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Thursday, March 11, 2010

EVIL EYE-Prasana marga(BV RAMAN)

EVIL EYE
Stanza 51. — Drishti hadha, the trouble that is brought about by seeing some unusual, uncommon 'grahas' capable of mischief will now be enumerated.
Stanza 52. — Persons who are miserly, or cruel in nature, or overpowered by extreme fear, thirst, or fatigued by extreme sexual indulgence, or stubborn, or spiteful, or ruined in wealth, or deserted
by all, or disappointed, or unclean, or sickly, or maddened with joy, or very handsome, or squandering spend-thrifts, or deprived of mental strength, or having many ornaments on their bodies, and wandering alone in the nights, and persons to whom misfortunes are near, are attacked by five Bhutas.
Stanza 53. — Women anointed with oil, or in confinement, or engaged in sexual intercourse for the first time after puberty, or deeply drunk, or naked, or in pregnancy, or intensely passionate or fatigued by sensual and sexual pleasures; or standing often in streets, parks and junctions of highways; or having menstrual period, or steeped in immorality, or always complaining and crying or moving; or bewitchingly beautiful, are affected by guhyakas.
NOTES The above three stanzas are from Sarasangraha.
CAUSE OF EVIL EYE
Stanza 54. — With a view to devising antidotes, the reasons for the attacks of these spirits and the spots from which they attack will be now taken up.
Stanza 55. — As a result of disrespect, debts, enmity and failure, man's good luck wanes and troubles from grahas arise as decreed by the Supreme Being.
NOTES
This stanza is variously interpreted. Disrespect implies irreverence to any divinity or deity. If one deprives the deity of what is due to it by way of gifts, pujas, etc., it constitutes a debt. The third is the old inherited enmity. Failure in one's debt towards the deny constitutes the fourth source of trouble. As a result of these four causes, the fortunes of the man are said to decline and he is said to suffer untold miseries. Divine Law orders punishment and then the troubles from grahas come in full force.
PLACES OF ATTACK
Stanzas 56 to 59. — The various grahas frequent the following spots for amusement: caves, rocky places, tops of hills, forests, gardens, summits of mountains, banks of rivers, brinks of tanks and ponds, sides of wells; river confluences, whirls, cow-sheds, vacant houses, isolated trees, cremation grounds, ruined temples; places where treasure troves are found, chemical laboratories, mole-bills, centres of highways, outskirts of villages, places, where female deities are worshipped, places of pilgrimage; palatial mansions and places of sport.
NOTES
Causes for being afflicted by spirits have already been given. The spirits are generally said to frequent the places mentioned in stanzas 56 to 59 and they should be avoided.
Stanza 60. — The spirits that trouble man are many. Their number, their names and their general nature are explained below as based on other treatises.
NAMES OF SPIRITS CAUSING EVIL EYE
Stanza 61. — The spirits that trouble man are 26 in number. Of these 18 are powerful spirits and 9 are secondary ones.
Stanzas 62 and 63. — Amara, Asura, Naga, Yaksha, Gandharva, Rakshasa, Heydra, Kasmala, Nistheja, Bhasmaka, Pitris, Krisa, Vinayaka, Pralapa, Pisacha, Anthyaja, Yonija and Bhuta are the 18 Mahagrahas or great spirits.
Stanza 64. — Apasmara, Brahmana, Brahma Rakshasa, Kshatriya, Vaisya, Sudra, Neecha, Chandala and Vyanthara are the 9 light or secondary spirits.
CATEGORIES OF SPIRITS
Stanza 65. — These and many others had their origin from the anger of Rudra.These spirits can be divided into three categories based on their motives of attack; viz., Bali Kama, Rati Kama,
and Hanthu Kama.
NOTES
The origin of all these 18 great spirits (mahagrahas) and the secondary or light spirits (laghu grahas) is traced
to the wrath of Rudra, and they are brought under three distinct categories, the basis being, their motive. Actuated by Bali Kama (wishing to eat the oblations given) some attack the man ; some are actuated by the wish to indulge in enjoyment with the victim (Rati Kama), while a few have I their motive as the destruction of their victims (Hanthu Kama