Divya Prabhandham references on this avathAram:
ANDAL (Bhumi Devi amsam) saluting Her Lord for the gift of VarAha Charama
SlOkam: NaacchiyAr Thirumozhi –11.8. Here, She equates Sri Ranganatha, who
took that form of VarAham and blessed us with the Charama slokam. She says
that she can not erase that message of Her Lord, even if She wanted to. She
implies that the Varaha Charama slokam has vakthru VailakshaNyam and
SrOthru VailakshaNyam. The one who told it (vakthru) was Jn~Anap pirAn and
He is the most auspicious; the One, who listened to it was none other than His
divine consort giving it srOthru VailakshaNyam. ANDAL hints that She will
hold on to the words given as assurance by this VarahA Moorthy.
kidandhirundhu ninRaLandhu kEzhalaaykkIzhpukku
idandhidum, thannuL karakkum umizhum,thadam perundhOL aaratthazhuvum paarennum
madandhaiyai, maal seykinRa maal aar kaaNpaarE. – Thiruvaaymozi-2.8.7
naanRil yEzh maNNum thaanatthavE,pinnum
naanRil yEzh malai thaanatthavE,pinnum
naanRil yEzh kadal thaanatthavE,appan
oonRi idandhu yeyiRRil koNda naaLE.– Thiruvaaymozi-7.4.3
soozhalkaL chindhikkil maayan kazhalanRich choozhvarO,
aazhap perumpunal thannuL azhundhiya jn~aalatthai,
thaazhap pataamal than paaloru kOttidaith thaan koNda,
kEzhal thiruvuruvaayiRRuk kEttum uNarndhumE?-Thiruvaaymozi-7-5-5
kOla malarppaavaikku anbaagiya yen anbEyO
neelavarai irandu piRai kavvi nimirndha thoppa
kOla varaakamonRaai nilam kOttidaik konda yendhaai
neelak kadalkadaindhaai unnaippeRRu inippOkkuvanO? Thiruvaaymozi- 10.10.7
yEnatthinuruvaagi nilamangai yezhilkoNdaan,
vaanatthil avarmuRaiyaal magizhndhEtthi valangkoLLa,
kaanatthin kadalmallaith thalasayanaththu uRaiginRa,
jn~aanatthin oLiyuruvai ninaivaar yen naayagarE. -Periya Thirumozi-2.6.3
silambinidaich chiRuparalpOl periya mEru
thirukkuLambil kaNakaNappath thiruvaakaaram kulunga,
nilamadanthaithanai yidanthu pulgikkOttidaivaitthu
aruLiyaVengkOmaan kandeer,
ilangiya naanmaRaiy anaitthum angamaaRum
Ezhisaiyum kELvigaLum yendikkengum,
chilambiyanaR perunchelvam thigazhum naangoorth
thiruTheRRiyambalatthu yenchengaNmaalE -Periya Thirumozi-(4.4.8)
silambumudhal kalanaNindhOr chengaN kunRam
thigazhndhadhenath thiruvuruvam panRi yaagi,
ilangupuvi madandhaithanai yidandhu pulgi
eyiRRidaivaith tharuLiyavem Isan kaaNmin,
pulambuchiRai vaNdolippap poogam thokka
pozhilkaldhoRum kuyilkoova mayilgaLaala
alambuthiraip punalpudaichoozhnthu azhagaar chelvatthu
aNiyazhundhoor ninRuganNdha amarar kOvE –Periya Thirumzi-7.8.4
theethaRu thingaL pongu sudarumbar umbar ulakEzhinOdum udanE,
maadhira maNsumandhu vadakunRum ninRa malaiyaaRum Ezhu kadalumpaadhamar soozhguLambina kamaNdalatthin orupaal odunga vaLarsEr,
aadhimun Enamaagi araNaaya moortthi adhunammai aaLum arasE.-Periya Thirumozi –11.4.3
Unak kurampaiyin uLpukku iruLneekki,
jn~aanach chudar_koL_ee naaLthORum, Enaththu
uruvaa ulakidantha oozhiyaan paadham,
maruvaadhaarkku uNdaamO vaan?-Muthal Thiruanthaathi- 91
BhU Devi’s sthuthi and the manthram that She uses to worship Yaj~na VarAha
mUrthy are found in Srimad BhAgavatham (5.18.39 and 35 respectively). Her
prayer takes on this form
pramatya daityam prativAraNam mrughE
yO maam rasayaa jagadAdisUkara: |
krutvOgra damshTrE niragAdudanvata:
kreetan nivEbha: praNatAsmi tam vibhum ||
salute that yaj~na VarAha Moorthy, who is the cause of this Universe, who
took the form of a Boar and lifted me up from the waters of pralayam and
placed me on His tusk and came out of the waters like a powerful elephant and
killed the offending enemy (HiraNyAkshan) like destroying an opposing
elephant as though it was an effortless sport. To that Omnipotent Lord are my
salutations.
The Manthram for yaj~na VarAha mUrthy used by
BhUmi Devi is:
(praNavam) namO bhagavatE mantratattvalingAya
yaj~na kratavE mahAdhvarAvayavAya mahA purushAya nama:
karma sukhlAya triyugAya namastE (Srimad Bhagavatam .18.351
To Thee My Lord, who is OmkAra SvarUpi, One who is revealed by the Veda
ManthrAs, One who is the form of Yaj~nam and Krathu, One who has all the
Yaj~nAs as limbs of Your sareeram, One who is karma suddhar, One who is of
the form of the three yugAs, to that ONE who is Bhagavaan, my profound
salutations.
Sri GuruvAyurappan, who gave darsanam to Sri NaarayaNa
Bhattadhiri as Aadhi Varaahan:kincOttarEshu kurushu priyayA dharaNyA
samsEvithO mahitha manthra nuti prabhEdai: |
dhamshTrAgra ghrushTa ghana prushTa garishTha varshmA
tvam paahi vij~nyanuta yaj~na varAha mUrtE ||
— daSakam 21, Slokam 7
Oh GuruvAyUrappa taking the form of Yaj~na varAha mUrthy! In the
Uttarakuru dEsam (Varsham), the dear consort of Yours sitting on Your huge
tusk of Your gigantic body is saluting You with the most sacred sthuthi and
manthram. May Thou with the front part of Your huge tusk hiding the clouds
behind it, protect me
In VarAha Charama slOkam, the Varaha Bhagavaan went many steps beyond
that position stated by Lord KrishNa in GitA and MadhusUdhana’s statement
about dhruva smrithi in Brahma PurANam. What He said to Bhumi Devi in
response to the request for a Laghu UpAyam was:
“The Man/woman, who, when his/her mind in its normal condition, when his/her
body is not shattered, and when the elementary constituents (DhAthus) are inperfect equipoise, meditates on Me, who has the world as My body and
(meditates) on Me, who is not subject to births due to KarmA –when that
man/woman lies like a log of wood or a piece of stone in his/her dying moments,
then I think of (him/her), My bhakthan/Bhakthai and lead him/her to My
supreme abode” .The conditions that this parama DayALu lays on the humans fully cognizant of
their helplessness in their last moments are so driven by His limitless
compassion to His Bhakthan.
The AzhwAr’s plea, “appOthukkippOthE solli vaitthEn” now comes into focus.
Varaha BhagavAn’s outright, unambiguous statement of His declared intent to
rush to the side of such BhakthAL and then leading them by hand as it were to
His parama padham has in my opinion no match anywhereSri VishNu sahasra Naamam salutes this avathAram as “MahA VarAhO
GovindhO—” It is interesting to see the juxtaposition of Govindha Naamam
after MahA VarAha nAmam. In one approach Govindha is the One, the One,
who rescued Mother Earth (Go=Earth, VindA = rescuer). It is as MahA
VarAham that BhagavAn rescued His consort and acquired the name of
Govindhan.
The Context of the VarAha Charama Slokam
VarAha Charama SlOkam arose because of the immense compassion of Our
ThAyAr, who is Omniscient and yet asked Her Lord to bless the unfortunate
chEthanams (Her children) with a Laghu UpAyam to overcome the sufferings
of SamsAram and to reach His Lotus feet.
She rightfully recognized us as asaktha adhikhAris unable to practice the Guru
upAyam (difficult to practice means) like Bhakthi Yogam. She felt that route
would be the equivalent of tying a panam kaai (big palmyra fruit) around the
neck of a sparrow, which surely will ground it forever. She knew that we will
not be able to think of the Lord during the last moments of our life on thisearth, when we are overpowered by blocked throat and memory loss et al. Our
mind will struggle with every matter other than the thoughts about Lord at
that time. She prayed to Her Lord therefore to have mercy on us and begged
Him to bless us with a laghu upAyam (simple and unfailing means) of salvation.
She wanted that laghu UpAyam to be free from the burdens of svarUpa
parikArams (structure and limbs/angams). BhU VarAhan agreed to His dear
consort’s request and revealed to Her for our benefit a supreme message of
hope that would remove our fears at the worst time of our suffering as our
Jeevan is about to part from the cage of body.The Meaning of the VarAha Charama Slokam
The message contained in these two slOkams is the essence of Jn~AnaYaj~nam, (viz), Prapatthi. As elaborated by NammAzhwAr’s Thiruvaimozhi
3.7.7, He revealed the steps that He takes to place the Jeevan at His sacred
feet at parama padham after revealing their natural nithyAnandha svarUpam.
This He does by descending on this earth in Vibhava avathArams, protecting
His adiyArs and then lifting them up to His celestial abode at the end of their
deha yaathrAis.
These two slOkams support the pUrva-utthara sections of Dhvayam and
charama slOkam of Lord KrishNA and the ahalahillEn paasuram of
NammAzhwAr.Thus the VarAha charama slOkams are anyOnya upakArams (mutually
supportive of each other in thought) for the latter rahasyams like Dhvayam
and Charama SlOkam of Lord ParthasArathy. These two sacred VarAha
Charama SlOkams,
SikhAmaNi are:sthitE manasi susvasthE sarIrE sati yO nara: |
dhAtusAmyE sthitE smartA visvarUpam ca maamajam ||1||
tatastam mriyamANam tu kAshTha paashaNa sannibham |
aham smarAmi mad bhaktam nayAmi paramAm gatim ||2||
Oh Bhumi Devi! The entire universe is my body (sarIram). I do not have birthsor deaths. When my bhakthAs with mahA visvAsam surrender to me, while
they are still in a state of tranquil mind and healthy body and reflect about Me
as SarvAdharan (root cause of all), niyanthA (one who commands from within)
sarva sEshi (the ultimate), aasrayaNeeyan (one who is fit to be worshipped),
Sarva VyApthan (all-pervasive) and Nithya sannihithan (One who is always
near), then I think of them at their last moments, when they are totally
unconscious like a log or a stone and lead them by archirAdhi maargam to My
parama padham and bless them to have nithya kaimkarya bhAgyam to Me there
Swami Desihan..
kaalE prAptE karaNavilayAt kaashTha paashaNa kalpAn |
naatha: pOtrI nayatu krupayaa naathita: svam padam na:
When the time of physical death approaches, and when our limbs have lost
their power and when we are in a state of unconsciousness equal to that of a
stone or a log, then may Lord VarAhan in response to our earlier saraNAgathi
have mercy on us and lead us to His Parama Padham..
Thanks for this nice compilation-http://www.ahobilavalli.org/varaha_puranam.pdf
Jn~anap Piraan ThiruvdigaLE SaraNam
Bhumi Devi ThAyAr ThiruvadigaLE SaraNam
Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.
Leave a Reply