Description
Varaha avatar:
Varaha is the symbol of the Hindu god Vishnu, as a pig. Varaha is for the most part recorded as third in the Dashavatara, the ten head symbols of Vishnu.
Varaha is generally normally connected with the legend of lifting the Earth (embodied as the goddess Bhudevi) out of the enormous sea. At the point when the evil spirit Hiranyaksha took the earth and concealed her in the early stage waters, Vishnu showed up as Varaha to save her. Varaha slew the devil and recovered the Earth from the sea, lifting it on his tusks, and reestablished Bhudevi to her spot in the universe.
Varaha might be portrayed as totally a pig or in a human structure, with a hog's head and the human body. His partner, Bhudevi, the earth, is in many cases portrayed as a young lady, lifted by Varaha.
Different names
The god Varaha gets its name from the Sanskrit word varaha signifying "hog" or "wild hog.
The Sanskrit grammarian and etymologist Yaska states that the word varaha starts from the root √hr. The Monier-Williams word reference expresses that the root √hr implies "'to offer/present', 'to outperform, overshadow, outperform', 'to delight, beguile, captivate', and 'to remove or eliminate wickedness or sin'" and furthermore "to remove, cart away, seize, deny of, take, burglarize.
According to Yaska, the hog is a monster that "destroys the roots, or he destroys every one of the great roots" is subsequently called varaha. The word varaha is found in Rigveda, for instance, in its stanzas, for example, where it implies wild pig.
The word likewise implies downpour cloud and is representative in some Rigvedic songs, for example, Vedic divinity Vritra being known as a varaha in Rigvedic and Soma's sobriquet being a varaha in Later the downpour relationship drove the implication of the term develop into vara-aharta, and that signifies "bearer of beneficial things, which likewise referenced by Yaska.
Yaska makes reference to a third significance of the word varaha. The Vedic gathering of Angirases are called varahas or by and large a varahavah.
The god Varaha is additionally called alluded by the sobriquet sukara, signifying 'wild pig', which likewise utilized in the Rigveda and Atharva Veda. The word in a real sense signifies "the creature that utters a curious nasal sound in breath"; in the Bhagavata Purana, Varaha is alluded to Sukara, when he is brought into the world from the god Brahma's nose.
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Legends
The origin of Varaha is found in the Vedas, the oldest Hindu scriptures. Varaha is originally described Prajapati, but on evolved into the avatar of Vishnu in later Hindu scriptures. Two other avatars of Vishnu - Matsya and Kurma were also equated with Prajapati Daksh, before being described as forms of Vishnu in later traditions.
Arthur Anthony Macdonell traces the origins of the Varaha legend to two verses of the Rigveda, the oldest Veda. Vishnu, aided by the god Indra, steals hundred buffaloes from a boar (identified Vritra by Macdonell based on verse Indra - shooting across a mountain slays the emusha ("fierce") beast. Arthur Berriedale Keith also agrees with Macdonell; interpreting the mountain as a cloud and the slaying as an alternate version of the annihilation of the asura Vritra by Indra. The 14th century Vedic commentator Sayana states the Taittiriya Samhita, elaborates the Rigveda version. However, the Rigveda does not hint at the classical legend of the rescue of the earth by the boar. In the scripture, the god Rudra is called the "boar of the sky". Even Vishnu is described to have slew a boar. The hunt of a boar using dogs is also referred to.
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The Taittiriya Samhita mentions that the boar, "the plunderer of wealth", hides the riches of the asuras, beyond the seven hills. Indra destroys the beast by striking it a blade of sacred kusha grass, piercing the mounts. Vishnu, "the sacrifice" (yajna), brings the slain boar as a sacrificial offering to the gods, thereby the gods acquiring the treasure of the asuras. Vishnu is both the sacrifice as well as the "bringer of sacrifice"; the boar being the sacrifice. The tale is also recalled in Charaka Brahmana and Kathaka Brahmana; the latter calls the boar Emusha.
There are two distinct boar mythologies in Vedic literature. In one, he is depicted as a form of Prajapati, in other an asura named Emusha is a boar that fights Indra and Vishnu. Shatapatha Brahmana harmonizes the two myths and Emusha is conflated into Prajapati.
The earliest versions of the classical Varaha legend are found in the Taittiriya Samhita and the Shatapatha Brahmana; scholars differ on which one is the core version. The Shatapatha Brahmana narrates that the universe was primordial waters. The earth which was the size of a hand, was trapped in it. Prajapati (equated with Brahma) in the form of a boar (varaha) plunges into the waters and brings the earth out. He also marries the earth thereafter. The Shatapatha Brahmana calls the boar as Emusha, which Keith relates to the boar's epithet emusha in the Rigveda. In the Taittiriya Samhita , Prajapati - who was roaming as the wind - acquires the form of a "cosmogonic" boar lifting the earth goddess from the primeval waters. As Vishwakarma, he flattened her, thus she - the earth - was called Prithvi, "the extended one". They produce various deities.
The Taittiriya Aranyaka states the earth is lifted by a "black boar with hundred arms". The Taittiriya Brahmana expands the Taittiriya Samhita narrative. The "Lord of creation" was pondering on how the universe should be. He saw a lotus leaf and took the form of a boar to explore under it. He found mud and outstretched it on the leaf, rising above the waters. It was called the earth - Bhumi, literally "that which became spread.
Creation legend
The Ayodhya Kanda book of the epic Ramayana refers to Varaha retaining his connection to Prajapati-Brahma. In a cosmogonic myth, Brahma appears in the primal universe full of water and takes the form of a boar to lift the earth from the waters; creation begins with Brahma and his progeny. The Yuddha Kanda book of the epic praises Rama (the hero of the epic, who is identified with Vishnu) as "the single-tusked boar", which is interpreted as an allusion to Varaha and links Varaha with Vishnu. In the epic Mahabharata, Narayana ("one who lies in the waters", an appellation of Brahma which was later transferred to Vishnu) is praised as the one who rescues the earth as a boar.
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The Puranas complete the full transition of Varaha from the form of Prajapati-Brahma to the avatar of Narayana-Vishnu. The Brahmanda Purana, the Vayu Purana, the Vishnu Purana, the Linga Purana, the Markendeya Purana, the Kurma Purana, the Garuda Purana, the Padma Purana and the Shiva Purana have similar narratives of the cosmogonic myth, wherein Brahma, identified with Narayana-Vishnu, takes the Varaha form to raise the earth from the primeval waters.
The Brahmanda Purana, one of the oldest Puranas, narrates that in the present kalpa called Varaha kalpa, Brahma wakes from his slumber. Brahma is called Narayana ("he who lies in the waters"). The Vayu Purana says that Brahma roams as the wind in the waters, which is interpreted as allusion to the Vedic Taittiriya Brahmana. Similarly alluding to the Vedic version, the detailed Brahmanda Purana version says that Brahma is "invisible" and a shorter summary says that he becomes the wind. In the Brahmanda Purana, realizing that the earth was in the waters, he decides to take the form of Varaha as the beast likes to sport in the water. Similar reasons for taking the boar form particularly are also given in the Linga Purana, the Matsya Purana and the Vayu Purana. The Vishnu Purana adds that Brahma-Narayana decides to take the form of Varaha, similar to the forms of the fish (Matsya) and tortoise (Kurma), he took in previous kalpas.
The Brahma Purana, the Venkatacala Mahatmya in the Vaishnava Khanda Book of the Skanda Purana and the Vishnu Smriti narrate the tale with slight variation, however Brahma is missing; it is Vishnu-Narayana who unambiguously becomes Varaha to lift the sunken earth from the waters. In late addition in the Mahabharata, the single-tusked (Eka-shringa) Varaha (identified with Narayana-Vishnu) lifts the earth, which sinks under the burden of overpopulation when Vishnu assumes the duties of Yama and death seizes on earth. In the Matsya Purana and the Harivamsa, at the beginning of a kalpa, Vishnu creates various worlds from the cosmic golden egg. The earth, unable to bear the weight of the new mountains and losing her energy, sinks in the waters to the subterranean realm of Rasatala - the abode of the demons. In the first account in the Bhagavata Purana states that in early stages of creation, Brahma creates various beings, however finds the earth under the waters. Varaha (identified with Vishnu, the Lord of sacrifice) emerges as a tiny beast (a size of a thumb) from the nostrils of Brahma, but soon starts to grow. Varaha's size increases to that of an elephant and then to that of an enormous mountain.
Slayer of demons
While early references in the Mahabharata to the demon Hiranyaksha do not relate him to Varaha, Vishnu is said to be taken the boar form to slay a demon named Naraka. Another late insertion describes Vishnu lifting the earth as well as defeating all the danavas. Late passages start the association of Hiranyaksha with Varaha. Vishnu is praised as Varaha, the vanquisher of Hiranyaksha in three instances.
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The Agni Purana mentions the obliteration of the demon Hiranyaksha as Varaha's main purpose. The Linga Purana and the Kurma Purana narrate that the daitya (demon; lit. "son of Diti") Hiranyaksa defeats the gods and entraps the earth in the subterranean realm. Taking the Varaha form, Vishnu slays the demon by piercing him by his tusks. Later, he uplifts the earth from the netherworld and restores her to her original position. The Linga Purana continues further: Later, Vishnu discards his boar body and returns to his heavenly abode; the earth cannot bear the weight of his tusk. Shiva relieves the earth by using the same as an ornament.
The Brahmanda Purana, the Vayu Purana, the Matsya Purana and the Padma Purana mentions that Varaha's battle with the asuras is one of twelve in this kalpa between the gods and the demons. The Brahmanda Purana states that Hiranyaksha is pierced by Varaha's tusk, while Vayu Purana comments that Hiranyaksha is killed in this battle before Varaha rescued the earth. The Harivamsa narrates that the demons led by Hiranyaksha overpower and imprison the gods, Vishnu assumes the boar form and slays the demon-king with his Sudarshana chakra after a fierce war.
The Shrishti Khanda book of the Padma Purana provides an elaborate description of the war between the gods and the demons led by Hiranyaksha. The demon army is routed by the gods, who in turn by overpowered by the demon-king. Vishnu combats with Hiranyaksha for a hundred divine years; finally the demon expands his size and seizing the earth escapes to the netherworld. Vishnu follows him, taking up the Varaha form and rescues the earth. After engaging in a fierce mace-battle, Varaha finally beheads the demon with his discus.
In the Shiva Purana, the annihilation of Hiranyaksha appears as a cursory tale in the story of subduing of his adopted son Andhaka by Shiva. The demon king Hiranyaksha confines the earth to Patala. Vishnu becomes Varaha (identified with Sacrifice) and slaughters the demon army by trashing them by his snout, piercing by tusks and kicking by his legs. Finally, Varaha decapitates the demon king with his discus and crowns Andhaka as his successor. He picks the earth on his tusks and places it in her original place.
Saviour
In an instance in the Mahabharata after raising the earth, Vishnu as Varaha, shakes his tusk and three balls of mud fall in the South, which he declares as the three pindas to be given to the Pitrs (ancestors). Varaha's association with the three pindas is reiterated in later texts like the epic's appendix Harivamsa, the Vishnudharmottara Purana and the Brahma Purana. This tale constitutes the mythology of Pitr-yajna or Shraddha, sacrifice to the ancestors.
The Brahma Purana narrates about Varaha's deliverance of the Pitrs. Once, the Pitrs lust for Urja (also known as Svadha and Koka), the daughter of the moon-god Chanda. Cursed by Chandra, the Pitrs fall as humans on the Himalayan mountains from their elevated positions, while Koka transforms into a river in the mountains. The demons attack the Pitrs, who hides under a slab in the Koka river. Eulogized by the Pitrs, Varaha uplifted the drowning Pitrs from the river by his tusks. Then, he performs the rites of Shraddha by performing libations and pindas to the Pitrs with the Earth acting as Chaya - his consort in the rituals. Varaha liberated the Pitrs from the curse and blessed Koka to be reborn as Svadha (the food or oblations offered to Pitrs) and become the wife of the Pitrs. Further, Narakasura (Bhauma) was born to the earth due to her contact with Varaha. Also, Varaha's temple was established at Kokamukha, where Varaha freed the Pitrs.
The Mahabharata lays the foundation for the avatar concept in Vishnu theology; the term pradurbhava appears in the early lists, instead the term avatar. Varaha is listed as one of the four incarnations of Narayana-Vishnu who "relieve the burden of the earth" in an early list; in another list which may be a later addition to the epic, Varaha is one among eight pradurbhavas. Some manuscripts of the epic expand the list to the classical ten Dashavatar list; with Varaha listed as third or fourth pradurbhava. Varaha is referred to yajna-varaha in some instances.
The Agni Purana while narrating tales of the Dashavatara in sequence briefly mentions that the Hiranyaksa, a chief of asuras defeated the gods and captured Svarga. Vishnu, in his third avatar as Varaha, slew the demons.
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The Linga Purana mentions that Vishnu takes the avatars due to a curse by the sage Bhrigu. It mentions Varaha as the third of the Dashavatara. The Narada Purana, the Shiva Purana and the Padma Purana concurs placing Varaha as third of ten avatars.
The Bhagavata Purana and Garuda Purana mention Varaha as second of 22 avatars. They say that Varaha, "the lord of sacrifices", rescued the earth from the netherworld or the waters. In two other instances in the Garuda Purana, Varaha is mentioned as third of the classical Dashavatara.
The Narada Purana has a variant of Caturvyuha with Narayana, Varaha, Vamana and Balarama as the four emanations.
Depictions
In the zoomorphic structure, Varaha is many times portrayed as a detached pig monster; for instance, the solid figure of Varaha in Khajuraho, made of sandstone, is long and meters high. The figure may not look like a pig, everything being equal, and may have his elements changed for complex purposes. The earth, represented as the goddess Bhudevi, sticks to one of Varaha's tusks. Frequently, the giant is improved by smaller than usual puppets of divinities, other celestial creatures, sages, human planets, stars, and other world animals showing up all around his body, which means the entire of creation. Saraswati, the goddess of discourse and information, is often portrayed on his tongue, while Brahma is, in many cases, portrayed on his head. Other than Khajuraho, such models are found in Eran, Muradpur, Badoh, Gwalior, Jhansi, and Apasadh.
In the human structure, Varaha frequently has an adapted pig face, similar to the zoomorphic models. The nose might be more limited. The position and size of the tusks may likewise be changed. The ears, cheeks, and eyes are by and large human ones. Early stone carvers in Udayagiri and Eran confronted the issue of how to join the pig head to the human body and didn't show a human neck. Nonetheless, in Badami, the issue was settled by including a human neck. While certain figures show a mane, it is dropped and supplanted by a high cone-shaped crown—a commonplace of Vishnu iconography—in others. Varaha molds by and large admire the right; there are exceptionally uncommon examples of left-confronting Varaha portrayals.
Varaha has four arms, two of which hold the Sudarshana chakra and shankha, while the other two hold a gada, a blade, or a lotus, or one of them makes the varadamudra. Varaha might be portrayed with all of Vishnu's attributes in his four hands: the Sudarshana chakra, the Shankha, the Gada, and the lotus. Once in a while, Varaha might convey just two of Vishnu's credits: a shankha and the gada, represented as a female called Gadadevi. Varaha may likewise wear a vanamala, a festoon of timberland blossoms, which is a standard trademark in Vishnu symbols. Varaha is frequently displayed with a solid body and in a chivalrous posture. He is frequently portrayed victoriously arising out of the sea as he saves the earth.
The earth might be embodied as the goddess Bhudevi in the Indian model. Bhudevi is many times displayed as a little figure in the symbol. She might be situated on or hanging from one of Varaha's tusks, or she might be situated on the edge of his collapsed elbow or his shoulder and supports herself against the tusk or the nose, as if being lifted from the waters. In later Indian compositions, the entire earth or a piece of it is portrayed being lifted up by Varaha's tusks. In Mahabalipuram, an uncommon depiction shows a friendly Varaha peering down to Bhudevi, whom he conveys in his arms. The earth might be depicted as a globe, a level stretch of bumpy land, or an intricate timberland scene with structures, sanctuaries, people, birds, and creatures. The crushed evil spirit might be portrayed as being stomped on under Varaha's feet or being killed in battle by Varaha. Nagas and their consorts, Naginis, occupants of the hidden world, might be portrayed as swimming in the sea with hands collapsed as a sign of commitment. Varaha might be likewise portrayed as remaining on an or other minor animals, signifying the enormous waters. At times, Laxmi-Vishnu's essential associate is portrayed in the scene close to the right foot of Varaha.
Worship
The Agni Purana prescribes that Varaha be in the north-east direction in Vishnu temples or worship. Installation of the icon of Varaha is said to bestow one with sovereignty, prosperity and moksha.
The Narada Purana mentions Varaha's mantra "Om namo Bhagavate Varaharupaya Bhurbhuvassvah pataye Bhupatitvam me dehi dadapaya svaha" and recommends Varaha to be worshipped for kingship. A shorter mantra "Om bhu varahay namah" is also given for gaining peosperity. Varaha is prescribed to be worshipped for ucchatana of foes, ghosts, poison, disease and "evil planets". The one-syllabed mantra hum for Varaha is also noted. The Bhagavata Purana invokes Varaha for protection while travelling. The Venkatacala Mahatmya of the Skanda Purana mentions the mantra of Varaha as Om Namah Srivarahaya Dharanyuddharanaya Ca Svaha. The Agni Purana and the Garuda Purana associate the mantra Bhuh with Varaha.
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The Garuda Purana recommends the worship of Varaha for sovereignty. A vrata involving the worship of a gold Varaha image on ekadashi in bright half of Magha month, is told in the Garuda Purana and the Narada Purana. Varaha Jayanti, the birthday of Varaha, is celebrated on the third lunar day in the bright fortnight of the Bhadrapada month. The worship of Varaha and overnight vigil with Vishnu tales being told are prescribed on this day.
The Vishnu Sahasranama embedded in the thirteenth Book Anushasana Parva of the epic is a hymn listing the thousand names of Vishnu. The Varaha legend is alluded to in the following epithets: Mahibharta ("husband of the earth"), Dharanidara ("one who upholds the earth", may also refer to other Vishnu forms - Kurma, Shesha or Vishnu in general), Maha-varaha ("the great boar"), Kundara ("One who pierced the earth"), Brihadrupa ("who takes form of a boar"), Yajnanga ("whose body is yajna or sacrifice) and Vaikhana ("one who dug the earth"). The epithet Kapindra ("Kapi-Lord") may refer to Varaha or Rama avatar, depending the interpretation of the word kapi as boar or monkey respectively. The title Shringi ("horned") generally interpreted as Matsya, may also refer to Varaha. The Vishnu Sahasranama version from the Garuda Purana mentions Shukura (Boar) as an epithet of Vishnu. The Padma Purana includes Varaha in a hundred-name hymn of Vishnu. The thousand-name hymn version in the Padma Purana mentions that Vishnu is Varaha, the protector of sacrifices and destroyer of those who obstruct them.