Shantikamalakara 4
English (machine translation) 4
- Language
- English
Contents
- 4.113_108 — 8 parts
4.p1
The hundred roots:
4.102
The hundred roots have been shown by the astrologer Manohara in the *Purāṇasamuccaya*; these are: / 1. barhiśśikhā, 29. śamī, 60. mātuluṅgī, / 2. harikrāntā, 30. plakṣa, 61. jayantī, / 3. punarnavā, 31. palāśa, 62. yavājī, / 4. śarapuṅkhā, 32. aśvattha, 63. puṇḍakī, / 5. varāhī, 33. cūta, 64. droṇapuṣpī, / 6. kākajaṅghā, 34. udumbara, 65. kumbhī, / 7. sulakṣmaṇā, 35. jambū, 66. śrīparṇī, / 8. tumbikā, 36. nadīvṛkṣa, 67. damana, / 9. karkandhu, 37. vetasa, 68. campaka, / 10. karcūrī, 38. punnāga, 69. padmaka, / 11. kāravallikā, 39. arjuna, 70. kāñcanapuṣpikā, / 12. karkocakā, 40. aśoka, 71. siddheśvarī, / 13. cakrānta, 41. vakula, 72. badarī, / 14. śvetārka, 42. śamantaka, 73. rājavṛkṣa, / 15. vyāghrapatrikā, 43. sāla, 74. dhava, / 16. rudantī, 44. tāla, 75. kunda, / 17. aśvagandhā, 45. mūla, 76. mucukunda, / 18. munalī, 46. pāṭalā, 77. gojihvā, / 19. girikarṇikā, 50. śrīvṛkṣa, 78. kṣīrakundukā, / 20. induvāru, 51. the two bṛhatīs, 79. dāḍimī, / 21. apāmārga, 52. balā, 80. bījapūra, / 22. śaṅkhapuṣpī, 53. atibalā, 81. brāhmī, / 23. kumārikā, 54. pāṭhā, 82. mallikā, / 24. pallakī, 55. nāgabalā, 83. bhṛṅgarāja, / 25. gandhārī, 56. jātī, 84. adhopuṣpī, / 26. nirguṇḍī, 57. vakula, 85. matsyākṣī, / 27. devarāśikā, 58. ketakī, 86. cāṭarūpakā, / 28. vaṭa, 59. kadalī, 87. taraṅgiṇī, / 88. guḍūcī, 93. kākajaṅghā, 97. kāśa, / 89. the two niśās, 94. barbarī, 98. ikṣumālā, / 90–91. śatamūlikā, 95. tulasī, 99. root of sarṣapa, / 92. vāguji, 96. kula. / 100. If the stated trees are unavailable, he should collect [roots] of good trees. / But in the *Madanaratna*, Gārgya states another [rule]: / The wise father should himself uproot one hundred roots. / Lakṣmaṇā, śatamūla, śirīṣa, and vetasa, / sahasrā, śvetamūlā, viṣṇukrāntā, and śaṅkhinī, (102)
4.103
sarpākṣī, mīnanetrā, putrapāṇi, kṛtāñjali, / palāśa, bilva, rocanā, and the two kinds of sandalwood. (103)
4.104
[Verse 104] Black māṃsī, murā, uśīra, bālaka, and likewise āmalakī, / gojihvā, tulasī, iṣyā, śatapuṣpā, with lāṅgalī;
4.105
[Verse 105] brahmadandī, droṇapuṣpī, priyaṅgu, white mustard seed, / pippalā, kākajaṅghā, and trāyamāṇā, likewise huhū;
4.106
[Verse 106] and jyotiṣmatī, gāndhārī, gandhapūrṇā, kauśikī, / bhagakṣamā, subhadrā, guḍūcī, indravāruṇī;
4.107
[Verse 107] alābukā, rudantī, kadalī, likewise ketakī, / gokṣura, śataparvī, ariṣṭikā, aparājitā;
4.108
[Verse 108] chinnaruddhā, śatapatrā, nikumbhā, suvarcalā, / aśvagandhā, hastikarṇī, and a second haridrā;
4.109
[Verse 109] uṣṭravau, madhukāra, aśvattha, likewise vakula, / barbarā, apāmārga, mandāra, and atimuktaka;
4.110
[Verse 110] mālatī, svarṇapuṣpā, śrīparṇī, and śrīphala, / darbamūla, karavīra, damayantī, vikaṅkata;
4.111
[Verse 111] pāṭalā, suradāru, and arthasūdanī, / the fruit of the manmathavṛkṣa, and the sprout of the palāśa;
4.112
[Verse 112] rāsnā, nadīvṛkṣa root, suradāru, vidārikā, / śvetavīryā, śvetapākā, and blue lotuses;
4.113
[Verse 113] [and] one should throw in nāgakesara, indīrī, and kumārī.
4.113_2
Śatamūlā is śatāvarī. Sahakā is sahadevī. Śvetamūlā is punarnavā. Mīnanetrā is matsyākṣī. Putrapārā is putrajīva. Kṛtāñjali is 'añjalini-hātā', commonly known as 'hodā'. Palāśa is the pungent root, both white and yellow. Uśī[ra] is vīraṇa. Āmalakī is bhūmyāmalakī. Gojihvā is commonly known as gaḷakumbhī. Brahmadandī is adhaḥpuṣpī, and droṇapuṣpī is kañcuka. Kākajaṅghā is ekāṅgī. Jyotiṣmatī is mālakāṅguṇī. Gāndhārī is [gandha]pūrṇā. Kauśikā is kośātakī. Bhagakṣamā is śigru. Subhadrā is sārivā. Alāmbukā is tumbī. Śataparvā is vacā. Ariṣṭakā is nāgavallī. Chinnaruddhā is pīḍaguḍūcī. Śatapatrā is kamalinī. Nikumbhā is a variety of dantī. Suvarcalā is sūryaphalā. Hastikarṇī is eraṇḍa. Uṣṭra[vau] is ... Sarjarā is bījaka. Atimuktaka is mādhavī. Jātī is ... Svarṇapuṣpā is kuśalī. Damayantī is yūthikā. Ardhasūdanī is bālaka. Manmathavṛkṣa is ādru. Suradāru = devadāru. Vidārikā = bhūkūṣmāṇḍī. Śvetavīryā = girikarṇī. Śvetapākā = guñjā. The rest is clear.
4.113_3
Now the 'all-medicinal herbs' (sarvauṣadhi): / [Verse] Murā, māṃsī, vacā, kuṣṭha, śaileya, the two rajanīs, / śaṭī, campaka, and mustā are remembered as the set of all-medicinal herbs.
4.113_4
Murā = ekāṅgī; māṃsī = jaṭāmāṃsī; śaileya = manaḥśilā; śaṭī is kacorā; the rest is clear.
4.113_5
Kātyāyana: / Under the lunar mansion Mūla, one should perform the Mūla rite. Having prepared a water pitcher endowed with all medicinal herbs and all fragrant substances, one should provide it with a cloth, fragrant scent, and flowers, accompanied by white mustard seeds and blossoms. Having recited the Rudras over it, along with the Apratiratha and Rakṣoghna hymns, having prepared a second water pitcher provided with four spouts, one should place the roots above it, having put them into a bamboo vessel and tied them with a cloth. Therein I shall describe the principal roots: a golden root weighing eighteen māṣas, the seven grains, kārṣmarya, sahadevī, aparājitā, bālā, pāṭhā, śaṅkhapuṣpī, adhaḥpuṣpī, madhuyaṣṭikā, cakrāṅgikā, mayūraśikhā, kākajaṅghā, the two kumārikās, jīvantī, apāmārga, bhṛṅgarāja, lakṣmaṇā, jātī, vyāghrapatra, cakramardikā, siddheśvarī, aśvattha, udumbara, palāśa, plakṣa, vaṭa, arka, dūrvā grass, rohitaka, śamī, śatāvarī, and so forth, making up the hundred roots. Therein I shall mention those that are prohibited: bilva, vibhītakī, nimba, kadamba, rājavṛkṣa, śāla, priyāla, sūdadhi, kapittha, kovidāra, śleṣmātaka, vibhītaka, śālmalī, sarala—all thorny trees are to be excluded. One should perform the consecratory sprinkling with that.
4.113_6
For the father, the infant, and the mother: with 'devasya tvā...' he spreads an audumbarī chair facing north. / Consecrating those seated there with the residues of the oblations, touching the limbs according to their descriptive markers with 'The head...', 'In natural order...', 'My head is splendor...', 'My face is glory...', and so forth. / After the bath, having cooked milk porridge in the south-west, having heated the sruc and sruva ladles made of kārṣmarya wood, and having wiped them, having offered the two portions of ghee, he should offer four oblations with the pot-cooked grain offering with 'asunvanta...' / With 'kṛṇuṣva pājaḥ...' he should offer fifteen ghee oblations with fourfold scooped ghee.
4.113_7
With the two verses beginning 'mā nas toke...', with the six verses beginning 'yā te rudra śivā tanūḥ...', with 'agne rakṣāṃsi sedhati...', 'śukrajyotiḥ...', 'amartyaḥ śuciḥ pāvaka īḍyaḥ...', 'tvaṃ naḥ soma viśvato rakṣā rājan...', 'aṣūyataḥ...', 'sariṣyet...', ending with the eating after the sviṣṭakṛt oblation, he should give to the preceptor a black cow, black sesame seeds, and a golden root accompanied by the seven grains. / A black draft ox to the Brahman priest, garments to the astrologers, gold to the other Brahmins. He should feed the Brahmins with kṛsara and milk porridge. When one is born in the gaṇḍa of the serpent deity (Āśleṣā), this procedure was declared by Kātyāyana; when it is performed, peace arises.
4.113_8
The root is made of gold measuring eighteen māṣas. Some, however, do not read 'measuring eighteen māṣas'. / Madhuyaṣṭikā is jeṣṭhīmadhu. Cakrāṅkitā is atibalā. Now the names of the roots: kārṣmaryā; vālā is uśīra; adhaḥpuṣpī; kākajaṅghā is cidrucirā; sulakṣmaṇā resembles a doll; vyāghrapatrī; siddheśvarī is jātī; rohitaka is fragrant grass; and the others are well known. Thirty-two such roots are mandatory. The others are to be taken from within the hundred roots. In their absence, among those not prohibited, whatever are prescribed and whatever are prohibited, there is an option regarding them.
4.113_9
Now follows the ritual manual for the propitiatory rite of the Mūla lunar mansion as taught by Śaunaka: having performed the "cow-mouth birth" at the stated time, and having proclaimed the place and time,
making the ritual resolution: "I shall perform the propitiatory rite for the Mūla lunar mansion according to the procedure taught by Śaunaka," having performed the worship of Gaṇeśa, the puṇyāhavācana, and the Nāndī-śrāddha, and having chosen an ācārya, a Brāhmaṇa, an assessor, and eight or four officiating priests, he should worship them according to his means with madhuparka offerings, garments, ornaments, and so forth.
Then the ācārya, having controlled his breath, making the ritual resolution: "I shall perform the duties of the ācārya in this rite," scattering mustard seeds with the mantra "Yad atra saṃsthitam," and consecrating the ritual ground by sprinkling it with the mantras beginning with "Āpo hi ṣṭhā," should perform the worship of the deities of the pavilion endowed with auspicious marks, and so forth.
Then, in the north-eastern part of it, having drawn a svastika with colored powders,
touching the ground there with the verse "Mahī dyauḥ," scattering one droṇa of unhusked rice grains with the verse "Oṣadhayaḥ sam," setting down nine pitchers there with the verse "Ā kalaśeṣu," filling them with water from sacred fords with the verse "Imaṃ me Gaṅge," throwing in fragrant paste with "Gandhadvārām," herbs with "Yā oṣadhīḥ," barley grains with "Oṣadhayaḥ sam," dūrvā grass with "Kāṇḍāt kāṇḍāt," the five sprouts with "Aśvatthe vaḥ," five soils with "Syonā pṛthivī," fruit with "Yāḥ phalinīḥ," the five gems with "Sahi ratnāni," the five bovine products with the verse "Āpo hi ṣṭhā," and gold with "Hiraṇyarūpam," wrapping the sacred pot with a cloth with the verse "Yuvā suvāsāḥ," he should set down a full vessel made of copper, bamboo, or the like with the verse "Pūrṇā darvi."
Others, however, upon considering the original statements cursorily, say that placing upon the unhusked rice grains a sacred pot wrapped in cloth, filled with water, and endowed with the five bovine products, gold, and sprouts, and then throwing in fruit, gems, herbs, and so forth, followed by worship with sandal-paste and flowers, is external to tradition. Then, for the Rudra sacred pots in the four cardinal directions, touching the ground with "Mahī dyauḥ," scattering barley grains according to capacity, and setting up the four sacred pots, he should carry it out through the placement of the full vessel. There,
the mantra is repeated for each sacred pot.
4.113_10
Then, having invoked a golden image of Rudra upon the cloth over the full vessel with the mantra "Tryambakam," he should worship it with the sixteen services of worship using that very mantra.
4.113_11
Of this [mantra], Vasiṣṭha is the seer, Rudra is the deity, and anuṣṭubh is the meter. Then one officiating priest, touching the pitcher, should recite the Rudraikādaśinī if he belongs to the Yajurveda; if he belongs to the Ṛgveda, however, [he recites] the four Rudra hymns; and if he belongs to the Sāmaveda, the Rudra chants. Here, in both cases, the number eleven, eight, three, two, or one is to be adopted according to ability. Some say that Rudra is common to all; but for the Ṛgvedin and the Sāmavedin, there is an option between [the chants] along with the Susāman and Rudra. In that regard, the nyāsa of Rudra and so forth is to be found in the Rudrapaddhati composed by our guru.
4.113_12
As for the Rudra hymns: "Kad Rudrāya" consists of nine verses; Aghoraka is the seer, Rudra is the deity, the meter is gāyatrī, and the application is in the recitation of the Rudra hymn. The twelve verses beginning with "Imā Rudrāya": Kutsa is the seer, Rudra is the deity, the first nine verses are in jagatī, the final ones in triṣṭubh, and the application is in the recitation. "Ā te pitā" consists of fifteen verses; Gṛtsamada is the seer, Rudra is the deity, the meter is triṣṭubh, and the application is in the recitation. Of the four verses "Imā Rudrāya sthiradhanvane": Vasiṣṭha is the seer, Rudra is the deity, the meter is jagatī, the last verse is in anuṣṭubh, and the application is in the recitation.
Of the eleven Indra chants beginning with "Avo rājānam": Vāmadeva is the seer, Rudra is the deity; the meter of the first chant is triṣṭubh, then of the four [following] is gāyatrī, then of the three is triṣṭubh, and then of the three is utkṛti; the application is in the recitation.
Then one officiating priest should recite the mantra "Tryambakam" one thousand and eight times at the central pitcher.
4.113_13
At this [pitcher], however, he should recite four hymns in sequence. And they are: "Āśuḥ śiśānaḥ" consists of thirteen verses; Apratiratha Indra is the seer, Indra is the deity; in the fourth, Bṛhaspati is the deity; the meter is triṣṭubh, the last verse being in anuṣṭubh; the application is in the recitation.
4.113_14
Of the anuvāka "Tvam agne Rudraḥ": Havyavāh is the seer, Rudra whose nature is Agni is the deity, the meter is jagatī, and the application is in the recitation.
4.113_15
Application: of the protective mantra "Tvam agne": Vāmadeva is the seer, Agni is the deity, the meter is triṣṭubh, and the application is in the recitation.
Of the hymn of twenty-five verses "Rakṣohaṇam": Āṅgirasa is the seer, Vāyu and Agni are the deities, the meter is triṣṭubh, and the last four verses are in anuṣṭubh; the application is in the recitation. Here the count is to be taken according to capacity in the manner stated before. In the fourth, however, he should also recite the Pavamāna once. Alternatively, the recitation of these as well may be performed only at the Rudra pitcher; some say the propitiatory recitation is to be performed at the four [pitchers]. Thus, if five pitchers are not possible, having established two pitchers: in this view, all the recitations of the previously mentioned Rudra mantras and the like are performed at the Rudra pitcher; at the other pitcher, however, having invoked Varuṇa, he should perform the propitiatory Rudra recitation.
4.113_16
Or rather, in place of five pitchers, there may be a single one with four spouts. In that case, the rites of the central pitcher are performed at the central opening, and the rites of the four pitchers at the four spouts—this is the distinction. Then, to the north of the pitchers established earlier, having drawn a [lotus] with twenty-four, ten, or five colors, or with white rice flour, there, in its pericarp...
4.113_17
Having set up the pitcher with the verse beginning 'mahī dyaus' and so forth, having filled it with water with the verse 'imaṃ me gaṅge', having thrown fragrance [into it] with the verse 'gandhadvārām', one should deposit one hundred garlands therein. / In their absence, having thrown in viṣṇukrāntā, sahadevī, tulasī, and śatāvarī, and having thrown in kuśa grass and saffron; having performed [the procedure] up to the placement of the full bowl beginning with 'yā oṣadhīḥ' and so forth; having arranged a covering of eighteen cloths over it; on the pericarp, having bathed the idol of Nirṛti, fashioned from half a niṣka [of gold or silver], with the five nectars, and having installed it; to its south, with the verse 'indraṃ vo' whose seer is Madhucchandas, whose deity is Indra, and whose metre is Gāyatrī, one should install Indra; and to its north, with the verse 'apsu me' whose seer is Medhātithi, whose deity is the Waters, and whose metre is Anuṣṭubh, one should install the Waters. And the deities are: the Viśvedevas, Viṣṇu, the Vasus, Varuṇa, Aja Ekapāt, Ahirbudhnya, Pūṣan, the two Aśvins, Yama, Agni, Prajāpati, Soma, Rudra, Aditi, Bṛhaspati, the Serpents, the Pitṛs, Bhaga, Aryaman, Savitṛ, Tvaṣṭṛ, Vāyu, Indrāgnī, and Mitra. Then one should invoke the world-protectors. / Then, having established the fire in the south-west, having invoked the planetary deities in its north-east with their respective mantras, one should perform the anvādhāna: / That is to say—taking two firewood sticks, reciting up to 'cakṣuṣī ājyena', [saying: 'I shall sacrifice] to the nine planetary deities with such-and-such number of combined oblations of firewood sticks, caru, and ghee; to the presiding deities, counter-presiding deities, the world-protectors, and Vināyaka and the others, each with such-and-such number of combined oblations of firewood sticks, caru, and ghee; to Nirṛti with one hundred and eight oblations per substance consisting of milk porridge mixed with clarified butter, caru, firewood sticks, and ghee; to Indra and the Waters with twenty-eight [oblations] per substance with the fifteen verses, [or] eight oblations of kṛsara per verse; to Agni, the lord of the field, Mitrāvaruṇa, and Agni with eight oblations of kṛsara each, [and] with oblations of firewood sticks, ghee, and caru; to Soma thirteen times with oblations of milk porridge; to Rudra with four-scooped ghee; to Agni, Vāyu, Sūrya, and Prajāpati with ghee; with the remainder to Sviṣṭakṛt', and having performed [the rites] up to the placement of the full bowl, one should perform the worship of Nirṛti and the others with their respective mantras. There, two cloths, red sandalwood paste, black fragrant flowers, incense of ram's horn, a lamp fed with goat-fat, and cakes for coarse food [are offered]. / For a Brahmin, in place of liquor, milk mixed with salt; in place of meat, salted milk porridge; for Kṣatriyas and others, if available, the primary [substances] themselves. These are the offerings of food. Having performed the worship ending with sipping of water, [presentation of] flowers, and so forth, having cooked the milk porridge and kṛsara-caru according to the order of the anvādhāna saying '[I cook this] for so-and-so', one should perform [the rites] up to the ghee portions. / Then, to the south of the sacrificer, he should make the renunciation intended for all the deities. / Then the officiating priest, together with the priests, should sacrifice, that is to say: / Having sacrificed firewood sticks, ghee, and caru to the nine planetary deities, presiding deities, counter-presiding deities, Vināyaka, and the others with their respective mantras according to the previously stated numbers, the four substances should be sacrificed by the priests with the mantras of Nirṛti, Indra, and the Waters in proper sequence. / Of the fifteen-verse hymn 'kṛṇuṣva', Gotama Vāmadeva is the seer, Rakṣohan is the deity, Triṣṭubh is the metre; it is employed in the oblation of kṛsara. One should sacrifice eight times per verse. / Having sacrificed oblations of kṛsara into the fire with the Gāyatrī eight times: of 'jātavedase', Kaśyapa is the seer, Durgā is the deity, Triṣṭubh is the metre, [offering] kṛsara; of 'tryambakam', Vasiṣṭha is the seer, Rudra is the deity, Anuṣṭubh is the metre, [offering] kṛsara; of 'sīrā yuñjanti', Budha Saumya is the seer, praise of the priests is the deity, Gāyatrī is the metre, it is employed in the oblation of kṛsara; of 'tām agnivarṇām', Saubhari is the seer, Durgā is the deity, Triṣṭubh is the metre, [offering] kṛsara eight times; of 'agnim', Medhātithi Kāṇva is the seer, Agni is the deity, Gāyatrī is the metre, [offering] kṛsara eight times; of 'kṣetrasya', Vāmadeva is the seer, the guardian of the field is the deity, Anuṣṭubh is the metre, [offering] kṛsara eight times; of 'gṛṇānā', Jamadagni is the seer, Mitrāvaruṇa are the deities, Gāyatrī is the metre, [offering] kṛsara eight times; of 'agniṃ dūtam', Virūpa Āṅgirasa is the seer, Aṅgāraka is the deity, Gāyatrī is the metre, [offering] kṛsara eight times; of the fifteen-verse hymn 'hiraṇyavarṇām', Ānanda, Kardama, Ciklīta, and Indirāsuta are the seers, Śrī is the deity, the first three are Anuṣṭubh, the fourth is Prastārapaṅkti, the fifth and sixth are Triṣṭubh, then eight are Anuṣṭubh, the last is Prastārapaṅkti, it is employed in the fire oblation. / Per verse, one should sacrifice firewood sticks, ghee, and caru in any of the numbers: twenty-eight or eight. / Of 'tvaṃ naḥ soma viśvataḥ', Pragātha is the seer, Soma is the deity, Triṣṭubh is the metre, it is employed in the oblation of milk porridge. Or from the mantra 'tvaṃ naḥ soma viśvato gopāḥ'; or 'tvaṃ naḥ sa kratur'; of these two, Indra-Vimada is the seer, Soma is the deity, Prastārapaṅkti is the metre. Then, having taken the four-scooped ghee, with 'yā te rudra'—Kaśyapa is the seer, Rudra is the deity, Svarāj-Anuṣṭubh is the metre—one should sacrifice with this.
4.113_18
Then, having sacrificed ghee with the ladle using the separated and combined vyāhṛtis, one should perform the atonement beginning with the sviṣṭakṛt oblation. / Then one should present propitiatory offerings of black gram along with lighted lamps to the directional guardians, to the nine planets, to Vināyaka and the others, to Nirṛti, to Indra, to the Waters, to Rudra, and to the guardian of the field.
4.113_19
Then the ācārya or the sacrificer, having filled the ladle and placed fruits and the like thereon, should offer the full oblation (pūrṇāhuti).
There the mantras are:
Of the eleven-verse hymn "samidrā dūrmiḥ...", Gautama Vāmadeva is the sage, Agni is the deity, triṣṭubh is the metre, the final verse is in jagatī; its application is in the full oblation.
Of "prajāpate...", Hiraṇyagarbha Prajāpati is the sage, triṣṭubh is the metre; of "pūrṇā darvī...", the Viśvedevas are the deity, Śatakratu is the sage, anuṣṭubh is the metre; its application is in the full oblation. Of "sapta te agne...", Saptavadagni is the sage, jagatī is the metre; its application is in the full oblation. Having thus offered the full oblation and completed the rest of the rite such as the bringing forward of the praṇītā water, on the alternative of performing the propitiatory rite in the fire,
having deposited [the sacred fire] at this time—if performing the rite of the nine planets together with the propitiatory rite, at this moment the rite of the nine planets should be performed separately in that very fire.
Then, touching the four pitchers to the south of the central pitcher, he should chant the Tryambaka mantra a hundred times.
If he is a Ṛgvedin, he should recite the Rudrasūktas; if a Sāmavedin, the Rudrasāmans; if an Atharvavedin, the Tryambaka mantra alone. Or, having worshipped [the deities] by a count of eleven, eight, three, two, or one, having bathed with [the recitation of] "tryambakam..." and "mo ṣu ṇaḥ...", and having collected the water of all the sacred pots in another vessel, the ācārya, along with the priests, should cause the sacrificer—whose body has been anointed with all medicinal herbs, who has donned new garments, and to whose left sits his wife with their son, she too wearing new garments—to sit down, and sprinkle them with the mantras to be spoken:
Of the six verses "tribhis tvam deva...", Vasiṣṭha is the sage; of the first three, Agni is the deity; of the next four, the Viśvedevas are the deity; the first is gāyatrī, the second is anuṣṭubh, three are gāyatrī, the final two are anuṣṭubh; their application is in the consecratory sprinkling.
Of the nine verses "āpo hi ṣṭhā...", Sindhudvīpa Āmbariṣa is the sage, the Waters are the deity, gāyatrī is the metre, the final two are anuṣṭubh, the fifth is vardhamānā, the seventh is pratiṣṭhā; their application is in the consecratory sprinkling.
Of the pair of verses "āpa id vā...", the Seven Sages are the sage, the Viśvedevas are the deity, anuṣṭubh is the metre; their application is in the consecratory sprinkling.
Of "sahasrākṣeṇa...", Yakṣanāla Prājāpatya is the sage, Yakṣahan is the deity, triṣṭubh is the metre; its application is in the consecratory sprinkling.
Of the three mantras beginning with "devasya tvā..." found in the Āpastamba recension, and of the six beginning with "yajñāgre...", Prajāpati Manu is the sage, triṣṭubh is the metre; their application is in the consecratory sprinkling.
Then:
Verse: May that god who bears the thunderbolt, Mahendra, whose mount is an elephant, / avert the fault of the child born in Mūla from the mother and the father.
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Verse: May that god who bears the spear, the consumer of offerings, whose mount is a ram, / the seven-tongued fire of the forest, avert the fault of Mūla.
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Verse: May that god who bears the staff, Dharma, whose mount is a buffalo, / Yama, avert from me the fault of the child born in Mūla.
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Verse: May that god who bears the sword, Nirṛti, the lord of the rākṣasas, / pacify the fault arising from Mūla that has occurred at the gaṇḍānta junction.
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Verse: May that god who bears the noose, Varuṇa, the lord of waters, / whose mount is a crocodile, the wise Pracetas, avert the sin arising from Mūla.
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Verse: May that god who is the breath of the world, Māruta, whose mount is a deer, / the bestower of peace, pacify the child's fault arising from Mūla.
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Verse: May that god who is the lord of order, bearing a sword, whose mount is a horse, / avert the fault of Mūla from the mother, the father, and the child.
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Verse: May that god who is Paśupati, bearing the Pināka bow, whose mount is a bull, / quickly avert the fault of the Āśleṣā and Mūla gaṇḍānta.
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Verse: May Viṣṇu, Īśa, the field-guardian (Kṣetrapāla), Durgā, the world-guardians, and the nine planets, / all bringers of peace, effect the pacification of all faults.
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Then he should sprinkle him with [the verses] beginning with "surās tvā...". Of "tac chaṃyoḥ...", Śaṃyu is the sage, the Viśvedevas are the deity, śakvarī is the metre; its application is in the consecratory sprinkling. Then, having been sprinkled with the water from the sacred pots of Rudra, Nirṛti, and the propitiatory rite, or with other [water] through a hundred-holed vessel, the sacrificer should put on two washed garments, apply the forehead mark (tilaka), wear sacred ashes, worship the ācārya and others preceded by the ritual resolution, and give them a priestly gift (dakṣiṇā).
There, he should give to the ācārya a milch cow with her calf along with a priestly gift.
Kaśyapa, however, states:
"He should give a bull and a lump of iron to the ācārya along with a priestly gift." To the brahman priest, a bull; to the reciter of the Rudra mantras, a black draft-ox; and having given priestly gifts to the officiating priests according to his capacity, having given an abundant additional gift, having performed the concluding worship of Nirṛti and the rest, having dismissed them with "Rise up..." or "...unto Indra..." and "May the hosts of gods go...", having received unbroken rice grains and blessings from the hand of the ācārya, having worshipped the fire, having dismissed it with "Go, go...", having fed a hundred, fifty, or ten brāhmaṇas, having had the propitiatory hymn (śāntisūkta) recited, having muttered "yasyāḥ smṛtyā...", and having dedicated the rite to the Lord, he should eat.
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Thus ends the manual for the propitiatory rite of Mūla in the Śāntiratna composed by Kamalākarabhaṭṭa.
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Now, the propitiatory rite for Mūla and Āśleṣā declared in the Pitāmahasaṃhitā according to the Madanaratna:
Verse: Two ghaṭikās at the beginning of Mūla and likewise at the end of Jyeṣṭhā: / that is to be known as Abhuktamūla; a child born therein one should abandon. (1)
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Verse: At the beginning of Mūla is the junction-peril (gaṇḍa) for the father; the second is the junction-peril for the mother; / the third is for wealth and grain; the final quarter brings auspiciousness. (2)
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Verse: In Āśleṣā too, all the results are opposite, just as in Mūla. / In the presence of Śūla, Vyāghāta, Vajra, Vyatīpāta, and Vaidhṛti [yogas], (3)
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Verse: and Parigha, or an afflicted weekday, Viṣṭi, or venomous nāḍīs (viṣanāḍikās), / when joined with inauspicious yogas and the like, the fault of Mūla becomes greater. (4)
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Verse: Now, therefore, I shall fully declare the auspicious procedure for the propitiatory rite: / [an image of] Nirṛti [should be fashioned] with a niṣka, eight barleycorns, or gold. (5)
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Verse: If the junction-peril (gaṇḍa) is in the Serpent mansion (Āśleṣā), the wise man should make the shape of a serpent. / He should make a fire pit measuring one cubit, and likewise in length, / endowed with three girdles and provided with a vulva-shaped hearth-lip. (6)
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Verse: He should have a pavilion erected there according to the extent of his wealth. / Having caused the puṇyāhavācana to be recited and having duly formulated the ritual resolution according to rule, (7)
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Verse: the wise man should choose four adorned officiating priests. / Thereafter he should choose the ācārya, who has been adorned with garments and the like. (8)
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Having brought four well-adorned black pitchers, / [and] a large, well-adorned pitcher equipped with a hundred holes, // 9
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Wrapped with a cord, one should place it in the center upon grain; / [also] a hundred roots and similar [herbs], flowers, and the nine gems, // 10
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Ten kinds of earth, and likewise the five sprout-twigs, / the decoctions of five trees, and likewise the five bovine products, // 11
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The five fragrant substances, marketable goods, and the three metals, / all grains, and likewise kuśa grass and dūrvā grass, // 12
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And water from all pilgrimage sites—one should place [these] in all the pitchers. / I shall state by name those roots which number one hundred: // 13
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Sahadevī, śikhā, apāmārga-puṅkhā, viṣṇukrāntā, punarnavā, / candravṛkṣa, white guñjā, dugdhikā, and balā; // 14
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Kākabandhu, vāyadūrvā, kākamācī, śatāvarī, / karkara, surasā, brāhmī, nirguṇḍī, musalī, vacā; // 15
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Varṣābhū, śaṅkhinī, pāṭhā, samaṅgā, the two bṛhatīs, / apāmārga, kuśa, bhṛṅgarāja, the forms of kāsakhaṇḍaka; // 16
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Śrīvṛkṣa, indrayava, plakṣa, the brahmavṛkṣa, and mango, / jambū, bilva, murā, māṃsī, mustā, ariṣṭa, the two niśās; // 17
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Banana, ketakī, palm, śrīparṇī, and sallakī, / pāṭalā, lodhra, kośāra, kośātakī, agnimantha; // 18
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Jīvantī, pomegranate, śāla, tamāla, bījapūraka, / punnāga, bakula, kunda, madhura, mucukunda; // 19
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Mudga, māṣa, balā, nandīvarta, kuraṇṭaka, / campaka, nyubjaka, kuṣṭha, guḍūcī, and āmalakī; // 20
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Uśīra, bālakhadira, and karañja, / kandapa, the aśvattha tree, karāhva, and granthiparṇī; // 21
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Raśanā, śaṅkhinī, nāgāhvā, potakī, / lotus, white water-lily, kośa, blue lotus, and the two bṛhatīs. // 22
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These are the one hundred roots that remove all misfortune. / In the absence of the hundred roots, one should cast in all the herbs (sarvauṣadhi); // 23
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And in the absence of all the herbs, one should cast in the ten herbs. / In the absence of all roots, one should cast in just gold. // 24
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Devadāru, the two niśās, lotus, blue lotus, / kuṣṭha, raudra, priyaṅgu, tagara, and the root [itself], // 25
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Dhātrī fruit, vacā, karṇī, mustard, dried ginger, / murā, māṃsī, caṇḍī, uśīra, and vālaka, // 26
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Śailajā, gṛdhraparṇī, sandalwood, and tāraka, / together with siddhi and vṛddhi, are declared as 'all the herbs'. // 27
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Kuṣṭha, māṃsī, the two haridrās, murā, śaileya, sandalwood, / vacā, camphor, and mustā are remembered as the ten herbs. // 28
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With the mantra 'yā oṣadhīḥ…', one should deposit the medicinal herbs and the like; / with the mantra 'sahiratnāni…', one should deposit the nine gems; // 29
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Taking the earth, one should place it with the mantra 'uddhṛtāsi…'; / and one should deposit the sprout-twigs with the mantra 'pra vo yajñāḥ…'; // 30
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With the mantra 'yāś ceda…', one should deposit the bark; / the five bovine products with the Gāyatrī and other mantras, and the dūrvā stalks with 'kāṇḍāt kāṇḍāt…'; // 31
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[One deposits] honey with 'madhu vātāḥ…', and sugar with '…'; / at the mouth of the sacred pot is Brahmā, in the middle Rudra, and then Hari; // 32
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'May all oceans, rivers, holy places, clouds, and streams / arrive to destroy the evils of the sacrificer.' // 33
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'Imaṁ me varuṇa…' is the first [hymn], 'tvā yāmi…' is the second, / 'tvan no agne…' is the third, and 'sa tvan no agne…' is the subsequent one. // 34
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The ācārya should worship the large pitcher with the root mantra, / [and with] 'mūlaṁ prajām…' and 'sarve daṁsarpaḥ…'. // 35
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In front of the hundred-holed [pitcher], he should worship the deity right there; / he should wrap Nirṛti and the Lord of Serpents with a pair of cloths. // 36
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And he should worship the world-protectors, Indra and the others, each with their own mantra. / Having thus completed the worship, he should then perform the rite of fire oblation. // 37
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He should offer well with firewood sticks, ghee, caru, and sesame seeds, / either one thousand and eight times, or one hundred and eight times. // 38
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The eight oblations of 'mūlaṁ prajām…' are the offering formulas in proper sequence; / then he should perform the secondary fire oblations with ghee together with caru. // 39
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With the mantras 'prajāpataye svāhā' and 'sarpebhyaḥ svāhā', / and well collected in mind, he should have the vyāhṛti fire oblation performed. // 40
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He should offer the full oblation and perform the consecratory sprinkling; / lifting the hundred-holed [pitcher], one should hold it over [the sacrificer's] head. // 41
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They should pour water into the hundred-holed [vessel] with the mantras relating to Varuṇa, / with the mantras beginning with 'samudrajyeṣṭhāḥ…', and likewise 'devasya tvā…', // 42
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With the mantra 'śiro me śrīḥ…', with the three beginning with 'āpo hi ṣṭhā…', / with the mantras 'punantu mā devajanāḥ…' and 'trātāram…', // 43
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With the mantras beginning with 'dve śāntī…', and also with the mantras spoken in the Matsyapurāṇa. / Discarding his wet clothes, he should present them to the ācārya. // 44
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Having performed the gazing into ghee, he should give it to a good Brahmin. / He should give a bull to the ācārya, and likewise an iron ingot, // 45
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And a cow with its calf, adorned with all ornaments, as the sacrificial fee; / he should give half of that to the Brahman priest, and half of that to the officiating priests. // 46
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Afterwards he should feed Brahmins according to his capacity. / A man who, filled with devotion, performs this propitiatory rite according to this ordinance, // 47
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His long life, health, sovereignty, and renown will surely come to be. / Thus ends the propitiatory rite for Mūlā and Āśleṣā in the work of Kamalākarabhaṭṭa. // 48
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Now, the propitiatory rite for Āśleṣā. / In that regard, the result of the quarters has been stated earlier in the Jayārṇava:
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The head, eyes, neck, the pair of ears, the arms, / heart, knees, private parts, and feet: these are the parts of the serpent's body. // 1
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Five, seven, two, three, four, eight, eleven, / six, nine, and five are the nāḍīs respectively, beginning from the head. // 2
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Sovereignty, loss of the father, destruction of the mother, indulgence in sensual deeds, / devotion to the father, strength, sound sleep, renunciation, enjoyment, and wealth—in that order. // 3
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The details, however, should be known from the Nirṇayasindhu. Śaunaka states the propitiatory rite, as follows: / “Now I will declare the supreme propitiatory rite for those born under Āśleṣā. / On the twelfth day after birth, one should perform the propitiatory rite and fire oblation. 4
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If that is not possible, [it should be performed] on the birth lunar mansion, or on another auspicious day. / Having bathed with an oil-massage and so forth on that [day], he should select the best of the twice-born. 5
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If he has the means, there should be five pitchers, or two if those cannot be obtained: / one for establishing the deity, and one for consecration by mantra to Rudra. 6
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Placing [the items] into the pitcher according to the method prescribed for the Mūla lunar mansion, he should worship it / on a piece of ground smeared with cow dung and beautified with pavilions. 7
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There he should have a lotus drawn, endowed with twenty-four petals; / or else he should have it drawn with grains of rice that are red, yellow, white, and black. 8
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The wise man should place [the deity] in the pericarp, and establish the pitcher upon them. / The establishing upon the sacred pot is remembered to be performed with the mantra ‘ā kalaśeṣu’. 9
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He should fill the pitcher with sacred water with the mantra ‘imaṃ me gaṅge’, / and he should worship the pitcher with perfume, cloths, and the like, using their respective mantras. 10
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With the mantra ‘yāḥ phalinīḥ’, he should throw in jewels, herbs, and so forth. / Then upon a vessel placed atop the pitcher, he should worship the image of Āśleṣā. 11
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Having had it made according to his means, measuring one niṣka, half, or a quarter, / he should worship the lunar mansions preceding and following it to the south and to the north. 12
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He should worship the other lunar mansions starting from Indra's [direction] up to Īśāna's. / The consecration by mantra of the two pitchers is according to the procedure stated for Mūla. 13
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The worship of Rudra on the Rudra-pitcher, however, and the rest [of the ritual] he should perform as before. / ‘namo 'stu sarpebhyaḥ’ is stated to be the worship mantra. 14
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The Serpent is red, three-eyed, two-armed, clad in yellow garments, / holding a shield and sword, fierce, and adorned with divine ornaments. 15
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Having meditated on him thus and then worshipped him, he should begin the ritual of the fire oblation / according to the path taught in the recension of the performer, or of the preceptor. 16
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Having performed the ritual up to the preparation of the fire-face and taken the sacrificial substance according to scripture, / he should make offerings with ‘idam sarpebhyaḥ’, and perform the offerings to the principal, presiding, and co-presiding deities. 17
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Either one hundred and eight, or twenty-eight [oblations]. / He should perform the rest of the sequence of the fire oblation like that of the Mūla lunar mansion. 18
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Having performed the rites ending with the full oblation, and likewise [the collecting of] the residue, / and having thrown the residue into the pitcher amidst recitations, he should then perform the consecratory sprinkling. 19
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For the sacrificer accompanied by his wife and son, as before, / the preceptor should perform the consecratory sprinkling, and likewise the priests joined together. 20
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He should perform the consecratory sprinkling with the consecrated waters of the pitcher; / likewise he should sprinkle him with sprout-twigs and puranic mantras: 21
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‘For the one born under the Āśleṣā lunar mansion, may all the evil boded for his mother, father, wealth, / brothers, kinsmen, and family members be removed! 22
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May he who is named Vāgeśvara, the presiding deity Bṛhaspati, / remove the gaṇḍānta affliction from the mother, father, and the child! 23
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May the ancestors of all beings always protect the father / of the one born under the Serpent's lunar mansion, and his wealth, kinsmen, and relatives!’ 24
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When the consecratory sprinkling is performed in this manner, propitiation of the Serpent will certainly take place. / Then the sacrificer, wearing white garments and suitably adorned, 25
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should then gratify the brahmins with fees, as in the case of Mūla. / By the procedure thus stated, may all misfortune be removed! 26
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All desires are attained, and there will be a lifespan as stated in the Veda.” 27
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He states the mantra for the guest-water offering: / ‘Obeisance to you, lord of serpents and leader of the troops of nāgas! / Accept the guest-water offered by me for the pacification of all misfortune!’ 28
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During a serpent-gaṇḍa, one should perform [the rite] like that of the Mūla lunar mansion, as far as one is able. 29
4.113_108.1
During the consecratory sprinkling, an adaptation should be made: ‘…for the propitiation of the faults of one born under the gaṇḍānta lunar mansion of Āśleṣā/Mūla’. / Thus ends the Āśleṣā propitiatory rite according to Śaunaka. / Now the ritual manual: / Having performed the ritual imitation of a cow's delivery at the stated time, having proclaimed the place and time, having made the ritual resolution: ‘In order to please the venerable Supreme Lord through the pacification of the misfortune and so forth to the father and others indicated by this boy's birth under the Āśleṣā lunar mansion, I shall perform the propitiatory rite for birth under the Āśleṣā lunar mansion, preceded by the nine planets fire sacrifice’, and having performed the worship of Gaṇeśa, the puṇyāhavācana, the worship of the Mothers, and the Nāndī-śrāddha, he should select the preceptor and the priests. Then the preceptor, having made the ritual resolution: ‘I will perform the duty of the preceptor in this rite’, having scattered mustard seeds with ‘yad atra saṃsthitam…’, having sprinkled the ritual ground with the mantras ‘āpo hi ṣṭhā…’, having drawn a svastika in five colors in the northeastern quarter, having touched the ground there with ‘mahī dyauḥ…’, having scattered a droṇa measure of unhusked rice with ‘oṣadhayaḥ sam…’, having placed the pitcher there with ‘ā kalaśeṣu…’, having filled it with ‘imaṃ me gaṅge…’, having added perfume and flowers with ‘gandhadvārām…’, herbs with ‘yā oṣadhīḥ…’, barley grains with ‘oṣadhayaḥ sam…’, dūrvā grass with ‘kāṇḍāt kāṇḍāt…’, five sprout-twigs with ‘aśvatthe vaḥ…’, seven earths with ‘syonā…’, a fruit with ‘yāḥ phalinīḥ…’, the five jewels with ‘sahi ratnāni…’, the five bovine products with the three verses ‘āpo hi ṣṭhā…’, gold with ‘hiraṇyarūpaḥ…’, having wrapped it with cloths using ‘yuvā suvāsāḥ…’, should place the filled vessel with ‘pūrṇā darvi…’. / Then, upon a vessel placed atop the filled vessel, on a golden image of Rudra, having invoked Mṛtyuṃjaya with the mantra ‘tryambakam…’, he should worship him. Of this [mantra], Vasiṣṭha is the seer, Rudra is the deity, and the metre is anuṣṭubh.
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Then, one officiating priest touches the pitcher and mutters the eleven Rudras: if the sacrificer belongs to the Yajurveda; but if he belongs to the Ṛgveda, the four Rudra hymns; and if he belongs to the Sāmaveda, the Rudra sāmans. The count of the hymns or sāmans should be taken as eleven, eight, three, two, or one. Some say: Rudra is common to all, whereas for the Ṛgvedin and Sāmavedin, the hymns and sāmans are an alternative to Rudra; this is indeed how the learned perform it. The Rudra-nyāsa and the rest should be looked up in the Śrīguru Rudrapaddhati. / The Rudra hymns, however, are: 'kad rudrāya', consisting of nine verses, Ghora Kaṇva [is the seer], Rudra [the deity], Anuṣṭubh and Gāyatrī; 'imā rudrāya', consisting of one verse, Kutsa [is the seer], Rudra [the deity], the first two verses Jagatī, the last two Triṣṭubh; 'ā te pitaraḥ', consisting of fifteen verses, Gṛtsamada [is the seer], Rudra [the deity], Triṣṭubh; 'tam u ṣṭuhi', Bhauma Atri [is the seer], Rudra [the deity], Triṣṭubh; 'bhuvanasya pitare', Ṛjiśvan [is the seer], Rudra [the deity], Triṣṭubh; 'tryambakaṃ', Vasiṣṭha [is the seer], Rudra [the deity], Anuṣṭubh. The seer and other details of the Rudra-sāman should be looked up in the Tulāpuruṣapaddhati. Then he should mutter 'tryambakaṃ' a thousand and eight times, and the Pāvamānī verses, over the central pitcher. / Then, over the eastern pitcher, 'āśuḥ śiśānaḥ', consisting of thirteen verses: Apratiratha Indra is the seer, Indra the deity, Triṣṭubh the metre, the last verse Anuṣṭubh. Over the southern pitcher, the section 'tvam agne rudraḥ': Havyavāh is the seer, Rudra whose self is Agni the deity, Jagatī metre. Over the western pitcher, 'rakṣohaṇaḥ': Vāmadeva [is the seer], Agni [the deity], Triṣṭubh. / Over the northern pitcher, 'rakṣohaṇaṃ', consisting of twenty-five verses: the Āṅgirasas [are the seers], Vāyu and Agni [the deities], Triṣṭubh, the last four Anuṣṭubh; this is employed in muttering. / Here too, the previously stated count should be adopted according to one's capacity. If five pitchers are not available, he should establish a pitcher with four spouts and five mouths and perform everything in that very vessel. / Then, north of the pitcher, having made a twenty-four-petalled lotus of five colours, he should set up a sacred pot on the pericarp as before. / There, in the case of the paddy grains, there is no restriction.
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With 'yāḥ phalinīḥ', he should throw in jewels and medicinal herbs. Then, upon the full platter resting atop the pitcher, he should invoke the idol of Āśleṣā, named Sarpa, with the mantra 'namo 'stu sarpebhyaḥ'. / Verse: Then Sarpa is red, three-eyed, two-armed, clad in blue garments, / bearing a shield and a sharp sword, adorned with divine ornaments. / Having thus meditated on Sarpa, to its south, with the mantra 'bṛhaspate' (Gṛtsamada [is the seer], Bṛhaspati [the deity], Triṣṭubh [the metre]), having invoked Bṛhaspati into an idol, and to its north, having invoked the Ancestors into an idol of the Ancestors with 'udīratām' (Śaṅkha [is the seer], the Ancestors [the deities], Svadhā [the deity], Triṣṭubh [the metre]), starting from the east on the twenty-four lotus petals, he should invoke the lunar mansions and their presiding deities, beginning with Pūrvā[phālgunī] and ending with Punarvasu: / namely, Aryaman, Bhaga, Savitṛ, Tvaṣṭṛ, Vāyu, Indrāgnī, Mitra, Indra, Nirṛti, the Waters, the Viśvedevas, Viṣṇu, the Vasus, Aja Ekapād, Ahirbudhnya, Pūṣan, the Aśvins, Yama, Agni, Prajāpati, Soma, Rudra, and Aditi.
4.113_108.4
Then, having invoked the World Guardians, the officiating priest, having installed the fire, the idol, and the planets, should add fuel to the fire: each of the nine planets with a specified number of firewood, caru, and ghee oblations; Bṛhaspati and the Ancestors each with twenty-eight oblations of boiled rice mixed with ghee, firewood, and ghee; the twenty-four deities beginning with Bhaga each with eight oblations of milk porridge and ghee; with the fifteen verses of 'rakṣohaṇaṃ kṛṇuṣva', eight oblations of kṛsara per verse; Savitṛ, Durgā, Tryambaka, Ṛtvikstuti, Vāstoṣpati, Agni, Kṣetrapati, Mitrāvaruṇā, and Agni each with eight oblations of kṛsara, firewood, ghee, and caru; Soma with thirteen oblations of milk porridge; Rudra with ghee taken four times; Agni, Vāyu, Sūrya, and Prajāpati with ghee; with the remainder, the sviṣṭakṛt, and so forth, performing up to the placing of the full platter, and having cooked the milk porridge and the kṛsara caru, he should carry out the ritual up to the two portions of ghee. Then the sacrificer should make the ritual renunciation designated for all the deities on the south. / Next, the presiding priest together with the officiating priests should perform the fire oblation. Namely: having offered to the nine planets, the principal deities, the counter-deities, Vināyaka and the rest, and the World Guardians, with their respective mantras; to the serpents with the mantra 'namo 'stu sarpebhyaḥ'; to Bṛhaspati and to the Ancestors with their respective mantras, having offered the four substances according to their respective numbers, he should offer to the twenty-four deities beginning with Bhaga with their name-mantras, eight times. / Then, the fifteen verses beginning with 'kṛṇuṣva' (Gotama Vāmadeva is the seer, Rakṣohan [the deity], Triṣṭubh [the metre]) are employed in the kṛsara oblation. / The Gāyatrī to Savitṛ, and 'jātavedase' (Kaśyapa is the seer, Durgā [the deity], Triṣṭubh [the metre]) are employed in the kṛsara oblation. / 'tryambakaṃ' (Vasiṣṭha is the seer, Rudra [the deity], Anuṣṭubh [the metre]) is employed in the kṛsara oblation.
4.113_108.5
Of 'sīrā yuñjanti' ('They yoke the plows'), the seer is Budha Saumya; the deity is Ṛktsuti; the meter is gāyatrī; application is in the homa of kṛsara. / Of 'tām agnivarṇām' ('Her who is fire-hued'), Saubhari [is the seer]; Durgā [is the deity]; triṣṭubh [is the meter]; application is in the homa of kṛsara. / Of 'vāstoṣpate' ('O lord of the homestead'), Vasiṣṭha [is the seer]; Vāstoṣpati [is the deity]; triṣṭubh [is the meter]; application is in the homa of kṛsara. / Of 'gṛṇānā' ('Being praised'), Jamadagni [is the seer]; Mitrāvaruṇa [are the deities]; gāyatrī [is the meter]; application is in the homa of kṛsara. / Of 'agniṃ dūtam' ('Agni, the messenger'), Virūpa Āṅgirasa [is the seer]; Agni [is the deity]; gāyatrī [is the meter]; application is in the homa of kṛsara. / Of the fifteen-verse hymn 'hiraṇyavarṇām' ('Golden-hued'), Ānanda, Kardama, and Ciklīta, the sons of Indirā, are the seers; Śrī is the deity; the first three are anuṣṭubhs; the fourth is a prastārapaṅkti; / the fifth and sixth are triṣṭubhs; then eight are anuṣṭubhs; the last is a prastārapaṅkti; application is in the homa. / With each verse, one should offer firewood sticks, ghee, and boiled rice-mash (caru) one hundred and eight times, or eight times. / With 'tvaṃ naḥ soma' ('Do you, O Soma'), one should offer boiled rice-mash (caru) one hundred and eight times, or eight times. / Or the mantra is 'tvaṃ naḥ soma viśvato gopāḥ' ('Do you, O Soma, our protector from all sides'); or 'tvaṃ naḥ soma sukratuḥ' ('Do you, O Soma, of noble mind'); of these two, Vimada Aindra [is the seer]; Soma [is the deity]; prastārapaṅkti [is the meter]. Then, having taken a fourfold ladling of ghee, [with] 'yā te rudra' ('That which is your, O Rudra'), Kaśyapa [is the seer]; Rudra [is the deity]; svarāḍ-anuṣṭubh [is the meter]—with this one should make the offering. Then, having offered ghee with the ladle using the individual and combined vyāhṛtis, one should perform [the rites] up to the atonement homa beginning with the sviṣṭakṛt. / Then one should present propitiatory offerings accompanied by lamps to the guardians of the directions, the nine planets, Vināyaka and the others, Nirṛti, Indra, the waters, Rudra, and Kṣetrapāla. Then the preceptor or the sacrificer, having filled the large ladle with four ladlings or indeed twelve ladlings, and having placed fruit and other [offerings] upon it, should offer the full final oblation (pūrṇāhuti). The mantras there are: of the eleven-verse hymn 'samudrād ūrmiḥ' ('The wave from the ocean'), Vāmadeva Gautama [is the seer]; triṣṭubh [is the meter]; the last is jagatī; application is in the homa of the full final oblation.
4.113_108.6
'prajāpataye' ('To Prajāpati')—Hiraṇyagarbha Prajāpati [is the seer]; triṣṭubh [is the meter]; application is in the homa of the full final oblation. / Having offered the full final oblation with these, and having completed the remaining rites such as pouring out the praṇītā waters, touching the pitcher placed in the center of the four sacred pots on its southern side, if the sacrificer belongs to the Yajurveda, he should recite 'tryambakam' ('The three-eyed one') and also the Rudraikādaśinī. / If he is a Ṛgvedin, however, the Rudrasūktas [are recited]; if a Sāmavedin, the Rudrasāmans; and if an Atharvavedin, merely the Tryambaka mantra. Here too, the recitation of the Rudra [mantra] is eleven, eight, three, two, or one in number; the recitation of the Tryambaka [mantra] is one hundred for all. Then, having worshiped the Rudra serpents with the five modes of service, having stood before them with 'tryambakam' and 'namas te sarpebhyaḥ' ('Homage to you, O serpents'), and having taken water from all the pots in another vessel, the preceptor together with the officiating priests should seat the sacrificer—whose limbs have been anointed with all the medicinal herbs and who has put on new garments—together with his wife and child, and consecrate him with the mantras to be spoken. / Of the six [verses] beginning with 'atribhyām' ('By the two Atrīs'), Kaśyapa is the seer; Vivṛhā Yakṣmanāśana [is the deity]; anuṣṭubh [is the meter]; application is in the consecratory sprinkling. Of the seven [verses] beginning with 'tribhis tvaṃ deva' ('You, O god, with the three'), Vasiṣṭha is the seer; Agni is the deity of the first three, then the Viśvedevas of the four; the first is gāyatrī, the second is anuṣṭubh, then three are gāyatrīs, and the last two are anuṣṭubhs; application is in the consecratory sprinkling. Of the nine [verses] beginning with 'āpo hi ṣṭha' ('Waters indeed are you'), Sindhudvīpa Āmbarīṣa is the seer; the waters [are the deity]; the [first seven are] gāyatrīs, the last two are anuṣṭubhs, the fifth is vardhamānā, the seventh is pratiṣṭhā; application is in the consecratory sprinkling. Of the two [verses] beginning with 'apaidvā' ('Depart!'), the Aptya seers [are the seers]; the Viśvedevas are the deities; anuṣṭubh [is the meter]. Of 'sahasrākṣeṇa' ('With the thousand-eyed'), Prajāpati Yakṣmanāśin [is the seer]; Yakṣmahā [is the deity]; triṣṭubh [is the meter]. / Then: / May that god who holds the thunderbolt, the great Indra who rides an elephant, / avert the affliction born of the serpent from the child and from the mother and father! / May that god who holds the spear, the consumer of oblations who rides a ram, / the seven-tongued god Agni, avert the affliction of the serpent! / May that god who holds the staff, Dharma who rides a buffalo, / Yama, avert my child's affliction born of the serpent!
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Linked texts (1)
- Śāntikamalākara — Kamalākarabhaṭṭa 1587, Sanskrit