Varaha Purana 96.72 — Adhyaya 96, Shloka 72
The Threefold Power: The Raudrī Observance and the Manifestation of Chāmuṇḍā
नवकोट्यस्तु चामुण्डा भभिन्ना व्यवस्थिताः ॥ या रौद्री तामसी शक्तिः सा चामुण्डा प्रकीर्तिता ॥
navakoṭyastu cāmuṇḍā babhinnā vyavasthitāḥ || yā raudrī tāmasī śaktiḥ sā cāmuṇḍā prakīrtitā ||
ഒൻപത് കോടി ചാമുണ്ഡകൾ വ്യത്യസ്ത വ്യത്യസ്ത രൂപങ്ങളായി സ്ഥാപിതമാണ്. റൗദ്രീയായ താമസശക്തിയേ ‘ചാമുണ്ഡാ’ എന്നു പ്രസിദ്ധീകരിക്കുന്നു.
Varāha (default dialogue frame)
Varaha Avatara Context: {"is_varaha_focus":false}
Bhu Devi Dialogue: {"is_dialogue":false}
Mathura Mandala: {"is_mathura_related":false}
Dharma Shastra: {"has_dharma_rule":false}
Vrata Mahatmya: {"has_vrata":false}
Cosmic Boar Symbolism: {"has_symbolism":true,"symbolic_interpretation":"Śakti-taxonomy maps cosmic functions to guṇas: tamas crystallizes as Raudrī/Chāmuṇḍā—destructive, boundary-keeping power that dissolves impurity and ends cycles.","yajna_varaha_imagery":"Not explicit yajña-Varāha mapping; implicit ritual-cosmology: tamas-śakti corresponds to saṃhāra/śodhana phases (fierce protection at liminal rites).","vedantic_connection":"Guṇa-theory: prakṛti’s tamas manifests as fierce śakti; the One power appears as many (koṭi-bheda) without compromising non-duality of the ground reality."}
Philosophical Teaching: {"has_teaching":true,"teaching_type":"cosmology / śākta theology","core_concept":"Divine power differentiates into innumerable forms; Chāmuṇḍā represents the tamasic-raudra modality necessary for dissolution and protection.","practical_application":"Recognize fierce forms as legitimate aspects of dharma-protection; approach with appropriate reverence and ritual caution rather than fear or dismissal."}
Subject Matter: ["Cosmology","Mythic Taxonomy","Śākta Motifs"]
Primary Rasa: bhayānaka
Secondary Rasa: adbhuta
Related Themes: Varāha Purāṇa 96 (śakti-bheda enumeration continuing into Vaiṣṇavī and Anantā)
Visual Art Cues: {"scene_description":"A visionary tableau of innumerable Chāmuṇḍā forms—fierce, differentiated manifestations of Raudrī tamasic śakti—arrayed in cosmic order.","item_prompts":["multiple Chāmuṇḍā figures (suggested as repeating silhouettes)","dark/ashen palette accents","skull garlands, khaṭvāṅga, trident motifs (iconographic cues)","cosmic grid/mandala suggesting 'koṭi' multiplicity"],"kerala_mural_prompt":"Kerala mural: stylized fierce Devī with bold eyes, controlled ferocity; repeated motifs around a central Chāmuṇḍā; deep reds/black-green contrasts; mandala framing.","tanjore_prompt":"Tanjore: central Chāmuṇḍā with gold ornamentation; surrounding miniature repeats to imply koṭis; dramatic halo; embossed weapons.","mysore_prompt":"Mysore: refined but intense Chāmuṇḍā iconography; emphasis on symmetry and line; subdued yet ominous background wash.","pahari_prompt":"Pahari: compact fierce Devī scene with rhythmic repetition; mountainous clouds as dark tamas; bright weapon highlights."}
Audio Atmosphere: {"recitation_mood":"austere, intense, declarative","suggested_raga":"Bhairavi","pace":"medium","voice_tone":"firm, slightly grave"}
FAQs
It preserves a classificatory scheme linking named goddess forms to guṇa-theory, useful for tracing how Purāṇic texts systematize diverse local/ritual traditions.
No specific place-name occurs; the verse is taxonomic.
No direct ethical injunction is stated; the focus is on doctrinal categorization of power (śakti).
Ask anything about this verse
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