Saturday, May 29, 2010


Devi Varahi Mantra

Om shreem hreem kleem dhum

jwaalaa jwaalaa

shulini asya yajamaanasya

sarva shatroon samhara samhara

kshema laabham kuru kuru

dushta graham

hum phat svaha
Her mantra vidya of 110 letters is: Aim glaum aim namo bhagavati vartali vartali
varahi varahi varahamukhi varahamukhi andhe andhini nama rundhe rundhini namah
jambhe jambhini namah mohe mohini nama stambhe stambhini namah sarvadushta
pradadushtanam earvesham sarvabak chitta chakshurmukhagatijihvastambham kuru
kuru shighram rashyam kuru kuru aim glaum thah thah thah thah hum phat svaha.

Basically the idea is there is an Avarana Mantra "am aam souh" followed by the name of the Goddess and her nature like “kaama sanjeevanyai” followed by namaha at the end.
For example:
"Om aim hreem sreem am aam souh Brahmi maatre kama sanjeevanyai namaha"
"Om aim hreem sreem am aam souh Maaheshwari maatre krodha naashinyai namaha "
"Om aim hreem sreem am aam souh Kowmaari maatre lobha naashinyai namaha "
"Om aim hreem sreem am aam souh Vaishnavi maatre moha naashinyai namaha "
"Om aim hreem sreem am aam souh Vaaraahi maatre mada naashinyai namaha "
"Om aim hreem sreem am aam souh Maahendri maatre maatsarya naashinyai namaha "
"Om aim hreem sreem am aam souh Chamunda maatre papa naashinyai namaha "
"Om aim hreem sreem am aam souh Maha LakshmI maatre aishwarya keertyai namaha "
The eight corners of the Sri Chakra in the square enclosure have to be worshipped. The simplest form of worship can be using Panchamrita and putting a spoon of Panchamrita on these spots with each of these mantras. If you want a particular result, you can make a corresponding Sankalpa and worship that Goddess by chanting the mantra 108 times.
These are the general hints for the people who don’t have time, but still want to get the maximum benefit, which will help them to light up the path of their lives.
Devi Rahasya:

This is also a huge grantha of a kind of specific Tantra-sastra. Along with it
has been published Udharkosa, a grantha for mantrodhara, quite unique as a type.
The first half includes 25 patalas (paragraphs) and has been composed in the
form of adhyayas (chapters) deal mainly with the bhijamantras of gods and
goddesses, worship of the crematorium, madya suddhi purification of wine and
madyapan vidhi, (drinking method) maesamskara etc. The other half known also as
Rahasyayiya, contains 35 (adhyayas) chapters. Panchangas mentioned therein are:
Jawalamukhi, Sarika, Maharajna, Bala, Tripura, Lakshmi, Saraswati, Tara,
Bhvaneswari, Matangi, Bheda and the bijamantras related to these goddesses and
six other mantras of other goddesses. These are : Bhadrakali, Turi, Chhinamasta,
Dakshina, murti, Svama, Kalaratti. All these goddesses are included in the
pantheon of the Hindu goddesses. In the third section Varahi, Vajra-yogini,
Kameshwari, Gauri, Annapurna, Sarada etc. are included along with
basic mantras and bjamantras. The mantras of Ganesa, Vatuka Kumara, Mrtyunjaya,
Kartaviryarjuna, Sugriva, Hanumana, and those of navagrahas are also included.
Similarly, the basic mantras of Varnamala and the mantras of navagrahas as also
those of Bhvani, Baguemukhi, Indrakshi, Khechari too find a place therein. The
dhyana-dharana of these goddesses and grahas are also included. It appears to be
a large section of Rudryamala Tantra. Udharkosa is in the form of a dialogue
between Daushinamurti and his disciple Akshyaya. It is a publication of the
Kashmir Research Deptt. (1941)


Salutation to Sri.Varahi also known as Bahula Muki Dandini, who is the
Commander-in Chief of Sri Lalitha maha Thirupurasundari whose attire and
ornaments are yellow and who carries in her arms conch, the wheel, Shield,
knife, the staff. I pray the Devi who rides a chariot drawn by the turbulent
forest pigs whose power & strength are matchless.


"Om - aiym - hrim - srem - aiym - gloum - aim - namo bhagavathi - vaarthali -
vaarthali - vaarahi - vaarahi - varaha muki - varaha muki - andey - aandini -
namaha - rundey - rundini namaha - jambay jambini namaha - mohay - mohini namaha
- sthambey - sthambini namaha - sarva dusta - pradushtyanam - sarvesham - sarva
vakchitti - chatchu - mukagathi jihva - sthambanam - kurukuru - seegram vasyam -
aiym - gloum - aiym - daha - daha - daha - daha hoom - astrayapat"


"Om! Varahyai Vidmahay Rathneswarayai Deemahi. Thanno Nithya Prachodayath.!!"


The worshiper should pray Varahi Davi attired in yellow dress and chant manthra
with Yellow colour beads who is the Anugraha Sakthi of Lord Shiva. She protects
the Baktha from Lightening ,Thunder bolt, Earthquakes and other accidents, wards
off fear and trouble from scorpions, snakes and other wild beasts. Anmihilate
the foes and bestow knowledge to the seekers.


The Moola Mantram has to be pronounced faultlessly, we suggest you to approach a
Master (Guru) to get initiated before chanting.

Sakya Devi the Mind incarnation of Vajra Varahi

Sakya Devi was the daughter of the Queen of Nepal from the area of Sangku. The
Queen died in childbirth and, as was the custom back then, if a mother died
during childbirth she was put in the cremation grounds and burned and the baby
was left by her corpse to die. In the cemetery she was fed and nurtured by
monkeys. She lived there until she was fourteen years old, never leaving the
cremation grounds. Padmakara went to this cemetery to practice and encountered
this incredible Awareness Dakini. He realized that she was not only a perfect
vehicle for practicing the Tantras, but that she was already an incarnation of
the essence of the Tantras only needing the teachings so that this essence could
ripen. Padmakara took her with him to Parping where he then did the practices of
Dorje Phurba and she learned Mahamudra practices. She practiced for the rest of
her life in the Parping area and became a great Master of Mahamudra. When Yeshé
Tsogyel met with Sakya Devi she considered her to be
such a great Master of the Tantras that she asked her for teachings (teachings
which she had already received from Padmasambhava). Sakya Devi transmitted to
her the generation and completion phase teachings, tummo (inner heat), zaplam
and Togal teachings - the innermost esoteric teachings of Dzogchen. At the end
of her life she manifested rainbow-body

How does the myth of the boar comes into being :

Hiranyaksha (the golden-eyed demon) received a boon from Brahma after practiced
sever austerities in his devotion to him. He asked to become king of the whole

and that no human or animal which he mentioned by name should ever have the
power to harm him. He enumerate all the animals but he forgot to mention the

Hiranyaksa wreaked havoc, plundering everything of value from the creatures of

the world, including the Hindu scriptures. He even took the earth down into the
ocean as

a hostage.

Vishnu assumed the boar form and plunged into the depths of the primeval ocean
to rescue Earth. It took him one thousand years to kill Hiranyaksha and to lift
the earth up with his great white tusks. He calmed it, and made it ready for
human use by moulding its mountains and continents.

In relation to Buddhist, especially Tibetan Buddhist, Varahi is one of the
Dakinis (an enlightened compassionate spirit embodied in a female form).

She is the protector, the concealer and the one who recovers spiritual
communication, texts and other sacred objects.

She is often sought for interpretation of prophesies and signs. Also in the
Buddhist tradition, the boar is equated with desire in all its forms that range
from attachment to one's body through the general attachment to material
possessions as well as greet and lust.

The Hindu Varaha-Purana relates Varahi representing the inauspicious emotion of

Thank you Adi for your interest in Sri Varahi. You have asked two questions [see
group forum message]
1) Connection of Varahi with Vishnu and Yama.
2) About the role of Sree Varahi as the warrior goddess

Weather she is the Shakti Energy of Yama or Vishnu, I don't want to go into it.

Different texts will give you a different interpretation. Most associate her
with Vishnu.

I believe Devi manifest as Varahi as part of her divine manifestation and in her
role to maintain the cosmic balance.

In Devi Mahatmaya and Devi Bhagavata Purana, Varahi (as with all the other
Saptamatrkas) are not primarily as the divine consort or Shakti's of the male
deities but rather an extension or forms of Devi herself. Sometimes Varahi is
being associated with Goddess Kamala (one of the Mahavidyas) and Vaisnavi.

What I would like to do is to approach Sree Varahi in symbolic nature.

What does Varahi represents? What are we suppose to learn from her ?

Symbolism of Sree Varahi

A) The mythology of Boar

The myth of boar does not only confine to the Hindu Mythology. It is in the
Celtic, Japanese, Chinese, Greek, American Indians, Egypt etc. Goddess Ceridwin,
A Celtic Mother Goddess was also called the "old White Sow". The Boar too is a
sacred animal of Goddess Isis (the Egyptian equivalent of Durga) and her brother
is a black boar (called Seth).

Human associations with animals have gone far back. Hindus in particular see
divinity in all things around us including animals. They therefore plays an
important role in the Hindu dharma for they not only become vehicle, the goddess
and god assume or take the form of these animals

If you look at the concept of Avatar which is associated with Vishnu, the
organic evolution theory which indicates the origin of the human from an aquatic
background does make sense even though there is still debate about the
reliability of the Theory.

The boar being the third manifestation represents the complete picture of a
terrestrial animal.

These five elements that manifest in the functioning of the five senses in human
as well as in certain functions of human's physiology. Thus, the five elements
are directly related to human's ability to perceive the external environment in
which the human live.

Scientist especially in genetics field have discovered the close association of
human genetics with that of a boar. There are instances of boar to human tissue
transplant. So if you look in this aspect, the boar is a close relation to
human. Some suggest the idea that to eat a boar is like eating a human flesh.

B) Emotional and Psychological Symbolism

1. The Varaha-Purana relates Varahi as a representation of the inauspicious
emotions of Envy.
2. In the Celtic and Welsh version, the boar represent courage and strong
3. In China, the boar represents the wealth of the forest.
4. In Japan, the boar depicts courage.
5. To the Buddhist, the boar represents attachment (general and material), greed
and lust.

And in Adi Shakti questions : "Lalitha Ambika created her from her ego".

In what ever ways we interpret them, we cannot deny the fact that many a times
these are actual representation of our emotional attributes.

Ramprasad in many of his hymns often referred to the sacrifices as internal in
nature. He associated :
The goat = kama (lust)
The Buffalo = krodha (anger)
The cat = lobha (greed)
The sheep = moha (stupidity of illusion)
The camel = matsaryya ( envy).

In Tara symbolism (especially Green Tara) the eight calamities represents :
lion = pride
wild elephants = delulsions
forest fire = hatred
snakes = envy
robbers = fanatical views
prisons = avarice
floods = lust
demons = doubts

In association with the Saptamatrkas, Varahi can be said to be the
representation of

the controlled energy of courage and fearless that have gone out of control, to
such an extent that it have cause envy, greed and leads to attachment (material
and general).

We need courage in order to fight against enemy, but sometimes success have make
us blind that it lead to arrogance and greed. Meditating and worshipping .

Sree Varahi is like a reminder to us of the basic nature that is inherent in us
that we must constantly be aware of. This is how I interprete Sree Varahi.

".... and Varahi Devi was the commander in chief of Sree Lalita Ambika's army in
her fight against Bhandasura? … can anybody throw light on this? it is said that
Varahi Devi was one of the Saptamatrkas of Durga Devi. How can these two images
be reconciled...."

I see the Saptamatrkas as this : the Devi as the Queen/King, and the
Saptamatrkas as the various commander in chief (the navy, the army, the police
etc) and then followed by various other little armies (the Matrkas).
This is how Devi maintains the cosmic balance.
The stories of Saptamatrkas and Matrkas does not only being mention in the Devi
Mahatmaya, but also in various other texts. In Matsya-Purana they fought with
Siva to defeat Andhaka. They are also said to fight side by side with Karttikeya
and also Hanuman.

C) Liminal or duality qualities

This ambiguous combination of the best of the two worlds ; human and animal
realms enhanced Devi's supreme Power rather than diminished it. This
characteristics of Devi also being portrayed in Chinnamasta in which she is able
to stay alive and being a vital cosmic force despite decapitated herself.

Baba remarked "… bears the relation of "father" to Lalita, although pictured as
a Devi. The mother form is Kurukulla Tara". This is a prime example of Devi
liminal quality.

In the Shakta Theology, Devi is the Brahman. She can be what she chooses herself
to be: a male or female or neuter. Krishnan have several instances manifest
himself in a form of a woman, and if Krishnan = Kali (in some popular believe)
and Kali = Devi, isn't it logical to say that Varahi with the "male" or
"fatherly" attributes such as " strong courage and fearless" is in fact Devi
herself (the inauspicious aspect of Devi).

Perhaps in this way, as commander and chief Varahi preserves and is Vishnu
Shakti when showing the courage to protect life, but when that courage and
fearlessness becomes fool hardy and insolent perhaps through victory too often
then it becomes the force of Yama Shakti or death itself. Too much force without
mercy is considered in Kabballah the dissipation of life.

Varahi and the Sri Vidya tradition

She is also called the Danda-natha (Lady commander of the forces of the
mother-goddess, symbolizing the might of SriVidya). As Varahi ("hog-faced' or
'the great consumer') she destroys evil forces that obstructs the devotees'
progress, paralyses

the enemies, and lead the devotees ultimately to Sri-Vidyas. She is classed as
the fifth among the seven "mother-like" divinities (Saptmatrkas) and hence also
called Panchami.

With Kurukulla, she is accorded the parental status to Sri-Chakra

(Lalita Tritura Sundari ). While Kurululla represents the full moon, Varahi (the
devourer) represents the new-moon.

And while Varahi represents the illumination (prakasa) aspects of the
mother-goddess, Kurukulla is the "deliberation" (vimarsa) aspect.

In another aspect, Varahi is also said to be one of the Yoginis, taking the form
of a boar. She is said to lift up the earth with her tusks to confer benefits on
all creatures. She is imagined as an eight-armed and three-eyed lady with a face
of a hog, seated under a Palmyra tree, and functioning as a trusted attendant of
the Goddess as her chief counsellor

In this form she is known as Chaitanya-bhairavi (the devotee's association of
strength) She is being described as a fierce (Maha-Ghora) and as Commander of
the forces, she moves about in a chariot frawn by boars. She is said to reside
in the ocean of sugar-cane juice (ikshu), one of the four oceans that surrounds
the mother goddess., holding her court in the island of nine-jewels, and facing
the mother-goddess.

************************************************** *********************

One text of the Prapanchasara Tantra says that the Parabindu divides into two
parts, of which the right is Bindu, the male, Purusha or Ham, and the left
Visarga the female, Prakriti or Sah, making the combined Hamsah. Hamsah is the
union of Prakriti and Purusha and the universe is Hamsah - The Garland of
Letters, Sir John Woodroffe

Varahi is a bali (animal sacrifice) devata, one of Lalita's receivers of
offerings. Her four alchemical elements (dhatus) are known as the four fires.
Kurukulla's alchemical elements are known as the five Shaktis. The combination
of these five Shaktis (downward pointing triangles) and four fires (upward
pointing triangles), forms the complex figure in the centre of the Shri Cakra.
Varahi's four are the twelve (three x four) sun kalas, twelve sidereal
constellations. Kurukulla's five triangles are the fifteen (five x three) Kalas
of the moon, fifteen lunar days. The complete individual grows within nine
months to be born as a Shri Yantra or plant. The flowering of this plant is
shown by the 24 petals of the yantra.

Both Varahi and Kurukulla are connected with, but separate from the sixteen
Nityas (fifteen days of the bright fortnight plus Lalita herself).

The following chapter of the Tantrarajatantra, translated into English for the
first time, is devoted to the practice of the Varahi mantra and contains a
number of prayogas.

As with all other prayogas, a sadhaka is only qualified (adhikari) to perform
these rites if (a) she or he is initiated, and (b) does the daily puja of
Tripurasundari. Further, the commentary (not translated here) shows that there
is a number of elements which have to be taken account of when performing
prayogas. These include visualisation skills and also a knowledge of astrology
(Hindu, sidereal version), before the rites will be successful.

The Tantrarajatantra says that Varahi is the "father form", while Kurukulla is
the "mother form" of the devata.

Tantrarajatantra Chapter XXIII

Now in the Sixteen Nitya (Tantra) the rules, the worship and the limbs relating
to the Angabhuta known as Panchami are spoken of. I speak of puja of the siddha
mantra, worship through ritual and meditation, and sacrifice and yantras, giving
all the siddhi that is desired.

After doing limb nyasa using seven, two sets of six, ten, seven and seven parts
of the mantras, a person should worship according to rule in a chakra consisting
of triangle, circle, hexagon, invoking her with Hrim.

One should worship using the 110 letters of the Varahi vidya in the centre (of
the yantra), and should then worship the attendants in the left, right and
centre triangles who are Krodhini, Stambhini and Chanda-Ucchanda, placing Hrim
in front of their respective names and Namah behind.

In the six angles starting from the east and going anticlockwise one should
worship Brahmi and so forth. Then in the circles one should worship Mahalakshmi
Panchami. After giving animal sacrifice using the sixteenth syllable, and after
one has worshipped all with ritual accessories, one should recite the vidya 1000
or 100 times. Daily, one should do sacrifice using pure and good sesamum, rice
or ghee, then the vidya becomes successful.

A sage of controlled senses, able to perform sacrifice, should do puja at the
twilights. He should recite the vidya 100,000 times -- giving oblation of one
tenth part of that. After doing the worship and invocation, the mantra becomes
successful -- if one is compassionate, devoted to Guru, contented, patient and
of peaceful mind.

If one should perform a rite for a specific application devotedly, it gives
whatever is desired immediately, giving the favour and grace of Devi to the
tireless practitioner.

One should meditate on Devi as having the body of a girl from the throat down,
resembling the colour of molten gold, her large, fiery and tawny haired head
being that of a sow.

She has three eyes and seven arms which hold a discus, a conch, a hook, a lotus,
a noose, and a club. She shows the (mudras) dispelling fear and granting boons.
One should think of her as being comfortably seated on the shoulders of Garuda.
In daily worship one should meditate on her and her Shaktis in this way.

In particular applications, one should recall Devi and her Shaktis as being
seated on lions, tigers, elephants, horses or Garudas. According to that which
one wishes to achieve in specific meditations, one should think of her as having
a dark green, red, yellow, black or purple body.

In rituals for subjugation, one should think of Panchami, and recite (her
mantra) as red, surrounded by hosts of beautiful red Shaktis. In worship for
paralysing, one should meditate on her as yellow, wearing yellow garments,
garlanded with yellow flowers, wearing yellow jewels, and smeared with yellow
unguent, surrounded by yellow Shaktis.

In a difficult pass one should think of her as being seated on a great bodied
lion which is of a dark green colour, surrounded by Shaktis similar to herself,
offering recitation of the Vidya to the central Shakti. If the mantrin should
meditate on these as his own self, he attains an exalted and wealthy status.

If one should remember Devi, with her Shaktis, on lions, Garudas, elephants,
Sharabhas, horned creatures, dogs, boars, buffaloes and serpents with terrific
teeth and cruel and crooked claws, whether assailed by thieves, unexpected
attacks, by anxieties about being injured, by pisachas, by bhutas, by pretas,
away from one's family, or in a defile in the wilderness, or on lonely roads, or
in a forest, or on a mountain peak, then in this way one becomes free from
anxiety and happy.

Whether in wars, in fearful situations, in falls (from status), or attacked by
chariots and swords, or in difficult passes, having remembered her one becomes
supremely victorious.

If one should meditate, in states of terrible war, on Devi as blue, with a
terrible appearance, seated on an elephant, holding a nail, a knife, a sword, an
arrow, a club, a sickle, and a discus in her right hands: and with her left
making the threatening gesture, and holding shield, skin, bow, damaru, plough,
noose and conch: surrounded by Shaktis like her; the Shaktis seated on
elephants, assaulting all the missiles of the enemy, and attacking them with
maces, all moving about, like red banners, then (the enemy) flees, pursued by
swarms of blue Shaktis howling terribly, berserk.

One should meditate on Devi in the form previously described during great wars,
as being in the centre of the sun's orb, her body marked with red tridents. If
one should then recite the vidya with concentrated mind, after invoking her into
water via breath during rituals for a period of seven days, one's enemy will die
from fever.

If one should think of Devi, surrounded by her attendants, and recite her vidya,
for three days, in water, as breaking in pieces the body of one's enemy, which
is then consumed by fierce jackals and corpse eaters and flesh eating dogs,
then, after remembering her, one gains deliverance.

If one should think of Devi as of an effulgent purple colour, and do recitation
(visualising her) cleaving the target's tongue, heart and feet, one slays

If, after remembering Devi as of a yellow colour, one should worship according
to the rule, the enemy experiences harm, anxiety in speech, becomes
disputatious, and is conquered in battle.

After thinking of this Devi as seated on Garuda, and surrounded by numbers of
Shaktis seated on Garudas, and the skies being thick with an array of hosts of
unseated Garudas, then one becomes victorious over an army of enemies at a
distance, instantly putting them to flight. With her eight arms holding axes,
and being surrounded by a circle of Shaktis, one may destroy the army of enemies
in a battle immediately.

If a person should meditate on Varahi as having dishevelled hair, as being
seated on a throne in a jewelled pavilion, each of her hairs swarms of Shaktis
holding clusters of red arrows, and each of which sits on hyenas, lions, tigers
and monkeys and bears and Garudas and horses, each holding tridents as
previously declared, the hostile host is destroyed by one's own ruler.

Parameshvari, if a sadhaka should worship the yellow effulgent one, the
paralyser, with yellow flowers, using the previously declared tongue method, for
a number of days, the array of the enemies in battle and whatever else one
desires are paralysed instantly.

If one should worship the red Devi at midnight, using red flowers, one may
enslave or kill all enemies, this is certain.

If one should do puja for the number of days previously spoken of, using black
flowers according to rule, at the time of one's enemy's death, in a visha nadi,
a tortured yoga, or in a death or destruction yoga, then Yama lords it over the

If one should worship using dark green flowers, and various sorts of scents, it
is said one becomes very wealthy, free of disease, true minded, a lord. One
lives happily on earth for 100 years, it is said.

One should do sacrifice at night in a rectangular fire pit, using turmeric mixed
with food, sesame, beans, rice, yellow flowers, yellow fruit, palmyra leaves,
together with the letters of the target's name, using ghee. Then one may
paralyse, as previously stated.

At midnight, the enemy may be felled if one sacrifices in fire in a yoni shaped
pit, offering meat in a devoted way, and sacrificing for the number of days
previously stated. One may kill the enemy by disease, sword, dart, serpent,
water, flame, elephant, madness, enemies, whirlwind, the fall of a tree or wall,
consumed by enemies. The enemies are unable to withstand this prayoga.

Meditating on her as being purple, and seated on a bird, having the nail and the
rest of the weapons, during (the rising of) Virgo or Scorpio, offering goat
flesh and much ghee, the rays of light from the sacrifice slay the person, who
is consumed by hot raging fever.

If one should meditate on her as being effulgent as the dawn sun, offering (in
sacrifice) various red substances, ghee, blossoms of the Kimshuka, Bandhuka,
Japa, Pala, Karavira, Kahlara, lotus, Patala, Ashoka and various other red
blossoms, then one becomes equal to a king, very wealthy, having great power,
wafted by fly whisks and shielded by parasols, of this there is no doubt.

If, at night, one should meditate on her as red, with her nail and other
weapons, and sacrifice in the various cardinal points starting with the east for
the number of days previously stated, then one may subjugate man, woman or the
whole world. One becomes famous, and lives on earth for a long period like

One should draw a bhupura, inside of this placing the name of the target. On the
outside one should write the earth letters. Making an eight petal lotus, one
should write the six syllables of the mantra outside of the two circles.

Outside the hexagon one should write the earth letters, placing mantras inside
the angles. As previously stated, one should write (letters) on the rim of the
two circles, placing outside of the bhupura, in an anticlockwise direction, the
letters of the matrika.

After doing this, one should then write in reverse the letters of the root
vidya. If one should worship in this, one may paralyse the enemy and the world.

One should write the letters of the mantra six by six in a nine angled design
surrounded by two circles, outside of this there being an octangle design
surrounded by two circles, all surrounded by a bhupura. Within the octangles,
and outside of the circles, and in the bhupura, one should write the matrikas
both clockwise and anticlockwise. One should write the name (of the target) in
all the directions, and should worship the eight armed form, Auspicious One.
Parameshvari, employing the method previously stated, the target becomes

One should draw three circles, outside them putting a hexagon surrounded by two
circles. This is to be enclosed in an octangular design, surrounded by a circle.
In order one should place the letters of Earth, one in each of the (six) angles,
outside this writing them in three groups of three. In the centre one should
also write the name (of the target). After reciting, the sadhaka should give
animal sacrifice to obtain whatever is desired.

One should draw a triangle enclosed in a circle, outside of this drawing a
hexagon, another hexagon, an octangular figure, and another hexagon. From the
edges to the middle one should write the naksatra, tithi and day (of the
target's birth), also writing all the matrika letters. In the centre of each of
the seven mandalas, one should write the matrikas in clockwise order. One should
place Hrim in the centre. If one should worship this one obtains all siddhi. One
may command bhutas, pretas, pishachas and so forth, causing disease, attacks by
elephants and other wild beasts, or pacifying them.

One should draw an octangular design, placing in each of the corners, sides and
centre a trident shape. Outside this, write the letters of the mantra together
with the matrikas, placing in the middle compartment the named one wishes to
paralyse. One should draw it on birch bark, on cloth, on copper or on stone. One
should always worship it using flowers, beautiful perfumes, then doing
recitation of the mantra. Doing the ritual at the twilights, one may always
obtain whatever is desired.

Draw a square, inside of this making sixteen lines, extending from the cardinal
and intermediate points, which together makes a figure of 225 compartments. One
should make a symmetrical figure of 28 compartments by rubbing out other of the
angles made. In the central three compartments one should write the target and
the name of the act the sadhaka wishes to accomplish. Starting from the east,
one should write the letters of the mantra.

This great yantra is called the vajra, giving the totality of whatever is wished
for by sadhakas. Wherever this is placed, whether written on copper, stone and
so forth, there can never dwell thieves, bhutas, diseases, ailments, serpents,
bad planets, pretas, pisacas and so forth. In whichever house this yantra is
placed on the junction points of the homestead design (vastu), there can never
exist black magic, ailments or disease.

>From the north west, south east, south west and north east, draw 12 lines,

making a vajra figure of 21 compartments. In the centre of these one should draw
the name of whatever is to be accomplished, outside of this, in a clockwise
direction, writing the letters of the alphabet. After worshipping this and
drawing it, whether it be on copper, stone or whatever, disease, bhutas,
planets, madness, pisacas and the kleshas of the mind can never enter or afflict

If one should draw the previously described vajra in a golden colour within the
centre of a pot, filling it with milk, and if one should invoke Devi in this
liquid, and worship her therein, oblating and offering flowers and reciting the
vidya 3000 times, subsequently bathing oneself with the liquid, and drinking
some of it, then one becomes free of bodily kleshas, and lives happily on earth.

After making a circle measuring four finger breadths, one should put outside of
it, two measures by two measures, eleven compartments. From each of these two by
two measures one should draw lines. After putting tridents in the compartments,
one should surround the whole with the letters of the alphabet, and placing the
named in the centre. After indrawing the Devi via breath into this yantra, and
worshipping from the east clockwise, then reciting the vidya, one may achieve
whatever is desired.


Varahi, also known as Panchami, or the Fivefold One, bears the relation of
"father" to Lalita, although pictured as a Devi. The mother form is Kurukulla
Tara. Varahi gives four fires and Kurukulla five Shaktis -- this forming the
complex shape in the centre of Shri Yantra.