DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0213
Mantras and Bijas. 201
' We meditate on that being who has ashes for weapons;
we think of that being who possesses sharp teeth; let
our fever (jvara) incite him.' This is called the fever-
gayatri.
'We meditate on the goddess of nectar; we think of the
goddess of love (Kamesvari); let our affection incite him.'
This is called the nectar-gayatrl.
' We meditate on the lord of water (Jalesvara); we think
of the fish-net; let the fish (mina) incite him.' This is called
the fish-gayatri.
'We meditate on that being who has a snare for snaring
animals; we think of the act of cutting off the victim's head
(Siras-cheda) ; let our offering (bali) incite him.' This is called
the bali-gayatn.
No magician, wizard, sorcerer or witch whose feats are re-
corded in history, biography, or fable, has ever pretended to
be able to accomplish by incantation and enchantment half of
what the Mantra-sastrl claims to have power to effect by help
of his Mantras. For example, he can prognosticate futu-
rity, work the most startling prodigies, infuse breath into
dead bodies, kill or humiliate enemies, afflict any one any-
where with disease or madness, inspire any one with love,
charm weapons and give them unerring efficacy1, enchant
armour and make it impenetrable, turn milk into wine, plants
into meat, or invert all such processes at will. He is even
superior to the gods, and can make gods, goddesses, imps and
demons carry out his most trifling behests. Hence it is not
surprising that the following saying is everywhere current
in India :—'The whole universe is subject to the gods; the
1 Warlike weapons when thus charmed were supposed to possess
supernatural powers and to assume a kind of divine personality like
the genii of the Arabian Nights. Certain spells had to be learnt for
their restraint as well as for their use. When once let loose, he only
who knew the secret Mantra for recalling them could bring them
back.
' We meditate on that being who has ashes for weapons;
we think of that being who possesses sharp teeth; let
our fever (jvara) incite him.' This is called the fever-
gayatri.
'We meditate on the goddess of nectar; we think of the
goddess of love (Kamesvari); let our affection incite him.'
This is called the nectar-gayatrl.
' We meditate on the lord of water (Jalesvara); we think
of the fish-net; let the fish (mina) incite him.' This is called
the fish-gayatri.
'We meditate on that being who has a snare for snaring
animals; we think of the act of cutting off the victim's head
(Siras-cheda) ; let our offering (bali) incite him.' This is called
the bali-gayatn.
No magician, wizard, sorcerer or witch whose feats are re-
corded in history, biography, or fable, has ever pretended to
be able to accomplish by incantation and enchantment half of
what the Mantra-sastrl claims to have power to effect by help
of his Mantras. For example, he can prognosticate futu-
rity, work the most startling prodigies, infuse breath into
dead bodies, kill or humiliate enemies, afflict any one any-
where with disease or madness, inspire any one with love,
charm weapons and give them unerring efficacy1, enchant
armour and make it impenetrable, turn milk into wine, plants
into meat, or invert all such processes at will. He is even
superior to the gods, and can make gods, goddesses, imps and
demons carry out his most trifling behests. Hence it is not
surprising that the following saying is everywhere current
in India :—'The whole universe is subject to the gods; the
1 Warlike weapons when thus charmed were supposed to possess
supernatural powers and to assume a kind of divine personality like
the genii of the Arabian Nights. Certain spells had to be learnt for
their restraint as well as for their use. When once let loose, he only
who knew the secret Mantra for recalling them could bring them
back.