According to Bala Bhadra’s preceptor, if a birth in Mula, Jyeshta or Aslesha reflects more of auspicious effects and the person is unable to perform the remedial measures, he need not bother. However, with a high degree of in auspicious effects being the outcome, none can afford to avoid seeking prescribed remedies.
47. Remedies: (a) Sage Vasishta enjoins three alternative time phases for resorting to prescribed remedies related to birth in Mula, Aslesha etc. These are: after the expiry of “Sutaka” period, three months or one year after delivery of the child.
(b) In case of remedies to ward off the evils to affect mother, sage Garga has the following to say. These can be done after the expiry of the “Sutaka” period or on a day ruled by the birth star of the child concerned.
(c) The author clarifies that a majority of exponents prefers the day ruled by the birth star.
Notes: (a) “Sutaka” period is the period of impurity for parents following a child’s birth. During this interval, the parents are prohibited from taking part in any rituals.
The duration of “Sutaka” is for 11 days. The blemish of “Sutaka” applies to miscarriage also.
The 12th day being one of the suitable days for remedy could be found in sloka No. 49 infra.
(b) This applies to ward off danger to mother.
48 – 49 Remedies in Detail: Now told are of the remedies (for births in inauspicious Nakshatras) among these, firstly countering the blemish of Mula. Sage Saunaka stated, thus (a) I now mention the remedy to beget auspicious effects for the parents and family of he child born in Mula Nakshatra. The wise should resort, with devotion, to remedy on the 12th day or on the day ruled by the birth star of the child, coinciding with an auspicious day, or in the 8th year.
(b) Bala Bhadra clarifies that between the 12th day and another day ruled by birth star one with more auspicious features should be chosen. This is for general blemish of Mula Nakshatra (arising out of inauspicious quarters).
In case of Abhukta Mula (initial and concluding phases of certain Nakshatras as already learnt) the remedy should be done in the 8th year (and not on the 12th day & C). This differentiation is for performing the remedy concerned.
Notes: (a) The sage prescribes the 12th day, because the first 11 days (Slltaka period) are prohibited for parents to undertake any rituals as such another alternatives to perform remedy on the day ruled by the Nakshatra of birth of the child concerned. Any remedial ritual, performed on such a day will before effective, for the natal Moon will be under the influence of transit Moon. But in some cases, the birth Nakshatra is not Welcome. For example marriage, entering a new premises and the like.
(b) The author differentiates the three periods mentioned by sage Saunaka. The first two, viz. 12th day and birth Nakshatra are specially powerful for remedying the ills that can arise out of birth in certain quarters of Mula Nakshatra, but not for Abhukta Mula. The 13th year is only the right time for countering Abhukta Mula’s
evil propensities.
50-51. Sage Vasishta’s Views: The wise should choose an even land in a place which is equivalent to a shrine. An open hall (pavilion) in north-east, east, or north, measuring 8 arms’ length with 8 arms’ width or 4 arms’ length with 4 arms’ width should be erected with four entry points and festooned decorations (with boughs of trees, leaves, garlands etc.) Outside this pavilion, a fire-pit for the purpose of sacrificial rituals for Grahas (or planets) should be dug.
Notes: Whether the remedies mentioned are possible to be performed, or not performed by ‘all, the injunctions laid down by ancient Sastra should be carefully scrutinized to derive maximum benefits. Suitable devotion and resources can only create a congenial situation for completing these rigorous formalities.
In order to give fuller understanding of the remedies, proper English (or scientific) terms are carefully chosen by me, after consulting relevant non-astrological texts, and supplied in the rendering without just giving Sanskrit terms.
‘”Hastha” or arms’ length in the present verses denotes 24 Angulas (or 18 modern inches) which is the span between elbow and tip of extended middle finger.
52 – 59. On Fire-pit: (a) Outside the fire-pit, another square pit measuring two “vitasthis” should be erected. This would give a depth of 4 Angulas. For Brahmins, 4 Angulas; for royalty 3, for trading community 2 and for Soodras 1 – this is the ratio. An altar of 12 Angulas length and 4 Angulas width should be constructed in this Square pit. A second altar of 8 Angulas length and 4 Angulas width should be made on the first altar. On the second altar, a third one measuring 4 Angulas length and 4, Angulas width should be constructed. On the western side of the main pit, a receptacle measuring 12 Angulas length and 6 Angulas width should be constructed which should face the east. With this kind of sacrificial place, the desires of the aspirant will be fulfilled.
(b) If the fire-pit violates the measurements, being in excess or shortage of the prescriptions, more blemishes will only follow.
Notes: (a) Vitasthi is the span between extended thumb and little finger.
(1) Panchamrita (ritual offering consisting of milk, sour or coagulated milk, butter, honey and sugar).
(2) Panchagavya (five products of the cow, viz. milk, sour milk, butter and the liquid and solid excreta).
(3) Pancha Pallava The aggregate of 5 sprigs or shoots of spondias, rose-apple, marmelos, citron and wood-apple).
(4) Gorochana (bright yellow orpiment prepared from the bile of cattle; in medicine used as a sedative and anthelmintic remedy).
(5) Kumkuma (saffron).
(6) Sankha (conch-shell used for making libations of water).
(7) Elephant’s ivory.
(8) Guggulam (the exudation of Amyris Agallochum, used as a perfume and medicament).
(9) Roots of one hundred plants (specified in the ensuing verses.).
(10) Minted Coins (money).
(11) Nine precious stones.
(12) Earth gathered from 8 different places belonging to an elephant, a horse, a place where chariots move, an ant-hill, a place where rivers unite, a tank, a cow-shed and the main gate of a royal palace. While collecting earth from these places, the Veda Mantra “Yaah Phalinii” should be recited.
Notes: “Yaah Phalinii” mantra is mentioned in the Rig Veda (10.97.15) which is also recited during Phala Snana (or bathing the idol with fruit jucies at the time idol-installation)
63-73. Medicinal Plants : (a) Following are the details of one hundred medicinal plants the roots of which are to be collected (vide the earlier verses) as per Vasishta Samhita. (1) Sri Vriksha (the sacred fig-tree).
(2) Bilva (the wood-apple tree, Aegle marmelos, whose leaves are specially used for worship of Lord Siva; this leaf is also known as the abode of Lakshmi).
(3) Khadira (Acacia catechu, having hard wood, the resin of which has medicinal value).
(4) Vishnukranta (Evolvulus alsinoides).
(5) Punarnava (Boerhavia procumbens, hog-weed or cowparsnip, used as fodder).
(6) Devadaru (Pinus Deodar)
(7) Jatamams (Asparagus racemosus)
(8) Sahadevi (Sida cordifolia, or Vernonia cincerea)
(9) Mum (Artocaprus lntegrifolia) – named after the demon Mura.
(10) Siva (Marsilia dentata, a kind of thorn-apple tree)
(11) Phalini (should actually read as “Phaloni” which means Pudenda muliebria).
(12) Bakula or Vakula (Mimusops Elangi, said to put forth blossoms when sprinkled with nectar from the mouth of lovely women).
(13) Jati (nutmeg, Jasminum grandiflorum).
(14) Lata (Madhavi creeper, Gaertnera Racemosa).
(15) Manjishta (Rubia Cordifolia).
(16) Vata (banyan tree).
(17) Plaksha (Ficus arnottiana).
(18) Amra (Mango).
(19) Neevara (wild rice plant).
(20) Khadira (same as the one at 3).
(21) Mallika (Same as the one 13).
(22) Arjuna (Terminialia Arjuna, alternatively a grass replacing the Soma plant).
(23) Damayanthi (a kind of jasmine)
(24) Mahajati (same as the one at 14).
(25) Nimba (the Neemb tree, Azadirachta Indica).
(26) Usira (Andropogan Muricatus).
(27) Haridra (turmeric).
(28) Sarpakshi (Elaeocarpus Ganitrus).
(29) Tulasi (basil).
(30) Raudra (exact name not traceable, but belongs to the family of Elaeocarpus Ganitrus or Anarghar)
(31) Kuta (Cyperus rotundus).
(32) Daadima (pomegranate, Punica granatum).
(33) Champaka (Michaelia cmapaka, bearing yellow flowers).
(34) Matulunga (citron tree, sweet lime).
(35) Japa (China rose).
(36) Tvashta (also Tashta, probably Fiacourtia cataphracta).
(37) Karnikara (Pterospermum acerifolium).
(38) Urna Kanchana (Urna means wool and hence this compound word as such does not suggest the nature of any specific plant; Kanchana however denotes several plants
like Michelia champaca, Ficus glomerata, Bauhinia variegata, Datura fastuosa, and Rottleria tinctoria).
(39) Sevathi (Indian white rose).
(40) Panasam (the Jaka tree, Artocarpus Intergrifolia).
(41) Drdksha (grape)
(42) Visvakshi (should read as “Visvastha” meaning Asparagus racemosus).
(43) Sveta Sarshapa (white mustard).
(44) Rajiva (a blue lotus plant).
(45) Kunda (fragrant oleander plant).
(46) Mukula (a bud)
(47) Neelotpala (a blue lotus plant, same as the one at 44).
(48) Karanjaka (Pongamia Glabra).
(49) Pumnaaga (a white lotus plant, also Rottleria tinctoria as at 38).
(50) Chandana (sandalwood tree)
(51) Drona (Leucas Linifolia)
(52) Mandara (a white variety of Calotropis Gigantea)
(53)Hema Dugdhika, correctly known as Hema Dugdhaka (Ficus Glomerata).
(54) Rakta Chandana (red sandal, Caespalpina sappan).
(55) Jambira (the citron tree).
(56) Yuthika (a kind of jasmine plant, Jasmine plant, Jasminum auriculatum)
(57) Griha Mallika (Jasmine)
(58) Sami (Prosopis Spicigera)
(59) Arika (Calatropis Gigantea whose larger leaves are used for sacrificial purposes).
(60) Sinduvara (Virtex Negundo).
(61) Rakta (Barringtoni Acutangula).
(62) lndra (Wrightia :Antidysenteica, having seeds used as vemifuge).
(63) Dhattura (the white-thorn apple).
(64) Sandima (a species of grass plant).
(65) Apaamaarga (Acyranthes).
(66) Paalaasa (Butea Frondosa).
(67) Brihathi (Salanum lndicum).
(68) Kara Veeraka (oleander, having poisonos roots).
(69) Nanda, also known as Nandi Vardhana (Cedrela Toona). (Its flower has thick petals, and resembles the miniature of lotus bud.)
(69) Avartha (not traceable)
(70) Kuberaksha (Bignonia suaveolens, bearing the trumpet flower).
(71) Paatala (Rottleria Tinctoria). (Paatala also means Kuberaksha as at 70.)
(72) Hema Pushpika (yellow jasmine).
(73) Sirisha (Acacia sirissa).
(74) Aamalaka (Emblic Myrobalan).
(75)Asoka (JonesiaAsoka, a tree belonging to the leguminous class of magnificent red flowers).
(76) Rakth Agasthi (Agasthi grandifloria).
(77) Kapiththaka (Feronia elephantum, on which monkeys dwell).
(78) Bandhuka (Pentapetes Phoenicia).
(79) Bhringaraja (Eclipta prostrata).
(80) Krishnavi (possibly Ficus oppositifolia).
(81) Madhavi Lata (same as the one at 14).
(82) Chaaturjaatha (not a plant as such, but the aggregate of four substances, viz. cardamom, the bark and leaves of Laurus
Cassia, and black pepper). ¬
(83) Barhin or Barhi (Plumbago zeylanica; also sacrificial Kusa grass).
(84) Sikha (Jussiaea Repens).
(85) Kutaja (Wrigthi4 antidysenterica, having seeds used as vermifuge, same as the one at 62).
(86) Madhu (Bassia latifolia).
(87) Bimbak4 (MomordicaMonadelpha).
(88) Tamaala (Xanthochymus pictoruis, a plant with dark bark but white flowers).
(89) Maru Pushpa (Alhagi Maurorum).
(90) lndra Pushpa (same as the. one at at 62).
(91) Sukra Mardini (Plumbago zeylanica, also known as Sukra and Chitra). (92) Vyakuli (does not indicate any particular plant, seems to be erronuas text).
(93) Baalmali (Salmalia Malbarica, the silk-cotton tree)
(94) Maundi (a kind of grass plant)
(95) RaaSa (does not indicate any particular plant, seems to be erroneos text).
(96) Khaarva, correctlv known as Kharva (Rosa moschata)
(97) Patolika (Cucumber).
(98) Maha (lchonQcarpus Frutescens).
(99) Kharjurika (Date).
(100) Narikela (Cocoanut).
(b) Only the roots of the concerned trees (or plants) should be collected. But these should not be rooted out.
(c) In all these relevant palliatives, these roots should be mixed with the pot of water ear-marked for the purpose.
Notes: (a) Either scientific name or common name is indicated by me in the rendering against the Sanskrit name of each plant or tree. When the name of a plant repeats,
it means another plant of the same kind should be located for collection of roots. That requires collection from a different block of earth.
If 100 plants cannot be located, the text recommends alternatives in the ensuing verses.
(b) The roots should be collected in a limited quantity without destroying the plant wholly.
(c) Tbe roots should be mixed with water in the pot with specific Mantras as narrated in the ensuing pages ofthis section.
74-75. Alternatives: (a) Irthe specified hundred plants cannot be located the roots of the following ten plants should be gathered.
(1) Kula (Solanum Jacquini or Solanum longum)
(2) Mamsi = Jatamamsi (Asparagus racemosus)
(3) Haridra (turmeric)
(4) Haridra (again turmeric from a different place).
(5) Muraa (Artocaprus lntegrifolia) – named after demon Mura. ¬
(6) Saileya (Anethum graviolens).
(7) Chandana (sandal).
(8) Vacha = a kind of aromatic root, possibly Acorus colamus.
(9)Champaka (Michaeliacmapaka, bearingyellowtlowers).
(10) Hastha = (exact name ‘not known).
(b) If these ten plants are not found, the following four¬ should be specially located.
(1) Vishnukranta (Evolvulus alsinoides).
(2) Sahadevi (Sida cordifolia, or Vernonia cincerea)
(3) Tulasi (basil).
(4) Satavari, should read as “Satahava” which denotes the plant Mamsi, or Jatamamsi (Asparagus racemosus), as at 2 above.
76. Grains: The following seven varieties of grains should be used in all auspicious (or sacrificial) undertakings.
(1) Sesamum.
(2) Phaseolus radiatus, a valued kind of pulse with black and grey spots.
77- 79. Precious Gems Required:
(a) The following nine gems should be collected (for the sacrificW ritual).
(1) Manikyam – Ruby (The Sun’s gem)
(2) Vidrumam -Coral (Mars’s gem)
(3) Muktaphalam – Pearl (The Moon’s gem)
(4) Vaiduryam – Cat’s eye (Ketu’s gem)
(5) Neelam -Sapphire (Saturn’s gem)
(6) Vajram -Diamond (Venus’s gem)
(7) Garutmakam – Emerald (Mercury’s gem)
(8) Pushparagam – Topaz (Jupiter’s gem)
(9) Gomeda -Hyacinth or zircon (Rahu’s gem)
(b) If all these 9 gems cannot be gathered, the following 5 should be obtained and added to the water in the pot (already filled with specified roots and others).
(1) Diamond (2) Pearl (3) Cat’s eye (4) Topaz (5) Sapphire.
Notes: The concerned gem is said to be dear to the planet concerned and comes under its lordship.
The weight of each gem can be according to the resourcefulness of the performer. After the rituals are over, the gems can be retained. ¬
80. Idol : Without financial stinginess, the idol of Nirriti should be got made of gold Using the prescribed quantity, or or a quarter of it.
Notes: “Nirriti” is one of the 8 forms of Rudra who is considered ‘the regent of north-east quarter. Rudra is regarded to have sprung from the fore-head of the Creator, Brahma, and later separated into half male and half female. From the former portion, he again separated into eleven forms and hence some count eleven Rudras.
Regarding gold, see the following verses.
81-82. Gold: In regard to gold, sage Saunaka states that the discerning should get the idol of Nakshatra Devata made using one Pala (a specific weight of gold), or half or even a quarter of it. Alternatively, depending an one’s means, the value of the proposed gold (in the form of money) may be kept for worship. For, gods dwell
in gold as well as in fire. So also in the Brahmin and Lord Vishnu.
Notes: Nakshatra Devata means the deity of the Nakshatra concerned and here it is Varona (according to Patasara some consider Varuna as the deity of Satabhisha. Varuna also means the planet Neptune of the solar system.
Nakshatra Devata in general means the stellar deity, just as we have Kala Purusha, Time Personified. Kala Purusha’s limbs are the 12 zodiacal signs as. We understood earlier. The limbs of Nakshatra Deyata are the 27 Nakshatras from Asvini through Revatlp counted from bottom to top.
83.86. Other Formalities: (a) 16 or 8 new and white robes should be given to the participant-Brahmins whose number should be 4, 8 or 16. The Brahmins chosen should be Vedic ‘Scholars, the most excellent of whom should head the group in the worship of the idol installed.
(b) Pots filled witp water and the articles already specified should be installed in the four quarters commencing the south¬east (inclusive of south-west, north-west and north-east). The Brahmins should be honoured with a mixture of honey (i.e. honey and milk; sometimes honey and clarified butter).
87-89. Brahmins, eight in all, should occupy the four entrances, at the rate of two. The pots installed should be worshipped with “Aapya” and “Varuna” Mantras with white flowers and Akshata rice grains applied with turmeric powder). During the process of worship, the water in the pots should be touched with a bundle of Kusa grass
reciting Rudra Bukta, Bhadraagne, Aano Bhadra and Purusha Bukta (special Vedic prayers), honouring the family deities. After this Panchagavya, viz. five products of the cow- milk, curd, clarified butter and the liquid and solid excreta – along with the fluid of the inebriated elephant’s temples should be’deposited in the pot.
Notes: In this part of the text dealing exhaustively with certain remedies we find references to relevant Mantras (sacred spells recited m rituals etc.) which are known to the priests concerned. These could be found in detail in the treatises specially related to Mantras.
90 – 95. (a) Silver, gold, copper, coral and water collected from a sacred shrine should be dropped in the pot. Also to be dropped in the pot are (the roots of) plants Pinus deodar, Anethum graviole, is, blue lotus, Acorus colamus, Symplocos racemosa, and mustard (or long pepper). The idol should be made of gold weighing 18 barley grains.
(b) The next step is to instal the idol of Nirruti (vide sloka 80 supra) on the said pot with 100 holes (as outlets) covered with fresh bamboo leaves. Reciting “Moshunah” and other related Mantras, offers of clothes and sandal should be made.
(c) The Idol of Mula: Explained below is the method of making the idol of Mula. It should resemble one whose vehicle is a black Mina bird (Kunapa also means a dead body) wearing a sword and a club. It should have two faces resembling that of a wolf, with fierce looks. The idol should be worshipped with offers of clothes and sandal. To get rid ofthe blemish, oblations (of rice, barley and pulse) should prepared in the south-west direction.
(d) Bala Bhadra Clarifies: The pots should be 4 in number for the four directions. One should be spared for Rudra. Another should be with 100 holes, in which the roots mentioned at “a” should be dropped along with the golden idol (weighing 18 barley grains). Mter this, the pot should be covered with bamboo leaves and installed with
the idol ofNirruti, Rudra and Varuna.
96-108. (a) After this, worship should be done inclusive of 16 kinds of homages (“Shodasopachara”) ‘according to sage Saunaka. The earth (on which the worship is to be done) should be sprinkled with water, on which the red pot (pot to be smeared with red wet-soil) filled with water along with the black idol of. Mula should be placed.
The pots should be free from blemishes. Mantras specified, viz. “Aakalaseshu”, Imam Me Gange” etc. should be recited while filling the pot with water. Specific Mantras for adoring the pot with clothes and sandal should also be recited. The roots should be dropped in the pot with Mantras like “Yaah PhaUno”. The pot should be filled
with water after veiling the face of the pot (to serve as a mter). The performer should beget a Swastika (explained in the notes) made of gold, and on it should be placed leaves in the north-eastern direction. On this, a vessel should be placed. The roots collected along with five gems prescribed should be dropped in it. It should be worshipped with fragrant articles and flowers reciting Rudra Bukta, Prati Ratha Sukta, Sata Rudra, Punya Mantra and Rakhoghna Mantra. Along with these, the Trayambaka Mantra (Mrityunjaya Mantra for Lord Siva, to obtain longevity) should be recited for 1008 times followed by Pavamana Sukta. During the entire process of reciting these Mantras, the performer should remain touching the sacred pot.
(b) The number of pots for the recitation of these Mantras are 5. If 5 pots cannot be procured, 2 are enough. One of these 2 pots should be spared for Rudra before which all the Suktas (like Rudra Sukta) should be recited. 4 holes should be made in the second pot. Including the face, it will have 5 faces or outlets. The second one should be covered with cloth in which water collected from a shrine should be poured.. To this should be added the five specified gems, roots of medicinal plants and earth collected from 7 places. The face ofthe second pot should then be closed with a vessel made of gold, or silver or clay and be covered with a cloth. On this, the idol of Mula’s ruling deity should be installed and the relevant deities and secondary deities should be installed in the various quarters commencing the south-east.
(c) After this process, the worship of the presiding deity for Jyeshta should be done followed by that of the secondary deity for Purvashadha.
Notes: (a) Shodasopachara denotes 16 kinds of prescribed homages due to be done at the time of a ritual. Tantra Sara lays down as many as 64 such homages.
Swastika is a lucky or an auspicious kind of mystical cross with the extremities of the four arms bent round in the same direction. The majority of schools regards it as a solar symbol, as representing a curtailed form of the wheel of the Solar Vishnu, consisting of four spokes crossing each other at right angles with short fragments of the periphery ofthe circle to denote the course of the Sun. For Jainas, it is one of the 24 auspicious marks.
109 – 116. Deities & Rituals Described: Now stated are the forms of presiding and secondary deities as per V asishta
(a) The presiding deity has a great physique, rides on an elephant, adores the thunder-bolt as his weapon and is the lord of Grahas (planets). The secondary deity has a body smeared with sandal-wood paste, has two arms and holds a lotus in his hand. He resembles water.
(b) Divine worship should be done with relevant Mantras. Firstly gods should be invoked and the idols should be bathed with Panchamruta (milk, honeyete as stated earlier) attended by 16 or 5 kinds of homages. The worship should, include red sandal, white and black flowers and incense; The sacred lamp should be lit with ghee.
(c) Intoxicants, cooked meat and other eatables should be offered to the deity. But a, Brahmin should not resort; to offering intoxicants a meat instead, he should offer milk and salty rice-food. They worship suggested should be performed with available ma rials stated earlier and with flower-offerings with both hands riverentially. After thse, the fire sacrifice should be undertaken aimed at Nimiti with eleven Mantras. The oblation (of rice, barley and pulse) should be cooked as per the prescriptions laid down and should be offered in the fire sacrifice.
Notes: (a) The deity referred to in the first place is Lord Indra. His vehicle is Iravata, the lelestial white elephant. The second deity cited is Lord Varun, the lord of oceans, whose form is water. Indra is referred to as lord of Nava Grahas because their path of journey (i.e. the heavens) is under his lordship and he is the head of all divine beings includirig Lord Vishnu, called. Upendra that is next to lndra only in divine hierarchy.
117-119. The following special matters (as dis ussed upto verse No. 156) have been stated by sage Vasishta.
(a) The two Mantras, viz. “Mulan” and “Projaam” are attributed to sage Kanva. The deity concerned is Nirruti. The Mantra is composed in the metre “Anushtup”. The Mantras for supplementary sacrifice are ‘”Mulaaya Svaahaa” and “Prajaapataye Svaahaa”;
(b) Using Samidh (fire-wood) ofPalaasa (Butea Frondosa), and offering ghee and oblation, the two Mantras specified for the supplementary sacrifice should be recited for 1008 times each or 108 times each. After this, fire sacrifice should be continued reciting the two main Mantras – Moolam and Prajaam – each containing 8 words along with the Mantras of Saavitra, Soma, Nairrutya and Asvaththa, offering the above mentioned “Samidh” as fIrewood, and sesamum with rice. The two main Mantras should be recited with fixity of mind for 9 times, or 1008 times, or 108 times.
(c) The mantra of rituals is (altogether) a different branch of study, dbserves the author.
Notes: (a) For every Vedic Mantra or prayer in respect of a choSen deity, the name of the sage who authored it appears in. the beginning, followed by the name of the deity being invoked. Then mentioned is the kind of metre employed in the composition of the verses concerned.
The present Mantras attributed to sage Kanvaare composed in the metre called “Anushtup”. Each verse of this metre is regulated by four quarters each of eight syllables. There are other varieties as well of this metre. According to Daivata Brahmana, quoted in Nirukta by Yaska, it is “Anushtobhati” in praise of Gayatri,
consisting of three lines. In later metrical systems, the Anushtup constitutes a whole class of metres. Chandas or metric regulation is meant for assessing accuracy and detecting inaccuracy in transmission. If these verses are wrongly pronounced, desired effects fail to occur. Hence a competent priest’s help should always be sought.
(b) For Vedic rituals, Samidhs are 7 kinds (sometimes 3 x 7). Yonisor receptacles are 7 kinds. Fires are 7 kinds like the 7 tongues of the Fire God.
The flrewood of Butea Frondosa is among the best fuel. Dry grass is also one of the recommended fuels in specific cases.
(c) By this observation, Bala Bhadra cautions the aspirant that whatever is being stated in connection with rituals need not be taken as complete. It implies the need to seek assistance of qualifie priests and preceptors. The remedies for various ills suggested by sages and enlightened souls in ancient Hindu literature are
uncountable, are in their tens of thousands, and involve quite rigorous study of decades.
120 -12 . Then, reciting the two Mantras, viz. “Moshunah Paraavara” and “Yatte Devethi” for 108 times, or 1008 times, the milk porridge mixed with ghee, along with Samidhs, and oblations should be consigned in the sacrifIce according to one’s capacity. The ruling deities of the N akshatras concerned should be invoked with milk
porridge. Following these, 15 Mantras headed by “Krinushveti” should be recited offering food cooked with rice and sesamum. “Gayatri” and” Jaataveda” should also be recited 15 time’s in the fire sacrifice.
124 – 126. Following this, reciting the Mantras viz. “Saasa yunjati, Taamagni vttrnaam, Agni meele, Vastheshite, Kshetrasya pathinaa, Gunanaajaa, Agnidutam” and “Sri Suktam” should be recited offering fire-wood, ghee and obh>fions. Each of these Mantras should be recited for 108 times, or 28 (twenty-eight) times, or 8 times according to one’s capacity. Then the Mantra “Tvam nah somena” should be recited for 13 times offering milk pomdge.
127 – 131. Ghee should be offered four times reciting Rudra Mantra. Ghee should again be offered reciting Maha Vyahriti. Then offers to Fire God (Svishtakrita) be made followed by offers of repentance and Puniaahuti (offers with a full ladle) by the performer or the priest. Remaining materials meant for the fIre sacrifice should be discharged in the fire. Then the performer should be seated in the southern part and worship the sacred pot. To get rid of the blemish of short life, he should recite “Trayambaka Mantra”‘ (Mrityunjaya Mantra) and others for 100 times each. The materials meant for worship should be dropped in the sacred pot as per the rules laid down in Rudra Kumbha. Incense and lamp should be placed before the pot. The deity concerned should be pleased (with Mantras) and sprinkling.
Notes: Vyahriti is a mystical utterance of names of seven words- bhur, bhuvar (or buvah), svar, mahar,janar, tapar, and satya – the, first three of which are called Maha Vyahriti, pronounced after Om by every Brahmin in commencing his daily prayers and are personified as the daughters of Savitri and prishni.
132 – 134. The penormer should then occupy a prescribed seat with his spouse and child (concerned) and should sprinkle the priest and his attendants with the nine Mantras “Akshibhyam”, “Pavamana”, “Aapo hishta” etc. or with the two Mantras “Aapa” and “Iha”. Further reciting Siva Sankalpa Bukta and with others being stated (below), the performer should invoke the chief deity.
(b) May you, the Fire God, endowed with the power of consuming the offerings made in the sacrifice, riding on a goat, with seven tongues of flames, destroy the blemishes of the child born in Mula Nakshatra.
(c) May you, Lord Yama (the God of death), the symbol of justice, adoring a punishing staff, riding on a buffalo, save my child from the blemish of birth in Mula Nakshatra.
(d) May you, Lord Nirruti, adoring a sword, the lord of demons, remove the blemishes ofthe child relating to Mula and Gandanta.
(e) May you Lord Varuna, holding a noose, the head of oceans, riding on a crocodile, remove the grief of the child born in Mula Nakshatra.
(f) May you, the Wind God, the breath ofthe whole universe, riding on a deer, remove the blemish of birth in Mula and grant peace to the child.
(g) May you, Kubera; the Lord of Wealth, adoring a sword, riding on a man, destroy the blemishes of the parents of the child born in Mula Nakshatra.
(h) May you, Lord Siva, the lord of oxen, riding on an ox, quickly destroy the blemishes due to birth in Aslesha, Mula and Gandanta.
(i) May you Lord Ganesa, Lord Bhairava, Goddess Durga, Nava Grahas (the nine planets from “the Sun through Ketu) and the Lokapalas (protectors of 4 cardinal points and 4 intermediate points, viz. Fire God, Varuna, Kubera etc.), destroy all the blemishes of the child and bless its parents with peace.
(j) May you, Lords Brahma, Surya (Sun God), and Vishnu, and the Movables and Immovables dwelling in the three worlds burn all my blemishes. May you cause fulfIlment of all desires and cause auspicious of the most auspicious effects.
(k) After the recital of these Mantras (by the priests), the child should be bathed and provided with another set of (new) robes. These robes should be white in colour. He should be adored with garlands of white flowers and be anointed. After these, the performer should please the priest and his companions with offerings of money. A milch cow with its calf, the idol of Mula, sacred pot, gold etc. should be gifted to the chief priest with a willing mind. In the absence of these, he should be compensated with commensurate cash. The other Brahmins, the poor and the blind should also be treated with suitable gifts. With relevant Mantras, the performer should see (his image) in the ghee (Aajyaavekshanam).
Notes: From “a” to “j” above, the Mantras are given in full in the original and the English portion relates to the meanings thereof.
(g) Kubera, Ravana’s co-born, is the Hindu God of wealth, described as three-legged and eight-teethed, in Siva Purana. Originally he was the owner of Lanka.
152. Mantra for Ghee Worship: “0 Ghee, the best of the liquids created by Brahma. I salute you. May you make me like nectar, the best of all”
Notes: Mter reciting the Mantra given in Sanskrit in this verse (meaning as above), praising ghee the performer should see himself in the vessel of ghee. This process is known as “Aajya Veekshana”.
The following is the Mantra (vide sloka 153 and 153 infra, the two lines of Deva Nagari text underlined for identity) to be recited at the time of looking into the vessel of ghee.
153 – 156. Mantra for Looking into Ghee: (a) May you consume my poverty and physical shortcomings. May you bless my home with increased wealth:
(b) Following this, fIre, idol and Nava Grahas should be set free and poor-feeding be done. Brahmins should be served with milk-porridge. The number of people
to be fed should be 100, or 50 or 10 in case of non-availability. Mter all these, recitation of sacred verses for all-round peace should be made and blessings be sought. Brahmins’ forgivings should be obtained for possible (or inadvertent) shortcomings and the performer should implore them for the blessings of the deity of
Mula.
Thus ends the Moola Santhi as per Saunaka’s school of thought.
