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Boar avatar of the Hindu god Vishnu

Varaha (, ) is an avatar of the Hindu god Vishnu, in the form of an Indian boar. Varaha is listed as third in the Dashavatara, the ten principal avatars of Vishnu. Varaha is associated with the legend of lifting the earth (as the goddess Bhumi) out of the cosmic ocean. When the asura Hiranyaksha stole the earth and hid her in the primordial waters, Vishnu appeared as Varaha to rescue her. Varaha killed Hiranyaksha, and retrieved the earth from the ocean, lifting it on his tusks, restoring Bhumi to her place in the universe. Varaha is depicted as a boar or in an anthropomorphic form, with a boar's head and a human body. His consort, Bhumi is generally depicted as a goddess, lifted by Varaha.

The deity Varaha derives its name from the Sanskrit word varāha (Devanagari: वराह, varāha) meaning "boar" or "wild boar". The word varāha is from Proto Indo Iranian term *warāȷ́ʰá, meaning boar. It is thus related to Avestan varāza, Kurdish beraz, Middle Persian warāz, and New Persian gorāz (گراز), all meaning "wild boar". The Sanskrit grammarian and etymologist Yaska (circa 300 BCE) states that the word varaha originates from the root √hr. The Monier Williams dictionary states that the root √hr means "'to offer/present', 'to outdo, eclipse, surpass', 'to enrapture, charm, [and] fascinate', and 'to take away or remove evil or sin'" and also "to take away, carry off, seize, deprive of, steal, [or] rob". As per Yaska, the boar is a beast that "tears up the roots, or he tears up all the good roots" is thus called varaha. The word also means "rain cloud" and is symbolic in some Rigvedic hymns, such as Vedic demon Vritra being called a varaha in Rigvedic verses 1.61.7 and 10.99.6, and Soma's epithet being a varaha in 10.97.7. Later the rain relationship led the connotation of the term evolve into vara aharta, which means "bringer of good things" (rain), which also mentioned by Yaska. The word literally means "the animal that makes a peculiar nasal sound in respiration"; in the Bhagavata Purana, Varaha is referred to Sukara, when he is born from the god Brahma's nostril.

The origin of Varaha is found in the Vedas, the oldest Hindu scriptures. 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. 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. The Shatapatha Brahmana narrates that the universe was primordial waters. The earth which was the size of a hand, was trapped in it. The god 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 (7.1.5), Prajapati – who was roaming as the wind – acquires the form of a "cosmogonic" boar lifting the earth goddess from the primeval waters. As Vishwakarma (the creator of the world), he flattened her, thus she – the earth – was called Prithvi, "the extended one". They produce various deities. The Taittiriya Brahmana (1.1.3.6) expands the Taittiriya Samhita narrative.

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. 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 ("aeon") 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 version. 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 and the Markendeya Purana add 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. Early texts like the Brahmanda Purana and the Vayu Purana build up on the Taittiriya Brahmana Vedic cosmogonic concept of Yajna varaha (Varaha as sacrifice). The Brahmanda Purana describes that acquiring the boar form composed of Vedic sacrifices, he plunges in waters, finding the earth in the subterranean realm. Varaha's various body parts are compared with various implements or participants of a yajna (sacrifice). This description of Yajna varaha was adopted in various other Puranas (like the Brahma Purana, the Bhagavata Purana, the Matsya Purana, the Padma Purana, the Venkatacala Mahatmya of the Skanda Purana, the Vishnudharmottara Purana), the Harivamsa, Smriti texts (including the Vishnu Smriti,), Tantras and Adi Shankara's commentary on the Vishnu Sahasranama explaining the epithet Yajnanga ("whose body is yajna"). The Vishnu Purana, the Bhagavata Purana and the Padma Purana embeds the sacrificial description within a paean to Varaha by the sages of Janaloka after he saves the earth. Roshen Dalal describes the symbolism of his iconography based on the Vishnu Purana as follows: Another late insertion describes Vishnu lifting the earth as well as defeating all the danavas (demons). Late passages start the association of Hiranyaksha with Varaha. Vishnu is praised as Varaha, the vanquisher of Hiranyaksha in three instances.

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 (riceballs) 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 (manes). Once, the Pitrs lust for Urja (also known as Svadha and Koka), the daughter of the moon god Chandra. 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 (also called 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 Vishnu Purana, the Brahma Purana and the Bhagavata Purana, in the episode of the killing of the demon Narakasura by Krishna avatar of Vishnu, mentions that the demon was the son of Varaha and the earth goddess Bhudevi. In some versions of the tale, Vishnu Varaha promises the earth that he will not kill their son, without her consent. In the Krishna form, Vishnu slays the demon with the support of Satyabhama, Krishna's consort and an avatar of Bhudevi. The Brahmavaivarta Purana narrates that Varaha slew Hiranyaksha and rescued the earth from the waters. Varaha and the earth goddess were attracted to each other and made love. After they regained consciousness, Varaha worshipped the earth and decreed that the earth be worshipped at specific occasions, such as the construction of a house, lakes, wells, dams, etc. From their union, Mangala, the god of the planet Mars, was born. The Avantikshetra Mahatmya of the Skanda Purana states that after slaying Hiranyaksha, the Shipra River springs from the heart of Varaha. Thus, the sacred river is described as the daughter of Varaha.

The Mahabharata lays the foundation for the avatar concept in Vishnu theology; the term pradurbhava ("manifestation") 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 ("sacrifice boar") in some instances. The Agni Purana while narrating tales of the Dashavatara in sequence briefly mentions that the Hiranyaksa, a chief of asuras (demons) defeated the gods and captured Svarga (heaven). Vishnu, in his third avatar as Varaha, slew the demons. 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 (Haladhara) as the four emanations.

The Linga Purana, the Shiva Purana and the Maheshvara Khanda Book of the Skanda Purana mention Vishnu taking the Varaha form in the tale of the origin of the linga (the aniconic symbol of Shiva). Once, Brahma and Vishnu contest for superiority. An infinite, fiery pillar signifying the linga appears. Brahma as a hamsa (swan) flies up to find its top; while Varaha as large boar went lower to search its base. However, both fail the ends of the linga. Shiva appears in the place of linga and enlightens them that he is the Supreme Being. The Shiva Purana says that Vishnu chose the boar form due to the beast's inborn ability to burrow. It also notes that the current kalpa is known as Varaha kalpa due to Vishnu's form as Varaha in the beginning of the kalpa. This tale is iconographically depicted in the Lingodbhava icon of Shiva as emerging from a cosmic pillar, while Vishnu as Varaha is seen at the base going down and Brahma as a swan flying at the top. The Lingodbhava icon of the Shiva worshipping Shaiva sect was aimed to counter the avatar theory of Vishnu that presented him as the Supreme Being. The icon elevated Shiva to the Supreme Being position and demoted Vishnu as inferior to Shiva by belittling the Varaha avatar. Similarly, the Sharabha form of Shiva offset Narasimha, the lion man avatar of Vishnu. Another legend in the minor Purana named Kalika Purana also depicts the sectarian conflicts between the Vaishnava followers of Vishnu and the Shaiva sect of Shiva. Varaha also appears in the Shakta (Goddess oriented) narrative in the final episode of the Devi Mahatmya text embedded in the Markendeya Purana. Vishnu as Varaha creates his shakti Varahi (along with other deities, together called the eight matrika goddesses) to aid the Great Goddess to fight the demon Raktabija. The scripture Varaha Purana is believed to be narrated by Vishnu to Bhudevi, as Varaha. The Purana is devoted more to the "myths and genealogies" connected to the worship of Vishnu. The Agni Purana, Brahma Purana, the Markendeya Purana and the Vishnu Purana say that Vishnu resides as Varaha in Ketumala varsha, one of the regions outside the mountains surrounding Mount Meru. The Bhagavata Purana says that Vishnu dwells as Varaha with the earth goddess in the Northern Kuru varsha. The Vayu Purana describes an island called Varaha dvipa near Jambudvipa, where only Vishnu as Varaha is worshipped.

Like Vishnu's first two avatars – Matsya (fish) and Kurma (turtle) – the third avatar Varaha is depicted either in zoomorphic form as an animal (a wild boar), or anthropomorphically. The main difference in the anthropomorphic form portrayal is that the first two avatars are depicted with a torso of a man and the bottom half as animal, while Varaha has an animal (boar) head and a human body. The portrayal of the anthropomorphic Varaha is similar to the fourth avatar Narasimha (portrayed as a lion headed man), who is the first avatar of Vishnu that is not completely animal.

The Agni Purana describes that Varaha is depicted with the human body and boar head. In one configuration, he carries a gada (mace), shankha (conch), padma (lotus) with Lakshmi on his left. In another form, he is depicted with the earth goddess on his left elbow and the serpent Shesha at his feet. The Vishnudharmottara Purana describes the iconography of Nri varaha ("human boar"), with a human body and boar head. Varaha be depicted standing in the combative alidha pose (With a leg held straight and the other leg bent a little) on the four armed serpent Shesha with folded arms. He holds a conch in his left hand; on this elbow he supports the earth goddess who depicted with folded hands. He also holds mace, lotus and chakra (discus). He may also be depicted hurling the chakra at Hiranyaksha or raising a spear at the demon. Varaha can be also depicted in meditative posture like the sage Kapila or offering pindas. He can depicted in battle surrounded by demons or zoomorphically as boar supporting the earth. The text prescribes Varaha worship for prosperity; the demon personifies adversity and ignorance while Varaha is wisdom, wealth and power. The Matsya Purana describes that Varaha standing with the left foot on a turtle and the right foot on the hood of Shesha. The raised earth should be on his left elbow. His left hand is placed on his Shakti (consort) on his left; while he holds a lotus and mace. The lokapala deities should surround him, worshipping him. The Narada Purana recommends Varaha be pictured as golden in complexion, having the earth on his white tusks and holding an iron club, a conch, a discus, a sword, a javelin in his hands and making the abhayamudra (hand gesture of assurance). The Venkatacala Mahatmya of the Skanda Purana mentions that the boar faced, four armed Varaha holds the discus and the conch and makes the gestures of blessing (varadamudra) and assurance. He wears various ornaments including the Kaustubha jewel and yellow garments. The srivatsa symbol is on his chest. The earth goddess is seated on his left lap.

In the zoomorphic form, Varaha is often depicted as a free standing boar colossus, for example, the monolithic sculpture of Varaha in Khajuraho (c. 900–925) made in sandstone, is long and high. The sculpture may not resemble a boar realistically, and may have his features altered for stylistic purposes. The earth, personified as the goddess Bhudevi, clings to one of Varaha's tusks. Often the colossus is decorated by miniature figurines of deities, other celestial beings, sages, anthropomorphic planets, stars and other world creatures appearing all over his body, which signify the whole of creation. The goddess of speech and knowledge, Saraswati is often depicted on his tongue, while Brahma is often depicted on his head. Besides Khajuraho, such sculptures are found in Eran, Muradpur, Badoh, Gwalior, Jhansi and Apasadh. In the anthropomorphic form, Varaha often has a stylized boar face, like the zoomorphic models. The snout may be shorter. The position and size of the tusks may also be altered. The ears, cheeks, and eyes are generally based on human ones. Early sculptors in Udayagiri and Eran faced the issue of how to attach the boar head to the human body and did not show a human neck. However, in Badami, the problem was resolved by including a human neck. While some sculptures show a mane, it is dropped and replaced by a high conical crown – typical of Vishnu iconography – in others. Varaha sculptures generally look up to the right; there are very rare instances of left facing Varaha depictions. Sometimes, Lakshmi Vishnu's primary consort is depicted in the scene near the right foot of Varaha. Two iconographical forms of Varaha are popular. Yajna Varaha – denoting yajna (sacrifice) – is seated on a lion throne and flanked by Bhudevi and Lakshmi. Varaha often features in the Dashavatara stele – where the ten major avatars of Vishnu are portrayed – sometimes surrounding Vishnu. In the Vaikuntha Vishnu (four headed Vishnu) images, the boar is shown as the left head. Varaha's shakti (energy or consort) is the Matrika (mother goddess) Varahi, who is depicted with a boar head like the god. These include the anthropomorphic version in Udayagiri Caves and the zoomorphic version in Eran. Other early sculptures exist in the cave temples in Badami in Karnataka (6th century) and Varaha Cave Temple in Mahabalipuram (7th century); both in South India and Ellora Caves (7th century) in Western India. The Gurjara Pratihara king Mihira Bhoja (836–885 CE) assumed the title of Adi varaha and also minted coins depicting the Varaha image. Some academics believe the Varaha avatar is a single horned rhino, rather than a boar.

Varaha represents yajna (sacrifice), as the eternal upholder of the earth. Varaha is the embodiment of the Supreme Being who brings order amidst chaos in the world by ritual sacrifice. Various scriptures reiterate Varaha's identification with sacrifice, comparing his various body parts to implements and participants of a sacrifice. According to H. H. Wilson, the legend of Varaha symbolizes the resurrection of the earth from sin by sacred rituals. In the context of agriculture, Roy associates Varaha with the cloud, referring the Vedic etymology of varaha and similar to the Germanic association of the pig with "cloud, thunder and storm". The boar, as the cloud, ends the demon of summer or drought. Various theories associate the Orion constellation with Varaha; though the constellation is also associated with other deities. In autumn, Vishnu or Prajapati (the Sun) enters the southern hemisphere (equated with the netherworld or the ocean), while returns as Orion, the boar, on the spring equinox. In the Vaikuntha Chaturmurti icon when associated with the Chaturvyuha concept, Varaha is associated with the hero Aniruddha and energy.

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 (emancipation). 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 prosperity. Varaha is prescribed to be worshipped for ucchatana (eradication) 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 ("Saluation to Varaha who lifted the Earth"). The Agni Purana and the Garuda Purana associate the mantra Bhuh with Varaha. The Garuda Purana recommends the worship of Varaha for sovereignty. A vrata involving the worship of a gold Varaha image on ekadashi (eleventh lunar day) in bright half of Magha month (i. e. Bhaimi Ekadakshi), 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 (jagran) 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.