Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Protection Wheel of Vārāhī is a technical manual providing instructions for the execution of specific ritual operations. The text is structured as a series of prescriptive directives that commit the practitioner to a combination of internal visualization and external ritual action. It begins with the mental construction of a six-spoked wheel at the navel, utilizing a specific mantra and spatial arrangement of syllables to establish a protective or aversive field. The text then shifts to the application of wrathful sorcery (abhicāra), detailing the use of effigies, mustard oil, and the construction of a triangular hearth fueled by cemetery wood. Finally, it outlines the preparation of a human assistant and the ritual generation of the goddess Vārāhī within a vase of scented water to facilitate the summoning and dissolution of the wisdom-being. By blending somatic visualization, sympathetic magic, and deity yoga, the work seeks to harness the power of Vārāhī for protection and aggressive ritual intervention.
Provenance
About this text
A treatise concerning the Wheel of Aversion, the phyir zlog 'khor lo is a work attributed to the Indian author Abhiyukta. Preserved within the classical Tibetan tradition, the text is found in volume འ of the Tengyur, where it comprises three pages and is situated within the collection of the Śaṃvara and Related Tantras. The work enacts a series of ritual operations that combine internal somatic visualization with external praxis. It directs the practitioner to visualize a six-spoked wheel at the navel populated by a specific mantra to address those who cause harm. The instructions further detail the application of wrathful sorcery, or abhicāra, involving the use of mustard oil, effigies, and the lighting of a triangular hearth with cemetery wood. Additionally, the text prescribes the preparation of a human assistant and the generation of a goddess within a vase of scented water to facilitate the summoning and dissolution of the wisdom-being. A scholar or serious reader consults this work today to examine the technical intersection of visualization, mantra, and the ritualized use of physical materials in the pursuit of aversive or protective results.
Cite thisAnuvāda, “The Protection Wheel of Vārāhī” (Toh 1599), machine draft, 2026.https://naxiai.com/tibetan/works/toh1599
Summary & commentary
Significance
This work is significant for its illustration of the intersection between high tantric deity yoga and the practical application of abhicāra (sorcery) within the Indo-Tibetan tradition. It demonstrates how the body is used as a locus for geometric and linguistic visualization to achieve specific worldly or spiritual outcomes.
Structure
Passages
Section
Description
1
The Wheel of Aversion
Instructions for visualizing a six-spoked wheel and mantra at the navel.
2
Wrathful Activity
Guidelines for performing sorcery using effigies, mustard oil, and a ritual fire.
3
Ritual Preparation and Generation
Procedures for preparing a human assistant and generating the goddess Vārāhī in a vase.
Themes
Somatic Visualization (1)
Abhicāra (Sorcery) (2)
Deity Yoga and Generation (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
Regarding the Wheel of Aversion: Visualize a six-spoked wheel within your own navel. On the six spokes, arrange the mantra: OṂ BAṂ HAṂ YOṂ HRĪṂ MOṂ HRĪṂ HRĪṂ HŪṂ HŪṂ PHAṬ PHAṬ. Visualize the letters as being about one finger-width higher than the wheel. Visualize the syllable BAṂ in the central hub. Visualize those who cause you harm upon the spokes of the wheel. As for the recitation of the mantra: OṂ ĀḤ HŪṂ VĀRĀHĪ CAKRAVARTI SARVA LOKIKA LOKOTTARA YANTRA MANTRA TANTRA SARVA VIṢA VICŪRṆA MĀ PRAYOGATI MAMA KṚTAYE NA KEṆACIT KṚTĀNI TIṆA SARVA VIGHNĀN ĀKARṢAYA ĀKARṢAYA | TARJAYA TARJAYA | GṚHṆA GṚHṆA | BHAKṢAYA BHAKṢAYA | TĀSAYA TĀSAYA | HANA HANA | DAHA DAHA | PACA PACA | KṢMĀṂ KṢMĀṂ | JÑAUṂ JÑAUṂ | MATA MATA | VIBHRĀMAYA VIBHRĀMAYA | ŚATASAHASRA BHŪTA SARVA VICŪRṆAYA HŪṂ PHAṬ | OṂ VAJRA HERUKA CAKRAVARTI [Name]'s MUKHAṂ CAKṢUR BANDHA BANDHA | [Name] ŚĀNTIṂ KURU HŪṂ HŪṂ PHAṬ PHAṬ. Visualize that as the wheel revolves, all of one's own wrong conceptions are destroyed.
Regarding the Vārāhī Protection Wheel: In a copper basin, grind together natural blood, mercury, and a piece of copper ore until it is smooth. Squeeze it into the corners of a cloth. Once it has dissolved, draw the wheel exactly as described onto thin copper or birch bark and so forth. Perform the consecration and place it in the palm of your hand. Recite the Eight-Legged Vārāhī mantra one hundred and eight times, then wrap it. If you are an ordained person, wrap it in the dregs from the previous grinding and hang it over your left shoulder.
If the subject has hair, place the inner heat (caṇḍālī) on the left shoulder. For the wrathful activity of sorcery (abhicāra), fashion an effigy according to the source text and smear it with mustard oil. Dig a triangular wrathful hearth in front of yourself. Light a fire of charred cemetery wood using thorny wood, and holding the effigy with iron tongs, heat it until it turns a glowing red. Once it has reached that state, kill it with poison water or donkey urine. Place it in a pit and cover the opening with a drawn Vārāhī wheel. Recite the mantra. Repeatedly heat and practice upon the liṅga. For the killing mantra, append māraya to the mantra of the Armor Goddess (Kavaca-devī) and recite it. First is the ritual of the preliminary service (sevā), and then the ritual of the accomplishment (sādhana). Regarding the service: sit on a comfortable seat in a secluded place, arrange the torma offerings and so forth, and first perform the homage and everything up to the root of virtue (kuśalamūla) in order to accumulate merit. Then, instantaneously generate yourself as the Blessed Lady (Bhagavatī). Radiate light rays from the heart to summon and dissolve the wisdom being (jñānasattva). Meditate clearly on the non-dual Blessed Lady. Bless the body, speech, and mind with the three syllables. If actual offerings are available, that is best; if not, perform the offerings through meditative absorption (samādhi). Then, without departing from absorption, perform two thousand recitations per session. Meditate four or five times a day. When one hundred thousand recitations are completed, the service is finished. As for the accomplishment: first, arrange a vase, the five types of offerings, and a full, pure torma.
One should first prepare a clean boy or girl. They should be bathed and satisfied with excellent food. Fill a vase with pure scented water. Within it, instantly generate the goddess. Summon and dissolve the wisdom-being (jñānasattva). Bless the body, speech, and mind. Present offerings. Visualize that she melts into light and becomes nectar. Then, instantly generate oneself as the goddess. Dissolve the wisdom-being. Bless the body, speech, and mind. Present the five offerings. Then, instantly generate the boy or girl as the goddess. Dissolve the wisdom-being. Bless the body, speech, and mind. Present the five types of offerings. Then, visualizing the root goddess, present offerings to the three places. Then, using the soot from the vessel to make ink, smear it on the thumb. Then, holding the base of the thumb with the thumb and forefinger, perform meditation and recitation. Have the boy or girl look at the thumb and have them speak exactly what they see. OṂ HRĪṂ HRĪṂ KHRĪṂ KHRĪṂ KHYUṂ KHYUṂ DHANA HŪṂ PHAṬ SVĀHĀ. This concludes the examination of the prognostic mirror (prā) of Vajravārāhī.