Shantikamalakara 2

English (machine translation) 2

Language: English

2.3 — 8 parts
2.10 — 4 parts

2.1

With this he should also pay homage to Ambikā:—
Bṛhat-Parāśara states another mantra: “O Ambikā, grant good fortune, grant beauty, fortune, and fame; grant me prosperity, sons, and desires, and likewise valour! / O mother of Gaṇeśa, O young maiden, whatever is desired by me, grant that with a single name; O Gaurī, grant my boons!” In the Madanaratna: “The offering of arghya and the homage at the crossroads are to be performed after the bali.” Then the ācārya, having spread kuśa grass in a winnowing basket and placed prepared and unprepared food-offerings therein, having sprinkled the ground at the crossroads, spread kuśa grass, and worshipped the deities mentioned in the mantra there, should place the winnowing basket there and offer the bali. The mantras are:
“May these gods accept the bali: the Ādityas, likewise the Vasus, / the Maruts, the two Aśvins, the Rudras, the birds, the serpent-spirits, and the planets; / the Asuras, Yātudhānas, Piśācas, Mothers, and snakes; / the Śākinīs, Yakṣas, Vetālas, Yoginīs, Pūtanās, jackals, / Jṛmbhagas, Siddhas, Gandharvas, various Vidyādharas, mountains, / Dikpālas, Lokapālas, and whichever obstacle-causing Vināyakas there may be; / the creators of peace in the worlds, and the great seers beginning with Brahmā! / May there be no obstacle to me, nor sin, and may there be no adversaries! / May the Bhūtas and Pretas be gentle, satisfied, and conveyers of happiness!”
Then the sacrificer, having returned home, washed his hands and feet, and sipped water, having offered the pūrṇāhuti, worshipped the ācārya, given him a pair of garments and gold as a sacrificial gift, given a generous sacrificial gift according to his capacity to the officiating priests and to others, performed the concluding worship of Vināyaka and Ambikā, dismissed them, given [the images] to the ācārya, worshipped the fire, applied the sacred ash, dismissed the fire, and fed the brāhmaṇas, should dedicate the rite to the Lord.

2.2

Thus ends the propitiatory rite for Vināyaka in the Śāntiratna composed by Kamalākarabhaṭṭa, son of Rāmakṛṣṇabhaṭṭa, son of the learned Nārāyaṇabhaṭṭa.
Procedure for the Gift of an Elephant:
In Hemādri, from the Bhaviṣya Purāṇa:
“On the fourth tithi, having had a beautiful golden elephant made, of more than one pala in weight, accompanied by kuśa grass, one should place it upon a droṇa of sesame seeds. / Having worshipped it with garments and flowers, and having presented an offering of food, he should then give it to a brāhmaṇa, saying, ‘May Gaṇeśa be pleased!’ / In all his undertakings, no obstacle arises for him.” It is an alternative to this propitiatory rite for Vināyaka. “In seven births, rut-maddened elephants are born to him.” This is to be performed in Caitra, Śrāvaṇa, or Kārtika—so Hemādri.

2.3.1

Now, the propitiatory rite of the Graha-sacrifice:
Here, because it is the model for all propitiatory rites, the Graha-sacrifice is spoken of. In the Skanda Purāṇa and Yājñavalkya: “One desiring prosperity, one desiring peace, or even one performing malevolent sorcery...” And that is fourfold: the simple rite, the Ayutahoma, the Lakṣahoma, and the Koṭihoma. The first is taught by Yājñavalkya and others; the [latter] three are taught in the Matsya Purāṇa:
“The Graha-sacrifice is declared to be threefold, taught by Purāṇa and Śruti: the first is the Ayutahoma; after that, the Lakṣahoma; / and the third is the Koṭihoma, which grants the fruits of all desires.”
That is twofold: occasional and optional. Its location is in the same work:
“To the north-east of the planet, the wise man should have a pavilion constructed, or upon the grounds of a temple of Rudra, square and sloping to the north. / In accordance with the rules, one should make it ten cubits or eight cubits [in size]; four entrances are to be made to it by the discerning.”
In the Mantramuktāvalī:
“Square, with four entrances, eight cubits or ten, / or twenty-four cubits, are respectively inferior, middling, and superior; / or it may be twelve cubits, increasing by two cubits / up to twenty-eight, as stated by some wise men.”
It is the same in the Agni Purāṇa as well. This pavilion, however, is for optional, occasional, and other rites, based on the Śāradātilaka: “Excluding the regular and occasional rites, for everything else there is a pavilion.” The manner of the fire pit and the pavilion should be known from the Pramodadīpikā composed by my father and from the Dānakamalākara composed by me. In the Skanda Purāṇa:
“In the sacrifice to the nine planets, the fire pit is even, measuring one cubit. Square, one cubit deep, with a vulva-shaped spout and stepped rims. / The stepped rim has a width of four finger-breadths and is raised by the same amount. A fire pit deficient or excessive in measurement is traditionally held to cause many dangers.”
The vulva-shaped spout is described in the Matsya Purāṇa:
“The vulva-shaped spout should measure one span, and be six or seven finger-breadths wide; raised like a tortoise-shell in the middle, and one finger-breadth high at the sides; / everywhere above the stepped rim, resembling a leaf of the holy fig tree.” In the absence of a fire pit, a sacrificial mound [is used]...

2.3.2

Because it is stated in the Śāradātilaka: “One should perform regular and occasional fire oblations on a leveled mound of earth.” In the Skandapurāṇa: “Such should be the pit, or one should resort to a leveled mound of earth. And to its northeast [shall be] the sacrificial altar on the mound of earth: triangular or square, measuring a span in height. The first terrace is declared to be two digits high; and above it are two terraces each of one digit in height. The breadth thereof is stated by the wise to be two digits for all. In the sacrifice to the nine planets, four auspicious officiating priests are to be engaged; or else, having worshipped one [priest] in accordance with the injunction, together with the Brahman priest.” In the Madanaratna, from the Skandapurāṇa: “In the sacrifice to the nine planets, there shall be four brahmins versed in the Vedas; or, in a propitiatory rite, only two officiating priests prescribed by the Vedic scripture are to be engaged; but in an ayutahoma, one should not indulge in excessive elaboration.” When a sacrificial altar is not available, the sarvatobhadra [diagram] is to be made, because it is stated in the Śāradātilaka: “The sarvatobhadra diagram is considered common to all.” In the Matsyapurāṇa: “On an auspicious day declared by a brahmin, having performed the recitation by brahmins, and having brought forward the fire, one should invoke the gods upon the sacrificial altar. Having set up thirty-two deities, all facing the Sun, together with their presiding deities and counter-presiding deities.” Yājñavalkya describes the images: “The planets should be made, in order, of copper, crystal, red sandalwood, gold (for two), silver, iron, lead, and bronze; or they may be drawn on cloth or on diagrams with fragrant pigments in their respective colors.” In the Matsyapurāṇa: “Seated upon a lotus, holding a lotus in his hand, having the splendor of a lotus petal, with seven horses and seven reins, having two arms, the Sun should always be. White, wearing white garments, with ten horses, adorned with white ornaments, holding a mace in his hand, having two arms, bestowing boons, the Moon should be made. Wearing red garlands and garments, holding a spear, a trident, and a mace, having four arms, riding a ram, bestowing boons, should be the Son of the Earth. Wearing yellow garlands and garments, having the splendor of the karṇikāra flower, holding a sword, a shield, and a mace in his hands, mounted on a lion, bestowing boons, is Mercury.”

2.3.3

“Likewise, the preceptors of the gods and the demons should be yellow and white, four-armed, holding staffs, granting boons, with rosaries and water pots. Having the splendor of a sapphire, holding a trident, granting boons, riding a vulture, holding an arrow and a bow, the son of the Sun should always be made. Terrifying of face, holding a sword, a shield, and a trident, granting boons, and seated upon a blue lion—Rāhu is praised here in this manner. The Ketus are smoky, two-armed, all bearing maces, with deformed faces, and seated upon vultures. (All should always be one hundred and eight digits in height).” In the Skandapurāṇa: “Birthplace, lineage, sacred fire, caste, position, and facing directions—he who performs a propitiatory rite without knowing these is one by whom the planets are slighted. The Sun was born in Kaliṅga, and the Moon at the Yamunā; Mars in Avantī, and Mercury, son of the Moon, in Magadha. Jupiter was born in the land of Sindh, and Venus in Bhojakaṭa; Saturn in Saurāṣṭra, Rāhu in Vairāṭināpura, and Ketu in Antarvedī: such are the birthplaces of the planets. The Sun is of the Kāśyapa lineage, and the Moon is of the Ātreya; Mars is of the Bhāradvāja, and the Moon-born [Mercury] is also of the Ātreya. Jupiter is of the Āṅgirasa lineage, and Venus of the Bhārgava; Saturn is of the Kāśyapa, Rāhu of the Paiṭhīnasi, and the Ketus are of the Jaimini lineage. Next are the fires of the planets: The Sun's fire is named Kapila, the Moon's is called Piṅgala, Mars's is Dhūmraketu, and Mercury's is traditionally known as Jāṭharāgni. Jupiter's fire is Śikhin, Venus's is Hāṭaka, Saturn's is Mahātejas, and the fire of Rāhu and Ketu is Hutāśana. The Sun and Mars are red; Venus and the Moon are white; the Son of the Moon and Jupiter—both of them are remembered as yellow. One should know Saturn to be black, Rāhu dark, and the Ketus multicolored.” Gobhila, however, stated the castes: “Venus and Jupiter are brahmins; the Sun and Mars are kṣatriyas; the Moon and Mercury are to be known as vaiśyas; the remaining are designated as śūdras.” In the Skandapurāṇa: “In the center one should recognize the Sun, and the Moon in the southeast;”

2.3.4

“In the south one should recognize Mars, and Mercury in the northeast; in the north one should know Jupiter, and Venus in the east; in the west one should know Saturn, Rāhu in the southwest, and the Ketus in the northwest. They are to be established with white rice grains, or else they should be made with colored powders, or made of metals such as gold. Venus and the Sun are to be known as facing east; Jupiter and Mercury facing north; Saturn and the Moon facing west; the remaining facing south. Those facing east have their gaze directed upward, those facing north have their gaze directed to the left, those facing west…”

2.3.5

[those facing west] have downward gaze, and the others face the Sun: because of the statement in the Matsyapurāṇa. In the Hemādri it is said that there is an option [on this]. Having recited the vyāhṛtis and hailed them, one should invoke those endowed with color, form, and qualities. / The diagrams of the planets in the Skandapurāṇa: / But the Sun is in the shape of a circle, the Moon is square, Mars is triangular, and Mercury is in the shape of an arrow. One should know Jupiter to be square, and Venus five-cornered. One should know Saturn to be like a bow, and Rāhu in the shape of a winnowing basket. But the Ketus are banner-shaped; Gaṇeśa has his own form. / The meaning is that one should establish them on diagrams of their respective colors, on images of copper or the like, or on unbroken rice. In the Hemādri [it is stated that] there is an option between diagram and image. / Yājñavalkya states the mantras of the planets: / 'By the dark [path],' 'This [soma] the gods,' 'Agni is the head, the summit of heaven,' 'Awaken!': the verses are proclaimed in respective order. 'O Bṛhaspati, that which is exceedingly venerable,' 'From every limb,' 'May the goddess be auspicious for us,' 'From every knot,' 'Making [him] a ketu': these [are recited]. / But in the Skandapurāṇa it is said: 'By what [aid]' is Rāhu's [mantra]. In the Matsyapurāṇa others are stated: / 'Agni the messenger' for the Lord of Day; and for the Moon, 'O Agni, be favorable'; 'Be soft, O Earth' for Mars; and 'This Viṣṇu' for Mercury; 'Indra [is the king] of these' for Jupiter; and 'Bright light' for Venus; 'O Lord of creatures' for Saturn; 'This spotted bull' for Rāhu; for Ketu 'Knowing the ultimate reality': they are established with their respective mantras. Even for the mantras of other deities, their application is according to the principle 'just as the Aindrī verse applies [to Indra]' based on an element of the wording. These very ones are [used] in the homa too. / The presiding deities in the Skandapurāṇa: / One should place Śambhu to the north of the Sun, Umā to the south of the Moon, and Skanda to the south of Mars; Viṣṇu to the west of Mercury, Brahmā to the east of Jupiter; know Indra to the east of Venus, and Yama to the southeast of Saturn; Kāla, who inspires fear in all beings, to the northeast of Rāhu; and Citragupta in the southwestern direction of Ketu.

2.3.6

One should install Īśvara with 'Tryambaka,' Pārvatī with 'Śrīś ca te,' Skanda with 'Yad akrandat,' Viṣṇu with 'Viṣṇor arāṭam,' Brahmā with 'Ā brahman,' Vāsava Indra with 'Sajoṣāḥ,' Yama with 'Yamāya tvā,' Kāla with 'Kārṣir asi,' and Citragupta with his own mantra, 'Citrāvaso.' / Agni, the Waters, the Earth, Viṣṇu, Indra, Indrāṇī, Prajāpati, the Serpents, and Brahmā are taught as the counter-presiding deities to be established. / 'Agni the messenger' is indeed for Agni; 'Ud uttamam' is for Varuṇa; 'Be soft, O Earth' is for the Earth; 'This Viṣṇu' is for Viṣṇu; 'For Indra, O Soma' is for Indra; in the mantra for Śacī it is 'Uttānaparṇe'; 'O Prajāpati' is for Prajāpati; or 'Eṣa brahmā' is for Brahmā; the mantra 'Reverence be to the Serpents' is taught for the establishing of the serpents. / Gobhila and Vasiṣṭha: / One should install the presiding deities between the planets and the deities. But in the Madanaratna-saṃgraha: / The presiding deities should be established on the right, and the counter-presiding deities on the left, with effort, individually with the vyāhṛtis. / In the Utpalaparimala: / One should install the presiding deities on the right side of the planet, and the counter-presiding deities on the left side of the planet. / Śaunaka: / With 'Kṣetrasya pati,' one should place the Field-Protector to the north of Mars; 'born of the earth' is Mars. / It is stated: The food-offering and flowers of the planets and the primeval deities, and their seat, gift, and installation, should be done in order, just like the planets. But in the Vāsiṣṭha it is stated otherwise: / One should place Rudra to the north of the Sun with the Tryambaka mantra; Menakā's daughter in the southeast direction of the Moon with 'Śrīś ca te'; one should worship Skanda to the south of Mars with 'Yad akrandat'; one should worship Viṣṇu to the east of Mercury with 'Viṣṇor arāṭam'; Brahmā should be established to the north of Jupiter with the mantra 'Brahma jajñānam'; one should arrange Śakra in the east with the mantra 'Sajoṣā indra'; Yama should be established to the west of Saturn with the verse 'Yamāya tvā'; Kāla similarly to the north of Rāhu with the mantra 'Kārṣir asi'; and Citragupta to the southwest of the Ketus with 'Citrāvaso.'

2.3.7

One should install the presiding deities between the planets and the deities. / In the Matsyapurāṇa: / One should invoke Vināyaka, Durgā, Wind, and Space with the vyāhṛtis, and likewise the two Aśvins. / In the Madanaratna from the Skandapurāṇa: / Having installed Gaṇeśa, revered by all gods, to the north of Saturn and the Sun, and to the south of Jupiter and Ketu... / In the same text, from the Saṃgraha: / To the north of Rāhu, Saturn, and the Sun in order, [one should place] Gaṇeśa, Durgā, and Vāyu; and to the south of Rāhu and Ketu, the wise man should establish these five: Space and the two Aśvins. / Vasiṣṭha: / Vināyaka with 'Gaṇānāṃ tvā,' Durgā with 'Jātavedase,' Vāyu with 'Vāyo yāhi,' and the Sky with 'Ghṛtaṃ ghṛtapāve,' and having worshipped both of the Aśvins with 'Yāvāṃ diśaḥ'... / Gobhilīya: / Thirty-two deities are to be established, as well as the world-protectors and the elephants of the quarters. / Yājñavalkya: / Clothes and flowers are to be given according to [the planet's] color, and perfumes, bali offerings, incense, and bdellium. Boiled rice with jaggery, milk porridge, sacrificial cooked rice, rice with milk, curd-rice, sacrificial flour, meat, and spiced rice: the wise man should give these foods to Brahmins in the sequence of the planets, according to ability or as available, having consecrated them according to the rules. 'Havis' is rice boiled with ghee; 'cūrṇa' is rice mixed with sesame powder. / In the Skandapurāṇa: / One should indeed give red sandalwood to the Sun and Mars; to Venus, one should give white sandalwood; sandalwood combined with saffron to Jupiter and Mercury; one should give agallochum and sandalwood to Rāhu, Ketu, and Saturn. Flowers of the colors of the planets; one should perform the offering of incense with the Gāyatrī: olibanum incense for the Sun, ghee and unbroken rice for the Moon; and sal tree resin is prescribed for Mars, and agallochum for Mercury; one should give storax to Jupiter; for the Moon, milk porridge with ghee; for Mars, pure sacrificial food...

2.3.8

For Budha, [cooked] sixty-day rice with milk; for Guru, one should give curd-rice; and for Śukra, ghee-rice. / The food offering for Śanaiścara, however, is mixed with sesame and black gram; / for Rāhu, black gram-rice; and for Ketu, one should give variegated rice. / In the Matsyapurāṇa, however: / "And for Kuja, one should give lentils"—so it is said. / Having made the offering of food, one should unweariedly perform the homa with oblations. / Any special detail here should be learned from the Dānakamalākara composed by me. / In the Matsyapurāṇa: / "Here the fragrance of incense should be sweet, and a canopy above. / For the presiding deities, [an unguent] with the fragrance of blue lotuses; and for all the world guardians, sandalwood unguent. / One should give lotus flowers and bdellium incense, / a lamp with cow's ghee, and an offering of ghee-rice." / In the Matsyapurāṇa: / "To the northeast of that, adorned with curd and unbroken rice grains, / endowed with mango sprouts, and accompanied by a fruit and a pair of cloths,

2.4

equipped with five gems, and provided with five sprouts, / one should set up an unbroken pitcher, and install Varuṇa in it. / All rivers such as the Gaṅgā, the oceans, and the lakes; / bringing earth from [tracks traversed by] elephants and horses, crossroads, anthills, confluences, deep pools, and cow-pens, / along with all medicinal herbs, O best of brahmins, the knower of dharma should place it there for the bath of the sacrificer." / Yājñavalkya: / "And sacrificial boiled rice (caru) should be prepared for each deity by those possessed of mantras." / From the statement of the Gṛhyasūtra, "together indeed for various deities," one should cook [it] together or separately. / In the Matsyapurāṇa, however: / "One should begin the homa with ghee, barley, unhusked rice, sesame, and so forth." / In Hemādri, from the Devīpurāṇa: / "The first four oblations are for the god Gaṇādhipati; / otherwise, O brahmin, it becomes fruitless here—of this there is no doubt." / Yājñavalkya: / "Calotropis, palāśa, khadira, and apāmārga, and then pippala, / udumbara, śamī, dūrvā grass, and kuśa grass in order from the Sun. / One hundred and eight, or indeed twenty-eight, / smeared with honey and ghee, or with curd and milk, should be offered for each one; / firewood sticks measuring a span, [cut from] branches, not struck by lightning or fruit-bearing. / For all the deities as well, the knower of the supreme truth, silently / with each one's own mantra, should offer firewood sticks separately; / ghee and so forth should be offered here, and then sacrificial boiled rice, sweetmeats, and so forth." / In the Skandapurāṇa: / "The mantras for installation are indeed declared to be the mantras for homa." / And likewise for the presiding deities and so forth. / Also in the Vāsiṣṭha: / "The installation of the remaining [deities] is done with mantras; the homa is done with sesame [accompanied by] the vyāhṛtis." / But in the Matsyapurāṇa, mantras are specified for the presiding deities and so forth: / "One should perform the offering and homa for Rudra with ‘ā vo rājānam’; / and for Umā with ‘āpo hi ṣṭhā’; likewise, for Svāmin with ‘syonā pṛthivi’; // for Viṣṇu with ‘idaṃ viṣṇuḥ’; for the Self-born with ‘tam īśānam’; / (and one should offer again for Indra with ‘indraṃ naro nemadhitā’); / likewise, for Yama the homa is proclaimed with ‘ayaṃ gauḥ’; // for Kāla the mantra ‘brahma jajñānam’ is praised; / and for Citragupta [the mantra] ‘sa citra citraṃ’, knowers of the Veda know; / for Agni, ‘agniṃ dūtaṃ vṛṇīmahe’ is proclaimed; // for Bhūmi, ‘syona pṛthivi mahī’ is stated by the great seers; / for Viṣṇu, ‘sahasraśīrṣā puruṣaḥ’ is mentioned; / for Śakra, ‘indrāyendo marutvate’ is praised; / for Śacī, ‘uttānaparṇe subhage’ is praised; // for Prajāpati, the homa is remembered [with] ‘prajāpate’; / for the serpents, the mantra ‘namo ’stu sarpebhyaḥ’ is spoken; // for Brahmā, ‘eṣa brahmā ya ṛtviyaḥ’ is mentioned; / and for Vināyaka, the mantra ‘ā tū naḥ’ is recalled by the wise; / ‘jātavedase sunavāma’ is spoken of as the mantra for Durgā." / In the Skandapurāṇa: / "Having offered the remainder of the food offering, then with the intermediate homa mantras, / or having offered with the vyāhṛtis, for each one in proper order: / one thousand and eight, or one hundred and eight, / or twenty-eight, or eight, one should offer for each one." / The homa with the remainder of the food offering is according to the opinion of some. / In Hemādri: / "Then, according to the rule of portioning (avadāna), one should offer the sacrificial boiled rice (caru) with the ladle (sruc) alone, / and the brahmin should cause ghee to be offered with the calotropis firewood sticks smeared with ghee. / With the mantra ‘ākṛṣṇena’, one should offer sesame with the vyāhṛtis; / with sacrificial boiled rice, firewood sticks, ghee, and sesame in order; / and there, with mantras, their presiding deities should be offered to in order." / By that, the rule of portioning applies to each oblation of the sacrificial boiled rice; some say homa [is done] with the hand, [but] that is questionable.

2.5

In the Matsyapurāṇa: / 'And one should offer firewood sticks, ghee, pot-cooked grain offering, food preparations, and so forth again. / Having offered ten oblations with the mantras, [one should perform] the fire oblation with the vyāhṛtis thereafter.' / / Facing north, the foremost brahmins should perform it. / Here, regarding the expression 'with the vyāhṛtis'—since the plurality of togetherness understood from the single remainder (ekaśeṣa) as an exception to the dvandva compound pertains to what is enjoined—it is indeed fitting that the entire [performance consists of] one oblation per vyāhṛti. In Hemādri, from the Bhaviṣyottarapurāṇa as well: / 'And in the fire oblation with the vyāhṛtis, everything is deposited therein.' / / Having offered the food preparations and the remainder of the food offering, having offered ten oblations each with the respective planet mantras using substances such as sesame for the ten-thousand-oblation fire ritual, one repeats three oblations with the separated vyāhṛtis beginning with Oṃ and Bhūḥ, and one with the combined ones, to complete the count of the ten-thousand or hundred-thousand-oblation fire rituals—so it is stated in Hemādri and in the Madanaratna. We do not know the source text for such a division; the truth, however, appears to be that the entire fire oblation consists solely of one oblation with the three vyāhṛtis. As stated in Hemādri from the Bhaviṣyapurāṇa: '"Bhūr bhuvaḥ svaḥ svadhā svāhā" is recorded as the rule for the hundred-thousand-oblation fire ritual.' But Hemādri, due to contradictions between earlier and later statements, is simply confused because there is no contradiction. In the Matsyapurāṇa: / 'And pot-cooked grain offerings should be prepared with mantras for each deity. / Having duly offered those pot-cooked grain offerings, one should then perform the fire oblation. / And one should make the full oblation fall with [the mantra] "mūrdhānaṃ divaḥ". / Then the consecratory sprinkling with the mantra, accompanied by auspicious songs and instruments. / / With that very full pitcher, at the end of the fire oblation, facing northeast, / four twice-borns should perform the bathing of the sacrificer.' / / There, the mantras 'sūryāśva' and so forth will be stated in the ritual manual. In the Agnipurāṇa: / 'With the mantra "mūrdhānaṃ divaḥ" and with an uninterrupted stream, / standing up, one should offer the full [oblation]; never while seated.' / / In the Mahārṇava, four mantras are stated for the full oblation: 'mūrdhānaṃ divaḥ', 'punas tvādityāḥ', 'pūrṇā darvi', and 'saptate agne'. The Bhaviṣyottarapurāṇa: / 'There is no fixed rule for the number of brahmins here, O best of men, / nor is there any restriction of time; the sacrifice is said to be according to one's desire. / / Then, wearing white garments, adorned with white garlands and ointments, / bathed with all herbs and all perfumes by the foremost twice-borns, / / the sacrificer, accompanied by his wife and composed with the officiating priests, / should worship with diligence through priestly gifts, free from pride.' / / In the Vāsiṣṭha: / 'Then, for the protection of him who has been sprinkled, one should throw out a propitiatory offering / in the cardinal and intermediate directions with variegated rice; then one should wave lamps.' / / In the Prayogapārijāta, Vāmana: / 'From the preceptor and the others, the fruit of the planet worship, / and likewise the fruit of the fire oblation of firewood sticks, ghee, pot-cooked grain offering, and sesame, / / as well as the fruit of their recitation, he should take preceded by water. / Then, according to one's capacity, separate priestly gifts should be given to them.' / / And they are stated by Yājñavalkya: / 'A milch cow, a conch, an ox, gold, a cloth, and a horse in order; / a black cow, a copper vessel, a cart—these indeed are the priestly gifts in order.' / / In the Matsyapurāṇa: / 'The priestly gifts should be made equal to gold by the sacrificer. / Or he should give a cow to all, or whatever satisfies the preceptor. / All priestly gifts should be given everywhere with their own mantras.' / / And those mantras are to be learned from the Dānakamalākara composed by me. Here too, the ritual manual will be stated. In the Madanaratna, Āśvalāyana:

2.6

'One should feed one brahmin with food at each single oblation in the fire oblation; / an above-average [sacrificer should feed] one brahmin at every half, or a middling one at a hundred oblations; / or even the lowest should feed one at a thousand oblations. / Otherwise, that realm quickly burns; there is no doubt about this. / Therefore, one who is unable to give a priestly gift or food / should satisfy the foremost preceptors with recitations, obeisances, and hymns of praise.' / In the Skandapurāṇa: / 'Just as the planet, so is the twice-born who knows the rite and is a master of the Vedas; / one should satisfy him with soft garments and the like, and dismiss him when he is satisfied.'

2.7

Yājñavalkya: / 'Boiled rice with jaggery, milk porridge, sacrificial food, boiled rice of sixty-day rice with milk, / boiled rice with yogurt, boiled rice with ghee, powdered food, meat, and variegated boiled rice— / the wise man should give these as food to the twice-borns according to the order of the planets, / or according to ability, or as obtained, preceded by proper rites.' / 'Havis' means boiled rice with ghee. 'Cūrṇa' means powdered boiled rice mixed with sesame. Vasiṣṭha: / 'One should take ash from the northeast with a sruc or a sruva; / and with it, one should cause protection to be made on the head, throat, and shoulders.' / In the Matsyapurāṇa: / 'Having thus accomplished everything completely, one should dismiss all the deities: / "May all the hosts of gods go, taking the earthly worship, / for the fulfillment of desired wishes and for coming again!" / He who performs the worship of the planets according to this rule / obtains all desires and is honoured in heaven with love. / But whichever [planet] causes affliction at the end or in front of one with little wealth, / that one a man should worship with effort, and worship the rest as well.' / Likewise: / 'This sacrifice of the nine planets is always remembered as a ten-thousand-oblation fire ritual. / At weddings, festivals, sacrifices, consecration rituals, and the like, / for the sake of freedom from obstacles, O best of sages, and likewise in times of anxiety and portentous phenomena, / in subjugation rituals, malevolent rites, and likewise in expulsion of spirits and the like, / having performed the nine-planet sacrifice, one should then begin the rite. / Otherwise, it rarely produces the desired fruit for men.' / 'Portentous phenomenon' means an earthquake or the like. And any other specific detail here is to be known from the Prayogadīpikā composed by me. As for what the cultured people do—having performed the recitation of the planet mantras according to a count of ten thousand, a thousand, and so forth, they perform the fire oblation with sesame with a tenth part thereof—since recitation is nowhere mentioned, we do not know what its source is. Thus ends the procedure for the ten-thousand-oblation fire ritual. Now the ritual manual.

2.8

And although this has indeed been composed by our grandfather, nevertheless it is stated in brief: The agent, mindful of the place and time, desiring prosperity, or desiring pacification when afflicted by the planets, in an evil portent, or in disease, or desiring the defeat of enemies, should form the ritual resolution: 'I shall sacrifice with the navagraha sacrifice named Ayutahoma'; or, if it is solely [for the planets], 'I shall perform the grahayajña'. Having performed the worship of Gaṇeśa, the worship of the Mātṛkās, and the vṛddhiśrāddha, and having chosen the ācārya, he should pray: 'You are our refuge, father, mother; you are the refuge, you are the highest goal. By your grace, O sage among brahmins, may all that is in my mind come to pass. / And for my release from misfortune, perform the sacrifice unweariedly, the peerless one named Koṭihoma, for pacification, granting all desires.' Thus he should choose four officiating priests; or the ācārya and the brahman are the two [chosen]. For them, [he offers] madhuparka according to their Vedic branch. Thus Viśvāmitra says in Hemādri: 'Having honored the officiating priest with madhuparka, one should cause the ritual to be performed; otherwise it would be fruitless here, there is no doubt.' Nor should it be performed according to the branch of the one being worshipped, since it is recalled right there: 'Madhuparka is according to the branch of the one being worshipped.' Then, having constructed a pavilion of ten cubits or eight cubits, he should make in its center a fire-pit measuring one cubit. 'The fire-pit is in the northeast,' says Hemādri. In its northeast, a sacrificial altar one cubit wide, one span high, endowed with two stepped borders, four-cornered, is to be made. The first stepped border is two digits high; the second is three digits high.

2.9

Or both are two digits wide. Then, wearing white garments, with white garlands and ointments, the sacrificer, accompanied by the ācārya and the officiating priests, amidst auspicious sounds, with a sacred pot filled with water in hand, circumambulating the pavilion clockwise with the mantras 'om bhadraṃ karṇebhiḥ...' and 'janitvam...', and entering by the western door, scattering white mustard seeds with [the verses]: 'Whatever spirit has stayed here, resorting always to this place, having abandoned that place, let all of that go wherever it abides. / Let spirits and piśācas depart in all directions; without hindrance to anyone, I begin the sacred rite', sprinkling the ground with the ṛc 'śucī vo halyā...' and with the ṛc 'āpo hi ṣṭhā...', he should recite the two mantras 'svastyayanaṃ tārkṣyam...'. Then, having constructed the vāstu-altar in the southwestern part of the pavilion, having driven in four pegs at the four corners beginning with the northeast of the sacrificial altar with the mantra: 'May the Nāgas and the world guardians enter all around onto the surface of the earth; may they remain in this pavilion, always producing long life and strength', he should then make offerings of pulse and cooked rice beside the pegs beginning with the southeast: 'Unto all the fires and whatever others are stationed there, to them I offer this bali, meritorious, excellent cooked rice.' Thus, having given offerings of pulse and cooked rice beside the southwest, northwest, and northeast pegs with the triad of mantras—and those mantras are: 'The lord of the southwest and whatever rākṣasas are in the southwest, to them I offer the bali; let all accept this bali. / Homage to the rakṣases stationed in the wind, and whatever others have resorted to it; to them I offer the bali; let all accept this bali. / And unto all the Rudras and whatever others have resorted to them, to them I offer the bali; let them, always eager, accept it.' Then, upon a cloth over the sacrificial altar, with a needle of gold or the like:

2.10.1

'Om, obeisance to Śāntā; om, obeisance to Yaśovatī; om, obeisance to Kāntā; om, obeisance to Viśālā; om, obeisance to Prāṇavāhinī; om, obeisance to Satī; om, obeisance to Sumanā; om, obeisance to Nandā; om, obeisance to Bhadrā'—having drawn these nine lines ending in the east, beginning from the west and terminating in the north; again: 'Om, obeisance to Hiraṇyā; om, obeisance to Suprabhā; om, obeisance to Lakṣmī; om, obeisance to Vibhūti; om, obeisance to Vimalā; om, obeisance to Vidyā; om, obeisance to Jayā; om, obeisance to Kālā; om, obeisance to Viśokā'—having drawn these nine lines ending in the north, beginning from the south and terminating in the east, having unified the central group of four squares, and having drawn a line across the corners, thereby half-squares are produced. Then, one should invoke Brahmā and the others there. Since the gods abide having occupied the four-cornered body of the Vāstu[-puruṣa], the invocation of the respective deities takes place in the respective deities' squares. There, in the central group of four squares, at the heart, with 'Obeisance to Brahmā', having invoked with 'I invoke Brahmā'; in the pair of eastern squares, at the right breast, with 'Obeisance to Aryaman', [he invokes] 'I invoke Aryaman'; in the pair of southern squares, at the right side of the belly, with 'Obeisance to Vivasvat', he invokes Vivasvat; in the pair of western squares, at the left side of the belly, with 'Obeisance to Mitra', he invokes Mitra; in the pair of northern squares, at the left breast, with 'Obeisance to Pṛthivīdhara', he invokes Pṛthivīdhara. There, in the location near Brahmā, in the half-squares of the southeast, at the right hand, are Sāvitra and Savitṛ; there, in the eastern half, with 'Obeisance to Sāvitra', he invokes Sāvitra; in the western half, with 'Obeisance to Savitṛ', he invokes Savitṛ; in the half-squares of the southwest, at the testicles and penis, are Vibudhādhipa and Jaya; there, in the eastern half, with 'Obeisance to Vibudhādhipa'—

2.10.2

I invoke the Lord of the Gods. In the western half thereof: 'Obeisance to Jaya; I invoke Jaya.' In the two north-western halves, on the left hand: to Rājayakṣman and Rudra. There, in the eastern half: 'Obeisance to Rājayakṣman; I invoke Rājayakṣman.' In the western half-plot: 'Obeisance to Rudra; I invoke Rudra.' In the two north-eastern half-plots, on the chest and face: Āpa and Āpavatsa. There, in the eastern half: 'Obeisance to the Waters; I invoke the Waters.' In the western half: 'Obeisance to Āpavatsa; I invoke Āpavatsa.' In the southern half of the north-eastern plot, on the head of the Vāstu deity: 'Obeisance to Śikhin; I invoke Śikhin.' In the one-and-a-half plots south thereof, on the right eye: 'Obeisance to Parjanya; I invoke Parjanya.' In the two plots south thereof, on the right ear: 'Obeisance to Jayanta; I invoke Jayanta.' In the two plots south thereof, on the right shoulder: 'Obeisance to Kuliśāyudha; I invoke Kuliśāyudha.' In the two plots south thereof, on the right arm: 'Obeisance to Sūrya; I invoke Sūrya.' In the two plots south thereof, on the right arm: 'Obeisance to Satya; I invoke Satya.' In the one-and-a-half plots south thereof, on the right elbow: 'Obeisance to Bhṛśa; I invoke Bhṛśa.' In the south-eastern half-plot south thereof, on the right forearm: 'Obeisance to Ākāśa; I invoke Ākāśa.' In the western half thereof, on the right forearm: 'Obeisance to Vāyu; I invoke Vāyu.' In the one-and-a-half plots west thereof, on the right wrist: 'Obeisance to Pūṣan; I invoke Pūṣan.' In the two plots west thereof, on the right flank: 'Obeisance to Vitatha; I invoke Vitatha.' In the two plots west thereof, on the right flank: 'Obeisance to Gṛhakṣata; I invoke Gṛhakṣata.' In the two plots west thereof, on the right thigh: 'Obeisance to Yama; I invoke Yama.' In the two plots west thereof, on the right knee: 'Obeisance to Gandharva; I invoke Gandharva.' In the one-and-a-half plots west thereof, on the right calf: 'Obeisance to Bhṛṅgarāja; I invoke Bhṛṅgarāja.'

2.10.3

In the south-western half-plot west thereof, on the right buttock: 'Obeisance to Mṛga; I invoke Mṛga.' In the northern half thereof, on the feet: 'Obeisance to the Ancestors; I invoke the Ancestors.' In the one-and-a-half plots north thereof, on the left buttock: 'Obeisance to Dauvārika; I invoke Dauvārika.' In the two plots north thereof, on the left calf: 'Obeisance to Sugrīva; I invoke Sugrīva.' In the two plots north thereof, on the left knee: 'Obeisance to Puṣpadanta; I invoke Puṣpadanta.' In the two plots north thereof, on the left thigh: 'Obeisance to Varuṇa; I invoke Varuṇa.' In the one-and-a-half plots north thereof, on the left flank: 'Obeisance to Śeṣa; I invoke Śeṣa.' In the north-western half-plot north thereof, on the left wrist: 'Obeisance to Pāpa; I invoke Pāpa.' In the half-plot east thereof, on the left arm: 'Obeisance to Roga; I invoke Roga.' In the one-and-a-half plots east thereof, on the left arm: 'Obeisance to Ahi; I invoke Ahi.' In the two plots east thereof, on the left elbow: 'Obeisance to Mukhya; I invoke Mukhya.' In the two plots east thereof, on the left arm: 'Obeisance to Bhallāṭa; I invoke Bhallāṭa.' In the two plots east thereof, on the left arm: 'Obeisance to Soma; I invoke Soma.' In the two plots east thereof, on the left shoulder: 'Obeisance to the Serpents; I invoke the Serpents.' In the one-and-a-half plots east thereof, on the left ear: 'Obeisance to Aditi; I invoke Aditi.' In the half-plot east thereof, on the left eye: 'Obeisance to Diti; I invoke Diti.' In the north: Vasiṣṭha is the seer of the Vāstoṣpati hymn; Vāstoṣpati is the deity; triṣṭubh is the metre; it is employed in the invocation of Vāstoṣpati. 'O Vāstoṣpati, recognize us! Be an auspicious entrance for us, free from disease! That which we pray for of thee, do thou favorably accept;

2.10.4

bring welfare to our two-footed and four-footed creatures. / O Vāstoṣpati, with an agreeable, delightful, golden company, rich in cattle, / may we remain; preserve our wellbeing and prosperity! Do you ever protect us with blessings! / O driver away of disease, O Vāstoṣpati, entering into all forms, be a kindly, gracious friend unto us.' / In a golden figurine: 'Obeisance to Vāstoṣpati;' I invoke Carakī. In the south-east: 'Obeisance to Vidārī; I invoke Vidārī.' In the south-west: 'Obeisance to Pūtanā; I invoke Pūtanā.' In the north-west: 'Obeisance to Pāparākṣasī; I invoke Pāparākṣasī.' In the directions of the maṇḍala, beginning with the east: there, in the east: 'Obeisance to Skanda; I invoke Skanda.' In the south: 'Obeisance to Aryaman; I invoke Aryaman.' In the west: 'Obeisance to Jṛmbhaka; I invoke Jṛmbhaka.' In the north: 'Obeisance to Pilipiñcha; I invoke Pilipiñcha.' Having consecrated them with the mantras 'tatastu mitrā...', 'gṛhā vai...': 'Oṃ, the homesteads are established; that hymn should be recited with the most firmly established voice. If one obtains cattle even far off, they wish to return to the homesteads alone; for homesteads are indeed the firm foundation of cattle. Establishment! May there be a firm establishment! May there be an auspicious muhūrta!'

2.11

Then, having worshipped all [of them], having set up a pitcher in the north-east of the maṇḍala, and having presented a milk porridge offering in front of the maṇḍala—

2.12

That is as follows: 'Oṃ, obeisance to Brahmā; this milk porridge offering is for him, not for me.' (In this manner everywhere, one should offer the offering.)
'Oṃ, obeisance to Aryaman; this milk porridge offering is for him, not for me.'
'Oṃ, obeisance to Vivasvat; [this milk porridge offering is for him, not for me].'
'Oṃ, obeisance to Mitra; [this milk porridge offering is for him, not for me].'

2.13

“Oṃ, reverence to Pṛthivīdhara; this milk porridge propitiatory offering is not mine.” (In this manner he should give the propitiatory offering everywhere.)
“Oṃ, reverence to Sāvitra; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Savitṛ; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Vibudhādhipa; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Jaya; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Rājayakṣman; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Rudra; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to the Waters; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Apavatsa; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Śikhin; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Parjanya; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Jayanta; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Kuliśāyudha; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Sūrya; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Satya; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Bhṛśa; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Ākāśa; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Vāyu; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Pūṣan; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Vitatha; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Gṛhakṣata; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Yama; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Gandharva; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Bhṛṅgarāja; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Mṛga; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to the Pitṛs; this milk porridge propitiatory offering is not mine.” (In this manner he should give the propitiatory offering everywhere.)
“Oṃ, reverence to Dauvārika; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Sugrīva; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Puṣpadanta; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Varuṇa; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Asura; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Śoṣa; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Pāpa; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Roga; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Ahi; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Mukhya; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Bhallāṭa; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Soma; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Sarva; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Aditi; this milk porridge propitiatory offering is not mine.”
“Oṃ, reverence to Diti; this milk porridge propitiatory offering is not mine. This milk porridge propitiatory offering is not mine.”

2.14

Then he should give a propitiatory offering of cooked rice mixed with black gram to Carakī and the others.

2.15

“Oṃ, reverence to Carakī; I offer a propitiatory offering of cooked rice mixed with black gram.”
“Oṃ, reverence to Vidārī; I offer a propitiatory offering of cooked rice mixed with black gram.”
“Oṃ, reverence to Pūtanā; I offer a propitiatory offering of cooked rice mixed with black gram.”
“Oṃ, reverence to Pāparākṣasī; I offer a propitiatory offering of cooked rice mixed with black gram.”
“Oṃ, reverence to Skanda; I offer a propitiatory offering of cooked rice mixed with black gram.”
“Oṃ, reverence to Aryaman; I offer a propitiatory offering of cooked rice mixed with black gram.”
“Oṃ, reverence to Jṛmbhaka; I offer a propitiatory offering of cooked rice mixed with black gram.”
“Oṃ, reverence to Pilipiñcha; I offer a propitiatory offering of cooked rice mixed with black gram.”

2.16

Then, with the Pāvamāna hymn and the Rākṣoghna hymn, he should wind [a triple cord] around the pavilion.

2.17

[Mantra:] “Oṃ, may the purifying [waters] cleanse me; may the golden strainer of Prajāpati, having a hundred streams, [cleanse me]. Through that, we, knowers of Brahman, purify the purified Brahman. May Indra cleanse me along with good guidance, Soma with auspiciousness, Varuṇa with right alignment; may King Yama cleanse me with his purifiers; may Jātavedas cleanse me with nourishing vigor.”

2.18

[Mantra:] “Oṃ, slay the demons, slay the buried charms; I bind the Viṣṇu-powers. Here I dig up that buried charm which an equal or an unequal buried. Here I cast it down beneath. The buried charm which an equal or an unequal who is hostile [buried]—overcome by the gāyatrī meter, what auspiciousness is here, may that be ours together. You are Virāj, slayer of rivals; you are Samrāj, slayer of foes; you are Svarāj, slayer of the hateful; you are Viśvarāj, slayer of all destructive spirits.”

2.19

1. Now he should perform the worship of the doorways. There, at the eastern door: above, “Reverence to Śrī, I invoke Śrī.” Below, “Reverence to the threshold, I invoke the threshold.” On the left and right posts: “Reverence to Gaṇeśa, I invoke Gaṇeśa”; “Reverence to Skanda, I invoke Skanda.” Setting down two sacred pots: “Reverence to Gaṅgā, reverence to Yamunā, I invoke Gaṅgā and Yamunā.” Filling them with water...

2.20

2. At the southern door: above, “Reverence to Śrī; reverence to the threshold.” On the posts, “Reverence to Puṣpadanta; on the posts, reverence to Puṣpadanta, reverence to Kapardin; I invoke Puṣpadanta and Kapardin.” Setting down two sacred pots: “Reverence to Godāvarī, reverence to Kṛṣṇā.” Filling them with water...

2.21

2. At the southern door: above, “Reverence to Śrī; reverence to the threshold.” On the posts, “Reverence to Puṣpadanta, reverence to Kapardin; I invoke Puṣpadanta and Kapardin.” Setting down two sacred pots: “Reverence to Godāvarī, reverence to Kṛṣṇā.” Filling them with water...

2.22

3. At the western door: above, “Reverence to Śrī, reverence to the threshold.” On the posts, “Reverence to Nandin, reverence to Caṇḍa.” At the two sacred pots: “Reverence to Revā, reverence to Narmadā, I invoke Revā and Narmadā.” Filling them with water...

2.23

4. At the northern door: above, “Reverence to Śrī”; below, “Reverence to the threshold.” On the posts: “Reverence to Mahākāla, reverence to Bhṛṅgin.” At the two sacred pots: “Reverence to Vāruṇī, reverence to Kṛṣṇaveṇī.” Filling them with water...

2.24

1. Then, making the ritual resolution, “I shall perform the worship of the archways and other fixtures”: there, in the eastern direction, placing an archway made of aśvattha or banyan wood, named Sudṛḍha or Śobhana, marked with a conch, one cubit outside the pavilion, reciting “Oṃ, Agni I praise, the household priest,” saying “Reverence to the archway Sudṛḍha, I invoke the archway Sudṛḍha, reverence to the archway Sudṛḍha,” he should worship it with the services ending with perfume, flowers, incense, a lamp, food offering, betel, and a priestly fee. There: “Reverence to Rāhu, I invoke Rāhu”; “To Bṛhaspati, I invoke Bṛhaspati”; he should present the services beginning with perfume to Rāhu and Bṛhaspati. One sacred pot is to be placed there; the water for the site of the sacred pot there [is prepared as follows]:

2.25

Touching the ground with “May Great Heaven...”: “Oṃ, may Great Heaven and Earth moisten this sacrifice of ours with their nourishing gifts.” Having touched the ground...

2.26

Scattering barley grains with “The plants converse...”: “Oṃ, the plants converse together with King Soma: ‘For whomsoever a brāhmaṇa acts, him, O King, do you deliver.’”

2.27

Placing the sacred pot with “Into the pots...”: “Oṃ, he runs into the pots, he is strained in the filter, he increases at the sacrifice with recitations.”

2.28

Filling it with water with “This of mine, O Gaṅgā...”: “Oṃ, this of mine, O Gaṅgā, Yamunā, Sarasvatī, Śutudrī, along with Paruṣṇī, listen to my praise; with Asiknī, Marudvṛdhā, Vitastā, Ārjīkīyā, and with Suṣomā, hear [it]!” Putting in perfume with “Through the door of perfume...”:

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Śāntikamalākara — Kamalākarabhaṭṭa 1587, Sanskrit

Shantikamalakara 2

Contents

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