f

CHAPTER-IV
NADUTTIKA RITES
 4.1: RTUSANTI;
In order to avoid the evils and to attain wealth as well as progeny, this
santi rite* is performed after the first menstruation of women . First of all,three
pitchers are placed on the north-eastern side of the house each one on one heap
of Vrihis measuring one Drona (which is equal to 256 handfuls of rice').
Encircling all these pitchers with cloth and thread etc., the performer pours out
*

water in them brought from the holy place reciting the hymn beginning with
* Waters, the worshipper addresses to you’2, the mantras beginning with ‘May
the divine rivers , whether flowing down*3and the GayatrJmantra4.(5 si.
6 1-8)
In the middle pitcher different portions of plants, grains , gold , the
pancaratna( five jewels)*, fragrant materials, flowers and whole rice grains are
put. The portions (of plants) are to be collected from Udumbara, &ami, Durva,
/ / -

Jati, Campaka , Bilva , Visnukranta , Tulasi , Barhis , Sankhapuspa, Satavari,

A^vagandha . He should further secure Nirgunti, two grains of Sarsapa,
Apamarga , Palasa , Panasa, Jiraka , Priyahgu , Godhuma , Vrihi and Asvattha.
In addition, he should also secure Kslra , Dadhi, Sarpis , leaves of lotus , lotus
flowers , three Kurantakas , Gunja , Vaca , Bhadraka and Mustaka. (sl.8-13)
The soil from cowshed , stable of the elephants and horses coach
house, anthill , confluence of rivers , lakes, gateway of royal palaces are also
collected to be put in the three pitchers with recitation of the mantras4 indicated
_____ : .

2. RV 10.75.1-9 : prasu va apo mahimdnamuttamam...........

3.- RV 7.50.4 : yah pravato nivata udvata...........
4. RV 3.62.10.
5. According to the Caturvarga Cintamam (Kala) of Hemadri (p.413) the five
gems are gold , diamond, sapphire , ruby and pearl but the Aditya Purana
mentions these as gold, silver, pear!, coral and Rajavarta (lapis lazuli).
see KANE , HDS ,5 (1) pp. 219,337, Dharmasastra Sabdakosa,^ •:
op.cit, 2, p. 424. see also n.197 in p.I55 below.
6. RV 10.75.1-9, 7.50.4 , 3.62.10,

[98]
 earlier . These three pitchers are covered with three pots of bell metal (Kamsya)

or copper or (burnt) earth or of bamboo depending on one’s capacity . Then a

piece of cloth is to be spread on these pots on which idols of three deities viz;

Bhubaneswari , Indrani , and Indra are respectively established . The priest

should perform the puja of Bhubaneswari with the Gayatrlmantra7, Indrapi

with the mantra ‘Indrani is the most fortunate among these women’8 etc. and

Indra with a mantra ‘ We invoke you , Indra , showerer ( of benefits ) ’9 etc.

While performing all the upacaras (see n.198 in p.166) beginning with avahana

etc., the priest touches the pitcher on which the idol of Bhubaneswari is

established . Then the performer recites the Sri Sukta10 . Touching the pitcher

on the southern side, the performer recites the four Rudra Suktas

beginning with ‘When may we..... to the wise and mighty Rudra’*11, ‘These

prayers to Rudra’12, ‘To you O father of the winds’13 and ‘These prayers to

Rudra with the strong bow ’14 in which the last hymn contains four mantras.

The pitcher on the northern side is to be touched as many times as there are the

names of Rudra and then also with the hymn beginning with ‘May Indra and

Agni be with us’13, (si. 14-23)

Here santihoma should be performed on the western side of the pitcher.

A cooked oblation of milk with rice is offered to Savitri with all these mantras

7. see n.4 in p.98 above.

8. RV 10.86.11 : indrammasunarisu..................

9. RV 3.40.1: indra tvdvrsabham vayam..............

10. RVKh 5.87.1-15: hiranyavarnam harinim...... ^see n.21 inp.23 above.

11. RV 1.43.1: kad rudraya pracetase.........

12. RV 1.114 : ima rudraya tavase kapardine..........

13. RV 2.33.1 : a te pitah marutam sumnametu..............

14. RV 7.46.1 : ima rudraya sthira dhanvane girah........

15. RV 7. 35.1 : sam na indragni bhavatamavobhih.........

[99]
 for one thousand eight times or one hundred eight times or twenty eight times

or only eight times. Then he offers Durva, wheat mixed with seeds of sesamum

and clarified butter also for these times . It is enjoined that all these four

oblations (cooked oblations , Durva, wheat etc. and clarified butter j are to be

offered for equal times . The water from each pitcher should be sprinkled on

the woman with the mantras beginning with ‘ Since waters , you are the sources

of happiness’16, ‘May Indra dissipate all great and overpowering danger’17,

‘Whatever fear seizes me, near, far off or here, let the purified (Soma ) dispel

that (fear)’18, ‘May Indra listen to our both these hymns’19-, ‘May Indra , who

grants prosperity’20, ‘We worship Tryambaka’21, ‘We offer oblations of Soma

to Jatavedas’22, ‘We invoke that lord of living beings’23, ‘Agni , accept this my

fuel’24, ‘Praise him who is (Indra)’23, ‘(Exalt Rudra) the parent of the world’26,

‘v5 te rudra’27, ‘Sivasamkalpa’28, ‘We invoke you , Indra , who showers

( benefits )’29, ‘The waters with their ocean chief’30, ‘May the gods give (us)

protection in this world’31, ‘Waters,take away whatever sin has been (found)’32,

and ‘devasva tva rJ3.(si.24-39)

16. RV 10.9.1-9 : see n.7 in p.40 above.

17. RV 2.41.10-12 : indro'hga mahadbhayam.........
18. RV 9.67.21-27 : yadanti yacca durake......... , see also n.21 in p.23 above.
19. RV 8.61.1 : ubhayam srnavacca na.............
20. RV 10. 152.2: svastida visaspatih............
21. see n.24 in p.23 above.
22. see n.22 in p.23 above.
23. RV 1.89.5: tamikanam jagatastas thus asp atim...........
24. RV 2.1.6 : tvamagne rudro asuro mahodiva........
25. RV 6.18.1 : tamu stuhi yo abhibhutyoja..........
26. RV 6.49.10 : bhuvanasya pitaram girbhirdbhi..........
27. VS 16.2 : ya te rudra siva tanuh.......
28. see n.21 in p.23 above.
29. see n.9 in p.99 above.
30. RV 7.49.1: samudrajyesthah salilasya madhyat................
31. RV 10.137.5-7 : trayantamihadevah............
32. see n.64 in p.36 above.
33: TS 2.6.8.6 : devasya tva

[100]
 Wearing another garment she worships Brahmanas with fragrant

materials , flowers , whole rice grains etc. and donates cow and offers daksina .

The Brahmana who recites the hymn of Rudra should be gifted with an

anadvan(bull). All the priests who recite the Mahasanti mantra and offer their

blessings are also gifted with sacrificial gifts . Then she serves food to

Brahmanas and lastly takes the food along with her own family .(si.40-43)

4.2: JATAKARMAVIDHl!

As soon as the child is born , no one except the father should touch the

child . The father sits facing to the east and the child is placed in his lap .

A mixture of honey and clarified butter is prepared and rubbing gold on a wet

piece of stone , the powder of gold is collected . The child is fed with this

mixture by means of a golden spoon with the mantra ‘I administer to you,34etc.

After washing the gold , he should place it near the right ear of the child

first and next the left ear . Then he murmurs the mantra ‘May god Savitr give

you intelligence’33 etc.once over the face of the child .(si.4-6)

After this , he should touch the shoulders of the child simultaneously with

the mantra ‘Be a stone,3<setc. . Again he touches the shoulders with the

mantras beginning with ‘Bestow on us’37etc. and ‘Indra give the best

treasures’38 etc.. This rite is also performed for the girls without recitation of

the mantras. Those who desire to perform sacrifice in this ceremony should

offer oblations as per the prescription of the anadesa39 oblations, (sl.7-9)

34. AGS 1.15.1 : pra te dadami madhuno........

35. AGS 1.15.2 : medham te devah savita.......

36. AGS 1.15.3 : ahma bhava parasurbhava........

37. RV 3.36.10: asme prayandhi maghavannrjisi............

38. RV 2.21.6: indra sresthani dravinani dhehi......
39. see n.77 in p.57 above, for anadeka oblations in namakararia.
[101]
 The anadesa oblations are offered to IndraAgni, Prajapati, Vi&vedeva
and Brahma. After offering these oblations , the rites prescribed here
(viz. feeding, murmuring, touching ) are performed and then svistakrt oblation
is offered in the fire .(si. 10-11).

4.3: AGNID VAYA S AM S AilGAVIDHI:

If the wife does not conceive within ten years of her marriage or does not
have a male child for twelve years, if she delivers stillborns for fifteen years, her
husband is allowed to disown her. If the wife is harsh of tongue , one should
disown her immediately40 .(si. 1-2)
Subsequently in order to avert the blemishes arising out of the
postponement of the duties enjoined ( for the householder in the scriptures), he
has to marry again. After observance of vow due after his second marriage,
he on the next day should establish the fires of his two marriages separately
according to the procedure and perform the preliminary rites beginning with
anvddhdna upto the offering of the djyabhaga oblations in the fire of his first
marriage. Being touched by the first wife , he offers oblations in the fire of
his first marriage reciting all the nine mantras in the hymn beginning with the
mantra ‘ I glorify Agni’41. Reciting the mantra ‘This in every season , Agni,
is your place !42etc., he superimposes the fire on a fuel stick and descends

40. cf.GPt*zo.According to MS (9.81) if the wife does not bear any child upto
eight years or delivers (only) stillborns for ten years or girls (only) for eleven
years the reason is adequate to disown her . To a wife harsh of tongue ,
however, one should disown immediately . Mentioning all these
reasons excluding the reason for giving birth to stillborns , YajSm (1.73)
also allows for the husband to disown his wife . It does not specify any
time limit. It is interesting to note that the text of £k(s1.2) agrees ad
verbatim with BDS 2.2.6.
41. RV 1.1.1: agnimile purohitam.......
42. RV 3.29.10: ayam te yonirrtviyo......

[102]
 it on the lire in which second marriage was performed reciting the mantra
‘O Jatavedas, redescend again’43 etc. (si. 3-6)
Having performed the rites upto the offering of ajyabhaga oblations in
this lire , he should offer oblations of clarified butter being touched by both
the wives. Four oblations are offered here at the time of reciting each of the
six mantras beginning with iagnavagnikcarati‘*A, ‘Agni is kindled by Agni’45,
the three mantras beginning with ‘This , the apparatus of attrition is ready’46 and
the one with ‘Agni, protect us by one(rich)’47. Subsequently the concluding
rites of the sacrifice beginning with the offering of svistakrt
t
oblations are performed . A cow and a bull are given as daksina to a Srotriya
who has established the solemn fires, (si.7-10)
The procedure of agnyddhana (establishing the sacrificial fire ) has to
be followed if the first wife is dead and burnt bv the fire of her marriage. If the
first wife dies earlier of a person who has many wives, she has to be burnt in the
sacred domestic fire . If the younger one dies earlier, she is burnt in the fire
generated by attrition . In jatakarman, the fire for the sacrifice should be
procured by attrition48 .(si. 10-13)

43. ASS 3.10.8;pratyavaroha jatavedah punastvam dzvebhyo havyam vaha

■ nah prajanan pustim rayimasmasu dhehyatha bhavayajamanaya samyoh
( O Jatavedas , redecend again to cany' our oblations to the gods generating
for us offspring , prosperity , wealth, offer it to us so that your worshipper
becomes blessed ).
44. VS 5.4 : agriavagni'scarati
45. RV 1.12.6 : agninagnih samidhyate............
46. RV 3.29.1 : astidamadhimanthana........
47. RV 8.60.9 : pahi no agna ekava........
48. Here it seems that the following practice mentioned in AP (5) is indicated
According to it, at the time of the birth of a son , the fire generated by
attrition should be maintained for performing all the rites for the child upto
his marriage and also the rite directed for the deceased . See AP loc.cit:
kumarasya tu jatasya aranith sodasahgulam ahrtya cottaramaranim
tabhyamagnim tu manthayet //samgrhyascdta urdhvam syad vidhinanena
samskrtah / tasminkumarakarmani vjvahantani karayet /
juhuydjjhtakarmddipitrya aupasane ’pi va //.

[103]
 4.4: ARKAVIVAHA;

If a person has to marry for the third time , he has to do so after getting

married with an Arka tree. After performance of svastivacana and nandisraddha,

he goes near the Arka tree . He offers fragrant materials, flowers, whole rice

grains etc. as a mark of respect to the tree. He himself gets decorated with all

these as well as the garment and garland etc. These are also offered to the tree,

(si. 1-3)

He performs a sacrifice on the northern side of the same. While

performing the sacrifice he sits near the tree so that it touches his body.

Leaving aside the sacrificial fire there, he gets married to the girl as usual. Unless

this procedure is followed, it is believed that he suffers from loss of property

and progeny. He does not achieve any success in his life .(sl.4-8)

4.5: AGNIS AMAROPAVIDHI:

Whenever occasion arises for journey , the transposition of the sacred

domestic fire becomes necessary49. It is performed in either of the three ways

viz. in the two Aranis (the pieces of wood required in attrition ), in one’s own

self and in the fuel. The two Aranis are to be heated in the sacred domestic

fire for this purpose reciting the mantra ‘This in every season, Agni, is your

place’30 etc. For the fuel the same mantra is recited. Here the fuel of A^vattha

is heated. If it is desired to transpose the fire in one’s own self, the mantra

‘■ya te agne yajniya'iX should be recited while heating both the hands at the same

time. The transposition of the fire is necessary at the time of exigency, (si. 1-3)

In order to descend the fire transposed in the Aranis one should chum

it out. For the fire transposed in one’s own self, the performer should heat
49. AP 15. "
50. RV 3.29.10: see n.42 in p.102 above.
51. ASS 3.10.6, AP loc. cii : yd te agne yajniya tanustave hyaroha ,ftmdvtma~
-namacchavasuni krnvannarydpuruni yajno bhutva yajnamasida yonim
jatavedo bhuva ajayamana.

[104]
 both of his hands when it is churned out (of the two hands) in front of the laukika

fire. The fire transposed in. the fuel is descended by putting the fuel in the

laukika fire. Among those three, the best way is to transpose the fire in the

Aranis. If it is not possible, one may transpose it in himself. In the absence of

these two wavs, the third (i.e. in the fuel) should be resorted to. When the fire

is descended it is worshipped in its due time .

If the imposed fire goes out for a period of more than twelve days or is

rejected due to the contact of Candala or Patita (condemned), the procedure of

punaradhana is to be resorted to for its re-establishment .(si. 4-9)

4.6: GURUPUJAVIDHI;

If the time is not favourable for a girl to solemnize her marriage or

for a Brahmana for his upanayana, gurupuja is prescribed which is believed to

have the merit of generating favourable results. An image of Guru (Brhaspati)

is constructed with gold. The image is encircled with yellow clothes. In the

north-eastern direction a white pitcher is placed on paddy grains . Articles

like Damana flower, Madhu flow'er, Palana, Sarsapa, Mansi, Gudaci, Apamaiga,

Vidangi, Sankhini, Vaca, Sahadevi , Visnukranfa, sarvausadhi (see n.144 in

p. 153)and &atavari are put in that pitcher. After performing the preliminary

rites of the sacrifice according to one’s own school, the Graha is to be

worshipped with yellow flowers and whole rice grains etc. in the Mandala.

(si. 1-5)

Then the water contained in the pitcher should be consecrated.

Oblations are offered with the fuel of A&vattha, payasa, Yava, Vnhi and Tila
after sprinkling clarified butter on them. In the sacrifice directed to Brhaspati,

the mantra ‘Brhaspati born of truth52 etc. is recited. Each of these items is
52. RV 2.23.15: brhaspate ati yadarya arhad...........

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 offered for one hundred and eight times and then the concluding rites of the

sacrifice are performed . The performer along with his wife and sons gets

sprinkled with the consecrated water contained in the pitcher. While sprinkling,

the mantras 53 already prescribed for consecrating the pitcher and the mantra

beginning with ‘The waters with their ocean chief ,34are recited. The image and

the cloth covering the pitcher are given to the teacher and food is served to the

Brahmanas.(sl. 6-9)

4,7: ADITYAPUJAVIDHI;

If the sun does not become favourable to a Drahmana at his

upanayana, adityapiija is performed to remove the misfortune. On the

previous day of the upanayana , after the declaration of punyaha (lucky day),

the performer smears a spot on the north-eastern side of his house. On that spot

the figure of a lotus is drawn with Kumkuma having filament (Kekara) and eight
petals. An image of the (planet) sun constructed in gold, carrying lotus in each

of Iris two hands is to be procured for this rile. Then preliminary rites of the

sacrifice upto the offering of ajyabhaga oblations are performed by the teacher."

While performing the sacrifice one should follow the procedure of his own school,

(si. 1-4)
Oblations of fuel, clarified butter, cooked food, Tila and Vrihi are offered

in the sacrificial fire for one thousand and eight times or at least one hundred and

eight times reciting the mantra ‘Revolving through the darkened firmament,33etc.

After the concluding rites of the sacrifice, the priests sprinkle water reciting the

prescribed mantra56. This is sprinkled on the performer, Iris wife and sons.
53. RV . 10.75. l-9;7.50.4;3.62.10. see rtusanti.
54. see n.30 in p.100 above.
55. see n. 17 in p.43 above. '
56. RV 10.75.1-9 , 7.50.4, 3.62.10 and 7.49.1. These mantras are the same
which are recited also in gurupuji7(see n.53 above ) for sprinkling on the
performer, lus wife and children.

[106]
 The teacher is given the image as well as the cloth spread around the pitcher.

The priests and other Brahmanas receive sacrificial fee according to the capacity

of the performer. The merit of performing this rite is that it removes the

misfortune which arises out of the unfavourable position of the sun.(sl.5-8)

4.8: ADBHUTA 6ANTI:

The kanti rites are mentioned in connection with the strange occurrences

noticed in the celestial, aerial and earthly regions which are believed as

indicatives of various kinds of misfortunes. First of all, if the sun is noticed as

void of its rays or is pierced or there appears any hole in it or if the sun, moon

and Naksatras move or if there is some lightning without any cloud or no

lightning during the rain or there is an orbit around the sun or moon or there is

shower of stones, soils, dust particles, or leaves of any grass or wood or there is

appearance of smoke without any fire or any lamp seen as falling down from the

sky or one sees the city of the Gandharvas or there is an)' appearance of Naksatra

during the day time in the sky ; all these are considered as strange occurrences

of the celestial region which bring misfortune, (si. 1-7)

If the sky appears red or there is any appearance of a large meteor falling

down from the sky or if the images of gods develop any crack or are noticed as

opening their eyes, bewailing or closing down their eyes or if they sing songs or

laugh or dance instantly or rise up from their seats or if there is an appearance

of rainbow during the night or a white crow is seen in the day time; all these are

believed as the strange occurrences of the aerial region .(si. 8-11)

If the earth vibrates or develops any crack or have the both or there is
any discharge from the cracks or if there is some landslide or shooting of fire

without any fuel, growth of mushrooms or beehives or there is some ghostly

possession of the house or shooting of plants inside the house or if the trees

already dead begin to blossom or if the animals run here and there without

[107]
any reason or animals of the forest enter into the house or climb to the top of it

or if the deers, cows,'horses, camels, buffaloes escape out of the house or if a

snake or frog or mangoose shoot fire from its mouth, if frogs enter or come out

of vessels of sour gruel or if grass,bush, creepers and trees bear fruits in the
obverse pattern or if fruits appear in banana or betel nut trees from their trunk

or from their bottom or if plantain trees in the garden bear fruits facing to the
south or if human beings and animals are born with excess or short of limbs or if

blood flows from the udders of the cows or dogs, jackals or white dogs climb to
the top of the house or if a cow drinks her own milk; all these are believ ed as the

strange occurrences which belong to the earth. All these bring misfortune to the
persons in whose house they appear or whoever sees them or hears about them,

(si.11-25)
If strange events appear in the garden of a person, it affects his house. If

it appears in the sacrificial spot, it affects the performer; in the place of

solemn fire, these strange occurrences affect the fortune of the king. In an

assembly or village or temple their appearance brings misfortune for the whole
city. If a snake comes out of a house one should not enter into it for a period of
one month. Then after proper cleaning, lie should enter. Before his stay, he

should perform santihoma .(si.26-30)

These strange occrrences indicate the chance of death, loss of land and

property, natural calamity like drought, danger for the king, threat from the thieves,

danger of landslide, sorrow of captivity and similar other misfortunes . In

order to avert these, a sacrifice should be performed by a Brahmana on the very

day the performer intends to enter into the house. From the very day the strange
occurrence takes place, one should search for anytime within a period of one
fortnight. In order to perform the rites due for the reason of strange
occurrences a pendal is to be constructed measuring twelve or ten hand-lengths
on the very spot of occurrence. Alternatively, it mav be constructed

[1081
 on the southern part of the house. The spot is smeared and decorated with iines

of coloured powders .(si. 31-38)

The number of Kumbhas (vessels) over which mantras are to be recited

may be nine or five or two. On the north-eastern direction of the spot

selected for the sacrifice two vessels are placed; one for the performance of

santi rite and another for invoking the deities of this rite. These vessels should

be polished without any sore or crack developed. These vessels may be of

gold or silver or copper or (burnt) earth. Colouring them in white, these

should be encircled with white thread and covered with some white cloth. Then

garlands are put around these vessels. Fragrant substances and whole rice grains

are also put in these vessels . Lastly, they are covered with tender leaves of

mango or Udumbara .(si. 39-43)

Images are to be made up of gold measuring twenty or eight or four or

two Masas. At least they must be of one Masa. Images made up of

gold are to be procured of Suiya, Vavu or Agni for the celestial, aerial or earthly

regions respectively. If it is not possible to procure the image, the cost of the

same may be placed for worship. The Brahmanas are invited with respect to

utter svasti. Then the chief priest is invited for the purpose. As regards his

qualification it is mentioned that he should be learned in the Vedas,have good

conduct and possess a dignified family and should be void of anger. Then five

or al least two other priests with similar qualifiations are also invited for the

purpose, (sl.44-49)

In order to place the deities the image of a lotus is drawn on the

north-eastern side of the place of sacrifice having its filament in the central

portion and decked with eight petals. The pitcher over which the deity is to be

placed should be kept at the centre of the lotus. Water and herbal plants are

put in the pitcher. A cloth is to be tied over the opening of the pitcher in order

to prepare the seat for the deity. On the north-eastern side of the fire

[109]
 the Santikumbha is placed«Withwatei;herbal plants are also put and a piece of
cloth is also tied in this pitcher as it is made in the former. Then after
performing the preliminary rites of the sacrifice, the chief priest performs the
worship of the image being assisted by other priests .(sl.50-57)
The image is washed with pancamrta57and is covered with a new white
cloth. He worships Surya with the mantra beginning with ‘Radiant with
benevolent light’58, Vayu with ‘Vayu,pleasant to behold’59 and Agni with
‘Upon whatsoever performer of good works you’60. The image is worshipped
with astopacara61.(si.58-61)
In order to consecrate the vessel, the performer should touch it reciting
the prescribed mantras for ten times. These mantras are the eight beginning
with ‘May our sin be repeated of’62,the seven beginning with ‘Whatever fear
seizes me, near, far off’63, the six beginning with ‘Wherever the
Brahman, O purified (Soma)’64, the mantras beginning with ‘Beholding the
up springing light above the darkness’65, ‘Then (men) behold the daily light of
the ancient shedder of water’66, ‘We worship Tryambaka’67,‘We offer
oblations of Soma to Jatavedas’68 and (the fifteen mantras of) the Sri SuktcP9.If
a dove enters into the house, (the five mantras of) the Sukta beginning with

57. Milk, curd, butter, honey and sugar are regarded as the five items of
pancamrta.
58. RV 1.50.11 : udyannadya mitramaha.......
59. RV 1.2.1 : vayava yahi darsate......... , see also n.21 in p.23 above.
60. RV 5.4.11: yasmai tvam sukrte jataveda........
61. Astopacara consists of offering red and scented rice grains, flowers, incense,
lamp, betels, presentation, bath and garments,- see n.168 in p. 158 below for
details on other upacaras.
62. RV 1.97.1-8 : apa nah sosucadagha...........
63. see n.18 in p.100 above.
64. RV 9.113.6-11 : yatra brahma pavamdna........
65. RV 1.50.10: ud vayam tamasaspari.............
66. RV 8.6.30 : aditpratnasya retaso.........
67. see n.48 in p.47 above.
68. see n.22 in p.23 above.
69. see mlO in p.99 above.

[110]
 ‘O gods, let us worship for that, desiring which the pigeon sent’70 should be

recited .(si. 62-65)

As regards the oblations, SK mentions that the fuel of Palasa is dipped in

clarified butter and this is offered for eight thousand or eight hundred or twenty

eight times. It is offered through the hand in the sacrificial fire. Only the

clarified butter is offered as oblation reciting the mantra ‘We offer oblations of

Soma to Jatavedas’71etc,. Again mixed with red sandal paste and clarified

butter, payasa is offered in the sacrificial fire. The number remains the same

for all these offerings. While offering these oblations the Pranava should be

uttered at the beginning and svaha should be uttered after reciting the mantra.

Then payasa should be offered for twenty-nine times reciting the mantra

‘May our sin be repeated of etc. It is also offered with the other mantras

recited in consecrating the vessel’72. Oblation of sesamum seeds is offered for

santi uttering the three Vydhrtis. After the concluding rites of the sacrifice

which begins with the offering of svistakrt oblation, he should offer the full

oblation reciting the mantra beginning with ‘The sweet water swells up from the

firmament’73.(si.66-72)

Then this water is sprinkled over the performer and his family

through the tender leaves placed on the pitcher reciting the mantras ‘The

waters with their ocean chief’^etc., ‘May the gods give(us) protection in this

world’7Jetc., the three mantras beginning with ‘These beneficial waters’76,

‘devasya tva'71 and the mantra designated as ‘Bhadradasaksara’’1*. Reciting these

70. RV 10. 165.1 : devah kapota isito yadicchan.......

71. see n.22 in p.23 above.
72. see n.62-70 in p. 110 above.
73. see n. 26.in p.44 above.
74. see n.54 in p.106 above.
75. seen. 31 in p. 100 above.
76. AB 8.7.2.4: imaapah sivatamah..........
77. VS 20.3: devasya tva............
78. RV 10.20.1: hhadram no api vdtaya manah .

[Ill]
 mantras this water is also sprinkled on the spot where the unusual happening is

noticed, (si. 73-76)

On the north-eastern or northern or western side of the fire, the performer

occupies his seat and all the priests sprinkle water from the vessels on him as

well as on his family members. Then wearing an unbeaten garment,

decorating himself, the performer offers white garments, rings, ear-rings,

fragrant materials, whole rice grains, flowers, garlands, incense, lamps, scarves

to the chief priest and other priests. Whatever amount of gold, the

performer commits to give to the chief priest, the Brahman priest is to get the

half of it. Other priests are given gold according to one’s capacity. All the

Brahmanas who are consecrated to participate in this rite are given daksina

immediately after the performance of this rite. The chief priest should get

gold, a milch cow along with calf decorated with all ornaments. Each priest

takes one pitcher along with gold and garment given for this purpose. Other

Brahmanas receive gold, at least of any small amount. Food is also served to

one thousand or one hundred or at least ten Brahmanas .(si.77-85)

Lastly, the performer takes food along with his children and friends. He

who performs this rite in this manner becomes capable to avert all his misfortune

both visible and invisible by nature. With its performance, the person obtains

long life, good health, wealth, fame etc..His wife and children attain long life

and all his desires get fulfilled. Finally, he achieves his union with Visnu.

(si.86-89).

4.9: DUHS VAPN ADAR SANA § AN TIVIDHI:

It is believed that impending misfortunes are indicated through the

dream of unusual and bad scenes. If a person dreams of the sun. the moon or

the stars which appear void of their lustre or appear as falling from the sky, it is

apprehended that death or misfortune of some kind may befall him-.

[112]
 If somebody sees in the dream a Candala or a washerman or a picture or the
s
scene of gambling or a Mleccha or a Sudra or a black person or a person with

black teeth or a skull or a person affected by taking poison or an agitated person

or one whose limbs are deformed or an ascetic who carries human skull (Kapalika)

or a Jaina mendicant or an woman black in colour or beautiful to look at, it is

apprehended that the person may suffer from misfortune or die very soon,

(si. 1-5)

If one sees in his dream a horse or a camel or a mule or a buffalo or a dog

or a jackal or a garment soiled with pus from an infected wound or a wolf or a

wild boar or a cat or a monkey or a black snake or a black cow or a lady with

black garment or if he sees them going to the south or that he himself is seated

on all these; it is apprehended that his death would happen very soon.(si.5-8)

If somebody finds in his dream that he is eating mud or sesamum or oil or

that all these articles are smeared in his eyes or that he drinks black water or

blood or sees on the earth the dead body of a person upto his abdomen,

misfortune for him is apprehended. If these (dreams are seen on his eastern side,

he suffers from consumption; on the south, death; on the west, he incurs

blemishes or suffers from diseases and seen on his north, loss of his

life is apprehended. Similarly the dream of one going on the highway or an

ascetic or a ghost or of a person partaking silver, gold or lotus stalk or honey or

carrying a lotus on his head or carrying coloured flowers, garlands, wearing the

skin of a black or red snake is believed to cause misfortune and death. If one

visualises in his dream gods, RSksasas, snakes or performance of the rite of

agnihoira or the breaking of a full pitcher or a mirror as falling;.' . from the

hand, the same happenings are apprehended, (si. 9-17)
In order to avert the misfortune, a puja should be performed in which

Kalaratri is considered as the presiding deity. In a sacrifice performed for this

deity oblations of payasa sprinkled with clarified butter are offered reciting

[H3]
 each mantra of the Ratrl Sukta 79. The performer should repeat this offering
for one hundred and eight times before offering svistakrt oblation. Then the

priest sprinkles water from the Santikumbha (see adbhutasanti). The performer

offers garments and domestic animals etc. as the sacrificial fees to the priest.

Alongwith any of these, he must include gold, although it may be of any small

amount. The Brahmanas well versed in the Vedas are served with food

including payasa and clarified butter.

Next the performer partakes the remnants of the sacrifice and bows

down to the Brahmanas. He who performs this rite in this manner easily
survives for one hundred years 80.(sl. 18-27)

4.10: VIDYUDAGNINA DAGDHAGRHADI SANTI:

If any house or agricultural field is burnt by the fire from lightning, a pit

in that place is to be dug out measuring depth upto that of one’s thigh. Then the
£ipala which is an Avaka (water plant) is put in that pit with utterance ofsvastPy.

Towards the western side of the pit, a place is selected for performing the

sacrifice .(si. 1-3)

79. RV 10.127.1-8: ratrlvyakhyadayaii...............
80. Several texts attempt at the interpretation of the dreams in respect of the
good or evil happenings, these dreams \n<\icalc.Aitareya Arapyaka 3.2.4;
Svapnadhyaya, Atharvana Parisista 68 pp. 438-449; Vayu Purana ■ "■ 19.
13-18; Visnudharma Purana 2A16',Bhcn>isya Purana 1-194; Brahma
Vaivarta Purana, Ganesa-.. K'hapda, 34,10-40'Agni Purana 229;
Ramdyana,Sundarakanda* ■ 27, 23ff; Ayo^kya KanAa.f 69.8f.See
KANE,EDS, 5(2), 73If, 774f, 78Of.
81. The above practice has close resemblance with the following provision in
AGS. (2.8.14). It recommends putting §ipala plant in a pit which is dug
out to fix the middle posts for a newly constructed house. It is believed here
that by putting this plant, the danger from fire can be averted. Sipala is
identified here as a water plant ( gartesvavakdli sipalamityavadhapavet //na
hyasyagnir dahako bhavatiti vijrfavate // loc.cit).
[114]
 After performing the rites upto the putting up of the sacrificial fuel in the

fire, the performer offers oblation of clarified butter in the fire in the space

between the two ajyabhaga oblations. While doing so, he recites the Samvati82

mantra and the hymn beginning with ‘Engendered by force, Agni verily

apporpriates’83. Offering svistakrt oblation and performing the concluding

rites of the sacrifice, he should recite the Svastyatreya 84 mantra. Then the

Brahmanas are served with food and given sacrificial fee according to one’s

capacity. The articles partly burnt by the accident are given to a Brahmana. If

there is any loss of life due to the accident, one should donate gold .(si. 4-7)

4.11: VALMIKASANTI:
If there is growth of any anthill inside the house, various fortunes and

misfortunes are believed to occur for the householder depending on the

direction in which it is noticed. If it is at the centre, it is believed that

something disagreeable may occur. If it is in the east, dreaded and sorrowful

events are apprehended, in the south-east, there will be some death in the near

relation; in the south, it is believed that the person will earn respect from the

king. If it is seen in the south-west, destruction of the house; in the west, there

will be loss of one’s glory; in the north-west, attack of fever; in the north,loss of

landed property; in the north-east, chances of getting wealth are clear . If it is

in the kitchen, there will be loss of food; in the water vessel, death of one’s wife

and in the bedroom, loss of one’s master, (si. 1-3)

In order to avert the misfortune or to confirm the agreeable forecast as

the case may be, a sacrifice has to be performed. For each of the places
82. see n.15 in p.99 above.
83. RV 1.96.1 : sa pratnatha sahasa jayamanah.......
84. RV 5.51.11-15: svasti no mimltamasviria bhagah.............,see also n.21 inp.23
above.

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 specified above specific mantras and oblations are recommended as follows,

(prose passage -4).

SI. Name of the Name of the oblation Mantras to be recited.

no. place. which offered.

1. Centre Fuel of Palasa as well ‘Where from O Indra,

as clarified butter are we are afraid of’ etc.
offered ( for one thousand (yata indra bhayamahe........
eight or one hundred RV 8.61.13)
eight or twentyeight times.)

2. East. Fuel of Khadira and ‘Sadasaspati,the wonderful’

clarified butter. etc. (sadasaspatimadbhutam.
............RV 1.18.6).

3. South-east. Fuel of Udumbara and ‘This has been placed fix

clarified butter. first ( of the gods)’ etc.
(ayamiha prathamo dhdyi
dhatrbhih....RV 4,7.1).

4. South Fuel of Arka and clarified ‘We worship Tryambaka’

butter. etc. (tryambakain
yajdmahe.....RV 7.59.12)

5. South-west Fuel of Apamarga and ‘No other than you

clarified butter. Prajapati’etc. {prajapate
na tv at..... RV 10.121.10).

6. West Fuel of Durva and ‘We invoke you,

clarified butter. Brahmanaspati, chief
leader of the lamed’
(ganandm tva ganapatim
havamahe........RV 2.23.1)

7. North-west Fuel of Vaikahkata ‘Seven are your fuel, O Agni’

etc. (sapta te agne samidha..
......... VS 17.79).

[116]
 8. North Fuel of Vata ‘May vigour come to you
from everyside’erc,
(a pvayasva sametu te
visvatah.,..RV 1.91.16).

9. North-east Fuel of Sami ‘Wre invoke that lord of

living beings Indra’ etc.
(tamisanam jagatastasth-
usaspatim..... RV 1.89.5)

10. Water vessel FuelofBiiva ‘We offer oblations of

Soma to Jatavedas’etc.
(jatavedase sunavama
soma........RV 1.99.1)

11. Bedroom FuelofTila Mahavyahrti

If red ants settle in a temple or in an assembly or at the entrance of a

village or a pond or in a vessel of Sauvira (sour gruel) or clarified butter or

inside one’s house or at a cross-road, it is essential to perform the santi rite to

avert the impending misfortune. A sacrifice is due with the utterance of

Vyahrtis where oblations consisting of fuel, clarified butter, Tila (sesamum),

Sarsapa (mustard) and Durva are offered. With each of these, oblations are

offered for one hundred and eight times, (si. 5-6)

If red ants settle in the house, good and bad results are speculated for the

householder. If red ants settle in the east, one becomes void of his shelter; in

the south-east, Ms family grows; in the south, sorrows of different kinds

befall; in the south-west, the head of the family dies; in the west, journey

(if undertaken) becomes free from any risk; in the north-west, the animal

engaged in a vehicle dies; in the north, one obtains wealth; in the

north-east,happenings of deep sorrows are apprehended.

In order to avoid misfortune and confirm the possibility of obtaining

benefits indicated by the settlement of the red ants inside the house, one should

[117]
 offer oblations consisting of the feel of PaiaSa as weil as tins clarified butter
reciting the mantra designated as the Tryamoaka35. At the end of the sacrifice,
the Brahmanas are caused to utter punyaha and offer their blessings in order to
avert the evil, (prose passage-7)

4.12: YAKSMASANIL

Yaksmasanti is mentioned here as it has been prescribed by the Rsis in the

past. It is performed under one’s birth Naksaira or on an auspicious day or on a

day of eclipse of the sun or the moon .(si. 1-2)
On the previous day the performer observes lasting and the Brahmanas
utter svasii and three hundred Brahmanas take food offered by the performer.
The performer also collects unbeaten garment and an idol of Yaksman made up
of cold .(si.2-3)
On the next day. after performing the preliminary rites of the sacrifice
upto the purification of the clarified butter, the performer should cause the
person suffering from Yaksman cover his body and occupy Ms seat on the
southern side of the sacrificial fire. After putting fuel in the fire and offering
ajyabhaga oblations he offers the principal oblations reciting the six mantras of

the hymn beginning with 1 I banish disease from your eyes, from your nose’86.
He offers oblation of clarified butter in which the idol of Yaksman
remains dipped. While offering the oblations, he touches the limbs of the
affected person. Then the concluding rites of the sacrifice beginning with
offering of svistakrt oblation are performed, (si. 4-7)
The affected person faces to the north and partakes the remnants of the
oblation. Then he circumambulates the place of sacrifice in pradaksina. He
himself offers the idol (of Yaksman) placed near the fire to the prist as daksina.
85. see n.48 in p.47 above.
86. RV 10.163.1: aksibhyam te nasikabhyam.....

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 One thousand Brahmanas are served with food and offered garments and are
prayed to utter svasti.

4.13: ROGA$ANTI:
On the day of trijanmd1 or on the new moon day or full moon day
rogasanti is performed. For this purpose, the priest performs a sacrifice of
cooked offerings on behalf of the sick person reciting the hymn begining ‘With
the oblation, I set you free’88 Oblations are offered after reciting each
mantra as per the procedure followed in offering cut off portions. Brahmanas
are served with food and they perform svastivacana after the concluding rites
of the sacrifice beginning with the offering of svistakrt oblation .(si. 1-4 )

4.14: KRTYASANTI:
In order to remove misfortune caused by exorcism krh’asanti is
performed. On the day of his birth Naksatra the person takes birth in an
auspicious moment, After taking bath, he puts on new garment and decorates
himself. Eminent Brahmanas well versed in the Veda utter svasti and
bestow their blessings on him. In a place properly cleansed and not seen by
others he performs the sacrifice directed for this rite .(si. 1-3)
Oblations of payasa and cooked rice are offered as oblaton reciting the
thirty-two mantras of the hymn beginning with yam kalpayanti.S9 Then with
clarified butter, he offers the oblations reciting the hymn beginning with

87. According to the Caturvarga Cintamani of Hemadri, Parisesakhanda ,pt.

Ganesh Press, Calcutta, 1873, p. 334 , trijanma refers to the three fold
times of birth. It refers to the times according to the Naksatra, Candra
and tithi. see K. MISHRA , op. c/7/vol.I p. 330.
88. RV 10.161.1 -5 : muncami tva havisa jlvandya.......,see also n.21 in p.23 above
89. AV 10.1.1 : yam kalpayanti........

[119]
 ‘Praise Indra,the chief leader (of rites ).’90- He offers the oblations of sesamum
seeds reciting the hymn beginning with ‘Make me, Indra, (renowned like) a bull
amongst my equals’91. The priest who knows the pratydngirasakalpa
assists the performer in performing this rite. After the sacrifice the sacrificial
fee is given to the priest and the Brahmanas are served with food. The merit of
performing this rite is that influence of abhicara instantly become
ineffective to affect the person for whom it is performed, (si. 4-9)

4.14: YATI SAJS4SKARAVIDHI:

The householder in order to perform the funeral rites due at the
death of an ascetic should maintain a calm disposition. He takes bath reciting
the mantra beginning with ‘Accept this my praise, Gahga, Yamuna, Sarasvati’92.
The body of the ascetic is then given a wash and is decorated with flowers and
fragrant materials. It is carried around the village in pradaksina along with
resounding of musical instruments. Then it is further carried to the east or to
the north. Here it is washed again with pure water. A spot on the earth (where
the corpse is to be buried) is sprinkled with water uttering the Pranava
(syllable om). A pit is dug out measuring the depth of a staff and it is
sprinkled seven times uttering the Pranava. (si. 1-4)
The Kusas are spread in that pit with their tips extending towards the
south. Descending the body (from its carrier), the corpse is washed in a manner
that the faecal matters are removed. Then the performer sips water.

90. RV 10.89.1 : indram stava nrtamam yasya manhd.

91. RV 10.166.1 : rsabham ma samananam............
92. see n.31 in p.45 above.

[120]
 Again the corpse is washed with recitation of the Purus a Sukta93. Uttering the
Pranava, water is sprinkled eight times on the pit from all directions.
Placing the corpse inside the pit, the performer recites the mantra ‘O Visnu,
protect the oblation’94 etc. and then utters the Pranava .(sl.5-7)

Reciting the mantra ‘Visnu traversed this (world)’9Jetc., the staff is

placed on the right hand of the corpse. Then reciting the mantra ‘He is Hansa
dwelling in light’96 etc., the staff is touched in the region of his chest. Then
the staff is broken and placed on his hand. The skull is to be broken uttering
lbhuh bhuvah svah' .(si. 7-9)

Reciting the Purusa Sukta, adequate quantity of salt is put in the pit.
The pit should be filled properly so that the corpse remains protected from the
reach of jackals and dogs etc. Pouring water, reciting the mantra (designated
as ) Astaksara 97 ( i.e. nardyanah parambrahma) , he leaves the spot
considering the body of the deceased as not different from a mass of earth.
Neither the body of an ascetic should be burnt nor one should offer pinda
and ekoddistasraddha on his account. It is believed that he becomes united
with the Brahman. Hence rites are performed for him with utterance of the
Pranava. (si. 10-13)
If he is survived by his son, the son may perform parvanasraddha for
the ascetic on the eleventh day after his death. On the twelfth day, narayanabali
is performed. For the benefit of the village, the Brahmanas are served with

93. RV 10.90.
94. VS 1.4 : visnorhavyam raksasva...........
95. RV 1.22.17: idam visnurvicakrame.........
96. see n.20 in p.43 above.
97. see Mahanardyana Upanisad 11.4, see also Nirnaya Sindhu. p.969.
[121]
food on the day of his death. He being a Paramahahsa (an ascetic of highest

order), there should be no offering of ekoddista (sraddha),pinda and water an4na.

observance of asauca (impurity) arising out of death as he, being an

ascetic, is believed to be united with the Brahman .(si. 14-17)

**>!<>{<

[122]