Comparative Study of Mantrashastra

SR No.: 006575
Original Sutra Author: N/A
Author: Mohanlal Bhagwandas Jhaveri
Publisher: Sarabhai Manilal Nawab
Publication Year: 1944
Total Pages: 376
Language: English
Classification: Book_English, L000, & L020
File Size: 21 MB

Page 334

APPENDICES: SRI AMBIKA
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consonance with the object desired by the Sadhaka. In Sättvika Dhyana the colour of the deity is white, in Rajasa red-sometimes yellow, and in Tāmasa dark blue or black. Peace, knowledge, selfless devotion or propitiation of the deity are Sättvika objects; prosperity happiness and other worldly objects imbued with passion or desire are Rājasa objects; and adversely affecting an enemy etc. are Tāmasa or malignant objects. Further, some deities are by their nature Sattvika some Rājasa, some Tāmasa and some have all the three qualities. +
1 Sadhaka makes his selection accordingly. This is the reason why special deities are recommended for worship for special objects (See Srimad Bhāgavat Sk. II, Adh. III, vv. 2-9 specially 6 & 7). This ilccounts for variations in the 'Svarūpa' or form of a deity. We think the deciding factor in ascertaining the nature of a particular deity or its image is the actual impression created on the mind of the Sadhaka. Amongst postures symbols and colours of a deity the most important factor is the colour as it most affects the Dhyāna.
As some deities have all the three qualities and some only one of them any inference as to worship of a particular form of a deity being ancient or otherwise which does not take into account the original conception as to the nature of the deity is likely to be erroneous. Sri Ambikā is not only a Sasanadevī but as already stated is also the Jain Amnāya deity and as such has been invoked for achieving various objects from time to time. She is therefore conceived
+ See 'Saptaśati Prădhānika Rahasya' and 'Saptaśati Vaikrtika Rahasya'. * See p. 259 ante for the various purposes for which Sri Ambika was invoked from time to time. Sri Haribhadrasūri invoked her for obtaining success in the debate against Buddhists who were aided by their patron-deity Tärā. In 'Anubhavasiddhamantra-dvātrimśikā'ch. IV vv. 7 to 15 is described the worship of Sri Imbikå for divination. See also Sri Ambika's Mantra for divination at p. 93 Appendix 19, where she is invoked as Vägiśvari. Her various Mantras in the said Appendix 19 show the various purposes for which she is invoked. Instead of the last Mantra on p. 93 Appendix 19 Pancaparamești Vahāiantra Yantra BỊhatkalpa gives this Mantra: न ही रक्ते २ महारक्ते २ सौ हम्लयू २ शासनदेवि एहि २ अवतर २ स्वाहा ।।'