaka, cloud may also be considered. The almost exclusive use of the suffix-bha, to denote animal names might have suggested the secondary meaning of a boar. 128 The fight of Varaha-Visnu and demon Hiranyaksa resolved itself into a conflict between the cloud god and demon drought. The association of the cloud with erotic sentiments may give rise to the conception of the boar.