deities are popular because of their enormous power as mentioned in the
The five protective goddesses are the five deified mystic spells or the
.They are supposed to protect humanity from all kinds of troubles and miseries. To protecthimself from all possible evils and to ensure fulfillment of all desires, the votary wassupposed to write the charms or spells of five protective deities in drawn sheets of paper,horns of animals or any other suitable objects and hold the mantra in amulet.
During ritual performances, they are symbolically represented by specific grains such as white sesame,mustard, and black, green and red beans. The worship of these deities is believed to bringabout various benefits. It is even important to note that
along with other mundane benefits. The boons and benefits that
could bring about include enormous happiness, success, free from all kinds of dangers, birth of a son, easy child birth, no bad dreams, attaining the
, protectionfrom enemies, cure serious illnesses, defense from forments of hell, escape misfortune, fulfillwishes, safety, protection from disasters and calamities, immunity from diseases, protectionof cattles, help sick trees, to ensure effectiveness of medicines, cure snake bites, freedomfrom snares, get support from deities and demons as well as Buddhas and Bodhisattvas,removal of fear tranquility and relief from pestilence.
deities are venerable not only to learned men and women but alsoto
and other gods and goddesses. Each of them is considered the mother of the three worlds who keep constant watch on it. They helpto enlighten the sentient beings in the three worlds and also help them flourish. The protectivegoddesses are referred to as
, which literally means the saviour-boat.
Similarly, it issaid that utterance of the name of
fulfills all aspirations.
Similarly, just to hear the names of five deities could help in getting rid of all misdeeds.
Shanker Thapa, 'Recognition of Mahapratisara in Different Buddhist Traditions',
, No.12, Year 13, 2004-2005, Kathmandu.
. Benoytosh Bhattacharya,
Indian Buddhist Iconography
, Calcutta, K.L. Mukhopadhyaya, 1968, pp. 302-303: Bhattacharya,
, . . . .,
, pp. 396-402.
. D. C. Bhattacharya,
Studies in Buddhist Iconography
, New Delhi: Manohar, 1978, p. 69.
Journal of Pali Text Society
, Vol. XVI,1992, p. 140.
Gajaraj Vajracharya (ed.),
(Unpublished manuscript), pp.1-337; Todd T.Lewis,
Popular Buddhist Texts from Nepal: Narratives and Rituals of Newar Buddhism
, NewYork: State University of New York Press, 2000, p. 27; Janardan Shastri Pandeya,
, Delhi, Motilal Benarsi Das, 1994, pp. 112-115; Shasani, Thinley Ram,'Aryamahapratisara Vidyarajni',
, No. 28, Sarnath, 1999, pp. 127-142.
. D. C. Bhattacharya,
, pp. 10-11.
- Quoted from : Pandeya,
, pp. 88-92; Also see: MahendraRatna Shakya,
Basundhara Devi Chhagu Adhyayan,
Lalitpur, Lotus Research Center, 1994, pp.