varahi

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) Dhyana 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. Mantra "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" Gayatri "Om! Varahyai Vidmahay Rathneswarayai Deemahi. Thanno Nithya Prachodayath.!!" Efficacy 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. Note: 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 world, 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 boar. 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 envy. 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 warriors. 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. http://www.shaktisadhana.org/DEVI/varahi.html ************************************************** ********************* 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 enemies. 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 enemies. 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 Laksmi. 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 paralysed. 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 one. 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. Notes 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.