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marblemurti1 · 4 months

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Top Marble Goddess Statue Maker and Exporter in Visakhapatnam, Andhra Pradesh, South India-Marble Murti Jaipur

In the enchanting realm of divine artistry, Marble Murti Jaipur stands as a beacon of excellence, specializing in crafting exquisite marble goddess statues. With a rich heritage and a commitment to quality, this renowned company, recognized as a Marble Goddess Statue Maker and Exporter in Visakhapatnam, Andhra Pradesh, South India, has emerged as a leader in the industry. Let’s delve into the intricate world of Marble Murti Jaipur and discover why it’s the top choice for goddess statues in Visakhapatnam, Andhra Pradesh, and beyond. Marble goddess statues hold a unique place in religious and artistic traditions, symbolizing grace, beauty, and spirituality. Choosing the right statue maker and exporter becomes crucial to ensure that the divine essence is captured with precision. In this article, we explore the craftsmanship of Marble Murti Jaipur, a company that has mastered the art of sculpting goddess statues.

Marble Murti Jaipur: A Brief Introduction

Marble Murti Jaipur, based in the culturally rich city of Jaipur, has carved a niche for itself in the world of marble sculptures. The company’s dedication to preserving traditional techniques while embracing innovation has set it apart.

Also Read: Marble God Statue Makers, Exporters & Dealers in Visakhapatnam, Andhra Pradesh, South India -Marble Murti Jaipur

Specialization in Goddess Statues While Marble Murti Jaipur offers a range of marble sculptures, it particularly excels in creating goddess statues. Each piece reflects a harmonious blend of tradition and contemporary aesthetics.

Unique Features and Craftsmanship The artisans at Marble Murti Jaipur are not mere sculptors; they are storytellers who bring the divine narratives to life. Meticulous detailing and a commitment to perfection define the unique features of every statue.

The Art of Marble Sculpting

Traditional Techniques Employed by Marble Murti Jaipur Marble Murti Jaipur adheres to time-honored techniques passed down through generations. The use of these methods ensures the authenticity and cultural richness of each creation.

Quality of Raw Materials Used The choice of marble and other raw materials significantly influences the durability and visual appeal of the statues. Marble Murti Jaipur sources the finest materials, guaranteeing long-lasting beauty.

Importance of Skilled Artisans in the Process Behind every masterpiece is a skilled artisan. Marble Murti Jaipur values its craftsmen, acknowledging their role in preserving and advancing the art of marble sculpting.

Range of Goddess Statues Offered

Durga Maa Statues Marble Murti Jaipur’s collection includes intricately designed Durga Maa statues, capturing the fierce yet benevolent essence of the goddess.

Lakshmi Maa Statues The statues dedicated to Lakshmi Maa showcase opulence and prosperity, reflecting the divine blessings associated with the goddess.

Saraswati Maa Statues For seekers of knowledge and wisdom, Marble Murti Jaipur offers Saraswati Maa statues that embody the epitome of learning and artistic expression.

Customization Options Available Recognizing the diverse preferences of its clientele, Marble Murti Jaipur provides customization options. Clients can actively participate in the creation of their unique, personalized goddess statues.

Why Choose Marble Murti Jaipur?

Reputation and Customer Testimonials The reputation of Marble Murti Jaipur precedes it. Glowing testimonials from satisfied customers underscore the company’s commitment to excellence.

Commitment to Quality and Authenticity Quality is the cornerstone of Marble Murti Jaipur’s creations. Each statue undergoes rigorous quality checks to ensure it meets the highest standards.

Competitive Pricing and Value for Money Marble Murti Jaipur believes in making divine art accessible. Competitive pricing coupled with exceptional craftsmanship offers unparalleled value for money.

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vedicvaani · 4 years

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Goddess Varahi Amman Idol in blessing posture made of brass with detail work. Varahi is worshipped by Shaivas, Vaishnavas and Shaktas. Varahi is one of the Matrikas, a group of seven mother goddesses in the Hindu religion. With the head of a sow, Varahi is the shakti (feminine energy, or sometimes, consort) of Varaha, the boar Avatar of the god Vishnu.

Buy Now At: https://www.vedicvaani.com/goddess-varahi-amman-idol-in-bra… Whatsapp:+91-9820697944

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aic-asian · 3 years

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Goddess Vajravarahi Dancing with Chopper (karttrika) and Skullcup (kapala), 1401, Art Institute of Chicago: Asian Art

The goddess Vajravarahi, one of the many manifestations of Vajrayogini, a tantric female Buddha, is so called because she has a tiny sow’s head (varahi) above her right ear. The wild boar, a ferocious, aggressive animal symbolizes her relentless power to achieve liberation, overcoming all obstacles. She usually dances upon a corpse, absent here, and holds a flaying knife (kartrika) in her raised right hand and a skull cup (kapala) in her left. She is the consort to the god Samvara and is one of the few goddess-spouses to enjoy an independent cult status. She is especially revered by the Drukpas, a sub-sect of the Kagyu school of Tibetan Buddhism. Gift of Marilynn B. Alsdorf Size: 11.8 × 6.9 × 3.3 cm (4 5/8 × 2 11/16 × 1 5/16 in.) Medium: Bronze with gold paint and pigment

https://www.artic.edu/artworks/144903/

#museumarchive #asianart #artinstituteofchicago

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southasianhandicraftdotcom · 3 years

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Guru, Buddha, Bodhisattvas, Istadevata, Dakinis, Dharmapalas & Dikpalas

Gurus In vajrayana Buddhism, Guru are of paramount importance. In fact, it is due to Gurus starting from the time of Buddha Shakyamuni right upto present time, that the entire lineage of dharma teachings being preserved and practised. In theravada tradtion shakyamuni Buddha is also called Shasta I.e Guru of all devas and Men. But in the Vajrayana tradition, Gurus like Padmasambhava, Tilopa, Naropa, Marpa, Milarepa, Tsong Khapa, Virupa and Many others are also considered to be the representatives of the enlightenment which Buddha Shakyamuni realized. Later on in Vajrayana tradition also the images of the gurus were used to visualize to actualize the mind of Buddha. Some gurus are also considered to be the emanated bodies I.e reincarnated Nirmanakaya of some Buddha and Bodhisattva like Amitabha, Manjushree, or Avalokiteshvara.

Buddha In Vajrayana tradition, all the Buddhas are called gurus. However especially five transcendental Buddhas (skt. Pancabuddha) who represents the essence of five primordial defilements such as lust, hatred, delusion, pride, and jealosy are mainly dealt here. When one realizes the essence of these five delusions one achieves five wisdom, Essence of lust is symbolized by Buddha Amitabha and is known as discriminating Buddhas. Essence of delusion (skt. Moha) is symbolized by Buddha Vairocana and is known as all pervasive wisdom. Essence of anger is symbolized by buddha Akshobhaya and is called Mirror like wisdom. Essence of pride is symbolized by Buddha Amoghsiddhi and is known as all accomplishing wisdom. Thus primordial purity of these five defilements which obscure our mind is represented by pancabuddha.

These five Buddhas are not the subdivision of Buddha Shakyamuni nor do they have consorts and children of their own as some Buddhist scholars understand. These forms of Pancabuddha are in fact the metaphorical ways of expression of non-dual wisdom and skill in means. As previously mentioned they are sambhogakaya Buddhas and can perform ceaseless activity for the benefit of all sentient beings.

Bodhisattvas In Mahayana Buddhist tradition Bodhisattvas are said to be of two kinds. One is Adi- Karmika Bodhisattvas who is beginner, who has not realized perfect enlightenment and still a learner. Firstly he or she develops enlightenment thought for the benefits of sentient beings and wishes for perfect enlightenment. Secondly there is a Bodhisattva who realizes emptiness face to face and attains the first Bodhisattva level. He is gradually progresses till the tenth Bodhisattva level through the practice of six perfection and Mahamudra.

Some of then even after attaining the level if Buddhahood, yet emanate forms and act like Bodhisattvas. As for example, Buddha like Avalokiteshvara, Manjushree, Vajrapani and some other high ranking Bodhisattvas emanate numerous forms to tame the sentient beings in the manner of beginner Bodhisattvas. Shakyamuni Buddha himself took three incalculable aeons to complete his career as Bodhisattva. Those who have attained first level up to the tenth level of Bodhisattva have enormous power to benefit others.

Eight high ranking bodhisattvas who are no less than Shakyamuni Buddha himself in wisdom, compassion, and powers, have been dealt with in the subsequent chapters. It is to be noted that Bodhisattvas can be a male or female. All female divinities of genre Tara and protrectress deities are Bodhisattvas who work for the benefit of sentient beings as male counterparts do.

Istadevata (Yida, Deities) In vajrayana Buddhist tradition Istadevata (Yidam) is called mind bound deities. Because the nature of these deities is the same as the nature of mind. The practitioners in Vajrayana Buddhism visualize Istadevatas such as Hevajra, Cakrasamvara, Kalacakra and others during developing stages of meditation (Skt. Utpattikrama) as their Samatha and Vipassana practice. They are originated from the seed syllables which appear from non-dual state of mind, free of thought constructs or state of emptiness. They are not mere imaginations. They are the visualized forms of enlightened minds. They are all Sambhogakaya Buddha forms emanated from a true mind. These deities have however, nonreal existence as such. But they are the emanated forms of enlightened mind.

Practitioners who have affinity to these deities in one form or the other can develop their realization very quickly with these practices since these deities represent emotional inclination of the practitioners. Some practitioner like to have Avalokiteshvara the other may opt for Arya Tara. Some practitioner aggressive nature rather prefer wrathful deities to meditate or to identifies with. In all the Tantric Buddhist tradition these deities are visualized clearly with different colours, forms, faces, hands with different ornaments.

Dakinis In tantric Buddhist tradition the practitioner takes refuge in Triple Gems which referred as the outer refuge. The objects of the inner refuge are said to be Gurus, Istadevas and Dakinis. Dakinis are obviously representatives of Sangha in the inner refuge. They are peaceful as well as wrathful. They wear bone ornaments. Some are in dancing posture. Some are even nude. These dakinis generally travel through empty space hence also called sky goers. They help the practitioners by eliminating obstacles and by guiding to realisation of the path to enlightenment. They are able to grant eight powers (skt. Astasiddhi) to all devoted practitioners. Some Dakini are animal faced like Simhavaktra (Lion-faced), Vajravarahi (sow-faced), Sardulamukha (tiger-faced) and many others. Vajrayogini is said to be Sarva-Buddha Dakini who confers Buddhahood to the practitioners. These Buddha Dakinis are said to be the representatives of wisdom or Prajnaparamita.

Dharmapalas (Protectors of Doctrine) As the name suggests Dharmapalas are the divinities who help to protect the Buddha dharma from degeneration an they also act as defenders of Buddha’s doctrines. They are in general wrathful in appearance to terrify the sinners. In Nepal, Mahakala is considered to be the great wrathful Dharmapala whose image is installed in most of the Buddhist viharas and temples.

Actually, all divinities of direction starting from Yamantaka are Dharmapalas. These protector deities are also called lord of Knowledge (sky. Vidyadhara) indicating their status of high Bodhisattva level.

Dikpalas (The Deities of Direction) Dikpalas or Lokpalas are the deities who correspond to deities found in Hindu tantric tradition. All the eight mother goddesses starting from Camunda, Brahmayani, Kaumari, Indrayani, Varahi, etc. are considered as protectress of the dharma in Buddhist tradition whereas in Hindu tradition whereas in Hindu tradition they are ultimate principle to be actualized.

In Buddhist tradition the deities of direction include deities like Yama, Varuna, Indra, Vayu, Agni and others who have taken the oath to protect the practitioners and sasana of the Buddha’s Doctrines. In Gunakarandavyuha sutra it is even said that Bodhisattva Avalokiteshvara emanated these Lokpalas to defend the Buddha sasana.

Vajrayana Buddhism incorporates almost all the hindu deities as protectors of the dharma to eliminate obstacles on the path to enlightenment. The involvement of Hindu deities is not only limited to Vajrayana tradition but also in Theravada tradition in Sri Lanka where they use Indra the king of Devas as protector of Dharma.

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markwhitwell · 4 years

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Mark Whitwell on the Basic Principles of Yoga

Here he demonstrates baddha konasana with bandha. The breath creates asana. The breath is the central feature and purpose of asana. Asana is not there for its own sake but is there to serve the breath. The breath with asana also creates bandha, the intelligent cooperation of muscle groups in the polarities of inhalation merging with exhalation, with strength that is utterly receptive, with the female / male collaboration, which merge in and as the heart (hridaya), the source from where the nurturing that is life itself flows.

Therefore bandha is bhakti, devotion to life in every way. Devotional cultures that attempt to bypass the responsibility of Yoga create seeking & trouble for people. Yoga is the practical means by which ideals of culture are actualized. Yoga without breath also creates seeking. It is essential that people learn an actual Yoga — the union of body, breath, and mind — and become diligent in sadhana as the central platform of their daily life. Doing a bit of yoga here and there does not give results. So please don’t become fans of Yoga. Become Yoga practitioners, actually, naturally, yet not obsessively. Why not obsessively? Because obsessiveness reveals that there is still a search going on, a belief that without Yoga you are not, with yoga you are something, or on the way to becoming something. This is not the correct view. Practice in the mindset of becoming something is a practice, i.e., an entrenchment, of the belief of lack, of the incorrect and disempowering view of self. Whatever you are, you already are. You are not something in time that comes and goes. The eternal is flowing as you. Your yoga is your participation in this which you already are. Yoga throws out the restrictive patterns that have been put in us of domination and control, life denial and dissociation. The body-mind has become a vehicle of pain, of repetition, duplication of society��s crippling presumptions. Yoga deals with this. Progressively or suddenly, Yoga puts you in the natural state.

About the author: Mark Whitwell is one of the most celebrated Yoga Teachers of the modern era with a unique ability to make the sublime tradition of Yoga available to people as a normal part of everyday life. He is the author of four books including the beloved Yoga of Heart (2004) and most recently God and Sex: now we get both (2019). Mark Whitwell was also the editor and contributor to his teacher T.K.V. Desikachar’s classic Yoga text, The Heart of Yoga (1994).

Born into a family of teachers, (his mother and father were both schoolteachers, and his grandfather worked in providing education programs in state prisons), Mark Whitwell has dedicated his life to passing on useful teachings from the wisdom tradition of Yoga. Mark’s simple mission is to bring the principles of practice that came through the ‘teacher of the teacher’s’ Tirumalai Krishnamacharya (1888-1989) into the mainstream of public life.

As a teacher, Mark Whitwell is unusual because he refuses to set up hierarchies between himself and his students. Instead, Mark maintains that for any yoga transmission to occur the teacher-student relationship must be ordinary and non-hierarchical—mutual friendship is the model. The heart of Yoga, Mark writes, is the nurturing relationship between two individuals who meet each other as friends.

At workshops and in his writing, Mark Whitwell systematically demolishes the mystique of hierarchy. He is a constant critic of many of the popular brands of yoga that have taken centre stage in the West and the East in which gymnastic and/or spiritual egotists exploit innocent people looking for real relationship and guidance. Mark then commits himself to holding people’s hands as they feel into the inherent power and creativity of their life through the easeful technology of real Yoga.

Thank you Tirumalai Krishnamacharya, the greatest Yogi of modern time. Born in 1888, lived 101 useful years. A man of our own time. The teacher of the teachers, the hallmark of Krishnamacharya’s work is that there is a right Yoga for every person no matter who the person is. If you can breathe, you can do Yoga. This is the heart of yoga. It is your direct intimacy with life as it actually is, reality as it actually is. Any body can do Yoga according to individual needs, body type, age, health and cultural background in a way that is right for them.

He went to great trouble to photograph and document Yoga in a time when photography was very difficult, working with the secular power of the Maharaj of Mysore to bring attention to Yoga. He wanted to document for all future time the Yoga that he had rescued from obscurity. That had flourished between the 5th and 14th centuries but disappeared into small isolated pockets in Tibet.

By the time Krishnamacharya was born, physical asana practice as whole-body devotional practice was scarce in the Indian traditions. Misogynistic cultures such as those who authored the Hatha Yoga Pradipika took the earlier practices of the Tantric cultures and reauthored them into male renunciant practices (see for example Christopher Tompkins’ research into the HYP as plagiarism of the earlier goddess-based Varahi Tantra). Only now is the research coming through from Tompkins and others to show that of course whole-body practice of intimacy with life is an intrinsic part of Yoga. Krishnamacharya went to the effort of travelling to Mt Kailash and Lake Manasarovar, the Shiva and Shakti of the Himalayalan world, where he had heard by repute of a guru, Ramamohan Brahmachari. It surprises many people to learn that Krishnamacharya’s guru lived there not alone but with his wife and three children. Such is the influence of the image of the celibate male alone in his cave. The guru’s son would travel down to Simla with Krishnamacharya for several months of each year. Krishnamacharya stayed with his guru for over seven years, after which time he brought his wisdom knowledge down into Mysore and the world for all of us to learn and practice. He could easily have taken up one of many academic positions at esteemed institutions, and instead chose to remain in relative poverty and low status as a yoga acharya. Here he demonstrates baddha konasana with bandha. The breath creates asana. The breath is the central feature and purpose of asana. Asana is not there for its own sake but is there to serve the breath. The breath with asana also creates bandha, the intelligent cooperation of muscle groups in the polarities of inhalation merging with exhalation, with strength that is utterly receptive, with the female / male collaboration, which merge in and as the heart (hridaya), the source from where the nurturing that is life itself flows. Therefore bandha is bhakti, devotion to life in every way. Devotional cultures that attempt to bypass the responsibility of Yoga create seeking & trouble for people. Yoga is the practical means by which ideals of culture are actualized. Yoga without breath also creates seeking. It is essential that people learn an actual Yoga — the union of body, breath, and mind — and become diligent in sadhana as the central platform of their daily life. Doing a bit of yoga here and there does not give results. So please don’t become fans of Yoga. Become Yoga practitioners, actually, naturally, yet not obsessively. Why not obsessively? Because obsessiveness reveals that there is still a search going on, a belief that without Yoga you are not, with yoga you are something, or on the way to becoming something. This is not the correct view. Practice in the mindset of becoming something is a practice, i.e., an entrenchment, of the belief of lack, of the incorrect and disempowering view of self. Whatever you are, you already are. You are not something in time that comes and goes. The eternal is flowing as you. Your yoga is your participation in this which you already are. Yoga throws out the restrictive patterns that have been put in us of domination and control, life denial and dissociation. The body-mind has become a vehicle of pain, of repetition, duplication of society’s crippling presumptions. Yoga deals with this. Progressively or suddenly, Yoga puts you in the natural state.About the author: Mark Whitwell is one of the most celebrated Yoga Teachers of the modern era with a unique ability to make the sublime tradition of Yoga available to people as a normal part of everyday life. He is the author of four books including the beloved Yoga of Heart (2004) and most recently God and Sex: now we get both (2019). Mark Whitwell was also the editor and contributor to his teacher T.K.V. Desikachar’s classic Yoga text, The Heart of Yoga (1994).Born into a family of teachers, (his mother and father were both schoolteachers, and his grandfather worked in providing education programs in state prisons), Mark Whitwell has dedicated his life to passing on useful teachings from the wisdom tradition of Yoga. Mark’s simple mission is to bring the principles of practice that came through the ‘teacher of the teacher’s’ Tirumalai Krishnamacharya (1888-1989) into the mainstream of public life.As a teacher, Mark Whitwell is unusual because he refuses to set up hierarchies between himself and his students. Instead, Mark maintains that for any yoga transmission to occur the teacher-student relationship must be ordinary and non-hierarchical—mutual friendship is the model. The heart of Yoga, Mark writes, is the nurturing relationship between two individuals who meet each other as friends. At workshops and in his writing, Mark Whitwell systematically demolishes the mystique of hierarchy. He is a constant critic of many of the popular brands of yoga that have taken centre stage in the West and the East in which gymnastic and/or spiritual egotists exploit innocent people looking for real relationship and guidance. Mark then commits himself to holding people’s hands as they feel into the inherent power and creativity of their life through the easeful technology of real Yoga.

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sanathanadharmasblog · 7 years

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Vaarahi is one of the Saivite Shakti deities with the group of goddesses known as SAPTAMATAS. They are: Brahmi, Maheshwari, Kaumari, Vaishnavi, Vaarahi, Mahendri and Chamundi. They are the Shakti (female) equivalents of their male counterparts. Vaarahi is the Shakti of Bhairavar who is one of the Amsam of Bhairavar. Created from the boar avatara of Vishnu, Vaarahi is often associated with Goddess Kamala (one of the Mahavidyas). She is also called Dandini (Lady Commander of the forces of the Mother-Goddess, symbolizing the might of SriVidya). As Vaarahi ("hog-faced" or "the great consumer") she destroys evil forces that obstructs the devotees' progress, paralyses the enemies, and led the devotees ultimately to SriVidyas. She is also called Panchami). With Kurukalla, she is accorded the parental status to Sri-Chakra (Lalita Tripura-Sundari). While Kurukalla represents the full moon, Vaarahi represents the new-moon. Benefits of Vaarahi Pooja : Mother Vaarahi protects all devotees who turn to Her for Her grace and blessings. She is an extremely powerful Goddess and bestows the following on those who worship Her with sincerity and devotion. 1. Eliminates the "evil eyes" (also known as Drushti in Tamil and Nazar in Hindi). 2. Wards off troubles from evil spirits. 3. Wards off any kind of evil deeds or rituals (black magic) aimed at Her devotees. 4. Protects the person from accidents. 5. Makes the person blessed with word power, fame, good will etc. 6. She dispels fear and bestows courage and confidence. 7. Bestows wealth and exalted status in society. 8. Supreme victory over enemies & all those who stand in the way of one's progress. 9. Dispels disease and ill health. 10. Grants happiness and prosperity. Varahi Homam can be performed to get better jobs, to avail mental peace, to remove mental pressure and to win the enemies. Consultation on Remedies for Evil Effects, Evil Eye & Black Magic Varahi Mantram This is a very powerul Mantra and should be received from a Guru. Please consult Varahi Temple Priest or Priest in your local Devi Temple about Varahi Mantram. You can chant Varahi Stotra Mala, Varahi Anugrahashtakam and Varahi Nigrahashtakam. Varahi Anugrahashtakam : Varahi is one of the saptha mathrukas (seven mothers) who aided the devi in her fight against Shumbha, Nishumbha and their armies. She is described to have human body with eight arms, head of a boar and also having three eyes. The prayer to Mother Varahi to seek her blessings is called Varahi Anugrahashtakam Varahi Anugrahashtakam: Matha jagatdrachana natake suthra dhara, Sadroopamakalyithum paramarthatho yam, Eesopyameeswara padam sampaithi thadruk, Konyasthavam kimiva thavaka madha dathu. Namani kinthu granatha sthava loka thunde, Nadambaram sprusathi danda dharasya dhanda, Thallesa langitha bhavambu nidheeya thoyam, Thannama samsmrutheriyam na puna sthuthisthe. Twachinda nadarasamulla sada prameya, Nandhodayath samuditha sphuta roma harsha, Mathar namami sudithani sadhetyamum thwa, Mabhyarthayerthamithi poorayathadhayalo. Indrendu mouli vidhi kesava mouli rathna, Rochischayojjwallitha pada saroja yugme, Chethonathou mama sada prathibimbitha thwam, Bhooya bhavani bhava nasini bhavaye thwaam. Lelodrutha kshithi thalasya varahamoorther, Varaha moorthirakhilartha kari thwameva, Praaleya rasmisukalollasithavathamsa, Thwam devi vamathanu bhagahara harasya. Thamambha thaptha kanakojjwala kanthi mantha, Aarye chinthayanthi yuvathi thanu magaalaantham, Chakrayudhm trinayanam vara pathri vakthram Thesham padambhuja yugam pramanthi deva. Thwath sevana skhalitha papachayasya matha, Mokshopi yasya na satho gananam upaithi, Devasuroraga nrupoojitha pada peeta, Kasya sriya sa khalu bhajanatham ne dathe. Kim dushkaram thwayi mano vishayam gathayam, Kim durlabham thwayi vidhanu vadarchithayam, Kim durbharam thwayi sakruth smruthi magathayam, Kim durjayam thwayi krutha sthuthi vada pumsam. The other prayer to Mother Varahi for protection from our enemies is called Varahi Nigrahashtakam. Varahi Nigrahashtakam Devi, kroda mukhithwadangri kamala dwandwa anurakthathmane, Mahyam druhyathi yo mahesi manasa kayenna vacha nara, Thasyasu thwadaogra nishtoorahala gatha prabhootha vyadha, Paryasyan manaso bhavanthu vapusha prana prayanonmukha., 1 Hey goddess, Who is with a very angry face, Since I have devotion to your lotus like feet, Any one who thinks of troubling me, by body, words or mind, Should become extremely sad, beaten by your very dangerous iron plough, And should become one from whose body the Soul starts to depart. Devi thwad pada padma bhakthi vibhava praksheena dushkarmani, Pradhur bhootha nrusamsa bhava malinam, vruthim vidathe mayi, Yo dehi bhuvane thadheeya hrudayannir gathwarair lohithai, Sadhya poorayase karabhja chashakam, vanchaphalair mamapi., 2 Hey goddess because I have lost all sins due to devotion to your lotus like feet, He who observes dirty behavior towards me due to cruelty, Should fill your drinking goblet by the blood of his heart, And also please grant me all my desired objectives. Chandothunda vidheerna dushta hrudaya prad binna raktha cchata, Halapana madhattahasa ninadhatopa prathapathkatam, Matharmath paripandhi namapahruthai, pranaisthwadangridhwayam, Dhyan- oddamara vaibhavodaya vasath, sandharpayami kshaanath., 3 Because of meditating on you, after the great wonderful, Powers which have dawned in me, I offer at your feet the souls of my evil enemies, which were stolen by me, By drinking the alcohol of their constant spurt of blood, Caused by breaking the hearts of my enemies by your fierce and upturned face, Accompanied by horrifying shouts which, Emanates due to your zest from you from time to time. Shyamam thamarasananaamgri nayanam somardha choodam jagath, Thrana vyagra halayudhaagramusalam santhra samudhravareem, Ye thwam raktha kapalineem hara varaarohe varahananam, Bhavai sandhadathe kadham kshanamapi prananthi thesham dwisham., 4 How can the enemies of those extremely devoted to you. Who is black, who has lotus like feet and face, Who wears the crescent of the moon, Who caries with her a plough and an axe As well the sign of terrorizing fear, Who carries blood dripping skulls, And who has the face of a wild boar, Live for at least a few seconds? How can the enemies of those extremely devoted to you. Who is black, who has lotus like feet and face, Who wears the crescent of the moon, Who caries with her a plough and an axe As well the sign of terrorizing fear, Who carries blood dripping skulls, And who has the face of a wild boar, Live for at least a few seconds? Viswadheeswara vallabhe vijayase yaa thwam niyanthrathmika, Bhoothaanam purushayushaavdhi karee paka pradha karmanaam, Thwam yache bhavatheem kimapya vithadham ko madhvirodhi jana, Sthyayurmama vanchithavadhi bhaven mathasthavaivagnaya., 5 Victory to you, Mother, who is, The darling of the lord of the universe, Who controls the lives of all beings, Who also exists as the killer of all beings, Who controls the span of life of all men, And who grants suitable rewards for action performed. I request you Oh Goddess, that the life span of my enemies, Should be as long as I desire, based on your orders. Matha samyagupasithum jadamathisthwam naiva saknomyaham, Yadhapya anwitha daisikangri kamalanukrosa pathrasya may, Jandhu kaschana chinthayathya kusalam yasthasya thadvaisasam, Bhooya devi virodhino mama cha they sreya pada sangina., 6 Oh mother, as I am a fool, I am not capable of, Properly worshipping you at any time, Still having received the blessings of my guru, I pray that any one who wishes bad things for me, Should go to hell as he is my enemy, And also pray that all the fame should come to me, As I am a great devotee of yours. Varahi vyadha mana manasa galath soukhyam thadasa balim, Seedantham yama prakruthadhya vasitham prapthakhilolpathitham, Krantha- th bandhu janai kalam kitha kalam kandavrunodhyath krumeem, Pasyami prathiakshamasu pathitham brantham ludantham muhoo., 7 Hey Varahi, I who am devoted to you, Should see my enemy with a sad mind, Full of disappointment, very feeble and tired, Made scared by the servants of god of death, Full of all miseries and liabilities, Surrounded by crying relatives, And only contributing blemishes to his family. Varahi thwamasesha janthushu puna pranathmika spandhase, Shakthi vyaptha charachara khalu yathasthwamethadhabhyarthaye, T- hwath padambhuja sangino mama sukruth papam chikeershayanthi ye, Thesham mama kuru Sankara priyathame, dehantharava sthitham., 8 Hey Varahi, Because of the fact that, By your own power you have spread yourself, In all beings and you exist as the form, Of Soul in all beings and make them throb, I request a favour from you, If any one wishes any bad things on me, Who is the devotee of your lotus like feet, You should not live within him any further, Jai Maa Varahi.

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