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Shantikamalakara 3.102_27

English (machine translation) 3.102_27

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3.102_27.1

Now the propitiatory rite for Sinīvālī and Kuhū. Now the Sinīvālī-Kuhū propitiatory rite. In the Prayogapārijāta, Uttaragārgya states: / If a female slave, a wife, or livestock gives birth on Sinīvālī, / likewise a cow, horse, or buffalo cow, it will take away even the prosperity of Indra. / Delivery on Kuhū is considered to produce excessive misfortune of all kinds. / For him whose [dependents] deliver on these [days], there is destruction of lifespan and wealth. / There the evil omen will be powerful, equal to all gaṇḍas. / Abandonment is not [permitted] especially without a propitiatory rite; / abandonment is indeed to be done in that case. An intelligent man should perform a propitiatory rite through learned men. / Even when a propitiatory rite is performed, abandonment is indeed to be carried out; / the meaning is that without a propitiatory rite, abandonment is all the more [required]. / (The meaning is that for that time and for that instant, in the preservation of the child itself, / and in the absence of a propitiatory rite, in the abandonment of the child.) / "A learned man should abandon [it] out of delusion, for gain, or out of ignorance; / without a propitiatory rite, one must abandon the child"—on account of such statements, this is the meaning. / On account of that association, he destroys something, or he himself meets destruction, / the meaning being on account of association with the child. / The propitiatory rite stated in the ritual treatises must be performed promptly to dispel the defect. / Rudra, Śakra, and the Pitṛs are the deities to be worshipped in order. / With gold measuring one karṣa, or with half of that, / or else according to capacity, free from stinginess regarding wealth, / one should cause an image of Śambhu to be made, endowed with four arms, / having in his hands a trident, a sword, the gesture of granting boons, and the gesture of fearlessness respectively, / white in color, with white flowers, wearing white garments, and seated on a bull. / One should perform the worship according to rule with the mantra "Tryambakam...". / Indra has four arms, a thunderbolt, a goad, and a bow with arrows, / is red in color, and is mounted on an elephant, [worshipped] with the mantra "Yata indra...". / And the Pitṛs are dark in color, four-handed, riding in aerial chariots, / holding a staff, a rosary, a water-pot, and [a gesture] like fearlessness; / immediately thereafter one should perform worship with the mantra "Ye te cetana...". / Beginning from the southeast direction, one should set down pitchers in the corners. / In their center one should place a pitcher provided with a hundred perforations.

3.102_27.2

Into them he should deposit the five bovine products and the rest with their respective mantras. By the word "the rest", the five earths and five gems mentioned in the Caturdaśī propitiatory rite [are intended]. / The propitiatory rite stated in the ritual treatises must be performed; he should perform it promptly according to his capacity: / the gift of a cow, the gift of garments, gold, and fine, auspicious land. / The ten gifts have also been stated, [as well as] milk, ghee, and molasses. / Even though the gift of a cow and the rest are included within the ten gifts, there is a second execution [of them]. / Looking into ghee—one should cause these to be performed with their respective mantras; / and homa of firewood sticks, caru, and ghee with sesame, black gram, and mustard seeds; / sesame and black gram constitute a single substance. / With firewood sticks of aśvattha, plakṣa, palāśa, khadira, and the like, / the twice-born should offer one hundred and eight as the principal number for each; / and with the mantra "Tryambakam...", with sesames, and again with the vyāhṛtis. / Endowed with four sacred pots, provided with a large pitcher, / he should perform everything as in the propitiatory rite, and perform the abhiṣeka. / "As in the propitiatory rite" means as in the Caturdaśī propitiatory rite. / He should sprinkle the father, the mother, and the child there with Vāruṇa [mantras], / perform the abhiṣeka of Śaṅkara, and feed the brāhmaṇas, / and satiate all the other brāhmaṇas, / preceded by the blessings of the twice-born according to capacity. / Thus ends the Sinīvālī-Kuhū propitiatory rite. Now the ritual manual. The performer, having made the ritual resolution: "For the purpose of pleasing the venerable Supreme Lord through the pacification of all misfortunes indicated by the birth on Sinīvālī or Kuhū of this child, I shall perform the Sinīvālī birth propitiatory rite", should perform the worship of Gaṇeśa, the puṇyāhavācana, the Nāndī-śrāddha, and the appointment of the ācārya and priests.

3.102_27.3

Then the ācārya, having scattered mustard seeds and sprinkled the ground, begins from the southeast [and] places four pitchers in the intermediate directions with [the mantra beginning] "mahī dyauḥ", etc., and sets in their center a pot with a hundred holes. Having placed inside the four [pitchers] the five earths, the five sprouts, the five gems, the five barks, the five grains, and gold; having worshipped on the vessel full with a hundred holes an image of Rudra fashioned of one half-karṣa; having worshipped to its south Indra with the mantra "yata indra bhayāmahe", etc., and to its north the image of mother and father with the mantra "ye ceha pitaraḥ", etc.; having worshipped Varuṇa in the four pitchers; and having recited the "ā no bhadrāḥ" and "bhadrā" hymns; he establishes the fire. He may also offer grains for the planets. At the end of [the rite of] "[touching] the two eyes with ghee", the sacrifice is performed having made the abandonment: "[I make this offering] to the principal deity Rudra with samidh-sticks of aśvattha, plakṣa, palāśa, and khadira, along with ghee, caru, barley, sesame, and māṣa beans mixed together, one hundred and eight times each; to Prajāpati with these substances and with the vyāhṛtis, twenty-eight times; and with the remainder to Sviṣṭakṛt", etc. At the end of the presentation of the bali, having offered the full offering (pūrṇāhuti) with the mantra "mūrdhānam", etc., the sacrificer, having been sprinkled through the pot of a hundred holes with the water of all the pitchers using the mantras "tat tvā yāmi", etc., should give the ten gifts to the ācārya and others. With [the mantra] "gavām aṅgeṣu", [he gives] a cow. / "Refuge of all worlds, supreme protector of modesty, / you who confer beautiful attire, O garment, grant me peace here!" / With this, [he gives] a garment. With "hiraṇyagarbha", [he gives] gold. / "The earth, refuge of all beings, was lifted up by the Boar; / bestowing endless crops and fruits, grant me peace here!" / With this, [he gives] land. / "This milk has the color of a conch shell; from milk ambrosia is produced; / from milk comes fame, and in milk life-breath resides. / / Therefore, by the gift of milk, grant me peace here!" / With this, [he gives] milk. / "Produced from the wish-fulfilling cow, present in all sacrifices, / ghee is the food of the gods; grant me peace here!" / With this, [he gives] ghee.

3.102_27.4

"Just as Janārdana is the supreme soul of the universe among the gods, / the Sāmaveda among the Vedas, and the Great God among yogins, / / the praṇava among all mantras, and Pārvatī among women, / so sugarcane juice is traditionally declared the best of flavors; / / therefore, O jaggery, always grant me supreme prosperity!" / With this, [he gives] jaggery. Then, having gazed upon his reflection in a bronze plate accompanied by his family with the mantra "rūpaṃ rūpam", / "Ghee is declared to be splendor; ghee is remembered as the destroyer of sin; / ghee is the food of the gods; in ghee the gods are established." / With this, [he gives] the vessel of ghee.

3.102_27.5

Then the ten gifts. And they are: / "A cow, land, sesame, gold, ghee, clothing, grain, jaggery, / silver, and salt: these are said by the learned to be the ten gifts." / Among these, the mantras for six are stated: / "Sesame seeds are remembered as having sprung from the lineage of the great sage Kaśyapa; / therefore, by their gift, may my sin be removed!" / With this, [he gives] sesame. / "Grain consists of all gods; it is the great producer of all things, / the means of livelihood for living beings; grant me peace here!" / With this, [he gives] grain. / "Silver is the delight of the ancestors, and always of Viṣṇu and Śaṅkara; / born from the eye of Śiva, grant me peace here!" / With this, [he gives] silver. / "Since all food flavors are not superior without salt, / and it always pleases Śambhu, grant me peace here!" / With this, [he gives] salt. These should be given accompanied by a sacrificial fee (dakṣiṇā). (Because the logical order overrides the recited order, the statement of the dakṣiṇā is made at the end.) Some, following the recitation order, give the dakṣiṇā in between. Then, having sprinkled the image of Rudra with [the mantra] "tryambakam", having performed the concluding worship, dismissed [the deities], and given [the image] into the hands of the ācārya, he dismisses the fire, causes [the brāhmaṇas] to recite the completion formula, and feeds the brāhmaṇas. The combination of Sinīvālī and Kuhū is with the propitiatory rite for Darśa; some say so because there is no non-occurrence, etc. Therefore, this propitiatory rite is subsumed within Sinīvālī alone. For in Kuhū only the defect is mentioned. Since the Darśa is defined as the union of sun and moon, and this is shown in Kuhū, there only the propitiatory rite for Darśa applies. (Some, however, say there is a combination of both in Kuhū, with a separate Vaiśvānarī rite in Darśavyatīpāta.) Here the symbolic birth from a cow's mouth (gomukhaprasava) does not take place. Thus ends the ritual manual for the propitiation of Sinīvālī and Kuhū. Now begins the propitiatory rite for Darśa.

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