Three Varaha Forms

1. Adivaraha: Adi means first. This could be the first varaha form. Story is from Shiva Purana
where Vishnu and Brahma had to go in search to find the end of the pillar of light. Vishnu
took to the form of a “boar” and dug deep into the earth while Brahma travelled upwards.
Eventually brahma lies by saying he found ketaki flower at top of the pillar of light.
५.१.१२०.२ प्राणः प्रणीतिस् स उदान आदिर् वर-दो वराहो व्यानश् च मे
स्यात् | तपसाञ् च मूर्ति ः कपिलो मुनीन्द्रो यश् चापानो हयशीर्षो नः||The
outward breath (prAna) is our guide (praniti); the upward
breath (udAna) is the primordial and boon-bestowing boar
(varAha); the spreading breath (vyAna) is the form
of Kapila, the sage who is the personification of penance;
the downward breath (apAna) is the horse-headed deity,
Hayagriva. 
2. Yajna Varaha: His feet represent the  Vedas (scriptures). His tusks represent
sacrificial stakes. His teeth are offerings. His mouth is the altar, tongue is the
sacrificial fire. The hair on his head denotes the sacrificial grass. The eyes
represent the day and the night. The head represents the seat of all. The mane
represents the hymns of the Vedas. His nostrils are the oblation. His joints
represent the various ceremonies. The ears are said to indicate rites (voluntary
and obligatory).
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 hide 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. [87]

Shraddha Yoga( Saturn: Pitris+ rahu: varaha)in the second, Vyasa narrates the

story of Varaha, who 'uplifted the manes [or Pitrs, souls of ancestors] who were
drowned in the waters of Koka river, by performing Sraddha [Pitri Yajna; sacrifice
to ancestors] for their sake'. Between the Treta and Dvapara Yugas,
the manes were cursed by the Moon-god Soma to 'fall off from your Yoga, [and]
be confounded' due to their sexual desire for his daughter, Kala (also called Urja
Svadha and Koka). As the world was then deprived of manes for thousands of
years, 'the asuras, yutudhanas, and raksasas became powerful' and fell upon the
Pitrs, who escaped by hiding in the Koka river, not recognising this was the
 Moon's daughter. Distressed, the manes 'sang songs of praise in favour
of Vishnu', resulting in the manifestation of Varaha who 'brought the manes [up]
to the Earth'. At Kokamukha, Varaha performs Sraddha for them and grants
boons, before stating that Koka will be born as the daughter
of Daksa called Svadha, and that He (as Varaha) would remain in the Koka river
(110).The Agni Purana, Brahma Purana, the Markendeya Purana and the Vishnu
Purana say that Vishnu resides in the form of Varaha in Ketumala-varsha, one of
the regions outside the mountains surrounding Mount Meru.
A description of the sacrificial nature of Varaha as 'Yajna-Varaha' is given; that a
tip of His tooth smeared with mud fell in the Prabhasika Ksetra, and is now
remembered as Kardamala is stated; and that Dandodheda is a
great Kunda where the fangs [tusks] are located where all sins for a 'thousand
births perish as soon as the Boar is viewed' (Part 20: 354)
 Linga Purana mentions that Vishnu acquired the Varaha form in two instances.
In the tale of the origin of the linga (the aniconic symbol of Shiva), Brahma and
Vishnu contest for superiority; an infinite, fiery pillar signifying the linga appears.
Brahma as a hamsa (swan) flies 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. [95]

The Agni Purana describes that Varaha be depicted with 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. Installation of the
icon is said to bestow one with sovereignty, prosperity
and moksha (emancipation). [111][112]

The Matsya Purana describes that Varaha standing with the left foot on

a turtle and right foot on the hood of the serpent Shesha. The raised earth should
be on his left elbow. His left hand is placed on his Shakti on his left; while he holds
a lotus and mace. The lokapala deities should surround him, worshipping him. [113]

3. Pralaya Varaha: At the end of the  Kalpa, in the form of Rudra [Shiva] he
destroys the universe. At the time of creation  Brahma  takes up the physical
form of a boar and by means of curved teeth lifts up the earth, learning that it
is submerged in water.

Lord  Vishnu  became a hog and took the earth out of waters. He
slew Hiranyaksa, protected the pious and established rule of law over the
earth. The Salagrama (iconic symbol) with 'two uneven ring-like marks' is
called Varahasaktilinga (Varaha-Shakti-Linga), i.e. Varaha (Part 1: 45.18)
In the Narada Purana, it is only briefly mentioned that Varaha 'With his pointed and
curved fang, the Infinite Being lifted the earth from the ocean, and stabilised this entire
universe' (Part 1: 2.38). It is later also briefly mentioned that Varaha 'lifted up the Earth
after striking down Hiranyaksa' (Part 5: 69.22B-24). Other details include:
 Yajnavaraha, the boar incarnation, represents Yajna (Part 1: 11.53 and 11.78)
 33-syllable Varaha Mantra: 'Om namo Bhagavate Varaharupaya Bhurbhuvassvah
pataye Bhupatitvam me dehi dadapaya svaha', meaning 'OM, obeisance to the lord in
the form of a boar, grant me kingship...' (Part 3: 70.107-113); a mantra for the
feminine (Shakti) form of Varaha - Varahi - is also given (Part 3: 88.233-255)
 Varaha is one of the 10 primary avatars of Vishnu (Part 4: 119.14-19)
 In month of Magha one should give a gold image of Varaha (Part 4: Uttara Bhaga:
31.37-41); atonement is given by touching the boar murti (Part 4: Uttara Bhaga:
35.67-68A)
4. The Padma Purana contains multiple legends.Another name for Varaha is
'Pauskaraka', due to manifesting at Pushkara Lake, where 'gods and groups of
sages were produced' (Part 1: 16.54-89 and 19.41b-46a); bathing there obtains
'Vishnu's heaven' ( Part 4: 21.71-72) and visiting on a pilgrimage obtains 'the fruit
of Agnistoma' (praise of the fire-god, Agni; Part 4: 26.16-19).
 Varaha is the 'destroyer of those who (try to) destroy the sacrifices. He is the
refuge of those who perform sacrifices' (Part 7: 71.169-188)
 Vishnu states: '(I am called) Varaha on the Vindhya mountain' (Part 2: 34.138)
 Identifying marks Varaha are described as 'three marks and two uneven circles'
(Part 6: 78.28-48 and Part 8: 120.51b-73)
 Varaha is one of the 10 primary avatars of Vishnu (Part 7: 66.44-54 and 71.23-29)
 Pulastya describes how the devotee should see Vishnu in others - including
'Varaha in the fat' - and the need to pray to Varaha (Part 7: 78.16-29 and 78.30-43).
 'Varaha' is one of the 108 names of Vishnu (Part 10 17.98-102).
 Shiva Purana: several unsuccessful attempts to find the top and bottom of
Shiva's Linga, respectively; In a second attempt, Varaha is referred to as Svetavaraha,
meaning 'white boar' (Part 1: 7.16-18, Rudra-Samhita: 7.53-61, and Part 5: Vayaviya
Samhita: 34.38).
 The Boar has the power of 'steadily going deep below. Hence Vishnu, the
wanderer in the forest, took the form of a boar' (Part 1: 15.14-16)
 A bramin 'who died due to the curse of Varaha' was at the request of the thee
deities of chastity 'resuscitated by Atri's wife (Anauya) due to power of chastity' (Part
2: Parvart-Khanda: 54.79)
 Shiva wears skull of Kurma and the fangs (tusks) of Varaha 'felled by the slayer
of Taraka [i.e. Kartikeya]' (Part 3: Satarudra Samhita: 11.49-50)
 Two names of Shiva are Vrsakapi, meaning 'of the form of Dharma or the Boar
incarnation' and Varahasrnga dhrk, meaning 'holding the horn of a Boar' (Part 3:
Kotirudra Samhita: 35)
 Varaha is one of the 10 primary avatars of Vishnu (Balarama replaces Buddha in
this list) in the chapter that also mentions the
four murties as Krishna, Aniruddha, Pradyumna, and Samkarsana (part 4: Vayaviya
Samhita: 31.134-136)
5. Pralaya varaha: Rudra states 'In every aeon Lord Narayana assumes the form of a
boar and raises it up by a tusk and restores it to its original position' (Part 1: 89.5)