Ambika on Jaina Art and Literature

Author(s): Maruti Nandan Prasad Tiwari
Publisher: Bharatiya Gyanpith

Page 44

Ambikā was visualized.21 These works variously address her as Dusta-sancūrnini, Satru-sancūrnini, Siva, Sankari, Ambikā, Mantrarūpā, Bhūta-graha-sphoţini, Samhära-sammārjani, Mahāvighnasåmghātanirnāśini, Stambhini, Mohini, Dipani, Bhima-nādā, Candikā, Mahākāli, Yogesvari and Yakseśvari which undoubtedly suggest the terrific as well as the Tantric forms of the goddess. She is also called srsti-samhāra-kartri (the destroyer of the entire universe) and one who is worshipped by the kings of the deities, Nagas, Bhútas and Candra.22 The recitation of her mantras and also the performance of different Tantric rites bestow various powers on the worshippers and remove the effect of evil spirits and help in fulfilment of desires.23 The mula-mantras of Ambikā are given in the Ambikä-tādaṁka and the Ambika-stuti. 24 The Ambikā-tadamka gives the details of mantra and the yantra-pujā of Ambikā. According to this work, the recitation of the mula-mantra for twelve, six and three thousand times with homa and other rites enables the worshippers to see the goddess in dream and get their desires fulfilled. It is further mentioned in the Ambika-tādamka that the siddhi of Ambikā is possible by the formation of several diagrams (yantra) which enables the devotees to allure beautiful lady, to acquire great powers, and entitles him also to receive instructions from Ambika in dream.25
The Ambikā staka gives a fine description of her ornaments and attributes in a poetic language alongwith an account of her previous life. It is mentioned that the colour of Ambikā varies in different rites such as white in śānti-karman, red in gruesome (mārana, stambhana) and yellow in the vasya-karana. 27 The colours are the same as found in the Buddhist and the Hindu Tantras in connection with alike rites. The dhyāna in the Ambikā-staka conceives the Yaksi with two arms and as sitting under a mango tree alongwith her two sons. Her váhana is a rampant lion. She hold an amra-lumbi in one hand while the other hand supports a child.28 The Ambika-stuti of unknown authorship, giving the details of yantră-puja in the form of a hexagonal diagram (şat-kona-yantra), perhaps conceives the Yaksi with two hands and as riding a lion with her two sons in the lap. 29 The Ambika-tatanka (c. 13th-14th centuries A.D.) makes the dhyāna of Ambikā with bow, arrow, staff, sword, disc, lotus and other attributes in her hand. She also bears mangoes in her hands (āmra-hastā). The goddess, riding a fierce lion, is accompanied by two sons. The dhyana here apparently refers to the multi-armed form of Ambika.30 The Tantric mode of her rakta-dhyāna, as given
30 Ambika