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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
III. Hayagrivavidyā This manuscript is written (without any gap) along with the concluding line of the previous ms. (Ekādaśamukham) (vide facsimile). The title of the ms. appears in p. 43. It opens with words of salutation eulogising Avalokiteśvara. The name of the reciter does not appear in the text. The Tibetan version of this appears in Snarthang ed. rgyud. pha, folios 436-8 and in Sde-dge ed., rgyud; tcha, folios 225-6. The Tibetan title is སྤྱན་རས་གཟིགས་དབང་ཕྲག་ཧ་ཡ་གྲི་བའི་གཟུངས། corresponding to Sanskrit अवलोकितेश्वरहयग्रीवधारणी। In the Tibetan collection this treatise is placed about 22 folios after the Ekādaśamukham. In Tibetan whole of this mantra is transliterated. As there are many differences in reading, both the texts are printed in this work.
The Tibetan title shows that it is a dhārani. From the Chinese rendering of the word dbārani by is that it is eivdent that it meant a rddhimantra, a magical charm. The dhārani, as the term implies, was, in fact, a mantra written on a birch-bark or palm-leaf and put within an amulet to be worn by a person to avert evils. This interpretation is fully supported by the present text (p. 44, 1. 10). The present text was very likely used as an amulet to be tied to a part of the body.
The deity invoked is horse-faced but the following directions are given for making the image: In the centre Lokesvara (i.e. Buddha) of Candana wood, on the right Vajradhara, on the left Avalokiteśvara, and on the top of all these, a horse-face (vadavāmukha) which is believed to counteract the effects of other mantras. There are also directions for worshipping this image. The mantra is addressed to the horse-faced deity beseeching him to
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