A STUDY OF RGVIDHANA OF SAUNAKA WITH TEXT AND TRANSLATION M.S. BHAT CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Rai ` ut i M ae 000. In Public Domain. Jangam! $ Digitization by eGangotri and Sarayu Trust x BEST म्यी 81:95 ५85 L = S.J.V.J. PR eo D MMT | LIBERO » SHRI JAGADGURU VISHWARADHYA JNANAMANDIR (LIBRARY) JANGAMAWADIMATH, VARANASI EEEE) Please return this volume on or before the date last stamped Overdue volume will be charged 1/- per day. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi [=> eek E IN Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS के, 2a > a Digitization by eGangotri and Sarayu Trust. Fun VEDIC TANTRISM — or Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS M.S. BHAT VEDIC TANTRISM A Study of Rgvidhàna of Saunaka with Text and Translation CRITICALLY EDITED IN THE ORIGINAL SANSKRIT WITH AN INTRODUCTORY STUDY AND TRANSLATED WITH CRITICAL AND EXEGETICAL NOTES MOTILAL BANARSIDASS Delhi Varanasi Patna Madras CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS First Published 1987 MOTILAL BANARSIDASS Bungalow Road, Jawahar Nagar, Delhi 110 007 Branches Chowk, Varanasi 221 001 Ashok Rajpath, Patna 800 004 120 Royapettah High Road, Mylapore, Madras 600004 © MoriLAL BANARSIDASS ISBN: 81-208-0197-0 m tte EUER wos * जा “ANA SIMHASAN JNANAMANDAL ` LIBRARY Jangamwadi Math, Varanasi ACC No... BT EX aay A = LN S.J.V.J. PRATIS LIBRA Jarigamawadipíath, P No. PRINTED IN INDIA BY JAINENDRA PRAKASH JAIN AT SHRI JAINENDR. A PRESS A NARAINA, PHASE I, NEW DELHI 110028 AND PUBLISHED BY IARENDRA PRAKASH JAIN FOR MOTILAL BANARSIDASS, DELHI 110 007. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS PREFACE It is a great pleasure to me to present before the scholarly world a critical edition of the Revidhana with a translation and critical and exegetical notes, to which a thorough study of thesame work is prefixed. So far as I know, the text of the Revidhana with a Latin introduction was brought out by R. Meyer in 1878 and a translation of the same text with notes by J. Gonda in 1951. Another work of Saunaka, viz., Brhaddevata was critically edited and translated by Prof. A.A. Macdonell in 1904. Under the circum- Stances a new critical edition of the Rgvidhdna based on the hither- to unutilized manuscript material of the text and the commentary available in all the parts of India was highly desirable, nay positive- ly welcome. The Rgvidhüna of Saunaka enjoins the aspirant to utilize the Mantras of the Rgveda for the attainment of *the four aims of human life’ (Purusartha) and promises quick results, rather magical, without resorting to the elaborate and tedious sacrifices. The analysis of the contents and the subject-matter of the Rgvidhüna yields a fairly good picture of the superstitions, taboos, religions and magica] practices of that post-Brahmana period of which we have, unfortunately, few records. Acknowledgements are due to the authorities of the Bombay University Library, Baroda Oriental Institute and Tanjore Sarasvati Mahal Library for permitting me to utilize the manus- cripts in their possession. I must express my gratitude to my late revered teacher Dr. N.J. Shende, M.A., Ph.D., D. Litt. who was a source of inspiration to me for a fairly long period. M.S. BHAT 000. In Public Domain. Jangamwadi Math Collection, Varanasi -- T y eGangotri and Sarayu Trust. Funding by MoE-IKS Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTENTS Preface v Part I, RGVIDHÁNA : A Study Introduction 3-6 CHAPTER I : VIDHANA LITERATURE " 1. The Brahmanas and the Vedangas 7-10: 2. The Vedangas 10-13 3. The Anukramanis and the Vidhanas 14-15 4. The Vidhanas 15-16 5. Commentaries on the Vidhanas 17 6. Parallel or abridged versions of the Vidhanas and other late Compendia 17-18 7. The Contents 18 8. The Date 18-19 CHAPTER II : CONTRIBUTION OF THE RGVIDHANA TO THE RITUAL LITERATURE AND MYTHOLOGY 1. Analysis of the Contents 21-86 2. Analysis of the Subject-matter 87-117 3. Mythology 117-125 CHAPTER III : LANGUAGE AND COMPOSITION OF THE RGVIDHANA 1. Phonology 128-129 2. Euphonic Combination 129 3. Morphology 129-132 "4. Syntax 132-139 3. Vocabulary 139-140 6. Metre 140-144 CHAPTER IV : AUTHORSHIP AND DATE 1. Saunaka, the author of Rvidhüna and other Works 145-148 CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS viii CONTENIS 2. Date of the Rvidhana 3. Mátrsünu, the commentator of the Rvidh CHAPTER V: THE MATERIALS FOR THE EDITION OF THE TEXT 1. The Manuscripts 2. Printed Edition or Translation 3. Relationship of the manuscripts : two recensions 4. Constitution of the text 5. Testimonia 6. Emendations 7. Rgvidhana and its sources CHAPTER VI : RÉSUMÉ Appendix A Appendix B Part Il, RGVIDHANA : Text and Translation Text Apparatus Criticus Translation & Notes Bibliography Abbreviations Index of verses in Rgvidhana Index CCO. In Public Domain. Jangamwadi Math Collection, Varanasi 148-153 153-154 155-159 159-161 161-163 163-164 164-191 191-192 192-197 199-200 201-205 206—209 213-260 261-280 281-417 419-421 423 425-434 435-437 Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS PART I Revidhana: A Study CCO. In Public Domain. Jangamwadi Math Collection, Varanasi > > of wee ET KSAT = Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS ! ecc ; Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS INTRODUCTION It is perhaps difficult to exaggerate the importance of the Rg- vidhana attributed to Saunaka from the point of view of the ritual literature in general and the Vidhana literature in particular. The Vidhana texts are important in the history of Vedic literature for more than one reason. They mark a new period of literature and a new outlook in the religious life of India, since they were written with a practical object in view, to wit: the simplication of the complicated and burdensome ceremonies treated in the Srauta and Grhya Sutras, and this was achieved by adjusting the mat- ters, with the help of magic, in such a way that observances be- came easier in practice. Saunaka and Katyayana who are men- tioned as the authors of the Rg- and Yajur- Vidhanas respectively have distinguished themselves in branches of the Post-Vedic lite- rature, particularly in the Anukramanis and Pratisakhyas. Finally these works which serve as a connecting link between the Brah- manism and the Puránic Hindu Religion contribute to our know- ledge of that age of literary activity among the Brahmanas which preceded the rise of Buddhism. Revidhdna describes the magical effects produced by the reci- tation of hymns of the Rgveda. The editio princeps of this work was brought out by Dr. Rudolf Meyer in 1878. It was published at a time when Sanskrit scholarship in Europe was making a headway into the Vedic literature. The bulk of the Vedic Sari- hitàs and Brahmanas was no doubt available in print. But the case was entirely different with the secondary works like the Brhaddevatà, the Parisistas of the AV etc. which were accessible in manuscripts only. The existence of the Kashmir Collection of Rgvedic Khilas was not known. Taking these facts into consi- deration Dr. Meyer's achievement is remarkable. But it is, how- ever, obvious that a work edited under such circumstances hun- dred years ago shows some defects. First of all, his materials— the three Berlin MSS.—from whichthetext was prepared were extremely faulty. Secondly, the then prevailing method of textual CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 4 VEDIC TANTRISM criticism was possibly responsible for the introduction of an ele- ment of eclectism in his edition. In Dr. Meyer’s text, there is practically no distinction between the additional passages in the longer recension and those passages whose authenticity is open to doubt, since both of them are put within brackets. This practice of Dr. Meyer is misleading and he himself realised the difficulty later on.! Thirdly, a formidable number of emendations in his text. There are, according to my reckoning, about forty-eight emendations, many of which are unnecessary. The editions of the Rvidh which appeared later are useless from the textual point of view, since the editor of the Bombay edition did not mention the manuscript or manuscripts utilised in the constitution of his text and the editor of the Lahore edition gave a Devanagari version of Dr. Meyer’s text. Of recent years the position has changed. The MSS of the Rvidh are now available in some of the best manuscript libraries inIndia. Further, the discovery of a unique commentary on Rvidh by Mátrsünu has provided us with further means for the critical examination of the Rvidh. Finally, we have the parallel or abri- dged versions of the Rvidh in the Visnudharmottara- and Agni- Puranas. The availability of so much fresh material makes a new edition of the Rvidh both possible and highly desirable. I have on these grounds undertaken to edit the Rvidh afresh. Lately, the translation of the Rvidh by Prof. Gonda has been made accessible to scholars. As I had an occasion to consult it, I must record my impression of that rendering here. His render- ing, on the whole, is inaccurate and at times absurd. The trans- lation which I have given is meant to be a close one in which every word of the text is accounted for. To the text and the translation I have prefixed a study which discusses all aspects of the Rvidh. It is for the first time such an exhaustive study on the Rvidh has been undertaken. The present work consists of two parts: the first contains the study dealing with various aspects of the Rvidh; the second, the Sanskrit text, the apparatus criticus and the translation with notes which discuss many difficulties of the text. First Part is divided into the following six chapters:— 1. Rvidh. Praefatio, p. viii. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS INTRODUCTION 5 Chapter 1 traces the beginnings of the Vedanga literature in the Brahmanas. Next it takes up the six Vedangas, one by one, giving out at the same time some of the important works which represent them. Then it takes up the Anukramanis and the Vidhanas briefly indicating the relationship which exists between them on one hand and with the Vedangas on the other hand. Finally, it treats of the extant Vidhanas, their characteristic features, the relative chronor logy of these works etc. and this brings us to the end of the Chapter I. Chapter II takes up the characteristic features which the Rvidh shares in common with other Vidhànas. This is followed by de- tailed analysis of the contents and of the subject-matter of the Rvidh. The analysis of the contents treats of the three parts into which the Rvidh can be divided on the basis of the actual presen- tation of the matter. They are: the introductory part, the main body of the work and the concluding part. The introductory part consists mainly of classification of Vedic mantras along with their magical properties and objects, followed by an enumeration of purificatory hymns, austerities and vows. The main body of the work relates to the employment of Rks for all sorts of magical and superstitious purposes. The concluding part treats of Vastu- Samana and Daksina followed by Phalasruti, the apocryphal character of which is self-evident. The analysis of the subject- matter treats of various charms and rites which are prescribed for obtaining various objects of desire. The last section is devoted to mythology of the Rvidh. Chapter YII takes up the peculiarities of the language of the Rvidh. They are considerable and very remarkable also. They are classed under six heads: I Phonology: II Euphonic Combination; III Morphology; IV Syntax; V Vocabulary; and VI Metre. The Rvidh has not got much to offer under the head Phonology, but in the case of others we have enough words and forms which are both against Vedic usage and against Panini’s rules. The occur- rence of so many irregularities in so small a treatise as the Rvidh is, proves clearly that Saunaka did not follow Panini’s grammar and makes it very unlikely that he ever knew it at all. On the linguistic grounds it seems to me that Saunaka cannot be placed later than fifth century B.C., Chapter IV discusses the problem of authorship and of the date ००0. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 6 VEDIC TANTRISM on the basis of external and internal evidence. A short account of Mátrsünu, the commentator of Rvidh, is given at the end of this Chapter. Chapter V is devoted to the description of manuscripts and other materials upon which my edition of the Rvidh is based. To the text and the commentary manuscripts which I have directly collated, I may add the three manuscripts collated by Dr. Meyer and three more manuscripts collated by Prof. Gonda. Thus dir- ectly or indirectly, the evidence of altogether ten manuscripts was available to me in the constitution of the text. Next it takes up the external evidence bearing on the text of the Rvidh. Finally, the emendations carried out in the text and the sources utilised by the author of the Rvidh are treated. Chapter VI is a resumé of the results hitherto gained. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CHAPTER I VIDHANA LITERATURE The remarkable thing about Saunaka’s literary activity is the unity of purpose that underlies all of them. They have been writ- ten with the express purpose of preserving the Rgvedic tradition. Saunaka’s Anukramanis give details about seers, deities, metres, Anuvakas and Süktas. His other two works, viz. Brhaddevata and Rgvidhàna give respectively the legends concerning the deities and the magical effects produced by the recitation of Rgvedic hymns or verses. All these works are intimately connected with Lhe Ved- anga literature which had its germs in the Brahmanas. 1. The Brahmanas and the Vedangas The Brahmanas have been variously defined. The tradition? distinguishes their twofold contents: vidhi and arthavada; but this gives only an incomplete picture of these works. The Brahmanas originated from scholastic controversies or opinions of individual Rsis, some of which relate to the description of the rites; and some to the verses of the Samhitàs; and the texts which have come down to us are rather the last series of such works, the earlier ones be- ing either entirely supplanted and effaced or lost. Suffice it to say that they represent one of the early attempts in the direction of a dogmatic commentary on the Sambitas to which they belong. The main purpose of the Brahmanas, then, is to explain the Rk, the Yajus, or the Saman as the case may be and to enjoin the proce- dure of the sacrificial ritual by indicating the connection between the Rk, the Yajus etc. and the ritual. An example or two will illustrate this. (a) “Yajfiena yajfiam ayajanta deva [RV.1.164.50a = 10.90.16a] ityuttamaya paridadhati, iti | yajtiena vai tad devi yajtiam aya- 1. Müller, ASL (Reprint), 1926, pp. 179 ff. 2. Sayana’s intro. to the RV (VSM), Vol. I, p. 9. 3. Winternitz, HIL, Vol. I, p. 189. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 8 VEDIC TANTRISM janta / yad agnina’ gnim ayajanta te svargam lokam ayan, iti / “tani dharmaniprathamany Asan | te ha nakarh mahimanah sac- anta yatra pürve sadhyah santi devi” [RV.1.164.50bcd = 10.90.16 bcd) iti, iti / chandarhsi vai sadhyà devas te’ gre'gninà' gnim aya- janta te svargarh lokam ayan, iti / aditya$ caiveha’sann Angirasa$ ca te’ gre’ gninà' gnim ayajanta te svargarn lokam ayan, iti / saisa svargahutir yad agnyahutir yadi ha và apy abrahmanokto yadi durukto yajate’tha haisa” hutir gacchaty eva devinna papmana samsrjyate, iti / gacchaty asya” hutirdevàn nasyahutih papmana sarhsrjyate ya evam veda iti //4 (b) *Agnir deveddha” [RV.Ki.v.5.1] iti Samsaty asau và agnir deveddha etam hi devi indhata etam eva tad etasmir loka ayata- yati, iti / “agnir manviddha" iti Sarnsaty ayam và agnir manv- iddha imam hi manusya indhate’ gnim eva tad asmim loka ayata- yati, iti / “agnih susamid" iti §arhsati vàyur và agnih susamid vayur hi svayam àtmànam samindhe svayam idam sarvam yad- idam kifica vàyum eva tad antariksaloka ayatayati, iti / “hota devavrta" iti $amsaty asau vai hota devavrta esahi sarvato devair vrta etam eva tad etasmim loka ayatayati iti / *hota manuvrta" iti Sarhsaty ayam và agnirhotà manuvrto’ yamhi sarvato manus- yair vrto’ gnim eva tad asmim loka ayatayati, iti / “pranir yajiia- nām” iti Sarnsati vayur vai pranir yajfianarh yada hi prànity atha yajtio’thagnihotrarh vàyum eva tad antariksaloka àyatayati, iti / "rathir adhvaranam" iti Sarhsaty asau vai rathir adhvarànàr esa hi yathaitac carati rathir ivaitam eva tad asmith loka ayatayati iti / "atürto hota” iti Sarnsaty ayam và agnir atürto hotemar ha na kascana tiryaficarh taraty agnim eva tad asmirh loka atatayati, iti / “tirnir havyavad" iti §amsati vayur vai türnir havyavad vayur hidarh sarvarh sadyas tarati yad idar kim ca vayur devebhyo hav- yam vahati vàyum eva tad antariksaloka ayatayati, iti / “adevo devàn vaksad” iti Sarnsaty asau vai devo devàn àvahaty etam eva . tad etasmiin loka ayatayati, iti / “yaksad agnir devo devàn" iti Sarhsaty ayam va agnir devodevàn yajatyagnimeva tad asmith loka ayatayati, iti / “so adhvara karati jataveda” iti garnsati vayur vai Jatavedà vayur hidarh sarvarh karoti yad idarh kirnca vayum eva tad antariksa loka àyatayati, iti "b 4. 42 1.3.5. 5. AB 2.5.2. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VIDHANA LITERATURE 9 These above extracts from the AB are sufficient to show that there is much valuable information to be gathered from this work. Being primarily intended for the Hotr-priest whose duty it was to form a Sastra out of the hymns or verses of the RV, the Brahmanas of the RV do not strictly adhere to the sequence of the hymns as they occur in the RV. But the Brahmanas of the other Vedas and especially those of the Yajus school closely fol- low the ritual, being based upon Sarihitis which are more or less adapted to the proper order of the ritual. Thus the first nine books of the Satapatha-brahmana can be considered as a running com- mentary on the first eighteen sections of the Vajasaneyi-Samhita.§ Besides paraphrases of verses, we notice the prevalance of remark- able comparisons, or a web of identifications, symbolism of fig- ures, etymological explanations and the mystical explanations of metres in the Brahmanas. An example under each head will suffice. j (a) Ghrte carum nirvape ta yo'pratisthito manyeta, asyam vava sa no pratitisthati yo na pratitisthati / tad yad ghrtar tat striyai payo ye tandulas te pumsas tan mithunam mithunenainar tat prajaya pasubhih prajanayati prajayati / prajayate prajaya pasu- bhir ya evarh veda //? (b) saptadasa samidhenir anubriyat / saptadaso vai prajapatir- dvàda$a masah pancartavo hemantasisirayoh samanena tavan samvatsarah samvatsarah prajapatih / prajapatyayatanabhir eva" bhiradhnoti ya evam veda //8 (c) Ahütayo vai nàmaità yad ahutaya etabhir vai devin yaj- mano hvayati tad àhütinam ahititvam iti) ütayah khalu vai tà nama yabhir devà yajamanasya havam àyanti ye vai panthano yah srutayas tà và ütayas tà u evaitat svargayana yajamanasya bhavanti, iti //? (d) Atho paficaviryarn và etac chando yad virat | yat tripada tenosnihagayatryau yad asya ekadasaksarani padani tena tristub yattrayastriméad aksara tenanustumnava ekenaksarenacchamda- गड viyanti na dvabhyàm yad virat tat paticamam / sarvesàm Winternitz, op.cit., p. 192. AB 1.1.1. Ibid., 1.1.1. Ibid., 1.1.2. SOE टना हे 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 10 VEDIC TANTRISM chandasarh viryam avarundhe sarvegám chandasàám viryam aś- nute saryesam chandasarh sayujyam sariipatarh salokatam asnute' nnado’nnapatir bhavaty asnute prajaya’nnadyam ya evam vid- van virajau kurute, iti //!9 Finally, the Brahmanas contain cosmogonic myths, ancient, legends, and narratives which though unconnected with the ritual are brought in connection with the explanation or justification of some sacrificial ceremony or other. Thus the Brahmanas which carry discussions on matters of etymology, metrics, grammar, etc. along with the explanations of the ritual matters presuppose the beginnings of the Vedanga literature. 2. The Vedangas In the preceding section we have seen that most of the Vedangas had their origin in the Brahmanas, and we may rightly include the Aranyaka portions of those Brahmanas where along with the theosophical and philosophical explanations of the sacrifice, we find discussions on Samhita, Pada- and the Krama-pathas, Siksa, etc. which in course of time were pursued more independently and systematically as Vedangas. Sadvirisa-brahmaya refers to the four Vedas and the six Angas without enumerating them.!? The oldest enumeration of the six Vedángas occurs in the Mundaka- Upanisad where the Aparavidya is said to consist of Rgveda, Yajurveda, Samaveda, Atharvaveda, Siksa, Kalpa, Vyakerana, Nirukta, Chandas and Jyotisa. The exegetical Vedangas, viz., Siksa, Vyakarana, Nirukta, and Chandas are meant as aids to the correct reciting and understanding of the Vedas, whereas the ritual Vedangas, viz. Kalpa and Jyotisa deal with the public and domestic rites as well as with the customary law and the proper time for performing them. Now, I shall take up these, one by one, in the above order. (a) Siksa Several brief treatises bearing the title Siksa have come down to us; but they are only late productions of the post-Vedic period. 10. Jbid., 1.1.6. 11. Vide AA 3; TA 1.1. 12. Sad-Br 4.7. 13. Mu Up 1.1.5. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VIDHANA LITERATURE 11 These works contain directions for the recitation and correct pronunciation of the Vedas. If compared with the Pratisakhyas, these texts represent a stage of intense popularisation. The trea- tises which really represent the Vedanga Siksa are the Pratisa- khyas. As is well known, the Aitareyaranyaka™ is aware of the three principal modes in which the Veda is recited, viz. the Sam- hità-, the Pada-, and the Krama-pathas. The main object of these Pratisakhyas is to determine the relation of the Sathhita and Pada- pathas to each other, to teach how to form the Pada-patha out of the Sarhhita-patha and vice versa, and to lay down definitions of technical terms and rules in regard to quantity etc. They furnish us with a systematic account of Sandhi and metrics. These texts are of utmost importance for the linguist and for the interpreter of the Vedas. (b) Vyakarana Unfortunately, the Vedanga text on grammar has not come down to us and its place might have partly been usurped by the Pratigakhyas which though connected with the correct recitation of the Vedas, also deal with the grammar proper to some extent. The tradition has raised the grammar of Panini to the status of a Vedàüga text which it hardly deserves since it superficially treats of the Vedic language and moreover it does not belong to any Vedic school.1¢ (८) Nirukta The Vedàüga Nirukta is represented by one work, the Nirukta of Yàska. It is in reality a Vedic commentary?” and is based on the Nighantus “glossaries”, a collection of rare or obscure words which occur in the hymns of the RV. The Nighantus consist of five lists of words which are divided into three sections, viz. the Naighantuka-kanda, the Naigama-kanda and the Daivata-kanda. The first three lists constitute the Naighantuka-kanda, in which groups of synonyms are found. The Naigama-kanda which is also 14. Winternitz, op.cit., p. 285. 15. 443. 16. Winternitz, op.cit., p. 289. 17. Ibid., p. 69. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 12 VEDIC TANTRISM known as Aikapadika-kanda contains a list of isolated and spe- cially difficult words, while the Daivata-kanda gives a classification of the Vedic gods. The work of Yaska is a series of etymological analyses of the words given in these lists and while analysing he adduces as examples a large number of Rgvedic verses in which those words occur. The first Adhyaya which isa sort of intro- duction deals with the principles of grammar and Veda-exegesis. The second and the third Adhyayas comment on the Naighantuka- kanda; Adhyayas IV-VI, on the Naigama-kanda; and Adhyayas VII-XII on the Daivata-kanda. The Vedangas so far treated sup- ply a good deal of information on the growth of the grammatical science in India. (d) Chandas Allusion to metres are fairly common in the Brahmanas. The Brahmanas have developed a mysticism of the syllable and of the verse to such an extent that it is next to impossible to find a syste- matic account of metres in them. However, we have some chap- ters on metre at the end of the Revedapratisakhya® and one section of the Sankhayanasrautasütra?? is also devoted to metres. The Sütras of Pingala, the Chandahsiitra, on metrics existing in two slightly different recensions is regarded as a Vedanga on metre of the RV and YV. The Vedic portion of the Chandahsitra lays down the rules of prosody, expounds “the metres of the gods" and “the metres of the Asuras” etc. and treats of the seven normal metres and several others which have either complex or aberrant forms. Though claimed as a Vedanga it is a late supplement which reflects ancient teachings on the subject. For the metres of the SV, we have the Nidhana-sütra which treats metrics and other component parts of the S .29 5 (6) Kalpa ; The Vedanga on Kalpa is represented by a vast literature on ritual and is the most complete amongst the Vedangas. During the Brahmana period, the ritual has grown to very D propor- 18. RY Prati, Patalas, 16-18. 19. SSS 7.27. 20. Winternitz, op.cit., p. 288. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VIDHANA LITERATURE 13 tions and naturally with the ritual the sacrificiants officiants had increased until sixteen or seventeen are enumerated as taking part in the principal sacrifices.?! The sacrifice which was originally sup- plicatory in character has now given rise to a belief that it, if properly done, exercises compulsion over the gods to grant the wishes of the worshipper. The profound and beneficial efficacy of these elaborate ceremonies had a peculiar charm to the people of that age and a need to condense and systematise the ritualistic contents of the Brahmanas was felt and the result of all this was the Kalpa-sütras. The Kalpa-sütras are divided into (a) The Srauta-sütras which present us in the rationalised form, the great sacrificial rites, at which a number of priests were employed; (b) the Grhya-sütras which deal with the household rituals and other duties performed by the householder with or without the assist- ance ofa priest; and (c) the Dharma-sütras which deal with the customary law prevalent at that time. The ritual literature does not come to an end here, for, we find numerous other works like Sraddha-kalpa, Pitrmedhasütras, Parisistas, Prayogas and Kari- kas.22 (f) Jyotisa Of the Vedanga Jyotisa we possess only texts of rather late date. However, the two recensions (both metrical: 36 Slokas in that of the Rk-school and 43 in that of the Yajus-school) which have come down to us belong to the Rgveda and Yajurveda res- pectively. It has its beginnings in the Brahmanas where allusions to astronomical subjects are fairly frequent. A need for drawing up a ritual calendar to fix proper seasons for sacrifices was felt very early, though no work representing astronomy has survived from the Vedic period. The work which is before us gives the position of the moon and the sun at solstices and other related matters. A work bearing the title of Atharvana-Jyotisa™ exists. It sets forth the divisions of time, the names of Naksatras, etc. and gives auspicious time for conception. 21. Keith, RPV, Part I, p. 298. 22. Winternitz, op.cit., pp. 280-281. 23. Winternitz, op.cit., p. 283. 24. AJ Edited by Bhagavad Datta, Lahore, 1924. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 14 VEDIC TANTRISM 3. The Anukramanis and the Vidhanas Intimately connected with the Vedangas and yet a distinct class of literature are the Anukramanis and the Vidhanas. The Anu- kramanis give lists of the hymns, the seers, the metres and the deities in the order in which they occur in the various Samhitds and the only ones which are well known are those of the Rgveda.*5 Out of the five Anukramanis which are ascribed to Saunaka, only three have been preserved. The Arsanukramani gives the seers of the RV. The Chandonukramani enumerates the metres in which the hymns of the RV are composed. The Anuvakanukramani gives the Pratikas of each of the eightyfive Anuvakas of the RV and the number of hymns contained in them. The MSS of the Devatanu- kramani and the Suktanukramani are no longer extant, though some quotations from the former work are embedded in the Vedarthadipika to the Sarv (1.165). The Sarvanukramani of Kat- yayana, a more systematic work in the satra style, combines the data contained in the Anukramanis treated above. For every hymn in the RY it gives, first of all, the Pratika, then the number of its verses, as well as the Rsi, the deity, and the metre, even for single verses. The distinctive peculiarity of the style of Saunaka if contrasted with that of Katyayana lies in the fact that the work ascribed to the former are composed in mixed Sloka and Tristubh metres, whereas the works of Katyayana are written in aphoristic prose. Mention is to be made here regarding Saunaka's Brhaddevata which bears the most manifest traces of Saunaka’s style and which has superseded to some extent his own Devatanukramani. Saunaka and Katyayana who are mentioned as authors of the Anukramanis and Pratisakhyas stand out also as authors of the Vidhana texts. It may be remarked now as to what is the relation between the Vidhanas and the Anukramanis as well as their con- nection with the Vedanga literature which was barely hinted ear- lier. The Vidhanas insofar as they, in spite of numerous omis- sions, follow the sequence (Anukrama) of the traditional text of the Samhitas?" to which they refer, can be regarded as part and 25. Winternitz, op.cit., p. 286. 26. Macdonell, Sary, Preface, pp. v-vi. 27. cp. Rvidh i.2: Mantrebhyo mantradrgbhya$ ca. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VIDHANA LITERATURE 15 parcel of the Anukramani literature with this difference, viz., that the former, while giving the Pratikas of hymns or parts of hymns, employs the hymns or even single verses for some tangible pur- pose, whereas the latter gives only a table of contents. Exception is, however, to be made in the case of Katyayana's Sarvanukra- mani which by its very title suggests that it is a “catalogue of all things” (including to some extent the Viniyoga of some rks) for the RV. Although the Anukramanis and the Vidhànas form no part of the Vedànga literature, still they are inseparable from the auxiliary literature of the Vedas on account of their close relation with the Kalpa.*8 4. The Vidhanas The term vidhdna is interpreted in two ways: it means "sacred precept” and is synonymous with vidhi. We often find vidhana used in the sense of vidhi in the Rvidh® and in one instance the latter has replaced the former. Baudhayanas! refers to rgvidhàna in a passage which is not likely to have been interpolated, but it is not known whether he refers to the well-known work of that name or he means simply *'a prescription consisting of a RK". For our present purpose it will suffice if we statethat the use of the vidhana in the sense of vidhi is attested not only by the Rvidh itself but also by Baudhayana. Secondly, it can also mean “‘sor- cery practice", a sense which is strictly Atharvanic.?? The fact samamnayànupürvasah / karmanam rsidrstànam vidhirn provaca Saunakah // 28. Cp. the beginning of the Sarv.: Atha Rgvedāmnāye Sakalake sükta- pratikarksankhya rsidaivatacchandathsy anukramisyimo yathopadésam | na hy etaj jfiánamrté $rautasmàrtakarmaprasiddhih // 29. (a) i.26cd: tatah Sesarh vidhanena $ucir bhuiijita vagyatah // (b) iii.28cd: anenaiva vidhannea sadbhir varsair pramucyate // (c) iii.155cd: vaksye Purusasüktasya vidhanam tvarcanam prati || (d) iii.161cd: yatha dehe tatha deve nyasarh krtvà vidhanatah // (e) iii.230cd: muktyaikamargapratibodhanaya drs{va vidhanarh tviha Nirodoktam // 30. Phalasruti st.13: Tusyanti devatih sarvah sampadyante vibhütayh / duradhayah pranasyanti nityam Regvidhi-pathinam // 31. Bau DS 1.7.10. : 32. Cp. Vidhanakalpa, one of the names of the Angirasakalpa vide Bloom- field, Hymus of the Atharvaveda (SBE XLII) intro. p. xix. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 16 2 VEDIC TANTRISM that we find some such practices in the course of our work leads us to assume that the Rvidh partakes of both the characteristics, viz., the characteristics of a vidhi as well as of Vidhüna. In this connection, it is worthwhile to quote Barth who observes:3 “A whole class of writings, the vidhanas, the origin of which is be- sides very ancient, have no other object than to direct in the obser- vance of a kind of cultus at a reduced rate, which should procure the same advantages as the great sacrifices." To the RV belongs in the first place the Rgvidhana composed in the mixed Sloka and Tristubh metre. There are two recensions of this work: the shorter one, which is also incidently the earlier, is entitled the Kanistha-Revidhana or simply Revidhana and the longer one in the typical Puránic style is entitled the Jyestha- (or as some MSS style it Brhad-) Rgvidhdna.3 The shorter one with which we are concerned here consists of four Adhyayas. It des- cribes the magical effects produced by the recitation of hymns or even single verses of the RV. It is ascribed to Saunaka. Corres- ponding to the above rear vidhanam we have samnam vidhanam, to wit: the Sdmavidhdna-brahmana which, in spite of its erro- neous title “Brahmana”, belongs to the Vidhana literature. It con- sists of three Prapathakas and is somewhat similar to the above mentioned Rvidh. To the Suklayajurveda belongs the Suklaya- Jurvidhanasiitra®’ of Katyayana. It consists of seven Adhyayas in the best recension preserved of that text. The earlier edition of this work was unfortunately designated as Yajurvidhana-siksa and was included among Siksas, There is no corresponding work to the Atharvaveda. The Kausikasiitra, which deals with the magi- cal and other practices in addition to the Srauta and Grhya cere- monies can be regarded as representing the Vidhana text proper for this Veda. 33. Religions of India, tr. by Rev. J. Wood, 5th Ed., 1921, pp. 96-97. 34. The editio princeps of the Rvidh was brought out by Rudolf Meyer and published at Berlin in the year 1878. : 35. For this see Keith, Catalogue of Skt. & Prakrit Mss in the Li : * 5 s te Library of India Office, Vol. II, Part I, No. 4254; Des. Cat. of Skt. Mss. in the TMSSML, Vol. III, Nos. 1721-30. Printed at Ganpat Krishnaji Press, Bombay, 1890. = Um pii Sāyaņa’s commentary by A.C. Burnell London, 1873 - Yvidh with the commentary entitled “Yaj Bjari" 1 and Sstri Vare, Bombay, 1943. OE AURA र 38. “A Collection of Sikshas by Yairi i १ ajiavalkya and others” YugalakiSora Vyasa, Benares, 1893, pp. 327-361. Fai od: CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VIDHANA LITERATURE 17 5. Commentaries on the Vidhanas The Vidhànas were made the subject of commentaries in the course of the Medieval Period. The earlier ones, if existed, have not come down to us. We are happily in possession of an unique commentary entitled the Regvidhana-pada-paficika on the Rvidh. It is written by Matrsiinu about whom we know next to nothing. Matrsiinu has commented creditably on the first few stanzas, but his comments become shorter and shorter as the work advances. The existence of this commentary was known as early as 1925,3 but it has not so far attracted the attention of the scholars. The Samavidhana-brahmana was commented upon as early as the later half of the fourteenth century A.D. by Sāyaņa. A com- mentary entitled Yajurmafijari on the Yvidh has been published. It is claimed to have been written by Maharaja Mahibhuj* with the assistance of Kalanatha-bhatta,‘* son of Svayambhü-bhatta. We have as yet no means to determine the date of either Matr- sünu or Maharaja Mahibhuj, though in the case of latter we possess a long genealogical list of rulers who possibly ruled some parts of Punjab during the thirteenth century A.D.** 6. Parallel or abridged versions of the Vidhanas and other late Compendia f The Vidhana texts treated so far do not exhaust the literature on the Vidhànas for, we find some chapters devoted to the Rg-, Yajur-, Sama- and Atharva- vidhünas in the Visnudharmottara-and Agni-Püranas.49 It is more than likely that most of these versions, as I call them, are based on homonymous works, some of which have not survived. In the case of Rvidh we find that the versions 39. Descriptive Catalogue of Mss. in the Central Library, Vol. Y: Vedic, Baroda, 1925, p. 24. 40. Vide supra f.n. 36. 41. Vide supra f.n. 37. > 42. Cp. the final colophon: iti Sti Vagharakulabhisanamaharajamahibhuja krtina / viracitàyàm ajani Yajurmafijaryarh pallavas turiyo’ yam Il 43. Cp. the introductory St. 25: vivicya bhasydn vividhams ca kalanetasya tosaya muda vyatanit / bhattasvayambhütanayo'tra vidvan Srikalanathah sahakaribhavam // 44. Yvidh. pp. 51-54. See Ep. Indo. Mos. 1913-14, p. 41. 45. Visnudharmottara-Puraua, Khanda II, Chapters 124-127, Agni-Puraua, Chapters 259-262. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 18 VEDIC TANTRISM preserved in the Visnudharmottara- and Agni-Purdnas are, more or less, successive abridgements of the original Rvidh. More of this later. The Rvidh is followed up by a number of works bearing titles like Revidhanakarika,9 Rgvidhanasamksepa and Rgvidhi. These works are, at best, late compendia. 7. The.Contents If now we take a comprehensive view of the class of literature which we have just examined, we find some characteristic features in them. All these works begin with the description of various penances, expiatory practices etc.andtheindividual vidhana texts differ only in matters of detail or scope. Thus thedescription ofthe preparatory restraints or austerities in the Rvidh is somewhat more detailed than the Svidh which contains few of them, but the latter work has a number of expiatory practices which are totally absent in the former. The Yvidh stands on a different footing altogether for its merely alludes to penances without so much as elucidating them. All these works relate in the strictest manner to Vedic Samhitas to which they belong and from which they draw Mantra- material in the form of Pratikas. The pratikas, then, along with the rules (Vidhàna) and the desired results (Phala) constitute another characteristic feature of these works. The rules (Vidhàna) formulate Japa or Homa or both. Finally the sum and substance of these works is to lay down in respect of each hymn or verse, the Kàmya ceremonies i.e. ceremonies which are intended to se- cure the attainment of various benefits and which are mostly of a magical nature. 8. The Date Itisno more possible to date the Rvidh than the other Vidhànas. If account is taken of internal indications, borrowings, linguistic features etc., the relative chronology of the Vidhanas can be fixed 46. Descriptive Catalogue of Goyt. collections of M; ite Deccan College, Poona, Vol. I, 1916, p. 44. jo e QN 47. Alphabetical Index of Skt. Mss. in ८ eo: * Trivandrum, Vol. T, 1957, p.104, — ^ University Mss, Library, 48. Tatra karmakarane tulàpurusacandrà adibhi k arane ti rayanakrcchradibhih pūtaśarīreņa karmapeksaya dvadasaratrarh sadratram trirátram ekaratram iti ET prayascittani karyani | Yvidh, pp. 1-2. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VIDHANA LITERATURE 19 with some certainty. The Rvidh is older than all the other known Vidhàna texts because it does not presuppose any of them. That Rvidh preceded the Svidh is proved by the fact that the formers? is aware of the Amrta, Pitrya, Vasavi, Raudra, Aditya and Vaisva- devi Sarhhitas, whereas the latter*? knows of the Madhucchandasi, Vaisnavi, Vainàyaki and Skandi Sarhitàs, besides Amrtà, Pitryà and Raudri Samhitàs. Moreover, some of the ceremonies of the latter work betray its late character. Comparing the linguistic features and the style of the Rvidh with the Svidh we find that the former definitely appears to be an older work.? The Yvidh is definitely more recent as its author, Katyayana, was a grand disciple of Saunaka according to Sadgurusisya. There is every likelihood that these works must have been composed between 500 and 300 B.C. Having determined the position occupied by the Vidhanas in the Vedic literature, it remains for me to state the possible origin of these works. The following hypothesis may, however, be ad- vanced. It was the pious duty of every Brahmana to learn the Veda and its Angas. The Anti-Vedic scepticism of Kautsa and others who derided the Vedas as mere conglomeration of words without any sense may have led to a reaction among the orthodox to meet the new challenge.5t Saunaka as a champion of the orthodox school wrote numerous works to preserve the Rgvedic tradition. The Rgvidhana in particular was written by him with the purpose of proving the efficacy of the Rgvedic mantras in the accomplish- ment of various objects of desire with least effort. In the next chapter these are examined in detail. 49. Rvidh iv. 127-131. 50. Svidh i.4.12-20. 51. Cp. Svidh 2.6.11 which lays down the procedure for the vaSikarana of prostitutes and (Buddhist?) nuns. For the Svid/t, Burnell has assigned a date between Sth century B.C. and 7th century A.D. (vide Svidh, intro. p. x). 52. Meyer, Rvidh, Preface, p. xi. 53. Vide Sayana’s intro. to RV (VSM), Vol. I, p. 21: brahmanena niskarano dharmah sadango vedo’ dhyeyo jňeyaś ca tad vidhih / 54. Nirukta, 1.15. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi ji Don | on by eGangotri and Sarayu Trust. Funding by MoE-IKS Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CHAPTER II CONTRIBUTION OF THE RGVIDHANA TO THE RITUAL LITERATURE AND MYTHOLOGY In Chapter I, I have dealt with the characteristic features which the extant Vidhana texts share in common. In this chapter I pro- pose to give detailed analysis of the contents and of the subject- matter of the Rgvidhdna. The analysis gives us an insight into superstitions, taboos, religious and magical practices of that early period of which we have, unfortunately, few records. 1. Analysis of the Contents The Rvidh is divided into four Adhyayas and each Adhyaya in its turn is divided into Vargas generally of five Slokas.1 Adhyaya Ihas thirty-one Vargas; Adhyaya II, thirtyfive Vargas; Adhyaya III, fortythree Vargas; and Adhyaya IV, twentyseven Vargas. Adhyaya IV is followed by the Phalasruti, consisting of three Vargas or thirteen Slokas, called Adhyàya V in Dr. Meyer's edi- tion. From the point of view of the actual presentation of the matter we can divide the Rvidh into three parts: the introductory, the main body of the work and the concluding part. The work, which is before us; begins with an invocation add- ressed to the self-existent Brahma, the protector of the World, and to the seers of Mantras. It promises to expound the ancient precept concerning the Rks in the order of the Samamnaya i.e. the Rgveda and refers to the precept of rites which were formerly determined by the Rsis and which relate to pacification (Santi) and prosperity (Pusti). More of this later on. This leads us to the categories Stutyadayal which are barely hinted at in our work and which are further incorrectly designated as modifications (Vikarah). Fortunately forus, the Brhaddevata? has preserved 1. Vide Appendix A. 2. BD i.35-39ab. ००0. In Public Domain. Jangamwadi Math Collection, Varanasi a Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 99 VEDIC TANTRISM them. They are stutih (praise), praśarısā (laudation), ninda (blame), sam$ayah (doubt), paridevand (plaint), sprha (desire), 488 (prayer), katthand (boasting), yaciia (request), prasnah (ques- tion), praisah (summons), pravalhika (enigma), niyogah (commis- sion), anuyogah (injunction), ślāghā (vaunt), vilapitam (lament), acikhyasa (narration), samlapah (conversation), pavitrakhyanam (purifying narrative), Ghanasya (lascivious verses), namaskarah (obeisance), pratiradhah (obstacle), samkalpah (resolve), parlapa (prattle), prativakyam (reply), pratisedhah (prohibition), upadesah (admonition) pramadal (intoxication), apahnavah (denial), upa- praisah (invitation), samjvarah (agitation), vismayah (wonder), akrosal (abuse), abhistavah (eulogy) ksepah (invective) and Sapa (curse). To these categories Rvidh adds arthavada. Next it refers to the fourfold objects of desire, viz., ayus (long life), svargah (heaven), dravinam (wealth) and siinavah (sons) and. states that hundreds of desires are incidently indicated by sages who praised the gods. The mantras when perfected by the correct method and employed according to the precept impart the desired result to the Brahmana. Truth, self-control, tranquillity, endu- rance, freedom from envy and equanimity are the means of ach- ieving them. A twice-born person is asked to engage himself in muttered prayers (Japa) and burnt-offerings (Homa) which are the only means of overcoming miseries in his case. Next it gives a further list of objects, viz., vidvesanam (the causing of hostility), samvananam (propitiating), visaghnam (counteracting poison) and roganüsanam (removing of disease). A twice-born person is also asked to perform the Prajapatya-krechra before undertaking the commencement of the Vedic study and he is further requested to cut the hair on his head, beard and body, to trim his nails, to take a bath and to stand during the day and sit during the night. He must mutter the purificatory verses, the Vyahrtis, the syllable om, the famous verse addressed to the Sun (RV 3.62.10), the hymn beginning with Apo hi stha (RV 10.9) and the other hymns i.e. RV 1.89.6 or 5.51.11-15; 7.35; 8.95. 7-9; 9.1-67 or RV Kh 11.10; and RV 10.190. He must perform tarpana to the acaryas, the seers, metres and deities and must wait upon the god Rudra with hymns addressed to him. A consecrated person must not talk with non-Aryans, Südras, censured people, menstruating woman, outcasts, low-born people, nor with those who dislike gods, Brah- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 23 manas, dcdryas, elders and parents. After a period of twelve days, he should offer sthalipaka to Agni, Soma, Agni-Soma, Visve- devah, Rudra, Avasdnasya Pati, Anumati, Dhanvantari, the Gan- dharvas, the Apsarases, Brahmanaspati, Brahma, Sarasvati, Visnu and Agni Svistakrt accompanied by the preliminary and terminal oblations of clarified butter. He must feed the Brahmanas and partake of the remnants We come now to the enumeration of Krcchras? followed by an eulogy of Krcchras.* 1. Prajapatya Krcchra.5 It consists of four periods of three days each following the other in which there is respectively eating once only in the morning, once only in the evening, eating once only without asking for it and observing complete fast. 2. Atikrcchra.9 This penance is constituted by eating only one morsel of food for three days in the morning only, for three days in the evening only, for three days eating one morsel got without asking for it and observing a complete fast for the next three days. 3. Sarhtapana Krcchra. It lasts for two days: onthe first one drinks cow’s urine, dung, milk, curds, ghee and kusa water, and on the second day fasts altogether, whereas the Mahasarhtapana. lasts for 21 days, each of the six ingredients being taken for three days and a fasting being observed for three days. The Sisusàmtapana? consists in fasting for seven days. Possibly the latter is same as the Mahasamtapana in Yaj 3.315. It con- sists in drinking separately for six days in succession the six ingredients and fasting on the next day i.e. imall 7 days. 4. Taptakrcchra.? It comprises four periods of three days each. In this one drinks hot water, hot milk, hot ghee, for three days each and then for three days there is a complete fast when he inhales hot vapour. Rvidh i.27-28ab. ibid., 1.28cd-32. ibid., 1.33. ibid., 1.34. Rvidh 1.35. ibid., 1.36. ibid., 1.37. SES EAS Ei CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 24 VEDIC TANTRISM 5. Yatikrcchra. It is same as the Prajapatya Krcchra, water being substituted for food. 6. Paraka Krcchra. This penance is constituted by not taking any food for twelve days while one controls one's senses and remains vigilant. 7. Candrayana Vrata. There are two varieties. If one begins the Vrata on the first lunar day of the dark fortnight, then one must reduce one morsel on the 1st. i.e. takes 14 morsels on that day, 13 on the second lunar day and so on. On the 14th of the dark fortnight one must eat one morsel but on the Amavasya one must not eat anything. Then on the first lunar day of the bright fortnight one must take one morsel and goes on increasing the intake till on the Paurnamàsi one takes 15 morsels, The second one is as follows: on the first lunar day of the bright fortnight only one morsel of food is taken, on the second lunar day two and 50-01. On the Paurnamasi 15 morsels are taken but on the first day of the dark fortnight 14 morsels, one being reduced on each succeeding day. So on the fourteenth lunar day of the dark fortnight one morsel is eaten and on the Amavasya day there is a complete fast. 8. Sigucdndrayana Vrata.?? It consists in eating four mouthfuls in the morning and four after sun-set. 9. Yaticandràyana Vrata.4 It consists in eating eight mouth- fuls of sacrificial food only once in the noon. 10. There is another Candrayana Vrata!? which consists in eating 240 morsels of sacrificial food in a month of 30 days distri- buting them according to one's own inclination. 11. Yàvaka [krcchra]* It consists in partaking of barley gruel for one week. The performer has to mutter purificatory verses and must remain standing during the day and sitting during the night. 10. ibid., 1.38. 11. ibid., i.39. 12. ibid., i.40-41. 13. Rvidhi42. 14. ibid., 1.43. 15. ibid., 1.44. 16. ibid., 1.46. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 95 12. There is yet another Krcchra!? which consists in consuming consecutively broken grain, cil-cake and butter-milk. Saunaka states that the rites that are declared henceforth are meant for a person who has duly purified himself with these pen- ances. A fast for three days or eating food at night for three days must invariably be undertaken before the commencement of all rites. When this has been finally disposed off, in vss 53-55, we come again to those purificatory verses which have already been dealt with above but which are here meant to be muttered in a forest after a bath with clothes on. Then it provides for varying numbers (3, 6, 8 and so on upto a hundred) of Pranayamas and finally extols the value of Pranayama in the removal of blemishes. From now onwards the rules regarding the commencement of Vedic study follow. One must commence the Vedic study after mentally revolving the syllable or, the three Vyahrtis and the famous verse addressed to Savitr (RV 3.62.10) and must recite it in a low tone in the morning, in a high tone at midday and in the afternoon. One is further asked to get up atthe hour sacred to Brahma, to immerse in water thrice and to recite the Veda after having resorted to the mode of reciting in a medium speed, neither too quickly, nor too slowly. Besides, one must perform the morn- ing, the midday and the evening Samdhya and must not utter a word, nor desist from the recitation of the Veda. Exception is, however, to be made in the case of a Brahmana who has arrived at one’s house, but the Vedic study must immediately cease at the approach of a Südra. With this we come to the end of the intro- ductory part of the Rgvidhana. The main body of the work, commencing with the sixtysixth stanza of the Adhyaya I, treats of charms and rites intended to produce some benefit or other to the performer by means of the recitation of each hymn or even of single verses of the RV. It follows a definite order. First, we have the Pratika, i.e. the first words of the Rgvedic hymn, then the vidhana which consists in Japa or Homa and finally the Phala; i.e. the desired result. As a rule, the Pratika and the vidhüna of the hymn precede those of its Rks, but once it is otherwise. At one place? we have the Pra- 17. Rvidhi.49. ° 18. Rvidh., 1.99-104; 127-128; ii.4-9ab. 19. ibid., ii.Ocd-11. 20. ibid., ii.78. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 26 VEDIC TANTRISM tika and the vidhana without any Phala whatsoever and at an- other! we have Phala only. Quotations of Rgvedic hymns or verses are made in 4 ways: 1, by quoting the first words in the hymi (e.g. Apo hi stheti süktam, Rvidh i.16) and in few instances the first words are abbreviated (e.g. Anobhadriya, Asyavamiya etc. Rvidh 1.108, 141); 2, by mentioning the seer or the deity add- ressed (e.g. Aghamarsanam, Raudrath mantraganam etc. Rvidh 1.16, 19); 3, by indicating the key-words with possessive suffixes (e.g. Suddhavatyah, Rvidh i.55)., by mentioning the subject dealt with (e.g. Pavamanyah, Rvidh 1.16, 55). An attempt is made in the following pages to examine whether there is any connection between the charms and rites prescribed by the Rvidh and the respective hymns either by way of similarity of word, sound or idea. 1. RV 1.1-11. Hymn 1 is addressed to Agni and is ascribed to ` Madhucchandas. Its contents are: Agni, the domestic priest, the shining ministrant of sacrifices, is asked to conduct the gods to the sacrifice (vss 1-2); one obtains wealth and heroes only through Agni’s good offices (vss 3-4); Agni, the invoker, the true, the shining guardian of order, is asked to come with the gods and to abide with the worshipper for his well-being (vss 5-9): Hymn 1 forms the Gayatri portion of the Agni sec- tion and is used at the Prataranuvaka (ASS.4-13; SSS.6.4.1); at the Agnistut ekaha ($SS.14.52.1); and at the Adhyayo- pakarana (AGS.3.5.6; SGS.4.5.6). Hymn 1 is intended to secure the attainment of wealth (Rvidh 1.66); and it reappears in the Agni-sadhana (Rvidh i.79-83). There is hardly anything in the hymn itself to indicate that it is meant for such a purpose. Hymn 2 consists of three tristiches: the first addressed to Vayu, the second to Indra and the third to Mitra and Varuna. Like the preceding, this hymn is also ascribed to Madhucchandas. Its con- tents are: Vayu, Indra and Vayu, Mitra and Varuna are alter- natively asked to come and drink libations of the Soma juice and they are further requested to vouchsafe Strength and action (vss 21. ibid..i.153cd-154ab. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 27 1-9). Hymn 3 consists of four tristiches: the first addressed to Aévins, the second to Indra, the third to the Vigvedevas and the fourth to Sarasvati. Its contents are: Asvins are asked to accept the prayer and the pressed Soma juice (vss 1-3); Indra is likewise asked to do the same (vss 4-6); the Visve devas, who protect, che- rish and reward men, are asked to accept the Soma draught (vss 7-9); Sarasvati is praised as the goddess of sacred speech in vss 10-11 and as the river-goddess in vs 12. Hymns 2-3 are used at the Praüga-Sastra of the Agnistoma (ASS.5.10; SSS.7.10.9), and of the Abhiplava-sadaha (SSS.11.9.3). In Rvidh, hymns 2-3 are intended to secure the attainment of numerous benefits (i.84); further with Hymn 1 they are directed to be muttered before the partaking of.a meal (ii.165-166). Hymn 4 is addressed to Indra and is ascribed to Madhucchan- das. Its contents are: Indra, the doer of fair deeds, is asked to come and partake of the Soma draught so that the worshipper may get acquainted with his innermost benevolence (vss 1-3); Indra is the best friend and protector, let others say what they like (vss 4-6); the worshipper wishes to obtain wealth through the help of Indra (vss 7-10). Hymn 5 is addressed to Indra and is ascribed to Madhucchandas. In this hymn, Indra is invoked to stand by the worshipper in the hour of his need and to protect him (vss 1-10). Hymn 6 is addressed to Indra and the Maruts. In this hymn, Indra surrounded by the Maruts is invoked to help the worshipper (vss 1-10). Hymn 7 is addressed to Indra. In this hymn he is invoked to raise the sun in heaven, to break open the mountain for the sake of cows, to help the worshipper in the mighty battles as well as in the lesser ones and to rule over the five-fold race (vss 1-10). Hymn 8 is, like the preceding, addressed to Indra. In this hymn, he is invoked to bestow wealth, to assist in battles, to conquer foes, and to protect the worshipper with his mighty powers (vss 1-10). Hymn 9 is also addressed to Indra. In this hymn, he is invoked to bestow manifold bounty, fame etc. (vss 1-10). Hymn 10 is addressed to Indra and is ascribed to Madhucchandas. In this hymn Indra is invoked to bestow wealth, abundant kine and thousandfold aid in battles and to prolong the life of the worshipper (vss 1-12). Hymn 11 is addressed to Indra and is ascribed to Jetr, the son of Madhucchandas: In this hymn, Indra is invoked to sustain every sacred rite and to bestow pre- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 98 VEDIC TANTRISM cious gifts in thousands (vss 1-8). At the Abhiplava-sadaha, hymns 4-10 are inserted for the sake of over-recital by the Bràh- manaccharhsin-priest at the morning pressing of Soma (ASS.7.5). Hymns 1-10 with the Mahanamni-verses at the end are regarded by Rvidh as constituting the Amrtà-samhità, by means of which the gods attained immortality (iv.127cd-128). Cp. Svidh 1.4.8. Hymns 1-11, which are vaguely referred to by the Rvidh as re- presenting the whole Rgveda—of which they are the beginning— are intended to secure the attainment of the Rgveda-sarnhitaphala and of various other benefits (i.67-69). In all these applications there is nothing that suits the real character of the hymns. 2. RV 1.18.6. This verse is addressed to Sadasaspati and is attri- buted to the seer Medhatithi. Its paraphrase would be: the worshipper waits upon the wondrous Sadasaspati who is Indra's lovely friend and who gives wisdom (Medha) with a prayer. This verse is used in the Dhisnyopasthàna (SSS 6.13.3) and in the Anupravacaniya-homa (AGS 1.22.13; SGS 2.8.1). ` Rvidh directs it to be muttered by one desiring wisdom (1.85). 3. RV 1.22.15; 22.17-21. The verse 15 is addressed to the god-~ dess Prthvi, who is invoked to spread wide and to vouchsafe a broad and sure shelter for the worshipper. It is used on the Mahanamni-vrata, whilst touching the earth (ASS 8.14) and in the Pratyavarohana ceremony (AGS 2.3.7; SGS 4.18.5). Used by the Rvidh in a charm for obtaining large tracts of land (1.86) and in another for obtaining release from the Bhümipasa (11.149). Verses 17-2] are addressed to Visnu and their paraphrase would be: Visnu strode through all this world planting his foot thrice and none can deceive him (vss 17-18); Visnu’s works and holy ways are to be visualised by the worshippers: [then] they will per- ceive the most sublime abode of Visnu (vss 19-21). The verse 17 is employed as an inviting-verse at the Vaisnavopàm$uyaga and at the Darsapirnamasa (ASS 1-6; SSS 1-8-8). It is also used in the consecration of ponds (SGS 5.2.6). In the Rvidh, verses 17-21 accompany the plunging of the thumb into the food in a Sraddha ceremony (i.87), and further the vs 20 Is meant to expiate the sin of eating forbidden food (1.88). All 060. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 29 these applications are evidently imposed upon these verses from the RV, not contained in them. 4. RV 1.23.16-24. These verses are addressed to the waters. They are asked to speed forth the worshipper's sacrifice, to accept oblations, to protect the worshipper, to remove sins, evils etc. and to give offspring and a long life (vss 16-24). At-the Agni- stoma, vss 16-17 are used in the Aponaptriya rite (ASS 5.1); vs 22 in the sprinkling ceremony of a sacrificial victim (ASS 3.5) and in the final purificatory bath (ASS 6.13). Vss.16-19 are reckoned by Kaus (7.14) to the apam süktani, applied (19.1) in a healing rite for sick kine and (41.14) in a ceremony for good fortune. Rvidh regards vss 16-24 as Sprinkling verses which are con- ducive to long life and. health (1.89) and further vss 22-24 are meant to expiate the sin of cohabiting with forbidden women (11.153). 5. RV 1.24-30. Hymn 24 is addressed to Agni, Savitr and Var- una. It is ascribed to Sunahsepa. Its broad contents are ben- evolence of Agni and Savitr (vss 1-5); Varuna’s might (vss 6-8) which is followed by a request for release from sins and fetters (vss 9-15). Vs 11 is employed as an offering-verse at the Varunapraghasa (ASS 2.17) and vss 14-15 are employed as the inviting- and offering-verses in the final purificatory bath (ASS 6.13). Hymn 25 is addressed to Varuna. In this hymn, Varuna is invoked to condone the violations committed daily by the worshipper, to prolong the worshipper's life and to un- loosen his bonds (vss 1-21). At the Abhiplava-sadaha this hymn is inserted at the Hotrkasastra (ASS. 7.5). Hymn 26 is addressed to Agni. In this hymn, Agni is invoked to officiate at the sacrifice, to hear the songs and to find pleasure in the sacrifice offered by the worshipper (vss 1-10). Hymn 27 is also addressed to Agni. In thishymn, Agni is invoked to bestow gifts on the worshipper, and to protect him in battles (vss 1-13). Hymn 26-27 constitute the Gayatri-portion of the Agni-section and are used at the Prataranuvaka (ASS 4.13). Hymn 28 is addressed to Indra and its broad contents are: Indra is asked CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 30 : . VEDIC TANTRISM to drink with eager thirst the Soma-droppings which are shed by the mortar (vss 1-4); the praise of mortar and pestle (vss 5-8); the Soma remnants are taken into the vessels and. then filtered (vs 9). AB (7. 17) employs vss 1-4 in the Afijabsava and the rest in the Abhisava. Hymn 29 is also addressed to Indra. In this hymn, Indra is invoked to bestow thousands of horses, kine etc. on the worshipper (vss 1-7). At the Prsthya-sadaha, this hymn is inserted at the Hotrkasastra (ASS 7.11). Hymn 30 is addressed to Indra, A&vins and Usas and its broad con- tents are; Indra is asked to heed to the worshipper’s call and to bestow various benefits on him (vss 1-16); the Aé§vins are invoked to give riches to the worshipper (vss 17-19) and finally the goddess Usas is also requested to give riches to the wor- shipper (vss 20-22). Vss 17-19 of this hymn forms the Gaya- tri-portion of the Aévin-section and are used at the Prataranu- vāka (ASS 4.15). Likewise vss 20-22 form the Gayatri-portion of the Usas-section and are used at the Prataranuvaka (ASS 4.14). Further, Sayana understands that hymns 24-30 are meant to be communicated to the newly consecrated king on the Abhisecaniya-day of the Rájasüya and quotes ASS 9.3 and AB 7.18. In the Rvidh, hymns 24-30 are directed to be muttered by a person desiring release from fetters, diseases, etc. (1.90) and fur- ther hymns 28-29 are directed to be repeated by one desiring permanent benefits (i.91). 6. RV 1.32. This hymn is addressed to Indra and is ascribed to Hiranyastipa Angirasa. In this hymn, Indra’s deeds like slay- ing the dragon, releasing the waters, etc. are recapitulated in a vivid manner (vss 1-15). At the midday pressing of Soma this hymn is used as an intercalatory Nivid-hymn at the Niskevalyagastra of the Agnistoma (ASS7.15; SSS 7.20.8) and further is used in the Visuvant (ASS 8.6). Used by Rvidh (1.92) in a charm for driving away the enemies. 7. RV 1.35.2.11. The hymn is addressed to Savitr and is ascribed to Hiranyastipa Angirasa. The paraphrase of Vs 2 is: advan- cing through the dark space, laying to rest the immortal and the mortal, on his golden chariot god Savitr comes seeing all CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 31 creatures. The paraphrase of vs 11 is: thine ancient path, O Savitr, the dustless, the well-established in the air [going] by those paths easy of travel, protect us today and speak for us O God! On the fourth day of ihe Abhiplava-sadaha, this, intercalatory Nivid-hymn meant for Savitr is recited at the Vaisvadeva-sastra (ASS. 7.7). Rvidh employs vs 2 in a ceremony for health and long life (i.93- 94) and vs 11 while setting out on a journey and further it is inten- ded to secure a healthy housewife (i.95). 8. RV 1.42. The hymn is addressed to Piisan and is ascribed to Kanva Ghaura. In this hymn, Piisan is invoked to drive away wolf, robber etc. to make the path pleasant and fair to tread upon and to lead the worshipper to grassy meadows (vss 1-10). It is directed to be recited by a person setting out on a dan- gerous way (AGS 3.7.10). But KGS (i.18.4) employs it in the Niskramanikà ceremony. Rvidh (i.96) designates it as *adhvanya" (the speeding up of the journey) and regards it as a destructive charm against robbers. 9. RV 1.43. The hymn is addressed to Rudra and is also ascribed ‘to Kanva Ghaura. In this hymn, Rudra is invoked to grant health to steeds, rams, ewes, men, women etc. (vss 1-9). Used by SSS (4.20.2) in the Sülagava ceremony and by AGS (4.9. 21-22) to accompany the homage to quarters in sacrifices offered to Rudra. Rvidh employs it in a rite for appeasing Rudra's anger (i.97) and further in a Kamya-rite by one desiring power (1.98). 10. RV 1.50. This hymn is addressed to Sürya and is ascribed to Praskanva Kanva. Its broad contents are: bright rays bear Sürya up aloft so that all may look on him and the constel- lations pass away before the all-beholding sun (vss 1-2); Sür- ya's rays are seen afar and he illumines all the radiant realm (vss 3-4); Sürya looks upon the race of men and further sees all things that have birth (vss 5-7); Sürya has yoked seven CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS , 82 VEDIC TANTRISM steeds to his chariot and goes forth (vss.8-10); Sarya is invoked to remove the heart-disease and to transfer it to parrots, star- lings, etc. (vss 11-12); and the worshipper finally requests Sürya to hand over his enemy to him (vs 13). Vss 1-9 of this hymn constitute the Gayatri-portion of the Sürya-section and are recited at the Agvina-éastra (ASS.6.5). Used by SGS (4.6. 4) in the Utsarga ceremony. Sarv (1.50) designates vss 11-33 as “rogaghna upanisat". Rvidh understands the complete hymn to be destructive of heart-disease (1.99); further vss 11-13 are directed to be muttered for the sake of health (1.101); vs 1300 is designated as “dvisad- dvega" and is employed as a charm to make an evil-doer odious (i.100, 102-104); and further the same half-verse reappears in a sorcery-rite (iv.52). 11. RV 1.65-73. These hymns are addressed to Agni and are ascribed to Parasara the son of Sakti. Hymns 65-67 treat of the flight of Agni and are, besides, full of comparisons which at times are unintelligible. In hymn 68, Agni is invoked to vouchsafe wealth and progeny to the worshipper (vs.1-5). In hymn 69, Agni is invoked to grant audience to chieftains and to remember the worshipper always (vss 1-5). In hymn 70, Agni is asked to regulate the acts of worship and to protect the worshipper (vs 1-6). In hymn 71, Agni is invoked to pros- per the worshipper, to protect cattle and not to break the an- cestral friendship between him and the worshipper (vss 1-10). In hymn 72, Agni is invoked to grant all immortal bounties, to guard the life of plants and cattle and to send abundant food to the worshipper (vss 1-10). In hymn 73, Agni is invoked to give food, to prosper the worshipper’s dwelling, to grant a long life to the rich worshippers and to lead the worshipper on to riches (vss 1-10). ASS (8.12) designates hymns 65-70 as **dvaipadam" and directs them to be recited at the Vaisvadeva $astra on the tenth day. Hymns 71-73 forms the Tristubh- portion of the Agni-section and are used at the Prataranuvaka (ASS 4.13). In the Rvidh, hymns 65-73 are intended to destroy enemies, but CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 33 no sufficient indication of such value is to be found in these hymns. : 12. RV 1.84.16,18. These verses are addressed to Indra and are ascribed to Gotama Rahiigana. The fact that these verses are in the form of questions may perhaps explain their designation “adhyatmikih” and their inclusion in the Revidhana. In the Isti entitled Sarvaprstha, vss 16 and 17 are respectively used as the inviting- and the offering-verses of the oblation for Prajapati (ASS 4.12). Used by Svid: (1.8.1) among expiatory rites. 5 In the Rvidh, these verses are intended to secure the attainment of the highest abode (i.107). 13. RV 1.89. This hymn is addressed to the Visvedevas and is ascribed to Gotama Rahiigana. In this hymn, the Visvedevas are invoked to lengthen the worshipper’s life, to grant felicity and to promote the increase of wealth (vss 1-10). In the Agni- stoma this intercalatory Nivid-hymn (except vs 10) meant for the Vigvedevas is recited at the Vaisvadeva-gastra (ASS 5.18; SSS 8.3.16). It is also used in the Visvajit (SSS 11.15.9) and in the Vajapeya ;SSS 15.3.1). Rvidh declares that this hymn to be conducive to long life (i. 108) and further vs 6 of this hymn is designated as and included. among “Svastimatyah” and is used at the beginning and end of all rites (i.16,53). 14. RV 1.90.6-8. This hymn is also addressed to the ‘Visvedevas’. The worshipper implores wind, rivers, etc. for remaining al- ways sweet. Used by AGS (1.24.14) in the respectful reception of Rtviks. But Rvidh (i.109) employs them in the Sraddha ceremony. 15. RV 1.91. This hymn is addressed to Soma. In this hymn, Soma is invoked to guide the worshipper, to guard him and to bestow milch-cow, steed, etc. (vss 1-23). Vss 1 and 2 of this CCO. In Public Domain. Jangamwadi Math Collection, Varanasi कक? Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 34 VEDIC TANTRISM hymn form the inviting-verses of vapa and purodasa respec- tively to the victim immolated to Soma (ASS 3.7). The first verse alone is used for a similar purpose in the Prayaniyesti (ASS 4.3; SSS.5.5.2). In the Rvidh, this hymn is intended to secure the release from three-fold miseries (i.110-111) and the attainment of the abode of the moon (i.112)—all artificial uses, having no relation to the . above hymn. 16. RV 1.92. This hymn (except vss 16-18 which are addressed to A&vins) is addressed to Usas and is ascribed to Gotama Rahi- gana. In this hymn Usas and Aśvins are invoked to bestow all felicities, strength etc. on the worshipper (vss 1-18). Vss 1-4 of this hymn form the Jagati-portion of the Usas-section and are used at the Prataranuvaka (ASS 4.14; SSS.6.5.9-12); further vss 5-12 form the Tristubh-portion of the Usas-section and are used at the Prataranuvaka and Agvina-gastra (ASS 4.14); fur- ther vss 13-15 constitute the Usnih-portion of the Usas-section and are used at the Prataranuvaka and Aévina-gastra (ASS 4.14); and finally vss 16-18 form the Usnih-portion of the A$vin-section and are used at the Prataranuvaka and A§vina- Sastra (ASS 4.15). Used. by Rvidh (i.113) in a charm for obtaining wealth. 17. RV 1.94. This hymn is addressed to Agni and is ascribed to Kutsa Angirasa. In this hymn, Agni is invoked to prolong the life of the worshipper and to release him from every sin (vss 1-26). Vss 1-14 of this hymn form the Jagati-portion of the Agni-section and is used at the Prataranuvaka and A§vina Sastra (ASS 4.14); further this intercalatory Nivid-hymn meant for Jatavedas is recited at the Agnimarutagastra (ASS 7.7; SSS 10.8.15) and further this hymn is used in the Anvadhana rite (SSS 4.2.10). . Used by Rvidh in a rite for prolonging life and for surmounting adversities (i.114-115ab). 18. RV 1.97. This hymn is also addressed to Agni. In this hymn, CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 35 Agni is invoked to bestow wealth, fields etc. and to chase with his brilliance the sin of the worshipper (vss 1-8). Used by SSS (4.2.9) in the Anvadhana rite. The AGS (4.7.18) uses it in the Pretakarma, whereas the SGS (4.17.5) employs it in the Pratyavarohana rite. This hymn is designated as “‘apa- gham” and is used in the Strikarma (Kaus 36.22), in an ex- piatory ceremony for seeing bad sights (42.22) and in the Pre- takarma (82.4). ' But Rvidh designates it as “aghapaham” and employs it in a expiatory ceremony (i.115cd-117ab). 19. RV 1.99. This hymn which consists of one single verse is ascribed to Kasyapa Marica. Its paraphrase would be: Agni is invoked to consume the slanderer's wealth and to help the worshipper to surmount all his troubles. On the second and other series of sacrificial days this verse is recited at the Agni- maruta-sastra before the intercalatory Nivid-hymn to Jàta- vedas (ASS 7.1). This verse is used in Rvidh (i.117cd-118ab) as a benediction while setting out upon a dangerous path; it is also directed to be muttered when one is in dangerous situations (i.118cd-1 19) or when one sets out on a business journey or when one sees evil dreams (i.120-122). 20. RV 1.101.1. This verse is addressed to Indra. In this verse, Indra is invoked to drive away dark aborigines (Krsnagarbha) and to remain in friendly terms with the worshipper. On the ninth day of the ten-day-period, the complete hymn, except perhaps the last verse, is used at the Marutvatiya-sastra (ASS 8.7; SSS 10.11.6). The first-verse of this hymn is designated as “garbhasravinyupanisat” by Sarv (i.101). Rvidh (1.123) employs it in a charm for safe delivery. This appli- cation has nothing to do with the text of the verse, except for the word Krsnagarbha which occurs in the latter and which possibly misled both Sary and Rvidh. i 21. RV 1.105. This hymn is addressed to the Viśvedevās. In this CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 36 VEDIC TANTRISM hymn, the seer Trita implores Heaven and Earth for releasing him from distress (vs 1-19). Not noticed in any of the ritual texts of the RV. Rvidh directs it to be muttered when one is in difficulties or when one desires all kinds of benefits (i.124ab). 22. RV 106. This hymn is addressed to the Visvedevas. In this hymn, the Vi$vedevàs are invoked to aid the worshipper and to rescue him from distress (vs 1-7). Not noticed in any of the ritual texts of the RV. Used by Rvidh (i.124cd-125ab) in a rite for securing release from all distress. 23. RV 1.112. This hymn is addressed to the Aśvins. In this hymn, Aávins are invoked to rescue the worshipper just as they did in the case of Rebha, Vandana, etc. and to protect him always (vss 1-25). This hymn is used at the laud (Abhi- stava) in the Pravargya ceremony (ASS 4.6; SSS 5.9.24). Moreover, it forms the Jagati-portion of the Asvin-section and is used at the Prataranuvaka (ASS 4.15; SSS 6.6.12). Rvidh designates it as “Sarntatiya” and employs it in a rite for obtaining prosperity as well as for obtaining release from infir- mities (i.125cd-126). 24. RV 1.114. This hymn is addressed to Rudra. In this hymn, Rudra is invoked to remain gracious to the worshipper, to repel the anger of the gods and to grant protection, shelter, etc. (vss 1-11). Used by SSS (4.20.2) in the Sülagava cere- mony and by AGS (4.9.21.22) to accompany the homage to quarters in sacrifices offered to Rudra. SGS directs it to be muttered when a disease has befallen to someone (5.6.2). In the Rvidh, this hymn is intended to secure the attainment of long life, knowledge, wealth, progeny and a healthy housewife (127, 129-130); further vss 7-8 are employed in a remedial rite to counteract impurity of one's own self perpetrated on heroic sons, grandsons and cowpen (1.128). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 37 25. RV 1.115. This hymn is addressed to Sürya. In this hymn Sürya is invoked to deliver the worshipper from trouble and dishonour (vs 1-6). This hymn is recited at the Agvina-sastra just before the actual sun-rise (ASS 6.5; SSS 9.20.21). Vss 1-3 of this hymn are respectively the inviting-verses of the vapd, purodasa and havis for the victim immolated to Siirya and further vss 4-5 are respectively the offering-verses of vapd and Purodasa (ASS 3.8; cp. SSS 11.13.9). In the Rvidh this hymn is intended to secure the attainment of wealth and long life (i.131-132). 26. RV 1.120.12. The wealth of a rich man is compared to a dream. Sarv (i.120) designates it as *Duhsvapnanàsinr. Used by SGS (1.4.2) in the Utsarga ceremony. In the Rvidh, this verse is intended to avert the bad effect of dream and the fear by reason of fasting (i.133). 27. RV 1.133. This hymn is addressed to Indra who is invoked to drive sorceresses, to strike demons and to bestow wealth on the worshipper (vss 1-7). Not noticed in any of the ritual texts of the RV. In the Rvidh, this hymn is intended to destroy demons, rivals, etc. (1.134). 28. RV 1.139.11. The paraphrase of this verse is: the thrice eleven gods living respectively in heaven, earth and waters are re- quested to accept the sacrifice with pleasure. On the sixth day of the ten-day-period, this verse is the second one in the tris- tich addressed to the Vi$vedevàs and is used at the Praüga- Sastra (ASS 8.1). Used by SGS (2.14.16) in the Vaisvadeva ceremony. In the Rvidh, this verse is intended to secure the attainment of all objects of desire (i.135). . 29. RV 1.154.1-3. These verses recapitulate the deeds of Visnu. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 38 VEDIC TANTRISM At the third pressing of Soma, this hymn is recited for the sake of over-recital by the Acchavaka-priest (ASS 7.9); fur- ther vss 1-2 are the inviting and the offering verses in the Atithyesti (SSS 5.7.3); and further the complete hymn is re- cited over the victim immolated to Visnu (SSS 6.11.5). Used by Kaus (59.19) in a Kamya-rite by one desiring all kinds of benefits In the Rvidh, these verses are intended to secure the attainment of dharma, knowledge, etc. and the eternal abode (i.136-137). 30. RV 1.158.5. The paraphrase of this verse is: the rivers are asked not to devour the worshipper who is thrown into them. Not noticed in any of the ritual texts of the RV. In the Rvidh, this verse is intended to repel incendiaries, tigers, etc. (i. 138-140)—an artificial employment, having no relation to the above verse. 31. RV 1.164. The hymn consisting of fifty-two verses is rather an enigmatic one in the form of questions, doubts, etc. and is, besides, addressed to various deities. The major part of this hymn is used in the Mahavrata (SSS 18.22.7; cp. AB 5.3.2). Used by Kaus (18.25) in a ceremony for prosperity. In the Rvidh, this hymn is meant to expiate the sin of stealing gold (i.141) and further it is intended to secure the attainment of a kingdom (1.142). 32. RV 1.165. This samyada hymn is ascribed to Agastya who brings about a reconciliation between Indra and the Maruts (vss 1-15). In the Samsaya and in the Caturvirhéa day, this hymn is recited at the Marutvatiya-sastra before the intercala- tory Nivid-hymn (ASS 6.6; 7.3; SSS 13.5.15; 11.2.4). In the Rvidh, this hymn is meant to expiate the sin of calumny (1.143) ; 33. RV 1.179.5-6. The paraphrase of these verses is: the wor- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 39 shipper asks Soma for forgiving his sins (vs 5); Agastya nourished both Kama and Tapas and won fame thereby (vs 6). Not noticed in any of the ritual texts of the RV. In the Rvidh, these verses are intended to secure the attainment of all objects of desire (i.144). 34. RV 1.187. In this hymn, food is invoked to protect the wor- shipper (vss 1-11). Not noticed in any of the ritual texts of the RV. Sary (i.187) designates it as *annastuti". Used. by Rvidh (i.145-148ab) as a charm against poison and. diseases arising out of food. 35. RV 1.189. In this hymn, Agni is invoked to lead the wor- shipper along good paths, and to protect him always (vss 1-8). It forms the Tristubh-portion of the Agni-section and is used. at the Pritaranuvaka and Aévina-gastra (ASS 4.13). Vss 1-4 are used by AGS (2.1.4) in the Sravanà-karma. Rvidh directs the hymn to be muttered by a person when he loses his way or when he commits an ignominous deed (i.148cd- 150ab). 36. RV 1.190. In this hymn, Brhaspati is invoked to punish the spiteful and to bestow kine and horses on the worshipper (vss 1-8). On the third day of the Prsthya-Sadaha, this hymn is meant for the Brahmanacchathsin-priest (SSS 12.12.8); fur- ther vss 2 and 7 are respectively the offering-verses of the vapü and purodasa for the victim immolated to Brhaspati (ASS 3.7). ` In the Rvidh, this hymn is intended to secure the attainment of heroes, wealth and high fame (i.150cd-1 5180). 37. RV 1.191. According to Sarv (i.191), this hymn is said to have been recited by Agastya when he suspected that he had been poisoned. Vss 4 and 9 are used by Kaus (31.8) in a remedial rite against demons; further vs 16 is used by AGS (3.5.7) and ००0. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 40 . VEDIC TANTRISM SGS (4.5.8) in the Adhyayopàkarana and Utsarga ceremonies. The complete hymn is used by Rvidh (i.151cd-153ab) ina reme- dial charm against venomous bites of snakes etc. and poison. 38. RV 2.12. In this hymn which is ascribed to Grtsamada, Indra’s deeds are recapitulated and he is, finally, invoked to aid the worshipper in his battles (vss 1-15). In the Samsava and on the third day of the Abhiplava Sadaha, this hymn is recited at Niskevalya-Sastra before the intercalatory Nivid- hymn (ASS 6.7; 7.7; SSS.13.5.16; 11.9.5). Used by Rvidh (i.153cd-159ab) with RV 2.21.6, in an extended rite for obtaining dharma, intelligence, etc. 39. RV 2.23. In this hymn, which is also ascribed to Grtsamada, Brhaspati is invoked to chase revilers, to crush enemies and to prosper the worshipper's progeny (vss 1-19). Used at the laud in the Pravargya rite (ASS. 4.6; SSS.5.9.18). In the Rvidh, this hymn is intended to secure the destruction of enemies and the attainment of wealth, prosperity and all kinds of benefits (i.159cd-161ab). 40. RV 2.28.10. The paraphrase of this verse is: Varuna is in- voked to afford protection from a threatening friend or a kinsman, wolf or robber seen in slumber. Used by SGS (1.4.2) in the Syadhyaya ceremony. But AGS (3.6.6) and Rvidh (i.161cd-162ab) employ it in a rite to avert the bad effect of dreams. 41. RV 2.32.4-8. In these verses, Raka and other female deities are invoked to give a heroic son, wealth and progeny to the . worshipper. Vss 4-5 and 6-7 are respectively the inviting and offering verses in the Patnisarhyaja-offerings (45S 1.10; SSS 1.15.4). AGS (1.14.3) employs vss. 4-5 in the Simantonnayana ceremony, whereas SGS (1 -22.12) prescribes vss.4-6 in the self- same ceremony. In the Rvidh, these verses are intended to procure the birth of a ' magnificent progeny (i.162cd-164ab). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 41 42. RV 2.33. In this hymn, Rudra is invoked to prolong the life of the worshipper, to ward off all attacks of mischief-makers, to bestow healing and blessing on the worshipper and to re- main merciful to his children and descendants, (vss 1-13). Re- garding the ritual use of this hymn see under (9) above. Used by Rvidh (i.164cd-167ab) in a remedial rite against a fatal disease. s 43. RV 2.41.16. In this verse, Sarasvati is invoked to bestow re- nown on the worshipper. On the first day of the ten-day- period, this verse is used at the Praüga-sastra (ASS 7.11). Rvidh directs this verse to be muttered by a person who has been accused falsely (i.167cd-168ab). 44. RV 2.42-43. In these hymns, Indra who has assumed the form of a Kapiiijala is invoked to bring happy tidings and to proclaim good luck in all directions. Hymns 42-43 are employed in AGS (3.10.9) and Rvidh (i.168cd- 170) against birds of ill-omen, and further they reappear in a charm for successful home-return in the latter work (ii.1-2). 45. RV 3.26.7. According to Sary (iii.26), this verse as well as the next are designated as “atmastutih”. In the Agnicayana, this verse is employed while praising a kindled fire (ASS 4.8). Used by Rvidh (1.3) in a remedial charm against diarrhoea. 46. RV 3.33. This hymn which is a dialogue between the sage Visvamitra and the twain rivers, Vipāś and Sutudri, has no liturgical significance. However, SGS (i.15.20) directs vs 13 to be muttered while cross- ing a river, whereas Rvidh (ii.4-6) prescribes the complete hymn for selfsame purpose. Further in the latter work, vs 5 is directed to be muttered while crossing a swollen river (ii.7ab); vs 9, while in the midst of waters (ii.7cd-8ab); and vs 13 while crossing the river with a chariot (ii.8cd-9ab). 47. RV 3.45. In this hymn, Indra is invoked to bring wealth for 2 CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 42 VEDIC TANTRISM the worshipper. Vs 1 is employed in a laud for Sodasin drau- ght of Soma (SSS 9.5.9); further on the third day of the Abhi- plava-sadaha vss 1-3 are the corresponding tristich for the Hot- rkas (SSS 12.9.11). The first verse of this hymn is found as a single-versed hymn in AV.7.117 and is used by Kaus (59.14) in a rite for welfare. The first verse of this hymn is employed by AGS (3.10.5) in the Samavartana ceremony. Rvidh directs this hymn to be muttered while setting out on a business journey (ii.9cd-10ab). Cp. Svidh 2.4.1. 48. RV 3.53. In this hymn, Indra and Parvata are invoked to drink a draught of well-pressed Soma and to give Prama- gandha’s wealth to the worshipper and incidentally goddess Sasarpari is also invoked to dispel ignorance and to bestow new vital power on the worshipper. The later part of this hymn however, deals with the consecration of chariot and its different parts and the last four verses contain a strongly- worded imprecation against an enemy. In AGS (2.6.7), vs 17 accompanies the touching of the various parts of a chariot in the Ratharohana rite and further vs 19 is used by SGS (1.15. 10) in a rite to repair the damage caused to a chariot. In the Rvidh, the complete hymn is intended to secure the attain- ment of long life and wealth (ii.11cd); further vs 14 reappears in a charm against a miser (ii.10cd-11ab); vss 15-16 in a rite for the retention of knowledge (ii.12-13); vss 17-20 are directed to be muttered while travelling in a cart (1.14); vss 19-20 recur in a rite to repair the damage caused to the axle (ii.15); and finally vss 21-24 reappear in a witchcraft ceremony against enemies (ii. 16-20). 49. RV 3.55. In this hymn the mysteries of the godly rule are clothed in a sundry, unusual allegory and paradox. Possibly this fact explains the reason of its inclusion in the Rvidh. In the Vajapeya, hymns 54-55 which are designated as “honey- comb-cell” are employed at the Vai$vadeva-$astra after inter- twining them (SSS 15.3.2). Rvidh designates hymn 55 as “adhyatmika” and employs it in a charm for obtaining all benefits (1.21). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 43 50. RV 3.62.4-18. This hymn consists of six tristiches: the first addressed to Indra, the second to Brhaspati, the third to Püsan, the fourth to Savitr, the fifth to Soma and the sixth to Mitra and Varuna. Here we are not concerned with the first tristich which is addressed to Indra. Contents: Brhaspati, beloved of all gods, the bull among men, who can change his shape at will, is invoked to bestow wealth and power on the worshipper (vss 4-6); Piisan is invoked to protect the worshipper (vss 7-9); Savitr is invoked to stimulate the prayers and bestow pros- perity on the worshipper (vss 10-12); Soma is invoked to give salutary food to bipeds and quadrupeds (vss 13-15); and fin- ally Mitra and Varuna are invoked to take their seats in the sacrificial assembly (vss 16-18). Vs 4 is the inviting-verse in the Soma rite connected with Cayana (SSS.9.27.2). In the. Agnihotra, vs 10 accompanies the pouring out of libations into the Daksinagni (SS'S.2.10.2); further it is the inviting verse to Savitr in the Prayaniyesti (SSS.5.5.2); and further it is em- ployed in the Savitranuvacana (SGS 2.5.12), inthe Anuvacana . (SGS 2.7.19) and in the pacificatory rite (SGS 64.8). On the second day of the Abhiplava-sadaha and Prsthya, vss 10-11 which form the first two verses in the beginning tristich are used at the Vaisvadeva-sastra (ASS 7.6) and further on the sixth day of the ten-day-period, vss 10-11 which form the second and third verses in the beginning-tristich are used at the Vaigvadeva-sastra (ASS 8.1). On the fifth day of the ten- day-period, vss 10-12 are the Anucara-tristich and are used at the Vai$vadeva-sastra (SSS 10.6.17). Vss 13-15 are employed in the Agnisomapranayana (ASS 4.10; SSS 5.14.15). In the morning of the Agnistoma vss 16-18 are the laud-tristich and are employed at the Maitravaruna-sastra (ASS 5.10; SSS 7. 11.2). Vss 16-18 are used by Svidh (2.2.23) in a Kamya-rite. Vss4-18 are used by Rvidh (ii.22-24) in a rite for obtaining gems, progeny, cattle, festivities and a long life. Vs 10 is em- ployed in a number of rites: as a purificatory verse (i.15, 18); in the introduction to the study of Veda (i.61); in a pacificatory rite for obtaining prosperity, wealth, etc. (i.72-74); in a sorcery rite for the death of one's enemies (i.75-78); and finally in the various Kamya-rites for those intended to secure the attainment of various benefits (1125-62). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 44 VEDIC TANTRISM 51. RV 4.4. In this hymn, Agni is invoked to transfix the fiends, to vouchsafe a dominion to the worshipper, and to destory Raksas (vss 1-15). Vss 1-5 are used at the laud (Abhistava) of the Pravargya ceremony (ASS 4.6; SSS 5.9.11). In the Rvidh it is intended to destory enemies and Raksas (ii. 63). 52. RV 4.9.8. In this verse, Agni is invoked to protect the wor- shipper. At the Agnyadheya, this verse is employed in the Agnyupasthàna (SSS 2.12.7). In the Rvidh, this verse is intended to secure protection from Agni (1.64). 53. RV 4.25. In this hymn, Indra is invoked to drink the pressed. dregs of Soma and to protect the worshipper (vss 1-8). At the midday-pressing of Soma on the fourth day of the ten-day- period, this hymn is inserted for the sake of over-recital at the Maitravaruna-sastra (ASS 7.12). In the Rvidh, this hymn is intended to secure boons from Indra (1.65). 54. RV 4.31. In this hymn, Indra is invoked to approach the worshipper with hundred aids, and to bestow kine, steed, etc. on the worshipper (vss 1-15). At the midday-pressing in the Agnistoma, and in the Caturvithéa day, vss 1-2 are the Stotra- tristiches for the Maitravaruna-priest (ASS 7.4; cp. SSS 7.22. 2); further vs 1 is the inviting-verse of the oblation to Praja- pati in the Varunapraghasa (ASS 2.17). SGS (1.16.6) employs vss 1-3 in the post-marriage rite to accompany the touching of bride’s tresses. Svidh designates this hymn as “Kayaniya” and directs its use in expiations (1.6.7; 8.8) and in Kamya- rites (2.3.3; 4-5). Used by the Rvidh (1.66) as a benediction for the night. 55. RV 4.40.5. In this verse, Sürya is compared to Hamsa dwel- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 45 ling in light, the Vasu in the mid-air, the priest near the altar, the guest in the house, the dweller in the noblest place amidst men, in Rta, in sky, etc. At the third-pressing on the third day of the the ten-day-period it is used at the Maitravaruna-sastra (ASS 8.2); but SSS (11.14.14) employs it in the Visuvant. Used by SGS (1.4.2) in the Brahmayajiia. In the Rvidh, this verse is intended to secure the highest abode of Brahma (1.67). 56. RV 4.57. In this hymn, Ksetrapati ‘Sundsrira’ and Sita are respectively invoked to provide nourishment to kine, to sprin- kle the earth with heavenly milk and to bless the worshipper. In the Aptoryama, vss 1-2 are the closing-verses at the Atiri- ktokthya and are recited before the Asvina-Sastra (ASS 9.11); further vs 3 is the closing verse at the Atiriktokthya for the Brahmanacchathsin-priest (9.11); and further vss 5 and 8 are the inviting- and offering-verses of the oblation to ‘Sunasira? in the Sundsiriya rite (2.20; cp. SSS 15.8.18). The complete hymn is employed in the Krsikarma (AGS 2.10.4; SGS 4.5.8). Vss 4-8 are found in the AV 3.17.4-8 with a changed verse- order and are used by Kaus (20.1 ff) in a rite for success in ploughing. Rvidh (ii.68-72) employs vss 4-8 in a sacrifice to deities whose characteristic marks are found in them; further vss 1-3 are in- tended to secure the attainment of a pre-eminent field (ii.73). All these rites are followed by a feeding of the Brahmanas and by expiations (ii.75-77). 57. RV 4.58. Sarv (iv.68) offers a choice of deities: Agni or Sürya, waters, cow orGhrta, but the contents reveal that it is in praise of Ghrta. It is the Ajya-sükta in the Visuvant (ASS 8.6; SSS 11.13.11). SGS (4.18.4) employs vs 1 in the Sarpabalikarma. Rvidh (1.78) fails to give the Phala. Matrsinu understands it to be “the attainment of all desires." 58. RV 5.2.9. In this verse, Agni is invoked to conquer the god- less, to ward off enchantments and to destroy Raksas. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 46 VEDIC TANTRISM Used by Rvidh (1.79) in a rite for obtaining good fortune and wealth. 59, RV 5.4.9-10. In these verses, Agni is invoked to help the worshipper to surmount all woes and dangers, and to vouch- safe high renown. Vs 10 is used in the Putrakamesti (ASS 2.10) and in the Anvadhana (SSS 4.2.9). In the Rvidh, these verses are intended to overcome adversities and to secure renown (ii.80). 60. RV 5.24. In this hymn, Agni is invoked to give wealth to the worshipper and to keep him away from the sinner (vss 1-4). In the Mahapitryajiia, this hymn it muttered by Rtviks while proceeding towards the Ahavaniya fire (ASS 2.19); and. fur- ther at the third-pressing in the sixth day of the ten-day-period vss 1-2, & 4 are the Stotra-tristich for the Maitravaruna-priest (ASS 8.2; cp. SSS 12.11.2-3). Used by Svidh (i.8.13) in an expiatory rite. In the Rvidh, this hymn is intended to secure the attainment of wealth and long life (1.81). 61. RV.5.38. In this hymn, Indra is invoked to bestow splendid wealth and heroic strength on the worshipper (vss 1-5). Used by SSS (18.18.7) in the Mahavrata. In the Rvidh, this hymn is, intended to secure the attainment of manifold wealth and inherent power (ii.82). 62. RV 5.46.7-8. In these verses, the wives of gods are invoked to grant protection to the worshipper and to bestow progeny on him. These verses form the inviting- and offering-verses in the Patnisarhyaja-offerings (ASS 1.10). Verses occur as a sep- arate hymn in AV 7.4.9. Kaus ignores this hymn. According to Matrstinu on Rvidh (ii.83-85ab), these verses are employed in a Kamya rite by one desiring progeny. 63. RV 5.50-51. In these hymns, the Vi$vedevàs are invoked to CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 47 drive away the foes, to afford shelter to the worshipper, to drink the pressed Soma juice, to keep the worshipper away from calamity and to bestow prosperity on him. Vs 1 of hymn 50 is the beginning-tristich at the Vaigvadevaéastra on the first day of the Prsthya and Abhiplava-sadaha, but in the latter it . is also used for a similar purpose on the second, fourth and sixth day (ASS 7.6); and further it is the beginning-tristich at the Vaisvadeva-sastra on the second day of the ten-day-period (SSS 10.3.11). In the Agnistut ekaha vss 1-3 of hymn 51 con- stitute a tristich for the Visvedevas at the Praüga Sastra (SSS 14.52.5). On the sixth day of the Prsthya-sadaha, vss 11-13 are used at the Vaigvadeva-Sastra (ASS 8.1); and further in the Brhaspatisava, these verses are inserted at Vaigvadeva- Sastra (ASS 9.5). Vss 13-15 are inserted at the Vaigvadeva- $astra in case a Diksita is sick on that day (ASS 6.9) and the same verses are inserted at the end of the Vaisvadeva-sastra on the sixth day of the ten-day-period (SSS 10.8.17). Vss 11- 15 are designated as “Svastyātreya” and are used by AGS (3. 11.2) in the Sarvatobhaya-homa, whereas SGS employs them in the Svadhyaya (1.4.2) and in the post-marriage rites (1.15. 12). Rvidh designates hymns 50-51 as *'Svastyatreya" and directs them to be muttered for the sake of a friend or a relative who goes forth (11.86); further it designates vss 11-15 of hymn 51 as *Svastimatyal? and employs them as purificatory verses at the beginning and end of all rites (1.16, 53; cp.AGS 2.3.12, where, according to the commentary, they are also designated as “‘Svas- tyayanàni"); and further it employs vs 15 of hymn 51 as a bene- diction while setting out on a journey (ii.87ab). 64. RV 5.78.5. In this verse, the rescue of Saptavadhri by Asvins is recapitulated. Not used in any of the ritual texts of the RV. Used by Rvidh in a charm for driving away one's enemy (ii. 87cd-89ab) and in a charm for safe delivery (ii.89cd-902b). 65. RV 5.83. In this hymn, Parjanya is invoked to lay the seed of germination in plants, to smite the trees and the wicked and CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 48 VEDIC TANTRISM to pour down the flood of rain (vss 1-10). Used by ASS (2.13) in the Digupasthana at the Kariri sacrifice. Rvidh (ii.90cd-92) employs it in a Kamya-rite by one desiring rain. * 66. RV 6.2.11. In this verse, Agni is invoked to bring weal from heaven and to help the worshipper to overcome the foe’s malign oppressions. Not used in any of the ritual texts of the RY. s Used by Rvidh as a charm for conquering enemies and for surmounting difficulties (ii.111). 67. RV 6.28. In this hymn, cows are invoked to bring prosperity to the worshipper (vss 1-8). Used by ASS (8.10) in a homage to cows. The first seven verses occur in AV 4.21 and are used by Kau$ (10.1) in a rite for sick kine and further in a rite for the prosperity of kine (21.8). AGS designates this hymn as *aeaviya" and directs it to be muttered when cows return from pasture. Used by SGS in the Gostha-karma (3.9.3) and in the Agvayuji-karma (3.16.3). Used by Rvidh (ii.112) in a charm for obtaining cows. 68. RV 6.46. In this hymn, Indra is invoked to bestow kine, steeds, manly powers, etc. and to protect the worshipper and his family (vss 1-14). Vs 1 of this hymn is the laud-Pragatha in the Niskevalya-sastra (ASS 5.15; SSS 7.20.4). Used by Rvidh (ii.113) in a rite for obtaining wealth. 69. RV 6.47.29.31. In these verses, the presiding deity of the kettle-drum is invoked to drive enemies and to assign strength and vigour to the worshipper. These verses occur in AV 6.126 and are applied by Kaus (16.1) in a battle-rite. AGS (3.12.7) directs these verses to be muttered while consecrating the kettle-drum. Used by Rvidh (ii.114) in a charm for obtaining vigour and strength and for destroying enemies. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 49 70. RV 6.48. In this hymn, various deities are invoked to bestow wealth, and to protect the worshipper (vss.1-22). Vs.1 of this hymn is the laud-Pragatha in the Agnimaruta-sastra (ASS 5.20; SSS 8.6.5). Used by Rvidh (ii.115-17) in a charm against Raksas, Dasyus and enemies. 71. RV 6.51.16. In this verse, the Vi$ve-devàs are invoked to help the Rsi in evading robbers and in collecting wealth. ASS (2.5) directs it to be muttered by one who has returned from abroad, whereas SGS (3.6.3) prescribes it for one who goes forth. Rvidh directs this verse to be muttered while setting out on a business journey (ii.118). 72. RV 6.52.15. In this verse, the Vigve-devas are invoked to vouchsafe a long life to the worshipper. It is the offering- verse to the all-gods in the Agrayana-rite (ASS 2.9). It is also the offering verse to the victim immolated to the Vigve-devas (SSS 6.10.6). Used by Rvidh (ii.119) in a rite for prolonging life. 73. RV 6.53. In this hymn, Püsan is invoked to bring wealth to the worshipper to scatter enemies and to bestow kine, horses, etc. on the worshipper (vss.1-10). SSS (3.5.7) directs the first verse to be muttered by one going abroad, whereas AGS (3. 7.8) prescribes the hymn to be muttered by one setting out on a business journey. In the Rvidh, this hymn is intended to secure the attainment of wealth (ii.120). 74.RV 6.54. In this hymn, Püsan is invoked to guide the wor- shipper to recover lost articles (vss.1-10). AGS(3.7.9) directs it to be muttered when something is lost or has strayed. Used in Rvidh (ii.121) in a charm for recovering lost things, either a cow, men or wealth. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 50 : VEDIC TANTRISM 75. RV 6.61. In this hymn, Sarasvati is invoked to bestow pros- perity, to guard the worshipper from hate and to guide him to glorious treasure (vss.1-14). On the sixth day of the Prs- thya-sadaha vss.1-3 which constitute a tristich to Sarasvati are used at the Praüga-Sastra (ASS 8.1) and further the same ver- ses are used for the above purpose on the fourth, fifth and sixth day of the ten-day-period (SSS 10.5.4; 6.6; 8.3). In the Rvidh, this hymn is intended to secure the attainment of eloquence (ii.122). 76, RV 6.69. In this hymn, Indra and Visnu are invoked to grant riches to the worshipper (vss.1-8). On the third-pressing of the Ukthya, the hymn is used at the Acchavaka-sastra (ASS 6.1; SSS 9.4.6). Used by Rvidh (ii.123) in a charm for obtaining all benefits. 77. RV 6.73. In this hymn, Brhaspati’s deeds like rending as- under the mountains, breaking of forts, etc. are recapitulated. On the third pressing of the Abhiplava-sadaha 910 Ukthya, this hymn is recited for the sake of over-recital at the Brah- manaccharhsi-sastra (ASS 7.9; cp. SSS 9.3.3). In the Rvidh, this hymn is intended to destory enemies (ii.124). 78. RV 6.74. In this hymn, the twin deities Soma-Rudra are invoked to drive away sickness, to provide medicines and to release the worshipper from Varuna’s fetters (vss.1-4). Not employed in any of the ritual texts of the RV. In the Rvidh, this hymn is intended to secure release from wick- edness and from Varuna’s fetters (ii.125-126). 79. RV 6.75. Its broad contents are: the first verse praises the coat of mail the second, the bow; the third, the bow-string; the fourth, the ends of a bow; the fifth, the quiver; the sixth, the charioteer and the reins; the seventh, the horses; the eighth, the chariot; the ninth, the chariot-attendants; the tenth, vari- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 51 ous deities; the eleventh and twelfth, the arrow; the thirteen, the whip; the fourteenth, the brace; the fifteenth and six- teenth, again the arrow; the seventeenth, the battle-ground; Brhaspati etc.; the eighteenth, the coat of mail, Soma etc.; and the nineteenth, the gods. Used by AGS (3.12.3-11) in the Ràjasamnàhana-rite. Rvidh (ii.127-129) employs the hymn to accompany, the con- secration of chariot-parts, chariot horses, etc. in a battle-rite. 80. RV 7.1. In this hymn, Agni is invoked to bestow wealth of wisdom, wealth of brave sons, etc. to drive away pain and sickness and to pour blessings and ample riches on the chiefs and nobles (vss.1-25). In the Visvajit and on the fourth day of the Caturvira sacrifice this hymn is used at the Ajya-sastra . (ASS 8.7; 10.2) and further the same hymn is used at Ajya- Sastra in the Mahavrata (SSS 17.8.2). Used by Svidh (3.7.9) in a rite for success in subduing spirits, etc. Used by Rvidh in a Kàmya rite by one desiring progeny, long life, etc. (11.130); and further it is directed to be muttered before the partaking of a meal (ii.165). 81. RV 7.5-7. In the hymn 5, Agni Vaigvanara is invoked to rend asunder castles, to drive Dasyus and to bestow riches on chiefs and nobles (vss.1-9). Not employed in any of the ritual texts of the RV. In hymn 6, Agni’s deeds like destroying of forts, chasing Dasyus, etc. are recapitulated. On the fourth day of the ten-day-period this hymn is used at the Agnimaruta- gastra (SSS 10.5.24). In hymn 7, Agni is invoked to come and help the worshipper and to bring food to singers and nobles (vss.1-7). Not employed in any of the ritual texts of the RV. * Used by Rvidh (ii.131) in a charm against Raksas, besides it is - intended to secure the attainment of wealth. 82..RV 7.32.22-23. This verse contains a गळ of I iB Y | RADHYA verse is a laud Pragatha and is used at उतर p. N WA in the Jyotistoma (ASS 5.15; SSS 7.20.3)NANA SIMHASAN JNANAMANDAL LIBRARY Jangamwadi Math, Varanasi ACC No... edem CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 52 VEDIC TANTRISM In the Rvidh, these verses are intended to secure the attainment of good fortune, wealth and long life (ii.132). 83. RV 7.35. In this hymn, the Vi$ve-devàs are invoked to remain favourably disposed towards worshippers (vss.1-15). Used by the ASS (8.14) in the Mahanamnivrata and further vs.1-13 of this hymn are used in a healing rite (SSS 16.13.6). Sarv (vii.35) designates the hymn as “Santih?” whereas AGS designates it as *Samtàtiya" and employs it in Vastukarma (2.8.11; 9.7) and in the Sülagava sacrifice (4.8.39, 43). Used by SGS (5.10. 3) in expiatory rites. Rvidh designates it as *Samvatyah"" and directs it to be mut- tered at the beginning and end of all rites (1.16,53) and further it reappears in a charm against Raksas, Bhütas and diseases (1i. 133). 84. RV 7.41. In this hymn, various deities are invoked to guide the worshipper, to bestow wealth on him and to shower all abundance (vss.1-7). It occurs in AV 3.16 and is used by Kaus (10.24) in the Medhajanana and in certain other ceremonies. Used by Rvidh (11.134) in a charm for obtaining a Nivesa (sett- ling in life). 85. RV 7.46. In this hymn Rudra is invoked to heal all sickness, not to harm the worshipper’s sons or progeny (vss.1-4). Re- garding the ritual use of this hymn see under (9) above. A person who mutters this hymn suffers 10 harm in respect of progeny, wealth and self (Rvidh ii.135). 86. RV 7.49. In this hymn, waters are invoked to protect the worshipper (vss. 1-4). Rvidh directs this hymn to be muttered while crossing a stream (11.136). Cp. SGS 4.14.5. 87. RV 7.51-52. In these hymns, the Adityas are invoked to de- clare the worshipper sinless, to protect him, to release him CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 53 from every bond, and to afford protection to his seed and offspring. Vs.1 of hymn 51 is the inviting verse of the Vapa of a victim immolated to Adityas (ASS 3.8); and further the same verse is inviting-verse of the Soma draught for Adityas (5.17). Hymn 52 is not employed in any of the ritual texts of the RV. Used by Rvidh in a charm against enemies and diseases (ii.137). 88. RV 7.54. In this hymn, Vastospati is invoked to bring pros- perity to men and animals (vss.1-3). Used by AGS (2.9.9) in the Vastusanti and by SGS (2:14.5) to accompany the offering to Vastu in the Vai$vadeva ceremony. Rvidh directs this hymn to be muttered after the Vaigvadeva ceremony (ii.138). 89. RV 7.55. Its broad contents are: Vastospati is requested to remain friendly with the worshipper (vs.1); Sarama’s son is asked to retrace his steps and to go to sleep (vss.2-4); the rest a sleep-charm (vss.5-8). The first verse of this hymn is used by SGS (3.4.8) in the Grhapravesa ceremony. Vss.5-8 occur in AV 4.5 and are used by Kaus (36.1 ff) for putting to sleep a woman and her attendants in order to approach her safely. Sary (vii.55) designates this hymn as “‘prasvapinyupanisat.” In the Rvidh, the complete hymn is intended to put all living beings to sleep (ii.139); and further vss.2-8 are directed to be muttered in case of distress in any inaccessible defile, etc. (ii.139- 14180). But Saunaka holds that the complete hymn should be muttered even in the aforesaid instances (ii.141cd). 90. RV 7.59.12. In this verse, Rudra is invoked to release the worshipper from death. Not employed in any of the ritual texts of the RV. Rvidh employs this verse in a rite to prolong life (ii.142-143). 91. RV 7.66.16. In this verse, Sürya is invoked to prolong the life of the worshipper. In the Pitryesti, SSS (3.17.6) directs 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 54 VEDIC TANTRISM this verse to be muttered while looking at the sun. Used by SGS (3.8.7) in the Agrayana-rite and in the pacificatory rite (6.6.1). In the Rvidh, this verse is intended to prolong long life (ii.144). 92. RV 7.75-80. In these hymns, Usas is invoked to vouchsafe manifold and splendid riches; to grant food and bounty rich in chariots, kine etc. to being wealth that keeps the worshipper happy; to distribute treasures to the pious; and to shine forth with wealth of kine. Hymns 75-80, which constitutes the Tristubh-portion of the Usas-section are used at the Prataranu- vāka and Asvina£astra (ASS 4.14). In the Rvidh, these hymns are intended to secure theattainment of manifold wealth consisting in gold etc. kine, horses, corn, etc. (i1.145-146). 93. RV 7.88. In this verse, Varuna is invoked to unite the bond that binds the worshipper, Not employed in any of the ritual texts of the RV. In the Rvidh, this hymn is intended to secure release from all fetters. (ii. 147-148). 94. RV 7.89.5. In this verse, Varuna is invoked not to punish the worshipper for whatever offence he, as a human being, might have committed against the heavenly host. In the Devasii- offerings, this verse is the offering verse of the Havis to Varuna. (ASS 4.11). Used by SGS (5.2.6) in the consecration of ponds, etc. C In the Rvidh, this verse is meant to expiate the sin of cohabiting with forbidden women (ii.150-152) and in (ii.153) it is used along with RV 1.23.22-24 for the above purpose. 95. RV 7.99-100. In these hymns, the deities Indra and Visnu are invoked to accept the offerings and to bestow splendid wealth and spacious dwellings. Vs.1-3 of hymn 99 form respectively CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 55 the offering-verse, the inviting-verse and the offering-verse. of the Purodasa, Vapa and Havis to the victim immolated to Visnu (ASS 3.8). In the Ukthya, hymn 100 is recited at the Acchavaka-Sastra (ASS 6.1). Used by Rvidh (ii.154) in a rite for obtaining power. This appli- cation is evidently imposed upon the hymns, not contained in them. 96. RV 7.101-102. In these hymns, Parjanya is invoked to vouch- safe triple shelter to the worshipper and to provide pasturage for the worshipper. Hymn 101 is not employed in any of the ritual of the RV. In the Anvarambhaniya-isti for Vai$vanara and Parjanya, vs. 1 of hymn 102 is the inviting verse of the Caru to Parjanya (ASS 2.15; SSS 3.13.4). Used by Rvidh in a charm for obtaining rain (ii.155-156). 97. RV 7.104. In this hymn, the deities Indra and Soma are in- voked to destroy demon foe, evil beings, an adversary who accuses the worshipper; etc. and to cast their weapon at fiends and sorcerers (vss.1-25). In the Rvidh, this hymn is intended to secure release for a per- son who is either seized or falsely accused by enemies (ii.157-158). 98. RV 8.11. In this hymn, Agni is invoked to guard the sacred rites and to come and help the worshipper in battles (vss.1-10). This hymn (except the last verse) constitutes the Gayatri-por- tion of the Agni-section and it used at the Prataranuvaka (ASS 4.13); and further vs.1 of this hymn is the inviting verse to Agni Vratapati (ASS 3.13; SSS 2.4.8). In the Rvidh, this hymn is meant to expiate the sin arising out of a breach of vow (ii.159). Cp. SGS 5.1.91. 99. RV 8.16. In this hymn, Indra is invoked to give happiness, to fight foes and to lead the worshipper towards felicity (vss. 1-12). In the Atiratra, this hymn is used at the second Paryaya (sec- tion) of the Acchàvakasastra (ASS 6.4). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotriand Sarayu Trust. Funding by MoE-IKS 56 VEDIC TANTRISM Rvidh (ii.160-161) uses the hymn in a charm for overcoming an adversary in a dispute and for overthrowing enemies. 100. RV 8.18.9. In this verse, the worshipper implores Agni to bless him, Sürya for warming him, Vata for moving auspi- ciously and for chasing foes. Not employed in any of the ritual texts of the RV. Used by Rvidh in a charm or obtaining relief from a great calamity (ii.162), 101. RV 8.21.18. This verse is in praise of Citra’s liberality. Not employed in any of the ritual texts of the RV. In the Rvidh, it accompanies the offering of rice-mess to the King of Moles (ii.74). For the story of Citra, see BDv i.58-62. 102. RV 8.30. In this hymn, the Vi$vedevàs areinvokedto defend the worshipper and to give wide protection to him (vss.1-4). On the ninth day of the ten-day-period, vs.1 of this hymn is employed at the Vaisvadeva-Sastra (SSS 10.11.8). Used by Rvidh (ii.163) in a charm against fear. 103. RV 8.32-45. In hymn 32 Indra's deedsare recapitulated and further he is invited to drink the pressed Soma-juice and. to afford wide protection (vss.1-30). In hymn 33, Indra is in- voked to come and drink the Soma draught (vss.1-19). In hymn 34, Indra is invoked to bestow riches in hundreds and thousands, but vss.16-18 of this hymn celebrate the muni- ficience of Vasurocis. In the Rvidh, vss.16-18 are intended to secure the attainment of all conceivable objects of desire (ii.164). In hymn 35, the Asvins are invoked to drink the Soma draught, to bring strengthening food, and to bestow vigorous strength on the worshipper (vss.1-24). In the Aptoryàma this hymn is the additional laud of the Hotr-priest (ASS 9.11). Used by Rvidh (ii.168-169ab) in a charm for obtaining supreme power, wealth, etc. In hymn 36, Indra is invited to drink the pressed Soma-juice CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 57 and to help the worshipper (vss.1-7). On the fifth day of the ten- day-period, this hymn is used at the Marutvatiyasastra (ASS 7-12; SSS 10.6.9). In hymn 37 also, Indra is invoked to bring success (vss.1-7). In the Mahavrata this hymn is used at the Niskevalya- Sastra (ASS 7.12), but SSS (10.6.16) employs it on the fifth day of the ten-day-period. In hymn 38, Indra and Agni are invoked to hear the hymn of praise and to bestow felicity on the worship- ` per (vss.1-10). At the morning pressing of the Prsthya and Abhi- plava-sadahas, this hymn is inserted at the Acchavakagastra (ASS 7.5) and further vss.1-3 of this hymn are the Stotra-tristich for the Acchavaka-priest on the sixth day of the ten-day-rite (SSS 12.1. 5). In hymn 39, Agni is invoked to deck the thirty-three gods _ and to bestow all vital power etc. on the worshipper (vss.1-10). Not employed in any of the ritual texts of the RV. In hymn 40, Indra and Agni are invoked to aid the worshipper, to guard him with triple shelter and to bestow a store of riches on him (vss. 1-12). In the Mahavrata, this hymn is used at the Niskevalya- Sastra (AA 5.3.1). In hymn 41, Varuna is invoked to guard the worshipper's thoughts and to support the world of life (vss. 1-10). At the mid-day-pressing on the Caturvirnga day vss.3-5 or vss.4-6 of this hymn are recited at the Maitravaruna-Sastra before the Arambhaniya-rite (ASS 7.2). In hymn 42, Varuna and the Asvins are invoked to vouchsafe protection (vss.1-6). Vs.11 of this hymn is the offering-verse of the Havis to the victim immolated to Varuna (ASS 3.7). In hymn 43, Agni’s deeds are recapitulated and he is further invoked to bestow choicest wealth. This hymn as well as the next one constitute the Gayatri-portion of the Agni- section and are used at the Prataranuvaka (ASS 4.13; SSS 6.4.1) and Asvinasastra (ASS 4.13). In hymn 44, Agni is invoked to bring the gods and to prolong the worshipper’s life (vss. 1-30). For the ritual use, see under the preceding. Rvidh (ii.169cd-170) employs hymn 44 in a rite for obtaining long life and. unequalled success. In hymn 45, Indra's deeds are recapitulated and further he is invoked to destroy enemies and to bestow wealth on the wor- . Shipper (vss.1-42). In the Rvidh, hymn 45 is intended to destroy rivals (ii.170cd- 17180). Hymn 32-45 with others are directed to be muttered be- fore the partaking of a meal (ii.164-166). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 58 VEDIC TANTRISM 104. RV 8.46-47. In hymn 46, Indra is invited to drink the Soma juice, to bestow wealth, excellent treasures, etc. on the worshipper and to stir his thoughts (vss.1-33). Vss.1-20 of this hymn are used at the Niskevalya-sastra in the Mahavrata (AA 5.2.5). Svidh employs the complete hymn in a Kamya-rite by one desiring long life (2.1.5). In hymn 47, Adityas are in- voked to afford protection in the earlier verses, but in the later ones Usas, is invoked to remove the bad effects of dreams (vss. 1-18). Vs.1 of this hymn belongs to the isolated verses and is recited during the twelve-day-period (SSS 12.2.14). In the Rvidh these hymns are intended to regain health (ii.172 cd); and further vss.14-18 of hymn 48 are intended to avert the evil dreams and to destroy sins (ii.173ab). 105. RV 8.48.4-5. In these verses Soma is invoked to lengthen the worshipper's life. Vs.4 is directed to be muttered while touch- ing the heart after the partaking of the Soma dregs from the bowl (ASS 5.6; SSS 7.5.15). Rvidh (ii.173cd-174ab) employs these verses to accompany the touching of the heart in a charm for prolonging life. 106. RV 8.61.13-18. In these verses, Indra is invoked to give the worshipper, security from whichever [object or direction] he is afraid of and to protect him from all directions. At the midday pressing on the Caturvirnsa day vss.13-15 are option- ally the Stotra-tristich at the Acchavakasastra (ASS 7.4), and further the same verses are used in the Dhisnyopasthàna (SSS 6.13.3). Vss.13-18 are used by AGS (3.11.2) in the Sarvato- bhaya-homa, but SGS employs vs.13 only in the Brahma- yajtía (1.4.2). Rvidh (i.174cd-176ab) employs these verses in a ceremony against danger from any direction. 107. RV 8.64. In this hymn, Indra is invited to drink the Soma- juice and to drive off enemies (vss. 1-12). Used by Svidh (3.6.6) in a battle rite. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 59 Rvidh (ii.176cd-177ab) employs it in a witchcraft rite against enemies. 108. RV 8.67. Inthis hymn, the Adityas are invoked to release the worshipper from fetters, to rescue him from wolves, etc. and to dispel sins (vss.1-21) In the Consecration of the high altar, vs.1 of this hymn is the-inviting verse of the Havis to the Adi- tyas (SSS 9.24.3). In the Rvidh, this hymn is intended to secure release from impri- sonment (ii.177cd-178ab). 109. RV 8.70.5-6. In these verses, Indra is invokedto help the worshipper to win a stable full of kine. On the third day of the ten-day-period, vss. 5-6 are the Stotra-pragithas at the Niskevalya-Sastra (ASS 7.10); and further the same verses occur in the corresponding-tristich of the Marutvatiya-sastra (SSS 11.13.22). In the Rvidh, these verses are intended to secure the attainment of fame and all objects of desire (ii.178cd-179ab). 110. RV 8.71. In this hymn, Agni is invoked to guard the wor- shipper from malignity and to bestow wealth, kine, precious gifts, etc. (vss.1-15). Vss.1-9 of this hymn constitute the Gaya- tri-portion of the Agni-section and are used at the Prataranu- vāka and Agvinagastra (ASS 4.13). Used by Rvidh (ii.179cd-180ab) in a rite for winning wealth through the Agni's assistance. . 111. RV 8.81. In this hymn, Indra is invoked to help the worship- per to gather the spoil (vss.1-9). Vss.1-3 of this hymn are the Stotra-tristich in the middle-round of the Maitravaruna-sastra (ASS 6.4; SSS 9.12.1). Used by Svidh (1.4.18) in a rite for obtaining all benefits. In the Rvidh, this hymn is intended to secure the attainment of wealth (ii.180cd-181ab). 112. RV 8.91. In this hymn, Apala implores Indra to drink the CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 60 VEDIC TANTRISM Soma-juice out of her mouth and to unite with her and the rest of the hymn describes the boons given to her by Indra (vss.1-7). Not employed in any of the ritual texts of the RV. Used by Rvidh (ii.181cd-182ab) in a healing charm against skin- disease. For the story of Apala, see BD vi.99-107. 113. RV 8.93.4. In this verse, the greatness of Indra isextolled. . In the Aptoryama, this verse as well as the succeeding two ; verses which form the Stotra-tristich are recited by the Maitra- varuna-priest for the sake of over-recital (ASS 9.11). Used by Svidh (2.4.8) in a blessing ceremony. Rvidh (ii.182cd-183ab) employs it for destroying sin and for subjugating the world. 114. RV 8.95.7-9. In these verses, Indra is glorified with a pure Saman and he is invoked to drink the pure milky draught and to enrich the worshipper. Used by Svidh (1.5.13) in an expiatory rite. Rvidh designates these verses as "$uddhavatyah" and directs them to be repeated at the beginning and end of all rites (1.16, 55.) 115. RV 8.110.10-11. In these verses, Goddess Vakis invoked to yield food and vigour. Vs.10-11 are respectively the inviting and offering-verses of the Vapa and Havis to the victim immo- lated to Vak (ASS 3.8; cp. SSS 9.28.6). Vs.ll is used by AGS (3.10.9) in a rite against the disagreeable voices of birds. In the Rvidh, these verses are intended to secure the attainment of polished speech (ii.183cd-184ab). 116. RV 8.101.11-16. Their broad contents are: the greatness of Surya and the far-spreading unconquerablelight is extolled (vss. 1-12); Usas clothed in red colours is seen advancing towards the ten regions of the world (vs.13); mortal generations, past and present are described (vs.14); goddess cow who is identi- fied with Aditi, etc. is invoked not to injure the sinless (vs.15) CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 61 and finally goddess cow speaks of herself as skilled in elo- quence (vs.16). With vss.11-12 the Hotr priest, desiring to re- cite Asvina-Sastra, offers oblations into the fire (ASS 6.5) In the Rvidh, vss.11-12 are meant to avert the consequences arising out of uttering falsehood (ii.184cd-185ab). Rvidh (ii.185cd- 186ab) employs vs.13 in a charm for splendour and also for good eyesight; vs. 14 is intended to cbtain release from rebirth (ii 186cd) Vs. 15 is used by SSS (4.21.24) and by AGS (1.24.32) at the respectful reception to a guest Rvidh (ii.187ab) employs vs.15 in a charm for obtaining kine. Vs.16 is the offering-verse of the Havis to a cow (SSS 9.28.15). Rvidh (ii.187cd) employs vs.16 in a charm for gracious speech. 117. RV 9.1-67. In hymn 1, Soma is invoked to flow onward to Indra who after drinking it pours wealth on the worshipper (vss.1-10). In hymn 2, Soma is invoked to rush to the purifying cloth and then into Indra who wins kine, heroes, etc. for the worshipper (vss.1-10). In hymn 3, Soma is asked to settle down in the vats of wood and then flow to the straining-cloth. Soma is invoked to bestow rich gifts on the worshipper (vss.1-10). In hymn 4, Soma is invoked to win heavenly light, strength, etc. to drive away foes, and to better the lot of the worshipper by bringing wealth in steeds (vss.1-10). In hymn 5, Soma is requested to send forth his rays on every side, to shine mightity and to anoint the sacri- ficial stake (vss.1-11). In hymn 6, Soma is asked to flow on to the woollen sieve and to flow onward to Indra (vss.1-9). In hymn 7, Soma is asked to flow for the upkeep of Law, and to win wealth, treasures etc. for the worshipper (vss.1-9). In hymn 8, Soma is invoked to bestow heroic strength on the worshipper and to drive his enemies (vss.1-9). In hymn 9, Soma is invoked to bestow high renown, kine, etc. on the worshipper (vss.1-9). In hymn 10, Soma is requested to bring about the union between the gods in heaven and the wor- shipper (vss.1-9). In hymn 11, Soma is invoked to bring wealth, flow on to Indra who wins spoil for the worshipper (vss.1-9). kine, etc. (vss.1-9). In hymn 12, Soma is requested to bring wealth to the worshipper (vss.1-9). In hymn 13, Soma is asked CCO. In Public Domain. Jangamwadi Math Collection, Varanasi 62 Digitization by eGangotri and Sarayu Trust» Funding by MoE-IKS VEDIC TANTRISM to flow on to Indra who wins spoil for the worshipper (vss.1-9). In hymn 14, Soma is asked to come as a faithful friend of the worshipper and to bestow treasures on him (vss.1-8). In hymn 15, Soma is invoked to bring forth abundant food (vss.1-8). In hymns 16-17, Soma is requested to-flow into the sieve and then hasten to the pitchers (vss.1-8). In hymn 18, gods are invoked to come and drink Soma (vss.1-7). In hymn 19, Soma is invoked to bring wondrous treasure to the worshipper and ‘to bring down the might of the foe (vss.1-7). In hymn 20, Soma is invoked to subdue enemies and to bestow lofty glory on the worshipper (vss.1-7). In hymn 21, Soma is asked to drive away foes and to bestow vital force on the worshipper (vss.1-7). In hymn 22, Soma is asked to bring the niggard's wealth in kine (vss.1-7). In hymn 23, Soma is requested to bring wealth of the miser (vss.1-7). In hymn 24, Soma is asked to flow onwards to Indra and to rule the mankind (vss.1-7). In hymn 25, Soma is requested to flow. on to gods and to shine with them (vss.1-6). In hymn 26, Soma is invoked to support the heaven and to flow on to Indra (vss. 1-6). In hymn 27, Soma is asked to flow to the purifying cloth and then to Indra (vss.1-6). In hymn 28, Soma is asked to run to the woollen straining-cloth and then to the wooden. vats (vss.1-6). In hymn 29, Soma is invoked to win precious things and to protect the worshipper “from the godless" (vss. 1-6). In hymn 30, Soma is invoked to bestow heroic sons on the worshippers (vss.1-6). In hymn 31, Soma is asked to give wealth and might to the worshipper (vss.1-6). In hymn 32, Soma is invited to bestow illustrious fame on the worshipper (vss.1-6). In hymn 33, Soma is asked to give riches to the worshipper (vss.1-6). In hymn 34, Soma is requested to flow onwards to Indra and other gods (vss.1-6). In hymn 35, Soma is invoked to bestow abundant wealth on the worshipper and to aid him in subduing enemies (vss.1-6). In hymn 36, Soma is invoked to bestow all treasures of the heaven, earth and the mid-region on the worshipper (vss.1-6). In hymn 37, Soma is asked to run forth to the luminous realm of heaven (vss.1-6). In hymn 38, Soma is asked to rush through the woollen filter and then to Indra (vss.1-6). In hymn 39, Soma is invoked to consecrate the worshipper who is unconsecrated and to bring CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA - 63 a store of food to him (vss.1-6). In hymn 40, Soma is asked to bestow heroic strength and riches on the worshipper (vss. 1-6). In hymn 41, Soma is invoked to drive the black skin, to quell the riteless Dasyu and to bestow wealth in kine, etc. on the worshipper (vss.1-6). In hymn 42, Soma is asked to bring all desirable things, abundant store of food, etc. (vss.1-6). In hymn 43, Soma is invoked to bestow heroic power on the worshipper (vss.1-6). In hymn 44, Soma is invoked to win strength and high renown for the worshipper (vss.1-6). In hymn 45, Soma is asked to flow onwards to Indra for his drink (vss.1-6). In hymn 46, Soma is asked to strengthen Indra and to bestow opulence on the worshipper (vss.1-6). In hymn 47, Soma is invoked to win riches for the worshipper (vss.1-5). In hymn 48, Soma is invoked to gladden the worshipper, to crush the bold ones, to rule with a mighty sway and to destroy a hundred forts (vss.1-5). In hymn 49, Soma is asked to bes- tow a ample store of wholesome food on the worshipper and to drive off the Raksasas (vss.1-5). In hymn 50, Soma is re- quested to flow on to the fleece and then to Indra for his drink (vss.1-5). In hymn 51, Soma is invoked to give strength and fame to the worshipper (vss.1-5). In hymn 52, Soma is re- quested to bring down the vigour of foes (vss.1-5). In hymn 53, Soma is invoked to crush the fiends and to chase the foes (vss.1-4). In hymn 54, Soma is compared to the sun (vss.1-4). In hymn 55, Soma is invoked to bestow all felicities on the worshipper (vss.1-4). In hymn 56, Soma is requested to slay the fiends and to guard the worshipper from distress (vss.1-4). In hymn 57, Soma is asked to bring all the treasures of heaven and earth (vss.1-4). In hymn 58 Soma is repeatedly invoked to rescue his worshippers from sin (vss.1-4). In hymn 59, Soma is asked to bring wealth with progeny to the worshipper (vss.1-4). In hymn 60, Soma is requested to flow onwards to Indra as his drink (vss. 1-4). In hymn 61, Soma is invoked to flow to different gods, to bestow blessings on kine, to kill foes, to win booty, to strengthen Indra in order to kill Vrtra . and to guard and worshipper from every foe (vss.1-30). In hymn 62 Soma is invoked to bring all felicities and to bestow glories and heroic strength on the worshipper (vss.1-30). In hymn 63, Soma is invoked to vouchsafe renown to the wor- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS M 64 VEDIC TANTRISM shipper, to find wealth for him, to drive away Raksasas and to bestow all desirable boons on the worshipper (vss. 1-30). In hymn 64, Soma is invoked to pour forth all treasure from heaven, earth, etc. on the worshipper and to guard him (vss. 1-30). In hymn 65, Soma is invoked to bring might and speed to the worshipper (vss.1-30). In hymn 66, Soma is asked to bring food and to bestow splendour and heroic strength on the worshipper (vss.1-30). In hymn 67, Soma is invoked to bring wealth in steeds, cattle, etc. to drive away danger and io strengthen the solemn rite (vss.1-32). In SSS (4.15.3). hymn 4 accompanies the ablution of the bereaved persons in the funeral ceremonies of a Ahitagni. Hymn 5 is an Aprisükta attributed to Kasyapa (ASS 3.2.com). Vs.4 of hymn 8 is used by ASS (5.12) in a laud to the pressing-stones. Hymn 8 is used by Svidh (2.6.6) in a charm to subdue a woman and to make her docile. Hymn 37 is used by Svidh (2.1.5) among Kamya-rites. Vs.1 of hymn 54 is used by SSS (2.11.2) in the Agnyupasthàna during the Agnyàdheya. Hymn 58 is used by Svidh (2.1.7) among Kamya-rites. ASS (5.12) possibly desig- nates hymns 1.67 as *pàvamànyab" inserts them in a laud to the pressing stones and directs them to be recited before Arbuda's hymn (i.e. RY 10.94). Rvidh also designates them as “pavamanyah” and directs them to be muttered at the beginning and end ofall rites (1.16,55). More- over, they are intended to secure the attainment of Brahma’s abode and to conquer the fear of death (iii.1-6, 12-14ab). Rvidh desig- nates, hymn 11 as “‘trivrta rcah’” and includes among Ayusya rites (i.53); further it designates hymn 58 as “taratsamandiya” and directs its employment in expiatory practices (iii.7, 14cd-15ab); and lastly it (iii.10-11) directs hymns 66-67 to be muttered by one incapable of reciting the complete text of the Pavamani-verses (i.e. RV 9.1-67). 118. RV 9.83. In thishymn, Soma is invoked to flowon to Brah- manapati’s filter which is spread in the heaven, to sustain all living beings, to guard the generation of the gods and to accomplish the sacrifice (vs.1-5). Vss.1-2 of this hymn are used. as a laud (ASS 4.6). In the Svidh, this hymn is intended to secure the attainment of various desires (1.4.19). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 65 Rvidh, however, designates it as “adhyatmikarn süktam" and employs it in a rite for prosperity and for attainment ofa favourite refuge (iii.17cd-18ab). 119. RV 9.112-115. In hymn 112, the seer states that thoughts, plans and ways of mankind are diverse, though all strive for wealth and follow desires like a cow (vss.1-4). In hymn 113, Soma is invoked to flow on to Indra, to place the worshipper in that deathless undecaying world and to make him immortal in that realm (vss.1-11). In hymn 114, Soma is invoked to guard the worshipper in a such a way that no malignity nor any evil may harm him (vss.1-14). Vs.4 of hymn 114 is used by AGS (3.5.7) and by SGS (4.5.8) in the Upakarana ceremony. Rvidh directs hymns 112-114 to be muttered by one desiring highest abode and immortality (ii.18cd-19ab); and further the complete ninth Mandala is directed to be muttered whilst holding a bunch of Darbha and a gold piece in hand (ii.188). 120. RV 10.1-5. In hymn 1, Agni is invoked to comealong with the gods (1-7). In hymn 2, Agni is asked to fix rites and sea- sons and to correct the faults and failings of the worshipper (vss.1-7). In hymn 3, Agni is invoked to bestow ample wealth on the worshipper (vss.1-7). In hymn 4, Agni is invoked to protect the worshipper's children, descendants, etc. (vss.1-7). In hymn 5, Agni is identified with all beings, particularly with the Sun and Prajapati (vss.1-7). Hymns 1-5 (as well as the succeeding hymns 6-8 after omitting the last tristich of hymn 8) form the Tristubh-portion of the Agni-section and are used at the Prataranuvaka and A$vinasastra (ASS 4.13) but SSS (6.4.5) prescribes hymns 1-7 only and further vs. 1 of hymn 2 is the inviting-verse for Agni Svistakrt (ASS 1.6; SSS 1.91). Rvidh directs hymns 1-5 with others to be muttered before par- taking of a meal (ii.165). 121. RV 10.9. In this hymn, waters are invoked to bestow energy, health, etc. on the worshipper and to remove whatever sin or evil committed by him (vss.1-9). Vss.1-3fof this hymn are CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 66 VEDIC TANTRISM used at the Agnimarutagastra (ASS 5.20; SSS 8.6.7). Vss.1-3 of this hymn are used by AGS in the Vastukarma (2.8.12;9.8) and in the Pretakarma (4.6.14). SGS designates this hymn as “Apohistiya” and employs itin the Saptapadi ceremony (1.14.8) and in the Samavartana rite (3.1.5). The first seven verses of this hymn occur in AV 1.5-6 and are used by Kaus (43.12) in the house-building ceremony. Svidh (1.2.5) prescribes its use in the preliminary restraints. Rvidh designates this hymn as “abvatyah” and employs it at the beginning and end of all rites (1.16, 55); further it directs its use in the expiation of Brahmahatya, and other Patakas (iii.19cd- 33) and finally in a charm for obtaining rain (iv.127ab). 121. RV 10.14. In this hymn, Yama is invoked to lead thedepar- ted one to the abode of the fathers, to bestow a place of rest and a long life amongst the gods (vss.1-16). In the Mahà- pitryajfia, the vs. 1 of this hymn is the inviting verse in the Yamayaga (ASS 219), but SSS (15.9.5) employs vss.1-5 at the midday-pressing in the Yamayaga. Rvidh (111.34-38) employs this hymn in a rite for long life. 123. RV 10.18. In this hymn, Mrtyu is invoked not to touch the offspring nor to injure heroes (vss.1-4); then Dhatr is invoked to fashion the lives and deaths of mankind in such a way that men born later will not die before those born earlier (vs.5); then Tvastr is invoked to lengthen the days of existence for all beings (vs.6); the next three verse deal with women and with the removal of a bow from the hand of the departed one (vs. 7-9), and finally Earth is invoked to preserve the departed one (vss.10-14). Vss.1-4 and 8 are used by AGS in the Pretakarma (4.6.10; 2.18). In the Rvidh, this hymn is intended to secure the attainment of long life and success in controlling death, diseases, etc. (iii.39-42) and further vs. 8 of this hymn is used in the Niyoga (iii.43-44). 124. RV 10.20.1. In this verse, Agni is invoked to bestow a good CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 67 and a happy mind on the worshipper. Not employed in any of the ritual texts of the RV. In the Rvidh, this verse is intended to secure the attainment of mental peace, benefits and supernormal powers (ii.45-48). 125. RV 10.30. Its broad contents are: a priest is asked to appro- ach the celestial waters and Adhvaryus are asked to be ready with oblations for worshipping Apàm napat (vss.1-3); Apam napat is invoked to bring waters rich in mead (vss.4-7); the rivers are invoked to hear the worshipper’s call and Sarasvati in particular, is invoked to grant a full life to the worshipper (vss.8-12) and finally waters are asked to bestow wealth on the worshipper (vss.13-15). The Complete hymn (except vs. 12) is used in the Aponaptriya-rite (ASS 5.1; SSS 6.7.1). Used by Rvidh (iii.49) in a charm for obtaining water in a desert. 126. RV 10.34. Sarv (x.34) describes the hymn as follows: Aksa- krsi-prasamsà caksakitavanimda ca. This hymn which is secu- lar in character is not employed in any of the ritual texts of the RV. Used by Rvidh (iii.50-53) in a charm for success in gambling. 127. RV 10.35-36. In these hymns, all-gods are invoked to bestow felicity, to keep the worshipper free from distress and to bes- tow gracious favour, victorious, wisdom, fame, etc. In the Abhiplava-sadaha, hymn 35 is used at the Vaisvadeva-Sastra (SSS 11.9.7) and hymn 36 is also meant to serve the same purpose (ASS 7.7; SSS 11.9.10). Rvidh (iii.54ab) employs them in a blessing ceremony. 128. RV 10.37. Inthis hymn, Sürya is invoked to guard the wor- shipper on all sides, to drive away disease, evil dreams etc., to to bestow varied riches, to vouchsafe protection to bipeds, quadrupeds etc. and to condone sins committed by the wor- shipper (vss.1-12). ASS (6.5) and SSS (9.20.23) direct it to be recited when the sun has arisen CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 68 VEDIC TANTRISM Used by Rvidh (iii.54cd) possibly fora benedictory purpose and further vs.12 of this hymn is used in a rite for obtaining release from sin (iii.55). 129. RV 10.45. In this hymn, Agni is invoked to bestow supreme fortune, glory, etc. on the worshipper and gods are requested. to give wealth with heroic children to him (vss.1-12). This hymn (except vs.12) with hymn 4 is used at the Prataranuvaka and Asvinasastra (ASS 4.13). Used by Rvidh (iii.56) in a charm for obtaining religious faith. 130. RV 10.57. In this hymn, the Visve-devàs are implored to help the worshipper in keeping to the right path and fathers are invoked to return to the lifeless one, the spirit of his which wandered to the other world, so that he, be blessed with long- lived children (vss.1-6). ASS directs it to be recited by one setting out on a journey (2.5). Rvidh prescribes the hymn for a person who has gone astray and for obtaining happiness (iii.57). 131. RV 10.58. Sary (x.58) designates this hymn as “mana avarta- nam” i.e. recalling the mind or spirit. In the Purusamedha, vss.1-3 of this hymn are addressed to the consort of the sacri- ficer while she rests near the victim (SSS 16.13.14). In the Rvidh, this hymn is employed with RV 10.9 in a rite for long life for a friend whose life is drawing to a close and also for others possibly with RV 10.59.4 and RV 10.60.7-12 (iii.58-61). 132. RV 10.61.1. This verse is intentionally and most successfully obscure and this fact alone explains its inclusion in our work. I append here the English rendering of Prof. Oldenberg’s German translation: “This Brahman filled with the essence of Rudra is duly performed through his insight by the famous speaker at the competition about the priestly ability, which Brahman staying effectively in the sphere of generosity may bring to its goal on the day of trial, his fathers and seven = CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 69 hotrs". On the sixth day of the Prsthya-sadaha, the complete hymn as well as others are used at the Vaisva-deva-sastra in- stead of RV 10.36 (ASS 8.1). Used by Rvidh (iii.62-67) among Kamya-rites or those intended to secure the attainment of various desires like, food, wealth, etc.; further, that verse accompanies the preparation and binding of an amulet made of three metals, iron, copper and gold in a ritef or obtaining a thousand followers (iii.68-69). 133. RV 10.63. In this hymn, the Visve-devas are invoked to pro- tect the worshipper from malignant injury and to vouchsafe blessings to him (vss.1-17). On the third day of the Prsthya- and Abhiplava-sadahas, this intercalatory Nivid-hymn for the Vigve-devas is used at the Vaigvadevasastra (ASS 7.7; cp. SSS 11.9.14). Used by Rvidh in the blessing ceremony for a Snataka and in a charm for obtaining heaven (iii.70). 134. RV 10.71. Sarv (x.71), describes this hymn as follows: brhas- pate brhaspatir jianam tustava navami jagati. Its broad con- tents are: Vak’s first and early utterances lead to the creation of the language (vss.1-3); Vak favours few wise people, but a laggard wanders on in the profitless illusion (vss.4-6); the value of learning and duties of the four sacrificial priests (vss.7-11); vs.l of this hymn is the inviting-verse for Brhaspati at the Devasü-offerings (ASS 4.11). In the Rvidh, this hymn is intended to secure the attainment of knowledge and good fortune (1.71). 135. RV 10.73.11. Inthis verse, the sages implored Indra for dis- pelling darkness and releasing them from snares. In the Agni- stoma, this intercalatory Nivid-hymn is used at the Marutva- tiya-Sastra (ASS 5.14). This verse is meant to expiate the sin of adopting a Vaisya livelihood (Svidh 1.7.13). Used by Rvidh (iii.72-74) in a charm for warding off misfortune and for attaining good fortune. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 70 VEDIC TANTRISM 136. RV 10.82.7. In this verse, the creation of Visvakarman is extolled. Not employed in any of the ritual texts of the RV. In the Rvidh, this verse is intended to secure the attainment of Brahma’s world (ii.75). 137. RV 10.83-84. In these hymns, Manyu is invoked to aid the worshipper in conquering Arya and Dasa tribes, to chase foes, to slay them and to give their wealth. In the Ajira sacrifice, these intercalatory Nivid-hymns are employed for the sake of success in witchcraft (ASS 9.7), and further in the one-day- sacrifices: Vinuti, Abhibhüti and Vajresu, these hymns are recited at the Marutvatiya-and Neskevalya-sastras (ASS 9.8; cp. SSS 14.22.4-5). These hymns occur in AV 31-32 (trans- posed with few variants) and are used by Kaus (14.26ff) in the ceremonies for success in battle, etc. In the Rvidh (iii.77-78), these hymns accompany the binding on of an amulet made of iron and are also used in a rite of sor- cery for the death of one’s rivals. 138. RV 10.85. According to the Sary (x.85), vss.1-5 are addressed to Soma, vss.6-16 are a self-praise of Süryà regarding her wed- ding; vs.17 is addressed to gods ; vs.18 to Soma and the Sun; vs.19 to the moon; vss.20-28 are marriage-mantras ; vss.29-30 are intended to avert evil consequences arising out of touching a bride's garment; vs. 31 is directed against consumption; and finally vss.32-47 are addressed to Süryà. In ASS, vs.19 of this hymn is the offering-verse in the sacrifice to the moon (9.8); and further vs.24 accompanies the ungirding rite of the sacrificer's wife (1.11). In AGS, vs.26 is directed to be mut- tered when the bride mounts a chariot in the post-marriage ceremony (1.8.1); vs.27 is employed in connection with the bride's entering her new abode (1.8.8); vs. 32 is directed to be muttered when the bridal train starts off from home (1.8.6); vs.36 accompanies the seizing of bride's hand in the marriage ceremony (1.7.3; $GS 1.13.2); vss. 43-46 are used in a sacri- fice to accompany the bride's stepping forward into the house (1.8.9); and vs.47 is used in the post-marriage ceremony when . CCO. In Public Domain. Jangamwadi Math Collection; Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 71 the spouses eat the curds or when they anoint one another’s hearts with the residue of an oblation (1.8.9). A marriageable girl is made to hear the complete hymn in order to obtain a suitable husband (Rvidh iii.115cd-116ab); further vs. 45 is intended to attain a long life for both the spouses (iii.116cd- 117ab); and further vs.46 is a charm to command respect from parents-in-law, brother-in-law-etc. (iii.118ced-119ab). 139. RV 10.86. According to the Sarv (x.86) this hymnis a dia- logue between Indrani and Indra who assumed the form of a Vrsakapi. On the sixth day of the Prsthya sadaha this hymn is used at the Ukthya-sastra by the Brahmanacharhsin-priest (ASS 8.3; SSS 12.6.13ff). Vss.1-9 of this hymn are used by Rvidh (iii.124cd-125) in the sprinkling ceremony of a bride, further the complete hymn (ex- cept vss.16-17) accompanies bridal bath (iii.119cd with 126cd) and. finally vss.16-17 are used in a charm for restoring virile power (iii. 127ab). . 140. RV 10.87. In this hymn, Agni it invoked to protect the wor- shipper from evil and to destroy demons, Yatudhinas, etc. (vss.1-15). This hymn (except vss.24-25), occurs in AV 8.3 and is reckoned by Kaus (8.25) to the Catana hymns and is em- ployed in the Vasasamana ceremony (44.16). Used by Rvidh (iii.127cd-129ab) in a rite against Raksas. 141. RV 10.88. In this hymn, Agni is invoked to sustain the world, to drive away darkness, etc. and the rest of the hymn deals with the paths of fathers and gods and other matters of mystic import (vss.1-19). On the fifth day of the ten-day-period, this intercalatory Nivid-hymn for Agni Vaisvanara is used at the Agnimarutasastra (ASS 8.8; SSS 10.6.19). In the Rvidh, this hymn is meant to expiate the sin of eating forbidden food (iii.129cd-130) and is also intended to secure the attainment of supernormal power and Vaisvanari-vidya (iii.131- 132). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi j Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 72 VEDIC TANTRISM 142. RV 10.89. In this hymn, Indra’s deeds are recapitulated at first and he is invoked to aid the worshipper in battles, to slay the Vrtra etc. (vss.1-18). In the one-day-sacrifice Stiryastut this intercalatory Nivid-hymn is used at the Neskevalyasastra (ASS 9.8; SSS 14.24.4). In the Rvidh, this hymn is intended to destroy enemies (iii.133). 143. RV 10.90. This hymnis addressed to Purusa, the Primordial Being, by sacrificing whom as a victim the world came into being (vss.1-16). Used by SSS (16.13.1) in the Purusamedha. This hymn (except. vs.16) occurs in AV 19.6 (with a different verse order) and is employed by Vait (37.19) in the Purusa- medha to accompany the release of a human victim. Used by Rvidh in a Kamya-rite by one desiring progeny (iii. 134-148); in the Visnu-worship (iii.149-173) and in one for obtain- ing the highest bliss and all benefits (iii.186-223). 144. RY 10.97. In this hymn, herbs are invoked to release the patient from disease, pain, grief, curse etc. and to subject the evil-doer to the worshipper's control (vss.1-23). This hymn accompanies the sprinkling of the consecrated persons (Dik- sitas) in case they fall ill (ASS 6.9). Vs.1 and 10 are respec- tively the inviting-and the offering-verses for herbs in the Anu- bandhya-rite (SSS 9.28.7). Used by Rvidh as a benediction (iii.231), in a rite for curing diseases in general and diarrhoea (iv.1) and in one for obtaining herbs from an enemy’s herbal field (iv.2-3). 145. RV 10.98. In this hymn, Brhaspati and other gods are in- voked to send rain, to bestow lucid and vigorous speech on the worshipper etc. and Agni is invoked to drive away foes, troubles, etc. (vss.1-12). Not employed in any of the ritual texts of the RV. Used by Rvidh (iv.4-5) in a rite for obtaining abundant rain. 146. RV 10.103. In this hymn, Indra’s deeds are recapitulated side CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 73 by side with an invocation for aid and victory in battle (vss. 1-13). When the fire is being carried around, this hymn is recited by the Brahman-priest who accompanies it at the south- side (ASS 1.12; 4.8). Most of the verses (except vss. 10 and 12-13) occur in AV 19.13. Vait designates it as “Apratiratha hymn” and directs the Brahman-priest to recite it (1.18). Used by AGS (3.12.13) in the Rajasarhnahana-rite. Rvidh employs it in a battle-rite (iv.6-8) and further it is directed to be muttered at the benediction for the path (iv.9). 147. RV 10.106. In this hymn, the A$vins are invoked to taste banquet, and to bestow vigour, kine, etc. on the worshipper (vss.1-11). In the Aptoryima this hymn is used at the over- recital by the Acchavaka-priest (ASS 9.11). Used by Rvidh (iv.10-16ab) in a ceremony for obtaining pro- geny. 148. RV 10.117. Sarv describes this hymn as follows: Na và u bhiksur dhanannadanaprasarhsa dve jagatyau. Not employed in any of the ritual texts of the RV. Rvidh directs it to be muttered by one desiring food or release from sin (iv.16cd-18ab). 149. RV 10.125. Sarv (x.125) describes this hymn as follows: Aham astau vàgambhrni 4tmanam tustava dvitiya jagati. For a vic- tim immolated to Vàk, vss.1-3 of this hymn are respectively the inviting-verses for the sacrifice of the omentum, of the cake, and of the animal offering (SSS 6.11.11). It occurs in AV 4.30 and is used by Kaus in the Medhajanana rite; further in the same rite as forming part of the Upanayana ceremony (57.31), and finally in the Utsarjana ceremony (139.15). Used by Rvidh (iv.18cd-19ab) in a Kamya-rite by one desiring eloquence. 150. RV 10.126. In this hymn, the Vi$ve devas are invoked to CCO. In Public Domain. Jangamwadi Math Collection, Varanasi "WP" ——ÉC— Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 714 VEDIC TANTRISM guard the worshipper, to help him in surmounting troubles, foes etc. (vss.1-8). Not employed in any of the ritual texts of the RV. In the Rvidh intended to secure the attainment of the abode of the Vigve-devas (19cd-20ab). .151. RV 10.127. In this hymn, goddess Night is invoked to pro- tect the worshipper from the wolf and the thief (vss.1-8). Used by AA (3.2.4) in a rite to avert evil dreams. For the victim immolated to the goddess Night, vss.1-3 are respectively the inviting-verse for the sacrifice of the omentum, of the cake, and of the animal offerings and vss.4-6 are the offering verses for the same occasion (SSS 6.11.6). Used by SGS in a rite to ward of the evil consequences of bad dreams. Used by Rvidh (iv.20cd-28) in an intricate rite for obtaining release from rebirth and sins. 152. RV 10.128. In this hymn, the Visve-devas are invoked to assist the worshipper in battles, to bestow riches and freedom on him and to drive away his foes (vss.1-9). In the Sarnsava, this hymn is used at the Vaigvadeva-sastra (ASS 6.6; SSS 13.5.17); further in the Samavartana ceremony, it accom- panies the laying of fuel by the prospective Snataka (AGS 3.9.2) and further in the Brahmayajüa, ४७.1 of this hymn is used SGS 1.4.2). All verses of this hymn occur in AV 5.3 (with a different verse-order) and is variously employed by Kaus in the Parvan sacrifices (1.33); in rites for glory (12.10) and for prosperity (22.14), etc. In the Rvidh, this hymn is intended to secure the attainment of all benefits (iv-29). 153. RV 10.129. In this hymn, the origin of this world as evolution of the existence from the non-existence is explained. Not employed. in any of the ritual texts of the RV. In the Rvidh, this hymn is intended to secure the attainment of Prajapati’s abode (iv.44cd-45ab). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 15 154. RV 10.137. In this hymn, the Vigvedevas are invoked to restore again to life the man who has committed sin, to drive away disease and to heal the diseased person (vss.1-7). In the Purusamedha this hymn with others is used by SSS (16.13.4) in the healing ceremony of a sacrificer who has been ins- trumental to man-slaughter. All verses (except vs.6) occur in AV 4.13 and is used by Kaus (58.3.11) in the ceremonies for long life that follow the initiation of: a Vedic student. Used by Rvidh (iv.45cd-48) in a remedial rite against a disease. 155. RV 10.141. In this hymn, the Visvedevas areinvoked to bes- . tow wealth on the worshipper, to aid him and to urge the donors to bestow their wealth on the worshipper (vss.1-6). Not employed in any of the ritual texts of the RV. But all verses occur in AV 3.20.2-7 and is used in Kaus in the Nirrti-karma (18.13); again in the Agnyudvasana (40.11); and with others in a rite for success in winning wealth. Used by Rvidh in a Kàmya-rite by one desiring wealth (iv.49- 51) and with RV 1.50.13cd in a rite of sorcery to bring about the death of one's enemy in order to obtain his wealth (iv.52.53). 156. RV 10.142. In this hymn, Agni is invoked to keep away his destructive flame from the worshipper and to spare his house from conflagration (vss.1-8). Vs.7 is used in the Pavitresti (ASS 2.12). Vss.7-8 of this hymn occur in AV 6.106.1-2 and is used by Kaus (52.5) in a rite for preventing conflagration of the house. Used by Rvidh in a rite against fire (iv.54) and further vs.7 is directed to accompany the carrying of a continuous stream of water around the thing to be protected (iv.55-56ab). 157. RV 10.145. Sary (x.145) designates this hymn as “Sapatni- badhana” i.e. a charm intended to get rid off a co-wife. Not employed in any of the ritual texts of the RV. But this hymn occurs in AV 3.18 and is used by Kaus (36.19-21) ina charm for outwitting a rival. Used by Rvidh in a rite for getting rid of one’s co-wife and for winning exclusive affection of the husband (iv.56cd-69ab). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi NNNM rr SH YE EF RSA II Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 76 VEDIC TANTRISM 158. RV 10.146. This hymn addressed to the goddess Aranyani unfolds the feelings of a person stranded in a darkening forest. Not employed in any of the ritual texts of the RV. In the Rvidh, this hymn is intended to secure release from a wild forest (iv.59cd-70ab). 159. RV 10.151. In this hymn, the value of religious faith (Srad- dha) is extolled. Not used in any of the ritual texts of the RV. Rvidh directs it to be muttered by one desiring Sraddhà (iv. 70cd); further it is used with RV Kh 4.8 in a rite for obtaining Religious faith, intelligence etc. (iv.71-75); and finally it accom- panies the first feeding of a new-born infant (iv.96ab). 160. RV 10.152. In this hymn, Indra is invoked to drive away Raksasas, foes, etc. (vss.1-5). Used by AGS (3.12.13) in the Rajasarnnahana-rite. It is variously employed by SGS: in the Samavartana ceremony (3.1.13) to accompany the mounting ofa chariot; in the Utsarga ceremony (4.6.5) to accompany the homage to quarters by throwing mud-balls in four direc- tions; and finally vs.1 accompanies the homage to eastern direction in the pacificatory rite (6.5.6). Verses of this hymn occur in AV 1.20.21 and are with AV 1.19 reckoned by Kaus (14.7) among the battle hymns. Rvidh (iv.75cd-77ab) in a battle-rite for victory over a hostile army and for destroyingen emies. 161. RV 10.155. Sary (x.155) designates this hymn as “Alaksmi- ghnam". In this hymn Brhaspati is invoked to drive away malevolent she-fiends etc. (vss.1-5). Not employed in any of the rituals texts of the RV. Used by Rvidh (iv.77cd-80) in a rite against misfortune. 162. RV 10.161. Sar» designates this hymn as “Rajayaksmagh- nam". In the Purusamedha, this hymn with others is used by CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 11 SSS (16.13.4) in the healing ceremony of a sacrificer who has been instrumental in causing manslaughter. Used by AGS (3.6.4-5) in a rite for relief from disease, consumption etc. Verses of this hymn occur in AV 3.11 and 8.1.20 and are used by Kaus in a general healing ceremony (27.32-33); and in a rite for length of life (58.11). Rvidh (iv. 81-85) employs it in a remedial rite against consump- tion. 163. RV 10.162. Sarv (x.162) designates this hymn as “Garbha- $ràve prayascittam”. In this hymn, Agni is invoked to drive the evil malady that has attacked the womb in labour that which kills the baby at birth, and that which destroys the pro- geny. Used by SGS (1.21.2) in the Garbharaksana-rite to accompany the offering of cooked rice-mess into the fire. Used by the Rvidh in à remedial rite against abortion, still- births, etc. (iv.86-88) and in one for successful delivery of a male child in which the binding on of a triple amulet made of Nya- grodha-shoot accompanied by Svastyayana ceremonies is pres- cribed. 164. RV 10.163. Sarv (x.163) designates this hymn as “Yaksma- ` ghnam". In the Purusamedha, this hymn with others is used by SSS (16.13.4) in the healing ceremony of a sacrificer who has been instrumental in causing manslaughter. Used by SGS (1.21.3) in the Garbharaksana rite to accompany the anointing of limbs with clarified butter. Most of the verses of this hymn occur in AV 2.33 and are used by Kaus (27.27) ina healing ceremony. Rvidh (iv.98cd-101ab) employs it in a remedial rite against con- sumption. 165. RV 10.164. Sary designates this hymn as “Duhsvapnagh- nam". Its broad contents are: the spirit of evil dreams is asked to depart and to vanish far away (vss.1-2); Agni and Brhaspati are respectively asked to drive all evil doings to dis- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 78 VEDIC TANTRISM tant places and to prevent the foes from troubling the wor- shipper (vss.3-4); evil thoughts are asked to take possession of a person who hates the worshipper (vs.5). Used by SGS in the Brahmayajfia (1.4.2). In the Rvidh, this hymn is intended to ward off evil dreams (iv. 101cd). : 166. RV 10.165. Sarv (x.165) designates this hymn as “Kapotopa- hatau prayascittam”. It is meant to expiate the pollution brought about by a dove, owl etc. (AGS 3.7.1; SGS 5.5.2). Verses of this hymn occur in AV 3.27-29 and are used by Kaus (46.7) in a rite against birds of ill omen. Rvidh (iv.102) directs it to be muttered when a dove excretes on a house. 167. RV 10.166. Sarv (x.166) designates this hymn as “Sapatna- ghnam”. In this hymn, Vácaspati is invoked to put down foes and rivals and to help the worshipper in excelling others in thought and strength (vss.1-5). It is directed to be muttered whilst attacking an opponent in an assembly (AGS 2.6.13). In the Rvidh, this hymn is intended to destroy rivals (iv.103ab). 168. RV 10.169. This hymn is addressed to the cows. Its broad contents are: Vata, Rudra and Parjanya are respectively n- voked to send healing wind over the cows, to be gracious towards them and to vouchsafe protection to them (vss.1-2). Cows have offered their bodies to the gods (vs.3); Prajapati is invoked to bestow auspicious cattle on the worshipper (vs.4). In AGS (2.10.5), vss.1-2 accompany the consecration of cows proceeding to pasture but in SGS (3.9.5), the complete hymn accompanies the consecration of cows proceeding to cow- stall, and further in the latter work, the hymn is used in the Vrsotsarga ceremony (3.11.15). Used by Rvidh (iv.104cd-105) in the Gosthakarma to accom- pany the blessing ceremony for cows. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 79 169. RV 10.173. In this hymn the king is asked toremain stead- fast and to hold the kingship in tact (vss.1-4). Indra and Agni are asked to keep the realm steadfast (vss.5-6). Used by AGS (3.1222) in the Rajasarnnahana rite when a king as about to mount a chariot. Verses of this hymn occur in AV 6.87-88 and are used by Kaus in a Kamya rite by one desiring fixity (59-13); and in a rite of expiation for earth-quakes (98.3). Used by Rvidh (iv.106-1 14) in the consecration ceremony of a king. 170. RV 10.177. Sary (x.177) designates thishymn as “Mayabhe- dam”. In the Pravargya-rite vss.1 & 3 of this hymn are used at the laud (ASS 4.6) and vs. 2 is the inviting verse for the sactifice of the cake to the victim immolated to Vak (3.8). The complete hymn is used by SSS in the Pravargya-rite (5. 9.14) and in the Visuvant (11.14.17). In the Rvidh, this hymn is intended to destroy sorcery and illusions (iv:115-116). 171. RV 10.178. This hymn is addressed to Tarksya. On the second and the subsequent series of sacrificial days, this hymn is re- cited before the hymns belonging to the Niskevalyasastra (ASS 7.1) but in the Visuvant this hymn is recited at the end of the hymns belonging to the Niskevalya-Sastra (8.6) (SSS 11.14.28), however, inserts this hymn before RV 10.177 in the Visuvant. Vs.1 of this hymn which forms a single-versed hymn in AV 7.85 is reckoned to Svastyayana-gana and is employed by Kaus (59.14) with AV 7.86 & 117 in a rite for general welfare. Used by Svidh among Kamya-rites (2.1.5) and in one for attaining sovereignty over three worlds (3.9.3). Rvidh, however, employs it in the blessing ceremony (iv.1 1740). 172. RV 10.184. Sarv (x.184) designates this hymn as “Garbhar- thasih”. Vs.1 of this hymn is used by SGS (1.22.12) in the Simantonnayana ceremony. Vss.1-2 of this hymn occur in AV 5.25 and are used by Kaus (35.5) in the ceremony for conception of a male child. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 80 z . VEDIC TANTRISM In the Rvidh, this hymn is intended to ensure conception for a woman advanced in years (iv.117cd-118ab). 173. RY 10.185. In this hymn the Adityas are invoked to bestow heavenly favour and eternal light on the worshipper (vss.1-3). Used by AGS (3.10.7-8) in the Simantonnayana ceremony but used by Svidh among the Kamya-rites (2.1.5). In the Rvidh, this hymn is directed to be muttered at the bene- diction for the path (iv.118cd). 174. RV 10.186-191. In hymn 186, Vata is invoked to give strength and to prolong the days of his worshipper’s existence (vss. 1-3). In the Purusamedha this hymn is used in the healing rite of the sacrificer who has been instrumental in causing man- slaughter (SSS 16.13.4). Used by Svidh (3.5.4) in a rite against various portents. In hymn 187, Agni is repeatedly invoked to overcome the worshipper’s enemies (vss.1-7). This hymn as well as the next one constitute the Gayatri-portion of the Agni- section and are used at the Prataranuvaka and A$vina-$astra (ASS 4.13) and further SSS employs hymn 187 in the Agnyu- pasthina (4.2.10) and at the Prataranuvaka (6.4.1). In the Rvidh, hymn 187 is intended to do away with enmity (iv.119ab). In hymn 188, Agni Jatavedas is invoked to promote the sacri- fice (vss.1.3). For the ritual use of this see under the preceding. In hymn 189, Sürya or Sarparajiii is referred. to (vss.1-3). This hymn is used in the funeral ceremonies of a consecrated person (ASS 6.10; SSS 13.11.2.5). Found in AV 6.31 and is used by Kaus (66.14) in the Savayajfias. Rvidh (iv.119cd) uses hymn 189 in a rite against serpents—an artificial application imposed upon the hymn. In hymn 190, the creation is explained as emanating from Tapas (vss.1-3). Used by SGS (1.4.2) in the Brahmayajiia. Rvidh directs hymn 190 to be repeated at the beginning and end of all rites (i.16,55) and further it is intended to destroy all sins (iv.120-122ab). In hymn 191, Agni is inyoked to bring all good things and the CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 81 subject of the rest of the hymn in unanimity (vss.1-4). Verses of this hymn occur in AV 6.63-64 and are used by Kaus (12.5) in a tite for harmony. Rvidh (iv.123cd-124ab) uses hymn 191 in a rite for concord. Hymns 186-191 are directed to be muttered before the partaking of a meal (ii.165). It is evident from the foregoing that the Rvidh presupposes the vulgate text of the RV, because of the overwhelming majority of the hymns of this Samhità are quoted in Pratikas. Now I shall take up the Khila hymns treated in the Rvidh. At the outset, I may state that the term Khila does not occur in the Rvidh, but there is every likelihood that the Khilas were regarded as simply Süktas?? or Rks? and that were not differentiated from the regu- lar Süktas or Rks of the RV. A definite position is, however, accorded to these Khila hymns in the text of the RV. Normally it is indicated in the Kashmir Khila collection by the appended Pratika of the Rgvedic hymn which immediately follows. Of the total of twenty-six Khilas treated in our work, the eleven Sau- parna-Khilas occur after RV 1.73; the Srisiikta and the Khila *Agniretu" occur at the end of the fifth Mandala; the Khila “Samvatih” after RV 7.34; the Khila “Pavamanih” after RV 9.67; the remaining eleven being scattered through the latter half of the tenth Mandala. 175. RV Kh i.2-12. Hymn 2 is addressed to the ASvins and other deities and is ascribed to Suparna, son of Tàrksa. Hymn 3 is also addressed to the A$vins and is ascribed to two seers, Nisat and Upanisat, sons of Brahma. Hymn 4 is addressed to the A§vins and other deities and is ascribed to Bharadvaja. Hymn 5 is addressed to the Asvins and is ascribed to 16188. Hymn 6 is addressed to Indra and Varuna (=RV 8.59). Hymn 7 is addressed to the Agvins and is ascribed to Retr, son of Ganga. Hymn 8 is addressed to the ASvins and is ascribed to Yamuna’s son. Hymn 9 is addressed to the Aśvins and is as- cribed to Yajfiavatsa. Hymn 10 is addressed to the Aégvins and is ascribed to Gauraviti. Hymn 11 is addressed to the A$vins 22. Rvidh,i .106; ii.110; iii.110; iv.43, 71, 96. 23. ibid., ii.93-94; 96-98, 100. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 82 VEDIC TANTRISM and is ascribed to Caksusi. Hymn 12 is addressed to the A$- vins and it ascribed to Apadosa. The patronomic of most of these seers is, of course, Suparna. The Pratika: “upa” at the end of the hymn 12 indicates the relative position occupied by these hymns, to wit: between hymns 73 and 74 of the first Mandala of the RV. Hymn 3 is used by AGS (3.12.14) in the Rajasarnnahana ceremony. Hymn 6 is reckoned among the Hotrka-Sastras (ASS 8.2; SSS 12.11.17). According to Rvidh (i.106) hymns 2-12 are intended to secure the attainment of sons, cattle, wealth, heaven and unimpaired eye sight. 176. RV Kh. 1.6. In this hymn, goddess Sri is invoked to destroy misfortune and to bestow fame, wealth, etc. on the worshipper. Not employed in any of the ritual texts of the RV. The complete hymn is used by Rvidh in a Kamya-rite by one desiring fortune (ii.93-96ab; 103cd-109); further vs.3 is used in a rite for obtaining a kingdom (ii.98-99); vss.5-6, in one for obtain- ing eternal and everlasting fortune (ii.100-103ab); vs.7 accom- panies the sprinkling ceremony of a king (ii.96cd); and finally vss.10 and 11 respectively used ina Kámya-rite by one desiring cattle and progeny respectively (1.97). 177. RV Kh ii.11. This hymn is addressed to Agni and Varuna and is ascribed to Jivaputra. The Pratika: Tvarh hyagne pra- thamo manota (RV 6.1.1) at the end of this hymn indicates that this hymn as well as the preceding one were inserted at the end of the fifth Mandala. Used by AGS (1.13.6) in the Pumsavana ceremony. Rvidh employs it in a rite for obtaining excellent progeny (ii. 110). 178. RV Kh 1.13. The Khilanukramani designates this hymn as “Santih”. The Pratika: Sam na indragni bhavatàm avobhih (RV 7.35.1) at the end of this hymn indicates that it is inserted after RV 7.34.25. Notemployed in any of the ritual texts of the RV. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 83 Used by Rvidh with RV 7.35 as a charm against Raksas, Bhi- tas, etc. (ii.133). 179. RV Kh: iii.10. This hymn is designated as ““Pavamanistutih” by the Khilanukramani. The Pratika: Pra devam acchà mad- humanta (RV 9.68.1) at the end of this hymn indicates that it is inserted after RV 9.67.32. This hymn is possibly used by Rvidh in a rite for obtaining re- lease from sins (iii. 15cd-17ab). 180. RV Kh. iii.15. This hymn which is addressed to the *Visve- devas is ascribed to Hrdya, son of Prajapati. The Khilanu- kramani designates it as “Vivaharthasih”. Vs. 1 of this hymn is used in the Upanayana ceremony (AGS 1.21.7; $GS 2.4.1). Used by Rvidh in a long and intricate rite for bringing various types of individuals under one's control by making his image of sand, offering oblations over a metallic image, etc. (iii.79-97ab); again, in a healing rite for calf, kine etc. (iii.97cd-100ab); further in a rite to gain control over a woman by making an image of her with the rice-meal, anointing it with sesamum oil, piercing the various limbs of her image, etc. (iii.100cd-104) and finally in a charm for bringing a low woman under one's control (iii.105-110). 181. RV Kh iii.16. This hymn which is addressed to Agni is as- cribed to Parakadàsa. The Pratika: Satyenottabhità bhümih (RV 10.85.1) indicates that this hymn as well as the preceding one were inserted after RV 10.84.7. Not employed in any of the ritual texts of the RV. Used by Rvidh as a charm for bringing women and men under one's control (iii.111) and further with the text designated as Dvesyam in a rite of sorcery against kinsmen and for death of one's enemies by making an image of sand or husk, piercing it with a Khadira-pin, fighting a mock-battle with it (iii.112-115ab). 182. RV Kh.iv.5. The Khilanukramani designates it as “Pratyan- krtyanasanam”. Not employed in any of the ritual texts of the RV. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 84 १ VEDIC TANTRISM In the Rvidh, this hymn is intended to counteract witchcraft (iv.30-33); again, it is used in the blessing ceremony and in other ceremonies with which it has no apparent connection (iv.34-35); further in a rite against witchcraft in which preparation and bind- ing of an amulet made of gold is prescribed (iv.36-37); it also accompanies the preparation and binding on of an amulet made of equal parts of five metals, the consecration of the tops of stan- dards, musical instruments, etc. at the time of hostile encounters (iv.38-39); and finally it is intended to secure release from all misfortunes (iv.40-42). 183. RV Kh iv.6. The Khilanukramani designates this hymn as “Hiranyatmastutih” and ascribes it to Sanaka, Sanaka, etc. of Daksa’s family. The Pratika, “Nasad asin no sad asit (RV 10.129.1) at the end of this hymn indicates that this hymn as well as the preceding one were inserted after RV 10.128.9. It accompanies the Samavartana ceremony in which the binding on of an amulet is prescribed (AGS 3.8.21). SGS, however, employs the tying on of a gold necklace with it (3.1.7). In the Rvidh, this hymn is intended to secure the attainment of long life, splendour, etc. (iv.43-44ab). 184. RV Kh iv.8. The Khilünukramani ascribes it to Medhà, a daughter of Manu. The pratika: Sasa itthà maham asi (RV 10.152.1) at the end of RV Kh iv.9 indicates that this hymn as well as the next one were inserted after RV 10.151.5. The vs.2 of this hymn is used by AGS (1.15.2) in the Medhajanana ceremony to accompany the first feeding of a new-born infant. Rvidh employs it with RV 10.151 in a rite for success in obtain- ing religious faith, intelligence, etc. (iv.71-75ab); and further it is used with RV 10.151 in the Medhajanana ceremony to accom- pany the first feeding of a new-born infant (iv. 96-98ab). 185. RV Kh iv.11. The Khilanukramani designates this hymn as ““Siyasamkalpa” and ascribes it to Manu's son. The Pratika: Tubhyedam indra parisicyate madhu (RV 10.167.1) indicates that this hymn is inserted after RV 10.166.5. Not employed in any of the ritual texts of the RV. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 85 In the Rvidh, this hymn is intended to secure the concentration of mind (Rvidh iv.103cd-104ab). 186. RV Kh iv.13. The Khilanukramani ascribes it to Nejamesa, a son of Prajapati. The Pratika: “mahi trinàm avo'stu" (RV 10.185.1) indicates that this hymn is inserted after RV 10.184. 3. It is used in the Simantonnayana ceremony (AGS 1.14.3; SGS 1.22.7). In the Rvidh, this hymn is intended to secure conception for a woman advanced in years (Rvidh iv.117cd-118ab). 187. RV Kh v.1. The Khilanukramani ascribes this hymn (except vs.5) to Samjilana, son of Kasyapa. Possibly this hymn comes after the tenth mandala. Used by SSS (3.6.3) in a rite for harmony when relations are in mutual disagreement; further vs. 5 of this hymn is used in the Upakarma (AGS 3.5.9; SGS 2.11.13). In the Rvidh, this hymn is intended to being about reconci- liation among kindred (iv.124cd-125ab); and further vs. 5 of this hymn is used in the blessing ceremony (iv.125cd). 188. RV Kh v.2. The Khilanukramani describes it as ‘Sapatna- ghnarh senádáranam" and ascribes it to Nirhastya. According to Rvidh (iv.122) this hymn comes after Aghamarasana’s hymn (RV 10.190), but according to BD it is the fourth hymn from RV 10.190. See, however, under (187) and note. Not employed in any of the ritual texts of the RV. Used by Rvidh (iv.122cd-123) as a charm for splitting an army. 24. RV (VSM), Vol. IV, p. 976 and the footnote. From the fact that the BD (viii. 93) treats of Sarnjríanam (RV Kh v. 1) immediately after RV 10.190 and the Rvidh (iv. 122) does likewise the hymn Nairhastyam (RV Kh. v. 2), one can rightly assume that the position of these hymns was not, at any time, fixed; but, in the case of the BD, the Revedasarmhita would have ended with the verse: Tacchamyora (RV Kh v. 3.7), whereas in the case of the Rvidh it would have ended with the verse: Tacharnyorà (RV Kh v. 1.5) with this differ- ence viz. that the hymn Pradhvaranam (RV Kh v. 3), except the vs. 7, formed a part of the hymn Nairhastyam (RV Kh v. 2). Cp. Mátrsünu's commentary to Rvidh iv. 122. Pro contra, Macdonell BD, Part II, p. 320. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS t 86 VEDIC TANTRISM 189. RV Kh v.4. ASS (7.12) designates the first nine verses of this hymn as *Mahànàmnyah" and the rest as *Purisapadani". On the fifth day of the Abhiplava sadaha, the first nine verses are used as the Stotra-tristich when the Sakvarasaman is the Prstha-stotra (ASS 7.12). According to the Rvidh the Mahanamni-verses mark the proper end of the RV and further they with the syllable om, the Vyahrtis, and the first ten hymns (RV 1.1-10) constitute the Amrtà samhità by means of which immortailty is attained (iv.126, 127cd- 129ab). 190. RV Kh v.22. According to the KAhilanukramani this hymn consists of ten verses and is described as “Hotrpratigaritroh sathvadah” (cp. however, ASS 8.3). SSS designates these ten verses as “Ahanasya cah” (12.24.1). Used by Rvidh (iii.126ab) in the sprinkling ceremony of a bride - who is likely to go astray. The topics discussed in the third or the concluding part are not at all very important from any point of view as it is, more or less, a glorification of the work. We are told here that the syllable om, the Vyahrtis, the first ten hymns of the RV and the Maha- nàmni-verses at the end constitute the Amrta-sarhhita by means of which the gods attained immortality. By inserting hymns add- ressed to Fathers in the aforesaid collection we have the Pitryà samhità and the likewise Vàsavi-Raudri-Aditya-and Vaisvadevi- Samhitas can be compiled. This is followed by the procedure of the Vastusamana or Vastusanti which is to be performed every year in the midst of cow-stall with flowers, sandalwood paste, etc. and in which Vastospati and Brhaspati are to be worshipped with rice-mess boiled in milk and ‘balis’ are to be offered to the eight presiding deities of quarters and sacrificial fees to priests. Then the threefold classification of Vedic deities and the means of pleasing them, the success in such matters being instantaneous in the case of Rsis. Finally, the eulogy of the sacrificial fee and the work. The Phalaáruti which consists of thirteen stanzas extols the value of the Rgvidhana and further recommends its recitation for pleasing the gods, for attaining powers and for destroying mental uneasiness. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 87 2. Analysis of the Subject matter In the preceding pages, I have dealt with the analysis of the contents of the Rvidh and incidentally I have discussed in detail the citations from the RV occurring therein. In the above analysis, it can be seen that the employment of the hymns of the RV in the Rvidh for the purposes shown therein has a broad justification. The hymns themselves do not seem to be primarily intended for these purposes. Their employment is arbitrary. I take up now the magical results obtained either by the recitation of the Rgvedic mantras or by the offering of a sacrifice to the accompaniment of mantras. As to the purpose to be attained by the magical charms or rites, it covers the field of possible desires: pacification, pros- perity, long life, heaven, wealth, progeny and several others, most of which have been indicated by Saunaka himself in the intro- ductory part of the Rvidh. According to him the essence of the magical operation consists in Japa and Homa and to some extent in the practices of Yoga and of asceticism. In the Purusasükta- vidhàna, for example, we come across an altogether different atmosphere from that of the Rvidh proper, though the former, as it is at present, forms a part of the latter work. The prominent features of the former are devotion and worship of a personal god. I describe now the essential features of the tenets of the Rvidh. 1. Japa The Rvidh asks a twice-born person to engage himself with Japa (i.8ab) and he is further told that adversities can be surmounted by muttered prayers and burnt-oblations (i.91). The purificatory hymns or verses such as RV 1.89.6, 3.62.10, 5.51.11-15, 7.35, 8.95, 7-9, 9.1.67, 10.9 and 190 with the syllable or and Vyahrtis are directed to be muttered at the beginning and end of all rites (i.15- 17). Japa is to be performed sitting on a seat of Kusa grass and the Japa prescribed in the case of commencement of Vedic study is the famous Gayatri (RV 3.62.10) with syllable or? and Vyahrtis 1.59.61). Japa is of three kinds: mandra (uttered in a low tone), “upam$u” (inaudibly uttered) and ‘mānasa’ (mentally revolved); each succeeding one being ten times superior to each preceding one (i.71). Further on, we are told the Gayatri verse must be 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 88 VEDIC TANTRISM muttered three hundred thousand times before performing any rite (ii.27-28). Subsisting on five products of a cow for one day, fasting the next day and eating the food offered by a Brahmana is Gayatrijapa (1.58). As a matter of fact the Japa plays an impor- tant part in the Rvidh, since almost all hymns or parts of hymns are directed to be muttered for the sake of some benefit or other and rarely does the Rvidh prescribe a sacrifice for the same pur- pose. The bencfits which accrue by means of the Japa will be treated later on (p. 96 onwards), but at present I am concerned with those special benefits which are few in number to merit a separate treatment. (1) The muttering of the first eleven hymns of the RV confers Samhità-phala (i.67cd). (2) The muttering of the Gayatri verse whilst subsisting on the five products of a cow confers the recol- lection of previous births (ii.45cd). (3) A person becomes a sid- dha, if he subsists on curds, milk and ghee and mutteres the Gaya- tri verse two million and five hundred thousand times (1.57). (4) The RV 6.48 is directed to be recited with grass in hand in order to attain the desired fruit of the hymn (ii.115). (5) The RV 8.101. 14 is directed to be muttered for the sake of release from rebirth (ii.186cd). (6) The recitation of RV 9.1-67, the recollection and the retention in memory of the same are considered meritorious and knowing them in reality one attains the highest abode of Brahma. Among the preceding three, whatever is subsequentis more effective. By recitation one becomes pure, by recollection one remembers the highest and by retention in memory one attains oneness with Brahmi and remains in His abode (iii.2cd-5ab). (7) The mutter- ing of RV 10.45 and 151 is prescribed for the sake of religious faith (iii.56; vi.70cd-71ab). (8) A person who considers himself as if covered by menta] blankness or engrossed in the self with mis- fortune is asked to mutter RV 10.71.2 (iii.73). (9) The RV Kh iv.11 is directed to be muttered for the sake of mental ease (iv. 103cd-104ab). (10) The muttering of RV 10.177 destroys illusion (iv.115ab). 2. Homa The Rvidh asks a twice- born person to engage himself with the Homa (i.8ab) and to surmount adversities by means of it (i.9d). As the Homa is necessary in some rites, few preliminary remarks CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 89 are called for. These rites consist mainly of small sacrifices with simple ceremonial in which the offerings are usually rice-mess. The basis of the offering is @jya, ghrta,* or sarpis®’ i.e. melted and clarified butter and when no particular substance is specified the offering into the fire is to be clarified butter. But in the case of Abhicarika and propitiatory rites, the use of mustard oil and oil of the Vibhitaka-wood is frequent. The number of ahutis may be 100, 1000 oras manyas areexpressly specified. All are similar in outline:the principal oblation (sthalipaka® or caruy? isaccompanied by the usual preliminary and terminal oblations of ghee offering (djyahuti). The oblation is thrown into the fire as the verses of the RV are recited and the remains of the oblatory butter are collected in a vessel (saripata-bhajana)* The method of offering an obla- tion is to repeat the Mantra, to put the oblation into the fire and to exclaim ‘to such a such deity’ with syaha*? at the end. The fire is maintained by means of logs, samidhs, and sometimes-by means of cow-dung cakes. The principal trees for samidhs are asvattha,** udumbara,3s khadira,® palasa”? bilva,® rohitaka,® and Sami" but the samidhs of rajavrksa,' vibhitaka!? and vyaghata*? are used onty in the Abhicarika rites. The utensils are confined to two spoons: 25. 1.85, 94, 98, 125, 129, 163; ii.93, 110, 119, 130, 154, 159, 175; iii.16, 55, 145; iv. 29, 79, 82, 86, 88, 98, 102. 26. i116, 149; ii.23, 30, 45, 78, 169, 176, 179; 11.63, 66, 77, 89, 91, 172 27. ii.100, 102, 106, 142; iv. 49. 28. 1.22, 25; ii.68, 95, 101; iii.26, 34; 1४.11, 22. 29. 1.81, 98, 163, 165; ii.74, 83-84, 142; iii.97, 134, 136-137, 169, 172, 214, 220, 222; iv.23, 25, 96. 30. i.25, 114, 166; iii.128, 129. 31. iv.83. 32. 11.37, 221. 33. ii.34; iv.105. 34. iii.144. 35. iii.63-64; iv.51. 36. 1.30, 32; 11.78, 112; iv.50, 84. 37. 1.31, 53; 1४.51, 133. 38. ii.17, 53, 55, 100-101, 106-107, iii.85; iv.51-55. 39. 19.51. 40. 1.53. 4l. ii.18. 42. 1.49; iii.50, 93; 1५.52. 43. 1.77. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 90 £ VEDIC TANTRISM one for dipping (sruva) and the other for offering (sruk), and a camasa, all of which are made of udumbara wood in the case of Kamya rites, but in the case of Abhicarika rites, the sruk is made of Vibhitaka wood (i.77). A slight modification to the ordinary ritual results in Abhicara (i.75-78). Now let us examine these ceremonies and rites in which the Homa forms an integral part, leaving aside for the present those which are meant for Abhi- carika and propitiatory purposes. (1) The offering of a sthalipaka with preliminary and terminal oblations of ghee offering to Agni, Soma, Agni and Soma together Visvedevàs, Rudra, Avasinasya Pati, Anumati, Dhanvantari, the Gandharvas, the Apsarases, Brahmanaspati, Brahma, Sarasvati, Visnu and Agni Svistakrt is prescribed in a ceremony before the commencement of Vedicstudy (i.22cd-25ab).(2)A Homa mustinvar- iably be performed with Gayatri verse for the accomplishment of all objects of desire (i.74). (3) The offering of a caru dedicated to Agni with the oblation of clarified butter is prescribed in the Agnisadhana (i.82-83ab). (4) The oblations of djya are offered by means of RV 1.18.6 for securing intelligence (i.85cd). (5) The oblations of clarified butter are offered by means of RV 1.35.2 for prolonging life (i.94). (6) The offering of a caru dedicatedto Rudra with the oblations of djya is prescribed ina rite for acquiring power (1.98). (7) The oblations of clarified butter are offered by means of RV 1.94 for prolonging life (i.144). (8) The oblations of ghee are offered by means of RV 1.97 for securing ritual purity (1.116). (9) The oblations of clarified butter are offered by means of RV 1.106 for securing release from sin (i.124cd-125ab). (10) The offering of udumbara fuel-sticks purified by curds, honey and ajya with the preliminary and terminal oblations of clarified butter to the accompaniment of RV 1.114.7, is prescribed in case of impurity of one’s self perpetrated on heroicsons, grandsons, cow- stalls and evil dreams (i.128-129). (11) The offering of clarified butter by means of RV 1.189 is prescribed for a person who has lost his way or has committed an ignominous deed (i.148cd-149). (12) The offering of a caru boiled in milk with oblations of djya by means of RV 2.32.4-8 is prescribed for the sake of progeny (1.163). (13) The offering of a caru with oblations of clarified butter by means of RV 2.33 is prescribed in a rite for conquering death and for securing release from diseases (i.164cd-167ab). (14) CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 91 The offering of ghee into the fire kindled with the khdadira wood to the accompaniment of the Gayatri verse confers thousandfold gain (ii.30). (15) The offering of fuel-sticks of palasa wood anoin- ted with ghee to the accompaninment of the Gayatri verse at the conjunction of Rahu and Sürya confers thousandfold gain (1.31). (16) The offering of red sandalwood and ghee into the fire kindled with the khadira wood to the accompaniment of the Gayatri verse at the conjunction of Rahu and Sürya confers a thousand gold pieces (1.32). (17) The offering of barley corns confers horses; sesamum seeds, elephants; barley meal, she-buffaloes; and the offering of Sali grains, a virgin wife (ii.35). (18) The offering of flowers and fuel-sticks of jati, campaka, rajarka, anointed with ghee to the accompaniment of the Gayatri verse confers clothes (11.36). (19) The offering of water into the orb of the sun reflected in the water confers a thousand gold pieces and the same when offered into that of the moon confers silver pieces (1.37). (20) The offering of food into the fire confers much food (ii.46cd). (21) The offering of bilva fuel-sticks anointed with ghee into the fire confers a fortune (ii.55). (22) The offering of a caru to the wives of gods by means of RV 5.46.7-8 is prescribed for the sake of progeny. The caru must be boiled in the milk of a cow having a calf of the same colour (ii.83-85ab). (23) The offering of a sthalipaka into the fire kindled with bilva fuel-sticks is prescribed for a person desiring a fortune (ii.101). (24) The offering of obla- tions of clarified butter to the accompaniment of RV Kh ii.11 is prescribed for the sake of progeny (ii.110). (25) The offering of oblations of djya to the accompaniment of RV 6.52.15 is pres- cribed for the sake of long life (ii.119). (26) A Homa with RV 6.74 is prescribed for the sake of securing release from Varuna’s fetters (11.126). (17) The offering of oblations of clarified butter into the fire to the accompaniment of RV 7.1. is prescribed for the sake of everlasting happiness (ii.130). (28) The offering of an oblation of rice boiled in milk in honour of Tryambaka Maha- deva to the accompanment of RV 7.59.12 is prescribed for the sake of long life (ii.142-143). (29) The offering of oblation of àjya into the accompaniment of RV 8.44 is prescribed for the sake of success and long life (ii.169cd-170ab). (30) The offering of oblations of ghee to the accompaniment of RV 8.71 is prescribed for the sake of wealth (ii.179cd-180ab). (31) The offering of a CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 92 VEDIC TANTRISM sthalipaka into the fire is prescribed in the expiatory rite for a Brahmana killer (1.26). (32) The offering of a sthalipaka to Yama to the accompaniment of RV 10.14 is prescribed for the sake of long life (iii.34-36ab). (33) The offering of oblations of ghee at the cross-roads to the accompaniment of RV 10.61.1 is prescribed for one desiring food (iii.66). (34) The offering of a Caru to Visnu to the accompaniment of RV 10.90 is laid down for the sake of progeny (iii.134-136). (35) The offering of rice-mess con- sisting of self-procured wild grain is prescribed for the sake of supernormal vision, countless objects of desire and long life (iii. 220.223). (36) The offering of a sthalipaka to Asvins together with payasa, krsara, meat, porridge, curds, barley meal, sour gruel, dish of parched grains, fruits, garlands, fragrances and other foods and drinks is prescribed for the sake of progeny and for obtaining all objects of desire (iv.11-16ab). 3. Püjü In the beginning of thissection I have referred to the atmosphere which prevails in the Purusasiiktavidhana (p. 87). Here we find the worship of Visnu for the first time. Considering the fact that the whole of the Purusasiiktavidhana belongs to the later stratum of- the Rvidh, it is not to be wondered if we find the worship of Visnu described therein has its correspondence in the Puranic Hindu - Religion. Now let us see as to what our text has to say about the worship of Visnu. The highest beatitude is attained by the performance of Visnupiija (iii.149). Hari is present in water, fire, heart, sun, altar and in idols. For the ritualists, Hari is present in fire; for the intellectuals, in the heaven; for the dull-witted ones, in idols; and for the yogins, in the heart. Since water is considered to be Hari’s abode, He is always present in it and by reason of His omnipre- sence He is present in the altar. The whole universe consisting of movable and immovable beings is adored by him who offers flowers or water by means of RV 10.90, the deity of which is Pur- usa, the Rsi Narayana and the metre Anustubh (iii.150-154). With whatever object one mutters this hymn or performs a sacri- fice, Japa and Naivedya that object becomes fulfilled. Superiority among kindred, wealth, fame, highest refuge and deliverance from sin are some of the objects which can be attained CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 93 by means of RV 10.90 (iii.213-125). The wise regularly worship Hari by means of a burnt-offering into the fire, by means of offer- ing flowers into the water, by means of meditation in the heart and by means of muitered prayers in the orb of the Sun. Hari is pleased with the offering of a bilva, Sami, bhrngaraka, Jasmine, Kusa and lotus. When anything is not readily available one must at least meditate on him for everything turns out well by the grace of Visnu. All are asked to intensify their efforts for obtain- ing release from births and deaths (iii.226-229). The Rvidh lays down the Püjà first then Homa, Stotra and Japa. I shall take up these, one by one, in the following paragraphs. After bathing one must face the east and perform the Aügan- yàsa with the sixteen verses of the RV 10.90 in the following way: One must direct the first verse towards the left hand; the second towards the right hand; the third towards the left foot; the fourth towards the right foot; the fifth towards the left knee; the sixth towards the right knee; the seventh towards the left hip; the eighth towards the right hip; the ninth towards the interior of the navel; the tenth towards the heart; the eleventh towards the throat; the twelfth towards the left arm; the thirteenth towards the right arm ; the fourteenth towards the mouth; the fifteenth towards the eyes and the sixteenth towards the crown of the head. In the same manner, one must perform the Nyasa on the deity and then com- mence the worship proper. One must adore the Purusottama with the sodasopacara, viz., avahana, dsana, padya, arghya, acamaniya, snana, vastra, yajiiopavita, anulepana, puspa, dhüpa, dipa, naivedya, namaskara, pradaksina and daksina with the sixteen verses of the RV 10.90. One must invariably offer water for sipping after snang, vastra and naivedya and make an offering of hymn-recital to Him after muttering it (iii.155-167). On the right side of the deity, one must prepare a Kunda or an altar whilst muttering the very first verse of the Purusasikta (RV 10.90); sprinkle around it with water whilst muttering the second verse; deposit the fire whilst muttering the third verse; kindle it whilst muttering the fourth verse; heat the clarified butter and cook the rice-mess whilst muttering the fifth verse. Then one must meditate on the chief god amongst gods in the midst of fire and offer sandal wood paste, flower, incense, lighted lamp and food-offering. After taking leave of the principal deity, one must CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 94 VEDIC TANTRISM offer fuel-sticks sprinkled with clarified butter by means of the seventh and subsequent verses of the Purusasiikta (RV 10.90) and finally take leave of Agni (iii. 168-173). In the Stotra, Visnu has been addressed as Pundarikaksa and Hrsikesa and has been further declared to be the presiding deity common to gods and demons. He is the creator and tbe annihi- lator of the universe. The wise, on attaining His refuge, cross over the ocean of existence. There is no colour, nor form, nor abode for Him, though at times He appears in à human form. The devotee is afraid of Sarnsara and hence requests Pundarikaksa to protect him even in the future births and to give him the necessary discernment (iii.174-185). Towards the end, we have the well- known stanza Dhyeyah sada etc. addressed to Narayana and we are told that whosoever recites this stanza attains the abode of Visnu (iii.224-225). The Purusasükta is in itself the sacred knowledge of the Soul and the highest knowledge of Yoga. One must mutter it always and must subsist on fruits for one month, fast after eating fruits for another month and subsist on water for the next month: then one sees Self in the self (iii.187). One must remain in a forest, bathe thrice a day, worship the Sun with the Purusasükta, offer oblations with it whilst subsisting on fruits: then one wins heaven within three years. Whoever absorbed in mind by that hymn worships Narayana for twelve years, sees Him in person (iii.188- 191). Finally one is asked not to lessen one's devotion to the Highest Person, even if one does not fully accomplish one's object (111.219). 4. Tapas The idea of Tapas permeates our work though not explicitly referred to always. We are told that the accomplishment of super- normal attainments are dependent on Tapas (i.4cd) and that a twice-born person should engage himself in Tapas (i.8c). As a matter of fact; all rites prosper only by Tapas and even heaven can be attained only by Tapas (1.10). A Brahmana who is devoted to Tapas becomes an ascetic in course of time (iii.212). Finally we are told that Tapas in itself is a great power (iv.42d). ००0. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 95 5. Yoga Asceticism has a certain efficacy, but it is by way of means. Only the knowledge of the godhead assures salvation and this is achieved by means of Yoga disciplines. The regulation of breath (Pranayama) plays an important part in the removal of blemishes (1.59) and we are told about the number of Pranayamas that must be performed and the sacred text which must be muttered while performing it (i.56-58). The posture also plays an important part in these practices and oneis asked to sit in a lotus posture (Padma- sana) whilst muttering the mystic syllable om and to fix one's soul and sense-organs in the region of the heart (iii.194-196). One is asked to lead the mind gradually above the heart and fix it in the place between the eyebrows and finally one must cause it to go to the crown of the head which is declared to be the highest abode of Brahma (iii.119-203). Further, we are told about the steady abstraction of mind and the mode of performing Dharana on objects like sun, fire, moon, tree-tops, mountain-tops and sea and the means of eliminating external obstacles. The Yogin finds the Highest Self in the crown of the head and the Highest Light there leads him from the crown of the head to the starry path. The Yogin on attaining Visnu, the Lord of Yoga, becomes indiffe- rent to the pairs of opposites (Dvandvas) and sees the Self every- where (iii.206-210). These facts show that the Vedic tradition was gradually giving way to Yogic practices of varied kinds. The subject-matter of the Rvidh is, broadly speaking, Atharva- nic. By Atharvanic we mean those elements in which the desired result is brought about merely by the strength of a muttered pra- yer or spell and in some cases by a simple sacrifice consisting of an offering of oblation of Ajya, caru, fuel etc. into the fire with or without the accompaniment of Mantras. No valid reason appears as to why of all the Vedas, the RV was singled out for magical purposes. The following may, however, be stated. Dr. Shende has conclusively proved the important part played by the Bhrgus and the Angirases in the redaction of the RV, Mahabharata and other works.44 Saunaka, being a Bhargava, naturally wanted to pre- 44, (1) Foundations of the Atharvanic Religion in BDCRI, Vol. IX. (2) Atharvan in the Vedic and Epic Literature in JUB, Vol. XVII, Pt. 2, pp. 23-44. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 96 VEDIC TANTRISM serve the traditional knowledge concerning the magical employ- ment of the Rgvedic mantras for the sake of Rgvedins, who may like to employ its Mantras for obtaining various benefits without recoursing to the AV for that purpose. Dr. Shende further points out that “RV is not innocent of the magical practices. 45 It was hitherto believed. that magic plays an inconspicuous role in the RV, since it consists almost entirely of hymns addressed to various deities in which their greatness and their deeds are extolled and all kinds of benefits are prayed for, though they are mainly intended to accompany the Soma sacrifice. About thirty hymns of the RV are not addressed to the gods or deified objects. A dozen hymns among these, occurring mostly in the tenth Mandala are concerned with magic, about one half of them being auspicious, the rest maleficent in character. Thus the Rvidh which practically incor- porates most of the hymns of the RV, does not radically depart from the Rgvedic religion and it emphasises the magical employ- ment of the Rks. In this respect, tenets of the RV according to the Rvidh are similar tothe AV. Now I may recapitulate the Athar- vanic elements in the Rvidh following, as a rule, those indicated by Saunaka himself in the introductory part of the work with such additions as are necessitated by the subject-matter. 6. Charms or rites for bringing about pacification and general prosperity (Santipustikarmani) These charms or rites are few in number. The Gayatri verse plays an important role in these rites (1.72). (1) The muttering of the very first hymn of the RV bestows prosperity (i.66). (2) The pacification in respect of women, men and cattle is sought of Rudra by means of RV 1.43 (1.97). (3) The muttering of RV 1.112 bestows prosperity (i.125cd-126). (4) The impurity of one’s self perpetrated on heroic sons, grandsons and cowpen is removed by means of an offering of udumbara fuel- sticks sanctified by curds, honey and clarified butter to the accom- paniment of RV 1.114 (1.129). (5) The muttering of RV 2.12, a hundred times, is prescribed for the sake of prosperity (i.158c). MRS छ त (3) The authorship of the Mbh in ABORI, Vol. XXIV, pp. 67-82. (4) The authorship of the Ramayana in JUB, Vol. XII, Pt. 2. 45. Religion and Philosophy of the Atharvaveda, p. 2. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 97 (6) The muttering of RV 2.23 bestows prosperity (i.159cd). (7) The pacification of planetary influences is brought about by the muttering of the Gayatri verse (ii.62). (8) The mental recollection of RV 10.20.1 confers pacification and mental ease (iii.45). (9) The pacification and ease is brought about by the ritual employ- ment of RV Kh iii.15 (iii.88ab). (10) A prosperity-rite by means of RV Khiii.15 is laid down (iii.96cd). (1 1) RV 10.87 is employed in a pacificatory rite (iii.129). (12) RV 10.103 is considered to be a pacificatory hymn and is to be employed while marching against an enemy or a country (iv.6). (13) The offering of a thousand fuel-sticks of khddira, bilva, udumbara, palasa and rohitaka trees to the accompaniment of RV 10.141 is prescribed for the sake of prosperity (iv.50-51). (14) The muttering of RV 10.141 bestows prosperity (iv.53cd). 7. Charms or rites for securing long life (Ayusyani) As is well known, the Rvidh aims at securing full enjoyment of life extending a hundred years without any disease or distress. In order to attain this ideal, the Rvidh prescribes a simple ceremonial consisting of an offering of oblations of clarified butter into the fire or an offering of a sthalipaka into the fire to the accompani- ment of Mantras. (1) The muttering of the first eleven hymns of the RY (1.1-11) confers long life on a person who fasts and keeps other obser- vances (i.69cd). (2) The water charmed with RV 1.23.16-24 when sprinkled over a person confers long life (i.89c). (3) The offering of oblations of clarified butter to the accompaniment of RV 1. 35.2 confers long life (1.94). (4) The muttering of RV 1.50.13 con- fers long life (i.103cd-104c). (5) The recitation of the eleven Sup- arna hymns (RV Kh i.2-12) confers long life (i.106c). (6) The muttering of RV 1.89 confers long life (1.108). (7) The offering of oblations of clarified butter to the accompaniment of RV 1.94 confers long life (i.114). (8) The muttering of RV 1.114-115; 154. 1-3 confers long life (i.127c, 132d, 137b). (9) The muttering of RV 2.12 a hundred times confers longevity (i.157c). (10) The muttering of RV 3.53 confers long life (ii.11cd). (11) The mutter- ing of the Gayatri verse a thousand times confers long life (ii. 29c). (12) The worship of Vahni with RV 5.24 prolongs life (ii. 81). (13) The mutiering and offering of oblations of Ajya to the CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 98 VEDIC TANTRISM accompaniment of RV 6.52.15 is prescribed for the sake of long life (ii.119). (14) The offering of Ajya to the accompaniment of RV 1.1 confers long life (ii.130). (15) The worship of Vajrin with RV 7.32.2223 prolongs life (11.132). (16) The worship of the Tryambaka Mahadeva with RV 7.59.12 prolongs life (11.142-143). (17) The worship of Divàkara with RV 7.66.16 prolongs life (ii. 144). (18) The offering of Ajya to the accompaniment of RV 8.44 is prescribed for prolonging life (ii.169cd-170ab). (19) The mut- tering of RV 8.48.4-5, whilst touching the heart, is prescribed for the sake of long life (ii.73cd-174ab). (20) The muttering of RV 9.1-67 confers long life (1.90. (21) The offering of a sthalipaka to Yama by means of RV 10.14 is prescribed for the sake of long life ‘(iii.34-36ab). (22) T. he muttering of RV 10.18 is prescribed for a person, who remains abstemoriious and keeps certain obser- vances in order to conquer death and to obtain release from dis- eases (iii.39-42). (23) The muttering of RV 10.58, a thousand times, is to be undertaken for the sake of rescuing a friend whose life is coming to a close, and further he must be anointed with ghee to the accompaniment of RV 10.9 (iii.58-59). (24) The mut- tering of RV Kh iv. 6 confers long life (iv.43ab). (25) The decoc- tion of Sankhapuspi, Brahmi flowers, Satavari and Vaca duly consecrated ‘with RV 10.151 and RV Kh iv. 8 confers long life (iv.72cd-74). 8. Charms or rites for securing Heaven or Highest Abode As is well known, the numerous sacrifices detailed in the Brah- manas aim at securing Heaven. But here a mere muttering of some hymn with or without an offering of oblations of clarified butter brings about the desired result. (1) Heaven is attained by the recitation of RV Khi.2-12 (i.106d). ` (2) The Highest Abode is attained by the muttering of RV 1.84. 16-18 (i.107). (3) The world of Candra is attained by the mutter- ing of RV 1.91 (i.112). (4) The Highest Abode is attained by the muttering of RV.1.154.1-3 (i.137cd). (5) The Abode of Indra is attained by the muttering of RV 2.12 (i.159b). (6) The Highest Abode is attained by the offering of a hundred thousand oblations of barley corn anointed with ghee to the accompaniment of the Gayatri-verse (1.44). (7) The Abode of Brahma is attained by the muttering of RV 4.40.5 (11.67). (8) The muttering of RV 9.112- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 99 114, when one's death is near is prescribed for thesake of attaining Highest Abode and immortality (jii.18cd-19ab). (9) The mutter- ing of RV 10.63 is prescribed for the sake of attaining Heaven (iii.70cd). (10) The Abode of Brahma is attained by the mutter- ing of RV 10.82.7 (iii.75). (11) The Abode of Visnu is attained by the offering of rice-mess boiled in milk on every twelfth lunar day for one year (iii.137). (12) Heaven is attained by the mutter- ing of RV. 10.90 (iii.186). (13) The Abode of Prajapati is attained by the muttering of RV 10.129 (iv.44cd-45ab). 9. Charms or rites for securing wealth, fortune and glory These are quite numerous and do not call for any special re- mark. i (1) The muttering of the first eleven hymns of RV confers dhanam (i.69c). (2) The recitation of the eleven Sauparna hymns (RV Kh. i.2-12) confers vittam (i.106c). (3) The muttering of RV 1.92, 114-15, 154.1-3, 190 confers dhanam (i.113, 1276, 132, 137a, 151d). (4) The muttering of RV 2.12 confers vittam (1.1572). (5) The muttering of RV 3.53 confers dravinam (ii.11cd). (6) The muttering of the Gayatri-verse, a thousand times confers dhanam (ii.29cd). (7) The offering of five products of a cow into the fire to the accompaniment of the Gayatri verse confers dhanam (ii, 46ab). (8) The muttering of the Gayatri verse three thousand times is prescribed for the sake of dhanaisvaryam (ii.52). (9) The offering of flowers and fuel-sticks of sami, bilva, palasa and arka to the accompaniment of the Gayatri verse is prescribed for the sake of getting /iaimam (1.53). (10) The muttering of RV 5.2.9 is prescribed for the sake of getting dravinam (1.79). (11) The wor- ship of Vahni with RV 5.24 is prescribed for the sake of obtaining dhanam (ii.81). (12) The offering of one hundred thousand obla- tions confers boundless fortune (ii.102ab). (13) The offering of white victuals a hundred times ten thousand confers boundless, uninterrupted and eternal fortune (ii.102cd-103ab). (14) The wor- ship of Satakratu with RV 6.46 is prescribed for the sake of ob- taining dhanam (ii.113). (15) The muttering of RV 6.53; 7.5-7 confers dhanam (ii.120, 131). (16) The worship of Vajrin with RV 7.32.22-23 is prescribed for the sake of obtaining dhanam (ii. 132). (17) The muttering of RV 7.46 confers vittam (ii.135). (18) The worship of Usas with RV 7.78-80 is prescribed for the sake 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 100 VEDIC TANTRISM of obtaining manifold wealth (ii.145-146). (19) T. he muttering of RV 8.35 confers (dravinam (ii.169ab). (20) The offering of ghee into the fire to the accompaniment of RV 8.71 confers wealth (ii.179cd-180ab). (21) The worship of Puramdara with RV 8.81 is prescribed for the sake of obtaining dhanam (ii.180cd-181ab). (22) The muttering of RV 9.1-67 confers wealth((iii.9c). (23) The muttering of RV 10.71 and especially verse 2 of that hymn is pres- cribed for the sake of obtaining boundless fortune ((iii.71-72). Further, the wiping of eyes whilst muttering this verse is also prescribed for the same purpose (iii.74). (24) The muttering of RV Kh iv.6 is prescribed for the sake of obtaining ornaments and gold (iv.43). (25) The muttering of RV 10.141 is prescribed for the sake of obtaining dhanam (iv.49). 10. Charms or rites for securing progeny The rites for conception, safe delivery, etc., are treated in the sub-section 19 on rites pertaining to women (Strikarmàni). (1) The muttering of the first eleven hymns of the RV confers sons (i.69c). (2) The recitation of eleven Suparna hymns (RV Kh i.2-12) confers sons (i.106c). (3) The muttering of RV 1.114,154. 1-3 confers sons (i.127c, 137a). (4) The muttering of RV 1.190 confers heroic sons (1.1512). (5) The worship of wives of gods with RV 5.46.7-8 is prescribed for securing progeny (ii.83-85ab). (6) RV Kh ii.6.11is prescribed inthesprinkling ceremony of a person desiring progeny (ii.97cd). (7) The offering of oblations of clarified butter to the accompaniment of RV Kh ii.11 is prescribed for securing progeny (ii.110). (8) The offering of oblations of clari- fied butter to the accompaniment of RV 7.1 is prescribed for secur- ing sons (ii.130). (9) The muttering of RV 7.46 confers progeny (ii.135). (10) The muttering of RV 9.1-67 confers progeny (iii. 9d). (11) The offering of a sthalipaka to Visnu to the accompani- ment of RV 10.90 confers a son who is devoted to Visnu and who is fit for lineage. Then follows a list of names: Kesava, Nara- yana, Madhava, Govinda, Visnu, Madhusüdana, Trivikrama, Vamana, Sridhara, Hrsikesa, Padmanabha and Damodara which are assigned to each of the twelve months from Margasirsa to Karttika and which must be muttered for obtaining all objects of desire including a long-lived son. Then a burnt-offering with preli- minary and terminal oblations of gheeis offered. A womanis asked. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 101 to partake of the residue before cohabiting with her husband. Then the feeding of Bráhmanas. This rite ensures a male child (iii. 134-138). 11. Charms or rites to obtain special wishes (Kamyani) Many of these are not specified but are referred to in a general way. I have included at the end some objects which are not cov- ered by any subject-headings. (a) Objects of desire in general (1) The muttering of the first eleven hymns of the RV confers all desires (i.68). (2) The worship of Indra with RV 1.28-29 is prescribed for the sake of obtaining permanent benefits (1.91). (3) The muttering of RV 1.105 is prescribed for a person desiring all objects of desire (i.124ab). (4) The muttering of RV 1.139.1; 179.5-6 confers all desires (i.135cd, 144). (5) The worship of Brhaspati with RV 2.23 is prescribed for the sake of fulfillment of all objects of desire (1.160-161ab). (6) The muttering of RV 3.55 confers all favourite objects of desire (1.21). (7) The offering of one hundred thousand oblations of ghee confers all desires (ii. 45ab.) (8) The muttering of RV 6.69 confers all favourite objects of desire (11.123). (9) The muttering of RV 8.34.16-18 confers all conceivable objects of desire (ii.164). (10) The muttering of RV 1.1-3; 7-1; 8.32-45; 10.1-5, 186-191 is prescribed for the sake of obtaining all desires (ii.165-66). (11) The muttering of RV 8.70. 5-6 confers all desires (ii.178cd-179ab). (12) The Purusa-sükta (RV 10.90) confers all objects of desire (iii.127). (13) The mutter- ing of RV 10.103 is prescribed for the sake of fulfillment of all objects of desire (iv.7cd). (14) The muttering of RV 10.128 con- fers all objects of desire (iv.29). (b) Other objects of desire (1) The muttering of RV 10.117 is prescribed for the sake of obtaining annam everywhere (iv.16cd-17ab). (2) The recitation of RV 7.41 is prescribed for settling in life (ii.134). (3) The offering of rice-mess with clarified butter to the accompaniment of RV 1.43 is prescribed for the sake of obtaining bhüti (i.98). (4) The muttering of the Gayatri verse a thousand times confers bhiiti (.290). (5) The offering of oblations of clarified butter to 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 102 VEDIC TANTRISM - the accompaniment of RV 7.99-100 is prescribed for the sake of obtaining bhiiti (1.154). (6) The muttering of RV 1.22.15 confers Bhümi (1.86). (7) The offering of oblations of clarified butter to the accompaniment of RV 1.18.6 is prescribed for a person desir- ing medhà (i.85). (8) The muttering of the Gayatri verse whilst subsisting on ghee confers medhd consisting of much understand- ing (ii.40cd). (9) The muttering of Medha-siikta (RV Kh iv.8) confers medha (iv.71b, 74a). (10) The muttering of RV 8.101.6 is prescribed for the sake of graceful speech (ii.187cd). (11) The muttering of RV 10.125 is prescribed for the sake of eloquence (iv.18cd-19ab). (12) The muttering of the first eleven hymns of the RV confers vidya (i.69c). (13) The muttering of RV 1.114 con- fers vidya (i.127c). (14) The muttering of RV 3.53.15-16 is pres- cribed for the sake of acquiring vidya (ii.12-13). (15) The mutter- ing of RV 10.71 is prescribed for the sake of knowledge (1.71). (16) The muttering of RV 2.12, a hundred times, is prescribed for the sake of obtaining siddhi (i.157b). (17) The offering of one hundred thousand oblations of sesamum seeds anointed with ghee to the accompaniment of the Gayatri verse confers siddhi (1.43). (18) Siddhi can also be attained by eating bilvas, making a shelter under bilva trees and offering bilva fuel-sticks anointed with ghee into the fire (ii.106). (19) The muttering of RV 10.151 and RV Kh iv.8 confers siddhi (iv.71cd-72ab). (20) The decoction of Sankhapuspi, brahmi flowers, fatavari and vaca confers siddhi-(iv.72cd-74). 12. Charms or rites for securing prosperity to agriculture and cattle (Krsigopustikarmani) Strictly speaking, agriculture and rearing cattle fall to the lot of Vaigyas, but even Brahmanas are allowed to take up these occupations in times of distress. (1) A farmer is asked to prepare a sthalipaka and to offer obla- tions to the following deities, viz., Indra, Maruts, Parjanya, Bhaga, Püsan, Dhanya, Sita, and Sunàsira by means of RV 4.57.4-8. He must further honour them with sandalwood paste, garlands, food offerings, fruits, parched grain and spirituous liquors atthesowing and mowing times. Then his cultivation prospers (ii.68-72). The muttering of RV 4.57.1-3 confers a pre-eminent field (1.73). The offering of rice-mess to the king of moles to the accompaniment | of RV 8.21.18 and feeding of Brahmanas and others are prescribed CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 103 (ii.74-75). Sins committed while breaking the soil, etc. are ab- solved by the giftof a granary. One-twentieth part of the total grain harvested is to be offered to the srofriya for obtaining release from the guilt of ploughing the earth (ii.76-77). (2) The offering of cow-dung ball mixed with red sandalwood pieces and ghee to the accompaniment of the Gayatri verse con- fers wealth consisting of cows (1.33). The worship of cows with RV 6.28 is prescribed evidently for multiplying the number of cows (ii.112). The muttering of RV 8.101.15 is prescribed for the sake of obtaining cows (ii.187ab). RV 10.169 is directed to be muttered at the blessing ceremony of cows (iv.104cd). 13. Domestic rites (Grhyani) In addition to the numerous charms and rites described above, we have some ceremonies or rites which later on came to be asso- ciated with Sathskaras and daily duties of a pious Hindu. We find in our work a reference to the Paficamahayajiias (i.135ab) and the Vaigvadeva-rite is specially referred to (ii.138). In all these ceremonies, daksind must invariably be given to Brahmanas since no ceremony is complete without it (iv.138cd-140). (a) Sprinkling and Svastyayana ceremonies RV 1.23.16-24 and RV 10.9 are regarded as verses which are to be muttered at the sprinkling ceremony (i.89ab; iii.19cd-20). The following hymns or parts of hymns are to be muttered at the svastyayana ceremony: RV 1.99 (i.117cd, 121-122ab); RV 4.31 (1.66); RV 5.50-51 (ii.85cd-86ab); RV 10.35-36 (iii.54ab); RV 10. 63 (iii.70ab); RV 10.97 (iii.231); RV Kh iv.5 (iv.34ab); RV 10.178 (iv.117ab) and RV Kh v.1.5=V.3.7 (iv.125cd). (b) Rite for begetting wisdom (medhajanana) Before the breast-feeding one must cause a child to swallow an oblation consisting of rice-meal mixed with honey and rubbed with gold to the accompaniment of RV 10.151 and RV Kh iv.8: then that child becomes intelligent, lives for hundred years and acquires the faculty of memory after six months. In order to free that child from consumption one must offer oblations of clarified but- ter to the accompaniment of RV 10.163 and touch the head, ears, eyes, chin and two nostrils with ghee (iv.96-100ab). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS © 104 : VEDIC TANTRISM (c) Charms or rites for securing welfare on journey and while cross- ing rivers The following hymns or parts of hymns are directed to be. muttered while setting out on journey: RV 1.35.11 (1.95); RV 1.42 (1.96); RV 1.99 (1.120); RV 5.51.15 (ii.86cd-87ab); RV 6.51.16 (ii.118); and RV 10.57 (iii.57). In order to return home success- fully, the muttering or the recollection of the following viz., RV 2.42-43 (ii.1-2); RV 3.45 (ii.9cd-10ab); and RV 3.53.17-20 (ii.14) is prescribed. If the axle is broken then in order to remedy it, the muttering of RV 3.53.19-20 is prescribed (1.15), If one loses one’s way, the muttering of RV 6.54 is prescribed (ii.121). In order to regain the correct path, one is asked to wor- ship ‘Anala and to offer oblations of clarified butter to the accom- paniment of RV 1.189 (i.148cd-150ab). Further RV 10.103 is directed to be muttered for the sake of protection from robbers, evil beings and snakes (iv.9). Finally the muttering of RV 10.185 is considered to be a benediction for the path (iv.118cd). A person intending to cross a river must mutter RV 3.33 after throwing a handful of water into the river (1.4). If the river is swollen, one must mutter RV 3.33.5 (ii.7ab). In order to reach the other shore quickly or to get a ford, RV 3.33.9 is directed to be muttered (ii.7cd-8ab). A person desirous of crossing a river with chariot must mutter RV 3.33.1 (ii.8cd-9ab). Whilst crossing a river one must mutter RV 7.49 at the confluence of streams i 136). (d) Marriage. A father is asked to relate RV 10.85—which consists of nine sections and which bestows an affable husband and children—to his girl in order to win a suitable husband for her (iii.115cd-116ab, 120ab). A girl is asked to mutter RV 10.85.45 whilst touching her navel (iii.116cd). A brother or a father is asked to sprinkle the girl by means of the befitting Mantras culled from RV 10.85 in order that she may bear ten sons, etc. (iii.117cd-118ab). A girl will be honoured by her parents-in-law, brothers-in-law and sis- ters-in-law if RV 10.85.46 is muttered while touching her head: (iii-118cd-119ab). At the bridal bath, RV 10.86.16-17 is to be employed (iii.119cd) A sacrifice is to be performed for Soma, the Gandharvas, Vahni, Bhaga, the Apsarases, Lord of CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 105 Yaksas, Indrani, the wives of gods, Rati and Pradyumna at a place endowed with aquatic plants (iii.120cd-122ab). In that place the girl must be sprinkled with the decoction of Priyangu, Vata and other fragrant substances and with water kept overnight in order to obviate the effect of evil signs in her body. If she is likely to consorting with others then she is made to bathe whilst muttering RV Kh v.22 (iii.122cd-126ab), and RV. 10.86.16-17. (6) Rite connected with the building of a house RV Kh iv.5 is directed to be muttered at the time of establishing a real estate, towns, villages and houses (iv.35). A house-holder is asked to perform vastusamana in the midst of cowpen. He is further asked to scatter flowers, sandalwood paste, garlands, fruits, herbs with seven kinds of grains on the floor of the house. A sacrifice must be offered to Vastospati and Brhaspati with payasa and with fuel-sticks of udumbara and palasa trees. A bali must be offered in every direction. A donation must be given to Brahmanas for the sake of well-being in one’s house. This rite must be repeated every year (iv.131cd-135). (f) Sraddha Whilst plunging the thumb into the food, one is asked to mut- ter RV 1.22.17-21 in order to drive away demons (i.87). The mut- tering of RV 1.90.6-8 at the sraddha is prescribed (1.109). Further on, at the Pitrkarma, the muttering of RV 9.1-67 is prescribed for the sake of pleasing the manes (iii.6cd, 880). 14. Charms or rites for expiation and release from distress and misfortune It will be noticed in sequel that the Rvidh contains a number of expiatory rites which formed a regular feature of the later Dharma- Sastras. (a) Expiations for sins in general (1) The muttering of the first eleven hymns of the RV is pres- cribed for the sake of release from all sins (i.68cd). (2) In order to get release from sins, a sprinkling by means of RV 1.23.16-24 is prescribed (i.89d). (3) The muttering of RV 1.91 is prescribed for the sake of release from misery (i.110-111). (4) The offering 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 106 VEDIC TANTRISM of fuel-sticks to the accompaniment of RV 1.97 is laid down for the sake of obtaining release from sins (i.116). (5) The offering of oblations of ciarified butter to the accompaniment of RV 1.106 is prescribed for the sake of obtaining release from sins (i.124cd- 125ab). (6) The muttering of RV 1.115 whilst holding fuel-sticks in hand is prescribed for the sake of removing infirmity (i.131-132). (7) The water charmed with the mutterings of the Gayatri verse a thousand times, has the power to remove sins (1.38). (8) The muttering of the Gayatri verse a hundred times, while taking a bath, a hundred more while immersed in water and another hun- dred while sipping water, is prescribed for the sake of release from all sins (1.59). (9) The muttering of RV 6.74 is prescribed for obtaining release from sins (ii.125). (10) The muttering of RV 9.1-67 frees one from sins (iii.1-2ab). (11) The muttering of RV Kh iii.10 is prescribed for the sake of release from infirmity (iii.15cd). (12) In order to get release from sins, a sprinkling by means of RV 10.9 both in the morning and evening is prescribed. (iii.32-33). (13) The offering of oblations of clarified butter to the accompaniment of RV 10.37.12 is prescribed for the sake of re- lease from sins (iii.55). (14) The muttering of RV 10.88, 90 and 117 frees one from sins (iii.132cd, 205, 211, iv.17cd-18ab). (15) The muttering of RY 10.126 is prescribed for the sake of destroy- ing all taints (iv.19cd-20ab). (16) The muttering of RV 10.127 destroys all sins (iv.28). (17) The muttering of RV 10.155 is pres- cribed for the sake of removing misfortune. Further one is asked to purify oneself by holding a branch of an apdmarga and to offer oblations of clarified butter a hundred thousand times by means of the above hymn. The Candrayanavrata must also be performed in addition in order to remove misfortune of a thousand years (iv.77cd-80). (18) The muttering of RV 10.190 destroys all sins (iv.120-122ab). ` (b) Expiations for different sins (1) Seeing Südras is considered to be a sin for a consecrated person. After seeing them, he is asked to take a bath and to be- hold auspicious objects like cow, fire, and sun (i.70). (2) The muttering of RV 1.22.20 is prescribed as an expiation for the sin of eating forbidden food (i.88). (3) The muttering of RV 1.164 is prescribed for a Brahmana who has stolen gold (i.141). (4) The CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 107 sin of calumny is effaced by the muttering of RV 1.165 (i.143). (5) The offering of oblations of ghee to the accompaniment of RV 2.41.16 is prescribed for a person who has committed an igno- minous deed (i.149). (6) The muttering of the Gayatri verse re- leases a killer of a cow, a patricide, a matricide, a killer of a Brah- mana, one who drinks spirituous liquor (1.60), a person who has violated his teacher’s bed, a robber of gold and a Brahmana. (7) The muttering of the Gayatri verse is prescribed as an expiation for the sins of sacrificing for an unworthy person (ii.61). (8) The muttering of RV 7.89.5 releases one from all sins and it is also in- tended to expiate the sin of cohabiting with forbidden women, Sagotra-women and wives of friends (ii.150-152). (9) The offering of oblations of Ajya to the accompaniment of RV 8.11 is pres- cribed for a person who has associated with Vratyas (ii.159). (10) The muttering of RV 9.58 releases one from all sins including drinking intoxicants, accepting gifts that ought not to be accepted and eating forbidden food (iii.7, 14cd-15ab). (11) A Brahmana- slayer holding a skull and a foot of bedstead in each hand and wearing bark cloth must go about proclaiming his deed for twelve years whilst mentally recollecting RV 10.9 without actually mut- tering it. But after five years he should mutter RV 10.9 in thou- sands with an additional muttering of three thousand everyday. On the completion of twelve years a Brahmana-slayer becomes guiltless. He must then approach the Brahmana-parisat and declare that he has fully carried out the expiation. After their approval he should offer a sthalipaka to the fire and only after that he recovers the Gayatri (iii.21-26). (12) The muttering of RV 10.9 is prescribed as an expiation forthe sin of appropriating the wealth ofa Brahmana and a preceptor (1.28). (13) The muttering of RV 10.9 is prescribed for a person who attacks a Brahmana (iii.30-31). (14) The mut- tering of RV 10.88 is prescribed as an expiation for the sin arising out of eating forbidden food (jii.129cd-130). (15) The muttering of RV Kh iv.5 is prescribed as a general expiation for all sins (iv. 34cd). (c) Charms for removing evil effects of bad dreams and of ominous birds The following hymns or parts of hymns are directed to be mut- tered for the sake of removing the evil effects of bad dreams: RV CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 108 VEDIC TANTRISM 1.99 (i.122cd); RV 1.114.7-8 (i.128f); RV 8.47.14-18 (ii.173ab); and RV 10.164 (iv.101). - The muttering of RV 2.42-43 is prescribed for the sake of avert- ing ominous birds and thieves (i.168-170). 15. Remedial charms or rites (Bhaisajyani) This consists in expelling diseases and ailments from the body of a sick person. It may be mentioned at the outset that the Rvidh contains few directions regarding curative spells and it hardly mentions any concrete remedy except in the case of yaksma. In this connection it is worthwhile to remember that in the Rvidh even the muttering of simple spells is regarded as effective in cur- ing diseases. (a) Against diseases (1) The muttering of RV 1.50 destroys heart-disease (1.99). (2) The muttering of RV 1.114 destroys diseases in general (i.130cd). (3) The muttering of RV 1.187 destroys diseases arising from food and poison (i.145-148ab). (4) The muttering of RV 1.191 counter- acts the poison of serpents, worms, spiders, hyenas and scorpions (i.151cd-153ab). (5) The muttering and offering of rice-mess to the accompaniment of RV 2.33 destroys a fatal disease (i.164cd- 167ab). (6) The muttering of RV 3.26:7 destroys diarrhoea (ii.3). (7) The muttering of RV 7.51-52 destroys diseases in general (ii. 137). (8) The muttering of RV 9.1-67 is prescribed for the sake of release from diseases (iii.14ab). (9) In order to secure release from fever the muttering of RV 10.60.7-12 is prescribed (1.61). (10) The worship of herbs and offering of. an oblation to Rudra are prescribed for the sake of overcoming diseases and other digestive troubles (iv.1). (11) One afflicted with indigestion should mutter RV 10.137, offer ghee into the fire, and transfer the residue . to another vessel. When there is not enough food and when a person, though competent to eat but cannot do so, should per- form this rite after smearing the body with the residue of Ajya. This hymn accompanies the smearing of the body of a diseased peison as well as of a person suffering from indigestion (iv.45cd- 48). (12) In order to remove consumption, one should sprinkle a consumptive patient with a bunch of kusa grass to the accompani- ment of RV 10.161 and offer oblations of Ajya into the fire. A CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 109 consumptive patient is made to drink the milk with residues. Fur- ther he is to consume ghee and powder of khādira wood. Another method is as follows: With water, one should filter the decoction of khdadira shavings and the patient is made to drink it together with honey and Ajya. The removal of consumption is also brought about by means of RV 10.163 (iv.81-85, 100cd-101ab). (b) Against fear and danger (1) The muttering of RV 1.99 destroys all fear (i.118-119). (2) The muttering of RV 6.48 destroys fear from robbers, demons and enemies (ii.117). (3) The muttering of RV 7.35 and RV Kh 1.13 destroys fear from Raksas, spirits and diseases (ii.133). (4) In order to protect oneself from danger, the muttering of RV 8.30 for two months is prescribed (ii.163). (5) The worship of Indra with sandalwood paste etc., the offering of oblations of ajya to the accompaniment of RV 8.61.13-18 and the presentation of . payasa and. dadhimantha destroy fear (ii.174cd-176ab). (16) The muttering of RV 9.1-67 wards off violent fear of death (iii.12cd- 13). (7) The muttering of RV 10.30 is prescribed for a person to whom mortal fear presents itself in a sandy desert (1.49). (8) When there is a fear from fire, one should mutter RV 10.142 after satiating the fire with milk, curds and ghee and lead around a continuous stream of water to theaccompaniment of the Rgvedic ' verse (10.142.7) whilst proceeding as much in all four directions as one wishes to protect oneself. That stream becomes, as it were, a pool of water and one possesses the healing power from Agni (iv.54-56ab). (c) For regaining health and vigour The following hymns are directed to be muttered for the sake of health: RV 1.23.16-24 (i.89d); RV 1.24-30 (1.90); RV 1.35.2 (1.93); RV.1.50.11-13 (1.101); and RV 8.46-47 (ii.172cd). The offering of reddened rice grains, anointed with ghee into the fire by means of 'RV 3.62.10 confers vigour, whereas the offering of cow's milk mixed with honey and djya restores it (1150-51). In order to regain virility, the muttering of RV 10.86 is prescribed (iii.127ab). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 110 VEDIC TANTRISM 16. Charms or rites pertaining to royalty (rajakarmani) These are not numerous and the only ceremony which is given in detail is the coronation of a newly installed king. The muttering of RV 1.164 is laid down for the sake of estab- lishing a kingdom with kinsmen, sons, friends and allies (i.142). The offering of lotuses a hundred thousand times to the accom- paniment of the Gayatri verse confers a kingdom without a rival and free from difficulties (11.56). The RV Kh ii.6.7 accompanies the sprinkling ceremony of a king (ii.96cd). Likewise the RV Kh ii.6.3 accompanies the bathing-ceremony of a person desiring a kingdom. If that person be a Brahmana then he must sit on an ox hide while taking bath. The tiger skin is alloted to a king, ruru hide to a Ksatriya and goat hide to a Vaisya. A Homa in which lotuses are offered while muttering RV Khii.6.5 and bilva fuel-sticks while muttering of RV Kh ii.6.6 should be performed (ii.98-100). The consecration of battle-drums by means of RV 6.47.29-31 is pres- cribed for the sake of obtaining vigour and strength to the king when he is on the battleground (ii.127-129). A king proceeding for conquest should be consecrated by means of RV 10.103: then he will not return without conquering other countries or foes (iv. 6cd-7ab, 8). In order to counteract witchcraft, the priest must prepare for the sake of a king an amulet made out of equal parts of metals (viz. gold, silver, copper, iron and lead) and consecrate it by means of RV Kh 1४.5. He must also consecrate the tops of standards, musical instruments, seats, couches, and various vehi- cles at the time of hostile encounters (iv.38-39). A king should be installed under any of the following asterisms, viz. Tisya, Sravanà, Revati, Hasta, Mrgagiras, Aívini, Rohini, Uttara Phalguni, Uttarasadha and Uttara Bhadra. The priest should offer oblations into the fire by means of verses possessing characteristic marks of royalty. A king, while seated on a stool covered with tiger skin, should be sprinkled with the fine sap of all sorts of herbs and river waters. Then the priest facing the west should mutter the following benediction: “May thou conquer the earth and may thy religious merit increase by protecting thy sub- jects. May thou prosper unto fortune, prosperity, victory and success and may there be further kings in your lineage.” Then the priest should mutter RV 10.103. The skin used in this rite must invariably be that of a tiger and the fuel that of an Udumbara CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 111 tree. After anointing the king, the priest should consecrate the large kettle drums. Then the king is to be sprinkled again whilst muttering the following benedictory stanzas: “May the Vasus anoint thee in the eastern quarter for lustre and let the Rudras anoint thee in the southern quarter for success. May the Adityas anoint thee in the western quarter for prosperity and let the Vi$vedevàs anoint thee in the northern quarter for auspicious result." Finally the priest should consecrate the king by means of RV 10.173 (iv.106-114). 17. Charms or rites for subduing people and for securing harmony The propitiatory hymn of Hrdya (RV Kh iii.15) is mysterious and wonderful (iii.79). One must fast for twelve days and mutter RV Kh iii.15 during those days. At the end of that period one should prepare an image of man made of sand and tread upon it while muttering RV Kh iii.15; then one can win overa rich Vaisya within three days, a Ksatriya within four days, a king within five days, a Brahmana within six days and an ascetic after seven days (ii.80-84). Avoiding a low person, as a rule, one should pour the powdered Bilvas duly charmed into a well to bring a person under control and employ RV Kh iii.15 on one's own mother, sons, father and friends for the sake of propitiation (iii.85-87). Likewise charming an odd number of fruits of a Mahavrksa and sparing those forming half of the pairs among them after consuming the other half one should give the remainder to him whom one wishes to bring under control, whilst muttering RV Kh iii.15. This is declared to be propitious when given to a friend who has turned out to be an enemy (iii.108-109). While in a forest, one must purchase the Patha with a handful of barley whilst muttering Mantras—some of which are found in the Ap GS (3.9.5)—and cast it along with flowers on a shrub in an open space. One may even mutter RV 10.145 while digging the patha and one must have it crushed by a Brahmacarin or by a person observing vows, or by a virgin or by a Brahmana in the morning. A woman should drink it thrice along with ghee in the morning after consecrating it by means of RV 10.145; then she wards off a co-wife and her husband will value her highly (iv.56- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 112 VEDIC TANTRISM 63). The husband on his part should drink it together with milk for seven days; then he wards off rivals (iv.64). The muttering of RV 10.191 is prescribed for the sake of har- mony. It should be employed when dissensions occur among relatives. But when the dissension is complete the RV Kh v.1 should be muttered in order to bring about reconciliation (iv.123 cd-125ab). - 18. Charms or rites for causing rain (Vrstikarmani) The offering of vetasa leaves mixed with ghee into fire by means of RV 3.62.10 causes rain to fall over the whole earth (i41). A person who has fasted and who has worn wet clothes, should mutter RV 5.83 and offer ten thousand fuel-sticks of rattan smeared with milk into fire in order to obtain a heavy rainfall (ii.90cd-92ab). The worship of Divakara with RV 7.101- 102, while immersed in water upto the mouth is prescribed for the sake of obtaining a heavy rainfall (ii.155-156). A person desiring rain should worship Brhaspati with RV 10.98 together with food-offering and burnt-offering consisting of rice-mess boiled in milk; then he obtains excellent rain after saluting Parjanya (iv.4-5). The muttering of RV 10.9 is prescribed for the sake of obtaining rain (iv.127ab). 19. Charms or rites pertaining to women (Strikarmani) The Rvidh contains many charms or rites to secure a woman's love and to attract her mind. It has spells for securing successful conception and for ensuring safe delivery, besides charms against ‘still-births’. The muttering of RV 1.101.1 ensures safe delivery for a woman (1.123). The water consecrated by means of RV 5.78.5 should be given to a woman who is about to bring forth a child (ii.89cd- 90ab). The muttering of RV 8.91 is laid down for girls suffering from skin disease (ii.181cd-182ab). The method of subduing a woman is as follows: One should by means of fire soften the fine particles of rice grains unhusked with nails, over which the residue of one thousand oblations has been poured. With that substance one must prepare an image of a woman and offer, member by member, that image anointed with mustard oil into the fire exclaiming each time Phat and after CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 113 cutting off the heart region of that image, should place it on one's own heart while muttering RV Kh iii.15; then one obtains that woman (iii.100cd-104). A Brahmana should not direct this rite towards married women nor towards faithful and virtuous women. Rather he who acts towards low-caste women must subjugate her husband first, then that woman. One should preserve the remains of milk-porridge secured from vomitting it out, after consuming it first. The powder prepared out of this substance when given to a low-caste woman is declared to be propitiatory (iii.105-107). Further RV Kh iii.16 is declared to be propitious for women and men ( ii.111). A woman is warned not to employ roots and Man- tras other than the pafhd and the Mantra, to wit: RV 10.145. She may ruin her husband if she employs any other thing (iv.65-66). A woman kind to her husband, whose sole object in life is her husband and whose voice is melodious—this in itself is highly propitious to her husband—after getting an affable husband should drink the decoction of the patha and whoever reproaches such a woman should be considered as the vilest among men (iv.67-69ab). One should offer a burnt-oblation with. Aiya into the fire by means of RV 10.162 for thesakeof a woman who miscarries. She should be made to anoint herself with the remnant of the Ajya and to drink the same; then her child will be born alive (iv.86-87). If her children die after they are born, then one should offer Ajya into the fire by means of RV 10.162, pour the residue of ten thousand oblations on theamulet made out of a sheath of a young bud of a Nyagrodha tree and consecrate it ten thousand times by means of the Savitri verse and RV 10.162. A woman, when pregnant, should wear it on the head and in the third month of her pregnancy she should fasten it to her neck. Till menses reappear, a woman together with her young sucking one should remain like a cow havinga calf. After the birth of a boy one should fasten the amulet to his neck after honouring the residue of Ajya, anointing the boy with it and offering oblations into the fire to the accompaniment of benedictory verses. Thus a woman brings forth a male issue. The muttering of RV 10.184 and RV Kh 10.13 is prescribed for the sake of ensuring conception for a woman advanced in years (iv.117cd-118ab). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 114 VEDIC TANTRISM 20. Witchcraft practices (Abhicarikani) We have seen above as to how vidhāna came to mean both ‘a sacred precept’ as well as ‘sorcery practice’. It is with the latter aspect we are concerned in this subsection. The magical act rests, ina large measure, onatransfer or a symbolic representation. Thus an image of wood, sand, etc. is frequently made and operated upon for the purpose of producing a similar effect on the victim. The most favourable time for the practice of magic is the night and the place selected is, generally, a lonely one. Direction is an important element. The performers of Abhicarika rites must face the south. The fuel and other materials used in these rites have been referred to above (p. 89). (1) In the Abhicárika rites, the Gayatri verse is spelled back- wards, and the mustard oil is offered into thefire with the offering ladle made of Vibhitaka wood in order to drive away an enemy as well as to kill him (i.75-78). (2) By means of RV 1.1 one can cause the fire to appear ona non-combustible material and to burn enemies (i.82-83). (3) By means of RV 1.32, one can drive away enemies (1.92). (4) In order to make an enemy odious, RV 1.50. 1300 is directed to be muttered (1.100, 102-103ab, 104ab). (5) By means of RV 1.65-73, one can kill enemies (1.105). (6) The mut- tering of RV 1.133 is laid down for the sake of destroying enemies. (7) In order to kill a miser and to appropriate his wealth, RV 3.53.14 is directed to be muttered (ii.lO0cd-11ab). (8) On the fourteenth lunar day of the dark fortnight a person, after fasting for three days, should remain on burial ground sloping towards the south. He should wear a red headgear andhold a sword in hand. He should offer mustard oil mixed with salt into the fire kindled with bilva and rajavrksa fuel-sticks, and should further prepare an image of his enemy with the Samyaka wood. Standing on it, he should perform a Homa aiming at the name of the enemy by means of RV 3.53.21-24. The enemy will die within seven nights (ii.16-19). (9) In order to remove the fear of theives, fire and wind, one is asked to throw a clod of earth charmed by means of the Gayatri verse (11.39). (10) The offering of hundred thou- sand offerings to the accompaniment of the Gayatri verse causes a Krtyà to rise from the water (ii.42ab). (11) The offering of red mustard seeds to the accompaniment of the Gayatri verse sub- dues enemies (ii.47cd). (12) In order to bring a man under con- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 115 trol, one should offer salt mixed with honey by means of the Gayatri verse (ii.48ab). (13) The offering of red karavira flowers to the accompaniment of the Gayatri verse can cause fever to adversaries (ii.48cd). (14) The offering of the oil of Vibhitaka wood to the accompaniment of the Gayatri verse can expel an enemy from the country (ii.49ab). (15) The offering of Nimba leaves to the accompaniment of the Gayatri verse can cause hosti- lity among men (ii.49cd). (16) The muttering of RV 4.4 destroys enemies and demons (ii.63). (17) In order to bring about the expulsion of an enemy his image made of sand should be trodden upon whilst muttering RV 5.78.5 (ii.87cd-89ab). (19) By means of RV 6.2.11 one can conquer enemies and surmount difficulties (ii.111). (19) The consecration of battle-drum subdues enemies (ii.114). (20) After muttering RV 6.48, one should deposit the grass held in hand in a fire or in an inhospitable region (ii.116). (21) The worship of Brhaspati with RV 6.73 is laid down for the sake of destroying enemies (ii.24). (22) The muttering of RV 7.51-52 destroys enemies (ii.137). (23) The muttering of RV 7.55 causes sleep (ii.139). (24) The offering of Ajya to the accompani- ment of RV 7.104 destroys enemies (ii.157-158). (25) The mutter- ing of RV 8.45 is prescribed for the sake of destroying enemies (ii.170cd-171ab). (26) The offering of seasamum seeds and Ajya to the accompaniment of RV 8.64 destroys enemies (ii.176cd- 177ab). (27) In order to obtain success in gambling, one is asked to perfume the three dices, cover them with flowers and place them in a terrace and then one should remain in an upright posi- tion and mutter RV 10.34.1 during the night. He should mutter the rest of the hymn after going to the gambling place and touch- ing the opponent (iii.50-53). (28) The muttering of RV 10.83-84 destroys enemies. Then the preparation and binding on of an amulet made of iron and the offering of an iron pin into the fire kindled with khadira fuel are prescribed for the sake of warding off rivals (iii.77-78). (29) When any propitiatory rite has failed, one is asked to set on fire the image of sand and offer oblations of ghee, if the victim is a Brahmana; but in the case of a Ksatriya and Vaisya, one is asked to offer mustard. oil into the fire. Alternatively one should place a metallic image into the fire kindled with Vibhi- taka fuel. At midnight, with hairs dishevelled and sitting on three stakes and desiring the death of one's rival, one is asked to pre- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 116 VEDIC TANTRISM pare a seat full of arrow-heads kept invertedly and offer mustard oil with salt. Then one subdues a person in no time. Optionally one should go on exorcising with spells and offer one's blood; then one brings under subjection a king, a country and a town (iii: 88cd-96ab). (30) A Brahmana is prohibited from performing any rite connected with murder against a sinless person (iii.97ab). (31) The RV Kh iii.16 and the text designated as “Dyesyam’ are employed in a sorcery rite against kinsmen. One is asked to fix a khàdira pin into the heart of an image made of sand or husks and:to arrange a mock battle with that image, after charming an arrow, in order to destroy one’s enemies (iii.112-114). (32) The muttering of RV 10.87 and offering Ajya with it are laid down for the sake of destroying demons (iii.127cd-129ab). (33) In order to see the path leading to gods and to attain the knowledge of the Highest Self, one is asked to mutter RV 10.88 after fixing the gaze on sun (iii.131-132ab). (34) The muttering of RV 10.89 destroys enemies (iii.133). (35) In order to obtain herbs from the field of detesters, one is asked to worship the herbs with RV 10.97 and to offer an oblation to Varuna (iv.2.37). (36) In order to counteract Krtya and fierce incantations, one is asked to mutter RV Kh iv.5 (iv.30). An expert in Pratyangirasa-text wards off charms cast by an expert in Aügirasa-texts, besides he suffers no harm from Krtyàs and imprecations. Asa matter of fact, no evil con- tacts him when a known or an unknown person curses him or addresses him harshly (iv.31-33). Then the preparation and binding on of a triple amulet made of gold. One is asked to pour the residue of one thousand oblations over it to the accompani- ment of RV Kh iv.5: then neither evil spirits nor imprecations in- jure him (iv.36-37). One can ward off enchantments of even Rsi Angirasa himself by means of Pratyangirasa-text (iv.40). In order to obtain release from an unwelcome thing, one is asked to cast a charm on the unhuman Krtyàs (iv.41). (37) The agent of these practices must be devout, restrained, mild and full of Tapas; then he overcomes everything (iv.42). (38) In order to obtain the wealth of a rich enemy, one is asked to fast for half a month and to offer the fuel-sticks of Vibhitaka and Bilva trees by means of RV 1.50.13cd and RV 10.141 (iv.52-53ab). (39) In order to des- troy rivals and to obtain success in battles, one is asked to mutter RV 10.152. It should also be muttered by a person proceeding to CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 117 a battle in order to drive away enemies (iv.75cd-77ab). (40) The muttering of RV 10.166 and offering oblations with it are pres- cribed for the sake of destroying enemies (iv.103ab). (41) In order to bring about the destruction of sorcery, the muttering of RV 10.177 is prescribed. It repels all sorts of sorceries, prevents magic from operating, Sambara or Indrajala and wards off magic caused by unseen beings (iv.115cd-116). (42) In order to do away with enmity, the muttering of RV 10.187 is prescribed (iv.119ab). (43) The muttering of RV 10.189 is laid down for the sake of warding off snakes (iv.119cd). (44) In order to split an army, the mutter- ing of RV Kh v.2 is prescribed (iv.122cd-123ab). (45) The mut- tering of RV Kh iii.10 destroys rivals (iv.126cd). Such as above is the nature of the Vidhàna text of the Rks. In the AV we find employment of magic in its various aspects, such as witchcraft, medicines, domestic rites, statecraft, erotic, blessings and curses. The difference between the Rgvedic and Atharvavedic magic is that most of the hymns of the RV are not intended for this employment while those of the AV are primarily intended for this purpose. The employment of the RV in these practices is purely artificial. Itappears to have been brought in only as the imi- tation of, or due to the infatuation of the AV, or Saunaka might be recording here tradition preserved in some groups of the Rgvedins. 3. Mythology We now turn to the deities referred to in the Rvidh. (A) The Vedic and post-Vedic deities that have been referred to in the course of the work are the following, viz. (1) Indra (i.91- 92, 123, 136, 159; 1.69, 154, 175; iii.218; iv.136). (2) Vişņu (1.25, 136; ii.136, 154; iii.137, 140, 149, 225, 230); (3) Agni (1.22; 1.79, 162, 179; iii.16, 128, 173; iv.136); (4) Pitaras (1.26, 109; iii.6, 8, 16; iv.130, 134); (5) Visve devas (i.23, 108, 124; iv.19-20, 58, 113); (6) Brhaspati (1.150, 150; 1.22, 124; iv.4, 133); (7) Rudra (1.23, 127; ii.135; iii.218; iv.1); (8) Adityas (1.45; ii.137, 178; 1५.58, 113); (9) Soma (22; 1.16, 121; iv.57, 134); (10) Yama (iii.34-36, 38; iv.134); (11) Sürya (1.93, 139; iv.134, 136); (12) (iv.20, 22, 24, 26); (13) Sri (ii.92-95); (14) Vayu (11.162; iv.134, 136); (15) Aśvins (11.168; iv.11, 14); (16) Brahma (i.24; ii.54; 111.218); (17) Vasus (1.45; iv.58, 112); (18) Parjanya (1.69; iii.218; iv.5); (19) Bhaga (1.69, 134; iii.121); (20) Varuna (iv.3, 57, 134); (21) Sarasvati CCO. In Public Domain. Jangamwadi Math Collection, Varanasi wae. xum een Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 118 VEDIC TANTRISM (1.25; ii.122; iii.17); (22) Maruts (1.45; 11.69); (23) Püsan (1.70, 120); (24) Vastospati (ii.138; iv.133); (25) the Gandharvas (1.24; iii.121); (26) Indrani (iii.119, 122); (27) Devanam patnih (1.83; iii.122); (28) The Apsarases (i.24; iii.121); (29) Prthvi (1.86; ii. 149); (30) Avasünasya Pati (Sadasaspati 1.23); (31) Anumati (1.23); (32) Agni Svistakrt (1.25); (33) Rbhus (1.45); (34) Rtavrdhas (=Mitra and Varuna, 1.22); (35) Sunasira (1.70); (36) Nirrti (iv. 134); (37) Dhanvantari (i.24); (28) Yaksadhipati (iii.121); (39) Akhupati (11.74); (40) Pradyumna (iii.1-2); (41) Vak (iv.18); (42) Rati (iii.122); (43) Dhanya (1.70); (44) Candra (i.110); (45) Sita (1.70); (46) Surya (iii.115); and (47) Aramyani (iv.70). Out of these, Dhanvantari, Yaksadhipati, Akhupati, Pradyumna and. Rati are Puranic deities. D/ianya is altogether a new deity. (B) Synonyms: (i) The following synonyms of Jndra occur in Rvidh: Puramdara (i.91; ii.164, 180, 182), Satakratu (i.155; ii.82, 113), Sakra (1.65; iii.27), Vajrin (ii.132, 170), Mahendra (ii.171; iv.134) and Vrtrahan (ii.181). (ii) The following synonyms of Visnu are mentioned: Narayana (iii.139, 146, 191-192, 224-225), Hari (iii.150-151, 186, 226-227), Purusa (iii.184, 186, 229-230), Madhusiidana (iii.140, 144), Hrsikesa (iii.141, 174), Purusottama (ए.162, 219), Pundarikaksa (iii.174, 181), A( = Visnu, 1.54), Janar- dana (iii.135), Kesava (iii.139), Madhava (iii.139), Govinda (111.139), Trivikrama (iii.140), Vamana (iii.140), Sridhara (iii.141), Padma- nabha (iii.141), Damodara (iii.141), Acyuta (iii.182) and Cakrin (111.228). A name like Vasudeva or Krsna is conspicuous by its absence. It is possible that identification of Visnu with Vasudeva had not taken place at the time of Rvidh: (iii) The following synonyms of Agni occur: Vahni (1.83; 11.64, 80-81, 180; iii.121), Anala (1.150), Vibhavasu (ii.111) and Huta$a (iii.144). (iv) The synonym of Brhaspati is Brahmanaspati (1.24). (v) The following _ synonyms of Rudra occur: Tryambaka (1.54, 143), Sankara (i.97, 166), Jana (i.97), and Mahadeva (ii.143). (vi) The synonym of Soma is: Babhru (ii.22). (vii) The synonym of Yama is Mrtyu (111.39). (viii) The following synonyms of Sürya have occurred: Divakara (1.139; ii.144, 155, 160), Aditya (1.99, 131; iii.189), Bhaskara (i.131; 11.162), Arka (11.184) and Savitr (11.22). (ix) The synonym of A$vins is: Nasatyau (1.126; 11.168; iv.11). (x) The synonym of Piisan is : Aja$va (11.22). (xi) The synonym of Vak is: Gauri (11.183). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 119 Now let us examine the charms or rites in which these deities figure, a couple of legends concerning them and the benefits which can be acquired through their favour. These are taken up in the order of the Rvidh. (1) The offering of a sthalipaka with preliminary and terminal oblations of ghee to Agni, Soma, Agni and Soma together, Visve- devas, Rudra, Avasanasya Pati, Anumati, Dhanvantari and Gan- dharvas, the Apsarses, Brahmanaspati, Brahma, Sarasvati, Visnu and Agni Svistakrt is prescribed in a ceremony before the com- mencement of Vedic study (i.22cd-25ab). (2) According to Rvidh (i.81-83), RV 1.1. is employed for offering a sacrifice to Vahni for securing numerous benefits. (3) According to Rvidh (i.45), Rud- ras, Adityas, Vasus, Maruts and Rbhus had performed a Candra- yana-vrata. (4) The worship of goddess Prthvi with RV 1.22.15 is prescribed for obtaining landed property (1.86). (5) According to Rvidh (1.91), Indra is to be praised with RV 1.28-29 for obtain- ing permanent benefits. (6) The hymn RV 1.32, which is in praise of Indra's deeds is directed to be muttered for driving away the enemies (1.92). (7) The worship of Sürya with RV 1.35.2 is pres- cribed for the sake of prolonging life (1.93). (8) According to Rvidh (1.97), Y$àna is to be praised with RV 1.43 for the sake of destroying heart-disease and for obtaining good health (1.99). (10) The hymn RV 1.89 which is addressed to ‘Visve-devas’ is dir- ected to be muttered for the sake of prolonging life (1.108). (11) The worship of Candra with RV 1.91 is laid down for the sake of destroying threefold miseries, for obtaining clothes and for attain- ing the abode of Candra (i.110-112). (12) When a woman is about to deliver, Indra should mentally be meditated upon with RV 1.101.1 for the sake of safe delivery (i.123). (13) According to Rvidh (i.124cd-125ab), RV 1.106 is employed for offering a sacri- fice to ‘Visve devas’ for securing release from distress. (14) The worship of Nasatyas with RV 1.112 is laid down for the sake of obtaining prosperity and for securing release from infirmities (i.125cd-126). (15) The hymn RV 1.114 which is addressed to Rudra, is directed to be muttered for the sake of obtaining long life, knowledge, wealth, sons and a healthy housewife (1.127). (16) The worship of Aditya with RV 1.115 is prescribed for the sake of destroying infirmity and for obtaining wealth and long life (i.131-132). (17) The worship of Indra and Visnu with RV 1. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 120 VEDIC TANTRISM 154.1-3 is laid down for the sake of obtaining religious merit, intelligence, wealth, sons, health, the increase of Brahman, and the highest abode (i.136-137). (18) The worship of Divakara with hymns addressed to Sürya is prescribed for the sake of eluding thieves (i.139-140ab). (19) The worship of Anala with offering of oblations of Ajya by means of RV 1.189 is prescribed for a person who has lost his way or one who has committed an ignominous deed (i.148cd-150ab). (20) The worship of Brhaspati with RV 1.190 is laid down for the sake of obtaining heroes, wealth and fame (i.150cd-151ab). (21) The worship of Satakratu with RV 2.12 and RV 2.21.6 is prescribed for a person who has fasted for three days and who has performed a hundred Pranayamas. The hymn RV 2.12 must be muttered a hundred times and at the end one must mutter RV 2.21.6. In one day one obtains wealth; in two days, highest success; in three days, health; in four days, abundant food; in five days, spiritual lustre; in six days, long life; in seven days, sons and prosperity; and in eight days one obtains fame and goes to the abode of Indra after becoming his favourite (i.154cd-159ab). (22) The worship of Brhaspati with RV 2.23 is laid down for the sake of obtaining all objects of desire. The hymn must be muttered at both the twilight times (i.159cd-161ab). (23) A. person overcome by a fatal disease must fast and offer oblations into the fire, verse by verse, by means of RV 2.33 which is addressed to Rudra. Subsisting on sacrificial remnants, he must worship Sankara in order to conquer death and to get release from diseases (i.164cd-167ab). (24) The deities, viz., Brhaspati, Ajasva (= Piisan), Savitr, Babhru (Soma), Rtavrdhs (= Mitra and Varuna) are worshipped with five sets of tristiches (i.e. RV 3.62.4-18) in order to obtain riches, progeny, cattle, festivities and long life respectively (ii.22-24). (25) A (=Visnu), Brahma and Tryambaka bestow boons on a person who mutters the Gay- atri verse a hundred thousand times, after resorting to their res- pective sanctuaries (ii.54). (26) The worship of Vahni with RV 4.9.8 is laid down for the sake of securing all-around protection from Him (ii.64). (27) The worship of Sakra with RV 4.25 is prescribed for the sake of obtaining boons (ii.65). (28) A farmer is asked to prepare a sthalipaka and offer oblations to the follow- ing deities viz., Indra, Maruts, Parjanya, Bhaga, Piisan, Dhànya, Sita and Suna-sira by means of RV 4.57.4-8. He is asked to hon- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 121 our them with sandal wood paste, garlands, food offerings, fruits, parched grains and spirituous liquour at the sowing and mowing times. Then his cultivation prospers (ii.68-72). (29) The worship of moles and Akhupati, the king of moles, with an offering of rice- mess by means of RV 8.21.18 (ii.74). (30) The worship of Agni with RV 5.2.9 is prescribed for the sake of obtaining good for- tune and wealth (ii.79). (31) The worship of Vahni with RV 5.4. 9-10 is laid down for the sake of surmounting adversities and for obtaining everlasting fame, and together with RV 5.24 forthe sake of wealth and long life (ii.180-81). (32) The worship of Satakratu with RV 5.38 is prescribed for the sake of obtaining manifold wealth (1.82). (33) The worship of Devanarh patnih with rice- mess by means of RV 5.46.7-8 is laid down for the sake of pro- geny. One must eat the remnants and hand over the left-overs to one’s wife. The rice-mess must be cooked in the milk of a cow having a calf of the same colour. Then one obtains a worthy pro- geny (ii.83-85ab). (34) According to Rvidh (ii.92cd-95), RV Kh ii.6 is employed for offering a sacrifice to goddess Sri for obtain- ing fortune. One must invoke her ina lotus and offer milk, curds and sthalipaka to Her. (35) The worship of Vibhavasu with RV 6.2.11 is laid down for the sake of conquering enemies and for surmounting difficulties (ii.111). (86) The worship of Satakratu with RV 6.46 is prescribed for the sake of obtaining wealth. The hymn should be muttered at midday and at both the twilight times (ii.113). (37) The hymn RV 6.53 which is addressed to Piisan, is directed to be muttered for the sake of wealth (ii.120). (38) The hymn RV 6.61, which is addressed to Sarasvati, is dir- ected to be muttered for the sake of eloquence (ii.122). (39) The worship of Brhaspati with RV 6.73 is laid down for the sake of destroying enemies (ii.124). (40) The hymn, RV 6.74, which is addressed to Soma and Rudra is directed to be muttered for obtaining release from all sins (ii.125). (41) The worship of Vajrin with RV 7.32.22-23 is prescribed for thesake of obtainingabundant fortune, wealth and long life (ii.132). (42) The hymn RV 7.41, which is addressed to Bhaga is directed to be muttered for obtaining a Nivea i.e. settling in life and for securing release from diseases (ii. 134). (43) The hymn RV 7.46, which is addressed to Rudra, is directed to be muttered for the sake of progeny and wealth (ii. 135). (44) The hymns RV 7.51-52 which are addressed to Adityas, CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 122 VEDIC TANTRISM are directed to be muttered for the destruction of enemies and diseases (ii.137). (45) The hymn RV 7.54 which is addressed to Vastospati is directed to be muttered after the daily Vaisvadeva ceremony (ii.138). (46) According to Rvidh (ii.142-143), RV 7.59. 12 is employed for offering a sacrifice to Tryambaka Mahadeva for obtaining a long life. (47) The worship of Divakara with RV 7.66.16 is prescribed for the sake of long life (ii.144). (48) The worship of goddess Prthvi with RV 1.22.15 is laid down for the sake of securing release from Bhūmipāśa (ii.149). (49) According to Rvidh (ii.154), RV 7.99-100 are employed for offering a sacri- fice to Indra and Visnu for the attainment of power. (50) The worship of Divakara with RV 7.101-102 is prescribed for the sake of rain. The hymn must be muttered while immersing in water upto the mouth and facing the east. After five days there would be much rain (ii.155-156). (51) According to Rvidh (ii.160-161), RV 8.16 is directed to be muttered while beholding and worship- ping Divakara by one desiring success in a dispute. (52) The worship of Vàyu and Bhàskara with RV 8.18.9 is laid down for the sake of surmounting a difficulty. Agni must be praised at first and then the other deities (11.162). (53) The worship of Pur- arndara with RV 8.34-16-18 is prescribed for the sake of obtaining all conceivable objects of desire (ii.164). (54) The hymn, RV 8.35 which is addressed to A$vins, is directed to be muttered, after worshipping Nasatyas, for the attainment of prosperity, wealth and vigour (ii.168-169ab). (55) The worship of Vajrin with RV 8.45. One thereby obtains friendship of Mahendra wand with his help destroys enemies (ii.170cd-171ab). (56) According to Rvidh (ii.174-cd-176ab), RV 8.61.13-18 are employed for offering a sacri- fice to Indra for the sake of safety. (57) The hymn RV 8.67 which is addressed to Adityas, is directed to be muttered for securing release from bonds (ii.177cd-178ab). (58) According to Rvidh (ii.179cd-180ab), RV 8.71 is employed for offering a sacrifice to Agni for obtaining wealth. (59) The worship of Puramdara with RV 8.81 for the sake of wealth (ii.180cd-18lab) and with RV 8.93.4 for the sake of destroying infirmity and for subjugating the the world (ii.182cd-183ab). (60) The worship of Gauri with RV 8.100.10-11 is prescribed for the sake of polished speech (ii.183cd- 184ab). (61) The worship of Arka with RV 8.101.11-12 is laid down for the sake of averting the consequences arising out of CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA. 123 speaking falsehood (iii. 184cd-185ab). (62) The worship of Agni, Soma, Sarasvati, the manes and the Rsis with milk, water, honey and ghee after controlling the breath and muttering RV Kh 11.10 is prescribed (iii.15cd-17ab). (63) According to Rvidh (11.27), Sakra was previously guilty of Brahmana-murder, since he had killed Rsi Tvastra who is said to have been well-versed in the Vedas. Rsi Sindhudvipa released Sakra from the guilt by means of RV 10.9. (64) According to Rvidh (iii.34-38), RV 10.14 is em- ployed for offering a sacrifice to Yama for the sake of long life. The sacrifice is to be performed on the eighth and fourteenth lunar days and a sthalipaka must be offered into the fire together with ghee. It must invariably be performed on the full-moon day of the month of Vaisikha. One must offer seasamum seeds mixed with water to Yama and his followers, after taking a bath on the two solstices and on the new and full moon days. (65) The worship of Mrtyu with RV 10.18 is laid down for the sake of living one hundred years (iii.39-40ab). (66) The verse, RV 10.34.1 which is in praise of dice (Aksastuti), is directed to be muttered for the sake of success in gambling (iii.51). (67) The hymn RV 10.71, which is in praise of knowledge (Jianastuti), is directed to be muttered for the sake of knowledge and fortune (iii.71). (68) The evolutionary hymn of Süryà (i.e. RV 10.85) is to be communi- cated to a daughter by her father so that she may get a suitable husband (iii.115cd-116ab). (69) The hymn RV 10.86 in which Indrani carries a dialogue with Vrsakapi, is employed in the bath- ing-ceremony of a bride (iii.119cd). (70) According to Rvidh (iii. 120cd-122ab) a sacrifice for Soma, the Gandharvas, Vahni, Bhaga, the Apsarases, the Lord of Yaksas, Indrani, the Wives of gods, Rati and Pradyumna, is laid down before the sprinkling cere- mony of a bride. (71) According to Rvidh (iii.128) RV 10.87 is employed for offering a sacrifice to Agni for the destruction of demons. (72) The worship of Janardana with RV 10.90 is pres- cribed for the sake of progeny. A rice-mess to Visnu should be offered on the twelfth lunar day of the bright fortnight (1i.134-136). (73) Rvidh (iii.139-142) set out the names of Visnu to be muttered in the months from Margasirsa to Karttika: Kesava, Narayana, Madhava, Govinda, Visnu, Madhusüdana, Trivikrama, Vamana, Sridhara, Hrsikesa, Padmanabha and Damodara. These names were declared by Rsyasrhga and they must be honoured CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 124 VEDIC TANTRISM for the sake of obtaining all objects of desire. (74) The worship of Hutüsa and Madhusüdana with the offering of Asvattha fuel- sticks to the accompaniment of RV 10.90 is prescribed (iii.144). (75) Sages have attained Brahmanirvana by the worship of Visnu. Hari is present in water, fire, heart, sun, altar and in idols. For the ritualists, God is present in the fire; for the intellectuals in the heaven; for the dull-witted ones, in idols and for the Yogis in the heart. Since water is Hari’s abode He is always present in it and by reason of his omnipresence He is also present in the altar (iii. 149-152). (76) According to Rvidh (iii.162ab), RV 10.90.1 is em- ployed for invoking Purusottama. See above subsection on Puja for details. (77) The worship of Aditya with RV 10.90is prescribed for conquering heaven (iii.189-190ab). (78) According to Rvidh (iii.218) Brahma, Indra,. Rudra and Parjanya are present in RV 10.90. (79) The worship of Rudra with RV 10.97 is laid down for the sake of destroying diseases (iv.1-2). (80) A worship of Varuna is laid down for the sake of obtaining herbs (४.3). (81) According to Rvidh (iv.4-5), RV 10.98 is employed for offering a sacrifice to Brhaspati and Parjanya for obtaining abundant rain. (82) According to Rvidh (iv.10-15) RV 10.106 is employed for offering a sacrifice to Nasatyasi.e., the Asvins, for obtaining a long-lived son. (83) The worship of goddess Vak with RV 10.125 is prescribed for the sake of attaining eloquence (iv.18cd-19ab). (84) The hymn, RV 10.126 which is addressed to Vi$ve devas, is directed to be muttered for the destruction of all stains and for the attainment of the abode of Vi$ve-devàs (iv.19cd-20ab). (85) The worship of goddess Ratri with RV 10.127 is prescribed. The hymn is to be muttered during the nights and a sthdalipaka is to be offered every day and night. After one year one should offer oblations of rice boiled in milk a thousand times, but after three years obla- tions of rice with ghee are to be offered. Goddess Ratri will appear in person and grant the boons asked for (iv.20cd-28). (86) The deities Soma, Varuna, the Vasus, the Rudras, the Adityas and the Visve-devas are invoked ina charm for getting the herb patha (iv. 56-58). (87) The worship of Goddess Aranyàni with RV 10.146 is laid down for the sake of securing release from forests (iv.69cd- 7040). (88) The Vasus, the Rudras, the Adityas and the Viáve- devàs are invoked for heroic lustre, success, prosperity and auspicious result respectively (iv.112-113). (89) The hymn of CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CONTRIBUTION OF THE RGVIDHANA 125 Madhucchandas with the syllable om and the Vyahrtis at the beginning and Mahánàmni-verses at the end constitute the Amrta- samhità by means of which the gods attained immortality. Like- wise hymns addressed to the Pitrs constitute Pitryà-samhità, those addressed to Vasava-, Vasavi-samhita and so on. We have Rau- dra, Aditya and Vaisvadevi-samhitàs (iv.127cd-131ab). (90) Fin- ally we have the Vastu$amana ceremony in which Vastospati and Brhaspati are worshipped with flower, sandal wood paste, gar- lands and herbs; the Balis are offered to the eight presiding deities of quarters, viz. Sürya, Vàyu, Yama, the Pitaras, Varuna, Nirrti, Soma and Mahendra. Incidentally, the worship of Agni, Indra, Vàyu and Sürya with congruous hymns is laid down for the sake of success (iv.131cd-137). Having arrived at the end of my analysis, it might be interesting to formulate some of the results hitherto gained: (1) The total number of hymns or parts of hymns occurring in the Rvidh is 329; for 303 of these, I have been able to trace them in the RV. Besides 303 hymns or parts of hymns from the RV— many of which occur in the Srauta and Grhya Sütras, as will be presently shown—there are 26 hymns or parts of hymns which are found in the Khila Collection of the RV. (2) Only 59 hymns or single verses out of 329 hymns or parts of hymns occuring in the Rvidh are not employed in any Srauta or Grhya-Sütras of the RV. This leads us to infer that hymns or even single verses of the RV which have been rubricated in the Rvidh are those which are familiar enough to any performer of the Srauta or Grhya rites and it is further assumed that he who practises ritual knows these hymns or even single verses by heart. (3) The fact that the employment of Rks in the Rvidh is arbit- rary may lead one to suspect that sufficient indications of such employmentare not available in the hymns themselves. Only in the case of 85 hymns or single verses, we find indications of such em- ployment. Majority of the Mantras are either misunderstood or half-understood, or not understood at all. (4) The Rvidh does not, in any way, add anything new to our knowledge of the Vedic mythology. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CHAPTER III LANGUAGE AND COMPOSITION OF THE RGVIDHANA The language of the Rgvidhana is, on the whole, good Sanskrit, admitting now and then of various liberties and peculiarities, grammatical, lexical or metrical, part of which is known from the introduction to the Rgvidhdna by Dr. R. Meyer. An account of these peculiarities is a necessary preliminary not only for deter- mining the question of its date but also for handling many of its textual problems. Grammatical details, which follow, may seem dry; but are indispensable for a proper study of the Revidhdna text. A few cases of Prakritism or rather few irregular forms caused by the same tendencies as those which affected the formation of the Prakrit language have occurred: tandula, 1.35, without any addi- tional sense;? varsapayet, ii.41; and utkhdpayita, iv.61, are exam- ples of stems having the Prakritic causative form dpaya. Promi- nent instances of Vedism are: Sam, ii.126, the indeclinable parti- cle used substantively; jyok, ii.174, the adverbial particle of time used with the 3rd sing. opt. part. of jiv; and a few more words? are used with direct reference to the passages in the Reveda-saii- hita. In the exegetical notes appended to each stanza of my trans- lation to the Rgvidhana, I have called attention to whatever might 1. Rgvidhànam, ed. by R. Meyer, intro. pp. viii-xi. 2. The word tandula is neither registered in MW, nor in any lexicons, though it could be formed by Panini 4.3.120, still it is not recorded from other literature. 3. These words are collected and given under the heading: V. Vocabulary. Dr. Meyer adds the following Vedic peculiarities: Sirydyai, iii.115; varcas- yam, iv.43; Strnute sapatnan, ii.124, 171; has, iv.20; ürjam, ii.169; jatariipam- ayah, iv.36; sumanasah, iv.59; virudhaifi— virudbhib, ibid., sariipavatsa gauh, dhenuh, ii.84, iii.97; tisyena, iv.106; Saradam= year, iv.93. Most of these pecu- liarities are not exclusively Vedic. The root has does not occur in the Rvidh. See my notes to Rvidh iv.20. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 128 VEDIC TANTRISM seem of interest to the Sanskrit philologists, but for convenience my findings, as a whole will be grouped under the following six headings: I. Phonology; II. Euphonic combination; III. Morpho- logy; IV. Syntax; V. Vocabulary; VI. Metre, and they will be taken up in the order thus indicated. I. Phonology A. Substitution of Vowels R for RI: srtam—La Ed i.165—Cr Ed i.163 (Sritam). Here srtam appears to be a hyper-Sanskritized form of Sritam and its accep- tance in the Rgvidhana text would spoil the metre. B. Substitution of Consonants 1. T for T: Kitalitasu, 86 Ed i.28.2—Cr Ed i.152 (Kitaliitasu). 2. § for S: krSara-, Be Ed iv.3.2—La Ed iv.12—Cr Ed 1५.12 (Krsara). 3. S for S: anusevayet, Be Ed ii.35.4—La Ed ii.191—Cr Ed ii.185 (anusevayet). 4. S for §: srotamsi, Be Ed iii.12.1—La Ed iii.62—Cr Ed iii.61 (Srotamsi). 5. S for S: sisadhayisu, Be Ed i.22.7—La Ed. i.122—Cr Ed i.120 (sisadhayisu). C. Shortening or lengthening of a syllable for the sake of metre 1. Shortening: abhyupayat (for abhyupeydt. so ms D of Prof. Gonda), Be Ed i.4.5; iii.15.3—La Ed 1.21 ; iii.81—Cr Ed 1.21; 11.80 (abhyupayant); manyeta, Be Ed ii.27.2—La Ed ii.147 —Cr Ed ii.141; maharsinam, Be Ed ii.32.1—La Ed ii.173—Cr Ed ii.167; jfiatinam. Be Ed iii.215—La Ed iii.113—Cr Ed iii. 112; Somagandharvavahninam, Be Ed iii.23.4—La Ed iii.122— Cr Ed iii.121. 2. Lengthening: trdyeta,4 Be Ed i.26.1—La Ed i.142—Cr Ed 1.140; sidhyate, Be Ed ii.12.2—La Ed ii.57—Cr Ed ii.57; jivate, Be Ed ii.32.4—La Ed ii.176—Cr Ed ii.170; smarate, Be Ed iii.1.4—La Ed iii.4—Cr Ed iii.4; jiveta,5 Be Ed iv.19.2+La Ed 4. Observe the use of optative for indicative, m.c. vide Hopkins, The Great Epic of India, p. 264. 5. As most of the peculiarities in the previous heading are found mainly CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS LANGUAGE AND COMPOSITION OF THE RGVIDHANA 129 iv.98—Cr Ed iv.97; tusyate, Be Ed iv.27.4—La Ed iv.142—Cr Ed iv.140. D. Rare Spellings Examples are: medhyannamitabhün, La Ed ii.27=Cr Ed ii.27 (medhyannamitabhug); vanmi, Be Ed ii.23.4; iv.4.4—La Ed ii.122; iv.19—Cr Ed ii.121; iv.19 (vagmr). II. Euphonic Combination A. Hiatus 1. Inter-pada hiatus: This is quite freely allowed between padas in the same hemistich. There are, according to my recknoing, about 46 cases of such hiatus, or about one case in every six- teen stanzas. Some of the manuscripts remove the hiatus either by the insertion of a particle or by combining both the vowels into one and thereby leaving the posterior pada a syl- lable less. 2. Hiatus within a pada: This occurs rather frequently and these occurrences can be reduced to (1) Vedic quotations, e.g. Ko adya, ii.65 etc. or (2) a or d--r, besides hiatus caused by a recent loss of s or y. B. Double-Sandhi Examples are: pra mandineti (pramandine iti), 1.123; amivaheti (amivahah iti), ii.139; and muktyaikamarga-(muktyai ekamarga), iii.230. III. Morphology A. Nominal Inflection (a) Declensional peculiarities 1. Nominative plural feminine of stem in ayas for yas: deva- patnayah, 11.83. in the Be Ed and its counterpart Devanagari edition printed in Lahore, references are made to them but henceforth I propose to give references to the critical edition only. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 130 i VEDIC TANTRISM 2. Accusative singular masculine of i-(or in-?) stem: jfatinam, 1.86. 3. Accusative plural masculine of in-(or i-2) stem: hastin, ji.35. 4. Accusative plural feminine of i-stems in as for is: vyahrtayah, 1.15; 1.55; pavamanyah, 1.55; mahisyah, 1.35; devapatnayah (for devapatnyali), 1.83; vrddhayah, 11.18. But we meet with just the reverse in rauhitakth (for rauhitakyah), 1५.51. 5. Accusative plural feminine of r-stem: lokamatarah, ii.112. 6. Dative singular of i-stem: pataye, 1.23. 7. Genitive plural masculine of i-(or in-?) stem: jiatinam, 11.12. 8. Locative singular neuter of an-stem: twice the syncopated from mürdhni, iii.160, and 209, but elsewhere the full form, as mürdhani, 11.53. ; (b) Stem formation 1. Feminine stems: adhyatmiki,® i.107; rauhitaki, iv.51; bailvaki, iv.52. These are the only instances of forms in 7 against nor- mal a. 2. New stems: agadin, nom.sing.mas., agadi, 1.90; but elsewhere normal agada, 1.93; ii.174. Possibly agadin was formed on the analogy of gadin, 1.90. Again, jñātin, acc. sing. mas., Jiiati- nam, 1.86; gen. pl. jñātinām, iii.112. Again, hasti, acc.pl. mas., hastin, 11.35. B. Verbal Inflections The abnormalities in verbal inflection concern mainly with “Class” and “Voice.” (a) Change of “Class” 1. I, Class for II: ucchvaset, iii.199 and 202. 2. I, Class for IV: abhyaset, i.95.106, 114, 121; ii.115; iii.130- 131; iv.2; but normal IV, class, abhasyet, iii.198; nyaset, 11.93, 157-159; vinyaset, iii.157. 3. T, Class for VI: /opet, ii.28. (b) Change of “Voice” A 1. Parasmaipada for Atmanepada: anumantrayet, 1.86; iv.11, 39; abhimantrayet, iii.108; iv.111, 114; arabhet, 11.131; alabhet, . 6. According to MW (s.v. adhyatmika), both forms are admissible. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS LANGUAGE AND COMPOSITION OF THE RGVIDHANA 131 iii.58; ikset, ii.67, upatisthet,’ 1.99, 110, 136, 139; ii.184; else- where normal upatistheta, 1.81, 112, 131; 1.64, 163; trayati; 11.163; pardjayet,® 11.16; bhuffjiyat? i.145, a quite anomalous form, apparently suggested by normal Atm. form bhuiijita, which occurs in i.126, 147; ii.84; sanket, ii.136; samarabhet, 1.51, 53; iii.161. 2. Atmanepada for Parasmaipada: gaccheta, ii.129; iii.205; iv.6; Japeta, 1.53, 146; ii.9; 11.20, 231; iv.16, 71; elsewhere normal Japet, 1.15 passim jivate, ii.170; jiveta, iv.97; elsewhere normal Jivati, ii.19; jivet, 1.93; ii.174; tusyate, iv.140; pasyeta, 1.32; elsewhere normal paśyet, 1.70, 110; praņaśyeta, 1.13; bhuiijita; iii.84; risyeta, iv.32; vimpjita, iii.74; sidhyate 1.57; smarate, iii.4. 3. Causatives: aitjayita, iv.48; utkhapayita, iv.61; dharayita, iii. 207; vijfidpayita, iv.3.26; Sodhayita, iv.84, are examples of 3d. sing. opt. Atm. in ita instead of eta. छ 4. Conjunctive particles: arcya, ii.168, 175, 179; iii.144; chadya, 1.60; dharya, iii.202 are instances of gerunds in ya from an uncompounded root, but compound gerunds sometimes take tyà: namaskrtvà, 1.1; ii.124; iii.146; iv.5, 70, elsewhere normal namaskrtya, i.126. Besides japtvà, i.15 passim, we have a less common form japitvà, iii.167, only once, to suit the metre (Anustubh). Again, prapiya, iii.7, a solecism for the gramma- tically correct form prapdya.1* 5. Derivative suffixes: vastospatam (for vastospatyam), iii.138. We find an action-noun abhisecana (for abhisecaniya), i.89; 1.96; used adjectively, but we meet with just the reverse in nivedana (for naivedya), iii.165, and in smrta (for smrti), iv.98. Further we have bhaisajya (for bhesajya), i.89, a derivative in ya with initial Vrddhi-strengthening, used adjectively. Finally 7. The Parasmaipada does not express the notion registered by the Vart- tika on Panini 1.3.25. 8. The use of Parasmaipada infringes Panini 1.3.19. 9. The root bhuj meaning ‘eat, enjoy, etc.’ takes Atm. terminations, where- as the same root meaning ‘control, govern’ takes Par. terminations vide Panini 1.3.66. वि 10. vide Whitney 688a. ll. ibid., 1043c. 12. vide Panini 6.4.69. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 132 VEDIC TANTRISM we have bilvodumbara, (for bailvodumbara) iv.51 without initial Vrddhi-strengthening. < IV. Syntax From the syntactical point of view, the language of the Rg- vidhüna is of considerable historic interest, as it retains many of the old idioms side by side with the new ones and in this respect it represents a genuine stage of transition from the later Vedic literature to the classical one. An attempt is made in the follow- ing pages to show examples of some uses of cases which, though not always unknown in Sanskrit, are at least not usual in the classical Sanskrit. A. Noun-Syntax In regard to syntax, it may be noted that the rules of concord are observed carefully, but the following examples are noteworthy: satyam tesim sadhanam sarhyamas ca Samas titiksanasitya. damas ca, i.7; ojas tejas tatharogyam dyisaddyesam prakirtitam, i.104. Exchange of plural for dual: Sitosnaih, 1.16; ripurogaih, 11.137. Syntactical agreement between the genitive! and the accusative is found in iv.105: yavanam tu ghrtaktanam...juhuyat...dadhima- dhvajyasamskrtan. (a) Nominative The Nominative is the subject case; and there is hardly any- thing that goes against the normal usage, but the following may be noted: uddi$ya nama homo’yam saptaratram na jivati, ii. 19. 1. The nominative for the accusative in the object of a sentence: Japed vyahrtayah, 1.15; Samvatyah svastimatyasca japeta, 1.53; Japed dvijah, Suddhavatyas tathabvatyah pavamanyah, 1.55; mahisyo yavakaih...avapnuyat, ii.35; yajet...devapatnayah, ii. 83; gosthaga lokamatarah, upatisthet, ii.112; vindate ceha vrd- dhayah, 11.18; japann imam rsim viprah stri vaSam sadhigacch- ati, ii.104. Though morphological confusion is apparent in the earlier examples, but the last one is a clear case of syn- tactical confusion. 13. Interchangeable, of course, with the accusative. See (f) 7 below p. 136. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS LANGUAGE AND COMPOSITION OF THE RGVIDHANA 133 2. Nominative for instrumental: yathd yatha prajvalite hityate Jatavedasi, diptà pratikrtir viprah tatha sa vasamesyati, iii.91- 92, is an instance of a logical subject in the nominative follow- ing a passive construction which would require an instru- mental. 3. Mixture of cases: yasya nastam bhavet kiricit dravyam gaur dvipadam dhanam, ii.121, is an instance of an accusative dvi- padam among the prevailing nominatives. (b) Accusative The accusative is the case of objective construction with verbs, prepositions, etc. 1. The etymological cognate accusative: yogam yuiijita, iii.193. 2. Accusative with verbs: abhi-car3* amanusir abhicaret, iv.41; grah: yd garbham na grhniyat, iv.117; pra-mufic: nari garbham pramuiicati (i.123); vind: yavad garbham na vindati, iii.147. 3. Accusative with adjectives: adhvanam prasthitah, ii.9. 4. Accusative temporis: tryaham adyad ayacitam, 1.33 etc. and examples need not be multiplied, as its use is quite normal. 5. The accusative denoting a point of space or time: yar disam saptajaptena lostena sampracatayet, 1.39; tam masa tasya dulikham hi na jatu triyidham bhavet, 1.113; juhuyad ayasam Sankum...caturdasim, iii.78; dvadasa dvadasih...nirvapec carum, iii.137; samviset ksapam, iii.146. The above examples show that the accusative has replaced the locative to a considerable extent. : 6. Accusative for dative: Sunasiram...hutva, 1.70. 7. Accusative with adverbs and prepositions: tyaktvanyatra bha- yavaham, ii.116; brahmanan bhuitjato’ gratah, iii.5; na yonim pratijayate, 11.186. (c) Instrumental 1. The cognate instrumental: rayasposemna pusyati, iv.50-51. 2. Instrumental with verbs: abhi-sifíc: etabhir abhisicya, 11.27; stheyabhir adbhih piirnena abhisificet, 11.125 ; sarvausadhirasaih ...abhisicya, iv.108; arc: arcayitva gandha-malyaih, 11.23; kam- air arcanti, 1.24; ava-kir: puspair avakiret, 11.50; dhr: Sirasa 14. For abhi- car with the genitive vide (f) 12 below p. 137. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 134 VEDIC TANTRISM dharayed agnim, i.80; Sirasa dharayet tu tam, 11.69; Sirasa dha- rayed gurum, iii.87; sirasa dharayet (scil.manim), 11.92; pari-ni: parinayet sarhtatodakadhdrayd, iv.55; prati-kir: puspaih prati- kiret, iv.132; bhds: anüryair na ca bhaseta, 1.19; ris: prajaya vittaih...na risyati, ii.135; vac: mantrair vaksyami, 1.50; vrt: havih egena varteta, i.166: sam-vad: tena samvadet, 1.65; sam- Spr$: vrátyairvà samsprSet, 11.158; sam-abhivas: gandhaih sam- abhivasayet; 11.50; sampra-cat: saptajaptena lostena sampra- catayet, 1.39; snd: sahasrajaptena sndydt...jalena, 11.38; snat- vadbhih, 1.96; snápayed abhiriipaih, iii.117; sndpayed ahana- syabhih 111.126. 3. Instrumental with adjectives and nouns: sammitā vedaih, 1.73; rogairgrhitah, i.101; rca diptam, ii.111; asriyd...dvistah, 11.73; grhitam yaksmand, 19.81; pranayamair dagdadosah, 1.59; pā- pena vipramoksah, iii.215. 4. Instrumentalis temporis: ekaikarı saptaratrena pundti, 1.47, and so on, but the following miscellaneous uses of instrumental may be noted. 5. The instrumental for the accusative of time: masendisnan, 1.44; kriyam tu saptaratrena saptakrtvo’ bhyaset, 1५.2. 6. The instrumental denoting the locative of time: sadbhir var- saih pramucyate, 11.28. 7. The verbs meaning ‘be freed from’ often governs the instru- mental; papaih pramucyate, 1.28 ;ii.173 ; mucyate copapatakaih, 1.29; patakaih sarvair duskrtai§ ca pramucyate, 1.30; tena' dhar- mena mucyate, 1.58; pāpaiś ca parimucyate, 1.68; malavyadhi- vinayakair mucyet, 1.38; sarvapapaih pramucyate, 1.59; iii.2; 132; iv.28; ripurogaih pramucyate, 1.137; mucyate sarvakilbi- saih, 11.166. 8. The verb vi-yuj governs the instrumental case once: na ca bhartrà viyujyate, 11.64. (d) Dative In the Rgvidhana, the dative is replaced by the genitive to a considerable extent and hence its use is much restricted. 1. Dative with verbs: pra-klp: pitrbhyasca prakalpayet, 1.26; pra- 15. For normal ablative. See (c) 2 below p. 135. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS LANGUAGE AND COMPOSITION OF THE RGVIDHANA 135 pad: prapadyet prayatah Sriyai, ii.95; elsewhere normal accu- sative. 2. The verb meaning ‘to employ’ governs the.dative: samgra- mam abhyudyataya rájfie caitat prayojayet, iv.8, but see below (f) 4 p. 136. 3. Dative with adjectives and nouns: itam te, iii.174; names te, 111.174. 4. Dative for genitive: siiryayai bhavavrttari tu $ravayet kanya- kam pita, iii.115. (e) Ablative 1. Ablative with verbs: tra: ekah Satani trayeta taskarebhyah; 1.140; sa trayati bhayat svayam, ii.163; pari-raks: sarvebhyah pariraksati, iv.9; bhi: kilasatvad bhibheta, 11.105. 2. The verbs meaning ‘be freed from’ governs the ablative: muc- yate sarvapasebhyah, i.90: papat pramucyate, i.117; tebhyah pramucyate, 1.119; mucyate, visvasmat...amhasah, i.125; te- bhya eva pramucyate, 1.138; mucyeta kilbisat, 1.141; kysidosat pramucyate, ii.17; varunebhyah sa. pa$ebhyah mucyate, 11.126; rogebhya$ ca pramucyate, ii.134; bhiimipasat pramucyate, ii. 149; tasmat papat pramucyate, ii. 151; mahat krcchrat pramu- cyate, 11.161; mucyate bandhandt, ii.177; tasmat pramocayet, ii.182; mucyate papat; iii.26; enobhyah pramucyate, 11.55; mucyate, sarvato' nistat, iv.41. 3. The verb cyav governs the ablative: sargramac cyavate, 1.89. 4. Ablative with adjectives and nouns: bhrasto vapi pathah, 1.148; yatndd yuktah, ii.109, vyadhibhyah parimoksam, 11.14; aribhyo bhayam, 1.118. : 5. The temporal ablative: tryahac chucih, iii.7, 15; smrtam eva tasya syat sanmasat, iv.98. 6. In the following instances the ablative carries the sense of the temporal instrumental: ekahal labhate vittam dyahat siddhim anuttamam, i.157; tapasvinam saptaratraj jayet, 111.84; tryahat siddhim niyacchati, iv.72. ` (f) Genitive The genitive can, rightly, be regarded as the most living case, since it replaces almost all other oblique cases in the Revidhana. 1. Genitive with verbs: brahmanasya phalam yacchanti, 1.7; cak- 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 136 VEDIC TANTRISM surdivyam hotur dadati sah, i.221, are instances of indirect objects being put into the genitive. Sometimes both the ob- jects are put in the genitive: etat (scil. karma) phalasyasya prayacchati, iii.65. 2. The root prakas seems to take the genitive: bhaktanam tvam prakasase, iii.178. 3. The verb meaning ‘to be pleased with’ governs the genitive: priyate’ sya yamo raja, iii,36. 4. The verb meaning ‘to employ’ governs the genitive: samgra- mam tu prayátasya rājīňaś caitat prayojayet, 11.128; samgra- mam vijigisatah prayoktavyam, iv.15-16. 5. The root ud-yam governs the genitive: brahmanasya rusod- ` yamya, iii.30. 6. Genitive for nominative: agnim prajvalya juhuyad ghrtena brahmano yadi, ksatriyasya tu tailena sarsapena visam api, iii. 89, is an instance in which the nouns of the second hemistich, introduced by yadi, are put in the genitive instead of the nomi- native. 7. Genitive for accusative: palasasamidham...hutasane...hutva, 1.31; gutikanam...hutva, 1.34; jaticampakarajarkakusumanam ...hutva, 11.36; raktanam tandulanam...hutasane hutva, 1-50; puspanam samidham caiva, hutvā 11.53; brahmanasya rusody- amya, iii.30; etat phalasyasya prayacchati, iii.65; khadirinam hi samidham juhuyát, iv.50; yavanam tu ghrtaktanam...juhuyat, iv.105. 8. Genitive for instrumental: trtiyam ca tayoh saha, i.22; na ca sadhyo’ si kasyacit, iii.179; japyam eva syat samgramam abhi- gacchatah, iv.16; tatrasya bhojaniyam syat, 1५.83. 9, Genitive for dative: siddhasyas ca tapomiilah Sraddadhanasya kurvatah, 1.4; brahmanasya phalam yacchanti, 1.7; gandharva- psarasam api, 1.24; tatha visnoh, 1.25; agnir vratdnte’ syopatis- thati, 1.82; durge pathi prayatasya nasyaribhyo bhayam bhayet, 1.118; juhvatas tat prasamyati, 1.51; hutvà tu prthag etasam, 1.70; samgramam tu praydtasya rajfiascaitat prayojayet, ii.128; pürvahne japato nityam arthasiddhih para bhavet, ii.167; etat phalasyasya!* prayacchati, 11.65; svastyayanam snatakasya vid- hiyate, 11.70; strinam samyananam caitat pumsam api vidhiyate, 16. phalasyasya=phalam asmai. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS LANGUAGE AND COMPOSITION OF THE RGVIDHANA 137 dvesyam tu jñātinām eva, iii.111-112; kartavyo’ tra tatha yagah somagandharvavahninam...apsarasam...devapatninam ratipra- dyumnayoh tathā, iii.121-122; agnau kriyavatàm devo divi devo manisinam, pratimásvalpabuddhinám yoginam hrdaye harih iii.151; bhaktanam tvam prakāśase, iii.178; sa sa kamah sam- rddhah syac chraddadhanasya kurvatah, iii.213; hotur dadati, iii.221; athdsya varad@ devi ratrir bhavati, iv. 26; samgramam vijigisatah, prayoktavyam tu $ucinà, iv.15-76. 10. Genitive with adverb: tayoh saha, 1.22. 11. Elliptic genitive: tad vratasya mahatmanah, 1.83. 12. Genitive absolute: nasya ka$cid avadhyo’ sti japato juhvato' pi và, ii.20; tasyabhicaratah saksad angirasa rseh svayam, pra- tyangirasakalpena sarvam tat pratibadhate, iv.40. (g) Locative 1. Locative with verbs: aditye' gnau candramasi vrksagresu ca dharayet, 11,206 2. Locative with adjectives and nouns: tapasyadhyayane yuktah, 1.8; sa müdho gahane pathi, iii.57; nitya-naimittike kamye tri- " taye tu parayanam, 11.26. 3. Locative for accusative: yatrecchej jatavedasi, 11.79. 4. Locative for instrumental: sakhidaresu sarhvasan, ii.152. 5. Locative for ablative: bhayam casya na vidyeta naditiracares- vapi, ii.6. 6. The locative absolute is fairly abundant and calls for no re- - mark. But the following is an instance of a locative absolute partly replaced by the instrumental patrai$ ca puspais ca pha- lai$ ca toyairakritalabdhai$ ca sadaiva satsu, 11.29. B. Compounds Under this head, I give some examples of peculiar compound formations or loose construction with compounds: ndrinarago- Santi, 1.97; indranyà krtasamvadam, iii.119; priyanguvatanaganam kasayodghrstakesaram, iii.123; nyayaklpta, iii.192; akritalabdha, iii.229; bhaktyaikalabhya, iii.229. C. Verb (a) Tenses The use of the tenses is regular, but following are some of the CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 138 VEDIC TANTRISM noteworthy features. The causative forms are sometimes used for simplex: jyotsnari...anusevayet, ii.185; sarasvatim carcayeta, 111 17. As in the classical Sanskrit, there is no distinction between the imperfect and the perfect. The latter!” is the least frequent of all. The only example of an aorist is that of an augmentless one, used with prohibitive particle ma: ma bhiid asya pariksayah, iii. 184. The periphrastic future occurs once: prayanakalo bhavita, iv.27. (b) Modes The optative occurs with about 109 roots giving about 150 forms, while the imperative occurs with about 5 roots giving about 6 forms. The precative occurs twice: indram stüyat, 1.91; isanari tustityat 1.97. The latter form appears to furnish a rare example of a perfect precative. (0) Periphrastic verbal expressions The periphrastic verbal expressions, involving the use of future participles with the optative forms of as is, on the whole, regular: Japyam eva syat, iv.53, 76; tatrasya bhojaniyam syat. iv.83. The simple future is expressed by means of a desiderative adjective with asmi: vivaksur asmi, 1.1. In yah karoti sahasram syat, iii.137, we seem to have a periphrasis consisting of a finite verb karoti with the optative form sydt taking the place of an auxiliary. (d) Verbal Compounds Some rare verbal compounds are shown under this heading. In some cases the prefixes affixed to the roots are clearly pleo- nastic. Examples are: sampracafayet, 1.39; pracafayet, 1.49; । samprakalpayet, 11.95; iii.113; iv.47; adhigacchati, iii.104; upod- dharet, iii.126; pratimuiiceta, iv.37. The following compound verbs are also noteworthy: prasnam krtva (prstva), ii.171; curnam krtva (curnayitva), iv.84). D. Sentence-Construcion Usual freedom is observable in sentence-construction, though irregularities in the construction are less frequent. 17. An instance of a perfect in the Berlin edition (Be Ed i.20.2-La Ed 1.107) is due to Dr. Meyer’s emendation. Another instance (Be Ed i.24.3- La Ed i.132-Cr Ed i.130) seems to be a corruption. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS LANGUAGE AND COMPOSITION OF THE RGVIDHANA 139 1. Abnormal constructions: apo histheti siktar tu Suddhavayto'- ghamarsanam, Sarivatyah svastimatyas ca pavamanyas tathaiva ca, i.16; na rajasvalayà narya patitair nantyajair nrbhih, na deva- brahmanadvistair nacaryagurunindakaih, 1.20; yatatmano’ pra- mattasya dvadasaham abhojanam, i.39. No finite verb seems to occur in the above examples. 2. Peculiar constructions: upalabhya param brahma gatim jhatva bhavec chucih, iii.204; grhitarh yaksmana darbhan grhitvà sam- sprsan japet, iv.81; khadirdni ca kasthani ciirnam krtvà saham- bhubhi$ Sodhayita rasari caisam, 11.84. 3. Faulty constructions: yasyas tu gor gomayena gutikanam sahasrasah hutya tam gam avapnoti, 1.34; japann imam riri viprah stri va$am sadhigacchati, iii.104. V. Vocabulary At the beginning of this chapteris, I have pointed out afew instances of Prakritisms and Vedisms. Still a fair number of Vedic words remain. They are: ajasva (=Pisan), 1.22; ahanasya, iii.126; rtavrdhau (= Mitravarunau); ii.22; gharma, i.126; nicrt, 1.73; babhru (=Soma), 1.22; rapas, i.38.126; 11.15; ripra, 1.128, 132; ii.172, 183; Sukra (adj.) iv.126. The most remarkable feature of the Rgvidhana vocabulary lies in the desiderative formations. The following desideratives occur in the Rgvidhana. Adjectives: vivaksu, i.l; mumiürgu, 1.108; sisadhayisu, 1.120; titirsu, ii.7; uttitirsu, 11.136; prepsu, iii.195; ariradhayisu, iv. 137. Substantives: titiksa, i.7; jugupsita, 1.147; jijitasana, 111.205; ipsita, 111.224. Finite Verbs: tustiisyante, i.5; cikirsati, 1.142; titirsati, 11.8. Participles: ipsant, i.114; @ruruksant, iii.43; vijigisant, iv.75. Yet another feature of the Revidhana consists often in the repe- tition of the same phrases and idioms. Though examples of such repetitions can easily be multiplied, but a few given below:— sa sa kamah samyddhah syat, 1.12; 111.213. 18. Vide Supra p. 127. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 140 VEDIC TANTRISM grhams cdpnoty anamayan, i.69, 95, 127. Sirasa dharayet, 1.80; 11.69; 111.87 ; iv.92. grahyam atyantayatnena, iii.191, 216. na pasyec chrunuyan na ca, iii.197, 200 The following are the rare and peculiar words that occur in the Revidhana: amsutejas, iv.24; atistava, i.132; anandhatd, i.106; astaga, 1.93; ayus (ayusya), iii.43; indrajala (adj.), iv.116; rsi (arsa), 1.67, 90, 124; iii.80, 82, 104, 109, 188, 198, 212-213; iv.16. 34-36; Krsnajaya, 111.107; kruddhabhicarita, iv.30; dravina mean- ing ‘possessing or bestowing wealth’, ii.11; pratibhakarya, i.119; bhasmahoma, ii.42; bhumipasa, ii.149; Sunasepha (Saunasepha), 1.90; sayojya, iv.45; sárvabhaumam (sarvabhiimyam), ii.41; sau- bhatrkarana, iv.123; smrta (smrti), iv.98). A comparison of some of the irregular forms and usages, cited in the different heads above with the list of irregularities in the Brhaddevatà given by Prof. Macdonell, shows conclusively that the Rgvidhana stands on an equal footing with the Brhaddevata in all respects. VI. Metre The Revidhana is composed for the most part in the Anustubh metre except for some eight stanzas—occurring mostly in the First? and the Fourth?! Adhyayas—with different metres. The following remarks are based entirely on the text as constituted by me. At the outset, I may state that the Anustubh in the Revidhana is essentially of a later type than the Anustubh stanzas of the Grh- yasütras,?? and this is shown by the fact that the posterior pada of each hemistich ends iambically,? whereas the second foot of the prior pada is ~ — — ~ in 1237 cases out of a possible 1472. The remaining 235 cases show a much greater variety of form than is allowed in the classical s/oka, the two epics beingexcepted. There 19. Brhaddevata, Part I, intro. pp. xxvi-xxviii. 20. Rvidh i.l, 5-7. 21. ibid., iii.224-225, 229-230. 22. Oldenberg, Grhya Sütras, Part, II (SBE 30), pp. xi-xiv, XIX, xxxv-xxxvi. 23. Exceptions are: i.59d; ii.11b, 22b(hyp.), 28b; iii.126b; iv.57d(hyp.). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS LANGUAGE AND COMPOSITION OF THE RGVIDHANA 141 are a dozen’ instances of Anustubh padas, when they form the first half of a line, consisting of nine or ten syllables. In 69 cases? the prior pada ends in ~~. I have arranged them below in the order of frequency, and further distributed them as follows: 1. 2. 6. Schema: ~ ~~ —,——-—u-:5 Schema: ~~ ———,~ ww :8 +6 with caesura after the sixth syllable. Schema:— ~v — —,— vw :8 +5 with caesura after the fourth syllable. b Schema: Tmo: 6 +4 with caesura after the fifth syllable. +3 with caesura after the sixth syllable. : . Schema: — — — — —,— = :7 +2 with caesura after the fourth syllable. +1 with caesura after the sixth syllable. . Schema: TTT Ss ES] +4 with caesura after the fourth syllable. Schema: v —— re vv :1 Schema: ——— vv = : 1 Schema: moo Y : 126 +1 with caesura after the fifth syllable. In 56 cases? the prior pada ends in — — ~ = . There are five forms distributed as follows:— Sc hema: uo, :12 +8 with caesura after the fourth syllable. 24. ii.100c, 130c, 136c, 179c; iii.54c, 71a; iv.57c, 88c, 93a, 1120, 127c, 134a. 25. 1.11, 230, 40c, 41c, 46c, 52c, 71a, 77a, 113c, 114a, 114c, 115a, 1150 129a, 1380, 159c, ii.4c, 52c, 69a, 71c, 72c, 74a, 94c, 106a, 153a, 159a, 180c, 186a; iii.7a, 10a, 16c, 190, 25a, 32a, 59a, 57a, 67c, 77a, 90a, 116a, 120a, 1200, 1280, 153c, 1560, 156a, 1720, 199c; iv.21a, 37a, 41a, 44c, 450, 50a, 550, 62a, 726, 73a, 74c, 76a, 79a, 93c, 98c, 99c, 102a, 104c, 112a, 131c; Phalasritu, 6a. 26. The last two forms are very rare even in the Mbh. vide Hopkins, op.cit., p. 236. 27. iila, 519, 56a, 56c, 101c, 133a, 134a, 135c, 152c; ii.7a, 15c, 246, 56c, 1740, 750, 79a, 96a, 105c, 109c, 127a, 141a, 147a, 1820; iii.30c, 310, 41c, 70a, 85c, 88c, 91c, 93a, 98a, 111c, 101a, 127c, 169c, 187c, 196a, 206c, 219c, 231a; iv.20c, 21c, 27c, 30a, 36a, 66c, 67a, 68a, 82a, 820, 95c, 117c, 121a, 121c; Phalaśruti 11c. i CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 142 VEDIC TANTRISM +6 with caesura after the fifth syllable Schema: ——~ —— ~ v & :8 --6 with caesura after the sixth syllable --5 with caesura after the fourth syllable Schema: — — — —,— ——— :4 +1 with caesura after the fifth syllable Schema: —~ ——, ~~ ~~ :2 +2 with caesura after the fifth syllable. Schema: ~ — — —,— — :1 +-1 with caesura after the sixth syllable. In 39 cases?8 the prior pada ends in — — — ~. There are seven forms distributed as follows:— Schema: — — — — —,—— X :17 Schema: ~ — — ——,— — = :14 +3 with caesura after the sixth syllable. Schema चा SONGS a aa A 1 Schema: TT, TS :1 Schema: ~ ~~ ——,— —X:l Schema: ~ — —— —, —— > :1 In 33 cases? the prior pada ends in — —;— ~. There ‘are seven forms distributed as follows: Schema: — — — —,—.— :8 -++1 with caesurafafter the fifth syllable. Schema: — —— — ~~ 73:5 +! with caesura‘after the sixth syllable. Schema: ——— —,———-:5 +1 with caesura after the sixth syllable. Schema: ~ — — —,—— :4 Schema: ~~ ——,———t:3 Schema: — — —— ——,—-:2 +1 with caesura after the fourth syllable. Schema: ~~ ——,—-_—~ : 28. 1.608, 63a, 960, 101a, 146c; ii.la, 6c, 59a, 60a, 96a, 129a, 134a; 11.80, 110, 50a, 51a, 54a, 59a, 75a, 63, 760, 1144; 1140, 125a, 163a, 1640; 192a; 200, 2012, 202a, 2082, 2180; iv.6c, 180, 23c, 43a, 584, 113a, 125a. 29. 1,170, 59a, 87c, 130; ii.L1c, 34a, 91a, 910, 138०; 11.62, 17a, 66a, 84a, 1036, 159c, 1602, 1920, 193a, 194c, 203a, 217a; iv.33a, 340 480, 55a, 62c 860, 97a, 1146, 1189, 1318, 135a, 142८. : AE ENS CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS LANGUAGE AND COMPOSITION OF THE RGVIDHANA 143 In 13 cases? the prior pada ends in ~ — ~~, These cases are of utmost importance, as they constitute the majority of the forms even in the Grhya Siitras** etc. The classical Sloka, it may be observed, does not favour a prior pada ending in iambus. There are nine forms:— Schema: ~ v — wv, -— FS :3 Schema: —— e, 770८ 32° Schema: SE ज gil +1 with caesura after the fifth syllable Schema: ~~ 7-2 VY —, —'X:l Schema: Joo: Schema: ~ —.— —,———-: 1 1 Schema: — — ——,— ——'x:l I Schema: TTT: Schema: 0 = — ASS 1 In 10 cases? the prior pada ends in ~~ — x. There are seven forms, but all the occurrences are sporadic:— Schema: — — यण) 1५०5० ES 89 Schema: ~~ ——,———X:2 Schema: Tmo :2 Schema: ~~ ——,———-:2 Schema: ~ — ————,—'-X:l1 Schema: — — — vvo i:l Schema: ~ — — —,———x:l1 There remains 3 cases of ending in — — ~ =, viz.:— Schema: — —— ———,——:1 Schema: — —— —————:1 Schema: ~ — — ——,—.—2— :1 Out of the eight stanzas, the first four are Tristubh stanzas™ with four padas of eleven syllables, the last four syllables of which Sean — ~ — =., whereas the previous syllables are dissimilar save in the two stanzas (i.1.6), where the first and the third padas are identical. The Tristubh stanza (i.5) has one twelve-syllable pada, 30. 1.38a; ii.13c, 67a, 87c, 153c; iii.118a, 119a, 158a; iv.25a, 118c, 123c, 125c, 141c. 31. vide Oldenburg, op.cit., p. Xi-xiv, Kik, Xxxv-xxxvi. 32. ii.37a, 172c; iv.1c, 3c, 54a, 56a, 60a, 810, 85a, 89a. 33. iii.97c; iv.52a, 78c. 34. i.l, 5-7. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 144 VEDIC TANTRISM which, however, is not a Jagati-pada, since it has the Tristubh finale. The remaining four stanzas are: two Vasantatilakas (iii. 224, 225) and two Indravajras (iii.229, 230). The large variety of the Anustubh forms together with the inter- püda hiatus and its occasional lapses seem to be conclusive evi- dence of the transitional character of the Anustubh stanzas in the Rgvidhüna. The value of all this evidence linguistic and metrical appears to me to be decisive for, and consistent with, the date assigned to it on other grounds in the next chapter. 35. Cp. Edgerton, Epic Tristubhs and its hyper-metric varieties, JAOS, Vol. LIX, p. 159. Regarding the metre of the Brhaddevata, see Keith, JRAS, 1906, pp. 1-10. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CHAPTER IV AUTHORSHIP AND DATE 1. Saunaka, the author of Rvidh and other Works The known facts about Saunaka are few, but the early exis- tence of a tradition according to which the Revidhana was consi- dered either to be a work of his or at least to contain some of his views on the efficacy of the Rgvedic Mantras, is indicated by several passages of the work. This tradition is further corro- bated by Sadgurusisya in the introductory verses of his commen- tary entitled Vedarthadipika to the Sarvanukramant of Katyayana. The Vedarthadipika was completed about the year 1187 A.D.2 As Sadgurusisya’s statements possess considerable importance, I give here the passage:? Sa Saunako munigato $rüyamano mahayasàh // dvitiyarh mardalam drstvà $ruta-Bhàratasarnhitah / sarmsárábdhimahapota-Visnudharmapravarttakah // ekavirsatisakhasya bahvrcasya maharsibhih / kalpitah kalpitaro’ bhüd Rgveda iva paragah // Sakalasya sarhitaikà Baskalasya tatha? para / te sarhhite samasritya brahmananyekavirhSatih // Etareyarh samasritya tadevanyaih prapürayan / Kalpasiitram cakaradyarh maharsiganapüjitah // Saunakasya tu §igyo’ bhüd bhagavan Aévalayanah / sa tasmàc chrutasarvajfiah siitrarh krtvà nyavedayat // prabodhaparis$uddhyartham Saunakasya priyam tviti / sahasrakhamdam svakrtam sütram brahmanasamnibham // Sisy-Asvalayana prityai Saunakena vipatitam / uktam tat tatkrtam sütram asya vedasya castv iti // 1. Rvidh 1.2, 143; ii.141; iv.122-123, 139. 2. Macdonell, Katyayana's Sarvanukramani, p. v. 3. Max Müller, ASL (Reprint), 1926, pp. 123-24. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 146 VEDIC TANTRISM Saunakiyd dasagranthas tadà Rgvedaguptaye / Arsyanukramanityadya Charhdasi Daivati tatha // Rkpadayor Vidhàne ca^ Barhaddaivatam eva ca / Pratigakhyath Saunakiyarh smartarh dasamam ucyate // Sa sütradasakam jilatva tadà sakrtagotrajiiah® / Saunakasya prasádena karmajfiah samapadyata // Katyayanamunir mene trayodasakam atra tu / Saunakiyam ca dasakar tac chisyasya trikarh tatha // Sadguruéisya ascribes the following ten works to Saunaka. They are;— 1. the Arsanukramani; 2. the Charidonukramani; 3. the Devatanukramani, 4. the Anuvakanukramani, 5. the Sukta- nukramant, 6. the Rgvidhana, 7. the Padavidhdna, 8. the Brhad- devatà, 9. the Rkpratisakhya, and 10. the Smarta work. The manuscripts of the Devatanukramani and the Siiktanukramani are no longer extant, though some quotations from the former work are embedded in the Vedarthadipika to the Sarv (1.165). All other eight works are either published or known to exist in the manu- scripts only. Dr. Meyer? alleges that the tenth work, which that scholar equates evidently with the Smaàrta-sütra, is said to have been des- troyed by Saunaka himself. This is incorrect in view of the fact that the stanza which alludes to the alleged destruction of the Sütras composed by Saunaka actually precedes the stanzas which enumerate the ten works of Saunaka and as such the tenth work could not have been destroyed. Further on, we are told by Sad- gurusisya that Katyayana mastered the thirteen works: the ten works of Saunaka and three works of Asvalayana. Prof. Max Müller asks us to believe that “Saunaka’s Srauta-sütra could not have been destroyed at the time of Katyayana."" But this is unneces- sary in view of the following facts. First, we have some references to Saunaka as an authority on the DharmaSastra.8 Secondly, had 4. Mss.read vidhànena and Prof. Max Müller's above conjecture is correct. 5. Mss. read sakrtagotrajah. Prof. Max Müller's conjecture sakrtagotra- jfiah or vyakrtagotrajiiah is not at all happy. It is metrically defective. Possibly the correct reading is Sarhkrtyagotrajah. 6. Op.cit., intro. p. ii. 7. Max Müller, op.cit., p. 122. 8. Kane, HDS, Vol. I, pp. 132-23 and the footnotes thereon. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS AUTHORSHIP AND DATE 147 Sadgurusisya meant the tenth work to be a Satra one, then he would have, of course, used the word sautram in the place of smartam. Thirdly, the use of smartam in its eymological sense may refer to some Smrti attributed to Saunaka. That the extant Sau- naka-smrti cannot be a work of Saunaka is amply clear from its contents. It mentions a very late work like the Prayogapürijata.? I have the following suggestion to make on this difficult problem. The word Saunaktyam in the com. of Sadgurusisya can refer to the well-known work of that name and if this identification is correct, then the term Smàrtam can refer only to the work Saunakiyam attributed to Saunaka!? with which Rvidh has fourteen full stanzas and about twelve hemistiches in common. It is, however, to be noted that Saunaka is a generic name and as such it is impossible to say who the author really was. The expression "Saunakàya namah” occurring at the end of some of the manuscripts is totally misleading and it may lead one to sur- mise that Saunaka, to whom the invocation is addressed and the composition of the work is ascribed, cannot be its real author. But such a view is untenable in view of the fact that the above expression is not found in all the manuscripts and its very exis- tence in the archetypal manuscripts remains probematical, if not doubtful. Moreover, it can as well be ascribed to the copyists of mss. k As is well known, Saunaka himself is cited as an authority in the Rvidh. Other authorities quoted are: Rsya$rüga (iii.142, 148), Kusika (ii.20,66), Kausika (ii.57), Narada (111.230), Manu (iv.121), 121), and Visnu-kumàra (11.230). There is one circumstance about the authorship of our work that needs to be noted. Asa rule, the authorities are cited in connection with some peculiar efficacy of the Mantras or of the procedure, as the case may be, but Visnukumara alone claims that the arcavidhi of Visnu i.e. Purugasuktavidhana was composed by him after going through a similar work ‘declared by Narada’.12 Two explanations are possi- 9. Ibid., p. 642. 10. Saunakiyam (T.S.S., No. CXX), p. i. 11. vide Appendix B. 12. Ityevamuktah purusasya visnorarcavidhirVisnukumara-namna I muktyaikamārgapratibodhanāya drstva vidhanarh tviha Naradoktam Il Rvidh iii.230. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 148 VEDIC TANTRISM ble, viz. that Visnukumara can be a personal name either of Saunaka, as the latter name is clearly patronymic, or of the aut- hor of the Purusasiktavidhana. The second alternative appears more reasonable than the first one which wholly depends on a fortuitous circumstance. Of this, however, further on. One thing is certain, the author of the Brhaddevata—whoever he may be, either Saunaka himself or a teacher of his school, as Prof. Macdonelli? puts it—has to be regarded as the author of the Rgvidhüna also. This conclusion is based on the following facts. First, the Revidhana shares two and a half stanzas (exclusively of the frequent identity of diction) with the Brhaddevatd. Secondly, the Revidhdna mentions Stutyadayah!* in a casual manner, where- as the Brhaddevata illustrates them!5 with quotations and same is the case with terms like dhanasyd, sauparnani, etc. The first sec- tion of the Rgvidhāna has purposely, been, made short and con- cise in order to avoid repetition of the matter already dealt with in the first chapter of the Brhaddevata. Thirdly, the linguistic facts!® conclusively prove that they are the composition of one author. 2. Date of the Rvidh This presents considerable difficulty, as the problem of the date is closely connected with the problem of earlier and later strata “in the extant Rvidh. However, an attempt is made in the follow- ing pages to record evidences, both external and internal, bearing on the problem of the date and while examining the internal evi- dence, I shall take up the problem of earlier and later strata and other allied problems. First, the external evidence may be taken up. The earliest refer- ence to Saunaka as the author of the Rvidh occurs in the Vedartha- dipika of Sadgurusisya, and for fixing the date of the Rvidh we need not consider any evidence after the twelfth century. That the complete Rvidh as we have it today, cannot be later than the 13. Brhaddevata attributed to Saunaka, intro. p. xxiv. 14. Stutyadayo ye vikarah pradis{as tatharthvada rksu süktesu caiva | Rvidh 1.50. 15. BD, i.35-39, 46-58. 16. See Chapter III pp. 127-144 above. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS AUTHORSHIP AND DATE 149 eight century A.D. follows from the fact that it was made to serve as the basis for the parallel or abridged versions of the Visnudharmottara- and the Agni-puránas. Allowing a certain period for the Rvidh to obtain recognition, we may set the lower limit at the fifth or the sixth century A.D., when the text of the Rvidh attained more or less the present form. But we can go still fur- ther back and can say with some amount of certainty that, with the exception of the sections containing Smrti and Tantric topics which were undoubtedly added during the early centuries of the Christian era, the Ur-Rgvidhana was anterior even to the Sarvanu- kramani of Katyayana. As is well known, Katyayana had before him the ten works of Saunaka and that the Rvidh being one of them naturally assumes prominence, as it may, perhaps, be the source from which Katyayana drew his inspiration. The words ‘rgvidha’ and ‘rgvidhana’ occur in the Baudhayana- Dharmasiitra (1.7.10) and they are translated as “‘rik-shaped pas- sage" and “a prescription consisting of a rik” by Dr. Bühler. The commentator explains neither rgvidha nor rgvidhana, but refers to the Taittirtyaranyaka (1.7.1) which, according to him perhaps, is the passage intended by Baudhayana. Prof. Max Müller states that “the term Revidhana is mentioned in the Taitti- riyaranyaka."" As a matter of fact, that terms does not occur in any edition of the TA printed so far and it appears to me that Prof. Max Müller was possibly led away by the commentary on the Bau Dh Su. I can state this much that the question whether the term 'rgvidhana' refers to the well-known work of that name or merely “a prescription consisting of a rk" may be open to discussion but the fact remains that Baudhayana knew some work or works dealing with the ritual employment of Rks. This evi- dence is valuable for us, as Baudhayana has been assigned a date between 500-200 B.C.28 As stated earlier, a greater degree of caution is necessary while utilising the internal evidence for purposes of date. In our attem- pts to distinguish earlier and later strata, we must be guided as far as possible by the parallel or abridged versions as well as by other cognate works of Saunaka, and before proceeding with 17. Max Müller, op.cit., p. 122. 18. Kane, HDS, Vol. I, p. 30. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 150 VEDIC TANTRISM this, we may examine the chapter-divisions of our work. The divi- sion of the Rvidh into four(orfive)!® chapters is unscientific and arbitrary and further it does not represent the original state of things. Before the introduction of additional matter, the Adhya- yas I and II formed the First chapter of the Ur-Rgvidhana and this is proved by the fact that the first Adhyaya of our work ends abruptly and the same topic is continued even to the next Adh- yaya also. That the first chapter of the Ur-Rgvidhana ended with second Adhyaya of the Rvidh is proved by another fact, viz. that the eighth Mandala of the Rgveda is well-nigh over with the concluding stanzas and the subject-matter of the next Mandala is briefly indicated. Likewise, Adhyàyas III and IV formed the second chapter of the Ur-Rgvidhana. These considerations show that there was some rearrangement of the chapters of our work. Now if we examine the Rvidh according to the principle enun- ciated in the preceding para, our results will be as follows: The stanzas 21-56 and 72-78 of the first Adhyaya must be regarded as later additions. The first passage (Sts. 27-56), which enumerates the various penances—mostly from the Manusmrti—and teaches the manner of performing them, interrupts unnecessarily the conti- nuity of the text, and has nothing whatsoever to do with the matter in hand except that one should purify oneself before per- forming any rite. The second passage (Sts. 72-78) on the efficacy of Gayatri verse is suspicious, as that topic is dealt with in the next chapter (1125-62). Among smaller additions in this chapter stanzas 9, 58 and 87 must certainly be reckoned. In the second Adhyaya, there is one longer passage (Sts. 25-62) on the Gayatrimantravidhana which is replete with repetitions of all sorts. This shows that the passage has been tampered with, though some stanzas may be found in the Ur-Revidhana. Other probable additions are stanzas 149-152 on the release from Bhimipasa and on the sins of cohabiting with the forbidden women. The contents of more than half of the third Adhyaya must be considered as later additions. The stanzas 21-33 on the expiation of the Brahmahatya have their correspondences in the Smrti lite- rature. The next long passage (Sts. 79-114) on the Hrdyasükta is 19. Dr. Meyer's Fifth Adhyaya is Vargas 1-3 of Phalaéruti. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS AUTHORSHIP AND DATE 151 exceedingly suspicious, as that passage is strongly reminiscent of Tantric practices which, though common in the Puranas and later works are unknown in the Vedic literature. That the Ur-Rg- vidhana contained few hints regarding the Hrdyasukta cannot be denied in view of the overwhelming evidence of the Brhaddevata®® and the Astadhyáyi. The last passage (sts. 134-230) on the Purusasiikta-vidhana is entirely due to Visnukumara. The Tantric and the Yogic elements, which it contains, are possibly added during the ninth century A.D. or even later. That the Purusa- sitktavidhana did not form part of the Rgvidh prior to the ninth century A.D. is proved by the fact that the parallel versions are completely silent about it, and the omission of such an important passage in these versions can be explained only on the assumption that it did not occur in the text of the Rvidh utilised by these ver- sions. This argumentum ex silentio is, no doubt, inconclusive by itself, but we are happily in possession of another circumstance which proves that the Purugasüktavidhana existed separately be- fore it was incorporated into the text of Rvidh. The Visnudharmot- tara-Purüta has a separate chapter (11.129) on the glorification of the Purusasükta. Moreover, some mss. of the Rvidh have the portion of the Purusasitktavidhana only. Except the name, we do not know anything more about Visnu- kumara. He refers to Narada’s work on the Visnu-worship which, except for some quotations in the Smrticandrikd,? has not come down to us. The Smrticandrika has been assigned a date not earlier than 1150 A.D. Regarding these quotations Dr. Kane states: “From the fact that early writers like Vi$varüpa, Medhi- tithi and Vijiianesvara do not contain a single quotation of Nar- ada on topics other than that of Vyavahara, it appears probable that the quotations on Acara and Prayascitta belong to a later date than the Naradasmyti on Vyavahàra and either did not exist in the days of Visvarupa and Medhatithi or had not attained 20. BD, vii.117. 21. 4.4.96 and the scholia thereon. 22. Cf. Alphabetical List of Mss. in the Oriental Inst. Baroda, Vol. I, pp. 38- 39 (Acc. No. 7378). 23. SC (Bibliotheca Sanskrita No. 44) II. Ahnika kanda, pp. 532-534. 24. Kane, op.cit., Vol. I, 346. 25. ibid., p. 200. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 152 VEDIC TANTRISM canonical authority in those days. These considerations show that the Purusasiiktavidhana belongs to the latest stratum of the Rvidh. Very likely the Purusasiiktavidhana which once upon a time existed separately in some manual of Visnu-worship was incorporated into the Rvidh owing to the fitness of the subject matter. In the fourth Adhyàya the passage on coronation and other related matters (sts. 106-114) is likewise exceedingly suspicious, as it has nothing to do with the matter treated in the preceding and succeeding stanzas. The long peroration after the fourth chap- ter, i.e. Phalagruti, Vargas 1-3 (sts. 1-13) cannot have formed part of the Rvidh is proved by the fact that these three Vargas are omitted in the calculation of the total Vargas of the Rvidh. Its . apocryphal character is self-evident. Before concluding this topic, I may point out that many of the remaining passages, if not most, belong to the earliest stratum of the Rvidh. It lies in the very nature of investigations as the preceding that they are not equally secure at all points. Turning now to the internal evidence, the extant Rgvidhana seems to be much older than the Brhad-(or Jyestha-) Rgvidhana, since the latter work employs mostly the hymns of the tenth Mandala, and further the language of the latter work agrees closer with Pànini's rules than that of the former work. The occurrence of so many irregularities? in the text of the Rvidh proves clearly that Saunaka did not follow Panini’s grammar and makes it very unlikely that he ever knew it at all. The latter fact is very important for, as stated earlier, Panini betrays his acquain- tance with the Hrdyasükta and particularly with the ritual aspect of it. The mere acquaintance with the Hrdyasükta may not prove much. It only shows that Panini knew the Khila hymn attributed to Rsi Hrdya. Though the Hrdyasükta is employed in ceremonies like marriage, etc.,* its use as a propitiatory charm is known only from the Rvidh. In this connection, it is worthwhile to remember that Pánini*? sanctions the form Hrdya to denote a charm used for a propitiatory purpose. This circumstance alone would be sufficient to prove that Panini knew some work which employs 26. See Chapter III above pp. 127-140. 27. AGS, 1.21.7; Pa GS., 1.8.8; 2.2.16; MGS, 1.10.13; 22.10; SGS, 2.4.1; AGS 1.5.11. " 28. 4.4.96. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS AUTHORSHIP AND DATE 153 the Hrdyasükta as a charm and that work cannot be any other than our Rvidh. The pre-Paninian character of the work being thus assured, it remains now to consider the ritual facts and the evidence of metre. The ritual facts of the earlier stratum prove that the rites prescribed therein do not differ considerably from that of the Grhya ones and that a date later than that of the Grhya-sütras has to be assigned to our work. The case is entirely different with the rites of later stratum for, many of the newly-added rites do not belong to the ancient Brahmanical worship, but to the Puranic religion. The metre of the Rvidh furnishes another argument for its high antiquity. For, the large variety of Anustubh forms” support a date not later than 400 B.C., and we shall not be far from the truth if we place the Rvidh between 500-400 B.C. The date, thus arrived at, has the additional support of Prof. Macdonell who assigned a date about 400 B.C. to the Brhaddevata, a work which is also attributed to Saunaka. 3. Matrsünu, the commentator of the Rvidh It is now necessary to say a few words about Matrsiinu, the commentator of the Rvidh. About the home and personal history of our commentator little is known. We know him only from his work which is called Rgvidhanapadapaficika or simply Padapafi- cika by him. Aufrecht*! ascribes the authorship of the Subodha- paíicikà, a Vedanta work, to him. The title of both the works show that our commentator had a peculiar fascination for the word ‘“‘Paficika.’ It may be observed here that the Padapaiicika is not a running commentary which explains every word of the text, but gives mostly explanations of few words or phrases. It dismisses many stanzas which stand in need of elucidation with the remark **Nigadavyakhyatam" or *Nigadam". It should be said to the credit of Matrsiinu that he never fails to give the refe- rences to the Vedic passages referred to in the text. He mentions 29. See Chapter III pp. 140-144. 30. BD, intro. p. xxiii. 31. Catalogus Catalogorum, 1891, p. 448. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 154 VEDIC TANTRISM the following works: Nirukta (folios 5b, 15b, 62a) ;32 Arsanukra- mani (folio 10b); Satatapasmrti (folio 16a); Brahmana (folio 22b); Satapathabrahmana (folio 37a); Brhadrgvidhana (folio 41a), Rah- asyopanisat Brahmana (folio 49a); Bhagavadgita (? folio 50a). In his commentary, he mentions once?? a vernacular equivalent for a Sanskrit term. In all probability, he was a native of Northern India. The Satatapasmrti is, no doubt, a late work. In the pre- sent state of our knowledge we are not in a position to assign a date either to the Satatpasmrti or to Matrsiinu. Originally, it was my intention to include the Padapaficika as an appendix to this work, but continued study of the commentary convinced me that no satisfactory text could be reconstructed from the only extant manuscript. ; 32. The folio numbers refer to the manuscript of the Padapañcikā belong- ing to the Oriental Institute, Baroda (No. 12251) and is listed in the Alpha- betical List of Mss. in the Oriental Institute, Vol. Y, pp. 38-39. 33. Baibhitako nama “‘bahedaka” ucyate (folio 38b). 34. Kane, op.cit., Vol. I, pp. 128-29. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CHAPTER V THE MATERIALS FOR THE EDITION OF THE TEXT 1. The Manuscripts (a) General account of the manuscripts In preparing this edition of the Revidhdna I have utilised three manuscripts of it and a codex unicum of a commentary on the Rvidh entitled Padapaiicika by Mitrsiinu. Besides I have consul- ted all the three printed editions, viz., the first edited by R. Meyer (designated in the Critical Notes as Be); the second edited by V.L. Pansikar (designated in the Critical Notes at Bo 1); and the third edited by Jagadisa Sastri (designated in the Critical Notes as La). Further I have collated carefully the quotations of the Rvidh in Sayana, Sadgurusisya and in the other medieval works like Nitimafijari and Pujaprakasa. It appears that Sayana often cites the Rvidh inaccurately This may have been due to quoting from memory. The manuscripts collated by me are:— (1) Ba: a manuscript belonging to the Oriental Institute, 3aroda, (No. 12042) listed in the Alphabetical List of Manuscripts in the Oriental Institute, Vol. 1, pp. 38-39. (2) Bo 2: a manuscript belonging to the Bhadkamkar Memo- rial Collection No. 84.17 in the Bombay University Library, briefly described in the Descriptive Catalogue of Samskrta and Prakrta Manuscripts by G.V. Devasthali, p. 261. (3) Ta: a manuscript belonging to the Tanjore Maharaja Serfo- 17 Sarasvati Mahal Library and is described at great length in the Descriptive Catalogue of Sanskrit manuscripts in the TMSSML, TMSSML., Vol. III, p. 1244. It was previously listed by Burnell.* 1. Compare, for example, Nasya syad annajo vyadhir visam apy amrtam bhavet, RV (VSM), Vol. I, p. 1095 with Rvidh i.146. 2. Classified Index to the Sanskrit Mss. in the Palace at Tanjore, 1880, p. 5. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 156 VEDIC TANTRISM (4) Cm: a manuscript belonging to the Oriental Institute, Baroda (No. 12251) having only the commentary of Matrsinu on the Rvidh and is listed in the Alphabetical List of manuscripts in the Oriental Institute, Vol. I, pp: 38-39. (b) Detailed description of the manuscripts Ba Contents: the Rvidh in the longer recension. The work is divided into chapters (Adhyayas) and sections (Vargas): Adhyaya I has thirty-one sections; Adh. II thirty-five sections; Adh. III forty- three sections; Adh. IV twenty-seven sections and is followed by the Phalaéruti having three sections. The text is bounded on both sides by double red lines. Corrections are often noted in the mar- gin against the line of the text preceded by a number of the line, where corrections are to be made. The transposition of either words or syllables is indicated by the use of numerals one and two written directly above the words or syllables to be transposed, the number one being written above the word or syllable to bebrougbt in front. The manuscript is neat, accurate and is somewhat the best among the manuscripts belonging to the longer recension. Size: 10" x 4-3/4" Material: Paper Folios: 49 Character: Devanagari Date: on folio 49a: Samvat 1648 varse Karttika vadi 5 Bhaume Scribe: adyeha $risüryapure / Parn? / (Sic) nyayaliyat / Gadā- dharena likhitam // kalyanam brüyat // (Sic) duve Sàmmalata. Kika Laghuviraji pathanarthar ca / Duve Sri Gadadharani pusti- kate sahi // He seems to have taken great pains in copying the : manuscript, for he gives the customary precautions: (sic). Tailad raksej jalad rakset $rathalabamdhanat / Parahastagata rakset evar vadati pustika // Bhagnaprsti kati.... The names of the owners are given on folio la as: Duve Sammalakasya Duve Kahanajikasya Peculiarity of spelling: The medial diphthongs, e, ०, ai and au are CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION 157 not written above the line, but with perpendicular strokes at the side of the consonant as the following examples from the folio 10 illustrate: स्वयंभुवे = स्वयंभाव विश्वगोप्त्रे = faama ada = ताथेव शौनकः = शोनकः Another peculiarity is: q with at is written as षम ; e.g. folio 1b: विविधा is written विविष्म Bo 2 Contents: The Rvidh in the shorter recension. The work is divided into chapters (Adhyayas) and sections (Vargas): Adhyaya I has thirty-one sections; Adh. II thirty-five sections; Adh. III forty-three sections; Adh. IV twenty-seven sections and is fol- lowed by the Phalasruti having three sections. Size: 8-1/4" x 4" Material: Paper Folios: 52 Character: Devanagari Date and Scribe: Not known. It is a very neat and beautifully written manuscript. It has a modern look. Ta Contents: The Rvidh in the shorter recension. The work is divided into chapters (Adhyayas) and sections (Vargas): Adhyaya Ihas thirty-one sections; Adh. II thirty-five sections; Adh. III forty-three sections; Adh. IV twenty-eight sections. Jt may be stated here that the section twentyeight of the Adh. IV is really same as the first section of the Phalasruti while the remaining two sections of the Phalasruti are omitted. The total number of the sections are given as 136 in the colophon. Evidently the section twenty-eight was considered as not belonging to the Adh. IV and hence omitted in the final calculation. As the original of the CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 158 VEDIC TANTRISM manuscript, kept in the Tanjore -Maharaja Serfoji’s Sarasvati Mahal Library is not ordinarily lent out, I had no other alter- native but to request the Secretary of the above institution to supply me with the transcribed copy of this manuscript copied in the year 1921. The copy was hopelessly bad, though it was checked and corrected in red ink by a different hand. Size: Not known. But Burnell? described it as D (8-3/4 x 3-3/4") Material: Paper Folio: 35 Character: Devanagari Date: (sic) Sri samvat 1694 varse Bhadravadi // sarhvat 1693 varse bhadrapadamase Krsnapakse 11 ekadasi tithau somavasare Scribe: (sic) adye sri Vrddhanagaravàstavyarh àbhyantaram nāgarājñātiya yajriika sri Somayacittam mahayajiikasri 6 //Nana- sutamatayajilika Sri 6 Ràghavasünunà likhitam / $ubham astu/ Kalyanam astu // Tailad raksej jalad raksed raksec chithilabandhanat / Parahastagata raksed evarh vadati pustakam // yajfiikasri 6 Nanasuta yajfiikasri 6 Raghavasünunà Brhaspatike nyajya khitva àcaryasri 6 Purusottamasuta à o ériyajfie Krsnar- yena pradatta // sri Avimuktapárásyàm lysitva // Srir astu Kalya- nam astu // The owner is not known; but the place of its origin can be Benares. The last line as emended by me will read: Sri Avimukta Varanasyarh likhitva // Srir astu // Kalyanam astu // Peculiarity of spelling: Not known. Cm Contents: The commentary entitled Padapaficika by Matrsinu on the Rvidh. Except for the four verses from the Rgvidhana in the beginning it contains only the commentary and no other manuscript is known to exist. It can be regarded as a codex uni- cum. The Padapaíicika is also divided into chapters (Adhyayas) and sections (Vargas). It is carelessly written and full of mistakes 3. op.cit., p. 5. ००0. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION 159 and lacuna. The total number of verses in the Rvidh are worked out on folio 1 a. Size: 8-1/4" x 4-1/4" Material: Paper Folios: 63 Character: Devanagari Date: sarh // 1887 na phalguna suddha 13 gurau likhitam Scribe and Owner: Not known. Peculiarity of spelling: It has preserved the old forms side by side with the new ones and hence can belong to the period of transition. It has a modern look. 2. Printed Edition or Translation Berlin edition (designated as Be) The editio princeps of the Rgvidhana was brought out by Dr. R. Meyer and published at Berlin, 1878. It was offered as a Doc- tor dissertation. The text constituted by Dr. Meyer with the three available manuscripts—all of them kept in Berlin—is not valu- able from the critical point of view for, besides corrupt readings,4 it has many spurious stanzas which, at best, could have been rele- gated to the critical notes. Dr. Meyer often emended and re- arranged the text against the manuscript authority. The follow- ing is the list of emendations carried out in his text of Rvidh by Dr. Meyer (1) Vidhànàni (for vividhàni) i.12; (2) trivrta (for tri- . vrtà) 1.53; (3) sa nigacchati (for sarhniyacchati) i.103; (4) jagau (for garbhe) i.105; (5)’ ripram (for ripram) i.128; (6) apabhagnan- tam (for apabhagnar tam) 1.15; (7) rtavrdhau (for rtavrtau) ii.22; (8) vardhapayet (for varsipayet) ii.41; (9) abbrahma (for abrah- ma) 11.54; (10) phalalaja (for phalalaja) ii.71; (11) nispidyanniva (for nispisanniva) ii.89; (12) bibhetu (for bibheta) ii.105; (13) japtvà (for tvetam) ii.119; (14) ajavikam (for ajavikan) ii.146; 4. (1) abhyupayat, 1.21; 71.80; (2) tatah svaram, i.169; (3) sottaram; 1.3; (4) naditiracaresvapi, 1.6; (5) ripundsanah, ii.172; (6) Tcarhscaiva, iii.13; (7) Khadire sussamiddhe, iii.78; (8) pradaksinyam, iii.167; (9) yatam, 1ii.174; (10) झाला vagyatah, iii.193; (11) virudhaih iv, 59; (12) brahmanagnir iti hutvà, 1v.8.8. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 160 = VEDIC TANTRISM (15) vivestitah (for vicestitah) ii.148; (16) lubhyet (for lupyet) nu 159; (17) vajrinah (for vajrinam) ii.170; (18) japato* nnàni (for japato' trasti) ii.171; (19) dvrcenaiva (for dvrcenaitya) 11.183; (20) gudam (for gurum) iii.87; (21) vai (for va) 11.90; (22) dipta (for diptam) iii.92; (23) pratikrtih (for pratikrtim) iii.92; (24) svam (for sa) iii.92; (25) jayaścaiva (for japeccaiva) iii.112; (26) indrà- nyah (for indranya) iii.119;(27) abhimantryeha (for abhimantrya hi) iii.124; (28) vipravrajinim (for vipravadinim) iii.126; (29) ās- thàpya (for āsthāya) iii.131; (30-31) dvitiya stri (for dvitiyàrn strim) iii.147; (32-33) padmam (for padam) iii.194, 195; (34) abhi- jijfiasanat (api jijňāsanāt) iii.205; (35) bhisak (for dvisat) iv.3; (36)japen (for japan) iv.19; (37) hitvà (for hatva) iv.20; (38) prati- muficeta (for pratimucyeta) iv.37; (39) angiraso' pyrseh (for angira apyrsih) iv.40; (40) rsim (for rsih) iv.42; (41) prayas (for praptam) iv.44; (42) yanna pànam (for yo’nnayalam) iv.47; (43- 45) patam (for patham) iv.56, 61, 64; (46) puspyanti (for puspa- vati) iv.93; (47) abhisificeta (abhisicyeta) iv.106; and (48) prayan- tà (kurute) Phalasruti st. 10. In the second chapter he had -re- arranged the text twice: the first after st. 10ab and the second after st. 78ab. Hence a critical edition of the Rgvidhana professing to represent the archetype as closely as possible, and based on the manuscript material hitherto not utilised is therefore still a desi- deratum. Further, Dr. Meyer has adopted the longer recension of the Rgvidhàna, as I shall presently show, does not represent the original text of the Rvidh at all. Bombay edition (designated as Bo 1) This was published by V.L. Pansikar in his edition of the Rg- veda (1930). It is printed in pp.47-66 of the above work. The editor is completely silent regarding the manuscript or manus- cripts utilised in the publication of it. Though the text is a defi- nite improvement upon that of Dr. Meyer’s, still it abounds in misprints, wrong transposition of hemistiches and stanzas. Fur- ther, the editor has taken the full liberty to correct the text with assigning any reason whatsoever.5 The text agrees with the shorter recension. 5. Bo 1 alone reads mahisth whereas all manuscripts read mahisyah (Rvidh 11.35). CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION ; 161 Lahore edition (designated as La) This is only a transliterated edition of Dr. Meyer's text of the Rvidh in Devanagari characters. It was reprinted from Oriental College Magazine, Vol. XVI, No. IV, 1940. The editor has wrong- ly transcribed few words and the text abounds in misprints. The editor has given pada-index of all the stanzas in the Rvid and he has added another index of the Rgvedic hymns referred to in the Rvidh. Unfortunately, the editor has given wrong references at places." This edition was occasionally consulted by me. Translation of the Rgvidhàna It is truly unfortunate that a person of the eminence of Dr. Gonda should have brought out a translation of the Revidhana® based mainly on the text of Dr. Meyer, when a new critical edi- tion based on the new manuscript material could have rightly been undertaken along with a translation. Dr. Gonda assures us that he had consulted three more manuscripts designated by him as D, E and F, and states that “the collation of the three English manuscripts has not brought to light many new data of impor- tance."? But his long array of critical notes! appended to his translation belies his above statement. His translation, on the whole, is inaccurate and at times absurd. I have shown the in- accuracies of his translation in the exegetical notes. 3. Relationship of the manuscripts: two recensions The manuscripts fall into two distinct groups. Bo 1, Bo 2, and Ta form one family group and Ba, Be, and La the other. We 6. (1) margalacarya- (for mangalacdra-) i21; (2) sarhnipatakam (for sarhnipatikam) 1.52; (3) transp. yani and jagau i.105; (4) $ráddha kalesu (for Sraddhakale tu) i.109; (5) mitabhün (for mitabhuk) ii.27; (6) caksupati (for cakhupati) 1.74; (7) omit agna ii.25.5 (Meyer); (8) vàcam (for vasam) ii.172; (9) vyamocayet (for vyamocayat) iii.27; (10) hinam (for hinam) iii.85 H (11) bhaksam (for bhaksyam) iv.13; (12) Sarvapràyascita (for sarvaprayascitta) 1४.34; (13) bahupaniya (for bahupaniya-) iv.93; (14) pura (for purah) iv.96. 7. Cp. RV (VSM), Vol. IV, p. 917. 8. Rgvidhana, English translation with an introduction and notes by J. Gonda, 1951. पु 9. ibid., p. 7. 10. ibid., pp. 127-129. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 162. VEDIC TANTRISM may, for the sake of convenience, call them X and Y. The former representing the shorter recension and the latter the longer one. The differentia between the two recensions lies in the fact that the latter recension has more than the usual number of Slokas in some Vargas and thereby it is considerably longer than the for- mer. It may be mentioned here that in both the total number of Vargas do not defer and what more the figures indicating the end of the Vargas occur at the same place. The conspectus of the Slokas in the Vargas of the Rvidh (Appendix A) gives, no doubt, a fair idea of this intricate problem. Coming to the shorter recension we find that Bo 1 and Bo 2 agree in most particulars, but there are minor differences between them. One thing is clear: neither can be a direct copy of the other and both must be traced to a common source, i.e. sub-group X. The affinity of the manuscripts comprising this sub-group X is documented by a mass of readings common between them. A few examples will suffice. 1.7 Bo 1, Bo 2 vividhà: rest vidhina 1.9 Bo 1, Bo 2 vaisyali sadrah: rest vaisyasudrau 1.28 Bo 1, Bo 2 vidhim: rest vidhih 1.49 Bo 1, Bo 2 isyan: rest istan This affinity is found not only in the matter of concordant read- . ings but also in the matter of additional spurious passages which are peculiar to these manuscripts. I may now cite some readings which Bo 1 Bo 2 share with Ta. 1.36 Bo 1 Bo 2 Ta evam etat: rest etam eva 1.63 Bo 1 302 Ta soccair: rest uccair 1.75 Bo 1 Bo 2 Ta Satruvinasini: rest Satruvinasant 1.140 Bo 1 Bo 2 Ta na canye: rest tathanye I may state that Bo 1, Bo 2 and Ta also exhibit numerous differ- ences in their readings: e.g. 1.9; 22-23; 26; 28 etc. These agree- ments and differences show that while Bo 1 Bo 2 and Ta are akin, their text is not identical. As a matter of fact, Ta does not have the additional spurious passages which areeither peculiar to Bo 1 Bo 2 or to the longer recension and hence it is the shortest as well as less spurious text of the Rvidh which we possesses. Now coming to the manuscripts representing the longer recen- sion, we find that Ba has preserved the text in a much better form than Be. The latter contains additional matter which is not found CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION 163 in Ba, nor in the shorter recension, nor in any manuscripts of the Rvidh except in some of the Berlin mss. La being a transliterated copy of Be is not valuable from any point of view. The position of Cm is rather elusive, for the commentary of Mátrsünu is a concise one, and as it is unaccompanied by the text—except, of course, the first four verses—hence we cannot state with any degree of certainty as to which recension it origin- ally belonged. The general trend of the commentary is towards the shorter recension. ) The following stemma summarizes my conclusions about the relation of the manuscripts to one another: | Archetype | i | | | La Bo 1 Bo 2 4. Constitution of the text For the purpose of this critical edition, three manuscripts— more or less independent—have been directly available. To these three I may add the three manuscripts collated by Dr. Meyer and three more manuscripts collated by Prof. Gonda. Thus, directly or indirectly, the evidence of altogether nine manuscripts of the text and one of the commentary was available to me in the consti- tution of my text. None of the manuscripts is earlier than 1451 A.D., ie. the date of a manuscript collated by Dr. Meyer. As stated by me earlier, the difference between the two recensions reduces itself to a few spurious stanzas in the longer recension and a few more in some of the manuscripts (Bo 1, Bo 2) of the shorter recension, Ta as usual representing the shortest version. Thus the ° principle of selecting one best manuscript as base is obviously inapplicable in this case, for none of the manuscripts transmits the text of the Rvidh in an uninterpolated state. Nearly half of the CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Dee by eGangotri and Sarayu Trust. Funding by MoE-IKS 164 VEDIC TANTRISM text has practically no variants at all, and being handed down uni- formly in all the manuscripts, can be regarded as authentic. As for the remaining half, I have put down in the text whatever fea- ture or reading documented uniformly by more or less indepen- dent manuscripts, except of course, in the case of palpable corrup- tions and interpolations which, on the face of it, are very late. Finally, I have cautiously constituted the text of the Rgvidhana with the occasional help rendered by the valuable commentary of Matrsiinu, and the constituted text may therefore be regarded as _more or less settled. 3 5. Testimonia (a) External evidence bearing on the text of the Rgvidhdna In the case of the Rvidh we have, fortunately, much evidence outside its own manuscript material. This outside evidence, in the first place, consists mainly in the quotations of the Rvidh in Sayana, Sadgurusisya and in the other medieval works like Niti- mafijari and Piijaprakasa. In the second place, there are the paral- lel or abridged versions of the Rvidh in the Visnudharmottara and Agni Puranas. These Puranas have been assigned to the eighth and the ninth centuries A.D? respectively and as none of the manuscripts of the Rvidh is earlier than 1451 A.D., hence this external evidence has enabled me, in some cases, to decide on the correct reading. In the third place, the text of the Revidhana bears an intimate relation to that of the Saunakiyam and the Brhaddevatd, both of which are attributed to Saunaka. Finally the commentary of Matrsiinu onthe Rvidh. Allthis has enabled, me to emend with certainty few corrupt passages? which would have otherwise remained merely conjecture. (b) Intimate relationship to the version of the Rgvidhàna in the Visnudharmottara-Purana e The relative position of the .Rvid and the version of it in the . 11. Hazra, Studies in the Upapurdnas, Vol. I, p. 209. 12. í Hazra, Studies in the Puranic Records on Hindu Rites and Customs. p. 138. ) i 13. Examples such are: vaibhitakakrtasruca* (i.77); pramandin* eti (i.123). See the notes on these passages. f CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION 165 Visnu Dh Pu induces us to assume that the author of the latter appropriated a large number of stanzas from the former. Further, the latter work claims to be a concise one on ‘the sacred precepts of Rks’.4 I have succeeded in identifying some 148 stanzas or portions of stanzas, about one-fifth of the bulk of the former work. The identifications made by me are sufficient for the purpose of illustrating the relation between the two works. In order to show this, evidence of the relation in which the two above works stand towards one another, it will be advisable to give the corresponding passages in parallel columns. I may point out that the Visnu Dh Pu has not so far been critically edited, though portions of it have been edited recently:5 I have utilised the Venkategvara Steam Press edition, which is full of corrupt readings!® and I had to re- tain them unemended. : Visnu Dh Pu ii.123 Rvidh 37cd-38ab: Gomütram goma- yam ksaurarn dadhi sarpih kuSodakam, ekarátropavàsas ca krchrar samtapanath smrtam / 41: Tryahar sáyam tryaharn pratah tryaham adyad ayaci- tam, tryah param.ca nāśnī- yat prajapatyam caran dvijah 53cd-54ab: Yathasvamedhah kraturàt sarvapapapanoda- nah, tathaghamarsanarh sük- tam sarvakalmasanasam. 1.35: Gomütram gomayar ksi- ram dadhi sarpih ku$odakam ekaratropavasa$ ca krechrah sámtapanah smrtah // 1.33: Tryaharh pratah tryaham saya tryaham adyàd ayaci- tam, tryaham param ca na§- niyat prajapatyam caran dvi- jah // iv.121cd-122ab: Yathasvamed- hah kraturat sarvapapapra- nodanah, tathaghamarsanam süktam sarvapapapranoda- nam. 14. रेटा vidhànarh kathitarh tavaitat, samasatah karmakararh dvijanam, Visnu Dh Pu ii.124, 163ab. 15. Visuudharmottara-Purana, Third Khanda, critically ed. by Priyabala Shah, Vols. I-IT, 1958-1961. 16. cp. ibid., Vol. I, p. xix. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi "Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 166 Visnu Dh Pu 3i.124 1300: Sirasa dharayed vahnim yo japet parivatsaram 15: Atah parar rcah sapta cag- neyyah parikirttitah tà japan ° prayato nityamistan kaman samasnute 16800: Medhakamo japen nit- yam sadasatpadam ity cam, ambayo yanti ya prokta 17: Sunahgepham rsith tadvat Sarbniruddho’thava japet mucyate sarvapapebhyo ga- dacapagadi gadan. 18: Yadicchec chasvatamn kam- amindrat prapturh puramda- . rat rgbhih sodasabhih stü- yàdindram eti dine dine. 19ab: Hiranyastüpam ityetaj- japafi Satrin prabadhate / 19d: Ye te paktā japan narah 2080: Raudribhih sadbhir Isa- nam stüyàd yo vai dine dine carum và kalpayed raudram 2190: Udity udyantam adityam- upatisthed dine dine 22: Dvisantam ity athanarcya dvisantam' ca japan smaret agacchan saptaratrena vidve- sam adhigacchati 23: Arogyakamo rogi ca pras- kannasyottamam japet utta- mas tasya cava japed vaira- vinasane VEDIC TANTRISM Rvidh i.80ab: Sirasa dharayed agnim niyatah parivatsaram | 1.84: Atah param trcáh sapta vayvadya ye prakirtitah tai japan prayato nityamistàn kamantsamasnute 1.850: Medhakamo japen nityam 1.85b: Sadasaspatim ityrcam i.89a: Ambayo yanti ya prokta 1.90: Sunahgepam rsith baddhah samniruddho'thavà japet, mucyate sarvapasebhyo gadi cápy agadi bhavet 1.91: Ya icchec chasvatan kàman indrat prapturh puramdarat sa sodagabhir evarghbirindram stüyàd dine dine. i.92acd: Hairanyastüpam indra- sya taj japan prayatah śatrūn- ayatnàt pratibàdhate i.95a: Ye te pantha itimàm tu i.96ab: Raudribhih sadbhir 1ई1- nam tustiiyad yo dine dine i.98c: Carum và kalpayed rau- dram i.99ab: Udity udyantam àditya- mupatisthed dine dine 1.100: Dvisantam ity athardhar- cam yarn dvisyat tam japant smaret agaskrt saptaratrena vidvesam adhigacchati i.101ab: Rogair grhito’ rogi ca praskanvasyottamam trcam / i.102ab: Uttamas tasya cardha- rco dvisaddvesa iti smrtah / CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION Visnu Dh Pu ii.124 24: Udayaty àyur aksayyam tejo madhyamdine japet, astam vrajati sürye ca dvisantarh pratipaditam 25abc: Nava padyeti siktani japaii Satriin niyacchati eka- dasa suvarnasya 26a: Adhyatmikaih ka ity etaj 26cd: Asano rudram ity etad dirgham àyur avapnuyat 27: Tvam someti ca süktena navam pasyen nisakaram, upatisthet samitpanirvasamsy āpnoty asarnsayam // 28: Ayur ipsann idam iti Kaut- sasüktar yadabhyaset, apanah Sosucad iti stutvà madhye divakaram 29: Yathà murjàd ivesika tatha ` pàpam pramumcati jàtaved- asa ity etaj japet svastyaya- nam pathi 3000: Vyustayàm ca tatha ratra- vetad duhsvapnanasanam 31: Pramanditeti süryasya japed garbhavimocanam japann imdram iti snato vaisva- devar tu saptakam 32a: Imam iti japan Sasvat 33: Manas toka iti dvabhyam 167 Rvidh i.103cd-104ab: Udayaty àyur aksayyam tejo madhyamdine japan, asta vrajati sürye tu dvisantam pratibadhate i.105a: Nava pa$veti süktàni i.105d: Satriims caiva niyacchati i.106ab: Sauparnàni...ekadasa- bhyaset i.107a: Adyatmikih ka ity eta 1.1082: Anobhadriyam ayusyam i.108d: Sarvam ayur avapnu- yat i.110abc: Tvarh someti tu sük- tena pasyec candram upodi- tam upatisthet samitpanir i.112c: vasathsy api sa vindeta i.114ab: Ayur ipsann imam iti kautsam süktam sadabhyaset i.l15cd: Apa nah Sosucad iti snàtvà madhyamdine ravau 1.17: Yathà mufijad ivesika tathà papat pramucyate jata- vedasa ityadi sada svastya- yane japet i.122cd: Vyustayam ca japen nityametàm duhsvapnanasi- nim i.123ab: Pramandineti süyan- tyam japed garbhapramoca- nim i.124cd: Japannin dram iti snato vai$vadevam tu saptakam 1.1272: Ima iti japec chasvat. i.128cd-129ab: Mano mahàntam CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 168 Visnu Dh Pu ii.124 triratropositah $uci, audurn- baristu juhuyaddadhimadhva- jyasamskrtah 34abc: Chitvà sarvān mrtyu- pasan jived rogavivarijitah, ürdhvabàhur anenaiva 36ab: Citram ityupatistheta tri- samdhyam bhàskaram tatha 36d: Prapnuyat tu dhanayusi 37abc: Etad duhsvapnasyeti ca japan pratar dine dine, svap- nam dahate krtsnam 38a: Ubhesu namiti tatha 3800: Nirvartya parhcayajiiams ca hutvà càgnim krtahnikah 39: Devasaviti devyedar japan kaman avapnuyat, atatayi- nam ayamtarh drstva vyaghra- dikam narah 40ab: Na ma girann iti japan stebhya eva pramucyate. 400: Kaya $ubheti ca japan- 41; Imam nu somam ity etat sarvan kaman avapnuyat pi- trantvity upatistheta nityam annam upasthitam 42: Nasya syad annato vyadhir visam apy annatam iyàt, agne nayeti süktena pratyrcarm juhuyad ghrtam VEDIC TANTRISM Rvidh ityabhyam triratropositah Sucih, audurmbaris tu juhuyad dadhimadhvajyasarhskrtah 1.130cd: Chitva sarvàn mrtyu- pasan jived rogair vivarjitah 1.130a: iirdhvabahur anenaiva i.131cd: Citram ity upatistheta süktenànena bhaskaram i.132d: Prapnoti ca dhanayusi i.133abc: Adhah svapnasyeti japet pratah pratar dine dine, duhsvapnam nudate ksipram 1.1348: Ubhe punamiti para i.135ab:Nirvartya paficayajfiams ca hutvà cagnirm krtahnikah i.135cd: Ye devàso divyanayà japan kaman avapnuyat i.138ab: atatàyinam ayantam drstvà vyaghram atho vrkam 1.138cd: Na mà garann iti japan tebhya eva pramucyate i.143a: Kaya Subheti pai$un- yam il44ab: Imam nu somam ity ete dve rcau prayato japet il45ab: Pitu nvity upatis- theta nityam annam upasthi- tam i.146ab: Nasya sydd annajo vyadhirvisam apy annatam lyat i.149cd: Agne nayeti süktena, praty rcam juhuyad ghrtam CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION Vis Dh Pu ii.124 43ab: Pakvannath pratipadyeta krtva cakarma garhitam 44a: Karhkatà ceti süktena 44c: Yo jata iti süktena 45ab: Ye parajann itimam tu duhsvapna$amanar rcam 45c: Ekamahamitiyam tu 46abc: Caturdasim uposyaikarh krsnasu juhuyad ghrtam, attasüktena raudrena 4700: Abhisasyeta yo mohat krtva va karma garhitam 48: Adhvani prasthito yas tu pasyec chakrunum utthitam- aprasaste pragaste và kanikra- dam idarh japet 4990: Asprstvaiva ca japtav- yam etat taskaramohanam 49cd: Om svity cam apam madhye japed yo vai nadim taret 50: Udvaurmibhir itimám tu japed rathagatas taran, adh- vanam prasthita$ caiva man- trair iti ca sarnsmaret 51a: Sudataram supustyartham 52: Sa sarpir iti ca japan masat tam pratipadhyate, yanaksam ` samabhajyantam drstva dur- ge’ dhvani dvija 169 Rvidh i.149ab: Panthanam pratipad- yeta, krtvà và karma garhitam i.151c: Karhkato neti süktarh tu 1.1562: Yo jata iti süktena i.161cd: Yo me rajann itimam tu duhsvapnasamanim rcam i.163c: Rakam aham itimabhih i.165abc: Caturdagim uposyai- kam krsnasya juhuyac car- um, à te süktena raudrena i.167cd: Abhisasyeta yo mohat kuryad và karma garhitam i.168cd: Adhvani prasthito yas' tu pasyec chakunim utthitam i.169a: Apraáastam | prasastam và i.169cd: Kanikradad iti süktà- bhyàm i.170cd: Apy adrstvaiva japta- vyametat taskaramohanam ii.7cd: Osvity ream apàm mad- hye japed yo vai nadir taran 1.9: Ud va ürmir itimam tu japeta niyatah svayam, adh- vànam prasthita$ caivam à mandrair iti sarnsmaret ii.10c: Adataram supustartham ii.13cd: Sasarparir 1090 japan dvau masau pratipadyate ii.1Sab: Yanaksam apabhagn- antam drstvà durge’ dhvani dvijah CCO. In Public Domain. Jangamwadi Math Collection, Varanasi ' Digitization by eGangotri and Sarayu 170 Visnu Dh Pu ii.124 53: Abhityavasyeti japedrksam aksabalam dadhat, krsnapak- sacaturdasyarh triratropositah Sucih 54: Daksinapravane dese Smas- anasthah samahitah- raktos- nisyasipani$ ca taulakibhyo’ nilàénah 55: Saptaham juhuyat tailam sarsapam lavananvitam, sami- dho ràjavrksasya vasisthe dvesanih pathan 56: Yam dvisyat tasya krtvà tu Samyakenahrtath nisi, adhis- thaya ca tam kuryadrgbhis ca tisrbhir dvijah 57: Uddisya rama homo’ yam saptaratram na jivati dvavi- m$akam japan süktam adh- yatmikam anuttamam 58: Parvasu prayato nityamis- tàn kaman samaánute brhas- patin ajà$vam ca sataram babhrum eva ca // 59c: Krnusvati japan süktarn 60: Aratinarh haret pranan rak- samsy api ca nasayet, upatis- theta yo vahnim paritya ca dine dine 61abc: Tam raksati svayam vahnirvisvato vi$vatomukh- ah, ko adyeti ca süktena Trust. Funding by MoE-IKS VEDIC TANTRISM Rvidh ii.1Scd-16ab: Abhi vyayasveti japeddvrcam aksabalarh dad- hat, krsnapakse caturda§yarh trirátropositah $ucih / ii.16cd-17ab: Daksinapravane dese SmaSanasthah samahitah, taktosnisyasipanisca bailva- kedhmo’ nilasanah ii.17cd-18ab: Saptaham juhu- yat tailam sarsapam lavanan- vitam, samidho rajavrksasya vasisthadvesanih pathan ii.18cd-19ab: Yam dvisyat tasya krtvà tu Samyakenakrtirh nisi, adhisthaya ca tam kuryad- tgbhih catasrbhir dvijah ii.19cd: Uddisya nama homo’ yam saptaratrath na jivati ii.21ab: Dvavirhsakam japet siiktamadhyatmikam anut- tamam ii.21cd-22ab: Parvasu . prayato nityamistan kamànt samaá- nute, brhaspatim ajagvarh ca savitaram babhrum eva ca. ii.63a: Krnusveti japant sük- tam. ii.63cd-64ab: Arātinā haret prāņān raksarhsy api ca nāśa- yet, upatistheta yo vahnim parityrcà dine dine ii.64cd: Tam raksati svayam vahnirvisvato vi$vatomukhah ii.65a: Ko adyeti tu süktena 1 CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION Visnu Dh Pu ii.124 62: Kayeti vàmadevena kur- yat svastyayanam nisi Harn- sah $ucisad ityetacchucir ik- san divakaram. 63: Krsim prapadyamanas tu sthalipakam yathavidhi, juhu- yat ksetramadhye tu Suni vahas tu parhcabhih. 64: Imdraya ca marudbhya§ ca parjanyaya bhagaya ca, ya- thalimgam tu viharellarnga- lam. tu krsivalah // 65: Püsne dhanyaya sitayai $un- asiram athottaram, gamdha- malyopaharais ca yajed etāś ca devatah 66: Pravapane pralapane kha- lasitopahirayoh, amogham karma bhavati vardhate sar- vada krsih 67: Ksetrasya payetat ksetram süryadrg vindate bhuvam, akhiitkaresu caranau yajed etena müsikam 68a:. Citra imdreti ca stiyan 6800: Vijyotisyeti jvalayed, yat- recchej jatavedasam. 69a: Samudrad iti süktena 6900: Visvàni ca iti dvabhyam rgbhyàm yo vahnim arcati. 70: Sa tarety apadah sarva ya$- 171 Rvidh ii.66ab: Kayeti vamadevyena kuryàt svastyayanam nisi ii.67ab: Harhsah Sucisad ity rca Sucir iksed divakaram 11.68: Krsim prapadyamanas tu sthàlipakam yathavidhi, ju- huyàd ksetramadhye tu $u- nam vahas tu paficabhih. ii.69: Yathalihgam tu viharel- langalam ca krsivalah, indraya ca marudbhyas ca parjanyaya bhagaya ca. ii.70ab: Püsne dhanyaya sitayai Sunasiram athottaram. ii.71a: Gandhamalyopahàrai$ ca ii.70d: Yajed età$ ca devatah ii.71cd: Pravapane pralavane khalasitopaharayoh ii.72cd: Amoghari karma bha- vati krsir vardhati sarvada ii.73a: Ksetrasya patinety etat. ii.73cd: Iksetsiiryam...vindate ksetram ii.74abc: Akhütkaresu caruna yajed etena müsikàn, Citra id rajety anaya. ii.79ab: Vijyotiseti jvalayed ya- trechaj jatavedasi ii.78a; Samudrad iti süktena ii.80ab: Vigvani na iti dvàbh- yamrgbhyarh yo vahnim arc- ati. ii.80cd: Sa taraty apadah sarva ००0. In Public Domain. Jangamwadi Math Collection, Varanasi 172 Visnu Dh Pu ii.124 ah prapnoti caksayam, agre tvam iti ca stutvà dhanam apnoti vàtichitam. 71a: Urosta iti süktena. 7100: Prajakamo yajen nityar varunadevasannaya 72a: Svastyatreyam japet pra- tah 72cd: Svasti panthàm iti pro- dya svastiman vrajate’ dhvani 73a: Vi jihirsurvanasyànte 73c: Striyo garbhapramiidhaya 74: Avacchad iti süktena. vrsti- kamah prayojayet, niraharah klinnavasa nacirena pravar- sati 75a: Sriyah parhcadagarcar tu 75c: Upaitu màm devasakha 7600: Manasah kama ityetàm pasukamo naro japet 77: Kardameneti ca snàyàt pra- jakamah Sucivratah a$vapür- vam iti snayat rajyakamas tu manavah 18800: Rohite carmani snayat brahmanas tu yathàvidhi, ' raja carmani vaiyaghre 79a: DaSsasahasriko homah 1900: Apsu và juhuyad rama padmany ayutago’ gnisu Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VEDIC TANTRISM Rvidh yasah prapnoti caksayam. ii.81cd: Agne tvam iti süktena dhanam àyu$ ca vafichata. ii.82c: Urosta iti süktena. ' ii.83ab: Prajākāmo yajen nit- yam caruna devapatnayah ii.85c: Svastyatreyarh japen nit- yam. ii.87abe: Svasti panthàmiti pro- cya svastiman vrajate’ dh- vani, Vijihisva vanaspate. ii.89c: Striyam garbhapramü- dhàrh và. ii.90cd-9lab: Accha vadeti sük- tam tu vrstikamah prayoja- yet, nirāhārah klinnavasa acirena pravarsati ii.93c: Sriyah paficadagarcarn ca ii.96c: Upaitu mam devasakha 11.97: Manasah kama ity esa pasukamabhisecani, Kardameneti yah snayat prajakamah $ucivratah 1.98: Aśvapūrņām iti snayat rajyakamah §ucivratah rohite carmani snayat brah- manas tu yathavidhi 11,994: Raja carmani vaiyaghre ii.101c: Dagasahasriko homah ii.105ab: Apsveva juhuyan nit- yam padmany ayutaso nisi CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION 8000: acara iti süktena gosthe gam lokamataram. 81ab: Upatisthed vrajec caiva ya icched gah sadaksayah 82: Upaiteti mrti rajfio durndu- bhin abhimantrayet, tejo ba- lath ca prápnoti §atriirhg caiva niyacchati 83: Trnapanir japet süktarn raksoghnarh dasyubhir vrtah yeke ca mety rcam japtva dirgham àyur avapnuyat 84a: Yasya nastam bhaved dra- vyam . 840: Yathalihgam tato raya 86a: Agnim nareti süktena. 8600: Pranapeti tribhih süktair- dhanam àpnoti ciksayam 87a: Abhitayah pragathena 87c: Sarnvati am na indragni 88: Samudrajyestheti japet sük- tam etaj jayavaham, vastos- pate pratity etat süktam vås- tospater japet. 89: Anivaheti süktena bhitan nihsvapayen nisi, sarhbadhe 173 ii.112: à gàva iti sūktena gost- haga lokamatarah, upatisthed vrajanti ca ya icchet tah sadaksayah ii.114: Upeti tisrbhi ràjfio dun- dubhin sarhspréed rane ojo balam avapnoti śatrūrhś caiva niyacchati ii.117ab: Trnapanir japantsük- tam raksoghnam dasyubhir vrtah ii.119a: Ye ke ca jmety rcam tvetam ii.119d: dirgham ayur avapnu- yàt ii.12la: Yasya nastam bhavet kircit ii.127b: Yathalingam aveksya vai ii.130c: So'gnim nara iti sük- tena ii.131a: Pragnaye’tha tribhih süktaih ii.131d: Dhanam prapnoti cak- sayam ii.132a:Abhitva yah pragathena ii.133a: Sarhvatih $am na ind- ragni ii.136cd: Samudrajyesthà iti ja- pet süktam etad bhayapa- ham ii.138ab: Vastospate pratity etat siiktarh vàstospatarn japet 1i.139b: Amivaheti süktena bhū- tani svapayen nisi CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 174 Visnu Dh Pu ii.124 visame durge bamdhe và nig- adaih kvacit 90a: Palayitva grhito và 90cd: Trirátram niyatoposya $rapayet payasàm carum ° 91: Tenàyuta$satam pūrņar ju- huyat tryambaketyrcà Samuddi$ya mahadevar ji- ved abdasatam sukhi 92: Tac caksur ity rca snata upatisthed divakaram, ud- yantam madhyamam caiva dirgham ayur jijivisuh 93a: Vyusa ity upatistheta 9300: Prapnuyat sa hiranyadi- nanaripadharam bahu 94: Dhruvam sadhyasu ksitisu japan baddhah pramucyate, idam àpah pravahata yat karhcit duritarh punah 9500: Süktabhyàm para etab- hyam hutabhyam bhütim apnuyat 96: Siktabhyarh tisra etabh- yarn asyadalpodaka sthitah, upatisthan ravim devam paficaratre gate narah 97b: Mahad varsam avapnuyat 97c: Indra someti süktar tu 98: Yasya lupyed vratam mo- VEDIC TANTRISM Rvidh ii.140ab: Sambàdhe visame dur- ge baddho và nirgatah kva- cit 1i.140c: Palàyan và grhito và ii.142: Triratrarh niyato’nas- nafisrapayet pàyasam carum. tenahutisatara pürpam juhuyat sarpisa dvijah: ii.143a: Samuddi$ya mahade- vam ii.143d: Jived abdasatam sukhi ii.144: Tac caksur ityrcā snàta upatisthed divikaram udyan- tam madhyagam caiva dirg- ham àyur jijivisuh ii.145c: Vyusa ity upatistheta ii.146ab: Prapnuyat sa hiranyà- dinānārūparh dhanam bahu ii.147ab: Dhruvasu tvàsu ksitisu japan baddhah pramucyate 1i.153ab: Idam apah pravahata yat kificedam rcam punah ii.154cd: Süktabhyàm para età- bhyàm ya icched bhütim àt- manah ii.l55c: Süktabhyàm tisra età- bhyam ii.155a: Asyadaghnam vigah- yambhah ii.155d: Upatisthed divàkaram ii.156cd: Paficaratre vyatite tu, mahadvarsam avapnuyat ii.158a: Indrasometi siikta tu 1.159: Yasya lupyed vratarn mo- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION . Visnu Dh Pu ii.124 hat vratyair va sarhsrjet saha uposyajyasya juhuyat tvam agne vratapa iti 99: Adityadrkprama draujam japtvà vàdi jayi bhavet, sam- agnir agnibhis ceti prapad- yed vayubhaskarau 100800: Agnirh prathamatah stutvà mahat kastat pramuc- yate, nahiti ca catuskena 101a: Rcam japtvà ya ityetat 101cd: Pragbhojanam idam brahma manavanam maha- rsinam 102abc: Pirvahne japato nit- yam tvarthasiddhih para bhavet, agninety a$vinam süktam 103a: Samidheti juhoty agnau 103c: Dvicatvarikarh caindram 104: Nagar mahiti japtvà ca prapnoty arogyam eva ca duhsvapnaghnah para japya narah papaih pramucyate 105abc: Sanno bhaveti dvabh- yam tu bhuktvànnam praya- tah śucih hrdayarh panina sprstva 106cd: Ita ityajyam utpüya ju- huyàd imdram arcayet 107cd: Tattvàmandam iti snà- 175 Rvidh hat vratyair và sarhsprsed dvi- jah uposyajyarh ca juhuyat tvam agne vratapa iti ii.160a: Pra samrajam iti tvetaj ii.161d: Ksiprarh vadarh paraja- yet ii.162: Samagnir agnibhi$ ceti prapadyed vayubhiskarau ag- nimprathamatah stutvà ma- hatkrepchrat pramucyate 11.163: Nahiti yas catuskena 1i.164a: Trcarn japtvayad ity etat ii.167ab: Pragbhojanam idar brahma manavandm maha- rsinàm ii.167cd: Pürvahne japato nit- yamarthasiddih parà bhavet ii.168a: Agninety a$vinam sük- tam ii.169c: Samidheti juhoty agnau ii.170c: Dvicatvarimsakeneha ii.172cd-173ab: Vàsarn mahiti ca japtvà prapnoty arogyam eva . - ca, duhsvapnaghnih para jap- tvà pratah papaih pramuc- yate ii.173cd-174a: Sam no bhavati dvàbhyàm tu bhuktvànnam prayatah $ucih, hrdayam pā- ninà sprstvà ii.175c: Yata ityajyam utpitam ii.175b: Juhuyhd indram arcya ca ४ ii.177ab: Uttva mandantviti sna- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi a € Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 176 Visnu Dh Pu ii.124 to hutvà Satriin pramapayet 108: Tanvidyaditya daivatyam japtva mucyate bandhanat, yadyava iti japtvà ca sarvàn kàmàn samasnute 109abc: Pavitránàr pavitram tu pàvamànarcah smrtah vaikhanasa cas trimsat 110: Rcam dvisastih proktam copavased rsisattamaih sar- vakalmasanaSaya pavanaya Sivaya ca 111: Svadistayeti süktànam saptasastir udahrtah dasot- tara rca$ caitàh pavamanyah Satani sat 112: Etaj juhvaii japarhś caiva ghoram mrtyubhayar jayet adhyàtmikar pavitram ca süktam japtvalpatah kvacit 113: Gatim istàm avapnoti vin- date mahatim $riyam, apo histheti mahatah pra- yumjitodakasthitah 114cd: Upatistheta rajanarh yamasüktena vai dvija 11500: Pareyavamsam ityetat ° suktam atra prayojayet 116: Parayusah pramiyeta na jatu katharhcana mrtyumeva VEDIC TANTRISM Rvidh to hutvà Satriin pramapayet ii.178abc: Tyànvity aditya daiv- atyam sadyo mucyeta band- hanat, yad dyaveti japen nit- yam . ii.179: Sarvàn kamantsamasnute iii.icd: Pavitranarh pavitrar tu pavamanir rco japet iii.10d: Triméad vaikhanasir rcah jii.11cd-12ab: Rcàm dvisastih prokteyarh pavasvety rsisatta- maih sarvakalmasanasaya pavanaya Sivaya ca iii.12cd-13ab: Svàdisthayeti sük- tanam saptasastir ihodita, dasottarányrcam caiva pava- manih $atàni sat iii.13cd: Etaj juhvaii ' japarns caiva ghoram mrtyubhayam jayet iii.17cd: Adhyàtmikam pavit- ram te süktam japtvaplutah Sucih iii.18ab: Gatim istàm avapnoti vindate ceha vrddhayah iii.19cd: Apo histheti niyatah prayuiijita sada dvijah iii.34ab: Upatistheta ràjànam yamam süktena vai dvijah iii.35cd: Pareyivamsam ityetat süktam atra prayojayet iii.36ab: Purayusah pramiyeta na jatu sa kathaficana CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION Visnu Dh Pu ii.124 prapadyeta parar mrtyor iva dvija 117a: Vaisakhyath paurnamas- yam tu 117: Naktabhoji sada narah 118: Phalaharo jayen mrtyurn tribhir varsair sada narah, dasaksararh tu Sarhtyartharh bhadrarh na iti sarhsmaret 119: Phalaharo bhaven 1135911 masan masam payah pibet, vayubhakso bhaven màsarn japann etat sahasrasah 120: Antardhànam avapnoti . Siddhàn pasyati càranàn pradeveti niyato japeta maru- dhanvasu 121: Pranantike bhaye prapte ksipram ayus tu virndati vai- bhitakarhs tu trin aksan garh- dhaissamadhivasayet 122: Puspair avakirec caiva sthapayitva vihayasi, sam- hrtya padau tau tatra tisthed daksastutirh japet 123abc: Prave masety car ekam japec ca manasa nisi vyustayam udite sürye 124: Abradhnamusasanakte- tyetat svastyayanam japet, namo mitrasya varunasya caksuseti nityasah 177 Rvidh iii.39ab:Mrtyum eva prapadyeta param mrtyo japan dvijah iii.37c: Vaisakhyath paurnamàs- yàm tu iii.39c: Naktabhoji mitahàrah iii.40cd: Phalaharo jayen mrt- yum tribhir varsair mitaganah iii.45ab: dasàksaram tu Santyar- tharh bhadrar na iti sarhsma- ret iii.46: Phalaharo bhaven masarh masam capah pibet tatah vayubhakso bhaven misarii japann etat sahasrasah iii.48a: Antardhanarh vrajati iii.47d: Siddhàn pasyati caranan iii.49ab: Pradevatreti niyato ja- peta marudhanvasu iii.49cd-SOab: Pranantikebhaye prapte ksipram ambhah sa vindati, vaibhitakarhs tu trin aksan gandhaih samabhivasa- yet iii.SOcd-Slab: Puspair avakirec cainàn sthàpayitvà vihàyasi samhatya padau tam ratrim tisthann aksastutim japet lii.51cd-52a: Pra vepama rear tvetam manasaiva japen nisi, vyustayam udite sürye. 11.54: Abudhram usasanaktety ete svastyayane japet, namo mitrasya varunasya .caksasa iti nityasah CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 178 Visnu Dh Pu ii.124 125abc: Tathajyarh juhuyan nityam bhitibhyo vipramuc- yate, devasya riti nityarh tu 126a: Mà pragàmeti müdhas tu 126cd: Ksinàyur iti manyeta yam kamcit suhrdarh priyam 127abc: Yat te yamam iti tu snatah tasya mürdhanam alabhet sahasrakrtva pamca- ham 128ab: Sruksruve dasamenaiva idhmam audumbarar bhavet 129: Pasukamo gavath gosthe annakamas catuspathe, paravatah svastyayanam snatasya vidhiyate 130: Brhaspate prathamam iti jianakamasya bhargava, va- yah suparnam ity etarh ja- -pan vai vimdate $riyam 131: Yas te manyo iti sadà- mayatnaghnam vidhiyate, havismatiyam abhyasya sar- vapapaih pramucyate 132a: Ya osadhih svastyaya- nam 132c: Tasya maya vinasyeta 133: Brhaspatih pratity etad vrstikamah prayojayet, sar- vatra tu paraSaktirjfieyapra- tiratha tatha 134: Bhütàmsam kasyapam VEDIC TANTRISM Rvidh iii.55cd: Tayajyam juhuyan nit- yam enobhyo vipramucyate iii.56a: Divaspariti süktar tu iii.57ab: Mà pragameti...sa müdho... 111.58: Ksinayur iti manyeta yam kaficit suhrdam priyam yat te yamam iti snatastasya mür- dhànam àlabhet iii.59a: Sahasrakrtvah paticaham iii.64ab: Sruksruvau camasa$ caiva sarvam audumbaram bhavet iii.67a: Pa$ukamo japed gosthe iii.66a: Catuspathe cannakama iii.70ab: Paravatah svastyaya- nam snatakasya vidhiyate iii.7lab: Brhaspate prathamam iti nityarh jñānastutirh japet iii.72cd: Vayah suparna ityetam japan: vai vindate $riyam iii.77ab: Yas te manyoiti sada sapatnaghne tvime japet, iii.132cd: Havispantiyam abhya- sya sarvapapaih pramucyate iii.231a: Ya osadhih svastyaya- nam iv.lc: Tasyamaya na bhavanti iv.5ab: Brhaspate pratity etad- vrstikamah prayojayet iv.6ab: Sarvatra tu para śāntir- jfieyo’ pratirathas tvrsih iv.10ab: Bhütàmsam kasyaparh CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION Visnu Dh Pu ii.124 nityam prajékamasya kirti- tam, ahar rudrebhir ity et- advàgmi bhavati manavah 135b: Jayan ratriti rátrisu 1362: Yà kalpayatiti japen 136cd: Ayusyarh caiva varcas- yam süktam daksayanarh’ mahat 137: Uta deva iti japedimaya- ghnarh dhrtavratah agne agnava ity etaddhanakamah prayojayet 138cd: Dvisantu dhanvinarn hu- tvà dvisato vindate dhanam _139ab: Ayam agne janiteti japed agnim bhaye sati 140abc: Pratagca pathayed enam sarhsadi brahmacari- nam imam iti ca süktena 1410: Aranyànity aranyesu 142: Sraddhàsüktarh japen nit- yam sraddhakamavivardha- nam brahmi yadyasya sükte dve japeta niyatah sada 143: Sarhkhapuspirh tu payasa brahmipuspani sarpisa $atà- vari tu payasa vacam adbhir ghrtena va 144: Siktabhyarh manuman- trabhyam caikaikarh trya- ham pibet $raddhàm med- harh smrtim pustim varnam 179 Rvidh siktarh prajakamah sucir ja- pan iv.19ab: Ahath rudrebhir itye- tadvagmi bhavati püjitah iv.21d: Japed rátriti rātrişu iv.30a: Yarh kalpayantiti sada iv.43ab: Ayusyam ayur varcas- yam süktam daksayanarh mahat iv.45cd: Uta deva iti japeda- mayavi yatavratah पु iv.49ab: Agne acchà vadety etaddhanakamah prayojayet iv.53ab: Dvisantam dhaninam hatvà dvisato vindate dhanam iv.54ab: Ayam agne jariteti japed agnibhaye sati iv.6lcd: Práta$ ca pesayedenàm samsadi brahmacarina iv.63a: Imam iti tu süktena iv.69c: Aranyanity aranyesu iv.70cd: Sraddhàsüktam japen nityam $raddhakamah sama- hitah iv.71cd: Brahmim asadya sükte dve japeta niyatavratah iv.72cd-73ab: Sankhapuspith tu payasa brahmipuspani sar- pisa Satavarim tu payasa va- cam adbhir ghrtena va iv.73cd : Siktabhyam anumantry abhyamekaikam tu tryaham pibet : : iv.74ab: Sraddharh medhàm CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 180 Visnu Dh Pu ii.124 laksmirn ca virndati 145: Sasanarthaii japannityarh samgràme vijigisatah grhita- daksinadarbhaàn grhitvà samspr$ej japet 146abc: Murncàmi tvà haviseti yaksmanam apakarsati brah- managnih samvidanamh 147: Apehiti japet suktam su- cir duhsvapnanasanam devà kapota iti tu kapotasyopa- veSane 148cd: Sapatnaghnam prayum- jita rsabharh japahomayoh 149a: Yenedam iti japtva vai 149cd: Mayobhür vata iti tu gavàm svastyayanam param 150: Yavanam ghrtaktanam gomayàgnau samahitah, ju- huyàd gosthamadhye tu dadhimadvajyasarhskrtam 151a: Patamtam iti nityam tu 151cd: Sarhbarir indrajalam va malam etena dharayed 152abc: Adrsyanam ca sattva- nam mayam etena badhate na pratistheti svastyayanam 153a: Visnur nyanam‘timam ca 153cd: Mahi tyrnam mavosviti pari svastyanam japet 154a: Prapayed vidvisadvesam VEDIC TANTRISM ^ Rvidh smrtim pustim balam laks- mim ca vindati iv.75cd: Sasa itthà sapatnagh- nam samgràmarn vijigisatah iv.81: Grhitarh yaksmana dar- bhan grhitvà sarhsprsan japet Muficàmi tvà haviseti yaks- manam apakarsati iv.86c: Brahmanàgnihsamvidana 1४.10100: Apehiti japet siiktaih sucir duhsvapnanasanam iv.102ab: Devà kapota iti tu kapotasyopavesane iv.103ab: Sapatnaghnam prayu- fijita rsabharh japahomayoh iv.103c: Yenadam iti vai nityam iv.104cd: Mayo bhür vata iti tu gavam svastyayane japet iv.105: Yavànàm tu ghrtakta- nam kàrise' gnau samahitah, juhuyád gosthamadhye tu dadhimadhvàjyasarnskrtàn iv.115a: Patangam iti nityam tu iv.116: Sambarim indrajàlàm và mayarh etena badhate adrsta- nam ca sativanam mayam etena badhate iv.118a: Tyamiisviti svastyaya- nam iv.118a: Visnur yonim nejamesa iv.188cd : Mahi trinarh avo'stviti pathi svastyayane japet 1v.119a: Pragnaye' tha dvisad- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION 181 Visnu Dh Pu ii.124 ` Rvidh ayam gau saptarajfias tu dvesyam sarpàn etaih prasadhayet iv.119cd: Ayarh gauh sarparaj- fiis tu sarpan etena badhate 155: Sam samid yuvaseccaitat ‘iv.123cd: Sam samid yuvase vr- saubhrátrkaranam mahat, san saubhrátrkaranam mahat tac charnyora vrnimaha ja- ‘iv. 125cd: Tac charhyord vrni- pet svastyayanam sada maha iti svastyayane japet 15680: Pitrnam sarhhitam vid- iv.130ab: Pitryam tam samhi- yat pitrn prinàti vai tatha tarh vidyat pitrn prinaticaitaya (c) Intimate relationship to the version of the Rgvidhana in the Agni-Purana Now we may turn to the version of the Rvidh in the Agni- Purana which, as stated by me already earlier,” is only a further abridgement of the Rvidh version in the Visnu Dh Pu. This hypo- thesis rests on the fact that in the second Khanda of Visnu Dh Pu, the principal speaker is Puskara, whereas in the Agni Pu, Agni, the principal speaker, proposes to report what Puskara said to Rama on *Rgyajussámatharvanavidhàna";9 I may point out that the Agni Pu has two stanzas which are not found in the Visnu Dh Pu but are found in the Rvidh. Agni Pu 259 Rvidh 9cd: Sirasi dharayan vahnim 1.8080: Sirasà dhàrayed agnim yo japet parivatsaram // niyatah parivatsaram / 1000: Atah param rcah sapta — i.84: Atah param trcàh sapta vayvadya yah prakirtitah // vayvadya ye prakirtitah / 11: Ta japan prayato nityam- tafi japan prayato nityam- istàn kamàn samaSnute med- istan kamant samasnute // 17. Vide Chapter I pp. 17-18. Dr. Meyer regards the version of the Rvidh in the Agni Pu as “mutilated and summarised one" (vide his Praefatio, p. xxxii). 18. Agniruvaca—Regyajussamatharvanavidhanarh Puskaroditam / bhuktimuktipradarh japyaddhomad ramaya tad vade // Agni Pu 259.1 CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 182 Agni Pu 2597 hàkàmo japen nityarh sadas- aspam iti tryrcam // 12a: Ambayo yantimah prokta 12०१: Sunahgepam rsirh bad- dhah sarhniruddho’ thavà - japet 13: Mucyate sarvapápebhyo gadi vàpy agado bhavet, ya icchac chāśvatarh kamarh mitram prajiiath puramdaram 14: Rgbhih sodasabhih kuryad- indrasyeti dine dine hiranya- stüpam ity etaj japafi $atrün prabadhate 15b: Ye te pantha japan narah 1500: Raudribhih sadbhir iga- nam stüyàd yo vai dine dine 16a: Carurh và kalpayed raud- ram 1000: Udity udyantam adityam- upatisthan dine dine 17c: Dvisantam ity athardhar- cam 18abc: Agaskrt saptratrena vidvesam adhigacchati ardg- yakamo rogi và 19: Uttamas tasya cardharco japed vairivinasane udayaty ayur aksayyath tejo madh- yar dine japet 20: Astam pratigate sürye dvi- VEDIC TANTRISM Rvidh 1.85c: Medhakamo japen nityam i.85b: Sadasaspatimity ycam i.89a: Ambayo yanti ya prokta 1.90: Sunahéeparn rsith baddhah samniruddho' thava japet mucyate sarvapasebhyo gadi capy agadi bhavet i91: Ya icchec chasvatan kā- man indrat prapturh purath- darat sa sodasabhir evargbhir in- dram stiiyad dine dine i.92a: Hairanyastüpam indrasya i.92cd: Taj japan...satrün...pra- tibàdhate i.95a: Ye te pantha itimarh tu i.96ab: Raudribhih sadbhir i$à- nam tustüyàd yo dine dine 1.98c: Carum và kalpayed raud- ram i.99ab: Udity udyantam aditya- mupatisthed dine dine i.100a: Dvisantam ity athardh- arcam : 1.10000: Agaskrt saptarátrena vidvesam adhigacchati // i01a: Rogair grhito' rogi ca i.102ab: Uttamas tasya cardhar- co dvisaddvesa iti smrtah / 1.10300: Udayaty àyur aksay- yam tejo madhyarhdine japan i.104ab: Astarh vrajati sürye tu CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION Agni Pu 259 santam pratibadhate na vayo neti süktàni japaii Sat- riin niyacchati 21a: Ekadasa suparnasya 21c: Adhyatmikih ka ityetà 22: Anobhadrà ityanena dir- gham àyur avapnuyat tvam someti ca süktena navam pasyen nisakaram 23: Upatisthet samitpanir- Vasathsy àpnoty asarmsayam &yur ipsann imam iti kaut- sam süktarn sada japet 24: Apanah $osucad iti stutva madhye divakaram yatha mulicati cesikam tatha pā- , path pramuiicati 25a: Jatavedasa ityetaj 26: Vyustayam ca tatha ratry- àmetad duhsvapnanasanam pramandineti siiyantya japed garbhavimocanam 27ab: Japannindram iti snato vaisvadevarn tu saptakam 28a: Imam iti japafi Sasvet 28cd: Ma nas toka iti dvabh- yam trirátropositah sucih 29: Audumbarié ca juhuyat samidhag cajyasamskrtah chitva sarvàn mrtyupasan jived rogavivarjitah 183 Rvidh dvisantam pratibhadhate / i.105a: Nava paśveti süktàni 1.1050: Satrürhs caiva niyacchati i.106ab: Sauparnani...ekadasa i.107a: Adhyatmikih ka ityeta i.108a: Anobhadriyam ayusyam 1.1080: Sarvam ayur avapnuyat i.110abe: Tvarh someti tu sük- tena pasyec candram upodi- tam upatisthet samitpanir i.112c: Vasarhsyapi sa vindeta | ill4ab: Ayur ipsann imam iti kautsam süktam sadabhyaset i.llócd: Apa nah gosucad iti snatva madhyamdine ravau ill7ab: Yathà mufijad ivesika tathà papat pramucyate i.119c: Jatavedasa ity etàm i.122cd: Vyustayarh ca japen nityametarh duhsvapnanà$- inim i.123ab: Pramandine*ti süyan- tyàm japed garbhapromoca- nim i.124cd: Japann indram iti snato vaigvadevarh tu saptakam i.127ab: Ima iti japec cha$vad i.128ab: Mà no mahintam ity abhyarh triratropositah śucih i.129ab: Audumbaris tu juhu- yat dadhimadhvajyasamskr- tah i.l30cd: Chitvà sarvàn mrtyu- pasaiijived rogair vivarjitah CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 184 Agni Pu 259 30: Ordhvabahur anenaiva 3100: Citram ity upatistheta trisamdhyam bhaskaram ta- tha 3200: Adhah svapneti ca japan pratar madhyarh dine dine 33a: Duhsvapnarh cardayet krtsnam 33cd: Ubhe pumin iti tatha raksoghnah parikirtitah 34abc: Ubhe vasa iti rco japan < kāmānavāpnuyāt, tamāgann iti japan 35a: Kaya śubheti ca japaii 3500: Imam nu somamityetat sarvàn kaman avapnuyat // 36abc: Pitarity upatisheta nit- yam artham upasthitam agne nayeti sūktena 37c: Kankato neti sūktena 38a: Yo jata iti süktena 39: Yo me rajann itimàr tu duhsvapnasamanimrcam adhvani prasthito yas tu pasyec chatrum samutthitam 40a: Aprasastam pragastath và 4000: Dvàvirnsakar japan siktamadhyatmikam anut- tamam 41800: Paryasu prayato nityam- VEDIC TANTRISM Rvidh i.130a: Urdhvabahus tu sük- tena i.13lcd: Citram ity upatistheta süktenànena bhaskaram i.133abc: Adhah svapnasyeti ja- pet pratah pratar dine dine duhsvapnam nudate ksipram i.134ab: Ubhe punamiti para ripughnyas tu prakirtitah i.135cd: Ye devàso divy anaya japan kàmàn avapnuyat i.138c: Na mà garann iti japan i.143a: Kaya $ubheti paisunyam i.144a: Imam nu somam ityete i.144c: Sarvàn kàmàn avapnoti il45abc: Piturh nvity upatis- theta nityam annam upasthi- tam 1.1490: Agne nayeti süktena 1.1510: Kankato neti siktarh tu 1.1562: Yo jata iti süktena i.161cd: Yo merajann itimám tu duhsvapnasamanim rcam il68cd: Adhvani prasthito yas tu pa$yec chakunim utthitam 1.1692: Apragastarh pragastarh và 1.21: Dvavirnsakam japet sük- tamadhyatmikamanuttamam/| parvasu prayato nityamistan CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION Agni Pu 259 istàn Kamin samagnute krnusveti japansiiktarh 42: Aratinarh haret pránàn raksàrmsy api vināśayet upa- tisthet svayarn vahnim par- ity rca dine dine 43: Tar raksati svayarn vahnir vi$vato vi$vatomukhah // harhsah $ucisad ityetac- chucir iksed divakaram // 44: Krsim prapadyamanas tu sthàlipakam yathavidhi juhuyat ksetramadhye tu munih svahantapaficabhih 45: Indráya ca marudbhyas tu. parjanyàya bhagiya ca yathàlingam tu viharel- langalarh tu krsivalah // 46: Yukto dhanyaya sitayai śunāsīram athottaram / gandhamalyair namaskarair- yajed età$ ca devatàh 47: Pravapane pralavane khalasitapaharayoh amogham karma bhavati vardhate sarvada krsih 48a: Samudrad iti süktena 4800: Visvani na iti dvabhyarh ya rgbhyàm vahnim arhati 49ab: Sa taraty apadah sarva yasah prapnoti caksayam 50: Agne tvam iti ca stutva dhanam 4pnoti vàtichitam prajakamo japen nityam varunadaivatatrayam 185 Rvidh kamant samasnute ii.63a: Krnusveti japantsüktam ii.63cd: Aratinam haret pranan raksarhsy api ca naSayet 11.64: Upatistheta yo vahnim parity rca dine dine tam raksati svayam vahnir- vi$vato vi$vato mukhah i.67cd: Harngah Sucisad ity rca Sucir iksed divakaram ii.68: Krsim prapadyamanas tu sthalipakam yathavidhi / juhuyat ksetramadhye tu Sunam vahas tu paficabhih // 1.69: Yathalingarh tu viharel- langalar ca krsivalah / Indraya ca marudbhyas ca parjanyaya bhagaya ca // ii.70ab: Püsne dhanyaya sitayai Sunàsiram athottaram / ii.71a: Gandhamalyopaharaisca 1i.70d: yajed etas ca devatah ii.71cd: Pravapane pralavane khalasitopaharayoh ii.72cd: Amogham karma bha- vati krsir vardhati sarvada // ii.78a: Samudrad iti süktena 1.80: Vi$vani na iti dvabhyam- rgbhyam yo vahnim arcati sa taraty apadah sarva yasah prapnoti ciksayam ii.8lcd: Agne tvam iti süktena dhanam ayuscavafichata 1i.83ab: Prajakamo yajen nit- yam caruna devapatnayah CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 186 Agni Pu 259 5la: Svastyatreyam japet pra- tah 51cd: Svasti pantha iti procya svastimàn vrajate’ dhvani // 52900: Vijihisva vanaspate Satrünàm vyapitarh bhavet striya garbhapramidhaya 53: Accha vadeti süktarnca vrstikàmah prayojayet nira- harah klinnavasa na cirena pravarsati // 54: Manasah kamam ity etam - pasukamo naro japet karda- mena iti snayat prajakamah Sucivratah 55: Aśvapūrņām iti snayat rajyakamas tu mànavah rohite carmani snayadbrah- manas tu yathavidhi // 56a: Raja carmani vaiyàghre: 56c: Dasasaihasriko homah 57: Agara iti süktena gosthe ' gam lokamataram upatis- thed vrajec caiva yadicchet tah sadaksyah 58: Upeti tisrbhi rijfio dundu- bhin abhimantrayet tejo balam ca prapnoti Satrurh caiva niyacchati - $9: Trnapanir japet süktam raksoghnarh dasyubhir vrtah ye ke ca jmety rcam japtva dirgham ayur avapnuyat || VEDIC TANTRISM Rvidh ii.85c: Svastyetreyarh japan nit- yam 11.87: Svasti panthàm iti procya svastimàn vrajate’ dhvani vijihisva vanaspate tad idam cyàvanam smrtam ii.89c: Striyam garbhapramüd- hàm và ii.90cd-91ab: Acchavadeti sük- tam tu vrstikamah prayoja- yet niraharah klinnavasa acirena pravarsati ii.97: Manasah kamam ityesa pasukamabhisecani karda- meneti yah snàyàt prajà- kàmah Sucivratah 11.98: A$vapürnàm iti snayat rajyakamah Sucivratah rohite carmani snayad brah- manas tu yathavidhi ii.99a: Raja carmani vaiyaghre ii.101c: Dasasahasriko homah ii.112: Agava iti süktena gost- haga lokamatarah upatisthed vrajanti$ ca ya icchet tah sadaksayah ii.114: Upeti tisrbhi rajfio dun- dubhin sarhsprsed rane ojo balam avapnoti Satriirhs caiva niyacchati ii.117ab: Trnapanir japant sük- . tam raksoghnarh dasyubhir vrtah ji.119a: Ye ke ca jmety rcam tvetam CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION Agni Pu 259 60a: Jimütasüktena tathà 600: yathalingam tato raja 61: Pragnayeti tribhih süktair- dhanam àpnoti cáksayam amivaheti süktena bhütàni sthapayen nisi 62: Sambadhe visame durge baddho và nirgatah kvacit palayan và grhito và süktam etat tathà japet . 63: Trirátram niyatoposya $rapayet pàyasam carum tenahuti Sata pürnam jubuyat tryambakety rca // 64: Samuddigya mahadevarh jived abdasatam sukham tac caksur ity rca snata upatisthed divakaram 6590: Udyantam madhyagam caiva dirgham ayur jijivisuh 66abc: Süktabhyarm para eva- bhyarh hutabhyam bhutim apnuyat indrasometi süktam tu 67: Yasya luptam vratam mohadvratyair va samsrjet saha uposyajyam sa juhuyat tvam agne vratapa iti 68abc: Adityety ream samra- 187 Rvidh ii.119d: Dirgham àyur avapnu- yat ii.127ab: Jimütasüktasya vidhirn yathalingam aveksya vai 11.131a: Pragnaye' tha tribhih süktaih ii.131d: Dhanampràpnoti cak- sayam ii.139ab: Amivaheti süktena bhütàni svapayen nisi ii.140: Sambadhe visame durge baddho va nirgatah kvacit palayan va grhito va taskaraih sa japed idam // ii.142: Triratram niyato’nas- nafigrapayet payasarh carum tenahutisatarh pürnam juhuyat sarpisa dvijah ii.143a: Samuddigya mahade- vam ii.143d: Jived abdasatar sukhi 11.144: Tac caksur ity rca snata upatisthed divakaram udyantarh madhyagarh caiva dirgham ayur jijivisuh ii.154cd: Siktabhyam para eta- bhyàm ya icched bhütim atmanah 11.1582: Indrasometi süktam tu 11.159: Yasya lupyed vratam mohat vratyair và samspr$ed dvijah uposyajyam ca juhu- yat tvam agne vratapa iti 1.1602: Pra samrajam iti tvetaj CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 188 ' Agni Pu 259 jam japtva vade jayi bhavet mahiti catuskena 69a: Rearh japtva yadi hyetat 70: Vacarh mahiti japtva ca prapnoty arogyam eva ca Sara no bhaveti dvabhyarm tu bhuktvannam prayatah Sucih 718: Hrdayam panina sprstva 71०0: Uttamedam iti snato hutvà Satrurh pramapayet 72a: Sam no’ gna iti süktena 720: Kanya variti süktena 73: Yad adya kaccety udite japte vasyam jagad bhavet yad vag iti ca japtena vani bhavati sarhskrta 74: Vacovidam iti tvetarh japan vacarh samasnute pavitranam pavitram tu pavamanyo hyrco matah 75a: Vaikhanasa rcas trimsat 75००१: Reo dvisastih proktas ca parasyety rsisattama 76: Sarvakalmasanasaya pavanaya śivāya ca svadisthayeti siktanam saptasastir udahrtà VEDIC TANTRISM Rvidh ii.161: Ksipram vadarh paraja- yet ii.163a: Na hiti yas catuskena ii.164a: Trcath japtva yadityetat ii.172cd: Vàsarn mahiti ca jap- tvà prapnoty arogyam eva ca ii.173cd: Sam no bhaveti dvà- bhyàr tu bhuktànnam pra- yatah Sucih ii.174a: Hrdayam panina sprs- tva ii.177ab: Uttvà mandantv iti snato hutva Satriin pramà- payet ii.179c: Tvar no agna iti sük- tena ii.181c: Kanya variti saktam tu ii.182c: Yad adya kaccety udite ii.183b: Vaśyar và kurute jagat ii.183c: Yad vag iti dvrcenaiva ii.184a: Tasya nasamskrta vani 1i.187cd : Vacovidam iti tvetam japan vàcam samasnute iii.led: Pavitrànàm pavitrar tu pavamanir rco japet iii. 10d: Trim$ad vaikhanasirrcah li.lled-12ab: Rcam dvisastih prokteyam pavasvety rsisat- tamaih Sarvakalmasanasaya pavanaya Sivaya ca ili. 12cd-13ab: Svadisthayeti sük- tanam saptasastir ihodita CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu - Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION Agni Pu 259 77: Dagottaranyrcas caitàh pavamanyah śatāni sat / etaj japams$ ca juhyac ca ghorarh mrtyubhayar jayet 78cd: Pra devatreti niyato japec ca marudhanvasu 79: Pranantike bhaye prapte ksipram ayus tu vindati pràvepàm ity rcath ekàm japec ca manasa nisi 80a: Vyustàyam udite sürye 800: Ma pragameti müdhas ca 81: Ksinayuriti manyeta yam karhcit suhrdam priyam yat te yamam iti snatas tasya mürdhànam àlabhet // 82a: Sahasrakrtvah pafichaham 82c: Idam ittheti juhuyat 83: Pa$ukàmo gavam gosthe arthakamas catuspathe / vayah suparna ity etam japan vai vindate $riyam // 84ab: Havisyantiyam abhyasya sarvapapaih pramucyate / 85a: yà osadhayah svastyaya- nam 85cd: Brhaspate atity etad- vrstikàmah prayojayet // 86: Sarvatreti para santir- jfieyapratirathas tatha / 189 Rvidh daSottaranya rcàm caiva pavamanih śatāni sat / iji.13cd: Etaj juhvafi japam$ caiva ghorarh mrtyubhayarh jayet iii.49ab: Pra devatreti niyato japeta marudhanvasu iii.49cd: Pranantike bhaye pra- pte ksipram ambhah sa vin- dati iii. Sled: Pra vepa mà rcam tve- tam manasaiva japen nisi iii.52a: Vyustàyam udite sürye iii.57ab: Ma pragameti...sa mudho... iii.58: Ksinayur iti manyeta yam kaficit suhrdam priyam yat te yamam iti snatas tasya mürdhànam alabhet iii.59a: Sahasrakrtvah pafica- ham iii.62a: Idam ittheti mantro'yam iii.67a: Pa$ukamo japed gosthe iii.66a: Catuspathe cannakama iii.12cd: Vayah suparnà ity etam japan vai vindate Sriyam iii.132cd: Havispantiyam abhy- asya sarvapapaih pramucyate 1ii.231a: Ya osadhih svastyaya- nam iv.5ab: Brhaspate pratity etad- vrstikamah prayojayet iv.6ab: Sarvatra tu para Santir- jtieyo’ pratirathas tvrsih CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 190 Agni Pu 259 süktam samkasyaparn nit- yam prajakamasya kirtitam// 87ab: Aharn rudrebhir ity etadvaggmi bhavati māna- vah 87d: Japan ratriti ratrisu 88c: Kalpayantiti ca Japan 89: Ayusyar caiva varcasyam suktam daksayanar mahat uta devà iti japedàmayagh- nam dhrtavratah 90abc: Ayam agne jarity etaj- japed agnibhaye sati aranyanity arapyesu - 91a: Brahmim asadya sükte dve 92abc: Sasa itthà sapatnagh- nati sangràmarh vijigisatah brahmanagnih samvidinam 93: Apehiti japet süktarn झालया duhsvapnanasanam yenedam iti vai japtvà samaàdhirn vindate param // 94: Mayobhür vata ityetad gavàm svastyayanam param Sambarim indrajalam và mayam etena varayet 95abc: Mahi trindm avo’stiriti pathi svastyayanam japet pragnaye vidvisan dvesyam VEDIC TANTRISM Rvidh iv.10ab: Bhütàmsam kasyaparh süktam prajakamah $ucir japan iv.19ab: Aham rudrebhir ity- tadvàgmi bhavati püjitah / iv.21d: Japed ratriti ratrisu iv.30a: Yar kalpayantiti sada iv.43ab: Ayusyam àyur varcas- yam süktam daksayanam mahat iv.45cd: Uta devà iti japed- amayavi yatavratah iv.54ab: Ayam agne jariteti japed agnibhaye sati iv.69c: Aranyanity aranyesu iv.71c: Brahmim asadhya sükte dve iv.75cd: Sasa itthà sapatnagh- nam sarmgramarm vijigisatah iv.86c: Brahmanagnih sarhvi- dana iv.101cd: Apehiti japet süktarn Sucir duhsvapnanásanam iv.103c: Yenedam iti vai nityam iv.104ab: Samadhim...vindate... iv.104cd: Mayo bhir vata iti tu gavam svastyayane japet iv.116ab: Sarhbarim indrajalam va mayam etena badhate iv.118cd: Mahi trindm avo’stviti pathi svastyayane japet iv.119a: Pragnaye’tha dvisad- dvesyarn CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION 191 The fact revealed by the versions in the Visnudharmottara and Agni Puranas is that the authors of these works have freely drawn on the Rvidh for we find in these texts many stanzas of the Rvidh unaltered, besides others which are only slightly altered, but the variants are somewhat less and the better one is sometimes found in the Visnu Dh Pu version and sometimes in the Agni Pu. The chief value of these versions lies exactly in the fact that they precede the known date of the manuscripts by several cen- turies and are of considerable importance for critical purposes. Now coming to the relationship of the Rgvidhana to the other allied works of Saunaka, I have to state that it has fourteen full stanzas and about twelve hemistiches in common with the Sauna- kiyam. This number would, no doubt, be considerably swelled by a comparison of the remaining passages in which the diction is slightly modified. "With the Brhaddevata it shares two and a half stanzas. I have collected all this common or borrowed matter in Appendix B. 6. Emendations The text, as it has been constituted by me, contains about eighteen emendations and this comes to about one emendation for every forty stanzas of the text. Almost all the emendations are concerned with one letter or two of a few isolated words; but, by no means, with whole passages. Whenever I had an occasion to add or alter even a single letter without the authority of any of the manuscripts of the Rvidh I have inserted an asterisk above the emended syllable of the text and I have given my full reasons for it in the notes. I have given preference to exegesis over emen- dation and I have suggested a couple of emendations in the notes leaving the concerned text, of course, unemended. In this con- nection I can only recall the valuable and wholesome advice of Dr. R.G. Bhandarkar who observes: ‘Even in the case of cor- rupt texts conjectural restoration ought to be resorted to only in cases in which the conjecture is happy and carries conviction with it. European scholars, I am sorry to say, indulge too fre- quently in it, especially in Vedic Literature, when often they are 19. See his edition of the Malati-Madhava (Bombay 1905), Preface, pp. vi-vii. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 192 ; VEDIC TANTRISM not in circumstances to make a happy conjecture. It is not to be denied that some of the conjectures are striking and hit at the truth; but there are others which are simply gratuitous and pro- voking.’ Following is the list of emendations carried out in my text of Rvidh: (1-2) abhyupayant*, i.21, iii.80; (3)—sruca*, i.77 (4) dhyà- ta“ matrah, 1.82; (5) pra mandine*ti, i.123; (6) tustva* ca*, 1.130; (7) apabhagnan*tam, ii.15; (8) rtavrdha*u, ii.22; (9) nispe*ks*yan- niva, 1.89; (10) ajavikam*, ii.146; (11) dipta*, 11.92; (12) prati- krtih*, iii.92; (13) tanvah* iii.125; (14) vipravra*jinim, iii.126; (15) ratris*amahitah iv.24; (16) pratimufic*eta, 1५.37; (17) ahgirasa* rs*eh, iv.40; and (18) abhisificeta, iv.106. Half of my emendations (items 7-8, 10-12, 14, 16-18) were taken over from Dr. Meyer's text. Of the remaining half, three emendations: two (items 4 and 13) proposed by Prof. Gonda and one (item 9) conjectured by Prof. Macdonell were taken over from their respective works?" and the rest was conjectured by me alone. In framing emendations of my own as well as in estimating the value of those of others I have been guided by the considerations not only of palaeography but also of the special features of the style and the context. 7. Rgvidhàna and its sources The main source from which the Rvidh drew its Mantra-material is, of course, the Reveda-Samhita. Tt presupposes the vulgate text of the RV because of the overwhelming majority of hymns of this | Samhita are quoted in Pratikas. Besides hymns from the RV, there are 26 hymns or parts of hymns which are found in the Khila collection of the RV. A full analysis of the Mantras occur- ring in the Rvidh has been given above.? Inthe Chapter IV, I had an occasion to discuss about the earlier and later strata in the Rvidh and in that connection I had pointed out the Smrti-material which the Rvidh contains was possibly interpolated during the early centuries of the Christian era. Eigh- teen stanzas of the Rvidh can be traced to the Manusmrti which is evidently the source. They are: (1) Rvidh i.9 (— Manu 11.34); (2) Rvidh 1.33 (— Manu 11.211); (3) Rvidh i.34 (= Manu 11.213), 20. Gonda, Rvidh trans. pp. 21 and 85. Macdonell, Sary p. 182. 21. pp. 27-89 supra. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION 193 (4) Rvidh i.35 (= Manu 11.212); (5) Rvidh i.37 (= Manu 11.214); . (6) Rvidh 1.39 (= Manu 11.215); (7) Rvidh 1.40 (= Manu 11.216); (8) Rvidh i.41 (= Manu 11.217); (9) Rvidh 1.42 (— Manu 11.219); (10) Rvidh i.43 (= Manu 11.218); (11) Rvidh i.44 (= Manu 11.220); (12) Rvidh 1.45 (nearly = Manu 11.221); (13) Rvidh 1.58 (= Manu 11.229); (14) Rvidh iii.14 (nearly = Manu 11.253); (15) Rvidh 11.42 (nearly = Manu 6.22cd-23ab); (16) Rvidh iii.44 (nearly = Manu 9.60); (17) Rvidh iii.143 (= Manu 3.263) and (18) Rvidh iv.121cd- 122 (= Manu 11.260). In the same Chapter, I have drawn attention to the fact that the Purusasiiktavidhana was written by one Visnukumara (vide p. 1477) after going through a similar work composed by Narada and that the entire section belongs to the later stratum. Fortunately, the Smr- ticandrika® preserves few quotations from Narada’s work. These quotations reveal that Visnukumira’s indebtedness to Narada’s work goes beyond mere condensation of the mattercontained in the latter’s work. As a matter of fact, Visnukumara appears to bor- row passages after passages unaltered from Narada’s work. In order to show this evidence of borrowing, I propose to give the corresponding passages of both the works in parallel columns. SC Rvidh tac cárcanam Naradenoktam— Imam artharh pura prsto Narado bhagavan rsih / naranarayanabhyam ca tair munindrais ca sangataih // Srnvantu munayas samyak purusottamapüjanam / yat krtva munayas sarve yat krtva munayah sarve brahmanirvanam apnuyuh //... brahmanirvanam apnuyuh // Kuryad aradhanam visnor- devadevasya cakrinah devadevasya cakrinah // .apsv agnau hrdaye sürye Apsv agnau hrdaye sürye sthandile pratimasu ca // Sthandile pratimasu ca / Satsvetesu hares samyag satsvetesu hareh samyag- arcanam munibhis smrtam / arcanam munibhih smrtam // 22. SC (Bibliotheca Sanskrita No. 44) ii.Ahnikakanda, pp. 532-534. “CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 194 agnau kriyavatarh devo divi devo manisinam // Pratimasv alpabuddhinam yoginàm hrdaye harih / apo hyayatanam tasya tasmat tasu sada harih / tasya sarvagatatvac ca sthandile bhavitatmanam // Rgvede paurusam süktam arcitam guhyam uttamam / anustubhasya süktasya tristubantasya devatà Puruso yo jagad bijam rsir nàràyanas smrtah / prathamàm vinyased vàme dvitiyàm daksine kare || Trtiyam vàmapade tu caturthim daksine tatha / paticamim vàmajanghayam daksinasyam tathottaràm // Saptamim vàmakatyàrh tu daksinasyam tathàstamim / nayamim nabhimadhye tu dasamim hrdi vinyaset //. Ekadasim kanthadese dvadasirn vamabahuke / trayodasim daksine tu asyadese caturdasim // Aksnoh paficada$im nyasya sodasim murdhni vinyaset | yathatmati?* tatha deve nyasakarma samacaret //... Adyayavahayed devamrca VEDIC TANTRISM Agnau kriyavatàm devo divi devo manisinam / pratimasv alpabuddhinàm yoginàm hrdaye harih // Apo hyayatanath tasya tasmat tasu sada harih / tasya sarvagatatvac ca sthandile bhavitatmanam // Anustubhasya süktasya tristubantasya devata / puruso yo jagad bijam- rsir narayanah smrtah // Prathamàm vinyased vàme dvittyam daksine kare / trtiyath vamapade tu caturthim daksine nyaset // Paficamith vamajanuni sasthirh vai daksine nyaset / Saptamim vamakatyam tu astamim daksine katau // Navamim nabhimadhye tu dasamim hrdaye nyaset / ekadasim kanthadese dvàdasim vamabahuke // Trayodasim daksine ca asye caiva caturdasim aksnoh paficadasim caiva sodasimn mürdhni vinyaset // yatha dehe tatha deve nyasam krtva vidhanatah // Adyayavahayed devamrcà 23. Possibly a printing error for the correct reading: yathatmani. ^ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION 195 SC Rvidh tu purusottamam // tu purusottamam / Dvitiyayasanarh dadyat dvitiyayasanam dadyat padyarh caiva trtiyaya / padyari caiva trtiyaya // caturthyarghyarh pradatavyam Arghyarh caturthya datayarh ` paficamyacamaniyakam // paficamyacamaniyakam / Sathya snànam prakurvita sasthyà snanam prakurvita saptamya vastram eva ca / saptamyà vastram eva ca || Yajüopavitam astamya Yajüopavitam astamyà navamya gandham eva ca // navamya canulepanam / dasamya puspadanarh syad puspar dasamya datavyam- ekadasya tu dhüpakam / ekadasya tu dhüpakam // dvadasya ca tatha diparn Dvadasya dipakam dadyat trayoda$yà carum tatha trayodasyà nivedanam / Caturda$yà namaskararh caturda$yà namaskaram paficadasya pradaksinam /... paficadasya pradaksinam // Snàne vastropavite ca , Snane vastre ca naivedye caravacamaniyakam |... dadyad acamaniyakam / Tatah pradaksinam krtva Tatah pradaksinarh krtvà narayanam anamayam //... narayanam anàmayam / Dheyassada savitrmandalamadhyavarti narayanassarasijasanasannivistah / keyüravàn makarakundalavan kiriti = 111.224 hari hiranmayavapurdhrtasankhacakrah // The very first stanza quoted from SC tells us that the worship of Visnu with the Purusasükta was originally communicated by Narada to Nara and Narayana. This fact is very important, for without it we cannot explain the queer vocative case in the Rvidh iii.155. As the entire section on the Purusasiiktavidhdna is con- coctive in nature, it is not unlikely that this stanza (Rvidh iii.155) like the rest, was borrowed from Nàrada's work Now turning our attention to the eulogium on Visnu (Rvidh iii.174-185), we find that it agrees closely with the first part of the jitam te stotra in the Paficaratrasamhità,?* and further the first 24. Quoted in the Brhatstotraratnakara, Part I, NSP, 1952, pp. 56-63. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 196 VEDIC TANTRISM stanza is found in the Mbh 12.336. 42cd-43ab. The question naturally arises as to who borrowed from whom. This question cannot be settled with certainty at present for only few texts of the Visnuite Paficardtra sect have been published. According to Prof. Winternitz,25 the earliest Paficaratrasamhitas date from the 5th-9th century A.D. In this connection it is worth-while to remem- ber that the eulogium on Visnu forms a part of the Purusa-sukta- vidhana which as we have seen above belongs to the later stratum of the Rvidh and is concoctive. Paficaratrasamhita Jitam te purndarikaksa namaste vi$vabhàvana / ` namaste’ stu hrsikesa mahapurusapirvaja //1// Devànàm danavanam ca samanyam adhidaivatam / sarvadà caranadvamdvam vrajàmi $aranam tava //2// Ekas tvam asi lokasya srastà sarnharakas tatha / adhyaksas canumanta ca gunamayasamavrtah //3// Sarsarasagararh ghoram anantaklesabhajanam / tvàm eva Saranam prapya nistaranti manisinah //4// Na te rüpam na cakaro nayudhani na caspadam / tathapi purusakaro Rvidh Jitarh te pundarikaksa namas te visvabhavana / namaste’ stu hrsikesa mahapurusa pürvaja // Devanam danavanàm ca samanyam adhidaivatam / sarvadà caranadvandvam vrajàmi śaraņar tava // Ekas tvam asi lokasya srastà sambarakas tatha / avyakta$ canumantà ca gunamayasamavrtah // Samsarasagaram ghoram- anantam klesabhajanam / tvàm eva Saranarh prapya nistaranti manisinah // Na te rüpam na cakaro nayudhani na càspadam / tathapi purusakaro bhaktanath tvam prakasase //5// bhaktanam tvam praka$ase // Naiva kificit paroksarn te pratyakso' si na kasyacit / naiva kificid asiddham te na ca siddho’ si kasyacit //6// 25. Op.cit., p. 590. Naiva kificit paroksam te pratyakso' si na kasyacit / naiva kificid asadhyarh te na ca sadhyo’ si kasyacit // CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE MATERIALS FOR THE EDITION Karyanam karanam piirvar vacasam vacyam uttamam / yogünam paramam siddhim paramarh te padam viduh //7// Aharn bhito' smi devesa samsare’ smin bhayavahe / pāhi mar pumdarikaksa na jane saranarh param //8// Kalesv api ca sarvesu diksu sarvasu cácyuta / Sarire ca gatau capi vartate me mahad bhayam //9// Tvatpàdakamalàd anyan na me janmantaresv api / nimittam ku$salasyasti yena gacchàmi sadgatim //10// vijfiànam yad idam praptam yad idarh sthinam arjitam / janmántare'pi me deva mà bhüt tasya pariksayah //11// Durgatàv api jàtàyam tvadgato me manorathah / yadi nàsam na vindeta tavatasmi krti sada //12// Na kamakalusarh cittarh mama te pidyoh sthitam / kamaye vaisnavatvar tu sarvajanmasu kevalam //13// 197 Karyanam karanarh piirvam vacasam vacyam uttamam / yoginam paramasiddhih paramar te padam viduh // Ahar bhito’ smi devesa samsare’ smin mahabhaye / trahi mar pundarikaksa na jane paramarh padam // Kalesv api ca sarvesu diksu sarvasu cacyuta / Sarire ca gatas casi vartate me mahadbhayam // Tvatpadakamalad anyan na me janmantaresv api / [Cp. Bo 1.2: nimittam kusala- syasti yena gacchami sadgatim//] vijfianarh yad idar prapya yad idarh sthanam arjitam // Janmàntare'pi me deva mà bhud asya pariksayah / durgatav api jatasya tvadgato me manorathah // - Yadi nasam na vindeta tavatasmi krti sada [Cp. Bo 1: Akamakalusarh cit- tam mama te padayoh sthitam/] kamaye visnupadau tu sarvajanmasu kevalam // The question which of the two passages is the original one, need not detain us long. Considering the style of the contents of the Purusasiktavidhana, I am inclined to believe that Visnu- kumara did not compose most of them but extracted them either from the work of Narada or from the Pafcaratrasamhita. Such are the materials and other accessory literature which I have utilised for the establishment of a correct and a critical text of the Revidhana. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi ति DUG ano OS "EE | WA BAR Digiti izatio n b ding by Mo d 3angotri and Sarayu Trust. Funding by MoE-IKS Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CHAPTER VI RESUME In the preceding pages, I have discussed about the nature of the Vidhana texts and the essential features of the teaching of the Revidhana. Incidently I have referred to the circumstances under which these works originated and the influence they exercised on the religious life of the people. The analysis of the contents and of the subject matter has yielded a fairly good picture of the superstitions, taboos, religious and magical practices of that period of which we have, unfortunately, few records. The traditions vouched by Sadgurusisya declares that Saunaka wrote the ten works in order to preserve the Rgveda (Rgvedaguptaye) and this fact is proved by the works themselves. The Rvidh was written by him with the express purpose of proving the efficacy of the Rgvedic Mantras in the accomplishment of various objects of desire with least effort. The other works of Saunaka concern, more or less, with the traditional text of the RV. We have seen as to how the hymns or verses rubricated in the Rvidh are those which are familiar enough to any performer of the Srauta or Grhya rites and further the majority of the Rgvedic Mantras in the Rvidh are either misunderstood or.half-understood or not understood at all. As is well known, the Rvidh does not add anything new to our knowledge of the Vedic Mythology since its purpose is not to give us mere description of deities regarding their appearance or habits but to impress upon our mind the importance of their relation to the human beings and the good which a human being can derive from them. The author of the Bhagavadgita has also emphasised the same idea in the eleventh stanza of the Third Adhyaya: Devan bhivayatdnena te deva bhavayantu vah | paras- param bhavayantah $reyah param avapsyatha || My study on the Rgvidhana discloses the following important facts: (1) that it records the tradition prevalent among the Rgvedins about the employment of the Rgvedic Mantras—without much CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 200 VEDIC TANTRISM care for their sense—for the attainment of worldly or spiritual gains just by means of muttering them. This tradition may be the cause of the distinction between the Vaidikas and the Parditas; (2) that the Vidhàna literature arose out of a real need to simpli- fy the Srauta and Grhya rites with the help of magic; (3) that it is, in fact, a continuation of the earlier literature on ritual and in this latter aspect it is intimately connected with the Kalpa and with the Anukramanis as far as the sequence of the hymns from the Vedic Samhitas to which they belong is con- cerned ; (4) that the Mantras occurring in the Rvidh can be traced either to the vulgate text of the Rgveda-samhita or to the Khila collec- tion thereof; (5) that the linguistic features, metre, etc. conclusively prove that the Rvidh is a fairly old work which can be assigned a date between 500-400 B.c.; and (6) that the Rvidh is a genuine composition of Saunaka, the author of the Brhaddevatà and other works. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS , APPENDIX A CONSPECTUS OF THE SLOKAS IN THE VARGAS OF THE RGVIDHANA Adhyaya I Varga Ba Be Bol Bo2 Ta Cm Critical Ed Ist 6 6 6 6 6 6 6 2nd 5 5 5 5 5 5 5 3rd 5 5 5 5 5 5 5 4th 5 5 5 5 5 5 5 5th 5 5 5 5 5 5 5 6th 5 5 5 5 5 5 5 7th 5 5 6 6 5 5 5 8th 5 5 5 5 5 5 5 9th 5 5 5 5 5 5 5 10th 5 5 5 5 5 5 5 11th 5 5 5 5 5 5 5 12th 5 5 5 5 5 5 5 13th 5 5 5 5 5 5 5 14th 5 5 5 5 5 5 5 15th 7 7 7 7 7 7 7 16th 5 5 5 5 5 5 5 17th 8 I 10 10 10 9 8 18th 7 7 7 7 7 7 7 19th 5 5 5 5 5 5 5 20th 5 5 5 5 5 5 5 21st 5 5 5 5 5 5 5 22nd 7 7 7 7 7 7 7 23rd 7 7 7 7 7 7 7 24th 5 5 5 5 5 5 5 25th 7 7 7 7 7 7 7 26th 6 6 6 6 6 6 6 27th 5 5 5 5 5 5 5 CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 202 VEDIC TANTRISM Criti- Varga Ba | Be Bol Bo2 Ta Cm calEd 28th 5 5 5 5 5 5 5 29th 5 5 SEREAS 5 5 5 30th 5 5 5 5 5 5 5 31st 5 5 5 5 5 5 5 170 172 173 173 172 171 170 Adhyaya IT Ist 5 5 5 5 5 5 5 2nd 6 6 6 6 6 6 6 3rd 5 5 5 5 5 5 5 4th 5 5 5 5 5 5 5 5th 3 3 3 3 3 3 S 6th 5 5 5 5 5 5 5 7th 5 5 5 5 5 5 5 8th 5 5 5 5 5 5 5 9th 5 5 5 5 5 5 5 10th 6 6 6 6: 6 6 6 11th 5 5 5 5 5 5 5 12th 7 7 7 7 7 7 7 13th 7 7 7 7 7 7 7 14th 5 5 5 5 5 5 5 15th 7 7 7 7 7 7 7 16th 5 5 5 5 5 5 5 17th 6 6 6 6 6 6 6 18th 5 5 5 5 5 5 5 19th 5 5 5 5 5 5 5 20th 5 5 5 5 5 5 5 21st 6 6 6 6 6 6 6 22nd 6 6 6 6 6 6 6 23rd 5 5 5 5 5 5 5 24th 5 5 4 4 5 5 5 25th 5 11 5 5 5 5 5 26th 5 5 5 5 5 5 5 CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS झि = S E N yy S Q E: Q जज ए Cn (५ — UUU ON SO o (५ (५ CA - ८) 4 CA CA US कच 6) JU CA CA - ८० CA CA CA Adhyaya III Qn ० tA. UA. CA. CA CA CA -1 Cà C1 Cà (C1 ००० ५५ CA I OV ० CA ७०७ GA CA CA CA. CA. —J (Aa C0 कक ०५० Cn -1 OY ० CA ७७७७ ७७७७ वि ००७००५७५०५ O1 OV OY CA ७०७७ ७७७७ CA -J1 CQ) (A. (Ca X1 CA QV OQ Cn CA OQ OY OS CA ७.७ GA CA UA CA UA CA 73 Gà LA. QA Cà Cà. QV OY tà CA. OV OY OY CA CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Ui tà UA tA Ca n CA 31 CA लि की लि लि मी. OV CA 'A OV OY OS tA Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 204 VEDIC TANTRISM Varga Ba Be Bol Bo2 Ta Cm Criti- cal Ed. v [san a et - — ७७ - A त a ANA NA) 7 Ps) ए५ ७० ५५ "1 (५ ९५ (५ ८० OV ० ७ ७ CO. OY OY CA. CA. ५७ OY ८ CA न> ७) ० Oy CA. ५ (५ (५ — N N N 0 OY OY ए CA. CA OY ० CA ७०२ CA - (५ ७ ८५ ५ ० 0 -1 -1 ० OY ० UA. (५ ५७ OY ८ CA CA ७७ CA "3 ए ५ ५ (४ OV OV ७ ३० OY OY CA. ५ CA. ० CA CA CA ७३ ५५ 4 C1 ०७ CA CA ०७ ० OV -1 01 ० OY CA CA CA ० CA CA CA ७०० ३ ७ CA CA (७ ० ०७ ० -1 OY ० ९०७ CA. CA. CA ९ CA CA 236 236 232 232) 231 231 231 B tA OV tA UA UA CA -3 Cà tA CA SEI ri €i OV CA CA. CA. CA. - ० ७ CA NONO CANON NI A Uy Ui 4 Oy Ca CA tA (५ — CA CA CA UA Oy CA CA CA CA. ३ (A CA CA in En wants NS GU Ur us CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPENDIX-A 205 Ba Be Bol Bo2 Ta Cm Criti- cal Ed. 11th 7 7 7 7 7 7 7 12th S- 5 55305 SS 5 13th Ceres SS 5 14th 5 5 5 5 5 5 5 15th 5 5 5 5 5 5 5 16th 5 5 5 5 5 5 5 17th 5 5 5 5 5 5 5 18th 5 5 5 5 5 5 5 19th 5 5 5 5 5 5 5 20th 5 5 5 5 5 5 5 21st 5 5 5 5 5 5 5 22nd 5 5 5 5 5 5 5 23rd 5 5 5 5 5 5 5 24th 5 6 6 6 5 6 5 25th 6 6 6 6 6 6 6 26th 5 5 5 5 5 5 5 27th 6 6 6 6 6 6 6 28th ० 5 ; 142 144 144 143 146 143 142 = Phalasruti (= Meyer’s Adhyaya V) Ist 5 5 5 5 5 5 2nd 5 5 5 5 5 5 3rd 3 3 3 3 3 3 CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPENDIX B RELATION OF RGVIDHANA TO OTHER TEXTS 1. SAUNAKIYAM Saunakiyam I 1.138: Yathasvamedhah kra- turat sarvapapapanodanah, tathaghamarsanarh süktam sarvapapapanodanam 2.4ab: Sarnvatya svastimatya ca pavamanyais tathaiva ca 4.17c: Anasnantsamhitame- tam 11.10: Adyayavahayed devam rca tu purusottamam, - dvitiyayasanam dadyat padyarh caiva trtiyaya 11.11: Arghyam caturthya datavyarh paficamyacama- niyakam, sasthya snanam prakurvita saptamya vas- tram eva ca 11.12: Yajfiopavitam astamyà navamya gandbam eva ca, puspam dasamya datavyam ekadasya tu dhüpakam 11.13: Dvadasya dipakam dadyat trayodasya naivedya- kam, caturdasya namaska- ram paficadasya pradaksi- nam Rvidh iv.121cd-122ab: Yathasvamedh- ah kraturat sarvapapaprano- danah, tathaghamarsanam süktam sarvapapapranoda- nam i.16cd: Samvatyah svastimatyas ca pavamanyais tathaiva ca =i.69a =iji.162 =iii. 163 iii.164: Yajfiopavitam astamya navamya canulepanam, puspam dasamya datavyam- ekadasya tu dhüpakam iii.165: Dvadasya dipakam dadyat trayodasya niveda- nam, caturdasya namaska- ram paficadasya pradaksi- nam CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPENDIX-B Saunakiyam I 11.16b: Dirgham àyur avà- pnuyat 14.15cd: Devah kapota ityetat kapotavesane bhavet 18.8: Enam krtyà na hithsanti kruddhabhicaritah paraih pratyangirasakalpena tad- vido’ bhicaret punah 18.9: Pratyangirasa kalpena sadyastàm pratibadhate, pratyangirasavidvarhstu na risyeddhi kathaficana 19.50: upatisthed vibhàvasum 20.1cd: Krsnapakse caturdas- yar triratropositah sucih 20.2: Daksinàpravane dese $ma$sàne daksinàmukhah, raktosnisyasipanis ca raktamalanulepanah 20.5cd: Saptaharn juhuyat tai- lam sársapar lavanànvitam 20.60: Vasisthadvesanim pathan Saunakiyam II " 1.30ab: Atvaharsam antaredhi- tyathainam anumantrayet 2.6cd-7: Pracyam tya disi vasavo abhisificantu pustaye daksinasyam disi rudra devà abhisificantu $reyase, praticyam disi aditya abhisificantu tejase 207 Rvidh —i.94d, ii.119d iv.102ab: Devàh kapota iti tu kapotasyopavesane iv.30cd-31ab: Nainam krtyà nihimsanti kruddhabhicari- tani ca yam angirasakalpais tu tadvido' bhicaranti sah iv.31cd-32ab: Pratyangirasa kal- pena sarvamstan pratibà- dhate. Pratyangirasavidvath- stu na risyeta kadacana —ii.1llc: —ii.16ab: I = i.16cd-17: Daksinapravane dese $ma$anasthah samahitah // raktosnisyasipanis ca bailvakedhmo' nilasanah saptaharh juhuyat tailam sarsapam lavananvitam ii.18b: Vasisthadvesanih pathan Rvidh iv.114cd: Atvaharsam antaredhi- tyathainam abhimantrayet iv.112-113: Pracyam tva disi vasavo abhisificantu tejase, daksinasyam tva disi rudra abhisificantu vrddhaye Praticyarh tva disyaditya abhisificantu pustaye, CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 208 Saunakiyam II 2.8.ab: Uttarasyam disi Visve deva abhisificantu vrddhaye 4.7bcd:: Tisyena Sravanena và aindrasavitrapausnesu rohinyàm uttaresu và 15.4cd-5: Esabhisarmhita devaih sarvabrahmamayi subha Ugrena tapasa drsta Visvamitrena dhimata, homarhsca japayajiiamsca nityarh kurvita caitayà ` 15.6: Sarvakamasamrddhya- rtham pararh brahmaitad ucyate, esaiva pratilomokta jape satruvinasini 15.7: Aksarapratilomeyam- abhicaresu Sasyate, aksarapratilomeyam yasmin yujyeta karmani 15.8: tad amogharn vijaniyad- etaddhi brahmano balam vyaghatakedhmasamidho yo’ksara pratilomaya 15.9: juhuyat sarsapam tailam vibhitakakrtasruca, punah sarapidayec chatrün varnasas ca pramapayet 21.20d: Narayanam anamayam VEDIC TANTRISM Rvidh Visve devà udicyàm tu abhisificantu $reyase iv.106bcd : Tisyena $ravanena và pausnasavitrasaumyasvi- rohinisüttaràsu ca i.73ab: Esa hi sammitā vedaih sarvabrahmamayi nicrt —1.73cd-74ab i.74cd-75ab: Sarvakamasamrd- dhyartham param brahmedam ucyate. Esaiva pratilomokta pacchah satruvinà$ini ‘=i.75cd-76ab =1.16cd i.77: Vyaghatakedhmasamidho aksarapratilomaya juhuyat sarspam tailam vaibhitakakrtasruca* 1.87cd : Pacchah sampidayec chatrün varnasas ca prama- payet =1ii.191b, 192d: 2. BRHADDEVATA BD 1.18: Mantradrgbhyo namas- krtvà Samamnayanupürvasah Rvidh 1.10: Namaskrtvà mantradrg- bhyah =1.2b: CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPENDIX-B É 209 BD Rvidh vii.21c: Dasaksarar tu $àn- tyartham —jii.45a: vii.123c: Süryàyai bhavavrt- tam tu =iii.115c: viii.7a: Brhaspate pratity etad (A) —iv.5a:  viii.92cd-93ab: Yathāśvamedhah iv.121cd-122ab: Yathāśvame- kraturāt dhah kraturat sarvariprapraņodanah sarvapāpapraņodanah tathaghamarsanam siktam tathàghamarsanam siiktar sarvariprapranodanam sarvapapapranodanam CCO. In Public Domain. Jangamwadi Math Collection, Varanasi a NG NG Nk eee Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS PART Revidhana: Text and Translation CCO. In Public Domain. Jangamwadi Math Collection, Varanasi = E j Digitization by eGangot y eGangotri and Sarayu Trust. Funding by MoE-IKS Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS अथ त्रहग्विधानस्‌ प्रथमोऽध्यायः स्वयम्भुवे ब्रह्मणे विश्वगोप्त्रे नमस्कृत्वा मन्त्रदृग्भ्यस्तथेव । विवक्षुरस्म्युग्विधानं पुराणं पुरादृष्टमुषिभि्मन्त्रदुर्भिः ॥१॥ मन्त्रेभ्यो मन्त्रदुरभ्यश्च समाम्नायानुपुर्वशः । कर्मणामृषिदुष्टानां विधि प्रोवाच शौनकः ॥२॥ ऋषिभिविविधा मन्त्रा दृष्टा दुष्टप्रथोजनाः । प्रयोजनाय चो्दिष्टास्तस्मिंस्तस्मिन्‌ प्रदशिताः॥३॥ नानार्थानि च कर्माणि शान्तिपुष्टयाश्रयाणि च । सिद्धयश्च तपोमूलाः श्रद्दधानस्य कुर्वंतः ॥४॥ ्तुत्यादयो ये विकाराः प्रदिष्टास्तथार्थवादा ऋक्षु सूक्तेषु चेव । Fa: कामेऋषिदेवताश्र तुष्टूष्यन्ते ताञशुणुष्वोच्यमानान्‌ ॥५॥ आयुः स्वर्गो द्रविणं सुनवश्च चतुविधं प्रोक्तमाशास्यमग्ने । अन्ये कामाः शतशः संप्रदिष्टाः संस्तुवद्धित्रः षिभिर्देवताश्व ॥६॥ nan सिद्धा मन्त्रा विधिना ब्राह्मणस्य फलं यच्छन्ति विधिवठायुक्ताः । सत्यं तेषां साधनं संयमश्च शमस्तितिक्षानसुया दमश्च ॥७॥ तस्मादृद्विजः प्रशान्तात्मा जपहोमपरायणः d तपस्यध्ययने युक्तो भवेद्ध, तानुकम्पकः ॥८॥ क्षत्रियो बाहुवीर्येण तरेदापदमात्मनः । धनेन वेश्यशूद्रौ तु जपहोमं द्विजोत्तमः ue तपसा स्वगंमाप्नोति तपसा विन्दते महत्‌ । तपोयृक्तस्य सिध्यन्ति कर्माणि नियतात्मनः ॥१०॥ विद्वेषणं संवननं विषघ्नं रोगनाशनम्‌ । येन येनार्थमृषिणा यदर्थं देवताः स्तुताः ॥११॥ ॥२॥ स स कामः समृद्धश्व तेषां तेषां तथा तथा । ; तानि कर्माणि वक्ष्यामि विविधानि च कसंणाम्‌ ॥१२॥ पुरश्चरणमादौ तु कर्मणां सिद्धिकारकम्‌ । स्वाध्य!याभ्यसनस्यादो प्राजापत्यं चरेद््विजः ॥१३॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 214 VEDIC TANTRISM केशश्मथुलोमनखान्वापयित्वाप्लुतः शुचिः | तिष्ठेदहनि रात्रौ तु शुचिरासीत वाग्यतः ॥१४॥ सत्यवादी पवित्राणि जपेद्‌ व्याहृतयस्तथा । ग्रोंकाराद्यास्तु ता जप्त्वा सावित्रीं च तदित्यूचम्‌ ॥१५॥ आपो हि ष्ठेति सूक्तं तु शुद्धवत्यो$ घमर्षणम्‌ । शंवत्यः स्वस्तिमत्यश्च पावमान्यस्तथैव च ॥१६॥ uan सवंत्रैतत्प्रयोक्तव्यमादावन्ते च कर्मणाम्‌ d आसहलादाशताहा दशान्तमथवा जपेत्‌ ॥१७॥ श्रोंकारं व्याहृतीस्तित्रः सावित्रीमथवायुतम्‌ | तपंयित्वाट्हिरार्चायानृषोंश्छन्दांसि देवताः ॥१८॥ प्रपद्येत विरूपाक्षं रोद्रं मन्त्रगणं जपन्‌ । अनायेँने च भाषेत न शूद्रर्नापि गहितेः ॥१९॥ न रजस्वलया नार्या पतितेनान्त्यजैन्‌ भिः । न देवब्राह्मणद्विष्टेर्नाचायंगुरुनिन्दकः ॥ २०॥ न मातूपितूविद्विष्टेर्नावमन्येत कञ्चन | मङ्गलाचारयुक्तः स्यात्त्रिरह्वोऽभ्युपयन्नपः* ॥२१॥ पडा अत्ते द्वादश रात्रस्य स्थालीपाक प्रकल्पयेत्‌ । अग्नये चाथ सोमाय तृतीयां च तयोः सह ॥२२॥ वैश्वदेवी च रौद्रीं च जुहुयादुत्तरे ततः । अवसानस्य पतये तथानुमतयेऽपि च ॥२३॥ धन्वन्तरय इत्यन्या गन्धर्वाप्सरसामपि। , दशमी ब्राह्मणस्पत्या परा तु ब्रह्मणे स्मृता ॥२४॥ सरस्वत्ये तथा विष्णोरन्त्या सौविष्टकृत्यपि | आज्याहुतय एवादौ स्थालीपाके हुते पुनः Ru हुत्वाग्निं तर्पयेद्विप्रान्‌ पितृभ्यश्च प्रकल्पयेत्‌ । ततः शेषं विधानेन शुचिर्भुञ्जीत वाग्यतः ॥२६॥ nxn कृच्छाणामेष सवषां विधिरुक्तोऽन्‌पुवंशः | प्राजापत्यातिकृच्छ्स्य तथा सांतपनस्य च ॥२७॥ पराकस्य च कृच्छ्स्य विधिश्रान्द्रायणस्य च । एकेन शुद्धिमाप्नो ति द्वाभ्यां पापेः प्रमुच्यते ॥२८॥ त्रिभिः सिध्यन्ति मन्त्राश्च मुच्यते चोपातकः । चतुमिभ्रूणहत्यायास्तथेवायाज्ययाजनात्‌ ॥२९॥ पञ्चभिः पातकः सर्वर्दष्कृतेश्न प्रमुच्यते | CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA तप्तकृच्छे ण सर्वाणि पापानि प्रतिबाधते ॥३०॥ चान्द्रयणं सहाद्यन्तमेभिः Heo: समं स्मृतम्‌ । त्रिभिश्रचान्द्रायणेः पुतो ब्रह्मलोकं समश्नुते ॥३१॥ अष्टाभिदेवताः साक्षात्पश्येत वरदास्तथा । छन्दांसि दशभिर्ज्ञात्वा सर्वान्कामान्त्समश्नुते ॥३२॥ व्यहं प्रातस्त्र्यहं सायं व्यहमद्यादयाचितम्‌ | त्यहं परं च नाश्नीयात्प्राजापत्यं चरन्‌ द्विजः ॥३३॥ एकेकं ग्रासमश्नीयातूव्यहाणि त्रीणि पुर्ववत्‌ । त्यहं चोपवसेदन्त्यमतिक्ृच्छ चरन्‌ द्विजः ॥३४॥ गोमूत्रं गोमयं क्षीरं दधिसपिः कुशोदकम्‌ । एकरात्रोपवासश्च कृच्छ्ःसांतपनः स्मृतः NINU एतमेव ढ्यहेर्युक्ते महासांतपनं विदुः । उपवासस्तु सप्ताहं शिशुसांतपनं स्मृतम्‌ ॥३६॥ तप्तकृच्छ्र चरन्‌ विप्रो जलक्षीरघृतानिलान्‌ । प्रतित्र्यहं पिबेदुष्णान्त्सकृत्स्तायी समाहितः ॥३७॥ नियतस्तु पिबेदपः प्राजापत्यविधिः स्मृतः । यतिक्कच्छु वदन्त्येतद्रपसामपनोदनम्‌ ॥३८॥ यतात्मनोऽप्रमत्तस्य द्वादशाहमभोजनम्‌ । पराको नामङृच्छोऽयं सर्वपापापनोदनः UREN एकेक हासयेत्पिण्ड कृष्णे शुक्ले च वर्धयेत्‌ । उपरपृशसित्रिषवणमेतच्चान्द्रायणं व्रतम्‌ ॥४०॥ एतमेव विधि कृत्स्नमाचरेद्यवमध्यमे | शुक्लपक्षादिनियतः चरंश्रान्द्रायणब्रतम्‌ ॥४१॥ चतुरः mariages: पिण्डान्‌ कृताह्निकः | चतुरोऽस्तमिते qa शिशुचान्द्रायणं स्मृतम्‌ ॥४२॥ अष्टावष्टौ समश्नीयात्पिण्डान्‌ मध्यंदिने स्थिते । नियतात्मा हविष्यस्य यतिचान्द्रायणब्रतम्‌ ॥४३॥ यथाकथञ्चित्पिण्डानां तिस्रोऽशीतीः समाहितः । मासेनाश्नन्‌ हविष्यस्य चन्द्रस्येति सलोकताम्‌ ॥४४॥ एतद्रद्रास्तथादित्या वसवश्चाचरन्‌ ATA । सर्वाकुशलमोक्षाय सरुतश्रभु भिः सह ॥४५॥ यावकः सप्तरात्रं तु पातव्यों नियतात्मना । स्थानासनत्रिषवणेजपता पावनानि च ॥४६॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi 215 ng ten sn uet Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 216 एकैकं सप्तरात्रेण पुनाति विधिवत्कृत: । त्वगसुक्पिशितास्थोनि मेदो मज्जानमेव च ॥४७॥ एकेक सप्तरात्रं तु त्वगादीनां विशोधनम्‌ i एभिब्रंते विपुतात्मा कुर्यात्कर्माण्यतन्द्रितः ॥४८॥ इष्टान्कामानूततः सर्वानवाप्नोति न संशयः | कणपिण्याकतक्राणामेकेक शोधनं भवेत्‌ ॥४९॥ शुद्धात्मा कमं कुर्वोत सत्यवादी जितेन्द्रियः | एवं शुद्धस्य कर्माणि सन्त्रैवंक्ष्यामि तद्या ॥५०॥ तरिरात्रमेवोपवसेदादितः सर्वकर्मणाम्‌ । त्रीणि नक्तानि वा कुर्वात्ततः कर्मं समारभेत्‌ ॥५१॥ नित्यप्रयोगिणां चेव प्रयोगादौ व्रतं त्र्यहम्‌ । उपरिष्टादुपवसेत्कृत्वा वा सांनिपातिकम्‌ ॥५२॥ आयुष्याण्येव कर्माणि मन्त्रयुक्तः समारभेत्‌ । शंवत्यः स्वस्तिमत्यश्च जपेत त्रिवृता ऋचः ॥५३॥ अरण्ये चोदिते सूर्ये दिशं प्राप्यापराजिताम्‌ i प्राचीमथोत्तरां वापि शुचौ देशे समाहितः ॥५४॥ सवासाः सशिंरस्कोऽप्सु स्नात्वाभ्युक्ष्य जपेद्द्विजः । शुद्धवत्यस्तथान्वत्यः पावमान्योऽघमर्षणम्‌ ॥५५॥ एवं तिराप्लुत्य शुचिः प्राणायामान्त्समाचरेत्‌ । त्रीन्‌ षडष्टौ द्वादश वा षोडशाष्टादशापि वा ॥५६॥ आशताद्वायमेत्प्राणाञ्जपन्‌ ब्रह्माघमर्षणम्‌ | यावद्वा मनसस्तुष्टिस्तावत्प्राणान्त्समायमेत्‌ ॥५७॥ यथा यथा मनस्तस्य दुष्कृतं कमं गहेति । तथा तथा शरीरं तत्तेनाधर्मेण मुच्यते ॥५८॥ प्राणायामेर्दग्धदोषः शुक्लाम्बरधरः Ns । यथाविध्यप आचम्य आरोहेददभंप्रस्तरम्‌ ॥५९॥ पवित्रपाणिः कृत्वा तु उपस्थं दक्षिणोत्तरम्‌ । दिशोरेवान्तरंप्रेक्ष्यानिमिषं छाद्य चक्षुषी ॥६०॥ झोंकारं व्याहृतीस्तिस्रः सावित्रीं च तदित्युचम्‌ | मनसेता अनुद्रुत्य वेदादि समुपत्रमेत्‌ ॥६१॥ मन्त्रमेव पठेत्प्रातरुच्चेमंध्यंदिने पठेत्‌ । उच्चेरेवापराह्नं तु संध्याकाल उपारमेत्‌ ॥६२॥ ब्राह्म Hed चोत्थाय त्रिराप्लुत्य पठेद्विजः । VEDIC TANTRISM ॥१०॥ ॥११॥ uqsu CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust, Funding by MoE-IKS THE RGVIDHANA f 217 मध्यमां वृत्तिमास्थाय न द्रुतां न विलम्बिताम्‌ ॥६३॥ qat संध्यां जपंस्तिष्ठेदुपासीत च पश्चिमाम्‌ । न चान्तरा व्याहरेत विरमेद्वा कथच्चन ॥६४॥ विरमेद्‌ब्राह्मणे प्राप्ते कामतेन तु संवदेत्‌ । शूद्रं दृष्टंब संप्राप्तं नाधीयीत कथः्चन NEA आग्नेयं सुक्तमाद्यं तु मुख्यं ब्रह्मषिसम्मतम्‌ | रायस्पोषकरं धन्यं जपन्‌ वि्रोऽ्थमाप्नुयात्‌ ॥६६॥ ngan ऋषि सर्वेमिदं जप्तवा aga नियतः शुचिः । संहिताफलमाप्नोति ऋग्वेदस्य न संशयः ॥६७॥ एकादशगुणं ह्येतज्जपन्‌, ब्रह्म सनातनम्‌ d सर्वान्कामानवाप्नोति पापंश्च परिमुच्यते ॥ ६८॥ अनशनन्संहितामेतां प्रातः प्रातदिने दिने । आयुविद्यां धनं पुत्रान्‌ ग॒ हाँश्चाप्नोत्यनामयान्‌ ॥६९॥ एतद्ब्रह्मजपञ्छद्ान्नेक्षेतान्याँश्व॒ तद्विधान्‌ । प्रेक्ष्याचम्योदक पुतः पश्येद्गामग्निभास्करौ ॥७०॥ मन्द्रं जपो दश गुण उपांशु स्याच्छतान्वित: | age मानसं विद्यादेष जप्यविधिः स्मृतः ॥७१॥ nawu ' आदावेव तु सावित्र्या कमं कुर्वीत शान्तये । पुष्टये धनलाभाय पशुलाभाय भूतये ॥७२॥ एषा हि सम्मिता वेदैः सवंब्रह्ममयी निचत्‌ । उग्रेण तपसा दृष्टा विश्वामित्रेण धीमता ॥७३॥ होमाँश्र जपयज्ञाश्च नित्यं कुर्वीत चेतया । सर्वकामसमृध्यर्थ परं ब्रह्मोदमुच्यते ॥७४॥ एषैव प्रतिलोमोक्ता पच्छः शत्रुविनाशिनी | अक्षरप्रतिलोमेयमभिचारेषु शस्यते ॥७५॥ अक्षरप्रतिलोमेयं यस्मिन्युज्येत कर्मणि । तदमोघं विजानीयादेतहे ब्रह्मणो बलम्‌ ॥७६॥ व्याघातकेध्मसमिधो अक्षरप्रतिलोमया । जुहुयात्साषंपं तैलं वेभीतकक्ृतस्रुचा" ॥७७॥ य इच्छेत्पीडनं शत्रोरपिवोच्चाटनं पुनः । पच्छः संपीडयेच्छद्ून्‌ वर्णशश्र प्रमापयेत्‌ ॥७८॥ uix ऋष्वेदाद्यस्य सूक्तस्य विधि वक्ष्याम्यतः परम्‌ d यथा ऋषिमंधुच्छन्दाः कमेतेनाकरोत्पुरा ॥७९॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi ] | d Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 218 शिरसा धारयेदग्नि नियतः परिवत्सरम्‌ । चतुर्थंप्राणकालीयो हुतशिष्टमदन्‌ हविः NGON जुह्वत्त्रिरुपतिष्ठेत सत्यवादी दिने दिने । ब्रतकाले तु संप्राप्त आग्नेयं निर्वपेच्चरुम्‌ ॥८१॥ अनग्नो *ध्यातमात्रोऽरिनव्रंतान्तेऽस्योपतिष्ठति । दहेयमिति यं चेच्छेत्तं दहत्येव पावकः ॥८२॥ अप्स्वप्यरिन््वलत्येव तद्व्रतस्य महात्मनः d समर्धयति तं चेष्टः Tafa: प्रयत्नतः ॥८३॥ अतः परं TAT: सप्त वाय्वाद्या ये प्रकीतिताः । ताञ्जपन्प्रयतो नित्यमिष्टान्कामान्त्समश्नुते ॥ ८४॥ मेधातिथावूषौ पुनः सदसस्पतिमित्यूचम्‌ । मेधाकामो जपेन्नित्यं जुहुयाच्चाज्यमेतया usu स्योनेति पृथिवीं नित्यं स्नात्वा fas: शुचिजंयेत्‌ । विन्दते महतीं भूमिमसपत्नामकण्टकाम्‌ ॥८६॥ इदं विष्णुरितीमाभिः पञ्चभिः श्राद्धकर्मणि । अङगुष्ठमन्ने वगाह्य तेन रक्षांसि बाधते ॥८७॥ सप्तजन्मक्कत पापं कृत्वा चाभक्ष्यभक्षणम्‌ । ` तद्विष्णोरित्यपां मध्यें सकृज्जप्त्वा विशुध्यति usc अम्बयो यन्ति या प्रोक्ता नवचंस्त्वभिषेचनीः । आयुष्यास्ताः परिप्रोक्ता भंषज्याः पापमोचनी: ॥८६९॥ शुनः शेपमृषि बद्धः संनिरुद्धोऽथवा जपेत्‌ । मुच्यते सर्वपाशेभ्यो गदी चाप्यगदी भवेत्‌ ॥६०॥ य इच्छेच्छाश्वतान्कामानिन्द्रतप्राप्त्‌ पुरंदरात्‌ । स षोडशभिरेवर्भिरिन्द्र स्तुयाहिने दिने neq हेरण्यस्तुपमिन्द्रस्य qud कर्माभिसंस्तवम्‌ | तज्जपन्प्रयतः शत्तूनयत्नात्प्रतिबाधते NEN आङृष्णेनेत्युचा त्वेव यो नित्यं सूर्यमर्चति i प्रातमंध्येऽस्तगं वापि स जीवेदगदः सुखी ॥९३॥ आकृष्णेनेत्यूच॑ त्वेकां ध्यायन्निशि दिवौकसः । अग्नौ हुत्वेतया चाज्यं दीर्धमायुरवाप्नुयात्‌ ॥९४॥ ये ते पन्था इतीमां तु सावित्रीमध्वगोऽभ्यसेत्‌ । स्वस्तिमान्त्रजतेऽध्वानं ग॒ हांश्राप्नोत्यनामयान्‌ ॥९५॥ सं पृषन्निति यत्सुक्तं घोरः कण्वो जगावृषिः । VEDIC TANTRISM LEKAN ॥१७ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA 219 अध्वन्यमेतद्विज्ञेयं परिपन्थ्यपसेधनम्‌ NEEM रौद्रीभिः षड्भिरीशानं तुष्ट्याद्यो दिने दिने । स नारीनरगोशान्ति शङ्करात्याप्नुयात्सदा ॥९७॥ एतेनेव षडचॅन जुहुयादाज्यमन्वहम्‌ । ; चर वा कल्पयेद्रौद्रं भूतिकामोऽथ पर्वसु ॥६८॥ ॥१८॥ उदित्युद्यन्तमादित्यमुपतिष्ठेहिने दिने । हुद्रोगनाशनं ह्येतत्परमारोग्यवर्धनम्‌ ॥९९॥ द्विषन्तमित्यथार्धचं यं द्विष्यात्तं जपन्त्स्मरेत्‌ । आगस्कृत्सप्तरात्रेण विद्वेषमधिगच्छति ॥१००॥ रोगेग्‌ हीतोऽरोगी च प्रस्कण्वस्योत्तमं तृचम्‌ | आरोग्यमेतत्प्रयतो जपेन्नित्यमनेकशः ॥१०१॥ उत्तमस्तस्य चार्धर्चो द्विषद्द्वेष इति स्मृतः । यं द्विष्यात्तमभिध्यायेद्‌ दृष्ट्वा चैनं जपेदिदम्‌ ॥१०२॥ आगस्कृच्चेत्त्विरात्रेण विद्वेषं संनियच्छति | उदयत्यायुरक्षय्यं तेजो मध्यंदिने जपन्‌ ॥१०३॥ ngen अस्तं ब्रजति qa तु द्विषन्तं प्रतिबाधते । ोजस्तेजस्तथारोग्यं द्विषद्द्वेषं प्रकोतितम्‌ ॥१०४॥ नव पश्वेति सुक्तानि यानि गर्भे पराशरः । अरातीनां हरेत्प्राणाञ्छत्ूश्चेव नियच्छति ॥१०५॥ सौपर्णानि पवित्राणि सूक्तान्येकादशाभ्यसेत्‌ । वाञ्छन्‌ पुत्नान्पशून्‌ वित्तं स्वर्गमायुरनन्धताम्‌ ॥१०६॥ आध्यात्मिकीः क इत्येता जपस्तु सुसमाहितः | प्राप्नुयात्स परं धाम विश्वं ज्योतिः सतातनम्‌ ॥१०७॥ आनोभद्रीयमायुष्यं वैश्वदेवं जपन्मुनिः । - मुमूर्षुरपि जप्त्वैतत्सवंमायुरवाप्नुयात्‌ ॥१०८॥ ॥२०॥ पितृणां भ्राद्धकाले तु मध्वित्येतत्तुचं जपेत्‌ ॥ अघोराः पितरस्तस्य विशन्ति ज्योतिरुत्तमम्‌ ॥१०९॥ त्वं सोमेति तु सूक्तेन पश्येच्चन्द्रमुपोदितम्‌। उपतिष्ठेत्समित्पाणिर्मासि मासि नवं नवम्‌ ॥११०॥ तं मासं तस्य दुःखं हि न जातु त्रिविधं भवेत्‌। गोतमेन पुरा दृष्टं मृत्योर्नाशनमात्मनः ॥१११॥ उद्यन्तम्‌पतिष्ठेत पुणं चेतत्समाहितः । वासांस्यपि स विन्देत चन्द्रस्येति सलोकताम्‌ ॥११२॥ 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 220 VEDIC TANTRISM धनकामो जपेज्नित्यमेता इति तु नित्यशः | स्नात्वा शुचिस्तु नियत इष्टं धनमवाप्तुयात्‌ ॥११३॥ usu. आयुरीप्सञ्चिमसिति कोत्सं qud सदाभ्यसेत्‌ । आज्याहुतिश्च जुहुयात्प्रत्यूचं वाग्यतःशुचिः ॥११४॥ जपेदाप्लुत्य नियतः स साक्षादापदं तरेत्‌ । अप नः शोशुचदिति स्नात्वा मध्यंदिने रवौ ॥११५॥ शुद्धिकामो यताहार प्रत्यूचं जुहुयाद्घृतम्‌ | समिधोऽन्वहमष्टौ वा सूक्तमेतदघापहम्‌ ॥११६॥ यथा मुञ्जादिवेषीका तथा पापात्प्रमुच्यते । जातवेदस इत्यादि सदा स्वस्त्ययने जपेत्‌ ॥११७॥ दुर्ग पथि प्रयातस्य नास्यारिभ्यो भयं भवेत्‌ । राजकार्येऽश्वयूथे वा अभिशस्तो ऽप्यनेकधा ॥११८॥ अशक्ये प्रतिभाकार्ये भये प्राणान्तिकेऽपिं वा । जातवेदस इत्येतां जपंस्तेभ्यः प्रमुच्यते ॥११९॥ - सिषाधयिषुरथँ च प्रस्थितो मनसा जपेत्‌ । सिद्धार्थः स्वस्तिमानेति प्रमीयेत न चाध्वनि ॥१२०॥ ॥२२॥ कृतार्थः स्वगृहान्गच्छन्नेतामेव सदाभ्यसेत्‌ । उदिते सवितयेंतां जपेदस्तंगते तथा ॥१२१॥ अहः स्वस्त्ययनं प्राता रात्रिस्वस्त्ययनं निशि । व्युष्टायां च जपेन्नित्यमेतां दुःस्वप्ननाशिनीम्‌ ॥१२२॥ प्रमन्दिने* ति सुयत्त्यां जपेद्गर्भप्रमोचिनीम्‌ । इन्द्रं च मनसा ध्यायेन्तारी गर्भ प्रमुःच्चति ॥१२३॥ आपत्सु सर्वकामो वा त्रितं नित्यं जपेदृषिस्‌ । जपन्निन्द्रमिति स्नातो वेश्वदेवं तु सप्तकम्‌ ॥१२४॥ मुच्यते जुह्वदाज्यं तु विश्वस्मादेव सोंऽहसः । शन्तातीयं परं सूक्तं परश्वावशकमुत्तमम्‌ ॥१२५॥ नासत्यौ तु नमस्कृत्वा परामृद्धिमवाप्नुयात्‌ । घमंसंस्तवनं सूक्तं रपसश्च प्रमोचनम्‌ ॥१२६॥ इमा इति जपेच्छशवद्रद्रं सुक्तं द्विजः शुचिः । आयुविद्यां धनं पुत्रान्‌ गृहांश्राप्नोत्यनामयान्‌ ॥१२७॥ ॥२३॥ 'वीरेष्वपत्यगोष्ठेषु दुःस्वप्ने रिप्रमात्मनः | सा नो महान्तमित्याभ्या त्रिरात्रोपोषितः शुचिः ॥१२८॥ आदुस्बरीस्तु जुहुयादृधिमध्वाज्यसंस्क्ृताः । . ००0. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA सुक्तेन जुहुयादाज्यमादावन्ते च कर्मणाम्‌ ॥१२६॥ ऊध्वंबाहुस्तु सूक्तेन तुष्ट्वा' च* शतशो भवम्‌ । छित्वा सर्वान्मृत्युपाशाञ्जीवेद्रोगविर्वाजतः ॥१३०॥ तिष्ठसुद्यन्तमादित्यं समित्पाणिः शुचिः सदा । चित्रमित्युपतिष्ठेत सुक्तेनानेन भास्करम्‌ ॥१३१॥ ` अतिस्तवेन चैतेन नित्यं मध्यंदिने रविम्‌ । गृणन्नपोहते रिप्रं प्राप्नोति च धनायुषी ॥१३२॥ अधः स्वप्नस्येति जपेत्प्रातः प्रातदिने दिने । दुःस्वप्नं नुदते क्षिप्रं न चास्याभोजनाद्धयम्‌ ॥१३३॥ उभे पुनामीति परा रिपुष्न्यस्तु प्रकीतिताः | ता जपनूहन्ति रक्षांसि सपत्नांश्च नियच्छति ॥१३४॥ निवंत्ये पञ्चयज्ञाश्च हुत्वा चाग्नि कृताह्निकः । ये देवासो दिव्यनया जपन्कामानवाप्नुयात्‌ ॥१३५॥ इन्द्राविष्ण नमस्कृत्य विष्णोर्नुकमिति त्रिभिः । समित्पाणिः शुचिर्भूत्वा उपतिष्ठेहिने दिने ॥१३६॥ धर्म बुद्धि धनं पुत्रानारोग्यं ब्रह्मवर्धनम्‌ । प्राप्नोति च परं स्थानं ज्योतीरूपं सनातनम्‌ ॥१३७॥ आततायिनमायान्तं दृष्ट्वा व्या घ्रमथो वृकम्‌ । न मा गरन्निति जपँस्तेभ्य एव प्रमुच्यते ॥१३८॥ त्रिरात्रोपोषितो रात्री जपेदासूर्यदर्शनात्‌ । - आप्लुत्य प्रयतः सौरीरुपतिष्ठेद्विवाकरम्‌ ॥१३९॥ नैं पश्यन्ति वे चौरास्तथान्ये पापवृत्तयः। | एकःशतानि त्रायेत तस्करेभ्यश्चरन्पथ ॥१४०॥ स्तेयं कृत्वा द्विजो मोहात्त्विरात्रोपोषितः शुचिः । सुक्तं जप्त्वास्यवामीयं fant मुच्येत किल्बिषात्‌ ॥१४१॥ ज्ञातिपुत्रसुहृन्मित्रेयंश्च राज्यं चिकीर्षति | नित्यं स नियतो भूत्वा qued तु मनसा जपेत्‌ ॥१४२॥ कया शुभेति पंशुन्यं कृत्वाचार्यनृपद्विजैः । श्रुत्वा पररहस्यं तु गुरोरप्याह शौनकः ॥१४३॥ इमं नु सोममित्येते द्वे ऋचौ प्रयतो जपेत्‌ । सर्वान्कामानवाप्नोति न किडिचत्पातक भवेत्‌ ॥१४४॥ fad न्वित्युपतिष्ठेत नित्यमन्नमुपस्थितम्‌ | पूजयेदशनं नित्यं भुञ्जोयादविकुत्सितम्‌ ॥१४५॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi 221 nggu UR ॥२६॥ Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 222 नास्य स्यादन्नजो व्याधिविषमप्यन्ततामियात्‌ । विषं च पीत्वैतत्सुकतं जपेत विषनाशनम्‌ ॥१४६॥ नावाग्यतस्तु भुञ्जीत नाशुचिनं जुगुप्सितम्‌ । दद्याच्च पुजयेच्चेव जुहुयाच्च शुचिः सदा ॥१४७॥ aga नास्य किञ्चित्स्यान्नान्नजं व्याधिमाप्नुयात्‌ । उत्पथप्रतिपञ्ञो यो भ्रष्टो वापि पथः क्वचित्‌ ॥१४८॥ पन्थानं प्रतिपद्येत कृत्वा वा कमं गहितम्‌ । अग्ने नयेति सुक्तेन प्रत्यूचं जुहुयाद्घृतम्‌ ॥१४६॥ जपेंश्र प्रयतो नित्यमुपतिष्ठेत चानलम्‌ । स्नात्वा जपेदनर्वाणं नमस्कृत्य बृहस्पतिम्‌ ॥१५०॥ वीरान्धनं च प्राप्नोति सुश्लोक्यं च नियच्छति । कडूतो नेति सूक्तं तु विषार्तः प्रयतो जपेत्‌ ॥१५१॥ विषं न क्रमते चास्य सर्पाद्दृष्टिविषादपि । « यत्कोटलूतासु विषं देष्ट्रिवृश्चिकजं च यत्‌ ॥१५२॥ मौलं च कृत्रिमं चेव जपन्त्सवं ध्यपोहति । धर्म बुद्धि धनं पुत्रान्‌ सौभाग्यं ब्रह्मवचंसम्‌ ॥१५३॥ आरोग्यं पुष्टिमायुष्यं पशून्‌ विद्यां महद्यशः । त्रिरात्रोपोषितः स्नातः प्रयतः चरितब्रतः ॥१५४॥ प्राणायामशतं कृत्वा उपतिष्ठेच्छतक्रतुम्‌ | एकाहं क्षुरसंयुक्तः पादौ संधाय वाग्यतः ॥१५५॥ यो जात इति सूक्तेन ऋषि गृत्समदं स्मरन्‌ । शतङृत्वो जपेदेतदिन्द्रश्रेष्ठेति चान्ततः ॥१५६॥ एकाहाल्लभते वित्तं दृचहात्सिद्धिमनुत्तमाम्‌ | अहोभिस्त्रिभिरारोग्यं चतुभिरशनं बहु ॥१५७॥ पञ्चभिब्नह्मवचंस्यं षड्भिरायुः सुखावहम्‌ । सप्तभिस्तनयान्पुष्टिमष्टभिः प्राप्नुयाद्यशः ॥१५८॥ प्रियो भवति चेन्द्रस्य प्रियं धाम स गच्छति । Rg दस्युशमनं रायस्पोषकरं परम्‌ ॥१५६॥ गणानामिति यत्सुक्त तज्जपेत्सुखवर्धनम्‌ संध्ययोः प्रयतस्त्वेतज्जपेन्नित्यं बृहस्पतिम्‌ ॥१६०॥। उपतिष्ठेत सूक्तेन सर्वकामसमृद्धये । यो मे राजस्तितीमां तु दुःस्वप्नशमनीमृचम्‌ ॥१६१॥' जप्त्वा नाशयति क्षिप्रं दुःस्वप्नं ब्राह्मणः शिः । VEDIC TANTRISM ॥२७॥ ॥२८॥ ॥२६॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA अहोरात्रमुपोष्येकं नियतो ब्रह्मवित्तमः ॥१६२॥ प्रजार्थं जुहुयादाज्यं चरं वा पयसि शितम्‌ । राकामहमितीमाभिः षष्ठ्यां शुक्लस्य Tafa: ॥१६३॥ हविःशेषं स्वयं प्राश्य विन्दते महतीं प्रजाम्‌ । व्याधिना योऽभिभूतः स्याद्घोरेण प्राणहारिणा ॥१६४॥ चतुर्दशीमुपोष्यैकां कृष्णस्य जुहुयाच्चरुम्‌ । आ ते सूक्तेन रोद्रेण प्रत्यूचं वाग्यतः शुचिः ॥१६५॥ पूर्वमाज्याहुतीहुंत्वा अथोपस्थाय शङ्करम्‌ | हविःशेषेण वर्तेत एकान्तरमतन्द्रितः ॥१६६॥ qui मासि जयेन्मृतयुं रोगेभ्यश्च प्रमुच्यते । अभिशस्येत यो मोहात्कुर्याद्वा क्म गहितम्‌ ॥१६७॥ स्नात्वा भुञ्जञ्जपेदप्सु अम्बीत्यूचमतन्द्रितः | अध्वनि प्रस्थितो यस्तु पश्येच्छकुनिमुत्थितम्‌ ॥१६८॥ अप्रशस्तं प्रशस्तं वा स्थित्वैक्ष्य प्रयतो जपेत्‌ । कनिक्रददिति सूक्ताभ्यामुपतिष्ठेत्कृतस्वरम्‌ UIE शकुनि वायसं वापि mi दंष्ट्रिममेव च । अप्यदृष्टेव जप्तव्यमेतत्तस्करमोहनम्‌ ॥१७०॥ एतत्तस्करमोहनम्‌ ॥ इत्यूग्विधाने प्रथमोऽध्यायः ॥ 223 NoN URW | CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS हितीयोऽध्यायः कल्याणवादी वान्यो वा न वा रौति न दृश्यते । जपेदेव नमस्कृत्य सिद्धार्थः सन्‌ निवतंते ॥१॥ न तस्यास्ति भयं किञ्चिहस्युभ्योष्ध्वनि वा क्वचित्‌ । तरत्यपि च दुर्गाणि स्वस्तिमांश्च सुखीभवेत्‌ ॥२॥ यस्य भुक्तं न जीयेत न तिष्ठेद्वा कथःच्चन । ध्यात्वा सो$त्तारमत्नस्य अग्निरस्मीत्यूचं जपेत्‌ ॥३॥ विश्वामित्रस्य संवादं नद्यतिक्रमणे जपेत्‌ । आप्लुत्याचम्य विधिवदुदकस्या््जाल क्षिपेत्‌ ॥४॥ नमःस्रवद्धयइत्येतद्यो नित्यं fg समाचरेत्‌ । तं नद्यःत्रोतसः पान्ति स्वं पुत्रमिव मातरः ॥५॥ nau भयं चास्य न विद्येत नदीतीरचरेष्वपि । जलचरेभ्यो भूतेभ्यः शीतोष्णेने च बाध्यते ॥६॥ qui तितीर्षुः सरितं रमध्वमिति संस्मरेत्‌ । शो ष्वित्यूचमपां मध्ये जपेद्यो वै नदीं तरन्‌ ॥७॥ स शीघ्रं तीरमाप्नोति गाधं वा विन्दते हिजः । युक्तेनैव रथेनाशु योऽपां पारं तितीर्षति ॥८॥ gg ऊर्भिरितीमां तु जपेत नियतः स्वयम्‌ । अध्वानं प्रस्थितश्चेवमामन्द्रेरिति संस्मरेत्‌ NEU कार्याण्यशेषतः कृत्वा पुनरायाति वे गृहम्‌ । अदातारं FIAT सवंदाविष्टचेतनम्‌ ॥१०॥ हत्वा तद्धनसन्विच्छेत्‌कि ते कृण्वन्तीति स्मरन्‌ । इन्द्राप्वंतेति सूक्तमायुष्यं द्राविणं स्मृतम्‌ ॥११॥ usu वागिन्द्रियप्रमूढो यो न विद्यां प्रतिपद्यते । इन्द्रियार्थान्यथार्थान्वा यो न वेत्ति wasa ॥१२॥ विद्या वाधिगता यस्य प्रणश्येत पुनः पुनः । ससपंरीक्रःचो जपन्द्रौ मासौ प्रतिपद्यते ॥१३॥ अनसा संप्रयातस्तु स्थिरौ गावाविति स्मरेत्‌ । ace: कुशलेनेति सिद्धार्थः स्थिरयानगुः ॥१४॥ यानाक्षमपभगनान्तं* दुष्ट्वा दुर्गेऽध्वनि द्विजः । CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA : 225 अभि व्ययस्वेति जपेद्‌ द्र चमक्षबलं दधत्‌ ॥१५॥ कृष्णपक्षे चतुर्दश्यां त्रिरात्रोपोषितः शुचिः । दक्षिणप्रवणे देशे शमशानस्थः समाहितः ॥१६॥ nan रक्तोष्णीष्यसिपाणिश्च बेल्वकेध्मो$निलाशन: । सप्ताहं जुहुयात्तैल सार्षपं लवणान्वितम्‌ ॥१७॥ समिधो राजवृक्षस्य वसिष्ठद्वेषणीः पठन्‌ | यं द्विष्यात्तस्य कृत्वा तु शम्याकेनाक्रति निशि ॥१८॥ अधिष्ठाय च तां कुर्यादृर्भिश्चतसृभिद्विजः । उद्दिश्य नाम होमोऽयं सप्तरात्रं न जीवति usen वसिष्ठानन्ततो हन्ति ब्रह्म॑तत्कुशिकोदितम्‌ | नास्य कश्‍्चिदवध्योऽस्ति जपतो जुह्णतोऽपि वा ॥२०॥ द्वाविशक जपेत्सुक्तमाध्यात्मिकमनुत्तमम्‌ । qig प्रयतो नित्यसिष्टान्कामान्त्समश्नुते ॥२१॥ ux बृहस्पतिसजाशवं च सवितारं quum च । ऋतावृधौ" दिने दिने qa: पञ्चभिरन्वहम्‌ ॥२२॥ बृहस्पत इति पञ्चाहं प्रत्यृचं जुहुयाद्घुतम्‌ । हुत्वार्निमचंयित्वा तु गन्धमाल्यैः erri: ॥२३।। ता एव देवताः पश्च कामैररचन्ति पश्चभिः । रत्नैरपत्यैः पशुभिमंखँदार्घेण चायुषा ॥२४। ux अथ वेदादिगीतायाः प्रसादजननं विधिम्‌ । गायत्याः संप्रवक्ष्यामि धर्मेकामार्थमोक्षदम्‌ ॥२५॥ नित्ये ने मित्तिके काम्ये त्रितये तु परायणम्‌ । गायत्यास्तु परं नास्ति इहलोके परत्र च ॥२६॥ मेध्यान्नमितभुग्मोनी त्रिःस्नानाचनतत्परः । जपेल्लक्षत्रयं धीमाननन्यमानसक्रियः ॥२७॥ कर्मभिर्योजयेत्पश्चात्क्रमशःस्वेच्छयापि वा । यावत्कायं स कुर्वोत न लोपेत्तावत्तद्व्रतम्‌ ॥२८॥ आदित्यस्योदये स्नात्वा Asa प्रत्यहं जपेत्‌ । आयुरारोग्यमेश्वर्यं धनं च TAT TAT ॥२९॥ nen त्रिरात्रोपोषितः सम्यग्घृतं हुत्वा सहल्लशः । . सहस्रलाभमाप्तोति हुताशे खादिरेन्धने ॥३०॥ पालाशसमिधां चेव धुताक्तानां हुताशने । सहत्नलाभमाप्नोति राहृसुर्यंसमागमे ॥३१॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 226 हुत्वा तु खादिरे वह्लो सघुतं रक्तचन्दनम्‌ । . सहत्नं हेममाप्नोति राहुसुयंसमागसे ॥३२॥ रक्तचन्दनमिश्रं तु सघृतं हव्यवाहने | हुत्वा गोमयमाप्नोति eget गोधनं द्विजः ॥३३॥ यस्यास्तु गोर्गोमयेन गुटिकानां सहत्नशः t हत्वा तां गामवाप्नोति घृताक्तानां हुताशने ॥३४॥ यवैरश्वाँस्तिलेहंस्तीन्महिष्यो यावकंस्तथा । शालीताण्डुलहोमेन कन्यालाभमवाप्नुयात्‌ ॥३५॥ जातीचम्पकराजार्ककुसुमानां सहस्रशः । हत्वा वस्त्राण्यवाप्नोति घृताक्तानां हुताशने ॥३६॥ सूर्यबिम्बे जलमध्ये तोयं हुत्वा सहस्रशः | wget प्राप्ुयाद्धैमं रौप्यमिन्दुमये हुते ॥३७॥ अलक्ष्मीपापसंयुक्तो मलव्याधिविनायकंः i मुच्येत्सहत्रजप्तेन स्नायाद्यस्तु जलेन वे ॥३८॥ यां दिशं सप्तजप्तेन लोष्टेन संप्रचाटयेत । चौराग्निमारुतोत्यानि भयानि न भवन्ति वे ॥३६॥ क्षीराहारो जपेल्लक्षमपमृत्यं व्यपोहति । घृताशी प्राप्नुयान्मेधां बहुविज्ञानसंचयम्‌ ॥४०॥ हुत्वा वेतसपत्राणि घृताक्तानि हुताशने । लक्षाद्वर्षापयेददेवं सावंभौमं न संशयः NYAN लक्षेण भस्म होमस्य कृत्या ह्य त्तिष्ठते जलात्‌ । आदित्याभिमुखः स्थित्वा नाभिमात्रे जले शुचिः ॥४२॥ तिलानां लक्षहोमेन घृताक्तानां हुताशने । सर्वेकामसमृद्धात्मा परां सिद्धिमवाप्नुयात्‌ ॥४३॥ यवानां लक्षहोमेन घृताक्तानां हुताशने । ` सर्वकामसमुद्धात्मा परं स्थानमवाप्नुयात्‌ ॥४४॥ घृतस्याहुतिलक्षेण सर्वान्कामानवाप्नुयात्‌ । पञ्चगव्याशनो लक्षं जपेज्जातिस्मरो भवेत्‌ ॥४५॥ तदेव ह्यनले हुत्वा प्राप्नोति बहुशो धनम्‌ । अच्नाद्यहवनान्नित्यमन्नाद्यं च भवेत्सदा USE जुहुयात्सरवंसाध्यानामाहुत्ययुतसंख्यया | रक्तसिद्धार्थकान्हुत्वा सर्वान्त्साधयते रिपून्‌ ॥४७॥ लवणं मधुसंयुक्तं हुत्वा सवं वशोभवेत्‌ । VEDIC TANTRISM Wen ust ten 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA 227 हुत्वा तु करवीराणि रक्तानि जनयेज्ज्वरम्‌ ॥४८॥ हुत्वा वेभीतकं तैलं देशादेव प्रचाटयेत्‌ । हुत्वा तु निम्बपत्राणि विद्वेषं जनयेन्नृणाम्‌ ॥४९॥ रक्तानां तण्डुलानां तु घृताक्तानां हुताशने । हुत्वा बलमवाप्नोति शत्रुभिनं स जीयते ॥५०॥ ॥१० प्रत्यानयनसिध्यर्थ मधुसापिः समन्वितम्‌ | गव्यं क्षीरं प्रदीप्ते ऽग्नौ जुद्भतस्तत्प्रशाम्यति ॥५१॥ ब्रह्मचारी मिताहारो यः सहस्नत्नयं जपेत्‌ । संवत्सरेण लभते धनेश्वय न संशयः ॥५२॥ शमीबिल्वपलाशानामकंस्य तु विशेषतः t पुष्पाणां समिधां चेव हुत्वा हैममवाप्नुयात्‌ ॥५३॥ अब्रह्मत्थम्बकादीनां यस्यायतनमाश्चितः। जपेल्लक्षं निराहारः स तस्य वरदो भवेत्‌ ॥५४॥ बिल्वानां लक्षहोमेन घृताक्तानां हुताशने । 'परां श्रियमवाप्नोति यदि न भ्रूणहा भवेत्‌ ॥५५॥ ngan पद्मानां लक्षहोमेन घृताक्तानां हुताशने । प्राप्नोति राज्यं निखिलमसपत्नमकण्टकम्‌ ॥५६॥ पश्चाविशतिलक्षेण दधिक्षीरघुताशनः । स्वदेहे सिध्यते जन्तुः कोशिकस्य मतं यथा ॥५७॥ एकाहं पश्चगव्याशी एकाहं मारुताशनः । एकाहं ब्राह्मणान्नाशी गायत्नीजप उच्यते ॥५८॥ शतेन गायत्या स्नात्वा शतमन्तर्जले जपेत्‌ । शतेनापस्ततः पीत्वा सर्वपापेः प्रमुच्यते ॥५९॥ गोध्नः पितृध्नों मातृध्नो ब्रह्महा गुरुतल्पणः | सुवर्णरत्नहारी च यश्च विप्रः सुरां पिबेत्‌ ॥६०॥ अयाज्ययाजनं कृत्वा HAT वा कमं गहितम्‌ । न सीदेत्प्रतिगृह्‌ णानो महीमपि ससागराम्‌ ॥६१॥ ये चास्य दुःस्थिता लोके ग्रहाः सूर्यादयो भुवि । ते यान्ति सौम्यतां सर्वे शिवा इति न संशयः ॥६२॥ NRN कृणुष्वेति जपन्त्सुक्त रक्षोघूनं दस्युभिवृ तः । अरातानां हरेत्प्राणान्रक्षांस्यपिं न नाशयेत्‌ ॥६३॥ उपतिष्ठेत यो ate परीत्यूचा दिने दिने । तं रक्षति स्वयं वह्विविश्वतो विश्वतोमुखः ॥६४॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 228 , को अद्येति तु सूक्तेन यो नित्यं शक्रमचं ति । जपेद्वाथ नमस्कारेः शक्रतो लभते वरान्‌ ॥६५॥ कयेति वामदेव्येन कुर्यात्स्वस्त्ययनं निशि । जपेद्वा संधिवेलासु ब्रह्म॑तत्कुशिकोदितम्‌ ॥६६॥ हंसः शुचिषदित्यूचा शुचिरीक्षेह्वाकरम्‌ । अन्तकाले जपन्नेति ब्रह्मणः सद्य शाश्वतम्‌ ॥६७॥ क्षि प्रपद्यमानस्तु स्थालीपाकं यथाविधि । जुहुयात्कषेत्रमध्ये तु शुनं वाहास्तु पत्वभिः ॥६८॥ यथालिङ्गं तु विहरेल्लाङ्गलं कृषीवल: | इन्द्राय च सरुद्यश्च पर्जन्याय भगाय च ॥६९॥ पुष्णे धान्याय सीताये शुनासीरमथोत्तरम्‌ । हुत्वा तु पृथगेतासां यजेदेताश्च देवताः ॥७०॥ गन्धमाल्योपहारंश्र फललाजासुरासवेः । प्रवपणे प्रलवने खलसीतोपहारयोः ॥७१॥ एता एव यजेन्नित्यं देवता विधिना शुचिः à अमोघं कर्म भवति कृषिवर्धति सर्वदा ॥७२॥ कषेत्रस्य पतिनेत्येतत््षत्रपत्यं तृचं जपेत्‌ c ईक्षेतूर्य द्विजो नित्यं विन्दते क्षेत्रमुत्तमम्‌ ॥७३॥ आखूत्करेषु चरुणा यजेदेतेन मूषिकान्‌ । चित्र इद्राजेत्यनया स्तुत्वा चाखुपति सदा ॥७४॥ ब्राह्मणान्भोजयेदत्र कीनाशाँश्चेव भोजयेत्‌ । अप्रमत्तः शान्तिपरः स्वयमेव कृषि ब्रजेत्‌ ॥७५॥ भूमिभङ्को गवां हिसा तृणकोटादिनाशनम्‌ | एतेषु यत्कृतं पापं खलदानेन शुध्यति ॥७६॥ धान्यानां विशकं भागं शोत्रियेभ्यो निवेदयेत्‌ । विशकस्य fg दानेन कृषिदोषात्प्रमुच्यते ॥७७॥ समुद्रादिति सुक्तेन यः सदा जुहुयाद्घृतम्‌ । पुर्वोक्तेनेव कल्पेन संयतात्मा जितेन्द्रियः ॥७८॥ वि ज्योतिषेति ज्वलयेचत्नेच्छेज्जातवेदसि। qata: सर्वतः पाति भद्रेण द्रविणेन च ॥७९॥ विश्वानि न इति द्वाभ्यामुगभ्यां यो वह्विमचेति । स तरत्यापदः सर्वा यशः प्राप्नोति चाक्षयम्‌ ॥८०॥ हुत्वा वह्विर्पस्थेयः प्राणार्थं हव्यवाहनः i VEDIC TANTRISM uqau ॥१४॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA 229 अन्ने त्वमिति सूक्तेन धनमायुश्च वाञ्छता ॥८१॥ ux यइच्छेदिविधं वित्तं सत्त्वं चानुपमं महत्‌ । उरो ष्ट इति सूक्तेन उपतिष्ठेच्छतक्रतुम्‌ ॥८२॥ . प्रजाकामो यजेन्नित्यं चरुणा देवपत्नयः | उपहृत्योपहारं च शेषं भुञ्जीत वाग्यतः ॥८३॥ उच्छिष्टं च प्रदातव्यं भार्यायै पुत्रमिच्छता | धेन्वाः सरूपवत्सायाः पयसा साध्वयेच्चरुम्‌ ॥८४॥ अनुरूपां प्रजामाशु लभते नात्र संशयः । स्वस्त्यात्रेयं जपेन्नित्यं प्रातः प्रातद्विजः शुचिः ॥८५॥ एतत्स्वस्त्ययनं पुण्यं सर्वकल्मषनाशनम्‌ | सुहृदं ज्ञातिनं चेव गच्छन्तमनुमन्त्रयेत्‌ ॥८६॥ ॥१६॥ स्वस्ति पन्थामिति प्रोच्य स्वस्तिमान्ब्रजतेऽध्वनि 1 विजिहीव्व वनस्पते तदिदं च्यावनं स्सृतम्‌ ॥८७॥ यं च्यावयितुकामः स्याच्च्यावयेत्तमिदं जपन्‌ । दविषन्तं वा पदाक्रम्य भूमौ पांसुमयीं कृतिम्‌ ॥८८॥ निष्पेक्ष्य* न्निव संग्रामाच्च्यवते नात्र संशयः d e स्त्रियं गर्भप्रमूढां वा पाययेदनुमन्त्रितम्‌ usen उदकं च्यावनेनेव गर्भोऽधः च्यवते सुखम्‌ । अच्छा वदेतिसुक्त तु वृष्टिकामः प्रयोजयेत्‌ ॥९०॥ निराहारः क्लिन्नवासा अचिरेण प्रवर्षति à हुत्वायुतं चैतसीनां क्षीराक्तानां हुताशने ॥९१॥ महद्व्ष॑मवाप्नोति सुक्तेनाच्छावदेन हि । य इच्छेद्वरदां देवीं शरियं नित्यं कुले स्थिताम्‌ NERU ॥१७॥ स शुचिः प्रयतो भूत्वा जुहुयादाज्यमन्वहम्‌ । fara: पञ्चदशर्चं च श्रीकामः सततं जपेत्‌ NEN आवाहयेच्छियं पद्मे प्चभिःकनकेऽपि वा । उपहारानुपहरेच्छ्क्लान्भक्षान्पयो दधि ॥६४॥ स्थालीपाकं च शालीनां पयसा संप्रकल्पयेत्‌ । चान्द्रायणकृतात्मा तु प्रपद्येत्रयतः श्रियं ueun सवौ षधीभिः फाण्टाभिः स्नात्वाद्धिः पावनेरपि । såg मां देवसख इति राज्ञोऽभिषेचनो ॥९६॥ सनसः काममित्येंषा पशकामाभिषेचनी । कदंमेनेति यः स्नायात्प्रजाकामः शुचिव्रतः ॥९७॥ nas CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 230 अश्चपूर्णासिति स्नायाद्राज्यकामः शुचित्रतः । रोहिते चर्मणि स्नायाद्रब्राह्मणस्तु यथाविधि ॥९८॥ राजा चर्मणि वैयाघ्रे क्षत्रियस्त्वथ रोरवे । बस्तचर्मणि वैश्यस्तु होमः कार्यस्त्वनन्तरम्‌ ॥९९॥ चन्द्रासिति तु पद्मानि जुहुयात्सपिषा द्विजः । आदित्यवर्ण इत्यनया बिल्वहोमो विधीयते ॥१००॥ बिल्वेध्म एव वाग्निः स्यात्स्थालीश्च जुहुयाद्‌द्विजः t दशसाहत्निको होमः श्रीकामः प्रथमो विधिः ॥१०१॥ हुत्वा तु प्रयुतं सम्यगनन्तां विन्दते श्रियम्‌ । अयुतं शतङृत्वस्तु हुत्वा शुक्लानि सपिषा ॥१०२॥ अनन्तामव्यवच्छिन्नां शाश्वतीं विन्दते श्रियम्‌ । अशक्तौ जप एवोक्तो दशसाहस्निको वरः ॥१०३॥ जप्त्वा नु प्रयुतं सम्यगनन्तां विन्दते श्रियम्‌ । अयुतं शतङृत्वस्तु जप्त्वा श्रियमुपाश्नुते ॥१०४॥ अप्स्वेव जुहुयान्नित्यं पद्मान्ययुतशो निशि । Ful. i तूपरमेत्किलासत्वाद्‌ बिभेत वे ॥१०५॥ ल्वाशी बिल्वनिलयो जुह्वद्विल्वानि सपिषा । एकविशतिरात्रेण परां सिद्धि नियच्छति ॥१०६॥ येन येन च कामेन जुहोति प्रयतः श्रिये । पद्मान्यथापि बिल्वानि स स कामः समुद्धधति ॥१०७॥ न जातु कृपणार्थाय श्रियमावाहयेत्ववचित्‌ । न यत्किःच्चनकामेन होमः कार्यः कथः्चन ॥१०८॥ महद्वा प्रार्थ्यमानेन राज्यकामेन वा पुनः । वाचः परं प्रार्थयिता यत्नायुक्तःश्रियं यजेत्‌ ॥१०९॥ अग्निरेत्विति सूक्तेन जूहुयादाज्यमन्वहम्‌ । झोजस्विनीमवाप्नोति प्रजां धर्मवतीं शुभाम्‌ ॥११०॥ अच्छा न इत्यूचा दीप्तमुपतिष्ठेद्विभावसुम्‌ । रज्ञां प्राप्य जयेच्छदूस्तरते दुरितानि च ॥१११॥ आ गाव इति सूक्तेन गोष्ठगा लोकमातरः । उपतिष्ठेदूव्रजन्तीश्च य इच्छेत्ताः सदाक्षयाः ॥११२॥ त्वामिद्धीति प्रगाथेन उपतिष्ठेच्छतक्रतुम्‌ । मध्याह्ने संध्ययोश्चेव जपन्धनमवाप्नुयात्‌ ॥११३॥ उपेति तिस॒भी राज्ञो दुन्दुभीन्‌ संस्पृशेद्रणे । VEDIC TANTRISM nggu ॥२०॥ ॥२१॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and-Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA sitit बलमवाप्नोति Taras नियच्छति ॥११४॥ पाणिना तृणमादाय यज्ञायज्ञेति योऽभ्यसेत्‌ । सोऽधीतस्यास्य सूक्तस्य फलं प्राप्नोति नातृणः ॥११५॥ सुक्तान्ते च तृणं त्वग्नाविरिणे वोदकेऽपि वा । निक्षिपेत्तत्‌ प्रयत्नेन त्यक्त्वान्यत्र भयावहम्‌ ॥११६॥ तु णपाणि्जेपन्सुक्तं रक्षोघ्नं दस्युभिव्‌ं तः । न भयं विन्दते किञ्चिद्रक्षोभ्योऽरिभ्य एव च ॥११७॥ गृहात्प्रपद्यमानस्तु पन्थानं धनकाम्यया । जपेत्सोऽध्वनि यत्नेन अपि पन्थामिति ब्रजन्‌ ॥११८॥ ये के च ज्मेत्यूचं त्वेतां ध्यायन्निशि दिवौकसः । अग्नौ हुत्वेतया चाज्यं दीर्घमायुरवाप्नुयात्‌ ॥११९॥ वयमुत्वेति qud तु पौष्णं द्रविणवर्धनम्‌ । नित्यं जपेच्छुचिभूत्वा धनं विन्दत्यभीष्सितम्‌ ॥१२०॥ यस्य नष्टं भवेत्किञ्चिदूद्व्यं गौद्विपदं धनम्‌ । नश्येद्वाध्वनि यो मोहात्संपुषन्‌ स जपेश्चिशि ॥१२१॥ इयमित्येतदादयन्तं सुक्तं सारस्वतं द्विजः । नित्यं जपेच्छ्चिर्भूत्वा वाग्मी भवति बुद्धिमान्‌ ॥१२२॥ सं वामिति तु यत्सुक्तमष्टचं तरैष्टुभं स्मृतम्‌ । तज्जपनूप्रयंतो नित्यमिष्टान्कामान्त्समश्नुते ॥१२३॥ योऽद्रिभित्त्‌ यत्सुक्तं तत्सपत्ननिबर्हणम्‌ । बृहस्पति नमस्कृत्वा सपत्नान्त्स्तृणृते बहुन्‌ ॥१२४॥ एनस्वी वाभिशस्तो वा कृत्वा वा कर्म गहितम्‌ । सोमारोद्रं जपेत्सूक्तं कृत्स्नमेनो व्यपोहति ॥१२५॥ जुहुयाद्वा य एताभिऋग्भिनित्यं धृतब्रतः । वारुणेभ्यो स पाशेभ्यो मुच्यते शं तथाप्नुयात्‌ ॥१२६॥ जीमूतसृक्तस्य विधि यथालिद्भमवेक्षय वे । ऋग्भिः कर्माणि कुर्वीत रथाद्भानां यथाविधि ॥१२७॥ संग्रामं तु प्रयातस्य राज्ञश्चंतत्प्रयोजयेत्‌ । सर्वाण्यद्कानि verba सदश्वांश्रानुमन्त्रयेत्‌ ॥१२८॥ यमेव देशं गच्छेत शत्रु वाप्यनुमन्त्रितः । नाजित्वा विनिवर्तेत परं हि ब्रह्मणो बलम्‌ ॥१२९॥ ुद्रानायुरथारोग्यं य इच्छेदव्ययं सुखम्‌ | सोऽग्निं नर इति सूक्तेन जृहुयादाज्यमन्वहम्‌ ॥१३०॥ 231 URRU ॥२३॥ usu CCO. In Public Domain. Jangamwadi Math Collection, Varanasi | Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 232 VEDIC TANTRISM प्राग्नयेऽथ त्रिभिःसुक्तैः संध्ययोजपमारभेत्‌ । न रक्षोभ्यो भयं dfe धनं प्राप्नोति चाक्षयम्‌ ॥१३१॥ अभि त्वा यः प्रगाथेन नित्यमर्चति वस्त्रिणम्‌ । स श्रियं विपुलां भुडकते प्राप्नोति च धनायुषी ॥१३२॥ शंवतीः शंनइन्द्राग्नीइत्येते सततं जपेत्‌ । न रक्षोभ्यो न भूतेभ्यो व्याधिभ्यो वा भयं भवेत्‌ ॥१३३॥ निवेष्टुकामो रोगार्तो भगसुक्तं सदाभ्यसेत्‌ । निवेशं विन्दते feast रोगेभ्यश्च प्रमुच्यते ॥१३४॥ uran इमा इति जपेन्नित्यं रोद्रं quei द्विजः शुचिः । तज्जपन्प्रजया वित्तैः स्वयं चैव न रिष्यति ॥१३५॥ उत्तितीर्षुरपो यस्तु शङ्कृ्त्रोत्यासमागमे i समुद्रज्येष्ठा इति जपेत्सुक्तमेतःट्रयापहम्‌ ॥१३६॥ आदित्यदवते सुक्ते रिपुघ्ने रोगनाशने । जपेत्प्रातः शुचिर्भूत्वा रिपुरोगैः प्रमुच्यते ॥१३७॥ वास्तोष्पते प्रतीत्येतत्सुक्तं वास्तोष्पतं जपेत्‌ स्नातः कृत्वा वैश्वदेवं परं ब्रह्मेदमुच्यते ॥१३८॥ अमीवहेति सूक्तेन भूतानि स्वापयेन्निशि । न हि प्रस्वापनं किञ्चिदीदृशं विद्यते क्वचित्‌ ॥१३९॥ UREN सम्बाधे विषमे दुर्गे बद्धो वा निर्गतःक्वचित्‌ | पलायन्‌वा गृहीतो वा तस्करैः स जपेदिदम्‌ ॥१४०॥ अमीवहा विश्ववतीमुद्धृत्यान्याः प्रयोजयेत्‌ | सृक्तमेतज्जपेत्सवंमिति मन्येत शौनकः ॥१४१॥ त्रिरात्रं नियतोऽनश्नञ्छ्पयेत्पायसं चरुम्‌ । तेनाहुतिशतं पूर्ण जुहुयात्सपिषा द्विज: ॥१४२॥ समुद्दिश्य महादेवं त्यम्बकं त्यम्बकेत्यचा | एतत्पर्वशतं कृत्वा जीवेदब्दशतं सुखी ॥१४३॥ तच्चक्षुरित्यूचा स्नात उपतिष्ठेहिवाकरम | उद्यन्त मध्यगं चेव दोर्घमायुजिजीविषः ॥१४४॥ ॥२७॥ रात्या अपरकाले य उत्थाय प्रयतः शचि: । व्युषा इत्युपतिष्ठेत षड्भिः सूक्तैः कृताञ्जलिः ॥१४५॥ प्राप्तुयात्स हिरण्यादि नानारूपं धनं बहु । गाअश्वान्पुरुषान्धान्यं स्त्रियो वासांस्यजाविकम्‌* ॥१४६॥ ag त्वासु क्षितिष्‌ जपन्बद्धः प्रमच्यते | CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA 233 तिष्ठचात्रौ जपेदेनाँ विपाशः संप्रपद्यते ॥१४७॥ अहोरात्रं स्थितश्चंवमनशनन्तस्याद्विचेष्टितः | अयः पाशः स्फुटन्त्यस्य दारुपाशास्तथैव च ॥१४८॥ स्योनेति पृथिवीं देवां प्रपद्येन्नियतः सदा । जपेदेनां च तत्रापि भूमिपाशात्प्रमुच्यते ॥१४९॥ ELIT) यत्किञ्चित्पातर्क कुर्यात्कमंणा मनसा गिरा | यत्किञ्चेदं वरुणेति ऋचं जप्त्वा प्रमुच्यते ॥१५०॥ अगम्यागमने चेतत्प्रायश्चित्तं विधीयते । अन्यत्र गुरुतल्पाच्च तस्मात्पापात्प्रमुच्यते ॥१५१॥ द्वादशाहमभुञ्जानः स्वगोत्रागमने जपेत्‌ | अधमासमभुञ्जानः सखिदारेषु संवसन्‌ ॥१५२॥ इदमापः प्रवहत यत्किञ्चेदमुचं पुनः d इति चेता जपेदपः प्रविश्यैतेषु कर्मसु ॥१५३॥ इन्द्राविष्णू नमस्कृत्य जुहुयादाज्यमन्वहम्‌ । सृक्ताभ्यां पर एताभ्यां यइच्छेड्रतिमात्मनः ॥१५४॥ usen आस्यदघ्नं विगाहद्याम्भः प्राङमुखः प्रयतः शुचिः । garai तिज्त एताभ्यामुपतिष्ठेहिवाकरम्‌ uuu अनश्नता तु जप्तव्यं वृष्टिकामेन यत्नतः । qaa व्यतीते तु महद्वर्षमवाप्नृयात्‌ ॥१५६॥ योऽरिभिः प्रतिपद्येत अभिशस्येत वा मुषा । उपोष्यैक त्रिरात्रं स जुहुयादाज्यमन्वहम्‌ ॥१५७॥ इन्द्रासोमेति सूक्तं तु जपेच्चैतच्छतावरम्‌ । किञ्चिदृदयाद्‌दविजेभ्योऽन्ते स्तृणुते सर्वशाद्रवान्‌ ॥१५८॥ यस्य लप्येद्रन्नत मोहाद्रवरात्यैर्वा संस्पुशेदृद्विजः | उपोष्याज्यं च जु हुयात्वमग्ने व्रतपा इति ॥१५६॥ , ॥३०॥ प्र सम्राजमिति त्वेतज्जपन्नीक्षेद्विवाकरम्‌ । उद्यन्तमुपतिष्ठेत स्नात्वा स्नात्वा दिने दिने ॥१६०॥ | अभियुक्तो भवेद्यस्तु विवदेद्वापि केनचित्‌ | j निर्जित्य सगणाञ्छतून्क्षिप्रे वादं पराजयेत्‌ ॥१६१॥ शमग्निरग्निभिश्चेति प्रपद्यद्वायुभास्करौ । अग्नि प्रथमतः स्तुत्वा महत्कृच्छात्ममुच्यते ॥१६२॥ नहीति यश्चतुष्केण स्नात्वा वे प्रातरुत्थितः । at मासावुपतिष्ठेत स त्रायति भयात्स्वयस्‌ ॥१६३॥ 000. In Public Domain. Jangamwadi Math Collection, Varanasi. ee Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 234 qui जप्त्वाळ्यदित्येतत्स्नात्वाभ्यच्ये पुरंदरम्‌ । ्ाप्नुयान्मानसान्कामात्त्संपुज्य वसुरोचिषः ॥१६४॥ आद्यानि त्रीणि सुक्तानि पतच चाग्रे वृहान्तिति । षट्‌ तथान्त्यानि सुक्तानि अग्निं नर इतोति च ॥१६५॥ प्रकृतानीति चाध्यायं भोजनात्प्राक्‌ पठेदिदम्‌ । सर्वान्कामानवाप्नोति मुच्यते सर्वकिल्बिषैः ॥१६६॥ प्राग्मोजनमिदं ब्रह्म मानवानां महषिणाम्‌ । पूर्वाह्ने जपतो नित्यमर्थसिद्धिः परा भवेत्‌ ॥१६७॥ अग्निनेत्याश्विनं सुक्तं चतुविशकमन्वहम्‌ | जपेत्प्रातः शुचिर्भूत्वा नासत्यावच्यं सुव्रतः ॥१६८॥ स प्राप्नुयात्परामूद्ध द्रविणं चोज॑मेव च । समिधेति जुहोत्यग्नौ सूक्तेन प्रत्यृचं घृतम्‌ ॥१६९॥ स सिद्धिमतुलां प्राप्य समानां जीवते शतम्‌ । द्विचत्वारिशकेनेह सूक्तेनाऽघेति वज्चिणम्‌ ॥१७०॥ सख्यं लब्ध्वा महेन्द्रेण सपत्नान्त्स्तृणृते बहून्‌ । प्राइनीयाज्जपतोऽन्रास्ति ART कृत्वा प्रमाणतः ॥१७१॥ तस्मात्पर्वा ह कोऽध्यायः स्मृतोऽयं रिप्रनाशनः । बाशं महीति च जप्त्वा प्राप्नोत्यारोग्यमेव च ॥१७२॥ दुःस्वप्नघ्नीः परा जप्त्वा प्रातः पाव: प्रम्‌ च्यते । शं नो भवति द्वाभ्यां तु भुक्त्वान्नं प्रयतः शुचिः ॥१७३॥ हृदयं पाणिना स्पृष्ट्वा ज्योरजीवेदगदः सुखी | यतो भयं विजानीयात्तस्यां दिशि यतब्रतः ॥१७४॥ शुचो देशेऽरिनिमाधाय जुहुयादिन्द्रमच्ये च । यत इत्याज्यमृत्पुतं षड्भिर्गन्धान्निवेद्य च ॥१७५॥ पायसं दधिमन्थं वाऽपूपान्वाप्युपहारयेत्‌ । अहोरात्रमुपोष्येकं तिलान्वा घृतमेव वा ॥१७६॥ उत्त्वा मन्दन्त्विति स्नातो हुत्वा शबून्प्रमापयेत । बद्धो वाप्यवरुद्धो वा वाग्यतः प्रयतो जपेत्‌ ॥१७७॥ त्यान्वित्यादित्यदेवत्यं सद्यो मुच्येत बन्धनात्‌ | यद्द्यावेति जपेन्नित्यं प्रगाथं नियतः शुचिः ॥१७८॥ स कोतिमतुलां प्राप्य सर्वान्कामान्त्समइनुते । त्वं नो अग्न इति सूक्तेन हुत्वा चर्याग्नि घृतेन तु ॥१७६॥ पालितो विश्वतो दीप्त्या प्राप्नुयाद्वह्विना रयिम्‌ । VEDIC TANTRISM ॥३१॥ NRU ॥३३॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA 235 आ तु सुक्तेन सततं धनं याचेत्पुरंदरम्‌ ॥१८०॥ प्रसमित्पाणये तस्मे धनं यच्छति वृत्रहा | कन्या वारिति gaat तु सततं नियतो जपेत्‌ ॥१८१॥ ॥३४॥ त्वग्दोषिणों तथालोम्नों क्षिप्रं तस्मात्प्रमोचयेत्‌ | यदद्य कच्चेत्युदिते रवौ स्तुत्वा पुरंदरम्‌ ॥१८२॥ गुणन्नपोहते रिप्रं वश्यं वा कुरुते जगत्‌ । यद्वागिति दर चेनेत्य गौरां योऽचति gai: ॥१५३॥ तस्य नासंस्कृता वाणी मुखादुच्चरते क्वचित्‌ | बण्महाँ इति दृ ष्ट्वारकंमुपतिष्ठेद्‌ द्द.चं पठन्‌ ॥१८४॥ ब्रुवन्नप्यनृतां वाणीं लिप्यते नानृतेन सः । पुर्ण चन्द्रमसि ज्योत्स्नामियं येत्यन्‌सेवयेत्‌ ॥१८५॥ चन्द्रदृष्टिस्त्वनिमिषो वर्चस्वी दृष्टिमान्भवेत्‌ | प्रजा हेति जपन्त्स्नात्वा न योनि प्रतिजायते ॥१८६॥ मातेति गामुपस्पुश्य जपन्‌ गास्तु समश्नुते । वचोविदमिति त्वेतां जपन्‌ वाचं समश्नुते ॥१८७॥ . पावमानं परं ह्येतनूनवमं मण्डलं जपेत्‌ । स्नात्वा शुचिः शुचौ देशे सपवित्रः सकाश्चनः ॥१८८॥ सपवित्रः सका*चन: ॥ WRAU इत्युग्विधाने द्वितीयोऽध्यायः ॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi SMT Se Bk 2... Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS तृतीयोऽध्यायः स्वादिष्ठयेति गायत्रीः पावमानीजंपेदृद्विजः | पवित्राणां पवित्रं तु पावमानीऋचो जपेत्‌ ॥१॥ प्रयतोऽप्सु निमज्याशु सर्वपापैः प्रमुच्यते । - एतासां कोतंनं पुण्यं स्मरणं धारणं तथा URN याथातथ्येन च ज्ञात्वा ब्रह्मलोकं समश्नुते । एतेषां तु यथोक्तानां गुणवद्यद्यडु्तरम्‌ ॥३॥ कीतंनात्त्‌ HATA: स्मरणात्स्मरते परम्‌ d धारणाद्‌ङह्मातामेति पुतात्मा विजितेन्द्रियः ॥४॥ याथातथ्येन च ज्ञात्वा ब्रह्मणो विन्दते पदम्‌ । श्रावयेद्देवताङृत्ये ब्राह्मणान्मुञ्जतोऽग्रतः ॥५॥ uan प्रीणाति देवतां तच्च समर्धयति कमं च । पिल्ये पितुन्‌ प्रीणयन्ति श्राविताः प्रयतात्मना ॥६॥ कृत्वा दोषान्त्सुमहतोऽप्यपेयादीन्‌ प्रपीय च । जप्त्वा तरत्समन्दीयं प्रविश्यापः त्यहाच्छुचिः ॥७॥ अक्षय्यं च wage पितृभ्यः परमं मधु । यः पावमानीरध्येति पुतात्मा विजितेन्द्रियः ॥८॥ तस्य कामदुधा भूत्वा उपतिष्ठन्ति धेनवः । , _ आयुबंलं यशो वित्तं प्रजां कीतिमनामयम्‌ ॥९॥ स्वाध्यायपुण्यमतुलं पुतः प्राप्नोति चाक्षयम्‌ । अशक्तस्तु जपेद्युक्तः बिशद्देखानसीक्रंचः ॥१०॥ सप्तषिभिश्च याः प्रोक्ताः पवित्रस्य च याः परा: । ऋचां द्विषष्टिः प्रोक्तेयं पवस्वेत्युविसत्तमँः ॥११॥ ॥२॥ ` सर्वेकत्मषनाशाय पावनाय शिवाय च । स्वादिष्ठयेति सूक्तानां सप्तषष्टिरिहोदिता ॥१२॥ दशोत्तराण्युचां चेव पावमानीः शतानि षद्‌ । एतज्जु ह्नञ्जपंश्चेव घोरं मृत्युभयं जयेत्‌ ॥१३॥ व्याधिभ्यः परिमोक्षं च लभते नात्र संशयः | प्रतिगृह्याप्रतिग्राह्यं भुक्त्वा चान्नं विगहितम्‌ ॥१४॥ जपेस्तरत्समन्दीयं प्रविश्यापः ब्यहाच्छुचिः । CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA 237 पावमानं परं ह्येतद्रपसामपनोदनम्‌ quu भ्राणानायम्य च ध्यायेदन्ते देवान्पितन्नषीन्‌ । उपोष्याज्यं च जुहुयादरिनं सोमं च पुजयेत्‌ ॥१६॥ सरस्वती चार्चयेत पयोऽम्बुमधसपिषा । आध्यात्मिकं पवित्रं ते सुक्तं जप्त्वाप्लतः श चिः ॥१७॥ uan गतिमिष्टामवाप्नोति विन्दते चेह वृ द्वयः । नानानमिति सुक्तानि अन्तकाले जपेत्सकृत्‌ ॥१८॥ जप्त्वा चव परं स्थानममृतत्वं च गच्छति । ; आपो हिष्ठेति नियतः प्रयुञ्जीत सदाद्विज: ॥१९॥ स्नानार्थे श्‌ द्विकामस्तु जपेत त्रि: समाहितः à झप्सुचैव निमञ्जित्वा त्रिः पठेत्सुसमाहितः ॥२०॥ ब्रह्महा तु कपालेन खट्वाङ्गी चीरसंवृतः । चरेदृद्वादश वर्षाणि स्वकं परिकीर्तयन्‌ ॥२१॥ अजपन्मनसँवैतदापोहिष्ठेति संस्मरेत्‌ । ऊर्ध्वं तु पत्चमाद्वर्षाज्जपेदेव सहस्रशः UR अपरस्तु त्रिसाह्रो जपः स्यात्प्रत्यहं सदा । न qui तु द्वादशे वर्षे ब्रह्महा विप्रमुच्यते ॥२३॥ uxu समेत्य ब्राह्मणा ब्रूयुरथ तं चरितत्रतम्‌ । अचरितं भवेत्किञ्चिद्‌ मिथ्यावादी पते: पुन: ॥२४॥ दशावरान्‌ दश परान्‌ हन्यास्त्वमनृतं वदन्‌ । at भो इति वदेद्रिप्रैरनुज्ञातः faig ॥२५॥ स्थालीपाकं च कुर्वोत सोऽग्नय ब्रतचारिणे । एवं स मुच्यते पापात्सावित्रीं प्रतिपद्य च UREN ब्रह्महा तु पुरा शत्रस्त्वाष्टृहत्वा त्वूषि प्रभुम्‌ । सिन्धुद्वीपस्तमेताभिरमिषिच्य व्यमोचयत्‌ ॥२७॥ ब्रह्मस्वं च गुरोद्रेव्यं स्तेयं कृत्वा जपन्निमाः । अनेनेव विधानेन षड्भिवंबे: प्रम्‌च्यते ॥२८॥ ux ब्रह्महा च सुरापश्च नियमेन जपन्निमाः। अनेनैवोपचारेण ब्रह्मघ्न इव मुच्यते UREN ब्राह्मणस्य रुषोद्यम्य जपेदेता निपात्य च । त्यहं निपात्योपवसेदेकाहमवगूयं च ॥३०॥ शोणितं तु प्रहारेण उत्पाद्य स कथचन । त्रिरात्रमेवोपवसेज्जपेदेताः प्रसाद्य तम्‌ ॥३१॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 238 VEDIC TANTRISM प्रातरुत्थाय सततं कुयाझार्जनमात्मनः । रात्रौ कृतस्य पापस्य अविज्ञातस्य निष्कृतिः ॥३२॥ सायं च नित्यमेताभिः कुर्यामार्जनमात्मनः । दिवा कृतस्य पापस्य अविज्ञातस्य निष्कृतिः ॥३३॥ wen उपतिष्ठेत राजानं यमं सुक्तेन वे द्विज: । स्थालीपाकं च कुर्वीत पक्षयोयंमदेवतम्‌ ॥३४॥ अष्टम्यां च चतुर्दश्यां यजेत हविषा यमम्‌ । प्रेयिवांसमित्येतत्सुक्तमत्र प्रयोजयेत्‌ ॥३५॥ पुरायुषः प्रमीयेत न जातु स FAT | प्रीयतेऽस्य यमो राजा स्मृति चान्ते प्रयच्छति ॥३६॥ धर्मराजाय स्वाहेति मन्त्रान्ते जुहुयाद्धविः । वैशाख्यां पौर्णमास्यां तु कमं नित्यं प्रयोजयेत्‌ ॥३७॥ अयने TAY स्नात्वा यः प्रदद्यात्तिलोदकम्‌ । यमाय सगणायैव तूयं न स विन्दति ॥३८॥ मृत्युमेव प्रपद्येत परं मृत्यो जपन्द्रिजः । नक्तभोजी मिताहारः परिसंवत्सरं सदा URN ॥७॥ नैनं पुरायुषो मृत्युनंयते ससुतप्रजम्‌ | फलाहारो जयेन्मृत्य्‌त्रिभि्वषेमिताशनः ॥४०॥ षष्ठे काले तु भुञ्जीत फलं मूलमथापि वा d स्थानासनाभ्यां विहरेदुदके शिशिरे वसेत्‌ NYAN ग्रीष्मे पश्चतपास्तु स्याद्वर्षास्वश्रावकाशकः | एवं युक्तो जयेन्मृत्य्‌ं रोगेभ्यश्च प्रमुच्यते ॥४२॥ श्ातुर्भार्यामपुत्रस्य सन्तानार्थं मृते पतौ | देवरो$न्वारुरुक्षन्तीमुदोष्व ति निवतंयेत ॥४३॥ ऋतुकाले तु संप्राप्ते घृताभ्यक्तोऽथ वाग्यतः d एकमृत्पादयेत्पुत्रं न द्वितीयं कथःच्चन ॥४४॥ दशाक्षरं तु शान्त्यर्थं भ्रं न इति संस्मरेत्‌ । नित्यं जपेच्छुचिभूत्वा मानसं विन्दते सुखम्‌ ॥४५॥ sit फलाहारो भवेन्मासं मासं चापः पिबेत्तत: । वायुभक्षो भवेन्मासं जपत्नतत्सहस्रश: ॥४६॥ मनसैवास्य सिध्यन्ति सर्वकामाः समीहिताः t दिव्यान्पश्यति गन्धर्वान्त्सिद्धान्पश्यति चारणान्‌ ॥४७॥ अन्तर्धानं ब्रजत्यस्माल्लोकादाकाशगो भवेत्‌ । CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA डुरात्पश्यति दुराच्च श्रुणोति परमेष्ठिवत्‌ ॥४८॥ प्र देवत्नेति नियतो जपेत मरुधन्वसु । प्राणान्तिके भये प्राप्ते क्लिप्रमम्भः स विन्दति ॥४९॥ वैभीतकाँस्तु वरीनक्षान्गन्धैः समभिवासयेत्‌ । पुष्पंरवकिरेच्चैनान्त्स्थापयित्वा विहायसि ॥५०॥ संहत्य पादौ तां रात्रीं तिष्ठन्नक्षस्तुति जपेत्‌ । प्रा वेपा मा ऋचं त्वेतां मनसैव जपेन्निशि ॥५१॥ व्युष्टायामुदिते सूयं जपन्नादेवनं ब्रजेत्‌ । एतामेव जपेन्नित्यं जयत्यन्यैनं जीयते ॥५२॥ यमेव जेतुमिच्छेत स्पृष्ट्वा मूर्धनि तं जपेत्‌ । सुक्तशेषं जयत्यन्याञ्जीयते न स केनचित्‌ ॥५३॥ अबु ध्रमुषासानकतेत्यते स्वस्त्ययने जपेत्‌ । नमो मित्रस्य वरुणस्य चक्षस इति नित्यशः ॥५४॥ अस्येव चोत्तमर्गेका ययैनोभ्यः प्रमुच्यते | तयाऽऽज्यं जुहुयान्नित्यमेनोभ्यो विप्रमुच्यते ॥५५॥ दिवस्परीति सूक्तं तु जपेन्छुद्धासमन्वितः । सर्वत्र लभते श्रद्धां श्रद्धाकासः समाहितः ॥५६॥ मा प्र गामेति च जपेत्स मूढो गहने पथि । स्वस्तिमानेति पन्थानं विन्दते च परं सुखम्‌ ॥५७॥ क्षीणायुरिति मन्येत यं कड्चित्सुहृदं प्रियम्‌ | यत्ते यममिति स्नातस्तस्य मूर्धानमालभेत्‌ ॥५८॥ सहल्नकृत्वः Tals जपेदायुलंभेत सः | घृतेन सिन्धु द्वीपस्य सूक्तेनेनं प्रलेपयेत्‌ ॥५९॥ संविशञ्छयने नित्यमेतं मन्त्रं जपेत वै । ुत्रान्भार्या प्रियं चान्यमात्मानं संस्पृशेत्ततः NGON जोवार्वात्त प्रयुञ्जीत नित्यमेतां घतेन तु । ोतांस्यभ्यज्य सर्वाणि सुखी भवति विज्वरः ॥६१॥ इदमित्थेति मन्त्रोऽयं सहत्रसनिरुच्यते । अर्धमासं हविष्यान्नमर्धमासं पयः पिबेत्‌ ॥६२॥ उपोष्य चापर पक्षमरण्ये स्थण्डिले शुचो | औदुम्बरेध्स प्रज्वाल्य जुहुयात्पावके धृतम्‌ ॥६३॥ स्रुक्लुवौ चमसश्चेव सर्वमौदुम्बरं भवेत्‌ । हुत्वाहुतिसह्नं तु तेन कामेन युज्यते ॥६४॥ 239 us १॥१०॥ ॥११॥ 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 240 ‘VEDIC TANTRISM असोघमेव कमंतज्जानीयात्सिद्धिमेव तु । व्यथमप्यधंमेवेतत्फलस्यास्य प्रयच्छति ॥६५॥ ngan चतुष्पथे चान्नकाम आदित्याभिमुखो घृतम्‌ । जुहुयाद्धनकामस्तु wget भोजयेद्द्विजान्‌ ॥६६॥ पशुकामो जपेद्गोष्ठे जुहयाद्वाप्युपोषितः | विधिनानेन नियतः eget विन्दते पशून्‌ ॥६७॥ लोहलोहितहेमानां कारयेत्‌त्रिवृततं मणिम्‌ । wget समिधां चैव संपाताभिहुत्तु भवेत्‌ ॥६८॥ कृत्वा ACHAT शिरसा धारयेत्तु तम्‌ । पाणिना वा शुचिर्भूत्वा सहस्रानुचरो भवेत्‌ ॥६९॥ परावतः स्वस्त्ययनं स्नाग्रतकस्य विधोयते । स्वगंकामश्च तं नित्यं जपेत नियतव्रत : ॥७०॥ ॥१३॥ बृहस्पते प्रथममिति नित्यं ज्ञानस्तुति जपेत्‌ । ज्ञानवान्भवति श्रीमाननन्तां विन्दते श्रियम्‌ ॥७१॥ अलक्ष्मीनाशनार्थं तु पयोभक्षो भवेद्द्विजः । वय: सुपर्णा इत्येतां जपन्वै विन्दते श्रियम्‌ ॥७२॥ - तमसा प्रावृतो यस्तु मन्येतात्मानमात्मनि । अश्रिया वाप्यथाविष्टो जपन्नेतां प्रम्‌च्यते ॥७३॥ अक्षिणी प्रातरुत्थाय विमूजीतेतया सदा | चक्षुष्मान्भवति श्रीमानलक्ष्मों च प्रबाधते ॥७४॥ न त॑ विदाथेत्येतां तु जपन्विप्रः समाहितः i विहाय कल्मषं सवं ब्रह्माभ्येति सनातनम्‌ WON अनया पर्वसु स्नात्वा यः प्रदद्यात्तिलोदकम्‌ d यमाय सगणायेव तद्धयं न स विन्दति ॥७६॥ यस्ते मन्यो इति सदा सपत्नघ्ने त्विमे जपेत्‌ । घृतेनाभिहुतं द्वाभ्यां धारयेदायसं मणिम्‌ ॥७७॥ nggu जुहुयादायसं शङकुमाभ्यामेव चतुर्दशीम्‌ | खादिरेध्मसमिद्धेऽनो सपत्नान्प्रतिबाधते ॥७८॥ यथा हि परमं ब्रह्म T पावनमजू तम्‌ । तथा संवननं हृद्यं नह्यस्माद्विद्यते परम्‌ ॥७९॥ उपोष्य द्वादशाहानि जपन्नेतमुषि सदा । तन्मनाः प्रयतः स स्यात्रिरह्वोऽभ्युपयन्नपः* ॥८०॥ अन्ते तु द्वादशाहस्य शुचौ देशे समाहितः । CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA 241 पुंसः प्रतिकृति कुर्यादभूमौ पांसुमयीं तथा ॥८१॥ ५ तस्या हृदयदेशं तु समाक्रम्य जपेदृषिम्‌ | अमोघं कर्मजानोयादहोरात्रे गते सति ॥८२॥ ngun व्यहेण धनिनं वैश्यं चतूरात्रेण क्षत्रियम्‌ । राजान पञ्चरात्रेण षड़ात्रेण द्विजोत्तमम ॥८३॥ तपस्विनं TATAHAN ञजीत चेव तम । अपि वोपोषितः स्नातो जपेदेतत्सदा स्थितः ॥८४॥ यइच्छदात्मनः कत्‌ हीनं तु परिवर्जयेत्‌ सहक्तसंपातहुतं बिल्वानां चूर्णमावयेत्‌ ॥८५॥ उदपाने वशं नेतुं तं जनं क्षिप्रमानयेत्‌ । मातर्यात्मनि पुत्रेषु पितृ श्रातृसुहृत्सु च ॥८६॥ हृयमेतत्रयुञ्जीत शिरसा धारथेद्गुरुम्‌ | सुमित्रं तु परिष्वज्य मूर्धन्याश्राय चात्मजम्‌ ॥८७॥ ॥१६॥ हृद्यमेतत्रयुञ्जीत शात्त्यर्थाय सुखाय च । असंसिद्धे संवनने पांसुप्रतिकृति पथि ॥८८॥ प्रज्वाल्य जुहुयादरिनं घृतेन ब्राह्मणो यदि । क्षत्रियस्य तु तेलेन सार्षपेण विशामपि naen आयसों वा प्रतिकृतिमरिनिमध्ये निधापयेत्‌ । तां च प्रज्वलितां मत्वा जुहुयात्तन्मनाः शुचि: ॥६०॥ उग्रेण मनसा हन्यात्क्रुद्धश्व जुहुयाद्घृतम्‌ | यथा यथा प्रज्वलिते हूयते जातवेदसि ॥९१॥ दीप्ता* प्रतिकृति* विप्रस्तया स वशमेष्यति । श्मशानदग्धपांसुनां कुयाद्वेदि विलक्षणाम्‌ ॥९२॥ ॥१७॥ बेभोतकेध्मे ज्वलिते लोहप्रतिकृति न्यसेत्‌ । अर्धरात्रे स्थिते तैलं सार्षपं लवणान्वितम्‌ ॥६३॥ तत्र शरमयं कुयात्प्रस्तरं प्रतिलोमतः । त्रिषु शङकुषु चासीनो जुहुयाइुग्रदर्शनः ॥६४॥ मुक्तकेशो वधं प्रप्सुरचिरेण प्रसाधयेत्‌ । अथवाभिचरेदेवं जुहुयादात्मशोणितम्‌ ॥६५॥ वशं नयति राजानं क्षिप्रं जनपदं पुरम्‌ । पुष्टिकर्मापि कतंव्यं get यतात्मना ॥६६॥ मनागसि न कुर्वीत ब्राह्मणो वधसंयुतम्‌ । सरूपवत्सायाश्च गोः पयसा साधयेच्चरुम्‌ ॥६७॥ nuqan CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 242 सहत्नसंपातहुतं पाययेद्रत्समग्रजम्‌ । सहत्रानुचरो वत्सः स स्याद्रागैविर्वाजतः ॥९८॥ गाइचैव पाययेत्ताश्च भवन्ति विगतज्वराः । gata प्राशयेन्नित्यं प्रियानन्यांश्च सज्जनान्‌ ॥९९॥ निरामयाश्च स्निग्धाश्च भवन्ति विगतज्वराः | स्त्रियं चेदभिमन्येत तस्याः संवननं महत्‌ ॥१००॥ ब्रीहीणां नखभिन्नानां तण्ड्लात्त्सक्ष्मचूणितान्‌ । सह्तसंपातहुता्त्स्वेदयेत्कुशलोऽग्ना ॥१०१॥ तेन प्रतिर्कात कुर्यात्तां ध्यात्वा मनसा स्त्रियम्‌ । अक्तां सर्षपतैलेन जुहुयादङ्कशश्च ताम्‌ ॥१०२॥ पादौ प्रथमतश्छिन्द्यात्फडित्यग्नौ निधापयेत्‌ | अथ TE जानुनि च ऊरू बाहू ततः शिरः ॥१०३॥ छित्वा हृदयदेश तु हृदये स्वे निवेशयेत्‌ | जपन्नेतमृषि विप्रः स्त्री वशं साधिगच्छति ॥१०४॥ नैतत्परिगुहीतासु न साध्वोष्‌ ATT । न धमंब्रतशीलासु कुर्वीत दविजसत्तमः ॥१०५॥ . कामं परिगृहीतासु हीनवर्णासु यश्चरेत्‌ । पतिमस्या गु णीकुर्यात्पुवं TATA, तां स्त्रियम्‌ ॥१०६॥ भुक्त्वा वा पायसं सद्यः छदंयित्वा निधापयेत्‌ । तच्चूणं कृष्णजायाये देयं संवननं स्मृतम्‌ ॥१०७॥ महावृक्षफलान्येवमयुग्मान्यभिमन्त्रयेत्‌ । तेषां युग्मानि भुञ्जीत स्वयमर्धानि शेषयेत्‌ ॥१०८॥ तानि दद्याद्यमिच्छत्तु वशीकतुं जपन्नुषिम्‌ | FER AGE देयं संवननं स्मृतम्‌ ॥१०९॥ एकेकमभिरूपं तु हृद्यसुक्ताद्यतः पुनः | कर्माणि त्वभिरूपाणि फुर्याद्यस्तुयथेच्छति ॥११०॥ पराकदासस्य विधि gadni विदुर्बुधाः । स्त्रीणां संवननं चेतत्पुंसामपि विधीयते ॥१११॥ gei तु ज्ञातिनामेव जपेच्चैव सदा युधि t खादिरं कारयेच्छडक्‌ं हृदि त॑ संनिवेशयेत्‌ ॥११२॥ कृत्वा प्रतिक्कात qd पांसुभिर्वाथवा gd: । इषुमप्यनुमन्त्येव संग्रामं संप्रकल्पयेत्‌ ॥११३॥ रिपुध्वसेतज्जानीयात्रयुक्तमपराजितम्‌ । 000. In Public Domain. Jangamwadi Math Collection, VEDIC TANTRISM ॥१९॥ ॥२० ॥२१॥ Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA पराकदासद्वेष्याथं gei संवननं स्मृतम्‌ ॥११४॥ चिन्तयन्मनसाप्येते gaa सिद्धि नियच्छति । quid भाववृत्त तु आावयेत्कन्यकां पिता ॥११५॥ अनुरूपं सुसदृशं भर्तारं तेन विन्दति । इमामिति जपेत्कन्या नाभिमालभ्य नित्यशः ॥११६॥ एवमेव जपेद्धर्ता ततो दीर्घायुषो तु तौ i स्तापयेदभिरूपेश्च भ्राता कन्यां पितापि वा ॥११७॥ दशपुत्रवती भवेन्न च भर्त्रा वियुज्यते । सम्नाज्ञीति जपेन्मूध्नि कन्यामालभ्य नित्यशः ॥११८॥ श्वभूश्वशुरदेवरेनेनान्द्रा चापि पुज्यते | इन्द्राण्याकृतसंवादं स्नाने सूक्तं प्रयोजयेत्‌ ॥११६॥ नववर्गोत्तमयुतं पतिसौ भाग्यपुत्रदम्‌ । जलपुष्पोत्करयुते चित्रकुम्भसमावृते ॥१२०॥ कतंव्यो$त्र तथा यागः सोमगन्धर्ववह्निनाम्‌ । भगायाप्सरसां चेव यक्षाधिपतयेऽपि च ॥१२१॥ इनद्राण्ये देवपतनीनां रतिप्रद्युम्नयोस्तथा t नदीसलिलसंपुर्णेः पः्चगव्यसमावृतैः ॥१२२॥ हुत्वाग्नि स्तापयेत्कन्यां स्थितां देशे तु दक्षिणे i प्रियङगुवटनागानां कषायोद्घृष्टकेसरम्‌ ॥१२३॥ संपाताभिहुतं कृत्वा सवौ षधिसमन्वितम्‌ à अभिमन्त्र्य हि सूक्तान्ते नवभिस्तु विहीति वै ॥१२४॥ स्थेयाभिरद्धि: qui अभिषिञ्चेदुपोषिताम्‌ | यः पतिघ्न्यः स्त्रियस्तन्वः* शाम्यन्ते तास्त्वनेन वे ॥१२५॥ स्नापयेदाहनस्याभिविद्याद्यां विप्रव्रा* जिनीम्‌ । सुक्ताढुपोद्धरेदेन न सेश इति तु E ॥१२६॥ - उपदिष्टोऽयमेकेषां पुंसः कर्मणि पौरुषे । ` रक्षोहणं बाजिनमित्येतद्रक्षोहणं जपेत्‌ ॥१२७॥ अग्नि प्रज्वाल्य चेतेन उपतिष्ठेत नित्यशः । आज्याहुतीश्च जुहुयात्तेन रक्षांसि बाधते ॥१२८॥ एतद्रक्षोहणं शान्तिः परमैषा प्रकीतिता । हविष्पान्तीयमित्येतत्सुक्तमत्र प्रयोजयेत्‌ ॥१२६॥ गहितान्ञाधयोगे च हविष्पान्तीयमभ्यसेत्‌ । qfad परमं ह्येतद्धयातव्यं चाभीक्ष्णशः ॥१३०॥ 243. पररा ॥२२॥ ॥२४॥ ००0. In Public Domain. Jangamwadi Math Collection, Varanasi < Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 244 बोट VEDIC TANTRISM आदित्ये दृष्टिमास्थाय षण्मासान्नियतोध्भ्यसेत्‌ । देवयानं स पन्यानं पश्यत्यादित्यमण्डले ॥१३१॥ विद्या वैश्वानरी चास्य स्वकायस्था प्रकाशते । हविष्पान्तीयमभ्यस्य सर्वपापंः प्रमु च्यते ॥१३२॥ इन्द्रं स्तवेति qud तु जपेच्छत्रुनिब हँ णम्‌ | पवित्राणां पवित्रं तु गृह्यं पावनमद्भुतम्‌ ॥१३३॥ ॥२५। शुक्लपक्षे शुभे वारे सुनक्षत्रे सुगोचरे । द्वादश्यां पुत्रकामाय चर कुर्वीत वैष्णवम्‌ ॥१३४॥ दंपत्योरुपवासः स्यादेकादश्यां सुरालये । ऋरिभः षोडशभिः सम्यगर्चयित्वा जनार्दनम्‌ ॥१३५॥ चरं पुरुषसुक्तेन भ्रपयेत्पुत्रकाम्यया | प्राप्तुयाद्वेष्णवं पुत्रमचिरात्सन्ततिक्षमस्‌ ॥१३६॥ द्वादश द्वादशीः सम्यक्पयसा निव च्चरुम्‌ | यः करोति सहस्र स्याद्याति विष्णोः परं पदम्‌ ॥१३७॥ हुत्वाग्निं विधिवत्सम्यगुरिभः घोडशभिर्बुधः | कृताञ्जलिपुटो भूत्वा स्तवं ताभिः प्रयोजयेत्‌ ॥१३८॥ URN केशवं मागंशीर्ष तु पौषे नारायणं स्मृतम्‌ । माधवं माघमासे तु गोविन्दं फाल्गुने तथा UREN चैते चैव तथा विष्ण वंशाखे मधुसूदनम्‌ | ज्येष्ठे त्रिविक्रमं विद्यादाषाढे वामनं fag: ॥१४०॥ श्रावणे श्रीधर विद्यादषीकेशं ततः परे । आशिवने पद्मनाभं तु दामोदरं च कातिके-॥१४१॥ द्वादशैतानि नामानि ऋष्यशुङ्कोऽब्रब्रीन्मुनिः । पुजयेन्मासनामभिः सर्वान्कामान्त्समश्नुते ॥१४२॥ आयुष्मन्तं सुतं सूते यशो मेधा समन्वितम्‌ । धनवन्तं प्रजावन्तं धामिक सात्त्विकं तथा ॥१४३॥ ॥२७ समिधोश्चत्यवृक्षस्य हुत्वागिनं जुहुयात्पुनः । उपस्थानं हुताशस्य ध्यात्वाच्यं मधुसुदनस्‌ ॥१४४॥ हविर्होमं ततः कुर्यात्म॒त्यूचं वाग्यतः शुचिः । सूक्तेन जुहुयादाज्यमादावन्ते च पूर्ववत्‌ ॥१४५॥ हविःशेषं नमस्कृत्वा नारी नारायणं पतिम्‌ । भक्षयित्वा हविःशेषं लब्धाशीः संविशेत्क्षपाम ॥१४६॥ ततस्तु कमं कृत्वेदं कतंव्यं द्विजतर्पणम्‌ । 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA 245 हितीयां स्त्रीं निवर्तेत यावद्‌गर्भ न विन्दति ॥१४७॥ अपुत्रा मृतपुत्रा वा या च कन्यां प्रसूयते । क्षिप्रं सा जनयेत्ुत्रमुष्यशुङ्गो यथात्रवीत्‌ ॥१४८॥ uga अचेंन॑ संप्रवक्ष्यामि विष्णोरमिततेजसः । यत्कृत्वा मुनयः सर्वे ब्रह्मनिर्वाणमाप्नुयुः ॥१४९॥ अप्स्वग्नौ हृदये qd स्थण्डिले प्रतिमासु च । षट्स्वेतेषु हरेः सम्यगचंनं मुनिभिः स्मृतम्‌ ॥१५०॥ अग्नौ क्रियावतां देवो दिवि देवो मनीषिणाम्‌ । प्रतिमास्वल्पबुद्धीनां योगिनां हृदये हरिः ॥१५१॥ आपो ह्यायतनं तस्य तस्मात्तासु सदा हरिः । तस्य सवंगतत्वाच्च स्थण्डिले भावितात्मनाम्‌ ॥१५२॥ दद्यात्पुरुषसुक्तेन यः पुष्पाण्यप एव वा । अर्चितं स्याज्जगदिदं तेन सर्वं चराचरम्‌ ॥१५३॥ आनुष्दुभस्य सूक्तस्य त्रिष्टुबन्तस्य देवतां | पुरुषो यो जगद्बौजमूषिर्नारायणः स्मृतः ॥१५४॥ ॥२९॥ नारायण महाबाहो शृणुष्वैकमनाः प्रभो । वक्ष्ये पुरुषसुक्तस्य. विधानं त्वचेन प्रति ॥१५५॥ अग्निकार्य जपर्विध स्तोत्रं चेव सदात्मकम्‌ । स्नात्वा यथोक्तविधिना प्राझमुखः शुद्वमानसः ॥१५६॥ प्रथमां विन्यसेद्वामे द्वितीयां दक्षिणे करे । तृतीयां वामपादे तु चतुर्थी दक्षिणे न्यसेत्‌ ॥१५७॥ पश्चसी वामजानुनि षष्ठि वे दक्षिणे न्यसेत्‌ । सप्तमीं वामकट्यां तु अष्टमों दक्षिणे कटौ ॥१५८॥ नवमां नाभिमध्ये तु दशमों हृदये न्यसेत्‌ । एकादशीं कण्ठदेशे द्वादशीं वामबाहुके ॥१५९॥ त्रयोदशीं दक्षिणे च आस्ये चेव चतुर्दशीम्‌ । अक्ष्णोः पश्चदशीं चेव षोडशीं मूध्निं विन्यसेत्‌ ॥१६०॥ ngon एवं न्यासर्विधि कृत्वा पश्चात्पुजां समारभेत्‌ । यथा देहे तथा देवे न्यासं कृत्वा विधानतः ॥१६१॥ आद्ययावाहयेद्देवमूचा तु पुरुषोत्तमम्‌ । द्वितीययासनं दद्यात्पाद्यं चेव तृतीयया ॥१६२॥ अर्ध्यं चतुर्थ्या दातव्यं पःचम्याचमनीयकम्‌ । षष्ठ्या स्नानं प्रकुर्वीत सप्तम्या वस्त्रमेव च ॥१६३॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 246 यज्ञोपवीतमष्टस्या नवम्या चानुलेपनम्‌ । पुष्पं दशम्या दातव्यमेकादश्या तु धूपकम्‌ ॥१६४॥ द्वादइया दीपकं दद्यातूत्रयोदश्या निवेदनम्‌ । चतुर्दश्या नमस्कारं पश्चदश्या प्रदक्षिणम्‌ ॥१६५॥ स्नाने वस्त्रे नैवेद्ये दद्यादाचमनीयकम्‌ । दक्षिणां तु यथाशक्तया षोडश्या तु प्रदापयेत्‌ ॥१६६॥ ततः प्रदक्षिणां कृत्वा जपं कुर्यात्समाहितः । यथाशक्ति जपित्वा तु सूक्तं तस्य निवेदयेत्‌ ॥१६७॥ देवस्य दक्षिणे पारवे कुण्डं स्थण्डिलमेव वा । कारयेत्प्रथमेनेव द्वितीयेन तु प्रोक्षणम्‌ ॥१६८॥ तृतीयेनारिनिमादध्याच्चतुर्थेन समिन्धनम्‌ | पश्चमेनाज्यश्रपणं चरोश्च श्रपणं TAT ॥१६९॥ षष्ठेनेवाग्निमध्ये तु कल्पयेत्पद्ममासनम्‌ । चिन्तयेद्वेवदेवेशं कालानलसमप्रथम्‌ ॥१७०॥ ततो गन्धं च पुष्पं च धूपदीपनिवेदनस्‌ । अनुज्ञाप्य ततःकुर्यात्सप्तम्यादि यथाक्रमम्‌ ॥१७१॥ समिधस्तावतीः पुर्व जुहुयादभिघारिताः à ततो घृतेन जुहुयाच्चरुणा च ततः पुनः ॥१७२॥ एवं हुत्वा ततश्चैव अनुज्ञाप्य यथाक्रमम्‌ | अग्नेभंगवतस्तस्य समीपे स्तोत्रमुच्चरेत्‌ ॥१७३॥ जितं ते पुण्डरीकाक्ष नमस्ते विश्वभावन । नमस्तेऽस्तु हृषीकेश महापुरुषपूर्वज ॥१७४॥ देवानां दानवानां च सामान्यमधिदेवतम्‌ । सर्वदा चरणडन्दं ब्रजामि शरणं तव ॥१७५॥ एकस्त्वमसि लोकस्य स्रष्टा संहारकस्तथा । अव्यक्तश्चानुमन्ता च गुणमायासमावृतः ॥१७६॥ संसारसागरं घोरमनन्तं क्लेशभाजनम्‌ । त्वामेव शरणं प्राप्य निस्तरन्ति मनीषिणः ॥१७७॥ न ते रूपं न चाकारो नायुधानि न चास्पदम्‌ । तथापि पुरुषाकारो भक्तानां त्वं प्रकाशसे ॥१७८॥। नव किञ्चित्परोक्षं ते प्रत्यक्षोऽसि न कस्यचित्‌ | नेव किञ्चिदसाध्यं ते न च साध्योऽसि कस्यचित ॥१७९॥ कार्याणां कारणं पुर्वं वचसां वाच्यमत्तमम | VEDIC TANTRISM ॥३१॥ ॥२२॥ ॥३३॥ 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS E THE RGVIDHANA योगिनां परमासिद्धिः परमं ते पदं fag: ॥१८०॥ अहं भीतोऽस्मि देवेश संसारेऽस्मिन्महाभये | त्राहि मां पुण्डरीकाक्ष न जाने परमं पदम्‌ ॥१८१॥ कालेष्वपि च सर्वेषु दिक्षु सर्वासु चाच्युत। शरीरे च गतश्चासि वर्तते मे महज्भूयम्‌ ॥१८२॥ त्वत्पादकमलादच्यन्न मे जन्मान्तरेष्वपि | विज्ञानं यदिदं प्राप्य यदिदं स्थानमजितम्‌ ॥१८३॥ जन्मान्तरेऽपि मे देव मा भूदस्य परिक्षयः । दुर्गतावपि जातस्य त्वद्गतो मे मनोरथः ॥१८४॥ यदि नाशं न विन्देत तावतास्मि कृती सदा । कामये विष्णुपादौ तु सर्वजन्मसु केवलम्‌ ॥१८५॥ पुरुषस्य हरेः सूक्तं स्वग्यं धन्यं यशस्करम्‌ । आत्मज्ञानमिदं qui योगज्ञानमिदं परम्‌ ॥१८६॥ फलाहारो भवेन्मासं पश्यत्यात्मानमात्मनि । फलानि भुक्त्वोपवसेन्मासमद्धिश्च वर्तयेत्‌ ॥१८७॥ अरण्ये निवसेन्नित्यं जपन्नेतमृषि सदा | न्रिस्त्रिषवणकालेषु स्नायादप्सु समाहितः ॥१८८॥ आदित्यमुपतिष्ठेत सुक्तेनानेन नित्यशः | आज्याहुतोरनेनेव हुत्वैतं चिन्तयेदृषिम्‌ ॥१८६॥ ऊध्वं मासात्फलाहारस्त्रिभिवेषेजयेहिवम्‌ | AQAA युक्तो दशवर्षाण्यनन्यभाक्‌ ॥१६०॥ साक्षात्पश्यति d देवं नारायणमनामयम्‌ | ्राह्ममत्यन्तयत्नेन स्रष्टारं जगतोऽव्ययम्‌ ॥१६१॥ गृहस्थधर्म वतंत न्यायक्लृप्तः शुचिब्रतः। एतं देवं चिन्तयेत नारायणमनामयम्‌ ॥१९२॥ अर्धरात्रे त्यक्तनिद्र उत्थाय शुचिवाग्यतः । संप्रसुप्तेषु भूतेषु योगं युञ्जीत योगवित्‌ ॥१९३॥ ऋज्वासीनः समे देशे निवाते शब्दवर्जिते । सव्यं पादं दक्षिणस्य जानुनि श्लेषयेत्ततः ॥१६४॥ संहुत्य दक्षिणं पादं सव्ये जानुनि यच्छति । बरह्माञ्जलिकृतः स्वस्थो योगसम्मीलितेक्षग : uq exi झोमित्युक्त्वा स्वं हूदयं चिन्तयेदविशङ्ितः | तत्रात्मानं समादध्यादिर्द्रियाणि मनस्तथा ॥१९६॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi 247 ॥३४॥ ॥३५॥ ॥३६॥ Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 248 न चेद्वध्येत किञ्चान्यन्न पश्येच्छुण्यान्न च। न मनस्येद्यदायोगं तदा प्राप्तः स उच्यते ॥१६७॥ हृद्यमेतमृषिमभ्यस्येत्पश्यत्निव यथाश्रुति i प्राणानायम्य चासीनो यावत्तं चिन्तयेदृषिम्‌ ॥१९८॥ उच्छ्वसिष्यन्नधोनाभि गमयित्वा मनस्तथा । उच्छ्वसेदेवमसङृत्तन्मना योगमृन्नयेत्‌ ॥१६६॥ एवं हि युञ्जन्त्सामान्यं न पश्येच्छुणृयान्न च ।. तदा शनैनंयेच्चेतो हृदयादुध्वंमेव तु ॥२००॥ समौ तु जनू चास्यं च नासिका नयने श्रुवौ । भ्रुवोमंध्ये परं स्थानं तत्रेतद्धारयेत्स्थिरम्‌ ॥२०१॥ ललाटदेशे धार्याथ मूर्धानं गमयेत्ततः । _ उच्छूवसंश्च यथाकाल नाभि गत्वोच्छ्वसेत्पुनः ॥२०२॥ एतत्परं स्थानमुक्तं ब्रह्मणः परमात्मनः d एवं युक्तो महात्मानमात्मान प्रतिपद्यते ॥२०३॥ यदि स्यात्सुक्ृती शुद्धो यदि वा पापकृत्तमः | उपलभ्य पर ब्रह्म गति ज्ञात्वा भवेच्छुचिः ॥२०४॥ सवपापानुबद्धश्चेबर द्धेवतत्प्रयतो जपेत्‌ । अपि जिज्ञासनादेव गच्छेत परमां गतिम्‌ ॥२०५॥ धारणा तु प्‌ थक्कार्या धर्मणानेन नित्यशः । आदित्येञनौ चन्द्रमसि वृक्षाग्रेषु च धारयेत्‌ ॥२०६॥ * पवताग्र समुद्र वा यत्न वापि मनो रमेत्‌ । न त्वेव विषयान्प्राप्य धारयीत कथः्चन ॥२०७॥ बह्वत दुःखं जानीयात्प्रध्वंसे धारणाकृते । धामिकाणां कुले शुद्धे योगभ्रष्टोऽभिजायते ॥२०८॥ मूध्नि ब्रह्म यदा विन्देत्तमेव ऋषिसत्तमम्‌ । तदामूध्नः परं ज्योतिनंक्षत्रपथमुन्नयेत्‌ ॥२०९॥ ` रोगी योगेश्वर प्राप्य fade: परमात्मवित्‌ । सवत्रवात्मनात्मानं पश्येदृषिपरायणः ॥२१०॥ जपेच्चेव सदा स्नातः पवित्रमिदमृत्तमम्‌ | अपि पातकसंयुक्तः कालेन सुकृती भवेत्‌ ॥२११॥ तपः परायणो नित्यं सत्यवागनसूयकः । जपन्नतमृषि विप्रः कालेन स वनी भवेत्‌ ॥२१२॥ यंन येन च कामेन जपेदिमर्माष सदा । VEDIC TANTRISM ॥२७॥ [ELATI ॥३९॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA 249 स स कामः समृद्ध: स्याच्छुद्धानस्य कुर्वंतः ॥२१३॥ होमं वाप्यथवा जाप्यमुपहारमथो चरुम्‌ । कुर्वीत येन कामेन तत्सिद्धिमवधारयेत्‌ ॥२१४॥ ज्ञातिश्रष्ठ्यं महृद्वित्तं यशो लोके परां गतिम्‌ । पापेन विप्रमोक्षस्तु तत्सिद्धिमवधारयेत्‌ ॥२१५॥ ज्ञानगम्यं पर सूक्ष्मं व्याप्य सर्वमवस्थितम्‌ | ग्राह्ममत्यन्तयत्नेन ब्रह्माभ्येति सनातनम्‌ ॥२१६॥ सहन्नशीषेति सूक्तं सर्वकामफलप्रदम्‌ | वेदगर्भशरीरेण स वै नारायणः स्मृतः ॥२१७॥ HARA अत्र सूक्ते व्यवस्थिताः | अत्रस्थमेतद्द्रष्टव्यं जगत्स्थावरजङ्गमम्‌ ॥२१८॥ neon अनासादयमानोऽपि भक्ति न परिहापयेत्‌ । भक्तानुकंपी WSS यते पुरुषोत्तमः ॥२१९॥ पुजाथं तस्य देवस्य वन्यान्त्स्वयमुपाजितान्‌ । आरण्यकविधानेन निर्वपेतप्रत्यहं चरुम्‌ ॥२२०॥ नारायणाय स्वाहेति मन्त्रान्ते जुहुयाद्धविः ॥ आसहन्रात्ततश्चक्षुदव्यं होतुर्ददाति सः ॥२२१॥ अपि वा चरुसह्रंतन्त्रैणैकेन निवपेत्‌ । यावन्तो वापि शक्यन्ते अल्ला सर्वान्त्समापयेत्‌ ॥२२२॥ सहस्रस्येप्सितानां च कामानां लभते फलम्‌ । पुरुषायुः समायुक्तः सिद्धो वापि चरेन्महीम्‌॥२२३॥ ॥४१॥ ध्येयः सदा सवितृमण्डलमध्यवर्तो नारायणः सरसिजासनसंनिविष्टः i केयूरवान्मकरकुण्डलवान्किरीटी हारी हिरण्मयवपुधू तशङ्कचक्रः ॥२२४॥ एतत्तु यः पठति केवलमेव सक्तं नारायणस्य चरणावभिवन्द्य वन्द्यो । पाठेन तेन परमेन सनातनस्य स्थानं जरामरणर्दाजतमेति विष्णोः ॥२२५॥ हविषाग्नौ जले पुष्पेध्यनिन हृदये हरिम्‌ । यजन्ति सुरयो नित्यं जपेन रविमण्डले ॥२२६॥ ॥४२॥ बिल्वपत्रं शमीपत्रं पत्र भृङ्गारकस्य च । मालतीकुशपद्म च सद्चस्तुष्टिकरं हरेः ॥२२७॥ यज्ञोपपद्यते किञ्चि्तं ध्यायेन्मनसँव तु । संपद्यते प्रसादात्तु देवदेवस्य चक्रिणः ॥२२८॥ पत्रैश्च पुष्पेश्च फलैश्च तोये रक्रीतलब्धैश्च सदेव सत्सु । भक्तचेकलभ्ये पुरुषे पुराणे मुक्तं किमर्थं क्रियते न, यत्नः ॥२२९॥ ००0. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 250 : VEDIC TANIRISM 'इत्येवमुक्तः पुरुषस्य विष्णोरर्चाविधिविष्णुकुमारनाम्ना | मुक्तचैकमार्गप्रतिबोधनाय दृष्ट्वा विधानं त्विह नारदोक्तम्‌ ॥२३०॥ या ओषधीः स्वस्त्ययनं जपेत नियतव्रतः | ग्रोषधीश्च यजेन्नित्यं षण्मासानेव नित्यशः ॥२३१॥ षण्मासानेव नित्यशः ॥ "au इत्यूग्विधाने तृतीयोऽध्यायः ॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS चतुर्थोऽध्यायः इष्ट्वा शरदि वे रुद्रमोषधीश्र यजेत्तथा | तस्यामया न भवन्ति तथाजीर्णानि यानि च ॥१॥ क्रियां तु सप्तरात्रेण सप्तकृत्वोऽभ्यसेत्ततः । प्रपद्ेतौषधीं विप्रः सुक्तमेतज्जपन्त्सदा URN द्विषतक्षेत्रादिहायध्वमिति विज्ञापयेत च । स्वक्षेत्रे वरुणमिष्ट्वा विन्दते द्विषदोषधीः ॥३॥ वृष्टिकामो यताहारः प्रपद्येत बृहस्पतिम्‌ । पायसेनोपहारेण होमेन च समन्वितः ॥४॥ बृहस्पते प्रतीत्येतद्र ष्टिकामः प्रयोजयेत्‌ 1 पर्जन्यं च नमस्कृत्वा वृष्टि विन्दति शोभनाम्‌ ॥५॥ nau सर्वत्र तु पराशान्तिज्ञेयो5प्रतिरथस्त्वृषिः । यमेव देशं गच्छेत We वाप्यनुमन्त्रितः ॥६॥ नाजित्वा विनिवर्तेत परं हि ब्रह्मणो बलम्‌ । सर्वकामेजंपेदेतत्सवकामसमृद्धये ॥७॥ संग्राममभ्युद्यताय राज्ञे चेतत्प्रयोजयेत्‌ । सर्वान्विजयते WAN पराजीयते परेः ॥८॥ पथिस्वस्त्ययनं चेतत्तस्करेभ्यश्चरन्पथि t भूतोरगपिशाचेभ्यः adver: परिरक्षति ॥९॥ भूतांशं काश्यपं que प्रजाकामः शुचिर्जपन्‌ । अनुरूपां प्रजामाशु लभते नात्र संशयः ॥१०॥ धरा स्थालीपाकेन नासत्यावश्विनौ तु यजेदिद्विजः | अनेनैव तु सूक्तेन हुत्वाश्वाननुमन्त्रयेत्‌ ॥११॥ पायसं कृसरं मांसमोदनं दधिसक्तुकान्‌ । कुल्मा्ाँश्र करम्भांश्च फलानि विविधानि च ॥१२॥ चित्रं मात्यं शुभान्गन्धानन्नपानानि यानि च । भक्ष्यं भोज्यं च पेयं च समाहूत्योदिते रवौ ॥१३॥ भूतांशमभ्यसेत्तावद्यावदस्तमितो रविः । अर्धरात्रे त्वतिक्रान्ते ततोऽश्विभ्यां निवेदयेत्‌ ॥१४॥ दीर्घायुषं get च लभेत सुवचंसम्‌ | CCO. In Public Domain. Jangamwadi Math Collection, Varanasi 7 Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 252 : VEDIC TANTRISM रूपवांश्च Watered भूतांशं यो 5भ्यसेत्सदा ॥१५॥ पशा सार्वकामिमित्येतमुषि विद्यादिचक्षण: | न वा उ देवा इत्येतज्जपेत नियतव्रतः ॥१६॥ अन्नं विन्दति ada यत्र यत्रोपतिष्ठति | पाप्मोपहतमात्मानं यो मन्येत विचक्षण: ॥१७॥ स जपेन्नियतो भूत्वा लघु मन्येत पाप्मना । वाचं प्रपदयेद्वाक्कामो जुह्वदाश्‌ जपन्निमाः ॥१८॥ अहं रुद्रेभिरित्येतद्वाग्मी सवति पूजितः । , नतमित्यष्टकं qud वैश्वदेवं जपन्म्‌ निः ॥१६॥ कृत्स्नं तु कल्मषं हत्वा विशवैदेवेः सहासते । रात्रीं प्रपद्येत सदा शुचिश्चीर्णब्रतो निशि RoN यः कामयेत न पुनर्जायेयमिति योनिषु d सहन्नकृत्वो मनसा जपेद्रात्रीति रात्रिष्‌ ॥२१॥ स्थालीपाकेन रात्रीं च यजेताहरहनिशि । तन्मना निशि चासीनस्तिष्ठेदहनि धामिकः ॥२२॥ wen ऊध्वं संवत्सराच्चैव चरं पयसि संस्कृतम्‌ । सह्नकृत्वस्त्वेतेन दिवा होमो विधीयते ॥२३॥ जुहुयान्निशि पुर्वस्मिन्भागे राति” समाहितः । दिवा चावश्यक कार्य छायायामंशुतेजसा ॥२४॥ इति प्रयत आत्मवान्त्सुक्तं तु मनसा जपेत्‌ । संवत्सरे तृतीये तु सपिषा साधयेच्चरुम्‌ ॥२५॥ अथास्य वरदा देवी रात्रिभवति शर्वरी । विज्ञापयति तां देवीं वरदां स्वयमागताम्‌ ॥२६॥ संवत्सर ऋतौ मासि दिवसेऽस्मिन्क्षणेऽपि वा । प्रयाणकालो भविता तव वत्सेति वत्सला ॥२७॥ nxn रात्रीसूक्तं जपन्नेव तं कालं प्रतिपद्यते । न योनि पुनरायाति सर्वपापः प्रमुच्यते ॥२८॥ ममाग्ने वरचं इत्येतत्सर्वकामजंपेद्द्विजः । जुह्वदाज्यमनेनेव सर्वान्कामानवाप्नुयात्‌ ॥२९॥ यां कल्पयन्तीति सदा जपेत नियतव्रतः । aa कृत्या frigate क्रद्वाभिचरितानि च ॥३०॥ यर्मङ्गिरसकल्पेस्तु तद्विदोऽभिचरन्ति सः। प्रत्यङ्भिगरसकल्पेन सर्वास्तान्प्रतिबाधते ॥३१॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA 253 प्रत्यङ्गिरसविद्वाँस्तु न रिष्येत कदाचन । नन कृत्या निहिसन्ति ज्ञाताज्ञातानि वा क्वचित्‌ ॥३२॥ nel अजानता जानता वा कुद्धेनामषितेन वा । amg वा दुरुक्तं वा नैनो लिम्पति तद्विदम्‌ ॥३३॥ एवमेव जपेल्रित्यर्माष स्वस्त्ययनाय वै । सवंप्रायश्चित्तमेतदभाषत ऋषिः स्वयम्‌ ॥३४॥ स्थावराणां निवेशे तु नगराणां तथैव च । ग्रामाणां च गृहाणां च जपेदिमर्माष सदा ॥३५॥ जातरूपमयं विद्वान्कारयेत्त्तरवृतं मणिम्‌ । सहत्नसंपातहुतमृषिणा तेन तं ततः ॥३६॥ प्रतिमुञ्चेत* शिरसि ग्रीवायामथवोरसि | नैनं कृत्या निहिसन्ति ज्ञाताज्ञातानि यानि च ॥३७॥ non अनेनैव तु सूक्तेन राज्ञां च समलोहितम्‌ । कारयेत मणि विद्वाँस्तावदेवानुमन्त्रणम्‌ ॥३८॥ संग्रामेषु ध्वजाग्राणि वादित्राण्यनुमन्त्रयेत्‌ t आसनानि च शय्याश्च यानानि विविधानि च ॥३६॥ तस्याभिचरतः साक्षादाङ्भिरस* ऋषेः* स्वयम्‌ । प्रत्यङ्किरसकल्पेन सर्व तत्प्रतिबाधते ॥४०॥ अमानुषीर भिचरेत्कृत्याः सूक्तं जपन्निदम्‌ । - मुच्यते सर्वतोऽनिष्टात्किं पुनर्मानुषाऱट्टयम्‌ ॥४१॥ तपस्वी नियतो दान्तः प्रयोक्ता चेद्धवेदूषिः । wd तरति शान्तात्मा तपो हि सुमहद्वलम्‌ ॥४२॥ . ust आयुष्यमायुर्वचंस्यं सुक्तं दाक्षायणं महत्‌ | अलङ्कार हिरण्यं वा प्राप्य दाक्षायणं जपेत्‌ ॥४३॥ प्राप्तं च श्रियमादत्ते बहु चान्नं समश्नुते । नासदासौदिति जपेज्जुहुयाद्योगतत्परः ॥४४॥ प्रजापतेस्तु सायोज्यं द्वादशाब्देः समश्नुते । उत देवा इति जपेदामयावी यतव्रतः ॥४५॥ घृतकुम्भं निधायाथ जुहुयाज्जातवेदसि | कुम्भात्संपातमन्यस्मिन्‌ कांस्यपात्रे निधापयेत्‌ ॥४६॥ योऽन्नायालं न चान्नं स्यात्स इदं संप्रकल्पयेत्‌ । तेनाञ्येनाङ्कमभ्यज्य शनकेरन्नभाग्भवेत्‌ ॥४७॥ रोगार्तस्याप्यनेनैव गात्रमङक्त्वा जपेदिदम्‌ । ००0. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 254 VEDIC TANTRISM अजीर्णान्नोऽप्यञ्जयीत सुखं भवति तेन g ॥४८ी। wen अग्ने अच्छा वदेत्येतद्धनकामः प्रयोजयेत्‌ । नियतः सपिषा हुत्वा जपेदयुतशः पुनः ॥४९॥ खादिरीणां हि समिधां जुहुयादशतीदंश । दशकृत्वः सदारेण रायस्पोषेण पुष्यति ॥५०॥ बिल्वोदुम्बरपालाशीस्तथा रौहीतकीश्च याः । जुहुयाद्धनकामस्तु रायस्पोषेण पुष्यति ॥५१॥ बैभीतकेध्सो बैल्वकीर्जुहुयादर्धमासभुक्‌ । दविषद्द्रेषेण तस्यान्ते सूक्तमेतत्प्रयोजयेत्‌ ॥५२॥ द्विषन्तं धनिनं हत्वा द्विषतो विन्दते धनम्‌ । अथवा जप्यमेव स्याद्रायस्पोषधनाथिना ॥५३॥ ngon अयमग्ने जरितेति जपेदग्निभये सति । विधिना तर्पयित्वारिनि पयोदधि घृतादिभिः ॥४५४॥ स्वयं पातुं यावदिच्छेत्तावद्गत्वा चतुदिशम्‌ | अपामिदं परिणयेत्संततोदकधारया ॥५५॥ gaga इव भूत्वा अग्नेभेषजमन्तिकात्‌। | अरण्यमेत्य पाठां तु क्रीणीयाद्यवमुष्टिना ॥५६॥ यदि सौम्यसि सोमाय त्वा परिक्रीणाम्योषधिम्‌ । यदि वारुण्यसि वरुणाय त्वा परिक्रोणाम्यहं ततः ॥५७॥ वसुभ्योऽथवा रुद्रेभ्य आदित्येभ्योऽथवा पुनः। ` वैश्वदेव्यसि विश्वेभ्यः परिक्रीणाम्यहं ततः ॥५८॥ क्षिप्त्वा सुमनसः पूर्वमोषध्या सह वीरुधि । तस्या वीर्य समादत्ते कमं यत्र करिष्यति ॥५९॥ तां तु मध्ये निदधीत श्रोषधीनां विहायसि t ग्रहणे त्वोषधीनां तु सवंत्रेष विधिर्भवेत NGON ngan उत्खापयोत तां पाठामिमामिति जपन्निह । प्रातश्च पेषयेदेनां संसदि ब्रह्मचारिणा ॥६१॥ तदलाभे व्रतवता कन्यया ब्राह्मणेन वा । प्रातः शुचिस्तां घृतेन त्रिः पिबेदनुमन्त्रिताम्‌ ॥६२॥ इमामिति तु सूक्तेन शतक्कत्वो दशावरम्‌ । सपत्नो बाधते तेन पतिश्रातीव मन्यते ॥६३॥ पतिस्तु परिजप्येनां पाठामेतेन वै पिबेत्‌ । पयसा सप्तरात्रं तु सपत्नान्प्रतिबाधते ॥६४॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA 255 सूलमन्त्रजपेरन्येर्या पति जेतुमिच्छति । अलोका यमलोकस्था मज्जते नरके हि सा ॥६५॥ ॥१२॥ अन्यथा चोपनोतानि चूर्णमूलौषधान्यपि । विनाशयेयुः पुरुषं तस्मान्नान्यत्समाचरेत्‌ ॥६६॥ प्रियंवदा भर्तरि या भर्ता यस्याः परायणम्‌। वाक्चैव मधुरा यस्याः पत्युः संवननं महत्‌ ॥६७॥ प्रियं भर्तारमासाद्य पिवेदेवोषधीमिमाम्‌ । प्रियंवदां धर्मपरां धर्मपत्नीमनिन्दिताम्‌ ॥६८॥ अवसन्येत यो मोहात्तमाहुः पुरुषाधमम्‌ | अरण्यानीत्यरण्येषु जपेतसुक्तमनेकशः ॥६९॥ अरण्यानों नमस्कृत्वा सोऽरण्यात्प्रतिमुच्यते । श्रद्धासूक्तं जपेन्नित्यं श्रद्धाकामः समाहितः ॥७०॥ ॥१३॥ सर्वत्र लभते श्रद्धां मेधासुक्तं तथेव च । ब्राह्मीमासाद् सुकते हे जपेत नियतब्रतः ॥७१॥ तां पिबेत्तु यथाशक्त्या त्यहात्सिद्धि नियच्छति । शद्धपुष्पी तु पयसा ब्राह्मीपुष्पाणि सपिषा ॥७२॥ शतावरीं तु पयसा वचार्मादघ्‌ तेन वा । सुक्ताभ्यामनुमन्त्याभ्यामेकेकां तुव्यहं पिबेत्‌ ॥७३॥ श्रद्धा मेधां स्मृति पुष्टि बलं लक्ष्मी च विन्दति । सिद्धि प्राप्नोति च परां दीघं चायुः समश्नुते ॥७४॥ अथवा मनसा ध्यायेत्सुक्ते सिद्धि नियच्छति | शास इत्था सपत्नघ्नं संग्रामं विजिगीषतः ॥७५॥ ॥१४॥ प्रयोक्तव्यं तु शुचिना जुहुयात्तत्र सिद्धये । अथवा जप्यमेव स्यात्संग्राममभिगच्छतः ॥७६॥ शास इत्थेति यो हन्त्‌ शदून्त्सर्वान्निवारयेत्‌ । अलक्ष्मीनाशनार्थं तु जपेन्नित्यं शिरिस्बिटम्‌ ॥७७॥ अपामागंमयीं शाखां सदर्भा सहवीरुधाम्‌ । गुहीत्वात्मानं पावयेदधश्चोध्वं च नित्यशः ॥७८॥ आज्यं चानेन जुहुयात्सह्नं दशतीर्दश । त्यहेण नुदते देहादलक्ष्मों शतवाषिकोम्‌ ॥७९॥ चान्द्रायणं चरन्नेतत्सुक्त सिद्धिकरं जपेत्‌ । अलक्ष्मीं नुदते देहादपि वर्षसहत्तकोम्‌ ॥८०॥ ॥१५॥ गृहीतं यक्ष्मणा दर्भान्‌ गृहीत्वा संस्पुशञ्जपेत्‌ | ००0. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotrt and Sarayu Trust. Funding by MoE-IKS 256 VEDIC TANTRISM qafa त्वा हविषेति यक्ष्माणमपकर्षति ॥८१॥ समिद्धमग्निं जुहुयादाज्येनेव यथाविधि । संपातमाज्ये निनयेत्संपातैश्व पयः पिबेत्‌ ॥८२॥ संपातभाजने सपिश्चूणँ तत्र निधापयेत्‌ । तत्रास्य भोजनीयं स्यात्पानीयं चानुमन्त्रितम्‌ ॥८३॥ खादिराणि च काष्ठानि चूर्णं कृत्वा सहाम्बुभिः । शोधयीत रसं चेषां मध्वाज्याभ्यां पिबेत्सह ॥८४॥ मुञ्चामि त्वा हविषेति तत्र तत्र प्रयोजयेत्‌ | यक्ष्माणमपकर्षन्ति शरीरात्तेन कर्मणा ॥८५॥ ॥१६॥ यस्याः गर्भ: प्रमीयेत TATA जुहयाद्धविः । ब्रह्मणाग्निः संविदान इत्याज्येन यथाविधि ॥८६॥ आज्यशेषेण चाभ्यज्य गर्भिणी प्रसवेत्ततः । पिबेदेवाज्यशेषं तु जीवंस्तस्याः प्रजायते NGON ' जातानि चेत्प्रमीयेरन्नाज्यं कृत्वानुमन्त्रितम्‌ । जुहुयाद्बह्मणारिनिरिति संपातान्निनयेन्मणो ॥८८॥ सणि तु त्रिवृति सुत्रे वासयेद्वाससा सह । त्यग्रोधशुङ्कगया तत्र शुक्ललोहितवेष्टितम्‌ ॥८९॥ तं सावित्ययुतेनेव अनुमन्त्य यथाविधि । संपातैरयुतेनैव ब्रह्मणेति च संस्तुतम्‌ ॥६०॥ ॥१७ उपरिष्टाच्च सावित्र्या तावदेवानु मन्त्रणम्‌ । स्वे:स्वस्त्ययनेश्चेतज्जपेदभिहुतं मणिम्‌ ॥६१॥ शिरसा धारयेन्ञारी प्रयता गभिणी सती । तृतीये गर्भेमासे तु मणिमेतं समासजेत्‌ NERU पुष्पवती शरदं नारी गौः सवत्सा वसेद्यथा । बहुपानीययवसा वत्सेन पिबता सह ॥६३॥ जातस्य तु कुमारस्य कण्ठे तं मणिमासजेत्‌ । आज्यशेषं पुरस्कृत्य तमभ्यज्य कुमारकम्‌ ॥६४। हत्वा स्वस्त्ययनेरेव स्त्री पुमांसं प्रसूयते । ऊर्ध्वं वर्षात्स्वस्त्ययनं पुनरेव विधीयते ॥९५॥ uqa - पुरः स्ततप्रदानात्तं श्रद्धासुक्तेन पाययेत्‌ । मेधासुक्तेन चेवैनं पिष्टं व्रीहिमयं चरुम्‌ ॥९६॥ मधुमिश्नं जातरूपं मेधावी तेन जायते । शतं वर्षाणि जीवेत्‌ म्रियते न पुरायुषः ॥६७॥ CCO. In Public Domain.sJangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA 257 स्मृतमेव तस्य स्यात्‌ षण्मासाच्च ततः परम्‌ । आज्यं संस्कृत्य जुहुयादक्षिभ्यां त इति द्विजः ॥९८॥ पाणिना तु घुताक्तेन मूर्धानं संस्पृशेत्ततः । कणानेत्रे च छुबुकं नासिके चेव संस्पृशेत्‌ ॥९९॥ एवमेव जपेन्नित्यं यक्ष्मणो विप्रमुच्यते । पुर्वोक्तिनैव कल्पेन यक्ष्मनाशनमाचरेत्‌ ॥१००॥ nqeu होमेन च जपेश्चेव यक्ष्मनाशनमाचरेत्‌ । अपेहीति जपेत्सुक्त शुचिदुंस्वप्ननाशनम्‌ ॥१०१॥ देवाःकपोत इति तु कपोतस्योपवेशने d सुक्तेन जुहुयादाज्यं यमदूतं हि तं विदुः ॥१०२॥ सपत्नघ्नं प्रयुञ्जीत ऋषभं जपहोमयोः । येनेदमिति वै नित्यं जपेत नियतत्रत: ॥१०३॥ समाधि मनसस्तेन विन्दते नेव मुह्यति । मयोभूर्वात इति तु गवां स्वस्त्ययने जपेत्‌ ॥१०४॥ यवानां तु घृताक्तानां कारीषेऽनो समाहितः d जुहुयाद्गोष्ठमध्ये तु दधिमध्वाज्यसंस्कृतान्‌ ॥१०५॥ ॥२०॥ राजानमभिषिज्चे*त तिष्येण श्रवणेन वा । पौष्णसावित्रसौम्याश्‍विरोहिणोष्त्तरासु च ॥१०६॥ ह॒त्वाग्नि राजलिद्धाभिः सावित्या प्रयतः शुचिः । महाव्याहृतिभिश्चेव संपाताभिहुतो भवेत्‌ ॥१०७॥ स्वोषधिरसे: श्लक्ष्णनंदीनां सलिलेन च । व्या घ्रचमंण्यथयासीनमासन्यामभिषिच्य च ॥१०८॥ तिष्ठनप्रत्यङमुखो ब्रूयाज्जय त्वं पृथिवीमिमाम्‌ | धमंस्ते निखिलो राजन्‌ वर्धतां पालयन्प्रजाः ॥१०९॥ वर्धस्व त्वं थिय पुष्टये जयायाभ्युदयाय च । राजानः सन्तु ते गोत्रे ततोऽप्रतिरथं जपेत्‌ ॥११०॥ ॥२१॥ aust तु भवेच्चमं समिदोदुम्बरी भवेत्‌ । तिरेनसभिषिच्यैवं दुन्दुभीनभिमन्त्रयेत्‌ ॥१११॥ प्राच्यां त्वा दिशि वसवो अभिषि-चन्तु तेजसे । दक्षिणस्यां त्वा दिशि रुद्रा अभिषिचन्तु वृद्धये ॥११२॥ प्रतीच्यां त्वा दिश्यादित्या अभिषिञ्चन्तु पुष्टये । विश्वेदेवा उदीच्यां तु अभिषिचन्तु AA ॥११३॥ अभिषिच्य च राजानमाशोभिरभिनन्द्य च । CCO. In Public Domain. Jangamwadi Math Collection, Varanasi 258 आ त्वाहार्षमन्तरेधीत्ययेनमभिमन्त्रयेत्‌ ॥११४॥ पतङ्गमिति नित्यं तु जपेदज्ञानभेदनम्‌ । मायाभेदनमेतद्धि सर्वमयाः प्रबाधते ॥११५॥ शाम्बरीमिन्द्रजालां वा मायामेतेन वारयेत्‌ । अदुष्टानां च सत्त्वानां मायामेतेन बाधते ॥११६॥ त्यमूष्विति स्वस्त्ययनं जपेत नियतद्रतः । पुष्पं दृष्ट्वा तु या गभं न गृह्होयाहयोन्विता ॥११७॥ विष्णुर्योनि नेजमेष योनि स्पृष्ट्वा ततो जपेत्‌ । महि त्रीणामवोऽस्त्विति पथि स्वस्त्ययने जपेत्‌ ॥११८॥ प्राग्नयेऽथ द्विषद्द्वेष्यं जपेद्द्वेषस्य निष्कृतिम्‌ | आयं गौः सापंराज्ञीस्तु सपनितेन बाधते ॥११९॥ पवित्राणां पवित्रं तु जपेदेवाघमर्षणम्‌ । अपः प्रविश्य यश्चं afea: पठेत्सुसमाहितः ॥१२०॥ यथाश्वमेधावभृथस्तादृशं मनुरब्रवीत्‌ । यथाश्वमेधः क्रतुराट्‌ सर्वपापप्रणोदनः ॥१२१॥ तथाघमर्षणं सूक्तं सर्वपापप्रणोदनम्‌ t सेनादारणमेतत्स्यात्नै्हस्त्यमिति शौनकः ॥१२२॥ मनसाध्येयमेतत्तु मन्यते शोनकस्त्वृषिः । सं समिंद्युवसे वुषन्सोश्ातृकरणं महत्‌ ॥१२३॥ - ज्ञातिभेदे प्रयुञ्जीत न भिद्यन्ते कदाचन । कृते भेदे ठु संज्ञानमेतत्संधिकरं जपेत्‌ ॥१२४॥ न तत्र भेदो भूयः स्याद्यत्रेतत्सततं जपेत्‌ । तच्छंयोरा वृणीमह इति स्वस्त्ययने जपेत्‌ ॥१२५॥ महानाम्न्यः परं ब्रह्म शुक्रं ज्योतिः सनातनम्‌ । सपत्नध्न्यश्च पुण्याश्च पावमात्यः पराः स्मृताः ॥१२६॥ वृष्टिकामो जपेच्चेता आपो हिष्ठाः सनातनाः । ग्रोंकारपूर्वा व्याहृतयो मधुच्छन्दस आदितः ॥१२७॥ सृक्तान्यन्ते महानाम्न्यः संहिता सामृता स्मृता d अमृतत्वं ययुदेवाः पुर्वं संहितयानया ॥१२८॥ जेपेदेतां शुचिनित्यममृतत्वं स गच्छति । अत्रैव त्वावपेन्मध्ये पितुसूक्तान्यनेकशः ॥१२९॥ पित्यां तां संहितां विद्यात्पितृन्‌ प्रीणाति चेतया à एवमेव समाहूत्य वासवी संहिता भवेत्‌ ॥१३०॥ Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VEDIC TANTRISM ॥२२॥ NRM ॥२४॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS THE RGVIDHANA रोद्रादित्या वैश्वदेवी यद्देवत्यां च कामयेत्‌ । कुर्वोत वास्तुशमनं मध्ये गोष्ठस्य धर्मवित्‌ ॥१३१॥ gs»: माल्यैश्च वानस्पत्यैस्तथौषधैः । वास्तु ae प्रतिकिरेत्सप्तधान्यैस्तथैव च ॥१३२॥ वास्तोष्पति यजेच्चात पायसेन बृहस्पतिम्‌ । ्रौदुम्वरपलाशैश्च बालि प्रतिदिशं हरेत्‌ ॥१३३॥ सूर्यो वायुर्यमः पितरो वरुणो नित्रहतिस्तथा । सोमो महेन्द्र इत्येता दिक्षु वे देवताः स्मृताः ॥१३४॥ दद्याद्दानं ब्राह्मणेभ्यः शिवं भवति वास्तुनि । प्रतिसंवत्सरं कार्य गृहे वे गृहमेधिना ॥१३५॥ यद्येवं सविधं चान्यदनुक्तमपि किचन | अग्निमिन्द्रमथो वायू सूर्यमन्याश्च देवताः ॥१३६॥ आरिरार्धायषुर्यां यामभिधावेत देवताम्‌ । अभिरूपेण सूक्तेन यथादिष्टं प्रयोजनम्‌ ॥१३७॥ ऋषीणां मन्त्रदृष्टेन प्रत्यक्षा सिद्धिरिष्यते | aaa दक्षिणां दद्याद्धनं वा कमंसिद्धये ॥१३८॥ न त्वेवादक्षिणं कर्मं किञ्चिदस्तीति शौनकः। शक्त्या हि पूर्णपात्रेण सम्मिताप्यन्ततो भवेत्‌ ॥१३६॥ तस्मात्स्वल्पापि दातव्या दक्षिणा कमंसिद्धये। ऋषभैकादशा दद्याद्येन वा तुष्यते TE: ॥१४०॥ धर्मज्ञे सत्यवादिनि ब्रह्मदानं च दीयते । तदिदं परं ब्रह्म गुह्यं पावनमद्भुतम्‌ ॥१४१॥ नाप्रशान्ताय दातव्यं नापुत्रायातपस्विने । नासंवत्सरोषिताय नाशिष्यायाहिताय च ॥१४२॥ नाशिष्यायाहिताय च ॥ इत्युर्विधाने चतुर्थोऽध्यायः ॥ CCO. In Public Domain. Jangamwadi Math Collection, 259 आरशा ॥२६॥ ॥२७ Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS अथ फलश्रुतिः नराणां भाग्यहीनानामृग्विधानमजानताम्‌ । ऋग्वेदः कल्पवृक्षोऽयं फलं नेव प्रयच्छति NAN रत्नगर्भ इवावास ऋग्वेदः प्रतिभाति मे । ऋग्विधानप्रदीपेन विना नेव प्रकाशते ॥२॥ रत्नाकर इवोदार ऋग्वेदोऽत्यन्तदुस्तरः । ऋर्विधानमहापोतं विना नैव फलप्रदः ॥३॥ निधानं सवंरत्नानामुगवेदो ब्रह्ममन्दिरम्‌ । ^ ऋर्विधानविधानेन धरुवमेतदवाप्यते ॥४॥ . ऋग्वेदः पठितोऽप्येष नृणां भवति निष्फलः । ऋग्विधानं विना तस्मादध्येयं तत्प्रयत्नतः ॥५॥ सुक्ततत्त्वार्थकथनम्‌ग्विधानमवैति यः | ऋग्वेदो जायते तस्य प्रसादोत्फुल्लमानसः NRN आयुष्यं संपदो मूलं सर्वकल्मषनाशनम्‌ । ऋर्विधानाभ्यनुष्ठानं शुश्रकीतिकरं परम्‌ ॥७॥ ऋविधानेन संय॒क्तमृग्वेदं वेत्ति यो द्विज: । धर्मार्थकाममोक्षाणामाश्नयः स भवेद्‌ ध्रुवम्‌ NGU बेदेषु प्रथमो बेद आयुर्वेदनिधिः प्रभुः । ऋग्वधानसदाभ्यासादतीव परितुष्यति ue शत्रुनाशं मनस्तुष्टिं सुहृज्जनसमागमम्‌ | ऋग्वेदः कुरुते नित्यमृरिविधानेन तोषितः ॥१०॥ ऋग्वेदं वेत्ति यः साङ्गमृग्विधानरतः सदा । मनोरथादप्यधिकं भवेत्तस्य समीहितम्‌ ॥११॥ कुले जन्मनि शोले वा प्रज्ञायामुदमेऽपि वा । ऋरिविधानपरिज्ञानादुशन्ति चरितार्थताम्‌ ॥१२॥ तुष्यन्ति देवताः सर्वाः संपद्यन्ते विभूतयः । डुराधयः प्रणश्यन्ति नित्यमृर्विधिपाठिनाम्‌ ॥१३॥ इत्युर्विधानं समाप्तम्‌ ॥ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi nq शा EE 4 Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPARATUS CRITICUS Adhy. I 50) Bo 1.2 tustüyante 7d) Bo 1.2 vividha 9c) Bo 1.2 vaisyah $üdrah 12a) Be samrddhis ca d) Be vidhànàni (conj.) 19b) Be japet 210) La mangalacàrya- d) Be'bhyupayàt; Bo 1 ’bhyudayat 22d) Bo 1 trtiyà 23d) Bo 1.2 vaisvadevi ca raudri ca 24a) Be Bo 2 ityanyam c) Ta dasamim 26a) Ba devin; Bo 1.2 vidvàn 28b) Bo 1.2 vidhim 33d) Ta caret 34b) Ba pürvatah d) Tacaret 34 After 34, Bo 1.2 ins. 1* Amavasyam na bhufijita hyesa candrayano vidhih | Kukkutànda pramanam tu grasarh kuryad atandritah // 36a) Bo 1.2 Ta evam etat 38a) Bo 1.2 apah b) Be—vidhirh smaran 0) Bol rahasam 39a) Ba jitatmanah d) Ba Bo 1.2 pranodanah 41d) Ta candrayanam 43d) Bo 2 Ta candráyanam 44c) Ba havisyannasya masena 450) Ba Bo 1.2 Ta Sarve’ kuSala- d) Bo 1.2 caturbhih 46a) Ba Bo 1.2 Ta saptaratrena ००0. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VEDIC TANTRISM Bo 1 pàvamàny rcah Bo 1.2 isyan Be yatendriyah Be yad yatha La sàmnipatakam Be trivrta rcah; Ta niyatavratah Bo 1.2 Ta vodite Ba Ta và (for ca) Ta garhitam Ba krtvantarupastham; Bo 1 Ta krtvà tüpastham vai Ta proksya ; Bo 1.2 Ta soccaih Be utthàya Bo 1.2 rayasposarn dhuram After 66, Bo 2 ins. iti paribhasa Ba Bo 1.2 Ta pasukamaya Bo 1 sarhhita devaih Bo 1.2 parabrahmedam Bo 1.2 satruvinasini ^ Ba Bo 2 Ta samidho' ksara-; Bo 1 samidho hyaksara- Ba Bo 2 -krtasruvah; Bo 1 Ta—krtasrucah; Be—krta srucah After 78, Bo 1 ins. iti paribhàsà; Ta arddho’ dhyàyah Bo 1.2 Ta juhvamstrir upatistharnéca All mss dhyanamatrah Bo 1 vagahyet After 87, Be Bo 1.2 Ta ins. 2* Angustamatro bhagavan visnur paryatate mahim / raksasinam vadharthaya tac chraddhe praharisyati // 3* Aksayyarh ca bhaved annath sraddhabhakti samanvi- tam / tasmacchraddhesu sarvesu angusthagrahanam smr- : tam // La tvabhisecanih Ba japan Bo 1 capyagado bhavet Ba sasvatam kamam Bo 1 prapsye CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPARATUS CRITICUS 263 92d) Bo 1.2 pratibadhyate 94a) Ba Bo 1.2 tvetam (for tvekam) 97c) Bol sa narisahitah; Bo 2 sanarisanarah 98c) Bo 1 ca (for va) 1030) 336 sa nigacchati (conj.) 104b) Bo 1.2 pratibadhyate 105b) Be yani jagau; La transp. yani and jagau 108d) Ta dirgham (for sarvam) 1092) La $ràddhakàlesu tu (hyp.) 1102) Bo 1 ca (for tu) 1110) Bo 1.2 gautamena 112c) Ba tu (for sa) 116a) Bo 1.2 $ucikàmo jità- 117d) Ba transp. sada and japet 119a) Bo 1 asakto' pra-; Bo 2 asaktye' pra- 120a) Ba Be Bo 2 sisadha-; Bo 2 tu (for ca) 121a) Ba Krtarthas tu (for Krtarthah sva-) 123a) Ba pramandina iti siyantyam; Be pramandina ityasüt- yàm; Bo 1 pramandine' prasüyantyàm; Bo 2 pramandina : ityasüyantyam 125a) Bo 1.2 juhuyàd ajyam 126d) Bo 1.2 Ta sarvapàpaih pramucyate 127b) Ba sanütanam (for dvijah sucih) 128a) Bo 1 vitasvapatya-; Bo 2 vivesvapatya- (Both corrupt) b) Bo 1 ’tivram; Bo 2 'tipram 1298) Bo 1 ca (for tu) 130b) Ba Be Bo 1.2 Ta tustava 132b) Beravau c) Bo 1.2 grnàno' pohate 133c) Ba krtsnam (for ksipram) 134a) Be pura (for para) 135a) Bo 1.2 nivartya c) Ba devasa ityanaya 136cd) Ba Bo 2 Ta bhiitvopatisthet; Bo 1 bhütvopatisthet tu 137b) Bo 1.2 dharmavardhanam 139c) Ta sauraih 140a) Bo 1.2 pasyanti taskara nainam b) Bo 1.2 Ta na canye 145d) Be avikutsayan 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 264 148c) 1510) 0) 1520) 1530) VEDIC TANTRISM Ba Ta utpathah Bo 1 suslokyàm kirtim rcchati Bo 1.2 yatsüktam (for süktam tu) Be—lutisu; Ta—lutàsthi- Bo.1.2 dhanavardhanam 155ab) Ba Bo 2 Krtvopatisthet; Bo 1 Krtvopatistheta Ba Bo 1.2 Ta Karasamyuktah Ba japec caitad Bo 1.2—éresthani (for—srestheti) Ba caitat (for tvaitat) La srtam Ba Krtva va (for Kuryad va) 168ab) Ba apsvambityrcam d) 169b) d) 170b) 2b) Be sakunam Ba Bo | sthitveksya Be tatah svaram Ba va (for ca) Adhy. IT Bo 1 na (for va) 3cd) Ba so’ttaram annasyàgnih; Bo 1 So'mtaram annasyàpy 6b) 7a) 8b) 10-11 11b) agnih; Bo 2 Sorttaramannasya agnih; Ta Saunnàram annasya agnih Bo 1.2 vanesvapi (for—caresvapi); Be—caresvapi Ba titirsnuh La gadham Be transp 10cd and 1100 Ba krnvanti tà japet; Bo 1 Krnvanty rcam japet; Bo2 Krnvanty rcam japan Ba Bo 2 japet; Bo 1 japtva - Ba SEE (for siddharthah); Bo 1 sthirayanagah (for -guh : Ba api bhajyar tam; Bo 1.2 apabhagnarh tam Bo 1 Ta rcam (for dvrcam) Bo 1.2 brahma tat (for brahmaitat) Ba japan Be babhrur ca Ba Bo 1.2 Ta rtàvrtau CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPARATUS CRITICUS : 265 cd) 23d) 24a) 56c) Bo 1.2 dinetyrcaih .Bo 1 Sudhüpakaih Bo 1.2 etàvat (for tà eva) Ta putraih Bo 1.2 prasàra- Bo 1 ca (for tu) La—mitabhün All mss na kurvita Bo 1 tàval lumpen na Bo 1.2 sahasram Bo 1.2 ráhusüryasamágame Bo 1.2 sahasram Bo 1.2 khàdiram Be sahasra- Bo 1 gajàn Bo 1 mahisih Bo 1.2 salitandula- Bo 1.2 —raktarka- Ba Ta alaksmih Bo 1.2 Ta—vinà$akaih Bo 1 sathpracarayet Be La ghrtaktanam Be La vardhapayet (conj.) Bo 1 pracarayet Bo 1.2 hemam Be abbrahma- (conj.) Bo 1.2 akhilam 58ab) Ba—gavyasyekaham; Bo 1—gavyasi hyekaham 62d) 65b) d) 670) 71b) c) 72d) 73b) 74b) 76a) Bo 1 Sivàyeti Bo 1 $aktim Bo 1 saktitah La japann iti Be phalalaja- (conj.) Ba pravapane; Bo 1.2 pralapane; Bo 1 pranayane; Bo 2 pranavane Ba bhavati Bo 1 Ta ksetrapatyam Bo 1.2 Ta miisakan Bo 1.2 bhümibhange CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 266 VEDIC TANTRISM 78 After 78ab, Be reads 79cd. 80b) Be arcayet 819) Ba Bo 1.2 vahnim upasthaya; Ta vahnirupasthaya b) Ta prinarthe; Ba Bo 1.2 havyavahanam d) Ba Ta àyusyam icchata 82cd) Ba süktenopatisthet; Bo 1 süktena hyupatisthet 85a) Bo 1 asyàm (for asy) d) Ba transp dvijah and Sucih 86c) Bo 1 jriatijam 88d) Ta krti; Ba tatha (for krtim) 89a) Ba Bo 1.2 Ta nispisanniva; Be nispidyanniva (conj.) 91b) Bo 1 hyacirena 94b) Bo 1.2 kanyake 95a) Bo 1 sthalipacitasalinam d) Bol sriyam 98a) Bo 1 a$vapürvàm c) Bo 1.2 lohite 99a) Bo 1.2 rajakarmani 101b) Ba sthalim 103d) Bo 1.2 dasa sahasrikavarah 105d) Be kilasitvad bibhetu vai 106b) Bo 1.2 juhvan 108a) Ba Bo 1.2 Krpano'rthàya 110a) Bo 1.2 agne tvastarca- 1110) Ba Bo 1 prajàm 112b) Bo 1 gotraga 113ab) Ba pragathenopatisthet; Bo 1 pragathena hyupatisthet 116b) Bo 1.2 codake d) Bo 1 Ta tyakte (for tyaktva) 117c) Ba Be Bo 1.2 vindate; Be kvacit (for kificit) 11800) Ba yatnenapi; Bo 1 yatnena napi 119a) Be japtva (conj.) c) Bo 1 Ta taya (for etaya) 121b) Bo 1.2 godvipadam 112d) La vanmi 123b) Bo 1 matam 1250) Bo 1 vigarhitam . 126) Bo 1.2 omit 127d) Bo 1 svasyamganam CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPARATUS CRITICUS i . 267 131c) 131 132 136b) Bo 1 vaiti; Bo 2 veti After 131, Be ins. 4* Astavastau tatha castav rgityeva tripadikam / akaradihakarantath jale sthitvà drutam japan Il 5* Upapatakakotinarh brahmahatyayutani ca / bhriinahatya krtarh paparh tatksanddeva nasyati // 6* Agnith dütarh puro dadhe agne raksa no athhasah / adabhyena Socisignd agna agna ihavase // After 132, Be ins. 7* Vasisthena pura gita mahad adbhutamarjanam | Visvamitrabhicdresu mahad rakso nivaranam ॥ 8* yah pratar iti süktar tu strikamah satatarh japet / labhate sadrsirh kanya dirghamayuh svaripinim // 9* Uttarasyadyam acaryo juhyuyad vastukarmani / Snàtah krtvà vai$vadevam param brahmedam ucyate // Be sarvati Bo 1 ityetàm Ba nivesakimah Ba prajñār ca dravinam bahu Ba Bo 1.2 Ta tarisyati Bo 1.2 srotyah; Ta sindhu- cd) Bo 1.2 ityetaj japet siktam 1370) 138b) 140d) 141b) 0) 146c) ` Bo 1.2 pathet Ba Bo 1.2 vastospatim japan (Ba japet) Bo 1.2 safijapet Ba para japet Bo 1 manveti; Bo 2 manyeti Bo 1.2 asvàrnáca (for gà a$vàn); Be purusam; Ba Ta kan- yam (for dhanyam) All mss ajavikan ६ Ta piśācah (for vipasah); Ba sarhprajayate; Bo 2 Ta sampramucyate (both for samprapadyate) Be vivestitah (conj.) Bo 1 omit Be Svagotra-; Ta sagotra- Ba Bo 1 samvisan Bo 1.2 apah Bo 1 bhimim CCO. In Public Domain. Jangamwadi Math Collection, Varanasi D 268 igitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VEDIC TANTRISM 157ab) Ba pratipadyetabhisasyeta; Bo 1 Sampratipradyetàbhi- 158d) 1592) 162b) 163c) 167b) d) 169a) 170d) 1710) d) 172b) c) 174a) b) 176b) d) 178c) 1802) b) 183a) CEN 184b) d) 185b) d) 186c) d) 187b) 188b) 3a) 4c) 6a) b) Sasyeta La sarvasastravan Be lubhyet (conj.) Ba pūjayet (for prapadyet) Bo 1 bhimav- (for masav-) Bo 1.2 manavat tu Bo 1.2 sada (for para) Ba Be prapnuyat paramam rddhim Bo 1 gukrenady-; Bo 2 suktanády-; Be vajrinah (conj.) Be "nnàni (conj.) Bo 1.2 vidhantah Be ripu-; Ta rista- (both for ripra-) La vàcam (for và$am); Bo 1 transp mahiti and ca Bo 1 hrdya (for hrdayam) Ta sa (for jyok) Bo 1 yüsàn; Bo 2 püsàn (both for 'püpàn); Bo 1.2 Ta vabhyupaharayet Ta ca...ca (for va) Bo 1.2 yadyavas tu ‘ Bo 1 diptat (for diptya) “Bo 1 vahnito (for vahninà) Ta ksipram (for ripram) à Ba dvrceneha; Be dvrcenaiva Bo 1 uccaryate; Bo 2 uccarite Bo 1 rcam (for dvrcam); Ba japan (for pathan) Bo 1.2 na limped anrtena Be anusevayet Ba narah (for japan) Be pratipadyate Ba Ta japan yo (Ta japan vai) gam upà£nute Bo 1.2 pathet Adhy. III Be tu Bo 1 brahmanam; Bo 2 brahmanàám Bo 1.2 Sasvat (for tac ca) Bo 1.2 và (for ca) CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPARATUS CRITICUS 269 8a) Sab) Bo 1.2 bhaved annam Ba bhitvopatisthanti; Bo 1 bhütvopatisthanti ca Bo 1.2 svadhyayam (for svàdhyàya-) Ta sapta rsibhih (hyp.) Be rcam$ caiva Bo 1.2 japen mantram (for japarnácaiva) Bo 1.2 haret (for jayet) Bo 1 rahasàm (for rapasim) Ba càdhyayet Ta antye Be carcayita Bo 1.2 punah (for sucih) Bo 1 siddhayah Bo 1 süktànyattat; Bo 1 süktànyatat (both corrupt) After 18 ab, Ba Be ins 10* Mandalarh pavamanam tu japet laksamt upositah / nasayed brahmahatyàm vai Vasisthavacanam yatha / [1 Ba paksam] Ba Bo 1.2 tu (for su-) Ba samsmaran Ba japec caiva Bo 1 brahmano; Bo 2 brahmana Be Bo 2 brahmanan Bo 1 àcaritam Be Bo 1.2 Ta patet Bo 1.2 svam (for tvam) La vyamocayet Bo 1.2 gurudravyam Ba japed età; Bo 1 japetapi; Bo 2 japed etani (hyp.) Ba Bo 2 papasyavijfiatasya; Bo 1 pàpasyàvijtiatasyapi; Ta papasyavijfiatasya ca Ba Bo 2 papasyavijiiatasya; Bo 1 papasyavijilatasyapi; Ta papasyavijfiatasya ca Ba Bo 1 Ta yamasüktena Bo 1.2 tu (for ca) Bo 1 priyet tasya Bo 1.2 mrtim Bo 1 vaigakhapaurnamasyam Be vindate 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VEDIC TANTRISM Bo 1 nityam (for mrtyum) Bo 1 purayusan Bo 1.2 japan Bo 1.2 tribhir varamitasanah Bo 1.2 phalamulam Bo 1 vasan; Bo 2 vasat Ta ca tasya tu (for tu samprapte) Ta ha (for tha) Ba transp na and dvitiyam Bo 1.2 dasaraksamtu Ba gandhais ca parivasayet - Bo 1.2 caivam (for cainan) Ba Bo 1.—metyrcam (for—marcam) Bo 1.2 vyusayàm Bo 1.2 annair na (for anyair na) Ta sammülhah Bo 1.2 vrajate ‘dhvanam (for eti panthanam) Ta mürdhani sarnsprset Bo 1 süktena ca (for süktenainam) Bo 1.2 etan mantram Ta vànyam (for canyam) Bo 1.2 Ta ca (Ta và) samalabhet Ba Ta sahasram (for sahasra-) Bo 1.2—srucau camasah Ba ajyahu- Ba yojayet Bo 1 abhogam Ba Bo 2 Ta apyaratham; Bo 1 avyaratham Bo 1.2 tena (for 'nena) Bo 1.2 sahasrasa- (for sahasrarh sa-) Bo 1.2 hutva (for krtvà) Bo 1.2 dharayeta tam Bo 1.2 nityam (for bhiitya) Ba japet tu; Ta yajeta Bo 1.2 narah; Ta tatah Bo 1.2 Ta vapi samyuktah Bo 1 laksmiscapi pravardhate; Bo 2 laksmié ca pravar- dhate Bo 1 ca (for tu) 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPARATUS CRITICUS 271 76d) 770 ०) Bo 1.2 transp. na and sa Be cabhyam Be khadire susamiddhe Ba Be Bo 2 Ta ’bhyupayat; Bo 1 *bhyudayat Bo 1 Krti, Bo 2 krtam (both for tatha) Bo 1.2 tapasvinah Bo 1.2 japet Ba japeccaitatt (for japed etat) Bo 1.2 Ta Vasam ànetum La hinam Be dharayed gudam (conj.); Bo 1 dharayeta tam; Bo 2 dharayettu sam; Ta dharayet tu tam Bo 1.2 ksatriyas tvatha Bo 1 viso’pi (for vigim api) Be vai (for va) Bo 1.2 mahasa (for manasa) All mss diptàm pratikrtim Be svam (for sa) Ba Bo 2 Ta prajvalite (hyp.) Be prasádayet Bo 1.2 enam (for evam) Bo 1.2 hrdyenaiva Ba Ta Kartavyam Ba Ta brahmanaih Ba Sariipavatsaya go§ caiva (hyp.); Bo 1 transp ca and goh Bo 1 pàyase (for payayet) Bo 1.2 prarthayet (for prasayet) Bc imam (for etam) Ba tasyàh (for asyah); Bo 1.2 kurvan (for kuryat) Bo 1 Krtya- (for Krsna) Ba Ta Sesayet : Be jayas caiva (for japeccaiva) Bo 1 -presyartham (for-dvesyartham) Bo 1.2 mansaivetat Bo 2 sükasi- (for sükte si-) Ba tu (for su) Bo 1.2 dirghàyuh sarhbhayet tatah Ba tu (for ca) CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VEDIC TANTRISM Bo 1.2 yavat (for bhavet) La bharta Ba nanandradibhih; Be vapi (for capi) Be indranyah (conj.) - Ba yatha (for tatha) Ta yajria- (for yaksà-) Bo 1 -pürpe; Ta -pürnais taih Ba citrakumbhasa- (for paficagavyasa-); Bo 1—yute (for -vrtaih) Be adhimantryeha; Bo 1 abhimantrya ca Bo 1 ca stuvita (for tu vihiti) Bo 1 etàbhih (for stheyabhih) Ba pirnenabhisificet All mss tanvyah Bo 1 nàsthitena (for tastvanena) Ba Bo 1.2 ahanasyadbhih Bo 1.2 Ta vidyayam (for vidyadyam); All mss vipravadi- nim Ba caitenopatistheta Bo 1.2 etat tu (for ityetat) Ba garhitádyadya-; Bo 1-2 garhitanattr- Be apyabhiksnasah Be asthipya (conj.) Bo 1.2 bhavet (for *bhyaset) Bo 1 ca (for tu) Ba sadhayet (for nirvapet) Bo 1.2 hayastha (for sabasra); Ba sa (for syat) Ta vidhitah Be dvijah Ba stuvan (for stavam) . Bo | tatha (for smrtam) Bo 1 punah (for tatha) Ba Ta tu (for ca) Bo 1.2 paramedha- (for ya$o medha-) Ta laghvasi (for labdasih) Bo 1.2 transp Karma and krtvedam Be dvitiya stri Bo 1 ca (for na) Ba Bo 1 kanyah 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPARATUS CRITICUS 273 152d) 154c) 1550) 1560) 1580) 1592) 160ab) 161 Ta bhavitatmanah Bo 1 tha (for yah) Bo 1.2 $rnusvaikam mahaprabho Bo 1 tadatmakam Bo 1.2 vàmakuksau Ba Bo 1.2 nàbhidese Ba bahau mukhadese; Be bahavasye caiva After 161, Ba Be ins. 11* Mantranyasath pura krtvà svadehe devatisu ca / gayatryornkàranyastángah pujayed visnumavyayam // 12“ Ucchvasavahane! na stah sthirdyam uddhavarcane / asthirayarh vikalpah syat sthandile tu bhaved dva- yam // 13* Ucchvasavahane! na stah sthavare vai yatha tatha / Saligramarcenaiva hyavahanavisarjane // 14* Saligrame tu bhagavan àdibhüto yatha harih / na tathanyatra sūryādau vaikunthe vapi sarvagah Il [1 Ba Udvasavahane] Bo 1 saptamyàm astram (for saptamyà vastram); Bo 1.2 tu (for ca) Bo 1 yathasakti Bo | transp 1668 and 166११ Be pradaksinyam Bo 1 tasmai (for tasya) Bo 1.2 trtiyaya Bo 1.2 Caturthyà ca Bo 1.2 paficamya Be padmam (conj.) Be yatam Bo 1 Subrahmanya namaste’ stu After 174, Bo 1.2 ins. 15* Namo hiranyagarbhaya pradhanavyktaripine / Om namo vasudevaya Suddhajfianasvariipine // Bo 1 adhyaksah (for avyaktah) Be tvam eva Bo 1.2 paramam (Bo 2 paramam) siddhim Bo | vindati paramam vidah Bo 1 Saranarh param (for paramarh padam) Be jagatah (conj.); Bo 1 vigate; Bo vapi (for casi) 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VEDIC TANTRISM Bo 1 praptam (for prapya) After 18325, Bo 1.2 ins. 16* Nimittam kusalasyàsti yena gacchami sadgatim / Be jiiatasya Bo 1 natharh ca (for nàsarh na) After 18590, Bo 1 ins. 17* Akàmakalusam cittam mama te padayoh sthitam / Be yogadhyanam After 186, Bo 1 ins. 18* Ityevam anayà stutyà stutvà devarn dine dine / Kimkarosmiti cátmànam devayaiva nivedayet // Ba—kale tu (for-Kalesu) Bo 1.2 tvastaram Ba Bo 1.2-vrttah (for klptah); Bo 1 samahitah (for Suci- vratah) Bo 1.2 etad evam (for etam devam) Be &ucir vagyatah Bo 1 sütesu (for bhütesu) Bo 1.2 nirvate (for nivate) Be padmam (conj.); Bo 1 daksinasyam (for daksinasya) Be padmam (conj.) Ba sve hrdaye Bo 1.2 -kutsitah (for -Sankitah) Bo 1.2 na ca (for na cet) Bo 1 sada (for yada) Ba Be abhyaset Bo 1 iva (for eva) Be adhonabhim; Bo 1 adhanabhi Ba ucchvasec caivam “Bo 1.2 yuiijyat; Ta yujyamanasya; Ba Sonyanyan*(for samanyam) Ba jayeccetah; Bo 1 niyaccheta Ba jamttu; Bo 1.2 janti; Ta jamti Bo 1 nabhitascocchva-; Bo 2 nabhitatvocchva- Bo | mahatma san (for mahatminam) Bo 1.2 mahatmanarm prapadyate Ba 'nuviddah; Bol va baddhah Ba hrdye a Be abhiji- (for api ji-) CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPARATUS CRITICUS 275 d) Bo 1.2 gacchate (for gaccheta) 2062) Bo 1.2 dharanat tu prthak kuryat 2080) Bo 1 marane sati 2099) Bo 1.2 sa vindeta (for yada vindet) b) Bo 1 Sa eva rsisattamah- 212d) Ba sukrti (for sa vani) 212 Bol omit 214a) Bo japyam b) Ba anuttamam (for atho carum) 215c) Be jiianena vipramoksam ca 216b) Bo 1.2 vyavasthitam (for avasthitam) 219a) Bo 1 atah sarhpathama- (for anasadayama-) b) Bo 1.2 pariharayet (for parihapayet) 220b) Bo 1 vanàt svayam upahrtat 222a) Ba tu (for và); Bo 1.2 -sahasram ` 2230) Bo 1 Tava vicaret (for vàpi caret) 226d) Be japyena; Bo 1 japanti; Bo 2 Ta japeta 228a) Bo 1 yatraitat pathyate b) Bol tad (for tam) c) Bo 1.2 sampadya tat prasadic ca 229d) Bol tu (for na) 231 801 omit Adhy. IV Note: Bo 1 regards Rvidh iii.231 as the first verse of this chapter. la) Bo 1 drstva c) Bo 1 na bhavanty amayas tasya d) Bo i—jirnàdikani ca (for -jirnani yani ca) 2b) Ba Bo 1.2 Ta samahitah 3a) Bo 1.2 labdham (for 'yadhvam) b) Be vijfiapayita c) Bol carunevestva; Bo 2 carunam istva d) Be bhisag- (conj.) for dvisad- 4a) Bo 1.2 jita- (for yata-) 5c) Be namaskrtya 6a) Ba Sarvatraiva (for sarvatra tu) b) Ba jrieya 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS ४ 276 ? . VEDIC TANTRISM 82) Bo 1 abhyudyato và b) Bo 1 raja (for rajfie) '9b) Ba ca raksati (for caran pathi) 10a) Be Bo 1 bhitarhsasya rseh 11b) Ba Sada (for dvijah) c) Be anenaivopacirena; Ta anenaivopaharena 12a) Be Krsara- (for krsaram) 13a) Bo 1.2 citramalyasu- (for citrarh malyarh $u-) 15a) Be sarüpam 162) Besarvakamikam 18d) Bo 1 hunet 19d) Be japen munih 20a) Be hitvà (conj.) c) Bo prapadye manasa (for prapadyeta sada) d) Bo 1.2 parnavratah (for cirnavratah) 220) Ta casita (for casinah) 23b) Be transp bhàge and ratri; Ba ratrih; Bo 1 ratrau; Bo 2 ratrim; Ta ratrim c) Bo 1.2 cavispatim (for cava$yakam) 25a) Ba atipra—Bo 1 pratipra- (both for its pra-) 260) Be Bo 1 vijfiapayita 29c) Bo 1.2 juhvannajyam (for juhvad àjyam) 31a) Ba pratyangi-; Bo 1.2 yamàngi- b) Ba'bhicaran punah; Bo 1 'bhicareta sah 32d) Be yàni ca (for va kvacit) 33b) Bo | -dharsi- (for -marsi-) c) Ba akrstam (for akrustam) d) Bo vindati (fcr limpati) ° 34a) Be etam eva c) La -prayascitam 35a) Bo 1.2-nivesesu (for nive$e tu) d) Bo 1 japeta tam (for japed imam) 37a) All mss pratimucyeta 38b) Ba tu (for ca) 40b) Ba Bo 2 Ta angira apyrsih; Bo 1 angirarsirapi 410) Ba Be Krtyasüktam; Ta japet (for japan) 42b) Be rsim (conj.) 43b) Ba tatha (for mahat) 44a) Be prayah (conj.) for praptam 000. In Public Domain. Jangamwadi Math Collection, Varanasi APPARATUS CRITICUS 277 . 44 Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS After 442b, Be ins. 19“ Bhavavrtte pare sükte saptarce pàvane japet / prajapatirh namaskrtvà sarvan kàmàn avapyate // Bo 1.2 séyujyam Be karhsye pàtre; Ba transp karhsye and patre Be yan na pànam (conj.); Bo 1 yo’nnarthyalam Bo 1 -kàsayet (for—kalpayet) Bo 1 ajirnannottham jayita Ba Bo 1.2 Ta vijvarah Bo 1.2 Khadiranam Bo 1.2 -palasaih Bo 1 rohitakai ca yah Bo hotavyà dhanakamena Bo 1 vaibhitakedhmair bailvaig ca Bo 1 ardhamasakam (for ardhamasabhuk) Bo 2 uta hrda Ba bhiitvagneh; Bo 1 bhütvapyagneh Be pàtàm (conj.) Bo 1.2 vasubhyas catha Be Bo 1.2 virudhaih Ba nidadhitausadhinàm; Bo 1 Sathdadhitausadhinam ca Be pàtàm (conj.) Ba Ta parijapyaitam Be patam (conj.) Ba Bo 1.2 saptarátrena (for saptaratrarh tu) Be vopanitàni Be anyam (for anyat) Bo 1 susilam ca (for dharmaparam); Ta dharmaratam Ba aranyat; Bo 1 àranyàn; Be 1.2 pratibàdhate Ta japed ayutasah punah Bo 1.2 Ta paramàm (for ca param) Ba Bo 1.2 omit ca Bo 1.2 siddhayah Bo 1 tarhstu (for sarvàn); Bo 1 vibadhate; Bo 2 nibadhate Ba sahavirunam; Be sahaviranam; Bo 1.2 sahavirudhaih; Ta sahaviranaih Ba caranneva (for carannetat) Bo 1 alaksmih Be tu (for ca) CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VEDIC TANTRISM Be sadhayita Be Bo 2 apakarsati - Bo 1 éarirarogyaka- (for Sarirat tena ka-) Be brabmignir iti hutva Ba Ta trivrtisütrena (for tu trivrti sütre); Bo 1.2 trivrte siitre 9080) Ba Bo 2 -yutenaivànumantrya; Be—yutenátha anuman- 91a) ०) 93a) b) c) trya; Bo 1 -yutenaivanumantryatha Ba tu (for ca) Bo 1.2 caiva (for-caitat) Ba puspita; Be puspyanti (conj.); Ta puspati; Bo 1 param (for Saradam) Bo 1 caret (for vaset) La bahupani- (for bahupani-) La pura; Bo 1.2 punah; Bo 1.2—danartham (for -danat tam) Bo | caivaitat (caivainam) Bo 1.2 Ta krtam (for carum) Ba Ta kadacana (for purayusah) Bo 1 cubukam; Ta cibukam Bo 1 nasikam Be etad eva Ta pürvoktena vidhànena . Ta arabhet Bo 1 homais caiva (for homena ca) Ba Ta rsih (for $ucih) Bo 1.2 Ta pravesane Bo 1.2 ha (for hi) Bo 1 svastyayanam Be yávam$caiva ghrtabhyaktan All mss abhisicyeta Bo 1.2 Ta -rohinyàm Be tam (for ca) Be palaya (for palayan) Bo 1.2 vardha tvarh ca Ba dharmaya vijayaya ca Ba trir evam (for trir enam); Ba abhisicyainam; Ta abhisi- cyeta Bo 1 hyabhisificantu CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS APPARATUS CRITICUS 279 113b) Ta tustaye (for pustàye) cd) Ba tvabhisificantu 114b) Ta abhisicya (for abhinandya) 115a) Bo 1.2 vai nityam (for nityarh tu) 118d) Bo 1 svastyayanam 119b) Ba baddhasya; Bo 1.2 dvisyasya; Ta vadhasya 120c) Bo 1.2 apah d) Bo 1.2 patheta samahitah (for pathet susamahitah); Ba Ta pathed aghamarsanam 121a) Bo 1.2 atha- (for yatha-) d) Ba Bo 1.2 -pranodanah (for ‘panodanah) 121 After 12125, Be Bo 1.2 ins. 20* Apsu caiva nimajjitvà trih pathed aghamarsanam / yathasvamedhavabhrtha evar tad sir abravit // 122b) Ba Bo 1.2 -pranodanam (for 'panodanam) 123a) Ba 'dhyayane tattu (for dhyeyam etat tu) 124c) Ba Ta ’pi (for tu) 125d) Be Bo 1 svastyayanam 127a) Bo 1.2 haitàh 128c) Bo 1.2 vedah (for devah) 1292) Be japan; Bo 1.2 enam (for etàm) b) Baca (for sa) c) Bo 1.2 tu japet (for tvavapet) 130d) Bo 1.2 vasasi 132c) Bo 1 pravikiret; Ta pratigiret d) Ba Ta Saptadhanyam 133c) Be -palasais tu 134c) Be ityete d) Bo 1.2 Ta digdevatah 135b) Bo 1 vastviti 136a) Bo 1.2 nànyat (for canyat) 137a) Bo 1.2 ariradhayisur yo yàm b) Beabhidhàveta tam ca tam; Bo 1 abhidhatte tathatra tam 138b) Bo 1.2 pratyaksat d) Ta annam (for dhanam) 139c) Ba tu (for hi) 141a) Ba transp. dharmajiie and satyavadini b) Bo 1 pradiyate (for ca diyate) CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 280 VEDIC TANTRISM Phalasruti 3c) Bo 1.2 -mahapitam d) Bo 1.2 phalapradam; Ta prakasate 5a) Be hyesa (pyesa) 6d) Ba Be Bo 2 prasadat phu- (for prasadotphu-) 7d) Bo 1 subham (for subhra-) 9c) Bo 1 -nasya cabhya- (for -nasadabhya-) 10a) Bo 1 -nàsamana- (for -na$am mana-) c) Be prayanta (conj.) 12b) Ba prajfiayavadyam eva ca; Ba va (for ‘pi) 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS RGVIDHANA TRANSLATION AND NOTES ADHYAYA I 1. With obeisance to the self-existent Brahmi, the protector of the World [and] also to the seers of Mantras,® I am desirous of declaring? the ancient precept concerning the Rks (Rgvidhana) which was formerly determined [lit. seen] by the sages who saw the Mantras. (a) namaskrtva mantradrgbhyal occurs in the BD.1.1a. (b) vivaksur asmi = yakşyāmi. 2. From the Mantras as well as from the seers of [those] man- tras, Saunaka declared,® in the sequence of the traditional text? [i.e. Rgveda], the precept of rites which were determined by the sages. (a) The verb is in the past tense. (b) Samamnayanupürvasah occurs in the BD.i.1b. 3. Several Mantras having tangible purposes, were seen by the sages and were shown [and] explained for a [definite] purpose in those? [Mantras], (a) tasmiths tasmin scil. mantre, but Prof. Gonda translates it as “under their respective headings.” 4.2 and the rites with many objects relating to pacification and prosperity, and [the supernormal] attainments founded on Tapas [belong] to the faithful performer. (a) Matrsünu has not commented on the preceding three stan- zas but he has the following comment to make on this stanza: darsitam tapasah pradhanyam sraddhayasceti samas- tarthah [| 5. The modifications [rather, varieties] such as praise and etc. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 282 VEDIC TANTRISM which are ordained, likewise statements of an object in verses and hymns and with what desires the gods wish to be praised by the sages—hear them being told [by me]. The commentary on the first hemistich runs as follows: Stuty arthavadamantrariipo vedas tatra ya rcah | yani ca siiktdni tesu stutyddayo ye vikarah pradistah | kvacit stutih kvacid asih kva- cit karanatvam kvacit kriyamananuvadita evam adi stutyadi- vikarün Srnusveti sambamdhah || The definition of the Veda given by Matrsiinu is different from the one given usually. Cp. Ap. Yaj. Par. Sütra, xxxi and Sayana’s intro. to the Rgveda (VSM), Vol. I, p. 3. Possibly vikarah ‘modifications’ may mean prakarah ‘varieties’ vide BD.i.34-40: mantra nanaprakarah syuh ...Stutih pra$amsa and etc. ...evam prakrtayo mantrah sarvave- desu sarvasah || 6. The fourfold to be wished 1019- [1018] life, heaven, wealth and sons—has been stated at first. Other desires by hundreds are indicated by the sages, who praised the gods. (a) Matrsünu glosses asdsya by asamsaniya, but Prof. Gonda translates it as ‘prayer’. The end of the Varga is here mar- ked by 1 in Ba Ta. < 7. The Mantras, when perfected by the correct method and employed according to the precept, impart the [desired] result to the Brahmana.2 Truth is a means? of achieving them as also self- control, tranquility, endurance, freedom from envy and equani- mity. . (a) Prof. Gonda has misunderstood the term Brahmana. (b) The predicative noun sádlanam agrees with the preceding word satyam, though followed by three masculine and two feminine nouns. 8. Therefore a twice-born person who is composed in mind; [should be] zealously engaged in muttered prayers and burnt- offerings; [and being] intent upon Tapas and [Veda-] study, [he] should be compassionate towards living beings. Matrsünu has the following comment: tasmad dvija iti | tas- mat purvani(ni) sadhanani dvijahprasamtatmeti nigadavyakhya- tam || 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 283 9. A Ksatriya should overcome his miseries by the strength of his arms; a Vai$ya and a Südra, by their wealth; but the best of the twice-born, by muttered prayers and burnt-offerings. Identical with the Manusmrti, xi.34. 10. By Tapas one attains heaven, by Tapas one obtains power (mahat). The rites of a person who is fully devoted to Tapas and self-controlled, succeed. (a) Prof. Gonda is wrong in translating mahat by “greatness”. Cp Rvidh iv.42d : tapo hi sumahad balam || 11. With whatever [desired] object[s, such as]: the causing of hostility, propitiating, counteracting of poison, removing of dis- ease, [and] for what purpose the gods are praised by the sages— Matrsiinu: vidvesanadayo'rtha uktà tesvatipratipretesu (abhi- pretesu)* yat kama rsi[r*] gatham (yam yam)* devatam stauti | etad asmim Sloke uktam | vaksyamanena Slokena kriyasambam- dhah || The end of the Varga is here marked by 2 in Ba Ta. 12. that desire of those [objects] accordingly [becomes] fulfilled and I shall teach those various (vividhani)* performances of rites. (a) Dr. Meyer's text shows the reading vidhanani which, I think, is merely a conjecture of his, unsupported by the authority of mss. 13. The preparatory restraint is efficacious at the beginning of rites [and] a twice-born person should perform the prajapatya* at the commencement of self-reading (svadhyaya). (a) The penance prajapatya, which is one of the Krcchras, is described below Rvidh 1.33 = Manusmrti, xi.211. 14. After having the hairs on the head, beard and body shorn [and having] the nails [trimmed] and having bathed, one, [on be- coming] pure, should stand during the day and remain seated at night, pure [and] restrained in speech. The terms tisfhet and dsita correspond to sthandsana in Rvidh i.46and iii.41, cp. Manu. xi.224a; Mbh. xii. 165.59a. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 284 : VEDIC TANTRISM 15. One, truth-speaking, should mutter the purificatory texts* and the mystical utterances.» Having muttered them beginning with syllable Om and the Savitri verse beginning with Tat [RV. 3.62.10]. : (a) Matrsiinu explains pavitrani by pavamdanasiiktani. (b) vyahrtayah, nominative for accusative. 16. And, the hymn beginning with Apo. hi sthà [RV.10.9], [the verses] having the word ‘Suddha’ [RV.8.96.7-9], the Aghamar- sana hymn [RV.10.190], [the verses] having [the word] ‘Sari’ [RV. 71.35], and those having [the word] Svasti [RV.1.89.6 or RV.5.51. 11-15] and íikewise the Pavamani hymns [RV.Kh.iii.10 or RV. 9.1-67]—[these should be muttered]. The end of the Varga is here marked: by 3 in Ba Ta. 17. This? [rather, these] should always be employed at the beginning and the end of [all] rites. Upto a thousand times or a hundred [times] or as far as ten times, one should mutter. (a) We can rightly expect here etāni in the place of etat. But Maátrsünu explains etat by praguktam japyam mantrajatam. 18. The syllable 079, the [first] three mystical utterances [and] Savitri [-verse] ten thousand times. Having satiated by offering water to the teachers, the sages, the metres, [and] the gods— Sts. 17cd-18ab refer to the rhythmic repetition of Savitri i.e. the famous verse addressed to the Sun [R V.3.62.10] to the re- quired number of times according to one’s ability Cp. the verse of Harita quoted by Visvarüpa on Yaj.i.25: Devi sahasra- Sirs@ tu Satamadhya dasavarà | japed atah sahasrantam satama- dhyam dasavaram || - 19. one should resort to Virūpākşa, muttering the group of Mantras relating to Rudra. And one should not speak with the non-Aryans nor with the Südras, nor with the censured [people]— Matrsiinu: tatah prapadyeta virupaksam anusmaret rudram anu- - gacchet | kit kurvan ityaha | raudram mantraganam japet | katamam ityucyate | kad rudraya [RV.1.43], ima rudraya [RV.1. 114), te piter [RV.2.33], ima rudraya sthiradhanvane [RV.7.46] CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 285 ityanyaccaitat kuryat | anaryair asistair na sambhasen na ca rudraira (Sudrair)* na canvair vigarhitaih kutsai -(kutsitai-) riti || Prof. Gonda misunderstood the term *raudrai mantraganam.’ 20. nor with the menstruating woman, nor with men who are outcasts [and] low-born,* nor with those who dislike gods and brahmanas, nor with those who revile spiritual guides and elders. (a) For the term antyaja, see Kane, HDS, Vol. II, p. 70. 21. Nor with those who dislike their parents [and] one should not despise anyone. Being attended with auspicious ceremonies, [one should] approach? the water [i.e. for bathing] thrice a day. (a) The mss. read, for metrical reasons, abhyupayat for abhyu- peyat, but I have corrected it to abhyupayant. Its correct- ness is proved by the parallel passage of the Manusmrti 11.259b. The end of the Varga is marked here by 4 in Ba Ta. 22. At the end of a period of twelve days, one should prepare a sthalipaka [and offer oblations] to Agni, and then to Soma and the third [oblation] to both [the gods] together, Matrsünu: anta iti | dvadasaratrika prajapatyah krechre uktas tasyante samaptau sthalipakam kuryat | tasya devatah pathanti | agnaye somayagni somabhyam iti || A sthalipakais an offering at which rice cooked in a pot is offered in the fire, vide AGS, 1.10.1 ff. 23. And then next one should offer [oblations dedicated] to the All-gods, to Rudra, to Avasanasya Pati* [= Sadasaspati], and also to Anumati, (a) Prof. Gonda is wrong in translating this expression by “the lord of Death". Matrsünu: avasanasya pataye tathanuma- tayeti cetau (caitau)* devatapadanirdesaviti || 24. [and yet] another [oblation] to Dhanvantari, [the oblations] also to the Gandharvas and the Apsarasas,? the tenth [oblation dedicated] to Brahmanaspati, and (tu) the following? is declared to Brahma (a) gandharvapsarasüm, genitive for dative. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 286 VEDIC TANTRISM (b) Mátrsünu: paratu ekadast brahmana smrtà ahutih || 25. [and oblations] to Sarasvati, likewise to Visnu, [and] the last [oblation dedicated] to Agni Svistakrt.* At first the oblations of clarified butter [have to be offered], but when sthalipaka is burnt as a sacrificial offering. (a) The mantra with which the offering to Agni Svistakrt is made is given in the AGS. 1.10.22. (b) Mátrsünu: ajyahutaya evadau sthalipakasya prakalpayet | mahavyahrtibhih sutrantaradrstatvat || - 26. One should gladden the Brahmanas after having poured [again oblations of clarified butter] into the fire and prepare [offerings] to the manes; then, one who is pure and restrained in speech, should partake of the remnants according to the rule. Matrsiinu: purvoktabhir devatabhir agnim hutvà tatra parisam- apya tato brahmana bhojanam kuryat | pitrbhyas ca sraddham kuryat | tata$ ca huta$egam bhojanavidhind Sucir bhütva krta- mauno bhumyitati || The end of the Varga is here marked by 5 in Ba Ta. 27. The rule of all penances (Krcchra)* is declared in due order: [the rule] of the Prajapatya [-krcchra]P and the Atikrcchrae and likewise [the rule] of the Sàmtapana;d (a) vide Kane, HDS, Vol. IV, pp. 132-134. (b) ibid., p. 145 and Rvidhi.33 below. (c) ibid., p. 130 and Rvidh 1.34 below. (d) = Mahasamtapana, ibid., p. 147, and Rvidh 1.35 below. 28. and [the rule] of Parakakrcchra,* and the rule of Candra- yana.> By [the performance of] one [Krcchra] a person obtains [bodily] purity, by two [Krcchras] a person is released from sins. (a) vide, Kane, HDS, Vol. IV, p.143 and Rvidh 1.39 below. (b) ibid., p.134-138 and Rvidh i.40-44. (c) papaih pramucyate, instrumental for ablative. 29. By three [Krcchras], the Mantras become perfected and a person is released from minor sins* (Upapataka) by four [Krcch- ras], from the murder of a learned Brahmana and likewise from [sins incurred by] sacrificing for unworthy persons. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION . 287 (a) mucyate copapatakaih, instrumental for ablative. 30. By five [Krcchras] a person is released from all Patakas and evil deeds. A person wards off all sins by the [performance of] Tapta-krcchra. If the first hemistich of this stanza is regarded as the continu- ation of the preceding one, then the translation would be: *[and]a person is released from five [Maha-pàtakas and all evil deeds." 31. A Candrayana [performed] at the beginning and end [of any rite] is declared to be equal to these [five Krcchras]. -A person purified by the three Candrayanas attains the world of Brahma. Mátrsünu: Caridrayana[m*] krechranam adyaritayor anusthiya- mana (manam)* mahdcamdrayanam bhavati | tat tu pamca- nam krechranam yat phalam tat tulyaphalam bhavati | tisrbhih camdrayanaih piito brahmalokam prapnotityarthah I| Prof. Gonda translates candrayanam sahüdyantam by “a complete Candrayana.” The end of the Varga is here marked by 6 in Ba Ta. 32. By eight [Candrayanas] one sees the gods who are ready to fulfil requests in person. One obtains all desired objects after having known the metrical canons (chandamsi) by ten [Candra- yanas.] Matrstinu: mahacandrayanakrtam tasyaitat samkhyanusthane etat phalami [ti]* slokarthah | astabhis candrayana[ir*] devatah pratyaksa krtah pasyati varadà eta bhavanti | dasabhis tu gaya- tryadini chamdamsi jfíatva pratyaksam drstvà tesam anusthanena Japahomádina sarvan kaman prapnoti | padadyavivaksita iti [| 33. A twice-born person, who performs the Prajapatya[—krech- ra], should eat in the morning for three days [and] in the evening for [next] ‘three days [and eat the food given] unasked for [the following] three days and he should not eat [anything] during the subsequent period of three days. Identical with the Manusmrti, 11.211. 34. A twice-born person, who performs the Atikrcchra, should CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 288 VEDIC TANTRISM partake of one morsel of food only for three periods of three days as above and he should fast during the final period of three days. Identical with the Manusmrti, 11.213. 35. [Subsisting on the five products of cow]: urine, dung, milk, curd, ghee [and] Kuga water (kusodaka) and fasting for one [day and] night—[this] is called a Samtapana-krcchra. Identical with the Manusmrti, 11.212abc. 36. And the same [Krechra] having three days [at a time for each of the six ingredients and a fast for three days], they consider a Maha-Sarhtapana [-krcchra], but fasting for seven days [conti- nuously] is called Sisusàrtapana. The explanation which commentary gives of this stanza can hardly be accepted: etam eva tryahair yuktam iti pamcagavya- prasanari bhanyate | trinyahany ekabhaktavidhina | trini nakta- vidhina | triny ayacitavidhinà upavasatrayam cen mahüsamta- panam...tantrübhiprayenoktah | apare tvahuh | sapta ratrena samtapanam bhavati | tathaiva tryaham gomütram gomayam tryaham dadhi tryaham ghrtarn kusodakam prata{h*| snayad aham upayased evar bhayati. Regarding mahasamtapana see Sankhasmrti XVIII. 9 and Bau DS., iv.5.17. The $isusárnta- pana is same as the Mahasamtapana in Yaj.3.315. As for Prof. Gonda's translation, less said is better. The end of the Varga is here marked by 7 in Ba Ta. 37. A Brahmana, who performs Taptakrcchra and who is steadfast, should drink hot water, hot milk, hot ghee, [and inhale] hot vapour, each [at a time] for three days [continuously] and bathe once [a day]. Identical with the Manusmrti, 11.214. 38. [According to] the rule of Prajapati declared [above], a restrained person should drink water [in the place of food]. They call this Yatikrcchra which wards off infirmities (rapas).° (a) I have translated according to the commentary, which has the following note: prajapatyavidhinapah pibet. (b) The text has apah, perhaps we ought to read dpah (mss. Bo 1.2). The latter reading is definitely preferable, asit CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 289 avoids a diiambus. For the use of apas as accu. see Whitney 393a. (c) Matrsiinu quotes Nirukta iv.21: rapo ripram iti papanamant bhavatah. 39. A twelve-days fast, [which is laid down] for a self-restrained and vigilant person is called Parakakrcchra which wards off all guilt. Identical with the Manusmrti 11.215. 40. [If] a person reduces [his food daily by] one mouthful dur- ing the dark half [of the month] and increases [likewise] during the bright half [of the month] and touching water at the time of each sayana [i.e. bathes thrice daily]—this is called a Candrayana. Identical with the Manusmrti 11.216. The candrayama, which is described above, is known as the pipilikamadhya in contra- distinction to the yavamadhya, which is described in the next verse. 41. A self-governed person should observe the same rule with regard to the Yavamadhya [-candrayana] which begins with the first day of the bright half [of the month]. Identical with the Manusmrti 11.217. The end of the Varga is here marked by 8 in Ba Ta. 42. A Brahmana, who has performed daily ceremonies should eat four morsels [of food] in the morning, four after sun-set [for two fortnights]—this called the Sigucandrayana. Identical with the Manusmrti 11.219abd. 43. A self-controlled person should eat eight morsels at a time of sacrificial food, when the mid-day reigns, [for two fortnights]— ` [this is called] Yaticindrayana Identical with the Manusmrti 11.218ab. 44. In whatever manner a person who is steadfast and who eats thrice eighty morsels of sacrificial food in a month, attains to identity of world of the moon. Identical with the Manusmrti 11.220. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 290 VEDIC TANTRISM 45. The [eleven] Rudras, likewise the [twelve] Adityas and the [eight] Vasus and the Maruts with the Rbhusp erformed this penance for the sake of release from all that is inauspicious. Identical with the Manusmrti 11.221abc. The mss. Be.Cm. have the correct reading: sarvakusalamoksaya. 46. The barley gruel should be sucked in for a week by a self- controlled person who mutters purificatory verses, alternatively standing and sitting and at the time of each savana? [i.e. while bathing]. (a) Sthandsanatrisavanaih, instrumental for locative of time. The end of the Varga is here marked by 9 in Ba Ta. 47. [The above penance] performed according to the rule puri- fies, within a week, successively skin, blood, flesh, bones, fat and marrow. Matrsiinu: sad ete sariradhatava [h*] tvagadyekaikam saptara- trena yavako bhuktah sodhayati. 48. The purification of skin etc. [takes place] successively with- in a week, A person, who is thoroughly purified by these obser- vances and alert, should perform rites: (a) The text has saptaratram tu, perhaps we ought to read here Saptaratrena, as required by Panini 2.3.6. f 49. then he obtains undoubtedly all favourite and desired ob- jects. [Each ingredient] amongst the broken grain,oil-cake and butter-milk [if consumed] successively can be a means of purifying [the body]. The commentary on the second hemistich runs as follows: kanapinyakatakranam ekaikam bhaksitam kayasodhanam bha- vati || 50. A pure-minded and truth-speaking person who has res- trained the senses should perform a rite and with reference to a person thus (evam) purified, I will declare the manner in which the rites [are to be performed] by Mantras. Mátrsünu: evam adhastanam Sodhanam paramrsyate | tena CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 291 parisodhitasarirasya mamtrair yad yatha karma kartavyam tad yatha vaksyami || 51. At the commencement of all rites, one should fast for three days or take food at night (nakta)® for three days: then one should start the rite. (a) Nakta primarily denotes the period of time when the stars begin to appear and secondarity means taking food at nakta time. The end of the Varga is here marked by 10 in Ba Ta. 52. At the commencement of a [religious] practice, a three-days- penance [is laid down] for a regular ritual practician or one should fast later on, after performing a Sarhnipatika [-rite]. (a) Mátrsünu: Sam (Sam) nipatikam naimittikam ucyate || Cp. the com. on the Go. GS.4.5.13: sannipatikam aniyatanimit- tam ucyate.| 53. A person who is adept in Mantras® should start the rites which bestow long life and mutter [the verses] having [the word] Sam [RV.7.35] and those having [the word] Svasti [RV.1.89.6 or RV.5.51.11-15] and the Trivrt? verses. (a) Matrsünu: vrataniyamaih sadhita mantra yena sa mantra- yukta ity ucyate. Prof. Gonda translates Mantrayukta by “being attentive on mantras.” (b) According to Sayana on the Aitareya-brahmana [3.42], the Trivrt-stoma consists of three tristiches from three different süktas [RV.9.11.1-3; 64.23-30; 66.10-12] and it is chanted in three paryayas (sections). The first paryaya of three verses are taken from the first verse of each sükta, the second from second verses and the third from the third verses. 54. Having arrived at the north-eastern direction or the eastern [direction] or the northern [direction] in a forest, when the sun has arisen [and having] settled on a pure spot, Mátrsünu: aranyc gatya pracim va pirvam di$am gatya uttaras- aga (sic) tasu diksu Sucau dese\sthitah | krtasamadhikarma sama- rabhed iti sambamdhah || 55. a twice-born person should mutter [the verses] having [the 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 292 VEDIC TANTRISM word] Suddha [RV.8.95-7-9] likewise [the verses] having [the word] Ap [RV.10.9], the Pavamani hymns [RV.Kh.iii.10 or RV.9.1-67] and the Aghamarsana hymn [RV.10.190], after having immersed in water with clothes and head-gear on and sprinkling [the spot after coming out of water]. The commentary on the first hemistich runs as follows: tdsu diksu yuktasraye kascii jalasayo bhavati tasmimt (tasmint)* sacailarn snanar krtva | tatas tar. prade$am abhuksya japed vaksyamaná reah || 56. [On becoming] pure after having immersed [in water] thrice, one should exercise three pranayamas or six, eight or twelve, six- teen or eighteen [pranayamas]. The end of the Varga is here marked by 11 in Ba Ta. 57. While muttering the sacred text of Aghamarsana [RY. 10.190], one should restrain the breath® upto a hundred [prana- yamas]; or one should restrain as much of one's breath to one's | heart’s content. (a) Matrsiinu explains ayamet pranan by pranadyaman kuryat. 58. In proportion as his heart repents of his evil deeds, even so far is bis body released from that guilt. Identical with the Manusmrti 11.229. 59. A person who has burnt his blemishes by pranayamas who has worn white garments and who is pure should sit on a sacri- ficial seat of kusa grass after sipping the water according to the rule. Matrsünu: pranayaman krtvasuklani vasamsi paridhayapa ücam- ya Sucir bhütva darbhaprastaram Grohati | 60. Holding the darbha grass in hand, making a lap by bending his legs so that the right leg lies uppermost, covering (chadya)= the eyes and looking at the horizon without winking. (६) Matrsiinu notices a different reading: prachadya which is not found in any mss. of the Rvidh. 61. The syllable or, the three Vyahrtis and the Savitri verse 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 293 beginning with Tat [RV.3.62.10]—these being run over in reciting Mentally, one should commence the Veda [-study] and etc. The end of the Varga is marked here by 12 in Ba Ta. 11 In the morning one should recite in a low tone and ina uigh tone at midday and in the afternoon and at the twilight- time one should cease. Matrsünu: vanchitasya pathanavidhir ucyate | marhdram eveti || 63. Having got up at the hour sacred to Brahma and having immersed in water thrice, a twice-born person should recite [the Veda], after having resorted to the mode of reciting in a medium speed, neither too quickly, nor [too] slowly. (a) It is defined as: ratre$ ca pa$cime yame muhürto yas trti- yakah | sa brahma iti vikhyato vihitah samprabodhane || Sumantu quoted in Ahnikatattva, p.326. 64. One should remain standing? while muttering the morning Samdhyà and perform the evening Samdhya [in a sitting posture] and in between (antara) [the two Sarndhyas], one should neither utter a word, nor desist from the [recitation of the Veda] on any account. (a) Cp. Medhatithi on Manu. 2.101: japasya tu gunatvam $at- rantatvàj japater laksanatvagamat | adhikarasambamdhas ca sthanasanayor eva || 65. One should pause, when a Brahmana has arrived and one may converse with him freely; scarcely having seen a Sidra approaching, one should not study on any account. Matrsiinu: pafhato' yam niyama ucyate | brahmane Srotriye Ggate patham upasamharet tena brahmanena saha kimcid yatha- praptam vadet | virame agneyasuktam | Sudram tvasannam drs- fvà patham upasamhared iti niyamah || 66. Having muttered the first hymn [RV.1.1] which is dedicated to Agni and which is pre-eminent [and] approved by the Brahma- nical sages and which is productive of wealth and prosperity and is auspicious, a Brahmana obtains [his] object. The end of the Varga is here marked by 13 in Ba Ta. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 294 VEDIC TANTRISM 67. Having muttered all [the hymns having Madhucchandas as] the Rsi [RV.1.1-10] along with his son [RV-1.11], a person who is restrained and pure undoubtedly obtains the fruit of [the complete recitation of] the Reveda-samhita.® (a) rgvedasya samhitaphalam is an example of a word (rgveda- sya) agreeing with the prior member of a compound. 68. Having muttered® this eternal sacred text eleven times,” one obtains all desired objects and is freed from sins. (a) Mátrsünu glosses japant by japtva. (b) Matrsiinu explains ekadasagunam by ekadasavartitam, but Prof. Gonda takes it as an adj. qualifying brahman. 69. [Having muttered], without eating, this collection [of eleven hymns] in the morning every day, one obtains [long] life, wealth, sons and a healthy housewife.s (a) I have ventured, differing from Prof. Gonda (“a house, that suffers no loss") to translate anamayan grhan in accordance with the meaning attributed to grha (pl. wife) in thelexicons. Cp. MW. s.v. grha. 70. Whilst muttering this sacred text, one should not look at the Südras, and other men of that kind [and if perchance] looked at [them, one, on becoming] pure after sipping water, should look at [auspicious objects such as]? a cow, a fire or the Sun. (a) Cp. AV.Par. iv.1.23: Proktani mangalanyastau brahmano gaur hutasanah | bhumih siddharthakah sarpih Sami vrihiya- vau tatha || 71. Muttering in a low tone is ten fimes [superior to aloud]; inaudibly uttered a hundred times [superior to the former] and one should regard the mentally revolved one to be a thousand times [superior to both]—this is declared to be the precept regard- ing the Japa.® (a) Japa is of three kinds vacika, upamsu and manasa, vide Smrticandrika II, p.394; trividho japayajfiah syat tasya bhe- dam nibodhata | vacikakhya upamsu$ ca manasas trividhah smrtah | trayanam japayajfianam sreyan sydd uttarottaram 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 295 iti | atra-Haritah—Uccais tvekagunah prokto dhyanad dasa- gunah smrtah | upamsuh syac chatagunah sahasro manasah smrtah [| Cp. Manu 2.85. The end of the Varga is here marked by 14 in Ba Ta. 72. At first, with the Savitri verse [RV.3.62.10], one should perform the rite for the sake of pacification (santi)® for obtaining prosperity, for acquiring wealth and cattle [and] for [attaining] power. (a) Santi is a rite intended to avert an impending misfortune. 73. Verily, this Nicrt& [verse] which belongs to all the sacred texts? and is consistent with the Vedas has been seen by the wise Visvamitra by means of severe asceticism. (a) The metre of the Savitri verse [RV.3.62.10] is gayatri and we are told here that it is nicrt i.e. the gayatri metre with the syllable less. Possibly the author of the work counted the syllables of varenyam as three instead of four. ~ (b) Cp. Manu.2.77: tribhya eva tu vedebhyah padam padam adii- duhat tad ity rco'syah savitryah paramesthi prajapatih || 74. And with this [verse], one should always perform Homas and muttered prayers as a religious sacrifice for the sake of ful- filling all wishes [since] this is said to be the best sacred text. Matrsünu: ye kecit samanyavihità homà japa yajfids ca te sarve “tat savitur varenyam" [RV.3.62.10] ity etaya gayatrya karta- vyah | Kim karanam ity ucyate | sarvakamasamrdhyartham gayatryakhyam idam ucyate yad iti || 75. [When] uttered foot by foot? in the inverted order, this indeed, is destructive of enemies [and] this inverted order of syl- lables [of Savitri] is recited in the exorcising [rites.]> (a) For the formation of pacchah see Whitney 1106a. Prof. Gonda has omitted this word in his translation. (b) Matrsiinu explains abhicaresu by abhicarakesu and supplies karmasu to the latter. 76. One should regard that [rite as] infallible in which rite this 000. In Public Domain. Jangamwadi Math Collection, Varanasi - Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 296 VEDIC TANTRISM inverted order of syllables [of Sàvitri] is employed—this, indeed, [is] the power of the sacred text. Identical with the Saunaktyam 2.15. Tcd-8ab. 77. One should offer the fuel-sticks and the fuel of vyaghataka- wood? along with [the Savitri verse] in the inverted order of syl- lables and [offer] mustard oil with the offering ladle made of Vibhitaka-wood.b (a) According to lexicons the term vyaghata, rajavrksa and śam- yaka are synonyms, vide the quotation in ksiratarangini on Amara 2.4.23. (b) The mss. have corrupt readings: vaibhitaka krtasrucah (Bo : 1 Ta; *sruvah Ba Bo 2) and vaibhitakakrta srucal Be. I have corrécted the reading to vaibhitakakrtasrucü and its correctness is proved by the parallel passage of the Sauna- kiyam [2.15.9ab]. 78. Whoever wishes to annoy [his] foe or also to make [him] depart from [a place or an occupation] can, by padas, oppress the foes and can, by syllables, annihilate [them]. Matrsünu: yah kascic chatroh pidanam icched atmanah purato và uccatanam icchet sa padaviparitaya karma kuryat | yas tu Satru रै marayitum icchet sa varnaviparitaya karma kuryat || The end of the Varga is here marked by 15 in Ba Ta. 79. Henceforth, I shall declare the rule regarding the first hymn of the Rgveda [1.1] and in what manner the Rsi Madhucchandas performed the rite with this* hymn in days of old. (a) Matrsünu supplies sitktena to etena. 80. A person who is restrained should honour? the fire for a full year while subsisting on the residue of the burnt-offering belonging to the time of the fourth prana? [= pranagnihotra i.e. taking food during the evening pranagnihotra of every second day of a person's fasting]. (a) The phrase Sirasa dharayet in the secondary sense occurs also below (iii.87). It occurs twice in the primary sense (iii.69 ;iv.92). : 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 297 (b) I take caturthapranakaltya to mean caturthapranagnihotra- kaliya which is same as caturthakaliya in the Smrti lite- rature. Cp. Manu.11.110. Matrsiinu, no doubt, refers to pranagnihótra, but he understands the caturthaprana to be the fourth vital breath (udana) and he has ignored the last member of the compound. Prof. Gonda renders it by “dur- ing the fourth part of a prana.” 81. Offering [oblations] thrice every day, a truth-speaking per- son should worship [the fire]. The time of vow? having arrived, one should offer an oblation of rice etc. dedicated to Agni. (a) Matrsiinu explains vratakale by bhojanakale. 82. The fire, when it is merely meditated upon ona substance other than fire, waits upon him at the end of the vow and the fire, indeed, burns that person whom he wishes thus (iti): ‘I shall burn [him]. As is well known, the Mss. confuse the letters / and 77, hence I have corrected dhyanamatra to dhyatamatra. 83. Verily the fire burns even in water by [the might of] that eminent vow® and the fire zealously fulfils him with [all] favourite and desired objects. (a) Matrsiinu supplies prabhavat to tadvratasya mahatmanah. The end of the Varga is here marked by 16 in Ba Ta. 84. Next to this, the seven strophes of tristiches which are re- vealed as beginning with [the deities] Vayu etc. [RV.1.2-3] and a person who is piously disposed obtains [all] favourite and desired objects [after having] often muttered them. Matrsünu: prathamasüktasya vidhir uktah | atah param dvitiya- trtiyayor vidhir ucyate | tato (tayo) “reka [rn*] navarcam apara [m]* dvadasarcam etena sapta trca bhavamti | tatha ca praüga- Sastram brahmane uktam | navarcam dyadasarcam ca tadeka- vimsatir iti tah sapta trea japa [n]* nityam suci[h\* prayatah sar- van kaman avapno|ti]*ti samastarthah || 85. Further in [the hymn of] Rsi Medhatithi,s [there is] a verse beginning with Sadasaspatim [RV.1.18.6]. One who is desirous of CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 298 VEDIC TANTRISM intelligence should often mutter [it] and offer an oblation of clari- fied butter with this verse]. (a) The text has medhatithau rgau. Cp. BD.i.58 and the note thereon. 86. A Brahmana [on becoming] pure after having taken a bath, should often mutter [the verse], beginning with Syona[RV.1.22.15] towards the Earth:* [then] he obtains huge landed property, unrivalled and free from difficulties. (a) prthivim scil. uddisya. 87. Having plunged the thumb into the food along with the [recitation of] five [verses] beginning with Idam visnuh[RV.1.22.17- 21], a person repels the raksas by that [performance] during the Sraddha-rite. The present stanza itself appears to be exceedingly suspicious (videsupra p.150) and even more so are the two stanzas inserted after this stanza in Be, Bo 1.2, Ta: These two stanzas are evidently late interpolations, as shown by the following: (1) these stanzas are omitted by the earliest ms. Ba consulted by me. The mss. DEF of Prof. Gonda also does the same (vide Ryidh. trans. by J. Gonda, p.127); (2). the nature of their con- tents reveals that these were borrowed from some Smrti text. Cp. the verses from the Yamasmrti quoted by Aparka on Yaj. 1.238; (3) The vulgate text has ten stanzas for this Varga, a figure which in itself is suspicious and extremely doubtful. The normal-number of slokas in a Varga is five and by no means can it exceed seven or eight $lokas (Appendix A). The way in which these interpolated stanzas should be dealt with has caused me much anxious thought and finally I have decided to relegate them to the apparatus criticus. 88. Having muttered once [the verse] beginning with Tad visnoh [RV.1.22.20] in the midst of water, one becomes thoroughly cleansed of the sin committed during the seven [previous] existences and [the sin arising from] eating forbidden food. à The general rule stated by Svidh.i.5.13; Manu 11.160 and others CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 299 is that one should not eat forbidden food, if eaten, one shall perform prayascitta. 89. The nine verses beginning with Ambayo yanti [RV.1.23.16- 24], which are laid down as belonging to the sprinkling ceremony,® are declared to be conducive to long life, curative? and liberating from sins. (a) abhisecanih = abhisecantyah. (b) bhaisajyah = bhesajyah. 90. A person who is bound or held fast should mutter [the hymn(s) having] Sunasepha as the Rsi® [RV.1.24-30]: then he is released from all fetters and he who is sick becomes healthy.» (a) Sunasepham rsim = Saunasepham. (b) agadin. Possibly agadi bhavet is a verbal compound, see Whitney 1094. 91. He who wishes to obtain every-lasting objects of desire from Indra, the destroyer of forts should praise [him] daily with the sixteen verses? [RV.1.28-29]. (a) Matrsiinu: “yatra grava prthubudhna" [RV.1.28.1-9] itya- dyà nava “yacciddhi satyasomapa [RV.1.29.1-7] ityadyah sapta evar sodasaita rcah || But Prof. Gonda takes ‘the six- teen verses’ to be RV.1.30.1-16. The end of the Varga is here marked by 17 in Ba Ta. This is the longest Varga in the vulgate see above. i.87n. 92. He who is piously disposed should mutter® Hiranyastüpa's hymn [RV.1.32] which is a high praise of Indra’s deeds: [then] he drives back his enemies with the least effort. (a) Matrsünu glosses japan by japet. 93. Whoever continually worships the sun with the verse begin- ning with Akrsnena [RV.1.35.2] in the morning [or when the sun is] in the middle or even [at the time of] setting [of the sun] will remain healthy? and happy. (a) Matrsiinu explains agadah by arogah. 94, Having meditated on the gods [with] the single verse begin- 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 300 VEDIC TANTRISM ning with Akrsnena [RV.1.35.2] at night and offered with this [verse] an oblation of clarified butter into the fire, one obtains long life. Matrsiinu’s comment is not available on this stanza. Possibly the curt remark spastah occurring after his comment to the next stanza strictly applies to this stanza. 95. A wayfarer should recite [the verse] which is addressed to the sun and which begins with Ye te panthah [RV.1.35.11]; faring well he proceeds on his way and he obtains a healthy house-wife.* (a) The phrase which has occurred earlier (i.69), is, no doubt, corrupt here, though the general sense is not doubtful. The context requires that we should read here: grharm capnoty anamayah and the translation is such a case would be: “Being free from disease he goes to his house". 96. One should regard the hymn beginning with Sam piisan [RV.1.42] which the Rsi Ghaura Kanva sang. to be fit for speed- ing up a journey? [as it] wards off adversaries on the way. (a) Matrsünu explains adhyanyam by adhvani hitam pathigac- chatàm pathyam. 97. Whoever praises» [the god] I$àna daily with the six verses addressed to Rudra [RV.1.43] will always obtain pacification in respect of women, men and cattle. (a) The text has tustiiyat, a rare form of perfect precative. A clean emendation would be: tu stuyat. Matrsinu glosses tustiiyat by stauti. 98. He who is desirous of power should offer oblation of clari- fied butter with these six verses daily or prepare a Caru dedicated to Rudra during the new or full moon days.» (a) Matrsiinu explains parvasu by parvakdlesu paurnamasyama- vasyadisu. 'The end of the Varga is here marked by 18 in Ba Ta. 99. One should worship the rising sun [with the verse] begin- ning with Ud ४ [RV.1.50] daily. Verily this [hymn] is destructive of the heart-disease? and conducive to excellent health. ~ 000. In-Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 301 (a) According to Sarv. (i.50), the last three verses [i.e. RV.1.50. 11-13] are declared to rogaghna upanisat but Rvidh. (i.99) and BD.iii.113 declare them to directed against the heart- disease. cp. RV.1.50.11cd: Ardrogarh mama surya harima- nam ca na$aya || 100. Having muttered the half-verse beginning with Dvisantam [RV.1.50.13cd] one should think of him whom one hates; [then] the evil-doer obtains enmity within a week. Maátrsünu: dvisantam yeah | atraiva sükte “dvisantam mahyam" [RV.1.50.13cd] saptaratrena dgaskrt papakari dvesakari praguno bhavatiti [| 101. A piously disposed person should regularly and repeatedly mutter the last three verses of Praskanva [RV.1.50.11-13], [when] he is seized by diseases as well as when he is healthy? [for] this [is] healthful. (a) The text has ‘arogi’ which is explained as vimuktarogo by Matrsiinu. 102. And the last half-verse of his®[i.e. Praskanva's] is called the hostility to enemies (dvisad-dvesa). One should think of him whom one hates and mutter this [half-verse] on seeing him. (a) Matrsünu supplies praskanvasya to tasya. But Prof. Gonda translates it as ‘of that’. (b) cp. BD.iii.114c: ardharce tu dvisaddvesah || 103. If he [is] an evil-doer [then] within three days, one res- trains his hatred. Having muttered it when [the sun] rises,» [he obtains] an undecaying life, [spiritual] lustre when midday reigns, (a) Matrsiinu glosses triratrena by triratrabhyamtare. (b) He supplies aditye to udayati. The end of the Varga is here marked by 19 in Ba Ta. 104. but when the sun sets, he wards off his hater. Vigour, [spiritual] lustre likewise health [and] hostility to enemies—[these have been] explained.s 4 (a) The verbal adjective prakirtitam agrees with dvisad dyesam. We can naturally expect here prakirtitani. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 302 VEDIC TANTRISM 105. One can cause death to one's foes and can suppress one's enemies [with] the nine hymns beginning with Pasva [RV.1.65-73] which [were seen by] Parasara® [while he was] in the womb. (a) Mátrsünu supplies grhitavan = drstavan to Parásara. 106. He who longs for sons, cattle, wealth, heaven, [long] . life, [and] unimpaired eyesight should recite the eleven purifying Sauparna hymns [RV.Kh.i.2-12]. Identical with the Suparnadhyaya 1.1. Dr. Meyer is of the opinion that the Suparn. is the source of the above stanza, but it can as well be the other way. The commentary on the first hemistich runs as follows: Sascad vivasascitagner ayarhtity evam Gdini sauparnani nilani- (khilani)* Sucini pavitranyekadasa siik- tani || The text of mantra quoted by Matrsünu is, no doubt, corrupt but it is clearly identical with the BD.iii.118d: Sasvaddhi vam iti, if we only remember that the letters s and $, c and v, dy and ddh are confused in the mss. In the Kashmir ms. the first Sauparna khila has fourteen verses, the first line being SaSvan nāsatyā yuvayor mahityam. Yt may, however, be noted that the text of Sauparna hymns is extant in a single ms., and as such the variant readings in the Rvidh. com. and the BD must remain uncorroborated. 107. A person who is steadfast will attain the highest, all-brilli- ant [and] eternal abode, after having muttered those [verses] which relate to the supreme spirit? and which begins with Ka [RV.1.84.16- 18]. (a) The text has adhyatmiki. 108. An ascetic should mutter? [the hymn] Anobhadriya [RV. 1.89] which is addressed to the All-gods and which is conducive to long life. Having muttered this even a person who is about to die? will obtain a full [span of] life. (a) Matrsünu glosses japan by japet. (b) Prof. Gonda connects this with the ascetic. The end of the Varga is here marked by 20 in Ba.Ta. 109. A person should mutter the three verses? beginning with Madhu [RV.1.90.6-8] at the time of worship of the departed ances- "000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 303 tors: [then] his ancestors having a placed appearance enter [the abode] of highest light. (a) The procedure of sraddha prescribed by Yajfiavalkya (vide Yaj 1.226-249) contains a direction to mutter these three verses. 110. One should look at the moon, when it is about to be visible, with the hymn beginning with Tvam soma [RV.1.91]; [and one] ` holding fuelsticks in the (right) hand should worship® the new moon every month: z (a) Matrsiinu explains upatisthet by upasthanam kuryat. 111. [then] during that month one will never have the three- fold miseries* [for] Gotama saw his own annihilation from Yama. (a) According to Mátrsünu, they are adhidaivika, adhibhautika and adhyatmika. ` 112. A person who is steadfast should worship the moon, when it rises as well as when it is full, [with] this [hymn], then he will even obtain clothes? and obtain identity of world of the moon. (a) Mátrsünu explains vasamsi by vastrani. But Prof. Gonda translates it by “residences” ! 113. A person who desires wealth and who is restrained should always mutter [the hymn] beginning with Eta [RV.1.92] on becom ing pure after a bath [then] he will obtain the wealth wished fors. (a) Mátrsünu explains istam by yathepsitam. The end of the Varga is here marked by 21 in Ba Ta. 114. A person who wishes to obtain [long] lifes should often recite the hymn which belongs to Kutsa and which begins with Imam [RV.1.94] and one who is reserved in speech and pure should offer oblations of clarified butter with each verse. (a) Matrsiinu explains ayur ipsant by ayulikamah. 115. He who is restrained? should mutter [this hymn] after having immersed [in water], then he will actually overcome mis- fortune. Having taken a bath, when the sun is at the midday, [with the hymn] Apa nah sosucat [RV.1.97], 000. In Public Domain. Jangamwadi Math Collection, Varanasi .. Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 304 VEDIC TANTRISM (a) Mátrsünu glosses niyatah by niyamena ! 116. verse by verse, one who desires ritual purity and who is temparate in food should offer either ghee or eight fuel-sticks [for] this hymn [is] eradicative of evil, Mátrsünu: atmanah suddhikamo yaya’nvaham astav astau sami- dho juhuyat | Kim karanam ity ucyate | ya etat süktam agha- paham iti || 117. and one is released from sin just as a reed from its sheath. One should often mutter [the verses] beginning with Jatavedase [RV.1.99] etc. at the blessing ceremony (svastyayana)®. (a) Matrsünu explains it by svastyayanakarmani. 118. When about to proceed on an inaccessible path, there is no fear for him from enemies, either in a state-affair or among a troop of [wild] dogs* [or when one is] sinful in various ways, (a) The text has Svayiithe. Can it be asvayüthe with the initial a elided after e of rajakarye? 119. [or when engaged] in a bold deeds which is impracticable or even in a peril endangering life—from these, one is released. after having muttered this [verse] beginning with Jatavedase [RV. 1.99.1]. (a) Mátrsünu explains pratibhakarya by ojasvikdrya. 120. While starting [on a journey], a person who wishes to achieve an object? should mentally mutter it. Being successful he fares well and he does not perish on the way. (a) I have corrected sisadhayisu to sisadhayisu. The end of the Varga is marked here by 22 in Ba Ta, 121. One should often recite? this [verse] while returning to one’s house after having attained one’s object. One should mutter this [verse], when the sun has risen, as well as when it has set. (a) Mátrsünu explains abhyaset by japann agacchet. _ 122. [It becomes] a blessing for the day [when it is muttered] in the morning and a blessing for the night [when it is muttered] CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by éGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION ; 305 i: the evening and at day-break one should often mutter this verse] which is destructive of evil dreams. The translation follows Matrsiinu’s commentary. 123. When [a woman is] about to bring forth, one should mutter [the verse] which sets free the unborn child (garbha) and which begins with Pra mandine [RV.1.101.1] and one should [also] mentally meditate on Indra, [then] that woman will deliver the child. The first pada is read differently by the mss. and the toot of trouble appears to me to be the double-sandhi (pramandineti= Pramadine iti) which possibly goes to the archetype. The correctness of my emendation is corroborated by the parallel versions of Visnudharmottara- and Agni-Puranas also vide supra pp. 167 and 183 resp. 124. In misfortunes, or when oneis desirous of possessing every- thing, one should often mutter [the hymn having] Trita as the Rsi [RV.1.105]. Having muttered the’ seven-versed [hymn] which is addressed to the All-gods and which begins with Indram [RV. 1.106] after taking a bath [at midday], (a) Matrsiinu supplies madhyamdine to snatah. 125. and having offered an oblation of clarified butter, one is ` released from all distress. The next hymn [RV.1.112] which has [the word] Sarhtatis and which consists of twenty-five verses [is] excellent, (a) The formation of the term Samtatiya is regular and in accordance with Panini 5.2.59, whereas the formation of the term Samtdatiya which often occurs in the Grhyasiitras and elsewhere with reference to RV.7.35 is uncertain. Cp. the scholium on AGS.2.8.13. 126. the hymn which is a praise of the hot milk oblation and which is eradicative of infirmities® [should be muttered] then one will obtain the highest prosperity after having adored the Asvins (nasatyau). 9 _ @) See 1.38 above and note (c). 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 306 i VEDIC TANTRISM 127. A pureBrāhmaņashould frequently mutter the hymn which is addressed to Rudra and which begins with Ima [RV.1.1 14], then he obtains a [full] life, knowledge, wealth, sons and a healthy housewife. , (a) See i.69 above and note (a). The end of the Varga-is here marked by 23 in Ba Ta. 3 128. [Having perceived] the impurity of self [persisting?] on heroic sons, grandsons, cow-pens and in a dream, one who is pure and who has fasted for three nights should, with the two [verses] beginning with Ma no mahantam [RV.1.114.7-8], Both the text and the scanty commentary on the first hemis- tich of this stanza are corrupt. 129. offer the Udumbara [fuel-sticks] sanctified by curds, honey and clarified butter [and likewise] with the [complete]* hymn one should offer an oblation of clarified butter at the beginning and end of [other] rites.» ; : (a) Mátrsünu supplies samastena to süktena. (b) Mātrsūnu supplies anyesam to karmanam. 130. Having praised® with uplifted arms, [the god] Bhava, a hundred times by means of [this] hymn,» one who is free from diseases will live long after having cut asunder all the nooses of death. (a) Sense as well as construction require that we should emend tustava to tustva ca. The emendation is palaeographically sound vide i.106. (b) Matrsünu: “ima rudraya" [RV.1.114] ityanenaiva suktena irdhvabahur bhitva $ata$o ye [yo]* bhavam rudram stauti bahukalam jivati rogavarjita iti || 131. In a standing posture, a person who holds fuel-sticks in [the right] hand and who is pure should often worship the rising Vm 5 resplendent one, with hymn beginning with Citram [RV. (a) As the term aditya is synonymous with bhaskara, hence the latter term has been translated in its etymological sense. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 3 307 132. and with the same high-praise, one removes infirmity and obtains wealth and [long] life after having often invoked [the sun], when it is at the midday. The end of the Varga is here marked by 24 in Ba Ta. 133. One should mutter [the verse] beginning with Adhah svap- nasya [RV.1.120.12] in the morning every day, [then] he dispels evil dreams and there is no fear for him by reason of fasting [for want of food]. Matrsünu: “adhah svapnasya nirvide [RV.1.120.12] ity etam rcam japan pratar ahanyahani duhsyapnakrtar dosam nasayati | bhojanam na cotpadhyate tata$ ca ksudhaya na pidyata iti || 134. The subsequent (para) [verses, rather the hymn] beginning with Ubhe punami [RV.1.133] are announced as destructive of enemies. Having muttered them one kills* the demons and sup- presses one's rivals. (a) Matrsiinu explains hanti by nikrmtati. 135." A person who performs the daily ceremonies will obtain desired objects* after having accomplished the five [daily] sacri- fices and having-offered [an oblation] into the fire while muttering [the verse] Ye devaso divi [RV.1.139.11]. (a) Matrsiinu supplies abhipretan to kaman. 136. On becoming pure, a person who holds fuel-sticks in [the right] hand should daily worship [the deities] Indra and Visnu, after obeisance, with the threes [Mantras] beginning with Visnor nu kam [RV.1.154.1-3]: (a) tribhih scil. mantraih. 137. [then] one will obtain Dharma, intelligence, wealth, sons, the increase of Brahman and the highest abode? of eternal light. (2) param sthanam. cp. RV.1.154.5d: visnoh pade parame ma- dhya utsah || 138. Having perceived an incendiary® approaching or a tiger or CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 308 à VEDIC TANTRISM a wolf oneis rescued. from them by means muttering” [the verse] beginning with Na mà garan [RV.1.158.5]. (a) For the term atatayin see Kane, HDS, Vol. III, pp.517-18. (b) Mátrsünu glosses japan by japat. 139. After fasting for three, days, one should mutter during the [whole] night until the sun appears [on the horizon, then] after having immersed [in water], one should worship the sun with the verses addressed to Surya.® (a) Saurih scil. rcah accusative for instrumental, but Matrstinu explains it by sauryail siiktaih (RV.1.50, 115 etc.). But Dr. Meyer refers to RV.1.164.46-47 and Prof. Gonda to RV. 1,164.44, 51-52 as the text of the Sauri verses. The end of the Varga is here marked by 25 in Ba Ta. 140. Neither the thieves nor others of bad conduct see him while proceeding on a way, [he] alone [unaided] rescues® hundred persons from the robbers. (a) The text has, for metrical reasons, the ungrammatical form trayeta. Grammatical accuracy has probably been sacri- ficed to the exegencies of the metre. Mátrsünu glosses it by raksayati. 141. Having committed a theft out of infatuation, a twice-born person fasting for three days and pure will quickly be freed from [his] guilt after having muttered the hymn Asyavamiya [RV.1.164], Matrsünu: yasyajfianatah pramadad abuddhipiirvakam suvarna- haragam sampadyate tasyaitad rahasyaprayascittam ucyate | tri- ratram uposya tato “asya vamasya palitasya hotur [RV.1.164] ityeta (etad)* dvaparicasad rcam sūktam japet | tatalh]* steya- kria (krtad)* dosat pramucyate || $ : 142. and whoever wishes to establish a kingdom [along]? with - kinsmen, sons, friends and allies should mentally and often mutter the hymn? after becoming restrained. (a) I supply sardham to jnatiputrasuhrnmitraih, but Matrsinu supplies the word stūyamānah. The term jfiatiputra can also 000. In Public Domain. Jangamwadi Math Collection, Varanasi * Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 309 be resolved as a tatpurusa-compound and the translation in such a case would be “sons of agnate relatives." (b) Prof. Gonda takes “the hymn" to be RV.i.165. But Māt- rsünu, with whom I concur, takes it to be Asyavamiya [RV. 1.164] which is treated in the preceding stanza. It is most unlikely that our author would dispose off the enigmatic hymn [RV.1.164] with a single stanza. 143. [One should] mutter the hymn beginning with Kaya Subha [RV.1.165] after having culminated one’s spiritual guides, kings and brahmanas, but Saunaka declared [it] even [in the case of] hearing an important secret? of [or rather concerning] one's spiritual guide. (a) The term pararahasyam can also be resolved as a tatpurusa- cpd., and the translation of the second hemistich in such case would be “but Saunaka declared [it in the case of] hearing other's secret, [and] even [a secret] of one's spiritual guide.” The translation implies a reading, param rahasyam. 144. A piously disposed person should mutter these two verses beginning with Imari nu somam [RV.1.179.5-6], [then] he will obtain all objects of desire [and] there can be no sin® whatsoever. (a) Mátrsünu paraphrases patakam by duskrtam. 145. One should often worship the food which is served with the hymn beginning with Pitum nu [RV.1.187] and should often honour and eat the undespised food. Matrstinu: “pitum nu stosam” [RV.1.187] ityevat(etad)* das- arcam sitktam anena siiktena bhojanartham annam upasthitam bhojanakartum (karta)* upatisthet tata[h]* stityat tatas tad an- nam sarvdn dosan pramumcati | bhuktam và [na]* duhkhakaram bhavatiti || The end of the Varga is here marked by 26 in Ba Ta. 146. For him [there] can be no disease arising from food [and] even- poison is reduced to a consumable state.» One should mutter this hymn which is destructive of poison after having drunk poi- son [through mistake]. ' : ` (a) Prof. Gonda renders annatam as ‘food’. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 310 VEDIC TANTRISM 147. And one should not eat while oneis unrestrained inspeech,® nor when one is impure, nor [eat] disgusting food, and on becoming pure one should always give food, honour it and offer [oblations into the fire]. > (a) Matrsinu understands avagyatah to be genitive singular and in order to bring out some sense he had to supply annam - to it. All this is unnecessary. र 148. For him there can ००५ no fear whatsoever from hunger [and] one will not suffer any disease arising out of food. A person who has entered upon a wrong path or who has deviated from the right path somewhere, (a) Matrsiinu paraphrases syat by bhavati. 149. or who has done an ignominious deed will arrive at the right path, when he offers ghee, verse by verse, [into the fire] with the hymn beginning with Agne naya [RV.1.189]. Mátrsünu: parithünam iti | “agne naya supatha raye asman” [RV.1.189] ity asya purvam suktam tasya vidhane pürvam eva phalam pathitam pascat vidhanam | tatah prathamam tad vidhà- namucyate | paścāt phalam drsyate | pamtha dvividhah | eko desakrtah pamtha aparah karmanam anusthanena krtah | tayoh | - prabalito (pracalito)* yah so'gne naya supatha [RV.1.189] itya- nena süktena pratyrcam àjyam juhuyat || 150. A piously disposed person should worship the fire after having muttered [the hymn] always. Having taken a bath one should mutter the hymn beginning with Anarvaynam [RV.1.190] after bowing to Brhaspati: The commentary on the second hemistich runs as follows: “anarvanam vrsabham marhdrajihvam™ [RV.1.190] ityetad astar- cam barhaspatyam süktam tad etat snatva Sucir bhiitya japet sa brhaspatim | anusmareti || The end of the Varga is here marked by 27 in Ba Ta. 5 151. [then] he obtains heroic sons and wealth and attains fame. A piously disposed person should mutter the hymn beginning with Kamkato na [RV.1.191] when he is afflicted by poison: 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS : TRANSLATION 311 (a) Matrsiinu paraphrases suslokyar ca niyacchati by sukirtit- X vam ca prüpnoti. Prof. Gonda renders it as ‘one preserves one's fame’. 152. then the poison does not take effect, even if it comes from a serpent that poisons by mere look. The poison which is in- worms and spiders and which arises out of hyenas and. scorpions, (a) drstivisat lit. ‘from a serpent which has poison in its eyes.’ 153. and which comes from roots and artificial—all [that], he heals [by] muttering. Dharma, intelligence, wealth, sons, good fortune, spiritual lustre, The st. 153cd-154ab, which is a faint repetition of the st.137 above, is regarded as interpolated by Prof. Gonda. Here we have the phala without any vidhdna nor any pratika whatsoever. Moreover, Mátrsünu has commented on this stanza. 154, health, prosperity, longevity, cattle, knowledge [and] high fame. A piously disposed person who has observed a vow after having taken a bath and fasted, Constructionally this stanza is joined to the next, which con- tains the main verb. 155. should worship Satakratu after having performed a hun-: dred breathing exercises. Having placed the feet joined together and holding a dagger [in hand]® a person who is restrained in speech for a day [should]— (a) Prof. Gonda renders it as “furnished with a razor.” I am not certain what he means thereby. The term ksurasam- yukta occurs in Svidh. 2.5.5 and Sayana glosses it by ksu- ram dharayan. The end of the Varga is here marked by 28 in Ba. Ta. 156. keep in mind the rsi Grtsamada by means of the hymn beginning with Yo jata [RV.2.12] and should mutter this [hymn] a hundred times® as well as [the verse] beginning with Indra-Sres- tha- [RV.2.21.6] at the end (a) Matrstinu explains Satakrtvas by anekasas. १ 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 312 VEDIC TANTRISM 157. One obtains wealth within a day (ekahat)® the highest success within two days, health within three days, plenty of food within four? [days], (a) The instrumental expresses the notion registered by Panini 2.3.6. (b) caturbhih scil. ahobhih. 158. the spiritual lustre within five? [days], delightful life within six [days], sons and prosperity within seven [days] and one will obtain fame within eight [days], (a) paficabhih scil. ahobhih. 159. and one becomes a favourite of Indra and departs to his favourite abode. Destructive of enemies, subjugative of robbers, highly productive of wealth and prosperity, Matrsiinu: ripughnam iti sarddham | “‘gananam tva ganapatirh havamahe [RV.2.23] iti tad ekonavirnsarcam suktam barhaspat- yam tasyayam itistayo ripughnam ityadikah || 160. [is] the comfort-increasing hymn beginning with Gananam [RV.2.23] which one should mutter. A piously disposed person should often mutter this [hymn addressed to] Brhaspati* during the time of twilights, (a) brhaspatim = barhaspatyam cp. Com. on st. 159 above. But Prof. Gonda makes a mistake by connecting the word with the next stanza. The end of the Varga is here marked by 29 in Ba Ta. 161. [and] worship [the sun] with the hymn [RV.2.28] for the sake of fulfilment of all desired objects. The verse beginning with Yo me rajan [RV.2.28.10] [is] subjugative of evil dreams— Matrsünu: upatisthe [ti]* | “idam kaver adityasya svaraja [RV. 2.28] ity ekadasarcam suktam anena suktenadityam upatistheta samrdhyartham | asminneva siktena (sukte)* “yo me rajan yujyo va sakh@ va [RV.2.28.10] itiyam duhsvapnanasani[rk]* || 162. muttering® [this]—a pure Brahmana quickly destroys an evildream. After having fasted for a day and night, a person who 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 313 is restrained and who is the best among those who know the Brahman— (a) Matrsiinu paraphrases japtva by japant. 163. should offer oblations of clarified butter or a Caru mixed9 with milk, for the sake of progeny, with these five [verses] begin- ning with Rakam aham [RV.2.32.4-8] on the sixth day of the bright [fortnight]: (a) The metre requires that we should read here Sritam (mss. Ba Ta) instead of srtam (mss. Ba Bo 1.2.) 164. [then] he obtains prolific? progeny, after having eaten the residue of burnt-offering himself. A person who is overcome by a violent disease which threatens [his] life, (a) Mátrsünu glosses mahatim by Sobhanam. 165. being restrained in speech and pure, should offer a Caru, verse by verse, with the hymn addressed to Rudra viz. A t& [RV. 2.33] after having fasted on a fourteenth [day] of the dark [fort- night]. ; The end of the Varga is here marked by 30 in Ba Ta. 166. At first, having offered oblations of clarified butter and then, having worshipped Saükara, a person who is vigilant should subsist on the residue of burnt-offering every other [day i.e. with an interval of one day]. Mátrsünu: pūrvāddham (piirvam)* iti sarddham | anenaiva “a te pitar marutam sumnam [RV.2.33] etyadinà (ityadina)* suktenai- kamtarisvahastu (aikantaritesvahassu)* pratyrcam prathamajya- , hutir (prathamam djyahutir)* hutvā | tatah samastena süktena . Samkarasyopasthanam kuryat || Prof. Gonda renders ekantaram as ‘every other meal’! 167. When a month is completed [in the above manner], he will overcome death and he is released from diseases. Whoever is blamed, out of infatuation, or whoever does an i gnominous deed— Mátrsünu: evam masam yavad ekamtaritam kuryat | carusra- panam ca kriya hutvà havi[s|* Sesena vartate | evam análasyo bhiitva másena mrtyurh jayati | rogebhyas ca pramurncata iti Il 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 314 VEDIC TANTRISM 168. should, while in water, mutter the verse beginning with Ambi [RV.2.41.16] becoming vigilant after having taken a bath and fasted. He who, while proceeding on a way sees an ominous bird® swooping on [him] (a) The manuscript evidence is in favour of the reading Sakuni which is practically same as Sakuna but with a clear reference to divination 169. should [remain] piously disposed and mutter after having ` stood and ascertained [as to whether it is] an inauspicious [bird] or an auspicious one and with the two hymns [RV.2.42-43, the first one] beginning with Kanikradat [RV.2.42], he should worship that which made the noise,2 (a) Krtasvaram construes with Sakunim vayasam etc. in the next stanza. 170. [whether it is] a bird or a crow, an animal or a serpent, : and even without seeing [them] this [hymn] which perplexes rob- bers should be muttered. The end of the Varga is here marked by 31 in Ba Ta and the last pada is repeated in Ba Bo 2 Cm. It is the universal practice of the ancient writers to repeat the last line of a chapter in order to mark its end. Cp. Matrsünu: dvirabhydso’ dhyayasamapti- sucanarthah Sistácaratha$ ca tad Gcaranam cayusyam iti || 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS ADHYAYA II 1. Whether it [is] a being that utters auspicious sound or whether it is another being or yet another which neither shrieks nor is it seen, [in any case], he should mutter after bowing [then] he returns [home] successful. Matrsiinu believes that this stanza refers to enemies. But this is hardly possible, as the present stanza is only a continuation of the last stanza of the previous chapter. 2. [There] is no fear whatsoever for him from robbers anywhere on his way; he surmounts difficulties [and] he fares well and is® happy. (a) The verb bhavet agrees with svastiman and sukhi, hence sukhibhavet can be regarded as an instance of a mere collo- cation and not a full-fledged verbal compound. 3. One whose consumed food is neither digested nor does it cease in any way, should mutter the verse beginning with Agni- rasmi [RV.3.26.7] after having meditated upon the eater of food [i.e. Agni].s (a) Prof. Gonda renders ‘getting rid of the food.’ But the idea is common. Cp. BG.15.14: aham vai$vanaro bhiitva prani- nam deham dsritah | prandpanasamayukto pacamy annam caturvidham || 4. One should mutter the dialogue of Visvamitra® [with the rivers i.e. RV.3.33] when one crosses over a river. Having bathed and sipped [water] according to the precept, one should let goa handful of water [into the river]. (a) Cp. Samyado nadibhir visvamitrasya, Sarv.iii.33; BD.iv.- 10७. ` 5, The rivers, like mothers their own son, protect him, who regularly performs this [rite] after having muttered ‘homage to the streams", from the torrent,” 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 316 VEDIC TANTRISM (a) Prof. Gonda renders ‘streams’. The end of the Varga is here marked by 1 in Ba Ta. 6. and [there] can be no fear for him even from [the beings] which move about on the banks of rivers® nor from the beings which live in water nor is he oppressed by cold and heat.» (a) The text has naditiracaresu, locative for ablative, but Prof. Gonda renders ‘(when travelling) on ways at the bank of rivers. , 2 E (b) Sitosnaih = Sitosnabhyam. ' 7-8. Whoever wishes to cross a flooded river should remember fully [the verse] Ramadhvam [RV.3.33.5] and in the midst of water while crossing the river he should mutter the verse Osu [RV.3.33.9]: [then] he reaches [the other] bank quickly or [that] Brahmana finds a ford. Whosoever wishes to cross over quickly to the other side of the water with a yoked chariot, Matrsiinu glosses gadham by svalpodaka pradesam (pradesam)*. 9. being restrained, should mutter himself (svayam) this [verse] Udya urmir [RV.3.33.13]. Likewise [a person] who has set on a journey® should remember fully [the hymn] beginning with 4 mandrair [RV.3.45]: (a) The text has adhvanam prasthitah. For a different idiom see above i.168: adhvani prasthitah. 10. [then] he returns home again, after having accomplished his business. [A person] who is not liberal [but] has abundant riches and whose mind is always engrossed [with wealth]: Constructionally, the second hemistich is joined to the first hemistich of the next stanza, which contains the main verb. Dr. Meyer, however, wants to read the hemistich 1100 after 10ab and hence he had to rearrange the text. 11. one should endeavour to obtain his wealth, after mur- dering and recollecting [the verse] Kim te krnvanti [RV.3.53.14]. The wealth-bestowing hymn beginning with Indraparvata [RV.3.53] is declared to be conducive to long life. The end of the Varga is here marked by 2 in Ba Ta. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 317 12. One whose organ of speech is stupified [and hence] cannot obtain the right knowledge or whoever does not know in any way the objects of senses as they really are, The commentary on the second hemistich runs as follows: imdriyarthan yatharthan yo na janati Sabdartham và yo na budh- yatirtyarthah |] 2 13. or the knowledge which was acquired by him is lost again and again, he obtains it in two months, after having muttered the two verses [beginning with] Sasarpari [RV.3.53.15-16]. Matrsünu paraphrases pranasyeta by vismarati. 14. Proceeding with a cart, one should recollect the four [verses] beginning with Sthirau gavau [RV.3.53.17-20]: [then] he, [being] successful and having sturdy oxen, returns happily. (a) Prof. Gonda renders Kusalenaiti ‘he goes in good condition.’ 15. A Brahmana having perceived the axle of the cart with its end broken off, while [journeying] in a difficult route, should mutter the two verses Abhi vyayasva [RV.3.53.19-20] which give strength to the axles. Prof. Gonda translation of the first hemistich is inaccurate. 16. On the fourteenth day of the dark fortnight, a person who is pure and steadfast, having fasted for three days and remaining on a cremation ground sloping towards the south— Matrsiinu: Krsnapaksa iti | asminn eva sukte “imdrotibhir bahu- labhir no adya” [RV.3.53.21-24] etāś catasra rcah pathyante | vasisthadvesinyo nümakà adhikrtyedam ucyate Sslokacatusta- yam | prathamasloke purascaranam uktam | krsnapakse catur- dasyam ityādi tato anantaram vidhanam uktam || The end of the Varga is here marked by 3 in Ba Ta. 17. wearing a red headgear, and having a sword in hand;* with fuel-sticks belonging to the Bilva-tree, living on air [i.e. fasting], should for seven days offer mustard-oil mixed with salt, (a) Mátrsünu explains asipanih by grhitakhadgah, grhitaksuri- kah. र : 18. [and] fuel-sticks of rdjavrksa, whilst reciting those [verses 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu -Trust. Funding by MoE-IKS 318 : VEDIC TANTRISM ie. RV.3.53.21-24], which express hatred for the Vasisthas. At night, having made an image of him, whom one hates, out of the Samyaka-wood,> (a) Mātrsūnu glosses rajavrksah by vaibhitakah, but according to Yadavaprakasa it is synonymous with vyaghata-tree. See Vaijayantikosa edited by G. Oppert, p.282 (line 40) and the next note. (b) See above 1.77, note (a). 19. and having tread on it, a twice-born person should perform the sacrifice with the four verses [R V.3.53.21-24]. This Homa [is to be] aimed at (uddisya) the name—he [the victim] will not survive a week. Matrsiinu: adhisthdya ca tari purusam padenakysyabhyas tata etabhi§ catasrbhir rgbhir homarh kuryat | dvesy asya namoccara- yitvà tato'sau dvesyah saptaratram api na jivati || 20. This spell 1.6. Brahman communicated by Kusika kills in the end [all] the Vasisthas. There is nothing inviolable to him while he mutters and offers oblation [with it]. j Prof. Gonda’s rendering of the second hemistich is as follows: ‘Nobody is safe from him when he mutters (it) and offers obla- tions.’ 5 21. A restrained person should regularly mutter the pre-emi- nent ädhyātmika hymn consisting of twenty-two verses [i.e. RV. 3.55] on the new or full moon days: [then] he obtains all favourite desires. Matrsiinu: Dvavimsakam iti | “imam mahe vidathyaya Susan [RV.3.55] iti ta (tad)* dvavirnsarcam siktam adhyatmikam anut- tam | tat parvasu paurnamasyadisu japyam etaj japan isian ka- man Gpnotiti || The end of the Varga is here marked by 4 in Ba Ta. , 22. [One should] daily [worship the deities], Brhaspati, Ajasva [i.e. Pusan], Savitr, Babhru [i.e. Soma], and Rtavrdhas [i.e. Mitra and Varuna] with the five sets of tristiches every day. The text refers to the RV.3.62.4-18. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 319 23. One should, verse by verse, offer ghee [with the verse] begin- ning with Brhaspate [RV.3.62.4-6] for five days. Having offered oblations into the fire and having honoured [them] with sandal wood paste and garlands together with incense. Prof. Gonda renders gandha ‘fragrances.’ 24. Those five deities confer five benefits: riches, progeny, cattle, festivities and long life. The end of the Varga is here marked by 5 in Ba Ta. 25. Now I shall declare the precept productive of favour regar- ding the Gayatri-verse which is chanted at the commencement of the Vedas and which bestows dharma, artha, kama and moksa. Matrsünu: atha vedaditi gayatrya vargapamcakam || 26. In the triad of obligatory, occasional and optional [cere- monies there exists], no doubt; a final aim but (£u) there is nothing beyond the Gayatri-verse either in this world or in the next. Prof. Gonda has not brought out the force of particle tu in his translation of this stanza. 27. A wise person who eats sparingly the sacrificial food,® who keeps silence, who is eagerly engaged in ablutions and prayer thrice [a day] should, exercising undivided attention, mutter [it] three hundred thousand times. (a) medhyanna: same as havisya, i.43-44 above. 28. A person can combine the [mutterings] with the [other] rites, either gradually or according to his wish and his observance would not break as long as he performs what ought to be done (karyam). The usé of yavat...na......tdvat...na in the vulgate text is un- paralleled, and the emendation suggested: yavat...sa* is palaeo- graphically sound. 29. Having taken a bath at the rising of the sun, one should mutter [it] a thousand times every day; [then] he surely obtains long life, health, power and wealth. The end of the Varga is here marked by 6 in Ba Ta. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri amd Sarayu Trust. Funding by MoE-IKS 320 VEDIC TANTRISM 30. Having duly fasted for three days and having offered ghee by thousands into the fire [which is lit with] the fuel-sticks belong- ing to the Khadira-wood, one obtains a thousandfold gain. The last pada in Bo 1.2 is rahusuryasamagame, doubtless owing to the succeeding stanzas (31-32) which have that pada at the end. i 31. [Having offered] the fuel-sticks of the Palasa® anointed with ghee into the fire at the conjunction of the Rahu and the sun, one obtains १ thousandfold gain. (a) Palasa designates the tree Butea frondosa. Regarding its use see AV.P.XXVI.5.1a: pustikamah palasasya. 32. Having. offered the red-sandal-wood pieces anointed with ghee into the fire [which is lit with] Khàdira-woodatthe conjunction of the Rahu and the Sürya, one obtains a thousand gold [pieces].9 (a) Prof. Gonda renders ‘a thousand (fold) gold’. 33. Having offered the cowdung mixed with red sandalwood pieces and ghee into the fire, a twice-born person obtains a wealth consisting of a thousand cows. (a) Prof. Gonda renders ‘a thousand herds of cows’. 34. He acquires that cow, whose cowdung balls anointed with ghee [were] offered into the fire by thousands. The sense is obvious, but the anacoluthic construction is a bit difficult. The end of the Varga is here marked by 7 in Ba Ta. 35. One will obtain horses by [the offering of] barley corns: elephants by [offering of] sesamum-seeds; likewise she-buffalos by [the offering of] barley-meal and the acquisition of a virgin [wife] by the offering of the Sali rice grains. (a) hastin =hastinah. (b) mahisyah = mahisih. 36. Having offered the flowers of the Jati, the Campaka, the Rajarka anointed with ghee- into the fire by thousands, one ob- tains clothes. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 321 (8) ghrtaktanam Jjaticampakardjarkakusumanam, genitive for accusative. 37. Having offered water into the orb of the sun [reflected] in the water by thousands, one will obtain a thousand gold [pieces], silver [pieces] when offered into [the orb of] the moon. (a) lit. ‘full of moon’ (indumaya). 38. Whoever is possessed of evil fortune and sin is released from the impurity, disease, and Vinayakas—while he takes a bath with the water over which [the Gayatri-verse] is muttered a thou- sand times. (a) For the term vindyakas, see Kane, HDS, Vol. II, p.214. 39. The direction in which one dismisses—a clod of earth over which [the Gayatri-verse] is muttered seven times—will have no dangers arising out of thieves, fire and wind. (a) sampracatayet, a rare verbal compound. From the ritual point of view sarhpracdrayet (ms. Bo 1) appears to be a preferable reading. The end of the Varga is here marked by 8 in Ba Ta. 40. Subsisting on milk, one should mutter [the Gayatri verse] a hundred times: [then] he wards off accidental death. Consuming ghee, one obtains a retentive faculty consisting of much under- standing?. (a) Prof. Gonda renders ‘a large quantity’ of intellect". 41. Having offered leaves of the rattan smeared with ghee into the fire, he causes, no doubt, the rain to fall over the whole expanse of earth? by means of a hundred thousand [oblations]. (a) I surmise that sarvabhaumam should mean sarvabhiimyam. 42. By [offering] a hundred thousand oblations of ash, an evil spirit (Krtya) arises from the water. A pure person standing in water reaching up to the navel and facing the sun. The second hemistich is too compressed for clear construction. 43. By offering a hundred thousand oblations of sesamum seeds CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 322 VEDIC TANTRISM anointed with ghee into the fire, a person [being] endowed with all desired objects, will obtain the highest success. Prof. Gonda connects the first hemistich with the preceding stanza. 44. By offering a hundred thousand oblations of barley-corn anointed with ghee into the fire, a person [being] endowed with all desired objects, will obtain the highest abode. This stanza with its repetition of previous ideas and words can hardly be authentic. The end of the varga is here marked by 9 in Ba Ta. 45. One will obtain all desired objects by means of a hundred thousand oblations of ghee. Subsisting on the five products of the cow, one should mutter [the Gayatri verse] a hundred thousand [times: then] he recollects previous births.^ (a) Prof. Gonda's reference to AV.P. LXIL2.13 is wrong and misleading. 46. Having offered the same? [viz. the five products of the cow] into the fire, one acquires much wealth. By means of offering food, etc. regularly, there would always be [plenty of] food, etc. (a) Prof. Gonda explains it by *objects of value, movable pro- perty, etc." ! < 47. [For the sake of] accomplishing everything,® one should offer oblations upto the number of myriad. Having offered red mustard seeds [into the fire], one subdues all enemies. (a) Sarvasadhyanam scil. krte. 48. Having offered salt with honey, he subdues? everything Having offered red Karavira [flowers], he can cause fever [to his adversaries]. (a) For the formation of Vasibhavet, see Whitney, 1094. 49. Having offered oil to the Vibhitaka wood [into the fire], a person can expel? [his enemy] from his country. By offering leaves of the nimba, a person can-create hostility among men. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 323 (a) pracátayet, a rare verbal compound. 50. Having offered reddened rice grains anointed with ghee into the fire, a person obtains vigour; [and] he cannot be van- quished by his enemies. The end of the Varga is here marked by 10 in Ba Ta. 51. That* [i.e. vigour] becomes allayed [rather, settled] to a person who, for the sake of success in the restoration [of it], offers cow's milk mixed with honey and clarified butter into the well-lit fire. (a) tat scil. balam from the st. 50 above. 52. Remainingcelibateand moderatein food he who mutters [the Gayatri verse] three thousand [times] undoubtedly obtains wealth and power within a year (samvatsarena)a (a) The instrumental expresses the notion registered by Panini 2.3.6. 53. Having offered flowers and fuel sticks of the Sami, the bilva, the palasa and especially that of the arka, one will obtain gold [pieces]. (a) puspanam samidham, genitive for accusative. 54. That [deity], in whose sanctuary—of Ae [i.e. Visnu], Brah- mà, Tryambaka [ie. Siva]—a person having resorted to and remaining abstemious mutters the Gayatri-verse a hundred thousand times—will be ready to fulfil wishes. (a) The text has abrahmatrydmbakadinam, but Dr. Meyer con- jectures abbrahmatryambakadinam. Neither Dr. Meyer's conjecture nor Prof. Gonda's translation gives a good sense here. 55. By offering a hundred thousand oblations of bilvas anointed with ghee, one will obtain the highest fortune, [if] [only] he is not a bhrünahan. The end of the Varga is here marked by 11 in Ba Ta. 56. By offering a hundred thousand oblations of lotuses anoin- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 324 VEDIC TANTRISM ted with ghee into the fire, one acquires an entire (nikhila)® king- dom without a rival and free from difficulties. (a) Mss. Bo 1.2. read akhila. 57. Subsisting on curds, milk and ghee, a person attains per- fection in his very body by means of two million and five hund- red thousand [mutterings] such is the opinion of Kausika. The translation of the stanza is tentative. Cp. Gayatri-sadhana in the Yajurmaiijari (p. 60): dadhikstraghrtaharah paficavirisati- laksajapena visvamitra iva dehasiddhirn labhate Il 58. Subsisting on the five products of a cow for one day, living on air [i.e. fasting] for one day, eating food given by Brahmanas for one day—this is called the Gayatri-japa. The hiatus between the first and second padas is original, though Bo 1, removes it with the insertion of the particle Ai. 59. Having taken a bath along with [the muttering of] the Gayatri-verse a hundred times, one should mutter a hundred. times inside the water, then having sipped water with a hundred, one is freed? from all sins (a) the verb pra muc governs instrumental, besides ablative. 60. [Likewise] the killer of a cow, a patricide, a matricide, the killer of a Brahmana, the person who violates his teacher's bed, the robber of gold-and gems and a Brahmana who drinks spiri- tuous liquor? [are freed] (a) Sura, i.e. spirituous liquor extracted from rice, to drink which is considered a heinous crime. 61. Having performed a sacrifice for unworthy persons or having done a contemptible deed, one should not become de- jected even [while] accepting land- [gift] together with oceans. The second hemistich is nearly identical with the AV.P. XLI.3. 1190. 62. And those planets in the sky the sun and others which are badly situated for him on earth, will all become auspicious and gentle; there is no doubt. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 325 Cp. AV.P.XLI.3.11cd-12ab: ye casya visamah kecid divi sür- yadayo grahah | te casya saumya jayante Sivah sukhakarah sada || The end of the Varga is here marked by 12 in Ba Ta. 63. When surrounded by robbers he who mutters the demon- destroying hymn beginning with Krnusva [RV.4.4], will take away the life of [his] adversaries and will also destroy the demons. Mátrsünu: “Kynusya’?’ [RV.4.4] iti saktam japann ajyam ahitam Juhuyat pratyrcam tatah Satriinam pranan uddharati raksamsi ca nivarayatiti || 64. From every direction (vi$vatah) the Vahni facing all sides (visvatomukhah) himself protects him, who worships the fire with the verse beginning with Pari [RV.4.9.8] every day. Mátrsünu: “Pari te dilabho ratha” [RV.4.9.8] ityanaya rea yo agner ahanyahani upasthanam karoti tam agnih sarvato mukhah sarvebhyo bhayebhyo raksati || 65. Whoever regularly worships Sakra with the hymn begin- ning with Ko adya [RV.4.25] or mutters with obeisances will obtain favours from Sakra. Matrsünu: anena suktena yo nityam imdram stauti | athava ya etat sitktam pratyrcarm namaskarair Japati sa Srestan agnistoma- dikratuphalam (2) labhate prapnoti || 66. One should perform a blessing ceremony at night with [the hymn seen by] Vamadeva® beginning with Kaya [RV.4.31] or one should mutter it at twilight times [for] this spell, ie, Brahman is communicated by Kausika. (a) For the formation of vamadevya, see Panini 4.2.9. 67. A person [on becoming] pure should look at the sun with the verse beginning with Harisah Sucisat [RV.4.40.5] and having muttered it at the time of death, a person goes to the eternal abode of Brahma. The commentary on the second hemistich runs as follows: yas tyamtakale imam rcam japati brahmanah sasvatam sadma stha- nam prapnoti || 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 326 VEDIC TANTRISM 68. He who betakes himself to agriculture should, according to the precept, offer a sthalipaka in the midst of the field with the five verses [beginning with] sunar vahah [RV.4.57.4-8]— Matrsinu: Ksetra (Ksetrasya)* patina vayam [RV.4.57] ityas- tarcam süktam tatra caturthiprabhrtibhih paricabhir rgbhih pra- tyrcam juhuyat | tata rsih (krsili)* susthu sampadyata iti || 69-70. [which] should be distributed according to the charac- teristic mark, and the farmer, having offered [oblations] separately to these: the plough, Indra, the Maruts, Parjanya, Bhaga, Pusan, the corn, the furrow and at last to Sunàsira, should worship these deities. The translation follows Matrsinu’s commentary. The end of the Varga is marked after st. 69 by 13 in Ba Ta. 71-72. One should regularly according to the precept, worship the same deities with sandal wood paste, garland, oblation, fruit, fried grains, spirituous liquor and light intoxicant at the [time of] sowing and mowing [and at the time of] offerings to the granary and the furrow: [then] the rite becomes infallible [and] the harvest thrives well.» (a) Matrsiinu paraphrases vardhati by saphalà bhavati. 73. One should mutter the tristich beginning with Ksetrasya patinà [RV.4.57.1-3] addressed to the lord of the field and a Brah- mana should regularly look at the sun: [then] he obtains a pre- eminent? field. (a) Matrstinu glosses uttamam by Sobhanam. 74. With this [tristich], one should worship the moles on mole- hills with an oblation of rice after having praised the lord of the moles with the [verse] beginning with Citra id raja [RV.8.21.18] always. The end of the Varga is here marked by 14 in Ba Ta. 75. At this place (atra), one should feed Brahmanas and the cultivators. Being vigilant and intent on pacificatory ceremonies, one should proceed oneself to the cultivation. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 327 Matrsünu: atreti krsi karma ksetram ucyate | tatra brahmanan bhojayet | Kinasam$ ca bhojayet, Kinasa balivardadayo (?) bhanyamte] evam apramattah saritiparo bhūtvā svayam eva krsim vrajet || 76. Whatever sin committed in these [acts:] breaking of the soil, harming cows, destroying grass, worms etc. is absolved by the gift of a granary? [to a Brahmana). (a) Prof. Gonda renders ‘by the gift to the threshing floor.’ 77. One should offer the twentieth part of the total grain [har- vested] to the learned Brahmanas (srotriya), [for] by the gift of the twentieth part, one is released from the guilt of ploughing. None of the Dharmasastras appear to prescribe the above rule. 78. Whoever is controlled in mind and has the senses under his control, offers ghee with the hymn beginning with Samudrat [RV.4.58] always according to the aforesaid precept— Here we have the pratika and the vidhana, but no phala. Dr. Meyer wants to read the hemistich 79cd after 78ab and hence he had to rearrange the text for the second time. The weight of the manuscript evidence and Matrsiinu’s commentary favour the text adopted. : 79. [with the verse] beginning with Vijyotisa [RV.5.2.9] he can kindle a fire [even] on Jataveda® [if] he so desires. The fire pro- tects him from all sides with good fortune and wealth. (a) Matrsiinu jatavedasi by agnau. 80. Whoever worships the fire with the two verses beginning with Vi$vani na [RV.5.4.9-10], overcomes all misfortunes and obtains imperishable fame. Matrsünu: “visva@ni na" [RV.5.4.9-10] ityabhyam dvabhyam rebhyam yo vahnim agnim arcati stauti sa taraty apadah sarya yasah prapnoti caksayam iti Il 81. Having offered [oblations] with hymn beginning with Agne tvam [RV.5.24], the fire—the bearer of oblations [to gods]—should for the sake of long life be worshipped by a person who desires wealth and long life. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 328 VEDIC TANTRISM The end of the Varga is here marked by 15 in Ba Ta. 82. Whosoever wishes to have manifold (vividham) wealth, inherent power [both] great and incomparable, should worship Satakratu with the hymn beginning with Urosta [RV.5.38]. (a) Matrsiinu reads vipulam for vividham. 83. A person who is desirous of progeny should regularly wor- ship the wives of gods- with an oblation of rice. [Being] restrained in speech, he should, after having presented oblations, partake of the residue. (a) The text has devapatnayah for devapatnih. Matrsiinu quotes RV.5.46.7-8 as used in the above rite. 84. The left-over should be given to the wife by a person who is desirous of a son. He should prepare a oblation of rice with the milk of a cow which has a calf of the same outward appearance :% (a) Matrsiinu glosses sarüpavatsayah by samanarüpa vatsayah. 85. [then] be obtains, quickly no doubt, an offspring resembling [him]. A twice-born person, [on becoming] pure, should mutter [the hymns having] Svastyatreya [as the seeri.e. RV.5.50-51] every morning. Mátrsünu: “vivo devasya netur" [RV.5.50.1] ity etat sükta- dvayam svastyatreyam ucyate || 86. This [is] an auspicious blessing which destroys all stains, and [with it] one bids farewell with blessing a friend or relative who sets out [on a jcurney]. The end of the Varga is here marked by 16 in Ba Ta. 87. A person fares well on his way after having [duly] recited» [the verse] beginning with Svasti pantham [RV.5.51.5]. [The verse beginning with] Viji hisva vanaspate [RV.5.78.5]: this is declared to be [a spell] which causes a expulsion. (a) Prof. Gonda connects the gerund with the preceding stanza. 88. [Whilst] muttering this [verse], one expels him—or an 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 329 enemy—whom one wishes to banish after having tread upon an image (krti)® of sand on the ground: (a) Krti=akrti. 89. [then his adversary feeling], as if crushed, retires, no doubt, from the battle. One shall cause a benumbed woman about to bring forth a child to drink the consecrated— I have adopted Prof. Macdonell’s conjecture: nispeksyanniva vide the Rgvidhana quoted in Sadgurusisya (Sarv. p.123). The mss. have the corrupt reading: nispisanniva. 90. water: [then] the child comes out* easily by means of the ejective [spell]. A person who is desirous of rain should employ the hymn beginning with Acch vada [RV.5.83]— (a) Matrsünu glosses adhas cyavate by nirgacchati. 91. while: he fasts and wears wet cloths. It will soon rain. Having offered ten thousand fuel-sticks or rattan smeared with milk into the fire, Matrsünu: yo vrstikama ādravāsā nirahdara etat suktam japati tasya devah sighram pravarsati | hutvayutam iti || 92. one obtains ample rain by means of the hymn designated Accha vada [RV.5.83]. Whosoever wishes to have thewish-fulfilling goddess Sri always to remain in his family— The end of the Varga is here marked by 17 in Ba Ta. 93. should, on becoming pure, and piously disposed, offer clarified butter daily and whoever is desirous of fortune conti- nuously mutters the fifteen verses belonging to Sri [RV.Kh.ii.6]. The stanza is identical with the sixteenth verse of the Srisükta vide RV. (Aundh) p. 373. 94. With the first five [verses] one should invoke Sri [mounted] ona lotus or ona gold [pedestal] and offer white victuals, milk, curds as oblations. Matrsiinu: à vahayeti | $riyam avahayatyeva Sriyam padme sthitam kanake’pi và sthitam iti sambamdhah | pamcaprathama- bhir rgbhir “hiranyavarnam harinim [RV.Kh.ii.6] ityadyabhih 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 330 VEDIC TANTRISM tatah upāhārān upahare [c]* chuklan puspavilepanadin (adin)* atha bhaksün api $ubhe copaharan payo dadhi Salibhaksadin tata [h]* sthalipakam iti || 95. And he should prepare a sthalipaka of superior rice [boiled] with milk and having disciplined himself with a candrayana,® he should, [on becoming] piously disposed, resort? to Sri— (a) For the term candrayana, see i.40-41 above. (b) The verb pra pad governs dative, besides accusative. 96. having taken a bath with holy waters and with the infusion of herbs of all sorts. [The verse] Upaitu mar deva sakha [RV.Kh.ii. 6.7] belongs to the sprinkling ceremony of a king. Matrsünu: Sarvaugadhibhih phanfa|h]* kvathitam isaghrtam (isadghrtam)* ucyate | “upaitu mam devasakha [RV.Kh.ii.6.7) iti abhisecanà snapanityarthah || 97. [The verse] Manasah kamam [RV.Kh.ii.6.10] belongs to the sprinkling ceremony of a person who is desirous of cattle. A well- behaved. person who is desirous of progeny should take a bath [whilst muttering the verse] beginning with Kardamena [RV.Kh. 11.6.11]. The end of the Varga is here marked by 18 in Ba Ta. 98. A well-behaved person who is desirous of a kingdom should take bath [whilst muttering the verse] beginning with Asvapurnam [RV.Kh.ii.6.3]. But a Brahmana should, according to the precept, take bath [while seated] on a red skin [of an ox]? (a) Matrsünu glosses rohite carmani by rakte Gnaduhe carmani. 99. [While] a king, on the skin of tiger; a Ksatriya, on [the skin of] a Ruru-deer, but a Vaisya, on the skin of a goat, [and] a sacrifice has to be performed immediately thereafter. The commentary on the second hemistich runs as follows: homas ca sarvair yatha kathamcit kartavyah || 100. A twice-born person should offer lotuses along with clari- fied butter [whilst muttering the verse] beginning with Candram [RV.Kh.ii.6.5]. A sacrifice consisting of bilvas is laid down? with this [verse] Adityavarne [RV.Kh.ii.6.6]. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 331 (a) Prof. Gonda renders ‘is performed.’ 101. The fire should be [lit up with] bilva-fuel-sticks and a twice-born person should offer a pot [of mess]. The sacrifice consists of ten thousand [oblations is laid down] as the foremost rule® for a person who is desirous of fortune. (a) Matrsiinu paraphrases prathamo vidhih by prathamakalpa. 102. One obtains boundless fortune, after having correctly offered a hundred thousand oblations and. having offered white [victuals] with clarified butter, a hundred times ten thousand— The end of the Varga is here marked by 19 in Ba Ta. 103. one obtains fortune which is boundless, perpetual and eternal. The muttering [of the hymn] ten thousand times is dec- lared to be the best in [cases] of inability. Mátrsünu: evar bilvahome sarvahutih samkhya pradarsita | phalam ca pradarsayati | asaktau japa evokto daśasāhasriko varah || 104. Having correctly muttered a hundred thousand [times], one obtains boundless fortune and having muttered a hundred times ten thousand, one comesinto the possession of vast fortune. This stanza with its repetition of ideas and words from st. 102 can hardly be authentic. 105. One should regularly offer lotuses, by myriads, into the water at night and should cease after visualising Sri, [for], one should be afraid of the state of a leper. Matrsiinu: asveti (apsveti)* trayar nigadavyakhyatam Il 106. A person who eats bilvas, who lives amidst bilva-shelter and who offers bilvas with clarified butter obtains highest success within twentyone days (ekavimsSatiratrena).® | (a) The instrumental expresses the notion registered by Panini 2.3.6. 107. That very desire, with which a piously-disposed person offers lotuses or bilvas to Sri, becomes fulfilled. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 332 VEDIC TANTRISM The end of the Varga is here marked by 20 in Ba Ta. 108. One should not, at any time, invoke Sri for the sake of [obtaining] a mean objects and a sacrifice should never be done by a person who is desirous of anything whatever. (a) Prof. Gonda renders ‘for the sake of a miser. 109. Rather [the sacrifice should be done] by a person who aspires for a vast [wealth] or again by a person who is desirous of a kingdom. A person who strives after [something] surpassing speech should diligently worship Sri. Prof. Gonda makes a mistake by connecting the first hemistich with previous stanza which has a negative import. Further that scholar has committed a serious blunder in translating vacah param by ‘highest degree of speech.’ 110. A person should daily offer clarified butter with the hymn beginning with Agnir etu [RV.Kh.ii.11]: [then] he obtains a noble offspring devoted to Dharma and virtuous. Matrsünu: agnir iti dyayam nigadam || 111. One should worship the blazing fire with the verse begin- ning with Accha na [RV.6.2.11]: [then] having obtained intelli- gence, one can conquer one’s enemies and can surmount [all] difficulties. The reading prajam found in mss. Ba; Bo 1, Cm and mss. AC. of Dr. Meyer is evidently corrupt. 112. Whoever wishes always to have the mothers of the world? [i.e. cows] everlasting should worship them with the hymn begin- ning with Agava [RV.6.28] while they are in the cowpen (gost- hagah)® as well as while they are roaming. (a) lokamatarah, nom. for acc. (b) I was tempted to emend gosthagah in the text to gosthe gah, since a substantive was required for Jokamatarak. Cp. the parallel version in the Visnudharmottara-Purana: gosthe gam lokamataram. (vide supra p. 173) 113. One should worship Satakratu with [the hymn in] pra- 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 333 gatha [-metre] beginning with Tvam iddhi [RV.6.46]: [then] one obtains wealth, after having muttered [it] at noon and at the twilight-times. The end of the Varga is here marked by 21 in Ba Ta. 114. In a battle, one should touch the large kettle-drums for the sake of a king with the three [verses beginning with] Upa [RV.6.47.29-31]: then [that king] obtains vigour and strength and [finally] subdues enemies. Prof. Gonda renders sarisprset ‘sprinkle’, but cp. AGS. 3.12.17: upasvasaya prthivim uta dyam iti trcena dumdubhim abhimrset. 115. Whoever recites [the hymn beginning with] Yajfa-yajfa [RV.6.48] after having taken [a bunch of] grass in hand, obtains the fruit of the recitation of this hymn, [but] not he who has no grass [in hand]. (a) Prof. Gonda renders the fourth pada thus: ‘he will (always) be in possession of grass’ ! It would be worthwhile to quote the comments of Matrsiinu on the fourth pada: agrhite trne’sya sitktasyadhyayanaphalam na prapyate || 116. And at the end of the hymn [-recital], he should throw the grass into the fire, or in an inhospitable region or into the water, after having diligently abandoned that fearful [thing] elsewhere.- (a) Prof. Gonda, however, renders the second hemistich thus: “having, by applying himself to that , left behind elsewhere what is fearful.’ 117. One having grass in hand should mutters this Raksoghna- hymn [when] surrounded by Dasyus: [then] there can be no fear whatsoever [for him] from Raksas and adversaries. (a) I have translated as if the text has japet instead of japant. The former reading is found in Sadgurusisya. 118. When one is about to set out on a journey from home [and] while proceeding on a way, one with a desire for wealth should diligently mutter [the verse] beginning with Api pantham [RV.6.51.16]. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 334 VEDIC TANTRISM Observe the hiatus between the third and the fourth padas. It is scrupulously avoided in mss Ba Bo 1. 119. One obtains a long life after having meditated upon the gods at night [with] the verse beginning with Ye ke ca jma [RV. 6.52.15] and offered clarified butter with it. The end of the Varga is here marked by 22 in Ba Ta. 120. On becoming pure, one should regularly mutter the hymn beginning with Vayam u tvà [RV.6.53] which is addressed to Piisan and which increases wealth: [then] one obtains the desired wealth. Mátrsünu's commentary to this and the following stanzas is broken. 121. He whose possessions: a cow, a man,® money, be some- how lost or whoever loses his way out of infatuation should mutter [the hymn beginning with] Sam pisan [RV.6.54] at night. (a) Note the use of dvipadam, acc., among the prevailing nomi- natives. It can as well be corrected to dvipadah without spoiling the metre. 122. On becoming pure, a twice-born person should regularly mutter the complete? hymn which is addressed to Sarasvati and . which [begins with] Zyam [RV.6.61]. (a) Prof. Gonda renders adyanta 'at the beginning and end of the rite, but it can resolved thus: aditah antaparyantam lit. from the beginning to end, i.e. complete. See, however, MW, adyanta. 123. A person who is ritually pure? obtains favourite objects of desire after having regularly muttered that hymn which is declared as consisting of eight verses in Tristubh-metre and which begins with Sam vam [RV.6.69]. (a) Prof. Gonda renders prayatah ‘well-prepared.’ 124. The hymn which begins with Yo adribhit [RV.6.73] is destructive of rivals [and] one lays low many rivals after having respectually saluted Brhaspati. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 335 The end of the Varga is here marked by 23 in Ba Ta. 125. When one is either wicked or sinful or has done an ignominious deed, should mutter the hymn addressed to Soma and Rudra [RV.6.74]: [then] one dispels all wickedness. The commentary of Mātrsūnu on the first hemistich runs as follows: yah kascid virūparı karma karoti sa etaj japitvà tato (tatah)* papam nasayati || 126. [Being] intent upon his vow, whoever regularly offers [oblations into the fire] with these verses becomes free from the fetters of Varuna and obtains happiness. Matrsünu: Yas tvanena sitktendjyam juhoti sa varunebhyah pasebhyo mucyate sukham ca prapnoti | Sam iti sukhanameti || 127. Having pondered over the precepts of the Jimüta-sükta [i.e. RV.6.75] according to the characteristic marks, one should, according to the rule, perform the rites for the [various] parts of the chariot with the verses [of the above hymn]. Matrsiinu: asmin siikte pratyrcam yasya rathamgasya lingam Srityate tattad rathamgam uddigya taya rca homah kartavyah | tad rathamgam samgramakale drdham bhavati || 128. one should employ this [hymn] for the sake of a king who has gone to war [and] one should consecrate all the parts [of the chariot], the chariot-horses and noble horses. Matrsiinu: Sarigrámakale etat siiktam japet | pratyrcam yatha- limgam rathamgani sarathim yoddharam aśvān samnahanadini canumanitrayed iti || 129. A [king] duly consecrated will never return without having conquered [that] country or [that] enemy towards which he proceeds [for conquest], since this [hymn represents] the highest power of the spell i.e. Brahman. Mátrsünu: yam Satrum desam canumamtrito gacchet tatra Sat- rum jitvà nivartate na parajiyata iti || The end of the Varga is here marked by 24 in Ba Ta. 130. Whoever wishes to have sons, [long] life, health and ever- 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 336 VEDIC TANTRISM lasting pleasure should daily offer [oblations of] clarified butter with the hymn beginning with Agnim nara [RV.7.1]. Matrsiinu: ya icchet putradini somena (so'nenay* suktena prati- dinam àjyam juhuyat | tatas tasya putrddayo bhavatiti || 131. At both the twilight-times, one should commence the muttering of the three hymns beginning with Pragnaye etc. [RV. 1.5-T]: [then] he knows not fear from Raksas and obtains ever- lasting wealth. After St.131, Berlin ed. has three more stanzas which are found only in ms. À of Dr. Meyer. None of the other mss. consulted by Dr. Meyer, Prof. Gonda and myself have them, hence these stanzas (Nos. 4*, 5*, and 6*) have been relegated to the critical apparatus. 132. Whoever regularly worships Vajrin with [the verse in] Pragatha [-metre beginning with] Abhitva [RV. 7.32.22-23] enjoys abundant fortune, obtains wealth and [long] life. Again, after St. 132, Berlin ed. has three more stanzas (No. 7*, 8*, 9*). See my remarks under St. 131 above. 133. One should continually mutter these [two hymns]: Sam- vati [RV.Kh.ii.13 and] Sam na indrügni [RV.7.35]: [then] there can be no fear either from Raksas or from spirits, or from dis- eases. Matrsünu: Samyatih Sam na indrügnityádi ya età rco nityam japati tasya raksoghna (?) dibhyo bhayam na bhavatiti || 134. Whoever wishes to settle in life should always recite the "hymn addressed to Bhaga [RV.7.41]. [If he] is afflicted with a dis- ease, [then] he quickly settles in life and is freed from diseases. The end of the Varga is here marked by 25 in Ba Ta. 135. A twice-born person who is pure should regularly mutter the hymn which is addressed to Rudra and which begins with Ima [RV.7.46]. Having muttered that [hymn], he suffers no harm in [respect of] progeny, wealth, and self. The mss. consulted by me have the corrupt reading: tarisyati CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 337 for the correct one: na risyati. The latter reading is supported by mss. utilised by Dr. Meyer and Prof. Gonda and is, more- over, confirmed by Mátrsünu's paraphrase: na vinaSsyati. 136. While passing out of water, [a person] who is apprehensive at the confluence of streams should mutter this fear-removing hymn beginning with Samudrajyéstha [RV.7.49]. Matrsinu: mahünandisamgame uttiryamano (uttiryamano)* bibheti sa etat siiktam japet tato nadiparam gacchatiti |] 137. In the morning, [a person] on becoming pure should mutter the two hymns which have Adityas as the deity [RV. 7.51-52] and which destroy the enemies? and diseases: [then] one gets rid of enemies and diseases. (a) All mss. read ripughne, but in the first stanza of RV.7.51.1, Adityas are requested to make the worshipper 'sinless and free’ Could the reading be ripraghne? See however, St. 172 note (a) below. ; 138. One should mutter the hymn which is addressed to Vas- tospati and which begins with Vastospate prati [RV.7.54] after having taken a bath and performed the Vaisvadeva [-sacrifice] this is called the highest spell i.e. Brahman. _ (a) The text has vastospatam, a form which violates Panini 4.1.85. 139. With the hymn beginning with Amivahah [RV.7.55], one can put [all] living beings to sleep at night for a soporific [text] like this, is found no where else. The end of the Varga is marked here by 26 in Ba Ta. 140. One should mutter the [following text] in case of distress in an inaccessable defile when one is imprisoned or caught by robbers while proceeding somewhere or while escaping [from them]. . Prof. Gonda translates the stanza thus: ‘In case if distress, at an impassable bad road, or when one, after having been con- fined, goes away somewhere, or in running away, or when one CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 338 VEDIC TANTRISM has been caught by robbers, one must mutter this (sakta viz.).’ This is far from satisfactory. 141. After having omitted [the verse which begins with] Ami- vahah containing [the word] Viva [i.e. RV.7.55.1], one should employ the rest [i.e. RV.7.55.2-8], but Saunaka holds the views that one should mutter the entire hymn. (a) The text has manyeta for manyate. Grammatical accuracy has probably been sacrificed to the exegencies of the metre. 142-143. After having fasted for three days, a twice-born person who is restrained should. cook an oblation of rice with milk and offer a full hundred oblations with clarified butter in honour of Tryambaka Mahadeva with the verse beginning with Tryambakam [RV.7.59.12]. After having performed this [rite] on full and new- moon days [upto] a hundred, he will live happily for hundred years. Matrstinu: triratramiti dvayam | “yam trayadhva idam” [RV. 7.59] iti dvadasarcam tatramtya rg(rk)* khailikya | *tryamba- kam yajamahety esa tam adhi? te | triratroposyetadi | parvakale paurnamasyam amdavasyayam ca raudram pàyasam carum Srapa- yitva'naya rca ahutisatam juhuyat | parvanam Satam yavat | tato’bdasatam sukham sa jivatiti || 144. After having taken a bath, a person desirous of living a long life should, with the verse beginning with Taccaksuh [RV. 7.66.16], worship the sun when it rises and when it is in the meri- dian (madhyaga). The end of the Varga is here marked by 27 in Ba Ta. 145. A person who is piously-disposed and pure should wor- ship [Usas] with the six hymns beginning with Vyusa [RV.7.75-80], -after having got up at the latter part of the night and having cupped the hands reverentially (krtafjali)— Matrsünu: “vyusa à vo divija rtena” [RV.1.75] ityastarcam suk- tam | “udu jyotir amrtam visvajanyam” [९7.76] iti Sapatarcam suktam | “upo ruruce yuvatir na yoga" [RV.1.71] iti salrcara suk- tam | “prati ketavah prathamà adr$ran” [RV.1.18] “yyusa ayah | pathyajananam” [RV.7.79] iti pamcarce sükte | “prati stomebhir 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 339 usasam vasistha [RV.1.80] iti trcam siiktam etani sat suktany adhikrtyedam ucyate | ratrya aparakale ya ityadi Slokadvayam pathitam prapnoti | ya etai [h]* sadbhih suktaih upasthanam karoti sa hiranyadi prapnuyat || 146. [then] he will obtain manifold wealth [consisting of] gold etc., kine, horses, men, corn, women, clothes, goats and sheep.* (a) All the mss. have the corrupt reading ajavikan. Dr. Meyer emends it to ajavikam which is grammatically correct. See Panini 2.4.18. 147. A person imprisoned is released after having muttered [the verse beginning with] Dhruvdsu tvasu ksitisu [RV.7.88.7]. One should mutter this [verse] while standing: [then] one becomes freed from fetters. Matrsiinu: dhruvüsu tvetyevamadi | anaya bamdhapasebhyah pramucyate iti tasmad etam diva ratrau ca japed iti || eS 148. Having fasted, [whoever] stands motionless® for a day and night in this manner can have his iron fetters burst and likewise the wooden shackles. (a) The text has vicesfitah= ni$cestali, hence Dr. Meyer's con- jecture: vivestita is unnecessary. ‘149. A person who is restrained should always attend upon the goddesses Earth [with the verse] beginning with Syona [RV. 1.22.15] and should also recite this [verse] on that occasion: [then] he is released from the Bhiimipasa.* (a) The exact meaning of the term is uncertain. The end of the Varga is here marked by 28 in Ba Ta. 150. Whatever sin one commits in deed, thought [and] speech, one is released [from that], after having muttered the verse begin- ning with Yat kifícedam varuna [RV.7.89.5]. Prof. Gonda translates the first hemistich thus: ‘whatever crime one performs with deed, mind or voice’! 151. And this® expiation is laid down in case of illicit inter- course with a forbidden woman other than a teacher's wife [and] one is released from this sin. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 340 VEDIC TANTRISM (a) Prof. Gonda possibly takes the term efat to mean rcam or how else can we understand his translation of the first hemistich: ‘And this is (also) enjoined as an expiation in case of illicit sexual intercourse’? 152. One should mutter [the following verse] in case of sexual intercourse With a Sagotrà-woman after fasting for twelve days and in case of cohabitation with a friend’s wife after fasting for half-a-month. Matrsünu: dvadasaheti | etad api “yat kimcedam" (RV.7.89.5] ityasyaiva prayascittavidhanam iti || Matrsiinu failed to under- stand the force of etesu karamasu in the next stanza. 153. In [all] these performances, one should mutter these [verses]: Idam apah pravahata [RV.1.23.22-24]; Yat kificedam [RV.7.89.5] after having immersed in water. Matrsünu: idameti | “idam apah pravahata [RV.1.23.22-24] iti irco" yat kircedam varunetiyam rk eta$ catasra rca udake pra- visya japet tatah sarvasmat papat pramucyata iti || Prof. Gonda refers only to RV.1.23.22 and 7.89.5 and hence his remark ‘These (stanzas): plural in the text.’ 154. With obeisance to Indra and Visnu a person desiring power (bhuti) for himself should daily offer [oblations of] clari- fied butter with the two hymns [beginning with] Parah [RV.7.99- 100]. - Mātrsūnu: imdravisnviti | “paro mātrayā tanya vrdhāna” [RV. 7.99] “nū marto dayate sanisyann [RV.7.100] iti saptarce siikte adhikrtyedanr ucyate indravisnu namaskrtyetyadi // The end of the Varga is here marked by 29 in Ba Ta. 155. [A person] who is piously-disposed, pure and facing the east, should worship the sun with the two hymns [beginning with] Tisra [RV.7.101-102] after having immersed in water upto the mouth. Matrsiinu: asyadaghneti | “tisro vacah pravada jyotir agra” [RV.7.101] iti salrcam suktam | “parjanyaya Pragayata” [RV. 7.102] iti trcam suktam ityete adhikr? te | isyadaghnd (asyada- 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION : 341 ghnam)* vigahyambha ityadi | mukhamütram udakam avatirya tato’nena siiktadvayena adityopasthanam kuryad iti || 156. [The above pair of hymns] should diligently be muttered by a fasting person desiring rain: [then] he will obtain much rain after a lapse of five days. (a) japtavyam scil. süktadvayam, but Prof. Gonda supplies ‘it’. 157. Whoever is either held® or accused wrongly by enemies should daily offer [oblations of] clarified butter [into the fire], after having fasted for a period of three days— (a) Prof. Gonda renders ‘wronged’. 158. and should mutter this hymn beginning with Indra-soma [RV.7.104] at least a hundred times and should give something to Brabmanas at the end: [then] he slays all [his] enemies. "- Matrsünu: ya eta [c]* chatakrtvo japati sa $atrün nikrmtatiti || 159. One whose observance is disturbed out of infatuation, or [when] a Brahmana comes into contact with Vratyas, should offer [oblations of] clarified butter [into the fire with the verse] begin- ning with Tyam agne vratapà [RV.8.11]. The end of the Varga is here marked by 30 in Ba Ta. 160. One should behold the sun while muttering this [hymn] beginning with Pra samrajam [RV.8.16] and should daily worship [the sun] when it rises, after having taken a bath. Matrsünu: prasamrajam iti tvam tadityarhdi (tvetadityadi)* | adityam pasyati tatsuktam japet || 161. He who has been accused or with whomsoever he dis- putes, he will quickly overcome? the dispute after having won over his enemies with their followers. (a) pardjayet, Par. for Atm. Both the text and the commentary on this stanza are corrupt. 162. One should resort to Vayu and Bhaskara [with the verse] beginning with Samagnir agnibhih [RV.8.18.9]: [then] one is re- leased from a great difficulty. After having praised Agni at first— CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 342 VEDIC TANTRISM Mátrsünu: Samagnir iti | ...anayd rcagnim prathamata|h]* stutvà tato bhaskaram süryam tato mahalo duhkhat pramucyata iti [| 163. with [the hymn] consisting of four verses beginning with Nahi [RV.8.30], and worships Agni for two months, after getting up early in the morning and havingtaken a bath, protects himself from danger: The translation follows Matrsiinu’s commentary: nahiti yas catuskenetyadi | anena rkcatustayena pravarddhvau (pratar dvauy* masau japtenatmanam mahato bhayat trayati || 164. Having muttered this tristich beginning with Ayat [RV. 8.34.16-18] having taken a bath and adored Puramdara, one obtains [all] objects of desire conceivable? after having honoured Vasurocis. (a) Prof. Gonda's rendering : ‘wishes sprung from one’s mind’ is too literal. 165-166. The first three hymns [i.e. RV.1.1-3] and the five [hymns] beginning with Agre brhan [RV. 10.1-5], likewise the last six hymns [i.e. RV.10.186-191] and [the hymn] beginning with Agnim nara [RV.7.1] and the chapter (Adhyaya)* beginning with Pra krtani [RV. 8.32-45]—these one should recite before the meals: [then] one obtains all objects of desire and one gets rid of all sins. (a) Rvidh., mainly, follows the division of RV. into Mandalas and Süktas, but here as well as in St. 172 below the Adhyaya- division is clearly referred to. Dr. Meyer is wrong in stating that Rvidh ignores Astaka-division (vide Rvidh. Praefatio p- xi). The end of the Varga is here marked by 31 in Ba Ta. 167. The highest accomplishment of an object belongs to him [who] regularly mutters this spell 1.6. Brahman of the great sages amongst men in the forenoon before his meal. Mátrsünu: prag bhojaneti | asyaiva siktasyayam japa iti |] 168. A strict observant of a vow (suvrata) on becoming pure should daily mutter the hymn of Asvins which consists of twenty- CCO. In Public Domain. JangamwadisMath Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 343 four verses and which begins with Agnina [RV.8.35] in the morn- ing after having adored the Nasatyas: (a) Matrsiinu glosses it by sukarmd, Sobhandusthanaratah. 169-170. [then] he obtains the highest power, possession and energy. Whoever offers [oblations of] ghee into the fire verse by verse with the hymn beginning with Samidha [RV.8.44] lives a hundred years after having attained unequalled success. [Having praised] Vajrin® with the hymn which consists of fortytwo verses and which begins with A gha [RV.8.45]— (a) Vajrinam scil. stutvà. Neither Dr. Meyers conjecture: vajrinah nor Prof. Gonda's translation of it, give a good sense. 171. one vanquishes many rivals after having obtained the friendship of Mahendra. One must eat after having enquired of mutterer, [for] there may be? [something worthwhile asking for] according to the rules (vidhantah).» (a) The text has ‘trasti=atra bhavet scil. kificit prstavyam. Dr. Meyer conjectures: *nnàni. (b) Prof. Gonda conjectures: *vidhànatali. The second hemi- stich is corrupt though general sense is not doubtful. Possi- bly the second hemistich as well as the first hemistich of the next stanza belong rather to the Varga 31 above than to this. The end of the Varga is here marked by 32 in Ba. Ta. 172. Therefore this chapter [i.e. RV.8.32-45] which relates to the forenoon is declared to be destructive of sins.* One gains health after having muttered [the hymn of] Vasa [i.e. RV.8.46) and? the [one] beginning with Mahi [RV.8.47]. (a) Dr. Meyer reads: ripunasanah for ripranaSanah. Mss. often confuse the sub-script r-sign and u-sign. Here, of course, it is riprandSanah. Cp. St.166d: mucyate sarya kilbisaih and Mátrsünu: Vasam iti | “tva@vatah puruvaso" [RV. 8.46] iti trayastrimsadrcam saktam vasam ucyate | tatha “mahi vo mahatam ava” [RV.8.47] ity astadaSarcam siiktam tadadhi® te |. vaéam mahi[ti]* ca japtvetyadi | etat suktam(ete sukte)* püpanasanam(papanasane)* Grogyakaranam (Grogyakarane)* ceti |] 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 344 VEDIC TANTRISM . (b) The particle ca, disturbs the metre, but if it is transposed to the end of the pada (so Bo 1) for the sake of metre, then we are left with one hymn only i.e. RV.8.47. 173. Having muttered the final verses (i.e. RV.8.47.14-18) which are destructive of evil dreams in the morning, one is released from sins. With the two verses beginning with Sam no bhava [RV. 8.48.4-5], a person who is piously disposed and pure, after having eaten the food— Matrsiinu: duhsyapneti nigadam | * 174-175. [should] touch his heart with the hand: [then] he will . live long, healthy and happy. Having established fire on a clean spot in that direction from whence he comprehends danger, a person who is firm of purpose should with the six verses begin- ning with Yata [RV.8.61.13-18] offer clarified butter which is sanctified® after having adored Indra and presented sandalwood paste [to him]. (a) Sanctification is usually done by waiving a lighted darbha grass over the clarified butter. - 176. [And] in addition he should present an oblation of rice boiled in milk (payasa), or a beverage obtained from churniug (dadhimantha) or cakes. Having fasted for one day and night [and] offered the sesamum-seeds or ghee— The end of the Varga is here marked by 33 in Ba Ta. 177. [into the fire] with [the hymn] beginning with Uttva man- dantu [RV.8.64], a person who has taken a bath destroys his enemies. À person who is restrained in speech and piously dis- posed should, when imprisoned or shut up [in a cell], mutter— Prof. Gonda regards the first hemistich as an independent unit, but it is constructionally connected with the second hemistich of the preceding stanza. 178. [the hymn] which has Adityas as its deity and which begins with Tyannu [RV.8.67]: [then] he is immediately released from bondage. A person who is restrained and pure should regu- larly mutter the [strophe in] Pragatba [-metre] beginning with Yad dyava [RV.8.70.5-6]: CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 345 Mátrsünu's commentary on the second hemistich runs as follows: yad dyàveti | “yo raja carsaninam" [RV.8.70] iti pai- cadasarcar. süktarn tatrayarh pragathah pathyate | “yad dyava , indra te Satam [RV.8.70.5-6] iti tad" te | yad dyava iti pragatham ityadi | anena japtena siddhim atulàm prüpya sarvan kaman avapnotiti || 179. [then] he attains all objects of desire, after having gained unequalled fame. [Whoever] having adored Agni with the hymn beginning with Tvari no agne [R V.8.71] offers ghee [into the fire]— (a) Prof. Gonda renders: ‘Having sacrificed with the sükta "thou us, Agni", and having honoured the fire with ghee’. 180. gains possession through Agni, [he being] protected from all sides by splendour. One should continually ask Purarhdara for wealth with hymn [beginning with] 4 tū [RV.8.81]: Mitrsiinu’s commentary on the second hemistich runs as follows: “द tū na imdra kgumaritam" [RV.8.81] iti astarcam siiktam tad? te | à tit siiktenetyadi | hastau sarnhatau krtvanena sükteneridram dhanam yácet || 181. [then] Vrtrahan gives (yacchati) wealth to him who holds the best fuel-stick in hand (prasamitpani). A person who is res- trained should continually mutter the hymn beginning with Kanya var [RV.8.91]: (a) Dr. Meyer finds a tmesis, pra...yacchati! See his Rvidh. Praefactio p.x. 'The end of the Varga is here marked by 34 in Ba Ta. 182. [then] he causes [a woman] who suffers from skin-disease and hairless to be freed from that [disease]. Having praised Puramdara with the [verse] begiuning with Yadadya kacca [RV.8.93.4] at day-break— Mátrsünu's commentary on the first hemistich runs as follows: tvag iti | anenadhastanena suktena japtena tyagdoats pramucyata iti [| 183. he removes sin (ripra)* [by] invoking or he subjugates the World. He who is a strict observant of a vow, worships the god- 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 346 VEDIC TANTRISM dess Gauri [i.e. Vak]> with the distich beginning with Yad vak [RV.8.100.10-11], after entreating® [her]— (a) Prof. Gonda renders ‘enemy’. Same trouble ripra:ripu! (b) Sary.viii.100: upantye vàcyau i.e. *penult-distich is addressed to Vàk'. Gauri is a synonym of Vak (Nigh.1.11). (c) The text has etya. Dr. Meyer emends it to eva. 184. his mouth will not utter any unrefined speech. After seeing the sun one should worship it whilst muttering the two verses beginning with Ban maharh [RV.8.101.11-12]: 185. [then] one is not tainted by untruth even if one [intends] to speak untruth. On a full moon [day] one should betake* one- self to the moon-light with the [verse] beginning Jyam ya [RV.8.101-13]— (a) Matrsiinu glosses anusevayat by nisevate. 186. whilst gazing at the moon without winking: [then] one becomes possessed of lustre and sight. [A person] who has taken bath [should] mutter the [verse] beginning with Praja ha [RV. 8.101.14]: [then] he will have no rebirth. Prof. Gonda translates the first hemistich thus: ‘(then) one will become ‘moon-looking’ (like the moon or lovely to.the sight), not winking (watchful), vigorous, in the possession of sight (intelligence)'! 187. Gently touching a cow one [should] mutter the [verse] beginning with Mata [RV.8.101.15]: [then] one obtains kine. One obtains [gracious] speech by muttering the [verse] beginning Vocovidam [RV.8.101.16]. Matrsünu's commentary on the first hemistich runs as follows: mateti gamiti | “praja ha tisro atyayam iyur" [RV.8.101.14] ityasya eva uparitand rk “mata rudranam duhita vasunam [RV. 8.101.15] iti tam? te | mateti gam upasprsyetyadi | yo gayam (gam)* upasprSya japati tasya bahvyo gavo bhavatiti (bhavan- titi)* || 188. [On becoming] pure after taking a bath, one having [a bunch of] Darbha (sapavitra)® [and a] gold [-piece inhand] should CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION -347 mutter this excellent ninth Mandala which relates to the Purifying Soma. (a) Prof. Gonda renders: ‘Strainer’. The end of the Varga is here marked by 35 in Ba Ta and further these mss. repeat that last pada of the adhyaya in accordance with the usage of Vedic works. 000. In Public Domain. Jangamwadi Math Collection, Varanasi . Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS ADHYAYA III 1. A twice-born person should mutter the Gayatri-verses which relate to the purifying Soma and which begin with Svadisthaya [RV.9.1-67]. He should mutter the verses dealing with the Puri- fying Soma [which are] the holy among the holies. The translation follows the Màtrsünu's commentary: Svádist- hayeti | caturdasottaram SuktaSatam pàvamanamaridalam “Sva- disthaya madisthayarabhya (madisthayetyarabhya)*” yat te rüja|f]* chrtam havir [RV. 9.1-114] ityevam amtam tasya sam- astasya samanyamadhyayanam uktam adhunà saptasastinam pavamanasitktanam visesato vidhanam ucyate | tad adhikrtyedam arabhyate svadisthayeti gayatrir ityadi | Svadisthayetyevam adya rcah pavamanir ityeva[r]" samjnaka gayatrichamdastha japan dvijo nityarh pavitranam sarvesam api pavitrataram tad yat _pavamanir rco'tastaj japed iti sambarmidhah || Prof. Gonda renders pavitranam pavitram by ‘the pre-eminent means of purification’. 2. Immersing in waters, a piously disposed person is released from all sins. Recitation® of these [verses] is [considered to be] meritorious, likewise recollection and retention [of them] in memory. (a) Matrsünu glosses kirtanam by pathah. 3. And having known [them] properly one attains the abode of Brahma. But among those that are declared [i.e. Recitation, Recollection and Retention in memory] whatever is subsequent is effective [than the preceding]. Prof. Gonda renders the second hemistich thus: ‘And these above mentioned (stanzas are characterised by) any extremely excellent (property):’. The learned Professor has, evidently, missed the point. 4. By recitation one becomes pure by recollection one remem- bers what is the Highest and by retention in memory, १ person 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 349 who is pure-minded arid who has subdued all organs of sense attains the oneness with Brahma. : Matrsinu: etesam gunavadyad|yad]* uttaram iti uktam ca vise- sata sadhikurvann aha | Kirtandat tu- ya iti || 5. And after having known [them] one attains the abode of Brahmi. In the worship of gods, one must have [these verses] recited in the presence of Brahmanas enjoying the feast. (a) Matrsiinu glosses devatakrtye by devakarya, but Prof. Gonda renders ‘to the image of the god (?)’. The end of the Varga is marked here by 1 in Ba Ta. 6. And that [recitation] pleases the godhead and causes the rite to ‘prosper. [These purifying verses], when recited ‘in the Pitrya® [rite] by a person who is piously disposed, gladens the manes. (a) Mātrsūnu glosses pitreye by pitrkarmani. T. A person, even if he has committed very great sins and has imbibed [drinks] that ought not to be drunk and so on, be- comes pure in three days after having muttered the [hymn] Tara- tsamandiya [RV.9.58] while immersing in water. (a) The text has prapiya, a form which violates Panini 6.4.69. 8-9. And [whatever] offered to the manes becomes everlasting and exceedingly delightful. The cows which yield all objects desire wait upon him who, being pure in mind and having the ॥ organs of sense under control, recites the verses relating to the Purifying Soma. Long life, Strength, renown, wealth, progeny, fame, health—b (a) Prof. Gonda renders ‘and (by doing so) an undecaying, excellent sweet drink will be given to the ancestors’. Prof. Gonda makes a mistake by connecting this hemistich with the preceding stanza i.e. St.7, but it is intimately connected with St. 6, though St.7 a late intruder, intervenes. (b) Constructionally, this hemistich is joined to the next which ` contains the main verb. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 350 VEDIC TANTRISM 10. unequalled and unfailing merits of Veda study—[these] a person who is pure obtains. A person who is incapable [of recit- ing these verses relating to the Purifying Soma] but who is diligent should mutter the thirty verses of Vaikhanasas* [RV.9.66]— (a) Regarding Vaikhinasas, see Sadgurusisya’s commentary on. Sarv.ix.66. 11. and [those] which are proclaimed by the Seven Sages [RV. 9.67.1-21] and [those] of Pavitra [RV.9.67.22-32] which are subse- quent [to them]—these sixty-two verses beginning with Pavasva [RV.9.66-67] are proclaimed by the excellent sages— The end of the Varga is marked here by 2 in Ba Ta. 12. for the destruction of all sins, for purification and for aus- piciousness. In this? [work, the first] sixty-seven hymns beginning Svadisthaya [RV.9.1-67] are treated [so far]. (a) The text has iha which is rendered by Prof. Gonda as “With this (exposition)’. 13. [The verses] relating to Purifying Soma comprise six hund- red and ten verses and one will overcome the violent fear of death by muttering and by offering [with these verses]— This verse is identical with verse 19 of RV.Khiii.10. See RV. (VSM), Vol.IV, 947. 14. and will undoubtedly obtain complete release from disease. Accepting [gifts] that ought not to be accepted® and eating for- bidden food— (a) This prohibition applies only to the gifts given by a prohi- bited person and not to the gifts themselves. 15. one becomes pure in three days after having muttered the- [hymn] Tarat samandiya [RV.9.58} while immersing in water. The [hymn] relating to Purifying Soma which is subsequent (i.e. RY.Kh.iii.10]P is destructive of infirmities (rapas). (a) The ritual use of T: aratsamandiya-hymn, coming as it does CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 351 after the employment of RV.9.67, appears to be an after- thought if we regard the traditional order of stanzas in the text of Rvidh as perfect. On an earlier occasion I had poin- ted out that St.7 which also concerns with the Taratsa- mandiya-hymn interrupts the connection between St.6 and St.8ab. A re-arrangement of stanzas 7-15 seems necessary. According to this new arrangement, St.7 will have hemis- tiches 8ab and 7ab; St.8, hemistiches 7cd and 1400; St.9, hemistiches 15ab and 8cd; St. 15, hemistiches 14ab and 1500; and the intervening stanzas have to be renumbered accordingly. (b) The text probably refers to the Khila hymn which comes after RV.9.67 in the Kashmir Khila collection. For details see note under the next stanza. 16. Restraining the breath, one should meditate on gods, manes, and sages and in the end offer [oblations of] clarified butter after fasting and adoring Agni and Soma. This stanza as well as the first hemistich of the next stanza are strongly reminiscent of verse 16 of RV.Ki.iii.10. Vide RV (VSM), Vol.IV, p.947. See also St. 13 above. We may possibly be correct in assuming that Rvidh is aware of the Khila-text of Pàvamàna-hymn. 17. And one should worship Sarasvati with [offering of] milk, water, honey and ghee. One on becoming pure after taking a bath [should] mutter the hymn [beginning with] Pavitram te [RV. 9.83]: The end of the Varga is here marked by 3 in Ba Ta. 18. [then] one attains a favourite refuge [in the next world] and acquires prosperity here. At the time of death one should always mutter the hymns beginning with Nananam [RV.9.112-114]. Mátrsünu: gatiti sarddham | eta[c]* chucir bhitva yo nityam Japati tasyamtakale ista Sobhand gatir bhavati | iha loke mahati ca vrddhir bhavatiti | nananam iti || After St. 18ab, Dr. Meyer’s text has two additional hemistiches which are found in the 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 352 VEDIC TANTRISM text of his ms. C. But they are found in the margin of his ms. B and in Secunda manu of his ms. A. ~ 19-20. And one attains the highest abode and immortality after having muttered [them]. A twice-born person who is restrained should always employ [the hymn] beginning with Apo hi stha [RV.10.9] at the time of bathing (snanartham).* But a person who is desirous of purity and who is steadfast should mutter [it] thrice and [being] very intent he should recite [it] thrice while immersing in water. (a) I have followed Matrstinu who explains it by sndnakale. 21-22. A Brahmana-slayer covering himself with a bark-cloth and having a skull and foot of a bedstead [in each hand] should go about declaring his deed for twelve years [and] should men- tally recollect this [hymn] beginning with Apo hi stha [RV.10.9] without pronouncing but after the fifth year he should mutter [it] by thousands (salasra$as).® (a) Prof. Gonda renders it ‘a thousand times.’ 23. And there should always be an additional muttering of three thousand times daily, and when the twelfth year is complete a Brahmana-slayer is freed [from his guilt]. , _ The end of the Varga is here marked by 4 in Ba Ta. _ 24. The Brahmanas after assembling together should address him who has observed the vow thus: “If there be anything left undone, [thou], speaking falsely will sins again— (a) Though most of the mss. read: patet and only Ba: patéh, I have chosen the latter reading, as it is impossible to cons- true the former, and moreover the former appears to be an early corruption due to anticipation helped by the con- fusion between the upadhmüniya-sign which optionally re- places the visarga before labial surds and the letter ¢. It can be illustrated thus: पतेः पुनः पते - पुनः पतेत्युन: ॥ 25. Thou, speaking untruth, wilt kill ten later [generations of 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 353 your family] and ten preceding [ones]". [Then] he must say: “Om bhoh"* and after being thus allowed by the Brahmanas he on becoming pure should mutter [the aforesaid hymn], (a) The expression ori bhoh is a sign of assent on the part of the accused who readily admits that he has fully carried out the expiatory rite. 26. and he should prepare a sthālīpāka for the vow-fulfilling Agni and thus he is released from guilt and he regains® the Savitri [i.e. the well-known verse addressed to Savitr, RV.3.62.10]. (a) The idea seems to be that a Brahmana-slayer loses his Savitri and that he can regain it only after performing an expiatory-rite. Prof. Gonda, however, renders the second hemistich thus: ‘And in this way he gets rid of sin, when he has resorted to the Savitri’! 27. After having killed the powerful sage Tvastra, Sakra [be- came] formerly a Brihmana-slayers [and] Sindhudvipa freed him [from that guilt] after sprinkling him with these [verses]. (a) The term brahmahá is applied to Sakra i.e. Indra because Tvastra is said to have been well-versed in the Vedas. 28. After having stolen the possessions of a Brahmana, and the property of a preceptor, one is released [from sin] within six years after muttering these [verses] according to the [aforesaid] precept. . The end of the Varga is here marked by 5 in Ba Ta. 29. A Brahmana-slayer who is also a drinker of sura? [should] invariably mutter these [verses] .according to the [aforesaid] practice: [then] he is released [from sin] like a Bráhmana-slayer: (a) i.e. spiritous liquor extracted from rice, to drink which is considered a heinous crime. (b) Prof. Gonda renders niyamena ‘under fixed restrictions’. 30. Having raised [one’s fist or stick] in a fit of anger towards a Brahmana, one should mutter these [verses] after overthrowing him and should fast for three days after his defeat and for one day after assailing him. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 354 VEDIC TANTRISM Matrsünu: brahmaneti | upapatakasambamdham api prasamga (2) evoktam tad api pathita siddham eva | rusa krodha ucyate tad vasad vastumustya (?) || 31. One who has caused [a Brahmana’s] blood to flow should fast for three days after pacifying him and should mutter these [verses]. Mátrsünu: Sonitam iti | etad api pathitasiddham eva || 32. Getting up always in the morning one should sprinkle one- self [with water, for this is] an expiation for the unintentional sin committed at night. The manuscript consulted by me contract the word pdapasya avijiidtasya in the text to papasyavijfiatasya and insert a particle to make up the deficiency of metre. I have preferred the read- ing with hiatus. Same is the case with the next stanza (See Critical Notes p. 269). 33. One should sprinkle oneself [with water] along with these [verses] regularly in the evening [for this is] an expiation for the unintentional sin committed during day-time. The end of the Varga is here marked by 6 in Ba Ta. 34. A Brahmana should wait upon king Yama with the hymn [addressed to him]? and one should prepare a sthdlipaka dedicated to Yama as the deity during the bright and dark fort- nights. (a) ie. RV.10.14 which is otherwise known as Yamasükta. See Yaj.3.2. The mss. consulted by me read Yamasiiktena, but I prefer to follow Dr. Meyer, whose text reads yamam suktena because none of the Dharmagastras seem to pres- cribe this hymn for the purpose of waiting upon a king. We can also supply adhastanena to süktena. 35. And on the eighth and fourteenth [lunar days] he should worship Yama with an offering and in this case he should employ the hymn beginning with Pareyivamsam [RV.10.14]: Matrsiinu: astamyam ca caturdasyam ca'nenaiva suktena ya- mam pijayed iti || 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS —.— TRANSLATION 355 36. [then] he will never die before [the full] duration of life. Yama is pleased with him and he gives a [good] recollection,® when the end is near (ante). (a) Prof. Gonda renders ‘memory’ and adds ‘viz. of past births’. 37. Exclaiming (iti): *Dharmaràjàya svaha”, he should offer oblation at the end of [each] formula and should regularly per- form the rite on the full moon day [of the month] of Vaigakha. Maátrsünu's commentary on this stanza is full of lacuna. 38. Whoever offers water mixed with sesamum to Yama and his followers after taking a bath on the two solstices and on the full and new moon days will have no fear from them. Matrsiinu: ayaneti | Kaiscid anyair rsih pathayate sa ca pathe siddha eveti || || Possibly the commentary, as it is, is misplaced and the latter part of it may belong to the next stanza. In such a case, rsih may possibly be a variant reading for dvijah. 39. Regularly eating at the Nakta [-time] and sparing in diet for one full year, a twice-born person should resort to Mrtyu by muttering [the hymn beginning with] Param mrtyo [RV.10.18]: The end of the Varga is here marked by 7 in Ba Ta. 40. [then] Mrtyu does not take away that person who is pos- sessed of sons and offspring before the [full] duration of life. Subsisting on fruits and sparing in diet a person can conquer death within three years (tribhih varsaih)è (a) Prof. Gonda renders ‘in (after) three years’. See, however, Panini 2.3.6. 41. At the sixth [meal-] time [i.e. in the evening of the third day] one must eat fruit or even a [bulbous] root, pass the time standing [during the day] and sitting [during the night], and re- main in water during cold season. Prof. Gonda renders the second hemistich thus: ‘one must alternatively stand, sit down and move on; one must dwell in cool water’! CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 356 VEDIC TANTRISM 42. During summer, one must expose oneself to the heat of five fires, [have] the clouds as the only shelter? during rainy season [and being] thus diligent one conquers death and is released from diseases. (a) Prof. Gonda renders ‘one must live under the open sky (exposing oneself) to rain’. 43. With the [verse] beginning with Udirsva [RV.10.18.8], a brother-in-law should prohibit the wife of [his] issueless brother,* for the sake of progeny, from ascending [the funeral pyre] when [her] husband is dead. (a) The text has bhratur bharyam aputrasya, an example of loose construction. 44. And smearing himself with ghee and controlling his speech, he [i.e. brother-in-law] should at the proper time after menses beget one son, but on no account a second [one]. Mátrsünu introduces commentary with the words: adhuna niyoga ucyate || 45. One should mentally recollect the ten-syllabled [formula] beginning with Bhadram na [RV.10.20.1] for sake of pacification and regularly mutter [it] on becoming pure: [then] one attains mental ease. Matrsünu: dasaksaram tu Samtyartham ityadi | ida dasa- ksaram padam atmanah Samtyartham nityam anusmaret | nityeva (nityam eva) Sucir bhütvà japet tato manasam sukhar prapnoti || The end of the Varga is here marked by 8 in Ba Ta. 46. [While] muttering this [formula] by thousands,® a person should subsist on fruit for one month, drink water only for [the next] one month [and] subsist on air for [another] one month. (a) Prof. Gonda renders ‘a thousand times’. 47. To such a person, all objects of desire longed for are ful- 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 357 filled by [mere] wish, [and] he sees heavenly host, the Gandharvas, the Siddhàs and the Caranas. Prof. Gonda renders the first hemistich thus: ‘only in thought. (Then) all the wishes he strives after are fulfilled to him:’ 48. He vanishes from this world, moves through the atmos- phere, sees and hears from afar like Brahma. Prof. Gonda renders this stanza thus: ‘He disappears (i.e. becomes able to disappear at will) he becomes (able to depart) from this world through the atmosphere. He sees from afar and he hears from afar like one who stands in the highest place (i.e. like a supreme deity)’. 49. When a mortal fear presents [itself] in a sandy desert, a person who is restrained should mutter the [hymn] beginning with Pra devatra [RV.10.30]: [then] he quickly finds water. Mátrsünu: pradevatreti niyata ityadi | marudhanvà nama niruko (nirudako)* desa ucyate | tatraitat süktam japati yah ksipram apo labhyante (?) nirudake’ pi desa iti || 50. One must have the three dice of Vibhitaka [-nut] scented with fragrances, and cover them with flowers after placing them in a terrace. The end of the Varga is here marked by 9 in Ba Ta. 51. Bringing the feet together and remaining in an upright position during that night one should mentally mutter the verse in praise of dice, viz. that beginning with Pra vepa ma[RV.10.34.1] at night, (a) cp. Sary. (x.34): pra vepah salina maujavan "क kso’ kga- krsipra$amsa ca’ksakitavanimda ca || 52. and when [the night] has passed away (vyustayam) and the sun has arisen, he should mutter [this verse] even while proceed- ing to the place of gambling and regularly muttering this [verse] only, he wins [and he] is not vanquished by others. (a) Mātrsūnu supplies ratrau. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi A Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 358 VEDIC TANTRISM 53. Touching the head of that person? whom one wishes to vanquish, whilst muttering the rest of the hymn, one vanquishes others [and one] is not vanquished by anyone. (a) Mátrsünu supplies dyi#takaram. 54. One should mutter the two [hymns] beginning with Abu- dhram [RV.10.35] and Usdsanakta [RV.10.36] at the blessing cere- mony [and] constantly [mutter the hymn] beginning with Namo mitrasya varunasya caksase [RV.10.37] The second hemistich is tagged on to the first one without any apparent purpose. 55. Of this [latter hymn, i.e. RV.10.37] there [is,] one verse which comes last (uttama) ;० with that [verse], with which one is freed from sins, one should regularly offer clarified butter: [then] one is released from sins. (a) i.e. RV.10.37.12, but Matrsünu takes RV.10.36.14 as the verse intended to be employed in the above rite. Prof. Gonda renders uttama ‘best’, though he refers to the same verse like me. The end of the Varga is here marked by 10 in Ba Ta. 56. A person endowed with religious faith? should mutter the hymn beginning with Divaspari [RV.10.45]: [then that person] who is desirous of religious faith and who is steadfast wins reli- gious faith everywhere. (a) Matrsiinu explains sraddha by abhilasah and further on gives astikyam as one of its characteristics. 57. He who is perplexed? in an impenetrable path should mutter [the hymn] beginning with Mā pra gama [RY.10.57]: [then] be fares well on his way and obtains highest pleasure (a) The word midhah occurs in AGS.3.7.9: Sampiisan viduseti nastam adhijigamisan mulho (v.1. müdho)va || Dr. Meyer reads samüdhah but suggests sarhmiidhah, a reading which is found in some of the mss. consulted by Prof. Gonda. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS | TRANSLATION 359 58. [whilst muttering the hymn] beginning with Yat te yamam [RV.10.58] one should, after bathing, touch the head of some dear friend regarding whom one might think thus: “[He is] diminish- ing in vital power". Mátrsünu: ksindyur iti manyetetyadi | yam kamcit suhrdam abhistam atikrsam vyadhigrhitam drstva ksindyur asāv ityevam manye [ta]* janiyat | tasya'nena süktena snatva $ucir bhitva Sirasi sprset tato sau dirghayur bhavatiti || 59. One should mutter [this hymn] a thousand times for five days: [then] he will obtain [a prolonged] life [and further] along with the [recital of] Sindhudvipa’s hymn [RV.10.9] one should anoint him with ghee. Mátrsünu has the following comment to make regarding this stanza: adhastan mirdhabhimarsanam uktam iha tu japam ucyate [| 60. [While] reclining on a couch one should mutter this for- mula% [and] then one should touch one’s sons, wife, any other amiable person and oneself. (a) Possibly the text has in view RV.10.59.4. Cf. Sary (X.59): caturthyam somam ca’stuvan mrtyor apagamanaya. But Matrsiinu refers to the earlier hymn. The end of the Varga is here marked by 11 in Ba Ta. 61. One should regularly employ this jivavrtti® after anointing all apertures of one’s body with ghee: [then] one becomes happy and free from fever. (a) Possibly here also the text has in view RV.10.60.7-12. Cp. Sarv (X.60): parabhih subandhor jivam ahvayan. Matrsünu also refers to the same verses quoting a few words jivatave na mrtyave’. The word jivdvriti occurs in BD vii.85. 62. The formula beginning with Idam ittha [RV.10.61.1] is declared as one which bestows a thousand. [Subsisting on] sacri- 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 360 VEDIC TANTRISM ficial food for half a month, one must drink milk for a half a month. Matrsünu: idam icheti (ittheti)* caturah | “idamitthé raudram giirtayaca” [RV.10.61.1] iti saptavimsatyrcam siiktam | tatra- dyamycam adhikrtyedam ucyate | idam ittheti marhtro’ yam ityadi | ayam prathamamamtrah sahasrasani [ri}*tyanava sarı- jiid bhanyate savanir nama danam tad anena praküram anena mamitrena labhyata iti || 63. After fasting for another fortnight, one should offer [obla- tions of] ghee into the fire, after setting on fire the fuel-sticks of Udumbara-wood? on a consecrated ground in a forest. (a) Udumbara (Ficus glomerata) is used for ritual purposes of varied kinds. See, however AV.Par.26.5.1c: udumbarasya vittarthi. 64. All [sacrificial utensils like] the sruk, the sruva, and the camasa should be of Udumbara-wood, and one gets one's object of desire after offering a thousand oblations. (a) The sruk is a large ladle meant for offering, whereas the sruya is a small one which is used for dipping. See Kane, HDS, Vol.II, pp.984-85. 65. The rite [is]? indeed infallible and one will surely experience success [for] this [rite], even though half [done]- and aimless, gives the desired fruit to him. (a) Scil. bhavati cp. above ii.72c: amogham karma bhavati. (b) Scil. Krtam. But Prof. Gonda connects ardham with pha- lasya and renders ‘the half of the fruit’! The end of the Varga is here marked by 12 in Ba Ta. 66. While facing the sun one desiring food should offer [obla- tions of] ghee on a cross-road and one desiring wealth should feed a thousand Brahmanas. Prof. Gonda renders the second hemistich thus: ‘let (the man) who wishes wealth feed brahmans a thousand times’. 67. One desiring cattle should mutter [it] in the cow-pen? or. even offer [oblations in that place] after fasting according to the 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 361 precept: then that person who is restrained obtains a thousand heads of cattle. (a) gosthe, placed as it is between japet and juhuyat, construes with both. See below iv.105c: juhuyad gosthamadhye tu. ‘68-69. One must prepare a triple amulet made of iron, copper and gold and pour over it the residue of a thousand burnt fuel- sticks, One, on becoming pure, should wear it on the head or on tne hand after the pouring of a thousand [oblations]: then one will have a thousand followers. Matrsiinu: tatas tam manim Sarirastham dharayet || 70. For a Snàtaka, [the hyma beginning with] Paravatah [RV. 10.63] is prescribed at the blessing ceremony and one who is desirous of heaven and who is regular in one’s observances should regularly mutter it. Matrsiinu: parāvatah svastyayanam ityadi | etat suktam japyam snatalka]*sya vihitam grhasthasya ca svargakamasyeti || The end of the Varga is here marked by 13 in Ba Ta. 71. One should regularly mutter [the hymn in] praise of know- ledge beginning with Brhaspati prathamam [RV.10.71]: [then] one becomes a possessor of knowledge [and] beauty [and] obtains everlasting fortune. Matrsiinu: brhaspate prathamam ityadi | jfianaprasamsartham idam süktam taj jfianartham $rikamas ca japet | tatas ca jfíanavan bhavati | anamtam ca $riyam prapnotiti || 72. Whilst muttering this [verse] beginning with Vayah suparna [RV.10.71.2], a twice-born person must subsist on milk [alone] in order to destroy misfortune, [and] he will surely obtain fortune [also] Matrsiinu: alaksmi nasanartham ityadi | payobhakso “‘vayah suparnà [RV.10.71.2] ityetam japan alaksmir nāśayate Sriyam ca labhata iti || 73. Whoever considers himself (atmanam) [as if] covered with mental darkness or engrossed in the self (atmani) with misfortune is freed after muttering this [verse]. Matrsünu: tamaseti | asriripena tamasa ya atmanam pravrtam CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 362 A VEDIC TANTRISM manyeta so'pyetàm eva rcar japet [| Prof. Gonda, however, renders this stanza thus: ‘But he who, being wrapped in mental darkness, regards his person to be in the Self, is, even, if he is subject to ill-luck, freed (from it) by muttering this (stanza)’. 74. Getting up in the morning one should wipe off one’s eyes ` always with this [verse: then] one becomes a possessor of good sight [and] beauty and wards off misfortune. Matrsünu: ahar ahasca pratar utthaya anayà rca aksini sarı- marjayed iti | tata§ ca caksusman śrīmāmś ca bhavati || 75. A twice-born person who is steadfast attains the eternal [abode of] Brahma by muttering the [verse] beginning with Na tam vidatha [RV.10.82.7] after leaving aside all stains. Mátrsünu's commentary on this stanza is not found and in its stead we find a long quotation from Brhadrgvidhdna. Since it has nothing to do either with the preceding stanzas or with the succeeding ones, I presume it to be misplaced. 16. With this [verse] whoever offers water mixed with sesamum to Yama and his followers after taking a bath on the full and new moon days will have no fear from them. This stanza is practically same as the one occurred earlier (111.38). 77. ‘One should always mutter the two [hymns] which are destructive of enemies [and] which begin with Yas te manyo [RV. 10.83-84] and wear an iron amulet over which [the residue of] an oblation of ghee has been poured along with the [muttering of the] two [hymns]. The end of the Varga is here marked by 14 in Ba Ta. 78. On the fourteenth (lunar day] one should with the same two [hymns] offer an iron pin into a fire kindled with Khadira- fuel: [then] one wards off one's rivals. : Matrsünu: juhuyad iti | etāļbhyãļ*m eva suktabhyam catur- dasyam lohamayam kilamayam juhuyat | kathambhiite’ gnāv ityucyate | khadiredhmasamiddhe khadiredhmaprajvalite tatah sapatnan pratibadhata ityetayor api mani Samkoh phalam iti || 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 363 79. The propitiatory [hymn of] Hrdya [RV.Kh.iii.15] is mysteri- ous, pure [and] wonderful like the highest Brahman for there is nothing beyond this. This is the first of the two khilas which in the Kashmir Khila collection comes after RV.10.84. Matrsiinu is not aware of this Khila and Prof. Gonda is silent here. See, however, iii.109 below. 80. Fasting for twelve days whilst muttering [the hymn of] this Rsi [i.e. Hrdya] always, a piously disposed person should be absorbed in mind by that (tanmanah) after approaching water [i.e. for bathing] thrice a day. Prof. Gonda renders the first hemistich thus: *Having fasted for twelve days and muttering always (the süktas of) this rsi”. Evidently he takes ‘the süktas' to be RV.10.83-84! 81. [After having] settled on a pure spot® at the end of twelve days : one should make an image of a man, made of sand on the ground. (a) Prof. Gonda renders ‘on a pure spot and concentrated’, but the phrase has occurred earlier. See i.54 above. 82. After having trodden upon the heart-region® of that [image], one should mutter [the hymn of this] Rsi:- [then] one will ex- perience [this] rite as infallible when a day and a night have passed. (a) The text has hrdayadesam. Prof. Gonda renders (the spot of) the heart’. Brackets are unnecessary. (b) Prof. Gonda renders ‘should mutter (the Süktas of) the tsi’. Evidently RV.10.83-84! The end of the Varga is here marked by 15 in Ba Ta. 83-84. One can win over a rich Vaisya within three days, a Ksatriya within four days, a king within five days, the best among the twice-born within six days and an ascetic after seven days and one can control him as well. Or else, one should always stand [and] mutter this [hymn] after fasting and bathing. Matrsiinu: tryaheneti | pürvoktena vidhina pratikrtim padena- vastabhyaitat süktadvayam japaniyam | tata iyata kalena jayate jitam vasamtam vasibhutam bhunaktiti Slokarthah | Matysinu 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 364 VEDIC TANTRISM paraphrased bhufijita by bhunkati. Prof. Gonda renders ‘one will use (this person’s) services’. 85. Whoever wishes to have for himself [a person under sub- jection] should avoid a low [one]. One should pour the powder of bilvas, over which the residue of a thousand oblations has been poured— ; Mátrsünu: Sesam spastam || 86-87. into the well in order to bring him under control: [then] he will quickly bring that person [under his control]. One should employ this [hymn of] Hrdya? on one's own mother, sons, father and on brothers and friends. In the case of parents (guru)- one should honour them highly [when employing it] but (tu) in the case of friends [one should employ it] after embracing them and in the case of one’s son after kissing his head. (a) Prof. Gonda explains it as ‘a Vedic mantra used to effect the subjection of a rival or enemy’! (b) Neither Meyer’s conjecture (gudam for gurum) nor Prof. Gonda’s rendering: ‘one shall (a lump of) sugar on the head’ gives a good sense. The end of the Varga is here marked by 16 in Ba Ta. 88-89.» one should employ this [hymn of] Hrdya for the sake of pacification and ease. When the propitiatory rite has failed, one should, after setting on fire the image of sand on the way, offer [oblations] into the fire with ghee if [he is] a Brahmana, but with mustard-oil in the case of a Ksatriya as well as of a Vaisya. (a) Máàtrsünu: Ardyety arddham | asamiti sarddharm | yadi pürvoktena vidhinà samvananam na siddhyeta | sadhyasya gachato yatra tu pradese padam sthadpitam dr$yate tasya pamsu masya-curnasya godhumacü |rna]*sya ca madhye pra- ksipya mardayitva pratikrtim putralakam (puttalikam)* kuryat tam (tam)* ghrtenabhyajya juhuyat ghrtenaiva saha pratyamgam kha [m]“dayitya (yadi)* brahmanah sadhyah | yadi ksatriyo vaisyo va sadhyah tatah sarsapena tailenainam avajuhuyat (d)* iti || (b) The construction is disturbed, the genitives in the second hemistich does not agree with the conjunction yadi. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 365 90. Or one should place an iron image into the fire and on becoming pure and absorbed in mind by that, offer [oblations over it when one considers it ablaze. Matrsiinu: dyast [ti]* sarddham | praksipet tam sadhyarn manasi krtvà! müko'yam anenabhiprayena ca tatah siiktena ghrtam Juhuyat || 91-92. one should strike [the image] with ferocious mind and getting angry should offer ghee [into the fire]. In whatever manner the glittering image is sacrificed into the fire [by] a Brah- mana (vipra), in like manner that person comes under his control. One should make an unusual sacrificial altar out of cemetery- burnt sands. (a) Matrsiinu: tasyopari yadi tu kruddha [h] sadhakas tatas tu tam pratighatayet | mitrayet (?) | yatheti | yatha ca pra [ti]* krtis tapyate tatha sadhyo vasyo bhavatiti | Smasanetyard- dham || (b) Construction requires that we should read here viprena instead of viprah. Could it be sa viprah ‘that twice-born person’? See, however, St.104cd below. The end of the Varga is here marked by 17 in Ba Ta. 93-95. One should place the metallic image into [the fire] kind- led with the Vaibhitaka-wood. When it is midnight, one having a fierce appearance with hair dishevelled, sitting on three stakes and desiring the death [of one’s rival] should prepare a seat, full of arrow-heads [kept] invertedly in that place and offer the mus- tard-oil with salt: [then] one will reduce [him] to subjection in no time. Or one should go on exorcising [one’s rival] with spells in this manner and offer one’s blood: Matrsiinu: baibhiti sarddhadvayam | athava yam prakarah | yasmin pratikrti-homo kartum ichatitad@ tasmin pradeSe śmaśā- nabhumidagdhamrttikam Gniya tam cüurnayitva taih pamsubhir vedim krtvà tasya veder daksinapathe’ gnim vidadhyat tatah Saramayena barhisa stad (tad)* abhimukham staranam kuryat tato vaibhitakhedhmah parivayas (paricaya$)* ca kartavyah | tatra vaibhitakedhme prakalpitedhme lohamaya (lohamayim) CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 366 n VEDIC TANTRISM pratikrtim nidadhyat tato’ rddharütravelayàm | ugradarsanah kruddhah san kruddhariipah sarsapatailam lavananvitam eta- bhyam sitktabhyam juhuyat sadyamarane apsu | tatah sadhyo vaSyo bhavati | athaveti | evam vabhicaram kuryat sadhyam dhyayann àtmasonitam abhyam siiktabhyam juhuyat tato vasar nayati rajanam ksipram janapadam puram iti || 96. [then] one quickly brings under subjection a king, a country [and] a town. The rite for prosperity which was declared by the self-restrained [Rsi] Hrdya should also be performed.® (a) Prof. Gonda renders the second hemistich thus: ‘A rite for (the attainment of’ prosperity (as) taught by the hrdyam, must also be performed by (a person) who controls his soul and spirit’. Obviously, Prof. Gonda connect syatat- manā with kartavyam. 97. A Brahmana must not perform [any rite] connected with murder against a sinless [person]. One should prepare a pap with the milk of a cow having a calf of the same colour [as the cow]. Matrsiinu’s commentary on the second hemistich runs as follows: atha gayam pustikarmocyate | sariipavatsaya [go]"$ caiva payasa südhyec carum // The third pada of this stanza is Major Ionic. The simplest way to restore it would be reading: goś ca sarüpavatsayah. Possibly the author wanted goh to be as near as possible to payasa. The end of the Varga is here marked by 18 in Ba Ta. 98. One must cause the first-born calf to drink [that] over which the residue of a thousand oblations has been poured: [then] that calf will have a thousand companions and be free from diseases. (a) The text has rogair vivarjitah instead of a compound (ro- gavi’). 99. Likewise, one must cause the cows to drink: [they] also become free from fevers (vigatajvara)- and one must regularly feed [one’s] sons and other amiable and good people: (a) Prof. Gonda renders ‘free from diseases’. - 100. [then] they become healthy, affectionate and free from 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 367 fevers. If one longs for a woman: [then the following rite] makes her highly propitious.? (a) Prof. Gonda renders the second hemistich thus: ‘If one puts one's mind upon a woman: (this is) a mighty mean to win her’. 101. A person who is an expert (kuSala) should by means of fire soften the fine particles of rice grain unhusked with nails, over which the residue of a thousand oblations has been poured: (a) Prof. Gonda renders ‘Being in good condition’! 102. With that [substance] one must prepare an image after visualising that woman in one’s mind and offer, member by member, that [image] anointed with mustard-oil. The end of the Varga is marked here by 19 in Ba Ta. 103. One must tear off the feet first exclaiming (iti): phat and then put them into the fire, then the shanks, the knees, the thighs and then the head, Matrstinu: pada iti | strivasikaranam ucyate | strinam nakha- cirnair (0) atusikrtanam (nistusi krtanam?) tamdulanarh ciirnam karayitva tato gnim prajvalyabhyam sitktabhyam ajyahutisa- hasram juhuyat | tasmin cürne sampatam kria (krtva)* ciirnam usnodakenagnina [vd] svedayet | nipunah kartā tatas tena cit- tena sadhyam striyarù manasa dhydya (dhyatva* or could it be adhyàya?) pratikrtim kuryat tam ca sarsapatailenabhyakta pada (pada)* prabhrty avayavandm (avayavan)* khamdayitva *nena suktadvayena juhuyat | phat svühety amtatah krtva hrdayam tu Khamdayitva” tmahrdaye niveśya tato juhuyat | sa stri vasya bhavatiti [| 104. and after cutting off the heart-region [of that image], one must place it on one's heart. A Brahmana, after muttering [the hymn of] this Rsi [Hrdya], obtains that woman under [his] control.? (a) The translation implies a change of construction in the fourth pada, though the sense is obvious. Prof. Gonda how- ever, renders ‘a brahman (must) mutter (the text of) this TSi: (thus) that woman comes into (his) power’. Evidently, 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 368 VEDIC TANTRISM: Prof. Gonda regards adhi in adhigacchati as pleonastic and takes japant — japet. 105. The best among the twice-born must not direct [this rite] towards married [women], nor towards faithful [women], nor to- wards [women having] a virtuous and religious character. Mátrsünu: naitat pariti | yasu strisvetad vastkaranam prayojyrir tad api Slokokta iti || 106. Rather (kamam) whoever acts towards low-caste married women should first reduce her husband to subjection and after- wards that woman. Matrsiinu: kamam iti | striyam etad vasikaranam na prayokta- vyam ityetad ayuktam | pürvam asyah patim gunikuryàt vasi küryat | pascàt striyam iti | etac ca sarhvananarh kuryat(d) “yo ‘nyastrigami ata evoktam hinavarnastri (hinavarnasu)* yas cared iti || Prof. Gonda renders the second hemistich thus: ‘Should first submit her (sic!) husband and afterwards he should place: (the image of) that woman (on the fire)’. 107.2 One should preserve the [remains of] milk-porridge after taking it in and vomitting it immediately and that powder [pre- pared out of milk-porridge], when given to a low-caste woman (krsnajaya), is declared to be propitious. (a) Mátrsünu: bhuktveti | bhuktvà và payasam samyag iti | vasikaranasya prakarümtaram ucyate | payasam bhuktvà tatah chardih kuryat tatas tatra ye tamdila|s] tan uddha- payitvà pesayitva ciirnam karayet | tam (tac)* ciirnam hina- jatiyayai dadyad abhyam suktabhyam abhimamtraitastribhis (2) tatah sa vasibhavatiti || Matrsünu reads samyak for sadyah. (b) Prof. Gonda renders ‘a wicked wife (?). The end of the Varga is here marked by 20 in Ba Ta. i 108. In a like manner one should charm an odd number of fruits of a Mahavrksa and spare [those forming] half, after eating oneself the pairs among them. Matrsünu: etat prakaramtaram [a]vasisyate | mahavrkso yatas CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION ` 369 tan vaudumbaradbibhayani (?) visamasamkhyakani abhyam siik- tabhyam anumamtrayet tatah samkhyakany arddhani Sositani krtva sadhyani tato vasyo bhavati || 109. And one should give them [to him] whom one wishes to bring under control, whilst muttering [the hymn of this] Rsi [Hrdya]. It is declared to be propitious when given to a friend who has turned out to be an enemy. Prof. Gonda has appended a long note on Ardyasiiktam with- out being aware of the fact that the viniyoga of the Hrdyasükta actually began with the St.79. 110. As every single (ekaikam)* [Mantra] from the Hrdyasükta is congruous (abhiriipam)- [with the rite] hence anybody can per- form congruous rites according to his wish. (a) Prof. Gonda connecting ekaikam abhiriipam with preced- ing stanza, renders this stanza thus: ‘must be performed and further the mantra (s) to be used to the effect the sub- jection of an enemy (hrdyam) and so on. If anybody per- forms suitable rites according to his wish," 111. The wise men know the sacred precept [concerning the hymn] of Parākadāsa [RV.Kh.iii.16 and that] declared by Hrdya, and it is propitious for women and it is likewise laid down for men also. The Ardyasükta which is treated so far in the first of the two hymns inserted after RV.10.84, the second one being the hymn attributed to Parakadasa which is spelled as Paragadasa by khilanukramani. 112. But [the texts designated as] dvesyam [is laid down] for kinsmen and one should always mutter [it] in the battle. One must have a pin made of Khadira-wood and one must fix it in the heart [of] (a) I follow Mátrsünu who refers to some khila hymns which are designated as diisyam, dvesyam and jayyam (see under the next stanza. The end of the Varga is here marked by 21 in Ba Ta. 000. In Public Domain. Jangamwadi Math Collection, Varanasi | | | Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 370 VEDIC TANTRISM 113. an image prepared previously out of sand or husks and arrange a [mock] battle [with it] after charming an arrow. Matrsünu: Krtveti | diisyam dvesyam jayyam ityetani khilasukta- (?) | tad yatha parakasya dasyasya vaniva (?) strinam nicapuru- sanam ca hrdyasuktena karma kartavyam | dvesa suktam anu- Jjfatanam karma kartavyam || japa (jayya?) siiktena tu sam- grame Satrundm karma kartavyam iti || 114. one must consider this [hymn] as destructive of enemies and invincible when employed against Parakadàsa's enemies? [and it] is declared to be dear to the heart [and] propitious. (a) Prof. Gonda renders 'parákadàsa (by name), aiming at enemies’, 115. One obtains success after mentally pondering over these two hymns. A father must relate the evolutionary [hymn] of Sürya [i.e. RV.10.85] to [his] daughter: 2 Matrsiinu: siiryayai bhavavrttam tvityadi | etat süktam süryà- yam (süryayal)* bhavavrttam ucyate | tat pita vivahakale kanya- kam sravayet | tatah Sobhanam patim labhata iti || 116. [then] she conformably obtains a suitable husband by that [rite].^ Touching her navel a girl must constantly mutter [the verse] beginning with Imam [RV.10.85.45] (a) Prof. Gonda renders ‘by that she obtains a worthy and similar husband’. 117. [And] the husband must likewise mutter it: [then] both of them [will be] long-lived. A brother or a father must sprinkle the girl whilst [muttering] congruous [mantras]: The end of the Varga is here marked by 22 in Ba Ta. 118. [then] she will have ten sons and she will not be separated® from her husband. One should constantly mutter [the verse] ewe beginning with Samrajfi [RV.10.85.46] after touching the head [of one’s] girl: (a) Mátrsünu paraphrases viyujyate by viyogo na jayate. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 371 119. [then] she is honoured by her parents-in-law and also by her husband’s brothers and sisters. One should employ the hymn which is a dialogue conducted by Indrani. [RV.10.86]at the sprink- ling ceremony. (a) Dr. Meyer reads indranyah krtasamvadam for indranyakrta®, an anomalous compound, which is found in all mss. 120. [The hymn] which consists of nine excellent sections® and which bestows a happy union with husband and sons.P [In a place] endowed with heaps of aquatic flowers and surrounded with speckled water-jars— (a) Possibly the text has in view RV.10.85 which consists of nine Vargas. Prof. Gonda renders ‘concerned with the nine chiefs of a class’. Dr. Meyer regards it as an astronomical term, see Rvidh. Praefatio, p.xviii. (b) The first hemistich, as it is, is rather misplaced. Its proper place would be after St. 115ab. above. 121. a sacrifice should be performed there, for Soma, the Gandharvas, and Vahni, also for Bhaga, the Apsarases, and also for the Lord of Yaksas, (a) Somagandharvavahninam...apsarasam, genitive for dative. 122. for Indrani, for the wives of gods, as well as for Rati and Pradyumna. With [jar-]full of river water [and] of five products of a cow (samàvrta)e (a) lit. ‘covered with the five products of a cow’. The end of the Varga is here marked by 23 in Ba Ta. 123-124. One must cause a girl to bathe while she stands on a place in the south, after offering [oblations] into the fire. Having. poured the residue into the decoction of Priyangu, Vata and [Pun] nàga, rubbed over with [Nàga-] kesara and filled with all- herbs, one [should] at the end of the hymn [i.e. RV.10.85] con- secrate [it] with the nine [verses] beginning with Vi hi[RV.10.86- 1-9]. Prof. Gonda's rendering of Sts.122-24 is as follows: *to In- . drani, the Wives of the gods and to Rati and Pradyumna. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 372 VEDIC TANTRISM After having offered in the fire (oblations] which are richly furnished with the water of a river and which are filled up with the five products of the cow, one must cause a girl to bathe while she is on a spot in the South, after having poured over (her) _ hair, which (first) has been rubbed over with a decoction of priyangus, Indian fig-trees and nagas,— with leavings (refuse matter) and filled it up with all kinds of medicinal herbs. After having charmed it at the end of the sükta with the nine (stan- zas beginning with) “away, indeed’, 125. [and] sprinkle, [her] who had fasted, with [jar-]full of water kept overnight (stheya): [then] those bodily marks which are husband-killing are allayed by this [rite]. The translation implies the obvious emendation tanvah (for tanvyah). Cp. Matrsiinu: strinam tisras tanya [h] patighna [h] pathya [nlte |I 126. [She] whom one finds to be cohabiting [with others? Vipravrajini]* must be sprinkled [with waters] to the accompani- ment of the Ahanasya [-Verses RV.Kh.v.22 and further] one must select the distich beginning with Na Sesa [RV.10.86.16-17.]» (a) I have adopted the reading conjectured by Dr. Meyer. (b) The second hemistich, as it is, is rather misplaced. Its proper place would be after St.119cd. 127.» This [hymn i.e. RV.10.86] is prescribed by some [teach- ers], for men, in a rite for regaining virility (pauruse karmani). One should mutter the [hymn] beginning with Raksohanam vaji- nam [RV.10.87], . (a) upetyarddham | ayam ity adhatah (adhastanah)* snanavidhi [h]* paramrsyate | upadisto” yam ekesam acaryanam matena pumsake pauruse karmani pramada [da]*v iti || (b) Prof. Gonda renders ‘in connection with the manly act’! The end of the Varga is here marked by 24 in Ba Ta. . 128. and constantly worship Agni, after kindling it, with this hymn and offer oblations of clarified butter: [then] repels evil demons (Raksas) with that [rite], Matrstinu: agnim iti | *raksohanam vajinam à jigharmi” [RV. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 373 10.87] iti pamcavim$aty ream suktam tad? te | raksohanam vajinam ity etad api süktam nityajapyam ghatanartham rak- sasam | agnir prajvalya tenopasthanam kartavyam | anenaiva- Jyahuti [r]* juhuydt tato raksamsi pratibamdhata (pratibadhata)* iti [| 129. [for] the pacificatory rite regarding this demon-destroying hymn is.declared to be the highest. One should employ the. Havispantiya-hymn [RV.10.88] in case of— Matrsiinu: etad iti | nigadavyakhyatam etad iti || 130. sins [arising out of] forbidden food and recite the Havis- pàntiya- [hymn] for (hi) this [hymn] is sacred as well as excellent, and should perpetually be meditated upon.® (a) Prof. Gonda renders the second hemistich thus: ‘one shall perpetually meditate on this eminent means of purification’. 131. A restrained person gazing at the sun should recite [this hymn] for six months: [then] he sees the way leading to the gods in the orb of the sun, Matrsiinu: àdityam iksyate (iksate)* sanmüsam yavat sa aditya- mamdale devayanam pasyati || 132. and the knowledge of the Highest self (Vaisvanari Vidya)* which abides in his body becomes manifest. One gets rid of all sins after reciting the Havispantiya [-hymn]. (a) see Chandogyopanisat, 5.11-24, and Sankara’s comments thereon. Cp. the fourth pada of this stanza with Ch.Up. 5.24.3: Sarve papmanah pradüyante. 133. One should mutter the hymn destructive of enemies, which is [the most] sanctified among sanctified [texts]? mystic, purifying and wonderful and which begins with Indram stava [RV.10.89]. (a) Prof. Gonda renders ‘the most excellent means of puri- fication’. The end of the Varga is here marked by 25 in Ba Ta. 134. On an auspicious day, the twelfth lunar day, during the CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 374 VEDIC TANTRISM bright fortnight, under an auspicious asterism [and planetary] position, one should prepare a rice-mess dedicated to Visnu for the sake of a person desiring a son. Mátrsünu: Suklapakse Subhe varetyadi pathitasiddham | carviti yo’ dhastac carur uktas tam purusasiiktena Srapayed ityayam asyarthah || 135. There must be a fast for the married couple on the ele- venth lunar day at the temple. After properly adoring Janardana with the sixteen verses.® (a) Constructionally this hemistich is joined to the next, which contains the main verb. 136. One desiring a son must boil the rice-mess [accompanied] by the Purusasükta [RV.10.90]: [then] he will soon obtain a son who is devoted to Visnu (Vaisnava)? and who is fit for lineage. (a) Regarding vaisnava in the above sense, see Panini 4.3.95. 137. One should offer rice-mess together with (samyak) milk for twelve twelfth [lunar days]. Whoever is able to perform [upto] a thousand [oblations] will attain the highest abode of Visnu. Matrsiinu: dvadaseti | dvadasividhanokto dvadasa ityucyate / tam dyadasyam [(dvadasyam)] payasa carum: kuryat | yavat sahasram cariindrh piirnam syat tato? nusthana (3) visnulokam gachatiti slokarthah || 138. Offering [oblations] into the fire, according to the rule, together with (samyak) the sixteen verses, a wise-person should after joining the palms of hands pronounce the praise with those [verses]. The end of the Varga is here marked by 26 in Ba Ta. 139-141. KeSava® is declared [to be the name of Visnu] in [the month of] Margasirsa; Narayana, in [the month of] Pausa; but Madhava, in the month of Magha: likewise Govinda in [the month of] Phalguna ; and likewise Visnu in [the month of] Caitra; Madhu- sadana in [the month of] Vaisakha; one must know [the name to be] Trivikrama in [the month of] Jyestha; [but] they know [the name to be] Vamana in [the month of] Asadha ; [further] one must CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 375 know [the name to be] Sridhara, in the month of Sravana; then HrsikeSa in the next one [i.e. Bhàdrapada]; but Padmanabha in [the month of] Asvina; and Damodara in [the month of] Karttika. (a) Prof. Gonda supplies ‘(He shall praise)’ before Kesava. 142. These twelve names, Rsi Rsyasrnga has proclaimed. One should adore [Visnu] with the [aforesaid] names of months: [then] one will acquire all objects of desire. Dr. Meyer regards Rsya$rüga as the author of Vargas 26-28. See his Preface to Rvidh. p.V. 143. One will beget a long-lived son possessing fame and intelligence, rich, prolific in progeny, religious and virtuous. Identical with Manu 3.263 (except for the transposition of dharmikam and sattvikam). The end of the Varga is here marked by 27 in Ba Ta. 144. Offering fuel-sticks of ASvattha-wood, one should again offer [oblations of clarified butter] into the fire and [perform] the worship of Agni, after meditating and adoring Madhusüdana. Matrsiinu: Samiddheti (Samidheti)* | asmiii carau juhuyad asvatthih samiddah kartavyah (?) tas caivam agtottaraprabhrti hotavyah | hutvà cagnir (cagner)* upasthanam kartavyyam nàrà- yanam manasa dhyayan || 145. A person who is controlled in speech and who is pure should then perform a sacrifice consisting of burnt-offering, verse by verse with the hymn and offer [oblations of] clarified butter, as above, at the beginning and end. Matrsünu: havir iti | upasthanad anamtaram havir homam kuryat | anenaiva pratyrcam vagyatah Sucir iti visesanena homa- namtaram àjyam juhuyat havik Sesar ca prasayet purvavad iti || 146. Saluting Lord Narayana and eating the residue of burnt- offerings, a woman who has received blessings should cohabit at night [with her husband]. Mátrsünu: havik Sesam iti | putrakamanam strinam havik Sesam prāśayet | ayam visesah || CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 376 VEDIC TANTRISM 147. But after performing this rite, the satiation of the Brah- manas should be brought about: [then it] withholds a second female [issue] till [a woman] ceases to conceive. (a) Prof. Gonda renders the second hemistich thus: ‘As long as she is not with child, a second wife shall retreat’! 148. She who is childless or whose children are deceased or who gives birth to a female issue, will soon bring forth a son because Rsyasrnga has declared [it]. The end of the Varga is here marked by 28 in Ba Ta. 149. I shall [now] declare [the precept concerning] the worship of Visnu whose glories are boundless, after performing which all the sages will attain the highest beatitude. Matrsiinu: adhund arcanavidhir ucyate | tatra@ yam gramthah | arcanam sampravaksyamiti || 150. In water, in fire, in the heart, in the sun, in the altar (sthandila)* and in idols—in these, the worship of Hari has rightly been declared by sages. (8) A sthandila is the raised mound, four fingers high, which is used as the altar for the Grhya ceremonies. 151. For the ritualists, the god is in the fire; for theintellectuals [it is] in the heaven; for the dull-witted ones, [it is] in idols; but for the yogins Hari [is present] in the heart. Cf. Apsu deya manusyanam divi deya manisinam | kasthalost- hesu mirkhanam yuktasyatmani devatà || Satatapa quoted in Ahnikaprakasa, p.382. 152. Water is His abode: therefore Hari [is] always [present] init. By reason of His omnipresence, [He is present] in the altar for those whose thoughts are fixed in the supreme soul. (a) Cp. Manu 1.10: apo nara iti prokta apo vai narasünavah | tà yadasyayanam purvam tena nárayanah smrtah || 153. The whole universe consistingof movable and immovable [things] is adored by him? who offers flowers or water with the Purusasükta. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 377 (a) Prof. Gonda omits ‘by him’ in his rendering. 154. The deity of this hymn which is [mostly] in Anustubh [-metre] and which ends with the Tristubh [-metre] is the Purusa, who is the originator of the universe and the rsi is declared to be Narayana. The end of the Varga is here marked by 29 in Ba Ta. 155-156. Attentively listen, O Lord Narayana, the long-armed one! I will expound the Purusasiiktavidhana with regard to the worship, the fire-rite, the rule [s] concerning the muttering, and the hymn of praise possessing the nature of true existence. A person who is pure in mind [should] face the east after bathing according to the aforesaid rule. Matrsinu: nārāyaņeti | ayam nardyanasya sambodhanartha- Slokah || 157-160. One should direct the first [verse] towards the left [hand]; the second, towards the right hand; the third, towards the left foot; and one should direct the fourth towards the right [foot]; the fifth, towards the left knee and one should direct the sixth towards the right [knee]; the seventh, towards the left hip; and the eighth, towards the right hip, the ninth, towards the interior of the navel; and one should direct the tenth towards the heart; the eleventh, towards the throat-region; the twelfth, to- wards the left arm; the thirteenth, towards the right [arm]; the fourteenth, towards the mouth; the fifteenth, towards the eyes” and one should direct the sixteenth towards the crown of the head. The end of the Varga is here marked by 30 in Ba Ta. 161. Performing in this manner the Nyàsa-precept [on oneself], [one should] perform the nyasa on the deity in such a way accord- ing to the rule, just as [it was done] on the body and commence the [regular] worship afterwards. Mátrsünu: evam iti | pürvam rgbhih prayena strilimganirdésah krtà [a]*dhuna mamtrabhiprayena pumllimganirdesan krtvā yani vastüni kartavyani tani darsayati yathakramam || After the above stanza, ms Ba has four additional stanzas in its text, CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 378 VEDIC TANTRISM whereas the Berlin mss have them in the margin. Dr. Meyer has put these stanzas within brackets in his constituted text, but I have relegated them to the critical apparatus. 162-166. one should invoke Purusottama by means of the first verse [i.e. RV. 10.90.1] and give a seat by means of the second [.6. RV 10.90.2] and water for washing the feet by means of the third [i.e. RV.10.90.3] arghya should be offered by means of the fourth [i.e. RV.10.90.4] [and] water meant for sipping (acamaniyaka) by means of the fifth [i.e. RV.10.90.5]. One should perform the ablution (sndna) by means of the sixth (i.e. RV. 10.90.6] [and give] cloth by means of the seventh [i.e. RV.10.90.7]. The sacred thread (Yajüopavita) should be offered by means of the eighth [i.e. RV.10.90.8], sandal wood paste (Anulepana)® by means of the ninth [i.e. RV.10.90.9] flower by means of the tenth [i.e. RV.10.90.10] and incense by means of the eleventh [i.e. RV. 10.90.11]. One should offer a lighted lamp by means of the twelfth [i.e. RV.10.90.12] food offering (nivedana) by means of the thirteenth [i.e. RV.10.90.13], salutation by means of the four- teenth [i.e. RV.10.90.14], [and] circumambulation by means of the fifteenth [i.e. RV.10.90.15]. At [the time of] ablution, [offering of] a cloth, and food offering, one should [invariably] offer water meant for sipping [to the deity]. One should according to one’s ability offer the sacrificial fee (daksina) by means of the sixteenth [i.e. RV.10.90.16]. (a) Same as gandha see above ii.23, 71, passim. (b) nivedana is used in the sense of naivedya. The end of the Varga is here marked by 31 in Ba Ta. 167. A steadfast person should mutter [the hymn] after per- forming a circumambulation and make an offering of the hymn [recital] to Him after muttering it according to his ability.2 (a) Prof. Gonda renders the second hemistich thus: ‘Having muttered the sükta according to one’s ability one shall present (the sacrificial gifts) to him’. 168. On the right side of the deity one must prepare a kunda or an altar by means of the first [verse]? and sprinkling [of it] by means of the second [verse]. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 379 (a) Prof. Gonda supplies ‘(turn)’. 169. One should deposit the fires by means of the third [verse], the act of kindling by means of the fourth [verse], the heating of clarified butter as well as the cooking of rice-mess by means of the fifth [verse]. (a) Prof. Gonda renders *one shall add fuel to the fire’! 170. One should [mentally] design a lotus [-shaped] seat [for the deity] in the midst of fire and meditate thereon the chief god among gods whose spendour is equalto the destructive fire at the end of the world. Matrsiinu: adhunà sannam ream viniyoga [h]* kramenocyate | devasyetyadi sarddhatrayam || 171. Then sandal wood paste, flower, incense, lighted lamp and food-offering [should be offered], after requesting [the principal deity, i.e. Visnu] and then one should in due order perform [the following] by means of [the verse] beginning with the seventh onwards. Matrsiinu: anviti dvayam | tatah saptami prabhrtibhir yatha- kramam dasa samidho juhuyat || 172. One should offer so much of fuel-sticks as are previously (piirvam)® sprinkled [with clarified butter and] then one should alternatively offer ghee and food-offering again and again. (a) Prof. Gonda connects pürvam with juhuyat. 173. Offering [oblations] in this manner and then requesting [Agni] in due order, one should utter [the following] hymn of praise. Mātrsūnu: yathakramam eva | evan yathakramam | sa ca ājyarı caru [rr] hutya | paryuksya tato’ gnirn ksamapayet | ksamapya tatah | agner iti sarddhakam | tato’gnisannidhau stotram pathet || The end of the Varga is indicated by 32 in Ba Ta. 174. [May] thou excell [jitam] O Lotus-eyed one! Salutation 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 380 | NE VEDIC TANTRISM to thee, O all-creator! Salutation to thee, O Hrsike$a;, primaeval Supreme Spirit! (a) Dr. Meyer has chosen the corrupt reading yatam which is found in his ms. B, but his mss. AC as well as mss. DEF (consulted by Prof. Gonda) have uniformly jitam. Prof. Gonda, however, sticks to the former reading and renders _ “(It has been) offered’.. 175. [Thou art] the Presiding deity common to [both] gods and demons? and I always take refuge in thy pair of feet. (a) Prof. Gonda renders the first hemistich thus: *Universal and common Supreme deity of gods and danavas’. 176. Thou, [being] one, art the creator and annihilator of the world as well as the unmanifest and the consentor [though] enveloped by the illusion of the [three] gunas.® (a) They are sattva, rajas and tamas. 177. The wise, on attaining the refuge in thee along, cross over the awful and endless (anantam) ocean of existence which is a [veritable] receptacle of afflictions (klesabhajanam). (a) Prof. Gonda connects anantam with klesabhajanam. 178. [Even though ther is] no colour, nor form, nor weapons, nor abode for thee, still thou appearest in human form to thy devotees (bhaktanam)* (a) Observe the use of genitive with root prakas. 179. [There is] nothing invisible to thee [though] thou art not visible to anyone and nothing impossible to thee [though] thou are not amenable to anyone else. The end of the Varga is here marked by 33 in Ba Ta. 180. [Thou art] the prime cause for the necessary results [i.e. created beings], the highest object of speech among the words, the highest attainment for the Yogins and they declare thy abode as the highest. Prof. Gonda renders the first hemistich thus: ‘Of the occu- 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 8 TRANSLATION 281 pations (works) the first cause, of the words the highest which is to be expressed’! 181. I am afraid of this formidable existence (Sarnsara), O chief among the gods! Protect me, O Lotus-eyed one!, [for] I do not know [thy] highest abode. Matrsiinu: Karyetyadi sat | etad api stotram pathitasiddham Japyam eveti || 182-185. Thou pervadest, O Acyuta!, in all periods and in all directions [and even] in [my] body. A great fear is (in store] for me even in my future lives since there is no refuge] other than thy lotus-like feet. After gaining this discernment and acquiring this abode, let this not fail me, O Lord! even in my next life [for this] wish of mine, who am born in misfortune, belongs to Thee. I shall always remain contented with that much provided it [dis- cernment or abode] does not get lost [for] I exclusively pine indeed for the twain feet of Visnu in all [future] lives. , The end of the Varga is here marked by 34 in Ba Ta. 186. The hymn of the Purusa [in praise] of Hari is conducive to heaven and wealth and productive of fame [for] this is [in it- self] the sacred knowledge of the soul and the highest knowledge of Yoga. Mátrsünu: asyaiva sitktasya prasamsa stutiparah Sloko’yam || 187. One should subsist on fruits for one month: [then] one sees one’s self in the Self. One should fast after eating fruits and subsist on water for one month, Matrsiinu: adhund@ syaiva süktasya japakarane kartu...maha / phalahara iti trayam Il 188-189. A. steadfast person should perpetually remain ina forest whilst muttering the [hymn] of this Rsi always, and bathe thrice in water at the time of three ablutions. One should conti- nually worship the sun with this hymn and direct one's thoughts towards [the hymn of] this Rsi, after offering oblations of clarified butter with it. Matrsinu: etad anusthanam uktam asyaiva tat phalam vaksya- manam [| CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 380 | र VEDIC TANTRISM to thee, O all-creator! Salutation to thee, O Hrsikesa;, primaeval Supreme Spirit! (a) Dr. Meyer has chosen the corrupt reading yatam which is found in his ms. B, but his mss. AC as well as mss. DEF (consulted by Prof. Gonda) have uniformly jitam. Prof. Gonda, however, sticks to the former reading andrenders | ‘(It has been) offered". 175. [Thou art] the Presiding deity common to [both] gods and demons? and I always take refuge in thy pair of feet. (a) Prof. Gonda renders the first hemistich thus: "Universal and common Supreme deity of gods and danavas’. 176. Thou, [being] one, art the creator and annihilator of the world as well as the unmanifest and the consentor [though] enveloped by the illusion of the [three] guzas.* (a) They are sattva, rajas and tamas. 177. The wise, on attaining the refuge in thee along, cross over the awful and endless (anantam)* ocean of existence which is a [veritable] receptacle of afflictions (klefabhajanam). (a) Prof. Gonda connects anantam with klesabhajanam. 178. [Even though ther is] no colour, nor form, nor weapons, nor abode for thee, still thou appearest in human form to thy devotees (bhaktanam)* (a) Observe the use of genitive with root prakas. 179. [There is] nothing invisible to thee [though] thou art not visible to anyone and nothing impossible to thee [though] thou are not amenable to anyone else. The end of the Varga is here marked by 33 in Ba Ta. 180. [Thou art] the prime cause for the necessary results [i.e. created beings], the highest object of speech among the words, the highest attainment for the Yogins and they declare thy abode as the highest. Prof. Gonda renders the first hemistich thus: ‘Of the occu- 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 381 pations (works) the first cause, of the words the highest which is to be expressed’! 181. I am afraid of this formidable existence (Samsara), O chief among the gods! Protect me, O Lotus-eyed one!, [for] I do not know [thy] highest abode. Matrsünu: Karyetyadi sat | etad api stotram pathitasiddham Japyam eveti || 182-185. Thou pervadest, O Acyuta!, in all periods and in all directions [and even] in [my] body. A great fear is (in store] for me even in my future lives since there is no refuge] other than thy lotus-like feet. After gaining this discernment and acquiring this abode, let this not fail me, O Lord! even in my next life [for this] wish of mine, who am born in misfortune, belongs to Thee. I shall always remain contented with that much provided it [dis- cernment or abode] does not get lost [for] I exclusively pine indeed for the twain feet of Visnu in all [future] lives. , The end of the Varga is here marked by 34 in Ba Ta. 186. The hymn of the Purusa [in praise] of Hari is conducive to heaven and wealth and productive of fame [for] this is [in it- self] the sacred knowledge of the soul and the highest knowledge of Yoga. Mátrsünu: asyaiva suktasya prasamsa stutiparah Sloko’yam || 187. One should subsist on fruits for one month: [then] one sees one's self in the Self. One should fast after eating fruits and subsist on water for one month. Matrsiinu: adhund’ syaiva suktasya japakarane kartu...maha | phalahara iti trayam || 188-189. A steadfast person should perpetually remain ina forest whilst muttering the [hymn] of this Rsi always, and bathe thrice in water at the time of three ablutions. One should conti- nually worship the sun with this hymn and direct one’s thoughts towards [the hymn of] this Rsi, after offering oblations of clarified butter with it. Mátrsünu: etad anusthanam uktam asyaiva tat phalam vaksya- manam || 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 382 VEDIC TANTRISM 190-191. Subsisting on fruits after one month, one will win heaven within three years but one who is devoted to him, who is absorbed in mind by him, and who worships none else for twelve years sees before one’s eyes the god Narayana, who is free from illness, who could be grasped only by excessive diligence and who is the immutable creator of the world. Matrsünu: ürdhvam ityadi dvayam | ...muktam | tata iirdhvam yadi trini varsani tasyanusthanam karoti | tatah svargam jayati | yadi tu bhaktiyogàd dasavarsani tasyGnusthanam kuryāt tato” ksayam avyayam sarvalokasrstaram nàràyanam pratyaksenaiva pasyatiti || The end of the Varga is here marked by 35 in Ba Ta. 192. A person who is equipped with righteousness and who is virtuous in his conduct should remain in the duty of a house- holder (grhastha-dharma) and direct [his] thought towards the god Narayana who is free from illness Matrsünu: atalı param dhyayanavidhir ucyate | grhasthadharme vartamano ananyanityanyayavrtah (2) san Sucir bhütva etadeva narayanam cimtayed iti slokarthah || 193. A restrained person who is pure in speech? and who is conversant with Yoga should, on getting up at midnight after leaving aside sleep, immerse in deep meditation when all living beings are fast asleep. (a) Prof. Gonda following Dr. Meyer’s text reads $ucir vagya- tah, a reading which is metrically defective, and renders “pure and restrained in speech (silent)’. 194-196. A person sitting straight on a levelled spot which is sheltered from the wind and free from sounds, should then con- nect the left foot on to the right knee [so as to rest on it], and draw up the right foot after bringing it on to the left knee. A person who is self-possessed and whose eyes are closed in deep meditation should, on joining the hollowed hands in token of homage, direct [his] thoughts towards the heart, after utter the [mystic] syllable ०७, and intently fix his self, sense organs and mind in that place [i.e. heart]. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust: Funding by MoE-IKS TRANSLATION 383 The end of the Varga is here marked by 36 in Ba Ta. 197. When a person does not mentally perceive, nor see, nor hear anything else, nor has anything in mind, then he is said to have achieved Yoga (Jogari praptah)®= (a) Prof. Gonda connects yogam with manasyet and renders the second hemistich thus: ‘when one has no longer (any) reflection about yoga, then one is said to have achieved. (the god)’. I follow Matrsinu who paraphrases yógam praptah by praptayogah. 198. One should recite [the hymn of] this Rsi in one’s heart as if secing it [there] just as in the sacred text [and so long] direct one's thought towards the Rsi as long as one [remains] seated after controlling the breaths. Matrsiinu: hrdyeti| hrdaya etat süktar nityam cimtayet | yathà- sya pathah Srityate | tathà rüpam pasyan cimtayed ityarthah | praneti | pranayamasya (2) prandn ayamya tam (2) krtva | asino bhaved yavat tam rsim cimtayet | yavat tdvat süktam abhyased ityarthah || 199. Breathing out and causing the mind to go below the navel, one who is absorbed in mind by it should repeatedly breath out [and thus] lead out yoga. Matrsünu: u[c]*chveti | pūrvakāle pranesvayatesu uchvasasya- tum (ucchvasitum)* i[c]*chata tme vo bhage (nabher adhobhage)* manah kriya punah punar u[c]*chvased yāvat svasthibhiitah | tatah svasthibhutas tanmana evam bhiitva yogam unnayet:] yogam utsrjed ityarthah || 200-201. Concentrating in this manner one should neither see nor hear [anything] insignificant® [and] then gradually lead the mind above the heart whilst holding straight th collar-bones, the mouth, the nose and the eyes and firmly fix it there, the highest place between the eye-brows. . (a) Prof. Gonda renders ‘the equilibrium (2. The end of the Varga is here marked by 37 in Ba Ta, 202-203. Fixing [it] upon the forehead region and breathing CCO. In Public Domain. Jangamwadi Math Collection, Varanasi ~ . Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 384 VEDIC TANTRISM out in due time, one should cause [it] to go to the crown of the head and breath out after reaching the navel again. This [i.e. the crown of the head]? is declared to be the highest abode of Brahma, the Supreme Spirit. Thus 2 diligent person attains the Highest Self in his self. (a) But Matrsiinu understands it to be ‘the forehead’ (lalata- desa). See, however, St.209 below. 204-205. Even if one be a virtuous and pure person or a great sinner [still] one becomes pure on attaining the Highest Self after knowing the means (gati). A. person who is piously disposed should mutter this [hymn] if be knows that he is tied to all sorts of sins: [then] he attains the highest refuge even by reason ofa mere desire of knowing [it].* (a) Prof. Gonda following Dr. Meyer's text reads abhijijiia- sanat (for api jijfl@sanat) and renders “because of the very wish to possess supernormal knowledges’. 206-208. The steady abstraction of mind (dharana) should separately and continuously be practised according to this [afore- said] practice and one must fix [it] upon [objects like] the sun, the fire, the moon and on the tree-tops, on the mountain-top or on the sea or in whichever [place] one’s mind is pleased, but on attaining the objects of the senses he should by no means fix it [upon them, for] in this matter one must be aware of much uneasiness. [But] when an utter destruction caused by the dha- rand [takes place], a person who has fallen from the practice of Yoga is reborn in a pure family® of virtuous people. (a) Prof. Gonda renders “In an impure family’! Possibly he read Kule’ $uddhe instead of Kule suddhe. Cp., however, BG.6.41cd: Sucinam srimatàm gehe yogabhrasto’ bhijayate. After St.206, the end of the Varga is marked by 38 in Ba Ta. 209. When one finds the Highest Self in the crown of the head, then the highest light [i.e. the Supreme Spirit] will lead away the best one among the sages from the crown of the head to the starry path. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS | -— TRANSLATION 385 Prof. Gonda renders this stanza thus: ‘When one finds Brah- man in the skull, one shall lead the best of sages upwards from the skull towards the highest light, towards the starry sky’. 210. On attaining the Lord of Yoga, the Yogin, who is devoted to the Rsi [Nàràyana, becomes] indifferent to the pairs of oppo- sites and possessed of the [knowledge of the] Supreme Spirit and he himself sees the Self everywhere. ' Matrsünu: yogiti / yogi yogesvaram drstva nirdyamdyo vai tadà bhavet | vitaragataya | kim karanam ityucyate | sarveti | sa yatra vatmanatmanam paśyet sarvagatam etat süktam dh yana- parayana (?) iti || 211. Afler bathing one should always mutter this excellent and sanctified [hymn]: [then] one, even though possessed of sins be- comes virtuous in course of time. The end of the Varga is here marked by 39 in Ba Ta. 212. A Brahmana who is devoted to tapas, who is truth-speak- ing and who is free from malice becomes an ascetic in course of time after muttering [the hymn of] this Rsi Matrsinu: tapa iti | tapah parayanas tapas caritayayuktah (2) san satyavaganasüyakah $raddhalur etat siiktam japan mahā- pataka sarhyukto’ pi külena? dityarthah || 213-214. That very object of desire, with which object of desire in view one always mutters [the hymn of] this Rsi, becomes ful- filled to the faithful performer. With whatever object of desire one performs a sacrifice or a muttered prayer, food-offering or rice-mess, that [object of desire] must one regard as fulfilled. Mátrsünu: yeneti dvayam pathitasiddhaslokah || 215. Superiority among one's kindred,® much wealth, fame in [this] world, the highest refuge [in the next world] and deliverance from sin—that [rather, these] must one regard? as fulfilled. (a) Prof. Gonda renders ‘Superiority as to knowledge’! (b) Mátrsünu paraphrases avadharayet by cetasi samkalpayet. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Sa Digitization by eGengotri and Sarayu Trust. Funding by MoE-IKS 386 VEDIC TANTRISM 216. [After muttering this hymn] one attains the Highest self attainable by knowledge, utmost subtle, which abides after pervading everything, and can be grasped by excessive diligence and which is eternal. Mátrsünu: jfaneti trih | etat suktam japann idrSam purusam dhyayed ityarthah || ‘ 217. The hymn which bestows the [desired] fruit of all objects of desire and which begins with Sahasrasirsa [RV.10.90 should be muttered for] He (Supreme spirit) indeed is declared to be Narayana by the whole body of [sacred texts with] the Vedas as [their] source. (a) Prof. Gonda renders ‘through the person of Vedagarbha’ and connects it with the first hemistich. 218, [The deities] Brahma, Indra, Rudra and Parjanya abide in this hymn and one must regard the universe consisting of both immovable and movable [beings] as abiding in this [hymn]. The end of the Varga is here marked by 40 in Ba Ta. 219. One must not in any case lessen Bhakti even if one does not [fully] accomplish [one’s object, for] the Highest Person, the Divine One is known to be sympathetic to His devotees. Matrsiinu: andseti | asadanam iha japanusthanam abhipretam tatha kurvann api nardyanasyaya (2) bhaktim na tyajet | kim karanam ityucyate | bhaktanukamiti (bhaktanukampiti)* || 220. According to the forest-precept (@ranyakavidhana) one should, for the worship of that god, offer a rice-mess [consisting of grains of the wild rice* which are grown in forest [and which are] self-procured. (a) Cp. Manu.6.11b: munyannaih svayamahrtaih. 221-223. Exclaiming (iti): *Narayanàya svaha” one should, at the end of [each] Mantra, offer oblations upto a thousand (ones): then He gives a supernatural vision to the sacrificer, or offer a thousand [oblations of] rice-mess in one uninterrupted series (tantra) or complete all [such oblations] as can be [offered] in the 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS >>> TRANSLATION j 387 course of a day: [then] one acquires the [desired] fruit of count- less objects of desire longed for or even one may roam over the earth after [becoming] a Perfected one with a full duration of life. . The end of the Varga is here marked by 41 in Ba Ta. 224. Narayana should always be meditated upon, [He] who abides in the midst of the orb of the sun, who is seated on the lotus-[shaped] seat, who possesses bracelets, ear-rings shaped like a makara, a diadem and a necklace, whose body has a golden hue [and] who holds a couch shell and a discus (dhrtasankhacakrah)». (a) Dr. Meyer’s text reads ghrta—which is possibly due to mistranscription. Prof. Gonda proposes to read dhrta— instead of ghrta, but all this is unnecessary in view of the fact that mss. often confuse the subscript dh and gh. 225. After adoring the adorable feet of Narayana, whoever merely recites this hymn [of praise]? attains the abode of the ever- lasting Visnu, free from old age and death, by means of that excellent recitation (a) i.e. the stanza which immediately precedes the present one. Prof. Gonda, however, renders ‘this sikta in its entirety’. 226. The wise regularly worship Hari by means of a burnt- offering in the fire, by means of flowers in the water, by means of meditation in the heart and by means of a muttered prayer in the orb of the sun. The end of the Varga is here marked by 42 in Ba Ta. 227. A bilva leaf, a Sami leaf, a leaf of the brnigaraka, and [flowers of] the jasmine kusa and lotus—[all this is] instantly gratifies Hari. ` (a) The predicative noun tustikaram agrees with the nearest -subject malatikusapadmam and is left to be understood with rest. 228. When [anything] whatsoever is not obtained, one must mentally meditate on Him [for everything] turns out well® by the grace of Cakrin (i.e. Visnu), the god of gods. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi ..- Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 388 VEDIC TANTRISM (a) Prof. Gonda renders ‘one obtains it’. 229. When [the means of gratification such as] leaves, flowers, fruits and water which [can be] obtained free (akritalabdha) are always existent® and when the Primaeval Person who is attainable by mere devotion [is in existence], why no effort is made for the sake of deliverance [from births and deaths]? (a) The first hemistich contains a locative absoluteconstruction, which is partly replaced by the instrumental. Prof. Gonda renders the first hemistich thus: ‘With leaves, flowers, fruits and (presents consisting of) water which have got without buying them among those who are always punctual (and respectable). 230. The precept concerning the worship of Visnu has thus been declared [by a person] named Visnukumara in order to teach the sole path [leading] to deliverance;* after perusing the precept taught by Narada in this matter (iha). (a) muktyaikamarga—(from muktyai ekamarga- to muktya yekamarga- or muktiya ekamarga) is aninstance of double Sandhi. 231. A person who is regular in his observances should mutter the benedictory [hymn beginning with] Ya osadhih [RV.10.97] and constantly worship the herbs daily for six months at a stretch (eva). 2 Matrsiinu: “ya osadhih pürvà jata” [RV.10.97] iti trayovimsa- . tyrcam tad-te | pathitasiddham | trtiyo’ dhyayaparisamaptay iti] Sistacaras tadácaranam cayusyam iti || The end of the Varga is here marked by 43 in Ba Ta. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS - ADHYAYA IV 1. In the autumn one should worship the herbs after offering [an oblation dedicated] to Rudra: [then] diseases do not overcome him nor any indigestive troubles whatsoever. Matrsiinu: istveti | “ya osadhih pürva jata” [RV.10.97] ity etat siiktam prakrtam tat samgham (sambandham)* idam ucyate | Saradi nanvabhir ausadhibhih rudradaivatyam carum kuryat | tatah ya osadhya (2) praty rcam homam kut (kuryat)* | evam rudrayage 1012 osadhiyoge osadhisu sadhyamünasu roga na bhavamtiti Slokarthah || 2. A Brahmana should repeatedly perform the rite seven times in the course of a week and resort to the herb whilst always muttering this hymn [RV.10.97], Mátrsünu: kriyam tu- | pürvokta[m] kriyam rudratmika [ri] saptaratra [rh] satvakrto (saptakrtvoy bhyasam kuryat (d)* ityar- thah | tatah prapadyetausadhi [ri] vipreti proktam prarabhyeta | siktasyadyam rcam japet | sada sarvakalam iti tat pura$caranam iti II 3. and request thus (itj): “may you [,the herbs] come to this place from region of [our] haters” : [then] he obtains the herbs of his haters—after offering [an oblation dedicated] to Varuna. (a) Prof. Gonda renders (then) the physician (will doubtless) find herbs’, though he states that he has “adopted the read- ing of the Mss. dyisadosadhih”. Dr. Meyer’s text shows bhisag osadhih, the reading, which I think is merely a con- jecture, unsupported by the authority of the mss. 4-5. An abstemious person who is desirous of rain should re- sort to Brhaspati after equipping [himself], with Payasa as food- offering and a burnt-offering, and employ this [hymn] beginning with Brhaspate prati [RV.10.98] after saluting Parjanya: [then] he obtains excellent rain. Matrsiinu: brhaspatidevatakam payasam carum kuryat | par- 000. In Public Domain. Jangamwadi Math Collection, Varanasi ee s - Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 390 VEDIC TANTRISM Janyam ca namaskrtvà tato vrstirh dhyayan “brhaspate prati me devatam ihi [RV.10.98] ityetat sitktam japet | tato [रण] labhata iti || The end of the Varga is here marked by 1 in Ba Ta. 6-7. Everywhere [the hymn of] the Rsi Apratiratha [RV.10.103] should be recognised as an excellent pacification. A [king] duly consecrated will never return without having conquered [that] country or [that] enemy towards which he proceeds [for con- quest], since [this hymn represents] the highest power of Brahman. One desiring all objects of desire should mutter this [hymn] for the fulfilment of all [those] objects of desire. ft Matrsinu: Sarvatreti | “asuh sisano vrsbho na bhima [RV. 10.103] iti trayodasarcarm sūktam apratirathasarhjiiam lingitam | - tad? te | sarvatra tu para Samtir ityadi slokadvayarh pathitasid- dham || 8. One should employ this [hymn] for the sake of a king who is proceeding to a battle: [then] he [viz. the king] conquers all his enemies [and] is not defeated by his adversaries. Matrstinu: Samgramam iti | etad api $lokadvaya [m?] pathi- tasiddham || 9. Whilst journeying on a path, this [hymn] is a benediction for the path [since] it protects? [him] from all robbers, evil beings, snakes and fiends. (a) Prof. Gonda renders ‘one defends (oneself and others)’. 10. A person, who is desirous of progeny and who is pure, . quickly obtains a progeny resembling [him], after muttering the hymn of Bhütàméa Kasyapa [i.e. RV.10.106]. There is doubt about that. Matrsünu: “ubhā u.nünam tad idarthayethe" [RV.10.106] itye- kadasarcam suktam adbhutamsah (bhiitamSah)* Kasyapa rsis tena limgitam | tadadhi? te | bhütamsah kasyapa ityadina pathi- tasiddhaslokah || The end of the Varga is here marked by 2 in Ba Ta. 11. A Brahmana should worship the Nasatyas, the ASvins, with 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS a , TRANSLATION 391 a sthalipaka and consecrate the horses with this hymn after offer- ing [them]. Mátrsünu: sthalipakeneti | nasatya [va]*$vinau daivatyam sthālī- pükam juhuyüd anena siiktena asvan apy anumamtrayed ane- naiva sükteneti || 12-14. After having collected when the sun has risen [the things] such as pāyasa, a mixed dish (krsara), meat, porridge, curds, a barley meal, sour gruel, a dish of parched grains, various fruits, a variegated garland, auspicious fragrances, and whatever food or drinks [which are meant either to be masticated [or] eaten [or] drunk, one should recite [the hymn of] Bhitarhsa until the sun has set and offer [them] to the Asvins when the midnight is over. Matrsünu: payasam ityadi catuh | dadhi$ ca saktavas ca prthag bhütam sad giyate (niyate)* kara [mbha]*s tu tadeva dyamis$ram (vyáamisram) avasistam pathasiddham iti || 15. Whoever constantly recites [the hymn of] Bhitarhéa, will obtain a long lived, handsome and lustrous son and possessing graceful appearance always. The end of the Varga is here marked by 3 in Ba Ta. 16-20. A wise must regard [the hymn of] this Rsi as one which bestows all objects of desire. A person who is regular in his observances should mutter this [hymn] beginning with Na và u devah [RV.10.117]: [then] he obtains food in all [those] piaces towards which he proceeds. A wise man who regards himself as affected by evil should, on becoming restrained, mutter [this hymn: then] he may think lightly of the evil. A person desiring speech should resort to the [Goddess of ] Speech whilst quickly offering [with, and] muttering these [verses of] this [hymn] begin- ning with Aham rudrebhih [RV.10.125]: [then] he becomes elo- quent [and] honoured. A sage [who] mutters the eight-versed hymn which is addressed to the all-gods and which begins with Na tam [RV.10.126] dwells in the company of all-gods (Visve- devaih saha)® after destroying all stains. A person who is pure and who has observed a vow should always resort to the [God- dess of] Night CCO. In Public Domain. Jangamwadi Math Collection, Varanasi * Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 392 VEDIC TANTRISM (a) Prof. Gonda renders ‘competes with ‘all the gods’! Both Dr. Meyer and Prof. Gonda punctuate visvadevaih sahásate as viSvedevaih sa hasate. Dr. Meyer regards has as a Vedic root, vide his praefatio to Rvidh. p.xi f.n. That Prof. Gonda blindly follows the lead of Dr. Meyer is amply clear from the inclusion of his among the “List of Remarkable Words in the Rgvidhana" (vide Rvidh. trans. p.126). 21-22. Whoever wishes thus (iti): “I would never be reborn again in wombs,” should mentally mutter [the hymn] beginning with Ratri [RV.10.127] a thousand times during nights, and wor- ship [the Goddess] Night with a sthalipaka every day at night and on becoming pious he must stand during the day and sit absorbed by that [hymn] during the night. The end of the Varga is here marked by 4 in Ba Ta. 23. After a full year, a sacrifice is prescribed wherein one must offer an oblation of rice cooked in milk a thousand times by means of that [hymn] during the day. Prof. Gonda renders this stanza thus: ‘And after a year (the person performing this rite) should offer an oblation (caru) prepared in milk—a thousand times a burnt-offering is per- formed by means of that by day—’. 24. Being intent upon the [Goddess] Night one must offer [oblations into the fire] during the first part of the night, but during the day [the Homa] should invariably be done by means of a sunlit [fire] (arıśutejasā) in a shady place. As the mss are not unanimous with regard to the reading of the second pada, I had to recourse to a minor emendation. Both the text and the scanty commentary on this stanza are corrupt. 25. In this manner (iti) a person who is ritually pure and com- posed should mentally mutter [this] hymn and prepare an obla- tion of rice with clarified butter in the third year. Matrsünu: ity evam prayata Gtmavan saktam homamte etad eva suktam japed iti | sarhvatsareti | trtiye tu samvatsare ghrta [(ri)] sam militam carum: juhuyat | anenaiva suktenu ratrau ca pirvoktakale avasyakam (avasyakam)* krtveti || “ CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 393 26-27. Then Sarvari, the goddess of Night, becomes ready to fulfil his wishes. To that goddess who grants wishes and who has come of her own accord, he makes the [following] request [with which] the Loving one (Vatsala) [concurs and speaks] thus: “O child! thy time for departure [from this world] will occur on [such-and-such] year, season, month, day and ‘such-and-such moment.” The end of the Varga is here marked by 5 in Ba Ta. 28. He awaits the [proper] time whilst muttering this very hymn addressed to the [goddess of] Night and he never undergoes [a rebirth] again in the womb and he gets rid of all sins. (a) Prof. Gonda renders ‘should reach’. 29. A twice-born person desiring all Objects of desire should mutter this [hymn] beginning with Mamágne varcah [RV.10.128] after offering clarified butter along with this very [hymn: then] he will obtain all objects of desire. ` Mátrsünu: mamagne varca ityàdi | etat süktam sarvakamikam (sarvakamikam) sarvesu kamesy abhipretesu japyam | anenaiva süktena pratyrca ya Gjyahomam karoti sa yena yena kamena karoti sa sa kamah samydhyatiti Slokarthah Il 30. A person who is regular in his observances should always mutter [the hymn] beginning with Yam kalpayanti [RV.Kh.iv.5]: then evil spirits? and fierce incantations do not injure him. (a) Cp. Khilanukramani: yam, catvarimsat pratyankrtyanasa- nam asih, panktyantam. 31-32. He, on whom the experts cast a charm by means of the Angirasa-texts, wards off all that by means of the Pratyangirasa- text, and he who is conversant with the Pratyangirasa-text will never suffer [any] wrong [for] neither the evil-spirits (kriya) nor [imprecations either] known or unknown? injure him anywhere. (a) Matrsiinu notices a different reading yani (for yam) which is not found in any mss. of the Rvidh. (b) Prof..Gonda commits a mistake by connecting jfatajfatani with Krtyah. He renders this hemistich thus: ‘Enchant- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri ‘and Sarayu Trust. Funding by MoE-IKS 394 VEDIC TANTRISM ments do not injure him, be they known (perceived) or unknown (unexpected). The end of the Varga is here marked by 6 in Ba Ta. : 33. No evil contaminates an expert [in the Pratyangirasa-text] if he be cursed or harshly addressed either by a known or unknown [person] or by a wrathful or an impatient [person]. Matrsünu: ajanateti | pathitasiddhaslokah || 34. Similarly one should mutter the [hymn of this] Rsi for the sake of benediction. [Moreover] the Rsi himself has proclaimed this hymn as a general expiation [for all kinds of sin]. (a) Prof. Gonda renders the first hemistich thus: *one should constantly mutter (the sükta of) this rsi to be a benediction’. 35. One should always mutter [the hymn of] this Rsi at the [time of] establishing a real estate, towns, villages and houses. a) Prof. Gonda renders ‘in a place in the mountains’! pP 36-37. An expert must prepare a triple amulet made of gold over which the residue of a thousand oblations has been poured by means of [the hymn of] that Rsi? and fasten [it] to the head, neck or breast: [then] neither evil spirits nor [imprecations] what- soever [either] known or unknown injure him. (a) The reading of Ba: rsind’ nena appears to be definitely pre- ` ferable here. à (b) I follow Dr. Meyer. My mss., however, read pratimucyeta. The end of the Varga is here marked by 7 in Ba Ta. 38. An expert should for the sake of kings prepare an amulet made out of equal parts of metals? [such as gold, silver, copper, iron and lead] and the consecration by means of this very hymn [shall be] of the extent [aforesaid]. (a) Prof. Gonda renders ‘made of a uniformly red colour’. 39. One should consecrate the tops of standards, musical ins- truments, seats, couches and various vehicles at the [time of] hostile encounters. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust.Funding by MoE-IKS TRANSLATION 395 Matrsiinu: Samgrama iti pathitasiddhaslokah || 40. Notwithstanding that the Rsi Angirasa himself is openly engaged in casting a charm on him he wards off all that by means of the Pratyangirasa-text. As the mss, are not unanimous with regard to the reading of the second pada, I had to recourse to a minor emendation which is palaeographically sound. ऋषि: the reading of most of the mss., would be easy corruption of ऋषे: spelt according to the older characters. Without being aware of this fact, Dr. Meyer has, correctly, emended the reading rsih to seh in order to get over the difficult construction. 41. Whilst muttering this hymn one must cast a charm on the unhuman evil spirits (amanusih krtyah):- [then] one is released : from an unwelcome object: what to say of a fear from a human being? (a) I have adopted this reading only on the strength of the mss. Bo 1.2 and I may include the ms. F (of Prof. Gonda) which also reads krtyah. My reasons are as follows: (1) the khi- lanukramani designates this hymn as pratyaükrtyanasanam and not krtyasitktam; (2) the adj. amanusih requires some noun to qualify. Prof. Gonda also does likewise both in his translation and notes. 42. If the agent be a Rsi who is devout, restrained and mild, [then that] calm-minded [person] overcomes everything, for fapas [is in itself] a very great power. Prof. Gonda renders this stanza thus: 'If one will practice austerities, be self-governed, restrained, (and) use (the sükta of) the rsi, one overcomes all (evil), (all influences which dis- turb) one's soul’s happiness are) allayed; for austerity (tapas) is a very great power’. The end of the Varga is here marked by 8 in Ba Ta. 4 43. The excellent hymn of Daksayanas [beginning with] Ayus- yam [RV.Kh.iv.6] is conducive to [spiritual] lustre and long life. One should mutter [the hymn of] Daksayanas after obtaining either ornaments or gold.® A 000. In Public Domain. Jangamwadi Math Collection, Varanasi ' Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 396 VEDIC TANTRISM (2) Prof. Gonda renders the second hemistich thus: ‘Let (a _ man) provide himself with a golden amulet and mutter the Daksayana-text’. 44. It adds grace to [the wealth] obtained (praptam)- and one gains much food. Being intent upon the yoga, one should mutter [the hymn] beginning with Nasad asit [RV.10.129] and offer [oblations with it]: ; (a) Dr. Meyer's text shows prayah, the reading which I think is merely a conjecture, unsupported by the authority of mss. Prof. Gonda renders the first hemistich thus: “Then he is likely to receive the gifts of fortune and he gains much good'. 45-46. [then] one attains communion (sayojya)* with Prajapati within twelve years. When afflicted with indigestion, a person observing vows should mutter [the hymn] beginning with Uta dévah [RV.10.137] and offer [ghee] into the fire after keeping a jar of ghee [nearby, and] have that residue from that jar deposited in another brazen vessel. (a) It is recorded by MW in a passage from the MaitriUp. (4.1.4) but the editions of it published by the Anandasrama and the Vaidika Saméodhana Mandala uniformly read sayujyam. 47. And when there is not enough food he, who is competent for eating food? should perform this [rite] after smearing his body with that [residue of] clarified butter: [then] he will gradually be adapted to food. (a) Dr. Meyer corrects yo’ nnayalam to yan na panam. Is this correction necessary? 48. One should mutter this [hymn] after anointing the body of a diseased person with self-same [residue of the clarified butter] and one whose food remains undigested should also anoint [one- self with it]: then one fares well by that. The end of the Varga is here marked by 9 in Ba Ta. 49. One desiring wealth should on becoming restrained employ 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 397 this (hymn beginning with Agne acché vada [RV.10.141] and mut- ter [it] by myriads again and again, after offering [oblations] with the clarified butter. Mátrsünu: agne acchà vadetyadi | niyata iti | niyatah sarhyato bhütvà tato? nena siiktena pratyrcam Gjyahomam kriya tato? yutamayutam japet | da$adasasahasranity arthah || 50. One should offer a thousand fuel-sticks of Khadira-wood [into the fire] ten times: [then] one along with wife, will prosper by an increase of property. Mátrsünu: khdadireti | tato’ nena suktena khadiranam samidham dasa dasa-sahasrani juhuyat | tato rayasposena pusto bhavatiti || 51. One desiring wealth should offer [fuel-sticks of] the bilya-, ` udumbara-, palāśa-, and rohitaka-trees; [then] one will prosper by an increase of property. PES (a) The text has bilvodumbarapalasih, a form which offends Panini 4.3.136. 52-53. One eating for half-a-month should offer [fuel-sticks of] Vibhitaka- and Bilva- trees by means of the [half-verse desig- nated as] Dvisaddvesa [= RV.1.50.13cd] and at the end of that, one should employ this hymn; [then] one will gain the wealth of that rich enemy whose death one has caused. Rather [this hymn] should be muttered by one desiring increase of property and wealth. The end of the Varga is here marked by 10 in Ba Ta. 54-55. When there is fear from fire, one should mutter [the hymn] beginning with Ayam agne jarita [RV.10.142] after satiating the fire with milk, curds, ghee and so on, in strict accordance with rule, and lead around muttering the verse beginning with Apam idam [RV.10.142.7] to the accompaniment of a continuous stream of water whilst proceeding as much in [all the] four directions as one wishes to protect oneself. Matrsünu: ayam agne jaritetyadi | agnibhaye sati pradipanadau “agne” etat siiktam tato param eva (?) bhavatti | vidhineti | tarpayitvagni [m] payodadhighrtadibhir dravyaih svatah svaki- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 398 “ VEDIC TANTRISM - yasya nivdsasya raksaniyasya caturdi$am gatya etat siiktam Japet | japtvà caitat siktari tato vaksyamanam kuryad iti | apam idam iti | “apamidam nyayanam [RV.10.142.7] ity anaya rea agni [m] parito navad (nayed)* vesayet (?) || 56-58.» Then that stream of water becomes, as it were, a pool of water (udahrada)», [then] one [possesses] a healing power from Agni. Having come to a forest one should purchase [the plant] patha with a handful of barley [whilst muttering the following mantras :] “If thou belongest to Soma, I purchase thee, herb, for Soma. If then belongest to Varuna, then I purchase thee for Varuna [and one should repeat likewise] for the Vasus, or for the Rudras or also for the Adityas. “[If] thou belongest to the all- gods, then I purchase thee for the all [-gods].°” (a) Matrsiinu: Samtatam va’chinnadharaya tatas taya dharayo- dahrada iva bhiitva@ gner bhasajam kriyate | tatha” mtikad agnir ajanad [? cp. RV (Aundh) Parisista No.30.2cd: anti- kam agnim ajanya dirvadah $asahagamat] itimam rcam Japet | aranyeti | “imam khanamyosadhim" [RV.10.145] iti sadrcam suktam tad? te | aranyaghadham (?) kriniyad iti | aranyam gatya tatra tamosadhistam (?) kriniyad yavamus- find yavamusti (१) anenáranyanya-devatayah sakasad iti | yaditi | etair mamtrair osadhiparikaryah kartavyah | ete capi pathita siddhamamtra iti | vasv iti otair mamtrair osadhipari krayah | ete capi pathitasiddhamamira iti || , (b) Cp. RV. (Aundh) Parisista No. 30. 100 : utahrado hi no dhiyo’ gnir dadatu bhesajam || (c) Prof. Gonda renders ‘for thein all’. But I supply deve- bhyas to visvebhyas. Instances like the present one are by no means rare in the Brhaddevata. See Macdonell’s trans- lation and notes to BD.ii.12. 59. Having, at first, cast flowers with the herb on the shrub (virudhi)® one extracts the efficacy of that [plant in that place] where one intends to perform the rite. (a). I have adopted this reading only on the strength of the mss. Ba Ta. The Berlin ed. reads virudhaih which is also the reading of Bo, 1.2. Neither Dr. Meyer nor Prof. Gonda seem to be aware of any variant reading. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 399 60. One should place it amidst the herbs in an open space. In the matter of gathering herbs this precept [invariably] applies at all times. The end of the Varga is here marked by 11 in Ba Ta. 61-63. One must dig up [the plant] patha whilst muttering [the hymn] beginning with Imam [RV.10.145] and at morn have it crushed, in the sacrificial session, by one practicising chastity and in absence of such a one either by one performing vows, or by a virgin, or by a Brahmana. On becoming pure in the morning 8 woman should drink it thrice together with ghee, [it] which is duly consecrateed a hundred times or ten times at least by means of the hymn beginning with Imam [RV.10.145]: then she wards off a co-wife by that [rite] and her husband will value [her] highly. (a) Matrsiinu glosses badhate by abhibhavati. 64. The husband on his part (tu), should for one week drink the [efficacy of] patha together with milk, after muttering over it by means of this* [hymn]: then he wards off rivals. (a) But Matrsiinu supplies vidhinena to anena. 65. She who wishes to win over [her] husband by means of other roots, formulas and muttering [than those given above], having no abode [but] living in Yama's world, sinks into the hell, The end of the Varga is here marked by 12 in Ba Ta. 66. [Since] the pulverized roots and herbs when employed in a different manner might ruin a person, hence one must not per- form any [thing], other [then what is prescribed] Prof. Gonda renders this stanza thus: *Also ground roots and herbs which are prescribed in a different manner might ruin a man; one should, therefore, not perform another (rite)’. 67-70. She, who speaks kindly to her husband, whose highest object in life is her husband and whose speech is melodious—[this in itself] is highly propitious to her husband—should, on attain- ing an affable husband drink [the efficacy of] this herb. Whoever, out of delusion, reproaches a lawfully wedded wife, who speaks ` CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 400 VEDIC TANTRISM kindly, religious and irreproachable, him, they call the vilest among men. Whoever repeatedly mutters the hymn beginning with Aranyani [= RV.10.146] in forests is freed from it [rather, them] after saluting the Goddess of Forest (Aranyàni]. A steadfast person desiring religious faith ($raddhà) should constantly mutter the Sraddhà-sükta [= RV.10.151] The end of the Varga is here marked by 13 in Ba Ta. 71-73. He obtains religious faith everywhere [and he should mutter] likewise the Medhà-sükta [= RV.Kh.iv.8]. A person who is regular in his observances should, on attaining the [plant] brahmi, mutter [these] two hymns and drink [the efficacy of] it as far as possible: [then] he obtains success after three days. [Boiling] the Sankhapuspi with milk, the Brahmi-flowers with ghee, the $atd- vari with milk and the vaca with water or ghee—[these] one should drink one by one for three days after consecrating [them] with these two hymns. Mátrsünu: Sarvatreti | pathita siddhah | brahmiti | Sraddha- medhasiikte prakrte | te adhikr[tyadam ucya]*te | brahmim asa- dyety asane sthapanam ucyate | prapana vo vaco samarthah? | brahmim osadhi[m] prapya sthdpayitva’ bhistapradese tatas tad abhimukha etat suktadvyam japet | Sraddhakhyarn medhakhyam iti ca | tam iti | tatas tegam pesayitva sarhskrtya pibet | yatha Saktyd trinyahdni tatah śraddhīm eva prapnotiti | Sarhkheti Sarddhadvyam pathita siddham etad iti || ~ 74-75. One obtains religious faith, intelligence, memory, vig- our, strength and fortune. [Moreover] one attains highest success and enjoys a long life. Rather one should mentally meditate on [these] two hymns: [then] one obtains success. [The hymn] which is destructive of rivals and which begins with Sasa ittha [RV. 10.152] should, for the sake of one desiring success in a battle— Matrsiinu: atheti | athavaite purvokté sukte dve manasaiva nit- yam dhyayed anusmaret | tatah siddhih prapnotiti | Sasety ard- dham | “Sasa itthà maham asi” [RV.10.152] iti pamcarcari suk- tam tada? te | Sasa ittha sapatnaghnam ityadi | prayoktavyam iti vaksyamanayah kriyayah sambamdham istam pathitam iti Il The end of the Varga is here marked by 14 in Ba Ta. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 401 76-77. be employed by a pure person and he should, for the sake of success, sacrifice there. Rather [the hymn] beginning with Sasa itthà [RV.10.152] should for the sake of One proceeding to a battle be muttered [by him] who [desires] to kill: [then] he wards off all enemies. For the removal of misfortune, one should regu- larly mutter [the hymn of] Srimbitha [RV.10.155] Mátrsünu: prayokteti | etat sitktam sucina Japyam sangrama- Jayartharn canena süktena pratyrcam ajyam agnau juhuyat / atheti pathitasiddham | alaksmim iti | “arayi kane” [R V.10.155] iti pamcarcam siktam Sira (Sirim)* bithina (?) drstam | tada] te | alaksminàsanürtham tu ityadi pathitasiddham // 78°, Holding a branch of the apamarga together with kusa grass (sadarbham) and shrub (sahavirudham) [in one’s hand] one should constantly purify oneself [with it] up and down. (a) Mātrsūnu: apeti / apamargasaktha [m] darbha-sahitam vIrunisahitam grhitvā? tmanam ahar ahar “arayi kane” [RV. 10.155] ity anena pavayet || (b) I have adopted this reading (which is found in Prof. Gonda ms. E as a “stop-gap”, though the weight of the ms. evi- dence favours either sahavirunam (Ba Cm) or sahavirudhaih (Bo 1.2; so Prof. Gonda’s ms. D). Other readings are: sahaviranaih (Ta; so Dr. Meyer’s ms. B) and sahaviranam, the reading which Dr. Meyer has adopted in his text is found in his ms. C. All the latter readings appear to be corrupt. 79-80. And one should offer clarified butter a hundred thou- sand times? by means of this [hymn]: [then] within three days one removes from one's person the misfortune of a hundred years. While performing the Candrayana-[Vrata], one must mutter this hymn which is productive of success: [then] one removes from one’s person the misfortune even of a thousand years. (a) Prof. Gonda renders ‘a thousand times thousand (offerings)! The end of the Varga is here marked by 15 in Ba Ta. 819. One should mutter [the hymn] beginning with Muficami [RV.10.161] while holding a bunch of kusa and sprinkling [him] CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 402 VEDIC TANTRISM who is seized by consumption [with it]? [then] one removes the consumption. (a) Matrsiinu: grhitam yaksmanetyadi | etat siiktam japan rajaya ksmagrhitam darbhaih sarhsprsya japet tato rajayaks- manam nasayatiti slokarthah || . (b) Prof. Gonda renders the first hemistich thus: ‘Having taken a bunch of sacrificial grass one should sprinkle (a person) who is seized by consumption and mutter’. 82. One should in accordance with the precept offer clarified butter into the fire which has been kindled, pour out the residue on the clarified butter and drink milk [along] with the residues. Matrsiinu: samiddheti | anenaiva suktenajyam agnau juhuyat | ghrtena sampatam asminn ajye ninayet tena saha pibet yaksma- grhitah tato yaksmanam apanayatiti || 83. He [a consumptive patient] finds his consecrated eatables and drinkable in that vessel of residues where ghee and powder [of the Khadira wood] have been placed. Prof. Gonda renders this stanza thus: ‘In the vessel of the resi- dues (one shall) pour ghee (sarpis) and there one shall preserve (the) pounded stuff (flour): there will be one’s consecrated eatables and drinkables’. Matrsinu’s commentary on the stanza runs as follows: Sampata iti | sampatabhajane yat sarpih samlagnam tatra vaksyamanam khadiracürnam praksipet | pra- ksipya canena siiktendnumarhtritam upayojayet | sato (tato)* rajayaksmanam nāšayati | yathà cürnam tathanyad apy a$ata (asana)* paniyadikam tasminn eva bhajane sthitam anumartri- tam upabhoktavyam iti || 84. Having ground the Khadira wood to powder, one should, with water, filter the efficacy of those [fine particles of Khadira wood] and drink ittogether with honey and clarified butter. Matrsiinu: khādireti | tasminneva bhajane khadirani kasthant §laksnani sahciirnayityodake praksipet tatah karpatadaunisvat- yatta (?) evam rasa Sodhanam krtva tatra madhu ghrtam ca praksipya tatas tat pibet || CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 403 85. One should employ [the hymn] beginning with Muficami tv@ [RV.10.161] in those various cases. They [experts] remove the ‘consumption from the body by means of that rite. Mátrsünu: tata (tato)* yaksmanan nàsayatiti | tatra caiyam Ksimdne sarmciirnena rasasddhane pine ca pratipatti (?) etat süktam prayojayed ityarthah | Sesam pathitasiddham eveti I The end of the Varga is here marked by 16 in Ba Ta. 86. One should, [for the sake] of an aborting woman offer a burntoblation with the clarified butter into the fire, in accordance with the precept, [by means of the hymn] beginning with Brahmanagnih samvidana [RV.10.162]. Prof. Gonda renders this stanza th us: ‘A woman whose embryo might come to naught shall, under those circumstances, pour a burnt-offering into the fire, with clarified butter, in accordance with the ritual precepts, (whilst pronouncing the sükta begin- ning with) “Agni, joining Brahma”. 87. Let a pregnant woman bring forth [her child] after anoint- ing herself with the remnant of the clarified butter and also drink the remnant of the clarified butter: then her [child] will be born alive. Matrsiinu: djyaseseneti | hutasesam cajyam sanighya tasmim- Scid (2) bhajanüdu tena miidhagarbha garbhinim abh yaktam kuryat tasya [h]* sükhena prasavo bhavati | tad eyajyam yad api tam (2) garbhani pragayet | tatas tasya (?) jived garbho bhavet (१) iti // 88-90. If [children] die [after they] were born, one should, after consecrating the clarified butter, offer [it into the fire by means of the hymn] beginning with Brahmanagnih [RV.10.162], pour the residue on an amulet and fumigate (?) [it, to wit:] the amulet, [which is fixed] on a threefold thread together with a cloth, [which is made] out of the sheath of a young bud of a Nyagrodha tree, and which is wrapped up with white and red (thread ?], [should be] praised [by means of the hymn] beginning with Brahmana [RV.10.162], after consecrating it ten thousand times with the Savitri [-verse, i.e. RV.3.62.10] in accordance with the precept, [and pouring over it] the residue of ten thousand [oblations]. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 404 VEDIC TANTRISM The translation follows Matrsinu’s commentary: jateti | prati- tajani (2) garbharüpani pramiyeran tata àjyam samskrtyünu- mamtrya ca “brahmandgnih sarvidana" [RV.10.162] ity anena süktena tato juhuyat | anenaiva huta$egasya tam ca sampata- manau ninayet | iti manim iti | manis tu nyagrodha $rmgatayà (2) kartavyah | Suklalohitasiitravestita iti | trivrtena (trir vrt- tena?)* ca tamtuke sütre Gsakte sa ca vasasa paridhaniyena sahaikatra vasantyo ratrim ekam iti | tarn savitreyeti tatas tam manim gayatrinam dasabhih sahasrair nisiktarh kuryat | *brah- mandgnih samvidanah” [RV.10.162] [(ityagnih samvidana)] itya- nena canumamtritam kuryat | ayutenaiveti || The end of the ` Varga is here marked by 17 in Ba Ta. 91-92.» And further on, the consecration with Savitri [-verse] and with all benedictory verses [shall be] of this extent [i.e. ten thousand] and one must [invariably] mutter this [hymn]. A woman who is piously disposed should, when she is pregnant, wear this amulet, which is duly invoked on the head and fasten the amulet [to neck] in the third month of her pregnancy. (a) Matrsiinu: upeti | yathà purastat homanumamtrane maner eyam uparistad api savitrya dasasahasram anumamtranam kartavyam | na kevalam savitrya’ pi va’ nyair ai svastyaya- naih | *svasti no imdro” [RV.1.89.6] “svasti no mimitam” [RV.5.51.11] ityadyair api | siraseti | evam etam anumarütri- tam manim garbhini nari śirasā vahet | Sirasi badhniyad ity arthah || ; (b) Prof. Gonda renders this stanza thus: *And afterwards this (Sükta shall be muttered together with the Savitri—this is ५ really a consecration—and with all benedictions (svastya- yana-)’. 93. When menses [reappear after] a year,? a woman must [till then] remain in the condition of a cow possessing a calf, with much to be drunk and eaten, together with the young suckling one. (a) Though the reading Saradam gives one syllable too much to the line, it is probably original, as the rhythm at the end of the pada is normal (U——). Both the text and the scanty commentary are corrupt. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 405 94-95. When a boy has been born, one must fasten the amulet to his neck, after honouring the residue of the clarified butter, anointing the boy [withit], and offering [oblations into the fire] to the accompaniment of the benedictory verses. [In this manner], a woman brings forth a male child. A blessing ceremony is again prescribed after one year. Mátrsünu: ajya$esam saripatasaktam puraskrtvà yata (?) stha- payitvà tena kumaram abhyajya tato. vaksmanam iti | hutveti | arájya (?) kumarakam tatas tam manim nidhàya svastyayanaih süktaih pratyrcam Gjyahomam kriya sampatair nisicya samprati Svastyayanai[s] tat karma kriya kumarasya manibamdhanara kurydt | trimasikasya jatasya tatah prativarsamevam svaitat [karma krtva)] kuryad upanayanakalam yavat || The end of the Varga is her marked by 18 in Ba Ta 96-98. Before the breast-feeding one must cause him [i.e. the child] to lick an oblation consisting of rice meal mixed with honey [and rubbed with] gold by means of the Sraddhà- and Medhā- siktas [i.e. RV.10.151 and RV.Kh.iv.8]: [then that child] becomes intelligent by that [rite], lives a hundred years and dies not before the [full] duration of life, [besides] there would be retentive memory to him after six months. Afterwards, a twiceborn person should, after purifying the clarified butter, offer [oblations into the fire, by means of the hymn] beginning with Aksibhyam te [RV.10.163]. Matrsunu: punar iti medhajananakarmocyate | puna[h]* stanapradanà tham ityadi | puna [h] stanapradanartham yavan mata pravartate | tavad evaitaj jdtamatramdnavaje (?) karma | madhund saha suvarnam pesayitva vrihipistam ca tatra praksipya Sraddhasiiktena ca kumarakam pdyayet tēna medhavi bhavatiti dirghayus ca bhavatiti | smrtam iti | smrtar smaranam ucyate | tac canena karmand tasya manavakasya sanmasat bhavati | tatah param iti vaksyamanena sambamdhah | ajyam iti | “aksi- bhyam te nasikabhyam” [RV.10.163] iti sadrcam süktam tada? te | ajyam samskrtyetyadi | tato medhdjananakarmanah parata ajyam pratyrcam iti || 99-100. Then with the hand smeared with ghee one should touch his head, ears and eyes and touch his chin and likewise CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 406 VEDIC TANTRISM his two nostrils and constantly mutter in this manner: [then] that child] is freed from consumption. [Thus] one should undertake the removal of consumption by means of the aforesaid ritual precept. Matrstinu: paniti | “aksibhyar te" [RV.10.163] ityanena yah krtahomas tadanamtaram ghrtabhyaktabhyam hastabhyam has- tabhyam mandvakasya samsprset tatha karnau netre ca | cibu- kam hanur ucyate | tadvan nasikam canena sükteneti | evamevati | nigada vyakhya tam etat | purveti | “grhitam yaksman-a dar- bhan grhitve" [Rvidh.iv.81] ti prakrtim (prakrtam) "muficami tvā havisa jivandya kam" [RV.10.161] ityanena süktena vadya nünakasemoktam (yadyan nanakarmoktam)* tad "aksibhyam te nasikabhyam" [RV.10.163] iti anend pi kriyata iti $lokarthah || The end of the Varga is here marked by 19 in Ba Ta.. 101. One should undertake the removal of consumption by means of burnt-offerings and mutterings. One should, on becom- ing pure, mutter the hymn which is destructive of evil dreams [and which] begins with Apehi [RV.10.164]. Matrsiinu: homa iti | “aksibhyam te” [RV.10.163] iti prakrtam tasyaitat sambadhyate | asya suktena papi (va’pi)* ca pürvokta- vad yaksmanaSanam kartaryam iti | api iti | “apehi manasa- spate” [RV.10.164] iti paricarcam süktam tada? te | apehityadi pathita siddham || 102. When a pigeon excretes* [on a house], one should offer clarified butter by means of the hymn beginning with Deval kapota [RV.10.1965] for they regard it as a messenger of Yama. (a) Prof. Gonda renders ‘should a dove alight’. 103-105. One should employ [the hymn] which is destructive of rivals [and which begins with] Rsabham [RV.10.166] at the [time of] mutterings and burnt-offerings. A person who is regular in observances should regularly mutter [the hymn] beginning with Yenedam [RV.Kh.iv.11]: [then] he obtains concentration of the mind by means of that [hymn] and does not get perplexed. A steadfast person should mutter [the hymn] beginning with Mayo- bhürvato [RV.10.169] at the blessing ceremony for cows and offer barley corns anointed with ghee and purified by means of curds, CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 407 honey and clarified butter into the fire [lit. with] cow-dung cakes. when he is in the midst of the cow-stall The end of the Varga is here marked by 20 in Ba Ta. 106. One should anoint (abhisificeta)* under the [asterism] Tisya or Sravana or also under the [asterism] presided by Püsan [Revati], that by Savitr [Hasta] that by Soma [Mrgasiras] and that by the A$vins [A$vini] and under the [asterism] Rohini as well as under [those asterisms which are preceded by] Uttaràb. (a) I follow Dr. Meyer. My mss. except Cm. read abhisicyeta. (b) They are uttaraphdlguni, the twelfth lunar mansion consist- ing of two stars; uttardsadha, the twenty-first lunar man- sion consisting of three stars; and wttarabhadrapada, the twentysixth lunar mansion consisting of two stars. 107. After offering [oblations] into the fire with [the verses] possessing royal tokens, let a king who is piously-disposed and pure be poured over with the residue by means of the Savitri [-verse] and the Mahavyahrtis. Hutveti | tatrabhisekasya pürvam ayam dosah (homah)* karta- vyah | rajya-(raja)*. limgabhir iti | “yo raja carsaninam” [RV. 8.70.1] ityadibhih savitrim ca vyahrtibhi§ ca sampatad rajfiah sirasi niniya yatramtam vidheyam || 108-110. Having anointed him, who is seated on a tiger's skin [placed] on a stool (asandi), by means of the fine sap of all sorts of herbs and the water taken from [various] rivers, one should, while standing and facing the west, pronounce [the following]: “Conquer thou this earth! Let thy virtues increase by protecting thy subjects! May thou prosper unto good fortune, prosperity, victory and success! Let there be [always] kings in your lineage!” and then mutter the [hymn of] Apratiratha [viz. RV.10.103]. Matrsünu: Sarvausadhir iti | tam rajanam vyaghracarmá [c]* chaditamasamdyam pithikayamudumbarasakhyam upavesya ta- tah sarvausadhirasaih slaksnaih pistair upalepyodvartayet | uddhrtena nadisalilena Sirasi abhisificet | prapayet | “a tya har- sam amtaredhi” [RV.10.173] ity etat suktam japann iti tisthati | [n]etàni asih padani brayat | vardha tvam catrate tyuktva | tato 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 408 VEDIC TANTRISM HT khe “asuh sisáno vrsabho na bhima [RV.10.103] ity etat süktam apratiratha-samjfiam japet || The end of the Varga is here marked by 21 in Ba Ta. 111. The skin [used in this ceremony] should be that of a tiger [and] the fuel-stick[s] that of a Udumbara-tree.s After having anointed him thrice; one should consecrate the kettle-drums (a) Prof. Gonda renders (rather literally) the first hemistich- thus: ‘And the skin shall come from a tiger, the fuel from Udumbara’. 112-114. “Let the Vasus anoint thee for the benefit of heroic lustre in the eastern quarter! Let the Rudras anoint thee for the benefit of success in the southern quarter! Let the Adityas anoint thee for the benefit of prosperity in the western quarter! Let the all-gods anoint [thee] for the benefit of auspicious result!” One should consecrate a king by means of [the hymn] beginning with A tya harsam antar edhi [RV.10.173], after anointing and pleasing him with [numerous] benedictions Mattsiinu: pracyam iti | tam rajanam mamtrenabhimarktranád anamtaram etany apy asih yadanye (padani)* ca pathed iti pat- hitasiddham etat |] ` 115. One should constantly mutter [the hymn] which is des- tructive of illusion (ajfanabhedana) and which begins with Patan- gam [RV.10.177]. This hymn is, indeed, destructive of sorcery (mayabhedana) and repels all sorts of sorceries The end of the Varga is here marked by 22 in Ba Ta. 116. One should, by means of this [hymn], prevent the magic [from operating], be it that of Sambara or Indrajala. [Likewise] one should, by means of this [hymn], ward off the magic caused by unseen beings. Mátrsünu: Sambarim imdrajalam iti | sa ca rajfie mayavino lokadambhakabhramanaya (?) cemdrajalikas tadiyam maya- manena japtena badhata iti [| 117-118. A person who regular in his observances should mut- ter the benedictory [hymn] beginning with Tya miisu [RV.10.178]. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 409 After touching the limbs [of that woman], who [though] matured and menstruating, cannot conceive, one should mutter [the hymns beginning with] Visnur yonim [RV.10.184], and] Nejamesa [RV. Kh.iv.13 respectively]. One should mutter [the hymn] beginning with Mahi trinam avo'stu [RV.10.185] at the blessing ceremony for the path (pathisvastyayana). Matrsiinu: tyamiisviti | “tya miisu vajinam devajütam? [RV. 10.178] iti trcarh süktam tadao te | tyamüsviti svastyayanam it- yadi pathita siddham | puspam iti | “visnur yonirh kalpayatu” [RV.10.184] iti trcam süktam tada? te | puspam drstvà ca ya garbham ityadi | yasyah striyah pratimasam rajo dr$yate garbha- sravah sambhavati tasyà anena süktena yonimabhimaritrya tato garbham sambhavatiti | mahiti | “mahitrinam avo'stu [RV.10.185] iti pathitasiddham || 119. One should, in order to do away with enmity, mutter the hymn which is hostile to enemies and which begins with Pragnaye [RV.10.187]. One wards off snakes by means of this [hymn, verses of which] are addressed to Sarparajfii and which begins with Ayam gauh [RV.10.189]. Mātrsūnu: pragnaye tu dvisa |d]* dvegyam ityadi | yo dvesyarh dvestum i[c]*chati sa caitat suktam nityam japet tathà dveso- pasam (dvesopasamanit) ya [(ri)] it | avasyam vasikaroti niyatasya (?) niskrtir iti | ayam gaur iti | “ayam gauh prasnir akramit?™ [RV.10.189] i[ti]* trea siiktam tada? te | “ayam gauh sarpara- Jnisty ityadi | anena japtena sarpabhayam na bhayatiti Il 120. One should mutter [the hymn of] Aghamarasana [RV. 10.190] which is the [most] sanctified among the sanctified [hymns] and whoever, on becoming steadfast, recites it thrice after immer- sing in water, [obtains desired result] Matrstinu: pavitreti | “rtam ca satyam cabhiddhat” [RV.10.190] ity rcam triravrtya asdyo' ghamarsana [m]* siiktam tada9 te / pavitranam payitram tviti pathitasiddham | apa iti | tasya vaksya- manam phalam bhavatiti vakyasesah || The end of the Varga is here marked by 23 in Ba Ta. : 121-122. comparable to that of a final purificatory bath in the Asvamedha [ceremony], for, Manu has declared thus (iti): “Just CCO. In Public Domain. Jangamwadi Math Collection, Varanasi * Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 410 VEDIC TANTRISM as the ASvamedha, the chief amongst the sacrifices, removes all sins even so the hymn of Aghamarsana removes all sins.” [The hymn] beginning with Nairhastyam [RV.Kh.V.2] is a means of routing an army—so says (iti) Saunaka. Mátrsünu: yatheti | seneti | "nairhastyari sena-daranam” [RV. Kh.V.2] iti khilam navarcam süktam tada? te | senadaranam etasmad ityādi | etasmad aghamarsanád anamtaram etat süktam Saunakacaryenoktam iti Il Matisiinu notices a different reading: etasmat (for etat syat) which is not found in any mss. of the Rvidh., but which appears to be definitely preferable because it controverts the view ex- pressed by Macdonell in BD, Part II. p.320. 123. Further Saunaka opines that it should meatally be medi- tated upon. [The hymn beginning with] Samsamid yuvase vrsan [RV.10.191] is highly conducive to fraternity. Mátrsünu: glosses Saubhatrkaranam by sasnehakaranam. 124-125. One should employ it in case of dissension among the kindred: [then] they never become disunited at any time. But ° when the dissension is complete, one should mutter this [hymn] which brings about reconciliation [and which begins with] Sarnjfia- nam [RV.Kh.V.1]: then there would not be [any further] dissen- sion in that place where one constantly mutters this hymn. One should, at the [time of] blessing ceremony, mutter [the hymn] beginning with Tac charhyord vrnimahe [RV.Kh.V.1.5 — V.3.7]. The end of the Varga is here marked by 24 in Ba Ta. 126. The Mahanamni [-verses (RV.Kh. V.4) representing] the highest Brahman, the eternal resplendent light, [should be muttered. The verses] belonging to Purifying Soma, which are declared as subsequent (para), are destructive of rivals and are auspicious [besides]. The translations follows Mátrsünu's commentary: mahanam- niti | “vida maghavan vida gātu” [RV.Kh.V.4] ityadi khilapathita mahanamni ucyate | mahanamnyah param. brahmetyadi | etavati Japyah | punya iti sapatnaghn ya iti | “payamanyah” (pavamanth)* svastyavanir [RV.Kh.iii.10] ityadyah para pavamanya ucyamte || 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 411 127-131. One desiring rain should mutter these eternal [verses beginning with] Apo histha [RV.10.9]. The mystical utter- ances preceded by ori at the beginning, the [ten] hymns of Maduc- chandas, the Mahànàmni [-verses] at the end—this is declared to be Amrta-sarmhita, by means of which the gods previously attained immortality and whoever constantly mutters this [sarnhita], on becoming pure, will attain immortality. Let a person frequently insert the hymns addressed to the manes in the midst of this [aforesaid collection]—this one should know as the Pitryà-samhita and with it one [should] propitiate one's manes. Compiling in this way one can have a Vasavi-Samhita, Raudri-, Aditya-, Vai$vadevi- [sarnhitàs] [or] one relating to whichever divinity one desires. A person conversant with religious duties should perform a pacificatory ceremony for the foundation in the midst of the cow-shed. Mátrsünu: Omkareti | omkarapurva vyahrtayah | tatha “agni- mile purohitam" [R V.1.1-10] ityadini madu [c]*chamdasadrstàni dasa siiktani | tatha pavamanya real “pavamanih svastyayanih [RV.Kh.iii.10] ityadyas tatvasiiktayamte (2) mahanamnya sam- Jjitika ityamytam (amrtd) samhitocyate | ativapunyah pavitra Japyà iti | amrteti | anayà purvoktayà samhitaya deya amrtatyam yayuh prapta ityarthal | anye’ pyenam $ucir nityam japenamrta- tvam ga [c]*chatiti | atraiveti | atraivasyaya camptasamhitaya (2) madhye pitrsūktāni catu[h]* pamcasad adhyāye [i.e. RV. 10.6-18] pathitani | “amgiraso nah pitaro navagva" [RV.10.14.6] ityevamadini praksipet tatah sā pitryd samhita bhavati | tà japet prinatiti | evameveti | evam eva yadvà pitrdevatyam anyatama- samhitayam pitrdaivatyesu praksitesu tathabhüte tatha vasudeva- tyesvaimdresu praksiptesu vasavi aimdrisamhita bhavati | yatha airidri tatha raudryadya@ pibhavatiti | yas caivam utpadyotpadya yani yaya karmani abhipretani taya japtavya (?) kartavyani || The end of the Varga is here marked by 25 in Ba Ta. 132. One should scatter flowers, sandal-paste, garlands, fruits of large trees, herbs and likewise the seven kinds of grains (sapta- dhanya)® on the whole foundation. (a) Prof. Gonda refers Brh-Up 6.3.13, where “ten cultivated kinds of grains” are enumerated. We need not take the 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS - 412 VEDIC TANTRISM number ‘seven’ very seriously. The systematic classification of grain was attempted only later. See Bhdvaprakasa Ptl, p.495: Salidhünyam wihidhanyam | $ükadhanyam trtiyakam | Simbidhanyam ksudradhanyam ityuktarh dhanya- paficakam || 133. One should sacrifice Vàstospati and Brhaspati with the püyasa and with [the fuel-sticks of] udumbara- and palasa- trees? and present a bali in every direction in that place. (a) Prof. Gonda renders *with fruits of the udumbara and the palasa'. Matrsiinu supplies samidbhis to audumbarapalasais. 134. Sürya [the sun], Vàyu [wind], Yama, Pitrs, Varuna, Nirrti, Soma and Indra—these deities are declared as [stationed] in the [eight] directions. Mátrsünu: Süryo vayur iti | prácyadisu diksu età yathakramam devata[h]* smrtàs tasu tasveva diksu sthitah pujaniyà iti || Rvidh. gives the guardians of the directions in an unsystematic man- ner, besides omissions and additions. See, however, Amara, 1.70. 135-136. One should give a donation to the Brahmanas in order that there may be well-being in one’s establishment. [This rite] should be performed every year by the householder in his house [and one should], according to the precept, [perform] any other [rite] even if it has not been proclaimed. Agni, Indra and also Vayu, Sürya and the other deities- The end of the Varga is here marked by 26 in Ba Ta. 137. to whomsoever [deity], a person who is desirous of wor- shipping might approach, [that person will], by means of the congruous hymn, [achieve] the purpose as enjoined [by the sages]. Matrsiinu’s commentary on the second hemistich Tuns as follows: abhiti | yathapathitam sükte mamtralimgabhiriipena süktena yathà devataradhanam kartavyyam | yathadistam prayo- Janam rsibhir mamtradrgbhir madhu [c]* chamda prabhrti[bhi]*s tat siddhyartham iti slokarthah || Prof. Gonda renders this stanza thus: *one should quickly approach that very (divinity), of whichsoever one endeavours to gain the favour, with a cor- CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION 413 responding siikta, which has been divulged by means of (or: in) the mantras of the rsis.’ 138. The success as [it is] revealed in the Mantras (mantra- drstena), is laid down as immediate in the case of sages.* One should in every case give a sacrificial fee (daksina) or wealth for the accomplishment of a rite. (a) Prof. Gonda renders the first hemistich thus: (with such an application as has been enjoined (by the authorities); (then success is regarded as instantaneous’. 139. Saunaka [holds] that there is hardly any rite whatsoever without a sacrificial fee. As far as possible there should at least be [a sacrificial fee] commensurate with a full vessel [of grain] at the end [of a rite]? (a) Prof. Gonda renders the second hemistich thus: ‘(A dona- tion presented) according to one's ability will, indeed, in the end (prove to) be like a full vessel of value’. Matrsiinu’s commentary on the same runs as follows: Saktyeti | yatha kamcit karmasammatah (2) samaptau svasaktyapeksaya pürnapatratulyapi daksina datavya || 140. Therefore a sacrificial fee, even though little, should be given for the successful accomplishment of a rite. One should give [ten cows] with a bull as the eleventh or that by which one's preceptor is satisfied. Matrsiinu’s commentary on the second hemistich runs as follows: rsabheti | svasaktyà saktyapeksayakamya [(vat)] kar- masu yatra visegadaksina ma (na)* pathita danu (dhenu)* rsa- bhaikadasa maya dātavyā yena và danena gurus tusyati tad datavyam karmaphala siddhvartham iti Slokarthah || 141-142. [Just as] the gift of the knowledge of Brahman is imparted to one who is conversant with religious duties and who is truth-speaking, in like manner this [work] which is mysterious purifying and wonderful [like] the highest Brahman should not be given to one who is not peaceful, nor to one who is sonless, nor to one who has not practised tapas, nor to one who has not re- 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 414 VEDIC TANTRISM mained for one year [under his preceptor], nor to one who is not fit to be taught as well as to one who is hostile [to his preceptor]. Matrstinu: tad iti | tad idam rgvidhanagramthakhyam param brahmetyadi pathitasiddhah | naprasamtayeti | etad brahm@ prasamtatmani yathestacarine na datavyam | putraya (2putra- vate) yasasvine tapasvine datavyam nanyasmani | ? naca samvat- saro na ca usitaya aradhanam akurvatah | ityrgvidhane matysiinu viracite (?) pamcikayam caturtho’ dhyayah samaptah ॥ The end of the Varga is here marked by 27 in Ba Ta. The last pada is repeated in Ba only. 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS ATHA PHALASRUTIH® 7 ; 1. The Rgveda which is comparable to a heavenly tree that bestows all benefits [or which is a veritable tree consisting of ritual precepts] does not yield the desired result to luckless men bereft of the knowledge of the Rgvidhana.b (a) Y follow the practice of most of my mss (Ba Bo 1.2), but Dr. Meyer designates it as “Pancamo’ dhyayah”. (b) Matrsünu: naranam ityadi vargadvayam (2) pathitasiddha Slokah 13 /| 2. The Rgveda appears to me like an abode which holds pre- cious gems and which does not become visible without [the aid of] a lamp, to wit: the Rgvidhana (rgvidhanapradipena)*. (a) Resolve: rgvidhana eva pradipah, rgvidhanapradipah, tena. 3. Like a great ocean [or like a munificent source of precious gems] the Rgveda which [is] exceedingly sacrosanct [or invincible] does not yield any desired result without [the aid of] a ship, to wit: the Rgvidhana (rgvidhdnamahdpotari).a (a) Resolve: rgvidhana eva mahapotah, tam vind (or tena vina). ` 4. The Rgveda which is a sanctuary of Brahma®and whichis a divine treasure of all precious gems is certainly attained by means of the precepts of the Rgvidhana. (a) Could it be Brahman ‘sacred text’? 5. The Rgveda recited without the Revidhana remains fruitless: therefore it [i.e. the Rgvidhana] should diligently be studied. . The end of the Varga is here marked by 1 in Ba Ta. 6. The Rgveda becomes favourably disposed towards him who knows the Rgvidhāna which unfolds the true object of the hymns. Prof. Gonda renders this stanza thus: ‘who understands the Rgvidhàna, the account of the exact meaning of the süktas, CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 416 VEDIC TANTRISM for him he mind of the Rgveda is full-blown, because of. the serenity and kindness of its disposition’ ! : 7. The religious practice? of he Revidhana is, conducive to long life, the basis of good fortune and a means of destroying all stains. [Moreover] it is highly productive of. splendid fame. (a) The text has °abhyanusthana which is same as *anusthana. 8. A twice born person who knows the Rgveda together with the Rgvidhdna, certainly becomes a repositary of dharma, artha, kama and moksae. (a) Prof. Gonda renders the second hemistich thus: ‘dharma, artha, kama and moksa will certainly be inherent (received)?! 9. The first amongst the Vedas, [i.e. Rgveda], which is the abode of Ayurveda® and which is powerful is extremely pleased with the constant recitation of the Rgvidhana, (a) An upaveda of Reveda. Cp. Caranavyüha: Sarvesam eva vedanam upaveda bhavanti rgvedasyayurvedopavedah etc. 10. The Rgveda, when gratified always by means of the Rg- vidhana, accomplishes (kurute)* the destruction of enemies and the mental ease arising from the union with friends. (a) I have adopted this reading on the strength of the mss. Ba Bo 1.2, but Dr. Meyer adopts an inferior reading: prayanta. The end of the Varga is here marked by 2 in Ba Ta. 11. The [object of] desire of whomsoever knowing the Rgveda with allits [six] auxiliaries and always devoted to the Rgvidhàna turns.out well, even beyond his wishes. Prof. Gonda renders this stanza thus: ‘Of (that man) who knows the Rgveda with all its angas and is always intent upon the Rgvidhana, all endeavours will be successful, even beyond his wishes’. 12. They long for the attainment of their aim® in matter of lineage, birth, conduct, knowledge and of industry by means of the thorough knowledge of the Revidhana. 000. In Public Domain. Jangamwadi Math Collection, Varanasi ' Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS TRANSLATION ' i 417 (a) Prof. Gonda renders ‘people have command of success- fulness’. 13. All deities are satisfied, the supernormal powers are accomplished [or successful] and the mental uneasiness vanish to those who regularly recite the Rgvidhis [i.e. the Rgvidhāna]. (a) Prof. Gonda renders ‘the Rgveda’ ! The end of the Varga is not marked in any of the mss accessible to me, CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS BIBLIOGRAPHY I. Vedic Texts, Puranas, and other original sources arranged alphabetically :— Agni-Puràna (Anandisrama Sanskrit Series No.41), Poona, 1900. Aitareya Aranyaka edited by A.B. Keith, Oxford, 1909. Aitareya Brahmana with the commentary of Sayanacarya (Anandagrama Sanskrit Series No.32) edited by Kasinath Sastri Agashe, Pts. I-IT, Poona, 1931. Astadhyayi of Panini. Asvalàyana Grhya Sūtra edited by A.F. Stenzler, Leipzig, 1864, Aévalayana Srauta Sūtra (Anandasrama Sanskrit Series No.81) edited by Ganeéa Sastri Gokhale, Poona, 1917. Atharvana Jyotisam edited by Bhagavad Datta, Lahore, 1924. Atharvaveda Samhita edited by S.D. Satavalekar, Aundh, 1943, Atharvaveda Samhita tr. by W.D. Whitney (Reprint), Delhi 1962. Baudhayana Dharma Sūtra edited by A. Chinnasvami Sastri, Benares, 1934. Bhagavadgita (P.O.S. No.1) edited by D.V. Gokhale, Poona, 1950. Brhaddevata (H.O.S. Nos. 5 & 6) edited by A.A. Macdonell, Pts. I-II, Cambridge, 1904. Brhatstotraratnàkara edited by N.R. Acarya, Pt. I, Bombay, 1952. Grhya Sütras tr. by H. Oldenberg, Pts. I-II, Oxford, 1866, 1892, Hymns of the Atharvaveda tr. by M. Bloomfield, Oxford, 1897. Kausika Sütra edited by M. Bloomfield, New Haven, 1890. Manavagrhyasiitra (G.O.S. No.35) edited by R.H. Sastri, Baroda, 1926. Manusmyti with the commentary of Kullükabhatta edited by V.L. Pansikar, Bombay, 1925. Mundakopanisat (P.O.S. No.5) edited by S.S. Phatak, Poona, 1925. Nirukta of Yaska edited by L. Sarup, Bombay, 1927. Nyayamaiijari of Dya Dviveda, Benares, 1933. Paraskaragrhyasütra edited by M.G. Bakre, Bombay, 1917. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 420 VEDIC TANTRISM Parisistas of the Atharvaveda edited by G.M. Bolling and J. Van Negalein, Leipzig, 1909. Revedapratisakhya with the commentary of Uvata, Benares, 1903. Rgveda Samhita edited by S.D. Satavalekar, Aundh, 1940. Rgveda Samhita with the commentary of Sayanacarya (V.S.M.), Vols. I-IV, Poona, 1933-1951. Revidhanam edited by R. Meyer, Berlin, 1878. Rgvidhànam edited by J. Sastri, Lahore, 1940. Rgvidhàna tr. by J. Gonda, Utrecht, 1951. Sadvimsa-brahmana edited by J. Vidyasagar, Calcutta, 1881. Sadvimsa-brahmana tr. by W.B. Bollee, Utrecht, 1956. Samavidhanabrahmana with the commentary of Sayanacarya edited by A.C. Burnell, London, 1873. Sankhayana Grhya Sütra edited by S.R. Sehgal Delhi, 1960. Sankhayana Srauta Sütra edited by A. Hillebrandt, Calcutta, 1888. Sahkhayana Srauta Sūtra tr. by W. Caland, Nagpur, 1953. Sarvanukramani edited by A.A. Macdonell, Oxford, 1886. Saunakiyam (T.S.S. No. 120), Trivandrum, 1935. Siksasangraha, Benares, 1893. Smrticandrika of Devannabhatta, Pt. II, Mysore, 1914. Suklayajurvidhanasiitra edited by A.S. Vare, Bombay, 1943. Vaitina Srauta Sūtra edited by R. Garbe, London, 1878. Visnudharmottara-Purana (Venkatesvara Press Edition) Bombay, V.S. 1969 =Saka 1834. Visnudharmottara-Purana edited by P. Shah, Vols. I-II, Baroda, 1958-1961. Viramitrodaya (Chowkhamba edition), Benares, 1906-37. Yàjfiavalkyasmrti with the commentary of Aparaditya (Ananda- $rama Sanskrit Series No.46), Vols. I-II, Poona, 1903. II. Other Books chiefly consulted :— Alphabetical Index of Sanskrit Mss. in the University Mss. Library, Vol. I, Trivandrum, 1957. Alphabetical List of Mss. in the Oriental Institute, Vol. I, Baroda, 1942. Catalogus Catalogorum by T. Aufrecht, Vols. I-III, Leipzig, 1891- 1903. í CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS BIBLIOGRAPHY : 421 Catalogue of the Sanskrit and Prakrit Mss. in the Library of the India Office, Vol. II, Pts. I-II, London, 1935. Classified Index to the Sanskrit Mss. in the Palace at Tanjore, London, 1880. Descriptive Catalogue of the Government Collection of Mss. deposited at the Deccan College, Vol. I, Bombay, 1916. Descriptive Catalogue of Mss. on the Central Library, Vol. I: Vedic, Baroda, 1925. Descriptive Catalogue of Sanskrta and Prakrta Mss. in the Library of the University of Bombay by G.V. Devasthali, Vols. I-II, Bombay, 1944. Descriptive Catalogue of Sanskrit Mss. in the TMSSML, Vols. I-XIX, Srirangam, 1928-34. Epic tristubh and its hypermetric varieties by F. Edgerton (in JAOS, Vol.LIX, pp. 159-194). Great Epic of India by E.W. Hopkins, New Haven, 1920. History of Ancient Sanskrit Literature by F.W. Muller (Panini Office Reprint), 1926. History of the Dharmagastra by P.V. Kane, Vols. I-V, Poona, 1930-62. History of the Indian Literature by M. Winternitz tr. by Mrs. S. Ketkar, Vol. I, Calcutta, 1927. Religion and Philosophy of Vedas and Upanisads (H.O.S. Nos. 31-32) by A.B. Keith, Pts. I-IT, London, 1925. Religions of India by A. Barth, tr. by J. Wood, 5th Edition, London, 1921. Sanskrit-English Dictionary by M. Monier-Williams Rev. Ed., London, 1899. Sanskrit Grammar by W.D. Whitney, London, 1950. Studies in the Puranic Records on Hindu Rites and Customs by R.C. Hazra, Dacca, 1940. Studies in the Upapuranas by R.C. Hazra, Vol. I, Calcutta, 1958. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS ABBREVIATIONS AA Aitareya Aranyaka AB Aitareya Brahmana Agni Pu Agni Purana AGS Aégvalayana Grhyasütra AJ Atharvana Jyotisa Amara Amarakosa of Amarasimha Ap.YajPar ^ Apastambiya Yajfia Paribhasa Sūtra ASL Ancient Sanskrit Literature by M. Müller (Re- print) ASS Aésvalàyana Srauta Sūtra AV Atharvaveda AVP. or Par. Atharvaveda Parisista Bau DS Baudhayana Dharma Sütra BD Brhad-devatà HDS History of Dharma-Sastra by P.V. Kane HGS Hiranyakesi Grhya Sütra HIL History of Indian Literature by M. Winternitz JAOS Journal of the American Oriental Society JRAS Journal of Royal Asiatic Society of Gr. Britain and Ireland Kaus Kausika Sütra KGS Kausitaki Grhya Sütra Manu Manusmrti Mbh Mahabharata MGS Manava Grhya Sitra Mu Up Mundaka Upanisad MW Monier William’s Sanskrit-English Dictionary (New Ed. 1899) Nigh. Nighantu of Yaska Pa GS Paraskara Grhya Sütra Panini Panini’s Astadhyayt RPV Religion and Philosophy of Vedas and Upanisads by AB Keith Rvidh Revidhana RV Prati Rgveda Pratisakhya CCO. In Public Domain. Jangamwadi Math Collection, Varanasi 424 Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS VEDIC TANTRISM Sad.Br. Sadvirh§a Brahmana Sarv. Sarvànukramani of Katyayana SC Smrticandrikà of Devannabhatta SGS Sankhayana Grhya Sütra SSS Sankhayana Srauta Sūtra Svidh Sàmavidhàna Brahmana TA Taittiriya Aranyaka Visnu Dh.Pu Visnu-Dharmottara-Purana Whitney Whitney's Sanskrit Grammar (2nd ed. 1889) Yaj Yajfiavalkya Smrti Yvidh Yajurvidhàna Sütra CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS INDEX OF VERSES IN RGVIDHANA: अक्षय्यं च 111.8 भ्रक्षरप्रति- 1.76 अक्षिणी 711.74 अगम्यागमने 71.151 अग्निकार्य 77,156 अग्निने- 1.168 अग्निं प्र- 77.128 भ्रर्निरेत्विति 7.110 HA अच्छा 1५.49 ग्रच्छा न 1.111 अजपन्‌ 7.22 अजानता ४.33 अतः परं 7.84 अतिस्तवेन 1.132 अथवा 1४.75 ग्रथ वेदा 1.25 अथास्य ¡४.26 ma: 1.133 भ्रधिष्ठाय 1.19 अनग्नौ 1. 82 अनन्तां 1.103 अनया 11.76 अनश्नता 11.156 अनशनन्‌ 1.69 अनसा 1.14 अनागसि 71.97 अनासादय-1i.219 HAST 11.116 अनुरूपां ii.85 अनेनैव 1४.38 अ्न्तर्धानं 11.48 अन्ते 1.22 अन्नं ¡४.17 अन्यथा 7४.66 अन्ते तु 71.81 अपरस्तु 1.23 अपामागं-1४.78 अपि वा iii.222 अपुत्रा iii.148 ग्रप्रशस्तं 1.169 अप्स्वग्नौ 11.150 अप्स्वप्यग्निः 1.83 अप्स्वेव 7.105 अबुध्र- iii.54 nag- 1.54 अभि त्वा ii.132 अभियुक्तो ii.161 अभिषिच्य iii.114 अमानुषी iv.4l अमीवहा 7.141 अमीवहेति ii.139 अमोघमेव 11.65 maat 1.89 अयने 71.38 अयमग्ने 1५.54 अयाज्य- 1.61 sear iv.70 ma चो- 1.54 अरण्ये नि- 11.188 yey 711.163 aad 11 149 अ्रधरात्रे 11.193 अलक्ष्मीनाश- 11.72 अलक्ष्मीपाप- 1.38 अवमन्येत 1५.69 अशक्ये 1.119 अश्वपूर्णा- 7.98 अष्टम्याँ 11.35 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 426 aem- 1.32 अष्टावष्टो 1.43 ग्रस्त 1.104 अस्यैव 71.55 ag रुद्रे- ¡४.19 ग्रहं भीतो iii.181 We: स्व- 1.122 अहोरात्रं .148 आङृष्णेनेत्यूचं 1.94 आङृष्णेनेत्यचा 1.93 आखूत्करेषु 7.74 आगस्क्कच्‌ 1.103 sm गाव 71.112 आग्नेयं 1.66 आज्यं 1४.79 आज्यशेषेण 1५.87 ग्राततायि- 7.138 आदावेव 1.72 आदित्यदैव- 7.137 ग्रादित्यमुप- 77,189 आदित्यस्यो- 1.29 mfa 1.131 maart 71.162 श्राद्यानि 71.165 ग्राध्यात्मिकीः 1.107 आनुष्टुभस्य 7.154 आ नो 1.108 आपत्सु 1.124 आपो हि 1.16 भ्रापो ह्या- iii.152 mad? 11.90 आयुरीप्सन्‌ 1.114 आयुष्मन्तं 1.143 आयुष्यं Phala 7 आयृष्यमा- 1५.43 ग्रायृष्याण्येव 1.53 आयुः स्वर्गो 1.6 आरिराध- iv.137 आरोग्यं 1.154 VEDIC TANTRISM आवाहये-1;.94 आशताद्वा- 1.57 maed 71.155 इति प्रयत 7४.25 इत्येवमुक्तः 17,230 इदं विष्णुः 1.87 इदमापः 4.153 इदमित्येति 11.62 इन्द्रं iii133 इन्द्राण्यै 11.122 इन्द्राविष्णू 1.136 इन्द्राविष्णू नम- ii.154 इन्द्रासो- ii.158 इमं नु i144 इमा इति 1.127 इमा इति ज-- 11.135 इमामिति ¡४.63 इयमित्येतद्‌ 7.122 इष्टान्‌ 1.49 इष्ट्वा ¡४.1 उग्रेण 17.91 उच्छिष्टं 1.84 उच्छ्वसिष्यन्‌ iii.199 उत्खापयीत ¡४.61 उत्तमस्त- 7.102 उत्तितीर्षु- #.136 उत्त्वा 11.177 उदकं 71.90 उदपाने 11.86 saga 1४.56 उदित्युद्यन्तं 1.99 उद्यन्त- 1.112 sa ऊमिरि- 1.9 उपतिष्ठेत यो ४.64 उपतिष्ठेत रा- 71.34 उपतिष्ठेत q- 1.161 उपदिष्टो 17.127 उपरिष्टाच्च 19.91 उपेति 1.114 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS INDEX OF VERSES IN RGVIDHANA उपोष्य चा- iii.63 उपोष्य gr 79.80 उभे 1.134 उद्धव iv.23 ऊध्वंबाहु- 1.130 wed मासात्‌ iii.190 ऋग्विधानेन Phala 8 ऋग्वेद Phala 11 ऋग्वेदः Phala 5 ऋण्वेदाद्यस्य 1.79 ऋणज्वासीन: 77.194 ऋतुकाले 11.44 ऋषि 1,67 ऋषिभि- 1.3 æft iv.138 qaq 07,176 एकादण-- 1.68 Ware 1.58 एकाहा- 1.157 एककं सप्तरात्रं 1.48 एकेकं सप्तरात्रेण 1.47 एकेकं ह्वा- i40 एकेकं ग्रासं 1.34 एकेकमभि- 11.110 एतत्तु 1.225 एतत्परं 7.203 एतत्स्वस्त्य-1;.86 एतद्‌ ब्रह्म 1.70 एतद्‌ रक्षो 71.129 एतद्‌ रुद्राः 1.45 एतमेव Be: 1.36 एतमेव विधि 1.41 एता एव 7.72 एतेनेव 1.98 एनस्वी ii.125 एबं हि iii.200 एवं हुत्वा iii.173 एवं fa~ 1.56 एवं ta- 7.161 एवमेव iii.117 एवमेव जपन्‌ ¡४.100 एवमेव जपे- ¡४.34 एषा fg 1.73 waa 1.75 "imr व्या- 1.18 ` ओकार व्याहृतीः 1.61 ओमित्यु- iii.196 आदम्बरी- i.129 कया शु- 1.143 कयेति ii.66 कतँव्यो iii.121 कर्मभि- 11.28 कल्याणवादी 7.1 कामं iii.106 कार्याणां 11.180 कार्याण्यशेषतः 1.10 कालेष्वपि 17.182 कौतंनात्‌ 71.4 कुले Phala 12 कुच्छाणा- 1.27 कुणु- ii.63 कृतार्थः 1.121 कृत्वाग्निं iii.138 कृत्वा दोषान्‌ iii.7 कृत्वा प्रति- iii.113 कृत्वा सहस्र- 17.69 कृत्स्नं 1०.20 कृषि 1.68 कृष्णपक्षे 1.16 केशवं ii.139 केशश्मश्रु- 1.14 को अद्येति 1.65 क्रियां iv.2 क्षत्रियो 1.9 क्षिप्त्वा iv.59 क्षीणायु- iii.58 क्षीराहारः 11.40 gd 1.148 CCO. In Public Domain. Jangamwadi Math Collection, Varanasi 427 Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 428 कषेत्रस्य 1.73 खादिराणि iv.84 खादिरीणां iv.50 गणाना-- 7.160 गतिमिष्टां 11.18 गन्धमा- 1.71 गहिता- iii.130 गाश्चैव 11.99 गृणन्‌ 1.183 गृहस्थ- iii.192 गृहात्‌ 1.118 गृहीतं iv.81 गोघ्न: 11.60 गोमूत्र 1.35 ग्रीष्मे 11.42 घृतकुम्भं iv.46 घृतस्या- 11.45 चतुरः 142 . चतुर्दशी- i.165 चतुष्पथे 17.66 चन्द्रदृष्टि: 1.186 चरद्रामिति 7.100 चरुं iii. 136 चान्द्रायणं 1.31 चान्द्रायणं चर- iv.80 चित्रं ९.13 चिन्तयन्‌ iii. 115 Wd चैव 7.140 छित्वा 71,104 जन्मान्तरे 7.184 जपंश्च 1.150 जपंस्तरत्‌ 7.15 जप्त्वा चैव 11.19 जप्त्वा तु 1.104 जप्त्वा नाश- 1.162 जपेच्चैव 171.211 जपेदा- 1.115 जपेदेतां ४.129 जातरूप- 17.36 VEDIC TANTRISM जातस्य 1४.94 जातानि 1४.88 जाती- 11.36 जितं ते 11.174 जीमूत- 1.127 जीवावृत्ति 7.61 जुहुयात्‌ 1.47 जुहुयादायसं 171.78 जुहुयाद्वा iii.126 जुहुयान्निशि 1५.24 qafa: 1.81 ज्ञातिपुत्र- 1.142 ज्ञातिभेदे ¡४.124 ज्ञातिश्रैष्ठ्यं 7.215 ज्ञानगम्यं 711.216 तच्चक्षुः ii.144 ततः 111.167 ततस्तु 11.147 ततो गन्धं 1.171 तत्र शर- 11.94 तथाघमर्षणं ¡४.122 तदलाभे 1४.62 तदेव 71.46 तपः परा- iii.212 तपसा 1.10 तपस्विनं 11.84 तपस्वी 1५.42 तप्तकृच्छ 1.37 तं सावित्य- 1५.90 तमसा 11.73 तं मासं 1.111 तस्मात्पूर्वा- ii.172 तस्मात्स्वल्पा iv.140 तस्मादृद्विज: 1.8 तस्य काम- iii.9 तस्या ना- 7.184 तस्याभिचरतः 1५.40 तस्या हृदय- 1.82 ता एव 1.24 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS INDEX OF VERSES IN RGVIDHANA 429 तानि दद्या- 11.109 तां तु iv.60 तां पिबेत्तु 1५.72 तिलानां 1.43 तिष्ठन्नुद्यन्तम्‌ 1.131 तिष्ठन्‌ प्र- iv.109 तुष्यन्ति Phala 13 तृचं ii.164 तृणपाणि: ii.117 तृतीयेनाग्नि- iii.169 तेन प्रतिकृति iii.102 त्यमूष्विति iv.117 त्यान्वित्या- 7.178 त्रयोदशीं 111.160 त्रिभिः 1.29 तिरात्रं नि- ii.142 त्रिरात्रमेवो- 1.151 त्रिरात्रोपोषितः 1.139 त्रिरात्रोपोषितः स- 11.30 त्यहं प्रातः 1.33 ल्यहेण 18.83 त्वं सोमेति 1.110 त्वग्दोषिणीं 1.182 त्वत्पाद 111.183 त्वामिद्धि 11.113 दद्यात्पुरुष- iii.153 aaraa ¡४.135 दंपत्योरुप- 11.135 दशपुव- iii.118 दशाक्षरं 11.45 दशावरान्‌ 11.25 दशोत्तरा- 11.13 दिवस्परीति 17.56 दीप्ता प्रति-111.92 दीर्घायुषं 1५.15 दुर्गे पथि 1.118 दुःस्वप्न 1.173 देवस्य 111.168 देवाः 1४.102 CCO. In Public Domain. Jangamwadi Math Collection, Varanasi देवानां 777.175 द्वादश 111.137 द्वादशाहं 11.152 द्वादशैतानि 1.142 द्वादश्या 11.165 द्वाविशकं 71.21 fanaat- 1४.3 द्विषन्तं धनि- 1५.53 द्विषन्तमि- 1.100 द्वेष्यं तु iii.112 धनकामो 1.113 धन्वन्तरय 1.24 waa ¡४.141 धर्म वुद्धि i.137 धर्मराजाय 11.37 धान्यानां 11.77 धारणा 171.206 घ्येयः ¡1.224 ध्रुवासु 11.147 न चेद्‌ 1.197 न जातु ii.108 न d faar- 11.75 न तत्र ५.125 न तस्यास्ति 7.2 नते रूपं ¡7.178 न त्वेवा-४.139 नमः aa- 71.5 न मातृ- 1.21 न रजस्वलया 1.20 नराणां Phala 1 नव पश्वेति 1.105 नवमीं 111.159 aaant- ¡71.120 नहीति 11.163 नाजित्वा 1४.7 नानार्थानि 1.4 नाप्रशान्ताय 1४-142 नारायण 111.155 नारायणाय 711.221 Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 430 नावाग्यत- 1.147 नासत्यो 1.126 नास्य स्यात्‌ 1.146 नित्यप्रयोगिणां 1.52 नित्ये नैमि~ 11.26 निधानं Phala 4 नियतस्तु 1.38 निरामयाश्च 11.100 निराहारः 1.91 fidel 1.135 निवेष्टुकामो ii.134 निष्पेक्ष्यन्निव 11.89 नेतत्‌ iii.165 नैनं पश्यन्ति 1.140 नैनं पुरा 17.40 नैव किङ्चित्‌ 77.179 पञ्चभिः पाके: 1.30 qafa- 7.158 पञ्चमी 7.158 पञ्चविशति- 11.157 पतङ्गमिति ¡४.115 पतिस्तु 1४.64 पत्रैश्च 171.229 पथिस्वत्ययनं 1४.9 पद्मानां 1.56 पन्थानं 1.149 पराकदास- 171.111 पराकस्य 1.28 परावतः 1.70 पर्वताग्रे 1.207 पवित्रपाणिः 1.60 पवित्ञाणां 7४.120 पशुकामो 71.67 पाणिना तु ¡४.99 पाणिना तृणम्‌ ii. 115 पादौ प्रथम- 11.103 पायसं 1४.12 पायसं दधि 71.176 पालाशसमि- 1.31 VEDIC TANTRISM पालितो वि- 1.180 पावनानां 7.188 पितुं न्विति 1.145 पितृणां श्राद्ध- 1.109 fireat तां 1४-130 पृत्रानायुः 1.130 प्रश्चरणं 1.13 पुरायुषः 11.36 पुरा स्तन- 1५.96 पुरुषस्य iii.186 पुष्पवती 1५.93 qieg: iv.132 पुजार्थं तस्य iii.220 पुर्णा तितीर्षुः ii.7 qui मासि 1.167 पूर्व माज्या- 1.166 पूर्वा संध्यां 1.64 पूष्णे धान्याय 1.70 प्रकृतानि 1.166 प्रजाकामो 7.83 प्रजापतेस्तु ¡५.45 प्रजार्थं 1.163 प्रज्वाल्य 711.89 प्रतिमुञ्चेत 1५.37 प्रतीच्यां ¡४.113 safga- 1४.32 प्रत्यानयन- 11.51 प्रथमां 711.157 प्र देवत्नेति 11.49 प्रपद्येत 1.19 प्रमन्दिनेति 1.123 प्रयतो 11.2 प्रयोक्तव्यं ¡४.76 प्रस मित्पाणये 71.181 प्र सम्राजं 71.160 प्राग्नये iv.119 प्राग्नयेऽथ ii.131 प्राग्भोजनं 11.167 प्राच्यां त्वा ४.112 000. In Public Domain. Jangamwadi Math Collection, Varanasi en vesti Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS INDEX OF VERSESIN RGVIDHANA प्राणानायम्य 777.16 प्राणायाम- 1.155 प्रा णायामैदे- 1.59 प्रातरुत्थाय 17.32 प्राप्तं च 19.44 प्राप्नुयात्‌ 7.146 प्रियंवदा 1५.67 frat भर्ता- ¡४.68 प्रियो भवति 1.159 प्रीणाति iii.6 फलाहारो 771.46 फलाहारोभ- 77,187 Tea दुःखं 7.208 बिल्वपत्रं 11.227 बिल्वानां 11.55 विल्वाशी 1.106 बिल्वेध्म ii. 101 विल्वोदुम्वर- ¡४.51 बृहस्पत इति 11.23 वृहस्पति- 7.22 बृहस्पते 11.71 ब्रृहस्पते प्र- 1५.5 ब्रह्मचारी 11.52 ब्रह्मस्व॑ 11.28 ब्रह्महा च 11.29 ब्रह्महा तु iii.21 ब्रह्महा तु पुरा 11.27 agr- 111.218 ब्राह्मणस्य 71.30 ब्राह्मणान्‌ 7.75 ब्राह्मे 1.63 ब्रुवन्‌ 11.185 भयं चास्य 11.6 भुक्त्वा वा ¡7.107 भूतांशं iv.10 भूतांशम- 1४.14 भूमिभङ्गो 1.76 भ्रातुर्भार्या 11.43 मणि तु 1४.89 मधुमिश्रं 1५.97 मनसः काम- 1197 मनसा ध्येय- ¡४.123 मनसँवास्य 11.47 मन्त्रेभ्यो 1.2 मन्द्रं जपो 1.71 मन्द्रमेव 1.62 ममाग्ने १५.29 महद्वषं- ii.92 महद्वा 7.109 महानाम्त्यः iv. 126 महावृक्ष- iii. 108 मातेति ii. 187 मा प्रगा 71.57 मुच्यते 1.125 मुञ्चामि car iv.85 मुक्तकेशो 11.95 मूध्नि ब्रह्म 11.209 मूलमन्त्र- 1५.65 मृत्युमेव 11.39 मेधातिथौ 1.85 मेध्यान्न- 1.27 मौलं च 1.153 य इच्छेच्छ्वा- 1.91 य इच्छेत्पी- 1.78 य इच्छेदा- 17.85 य इच्छेद्वि- 11.82 यः कामयेत 1५.21 यज्ञोप- ili. 164 यं च्यावयितु- 1.88 यतात्मन: 1.39 यत्किड्चित्‌ ii.150 यथाकर्थञ्चित्‌ 1.44 यथातथ्येन iii.3,5 यथा मुञ्जात्‌ 1.117 यथा यथा 1.58 यथालिङ्गं 1.69 यथाश्वमेधा- 1.121 यथा हि 1.79 CCO. In Public Domain. Jangamwadi Math Collection, Varanasi 431 Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 432 यदि नाशं 111.185 यदि सौम्य 1४.57 यदि स्यात्‌ 1.204 यद्येवं iv. 136 यन्नोपपद्यते 71,228 यमङङ्गिरस- iv.31 यमेव जेतु- 1.53 यमेव देशं 11.129 यवानां लक्ष- 11.44 यवानां तु ¡४.105 यवैरश्वान्‌ 1.35 यस्ते मन्यो 111.77 यस्य नष्टं 11.121 यस्य भुक्त 11.3 यस्य लुप्येत्‌ 11,159 यस्या TH: 1५.86 यस्यास्तु 11.34 या ओषधीः iii.231 यानाक्षम्‌ 11.15 यां कल्प- 1४.30 यां दिशं 11.39 यावकः 1.46 यें के च 11.119 ये चास्य 11.62 ये ते पन्था 1.95 येन येन च ज- 771,213 येन येन च q- 17.107 यो घ्रद्रिभिः- 7.124 यो $न्ना- 1४.47 योऽरिभिः 1.157 योगी योगे- 777.210 यो जात 1.156 रक्तचन्दन 11.33 रक्तानां 11.50 रक्तोष्णी- 71.17 रत्नगभ- Phala. 2 रत्नाकर Phala. 3 राजा चर्मणि 11.99 राजानम- 1४.106 VEDIC TANTRISM रात्रीसुक्तं ४.28 3TedT 11.145 रिपुष्न- 117.114 रोगारत- 1५.48 रोगग हीतः 1.101 रौद्रादित्या iv.131 रौद्रीभि: 1.97 लक्षेण 11.42 ललाटदेशे 111.202 लवणं 11.48 लोहलोहित- 77.68 वयमुत्बेति 120 वद्धस्व ४.110 वशं नयति 71.96 वसिष्टान- 11.20 वसुभ्यो 17.58 वागिन्द्रिय- 11.12 वास्तोष्पति ¡४.133 वास्तोष्पते 1.138 वि ज्योति- 1.79 विद्या वा- 11.13 विद्या वैशवा- iii.132 विद्वेषणं 1.11 विरमेद्‌ ब्रा- 1.65 विश्वानि 1.80 विश्वामित्रस्य 7.4 fag न 1.152 विष्णूर्योनि ¡४.118 वीरान्‌ 1.151 वीरेष्वपत्य- 1.128 वृष्टिकामो 1५.4 वुष्टिकामो ज- ¡४.127 वेदेषु Phala 9 वेभीतका 11.50 वेभीतकेध्मे 11.93 वैभीतकेध्मो ५.52 वैयाघ्रं 1९.11 वेश्वदेवीं 1.23 व्याघातकेध्म- 1.77 CCO. In Public Domain. Jangamwadi Math Collection, Varanasi TU Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS INDEX OF VERSES IN RGVIDHANA व्याधिभ्य: 11.14 व्युष्टायाँ 11.52 ब्रीहीणां iii.101 शंवती: 1.133 शकुनि i.100 शतावरीं iv.73 शतेन 1.59 शत्रुनाशं Phala. 10 शमरिनिर- ii.162 शमीविल्व- 11.53 शाम्वरी- ४.116 शास इत्थेति 1५.77 शिरसा धारयेत्‌ 1.80 शिरसा धारयेन्‌ 1५.92 शुक्लपक्षे 11.134 शुचौ देशे 1.175 शुद्धात्मा 1.50 शुद्धिकामो 1.116 शुनःशेपं 1.90 शोणितं 11.31 श्रद्धां Wat iv.74 श्रावणे iii.141 एवश्रू- iii.119 षष्ठेकाले 11.41 षष्ठेनैवा- iii.170 संवत्सर ऋतौ 1४.27 सं वामिति ii.123 संविशन्‌ 11.60 संसारसागरं 71.177 संहत्य 11.51 संहुत्य 1.195 स कीतिम्‌ 11.179 सख्यम्‌ 1.171 संग्रामम्‌ ii.128 संग्राममभि- 1५.8 संग्रामेषु iv.39 सजपेन्‌ iv.18 सत्यवादी 1.15 सपत्तघ्नम्‌ iv. 103 433 सप्तजन्म-1.88 सप्तषि- 1.11 स प्राप्नुयात्‌ ii. 169 समाधिम्‌ iv.104 समिद्धमग्निम्‌ 1९.82 समिधस्ता-111.172 समिधोञ्श्व- iii.144 समिधो राज-- 1.18 समुद्दिश्य ii.143 समुद्रादिति 11.78 समेत्य 111.24 समौ तु iii.201 संपातभाजने 1५.83 संपाताभि- 111.124 संपूषन्‌ 1.96 सम्वाधे 71.140 सरस्वतीं 111.17 सरस्वत्य i25 सर्वकल्मष- 11.12 ada तु 1४.6 aaa लभते 1ए.71 सवंत्नैतत्‌ 1.17 सर्वेपापानु- iii.205 सवौ षधि- 1५.108 सौ षधीभि: 11.96 सवासा: 1.55 a शीघ्र 11.8 स॒ ura: 1.93 स स काम: 1.12 a सिद्धिम्‌ ii.170 agaga: iii.59 सहस्रशीर्षति iii.217 सहल्लसंपात- iii.98 सहस्रस्येप्सिता- iii.223 साक्षात्‌ 11.191 सायं च 11.33 सार्वकामिक- 1४.16 सिद्धा मन्त्रा 1.7 सिषाधयिषुः 1.120 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS 434 सूक्ततत्त्वार्थ- Phala. 6 सुक्तान्ते 1.116 सुक्तान्यन्ते ¡४.128 सू्यबिम्बे 11.37 सूर्यो arq- ¡४.134 सोपर्णानि 1.106 स्तुत्यादयो 1.5 स्तेयं कृत्वा 1.141 स्थालीपाक च 17.26 स्थालीपाकं च शालीनाम्‌ 11.95 स्थालीपाकेन ना- 1५.11 स्थालीपाकेन रा- 1५.22 स्थावराणां ¡४.35 स्थेयाभिः 7.125 स्नात्वा 1.168 स्नानार्थम्‌ ¡1.20 स्नाने 71.166 स्नापये- 1.126 स्मृतमेव 1५.98 स्योनेति पृथिवीं देवीम्‌ 1.149 स्योनेति पृथिवीं नित्यम्‌ 1.86 meat 1.64 स्वर्यपातुम्‌ ¡४.55 स्वयं भुवे 1.1 स्वस्ति पन्थां 11.87 VEDIC TANTRISM स्वादिष्ठयेति 711.1 स्वाध्यायपुष्यं ¡7.10 हंसः शुचि 71.67 हत्वा तद्धनं 7.11 हविहोमं ili. 145 हविःशेषं नम iii. 146 हविःशेषं स्वयं 1.164 हविषाग्नौ 111.226 हुत्वार्नि 1.26 genfa राज-19५.107 हुत्वाग्निं स्ता- iii.123 हुत्वा तु खा- 1.32 हुत्वा तु प्र- 11.102 हुत्वा afẹ: 11.81 हुत्वा वेतस 71.41 हुत्वा वेभीतक 11.49 हत्वा स्वस्त्ययने- 1५.95 हृदयं qr- 11.174 हृद्यमेतत्‌ 111.87,88 हृद्यमेतमृषि iii.198 हैरण्यस्तूपं 1.92 होमं वाप्यथ iii.214 होमांश्च जप- 1.74 होमेन च 1४.101 000. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS INDEX Abhicarikani 114-117 Abhicàrika rites 89, 90, 114 Abvatyah (= RV 10.9), 66 Adhvanya hymn (= RV 1.42), 31 Adhyatmika (= RV 3.55), 42 Adhyatmika (= RV 9.83), 65 Aghapaham ( = RV 1.97), 35 Agni Purana, 4, 17-18, 149, 164, 181, 191 Agni sadhana, 26 Aitareya Aranyaka, 11 Aitareya Brahmana, 9 Ajyahuti, 89 Amrta Samhita, 86 Anuvakanttkramani, 14 Apala, 60 Arsanukramani, 14, 146 Astadhyayi, 151 Asvalayana, 146 Atharvana Jyotisa, 13 Atharvaveda, 96, 117 Atharvaveda Parisista, 3 Atikrcchra, 23 Aufrecht, T., 153 Ayusyani, 97-98 Ayusya rites, 64 Battle rite, 51, 73 Baudhayana, 15, 149 Baudhdyana Dharma Sütra, 149 Bhagavadgita, 199 Bhaisajyani, 108-109 Bhandarkar, R.G., 191 Bhimi-pasa, 28 Bhitas, 52, 83 Brhad-devatà, 3, 7, 21, 146, 148, 153, 191, 200, 208-209 Brhad Revidhana, 16, 152 Brahmanas, wk., 7, 10, 12, 13 Brahma's world, 70 Brahmahatya, 66, 151 Candrayana vrata, 24 Chandas, wk., 12 Chandas-siitra, 12 Chandonukramani, 14, 146 Citra, pr., 56 Consecration ceremony of a king, 79, $2 Dasyus, 49 Devatanukramaut, 14, 146 Evil dreams, 58, 78 Expiatory charms, 105-108 Gayatri (= RV 3.62.10), 87-88 Gayatri Mantravidhana, 150 Gonda, J., 4, 6, 161, 163, 192 Gostha karma, 78 Grhyani, 103-105 Heaven, charms for, 98-99 Homa, 88-92 Hrdya sükta, 150-153 Hyper-Sanskritization, 128 Japa, 87-88 Jyestha Revidhana, 16, 152 Jyotisa, 13 Kalanatha-bhatta, 17 Kalpa, 12-13 Kamyani, 101-102 Kane, P.V., 151 Kanistha Rgvidhana, 16 Katyayana, 3, 14-16, 19, 145-146, 149 Kausika, 147 Kausika sütra, 16 Kautsa, 19 Khilanukramani, 82-86 Khilas of Rgveda, 3, 81, 192 Krechras, 23-25 Krsigopustikarmani, 102-103 Kugika, 147 CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu 436 Macdonell, A.A., 148, 153, 192 Mahanamni,28, 86 Maharaja Mahibhuja, 17 Mahaàsarntapana Kycchra, 23 Manu, 147 Manu Smrti, 150 Matrsiinu, 4, 6, 17, 45-46, 153-155, 158, 163-164 Medhàjanana ceremony, 84 Medhatithi, 151 Meyer, R., 3-4, 6, 21, 127, 146, 155, 159-160, 161, 163, 192 Müller, Max, F., 146, 149 Mundaka Upanisad, 10 Mythology, Revidhana, 117-125 Nara, 195 Narada, 147, 151, 193, 195, 197 Narada Smrti, 151 Narayana, 195 Nidana Sūtra, 12 Nighantu, 11 Nirukta, 11 Nitimahjari, 155, 164 Nivesa, 52 Niyoga, 66 Padapaiicika, 153-155, 158 Padavidhana, 146 Paicaratra Samhita, 195-197 Panini, 5, 11, 152 Paràka Krcchra, 24 Pavamanyah (= RV 9.1 -67), 64 Phalasruti, 5, 21, 86, 152 Pingala, 12 Prajapati’s abode, 74 Prajapatya Krcchra, 22-23 Prakritism, 127, 139 Pranayama, 25 Prayogaparijata, 147 Pūjā, 93-94 Pūjāprakāśa, 155, 164 Purusasükta (= RV 10.90), 92-95 Purusasiktavidhana, 147-148, 152, 193, 195-197 Rain charm, 55, 66, 72 151, Trust. Funding by MoE-IKS VEDIC TANTRISM Rajakarmani, 110-111 Raksas, 49, 51-52, 71, 83 Reveda Pratisakhya, 12, 146 Rgveda Samhita, 192, 199-200 Revidhdna, 3-7, 15-19, 21, 25, 33, 86, 125, 127, 132, 139-140, 144-146, 148, 155, 161, 164, 191, 199 Revidhanakarika, 18 Revidhdna-pada-paiicika, 17, 153 Revidhana-samksepa, 18 Regvidhi, 18 Rsyasrnhga, 147 Sadgurusisya, 19, 145, 147-148, 155, 199 SadvimSabrahmana, 10 Samavidhana-brahmana, 16-19 Samidhs, 89 Sarhpata Bhajana, 89 Sarhtapana Krcchra, 23 Sarhtatiya (= RV 1.112), 36 Sarhvatya (= RV 7.35), 52 Sankhayana Srauta Sütra, 12 Santipustikarmani, 96-97 Sarvanukramani, 14-15, 145, 149 Satapatha Brahmana, 9 Satatapa Smrti, 154 Saunaka, 3, 5, 7, 14, 16, 19, 25, 95-96, 145, 149, 153, 164, 191, 200 Saunakiyam, 147, 164, 191, 206-208 Sauparna Khila, 81 Sayana, 17, 30, 155 Shende, N.J., 95-96 Siksa, 10-11 Sisucdndrayana Vrata, 24 Sisusarhtapana Kycchra, 23 Sleep Charm, 53 Smrticandrika, 151, 193 Snàtaka, 69 Sorcery rite, 70, 75 Sraddha, 28, 33 Sraddhà, 76 Srisükta, 81 Sthalipaka, 89 Strikarmàni, 112-113 Suddhavatya ( — RV 8.95.7 -9), 60 000. In Public Domain. Jangamwadi Math Collection, Varanasi be- _ >> Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS INDEX Sukla Yajurveda, 16 Sukla Yajurvidhana Sütra, 16, 18 Süktanukramani, 14, 146 Svastimatyah 33, 47 Svastyayana Ceremonies, 77 Svastyatreya (= RV 5.50-51), 47 Taittiriyaranyaka, 149 Tapas, 94-95 Tapta Krcchra, 23 Taratsamandiya (= RV 9.58), 64 Ur-Regvidhana, 149 -151 Vaisvadeva ceremony, 53 Vajasaneya Samhita, 9 Varuna’s fetters, 50 Vastusamana, 5, 86 Vedangas, 7, 10 437 Vidhi, 15 Vijiianesvara, 151 Visuudharmottara Purana, 4, 17-18, 149, 151, 164, 181, 191 Visnukumara, 147-148, 151, 193, 197 Visnu Worship, 72, 92, 152 Visvaripa, 151 Visvedevas, abode of, 74 Vrstikarmàni, 112 Vyahrtis, 22, 25, 86-87 Vyakarana, 11 Wealth, fortune, and glory, charms for, 99-100 Winternitz, M. 196 Yajurmajijari, 17 Yajur-vidhana-siksa, 16 Yaticdndrayana Vrata, 24 Vedartha Dipika, 145-146, 148 Yatikrcchra, 24 Vedism, 127, 139 Yàvaka Kycchra, 24 Vidhàna, 15 Yoga, 95-96 Y = SEX १० “FS TURN SRI JAGADGURU VISHWARADHYA JNANA SIMHASAN JNANAMANDAL LIBRARY Jangamwadi Math, Varanasi ACC No... 7.2. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS CCO. In Public Domain. Jangamwadi Math Collection, Varanasi d Sarayu Trust. Funding by MoE-IKS - Gangotri an 4 qun Digitiz [d Digitization by eGangoti and Sarayu TRI rust. Funding by MoE-IKS - | ‘| : | | | ^ MURALIDHAR SHRINIVAs BHAT has a brilliant academic record. He distin- guished especially in Sanskrit and Pali. After completing his university educa- tion, he joined the Office of the Govern- ment Epigraphist for India (Archaeo- logical Survey of India) at Ootacamund in 1953. In 1964 he gave up government service for lectureship in the newly insti- tuted Sanskrit Department of the Uni- versity of Bombay. In 1980 he became Reader. : Since 1982 he hasbeen the Head of the Department. Professor Bhat has edited Buddhist Canonical Text in Pali for Bombay Uni- versity Pali Series. In 1972 he published a new edition of Milinda Panha with extracts from Pali commentary. CCO. In Public Domain. Jangamwadi Math Collection, Varanasi Y Mcr > Digitization by eGangotri and Sarayu Trust. Funding by MoE-IKS o Books of related interest THE HYMNS OF THE RGVEDA Tr. RALPH T.H. GRIFFITH HERE is the complete authentic translation of the Rgvedic hymns in a single volume for students of Vedic studies. The translation is close to the text and uninhibited by mediaeval interpretations. The present edition has been thoroughly revised without dis- _ turbing the original. E : : ` ATHARVA-VEDA-SAMHITA Tr. W.D. WHITNEY THE Atharva-Veda isa collection of seven hundred and thirty- one hymns comprising about six thousand verses in the recension which is best preserved. It is the oldest source for the study of popular beliefs uninfluenced by the priestly religion, of the faith’ .® in spirits, imps, ghosts, demons and witchcraft and for the study, of ethnology and ancient religion. VEDIC EXPERIENCE: MANTRAMARJARI RAIMUNDO PANIKKAR °: . My THis anthology is not a book on Indian philosophy or Hindu spirituality. It is rather an account of the Vedic Revelation under- stood as an unveiling of depths that still resound in the heart of Modern man so that he may become more conscious of his own heritage. It is an invitation to appropriate for himself-the basic experience of the Vedic man. : MOTILAL BANARSIDASS Delhi Varanasi. Patna Bangalore Madras 26 ८७० in-Public: Dor dangamw Math Collection, Varanasi E CA कक ' ४४५. ./>