Comparative and Critical Study of Mantrashastra

SR No.: 006540
Original Sutra Author: N/A
Author: Mohanlal Bhagwandas Jhaveri, K V Abhayankar
Publisher: Sarabhai Manilal Nawab
Publication Year: 1944
Total Pages: 635
Language: English, Sanskrit
Classification: Book_English & Culture
File Size: 18 MB

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INTRODUCTION
to possess all the three qualites. It would not therefore be correct to state in relation to her that worship of her two-armed form is ancient and that of other forms is otherwise, merely because only two-armed ancient images have come to light. Having regard to her nature as originally conceived it is equally possible that further discoveries may bring to light her other ancient forms also. In regard however to deities like Sarasvati originally conceived as possessing a single quality viz. Sattva it can be stated without fear of contradiction that her two-armed form is ancient both because that is the only ancient form yet discovered and specially because that is the form in conformity with her Sāttvika nature as originally conceived.
We would now refer the readers to Acāradinakara Vol. II pr. 207-209 where Bhagavatīmandala is described to be worshipped as a part of installation ceremonies of goddesses. As it is a Yantra common to goddesses including Sri Ambikā it furnishes a clue to her 'Parivāra' which includes 8 Mātrkās, 16 Vidyādevis, 64 Yoginīs, 52 Vīras, 8 Bhairavas, 10 Dikpālas, 9 Grahas, Kśetrapāla and others.
Sri Ambikā is also known as Kuşmāņdi, Amrakusmāņdi, Kuşmaîdini, or Kohandi because her 'Vimāna' or heavenly abode is named Kuşmāņda or Kohaņda-see Vividhatirtha Kalpa p. 107. Sri Durgā is also known as Kuşmāndi because it is said that she is fond of the offering of Kuşmāņda i. 'e. a red pumpkin or gourd, which however is not the case here. Sri Ambikā is called Amrakusmāndi refering to the mango in her hand, perhaps to distinguish her from Sri Durga.
APPENDIX 16 We would now consider the question of the authorship of the hymn in Appendix 16. As the name Ambāprasāda is cleverly introduced in the last verse of the hymn, it is presumably by some Ambā prasāda. We have referred to the minister Ambāprasāda who was cured of a snake bite by Vádi Devasūrī on Mt. Abu-see foot-note at pp 217-218 ante. There has been another Ambā prasāda, the younger brother of the Digambara Jain poet Amarakīrti. The latter