A History of Indian Literature v2.c19.s6.t5.42

v2.c19.s6.t5.42

Similarly, the Dhāraṇīs often appear as parts of Sūtras which relate the circumstances under which they were proclaimed. There are, however, also numerous Dhāraṇīs which have come down singly in manuscripts, and on the other hand, large collections of Dhāraṇīs.² We find there exorcism formulas against the influence of ill-omened constellations, against poison, snakes and demons, spells for the healing of diseases and the lengthening of life, magic spells for bringing luck in war, others which cause a person to be reborn in the Sukhāvatī paradise, to ensure against a bad rebirth, and to secure release from sin; there are also such by which a person can conjure up a Bodhisattva or protect himself from unbelief. It is not only the elements which can be influenced by Dhāraṇīs, but they bring about the birth of a son or a daughter according to the wish of the expectant mother. The collection of five Dhāraṇīs entitled "Pañcarakṣā" is extremely popular in Nepal. These "Five Protecting Spells" are as follows: (1) Mahā-Pratisarā, for protection against sin, disease and other evils, (2) Mahā-Sahasrapramardinī, against evil spirits, (3) Mahā-Māyūrī, against snake-poison, (4) Mahā-Śītavatī, against hostile planets, wild animals and poisonous insects, and (5) Mahā(rakṣā)mantrānusāriṇī against diseases.¹ The Mahā-Māyūrī, frequently entitled Vidyārājñī, "Queen of Secret Sciences,"² takes its name from the notorious hostility of the peacocks (mayūra) towards the snakes, but it was also used as a general remedy for diseases. In Chapter V of the Harṣacarita, Bāṇa tells us how Harṣavardhana entered the palace of his father who was lying sick unto death, and that all kinds of sacrifices and ceremonies were performed, and that among other things, the Mahā-Māyūrī was recited.³ Most probably this Dhāraṇī can be traced back to the same sources as the verses in the Mora-Jātaka (No. 159) and the