Dharmasindhu

धर्मसिन्धुः । पूर्वार्द्धम् । प्रथमपरिच्छेदः ।

॥ श्रीगणेशाय नमः ॥ श्रीमल्लक्ष्मीकान्ताय नमः । श्रीविठ्ठलं सुकरुणार्णवमाशुतोषं दीनेष्टपोषमघसंहतिसिंधुशोषम् ॥ श्रीरुक्मिणीमतिमुषं पुरुषं परं तं वन्दे दुरंतचरितं हृदि संचरंतम् ॥ १ ॥

|| śrīgaṇeśāya namaḥ || śrīmallakṣmīkāntāya namaḥ | śrīviṭhṭhalaṃ sukaruṇārṇavamāśutoṣaṃ dīneṣṭapoṣamaghasaṃhatisiṃdhuśoṣam || śrīrukmiṇīmatimuṣaṃ puruṣaṃ paraṃ taṃ vande duraṃtacaritaṃ hṛdi saṃcaraṃtam || 1 ||

⟨The Dharmasindhu. The first half. The first pariccheda ⟨section⟩.⟩ Salutation to Śrī Gaṇeśa. Salutation to the glorious Consort of Lakṣmī. I bow to Śrī Viṭṭhala — an ocean of tender compassion, quickly pleased, who nourishes what the destitute long for, who dries up the sea of heaped-up sin; who steals the mind of Śrī Rukmiṇī, the supreme Person, whose deeds have no end, and who moves within my heart. ॥1॥

वन्दे प्रतिघ्नंतमघानि शंकरं धत्तां स मे मूर्ध्नि दिवानिशं करम् ॥ शिवां च विघ्नेशमथो पितामहं सरस्वतीमाशु भजे पितामहम् ॥ २ ॥

vande pratighnaṃtamaghāni śaṃkaraṃ dhattāṃ sa me mūrdhni divāniśaṃ karam || śivāṃ ca vighneśamatho pitāmahaṃ sarasvatīmāśu bhaje pitāmaham || 2 ||

I bow to Śaṅkara, who strikes down sins — may he keep his hand on my head day and night. And I quickly worship Śivā, the Lord of Obstacles, the Grandfather ⟨Brahmā⟩, Sarasvatī, and my own grandfather. ॥2॥

श्रीलक्ष्मीं गरुडं सहस्रशिरसं प्रद्युम्नमीशं कपिं श्रीसूर्यं विधुभौमविद्गुरुकविच्छायासुतान्षण्मुखम् ॥ इंद्राद्यान्विबुधान्गुरूंच जननीं तातं त्वनंताभिधं नत्वार्षान्वितनोमि माधवमुखान्धर्माब्धिसारं सुखम् ॥ ३ ॥

śrīlakṣmīṃ garuḍaṃ sahasraśirasaṃ pradyumnamīśaṃ kapiṃ śrīsūryaṃ vidhubhaumavidgurukavicchāyāsutānṣaṇmukham || iṃdrādyānvibudhāngurūṃca jananīṃ tātaṃ tvanaṃtābhidhaṃ natvārṣānvitanomi mādhavamukhāndharmābdhisāraṃ sukham || 3 ||

Having bowed to Śrī Lakṣmī, to Garuḍa, to the thousand-headed one ⟨Śeṣa⟩, to Pradyumna, to Īśa, to the Monkey ⟨Hanumān⟩, to Śrī Sūrya, to the Moon, Mars, Mercury, Jupiter, Venus, the son of Chāyā ⟨Saturn⟩ and the six-faced one ⟨Skanda⟩; to Indra and the other gods, to my teachers, to my mother, to my father Ananta by name, and to the seers ⟨ṛṣis⟩ — I set out in ease the Essence of the Ocean of Dharma, beginning from Mādhava ⟨and the other digest-writers⟩. ॥3॥

दृष्ट्वा पूर्वनिबंधान्निर्णयसिंधुक्रमेण सिद्धार्थान् ॥ प्रायेण मूलवचनान्युज्झित्य लिखामि बालबोधाय ॥ ४ ॥

dṛṣṭvā pūrvanibaṃdhānnirṇayasiṃdhukrameṇa siddhārthān || prāyeṇa mūlavacanānyujjhitya likhāmi bālabodhāya || 4 ||

Having examined the earlier digests and the conclusions settled in them, following the order of the Nirṇayasindhu, I write for the instruction of beginners, mostly leaving out the root-texts ⟨that those digests quote⟩. ॥4॥

तत्र कालः षड्विधः ॥ वत्सरः अयनम् ऋतुर्मासः पक्षो दिवस इति ॥ वत्सरः पंचधा ॥ चांद्रः सौरः सावनो नाक्षत्रो बार्हस्पत्य इति ॥ शुक्लप्रतिपदादिदर्शान्तैश्चैत्रादिसंज्ञैर्द्वादशभिर्मासैश्चतुःपंचाशदधिकशतत्रयदिनैः सति मलमासे त्रयोदशभिर्मासैश्चांद्रो वत्सरः ॥ चांद्रस्यैव प्रभवो विभवः शुक्ल इत्यादयः षष्टिसंज्ञाः ॥ मेषादिषु द्वादशराशिषु रविभुक्तेषु पंचषष्ट्यधिकशतत्रयदिनैः सौरवत्सरः संपद्यते ॥ षष्ट्युत्तरशतत्रयदिनैः सावनः ॥ वक्ष्यमाणैर्द्वादशभिर्नक्षत्रमासैर्नाक्षत्रो वत्सरः ॥ स च चतुर्विंशत्यधिकशतत्रयदिनैः स्यात् ॥ मध्यमराशौ बृहस्पतिना भुक्ते बार्हस्पत्यः ॥ स च एकषष्ट्यधिकशतत्रयसंख्यादिनैर्भवति ॥ कर्मादौ संकल्पे चांद्रवत्सर एव स्मर्तव्यो नान्यः ॥ अयनं द्विविधम् ॥ दक्षिणमुत्तरं च ॥ सूर्यस्य कर्कसंक्रांतिमारभ्य षड्राशिभोगेन दक्षिणम् ॥ मकरसंक्रांतिमारभ्य षड्राशिभोगेनोत्तरायणम् ॥ ऋतुर्द्विविधः ॥ सौरश्चांद्रश्च ॥ मीनारंभो मेषारंभो वा सूर्यस्य राशिद्वय भोगात्मको वसंतादिषट्संज्ञकः सौर ऋतुः ॥ चैत्रमारभ्य मासद्वयात्मको वसंतादिषट्संज्ञकश्चांद्रः ॥ मलमासे तु किंचिदूननवतिसंख्यैर्दिनैश्चांद्र ऋतुः॥ श्रौतस्मार्तादौ चांद्रऋतुस्मरणं प्रशस्तम्॥ मासश्चतुर्द्धा ॥ चांद्रः सौरः सावनो नाक्षत्र इति ॥ शुक्लप्रतिपदादिरमांतः कृष्णप्रतिपदादिपूर्णिमांतो वा चांद्रो मासः॥तत्रापि शुक्लादिर्मुख्यः ॥ कृष्णादिस्तु विंध्योत्तर एव ग्राह्यः ॥ अयमेव चैत्रादिसंज्ञकः कर्मादौ स्मर्तव्यः ॥ केचिन्मीनराशिमारभ्य सौराणां चैत्रादिसंज्ञामाहुः ॥ अर्कसंक्रांतिमारभ्योत्तरसंक्रांत्यवधिः सौरो मासः॥ त्रिंशद्दिनैः सावनः ॥ चंद्रस्याश्विन्यादिसप्तविंशतिनक्षत्रभोगेन नाक्षत्रो मासः ॥ प्रतिपदादिपौर्णिमांतः शुक्लपक्षः ॥ प्रतिपदादिदर्शांतः कृष्णपक्षः ॥ दिवसः षष्टिघटिकात्मकः ॥ ॥ इति धर्मसिंधुसारे प्रथमोद्देशः ॥ १ ॥

tatra kālaḥ ṣaḍvidhaḥ || vatsaraḥ ayanam ṛturmāsaḥ pakṣo divasa iti || vatsaraḥ paṃcadhā || cāṃdraḥ sauraḥ sāvano nākṣatro bārhaspatya iti || śuklapratipadādidarśāntaiścaitrādisaṃjñairdvādaśabhirmāsaiścatuḥpaṃcāśadadhikaśatatrayadinaiḥ sati malamāse trayodaśabhirmāsaiścāṃdro vatsaraḥ || cāṃdrasyaiva prabhavo vibhavaḥ śukla ityādayaḥ ṣaṣṭisaṃjñāḥ || meṣādiṣu dvādaśarāśiṣu ravibhukteṣu paṃcaṣaṣṭyadhikaśatatrayadinaiḥ sauravatsaraḥ saṃpadyate || ṣaṣṭyuttaraśatatrayadinaiḥ sāvanaḥ || vakṣyamāṇairdvādaśabhirnakṣatramāsairnākṣatro vatsaraḥ || sa ca caturviṃśatyadhikaśatatrayadinaiḥ syāt || madhyamarāśau bṛhaspatinā bhukte bārhaspatyaḥ || sa ca ekaṣaṣṭyadhikaśatatrayasaṃkhyādinairbhavati || karmādau saṃkalpe cāṃdravatsara eva smartavyo nānyaḥ || ayanaṃ dvividham || dakṣiṇamuttaraṃ ca || sūryasya karkasaṃkrāṃtimārabhya ṣaḍrāśibhogena dakṣiṇam || makarasaṃkrāṃtimārabhya ṣaḍrāśibhogenottarāyaṇam || ṛturdvividhaḥ || sauraścāṃdraśca || mīnāraṃbho meṣāraṃbho vā sūryasya rāśidvaya bhogātmako vasaṃtādiṣaṭsaṃjñakaḥ saura ṛtuḥ || caitramārabhya māsadvayātmako vasaṃtādiṣaṭsaṃjñakaścāṃdraḥ || malamāse tu kiṃcidūnanavatisaṃkhyairdinaiścāṃdra ṛtuḥ|| śrautasmārtādau cāṃdraṛtusmaraṇaṃ praśastam|| māsaścaturddhā || cāṃdraḥ sauraḥ sāvano nākṣatra iti || śuklapratipadādiramāṃtaḥ kṛṣṇapratipadādipūrṇimāṃto vā cāṃdro māsaḥ||tatrāpi śuklādirmukhyaḥ || kṛṣṇādistu viṃdhyottara eva grāhyaḥ || ayameva caitrādisaṃjñakaḥ karmādau smartavyaḥ || kecinmīnarāśimārabhya saurāṇāṃ caitrādisaṃjñāmāhuḥ || arkasaṃkrāṃtimārabhyottarasaṃkrāṃtyavadhiḥ sauro māsaḥ|| triṃśaddinaiḥ sāvanaḥ || caṃdrasyāśvinyādisaptaviṃśatinakṣatrabhogena nākṣatro māsaḥ || pratipadādipaurṇimāṃtaḥ śuklapakṣaḥ || pratipadādidarśāṃtaḥ kṛṣṇapakṣaḥ || divasaḥ ṣaṣṭighaṭikātmakaḥ || || iti dharmasiṃdhusāre prathamoddeśaḥ || 1 ||

Here time is of six kinds: the year, the half-year ⟨ayana⟩, the season, the month, the fortnight and the day. The year is of five kinds: lunar, solar, sāvana ⟨civil⟩, sidereal and of Jupiter. The LUNAR year runs through twelve months named Caitra and the rest, each from the first day of the bright fortnight to the new moon, and comes to 354 days; when there is an intercalary month it has thirteen months. The sixty names — Prabhava, Vibhava, Śukla and so on — belong to the lunar year alone. The SOLAR year is completed when the Sun has traversed the twelve signs from Aries onward, in 365 days. The SĀVANA year is 360 days. The SIDEREAL year runs through the twelve nakṣatra-months to be described below, and comes to 324 days. The year OF JUPITER is when Jupiter has traversed a mean sign, and comes to 361 days. In the formal resolve ⟨saṅkalpa⟩ at the start of a rite it is the lunar year that must be named, and no other. The AYANA is twofold, southern and northern: the southern is the Sun's passage through six signs beginning from the entry into Cancer, the northern his passage through six signs beginning from the entry into Capricorn. The SEASON is twofold, solar and lunar. The solar season is the Sun's passage through two signs, beginning either from Pisces or from Aries, and bears the six names beginning with spring. The lunar season is of two months, beginning from Caitra, and bears the same six names; in an intercalary month the lunar season runs a little under ninety days. In Vedic and Smārta rites it is proper to name the lunar season. The MONTH is fourfold: lunar, solar, sāvana and sidereal. The lunar month runs either from the first day of the bright fortnight to the new moon, or from the first day of the dark fortnight to the full moon; of these the one beginning with the bright fortnight is primary, while the one beginning with the dark fortnight is to be followed only north of the Vindhyas. It is this month that bears the names Caitra and the rest and is to be named at the start of a rite. Some say the solar months take the names Caitra and the rest beginning from Pisces. The solar month runs from one entry of the Sun to the next. The sāvana month is thirty days. The sidereal month is the Moon's passage through the twenty-seven asterisms beginning with Aśvinī. The BRIGHT fortnight runs from the first tithi to the full moon, the DARK fortnight from the first tithi to the new moon. The day is of sixty ghaṭikās. ॥ Thus the first uddeśa of the Dharmasindhusāra ॥ 1 ॥

अथ संक्रांतिनिर्णय उच्यते ।

मेषे सूर्यसंक्रांतौ प्रागूर्ध्वं पंचदश पंचदश घटिकाः पुण्यकालः ॥ दशदशेत्येके ॥ वृषे पूर्वाः षोडश ॥ मिथुने पराः षोडश ॥ कर्के पूर्वास्त्रिंशत् ॥ सिंहे पूर्वाः षोडश ॥ कन्यायां पराः षोडश ॥ तुलायां प्रागूर्ध्वं च पंचदश पंचदश दश दश इत्येके ॥ वृश्चिके पूर्वाः षोडश ॥ धनुषि पराः षोडश ॥ मकरे पराश्चत्वारिंशत् ॥ कुंभे पूर्वाः षोडश ॥ मीने पराः षोडश ॥ घटिकाद्वयाद्यल्पदिनशेषे मिथुनकन्याधनुर्मीनेष्वपि मकरेपि पूर्वा एव पुण्याः ॥ प्रभाते घटिकाद्वयाद्यल्पकाले वृषसिंहवृश्चिककुंभेष्वपि कर्केपि परा एव पुण्याः ॥ प्रभाते कर्कसंक्रांतौ पूर्वदिने पुण्यमित्येके॥रात्रौ संक्रमे मध्यरात्रादर्वाक् संक्रांतौ पूर्वदिनोत्तरार्धं पुण्यम् ॥ मध्यरात्रात्परतः संक्रांतौ परदिनस्य पूर्वार्धं पुण्यम् ॥ निशीथमध्ये एव संक्रांतौ दिनद्वयेपि पूर्वदिनोत्तरार्धं परदिनपूर्वार्धं च पुण्यम् ॥ इदं मकरकर्कव्यतिरिक्तं सर्वत्र रात्रिसंक्रमे ज्ञेयम् ॥ अयने तु मकरे रात्रिसंक्रमे सर्वत्र परदिनमेव पुण्यम् ॥ सूर्यास्तोत्तरं घटिकात्रयं सायंसंध्या तत्र मकरसंक्रमे पूर्वदिने पुण्यम् ॥ सूर्योदयात् प्राक् घटिकात्रयं प्रातःसंध्या तत्र कर्कसंक्रांतौ परदिने पुण्यमिति संध्याकाले विशेषो ज्योतिषशास्त्रे प्रसिद्धः ॥

meṣe sūryasaṃkrāṃtau prāgūrdhvaṃ paṃcadaśa paṃcadaśa ghaṭikāḥ puṇyakālaḥ || daśadaśetyeke || vṛṣe pūrvāḥ ṣoḍaśa || mithune parāḥ ṣoḍaśa || karke pūrvāstriṃśat || siṃhe pūrvāḥ ṣoḍaśa || kanyāyāṃ parāḥ ṣoḍaśa || tulāyāṃ prāgūrdhvaṃ ca paṃcadaśa paṃcadaśa daśa daśa ityeke || vṛścike pūrvāḥ ṣoḍaśa || dhanuṣi parāḥ ṣoḍaśa || makare parāścatvāriṃśat || kuṃbhe pūrvāḥ ṣoḍaśa || mīne parāḥ ṣoḍaśa || ghaṭikādvayādyalpadinaśeṣe mithunakanyādhanurmīneṣvapi makarepi pūrvā eva puṇyāḥ || prabhāte ghaṭikādvayādyalpakāle vṛṣasiṃhavṛścikakuṃbheṣvapi karkepi parā eva puṇyāḥ || prabhāte karkasaṃkrāṃtau pūrvadine puṇyamityeke||rātrau saṃkrame madhyarātrādarvāk saṃkrāṃtau pūrvadinottarārdhaṃ puṇyam || madhyarātrātparataḥ saṃkrāṃtau paradinasya pūrvārdhaṃ puṇyam || niśīthamadhye eva saṃkrāṃtau dinadvayepi pūrvadinottarārdhaṃ paradinapūrvārdhaṃ ca puṇyam || idaṃ makarakarkavyatiriktaṃ sarvatra rātrisaṃkrame jñeyam || ayane tu makare rātrisaṃkrame sarvatra paradinameva puṇyam || sūryāstottaraṃ ghaṭikātrayaṃ sāyaṃsaṃdhyā tatra makarasaṃkrame pūrvadine puṇyam || sūryodayāt prāk ghaṭikātrayaṃ prātaḥsaṃdhyā tatra karkasaṃkrāṃtau paradine puṇyamiti saṃdhyākāle viśeṣo jyotiṣaśāstre prasiddhaḥ ||

⟨Now the determination of the saṅkrānti ⟨the Sun's entry into a sign⟩.⟩ At the Sun's saṅkrānti in Aries, the holy time is fifteen ghaṭikās ⟨a ghaṭikā is 24 minutes⟩ before and fifteen after. Some say ten and ten. In Taurus, the sixteen before. In Gemini, the sixteen after. In Cancer, the thirty before. In Leo, the sixteen before. In Virgo, the sixteen after. In Libra, fifteen and fifteen, before and after; some say ten and ten. In Scorpio, the sixteen before. In Sagittarius, the sixteen after. In Capricorn, the forty after. In Aquarius, the sixteen before. In Pisces, the sixteen after. When only a little of the day is left — two ghaṭikās or so — then in Gemini, Virgo, Sagittarius and Pisces, and in Capricorn as well, the earlier ghaṭikās alone are holy. When at daybreak only a little time — two ghaṭikās or so — has passed, then in Taurus, Leo, Scorpio and Aquarius, and in Cancer as well, the later ghaṭikās alone are holy. Some say that when the Cancer saṅkrānti falls at daybreak, the holy time is on the preceding day. When the transit is at night: if the saṅkrānti falls before midnight, the latter half of the preceding day is holy; if the saṅkrānti falls after midnight, the earlier half of the following day is holy; if the saṅkrānti falls exactly at midnight, then on both days — the latter half of the preceding day and the earlier half of the following day — is holy. This is to be understood of every night transit except Capricorn and Cancer. But at the ayana ⟨solstice⟩ in Capricorn, when the transit is at night, the following day alone is holy in every case. The three ghaṭikās after sunset are the evening sandhyā ⟨twilight juncture⟩: if the Capricorn transit falls there, the holy time is on the preceding day. The three ghaṭikās before sunrise are the morning sandhyā: if the Cancer saṅkrānti falls there, the holy time is on the following day. This special rule for the sandhyā periods is well known in the jyotiḥśāstra ⟨the science of the luminaries⟩.

अथ दानम् ।

मेषे मेषदानम् ॥ वृषे गोदानम् ॥ मिथुने वस्त्रान्नादिदानम् ॥ कर्के घृतधेनुः ॥ छत्रं सुवर्णं च सिंहे ॥ कन्यायां गृहं वस्त्रं च ॥ तुलायां तिला गोरसाश्च देयाः ॥ वृश्चिके दीपः ॥ धनुषि वस्त्रं यानं च ॥ मकरे काष्ठान्यग्निश्च ॥ कुंभे गोर्जलं तृणं च ॥ मीने भूमिर्मालाश्च देयाः ॥ एवमन्यान्यपि दानानि द्रष्टव्यानि ॥ अयनसंक्रांतौ मेषतुलासंक्रांतौ च पूर्वं त्रिरात्रमेकरात्रं वोपोष्य स्नानदानादि कार्यम् ॥ चरमोपोषणं संक्रातिमत्यहोरात्रे पुण्यकालवत्यहोरात्रे वा यथा पतेत्तथा कार्यम् ॥ अयमुपवासः पुत्रवद्गृहस्थभिन्नेन पापक्षयकामेन कार्यः काम्यो न तु नित्यः॥ सर्वसंक्रांतिषु पिंडरहितं श्राद्धं कार्यम् ॥ अयनद्वये तु नित्यं यथावत्तत्तत्संक्रांतिषु दानादिकं कर्तव्यम् ॥ तथैव ताभ्यः पूर्वमयनांशप्रवृत्तौ तत्तत्संक्रांत्युचितस्नानदानादिकं कर्तव्यम् ॥ अयनांशा ज्योतिःशास्त्रे प्रसिद्धाः ॥ ते चेदानीं द्वादशाधिकसप्तदशशतसंख्याके शालिवाहनशके एकविंशतिरयनांशा इत्येकविंशतितमे दिने पूर्वमयनांशपर्वकाल इति पर्यवसितोऽर्थः ॥ एवं न्यूनाधिकशके ऊह्यम् ॥ वृषसिंहवृश्चिककुंभेषु संक्रांतिषु विष्णुपदसंज्ञा ॥ मिथुनकन्याधनुर्मीनेषु संक्रांतिषु षडशीति संज्ञा ॥ मेषतुलयोर्विषुवसंज्ञा ॥ कर्कमकरयोरयनसंज्ञा ॥ एतासु चतुर्विधासूत्तरोत्तरं पुण्याधिक्यम् ॥ मंगलकृत्येषु सर्वसंक्रांतिष्वविशेषेण पूर्वतः परतश्च षोडशघटिकास्त्याज्याः ॥ चंद्रादिसंक्रांतिषु तु पूर्वत्र परत्र च मिलित्वा क्रमेण द्वे नव द्वे चतुरशीतिः षट् सार्धशतं च घटिकास्त्याज्याः ॥ रात्रौ संक्रमणे ग्रहणवद्रात्रावेव स्नानदानादिकं कर्तव्यमिति केचित् ॥ रात्रौ संक्रमणेपि दिवैव स्नानादिकं न तु रात्राविति तु सर्वसंमतम् ॥ बहुदेशाचारश्चैवम् ॥ यस्य जन्मर्क्षे रविसंक्रमस्तस्य धनक्षयादिपीडा तत्परिहारार्थं पद्मपत्रादियुक्तजलेन स्नानम् ॥ विषुवायनयोराह्नि संक्रमे पूर्वापररात्रौ तदह्नि च अध्यापनाध्ययने च वर्जयेत् ॥ एवं पक्षिणीसंक्रांतिर्द्वादशप्रहरपर्यंतमनध्यायादिकमिति तात्पर्यम् ॥ अन्योऽपि विशेषोऽयनसंक्रांतौ वक्ष्यते ॥ ॥ इति संक्रांत्युद्देशो द्वितीयः ॥ २ ॥

meṣe meṣadānam || vṛṣe godānam || mithune vastrānnādidānam || karke ghṛtadhenuḥ || chatraṃ suvarṇaṃ ca siṃhe || kanyāyāṃ gṛhaṃ vastraṃ ca || tulāyāṃ tilā gorasāśca deyāḥ || vṛścike dīpaḥ || dhanuṣi vastraṃ yānaṃ ca || makare kāṣṭhānyagniśca || kuṃbhe gorjalaṃ tṛṇaṃ ca || mīne bhūmirmālāśca deyāḥ || evamanyānyapi dānāni draṣṭavyāni || ayanasaṃkrāṃtau meṣatulāsaṃkrāṃtau ca pūrvaṃ trirātramekarātraṃ vopoṣya snānadānādi kāryam || caramopoṣaṇaṃ saṃkrātimatyahorātre puṇyakālavatyahorātre vā yathā patettathā kāryam || ayamupavāsaḥ putravadgṛhasthabhinnena pāpakṣayakāmena kāryaḥ kāmyo na tu nityaḥ|| sarvasaṃkrāṃtiṣu piṃḍarahitaṃ śrāddhaṃ kāryam || ayanadvaye tu nityaṃ yathāvattattatsaṃkrāṃtiṣu dānādikaṃ kartavyam || tathaiva tābhyaḥ pūrvamayanāṃśapravṛttau tattatsaṃkrāṃtyucitasnānadānādikaṃ kartavyam || ayanāṃśā jyotiḥśāstre prasiddhāḥ || te cedānīṃ dvādaśādhikasaptadaśaśatasaṃkhyāke śālivāhanaśake ekaviṃśatirayanāṃśā ityekaviṃśatitame dine pūrvamayanāṃśaparvakāla iti paryavasito'rthaḥ || evaṃ nyūnādhikaśake ūhyam || vṛṣasiṃhavṛścikakuṃbheṣu saṃkrāṃtiṣu viṣṇupadasaṃjñā || mithunakanyādhanurmīneṣu saṃkrāṃtiṣu ṣaḍaśīti saṃjñā || meṣatulayorviṣuvasaṃjñā || karkamakarayorayanasaṃjñā || etāsu caturvidhāsūttarottaraṃ puṇyādhikyam || maṃgalakṛtyeṣu sarvasaṃkrāṃtiṣvaviśeṣeṇa pūrvataḥ parataśca ṣoḍaśaghaṭikāstyājyāḥ || caṃdrādisaṃkrāṃtiṣu tu pūrvatra paratra ca militvā krameṇa dve nava dve caturaśītiḥ ṣaṭ sārdhaśataṃ ca ghaṭikāstyājyāḥ || rātrau saṃkramaṇe grahaṇavadrātrāveva snānadānādikaṃ kartavyamiti kecit || rātrau saṃkramaṇepi divaiva snānādikaṃ na tu rātrāviti tu sarvasaṃmatam || bahudeśācāraścaivam || yasya janmarkṣe ravisaṃkramastasya dhanakṣayādipīḍā tatparihārārthaṃ padmapatrādiyuktajalena snānam || viṣuvāyanayorāhni saṃkrame pūrvāpararātrau tadahni ca adhyāpanādhyayane ca varjayet || evaṃ pakṣiṇīsaṃkrāṃtirdvādaśapraharaparyaṃtamanadhyāyādikamiti tātparyam || anyo'pi viśeṣo'yanasaṃkrāṃtau vakṣyate || || iti saṃkrāṃtyuddeśo dvitīyaḥ || 2 ||

⟨Now the gifts.⟩ In Aries, the gift of a ram. In Taurus, the gift of a cow. In Gemini, the gift of clothes, food and the like. In Cancer, a ghṛtadhenu ⟨a measure of ghee given as a symbolic cow⟩. In Leo, an umbrella and gold. In Virgo, a house and cloth. In Libra, sesame and milk-products are to be given. In Scorpio, a lamp. In Sagittarius, cloth and a carriage. In Capricorn, firewood and fire. In Aquarius, water and grass for a cow. In Pisces, land and garlands are to be given. Other gifts too are to be understood in this manner. At the ayana ⟨solstice⟩ saṅkrāntis and at the Aries and Libra saṅkrāntis, one should first fast for three nights, or for one night, and then perform the bathing, the giving and the rest. The last fast is to be so arranged that it falls on the day-and-night that holds the saṅkrānti, or on the day-and-night that holds the puṇyakāla ⟨the holy time⟩. This upavāsa ⟨fast⟩ is to be kept by one other than a householder who has sons, by one desiring the destruction of sin; it is kāmya ⟨done for a wish⟩ and not nitya ⟨obligatory⟩. At all saṅkrāntis a śrāddha ⟨rite for the ancestors⟩ without piṇḍas ⟨rice-balls⟩ is to be performed. At the two ayanas, however, it is obligatory; and at each several saṅkrānti the giving and the rest is to be done as laid down. In the same way, before those ⟨saṅkrāntis⟩, when the ayanāṃśa ⟨the accumulated precession⟩ has come into operation, the bathing, giving and so on proper to each several saṅkrānti is to be done. The ayanāṃśas are well known in the jyotiḥśāstra. And they are at present, in the Śālivāhana Śaka numbering seventeen hundred and twelve ⟨1712⟩, twenty-one; so the settled sense is that the ayanāṃśa-parvan ⟨the holy juncture reckoned by the precession⟩ falls on the twenty-first day before ⟨the saṅkrānti⟩. For a lesser or a greater Śaka year, infer in the same way. The saṅkrāntis into Taurus, Leo, Scorpio and Aquarius bear the name Viṣṇupada. The saṅkrāntis into Gemini, Virgo, Sagittarius and Pisces bear the name Ṣaḍaśīti. Those into Aries and Libra bear the name Viṣuva ⟨equinox⟩. Those into Cancer and Capricorn bear the name Ayana. Among these four kinds, each later one has the greater holiness. For auspicious undertakings, at all saṅkrāntis without distinction, sixteen ghaṭikās before and sixteen after are to be shunned. But at the saṅkrāntis of the Moon and the other ⟨planets⟩, the ghaṭikās to be shunned — counting before and after together — are, in order, two ⟨Moon⟩, nine ⟨Mars⟩, two ⟨Mercury⟩, eighty-four ⟨Jupiter⟩, six ⟨Venus⟩ and one hundred and fifty ⟨Saturn⟩. Some say that when the transit is at night the bathing, giving and the rest should be done at night itself, as at an eclipse. But it is agreed by all that even when the transit is at night the bathing and the rest is done by day and not at night; and such is the practice of most regions. He in whose birth-nakṣatra ⟨lunar mansion⟩ the Sun's transit falls suffers affliction — loss of wealth and so on; to avert it, a bath with water holding lotus-leaves and the like. When the viṣuva or the ayana transit falls in the daytime, one should avoid teaching and study on the night before, on the night after, and on that day itself. Thus the saṅkrānti is pakṣiṇī: the purport is that the anadhyāya ⟨suspension of Vedic study⟩ and the rest lasts up to twelve praharas ⟨a prahara is three hours; twelve make thirty-six hours⟩. Another special rule for the ayana-saṅkrānti will be stated ⟨further on⟩. ॥ Thus the second uddeśa ⟨section⟩, on the saṅkrānti. ॥ 2 ॥

अथ मलमासः ।

स द्विविधः ॥ अधिमासः क्षयमासश्च ॥ संक्रांतिरहितो मासोऽधिमासः ॥ संक्रांतिद्वययुक्तो मासः क्षयमासः ॥ पूर्वाधिमासादुत्तरोधिमासस्त्रिंशत्तममासमारभ्याष्टसु नवसु वा मासेष्वन्यतमो भवति ॥ क्षयमासस्तु एकचत्वारिंशदधिकशतसंख्यैर्वर्षैर्वा भवति न त्वधिकमासवदल्पकालेन ॥ क्षयमासः कार्तिकमार्गशीर्षपौषेष्वन्यतमो भवति नेतरः ॥ यस्मिन्वर्षे क्षयमासस्तस्मिन्वर्षेऽधिकमासद्वयम् ॥ क्षयमासात्पूर्वमेकोधिकमासः ॥ ॥ क्षयमासानंतरमेकोधिकमास इति ॥

sa dvividhaḥ || adhimāsaḥ kṣayamāsaśca || saṃkrāṃtirahito māso'dhimāsaḥ || saṃkrāṃtidvayayukto māsaḥ kṣayamāsaḥ || pūrvādhimāsāduttarodhimāsastriṃśattamamāsamārabhyāṣṭasu navasu vā māseṣvanyatamo bhavati || kṣayamāsastu ekacatvāriṃśadadhikaśatasaṃkhyairvarṣairvā bhavati na tvadhikamāsavadalpakālena || kṣayamāsaḥ kārtikamārgaśīrṣapauṣeṣvanyatamo bhavati netaraḥ || yasminvarṣe kṣayamāsastasminvarṣe'dhikamāsadvayam || kṣayamāsātpūrvamekodhikamāsaḥ || || kṣayamāsānaṃtaramekodhikamāsa iti ||

⟨Now the malamāsa ⟨the impure month⟩.⟩ It is of two kinds: the adhimāsa ⟨the added month⟩ and the kṣayamāsa ⟨the lost month⟩. A month without a saṅkrānti ⟨the Sun's entry into a sign⟩ is the adhimāsa. A month holding two saṅkrāntis is the kṣayamāsa. The adhimāsa following an earlier adhimāsa falls in one or another of the eight or nine months reckoned from the thirtieth month ⟨after it⟩. The kṣayamāsa, however, comes after one hundred and forty-one years ⟨or thereabouts⟩, and not after a short interval as the adhikamāsa does. The kṣayamāsa is one of Kārttika, Mārgaśīrṣa and Pauṣa, and no other. In the year in which there is a kṣayamāsa, in that year there are two adhikamāsas: one adhikamāsa before the kṣayamāsa, and one adhikamāsa after the kṣayamāsa.

अथाधिमासोदाहरणम् ।

चैत्रामावास्यायां मेषसंक्रांतिः ॥ ततः शुक्लप्रतिपदारभ्यामावास्यापर्यंतं संक्रांतिर्नास्ति ॥ ततः शुक्लप्रतिपदि वृषभसंक्रांतिरिति ॥ पूर्वसंक्रांतिरहितो मासोऽधिकवैशाखसंज्ञः ॥ वृषभसंक्रांतियुतस्तु शुद्धवैशाखसंज्ञः ॥

caitrāmāvāsyāyāṃ meṣasaṃkrāṃtiḥ || tataḥ śuklapratipadārabhyāmāvāsyāparyaṃtaṃ saṃkrāṃtirnāsti || tataḥ śuklapratipadi vṛṣabhasaṃkrāṃtiriti || pūrvasaṃkrāṃtirahito māso'dhikavaiśākhasaṃjñaḥ || vṛṣabhasaṃkrāṃtiyutastu śuddhavaiśākhasaṃjñaḥ ||

⟨Now an example of the adhimāsa.⟩ On the new moon of Caitra, the Aries saṅkrānti. Then, from the bright first tithi ⟨lunar day⟩ up to the ⟨next⟩ new moon, there is no saṅkrānti. Then, on the bright first, the Taurus saṅkrānti. The earlier month, the one without a saṅkrānti, bears the name adhika-Vaiśākha; but the one holding the Taurus saṅkrānti bears the name śuddha ⟨pure⟩ Vaiśākha.

अथ क्षयमासोदाहरणम् ।

भाद्रपदकृष्णामावास्यायां कन्यासंक्रांतिस्तत आश्विनोधिकमासः ॥ शुद्धाश्विनप्रतिपदि तुलासंक्रांतिः कार्तिके शुक्लप्रतिपदि वृश्चिकसंक्रांतिः ॥ ततो मार्गशीर्षशुद्धप्रतिपदि धनुःसंक्रांतिस्तस्मिन्नेव मासेऽमावास्यायां मकरसंक्रांतिरिति धनुर्मकरसंक्रांतिद्वययुक्त एको मासः क्षयमाससंज्ञकः ॥ स च मार्गशीर्षपौषाख्यमासद्वयात्मक एको मासो ज्ञेयः ॥ तस्य प्रतिपदादितिथीनां पूर्वार्धे मार्गशीर्ष उत्तरार्द्धे पौष इत्येवं सर्वतिथीनां मासद्वयात्मकत्वात् ॥ अत्र तिथिपूर्वार्द्धे मृतस्य मार्गशीर्षे प्रत्यब्दश्राद्धम् ॥ उत्तरार्द्धे मृतस्य पौषे एवं जनने वर्धापनादिविधिरपि॥ तत ऊर्ध्वं माघामावास्यायां कुंभसंक्रांतिः ॥ ततः फाल्गुनोधिमासः ॥ शुद्धफाल्गुनं शुक्लप्रतिपदि मीनसंक्रांतिः ॥ एवं पूर्वापराधिमासद्वययुक्तः ॥ क्षयमासो यस्मिन्वर्षे तत्र त्रयोदशमासात्मकं किंचिदूननवत्यधिकशतत्रयदिनैर्वर्षम् ॥ तत्र क्षयमासात्पूर्वोधिमासः संसर्पसंज्ञः सर्वकर्मार्हः शुभकर्मणि न त्याज्यः ॥ अंहस्पतिसंज्ञः क्षयमासादुत्तरभाव्यधिमासश्च सर्वकर्मसु वर्ज्यः ॥ एवं त्रिवत्सरान्तरस्थः केवलोऽधिमासोपि वर्ज्यः ॥ तत्रवर्ज्यावर्ज्यनिर्णयः ॥ अनन्यगतिकं नित्यं नैमित्तिकं काम्यं चाधिमासक्षयमासयोः कर्तव्यम् ॥ सगतिकं नित्यं नैमित्तिकं काम्यं च वर्ज्यम् ॥ ॥ तथाहि ॥ संध्याग्निहोत्रादि नित्यं ग्रहणस्नानादि नैमित्तिकं कारीर्यादिकं रक्षोगृहीतजीवनार्थं रक्षोघ्नेष्ट्यादिकं च काम्यं मलमासेपि कार्यम् ॥ ज्योतिष्टोमादि नित्यं जातेष्ट्यादि नैमित्तिकं पुत्रकामेष्ट्यादि काम्यं च मलमासोत्तरं शुद्धमास्येवकर्तव्यम् ॥ आरब्धकामस्य मलमासेप्यनुष्ठानम् ॥ नूतनारंभः समाप्तिश्च न कर्तव्या ॥ तथा पूजालोपादिनिमित्तकपुनर्मूर्तिप्रतिष्ठां गर्भाधानाद्यन्नप्राशनांतसंस्कारान्प्राप्तकालान् अनन्यगतिकान् ज्वरादिरोगशांतिमलभ्ययोगे श्राद्धं व्रतादिकं नैमित्तिकं प्रायश्चित्तं नित्यश्राद्धं ऊनमासिकादिश्राद्धानि दर्शश्राद्धं च मलमासेपि कुर्यात् ॥ चैत्रादौ मलमासे मृतानां कदाचिद्बहुकालेन तस्मिन्नेव चैत्रादौ मलमासे प्राप्ते मलमास एव प्रतिसांवत्सरिकं श्राद्धं कर्तव्यम् ॥ चैत्रादौ शुद्धमासे मृतानां तु प्रत्याब्दिकं श्राद्धं मलमासे न कर्तव्यं शुद्ध एव कार्यम् ॥ शुद्धमासे मृतानां प्रथमाब्दिकं तु मलमासे एव कार्यम् ॥ न शुद्धे ॥ द्वितीयाब्दिकं तु शुद्धे एव ॥ एकादशाहान्तकर्म सपिंडीकरणं च मलेपि कार्यम् ॥ द्वितीयमासिकादिश्राद्धं तु मले शुद्धे चावृत्त्या द्विवारं कर्तव्यम् ॥ एवं च यत्र द्वादशमासिकम् अधिकमासे प्राप्तं तस्य मले शुद्धे च द्विवारं कृत्वा ऊनाब्दकाले ऊनाब्दिकं च कृत्वा चतुर्दशे मासे प्रथमाब्दिकं कार्यम्॥ यस्मिन्वर्षे क्षयमासाव्यवहितोधिमासः यथा कार्तिकोधिमासस्तदुत्तरो मासो वृश्चिकधनुःसंक्रांतियुक्तत्वात्क्षयसंज्ञकस्तत्र कार्तिकमासस्थं प्रत्याब्दिकं पूर्वेधिमासे उत्तरे क्षयमासे च कार्यम् ॥ तत्रापि क्षयाद्व्यवहितपूर्वो मासो यथाश्विनोधिमासो मार्गशीर्षः क्षयमात्रस्तत्रापि आश्विनमासगतं श्राद्धं अधिके शुद्धे चाश्विने कार्यम्॥ द्वयोरपि कर्मार्हत्वादिति भाति ॥ व्यवहितक्षयमासगतं त्वाब्दिकं क्षयमासे एव कार्यम् ॥ तथापूर्वोक्तमार्गशीर्षगतं पौषगतं चाब्दिकमेकस्मिन्नेव मासे तिथिपूर्वार्द्धादिभागं विनैव कार्यमिति फलितम् ॥

bhādrapadakṛṣṇāmāvāsyāyāṃ kanyāsaṃkrāṃtistata āśvinodhikamāsaḥ || śuddhāśvinapratipadi tulāsaṃkrāṃtiḥ kārtike śuklapratipadi vṛścikasaṃkrāṃtiḥ || tato mārgaśīrṣaśuddhapratipadi dhanuḥsaṃkrāṃtistasminneva māse'māvāsyāyāṃ makarasaṃkrāṃtiriti dhanurmakarasaṃkrāṃtidvayayukta eko māsaḥ kṣayamāsasaṃjñakaḥ || sa ca mārgaśīrṣapauṣākhyamāsadvayātmaka eko māso jñeyaḥ || tasya pratipadāditithīnāṃ pūrvārdhe mārgaśīrṣa uttarārddhe pauṣa ityevaṃ sarvatithīnāṃ māsadvayātmakatvāt || atra tithipūrvārddhe mṛtasya mārgaśīrṣe pratyabdaśrāddham || uttarārddhe mṛtasya pauṣe evaṃ janane vardhāpanādividhirapi|| tata ūrdhvaṃ māghāmāvāsyāyāṃ kuṃbhasaṃkrāṃtiḥ || tataḥ phālgunodhimāsaḥ || śuddhaphālgunaṃ śuklapratipadi mīnasaṃkrāṃtiḥ || evaṃ pūrvāparādhimāsadvayayuktaḥ || kṣayamāso yasminvarṣe tatra trayodaśamāsātmakaṃ kiṃcidūnanavatyadhikaśatatrayadinairvarṣam || tatra kṣayamāsātpūrvodhimāsaḥ saṃsarpasaṃjñaḥ sarvakarmārhaḥ śubhakarmaṇi na tyājyaḥ || aṃhaspatisaṃjñaḥ kṣayamāsāduttarabhāvyadhimāsaśca sarvakarmasu varjyaḥ || evaṃ trivatsarāntarasthaḥ kevalo'dhimāsopi varjyaḥ || tatravarjyāvarjyanirṇayaḥ || ananyagatikaṃ nityaṃ naimittikaṃ kāmyaṃ cādhimāsakṣayamāsayoḥ kartavyam || sagatikaṃ nityaṃ naimittikaṃ kāmyaṃ ca varjyam || || tathāhi || saṃdhyāgnihotrādi nityaṃ grahaṇasnānādi naimittikaṃ kārīryādikaṃ rakṣogṛhītajīvanārthaṃ rakṣoghneṣṭyādikaṃ ca kāmyaṃ malamāsepi kāryam || jyotiṣṭomādi nityaṃ jāteṣṭyādi naimittikaṃ putrakāmeṣṭyādi kāmyaṃ ca malamāsottaraṃ śuddhamāsyevakartavyam || ārabdhakāmasya malamāsepyanuṣṭhānam || nūtanāraṃbhaḥ samāptiśca na kartavyā || tathā pūjālopādinimittakapunarmūrtipratiṣṭhāṃ garbhādhānādyannaprāśanāṃtasaṃskārānprāptakālān ananyagatikān jvarādirogaśāṃtimalabhyayoge śrāddhaṃ vratādikaṃ naimittikaṃ prāyaścittaṃ nityaśrāddhaṃ ūnamāsikādiśrāddhāni darśaśrāddhaṃ ca malamāsepi kuryāt || caitrādau malamāse mṛtānāṃ kadācidbahukālena tasminneva caitrādau malamāse prāpte malamāsa eva pratisāṃvatsarikaṃ śrāddhaṃ kartavyam || caitrādau śuddhamāse mṛtānāṃ tu pratyābdikaṃ śrāddhaṃ malamāse na kartavyaṃ śuddha eva kāryam || śuddhamāse mṛtānāṃ prathamābdikaṃ tu malamāse eva kāryam || na śuddhe || dvitīyābdikaṃ tu śuddhe eva || ekādaśāhāntakarma sapiṃḍīkaraṇaṃ ca malepi kāryam || dvitīyamāsikādiśrāddhaṃ tu male śuddhe cāvṛttyā dvivāraṃ kartavyam || evaṃ ca yatra dvādaśamāsikam adhikamāse prāptaṃ tasya male śuddhe ca dvivāraṃ kṛtvā ūnābdakāle ūnābdikaṃ ca kṛtvā caturdaśe māse prathamābdikaṃ kāryam|| yasminvarṣe kṣayamāsāvyavahitodhimāsaḥ yathā kārtikodhimāsastaduttaro māso vṛścikadhanuḥsaṃkrāṃtiyuktatvātkṣayasaṃjñakastatra kārtikamāsasthaṃ pratyābdikaṃ pūrvedhimāse uttare kṣayamāse ca kāryam || tatrāpi kṣayādvyavahitapūrvo māso yathāśvinodhimāso mārgaśīrṣaḥ kṣayamātrastatrāpi āśvinamāsagataṃ śrāddhaṃ adhike śuddhe cāśvine kāryam|| dvayorapi karmārhatvāditi bhāti || vyavahitakṣayamāsagataṃ tvābdikaṃ kṣayamāse eva kāryam || tathāpūrvoktamārgaśīrṣagataṃ pauṣagataṃ cābdikamekasminneva māse tithipūrvārddhādibhāgaṃ vinaiva kāryamiti phalitam ||

⟨Now an example of the kṣayamāsa ⟨the lost month⟩.⟩ On the dark new moon of Bhādrapada, the Virgo saṅkrānti; then the Āśvina adhikamāsa. On the first of the śuddha ⟨pure⟩ Āśvina, the Libra saṅkrānti. In Kārttika, on the bright first, the Scorpio saṅkrānti. Then, on the first of the śuddha Mārgaśīrṣa, the Sagittarius saṅkrānti, and in that very month, on the new moon, the Capricorn saṅkrānti. Thus one month holding the two saṅkrāntis of Sagittarius and Capricorn bears the name kṣayamāsa. And it is to be understood as a single month made up of the two months called Mārgaśīrṣa and Pauṣa: for in the former half of each of its tithis ⟨lunar days⟩, from the first onward, it is Mārgaśīrṣa, and in the latter half Pauṣa — so that all its tithis are of the nature of two months. Here, for one who died in the former half of a tithi the annual śrāddha ⟨rite for the dead⟩ is in Mārgaśīrṣa; for one who died in the latter half, in Pauṣa; and so too for a birth, the rule for the vardhāpana ⟨birthday rite⟩ and the rest. After that, on the new moon of Māgha, the Aquarius saṅkrānti. Then the Phālguna adhimāsa. In the śuddha Phālguna, on the bright first, the Pisces saṅkrānti. Thus ⟨the kṣayamāsa⟩ is flanked by two adhimāsas, one before and one after. In the year in which there is a kṣayamāsa, the year consists of thirteen months and of a little less than three hundred and ninety ⟨390⟩ days. There, the adhimāsa before the kṣayamāsa is named Saṃsarpa; it is fit for every rite and is not to be shunned for an auspicious rite. And the adhimāsa that comes after the kṣayamāsa, named Aṃhaspati, is to be shunned in all rites. So too the ordinary adhimāsa that stands at an interval of three years is to be shunned. Now the determination of what is to be shunned there and what is not. Whatever has no other recourse — nitya ⟨obligatory⟩, naimittika ⟨occasioned⟩ or kāmya ⟨for a wish⟩ — is to be done in the adhimāsa and in the kṣayamāsa. Whatever has another recourse — nitya, naimittika or kāmya — is to be shunned. Thus: the nitya, such as the sandhyā and the agnihotra; the naimittika, such as the bath at an eclipse; and the kāmya, such as the kārīrī ⟨rain-rite⟩ and the rakṣoghna-iṣṭi for the life of one seized by a demon — these are to be done even in the malamāsa. But the nitya such as the jyotiṣṭoma, the naimittika such as the jāteṣṭi ⟨rite upon a birth⟩, and the kāmya such as the putrakāmeṣṭi ⟨rite for a son⟩, are to be done only in the śuddha month after the malamāsa. A kāmya rite already begun is carried on even in the malamāsa: ⟨only⟩ a fresh beginning and a completion are not to be made ⟨then⟩. Likewise one may do even in the malamāsa: the re-installation of an image occasioned by a lapse of worship and the like; those saṃskāras from the garbhādhāna ⟨rite of conception⟩ to the annaprāśana ⟨first feeding⟩ that have fallen due and have no other recourse; the pacifying rite for fever and other illness; a śrāddha when the ⟨required⟩ yoga ⟨conjunction⟩ is not otherwise to be had; a naimittika vrata ⟨observance⟩ and the like; a prāyaścitta ⟨expiation⟩; the nitya śrāddha; the ūnamāsika ⟨part-month⟩ and the other ⟨monthly⟩ śrāddhas; and the darśa ⟨new-moon⟩ śrāddha. For those who died in a malamāsa of Caitra or another month, when at some time after a long interval that very malamāsa of Caitra or the like comes round, the yearly śrāddha is to be done in the malamāsa itself. But for those who died in a śuddha month of Caitra or another, the annual śrāddha is not to be done in the malamāsa; it is to be done in the śuddha ⟨month⟩ alone. The first annual ⟨śrāddha⟩ of those who died in a śuddha month, however, is to be done in the malamāsa itself and not in the śuddha; but the second annual only in the śuddha. The rites up to the eleventh day, and the sapiṇḍīkaraṇa ⟨the rite joining the dead to the forefathers⟩, are to be done even in the mala ⟨month⟩. But the second monthly śrāddha and the rest are to be done twice, by repetition, in the mala and in the śuddha. And so, where the twelfth monthly falls in an adhikamāsa, one should do it twice — in the mala and in the śuddha — and, having done the ūnābdika ⟨the rite before the year is full⟩ at the ūnābda time, do the first annual in the fourteenth month. In a year in which an adhimāsa immediately adjoins the kṣayamāsa — as when Kārttika is the adhimāsa and the month after it, holding the Scorpio and Sagittarius saṅkrāntis, bears the name kṣaya — there an annual ⟨śrāddha⟩ belonging to the month of Kārttika is to be done both in the earlier adhimāsa and in the later kṣayamāsa. There too, ⟨when⟩ the month standing before the kṣaya but separated from it ⟨is an adhimāsa⟩ — as when Āśvina is the adhimāsa and Mārgaśīrṣa alone is the kṣaya — there too a śrāddha belonging to the month of Āśvina is to be done in the adhika and in the śuddha Āśvina ⟨both⟩, since both are fit for the rite: so it appears ⟨to me⟩. But an annual belonging to a kṣayamāsa that stands apart ⟨from the adhimāsa⟩ is to be done in the kṣayamāsa alone. And so it comes out that an annual belonging to the aforesaid Mārgaśīrṣa and one belonging to Pauṣa are to be done in that one single month, without any division into the former half of the tithi and the rest.

अथ मलमासेवर्ज्यानि ।

उपाकर्मोत्सर्जने अष्टकश्राद्धानि गृहप्रवेशश्चूडामौंजीबंधविवाहास्तीर्थादियात्रा वास्तुकर्मैतान्यधिवर्ज्यानि ॥ देवप्रतिष्ठा कूपारामाद्युत्सर्गः नूतनवस्त्रालंकारधारणम् तुलापुरुषादिमहादानानि यज्ञकर्माधानमपूर्वतीर्थदेवदर्शनं संन्यासः काम्यवृषोत्सर्गः राजाभिषेको व्रतानि सगतिकमन्नप्राशनं समावर्तनमतिक्रांतनामकर्मादिसंस्काराः पवित्रारोपणदमनार्पणे श्रवणाकर्म सर्पबल्यादि पाकसंस्थाः शय नपरिवर्तनाद्युत्सवः शपथदिव्यादिकमैतानि मले वर्ज्यानि ॥ निमित्तकानि रजोदोषशांतिविच्छिन्नाधानपुनःप्रतिष्ठादीनि यदि निमित्तानंतरमेव क्रियंते तदा न मलमासादिदोषः ॥ कालातिपत्तौ तु शुद्धे एव कर्तव्यानि ॥ आग्रयणं दुर्भिक्षसंकटे मलमासे कार्यम् ॥ अन्यथा शुद्धे एव ॥ युगादिमन्वादिश्राद्धानां मासद्वयेप्यावृत्तिः ॥ क्षयात्पूर्वोधिमासः संसर्पसंज्ञकः पूर्वमुक्तस्तत्र चूडाकर्मव्रतबंधविवाहाग्न्याधानयज्ञोत्सवमहालयराजाभिषेका एव वर्ज्याः नान्यानि कर्माणि ॥ अपूर्वव्रतारंभो व्रतसमाप्तिश्च मलमासे न भवति ॥ सपूर्वमाघस्नानादेः क्षयमासेप्यारंभसमाप्तौ॥इति मकरसंक्रांतियुक्तक्षयमासगतपूर्णिमायां माघस्नानमारभ्य संक्रांतियुतमाघपौर्णमास्यां समापनीयम् एवं कार्तिकेप्यूह्यम् ॥ यत्र वैशाखादिरधिकस्तत्र वैशाखस्नानादिमासव्रतानां चैत्रपौर्णमास्यारब्धानां शुद्धवैशाखपौर्णमास्यां समाप्तिरिति तेषां मासद्वयमनुष्ठानम् ॥ शुक्रास्तादिषु वर्ज्यानि । यन्मलमासे वर्ज्यमुक्तं तद्गुरुशुक्रास्तबाल्यवार्धकेष्वपि ज्ञेयम् ॥ तत्रास्तात्प्राक् सप्ताहं वार्धकम् उदयानंतरं सप्ताहं बाल्यमिति मध्यमः पक्षः ॥ पंचदशाहदशाहपंचाहत्र्यहादिपक्षा आपदनापदादिविषयतया देशकालविशेषवरतया च योज्याः ॥

upākarmotsarjane aṣṭakaśrāddhāni gṛhapraveśaścūḍāmauṃjībaṃdhavivāhāstīrthādiyātrā vāstukarmaitānyadhivarjyāni || devapratiṣṭhā kūpārāmādyutsargaḥ nūtanavastrālaṃkāradhāraṇam tulāpuruṣādimahādānāni yajñakarmādhānamapūrvatīrthadevadarśanaṃ saṃnyāsaḥ kāmyavṛṣotsargaḥ rājābhiṣeko vratāni sagatikamannaprāśanaṃ samāvartanamatikrāṃtanāmakarmādisaṃskārāḥ pavitrāropaṇadamanārpaṇe śravaṇākarma sarpabalyādi pākasaṃsthāḥ śaya naparivartanādyutsavaḥ śapathadivyādikamaitāni male varjyāni || nimittakāni rajodoṣaśāṃtivicchinnādhānapunaḥpratiṣṭhādīni yadi nimittānaṃtarameva kriyaṃte tadā na malamāsādidoṣaḥ || kālātipattau tu śuddhe eva kartavyāni || āgrayaṇaṃ durbhikṣasaṃkaṭe malamāse kāryam || anyathā śuddhe eva || yugādimanvādiśrāddhānāṃ māsadvayepyāvṛttiḥ || kṣayātpūrvodhimāsaḥ saṃsarpasaṃjñakaḥ pūrvamuktastatra cūḍākarmavratabaṃdhavivāhāgnyādhānayajñotsavamahālayarājābhiṣekā eva varjyāḥ nānyāni karmāṇi || apūrvavratāraṃbho vratasamāptiśca malamāse na bhavati || sapūrvamāghasnānādeḥ kṣayamāsepyāraṃbhasamāptau||iti makarasaṃkrāṃtiyuktakṣayamāsagatapūrṇimāyāṃ māghasnānamārabhya saṃkrāṃtiyutamāghapaurṇamāsyāṃ samāpanīyam evaṃ kārtikepyūhyam || yatra vaiśākhādiradhikastatra vaiśākhasnānādimāsavratānāṃ caitrapaurṇamāsyārabdhānāṃ śuddhavaiśākhapaurṇamāsyāṃ samāptiriti teṣāṃ māsadvayamanuṣṭhānam || śukrāstādiṣu varjyāni | yanmalamāse varjyamuktaṃ tadguruśukrāstabālyavārdhakeṣvapi jñeyam || tatrāstātprāk saptāhaṃ vārdhakam udayānaṃtaraṃ saptāhaṃ bālyamiti madhyamaḥ pakṣaḥ || paṃcadaśāhadaśāhapaṃcāhatryahādipakṣā āpadanāpadādiviṣayatayā deśakālaviśeṣavaratayā ca yojyāḥ ||

⟨Now the things to be shunned in the malamāsa ⟨the impure month⟩.⟩ The upākarman and the utsarjana ⟨the opening and the closing of the year's Vedic study⟩, the aṣṭakā-śrāddhas ⟨the eighth-day rites for the ancestors⟩, house-entry, the cūḍā ⟨tonsure⟩, the mauñjībandha ⟨girding with the sacred thread⟩, marriages, journeys to tīrthas ⟨holy fords⟩ and the like, and the vāstu ⟨building⟩ rites — these are to be shunned in the adhi⟨ka month⟩. The installation of a deity; the dedication of a well, a garden and the like; the wearing of new clothes and ornaments; the great gifts such as the tulāpuruṣa ⟨a man's weight in gold⟩; sacrificial rites and the ādhāna ⟨setting up of the sacred fires⟩; the first sight of a tīrtha or a deity; saṃnyāsa ⟨renunciation⟩; the kāmya ⟨wish-born⟩ release of a bull; the consecration of a king; vratas ⟨observances⟩; the annaprāśana ⟨first feeding⟩ that has another recourse; the samāvartana ⟨return from studentship⟩; the saṃskāras such as the naming rite whose time has already passed; the pavitrāropaṇa and the damanārpaṇa ⟨the offering of the sacred thread-wreath and of damana leaves⟩; the śravaṇā rite; the serpent-offering and the like; the pākasaṃsthās ⟨the cooked-offering rites⟩; festivals such as the turning of ⟨the god's⟩ couch; oaths and ordeals — these are to be shunned in the mala ⟨month⟩. The occasioned ones — the pacifying of the taint of menstruation, an ādhāna that has been broken off, a re-installation and the rest — if they are performed immediately after the occasion arises, then there is no fault of the malamāsa or of the like. But if the time has lapsed, they are to be done in the śuddha ⟨pure month⟩ alone. The āgrayaṇa ⟨offering of the first fruits⟩ is to be done in the malamāsa in the distress of a famine; otherwise in the śuddha alone. For the yugādi and manvādi śrāddhas there is repetition in both months. The adhimāsa before the kṣaya, named Saṃsarpa, was spoken of before: in it only the tonsure, the investiture, marriage, the setting up of the fires, sacrifice, festival, the mahālaya ⟨the fortnight of rites for the ancestors⟩ and the consecration of a king are to be shunned, and no other rites. The beginning of a new vrata, and the completion of a vrata, do not take place in the malamāsa. But for the Māgha bath and the like, which begins in the preceding ⟨month⟩, the beginning and the completion may fall even in a kṣayamāsa: that is, beginning the Māgha bath on the full moon that falls within the kṣayamāsa holding the Capricorn saṅkrānti, it is to be completed on the Māgha full moon that holds the saṅkrānti. The same is to be inferred for Kārttika. Where Vaiśākha or another is the adhika month, there the month-long observances such as the Vaiśākha bath, begun on the Caitra full moon, reach their completion on the full moon of the śuddha Vaiśākha; so their performance runs over two months. ⟨Now the things⟩ to be shunned when Venus is set and the like. Whatever has been said to be shunned in the malamāsa is to be understood as shunned also during the setting of Jupiter and of Venus, and during their childhood and their old age. There, the week before the setting is the old age, and the week after the rising is the childhood: this is the middle view. The views of fifteen days, ten days, five days, three days and so on are to be applied according as there is distress or no distress, and according to the particular country and time.

अथ सिंहस्थे वर्ज्यानि ।

अयं वर्ज्यावर्ज्यनिर्णयः सिंहस्थे गुरावपि ज्ञेयः ॥ तत्र विशेष उच्यते ॥ कर्णवेधचौलमौंजीबंधविवाहदेवयात्राव्रतवास्तुकर्मदेवप्रतिष्ठासंन्यासा विशेषतो वर्ज्या इति ॥

ayaṃ varjyāvarjyanirṇayaḥ siṃhasthe gurāvapi jñeyaḥ || tatra viśeṣa ucyate || karṇavedhacaulamauṃjībaṃdhavivāhadevayātrāvratavāstukarmadevapratiṣṭhāsaṃnyāsā viśeṣato varjyā iti ||

⟨Now the things to be shunned when ⟨Jupiter⟩ stands in Leo.⟩ This determination of what is to be shunned and what is not is to be understood also when Jupiter stands in Leo. A special rule is stated there: ear-piercing, the cauḍa ⟨tonsure⟩, the mauñjībandha ⟨girding with the sacred thread⟩, marriage, the procession of a deity, vratas ⟨observances⟩, the vāstu ⟨building⟩ rites, the installation of a deity and saṃnyāsa ⟨renunciation⟩ are to be shunned in particular.

अथ सिंहस्थापवादे यात्रादिनिर्णयश्च ।

मघानक्षत्रगते सिंहाशगते च गुरौ सर्वदेशेषु सर्वमांगलिककर्मणां निषेधः ॥ सिंहाशोत्तरं गोदादक्षिणे भागीरथ्युत्तरे सिंहस्थदोषो नास्ति ॥ गंगागोदामध्यदेशे तु सर्वसिंहस्थे विवाहव्रतबंधयोर्दोषः ॥ अन्यकर्माणि सिंहाशोत्तरं सर्वदेशेषु कर्तव्यानि मेषस्थे सूर्ये सर्वदेशेषु सर्वमांगलिककर्मणां सर्वसिंहस्थे न दोषः ॥ क्वचिद्वृषस्थेर्कपि दोषाभाव उक्तः ॥ अत्र सिंहस्थे गुरौ गोदावरीस्नानं कन्यागते कृष्णास्नानं महापुण्यम् ॥ गोदावर्यां यात्रिकाणां मुंडनौपवासावावश्यकौ न तु तत्तीरवासिनाम् ॥ गर्भिण्यामपि भार्यायां विवाहादिमंगलौत्तरमपि गोदावर्यां मुंडने दोषो नास्ति ॥ गंगागोदावरीयात्रायां मलमासगुरुशुक्रास्तादिदोषो नास्ति ॥ मलमासे व्रतविशेषोन्यत्र ज्ञेयः ॥ ॥ इति मलमासगुरुशुक्रास्तसिंहगुरुवर्ज्यावर्ज्यनिर्णयस्तृतीयोद्देशः ॥ ३ ॥

maghānakṣatragate siṃhāśagate ca gurau sarvadeśeṣu sarvamāṃgalikakarmaṇāṃ niṣedhaḥ || siṃhāśottaraṃ godādakṣiṇe bhāgīrathyuttare siṃhasthadoṣo nāsti || gaṃgāgodāmadhyadeśe tu sarvasiṃhasthe vivāhavratabaṃdhayordoṣaḥ || anyakarmāṇi siṃhāśottaraṃ sarvadeśeṣu kartavyāni meṣasthe sūrye sarvadeśeṣu sarvamāṃgalikakarmaṇāṃ sarvasiṃhasthe na doṣaḥ || kvacidvṛṣastherkapi doṣābhāva uktaḥ || atra siṃhasthe gurau godāvarīsnānaṃ kanyāgate kṛṣṇāsnānaṃ mahāpuṇyam || godāvaryāṃ yātrikāṇāṃ muṃḍanaupavāsāvāvaśyakau na tu tattīravāsinām || garbhiṇyāmapi bhāryāyāṃ vivāhādimaṃgalauttaramapi godāvaryāṃ muṃḍane doṣo nāsti || gaṃgāgodāvarīyātrāyāṃ malamāsaguruśukrāstādidoṣo nāsti || malamāse vrataviśeṣonyatra jñeyaḥ || || iti malamāsaguruśukrāstasiṃhaguruvarjyāvarjyanirṇayastṛtīyoddeśaḥ || 3 ||

⟨Now the exception to ⟨Jupiter's⟩ standing in Leo, and the determination about journeys and the rest.⟩ When Jupiter has entered the nakṣatra Maghā, and when he has entered the ⟨first⟩ portion of Leo, all auspicious rites are forbidden in every country. After the ⟨first⟩ portion of Leo is past, there is no fault of ⟨Jupiter's⟩ standing in Leo to the south of the Godāvarī and to the north of the Bhāgīrathī ⟨Gaṅgā⟩. But in the country between the Gaṅgā and the Godāvarī there is a fault for marriage and for the investiture throughout Jupiter's whole stay in Leo. Other rites, once the ⟨first⟩ portion of Leo is past, are to be done in every country. When the Sun stands in Aries there is no fault for any auspicious rite in any country throughout Jupiter's whole stay in Leo. In some ⟨works⟩ the absence of fault is stated for the Sun in Taurus as well. Here, while Jupiter is in Leo, bathing in the Godāvarī, and while he has gone into Virgo, bathing in the Kṛṣṇā, is of great merit. For pilgrims at the Godāvarī, tonsure and fasting are obligatory, but not for those who dwell on its bank. Even when one's wife is pregnant, and even after a marriage or another auspicious rite, there is no fault in the tonsure at the Godāvarī. On a pilgrimage to the Gaṅgā or the Godāvarī there is no fault of the malamāsa, or of the setting of Jupiter or Venus, or the like. A special vrata for the malamāsa is to be learnt elsewhere. ॥ Thus the third uddeśa ⟨section⟩, the determination of what is to be shunned and what is not in the malamāsa, in the setting of Jupiter and Venus, and in Jupiter's standing in Leo. ॥ 3 ॥

अथ तिथिनिर्णये सामान्यपरिभाषा ।

तिथिर्द्विविधा पूर्णा सखंडा च ॥ सूर्योदयमारभ्य षष्टिनाडिकाव्याप्ता पूर्णा ॥ एतदन्या सखंडा ॥ सखंडापि द्विविधा ॥ शुद्धा विद्धा च ॥ सूर्योदयमारभ्यास्तमयपर्यंतं विद्यमाना शिवरात्र्यादौ निशीथपर्यंतं विद्यमाना च शुद्धा तदन्या विद्धा ॥ वेधोपि द्विविधः ॥ प्रातर्वेधः सायंवेधश्च ॥ सूर्योदयोत्तरं षड्घटिकापरिमिततिथ्यंतरस्पर्शात्मकः प्रातर्वेधः ॥ सूर्यास्तात्प्राक् षड्घटिपरिमिततिथ्यंतरस्पर्शः सायंवेधः ॥ एकादशीव्रतविषये तु वेधो वक्ष्यते ॥ क्वचित्तिथिविशेषे वेधाधिक्यम् ॥ पंचमी द्वादशनाडीभिः षष्ठीं विद्धां करोति ॥ दशमी पंचदशभिरेकादशीवेधकृत् ॥ चतुर्दशी अष्टादशनाडीभिः पंचदशीं विध्यति ॥ विद्धाश्च तिथयः क्वचित्कर्मणि ग्राह्याः कुत्रचित्त्याज्याश्च भवंति॥ तत्र संपूर्णा शुद्धा च तिथिः प्रायेण निर्णयं नापेक्षते संदेहाभावात् ॥ निषेधविषये सखंडापि न निर्णयार्हा ॥ निषेधस्तु निवृत्त्यात्मा कालमात्रमपेक्षते इति वचनेनाष्टम्यादिषु नारिकेलादिभक्षणनिषेधादेस्तत्कालमात्रव्याप्तितिथ्यपेक्षणात् ॥ ॥ विहितव्रतादिविषये तु निर्णय उच्यते ॥ ॥ तत्र कर्मणो यस्य यः कालस्तत्कालव्यापिनी तिथिर्ग्राह्या ॥ यथा विनायका दिव्रते मध्याह्नादौ पूजाविधानान्मध्याह्नादिव्यापिनी ॥ दिनद्वये कर्मकालव्याप्ताव्याप्तौ तदेकदेशव्याप्तौ वा युग्मवाक्यादिना पूर्वविद्धायाः परविद्धाया वा तिथेर्ग्राह्यत्वम् ॥ युग्मं वाक्यं तु ॥ “युग्माग्नियुगभूतानां षण्मुन्योर्वसुरंध्रयोः॥रुद्रेण द्वादशी युक्ता चतुर्दश्या च पूर्णिमा ॥ प्रतिपद्यप्यमावास्यातिथ्योर्युग्मं महाफलम्” इति ॥ युग्मं द्वितीया अग्निस्तृतीया ॥ द्वितीया तृतीया विद्धा ग्राह्या ॥ द्वितीया तृतीया विद्धा ग्राह्येत्येवं द्वितीयातृतीययोर्युग्मं चतुर्थीपंचम्योर्युग्मं षष्ठीसप्तम्योर्युग्मं अष्टमी नवम्योर्युग्मम् एकादशीद्वादश्योर्युग्मं चतुर्दशीपौर्णमास्योर्युग्मं अमावास्याप्रतिपदोर्युग्ममित्यर्थः ॥ क्वचिच्चतुर्थी गणनाथस्य मातृविद्धा प्रशस्यते इत्यादिविशेषवाक्यैर्ग्राह्यत्वनिर्णयः ॥ वचनवशेन ग्राह्यायास्तिथेः कर्मकाले सत्त्वाभावे साकल्यवचनैः सत्त्वं भावनीयम् ॥ तानि च ॥ यां तिथिं समनुप्राप्य उदयं याति भास्करः ॥ सा तिथिः सकला ज्ञेया स्नानदानजपादिष्वित्यादीनि ॥ यां तिथिं समनुप्राप्य यात्यस्तं यामिनीपतिः ॥ सा तिथिः सकला ज्ञेया स्नानदानादिकर्मसु ॥ उदयोत्तरं द्विमुहूर्ताधिकस्यास्तात्प्राक् त्रिमुहूर्ताधिकस्य प्रायेणेयं द्विविधा साकल्यव्याप्तिर्ज्ञेया ॥ ॥ इति सामान्यनिर्णयश्चतुर्थोद्देशः ॥ ४ ॥

tithirdvividhā pūrṇā sakhaṃḍā ca || sūryodayamārabhya ṣaṣṭināḍikāvyāptā pūrṇā || etadanyā sakhaṃḍā || sakhaṃḍāpi dvividhā || śuddhā viddhā ca || sūryodayamārabhyāstamayaparyaṃtaṃ vidyamānā śivarātryādau niśīthaparyaṃtaṃ vidyamānā ca śuddhā tadanyā viddhā || vedhopi dvividhaḥ || prātarvedhaḥ sāyaṃvedhaśca || sūryodayottaraṃ ṣaḍghaṭikāparimitatithyaṃtarasparśātmakaḥ prātarvedhaḥ || sūryāstātprāk ṣaḍghaṭiparimitatithyaṃtarasparśaḥ sāyaṃvedhaḥ || ekādaśīvrataviṣaye tu vedho vakṣyate || kvacittithiviśeṣe vedhādhikyam || paṃcamī dvādaśanāḍībhiḥ ṣaṣṭhīṃ viddhāṃ karoti || daśamī paṃcadaśabhirekādaśīvedhakṛt || caturdaśī aṣṭādaśanāḍībhiḥ paṃcadaśīṃ vidhyati || viddhāśca tithayaḥ kvacitkarmaṇi grāhyāḥ kutracittyājyāśca bhavaṃti|| tatra saṃpūrṇā śuddhā ca tithiḥ prāyeṇa nirṇayaṃ nāpekṣate saṃdehābhāvāt || niṣedhaviṣaye sakhaṃḍāpi na nirṇayārhā || niṣedhastu nivṛttyātmā kālamātramapekṣate iti vacanenāṣṭamyādiṣu nārikelādibhakṣaṇaniṣedhādestatkālamātravyāptitithyapekṣaṇāt || || vihitavratādiviṣaye tu nirṇaya ucyate || || tatra karmaṇo yasya yaḥ kālastatkālavyāpinī tithirgrāhyā || yathā vināyakā divrate madhyāhnādau pūjāvidhānānmadhyāhnādivyāpinī || dinadvaye karmakālavyāptāvyāptau tadekadeśavyāptau vā yugmavākyādinā pūrvaviddhāyāḥ paraviddhāyā vā tithergrāhyatvam || yugmaṃ vākyaṃ tu || “yugmāgniyugabhūtānāṃ ṣaṇmunyorvasuraṃdhrayoḥ||rudreṇa dvādaśī yuktā caturdaśyā ca pūrṇimā || pratipadyapyamāvāsyātithyoryugmaṃ mahāphalam” iti || yugmaṃ dvitīyā agnistṛtīyā || dvitīyā tṛtīyā viddhā grāhyā || dvitīyā tṛtīyā viddhā grāhyetyevaṃ dvitīyātṛtīyayoryugmaṃ caturthīpaṃcamyoryugmaṃ ṣaṣṭhīsaptamyoryugmaṃ aṣṭamī navamyoryugmam ekādaśīdvādaśyoryugmaṃ caturdaśīpaurṇamāsyoryugmaṃ amāvāsyāpratipadoryugmamityarthaḥ || kvaciccaturthī gaṇanāthasya mātṛviddhā praśasyate ityādiviśeṣavākyairgrāhyatvanirṇayaḥ || vacanavaśena grāhyāyāstitheḥ karmakāle sattvābhāve sākalyavacanaiḥ sattvaṃ bhāvanīyam || tāni ca || yāṃ tithiṃ samanuprāpya udayaṃ yāti bhāskaraḥ || sā tithiḥ sakalā jñeyā snānadānajapādiṣvityādīni || yāṃ tithiṃ samanuprāpya yātyastaṃ yāminīpatiḥ || sā tithiḥ sakalā jñeyā snānadānādikarmasu || udayottaraṃ dvimuhūrtādhikasyāstātprāk trimuhūrtādhikasya prāyeṇeyaṃ dvividhā sākalyavyāptirjñeyā || || iti sāmānyanirṇayaścaturthoddeśaḥ || 4 ||

⟨Now the general paribhāṣā ⟨governing convention⟩ in the determination of the tithi ⟨lunar day⟩.⟩ A tithi is of two kinds: pūrṇā ⟨full⟩ and sakhaṇḍā ⟨broken⟩. One that runs sixty nāḍikās ⟨a nāḍikā is 24 minutes; sixty make a full day⟩ beginning from sunrise is pūrṇā; any other is sakhaṇḍā. The sakhaṇḍā too is of two kinds: śuddhā ⟨pure⟩ and viddhā ⟨pierced⟩. One that is present from sunrise to sunset — and, in the case of Śivarātri and the like, one that is present up to midnight — is śuddhā; any other is viddhā. The vedha ⟨piercing⟩ too is of two kinds: the morning vedha and the evening vedha. The morning vedha consists in another tithi touching ⟨the day⟩ within the six ghaṭikās after sunrise. The touching of another tithi within the six ghaṭikās before sunset is the evening vedha. But the vedha in the matter of the Ekādaśī vrata will be stated ⟨further on⟩. In some particular tithis the vedha is longer: the fifth makes the sixth pierced with twelve nāḍīs; the tenth pierces the eleventh with fifteen; the fourteenth pierces the fifteenth with eighteen nāḍīs. And pierced tithis are in some rites to be accepted and in others to be rejected. Now a full and a pure tithi generally needs no determination, there being no doubt about it. In the matter of a prohibition, even a broken one does not call for determination: for by the dictum "a prohibition, being of the nature of abstention, requires only the time," the prohibition of eating coconut and the like on the eighth and other ⟨tithis⟩ requires only a tithi that covers that very time. But in the matter of enjoined vratas ⟨observances⟩ and the rest, the determination is now stated. There, whatever time belongs to a given rite, the tithi that covers that time is to be taken. Thus in the Vināyaka ⟨Gaṇeśa⟩ and other vratas, since the worship is enjoined at midday and so on, the tithi covering midday and the rest ⟨is taken⟩. When on two days the rite's time is covered, or is not covered, or only a part of it is covered, then the acceptability of the tithi pierced by the preceding one or by the following one is settled by the yugma ⟨pairing⟩ dictum and the like. And the yugma dictum is: "Of the yugma ⟨the second⟩ and agni ⟨the third⟩, of the yuga ⟨the fourth⟩ and bhūta ⟨the fifth⟩, of the ṣaṭ ⟨the sixth⟩ and muni ⟨the seventh⟩, of the vasu ⟨the eighth⟩ and randhra ⟨the ninth⟩; the twelfth joined with rudra ⟨the eleventh⟩, and the full moon with the fourteenth, and the new moon with the first as well — the pairing of tithis gives great fruit." ⟨That is:⟩ yugma is the second, agni the third; the third pierced by the second is to be taken — and thus the pairing of the second and the third, the pairing of the fourth and the fifth, the pairing of the sixth and the seventh, the pairing of the eighth and the ninth, the pairing of the eleventh and the twelfth, the pairing of the fourteenth and the full moon, and the pairing of the new moon and the first: this is the sense. In some cases the acceptability is settled by special dicta, such as "the fourth, for the Lord of the Gaṇas ⟨Gaṇeśa⟩, pierced by the mother ⟨the third⟩, is commended." When the tithi that is to be taken by force of a dictum is not present at the time of the rite, its presence is to be supplied by the sākalya ⟨wholeness⟩ dicta. And these are: "The tithi on reaching which the Sun rises is to be known as whole for bathing, giving, muttering prayer and the rest," and the like; "the tithi on reaching which the lord of night ⟨the Moon⟩ sets is to be known as whole for bathing, giving and the other rites." This twofold pervasion by wholeness is generally to be understood of a tithi that runs more than two muhūrtas ⟨a muhūrta is 48 minutes⟩ after sunrise, and of one that runs more than three muhūrtas before sunset. ॥ Thus the general determination, the fourth uddeśa ⟨section⟩. ॥ 4 ॥

अथ कर्मविशेषे निर्णयः ।

कर्माणि द्विविधानि ॥ दैवानि पित्र्याणि च ॥ दैवानि षड्विधानि ॥ एकभक्तनक्तायाचितोपवासव्रतदानाख्यानि ॥ मध्याह्ने एकवारमेकान्नभोजनमेकभक्तम् ॥ रात्रावेव प्रदोषकाले भोजनं नक्तम् ॥ याचनां विना तद्दिने लब्धस्यान्नादेर्भोजनमयाचितम् ॥ दिनान्तरलब्धस्यापि पाचकं स्त्रीपुत्रादिकं प्रति याचनमंतरेण भोजनमयाचितमिति केचित्॥अहोरात्रे भोजनाभाव उपवासः॥पूजाद्यात्मकः कर्मविशेषो व्रतम् ॥ स्वत्वनिवृत्तिपूर्वकं परस्वत्वापादनं दानम् ॥ तानि च एकभक्तादीनि क्वचि द्व्रतांगतया विहितानि क्वचिदेकादश्याद्युपवासप्रतिनिधितया विहितानि क्वचित्स्वतंत्राणि इति त्रिविधानि ॥ तत्रान्यांगानां प्रतिनिधिभूतानां च तत्तत्प्रधानवशेन निर्णयः ॥ ॥ स्वतंत्राणां निर्णय उच्यते ॥ ॥ तत्र दिनं पंचधा विभज्य प्रथमभागः प्रातःकालो ज्ञेयः ॥ द्वितीयः संगवः ॥ तृतीयो मध्याह्नः ॥ चतुर्थोपराह्नः ॥ पंचमः सायाह्नः ॥ सूर्यास्तोत्तरं त्रिमुहूर्तं प्रदोषः ॥

karmāṇi dvividhāni || daivāni pitryāṇi ca || daivāni ṣaḍvidhāni || ekabhaktanaktāyācitopavāsavratadānākhyāni || madhyāhne ekavāramekānnabhojanamekabhaktam || rātrāveva pradoṣakāle bhojanaṃ naktam || yācanāṃ vinā taddine labdhasyānnāderbhojanamayācitam || dināntaralabdhasyāpi pācakaṃ strīputrādikaṃ prati yācanamaṃtareṇa bhojanamayācitamiti kecit||ahorātre bhojanābhāva upavāsaḥ||pūjādyātmakaḥ karmaviśeṣo vratam || svatvanivṛttipūrvakaṃ parasvatvāpādanaṃ dānam || tāni ca ekabhaktādīni kvaci dvratāṃgatayā vihitāni kvacidekādaśyādyupavāsapratinidhitayā vihitāni kvacitsvataṃtrāṇi iti trividhāni || tatrānyāṃgānāṃ pratinidhibhūtānāṃ ca tattatpradhānavaśena nirṇayaḥ || || svataṃtrāṇāṃ nirṇaya ucyate || || tatra dinaṃ paṃcadhā vibhajya prathamabhāgaḥ prātaḥkālo jñeyaḥ || dvitīyaḥ saṃgavaḥ || tṛtīyo madhyāhnaḥ || caturthoparāhnaḥ || paṃcamaḥ sāyāhnaḥ || sūryāstottaraṃ trimuhūrtaṃ pradoṣaḥ ||

⟨Now the determination for particular rites.⟩ Rites are of two kinds: daiva ⟨for the gods⟩ and pitrya ⟨for the ancestors⟩. The daiva are of six kinds, named ekabhakta, nakta, ayācita, upavāsa, vrata and dāna. Eating once at midday, a single meal of one food, is ekabhakta. Eating at night only, at the pradoṣa ⟨the first watch after sunset⟩, is nakta. Eating food or the like obtained on that day without asking for it is ayācita; some say that eating even what was obtained on another day, without asking the one who cooks — wife, son and the rest — is ayācita. The absence of eating through a whole day and night is upavāsa ⟨fasting⟩. A particular rite consisting of worship and the like is vrata ⟨observance⟩. Bringing about another's ownership, preceded by the giving up of one's own, is dāna ⟨gift⟩. And these — the ekabhakta and the rest — are of three kinds: in some places they are enjoined as a limb of a vrata; in some as a substitute for a fast such as that of the Ekādaśī; in some they stand independent. There, for those that are limbs of something else and for those that are substitutes, the determination follows the principal rite in each case. The determination of the independent ones is now stated. There, dividing the day into five, the first part is to be known as prātaḥkāla ⟨early morning⟩; the second, saṅgava ⟨mid-morning⟩; the third, madhyāhna ⟨midday⟩; the fourth, aparāhṇa ⟨afternoon⟩; the fifth, sāyāhna ⟨evening⟩. The three muhūrtas ⟨a muhūrta is 48 minutes⟩ after sunset are the pradoṣa.

अथैकभक्ते तिथिनिर्णयः ।

तत्रैकभक्ते मध्याह्नव्यापिनी तिथिर्ग्राह्या ॥ तत्रापि दिनार्धसमयेऽतीते त्रिंशद्घटिकामध्यमदिनमानेन षोडशादिघटीत्रयं मुख्यो भोजनकालः ॥ तत ऊर्ध्वं आसायं गौणकालः ॥ अत्र पूर्वेद्युरेव मुख्यकाले व्याप्तिः परेद्युरेव व्याप्तिः उभयेद्युर्व्याप्तिः उभयत्रापि व्याप्त्यभावः उभयत्र साम्येनैकदेशव्याप्तिर्वैषम्येणैकदेशव्याप्तिरिति षट् पक्षा भवंति ॥ तत्र पूर्वेद्युरेव मुख्यकाले ग्राह्यतिथिसत्त्वे पूर्वेव ॥ परत्रैव सत्त्वे परैवेत्यसंदेहः ॥ उभयत्रापि पूर्णव्यापित्वे युग्मवाक्यान्निर्णयः ॥ उभयत्र व्याप्त्यभावे पूर्वेव गौणकालव्याप्तिसत्त्वात् ॥ साम्येनैकदेशव्याप्तौ पूर्वा ॥ वैषम्येणैकदेशव्याप्तौ दिनद्वयेपि कर्मपर्याप्ततिथिलाभे युग्मवाक्यान्निर्णयः ॥ कर्मपर्याप्ततिथ्यलाभे पूर्वेवेति ॥ इत्येकभक्तम् ॥ अथनक्तम् ॥ तत्र सूर्यास्तोत्तरत्रिमुहूर्तात्मकप्रदोषव्यापिनी तिथिर्नक्ते ग्राह्या ॥ अन्यतरदिने तद्व्याप्तौ तदेकदेशस्पर्शो वा सैव ग्राह्या ॥ भोजनं त्वस्तोत्तरं घटिकात्रयसंध्याकालं त्यक्त्वा कार्यम् ॥ संध्याकाले भोजननिद्रामैथुनाध्ययनवर्जनात् ॥ यतिभिरपुत्रविधुरैर्विधवाभिश्च नक्तं सायाह्नव्यापिन्यां दिनाष्टमभागे कार्यम् ॥ रात्रौ तेषां भोजननिषेधात् ॥ एवं सौरनक्तमपि सायाह्नव्यापिन्यां दिनैव कार्यम् ॥ दिनद्वये प्रदोषव्याप्तौ परा ॥ दिनद्वये प्रदोषव्याप्त्यभावे परत्रैव ॥ सायाह्ने दिनाष्टमे नक्तं कार्यम् ॥ न तु रात्रौ ॥ साम्ये नैकदेशव्याप्तौ परैव ॥ वैषम्येण प्रदोषैकदेशव्याप्तौ तदाधिक्यवती पूर्वापि ग्राह्या ॥ यदि पूजाभोजनपर्याप्तं तदाधिक्यं लभ्यते ॥ नोचेत् साम्यपक्षवदुत्तरैव नत्वाधिक्यवशात्पूर्वेति ॥

tatraikabhakte madhyāhnavyāpinī tithirgrāhyā || tatrāpi dinārdhasamaye'tīte triṃśadghaṭikāmadhyamadinamānena ṣoḍaśādighaṭītrayaṃ mukhyo bhojanakālaḥ || tata ūrdhvaṃ āsāyaṃ gauṇakālaḥ || atra pūrvedyureva mukhyakāle vyāptiḥ paredyureva vyāptiḥ ubhayedyurvyāptiḥ ubhayatrāpi vyāptyabhāvaḥ ubhayatra sāmyenaikadeśavyāptirvaiṣamyeṇaikadeśavyāptiriti ṣaṭ pakṣā bhavaṃti || tatra pūrvedyureva mukhyakāle grāhyatithisattve pūrveva || paratraiva sattve paraivetyasaṃdehaḥ || ubhayatrāpi pūrṇavyāpitve yugmavākyānnirṇayaḥ || ubhayatra vyāptyabhāve pūrveva gauṇakālavyāptisattvāt || sāmyenaikadeśavyāptau pūrvā || vaiṣamyeṇaikadeśavyāptau dinadvayepi karmaparyāptatithilābhe yugmavākyānnirṇayaḥ || karmaparyāptatithyalābhe pūrveveti || ityekabhaktam || athanaktam || tatra sūryāstottaratrimuhūrtātmakapradoṣavyāpinī tithirnakte grāhyā || anyataradine tadvyāptau tadekadeśasparśo vā saiva grāhyā || bhojanaṃ tvastottaraṃ ghaṭikātrayasaṃdhyākālaṃ tyaktvā kāryam || saṃdhyākāle bhojananidrāmaithunādhyayanavarjanāt || yatibhiraputravidhurairvidhavābhiśca naktaṃ sāyāhnavyāpinyāṃ dināṣṭamabhāge kāryam || rātrau teṣāṃ bhojananiṣedhāt || evaṃ sauranaktamapi sāyāhnavyāpinyāṃ dinaiva kāryam || dinadvaye pradoṣavyāptau parā || dinadvaye pradoṣavyāptyabhāve paratraiva || sāyāhne dināṣṭame naktaṃ kāryam || na tu rātrau || sāmye naikadeśavyāptau paraiva || vaiṣamyeṇa pradoṣaikadeśavyāptau tadādhikyavatī pūrvāpi grāhyā || yadi pūjābhojanaparyāptaṃ tadādhikyaṃ labhyate || nocet sāmyapakṣavaduttaraiva natvādhikyavaśātpūrveti ||

⟨Now the determination of the tithi ⟨lunar day⟩ for the ekabhakta ⟨the single daily meal⟩.⟩ There, for the ekabhakta, the tithi covering midday is to be taken. There too, once the moment of mid-day has passed, reckoning by a mean day of thirty ghaṭikās ⟨a ghaṭikā is 24 minutes⟩, the three ghaṭikās beginning with the sixteenth are the principal time for the meal; after that, until evening, is the secondary time. Here six cases arise: the coverage ⟨of the principal time⟩ falls on the first day only; it falls on the second day only; it falls on both days; it is absent on both; there is partial coverage equal on the two; there is partial coverage unequal on the two. Of these: if the tithi that is to be taken is present in the principal time on the first day only, then the first itself; if it is present on the second only, then the second only — there is no doubt here. If it covers ⟨the principal time⟩ fully on both, the determination is by the yugma ⟨pairing⟩ dictum. If there is no coverage on either, then the first itself, since it covers the secondary time. In partial coverage that is equal, the first. In partial coverage that is unequal, if on both days a tithi sufficient for the rite is to be had, the determination is by the yugma dictum; if a tithi sufficient for the rite is not to be had, then the first itself. So much for the ekabhakta. Now the nakta ⟨the single night meal⟩. There, for the nakta, the tithi covering the pradoṣa — which consists of the three muhūrtas ⟨a muhūrta is 48 minutes⟩ after sunset — is to be taken. If on one of the two days it covers that, or touches even a part of it, that very one is to be taken. But the meal is to be taken leaving out the three ghaṭikās of the sandhyā ⟨twilight⟩ after sunset, since at the sandhyā time eating, sleep, intercourse and study are to be avoided. By ascetics, by widowers without sons, and by widows, the nakta is to be done in the eighth part of the day, on the ⟨tithi⟩ covering the evening, since eating at night is forbidden for them. So too the saura ⟨sun-reckoned⟩ nakta is to be done by day, on the ⟨tithi⟩ covering the evening. If the pradoṣa is covered on both days, the second. If the pradoṣa is covered on neither day, the second only. The nakta is to be done in the evening, in the eighth part of the day, and not at night. In equal partial coverage, the second only. In unequal partial coverage of the pradoṣa, the first too may be taken if it has the greater share — provided that excess is enough for the worship and the meal. If not, then, as in the case of equality, the later one only, and not the first by force of its excess.

अथ नक्तव्रतेऽर्कवारादिदोषाभावः ।

नक्तव्रतभोजनं वैधत्वाद्रविवासरसंक्रांत्यादावपि रात्रावेव कार्यम् ॥ रविवारादौ रात्रिभोजननिषेधस्य रागप्राप्तभोजनपरत्वात् ॥ एकादश्याद्युपवासप्रत्याम्नायभूतं नक्तं तूपवासनिर्णीतदिन एवेति ॥

naktavratabhojanaṃ vaidhatvādravivāsarasaṃkrāṃtyādāvapi rātrāveva kāryam || ravivārādau rātribhojananiṣedhasya rāgaprāptabhojanaparatvāt || ekādaśyādyupavāsapratyāmnāyabhūtaṃ naktaṃ tūpavāsanirṇītadina eveti ||

⟨Now the absence of the fault of Sunday and the rest in the nakta vrata.⟩ The meal of the nakta ⟨night-meal⟩ vrata, being an enjoined one, is to be taken at night itself even on a Sunday, at a saṅkrānti ⟨the Sun's entry into a sign⟩ and the like; for the prohibition of eating at night on a Sunday and so forth refers to a meal taken out of desire ⟨and not to one that scripture enjoins⟩. But the nakta that serves as a substitute for the Ekādaśī and other fasts falls only on the day settled for that fast.

अथ याचिते निर्णयः ।

अयाचितस्य त्वहोरात्रसाध्यत्वादुपवासवन्निर्णयः ॥ पित्र्याणामपराह्णादिव्याप्तित्वेन निर्णयस्तत्तत्प्रकरणे वक्ष्यते ॥ एकभक्तनक्तायाचितोपवासानां पूर्वतिथावनुष्ठितानां परेद्युस्तिथ्यन्ते पारणम् ॥ यामत्रयोर्ध्वगामिन्यां तिथौ प्रातःपारण मिति सर्वत्र ज्ञेयमिति माधवः ॥ ॥ इत्येकभक्तादिनिर्णयः पंचमोद्देशः ॥ ५ ॥

ayācitasya tvahorātrasādhyatvādupavāsavannirṇayaḥ || pitryāṇāmaparāhṇādivyāptitvena nirṇayastattatprakaraṇe vakṣyate || ekabhaktanaktāyācitopavāsānāṃ pūrvatithāvanuṣṭhitānāṃ paredyustithyante pāraṇam || yāmatrayordhvagāminyāṃ tithau prātaḥpāraṇa miti sarvatra jñeyamiti mādhavaḥ || || ityekabhaktādinirṇayaḥ paṃcamoddeśaḥ || 5 ||

⟨Now the determination for the ⟨a⟩yācita ⟨the meal taken without asking⟩.⟩ But the ayācita, since it is accomplished over a whole day and night, is determined like the upavāsa ⟨fast⟩. The determination of the pitrya ⟨ancestral⟩ rites, by their covering the aparāhṇa ⟨afternoon⟩ and so on, will be stated in their own sections. For the ekabhakta, the nakta, the ayācita and the upavāsa performed on the earlier tithi ⟨lunar day⟩, the pāraṇa ⟨the breaking of the fast⟩ is on the following day, at the end of the tithi. If the tithi runs on beyond three yāmas ⟨a yāma is three hours; three make nine⟩, the pāraṇa is in the morning: so it is to be understood everywhere, says Mādhava. ॥ Thus the determination of the ekabhakta and the rest, the fifth uddeśa ⟨section⟩. ॥ 5 ॥

अथ व्रतपरिभाषा ।

तत्र स्त्रीशूद्राणां द्विरात्राधिकोपवासेनाधिकारः ॥ स्त्रीणामपि भर्तृनुज्ञां विना व्रतोपवासादौ नाधिकारः ॥ उपवासदिने च काष्ठेन दंतधावनं न कार्यम् ॥ पर्णादिना द्वादशगंडूषैर्वा कार्यम् ॥ जलपूर्णं ताम्रपात्रं गृहीत्वोदङ्मुखः प्रातरुपवासादिव्रतं संकल्पयेत् ॥ अत्रापूर्वव्रतारंभो व्रतोद्यापनं च मलमासे गुर्वाद्यस्ते वैधृतिव्यतीपातादियोगे विष्टौ क्रूरवारनिषिद्धे दर्शादितिथौ न भवति ॥ एवं खंडतिथावपि न भवति ॥ उदयस्था तिथिर्या हि न भवेद्दिनमध्यभाक् ॥ सा खंडा न व्रतानां स्यादारंभश्च समापनमिति सत्यव्रतोक्तेः ॥

tatra strīśūdrāṇāṃ dvirātrādhikopavāsenādhikāraḥ || strīṇāmapi bhartṛnujñāṃ vinā vratopavāsādau nādhikāraḥ || upavāsadine ca kāṣṭhena daṃtadhāvanaṃ na kāryam || parṇādinā dvādaśagaṃḍūṣairvā kāryam || jalapūrṇaṃ tāmrapātraṃ gṛhītvodaṅmukhaḥ prātarupavāsādivrataṃ saṃkalpayet || atrāpūrvavratāraṃbho vratodyāpanaṃ ca malamāse gurvādyaste vaidhṛtivyatīpātādiyoge viṣṭau krūravāraniṣiddhe darśāditithau na bhavati || evaṃ khaṃḍatithāvapi na bhavati || udayasthā tithiryā hi na bhaveddinamadhyabhāk || sā khaṃḍā na vratānāṃ syādāraṃbhaśca samāpanamiti satyavratokteḥ ||

⟨Now the paribhāṣā ⟨governing convention⟩ of the vrata ⟨observance⟩.⟩ There, women and śūdras have no right to a fast exceeding two nights. Women, moreover, have no right to a vrata, a fast or the like without their husband's permission. And on the day of a fast the teeth are not to be cleaned with a wooden stick; it should be done with a leaf or the like, or with twelve rinsings of the mouth. Taking a copper vessel full of water and facing north, one should in the morning make the saṅkalpa ⟨formal resolve⟩ for the fast or other vrata. Here the beginning of a new vrata and the udyāpana ⟨concluding rite⟩ of a vrata do not take place in the malamāsa ⟨the impure month⟩, when Jupiter and the rest are set, in the Vaidhṛti, Vyatīpāta and other yogas, in the Viṣṭi ⟨the Bhadrā karaṇa⟩, on a cruel weekday, or on a forbidden tithi such as the darśa ⟨new moon⟩. Likewise it does not take place on a broken tithi; for Satyavrata has said: "The tithi that stands at sunrise but has no share in the middle of the day is broken; on it there should be no beginning of vratas and no completion."

अथ सामान्यतो व्रतधर्माः ।

‘क्षमा सत्यं दया दानं शौचमिंद्रियनिग्रहः ॥ देवपूजा च हवनं संतोषस्तेयवर्जनम् ॥’ सर्वव्रतेष्वयं धर्मः ॥ अत्र होमो व्याहृतिभिः ॥ काम्यव्रते विशेषो ज्ञेयः॥यद्देवताया उपोषणव्रतं तद्देवताजपस्तद्ध्यानं तत्कथाश्रवणं तदर्चनं तन्नामकीर्तनश्रवणादिकं कार्यम् ॥ उपवासे अन्नावलोकनं गंधादिकमभ्यंगं तांबूलमनुलेपनं च त्यजेत् ॥ सभर्तृकस्त्रीणां सौभाग्यव्रते अभ्यंगतांबूलादि न वर्ज्यम् ॥ “अष्टैतान्यव्रतघ्नानि आपो मूलं फलं पयः ॥ हविर्ब्राह्मणकाम्या च गुरोर्वचनमौषधम् ॥”

‘kṣamā satyaṃ dayā dānaṃ śaucamiṃdriyanigrahaḥ || devapūjā ca havanaṃ saṃtoṣasteyavarjanam ||’ sarvavrateṣvayaṃ dharmaḥ || atra homo vyāhṛtibhiḥ || kāmyavrate viśeṣo jñeyaḥ||yaddevatāyā upoṣaṇavrataṃ taddevatājapastaddhyānaṃ tatkathāśravaṇaṃ tadarcanaṃ tannāmakīrtanaśravaṇādikaṃ kāryam || upavāse annāvalokanaṃ gaṃdhādikamabhyaṃgaṃ tāṃbūlamanulepanaṃ ca tyajet || sabhartṛkastrīṇāṃ saubhāgyavrate abhyaṃgatāṃbūlādi na varjyam || “aṣṭaitānyavrataghnāni āpo mūlaṃ phalaṃ payaḥ || havirbrāhmaṇakāmyā ca gurorvacanamauṣadham ||”

⟨Now the duties of a vrata ⟨observance⟩ in general.⟩ "Forbearance, truth, compassion, giving, purity, restraint of the senses, worship of the gods, the fire-offering, contentment, and abstention from theft" — this duty holds in all vratas. Here the homa ⟨fire-offering⟩ is made with the vyāhṛtis ⟨the utterances bhūḥ, bhuvaḥ, svaḥ⟩. In a kāmya ⟨wish-born⟩ vrata a special rule is to be known. Of whichever deity the fasting vrata is, one should perform the japa ⟨muttering of the mantra⟩ of that deity, meditation upon it, the hearing of its story, its worship, and the singing and hearing of its name, and the rest. During an upavāsa ⟨fast⟩ one should give up looking at food, perfumes and the like, the oil-rubbing, betel and anointing. For women whose husbands are living, in a saubhāgya ⟨wedded fortune⟩ vrata the oil-rubbing, betel and the rest are not to be given up. "These eight do not break a vrata: water, a root, a fruit, milk, the havis ⟨offered food⟩, the wish of a brāhmaṇa, the word of one's guru, and medicine."

अथ व्रतनियमादिभंगे प्रायश्चित्तम् ।

प्रमादादिना व्रतभंगे दिनत्रयमुपोष्य क्षौरं कृत्वा पुनर्व्रतं कुर्यात् ॥ अशक्तस्योपवासप्रतिनिधिरेकब्राह्मणभोजनं तावद्धनादिदानं वा सहस्रगायत्रीजपो वा द्वादश प्राणायामा वा प्रायश्चित्तम् ॥ स्वीकृतं व्रतं कर्तुमशक्तः प्रतिनिधिना कारयेत् ॥ पुत्रः पत्नी भर्ता भ्राता पुरोहितः सखा चेति प्रतिनिधयः ॥ पुत्रादिः पित्राद्युद्देशेन व्रतं कुर्वन् स्वयमपि व्रतफलं लभते ॥

pramādādinā vratabhaṃge dinatrayamupoṣya kṣauraṃ kṛtvā punarvrataṃ kuryāt || aśaktasyopavāsapratinidhirekabrāhmaṇabhojanaṃ tāvaddhanādidānaṃ vā sahasragāyatrījapo vā dvādaśa prāṇāyāmā vā prāyaścittam || svīkṛtaṃ vrataṃ kartumaśaktaḥ pratinidhinā kārayet || putraḥ patnī bhartā bhrātā purohitaḥ sakhā ceti pratinidhayaḥ || putrādiḥ pitrādyuddeśena vrataṃ kurvan svayamapi vrataphalaṃ labhate ||

⟨Now the prāyaścitta ⟨expiation⟩ when the rules of a vrata and the rest are broken.⟩ If the vrata is broken through carelessness or the like, one should fast for three days, undergo the shaving, and do the vrata over again. For one who is unable, the substitute for the fast — the prāyaścitta — is the feeding of a single brāhmaṇa, or the gift of money and the like to that amount, or the japa of a thousand Gāyatrīs, or twelve prāṇāyāmas ⟨restraints of the breath⟩. One who is unable to perform a vrata he has undertaken should have it performed by a substitute. The substitutes are: the son, the wife, the husband, the brother, the family priest, and a friend. And a son or another, performing the vrata on behalf of his father or another, himself also gains the fruit of the vrata.

अथोपवासनाशकानि ।

“असकृज्जलपानाच्च सकृत्तांबूलचर्वणात् ॥ उपवासः प्रणश्येत दिवा स्वापाच्च मैथुनात् ॥ स्मरणं कीर्तनं केलिः प्रेक्षणं गुह्यभाषणम् ॥ संकल्पोध्यवसायश्च क्रियानिर्वृत्तिरेवच” इत्यष्टविधं मैथुनम् ॥ प्राणसंकटे त्वसकृज्जलपाने दोषो नास्ति ॥ चर्मस्थं जलं गोभिन्नक्षीरं मसूरजंबीरफलं शुक्तिचूर्णमित्यामिषगणो व्रते वर्ज्यः॥ अश्रुपातक्रोधादिना सद्यो व्रतनाशः ॥ परान्नभोजने चापि यस्यान्नं तस्य तत्फलम् ॥ तिलमुद्गभिन्नचणकादिकोशीधान्यं माषादिकं मूलकं चेत्येवमादिक्षारगणं लवणमधुमांसादिकं च वर्जयेत् ॥‘श्यामाकाश्चैव नीवारा गोधूमाश्च व्रते हिताः ॥’ व्रीहिमुद्गयवतिलकंगुकलायादिधान्यं रक्तेतरमूलकं सूरणादिकंदः सैंधवसामुद्रलवणे गव्यदधिसर्पिर्दुग्धानि पनसफलमाम्रफलं नारिकेलं हरीतकी पिप्पली जीरकं शुंठी तित्तिणी कदलीलवली धात्रीफलानि गुडेतरेक्षुविकार इत्येतान्यतैल पक्कानि हविष्याणि ॥ गव्यं तक्रं माहिषं घृतमपि क्वचित् ॥

“asakṛjjalapānācca sakṛttāṃbūlacarvaṇāt || upavāsaḥ praṇaśyeta divā svāpācca maithunāt || smaraṇaṃ kīrtanaṃ keliḥ prekṣaṇaṃ guhyabhāṣaṇam || saṃkalpodhyavasāyaśca kriyānirvṛttirevaca” ityaṣṭavidhaṃ maithunam || prāṇasaṃkaṭe tvasakṛjjalapāne doṣo nāsti || carmasthaṃ jalaṃ gobhinnakṣīraṃ masūrajaṃbīraphalaṃ śukticūrṇamityāmiṣagaṇo vrate varjyaḥ|| aśrupātakrodhādinā sadyo vratanāśaḥ || parānnabhojane cāpi yasyānnaṃ tasya tatphalam || tilamudgabhinnacaṇakādikośīdhānyaṃ māṣādikaṃ mūlakaṃ cetyevamādikṣāragaṇaṃ lavaṇamadhumāṃsādikaṃ ca varjayet ||‘śyāmākāścaiva nīvārā godhūmāśca vrate hitāḥ ||’ vrīhimudgayavatilakaṃgukalāyādidhānyaṃ raktetaramūlakaṃ sūraṇādikaṃdaḥ saiṃdhavasāmudralavaṇe gavyadadhisarpirdugdhāni panasaphalamāmraphalaṃ nārikelaṃ harītakī pippalī jīrakaṃ śuṃṭhī tittiṇī kadalīlavalī dhātrīphalāni guḍetarekṣuvikāra ityetānyataila pakkāni haviṣyāṇi || gavyaṃ takraṃ māhiṣaṃ ghṛtamapi kvacit ||

⟨Now the things that destroy a fast.⟩ "By drinking water more than once, by chewing betel even once, by sleeping in the daytime and by intercourse, the upavāsa ⟨fast⟩ is destroyed." "Remembering, speaking of it, dalliance, gazing, secret talk, the resolve, the determination, and the carrying out of the act" — thus maithuna ⟨intercourse⟩ is of eight kinds. But when life is in danger there is no fault in drinking water more than once. Water kept in a leather vessel, milk other than a cow's, the masūra ⟨lentil⟩ and the jambīra ⟨lime⟩ fruit, and powdered shell — this is the āmiṣa ⟨flesh⟩ group and is to be shunned in a vrata ⟨observance⟩. By the shedding of tears, by anger and the like, the vrata is destroyed at once. And when one eats another's food, the fruit of it goes to him whose food it is. Pod-grains other than sesame and mudga ⟨green gram⟩ — the chick-pea and the rest — māṣa ⟨black gram⟩ and the like, and the radish: this and whatever else is of the kṣāra ⟨alkaline⟩ group, and salt, honey, meat and the rest, one should avoid. "Śyāmāka ⟨millet⟩, nīvāra ⟨wild rice⟩ and wheat are wholesome in a vrata." Grains such as vrīhi ⟨rice⟩, mudga, barley, sesame, kaṅgu ⟨foxtail millet⟩ and kalāya ⟨pea⟩; radish other than the red; tubers such as the sūraṇa ⟨elephant-foot yam⟩; rock salt and sea salt; cow's curd, ghee and milk; the jackfruit, the mango, the coconut, harītakī ⟨myrobalan⟩, pippalī ⟨long pepper⟩, cumin, dry ginger, tittiṇī ⟨tamarind⟩, plantain, lavalī and dhātrī ⟨āmalakī⟩ fruits; products of sugarcane other than molasses — these, cooked without oil, are haviṣya ⟨food fit for a vow⟩. Cow's buttermilk ⟨is allowed⟩, and in some ⟨works⟩ buffalo ghee as well.

अथानुक्तौ व्रतविधिः ।

अनुक्तव्रतविधिस्थले माषादिपरिमितसुवर्णरजतादिप्रतिमा पूज्या ॥ द्रव्यानुक्तावाज्यहोमः ॥ देवतानुक्तौ प्रजापतिः ॥ मंत्रानुक्तौ समस्तव्याहृतिः ॥ संख्यानुक्तावष्टोत्तरशतमष्टाविंशतिरष्टौ वा होमसंख्याः ॥ उपवासे कृते ब्राह्मणभोजनं तत्सांगतार्थम् ॥ उद्यापनानुक्तौ गां सुवर्णं वा दद्यात् ॥ विप्रवचनाद्व्रतसांगता ॥ विप्रवचनं दक्षिणां दत्त्वैव ग्राह्यं सर्वत्र ॥ गृहीतव्रतत्यागे चांडालतुल्यत्वम् ॥ विधवाभिर्व्रतादौ चित्ररक्तादिवस्त्रं न धार्यं श्वेतमेव धार्यम् ॥ सूतकादौ स्त्रीणां रजोदोषादौ ज्वरादौ च गृहीतव्रतादौ शारीरनियमान् स्वयं कुर्यात् ॥ पूजादिकमन्यद्वाराकारयेत् ॥ अपूर्वारंभस्तु सूतकादौ न भवति ॥ “काम्ये प्रतिनिधिर्नास्ति नित्ये नैमित्तिके च सः ॥ काम्येऽप्युपक्रमादूर्ध्वं केचित्प्रतिनिधिं विदुः ॥ न स्यात्प्रतिनिधिर्मन्त्रस्वामिदेवाग्निकर्मसु ॥ नापि प्रतिनिधातव्यं निषिद्धं वस्तु कुत्रचित् ॥”

anuktavratavidhisthale māṣādiparimitasuvarṇarajatādipratimā pūjyā || dravyānuktāvājyahomaḥ || devatānuktau prajāpatiḥ || maṃtrānuktau samastavyāhṛtiḥ || saṃkhyānuktāvaṣṭottaraśatamaṣṭāviṃśatiraṣṭau vā homasaṃkhyāḥ || upavāse kṛte brāhmaṇabhojanaṃ tatsāṃgatārtham || udyāpanānuktau gāṃ suvarṇaṃ vā dadyāt || vipravacanādvratasāṃgatā || vipravacanaṃ dakṣiṇāṃ dattvaiva grāhyaṃ sarvatra || gṛhītavratatyāge cāṃḍālatulyatvam || vidhavābhirvratādau citraraktādivastraṃ na dhāryaṃ śvetameva dhāryam || sūtakādau strīṇāṃ rajodoṣādau jvarādau ca gṛhītavratādau śārīraniyamān svayaṃ kuryāt || pūjādikamanyadvārākārayet || apūrvāraṃbhastu sūtakādau na bhavati || “kāmye pratinidhirnāsti nitye naimittike ca saḥ || kāmye'pyupakramādūrdhvaṃ kecitpratinidhiṃ viduḥ || na syātpratinidhirmantrasvāmidevāgnikarmasu || nāpi pratinidhātavyaṃ niṣiddhaṃ vastu kutracit ||”

⟨Now the rule of a vrata ⟨observance⟩ where nothing has been stated.⟩ Where the rule of a vrata has not been stated, an image of gold, silver or the like, of the weight of a māṣa ⟨a small measure⟩ and so on, is to be worshipped. Where the substance is not stated, the offering is of ghee. Where the deity is not stated, Prajāpati. Where the mantra is not stated, the whole of the vyāhṛtis ⟨the utterances bhūḥ, bhuvaḥ, svaḥ⟩. Where the number is not stated, the numbers for the homa ⟨fire-offering⟩ are one hundred and eight, twenty-eight, or eight. When a fast has been kept, the feeding of brāhmaṇas serves to complete it with all its limbs. Where the udyāpana ⟨concluding rite⟩ is not stated, one should give a cow or gold. By the word of a brāhmaṇa the vrata is made complete with its limbs; and everywhere the brāhmaṇa's word is to be received only after the dakṣiṇā ⟨fee⟩ has been given. In abandoning a vrata once undertaken, one becomes the equal of a cāṇḍāla ⟨outcaste⟩. Widows, in a vrata and the like, must not wear a variegated or a red garment; white alone is to be worn. In the impurity of a birth or a death, in women's menstrual impurity, and in fever and the like, for a vrata already undertaken one should keep the bodily restraints oneself, and have the worship and the rest done through another. But a fresh beginning does not take place in the impurity of a birth or a death. "In a kāmya ⟨wish-born⟩ rite there is no substitute; in the nitya ⟨obligatory⟩ and the naimittika ⟨occasioned⟩ there is. Some hold that in a kāmya too there is a substitute once it has been begun. There can be no substitute in the matter of the mantra, of the master ⟨of the rite⟩, of the deity, and of the fire-rites; nor is a forbidden thing anywhere to be put in as a substitute."

अथ व्रतादिसन्निपाते ।

व्रतादिसन्निपाते दानहोमाद्यविरुद्धं क्रमेण कार्यम् ॥ विरुद्धे तु नक्तभोजनोपवासादावेकं स्वयं कृत्वाऽन्यत्पुत्रभार्यादिना कारयेत् ॥ यत्र चतुर्दश्यष्टम्यादौ दिवाभोजननिषेधो व्रतांतरपारणा च प्राप्ता तत्र भोजनमेवकार्यम् ॥ पारणाया विधिप्राप्तत्वात् ॥ निषेधस्तु रागप्राप्तभोजनपरः ॥ एवं रविवारादौ संकष्टचतुर्थ्यादिव्रते रात्रिभोजनमेव कार्यम् ॥ यत्राष्टम्यादौ दिवाभोजननिषेधो रात्रौ तु रविवारादिप्रयुक्तभोजननिषेधस्तत्रार्थप्राप्त उपवासः ॥ यत्र तु पुत्रवद्गृहस्थस्य संक्रांत्यादावुपवासोपि निषिद्धो भोजनस्याष्टम्यादिप्रयुक्तनिषेधस्तत्र किंचिद्भक्ष्यं प्रकल्प्योपवास एव कार्यः ॥ चांद्रायणादौ एकादश्यादिप्राप्तौ ग्राससंख्यानियमेन भोजनमेव कार्यम् ॥ एवं कृच्छ्रादिव्रतेपि ॥

vratādisannipāte dānahomādyaviruddhaṃ krameṇa kāryam || viruddhe tu naktabhojanopavāsādāvekaṃ svayaṃ kṛtvā'nyatputrabhāryādinā kārayet || yatra caturdaśyaṣṭamyādau divābhojananiṣedho vratāṃtarapāraṇā ca prāptā tatra bhojanamevakāryam || pāraṇāyā vidhiprāptatvāt || niṣedhastu rāgaprāptabhojanaparaḥ || evaṃ ravivārādau saṃkaṣṭacaturthyādivrate rātribhojanameva kāryam || yatrāṣṭamyādau divābhojananiṣedho rātrau tu ravivārādiprayuktabhojananiṣedhastatrārthaprāpta upavāsaḥ || yatra tu putravadgṛhasthasya saṃkrāṃtyādāvupavāsopi niṣiddho bhojanasyāṣṭamyādiprayuktaniṣedhastatra kiṃcidbhakṣyaṃ prakalpyopavāsa eva kāryaḥ || cāṃdrāyaṇādau ekādaśyādiprāptau grāsasaṃkhyāniyamena bhojanameva kāryam || evaṃ kṛcchrādivratepi ||

⟨Now when vratas and the like fall together.⟩ When vratas and the like fall together, what is not mutually opposed — the giving, the homa and so on — is to be done one after another. But when they are opposed, as with the nakta ⟨night⟩ meal and a fast, one should do the one oneself and have the other done by a son, a wife or the like. Where on the fourteenth, the eighth or another such tithi ⟨lunar day⟩ eating by day is forbidden and at the same time the pāraṇa ⟨fast-breaking⟩ of another vrata falls due, there one must eat; for the pāraṇa comes by an injunction, whereas the prohibition concerns a meal taken out of desire. So too on a Sunday and the like, in the Saṅkaṣṭa-caturthī and other vratas, one must eat at night. Where on the eighth or another such tithi eating by day is forbidden, while at night the eating is forbidden on account of Sunday and the like, there a fast follows of itself. But where, for a householder who has sons, even fasting is forbidden at a saṅkrānti ⟨the Sun's entry into a sign⟩ and the like, while eating is forbidden on account of the eighth and the rest, there one should set aside some little food to be eaten and keep the fast all the same. In the cāndrāyaṇa ⟨the moon-course penance⟩ and the like, when an Ekādaśī or another such falls due, one must eat, keeping to the fixed number of mouthfuls. So too in the kṛcchra ⟨penance⟩ and other vratas.

अथैकादश्यां पारणाप्राप्तौ ।

एवं एकादश्यामेकांतरोपवासादिप्रयुक्तपारणायां प्राप्तायां जलपारणं कृत्वोपवसेत् ॥ एवं द्वादश्यां मासोपवासश्राद्धप्रदोषादिप्रयुक्तपारणाप्रतिबंधे जलपारणं कार्यम् ॥ एकादश्यादौ संक्रमे पुत्रवद्गृहस्थोपवासनिषेध एकादश्युपवासश्च प्राप्तस्तत्रापि किंचिदापो मूलं फलं पयो वा भक्ष्यं प्रकल्प्यम् ॥ द्वयोरुपवासयोर्नक्तयोरेकभक्तयोर्वैकस्मिन्दिने प्राप्तौ अमुकोपवासममुकोपवासं चोभयं तंत्रेण करिष्ये इति संकल्प्य सहैव वोपवासपूजाहोमानामनुष्ठानम् ॥ यत्रोपवासैकभक्तयोरेकदिने प्राप्तिस्तत्र तिथिवृद्धौ गौणकालव्याप्तिमाश्रित्य एकं पूर्वतिथौ द्वितीयं शेष तिथौ कार्यम् ॥ अखंडतिथावेकं पुत्रादिना कारयेदित्युक्तम् ॥ एवं काम्यं नित्यस्य बाधकमित्यादिवाक्यैः काम्यनित्यादिबलाबलबाधाबाधसंभवासंभवादि विचार्यानुष्ठानमूह्यम् ॥ ॥ इति सामान्यव्रतपरिभाषोद्देशः षष्ठः ॥ ६ ॥

evaṃ ekādaśyāmekāṃtaropavāsādiprayuktapāraṇāyāṃ prāptāyāṃ jalapāraṇaṃ kṛtvopavaset || evaṃ dvādaśyāṃ māsopavāsaśrāddhapradoṣādiprayuktapāraṇāpratibaṃdhe jalapāraṇaṃ kāryam || ekādaśyādau saṃkrame putravadgṛhasthopavāsaniṣedha ekādaśyupavāsaśca prāptastatrāpi kiṃcidāpo mūlaṃ phalaṃ payo vā bhakṣyaṃ prakalpyam || dvayorupavāsayornaktayorekabhaktayorvaikasmindine prāptau amukopavāsamamukopavāsaṃ cobhayaṃ taṃtreṇa kariṣye iti saṃkalpya sahaiva vopavāsapūjāhomānāmanuṣṭhānam || yatropavāsaikabhaktayorekadine prāptistatra tithivṛddhau gauṇakālavyāptimāśritya ekaṃ pūrvatithau dvitīyaṃ śeṣa tithau kāryam || akhaṃḍatithāvekaṃ putrādinā kārayedityuktam || evaṃ kāmyaṃ nityasya bādhakamityādivākyaiḥ kāmyanityādibalābalabādhābādhasaṃbhavāsaṃbhavādi vicāryānuṣṭhānamūhyam || || iti sāmānyavrataparibhāṣoddeśaḥ ṣaṣṭhaḥ || 6 ||

⟨Now when the pāraṇa ⟨fast-breaking⟩ falls on the Ekādaśī ⟨the eleventh tithi⟩.⟩ So too, when on the Ekādaśī the pāraṇa occasioned by an alternate-day fast or the like falls due, one should break the fast with water and then fast. So too on the Dvādaśī ⟨the twelfth⟩, when the pāraṇa is blocked by a month-long fast, a śrāddha ⟨rite for the ancestors⟩, the pradoṣa rite and the like, the water-pāraṇa is to be done. When a saṅkrānti ⟨the Sun's entry into a sign⟩ falls on an Ekādaśī or the like, so that both the prohibition of fasting for a householder who has sons and the Ekādaśī fast fall due together, there too some little water, root, fruit or milk is to be set aside as food. When two fasts, or two naktas ⟨night meals⟩, or two ekabhaktas ⟨single daily meals⟩ fall on one day, one resolves, "I shall do both this fast and that fast together by tantra ⟨as one performance serving both⟩," and the fasts, the worships and the homas ⟨fire-offerings⟩ are performed together. Where a fast and an ekabhakta fall on one day, there, if the tithi ⟨lunar day⟩ is increased, one should rely on the covering of the secondary time and do the one on the earlier tithi and the second on the remaining tithi. On an unbroken tithi one should have one of them done by a son or another, as has been said. In this way the performance is to be worked out by dicta such as "the kāmya ⟨wish-born rite⟩ overrides the nitya ⟨obligatory one⟩", after weighing the strength and weakness of the kāmya, the nitya and the rest, whether one sets the other aside or not, and whether it is possible or not. ॥ Thus the sixth uddeśa ⟨section⟩, on the general conventions of a vrata. ॥ 6 ॥

अथ प्रतिपदादिनिर्णयः ।

शुक्लप्रतिपत्पूजाव्रतादौ अपराह्नव्याप्तिसत्त्वे पूर्वविद्धा ग्राह्या ॥ सायाह्नव्याप्तिसत्त्वेपि पूर्वैवेति माधवाचार्याः ॥ अन्यथा द्वितीयायुता ग्राह्या ॥ कृष्णप्रतिपत्सर्वापि द्वितीयायुतैव ॥ उपवासे तु पक्षद्वयेपि प्रतिपत्पूर्वविद्धैव ग्राह्या ॥ अपराह्नव्यापिन्यां प्रतिपदि करणीयस्योपवासादेः संकल्पं प्रातरेव कुर्यात् ॥ संकल्पकाले प्रतिपदादितिथ्यभावेपि संकल्पे प्रतिपदादितिथिरेव वक्तव्या न त्वमावास्यादिः ॥ एवमुपोष्या द्वादशी शुद्धेत्यादिस्थले एकादशीव्रतप्रयुक्तपूजासंकल्पादौ एकादश्येव कीर्तनीया ॥ न तु द्वादशी ॥ संध्याग्निहोत्रादिकर्मान्तरेषु तु तत्तत्कालव्यापिनी द्वादश्यादिरेवेति मम प्रतिभाति ॥ संकल्पश्च सूर्योदयात्प्रागुषःकाले सूर्योदयोत्तरं प्रातःकाळाख्यत्रिमुहूर्तस्याद्यमुहूर्तद्वये प्रशस्तः ॥ तृतीयो मुहूर्तस्तु निषिद्धः ॥ ॥ इति प्रतिपन्निर्णयः सप्तमोद्देशः ॥ ७ ॥

śuklapratipatpūjāvratādau aparāhnavyāptisattve pūrvaviddhā grāhyā || sāyāhnavyāptisattvepi pūrvaiveti mādhavācāryāḥ || anyathā dvitīyāyutā grāhyā || kṛṣṇapratipatsarvāpi dvitīyāyutaiva || upavāse tu pakṣadvayepi pratipatpūrvaviddhaiva grāhyā || aparāhnavyāpinyāṃ pratipadi karaṇīyasyopavāsādeḥ saṃkalpaṃ prātareva kuryāt || saṃkalpakāle pratipadāditithyabhāvepi saṃkalpe pratipadāditithireva vaktavyā na tvamāvāsyādiḥ || evamupoṣyā dvādaśī śuddhetyādisthale ekādaśīvrataprayuktapūjāsaṃkalpādau ekādaśyeva kīrtanīyā || na tu dvādaśī || saṃdhyāgnihotrādikarmāntareṣu tu tattatkālavyāpinī dvādaśyādireveti mama pratibhāti || saṃkalpaśca sūryodayātprāguṣaḥkāle sūryodayottaraṃ prātaḥkāḷākhyatrimuhūrtasyādyamuhūrtadvaye praśastaḥ || tṛtīyo muhūrtastu niṣiddhaḥ || || iti pratipannirṇayaḥ saptamoddeśaḥ || 7 ||

⟨Now the determination of the Pratipad ⟨the first tithi⟩ and the rest.⟩ For worship, a vrata ⟨observance⟩ and the like on the bright first, if it covers the aparāhṇa ⟨afternoon⟩, the one pierced by the preceding ⟨tithi⟩ is to be taken; and even if it covers the sāyāhna ⟨evening⟩, the earlier one — so say Mādhava and the other teachers. Otherwise the one joined with the second is to be taken. The dark first, in every case, is taken joined with the second. But for a fast, in both fortnights, the first pierced by the preceding alone is to be taken. For a fast or the like to be done on a first that covers the afternoon, one should make the saṅkalpa ⟨formal resolve⟩ in the morning itself. And even though the first or another such tithi is not present at the time of the saṅkalpa, in the saṅkalpa the first or that very tithi alone is to be named, and not the new moon or the like. So too, in a case such as "the pure twelfth is the one to be fasted on," in the saṅkalpa for the worship occasioned by the Ekādaśī vrata, the Ekādaśī alone is to be named, and not the twelfth. But in other rites, such as the sandhyā and the agnihotra, it is the twelfth or whatever tithi covers the respective time ⟨that is named⟩ — so it appears to me. And the saṅkalpa is commended at the uṣas ⟨dawn⟩ time before sunrise, and after sunrise in the first two of the three muhūrtas ⟨a muhūrta is 48 minutes⟩ called prātaḥkāla; the third muhūrta is forbidden. ॥ Thus the determination of the Pratipad, the seventh uddeśa ⟨section⟩. ॥ 7 ॥

अथ द्वितीयानिर्णयः ।

द्वितीया शुक्लपक्षे परविद्धा ग्राह्या ॥ कृष्णपक्षे द्वेधाविभक्तदिनपूर्वभागात्मकपूर्वाह्नप्रविष्टा चेत्पूर्वा ग्राह्या ॥ अन्यथा तु कृष्णपक्षेपि परविद्धैव ॥ ॥ इति द्वितीयानिर्णयोष्टम उद्देशः ॥ ८ ॥

dvitīyā śuklapakṣe paraviddhā grāhyā || kṛṣṇapakṣe dvedhāvibhaktadinapūrvabhāgātmakapūrvāhnapraviṣṭā cetpūrvā grāhyā || anyathā tu kṛṣṇapakṣepi paraviddhaiva || || iti dvitīyānirṇayoṣṭama uddeśaḥ || 8 ||

⟨Now the determination of the Dvitīyā ⟨the second tithi⟩.⟩ In the bright fortnight the second is to be taken pierced by the following ⟨tithi⟩. In the dark fortnight, if it has entered the pūrvāhṇa — that is, the former part of the day divided into two — the earlier is to be taken; otherwise, in the dark fortnight too, the one pierced by the following alone. ॥ Thus the determination of the Dvitīyā, the eighth uddeśa ⟨section⟩. ॥ 8 ॥

अथ तृतीयानिर्णयः ।

तृतीया रंभाव्रते पूर्वविद्धा ग्राह्या ॥ रंभाव्यतिरिक्तव्रतेषु त्रिमुहूर्तद्वितीयाविद्धा पूर्वा त्यक्त्वा परदिने त्रिमुहूर्तव्यापिनी ग्राह्या ॥ पूर्वदिने त्रिमुहूर्तन्यूनद्वितीयावेधे परदिने त्रिमुहूर्तव्याप्त्यभावे पूर्वा ग्राह्या ॥ पूर्वदिने त्रिमुहूर्तद्वितीयावेधे परदिने त्रिमुहूर्तन्यूनापि ग्राह्या ॥ गौरीव्रते तु कलाकाष्ठादिपरिमितस्वल्पद्वितीयायुक्तापि निषिद्धा ॥ परदिने कलाकाष्ठादिपरिमिता स्वल्पापि तृतीया परिग्राह्या ॥ यदा तु दिनक्षयवशात्परदिने स्वल्पापि चतुर्थीयुता तृतीया न लभ्यते पूर्वदिने च द्वितीयाविद्धा तदा द्वितीयाविद्धैव ग्राह्या ॥ यदा च दिनवृद्धिवशात्पूर्वदिने षष्टिघटिका तृतीया परदिने च घटिकादिशेषवती तदा पूर्वा शुद्धां षष्टिघटिकामपि त्यक्त्वा चतुर्थीयुतैव गौरीव्रते ग्राह्या ॥ ॥ इति तृतीयानिर्णयो नवमोद्देशः ॥ ९ ॥

tṛtīyā raṃbhāvrate pūrvaviddhā grāhyā || raṃbhāvyatiriktavrateṣu trimuhūrtadvitīyāviddhā pūrvā tyaktvā paradine trimuhūrtavyāpinī grāhyā || pūrvadine trimuhūrtanyūnadvitīyāvedhe paradine trimuhūrtavyāptyabhāve pūrvā grāhyā || pūrvadine trimuhūrtadvitīyāvedhe paradine trimuhūrtanyūnāpi grāhyā || gaurīvrate tu kalākāṣṭhādiparimitasvalpadvitīyāyuktāpi niṣiddhā || paradine kalākāṣṭhādiparimitā svalpāpi tṛtīyā parigrāhyā || yadā tu dinakṣayavaśātparadine svalpāpi caturthīyutā tṛtīyā na labhyate pūrvadine ca dvitīyāviddhā tadā dvitīyāviddhaiva grāhyā || yadā ca dinavṛddhivaśātpūrvadine ṣaṣṭighaṭikā tṛtīyā paradine ca ghaṭikādiśeṣavatī tadā pūrvā śuddhāṃ ṣaṣṭighaṭikāmapi tyaktvā caturthīyutaiva gaurīvrate grāhyā || || iti tṛtīyānirṇayo navamoddeśaḥ || 9 ||

⟨Now the determination of the Tṛtīyā ⟨the third tithi⟩.⟩ In the Rambhā vrata ⟨observance⟩ the third is to be taken pierced by the preceding ⟨tithi⟩. In vratas other than the Rambhā, one should leave aside the earlier one that is pierced by a second of three muhūrtas ⟨a muhūrta is 48 minutes⟩ and take the one on the following day that covers three muhūrtas. If on the earlier day the piercing by the second is less than three muhūrtas, and on the following day there is no coverage of three muhūrtas, the earlier is to be taken. If on the earlier day the piercing by the second is of three muhūrtas, then on the following day it is to be taken even if it is less than three muhūrtas. But in the Gaurī vrata even one joined with a second so slight as to be measured in kalās and kāṣṭhās ⟨the smallest units of time⟩ is forbidden; and on the following day a third is to be accepted even if it is only so slight, measured in kalās and kāṣṭhās. But when, through the loss of a day, not even a slight third joined with the fourth is to be had on the following day, while on the earlier day it is pierced by the second, then the one pierced by the second is itself to be taken. And when, through the increase of a day, the third runs a full sixty ghaṭikās ⟨a ghaṭikā is 24 minutes; sixty make a whole day⟩ on the earlier day and on the following day is left with a ghaṭikā or so, then in the Gaurī vrata the earlier pure one is to be given up, sixty ghaṭikās though it be, and the one joined with the fourth alone is to be taken. ॥ Thus the determination of the Tṛtīyā, the ninth uddeśa ⟨section⟩. ॥ 9 ॥

अथ चतुर्थीनिर्णयः ।

चतुर्थी गणेशव्रतातिरिक्तउपवासकार्ये पंचमीयुता ग्राह्या ॥ गौरीविनायकव्रतयोस्तु मध्याह्नव्यापिनी ग्राह्या ॥ परदिन एव मध्याह्नव्यापिनी चेत्परैव ॥ दिनद्वये मध्याह्नव्याप्तित्वे दिनद्वये मध्याह्नव्याप्त्यभावे साम्येन वैषम्येण वैकदेशे व्याप्तौ च पूर्वैव ॥ तृतीयायोगप्राशस्त्यात् ॥ नागव्रते तु पूर्वदिन एव मध्याह्नव्यापिनी चेत्पूर्वैव ॥ उभयदिनमध्याह्नव्याप्त्यादिपक्षचतुष्टये पंचमीयुतैव ग्राह्या ॥ संकटचतुर्थी तु चंद्रोदयव्यापिनी ग्राह्या ॥ परदिने एव चंद्रोदयव्याप्तौ परैव ॥ उभयदिने चंद्रोदयव्याप्तित्वे तृतीयायुतैव ग्राह्या ॥ दिनद्वये चंद्रोदयव्याप्त्यभावे परैव ॥ ॥ इति चतुर्थीनिर्णयो दशमोद्देशः ॥ १० ॥

caturthī gaṇeśavratātiriktaüpavāsakārye paṃcamīyutā grāhyā || gaurīvināyakavratayostu madhyāhnavyāpinī grāhyā || paradina eva madhyāhnavyāpinī cetparaiva || dinadvaye madhyāhnavyāptitve dinadvaye madhyāhnavyāptyabhāve sāmyena vaiṣamyeṇa vaikadeśe vyāptau ca pūrvaiva || tṛtīyāyogaprāśastyāt || nāgavrate tu pūrvadina eva madhyāhnavyāpinī cetpūrvaiva || ubhayadinamadhyāhnavyāptyādipakṣacatuṣṭaye paṃcamīyutaiva grāhyā || saṃkaṭacaturthī tu caṃdrodayavyāpinī grāhyā || paradine eva caṃdrodayavyāptau paraiva || ubhayadine caṃdrodayavyāptitve tṛtīyāyutaiva grāhyā || dinadvaye caṃdrodayavyāptyabhāve paraiva || || iti caturthīnirṇayo daśamoddeśaḥ || 10 ||

⟨Now the determination of the Caturthī ⟨the fourth tithi⟩.⟩ For fasting rites other than the Gaṇeśa vrata, the fourth is to be taken joined with the fifth. But in the Gaurī and Vināyaka vratas the one covering midday is to be taken. If it covers midday on the following day only, then the following one alone. If it covers midday on both days, or covers it on neither, or covers a part of it equally or unequally, then the earlier one alone — because the conjunction with the third is the commended one. But in the Nāga vrata, if it covers midday on the earlier day only, then the earlier one alone; and in the remaining four cases — coverage of midday on both days and the rest — the one joined with the fifth alone is to be taken. The Saṅkaṭa-caturthī, however, is to be taken as covering moonrise. If it covers moonrise on the following day only, the following one alone. If it covers moonrise on both days, the one joined with the third alone is to be taken. If on neither day it covers moonrise, the following one alone. ॥ Thus the determination of the Caturthī, the tenth uddeśa ⟨section⟩. ॥ 10 ॥

अथ पंचमीनिर्णयः ।

पंचमी शुक्लपक्षे कृष्णपक्षे च कर्ममात्रेपि चतुर्थीविद्धा ग्राह्या ॥ स्कंदोपवासे तु षष्ठीयुता ग्राह्या ॥ नागव्रते पंचमी परविद्धा ग्राह्या ॥ परेद्युस्त्रिमुहूर्तन्यूना पंचमी पूर्वेद्युस्त्रिमुहूर्तन्यूनचतुर्थ्या विद्धा तदा पूर्वेव ॥ त्रिमुहूर्ताधिकचतुर्थीवेधे द्विमुहूर्तापि परैव ॥ ॥ इति पंचमीनिर्णय एकादशोद्देशः ॥ ११ ॥

paṃcamī śuklapakṣe kṛṣṇapakṣe ca karmamātrepi caturthīviddhā grāhyā || skaṃdopavāse tu ṣaṣṭhīyutā grāhyā || nāgavrate paṃcamī paraviddhā grāhyā || paredyustrimuhūrtanyūnā paṃcamī pūrvedyustrimuhūrtanyūnacaturthyā viddhā tadā pūrveva || trimuhūrtādhikacaturthīvedhe dvimuhūrtāpi paraiva || || iti paṃcamīnirṇaya ekādaśoddeśaḥ || 11 ||

⟨Now the determination of the Pañcamī ⟨the fifth tithi⟩.⟩ In the bright fortnight and in the dark, for every rite whatever, the fifth is to be taken pierced by the fourth. But in the Skanda fast it is to be taken joined with the sixth. In the Nāga vrata ⟨observance⟩ the fifth is to be taken pierced by the following ⟨tithi⟩. When on the following day the fifth is less than three muhūrtas ⟨a muhūrta is 48 minutes⟩, and on the earlier day it is pierced by a fourth of less than three muhūrtas, then the earlier alone. When the piercing by the fourth is of more than three muhūrtas, then the following one alone, even if it is of two muhūrtas. ॥ Thus the determination of the Pañcamī, the eleventh uddeśa ⟨section⟩. ॥ 11 ॥

अथ षष्ठीनिर्णयः ।

षष्ठी स्कंदव्रते पूर्वविद्धा ॥ अन्यव्रतेषु परविद्धैव ॥ पूर्वेद्युः षण्मुहूर्तन्यूनपंचम्या वेधे पूर्वापि ॥ षष्ठीसप्तम्योरविवासरयोगे पद्मयोगः ॥ ॥ इति षष्ठीनिर्णयो द्वादशोद्देशः ॥ १२ ॥

ṣaṣṭhī skaṃdavrate pūrvaviddhā || anyavrateṣu paraviddhaiva || pūrvedyuḥ ṣaṇmuhūrtanyūnapaṃcamyā vedhe pūrvāpi || ṣaṣṭhīsaptamyoravivāsarayoge padmayogaḥ || || iti ṣaṣṭhīnirṇayo dvādaśoddeśaḥ || 12 ||

⟨Now the determination of the Ṣaṣṭhī ⟨the sixth tithi⟩.⟩ In the Skanda vrata the sixth is pierced by the preceding ⟨tithi⟩; in other vratas, pierced by the following alone. If on the earlier day the piercing is by a fifth of less than six muhūrtas ⟨a muhūrta is 48 minutes⟩, the earlier one too ⟨may be taken⟩. The conjunction of the sixth and the seventh with a Sunday is the Padma yoga. ॥ Thus the determination of the Ṣaṣṭhī, the twelfth uddeśa ⟨section⟩. ॥ 12 ॥

अथ सप्तमीनिर्णयः ।

सप्तमी कर्ममात्रे षष्ठीयुतैव ग्राह्या ॥ यदा पूर्वेद्युरस्तमयपर्यंता षष्ठीति दिवा षष्ठीविद्धा न लभ्यते परेद्युश्चाष्टमीविद्धा तदा चागत्या परैव ॥ एवं तिथ्यंतरनिर्णयेष्वप्यूह्यम् ॥ ॥ इति सप्तमीनिर्णयस्त्रयोदशोद्देशः ॥ १३ ॥

saptamī karmamātre ṣaṣṭhīyutaiva grāhyā || yadā pūrvedyurastamayaparyaṃtā ṣaṣṭhīti divā ṣaṣṭhīviddhā na labhyate paredyuścāṣṭamīviddhā tadā cāgatyā paraiva || evaṃ tithyaṃtaranirṇayeṣvapyūhyam || || iti saptamīnirṇayastrayodaśoddeśaḥ || 13 ||

⟨Now the determination of the Saptamī ⟨the seventh tithi⟩.⟩ For every rite whatever, the seventh is to be taken joined with the sixth. When on the earlier day the sixth lasts until sunset, so that a seventh pierced by the sixth is not to be had in the daytime, and on the following day it is pierced by the eighth, then, for want of any other course, the following one alone. The same is to be inferred in the determinations of the other tithis as well. ॥ Thus the determination of the Saptamī, the thirteenth uddeśa ⟨section⟩. ॥ 13 ॥

अथाष्टमीनिर्णयः ।

व्रतमात्रेष्टमी शुक्लपक्षे परा कृष्णपक्षे पूर्वा ॥ मिलितशिवशक्त्योरुत्सवे कृष्णापि परा ॥ बुधाष्टमी शुक्लपक्षे प्रातःकालमारभ्यापराह्नपर्यंतं यद्दिने मुहूर्तमात्रोपिबुधवासरयोगः सा ग्राह्या ॥ सायाह्नकाले चैत्रमासे श्रावणादिमासचतुष्टये कृष्णपक्षे च न ग्राह्या ॥ सर्वकृष्णाष्टमीषु कालभैरवोद्देशेन केचिदुपवसंति तत्र मार्गशीर्षकृष्णाष्टम्यां भैरवजयंतीत्वात्तद्विनिर्णयौचित्येन मध्याह्नव्यापिनी ग्राह्या दिनद्वये मध्याह्नव्याप्तौ पूर्वेव ॥ प्रदोषव्यापिनीति कौस्तुभे ॥ अत उभयदिने प्रदोषव्याप्तौ द्विविधवाक्याविरोधात्परैव ॥ पूर्वत्र प्रदोषव्याप्तिरेव परत्र मध्याह्न एव तदा बहुशिष्टाचारांनुरोधात्प्रदोषगा पूर्वेव ॥ यत्तु अर्कपर्वद्वये रात्रौ चतुर्दश्यष्टमीदिवेति वचनाद्दिवाभोजननिषेधमात्रपालनं न तु किंचिद्व्रतम् ॥ तत्र ‘निषेधस्तु निवृत्त्यात्मा कालमात्रमपेक्षते’ इति वचनाद्भोजनकालव्यापिनीमष्टमीं त्यक्त्वा नवम्यां सप्तम्यां वा भोक्तव्यमिति भाति ॥ युक्तमयुक्तं वा सद्भिर्विचारणीयम् ॥ ॥ इत्यष्टमीनिर्णयश्चतुर्दशोद्देशः ॥ १४ ॥

vratamātreṣṭamī śuklapakṣe parā kṛṣṇapakṣe pūrvā || militaśivaśaktyorutsave kṛṣṇāpi parā || budhāṣṭamī śuklapakṣe prātaḥkālamārabhyāparāhnaparyaṃtaṃ yaddine muhūrtamātropibudhavāsarayogaḥ sā grāhyā || sāyāhnakāle caitramāse śrāvaṇādimāsacatuṣṭaye kṛṣṇapakṣe ca na grāhyā || sarvakṛṣṇāṣṭamīṣu kālabhairavoddeśena kecidupavasaṃti tatra mārgaśīrṣakṛṣṇāṣṭamyāṃ bhairavajayaṃtītvāttadvinirṇayaucityena madhyāhnavyāpinī grāhyā dinadvaye madhyāhnavyāptau pūrveva || pradoṣavyāpinīti kaustubhe || ata ubhayadine pradoṣavyāptau dvividhavākyāvirodhātparaiva || pūrvatra pradoṣavyāptireva paratra madhyāhna eva tadā bahuśiṣṭācārāṃnurodhātpradoṣagā pūrveva || yattu arkaparvadvaye rātrau caturdaśyaṣṭamīdiveti vacanāddivābhojananiṣedhamātrapālanaṃ na tu kiṃcidvratam || tatra ‘niṣedhastu nivṛttyātmā kālamātramapekṣate’ iti vacanādbhojanakālavyāpinīmaṣṭamīṃ tyaktvā navamyāṃ saptamyāṃ vā bhoktavyamiti bhāti || yuktamayuktaṃ vā sadbhirvicāraṇīyam || || ityaṣṭamīnirṇayaścaturdaśoddeśaḥ || 14 ||

⟨Now the determination of the Aṣṭamī ⟨the eighth tithi⟩.⟩ For every vrata ⟨observance⟩, the eighth in the bright fortnight is the later one, and in the dark fortnight the earlier. In the festival of Śiva and Śakti united, the dark one too is the later. As for the Budhāṣṭamī in the bright fortnight: the day on which, from the prātaḥkāla ⟨early morning⟩ until the aparāhṇa ⟨afternoon⟩, there is a conjunction with Wednesday even for a single muhūrta ⟨48 minutes⟩ — that day is to be taken; it is not to be taken in the evening time, nor in the month of Caitra, nor in the four months beginning with Śrāvaṇa, nor in the dark fortnight. On all dark eighths some fast with Kālabhairava in view; there, since the dark eighth of Mārgaśīrṣa is the Bhairava-jayantī, it is proper to determine it by that, and the one covering midday is to be taken; if midday is covered on both days, the earlier alone. "The one covering the pradoṣa ⟨the first watch after sunset⟩," says the Kaustubha. Hence, when the pradoṣa is covered on both days, since there is then no conflict between the two kinds of dicta, the later alone. If on the earlier day there is only the pradoṣa coverage and on the later only the midday coverage, then, in deference to the practice of many learned men, the earlier alone, which holds the pradoṣa. But as for what follows from the dictum "on a Sunday and the two parvans ⟨the full and the new moon⟩, at night; on the fourteenth and the eighth, by day" — ⟨there⟩ only the prohibition of eating by day is to be kept, and there is no vrata at all. There, by the dictum "a prohibition, being of the nature of abstention, requires only the time," it appears that one should leave aside the eighth which covers the time of eating and take one's meal on the ninth or on the seventh. Whether this is right or not, let the good consider. ॥ Thus the determination of the Aṣṭamī, the fourteenth uddeśa ⟨section⟩. ॥ 14 ॥

अथ नवमीनिर्णयः ।

नवमी सर्वत्राष्टमीविद्धैव ग्राह्या ॥ ॥ इति नवमीनिर्णयः पंचदशोद्देशः ॥ ॥१५॥

navamī sarvatrāṣṭamīviddhaiva grāhyā || || iti navamīnirṇayaḥ paṃcadaśoddeśaḥ || ||15||

⟨Now the determination of the Navamī ⟨the ninth tithi⟩.⟩ The ninth is everywhere to be taken pierced by the eighth. ॥ Thus the determination of the Navamī, the fifteenth uddeśa ⟨section⟩. ॥ 15 ॥

अथ दशमीनिर्णयः ।

दशमी तूपवासादौ नवमीयुतैव ग्राह्या ॥ पूर्वविद्धाया अलाभे उत्तरविद्धा ग्राह्या ॥ ॥ इति दशमीनिर्णयः षोडशोद्देशः ॥ १६ ॥

daśamī tūpavāsādau navamīyutaiva grāhyā || pūrvaviddhāyā alābhe uttaraviddhā grāhyā || || iti daśamīnirṇayaḥ ṣoḍaśoddeśaḥ || 16 ||

⟨Now the determination of the Daśamī ⟨the tenth tithi⟩.⟩ But the tenth, for a fast and the like, is to be taken joined with the ninth. If the one pierced by the preceding ⟨tithi⟩ is not to be had, the one pierced by the following is to be taken. ॥ Thus the determination of the Daśamī, the sixteenth uddeśa ⟨section⟩. ॥ 16 ॥

अथैकादशीनिर्णयः ।

तत्रैकादश्युपवासो द्विधा ॥ भोजननिषेधपरिपालनात्मकौ व्रतात्मकश्च ॥ आद्ये पुत्रवद्गृहस्थादीनां कृष्णपक्षेपि अधिकारः ॥ व्रतात्मकोपवासस्तु अपत्ययुक्तैर्गृहस्थैश्च कृष्णपक्षे न कार्यः ॥ किंतु समंत्रकं व्रतसंकल्पमकृत्वा यथाशक्ति नियमयुतं भोजनवर्जनमेव कार्यम् ॥ एवं तिथिक्षये शुक्लैकादश्यामपि ज्ञेयम् ॥ शयनी बोधिनीमध्यवर्त्तिकृष्णैकादशीषु सापत्यगृहस्थादीनां सर्वेषामधिकारः विष्णुसायुज्यकामैरायुःकामैः पुत्रकामैश्च काम्यव्रतं पक्षद्वयेपि कार्यम् ॥ तत्र न कोपि निषेधः ॥ वैष्णवगृहिणां कृष्णैकादश्यपि नित्योपोष्या ॥ इदमेकादशीव्रतं शैववैष्णवसौरादीनां सर्वेषां नित्यम् ॥ अकरणे प्रत्यवायश्रवणात् ॥ संपत्त्यादिफलश्रवणात्काम्यं च भवति ॥ केचिन्मुहूर्त्तादिमितदशमीसत्त्वे दशम्यामेव भोजनं कर्त्तव्यम् ॥ सूर्योदयात्पूर्वमेव प्रवृत्तायां शुद्धाधिकाधिकद्वादशिकायां तु नैरंतर्येणोपवासद्वयं कार्यमिति तिथिपालनमपि वदंति तन्न युक्तम् ॥

tatraikādaśyupavāso dvidhā || bhojananiṣedhaparipālanātmakau vratātmakaśca || ādye putravadgṛhasthādīnāṃ kṛṣṇapakṣepi adhikāraḥ || vratātmakopavāsastu apatyayuktairgṛhasthaiśca kṛṣṇapakṣe na kāryaḥ || kiṃtu samaṃtrakaṃ vratasaṃkalpamakṛtvā yathāśakti niyamayutaṃ bhojanavarjanameva kāryam || evaṃ tithikṣaye śuklaikādaśyāmapi jñeyam || śayanī bodhinīmadhyavarttikṛṣṇaikādaśīṣu sāpatyagṛhasthādīnāṃ sarveṣāmadhikāraḥ viṣṇusāyujyakāmairāyuḥkāmaiḥ putrakāmaiśca kāmyavrataṃ pakṣadvayepi kāryam || tatra na kopi niṣedhaḥ || vaiṣṇavagṛhiṇāṃ kṛṣṇaikādaśyapi nityopoṣyā || idamekādaśīvrataṃ śaivavaiṣṇavasaurādīnāṃ sarveṣāṃ nityam || akaraṇe pratyavāyaśravaṇāt || saṃpattyādiphalaśravaṇātkāmyaṃ ca bhavati || kecinmuhūrttādimitadaśamīsattve daśamyāmeva bhojanaṃ karttavyam || sūryodayātpūrvameva pravṛttāyāṃ śuddhādhikādhikadvādaśikāyāṃ tu nairaṃtaryeṇopavāsadvayaṃ kāryamiti tithipālanamapi vadaṃti tanna yuktam ||

⟨Now the determination of the Ekādaśī ⟨the eleventh tithi⟩.⟩ There, the Ekādaśī fast is of two kinds: the one that consists in keeping the prohibition of eating, and the one that consists in a vrata ⟨observance⟩. To the first, householders who have sons and the rest are entitled even in the dark fortnight. But the fast that is a vrata is not to be done in the dark fortnight by householders who have offspring; rather, without making the vrata-saṅkalpa ⟨the formal resolve⟩ with its mantra, they should simply abstain from food, with such restraints as they can keep. The same is to be understood for a bright Ekādaśī as well when a tithi is lost. On the dark Ekādaśīs that fall between the Śayanī and the Bodhinī ⟨the bright elevenths of Āṣāḍha and Kārttika, when Viṣṇu sleeps and wakes⟩, all are entitled, householders with offspring included. Those who desire union with Viṣṇu, or long life, or sons, should do the kāmya ⟨wish-born⟩ vrata in both fortnights; there is no prohibition there at all. For Vaiṣṇava householders the dark Ekādaśī too is to be fasted on as an obligatory rite. This Ekādaśī vrata is obligatory for all — Śaivas, Vaiṣṇavas, Sauras and the rest — since a penalty is declared for omitting it; and since fruits such as prosperity are declared for it, it is kāmya as well. Some hold that when the tenth is present only for a muhūrta ⟨48 minutes⟩ or so, the meal is to be taken on the tenth itself; and that when a pure ⟨eleventh⟩ with a twelfth added over and above it has begun before sunrise, two fasts are to be kept without a break — so they speak also in the matter of keeping the tithi. That is not right.

अथैकादशीव्रताधिकारः ।

अष्टमवर्षादूर्ध्वमशीतिवर्षपर्यंतम् एकादशीव्रताधिकारः ॥ शक्तस्य तु अशीतेरूर्ध्वमप्यधिकारः ॥ सभर्तृकाणां स्त्रीणां भर्तृनुज्ञां पित्राद्यनुज्ञां विनोपवासव्रताद्याचरणे व्रतवैफल्यं भर्त्रायुःक्षयो नरकश्च ॥ अशक्तानां तु नक्तं हविष्यान्नमनौदनं वा फलं तिलाः क्षीरमथांबु चाज्यम् ॥ यत्पंचगव्यं यदि वापि वायुः प्रशस्तमत्रोत्तरमुत्तरं चेति पक्षेषु शक्तितारतम्ये नैकपक्षाश्रयणं न त्वेकादशीत्यागः॥ प्रमादादिनैकादश्यामुपोषणाद्यकरणे द्वादश्यामपि व्रतं कार्यम् ॥ द्वादश्याम्प्यकरणे यवमध्यचांद्रायणं प्रायश्चित्तम् ॥ नास्तिक्यादकरणे पिपीलिकामध्यचांद्रायणम् ॥ अशक्तपतिपुत्राद्युद्देशेन स्त्रीपुत्रभगिनीभ्रात्रादिभिरेकादशीव्रताचरणे क्रतुशतजं पुण्यम् ॥

aṣṭamavarṣādūrdhvamaśītivarṣaparyaṃtam ekādaśīvratādhikāraḥ || śaktasya tu aśīterūrdhvamapyadhikāraḥ || sabhartṛkāṇāṃ strīṇāṃ bhartṛnujñāṃ pitrādyanujñāṃ vinopavāsavratādyācaraṇe vratavaiphalyaṃ bhartrāyuḥkṣayo narakaśca || aśaktānāṃ tu naktaṃ haviṣyānnamanaudanaṃ vā phalaṃ tilāḥ kṣīramathāṃbu cājyam || yatpaṃcagavyaṃ yadi vāpi vāyuḥ praśastamatrottaramuttaraṃ ceti pakṣeṣu śaktitāratamye naikapakṣāśrayaṇaṃ na tvekādaśītyāgaḥ|| pramādādinaikādaśyāmupoṣaṇādyakaraṇe dvādaśyāmapi vrataṃ kāryam || dvādaśyāmpyakaraṇe yavamadhyacāṃdrāyaṇaṃ prāyaścittam || nāstikyādakaraṇe pipīlikāmadhyacāṃdrāyaṇam || aśaktapatiputrādyuddeśena strīputrabhaginībhrātrādibhirekādaśīvratācaraṇe kratuśatajaṃ puṇyam ||

⟨Now the entitlement to the Ekādaśī vrata ⟨observance⟩.⟩ The entitlement to the Ekādaśī vrata runs from above the eighth year to the eightieth. But one who is able is entitled even beyond eighty. If women whose husbands are living perform a fast, a vrata or the like without the husband's permission — or ⟨others⟩ without the permission of the father and the rest — the vrata is fruitless, the husband's life is cut short, and hell ⟨follows⟩. For those who are unable, the ⟨verse⟩ runs: "The night meal; haviṣya food; food that is not odana ⟨boiled rice⟩; fruit; sesame; milk; then water; ghee; the pañcagavya ⟨the five products of the cow⟩; or even air — here each later one is the more commended." Among these alternatives one should take to one according to the measure of one's strength, and not give up the Ekādaśī. If through carelessness or the like the fasting and the rest is not done on the Ekādaśī, the vrata is to be done on the Dvādaśī ⟨the twelfth⟩ as well. If it is not done on the twelfth either, the yavamadhya cāndrāyaṇa ⟨the barley-shaped lunar penance⟩ is the prāyaścitta ⟨expiation⟩. If it is left undone out of unbelief, the pipīlikāmadhya ⟨ant-waisted⟩ cāndrāyaṇa. When the Ekādaśī vrata is performed by a wife, son, sister, brother or another on behalf of a husband, a son or another who is unable, the merit is that born of a hundred sacrifices.

अथैकादशीव्रतदिननिर्णयः ।

तत्र व्रताधिकारिणो द्विविधा वैष्णवाः स्मार्त्ताश्च ॥ तत्र यद्यपि यस्य दीक्षास्ति वैष्णवीत्यादिलक्षणयुक्ता वैष्णवास्तद्भिन्नाः स्मार्त्ता इति महानिबंधेषूक्तम् ॥ तथापि स्वपारंपर्यप्रसिद्धमेव वैष्णवत्वं स्मार्त्तत्वं च वृद्धा मन्यंत इति सिंधूक्तमेव सर्वदेशे सर्वशिष्टपरिगृहीतं प्रचरति ॥ वेधोपि द्विविधः ॥ अरुणोदये दशमीवेधः सूर्योदये तद्वेधश्च ॥ सूर्योदयात् प्राक् चतुर्घटिकात्मकोरुणोदयः ॥ सूर्योदयस्तु स्पष्टः ॥ तेन षट्पंचाशद्घटिकानंतरं कलामात्रदशमीप्रवेशेऽरुणोदयवेधो वैष्णवविषयः ॥ षष्टिघटिकात्मकसूर्योदयोत्तरं पलादिमात्रदशमीसत्त्वे सूर्योदयवेधः स्मार्तविषयः ॥ ज्योतिर्विदादिवादेन वेधादिसंदेहे तु ॥ “बहुवाक्यविरोधेन ब्राह्मणेषु विवादिषु ॥ एकादशीं परित्यज्य द्वादशीं समुपोषयेत् ॥” तथा च एकादशी द्विविधा विद्धा शुद्धा च ॥ अरुणोदयवेधवती विद्धा॥ तां त्यक्त्वा वैष्णवैर्द्वादश्येवोपोष्या ॥ अरुणोदयवेधरहिता शुद्धा ॥ सा चतुर्विधा ॥ एकादशीमात्राधिक्यवती १ द्वादशीमात्राधिक्यवती २ उभयाधिक्यवती ३ अनुभयाधिक्यवती ४ अत्राधिक्यं सूर्योदयोत्तरसत्त्वम् ॥ तत्रोदाहरणम् ॥ दशमी नाड्यः ५५ एकादशी ६०-१ द्वादश्याः क्षयः ५८ इयमेकादशीमात्राधिक्यवती वैष्णवैः परोपोष्या स्मार्तगृहस्थैः पूर्वा ॥ १ ॥ अथ दशमी ५५ एकादशी ५८ द्वादशी ६० इयं शुद्धा द्वादशीमात्राधिक्यवती ॥ अत्र वैष्णवानां द्वादश्यामुपोषणम् ॥ स्मार्तानां पूर्वा ॥ २ ॥ अथ दशमी ५५ एकादशी ६०-१ द्वादशी ५ इयं शुद्धा उभयाधिक्यवती ॥ अत्र सर्वैर्वैष्णवैः स्मार्तैश्च परैवोपोष्या ॥ ३ ॥ अथ दशमी ५५ एकादशी ५७ द्वादशी ५८ इयमनुभयाधिक्यवती शुद्धा वैष्णवैः स्मार्तैश्च पूर्वैवोपोष्या ॥ इति संक्षेपतो वैष्णवनिर्णयः ॥

tatra vratādhikāriṇo dvividhā vaiṣṇavāḥ smārttāśca || tatra yadyapi yasya dīkṣāsti vaiṣṇavītyādilakṣaṇayuktā vaiṣṇavāstadbhinnāḥ smārttā iti mahānibaṃdheṣūktam || tathāpi svapāraṃparyaprasiddhameva vaiṣṇavatvaṃ smārttatvaṃ ca vṛddhā manyaṃta iti siṃdhūktameva sarvadeśe sarvaśiṣṭaparigṛhītaṃ pracarati || vedhopi dvividhaḥ || aruṇodaye daśamīvedhaḥ sūryodaye tadvedhaśca || sūryodayāt prāk caturghaṭikātmakoruṇodayaḥ || sūryodayastu spaṣṭaḥ || tena ṣaṭpaṃcāśadghaṭikānaṃtaraṃ kalāmātradaśamīpraveśe'ruṇodayavedho vaiṣṇavaviṣayaḥ || ṣaṣṭighaṭikātmakasūryodayottaraṃ palādimātradaśamīsattve sūryodayavedhaḥ smārtaviṣayaḥ || jyotirvidādivādena vedhādisaṃdehe tu || “bahuvākyavirodhena brāhmaṇeṣu vivādiṣu || ekādaśīṃ parityajya dvādaśīṃ samupoṣayet ||” tathā ca ekādaśī dvividhā viddhā śuddhā ca || aruṇodayavedhavatī viddhā|| tāṃ tyaktvā vaiṣṇavairdvādaśyevopoṣyā || aruṇodayavedharahitā śuddhā || sā caturvidhā || ekādaśīmātrādhikyavatī 1 dvādaśīmātrādhikyavatī 2 ubhayādhikyavatī 3 anubhayādhikyavatī 4 atrādhikyaṃ sūryodayottarasattvam || tatrodāharaṇam || daśamī nāḍyaḥ 55 ekādaśī 60-1 dvādaśyāḥ kṣayaḥ 58 iyamekādaśīmātrādhikyavatī vaiṣṇavaiḥ paropoṣyā smārtagṛhasthaiḥ pūrvā || 1 || atha daśamī 55 ekādaśī 58 dvādaśī 60 iyaṃ śuddhā dvādaśīmātrādhikyavatī || atra vaiṣṇavānāṃ dvādaśyāmupoṣaṇam || smārtānāṃ pūrvā || 2 || atha daśamī 55 ekādaśī 60-1 dvādaśī 5 iyaṃ śuddhā ubhayādhikyavatī || atra sarvairvaiṣṇavaiḥ smārtaiśca paraivopoṣyā || 3 || atha daśamī 55 ekādaśī 57 dvādaśī 58 iyamanubhayādhikyavatī śuddhā vaiṣṇavaiḥ smārtaiśca pūrvaivopoṣyā || iti saṃkṣepato vaiṣṇavanirṇayaḥ ||

⟨Now the determination of the day for the ekādaśī vow.⟩ Here those entitled to the vow are of two kinds: Vaiṣṇavas and Smārtas. Although it is stated in the great digests that those who have the Vaiṣṇava initiation — marked by "he whose initiation is Vaiṣṇava" and the rest — are Vaiṣṇavas, and those other than them are Smārtas, still the elders hold that being a Vaiṣṇava and being a Smārta are settled simply by what is established in one's own family tradition; and it is exactly what the Sindhu ⟨the Nirṇayasindhu⟩ says that is current in every country and accepted by all the learned. The vedha ⟨the piercing of a tithi ⟨lunar day⟩ by the one before it⟩ is likewise of two kinds: the piercing by the tenth at aruṇodaya ⟨dawn⟩, and the piercing by it at sunrise. Aruṇodaya is the four ghaṭikās ⟨each a twenty-fourth of a day⟩ before sunrise; sunrise itself is plain. Therefore, when the tenth runs on by even a kalā ⟨the smallest measure of time⟩ past the fifty-sixth ghaṭikā, that is the aruṇodaya-vedha, and it concerns the Vaiṣṇavas. When the tenth is present for even a pala or so past sunrise, which falls at the sixtieth ghaṭikā, that is the sunrise-vedha, and it concerns the Smārtas. But when there is doubt about the piercing and the rest because the astronomers and others dispute it: "When Brahmins are in dispute through the conflict of many statements, one should give up the eleventh and fast on the twelfth." And so the eleventh is of two kinds, viddhā ⟨pierced⟩ and śuddhā ⟨pure⟩. The one that has the aruṇodaya-vedha is viddhā; leaving that aside, the Vaiṣṇavas must fast on the twelfth alone. The one free of the aruṇodaya-vedha is śuddhā, and it is of four kinds: (1) having the excess of the eleventh alone, (2) having the excess of the twelfth alone, (3) having the excess of both, (4) having the excess of neither. Here "excess" means being present after sunrise. An example of each. The tenth 55 nāḍīs, the eleventh 60–1, the twelfth lost ⟨kṣaya⟩ at 58: this one has the excess of the eleventh alone; the Vaiṣṇavas must fast on the later ⟨day⟩, the Smārta householders on the earlier. ॥1॥ Next, the tenth 55, the eleventh 58, the twelfth 60: this is śuddhā, having the excess of the twelfth alone; here the Vaiṣṇavas fast on the twelfth, the Smārtas on the earlier. ॥2॥ Next, the tenth 55, the eleventh 60–1, the twelfth 5: this is śuddhā, having the excess of both; here all alike, Vaiṣṇavas and Smārtas, must fast on the later alone. ॥3॥ Next, the tenth 55, the eleventh 57, the twelfth 58: this is śuddhā, having the excess of neither; Vaiṣṇavas and Smārtas alike must fast on the earlier alone. Such, in brief, is the determination for the Vaiṣṇavas.

अथ स्मार्तनिर्णयः ।

तत्र सूर्योदयवेधवती विद्धा तद्रहिता शुद्धा चेति ॥ द्विविधापि प्रत्येकं चतुर्धा ॥ एकादशी मात्राधिक्यवती ॥ १ ॥ उभयाधिक्यवती ॥ २ ॥ द्वादशीमात्राधिक्यवती ॥ ३ ॥ अनुभयाधिक्यवतीत्येवं अष्ट भेदा भवंति ॥ ४ ॥ अत्रोदाहरणानि ॥ दशमी ५८ एकादशी ६०-१ द्वादश्याः क्षयः ५८ इयं शुद्धा एकादशी मात्राधिक्यवती ॥ १ ॥ दशमी ४ एकादशी २ द्वादश्याः क्षयः ५८ एवं विद्धा एकादशी मात्राधिक्यवती ॥ २ ॥ अत्रोभयत्रापि स्मार्तानां गृहिणां पूर्वोपोष्या ॥ यतिभिर्निष्कामिगृहिभिर्वनस्थैर्विधवाभिर्वैष्णवैश्च परैवोपोष्या ॥ विष्णुप्रीतिकामैस्तु स्मार्तैरुपवासद्वयं कार्यमिति केचित् ॥ उभयाधिक्यवती शुद्धा यथा-दशमी ५८ एकादशी ६० द्वादशी ४ उभयाधिक्यवती विद्धा यथादशमी २ एकादशी ३ द्वादशी ४ अत्र उभयत्रापि स्मार्तैर्वैष्णवैश्च सर्वैश्चाविशिष्टा परैवैकादश्युपोष्या ॥ ३ ॥ द्वादशीमात्राधिक्यवती शुद्धा यथा-दशमी ५८ एकादशी ५९ द्वादशी ६०-१ अत्रशुद्धत्वात्स्मार्त्तानामेकादश्यामेवोपवासो न द्वादश्यामिति माधवमतम् ॥ हेमाद्रिमते तु सर्वैः परा द्वादश्येवोपोष्या ॥ केचित्तु मुमुक्षुभिः स्मार्तैः परोपोष्येत्याहुः ॥ द्वादशी मात्राधिका विद्धा यथादशमी १ एकादशी क्षयगामिनी ५८ द्वादश्या वृद्धिः ६०-१ तत्रैकादश्या विद्धत्वात्तु द्वादश्यामेव स्मार्तानामप्युपवासः ॥ एवं चोभयाधिक्ये द्वादशीमात्राधिक्ये च स्मार्तानां विद्धायास्त्यागो नान्यत्र ॥ वैष्णवानां तु षड्विधामप्याधिक्यवतीं त्यक्त्वा द्वादश्युपोष्या ॥ अनुभयाधिक्यवती शुद्धा यथा-दशमी ५७ एकादशी ५८ द्वादशी ५९ स्मार्तानामेकादश्यामेवोपवासो न द्वादश्याम् ॥ वैष्णवानां तु विद्धत्वात् द्वादश्यामेवोपवासः ॥ अनुभयाधिक्यवती विद्धा यथा-दशमी २ एकादश्याः क्षयः ५६ द्वादशी ५५ अत्रापि स्मार्तानामेकादश्यामुपवासः ॥ वैष्णवानां द्वादश्यामुपवासः ॥ अस्मिन्नुभयाधिक्यवती विद्धा चरमे भेदे प्रथमभेदद्वय इव यतिभिर्मुमुक्षुभिर्विधवाभिः परोपोष्या ॥ विष्णुप्रीतिका मैरुपवासद्वयं कार्यमिति तुल्ययुक्त्या प्रतिभाति ॥ इदानीं शिष्टास्तु हेमाद्रिमतं निष्कामत्वादिकं चानादृत्य माधवमतेनैव सर्वस्मार्तनिर्णयमविशेषेण वदंति न तु कंचिदुपवासद्वयं शुद्धाधिकद्वादशिकायां सर्वेषामेकं परोपवासं वा वदंतीति सर्वत्र देशेषु प्रायो माधवोक्तानुसार एव प्रचार इति बोध्यम् ॥ एतेन वैष्णवाष्टादशभेदानां स्मार्ताष्टादशभेदानां च निर्णयः सर्वोपि गतार्थो भवतीति विभावनीयम् ॥ विस्तरस्तु महाग्रंथेष्वनुसंधेयः ॥ अत्राष्टादशभेदानां पृथक्पृथगुदाहरणकथने तन्निर्णयकथने च बालानां व्यामोहमात्रं स्यादिति स निर्णयः पृथगेव पट्टे लिखित्वा स्थापितोनुसंधेयः ॥ अत्रार्धरात्रोत्तरं दशमीसत्त्वे कपालवेधो द्विपंचाशद्घटिकादशमीसत्त्वे छायावेधस्त्रिपंचाशद्घटीत्वे दशम्या ग्रस्ताख्यो वेधश्चतुःपंचाशत्त्वे संपूर्णाख्यः पंचपंचाशत्त्वेतिवेधः षट्पंचाशत्त्वे महावेधः सप्तपंचाशत्त्वे प्रलयाख्योष्टपंचाशत्त्वे महाप्रलय एकोनषष्टित्वे घोराख्यः षष्टित्वे राक्षसाख्य इति वेधभेदा नारदेनोक्ता मध्वादिमतानुसारिभिः कैश्चिद्देव केचिदेवानुसृताः ॥ माधवाचार्यादिसर्वसंमतस्तु षट्पंचाशद्घटीवेध एवेति ज्ञेयम् ॥ दशमीपंचदशघटीभिरेकादशी दूषितेति तूपवासातिरिक्तव्रते ॥

tatra sūryodayavedhavatī viddhā tadrahitā śuddhā ceti || dvividhāpi pratyekaṃ caturdhā || ekādaśī mātrādhikyavatī || 1 || ubhayādhikyavatī || 2 || dvādaśīmātrādhikyavatī || 3 || anubhayādhikyavatītyevaṃ aṣṭa bhedā bhavaṃti || 4 || atrodāharaṇāni || daśamī 58 ekādaśī 60-1 dvādaśyāḥ kṣayaḥ 58 iyaṃ śuddhā ekādaśī mātrādhikyavatī || 1 || daśamī 4 ekādaśī 2 dvādaśyāḥ kṣayaḥ 58 evaṃ viddhā ekādaśī mātrādhikyavatī || 2 || atrobhayatrāpi smārtānāṃ gṛhiṇāṃ pūrvopoṣyā || yatibhirniṣkāmigṛhibhirvanasthairvidhavābhirvaiṣṇavaiśca paraivopoṣyā || viṣṇuprītikāmaistu smārtairupavāsadvayaṃ kāryamiti kecit || ubhayādhikyavatī śuddhā yathā-daśamī 58 ekādaśī 60 dvādaśī 4 ubhayādhikyavatī viddhā yathādaśamī 2 ekādaśī 3 dvādaśī 4 atra ubhayatrāpi smārtairvaiṣṇavaiśca sarvaiścāviśiṣṭā paraivaikādaśyupoṣyā || 3 || dvādaśīmātrādhikyavatī śuddhā yathā-daśamī 58 ekādaśī 59 dvādaśī 60-1 atraśuddhatvātsmārttānāmekādaśyāmevopavāso na dvādaśyāmiti mādhavamatam || hemādrimate tu sarvaiḥ parā dvādaśyevopoṣyā || kecittu mumukṣubhiḥ smārtaiḥ paropoṣyetyāhuḥ || dvādaśī mātrādhikā viddhā yathādaśamī 1 ekādaśī kṣayagāminī 58 dvādaśyā vṛddhiḥ 60-1 tatraikādaśyā viddhatvāttu dvādaśyāmeva smārtānāmapyupavāsaḥ || evaṃ cobhayādhikye dvādaśīmātrādhikye ca smārtānāṃ viddhāyāstyāgo nānyatra || vaiṣṇavānāṃ tu ṣaḍvidhāmapyādhikyavatīṃ tyaktvā dvādaśyupoṣyā || anubhayādhikyavatī śuddhā yathā-daśamī 57 ekādaśī 58 dvādaśī 59 smārtānāmekādaśyāmevopavāso na dvādaśyām || vaiṣṇavānāṃ tu viddhatvāt dvādaśyāmevopavāsaḥ || anubhayādhikyavatī viddhā yathā-daśamī 2 ekādaśyāḥ kṣayaḥ 56 dvādaśī 55 atrāpi smārtānāmekādaśyāmupavāsaḥ || vaiṣṇavānāṃ dvādaśyāmupavāsaḥ || asminnubhayādhikyavatī viddhā carame bhede prathamabhedadvaya iva yatibhirmumukṣubhirvidhavābhiḥ paropoṣyā || viṣṇuprītikā mairupavāsadvayaṃ kāryamiti tulyayuktyā pratibhāti || idānīṃ śiṣṭāstu hemādrimataṃ niṣkāmatvādikaṃ cānādṛtya mādhavamatenaiva sarvasmārtanirṇayamaviśeṣeṇa vadaṃti na tu kaṃcidupavāsadvayaṃ śuddhādhikadvādaśikāyāṃ sarveṣāmekaṃ paropavāsaṃ vā vadaṃtīti sarvatra deśeṣu prāyo mādhavoktānusāra eva pracāra iti bodhyam || etena vaiṣṇavāṣṭādaśabhedānāṃ smārtāṣṭādaśabhedānāṃ ca nirṇayaḥ sarvopi gatārtho bhavatīti vibhāvanīyam || vistarastu mahāgraṃtheṣvanusaṃdheyaḥ || atrāṣṭādaśabhedānāṃ pṛthakpṛthagudāharaṇakathane tannirṇayakathane ca bālānāṃ vyāmohamātraṃ syāditi sa nirṇayaḥ pṛthageva paṭṭe likhitvā sthāpitonusaṃdheyaḥ || atrārdharātrottaraṃ daśamīsattve kapālavedho dvipaṃcāśadghaṭikādaśamīsattve chāyāvedhastripaṃcāśadghaṭītve daśamyā grastākhyo vedhaścatuḥpaṃcāśattve saṃpūrṇākhyaḥ paṃcapaṃcāśattvetivedhaḥ ṣaṭpaṃcāśattve mahāvedhaḥ saptapaṃcāśattve pralayākhyoṣṭapaṃcāśattve mahāpralaya ekonaṣaṣṭitve ghorākhyaḥ ṣaṣṭitve rākṣasākhya iti vedhabhedā nāradenoktā madhvādimatānusāribhiḥ kaiściddeva kecidevānusṛtāḥ || mādhavācāryādisarvasaṃmatastu ṣaṭpaṃcāśadghaṭīvedha eveti jñeyam || daśamīpaṃcadaśaghaṭībhirekādaśī dūṣiteti tūpavāsātiriktavrate ||

⟨Now the determination for the smārtas ⟨those who follow the smṛti rule, as against the Vaiṣṇavas⟩.⟩ Here ⟨for the Smārtas⟩ the eleventh that has the sunrise-vedha is viddhā ⟨pierced⟩, and the one free of it is śuddhā ⟨pure⟩. Each of these two kinds is again fourfold: (1) having the excess of the eleventh alone, (2) having the excess of both, (3) having the excess of the twelfth alone, (4) having the excess of neither — thus there come to be eight varieties. Examples here. The tenth 58, the eleventh 60–1, the twelfth lost at 58: this is śuddhā, having the excess of the eleventh alone. ॥1॥ The tenth 4, the eleventh 2, the twelfth lost at 58: this is viddhā, having the excess of the eleventh alone. ॥2॥ In both these cases Smārta householders must fast on the earlier; ascetics ⟨yatis⟩, householders who act without desire ⟨for reward⟩, forest-dwellers, widows and Vaiṣṇavas must fast on the later alone. But some say that Smārtas who desire the favour of Viṣṇu should keep both fasts. Having the excess of both, śuddhā, as: the tenth 58, the eleventh 60, the twelfth 4. Having the excess of both, viddhā, as: the tenth 2, the eleventh 3, the twelfth 4. In both these cases Smārtas, Vaiṣṇavas and everyone without distinction must fast on the later eleventh alone. ॥3॥ Having the excess of the twelfth alone, śuddhā, as: the tenth 58, the eleventh 59, the twelfth 60–1. Here, since ⟨the eleventh⟩ is pure, the Smārtas fast on the eleventh alone and not on the twelfth: that is Mādhava's view. But in Hemādri's view all must fast on the later ⟨day⟩, the twelfth alone. Some, however, say that Smārtas who seek liberation should fast on the later. Having the excess of the twelfth alone, viddhā, as: the tenth 1, the eleventh going to destruction at 58, the increase ⟨vṛddhi⟩ of the twelfth 60–1. There, because the eleventh is pierced, even the Smārtas fast on the twelfth alone. And so, where there is the excess of both and where there is the excess of the twelfth alone, the Smārtas give up the pierced ⟨eleventh⟩, but nowhere else. The Vaiṣṇavas, on the other hand, must give up the ⟨eleventh⟩ that has an excess in all six of those varieties and fast on the twelfth. Having the excess of neither, śuddhā, as: the tenth 57, the eleventh 58, the twelfth 59 — the Smārtas fast on the eleventh alone, not on the twelfth; but the Vaiṣṇavas, because for them it is pierced, fast on the twelfth alone. Having the excess of neither, viddhā, as: the tenth 2, the eleventh lost at 56, the twelfth 55 — here too the Smārtas fast on the eleventh, the Vaiṣṇavas fast on the twelfth. In this last variety, as in the first two varieties, ascetics, seekers of liberation and widows must fast on the later; and by the same reasoning it appears to ⟨me⟩ that those who desire the favour of Viṣṇu should keep both fasts. Nowadays, however, the learned disregard Hemādri's view and the distinction of desirelessness and the rest, and state the whole Smārta determination without distinction by Mādhava's view alone; they do not prescribe two fasts for anyone, nor a single fast on the later day for everyone in the case where ⟨the eleventh is⟩ pure and the twelfth in excess. So it is to be understood that in all countries the practice generally follows what Mādhava said. By this, it should be seen, the determination of the eighteen varieties for the Vaiṣṇavas and of the eighteen for the Smārtas is wholly covered. The detail is to be looked up in the large works. To state here, one by one, an example of each of the eighteen varieties and the determination of each would only bewilder beginners; so that determination has been written out separately on a chart ⟨paṭṭa⟩ and set down, and is to be consulted there. Here ⟨are the names of the piercings⟩: when the tenth is present past midnight, the kapāla-vedha ⟨"skull-piercing"⟩; when the tenth is present for fifty-two ghaṭikās, the chāyā-vedha ⟨"shadow-piercing"⟩; when the tenth is of fifty-three ghaṭikās, the piercing called grasta ⟨"seized"⟩; at fifty-four, the one called sampūrṇa ⟨"complete"⟩; at fifty-five, ativedha ⟨"excessive piercing"⟩; at fifty-six, mahāvedha ⟨"great piercing"⟩; at fifty-seven, the one called pralaya ⟨"dissolution"⟩; at fifty-eight, mahāpralaya ⟨"great dissolution"⟩; at fifty-nine, the one called ghora ⟨"terrible"⟩; at sixty, the one called rākṣasa ⟨"demonic"⟩. These varieties of piercing were stated by Nārada, and only some of them are followed, and only by some who follow the view of Madhva and the rest. But it should be known that the piercing agreed upon by all — Mādhavācārya and the others — is only that of fifty-six ghaṭikās. As for "the eleventh is spoiled by fifteen ghaṭikās of the tenth", that applies to a vow other than the fast.

अथ व्रतप्रयोगः ।

उपवासात्पूर्वदिने प्रातः कृतनित्यक्रियः ॥ “दशमीदिनमारभ्य करिष्येहं व्रतं तव। त्रिदिनं देवदेवेश निर्विघ्नं कुरु केशव” इति संकल्प्य मध्याह्ने एकभक्तं कुर्यात्॥ तत्र नियमाः ॥ कांस्यमांसमसूरदिवास्वापातिभोजनात्यंबुपानपुनर्भोजनमैथुनक्षौद्रानृतभाषणचणककोद्रवशाकपरान्नद्यूततैलतिलपिष्टतांबूलवर्जनादयः ॥ एकभक्तानंतरं काष्ठेन दंतधावनं कुर्यात् ॥ निशि भूतल्पे शयित्वा प्रातरेकादश्यां पर्णादिना दंतधावनं कार्यं न तु काष्ठेन ॥ स्नानादिनित्यक्रियांते पवित्रपाणिरुदङ्मुखो वारिपूर्णं ताम्रपात्रमादाय संकल्पं कुर्यात् ॥ “एकादश्यां निराहारो भूत्वाहमपरे हनि । भोक्ष्यामि पुण्डरीकाक्ष शरणं मे भवाच्युतेति ॥” अनेन मन्त्रेण पुष्पांजलिं वा हरौ दद्यात् ॥ अशक्तस्य त्वेकादश्यां जलाहार एकादश्यां क्षीरभक्षणमेकादश्यां फलाहार एकादश्यां नक्तभोजीत्याद्यूहेन शक्त्यनुसारेण संकल्पः ॥ शैवानां रुद्रगायत्र्या संकल्पः सौराणां नित्यगायत्र्या नाम्ना वा संकल्पः ॥ अयं संकल्पः सूर्योदयोत्तरं दशमीसत्त्वे स्मार्तैरैकादश्यां रात्रौ कार्यः ॥ अर्धरात्रादुपरि दशम्यनुवृत्तौ सर्वैरेकादश्यां मध्याह्नोत्तरं कार्यः ॥ संकल्पोत्तरमष्टाक्षरमंत्रेण त्रिरभिमंत्रितं तज्जलं पिबेत् ॥ ततः पुष्पमंडपं कृत्वा तत्र ॥ “पुष्पैर्गंधैस्तथा धूपैर्दीपैर्नैवेद्यकैः परैः ॥ स्तोत्रैर्नानाविधैर्दिव्यैर्गीतवाद्यैर्मनोहरैः ॥ दंडवत्प्रणिपातैश्च जयशब्दैस्तथोत्तमैः ॥ हरिं संपूज्य विधिवद्रात्रौ कुर्यात्प्रजागरम् ॥” एकादश्यां नियमाः॥ पाखंडिसंभाषणस्पर्शदर्शनवर्जनब्रह्मचर्यसत्यभाषणदिवास्वापवर्जनादयः परिभाषोक्ताश्च ज्ञेयाः पाखंडिदर्शनादौ तु “सूर्यं पश्येत्ततः शुचिः ॥ संस्पर्शे तु बुधः स्नायाच्छुचिरादित्य दर्शनात् ॥ संभाष्य तान्शुचिषदं चिंतयेदच्युतं बुधः” इत्यादि प्रायश्चित्तम्॥ उपवासदिने श्राद्धप्राप्तौ श्राद्धशेषसर्वान्नेनैकं पात्रं परिविष्य तत्सर्वान्नावघ्राणं कृत्वा पात्रं गवादिभ्यो देयम् ॥ कंदमूलफलाहाराद्यनुकल्पेनोपवासकर्त्रा तु स्वभक्ष्यस्यैव फलादेः पितृब्राह्मणपात्रेषु परिवेषणपूर्वकं तच्छेषभक्षणं कार्यम् ॥ “एकादश्यां यदा भूप मृताहः स्यात्कदाचन ॥ तद्दिनं तु परित्यज्य द्वादश्यामेव कारयेत्” इत्यादि वचनानि यथाचारं वैष्णवपराणि ॥ वैष्णवैः षोडशमहालयकरणपक्षे एका दश्याधिकरणकं द्वादश्याधिकरणकं च महालयं तंत्रेण करिष्ये ॥ ॥ इति संकल्प्य महालयद्वयं द्वादश्यां कार्यम् ॥

upavāsātpūrvadine prātaḥ kṛtanityakriyaḥ || “daśamīdinamārabhya kariṣyehaṃ vrataṃ tava| tridinaṃ devadeveśa nirvighnaṃ kuru keśava” iti saṃkalpya madhyāhne ekabhaktaṃ kuryāt|| tatra niyamāḥ || kāṃsyamāṃsamasūradivāsvāpātibhojanātyaṃbupānapunarbhojanamaithunakṣaudrānṛtabhāṣaṇacaṇakakodravaśākaparānnadyūtatailatilapiṣṭatāṃbūlavarjanādayaḥ || ekabhaktānaṃtaraṃ kāṣṭhena daṃtadhāvanaṃ kuryāt || niśi bhūtalpe śayitvā prātarekādaśyāṃ parṇādinā daṃtadhāvanaṃ kāryaṃ na tu kāṣṭhena || snānādinityakriyāṃte pavitrapāṇirudaṅmukho vāripūrṇaṃ tāmrapātramādāya saṃkalpaṃ kuryāt || “ekādaśyāṃ nirāhāro bhūtvāhamapare hani | bhokṣyāmi puṇḍarīkākṣa śaraṇaṃ me bhavācyuteti ||” anena mantreṇa puṣpāṃjaliṃ vā harau dadyāt || aśaktasya tvekādaśyāṃ jalāhāra ekādaśyāṃ kṣīrabhakṣaṇamekādaśyāṃ phalāhāra ekādaśyāṃ naktabhojītyādyūhena śaktyanusāreṇa saṃkalpaḥ || śaivānāṃ rudragāyatryā saṃkalpaḥ saurāṇāṃ nityagāyatryā nāmnā vā saṃkalpaḥ || ayaṃ saṃkalpaḥ sūryodayottaraṃ daśamīsattve smārtairaikādaśyāṃ rātrau kāryaḥ || ardharātrādupari daśamyanuvṛttau sarvairekādaśyāṃ madhyāhnottaraṃ kāryaḥ || saṃkalpottaramaṣṭākṣaramaṃtreṇa trirabhimaṃtritaṃ tajjalaṃ pibet || tataḥ puṣpamaṃḍapaṃ kṛtvā tatra || “puṣpairgaṃdhaistathā dhūpairdīpairnaivedyakaiḥ paraiḥ || stotrairnānāvidhairdivyairgītavādyairmanoharaiḥ || daṃḍavatpraṇipātaiśca jayaśabdaistathottamaiḥ || hariṃ saṃpūjya vidhivadrātrau kuryātprajāgaram ||” ekādaśyāṃ niyamāḥ|| pākhaṃḍisaṃbhāṣaṇasparśadarśanavarjanabrahmacaryasatyabhāṣaṇadivāsvāpavarjanādayaḥ paribhāṣoktāśca jñeyāḥ pākhaṃḍidarśanādau tu “sūryaṃ paśyettataḥ śuciḥ || saṃsparśe tu budhaḥ snāyācchucirāditya darśanāt || saṃbhāṣya tānśuciṣadaṃ ciṃtayedacyutaṃ budhaḥ” ityādi prāyaścittam|| upavāsadine śrāddhaprāptau śrāddhaśeṣasarvānnenaikaṃ pātraṃ pariviṣya tatsarvānnāvaghrāṇaṃ kṛtvā pātraṃ gavādibhyo deyam || kaṃdamūlaphalāhārādyanukalpenopavāsakartrā tu svabhakṣyasyaiva phalādeḥ pitṛbrāhmaṇapātreṣu pariveṣaṇapūrvakaṃ taccheṣabhakṣaṇaṃ kāryam || “ekādaśyāṃ yadā bhūpa mṛtāhaḥ syātkadācana || taddinaṃ tu parityajya dvādaśyāmeva kārayet” ityādi vacanāni yathācāraṃ vaiṣṇavaparāṇi || vaiṣṇavaiḥ ṣoḍaśamahālayakaraṇapakṣe ekā daśyādhikaraṇakaṃ dvādaśyādhikaraṇakaṃ ca mahālayaṃ taṃtreṇa kariṣye || || iti saṃkalpya mahālayadvayaṃ dvādaśyāṃ kāryam ||

⟨Now the procedure of the vrata.⟩ On the day before the fast, in the morning, having performed the daily rites, he should make the saṅkalpa ⟨formal resolve⟩ with: "Beginning from the day of the tenth I shall keep thy vow for three days; O Lord of the lords of gods, O Keśava, make it free of obstacles," and at midday take ekabhakta ⟨a single meal for the day⟩. The restraints there are: avoiding bell-metal vessels, meat, masūra lentils, sleeping by day, over-eating, drinking too much water, eating a second time, sexual intercourse, honey, false speech, chick-peas, kodrava grain, pot-herbs, another man's food, gambling, oil, sesame, flour-paste and betel, and the like. After the single meal he should clean his teeth with a ⟨tooth-⟩stick. Having slept at night on a bed on the ground, in the morning on the eleventh he should clean his teeth with a leaf or the like and not with a stick. At the end of the daily rites, bathing and the rest, with the pavitra ⟨ring of kuśa grass⟩ on his hand and facing north, he should take a copper vessel full of water and make the saṅkalpa: "Having gone without food on the eleventh, I shall eat on the next day; O lotus-eyed one, be thou my refuge, O Acyuta." With this mantra he may instead offer a handful of flowers to Hari. But for one who is unable ⟨to fast outright⟩ the saṅkalpa is made according to his capacity, by adapting the wording: "on the eleventh taking only water", "on the eleventh taking milk", "on the eleventh taking fruit", "on the eleventh eating only at night ⟨nakta⟩", and so on. For Śaivas the saṅkalpa is made with the Rudra-gāyatrī, for Sauras with the ordinary gāyatrī, or else with the ⟨deity's⟩ name. This saṅkalpa, when the tenth is present after sunrise, is to be made by Smārtas on the night of the eleventh; when the tenth continues past midnight, all are to make it on the eleventh after midday. After the saṅkalpa he should drink that water, over which the eight-syllabled mantra has been recited three times. Then, having made a pavilion of flowers, there: "With flowers, with perfumes, with incense, with lamps and with the choicest offerings of food, with divine hymns of many kinds, with charming song and music, with prostrations flat as a staff and with excellent shouts of victory — having worshipped Hari according to rule, he should keep the vigil through the night." The restraints on the eleventh: avoiding speech with, touch of and sight of heretics ⟨pākhaṇḍins⟩, chastity, speaking the truth, avoiding sleep by day, and the rest; and those stated in the pariccheda ⟨the section⟩ on general rules are to be understood ⟨as applying here too⟩. But on seeing a heretic and so on the prāyaścitta ⟨expiation⟩ is: "He should look at the sun, and then he is pure. On touching ⟨one⟩ the wise man should bathe: he is pure by looking at the sun. Having spoken with them, the wise man should meditate on Acyuta who dwells in purity," and so forth. If a śrāddha ⟨rite for the dead⟩ falls on the day of the fast, he should serve one dish with all the food left over from the śrāddha, smell all that food, and give the dish to a cow or the like. But one who keeps the fast by the substitute ⟨anukalpa⟩ of eating bulbs, roots and fruit should first serve into the dishes of the Brahmins ⟨invited⟩ for the fathers that very fruit and the rest which he himself is to eat, and then eat what is left of it. "When, O king, the day of a death ever falls on an eleventh, one should leave that day aside and have ⟨the rite⟩ performed on the twelfth alone" — such statements, as usage has it, apply to Vaiṣṇavas. If Vaiṣṇavas take the option of performing the sixteen ⟨days of⟩ mahālaya ⟨the rites for the fathers⟩, they should resolve: "I shall perform, by the tantra ⟨combined⟩ method, the mahālaya belonging to the eleventh and the mahālaya belonging to the twelfth," and then perform both mahālayas on the twelfth.

अथ काम्योपवासादौ सूतकादिप्राप्तौ ।

काम्योपवासे सूतकप्राप्तौ शारीरनियमात्स्वयं कृत्वा सूतकांते पूजादानब्राह्मण भोजनादिकं कार्यम् ॥ नित्योपवासे सूतकादिप्राप्तौ स्नात्वा हरिं प्रणम्य नीराहारादिकं स्वयं कृत्वा पूजादिकं ब्राह्मणद्वारा कार्यम् ॥ दानादेर्लोपो न ॥ सूतकांतेनुष्ठानावश्यकत्वात् ॥ एवं रजस्वलादिदोषेपि ॥ द्वादश्यां प्रातर्नित्यपूजां विधाय भगवते व्रतं समर्पयेत् ॥ “अज्ञानतिमिरान्धस्य व्रतेनानेन केशव ॥ प्रसीद सुमुखो नाथ ज्ञानदृष्टिप्रदो भव” इति तत्र मन्त्रः ॥

kāmyopavāse sūtakaprāptau śārīraniyamātsvayaṃ kṛtvā sūtakāṃte pūjādānabrāhmaṇa bhojanādikaṃ kāryam || nityopavāse sūtakādiprāptau snātvā hariṃ praṇamya nīrāhārādikaṃ svayaṃ kṛtvā pūjādikaṃ brāhmaṇadvārā kāryam || dānāderlopo na || sūtakāṃtenuṣṭhānāvaśyakatvāt || evaṃ rajasvalādidoṣepi || dvādaśyāṃ prātarnityapūjāṃ vidhāya bhagavate vrataṃ samarpayet || “ajñānatimirāndhasya vratenānena keśava || prasīda sumukho nātha jñānadṛṣṭiprado bhava” iti tatra mantraḥ ||

⟨Now, when a birth-impurity ⟨sūtaka⟩ or the like falls during a kāmya fast and the rest.⟩ If sūtaka ⟨the impurity following a birth⟩ falls during a kāmya ⟨desire-prompted⟩ fast, he should himself carry out the bodily restraint ⟨the fast⟩, and at the end of the impurity do the worship, the gift, the feeding of Brahmins and the rest. If impurity and the like fall during a nitya ⟨obligatory⟩ fast, he should bathe, bow to Hari, himself carry out the going without food and the rest, and have the worship and the rest done through a Brahmin. There is no dropping of the gift and the other ⟨acts⟩, since they must be performed at the end of the impurity. It is the same in the case of the fault of a menstruating woman and the like. On the twelfth, in the morning, having performed the daily worship, he should offer the vow up to the Lord. The mantra there is: "O Keśava, by this vow be gracious to me who am blind with the darkness of ignorance; O Lord, with kindly face, become the giver of the eye of knowledge."

अथ व्रतनियमभंगे प्रायश्चित्तम् ।

दशम्यादिषूक्तानां नियमानां भंगे दिवास्वापे बहुशो जलपाने मिथ्याभाषणे वा तत्तन्नियमभंगमुद्दिश्य नारायणाष्टाक्षरमन्त्रजपमष्टोत्तरशतसंख्यया कुर्यात् ॥ अल्पदोषे नामशतत्रयजपः ॥ रजस्वलाचांडालरजकसूतिकादिशब्दस्य व्रतमध्ये श्रवणेष्टोत्तरसहस्रगायत्रीजपः ॥ ततो नैवेद्यतुलसीमिश्रितान्नेन पारणं कार्यम् ॥ आमलकीफलस्य पारणायां भक्षणेऽसंभाष्यभाषणादिदोषनाशः ॥ पारणं च द्वादश्युल्लंघने महादोषाद्द्वादशीमध्य एव कार्यम् ॥ स्वल्पद्वादशीसत्त्वे रात्रिशेषे आमाध्याह्नांताः क्रियाः सर्वा अपकृष्य कार्याः ॥ अग्निहोत्रहोमस्य नापकर्ष इति केचित् ॥ एवं श्राद्धस्यापि नापकर्षो रात्रौ श्राद्धनिषेधात् ॥ अतिसंकटे श्राद्धे प्रदोषादिव्रते च तीर्थजलेन पारणं कार्यम् ॥ द्वादशीभूयस्त्वे द्वादशीप्रथमपादं हरिवासरसंज्ञकमुल्लंघ्य पारणं कार्यम् ॥

daśamyādiṣūktānāṃ niyamānāṃ bhaṃge divāsvāpe bahuśo jalapāne mithyābhāṣaṇe vā tattanniyamabhaṃgamuddiśya nārāyaṇāṣṭākṣaramantrajapamaṣṭottaraśatasaṃkhyayā kuryāt || alpadoṣe nāmaśatatrayajapaḥ || rajasvalācāṃḍālarajakasūtikādiśabdasya vratamadhye śravaṇeṣṭottarasahasragāyatrījapaḥ || tato naivedyatulasīmiśritānnena pāraṇaṃ kāryam || āmalakīphalasya pāraṇāyāṃ bhakṣaṇe'saṃbhāṣyabhāṣaṇādidoṣanāśaḥ || pāraṇaṃ ca dvādaśyullaṃghane mahādoṣāddvādaśīmadhya eva kāryam || svalpadvādaśīsattve rātriśeṣe āmādhyāhnāṃtāḥ kriyāḥ sarvā apakṛṣya kāryāḥ || agnihotrahomasya nāpakarṣa iti kecit || evaṃ śrāddhasyāpi nāpakarṣo rātrau śrāddhaniṣedhāt || atisaṃkaṭe śrāddhe pradoṣādivrate ca tīrthajalena pāraṇaṃ kāryam || dvādaśībhūyastve dvādaśīprathamapādaṃ harivāsarasaṃjñakamullaṃghya pāraṇaṃ kāryam ||

⟨Now the expiation for breaking the rule of a vow.⟩ If the restraints prescribed for the tenth and the rest are broken — by sleeping in the daytime, by drinking water many times, or by speaking falsely — he should, naming that particular breach of restraint, recite the eight-syllabled Nārāyaṇa mantra one hundred and eight times. For a slight fault, three hundred recitations of the Name. If in the course of the vow he hears the voice of a menstruating woman, a Cāṇḍāla, a washerman, a woman lately delivered or the like, one thousand and eight recitations of the gāyatrī. Then the pāraṇā ⟨the breaking of the fast⟩ is to be done with food mixed with the offered food and with tulasī. Eating an āmalakī fruit at the breaking of the fast destroys the faults of having spoken with those who must not be spoken to, and the rest. And since letting the twelfth pass is a great fault, the breaking of the fast must be done within the twelfth itself. If the twelfth lasts only a very little, ⟨falling⟩ in the remaining part of the night, all the rites up to midday are to be drawn forward and done ⟨earlier⟩. Some say that the agnihotra oblation is not drawn forward. Likewise the śrāddha too is not drawn forward, since a śrāddha is forbidden at night. In great straits — when there is a śrāddha, or a vow such as the pradoṣa — the fast should be broken with the water of a tīrtha ⟨a holy bathing place⟩. When the twelfth is long, the fast should be broken after letting the first quarter of the twelfth, which is called Harivāsara, go by.

अथ पारणाकालः ।

कलामात्राया अपि द्वादश्या अभावे त्रयोदश्यां पारणम् ॥ द्वादश्या मध्याह्नोर्ध्वं सत्त्वेप्रातर्मुहूर्तत्रयमध्य एव पारणं न मध्याह्नादौ इति बहवः ॥ बहूनां कर्मकालानां बाधापत्तेरपराह्न एवेति केचित् ॥

kalāmātrāyā api dvādaśyā abhāve trayodaśyāṃ pāraṇam || dvādaśyā madhyāhnordhvaṃ sattveprātarmuhūrtatrayamadhya eva pāraṇaṃ na madhyāhnādau iti bahavaḥ || bahūnāṃ karmakālānāṃ bādhāpatteraparāhna eveti kecit ||

⟨Now the time of breaking the fast.⟩ If the twelfth is absent for even a kalā ⟨the smallest measure of time⟩, the pāraṇā ⟨breaking of the fast⟩ is on the thirteenth. If the twelfth lasts past midday, many hold that the breaking of the fast is within the first three muhūrtas ⟨a muhūrta being two ghaṭikās⟩ of the morning only, and not at midday or later. Some say it is in the aparāhṇa ⟨the afternoon⟩ only, since ⟨otherwise⟩ the times of many rites would be obstructed.

अथ श्रवणद्वादशी ।

द्वादश्यां सर्वमासेषु शुक्लायां कृष्णायां वा श्रवणयोगे शक्तेनैकादशीद्वादश्योर्द्वयो रप्युपवासः कार्यः ॥ अशक्तेनैकादश्यां फलाहाराद्यनुकल्पं कृत्वा श्रवणद्वादश्यामुपवासः कार्यः ॥ विष्णुशृंखलयोगसत्त्वे त्वेकादश्यामेव श्रवणद्वादशीप्रयुक्तमप्युपवासं कृत्वा द्वादश्यां श्रवणयोगरहितायां पारणं कार्यम् ॥ द्वादश्याः श्रवणतो न्यूनत्वे श्रवणयुक्तायामपि द्वादश्यामेव पारणम् ॥ द्वादश्युल्लंघने दोषात् ॥ विष्णुशृंखलयोगादिनिर्णयो भाद्रपदमासगतश्रवणद्वादशीप्रकरणे वक्ष्यते ॥

dvādaśyāṃ sarvamāseṣu śuklāyāṃ kṛṣṇāyāṃ vā śravaṇayoge śaktenaikādaśīdvādaśyordvayo rapyupavāsaḥ kāryaḥ || aśaktenaikādaśyāṃ phalāhārādyanukalpaṃ kṛtvā śravaṇadvādaśyāmupavāsaḥ kāryaḥ || viṣṇuśṛṃkhalayogasattve tvekādaśyāmeva śravaṇadvādaśīprayuktamapyupavāsaṃ kṛtvā dvādaśyāṃ śravaṇayogarahitāyāṃ pāraṇaṃ kāryam || dvādaśyāḥ śravaṇato nyūnatve śravaṇayuktāyāmapi dvādaśyāmeva pāraṇam || dvādaśyullaṃghane doṣāt || viṣṇuśṛṃkhalayogādinirṇayo bhādrapadamāsagataśravaṇadvādaśīprakaraṇe vakṣyate ||

⟨Now the Śravaṇa-dvādaśī ⟨the twelfth joined to the Śravaṇa nakṣatra⟩.⟩ In every month, in the bright or in the dark fortnight, when the asterism Śravaṇa falls together with a twelfth, one who is able must fast on both the eleventh and the twelfth. One who is unable should keep the substitute of fruit-food and the rest on the eleventh, and fast on the Śravaṇa-twelfth. But when the Viṣṇuśṛṅkhala yoga is present, he should keep on the eleventh itself even the fast that the Śravaṇa-twelfth requires, and break the fast on the twelfth when it is free of the conjunction with Śravaṇa. If the twelfth is shorter than Śravaṇa, the fast is broken on the twelfth itself even though it is joined with Śravaṇa, since there is a fault in letting the twelfth pass. The determination of the Viṣṇuśṛṅkhala yoga and the rest will be stated in the section on the Śravaṇa-twelfth that falls in the month of Bhādrapada.

अथ द्वादश्यां नियमाः ।

“दिवा निद्रा परान्नं च पुनर्भोजनमैथुने ॥ क्षौद्रं कांस्यामिषं तैलं द्वादश्यामष्ट वर्जयेत्” ॥ द्यूतक्रोधचणककोद्रवमाषतिलपिष्टमसूरनेत्रांजनमिथ्याभाषणलोभायासप्रवासभारवाहनाध्ययनतांबूलादीनि वर्जयेत् ॥ एते च नियमाः काम्यव्रते आवश्यकाः ॥ नित्यव्रते तु ॥ “शक्तिमांस्तु पुमान्कुर्यान्नियमं सविशेषणम् ॥ विशेषनियमाशक्तोऽहोरात्रं भुजिवर्जितः ॥ निगृहीतेन्द्रियः श्रद्धासहायो विष्णुतत्परः ॥ उपोष्यैकादशीं पापान्मुच्यते नात्रसंशयः ॥ अन्यं भुंक्ष्वेति यो ब्रूयाद्भुंक्ते वा यः स नारकी ॥ एकादशीव्रताद्विष्णुसायुज्यं लभते श्रियम्” ॥ इत्येकादशीव्रतनिर्णयः॥ कार्यान्तरेष्वेकादशी द्वादशीयुतैव ग्राह्या ॥ ॥ इत्येकादशीनिर्णयोद्देशः सप्तदशः ॥ १७ ॥

“divā nidrā parānnaṃ ca punarbhojanamaithune || kṣaudraṃ kāṃsyāmiṣaṃ tailaṃ dvādaśyāmaṣṭa varjayet” || dyūtakrodhacaṇakakodravamāṣatilapiṣṭamasūranetrāṃjanamithyābhāṣaṇalobhāyāsapravāsabhāravāhanādhyayanatāṃbūlādīni varjayet || ete ca niyamāḥ kāmyavrate āvaśyakāḥ || nityavrate tu || “śaktimāṃstu pumānkuryānniyamaṃ saviśeṣaṇam || viśeṣaniyamāśakto'horātraṃ bhujivarjitaḥ || nigṛhītendriyaḥ śraddhāsahāyo viṣṇutatparaḥ || upoṣyaikādaśīṃ pāpānmucyate nātrasaṃśayaḥ || anyaṃ bhuṃkṣveti yo brūyādbhuṃkte vā yaḥ sa nārakī || ekādaśīvratādviṣṇusāyujyaṃ labhate śriyam” || ityekādaśīvratanirṇayaḥ|| kāryāntareṣvekādaśī dvādaśīyutaiva grāhyā || || ityekādaśīnirṇayoddeśaḥ saptadaśaḥ || 17 ||

⟨Now the restraints on the twelfth.⟩ "Sleep by day, another man's food, eating a second time and sexual intercourse, honey, bell-metal, meat and oil — these eight one should avoid on the twelfth." He should also avoid gambling, anger, chick-peas, kodrava grain, black gram, sesame, flour-paste, masūra lentils, collyrium for the eyes, false speech, greed, exertion, travelling abroad, carrying loads, ⟨Vedic⟩ study, betel and the like. These restraints are obligatory in a kāmya ⟨desire-prompted⟩ vow. But in the nitya ⟨obligatory⟩ vow: "A man who has the strength should keep the restraint with all its particulars. He who is unable to keep the special restraints, abstaining from food for a day and a night, with his senses curbed, with faith for his helper, intent upon Viṣṇu, fasting on the eleventh, is released from sin — there is no doubt in this. He who says to another 'Eat!', and he who eats, is a dweller in hell. From the vow of the eleventh one obtains union with Viṣṇu and prosperity." Thus the determination of the Ekādaśī vow. For other purposes the eleventh is to be taken only as joined with the twelfth. ॥ Thus the seventeenth uddeśa ⟨section⟩, on the determination of the eleventh. ॥ 17 ॥

अथ द्वादशीनिर्णयः ।

द्वादशी त्वेकादशीविद्धा ग्राह्या ॥ अथाष्टौ महाद्वादश्यः ॥ शुद्धाधिकैकादशीयुक्ता द्वादशी उन्मीलनीसंज्ञा ॥ १ ॥ द्वादश्येव शुद्धाधिका वर्धते सा वंजुली ॥ २ ॥ सूर्योदये एकादशी ततः क्षयगामिनी द्वादशी द्वितीयसूर्योदये त्रयोदशी एवमेकाहोरात्रे तिथित्रयस्पर्शात्त्रिस्पर्शासंज्ञा द्वादशी ॥ ३ ॥ दर्शस्य पौर्णमास्या वा यदा दिनवृद्धिस्तदा पक्षवर्धिनीसंज्ञा ॥ ४ ॥ पुष्यर्क्षयुता जया ॥ ५ ॥ श्रवणयुता विजया ॥ ६ ॥ पुनर्वसुयुता जयन्ती ॥ ७ ॥ रोहिणीयुता पापनाशिनी ॥ ८ ॥ एताः पापक्षयमुक्तिकाम उपवसेत् ॥ श्रवणयुता त्वेकादशीवन्नित्या ॥ एतास्वष्टस्वेकादशीद्वादश्योरेकत्वे तन्त्रेणोपवासः ॥ पार्थक्ये शक्तस्योपवासद्वयम् ॥ यस्त्वारब्धव्रतद्वय उपवासद्वयाशक्तश्च तस्य द्वादशीसमुपोषणाद्व्रतद्वयपुण्यलाभः ॥ तत्र श्रवणर्क्षयोगो मुहूर्तमात्रोपि ग्राह्यः ॥ पुष्यादियोगः सूर्योदयमारभ्यास्तमयपर्यंतश्चेदुपवासः ॥ पारणं तु तिथिनक्षत्रसंयोगोपोषणे उभयान्तेऽन्यतरान्ते वेति सर्वसामान्यनिर्णयः ॥ ॥ इति द्वादशीनिर्णयोद्देशोऽष्टा० ॥ १८ ॥

dvādaśī tvekādaśīviddhā grāhyā || athāṣṭau mahādvādaśyaḥ || śuddhādhikaikādaśīyuktā dvādaśī unmīlanīsaṃjñā || 1 || dvādaśyeva śuddhādhikā vardhate sā vaṃjulī || 2 || sūryodaye ekādaśī tataḥ kṣayagāminī dvādaśī dvitīyasūryodaye trayodaśī evamekāhorātre tithitrayasparśāttrisparśāsaṃjñā dvādaśī || 3 || darśasya paurṇamāsyā vā yadā dinavṛddhistadā pakṣavardhinīsaṃjñā || 4 || puṣyarkṣayutā jayā || 5 || śravaṇayutā vijayā || 6 || punarvasuyutā jayantī || 7 || rohiṇīyutā pāpanāśinī || 8 || etāḥ pāpakṣayamuktikāma upavaset || śravaṇayutā tvekādaśīvannityā || etāsvaṣṭasvekādaśīdvādaśyorekatve tantreṇopavāsaḥ || pārthakye śaktasyopavāsadvayam || yastvārabdhavratadvaya upavāsadvayāśaktaśca tasya dvādaśīsamupoṣaṇādvratadvayapuṇyalābhaḥ || tatra śravaṇarkṣayogo muhūrtamātropi grāhyaḥ || puṣyādiyogaḥ sūryodayamārabhyāstamayaparyaṃtaścedupavāsaḥ || pāraṇaṃ tu tithinakṣatrasaṃyogopoṣaṇe ubhayānte'nyatarānte veti sarvasāmānyanirṇayaḥ || || iti dvādaśīnirṇayoddeśo'ṣṭā0 || 18 ||

⟨Now the determination of the twelfth ⟨tithi⟩.⟩ The twelfth, however, is to be taken as pierced by the eleventh. Now the eight great twelfths. A twelfth joined with an eleventh that is pure and in excess is called Unmīlanī. ॥1॥ When the twelfth itself, pure and in excess, grows ⟨into a second day⟩, it is Vañjulī. ॥2॥ When at sunrise there is the eleventh, then the twelfth going to destruction ⟨kṣaya⟩, and at the second sunrise the thirteenth — the twelfth is then called Trispṛśā ⟨"touching three"⟩, because three tithis are touched in one day and night. ॥3॥ When the new moon or the full moon has an increase of a day, ⟨the twelfth⟩ is called Pakṣavardhinī. ॥4॥ Joined with the asterism Puṣya, it is Jayā. ॥5॥ Joined with Śravaṇa, Vijayā. ॥6॥ Joined with Punarvasu, Jayantī. ॥7॥ Joined with Rohiṇī, Pāpanāśinī. ॥8॥ One who desires the destruction of sin and liberation should fast on these. But the one joined with Śravaṇa is obligatory, like the eleventh ⟨itself⟩. Among these eight, when the eleventh and the twelfth fall on one ⟨day⟩, the fast is kept by the tantra ⟨combined⟩ method. When they are separate, one who is able keeps two fasts. But for him who has undertaken both vows and is unable to keep two fasts, the merit of both vows is gained by fasting on the twelfth. There, the conjunction with the asterism Śravaṇa is to be taken even if it lasts only a muhūrta. If the conjunction with Puṣya and the rest lasts from sunrise to sunset, then there is a fast. But when the fast is on the conjunction of a tithi with an asterism, the breaking of the fast is at the end of both, or at the end of either — that is the determination common to all cases. ॥ Thus the eigh⟨teenth⟩ uddeśa on the determination of the twelfth. ॥ 18 ॥

अथ त्रयोदशीनिर्णयः ।

त्रयोदशी शुक्ला पूर्वा कृष्णोत्तरा॥शनिवारादियुक्तां कांचिच्छुक्लत्रयोदशीमारभ्य संवत्सरपर्यंतं प्रतिपक्षं त्रयोदशीषु शनिवारयुक्तास्वेव चतुर्विंशतिशुक्लत्रयोदशीषु वा कर्तव्यं यत्प्रदोषसमये शिवपूजानक्तभोजनात्मकं प्रदोषव्रतं तत्र सूर्यास्तमानोत्तरत्रिमुहूर्तात्मकप्रदोषव्यापिनी त्रयोदशी ग्राह्या ॥ दिनद्वये प्रदोषव्याप्तौ साम्येन तदेकदेशस्पर्शे वा उत्तरा ॥ वैषम्येणैकदेशस्पर्शे तदाधिक्यवती पूर्वापि ग्राह्या ॥ यदि देवपूजाभोजनपर्याप्तं तदाधिक्यं लभ्येत ॥ नोचेत्साम्यपक्षवदुत्तरैव ॥ उभयत्र सर्वथा व्याप्त्यभावेपि परैव ॥ ॥ इति त्रयोदशीनिर्णयोद्देश० ॥ १९ ॥

trayodaśī śuklā pūrvā kṛṣṇottarā||śanivārādiyuktāṃ kāṃcicchuklatrayodaśīmārabhya saṃvatsaraparyaṃtaṃ pratipakṣaṃ trayodaśīṣu śanivārayuktāsveva caturviṃśatiśuklatrayodaśīṣu vā kartavyaṃ yatpradoṣasamaye śivapūjānaktabhojanātmakaṃ pradoṣavrataṃ tatra sūryāstamānottaratrimuhūrtātmakapradoṣavyāpinī trayodaśī grāhyā || dinadvaye pradoṣavyāptau sāmyena tadekadeśasparśe vā uttarā || vaiṣamyeṇaikadeśasparśe tadādhikyavatī pūrvāpi grāhyā || yadi devapūjābhojanaparyāptaṃ tadādhikyaṃ labhyeta || nocetsāmyapakṣavaduttaraiva || ubhayatra sarvathā vyāptyabhāvepi paraiva || || iti trayodaśīnirṇayoddeśa0 || 19 ||

⟨Now the determination of the thirteenth ⟨tithi⟩.⟩ The bright thirteenth is the earlier ⟨day⟩, the dark thirteenth the later. As for the Pradoṣa vow — which consists of the worship of Śiva at the pradoṣa time and of eating only at night, and which is to be performed beginning from some bright thirteenth that falls on a Saturday and the like, and continued to the end of the year on the thirteenth of every fortnight, or only on those thirteenths that fall on a Saturday, or on twenty-four bright thirteenths — there the thirteenth that covers the pradoṣa, which is the three muhūrtas after sunset, is to be taken. If on both days it covers the pradoṣa, or touches a part of it equally, the later. If it touches a part of it unequally, then the day that has the greater share of it is to be taken, even if that is the earlier — provided the excess obtained is enough for the worship of the god and for the meal. If it is not, then, as in the case of equality, the later alone. Even when on both days there is no coverage at all, the later alone. ॥ Thus the uddeśa on the determination of the thirteenth. ॥ 19 ॥

अथ चतुर्दशीनिर्णयः ।

चतुर्दशी तु शुक्ला परा कृष्णा पूर्वा ॥ यत्तु प्रतिमासं कृष्णचतुर्दश्यां शिवरात्रिव्रतं काम्यमनुष्ठीयते तत्र महाशिवरात्रिवन्निशीथव्यापिन्येव ग्राह्या ॥ उभयत्र निशीथव्याप्तौ परा प्रदोषव्याप्त्याधिक्यात् ॥ कैश्चित्प्रदोषमात्रव्यापिनी गृह्यते तत्र मूलं चिंत्यम् ॥ यत्तु चतुर्दश्यां दिवाभोजननिषेध एव नित्यत्वात्परिपाल्यते तत्र भोजनकालव्यापिनीं चतुर्दशीं त्यक्त्वा त्रयोदश्यां पंचदश्यां वा भोक्तव्यम् ॥ शिवरात्रिव्रतिभिस्तु चतुर्दश्यामेव पारणा कर्तव्या ॥ न तत्र चतुर्दश्यष्टमी दिवेति भोजननिषेधप्राप्तिः ॥ विधिप्राप्तेर्निषेधाप्रवेशात् ॥ ॥ इति चतुर्दशीनिर्णयोद्देशो विंशः ॥ २० ॥

caturdaśī tu śuklā parā kṛṣṇā pūrvā || yattu pratimāsaṃ kṛṣṇacaturdaśyāṃ śivarātrivrataṃ kāmyamanuṣṭhīyate tatra mahāśivarātrivanniśīthavyāpinyeva grāhyā || ubhayatra niśīthavyāptau parā pradoṣavyāptyādhikyāt || kaiścitpradoṣamātravyāpinī gṛhyate tatra mūlaṃ ciṃtyam || yattu caturdaśyāṃ divābhojananiṣedha eva nityatvātparipālyate tatra bhojanakālavyāpinīṃ caturdaśīṃ tyaktvā trayodaśyāṃ paṃcadaśyāṃ vā bhoktavyam || śivarātrivratibhistu caturdaśyāmeva pāraṇā kartavyā || na tatra caturdaśyaṣṭamī diveti bhojananiṣedhaprāptiḥ || vidhiprāpterniṣedhāpraveśāt || || iti caturdaśīnirṇayoddeśo viṃśaḥ || 20 ||

⟨Now the determination of the fourteenth ⟨tithi⟩.⟩ The bright fourteenth is the later ⟨day⟩, the dark fourteenth the earlier. But as for the optional Śivarātri vow that is performed on the dark fourteenth of every month, there — as with the Mahāśivarātri — only the fourteenth that covers the niśītha ⟨midnight⟩ is to be taken. If on both days it covers midnight, the later, since it has the greater coverage of the pradoṣa. Some take the one that covers merely the pradoṣa; the authority for that is open to question. But as for the prohibition of eating by day on a fourteenth, which is observed simply because it is an obligatory ⟨rule⟩, there one should leave aside the fourteenth that covers the time of eating and eat on the thirteenth or on the fifteenth. Those keeping the Śivarātri vow, however, must break their fast on the fourteenth itself: the prohibition of eating conveyed by "the fourteenth and the eighth, by day" does not apply there, because a prohibition does not enter where an injunction has taken effect. ॥ Thus the twentieth uddeśa on the determination of the fourteenth. ॥ 20 ॥

अथ पूर्णिमामावास्ययोर्निर्णयः ।

पूर्णिमामावास्ये तु सावित्रीव्रतं विना परे ग्राह्ये ॥ यत्तु कैश्चिच्छ्रावणीहुताशनीपौर्णमास्योः कुलधर्मादौ पूर्वविद्धयोग्राह्यत्वोक्तेः सर्वा पौर्णमासी कुलधर्मादौ पूर्वा गृह्यते तत्र मूलं मृग्यम्॥ अष्टादशनाडिकातो न्यूनचतुर्दशीसत्त्वे तादृशचतुर्दशीवेधस्य “भूतोष्टादशनाडीभिः” इति वचनाददूषकत्वप्रतीतेरस्तु वा तादृशस्थले कुलधर्मे पूर्वत्र ग्राह्यत्वम् ॥ अष्टादशनाडिकाधिकचतुर्दशीवेधे तु पूर्वविद्धा पौर्णमासी न ग्राह्येति मे प्रतिभाति ॥ अमावास्या भौमसोमवारयुता स्नानदानादौ महापुण्या ॥ एवं भानुयुता सप्तमी भौमयुता चतुर्थी च ॥ यत्तु सोमयुतामावास्यायामश्वत्थपूजाद्यात्मकं सोमवतीव्रतमनुष्ठीयते तत्रापराह्णपर्यंतं मुहूर्तमात्रयोगेपि व्रतं कार्यम्॥ दिनांत्यषड्घटिकात्मकसायाह्नयोगे रात्रियोगे च कार्यमिति शिष्टाचारः ॥ यतीनां क्षौरादावुदये त्रिमुहूर्तव्यापिनी पौर्णमासी ग्राह्या ॥ तृतीयमुहूर्तस्पर्शाभावे चतुर्दशीयुता ॥ ॥ इति पंचदशीनिर्णयोद्देश एकविंशतितमः ॥ २१ ॥

pūrṇimāmāvāsye tu sāvitrīvrataṃ vinā pare grāhye || yattu kaiścicchrāvaṇīhutāśanīpaurṇamāsyoḥ kuladharmādau pūrvaviddhayogrāhyatvokteḥ sarvā paurṇamāsī kuladharmādau pūrvā gṛhyate tatra mūlaṃ mṛgyam|| aṣṭādaśanāḍikāto nyūnacaturdaśīsattve tādṛśacaturdaśīvedhasya “bhūtoṣṭādaśanāḍībhiḥ” iti vacanādadūṣakatvapratīterastu vā tādṛśasthale kuladharme pūrvatra grāhyatvam || aṣṭādaśanāḍikādhikacaturdaśīvedhe tu pūrvaviddhā paurṇamāsī na grāhyeti me pratibhāti || amāvāsyā bhaumasomavārayutā snānadānādau mahāpuṇyā || evaṃ bhānuyutā saptamī bhaumayutā caturthī ca || yattu somayutāmāvāsyāyāmaśvatthapūjādyātmakaṃ somavatīvratamanuṣṭhīyate tatrāparāhṇaparyaṃtaṃ muhūrtamātrayogepi vrataṃ kāryam|| dināṃtyaṣaḍghaṭikātmakasāyāhnayoge rātriyoge ca kāryamiti śiṣṭācāraḥ || yatīnāṃ kṣaurādāvudaye trimuhūrtavyāpinī paurṇamāsī grāhyā || tṛtīyamuhūrtasparśābhāve caturdaśīyutā || || iti paṃcadaśīnirṇayoddeśa ekaviṃśatitamaḥ || 21 ||

⟨Now the determination of the full-moon and the new-moon days.⟩ The full moon and the new moon, except for the Sāvitrī vow, are to be taken as the later ⟨day⟩. But as for the practice of some who — because it is said that at the Śrāvaṇī and the Hutāśanī full moons the pūrvaviddhā ⟨the day joined to the preceding tithi⟩ is to be taken in family observances and the like — take every full moon as the earlier in family observances and the like: the authority for that must be sought. When the fourteenth is present for less than eighteen nāḍikās, since from the statement "bhūta ⟨the fourteenth⟩, by eighteen nāḍīs" such a piercing by the fourteenth is understood not to be a vitiator — let it, then, be granted that in such a case the earlier ⟨day⟩ may be taken in a family observance. But when the piercing by the fourteenth exceeds eighteen nāḍikās, the pūrvaviddhā full moon should not be taken: so it appears to me. A new moon falling on a Tuesday or a Monday is of great merit for bathing, giving and the rest. So too a seventh falling on a Sunday, and a fourth falling on a Tuesday. As for the Somavatī vow — consisting of the worship of the aśvattha tree and the rest — which is performed on a new moon falling on a Monday: there the vow is to be done even if the conjunction lasts only a muhūrta, up to the aparāhṇa ⟨afternoon⟩. It is the usage of the learned that it is to be done also when the conjunction falls in the evening, that is, in the last six ghaṭikās of the day, or at night. For ascetics, at the shaving of the head and the rest, the full moon that covers three muhūrtas from sunrise is to be taken. If it does not touch the third muhūrta, then the ⟨full moon⟩ joined with the fourteenth. ॥ Thus the twenty-first uddeśa on the determination of the fifteenth. ॥ 21 ॥

अथैष्टिकालः ।

पक्षांता उपवस्तव्याः॥पक्षाद्या यष्टव्याः॥उपवासोन्वाधानाख्यं कर्म ॥ 'पर्वणो यश्चतुर्थांश आद्याः प्रतिपदस्त्रयः ॥ यज्ञकालः स विज्ञेयः प्रातरुक्तो मनीषिभिः ॥ प्रतिपत्तूर्यचरणे न यष्टव्यमिति स्थितिः॥' तत्र पर्वप्रतिपदोः पूर्णत्वे संदेहाभावः ॥ पर्वण्यन्वाधानस्योत्तरदिने यागस्य यथोक्तकाललाभात् ॥ पर्वणः खंडत्वे तु पूर्वापेक्षया प्रतिपदो ह्रासवृद्धिघटिका गणयित्वा तदर्ध ह्रासे पर्वणि वियोज्य वृद्धौ संयोज्य संधिकालं ज्ञात्वान्वाधानादिकालो निर्णेतव्यः ॥ यत्र ह्रासवृद्धी न स्तस्तत्र यथास्थितः स्पष्ट एव संधिः ॥ तत्र संधिश्चतुर्विधः ॥ पूर्वाह्णसंधिर्मध्याह्नसंधिरपराह्णसंधी रात्रिसंधिश्चेति ॥ द्वेधा विभक्तदिनस्य पूर्वार्धं पूर्वाह्णः ॥ अपरार्धमपराह्णः ॥ पूर्वाह्णापराह्णसंधिभूतो घटिकाद्वयात्मको मुहूर्तो मध्याह्नः ॥ आवर्तनापरपर्याय इति कौस्तुभे ॥ उभयसंधिरेकपलात्मक एव मध्याह्नो न तु घटिकाद्वयात्मक इति प्रायेणेदानीं शिष्टाचारः ॥ तत्रोक्तरीत्या ह्रासवृद्ध्यर्धवियोजनसंयोजनेन निर्णीतः ॥ पर्वप्रतिपदोः संधिर्यदि पूर्वाह्णे मध्याह्ने वा भवति तदा संधिदिनात्पूर्वदिनेन्वाधानं संधिदिने यागः ॥ यद्यपराह्णे रात्रौ वा संधिस्तदा संधिदिनेन्वाधानं तत्परदिने यागः ॥

pakṣāṃtā upavastavyāḥ||pakṣādyā yaṣṭavyāḥ||upavāsonvādhānākhyaṃ karma || 'parvaṇo yaścaturthāṃśa ādyāḥ pratipadastrayaḥ || yajñakālaḥ sa vijñeyaḥ prātarukto manīṣibhiḥ || pratipattūryacaraṇe na yaṣṭavyamiti sthitiḥ||' tatra parvapratipadoḥ pūrṇatve saṃdehābhāvaḥ || parvaṇyanvādhānasyottaradine yāgasya yathoktakālalābhāt || parvaṇaḥ khaṃḍatve tu pūrvāpekṣayā pratipado hrāsavṛddhighaṭikā gaṇayitvā tadardha hrāse parvaṇi viyojya vṛddhau saṃyojya saṃdhikālaṃ jñātvānvādhānādikālo nirṇetavyaḥ || yatra hrāsavṛddhī na stastatra yathāsthitaḥ spaṣṭa eva saṃdhiḥ || tatra saṃdhiścaturvidhaḥ || pūrvāhṇasaṃdhirmadhyāhnasaṃdhiraparāhṇasaṃdhī rātrisaṃdhiśceti || dvedhā vibhaktadinasya pūrvārdhaṃ pūrvāhṇaḥ || aparārdhamaparāhṇaḥ || pūrvāhṇāparāhṇasaṃdhibhūto ghaṭikādvayātmako muhūrto madhyāhnaḥ || āvartanāparaparyāya iti kaustubhe || ubhayasaṃdhirekapalātmaka eva madhyāhno na tu ghaṭikādvayātmaka iti prāyeṇedānīṃ śiṣṭācāraḥ || tatroktarītyā hrāsavṛddhyardhaviyojanasaṃyojanena nirṇītaḥ || parvapratipadoḥ saṃdhiryadi pūrvāhṇe madhyāhne vā bhavati tadā saṃdhidinātpūrvadinenvādhānaṃ saṃdhidine yāgaḥ || yadyaparāhṇe rātrau vā saṃdhistadā saṃdhidinenvādhānaṃ tatparadine yāgaḥ ||

⟨Now the time of the iṣṭi ⟨the new- and full-moon offering⟩.⟩ "The ends of the fortnights are to be kept as upavasatha ⟨the day of preparation and fasting⟩; the beginnings of the fortnights are to be sacrificed on." The "fast" ⟨here⟩ is the rite called anvādhāna ⟨the laying of fuel upon the fires on the eve of the sacrifice⟩. "The fourth part of the parvan ⟨the last tithi ⟨lunar day⟩ of the fortnight⟩ and the first three parts of the pratipad ⟨the first tithi⟩ — that is to be known as the time of the sacrifice, which the wise have called 'morning'. In the fourth quarter of the pratipad one must not sacrifice: such is the settled rule." There, when the parvan and the pratipad are full ⟨each filling its own day⟩, there is no doubt, for the anvādhāna falls on the parvan and the sacrifice on the next day, and the time stated is obtained. But when the parvan is broken, one should count the ghaṭikās ⟨each a sixtieth of a day and night⟩ by which the pratipad falls short of or exceeds the preceding ⟨tithi⟩, and subtract half of that from the parvan in the case of a shortfall and add it in the case of an excess; thus, having learnt the time of the saṃdhi ⟨the junction of the two tithis⟩, one must settle the time of the anvādhāna and the rest. Where there is neither shortfall nor excess, the saṃdhi stands plain, just as it is. The saṃdhi is of four kinds: the saṃdhi in the forenoon, the saṃdhi at midday, the saṃdhi in the afternoon, and the saṃdhi at night. Of the day divided in two, the first half is the pūrvāhṇa ⟨forenoon⟩ and the latter half the aparāhṇa ⟨afternoon⟩. The muhūrta of two ghaṭikās that forms the junction of forenoon and afternoon is the madhyāhna ⟨midday⟩; in the Kaustubha it is said that its other name is āvartana ⟨"the turning"⟩. Nowadays the usage of the learned is generally that the madhyāhna, being the junction of the two, is of one pala only and not of two ghaṭikās. There the ⟨saṃdhi⟩ is settled in the manner stated, by subtracting or adding half the shortfall or the excess. If the junction of the parvan and the pratipad falls in the forenoon or at midday, then the anvādhāna is on the day before the saṃdhi day and the sacrifice on the saṃdhi day. If the junction is in the afternoon or at night, then the anvādhāna is on the saṃdhi day and the sacrifice on the day after it.

अथोदाहरणम् ।

पर्व सप्तदशघटीमितं प्रतिपदेकादशघटीमिता तत्र षड्घटीमितः प्रतिपत्क्षयस्तदर्धं घटीत्रयं पर्वणि वियोजितं जातः संधिश्चतुर्दशघटीमितः ॥ अयं त्रिंशद्घटीमिते दिनमाने पूर्वाह्णसंधिः ॥ अष्टाविंशतिघटीमिते तु दिनमानेऽयमेव मध्याह्नसंधिः ॥ अत्र संधिदिने यागः ॥ पूर्वदिनेन्वाधानम् ॥ पर्व १४ प्रतिपत् १९ अत्र पंचघटिका वृद्धिः ॥ तदर्धं सार्धघटीद्वयं पर्वणि संयोजितं जातः संधिः सार्धषोडशघटीमितः ॥ अयमपराह्णसंधिः ॥ अत्र संधिदिनेन्वाधानं परेद्युर्यागः ॥

parva saptadaśaghaṭīmitaṃ pratipadekādaśaghaṭīmitā tatra ṣaḍghaṭīmitaḥ pratipatkṣayastadardhaṃ ghaṭītrayaṃ parvaṇi viyojitaṃ jātaḥ saṃdhiścaturdaśaghaṭīmitaḥ || ayaṃ triṃśadghaṭīmite dinamāne pūrvāhṇasaṃdhiḥ || aṣṭāviṃśatighaṭīmite tu dinamāne'yameva madhyāhnasaṃdhiḥ || atra saṃdhidine yāgaḥ || pūrvadinenvādhānam || parva 14 pratipat 19 atra paṃcaghaṭikā vṛddhiḥ || tadardhaṃ sārdhaghaṭīdvayaṃ parvaṇi saṃyojitaṃ jātaḥ saṃdhiḥ sārdhaṣoḍaśaghaṭīmitaḥ || ayamaparāhṇasaṃdhiḥ || atra saṃdhidinenvādhānaṃ paredyuryāgaḥ ||

⟨Now an example.⟩ The parvan measures seventeen ghaṭīs, the pratipad eleven ghaṭīs; there the shortfall of the pratipad is six ghaṭīs. Half of that, three ghaṭīs, subtracted from the parvan, gives a saṃdhi at fourteen ghaṭīs. With a day-measure of thirty ghaṭīs this is a forenoon saṃdhi; but with a day-measure of twenty-eight ghaṭīs this very same one is a midday saṃdhi. Here the sacrifice is on the saṃdhi day and the anvādhāna on the day before. ⟨Again,⟩ the parvan 14, the pratipad 19: here there is an excess of five ghaṭikās. Half of that, two and a half ghaṭīs, added to the parvan, gives a saṃdhi at sixteen and a half ghaṭīs. This is an afternoon saṃdhi. Here the anvādhāna is on the saṃdhi day and the sacrifice on the following day.

अथात्र बालबोधार्थं प्रकारांतरम् ।

सूर्योदयोत्तरं विद्यमानाः पर्वनाडिकाः प्रतिपन्नाडिकाश्चैकीकृताः सत्यो यदि दिनमानतो न्यूनास्तदा पूर्वाह्णसंधिः ॥ यदि दिनमानसमानास्तदा मध्याह्नसंधिः ॥ यदि दिनमानादधिकास्तदापराह्णसंधिरिति ॥ इत्थं सूर्योदयोत्तरमनुवर्तमानपर्वप्रतिपदोः क्षयवृद्धिभ्यामेव संध्यवलोकनमिदानीं सर्वत्र शिष्टाचारेषु प्रसिद्धम् ॥ कौस्तुभादौ तु चतुर्दशी दिनस्था उदयात्पूर्वं पर्वणो गतघटिका उदयादेष्यघटिकाश्चैकीकृत्यैवं प्रतिपदः पर्वदिनस्था उत्तरदिनस्थाश्च घटिका एकीकृत्य पर्वापेक्षया प्रतिपदो वृद्धिक्षयौ ज्ञेयौ ॥ तद्यथा ॥ चतुर्दशी २२ पर्व १७ चतुर्दशीदिनस्थाः पर्वनाडिकाः ॥ ३८ उत्तरदिनस्थाः १७ एकीकृत्य जाताः ५५ पर्वदिनस्थाः प्रतिपन्नाड्यः ॥ ४३ उत्तरदिनस्थाः ११ एकीकृत्य जाताः ५४ अत्रैका घटी प्रतिपक्षयस्तदर्धमर्धघटी पर्वणि वियोजिता जातः संधिः सार्धषोडशनाड्यः॥ अयमपराह्णसंधिः ॥ प्रथममते त्वत्र पूर्वाह्णसंधिः स्थितः ॥ तथा चतुर्दशी २४ पर्व १७ पूर्वं गतनाड्यः॥३६ एष्ययोगे जाताः ५३ प्रतिपत् ११ गतैष्ययोगे जाताः ५४ अत्र पूर्वोक्तरीत्या क्षयोदाहरणे एवैका घटी वृद्धिस्तदर्धसंयोजने सार्द्धसप्तदशनाडीमितोऽपराह्णसंधिः ॥ एवं च पूर्वमंतैतन्मतयोरत्यंतं विरोधः ॥ वृद्धिक्षयादिसर्ववैपरीत्यात् ॥ अत्र मते घटीद्वयाधिका वृद्धिः क्षयो वा न संभवतीति परेह्नि घटिकान्यूनास्तथैवाधिकाश्च ‘याः’ इति बहुवचनमसंगतमितिदूषणं पुरुषार्थचिंतामणौ द्रष्टव्यम् ॥

sūryodayottaraṃ vidyamānāḥ parvanāḍikāḥ pratipannāḍikāścaikīkṛtāḥ satyo yadi dinamānato nyūnāstadā pūrvāhṇasaṃdhiḥ || yadi dinamānasamānāstadā madhyāhnasaṃdhiḥ || yadi dinamānādadhikāstadāparāhṇasaṃdhiriti || itthaṃ sūryodayottaramanuvartamānaparvapratipadoḥ kṣayavṛddhibhyāmeva saṃdhyavalokanamidānīṃ sarvatra śiṣṭācāreṣu prasiddham || kaustubhādau tu caturdaśī dinasthā udayātpūrvaṃ parvaṇo gataghaṭikā udayādeṣyaghaṭikāścaikīkṛtyaivaṃ pratipadaḥ parvadinasthā uttaradinasthāśca ghaṭikā ekīkṛtya parvāpekṣayā pratipado vṛddhikṣayau jñeyau || tadyathā || caturdaśī 22 parva 17 caturdaśīdinasthāḥ parvanāḍikāḥ || 38 uttaradinasthāḥ 17 ekīkṛtya jātāḥ 55 parvadinasthāḥ pratipannāḍyaḥ || 43 uttaradinasthāḥ 11 ekīkṛtya jātāḥ 54 atraikā ghaṭī pratipakṣayastadardhamardhaghaṭī parvaṇi viyojitā jātaḥ saṃdhiḥ sārdhaṣoḍaśanāḍyaḥ|| ayamaparāhṇasaṃdhiḥ || prathamamate tvatra pūrvāhṇasaṃdhiḥ sthitaḥ || tathā caturdaśī 24 parva 17 pūrvaṃ gatanāḍyaḥ||36 eṣyayoge jātāḥ 53 pratipat 11 gataiṣyayoge jātāḥ 54 atra pūrvoktarītyā kṣayodāharaṇe evaikā ghaṭī vṛddhistadardhasaṃyojane sārddhasaptadaśanāḍīmito'parāhṇasaṃdhiḥ || evaṃ ca pūrvamaṃtaitanmatayoratyaṃtaṃ virodhaḥ || vṛddhikṣayādisarvavaiparītyāt || atra mate ghaṭīdvayādhikā vṛddhiḥ kṣayo vā na saṃbhavatīti parehni ghaṭikānyūnāstathaivādhikāśca ‘yāḥ’ iti bahuvacanamasaṃgatamitidūṣaṇaṃ puruṣārthaciṃtāmaṇau draṣṭavyam ||

⟨Now here, for the understanding of beginners, another method.⟩ The nāḍikās of the parvan that remain after sunrise and the nāḍikās of the pratipad, added together: if they are less than the day-measure, it is a forenoon saṃdhi; if equal to the day-measure, a midday saṃdhi; if greater than the day-measure, an afternoon saṃdhi. Observing the saṃdhi in this way, simply by the decrease and increase of the parvan and the pratipad as they continue after sunrise, is now well known everywhere in the usage of the learned. But in the Kaustubha and other works: one should add together the elapsed ghaṭikās of the parvan before sunrise, which stand in the fourteenth's day, and its ghaṭikās still to come after sunrise; and likewise add together the ghaṭikās of the pratipad standing in the parvan's day and those standing in the following day; and thus the increase or decrease of the pratipad as against the parvan is to be known. Thus: the fourteenth 22, the parvan 17. The nāḍikās of the parvan standing in the fourteenth's day, 38; those standing in the following day, 17; added together they make 55. The nāḍīs of the pratipad standing in the parvan's day, 43; those standing in the following day, 11; added together they make 54. Here the shortfall of the pratipad is one ghaṭī; half of it, half a ghaṭī, subtracted from the parvan, gives a saṃdhi at sixteen and a half nāḍīs. This is an afternoon saṃdhi — whereas on the first view the saṃdhi here stood as a forenoon one. Again, the fourteenth 24, the parvan 17: the nāḍīs elapsed before ⟨sunrise⟩, 36; joined with those still to come they make 53. The pratipad 11: joining the elapsed and the coming, they make 54. Here, in the manner stated before, in what was ⟨on the other view⟩ the example of a shortfall there is now an excess of one ghaṭī; and on adding half of it there is an afternoon saṃdhi measuring seventeen and a half nāḍīs. And so between the earlier view and this view there is utter contradiction, since increase, decrease and everything else come out reversed. On this view an increase or a decrease of more than two ghaṭīs is impossible, so that the plural in the words "which are fewer on the following day, and likewise which are more" is inappropriate: this objection is to be seen in the Puruṣārthacintāmaṇi.

अथ पौर्णमास्या विशेषः ।

संगवकालादूर्ध्वं त्रयोदशादिघटीमारभ्यार्द्धरात्रात्पूर्वं संधौ सद्यस्कालापौर्णमासी तस्या संधिदिने एवान्वाधानं यागश्च सूत्रोक्तुष्ठेयः ॥ इदं पौर्णमास्यां सद्यस्कालत्वं वैकल्पिकमिति केचित् ॥ अमावास्यायां सर्वत्र द्व्यहकालतैव न कदाचिदपि सद्यस्कालता ॥ पूर्णमास्याममायां चापराह्णसंधौ प्रतिपच्चतुर्थपादे यागो न दोषाय ॥ अमावास्यायामपराह्णसंधावपि प्रतिपदि त्रिमुहूर्त्ताधिकद्वितीयाप्रवेशे चन्द्रदर्शनसंभवेन चन्द्रदर्शने यागनिषेधादमावास्यायामेवेष्टिश्चतुर्दश्यामन्वाधानं बौधायनादीनाम् ॥ अमावास्यायां सप्तघटीमितप्रतिपदभावे चंद्रदर्शनेपि प्रतिपद्येव बौधायनैरिष्टिः कार्या ॥ आश्वलायनापस्तंबादीनां तु चंद्रदर्शननिषेधो नास्तीति प्रतिपद्येवेष्टिः ॥ यत्र संधिदिने इष्टिस्तत्र सा प्रतिपद्येव समापनीया न तु पर्वणि ॥ पर्वणि यागसमाप्तौ पुनर्यागः कर्तव्यः ॥ एवमेव स्मार्ते पार्वणस्थालीपाकनिर्णयः ॥ केचित्तु स्मार्ते स्थालीपाकः प्रतिपद्येव समापनीय इति नियमो नास्ति ॥ पूर्वाह्णे एव स्थालीपाकं समाप्य संधेरूर्ध्वं प्रतिपदि ब्राह्मणभोजनमात्रं कार्यम् ॥ जयंतोपि संधिसन्निकृष्टे प्रातःकाल एव स्थालीपाकमाहेति विशेषमाहुः ॥ श्रौतेपि ब्राह्मणभोजनमात्रं प्रतिपदि कार्यम् ॥ अन्यत्तंत्रं पूर्वाह्ण एव समापनीयं न प्रतिपदपेक्षेति पुरुषार्थचिंतामणावुक्तम् ॥ कातीयानां पौर्णमासेष्टिनिर्णयः पूर्वोक्तः सर्वसाधारण एव न तत्र कश्चिद्विशेषः ॥ इति सिंध्वादिबहुग्रंथसंमतम् ॥ अन्ये तु पूर्वाह्णसंधौ संधिदिनेन्वाधानं परेह्नि याग इति पूर्णमासीविषये कातीयानां विशेषमाहुः ॥

saṃgavakālādūrdhvaṃ trayodaśādighaṭīmārabhyārddharātrātpūrvaṃ saṃdhau sadyaskālāpaurṇamāsī tasyā saṃdhidine evānvādhānaṃ yāgaśca sūtroktuṣṭheyaḥ || idaṃ paurṇamāsyāṃ sadyaskālatvaṃ vaikalpikamiti kecit || amāvāsyāyāṃ sarvatra dvyahakālataiva na kadācidapi sadyaskālatā || pūrṇamāsyāmamāyāṃ cāparāhṇasaṃdhau pratipaccaturthapāde yāgo na doṣāya || amāvāsyāyāmaparāhṇasaṃdhāvapi pratipadi trimuhūrttādhikadvitīyāpraveśe candradarśanasaṃbhavena candradarśane yāganiṣedhādamāvāsyāyāmeveṣṭiścaturdaśyāmanvādhānaṃ baudhāyanādīnām || amāvāsyāyāṃ saptaghaṭīmitapratipadabhāve caṃdradarśanepi pratipadyeva baudhāyanairiṣṭiḥ kāryā || āśvalāyanāpastaṃbādīnāṃ tu caṃdradarśananiṣedho nāstīti pratipadyeveṣṭiḥ || yatra saṃdhidine iṣṭistatra sā pratipadyeva samāpanīyā na tu parvaṇi || parvaṇi yāgasamāptau punaryāgaḥ kartavyaḥ || evameva smārte pārvaṇasthālīpākanirṇayaḥ || kecittu smārte sthālīpākaḥ pratipadyeva samāpanīya iti niyamo nāsti || pūrvāhṇe eva sthālīpākaṃ samāpya saṃdherūrdhvaṃ pratipadi brāhmaṇabhojanamātraṃ kāryam || jayaṃtopi saṃdhisannikṛṣṭe prātaḥkāla eva sthālīpākamāheti viśeṣamāhuḥ || śrautepi brāhmaṇabhojanamātraṃ pratipadi kāryam || anyattaṃtraṃ pūrvāhṇa eva samāpanīyaṃ na pratipadapekṣeti puruṣārthaciṃtāmaṇāvuktam || kātīyānāṃ paurṇamāseṣṭinirṇayaḥ pūrvoktaḥ sarvasādhāraṇa eva na tatra kaścidviśeṣaḥ || iti siṃdhvādibahugraṃthasaṃmatam || anye tu pūrvāhṇasaṃdhau saṃdhidinenvādhānaṃ parehni yāga iti pūrṇamāsīviṣaye kātīyānāṃ viśeṣamāhuḥ ||

⟨Now what is special about the full-moon day.⟩ When the saṃdhi falls after the saṅgava time — that is, beginning from the thirteenth ghaṭī — and before midnight, the full moon is sadyaskālā ⟨of the same day⟩; for it, the anvādhāna and the sacrifice laid down in the sūtra are to be performed on the saṃdhi day itself. Some say that this being "of the same day" is optional in the case of the full moon. At the new moon, everywhere, there is the two-day timing only; there is never a same-day timing. And at the full moon and at the new moon, when the saṃdhi is in the afternoon, a sacrifice in the fourth quarter of the pratipad is not a fault. At the new moon, even when the saṃdhi is in the afternoon, if on the pratipad the second tithi enters by more than three muhūrtas the moon may be seen; and since the sacrifice is forbidden when the moon is seen, for the followers of Baudhāyana and the rest the iṣṭi ⟨the offering⟩ is on the new moon itself and the anvādhāna on the fourteenth. If on the new-moon day the pratipad does not amount to seven ghaṭīs, then the followers of Baudhāyana must perform the iṣṭi on the pratipad itself, even though the moon is seen. But for the followers of Āśvalāyana, Āpastamba and the rest there is no prohibition about seeing the moon, so the iṣṭi is on the pratipad itself. Where the iṣṭi falls on the saṃdhi day, it must be completed in the pratipad and not in the parvan; if the sacrifice is completed in the parvan, the sacrifice must be performed again. Exactly the same is the determination of the pārvaṇa sthālīpāka ⟨the cooked offering at the parvan⟩ in the smārta ⟨domestic⟩ rite. But some state a special rule: in the smārta rite there is no requirement that the sthālīpāka be completed in the pratipad; having completed the sthālīpāka in the forenoon itself, only the feeding of Brahmins is to be done in the pratipad, after the saṃdhi; and Jayanta too says that when ⟨the sthālīpāka⟩ is close to the saṃdhi it is to be done in the morning itself. In the śrauta ⟨solemn⟩ rite likewise, only the feeding of Brahmins is to be done in the pratipad; the rest of the procedure is to be completed in the forenoon itself and does not wait upon the pratipad — so it is said in the Puruṣārthacintāmaṇi. For the followers of Kātyāyana the determination of the full-moon iṣṭi is the one stated above, common to all; there is no special rule for them. This is what the Sindhu ⟨the Nirṇayasindhu⟩ and many other works agree upon. Others, however, state a special rule for the followers of Kātyāyana in the matter of the full moon: when the saṃdhi is in the forenoon, the anvādhāna is on the saṃdhi day and the sacrifice on the following day.

अथमावास्याया कातीयाना विशेषः ।

अमाविषये त्रेधा विभक्तदिनस्य प्रथमो भागः पूर्वाह्नः ॥ द्वितीयो भागो मध्याह्नः ॥ तृतीयो भागोऽपराह्नः ॥ तत्र रात्रिसंधौ प्रतिपद्दिने चंद्रदर्शने सत्यपि परेषामिव कातीयानामपि संधिदिने पिंडपितृयज्ञोन्वाधानं च परदिने चेष्टिरिति निर्विवादम् ॥ पूर्वाह्णे दिनद्वितीयभागाख्यमध्याह्ने च संधौ संधिपूर्वदिनेन्वाधानपिंडपितृयज्ञौ संधिदिने चेष्टिः ॥ तदा चतुर्दशीदिनेऽमावास्याया दिनतृतीयभागाख्यापराह्णे यदि पूर्णव्याप्तिस्तर्ह्यमायुक्तेऽपराह्णे पिंडपितृयज्ञ इति न संदेहः ॥ यदि तृतीयभागाख्यापराह्णांत्यभागेऽपराह्णैकदेशेऽमावास्याव्याप्तिस्तर्ह्यमावास्यायां प्राप्तायां पिंडपितृयज्ञो न चतुर्दश्यामित्येकः पक्षः ॥ चतुर्दश्यंते भागे पिंडपितृयज्ञश्चंद्रस्य परमक्षीणत्वादित्यपरः पक्षः ॥

amāviṣaye tredhā vibhaktadinasya prathamo bhāgaḥ pūrvāhnaḥ || dvitīyo bhāgo madhyāhnaḥ || tṛtīyo bhāgo'parāhnaḥ || tatra rātrisaṃdhau pratipaddine caṃdradarśane satyapi pareṣāmiva kātīyānāmapi saṃdhidine piṃḍapitṛyajñonvādhānaṃ ca paradine ceṣṭiriti nirvivādam || pūrvāhṇe dinadvitīyabhāgākhyamadhyāhne ca saṃdhau saṃdhipūrvadinenvādhānapiṃḍapitṛyajñau saṃdhidine ceṣṭiḥ || tadā caturdaśīdine'māvāsyāyā dinatṛtīyabhāgākhyāparāhṇe yadi pūrṇavyāptistarhyamāyukte'parāhṇe piṃḍapitṛyajña iti na saṃdehaḥ || yadi tṛtīyabhāgākhyāparāhṇāṃtyabhāge'parāhṇaikadeśe'māvāsyāvyāptistarhyamāvāsyāyāṃ prāptāyāṃ piṃḍapitṛyajño na caturdaśyāmityekaḥ pakṣaḥ || caturdaśyaṃte bhāge piṃḍapitṛyajñaścaṃdrasya paramakṣīṇatvādityaparaḥ pakṣaḥ ||

⟨Now the special rule for the Kātīyas ⟨the followers of Kātyāyana⟩ on the amāvāsyā ⟨new-moon day⟩.⟩ In the matter of the new moon, of the day divided in three, the first part is the pūrvāhṇa, the second part the madhyāhna, and the third part the aparāhṇa. There, when the saṃdhi is at night, then — even though the moon is seen on the pratipad day — it is undisputed that for the followers of Kātyāyana, as for others, the piṇḍapitṛyajña ⟨the offering of rice-balls to the fathers⟩ and the anvādhāna are on the saṃdhi day and the iṣṭi on the next day. When the saṃdhi is in the forenoon, or at the midday which is the second part of the day, the anvādhāna and the piṇḍapitṛyajña are on the day before the saṃdhi and the iṣṭi on the saṃdhi day. Then, if on the fourteenth's day the new moon covers the whole of the aparāhṇa, the third part of the day, there is no doubt that the piṇḍapitṛyajña falls in the aparāhṇa that is joined with the new moon. If the new moon covers only the last portion of that third part — a part of the aparāhṇa — then one view is that the piṇḍapitṛyajña is when the new moon has come, and not in the fourteenth; and the other view is that the piṇḍapitṛyajña is in the last portion of the fourteenth, because the moon is then at its utmost waning.

अथापराह्नसंधौ चत्वारः पक्षाः ।

संधिदिने एव दिनतृतीयभागाख्यापराह्णेऽमायाः पूर्णव्याप्तिरिति प्रथमः पक्षः ॥ यथा चतुर्दशी २९ अमा ३० प्रतिपत् २९ दिनमानं च त्रिंशत् ३० ॥ अत्र संधिदिनेन्वाधानपितृयज्ञौ परदिने यागः ॥ संधिपूर्वदिने एवोक्तापराह्णेऽमायाः पूर्णव्याप्तिरिति द्वितीयः पक्षः ॥ यथा चतुर्दशी २० अमा २२ प्रतिपत् २४ दिनं ३० अत्र संधिदिनात्परदिने मुहूर्तत्रयात्मकप्रातःकाले प्रतिपत्पादत्रयावच्छिन्नयागकाललाभात्संधिदिनेन्वाधानपितृयज्ञौ प्रतिपदि चेष्टिरिति कौस्तुभमतम् ॥ त्रिमुहूर्ता द्वितीया चेत्प्रतिपद्यापराह्णिकी ॥ अन्वाधानं चतुर्दश्यां परतः सोमदर्शनादिति वचनाच्चतुर्दश्यां पिंडपितृयज्ञोपवासौ संधिदिने चेष्टिरिति परमतम् ॥ अथापरं द्वितीयपक्षोदाहरणम् ॥ चतुर्दशी १८ अमा १८ प्रतिपत् १९ दिनं २७ अत्र प्रतिपद्दिने प्रातःपादत्रयावच्छिन्नयागकालाभावात्संधिदिने एव सर्वमते कातीयानामिष्टिः ॥ पूर्वदिने पिंडपितृयज्ञोपवासौ ॥ दिनद्वये साम्येन वैषम्येण वैकदेशव्याप्तिरिति तृतीयः पक्षः ॥ यथा चतुर्दशी २५ अमा २५ प्रतिपत् २४ दिनमानं ३० इयं साम्येनापराह्णव्याप्तिः ॥ अत्र कौस्तुभमतपरमतोक्तरीत्या द्वेधा निर्णयः ॥ यथा वा चतुर्दशी २५ अमा २० प्रतिपत् १७ दिनं २७ इयमपि साम्येनैकदेशव्याप्तिः ॥ अत्र सर्वमते संधिदिने एव कातीयेष्टिः पूर्वदिने च पिंडपितृयज्ञोपवासौ ॥ ॥ अथ वैषम्येणैकदेशव्याप्तिः ॥ चतुर्दशी २५ अमा २३ प्रतिपत् २३ दिनं ३० अत्रापि पूर्वोक्तमतद्वयेन द्वेधा निर्णयो ज्ञेयः ॥ यथा वा चतुर्दशी २५ अमा २२ प्रतिपत् १८ दिनं ३० इयमपि वैषम्येणैकदेशव्याप्तिः ॥ अत्रापि सर्वमते संधिदिने कातीयेष्टिश्चतुर्दश्यामुपवासपिंडपितृयज्ञौ यथा वा चतुर्दशी २५ अमा २७ प्रतिपत् २९ दिनं ३० अत्र संधिदिनेन्वाधानयागौ प्रतिपदीष्टिः ॥ संधिदिने एवैकदेशव्याप्तिरिति चतुर्थः पक्षः ॥ यथा चतुर्दशी ३१ अमा २६ प्रतिपत् २३ दिनं ३० यथा वा चतुर्दशी २८ अमा २२ प्रतिपत् १७ दिनं २७ अत्रोभयत्रापि संधिदिने एव पिंडपितृयज्ञान्वाधाने यागस्तु परेह्नि प्रतिपदि ॥ एवं च कात्यायनमतेपि सर्वत्रोदाहरणे चन्द्रदर्शननिषेधप्रतिपालनं न संभवति ॥ किंतु कुत्रचिन्निषेधादरात्पूर्वत्र यागादिकं क्वचित्तु चंद्रदर्शनवत्येव दिने ॥ एवं पिंडपितृयज्ञोपीति ध्येयम् ॥ दर्शश्राद्धार्थममावास्यानिर्णयः सर्वसाधारणः पृथगेव वक्ष्यते ॥

saṃdhidine eva dinatṛtīyabhāgākhyāparāhṇe'māyāḥ pūrṇavyāptiriti prathamaḥ pakṣaḥ || yathā caturdaśī 29 amā 30 pratipat 29 dinamānaṃ ca triṃśat 30 || atra saṃdhidinenvādhānapitṛyajñau paradine yāgaḥ || saṃdhipūrvadine evoktāparāhṇe'māyāḥ pūrṇavyāptiriti dvitīyaḥ pakṣaḥ || yathā caturdaśī 20 amā 22 pratipat 24 dinaṃ 30 atra saṃdhidinātparadine muhūrtatrayātmakaprātaḥkāle pratipatpādatrayāvacchinnayāgakālalābhātsaṃdhidinenvādhānapitṛyajñau pratipadi ceṣṭiriti kaustubhamatam || trimuhūrtā dvitīyā cetpratipadyāparāhṇikī || anvādhānaṃ caturdaśyāṃ parataḥ somadarśanāditi vacanāccaturdaśyāṃ piṃḍapitṛyajñopavāsau saṃdhidine ceṣṭiriti paramatam || athāparaṃ dvitīyapakṣodāharaṇam || caturdaśī 18 amā 18 pratipat 19 dinaṃ 27 atra pratipaddine prātaḥpādatrayāvacchinnayāgakālābhāvātsaṃdhidine eva sarvamate kātīyānāmiṣṭiḥ || pūrvadine piṃḍapitṛyajñopavāsau || dinadvaye sāmyena vaiṣamyeṇa vaikadeśavyāptiriti tṛtīyaḥ pakṣaḥ || yathā caturdaśī 25 amā 25 pratipat 24 dinamānaṃ 30 iyaṃ sāmyenāparāhṇavyāptiḥ || atra kaustubhamataparamatoktarītyā dvedhā nirṇayaḥ || yathā vā caturdaśī 25 amā 20 pratipat 17 dinaṃ 27 iyamapi sāmyenaikadeśavyāptiḥ || atra sarvamate saṃdhidine eva kātīyeṣṭiḥ pūrvadine ca piṃḍapitṛyajñopavāsau || || atha vaiṣamyeṇaikadeśavyāptiḥ || caturdaśī 25 amā 23 pratipat 23 dinaṃ 30 atrāpi pūrvoktamatadvayena dvedhā nirṇayo jñeyaḥ || yathā vā caturdaśī 25 amā 22 pratipat 18 dinaṃ 30 iyamapi vaiṣamyeṇaikadeśavyāptiḥ || atrāpi sarvamate saṃdhidine kātīyeṣṭiścaturdaśyāmupavāsapiṃḍapitṛyajñau yathā vā caturdaśī 25 amā 27 pratipat 29 dinaṃ 30 atra saṃdhidinenvādhānayāgau pratipadīṣṭiḥ || saṃdhidine evaikadeśavyāptiriti caturthaḥ pakṣaḥ || yathā caturdaśī 31 amā 26 pratipat 23 dinaṃ 30 yathā vā caturdaśī 28 amā 22 pratipat 17 dinaṃ 27 atrobhayatrāpi saṃdhidine eva piṃḍapitṛyajñānvādhāne yāgastu parehni pratipadi || evaṃ ca kātyāyanamatepi sarvatrodāharaṇe candradarśananiṣedhapratipālanaṃ na saṃbhavati || kiṃtu kutracinniṣedhādarātpūrvatra yāgādikaṃ kvacittu caṃdradarśanavatyeva dine || evaṃ piṃḍapitṛyajñopīti dhyeyam || darśaśrāddhārthamamāvāsyānirṇayaḥ sarvasādhāraṇaḥ pṛthageva vakṣyate ||

⟨Now, when the juncture ⟨of the two tithis⟩ falls in the aparāhṇa ⟨the afternoon⟩, there are four views.⟩ The first case: on the saṃdhi day itself the new moon covers the whole of the aparāhṇa, the third part of the day. For example: the fourteenth 29, the new moon 30, the pratipad 29, and the day-measure thirty, 30. Here the anvādhāna and the pitṛyajña are on the saṃdhi day and the sacrifice on the next day. The second case: on the day before the saṃdhi the new moon covers the whole of the aforesaid aparāhṇa. For example: the fourteenth 20, the new moon 22, the pratipad 24, the day 30. Here, since on the day after the saṃdhi day the time of the sacrifice — bounded by the first three quarters of the pratipad — is obtained in the morning, which is of three muhūrtas, the anvādhāna and the pitṛyajña are on the saṃdhi day and the iṣṭi on the pratipad: this is the Kaustubha's view. But from the statement, "If the second tithi is of three muhūrtas, ⟨the iṣṭi⟩ on the pratipad is the afternoon one; the anvādhāna is on the fourteenth, because beyond that the moon is seen," the other view is that the piṇḍapitṛyajña and the fast are on the fourteenth and the iṣṭi on the saṃdhi day. Now another example of the second case: the fourteenth 18, the new moon 18, the pratipad 19, the day 27. Here, since on the pratipad day the time of the sacrifice bounded by the first three quarters is not obtained in the morning, on every view the iṣṭi of the followers of Kātyāyana is on the saṃdhi day itself, and the piṇḍapitṛyajña and the fast on the day before. The third case: on both days a part ⟨of the aparāhṇa⟩ is covered, equally or unequally. For example: the fourteenth 25, the new moon 25, the pratipad 24, the day-measure 30 — this is an equal covering of the aparāhṇa. Here the determination is twofold, by the Kaustubha's view and by the other view as stated. Or again: the fourteenth 25, the new moon 20, the pratipad 17, the day 27 — this too is an equal covering of a part. Here, on every view, the Kātyāyana iṣṭi is on the saṃdhi day itself and the piṇḍapitṛyajña and the fast on the day before. Now the unequal covering of a part: the fourteenth 25, the new moon 23, the pratipad 23, the day 30. Here too the determination is to be known as twofold, by the two views stated before. Or again: the fourteenth 25, the new moon 22, the pratipad 18, the day 30 — this too is an unequal covering of a part. Here too, on every view, the Kātyāyana iṣṭi is on the saṃdhi day and the fast and the piṇḍapitṛyajña on the fourteenth. Or again: the fourteenth 25, the new moon 27, the pratipad 29, the day 30. Here the anvādhāna and the ⟨pitṛ⟩yajña are on the saṃdhi day and the iṣṭi on the pratipad. The fourth case: a part is covered on the saṃdhi day alone. For example: the fourteenth 31, the new moon 26, the pratipad 23, the day 30; or again: the fourteenth 28, the new moon 22, the pratipad 17, the day 27. In both of these the piṇḍapitṛyajña and the anvādhāna are on the saṃdhi day itself, but the sacrifice on the next day, in the pratipad. And so, even on Kātyāyana's view, it is not possible in every one of these examples to observe the prohibition against seeing the moon. Rather, in some cases, out of regard for the prohibition, the sacrifice and the rest fall on the earlier ⟨day⟩, while in some they fall on the very day on which the moon is seen; and it should be borne in mind that it is the same with the piṇḍapitṛyajña. The determination of the new moon for the purpose of the darśaśrāddha ⟨the new-moon rite for the fathers⟩, which is common to all, will be stated separately.

अथ सामगानामिष्टिनिर्णयः ।

तत्र पौर्णमासी सर्वसाधारणा पूर्वोक्तैव ॥ अमावास्यायां तु रात्रिसंधौ प्रतिपद्येव चंद्रदर्शनेपि यागः ॥ अपराह्णसंधौ तु प्रातः षड्घटिकात्मकप्रतिपदाद्यपादत्रयरूपयागकाललाभे प्रतिपदि चंद्रदर्शनेपीष्टिः संधिदिने चोपवासपितृयज्ञौ ॥ उक्तयागकालालाभे संधिदिने यागः ॥ पूर्वदिने चतुर्दश्यां पितृयज्ञोपवासौ ॥ एवं च सामगैरपि चंद्रदर्शननिषेधः कात्यायनवदेव यथासंभवं पालनीयः ॥ ॥ इति सामगनिर्णयः ॥ ॥ इति यागकालनिर्णयोद्देशो द्वाविंशः ॥ २२ ॥

tatra paurṇamāsī sarvasādhāraṇā pūrvoktaiva || amāvāsyāyāṃ tu rātrisaṃdhau pratipadyeva caṃdradarśanepi yāgaḥ || aparāhṇasaṃdhau tu prātaḥ ṣaḍghaṭikātmakapratipadādyapādatrayarūpayāgakālalābhe pratipadi caṃdradarśanepīṣṭiḥ saṃdhidine copavāsapitṛyajñau || uktayāgakālālābhe saṃdhidine yāgaḥ || pūrvadine caturdaśyāṃ pitṛyajñopavāsau || evaṃ ca sāmagairapi caṃdradarśananiṣedhaḥ kātyāyanavadeva yathāsaṃbhavaṃ pālanīyaḥ || || iti sāmaganirṇayaḥ || || iti yāgakālanirṇayoddeśo dvāviṃśaḥ || 22 ||

⟨Now the determination of the iṣṭi ⟨the new- and full-moon offering⟩ for the Sāmagas ⟨the chanters of the Sāmaveda⟩.⟩ There the full moon is as stated before, common to all. But at the new moon, when the saṃdhi is at night, the sacrifice is on the pratipad itself, even though the moon is seen. When the saṃdhi is in the afternoon: if the time of the sacrifice — which is the first three quarters of the pratipad and amounts to six ghaṭikās in the morning — is obtained, the iṣṭi is on the pratipad even though the moon is seen, and the fast and the pitṛyajña are on the saṃdhi day. If the said time of the sacrifice is not obtained, the sacrifice is on the saṃdhi day, and the pitṛyajña and the fast on the day before, the fourteenth. And thus the Sāmavedins too must observe the prohibition against seeing the moon, so far as it is possible, just as the followers of Kātyāyana do. ॥ Thus the determination for the Sāmavedins. ॥ ॥ Thus the twenty-second uddeśa ⟨section⟩ on the determination of the time of the sacrifice. ॥ 22 ॥

अथ पिंडपितृयज्ञकालः ।

तत्राश्वलायनानां यस्मिन्नहोरात्रे अमावास्याप्रतिपदोः संधिस्तद्दिनापराह्णे पंचधा विभक्तदिनचतुर्थभागरूपे पिंडपितृयज्ञः ॥ स चापराह्णसंधावन्वाधानदिने भवति ॥ मध्याह्ने पूर्वाह्णे वा संधौ यागदिने यागोत्तरमपराह्णे भवति ॥ यदाहोरात्रसंधौ तिथिसंधिस्तदन्वाधानदिने एव पिंडपितृयज्ञः ॥ एवमापस्तंबहिरण्यकेशिमतानुसारिणामपि संधिदिने एव पितृयज्ञः ॥ स चापराह्णेधिवृक्षसूर्ये वा कार्यः ॥ अपराह्णश्च पंचधा विभक्तदिनचतुर्थभागो नवधा विभक्तदिनसप्तमभागो वा ॥ सांख्यायनकात्यायनसामगानामन्वाधानदिने एव पिंडपितृयज्ञः पूर्वमेव उक्तः ॥ स च त्रेधा विभक्तदिनतृतीयभागरूपेऽपराह्णे कार्यः ॥ गृह्याग्निमतां बहूचानां दर्शश्राद्धपिंडपितृयज्ञयोरेकस्मिन् दिने प्राप्तौ व्यतिषंगेणानुष्ठानम् ॥ व्यतिषंगो नामोभयोः सहप्रयोगः ॥ खंडपर्वणि तु पूर्वेद्युः केवलदर्शश्राद्धमुत्तरेह्नि केवलः पिंडपितृयज्ञः ॥ श्रौताग्निमतां तु केवलपिंडपितृयज्ञ एव दक्षिणाग्नौ कार्यो न व्यतिषंगेण ॥ श्रौताग्निमतां संपूर्णे दर्श इत्थं क्रमः ॥ आदावन्वाधानं ततो वैश्वदेवस्ततः पिंडपितृयज्ञस्ततो दर्शश्राद्धमिति ॥ अस्मिन्नेव काले जीवत्पितृकेण साग्निकेन होमांते वा पितुः पित्रादित्रयोद्देशेन पिंडसहितोवाऽपिंडपितृयज्ञः कार्यः ॥ यद्वा पिंडपितृयज्ञो नैवारब्धव्यः ॥ इष्टिलोपे पादकृच्छ्रं प्रायश्चित्तम् ॥ इष्टिद्वयलोपेऽर्धकृच्छ्रम् ॥ इष्टित्रयलोपेग्निनाशात्पुनराधानम् ॥ पिंडपितृयज्ञलोपे वैश्वानरेष्टिः प्रायश्चित्तम् ॥ इष्टिस्थाने सप्तहोतारं होष्यामीति संकल्प्य तन्मंत्रेण चतुर्गृहीताज्येन पूर्णाहुतिर्वा कार्या ॥ इति पिंडपितृयज्ञोद्देशश्च० ॥ २३ ॥

tatrāśvalāyanānāṃ yasminnahorātre amāvāsyāpratipadoḥ saṃdhistaddināparāhṇe paṃcadhā vibhaktadinacaturthabhāgarūpe piṃḍapitṛyajñaḥ || sa cāparāhṇasaṃdhāvanvādhānadine bhavati || madhyāhne pūrvāhṇe vā saṃdhau yāgadine yāgottaramaparāhṇe bhavati || yadāhorātrasaṃdhau tithisaṃdhistadanvādhānadine eva piṃḍapitṛyajñaḥ || evamāpastaṃbahiraṇyakeśimatānusāriṇāmapi saṃdhidine eva pitṛyajñaḥ || sa cāparāhṇedhivṛkṣasūrye vā kāryaḥ || aparāhṇaśca paṃcadhā vibhaktadinacaturthabhāgo navadhā vibhaktadinasaptamabhāgo vā || sāṃkhyāyanakātyāyanasāmagānāmanvādhānadine eva piṃḍapitṛyajñaḥ pūrvameva uktaḥ || sa ca tredhā vibhaktadinatṛtīyabhāgarūpe'parāhṇe kāryaḥ || gṛhyāgnimatāṃ bahūcānāṃ darśaśrāddhapiṃḍapitṛyajñayorekasmin dine prāptau vyatiṣaṃgeṇānuṣṭhānam || vyatiṣaṃgo nāmobhayoḥ sahaprayogaḥ || khaṃḍaparvaṇi tu pūrvedyuḥ kevaladarśaśrāddhamuttarehni kevalaḥ piṃḍapitṛyajñaḥ || śrautāgnimatāṃ tu kevalapiṃḍapitṛyajña eva dakṣiṇāgnau kāryo na vyatiṣaṃgeṇa || śrautāgnimatāṃ saṃpūrṇe darśa itthaṃ kramaḥ || ādāvanvādhānaṃ tato vaiśvadevastataḥ piṃḍapitṛyajñastato darśaśrāddhamiti || asminneva kāle jīvatpitṛkeṇa sāgnikena homāṃte vā pituḥ pitrāditrayoddeśena piṃḍasahitovā'piṃḍapitṛyajñaḥ kāryaḥ || yadvā piṃḍapitṛyajño naivārabdhavyaḥ || iṣṭilope pādakṛcchraṃ prāyaścittam || iṣṭidvayalope'rdhakṛcchram || iṣṭitrayalopegnināśātpunarādhānam || piṃḍapitṛyajñalope vaiśvānareṣṭiḥ prāyaścittam || iṣṭisthāne saptahotāraṃ hoṣyāmīti saṃkalpya tanmaṃtreṇa caturgṛhītājyena pūrṇāhutirvā kāryā || iti piṃḍapitṛyajñoddeśaśca0 || 23 ||

⟨Now the time of the piṇḍapitṛyajña ⟨the offering of rice-balls to the fathers⟩.⟩ There, for the followers of Āśvalāyana, on whichever day and night the junction of the new moon and the pratipad falls, the piṇḍapitṛyajña ⟨the offering of rice-balls to the fathers⟩ is in the aparāhṇa ⟨afternoon⟩ of that day, which is the fourth of the five parts into which the day is divided. And when the saṃdhi is in the afternoon it falls on the anvādhāna day; when the saṃdhi is at midday or in the forenoon it falls on the day of the sacrifice, in the afternoon, after the sacrifice. When the junction of the tithis falls at the junction of day and night, the piṇḍapitṛyajña is on the anvādhāna day itself. In the same way, for those who follow the views of Āpastamba and Hiraṇyakeśin also, the pitṛyajña is on the saṃdhi day itself; and it is to be done in the aparāhṇa, or when the sun stands over the trees ⟨adhivṛkṣasūrya⟩. And the aparāhṇa is the fourth part of the day divided into five, or the seventh part of the day divided into nine. For the followers of Śāṅkhāyana and of Kātyāyana and for the Sāmavedins the piṇḍapitṛyajña is on the anvādhāna day itself, as has been said already; and it is to be done in the aparāhṇa which is the third part of the day divided into three. For Ṛgvedins who keep only the domestic fire, if the darśaśrāddha and the piṇḍapitṛyajña fall on one day, the performance is by vyatiṣaṅga; vyatiṣaṅga means the performance of both together. But when the parvan is broken, on the earlier day the darśaśrāddha alone and on the later day the piṇḍapitṛyajña alone. For those who keep the śrauta fires, only the piṇḍapitṛyajña is to be done, in the southern fire, and not by vyatiṣaṅga. For those who keep the śrauta fires, when the new moon is full ⟨filling the day⟩, the order is this: first the anvādhāna, then the vaiśvadeva, then the piṇḍapitṛyajña, then the darśaśrāddha. At this same time, a man whose father is living and who keeps the fires should perform the pitṛyajña — either with the piṇḍas or without them — at the end of the homa, with reference to the three ⟨ancestors⟩ beginning with his father's father; or else the piṇḍapitṛyajña should not be begun at all. If one iṣṭi is omitted, the prāyaścitta ⟨expiation⟩ is a quarter-kṛcchra ⟨penance⟩; if two iṣṭis are omitted, half a kṛcchra; if three iṣṭis are omitted, then, since the fire is destroyed, the fires must be set up afresh. If the piṇḍapitṛyajña is omitted, the expiation is the Vaiśvānara iṣṭi. Or, in place of the iṣṭi, one may resolve "I shall offer the Saptahotṛ ⟨formula⟩" and make a full oblation with that mantra, with ghee taken up in four ladlefuls. ॥ Thus the uddeśa on the piṇḍapitṛyajña, the twenty-thi⟨rd⟩. ॥ 23 ॥

अथ श्राद्धेऽमावास्या निर्णयते ।

पंचधा विभक्तदिनचतुर्थभागाख्याऽपराह्णव्यापिन्यमावास्या दर्शश्राद्धे ग्राह्या ॥ पूर्वेद्युरेव परेद्युरेव वाऽपराह्णे कार्त्स्न्ये नैकदेशेन वा व्यापित्वे सैव ग्राह्या ॥ उभयदिनेप्यपराह्णे वैषम्येणैकदेशव्यापित्वे याधिकव्यापिनी सा ग्राह्या ॥ दिनद्वये साम्येनैकदेशव्याप्तौ तिथिक्षये पूर्वा ॥ तिथिवृद्धौ तिथिसाम्ये च परा ॥ तत्र समव्याप्तौ तिथिवृद्धिक्षयसाम्योदाहरणानि ॥ चतुर्दशी १९ अमा २३ दिनं ३० अत्र दिनद्वयेपि समा पंचघटिकैकदेशव्याप्तिश्चतुर्दश्यपेक्षया चतुर्घटिकाभिरमाया वृद्धिसत्त्वादुत्तरा ग्राह्या ॥ तथा चतुर्दशी २३ अमा १९ अत्रैका घटिका समाव्याप्तिर्घटिकाचतुष्टयेन तिथिक्षयात्पूर्वा ग्राह्या ॥ अथ चतुर्दशी २१ अमा २१ अत्र घटीत्रयेण दिनद्वयंशतः समाव्याप्तिस्तित्वेस्तु वृद्धिक्षयाभावेन समत्वात्परा ग्राह्या ॥ दिनद्वये पूर्णापराह्णव्याप्तौ तिथिवृद्धित्वात्परा ग्राह्या ॥ यदा दिनद्वयेप्यपराह्णस्पर्शाभावस्तदा गृह्याग्निमद्भिः श्रौताग्निमद्भिश्च सिनीवालीसंज्ञिका चतुर्दशीमिश्रा पूर्वा ग्राह्या ॥ निरग्निभिः स्त्रीशूद्रादिभिश्च कुहूसंज्ञिका प्रतिपन्मिश्रा परा ग्राह्येति माधवाचार्यसंमतो दर्शनिर्णयः प्रायः सर्वत्र शिष्टैराद्रियते पुरुषार्थचिंतामणौ तु बह्वृचैस्तैत्तिरीयैश्च साग्निकैरपराह्णव्याप्यसत्त्वेपीष्टिदिनात्पूर्वदिने एव दर्शश्राद्धं कार्यम् ॥ तथा च दिनद्वये कार्त्स्न्येनापराह्णव्याप्तौ परत्रैव दर्शः एकदेशेनापराह्णव्याप्तौ प्रतिपद्वृद्ध्या प्रतिपदिष्ट्यावुत्तरत्रैव दर्शः ॥ द्वितीयादिने एवापराह्णव्याप्तौ तु यदि प्रतिपक्षयवशाद्दर्शदिन एवेष्टिप्राप्तिस्तदा बह्वृचानां सिनीवाली तैत्तिरीयाणां कुहूर्ग्राह्या ॥ सामगानां विकल्पेन द्वयम् ॥ यदा पूर्वदिनेपराह्णेऽधिका व्याप्तिः परदिने स्वल्पा तदा सामगानां पूर्वा तैत्तिरीयाणामुत्तरा ॥ उभयत्रापराह्णस्पर्शाभावेपि सामगानां पूर्वा तैत्तिरीयाणां परेत्यप्युक्तम् ॥ दर्श दर्शश्राद्धवर्षश्राद्धयोर्दर्शमासिकयोर्दर्शश्राद्धोदकुंभश्राद्धयोश्च संपाते देवताभेदाच्छ्राद्धद्वयं कार्यम् ॥ तत्रादौ मासिकाब्दिकादिश्राद्धं कृत्वा पाकांतरेण दर्शश्राद्धं कार्यम् ॥ वैश्वदेव आब्दिकादिश्राद्धशेषेण पृथक्पाकेन वा दर्शश्राद्धात्प्राग् भवति ॥ आहिताग्निस्तु वैश्वदेवं पिंडपितृयज्ञं च कृत्वाब्दिकं कुर्यात् ॥ दर्शश्राद्धमनुपनीतविधुरप्रवासस्थैरपि कार्यम् ॥ अमाश्राद्धातिक्रमे ‘न्युषूवाचम्’ इति ऋचं शतवारं जपेत् ॥ ॥ इति दर्शनिर्णयोद्देशश्च० ॥ २४ ॥

paṃcadhā vibhaktadinacaturthabhāgākhyā'parāhṇavyāpinyamāvāsyā darśaśrāddhe grāhyā || pūrvedyureva paredyureva vā'parāhṇe kārtsnye naikadeśena vā vyāpitve saiva grāhyā || ubhayadinepyaparāhṇe vaiṣamyeṇaikadeśavyāpitve yādhikavyāpinī sā grāhyā || dinadvaye sāmyenaikadeśavyāptau tithikṣaye pūrvā || tithivṛddhau tithisāmye ca parā || tatra samavyāptau tithivṛddhikṣayasāmyodāharaṇāni || caturdaśī 19 amā 23 dinaṃ 30 atra dinadvayepi samā paṃcaghaṭikaikadeśavyāptiścaturdaśyapekṣayā caturghaṭikābhiramāyā vṛddhisattvāduttarā grāhyā || tathā caturdaśī 23 amā 19 atraikā ghaṭikā samāvyāptirghaṭikācatuṣṭayena tithikṣayātpūrvā grāhyā || atha caturdaśī 21 amā 21 atra ghaṭītrayeṇa dinadvayaṃśataḥ samāvyāptistitvestu vṛddhikṣayābhāvena samatvātparā grāhyā || dinadvaye pūrṇāparāhṇavyāptau tithivṛddhitvātparā grāhyā || yadā dinadvayepyaparāhṇasparśābhāvastadā gṛhyāgnimadbhiḥ śrautāgnimadbhiśca sinīvālīsaṃjñikā caturdaśīmiśrā pūrvā grāhyā || niragnibhiḥ strīśūdrādibhiśca kuhūsaṃjñikā pratipanmiśrā parā grāhyeti mādhavācāryasaṃmato darśanirṇayaḥ prāyaḥ sarvatra śiṣṭairādriyate puruṣārthaciṃtāmaṇau tu bahvṛcaistaittirīyaiśca sāgnikairaparāhṇavyāpyasattvepīṣṭidinātpūrvadine eva darśaśrāddhaṃ kāryam || tathā ca dinadvaye kārtsnyenāparāhṇavyāptau paratraiva darśaḥ ekadeśenāparāhṇavyāptau pratipadvṛddhyā pratipadiṣṭyāvuttaratraiva darśaḥ || dvitīyādine evāparāhṇavyāptau tu yadi pratipakṣayavaśāddarśadina eveṣṭiprāptistadā bahvṛcānāṃ sinīvālī taittirīyāṇāṃ kuhūrgrāhyā || sāmagānāṃ vikalpena dvayam || yadā pūrvadineparāhṇe'dhikā vyāptiḥ paradine svalpā tadā sāmagānāṃ pūrvā taittirīyāṇāmuttarā || ubhayatrāparāhṇasparśābhāvepi sāmagānāṃ pūrvā taittirīyāṇāṃ paretyapyuktam || darśa darśaśrāddhavarṣaśrāddhayordarśamāsikayordarśaśrāddhodakuṃbhaśrāddhayośca saṃpāte devatābhedācchrāddhadvayaṃ kāryam || tatrādau māsikābdikādiśrāddhaṃ kṛtvā pākāṃtareṇa darśaśrāddhaṃ kāryam || vaiśvadeva ābdikādiśrāddhaśeṣeṇa pṛthakpākena vā darśaśrāddhātprāg bhavati || āhitāgnistu vaiśvadevaṃ piṃḍapitṛyajñaṃ ca kṛtvābdikaṃ kuryāt || darśaśrāddhamanupanītavidhurapravāsasthairapi kāryam || amāśrāddhātikrame ‘nyuṣūvācam’ iti ṛcaṃ śatavāraṃ japet || || iti darśanirṇayoddeśaśca0 || 24 ||

⟨Now the amāvāsyā ⟨new-moon day⟩ for the śrāddha is determined.⟩ For the darśaśrāddha ⟨the new-moon rite for the fathers⟩ the new moon that covers the aparāhṇa — the fourth part of the day divided into five — is to be taken. If it covers the aparāhṇa, wholly or in part, on the earlier day only or on the later day only, then that very day is to be taken. If on both days it covers a part of the aparāhṇa unequally, the one that covers more is to be taken. If on the two days it covers a part equally, then, when the tithi decreases, the earlier; and when the tithi increases, or when it is equal, the later. Now the examples of increase, decrease and equality of the tithi where the covering is equal. The fourteenth 19, the new moon 23, the day 30: here on both days the covering of a part is equal, of five ghaṭikās; and since the new moon has an increase of four ghaṭikās over the fourteenth, the later is to be taken. Again, the fourteenth 23, the new moon 19: here the equal covering is of one ghaṭikā; and since the tithi decreases by four ghaṭikās, the earlier is to be taken. Again, the fourteenth 21, the new moon 21: here the covering of a portion on the two days is equal, of three ghaṭīs; and since the tithis have neither increase nor decrease but are equal, the later is to be taken. If on both days the whole aparāhṇa is covered, then, the tithi being increased, the later is to be taken. When on both days the aparāhṇa is not touched at all, then those who keep the domestic fire and those who keep the śrauta fires must take the earlier, called Sinīvālī, mixed with the fourteenth; while those without fires, and women, Śūdras and the rest, must take the later, called Kuhū, mixed with the pratipad. This determination of the new moon, which Mādhavācārya approves, is generally respected by the learned everywhere. In the Puruṣārthacintāmaṇi, however, Ṛgvedins and Taittirīyas who keep the fires must perform the darśaśrāddha on the day before the iṣṭi day, even when there is no covering of the aparāhṇa. And so, when on both days the aparāhṇa is wholly covered, the darśa is on the later only; when the aparāhṇa is covered in part, then — the iṣṭi falling on the pratipad through the increase of the pratipad — the darśa is on the later only. But when the aparāhṇa is covered on the second day only, if through the decrease of the pratipad the iṣṭi falls on the darśa day itself, then the Ṛgvedins are to take Sinīvālī and the Taittirīyas Kuhū; and for the Sāmavedins the two are optional. When on the earlier day the covering of the aparāhṇa is greater and on the later day slight, then for the Sāmavedins the earlier and for the Taittirīyas the later. It is also said that even when the aparāhṇa is not touched on either day, the earlier is for the Sāmavedins and the later for the Taittirīyas. When the darśaśrāddha coincides with the annual śrāddha, or the darśa with the monthly ⟨śrāddha⟩, or the darśaśrāddha with the water-jar śrāddha, two śrāddhas are to be performed, because the deities differ. There, having first performed the monthly or annual śrāddha, the darśaśrāddha is to be done with a separate cooking. The vaiśvadeva takes place before the darśaśrāddha, with the remainder of the annual or other śrāddha, or with a separate cooking. But one who has set up the fires should perform the vaiśvadeva and the piṇḍapitṛyajña, and then the annual ⟨śrāddha⟩. The darśaśrāddha is to be performed even by the uninitiated, by a widower, and by those living abroad. If the new-moon śrāddha is let pass, he should recite the ṛc beginning "nyuṣūvācam" a hundred times. ॥ Thus the uddeśa on the determination of the darśa, the twenty-fou⟨rth⟩. ॥ 24 ॥

अथेटिस्थालीपाके प्रथमारंभविचारः ।

इष्टिस्थालीपाकौ पौर्णमास्यामारब्धव्यौ न तु दर्श ॥ आधानगृहप्रवेशनीयहोमानंतरमेव पौर्णमास्यां यदि दर्शपौर्णमासारंभः क्रियते तदा मलमासपौषमासशुक्रास्तादिदोषो नास्ति ॥ तत्रातिक्रमे तु शुद्धमासादिप्रतीक्ष्येत्येके ॥ सर्वथा शुद्धकाले पर्वारंभ इत्यपरे ॥ ॥ इतीष्ट्यादिप्रारंभनिर्णयोद्देशः पं० ॥ २५ ॥

iṣṭisthālīpākau paurṇamāsyāmārabdhavyau na tu darśa || ādhānagṛhapraveśanīyahomānaṃtarameva paurṇamāsyāṃ yadi darśapaurṇamāsāraṃbhaḥ kriyate tadā malamāsapauṣamāsaśukrāstādidoṣo nāsti || tatrātikrame tu śuddhamāsādipratīkṣyetyeke || sarvathā śuddhakāle parvāraṃbha ityapare || || itīṣṭyādiprāraṃbhanirṇayoddeśaḥ paṃ0 || 25 ||

⟨Now the consideration of the first commencement of the iṣṭi ⟨the new- and full-moon offering⟩ and the sthālīpāka ⟨the pot-boiled oblation⟩.⟩ The iṣṭi and the sthālīpāka ⟨the cooked offering⟩ are to be begun at the full moon and not at the new moon. If the darśapūrṇamāsa ⟨the new- and full-moon rite⟩ is begun at a full moon immediately after the setting up of the fires or after the homa of entering a new house, then there is no fault of an intercalary month, of the month Pauṣa, of the setting of Venus and the like. But if that ⟨occasion⟩ is let pass, some say one must wait for a pure month and the rest; others say that in every case the parvan is to be begun at a pure time. ॥ Thus the twen⟨ty-fifth⟩ uddeśa on the determination of the beginning of the iṣṭi and the rest. ॥ 25 ॥

अथ विकृतिकालः ।

ता विकृतयस्त्रिविधाः ॥ नित्या आग्रयणचातुर्मास्याद्याः ॥ नैमित्तिक्यो जातेष्ट्यादयः ॥ काम्याः सौर्यादयः ॥ एताः पुरुषार्थाः ॥ एवं क्रत्वंगभूता अपि द्विविधाः नित्यानैमित्तिकाश्च ॥ तत्र विकृतिषु सद्यस्कालत्वद्व्यहकालत्वयोर्विकल्पः ॥ एवं पर्वणि शुक्लपक्षगतदेवनक्षत्रेषु वा कर्तव्या इति विकल्पः ॥ तत्र पर्वणि करणपक्षेऽपराह्णादिसंधौ संधिदिने सद्यस्कालां द्व्यहकालां वा विकृतिं कृत्वा प्रकृतेरन्वाधानम् ॥ मध्याह्ने पूर्वाह्णे वा संधौ संधिदिने प्रकृतिं समाप्य सद्यस्काल एव विकृतिः कार्या ॥ कृत्तिकादीनि विशाखांतानि चतुर्दश नक्षत्राणि देवनक्षत्राणीत्युच्यन्ते ॥ आग्रयणे विशेषो द्वितीयपरिच्छेदे वक्ष्यते ॥ अन्वारंभणीयेष्टिश्चतुर्दश्यां कार्या ॥ ॥ इति विकृतिसामान्यनिर्णयोद्देशः ष० ॥ २६ ॥

tā vikṛtayastrividhāḥ || nityā āgrayaṇacāturmāsyādyāḥ || naimittikyo jāteṣṭyādayaḥ || kāmyāḥ sauryādayaḥ || etāḥ puruṣārthāḥ || evaṃ kratvaṃgabhūtā api dvividhāḥ nityānaimittikāśca || tatra vikṛtiṣu sadyaskālatvadvyahakālatvayorvikalpaḥ || evaṃ parvaṇi śuklapakṣagatadevanakṣatreṣu vā kartavyā iti vikalpaḥ || tatra parvaṇi karaṇapakṣe'parāhṇādisaṃdhau saṃdhidine sadyaskālāṃ dvyahakālāṃ vā vikṛtiṃ kṛtvā prakṛteranvādhānam || madhyāhne pūrvāhṇe vā saṃdhau saṃdhidine prakṛtiṃ samāpya sadyaskāla eva vikṛtiḥ kāryā || kṛttikādīni viśākhāṃtāni caturdaśa nakṣatrāṇi devanakṣatrāṇītyucyante || āgrayaṇe viśeṣo dvitīyaparicchede vakṣyate || anvāraṃbhaṇīyeṣṭiścaturdaśyāṃ kāryā || || iti vikṛtisāmānyanirṇayoddeśaḥ ṣa0 || 26 ||

⟨Now the time of the vikṛti ⟨an offering derived from a basic one⟩.⟩ Those vikṛtis ⟨the modified sacrifices, derived from the model ones⟩ are of three kinds. The obligatory: the āgrayaṇa, the cāturmāsya and the rest. The occasional: the birth-iṣṭi and the rest. The desire-prompted: the Saurya ⟨solar offering⟩ and the rest. These serve a man's own ends. Likewise those that are limbs of a ⟨greater⟩ sacrifice are also of two kinds, obligatory and occasional. Among the vikṛtis there is an option between the same-day timing and the two-day timing. So too there is an option that they may be performed at the parvan, or on the deva-nakṣatras ⟨the asterisms of the gods⟩ falling in the bright fortnight. There, on the option of performing it at the parvan, when the saṃdhi is in the afternoon or later, one performs the vikṛti — of the same-day or of the two-day timing — on the saṃdhi day, and then the anvādhāna of the prakṛti ⟨the model sacrifice⟩. When the saṃdhi is at midday or in the forenoon, one completes the prakṛti on the saṃdhi day and the vikṛti is then to be done on that same day. The fourteen asterisms from Kṛttikā to Viśākhā are called the deva-nakṣatras. The special rule about the āgrayaṇa will be stated in the second pariccheda ⟨chapter⟩. The anvārambhaṇīyā iṣṭi is to be performed on the fourteenth. ॥ Thus the twen⟨ty-sixth⟩ uddeśa on the general determination of the vikṛtis. ॥ 26 ॥

अथ पशुयागकालः ।

पशुयागस्तु वर्षर्तौ श्रावण्यादिचतुर्णां पर्वणामन्यतमे पर्वणि दक्षिणायनदिने उत्तरायणदिने वा कार्यः ॥ तत्र खंडपर्वणि विकृतिसामान्योक्तपर्वनिर्णयः ॥ ॥ इति पशुयागोद्देशः स० ॥ २७ ॥

paśuyāgastu varṣartau śrāvaṇyādicaturṇāṃ parvaṇāmanyatame parvaṇi dakṣiṇāyanadine uttarāyaṇadine vā kāryaḥ || tatra khaṃḍaparvaṇi vikṛtisāmānyoktaparvanirṇayaḥ || || iti paśuyāgoddeśaḥ sa0 || 27 ||

⟨Now the time of the animal sacrifice.⟩ The animal sacrifice is to be performed in the rainy season, at any one of the four parvans beginning with the Śrāvaṇī ⟨full moon⟩, or on the day of the sun's southward turning, or on the day of its northward turning. There, when the parvan is broken, the determination of the parvan is the one stated in the general rule for the vikṛtis. ॥ Thus the twen⟨ty-seventh⟩ uddeśa on the animal sacrifice. ॥ 27 ॥

अथ चातुर्मास्यकालः ।

तत्प्रयोगे चत्वारः पक्षाः ॥ फाल्गुन्यां चैत्र्यां वा पौर्णमास्यां वैश्वदेवपर्व कृत्वा चतुर्षुचतुर्षु मासेष्वाषाढ्यादिष्वेकैकं पर्वैत्येवं यावज्जीवमनुष्ठानमिति यावज्जीवपक्षः ॥ उक्तरीत्या संवत्सरपर्यंतमनुष्ठाय सवनेष्ट्या पशुयागेन वा सोमयागेन वा समापनं सांवत्सरः पक्षः ॥ प्रथमेहनि वैश्वदेवपर्व ॥ चतुर्थदिने वरुणप्रघासपर्व ॥ अष्टमनवमयोः साकमेधपर्व ॥ द्वादशे शुनासीरीयपर्वेति द्वादशाहपक्षः ॥ पंचभिर्दिनैः समाप्तौ यथाप्रयोगपक्षः ॥ द्वादशाहयथाप्रयोगपक्षयोरुदगयने शुक्लपक्षे देवनक्षत्रेष्वारभ्य शुक्लपक्ष एव समाप्तिरिति बहवः ॥ कृष्णपक्षे वा समाप्तिरिति केचित् ॥ द्वादशाहपंचाहपक्षयोरपि सवनेष्ट्यादिना समापने कृते सकृत्करणम् ॥ तदभावे प्रतिवत्सरमनुष्ठानम् ॥ क्वचिदैकाहिकप्रयोगपक्षोप्युक्तः ॥ स च चैत्र्यादिषु चतसृषु पौर्णमासीष्वेकस्यां कस्यांचिद्भवति ॥ क्वचित्तु सप्ताहपक्षः ॥ स यथा ॥ द्व्यहे वैश्वदेवपर्व ॥ तृतीयदिने वरुणप्रघासः ॥ चतुर्थे गृहमेधीया ॥ पंचमे महाहवींषि ॥ षष्ठे पितृयज्ञादिसाकमेधपर्वशेषः ॥ सप्तमे शुनासीरीयपर्वेति ॥ अत्र शुक्लपक्षादिः पंचाहपक्षोक्तः कालः ॥ ॥ इति चातुर्मास्यकालनिर्णयोद्देशोऽष्टा० ॥२८॥

tatprayoge catvāraḥ pakṣāḥ || phālgunyāṃ caitryāṃ vā paurṇamāsyāṃ vaiśvadevaparva kṛtvā caturṣucaturṣu māseṣvāṣāḍhyādiṣvekaikaṃ parvaityevaṃ yāvajjīvamanuṣṭhānamiti yāvajjīvapakṣaḥ || uktarītyā saṃvatsaraparyaṃtamanuṣṭhāya savaneṣṭyā paśuyāgena vā somayāgena vā samāpanaṃ sāṃvatsaraḥ pakṣaḥ || prathamehani vaiśvadevaparva || caturthadine varuṇapraghāsaparva || aṣṭamanavamayoḥ sākamedhaparva || dvādaśe śunāsīrīyaparveti dvādaśāhapakṣaḥ || paṃcabhirdinaiḥ samāptau yathāprayogapakṣaḥ || dvādaśāhayathāprayogapakṣayorudagayane śuklapakṣe devanakṣatreṣvārabhya śuklapakṣa eva samāptiriti bahavaḥ || kṛṣṇapakṣe vā samāptiriti kecit || dvādaśāhapaṃcāhapakṣayorapi savaneṣṭyādinā samāpane kṛte sakṛtkaraṇam || tadabhāve prativatsaramanuṣṭhānam || kvacidaikāhikaprayogapakṣopyuktaḥ || sa ca caitryādiṣu catasṛṣu paurṇamāsīṣvekasyāṃ kasyāṃcidbhavati || kvacittu saptāhapakṣaḥ || sa yathā || dvyahe vaiśvadevaparva || tṛtīyadine varuṇapraghāsaḥ || caturthe gṛhamedhīyā || paṃcame mahāhavīṃṣi || ṣaṣṭhe pitṛyajñādisākamedhaparvaśeṣaḥ || saptame śunāsīrīyaparveti || atra śuklapakṣādiḥ paṃcāhapakṣoktaḥ kālaḥ || || iti cāturmāsyakālanirṇayoddeśo'ṣṭā0 ||28||

⟨Now the time of the cāturmāsya ⟨the four months of the rains⟩.⟩ In its performance there are four alternatives ⟨pakṣas⟩. Having performed the Vaiśvadeva parvan ⟨one of the four sections of the Cāturmāsya⟩ on the full moon of Phālguna or of Caitra, and then one parvan in each successive four-month period beginning with the Āṣāḍhī ⟨full moon⟩, and so performing it as long as one lives — this is the lifelong alternative. Performing it in the said manner for a year and concluding it with a savaneṣṭi ⟨the iṣṭi at the pressing⟩, or with an animal sacrifice, or with a soma sacrifice — this is the annual alternative. On the first day the Vaiśvadeva parvan; on the fourth day the Varuṇapraghāsa parvan; on the eighth and ninth the Sākamedha parvan; on the twelfth the Śunāsīrīya parvan — this is the twelve-day alternative. When it is completed in five days, it is the yathāprayoga ⟨'as performed'⟩ alternative. For the twelve-day and the yathāprayoga alternatives, many hold that one should begin in the northern course ⟨of the Sun⟩, in the bright fortnight, under the divine nakṣatras ⟨lunar mansions⟩, and that the completion too falls in the bright fortnight itself. Some say the completion may be in the dark fortnight as well. In the twelve-day and the five-day alternatives too, if the conclusion has been made with the savaneṣṭi and the rest, the performance is made once ⟨for all⟩; failing that, it is performed every year. In some places a one-day performance is also spoken of, and it takes place on some one of the four full moons beginning with the Caitrī. In some places, again, there is a seven-day alternative. It is as follows: over two days the Vaiśvadeva parvan; on the third day the Varuṇapraghāsa; on the fourth the Gṛhamedhīyā ⟨iṣṭi⟩; on the fifth the Mahāhavis ⟨the great oblations⟩; on the sixth the remainder of the Sākamedha parvan, the Pitṛyajña and the rest; on the seventh the Śunāsīrīya parvan. Here the time — beginning in the bright fortnight and so on — is that stated for the five-day alternative. ॥ Thus the twenty-eighth uddeśa ⟨section⟩, the determination of the time of the Cāturmāsya ⟨the four-monthly rites⟩ ॥28॥

अथ काम्यनैमित्तिकादीष्टिकालः ।

काम्येष्टीनां विकृतिसामान्यनिर्णयानुसारेण पर्वण्यनुष्ठानं शुक्लपक्षस्थदेवनक्षत्रे वा ॥ जातेष्टिस्तु पत्न्या विंशतिरात्रात्मककर्मण्यधिकाराख्यजननाशौचनिवृत्तौ सत्यां पर्वणि कार्या ॥ ग्रहदाहेष्ट्यादिनैमित्तिकेष्टीनां निमित्तानंतरमनुष्ठाने पर्वाद्यपेक्षा नास्ति तदसंभवे पर्वापेक्षा ॥ क्रत्वर्थानां नित्यानां क्रतुना सहैवानुष्ठानं न तत्र पृथक्कालापेक्षा ॥ हविर्दोषादेशादिनैमित्तिकक्रत्वर्थेष्टयस्तु स्विष्टकृदुत्तरं समिष्टयजुषः प्राक् निमित्तस्मरणे तदानीमेव तदीयतंत्रोपजीवनेन निर्वापप्रभृति कार्याः ॥ तदनंतरस्मरणे तत्प्रयोगं समाप्य पुनरन्वाधानादिविधिना कार्याः ॥ ॥ इति काम्यनैमित्तिकादीष्टीनां निर्णयोद्देश ऊन० ॥ २९ ॥

kāmyeṣṭīnāṃ vikṛtisāmānyanirṇayānusāreṇa parvaṇyanuṣṭhānaṃ śuklapakṣasthadevanakṣatre vā || jāteṣṭistu patnyā viṃśatirātrātmakakarmaṇyadhikārākhyajananāśaucanivṛttau satyāṃ parvaṇi kāryā || grahadāheṣṭyādinaimittikeṣṭīnāṃ nimittānaṃtaramanuṣṭhāne parvādyapekṣā nāsti tadasaṃbhave parvāpekṣā || kratvarthānāṃ nityānāṃ kratunā sahaivānuṣṭhānaṃ na tatra pṛthakkālāpekṣā || havirdoṣādeśādinaimittikakratvartheṣṭayastu sviṣṭakṛduttaraṃ samiṣṭayajuṣaḥ prāk nimittasmaraṇe tadānīmeva tadīyataṃtropajīvanena nirvāpaprabhṛti kāryāḥ || tadanaṃtarasmaraṇe tatprayogaṃ samāpya punaranvādhānādividhinā kāryāḥ || || iti kāmyanaimittikādīṣṭīnāṃ nirṇayoddeśa ūna0 || 29 ||

⟨Now the time of the iṣṭi ⟨oblation⟩ for the kāmya, the naimittika and the rest.⟩ The kāmya iṣṭis ⟨the offerings made for a desired object⟩ are performed on a parvan ⟨a new- or full-moon day⟩, in accordance with the general rule settled for modified rites (vikṛti), or under a divine nakṣatra falling in the bright fortnight. But the jāteṣṭi ⟨the iṣṭi on the birth of a son⟩ is to be done on a parvan, once the birth-impurity — that which is called the bar to ritual competence (adhikāra) in the rite, and which lasts twenty nights for the wife — has ceased. For the occasional iṣṭis, such as that occasioned by the burning of the house (gṛhadāha), when they are performed immediately after their occasion, no parvan or the like is required; when that is not possible, a parvan is required. Those which are obligatory and subserve a ⟨greater⟩ sacrifice are performed together with the sacrifice ⟨kratu⟩ itself; there no separate time is required. But the occasional iṣṭis that subserve a sacrifice — those occasioned by a defect in the oblation (havirdoṣa), by an ādeśa ⟨a portent or a directive⟩ and so on — if their occasion is recalled after the Sviṣṭakṛt ⟨oblation⟩ and before the Samiṣṭayajus, are to be performed at that very time, from the nirvāpa ⟨the measuring out of the grain⟩ onward, availing themselves of the framework (tantra) of that ⟨ongoing⟩ rite. If the occasion is recalled after that, one should complete that performance and then do them afresh, by the procedure beginning with the anvādhāna ⟨the laying on of the fuel⟩. ॥ Thus the twenty-ninth uddeśa, the determination of the kāmya, the naimittika and the other iṣṭis ॥29॥

अथाधानकालो नक्षत्राणि च ।

आधानं तु पर्वणि नक्षत्रे चोक्तम् ॥ तत्र संकल्पप्रभृतिपूर्णाहुतिपर्यंतप्रयोगपर्याप्तं पर्व ग्राह्यम् ॥ तदसंभवे गार्हपत्याधानाद्याहवनीयाधानपर्यंतं विद्यमानं ग्राह्यम् ॥ एवं नक्षत्रस्यापि निर्णयः ॥ दिनद्वये कर्मकालव्यापिपर्वसत्त्वे यत्रोक्तनक्षत्रयोगस्तद्ग्राह्यम् ॥ वसंतर्तुपर्वोक्तनक्षत्रेत्येतत्रितयसंनिपाते प्रशस्ततमम् ॥ ऋत्वभावे मध्यमम् ॥ केवले पर्वणि नक्षत्रे वाधमम् ॥ नक्षत्राणि तु कृत्तिकारोहिणीविशाखापूर्वाफाल्गुन्युत्तराफाल्गुनीमृगोत्तराभाद्रपदेति सप्ताश्वलायनसूत्रोक्तानि ॥ कृत्तिकारोहिणीत्र्युत्तरा मृगपुनर्वसुपुष्यपूर्वाफाल्गुनीपूर्वाषाढा हस्तचित्राविशाखानुराधाश्रवणज्येष्ठारेवतीति सूत्रांतरोक्तानि ॥ सोमपूर्वाधाने तु 'नर्तुंपृच्छेन्न नक्षत्रम्' इति वचनात्सोमकालानुरोधेनैवाधानं न तत्र पृथक्कालविचारः ॥ ॥ इत्याधानकालोद्देशस्त्रिं० ॥ ३० ॥

ādhānaṃ tu parvaṇi nakṣatre coktam || tatra saṃkalpaprabhṛtipūrṇāhutiparyaṃtaprayogaparyāptaṃ parva grāhyam || tadasaṃbhave gārhapatyādhānādyāhavanīyādhānaparyaṃtaṃ vidyamānaṃ grāhyam || evaṃ nakṣatrasyāpi nirṇayaḥ || dinadvaye karmakālavyāpiparvasattve yatroktanakṣatrayogastadgrāhyam || vasaṃtartuparvoktanakṣatretyetatritayasaṃnipāte praśastatamam || ṛtvabhāve madhyamam || kevale parvaṇi nakṣatre vādhamam || nakṣatrāṇi tu kṛttikārohiṇīviśākhāpūrvāphālgunyuttarāphālgunīmṛgottarābhādrapadeti saptāśvalāyanasūtroktāni || kṛttikārohiṇītryuttarā mṛgapunarvasupuṣyapūrvāphālgunīpūrvāṣāḍhā hastacitrāviśākhānurādhāśravaṇajyeṣṭhārevatīti sūtrāṃtaroktāni || somapūrvādhāne tu 'nartuṃpṛcchenna nakṣatram' iti vacanātsomakālānurodhenaivādhānaṃ na tatra pṛthakkālavicāraḥ || || ityādhānakāloddeśastriṃ0 || 30 ||

⟨Now the time for the ādhāna ⟨the setting up of the sacred fires⟩ and the nakṣatras ⟨for it⟩.⟩ The ādhāna ⟨the setting up of the sacred fires⟩ is prescribed on a parvan and under ⟨particular⟩ nakṣatras. There one should take a parvan lasting long enough for the whole performance, from the saṅkalpa ⟨the statement of intent⟩ to the pūrṇāhuti ⟨the final full oblation⟩. If that is not possible, one should take one that lasts from the setting up of the Gārhapatya fire to the setting up of the Āhavanīya fire. The determination of the nakṣatra is likewise. If on two days there is a parvan covering the time of the rite, that day is to be taken on which the prescribed nakṣatra also falls. When the three — the spring season, the parvan, and the prescribed nakṣatra — coincide, it is most excellent. Lacking the season, it is middling. On a parvan alone, or on a nakṣatra alone, it is inferior. The nakṣatras are these seven, stated in the Āśvalāyana sūtra: Kṛttikā, Rohiṇī, Viśākhā, Pūrvāphālgunī, Uttarāphālgunī, Mṛga ⟨Mṛgaśiras⟩ and Uttarābhādrapadā. Kṛttikā, Rohiṇī, the three Uttarās, Mṛga, Punarvasu, Puṣya, Pūrvāphālgunī, Pūrvāṣāḍhā, Hasta, Citrā, Viśākhā, Anurādhā, Śravaṇa, Jyeṣṭhā and Revatī — these are stated in another sūtra. But when the ādhāna precedes a soma sacrifice, then, because of the text ‘He should ask neither after the season nor after the nakṣatra’, the ādhāna is done simply in conformity with the time of the soma ⟨sacrifice⟩; there is no separate consideration of time. ॥ Thus the thirtieth uddeśa, on the time of the ādhāna ॥30॥

अथ ग्रहणनिर्णयः ।

चंद्रसूर्यग्रहणं यावच्चाक्षुषदर्शनयोग्यं तावत्पुण्यकालः ॥ अतो ग्रस्तास्तस्थलेऽस्तोत्तरं द्वीपांतरे ग्रहणसत्त्वेपि दर्शनयोग्यत्वाभावान्न पुण्यकालः ॥ एवं ग्रस्तोदये उदयात्पूर्वं न तु पुण्यकालः ॥ मेघादिप्रतिबंधेन चाक्षुषदर्शनासंभवे शास्त्रादिना स्पर्शमोक्षकालौ ज्ञात्वा स्नानदानाद्याचरेत् ॥ रविवारे सूर्यग्रहश्चंद्रवारे चंद्रग्रहश्चूडामणिसंज्ञस्तत्र दानादिकमनंतफलम् ॥ ग्रहस्पर्शकाले स्नानं मध्ये होमः सुरार्चनं श्राद्धं च मुच्यमाने दानं मुक्ते स्नानमिति क्रमः ॥ तत्र स्नानजलेषु तारतम्यम् ॥ “शीतमुष्णोदकात्पुण्यमपारक्यं परोदकात् ॥ भूमिष्ठमुद्धृतात्पुण्यं ततः प्रस्रवणोदकम् ॥ ततोपि सारसं पुण्यं ततः पुण्यं नदीजलम् ॥ ततस्तीर्थनदी गंगा पुण्यात्पुण्यस्ततोम्बुधिः” इति ॥ ग्रहणे स्नानं च सचैलत्वं मुक्तिस्नानपरमिति केचित् ॥ मुक्तिस्नानाभावे सूतकान्निवपगमः ॥ ग्रहणे स्नानममंत्रकम् ॥ सुवासिनीभिस्त्रीभिरशिरस्नानं कार्यम् ॥ शिष्टस्त्रियस्तु ग्रहणेषु शिरःस्नानं कुर्वंति ॥ जाताशौचे मृताशौचे च ग्रहणनिमित्तं स्नानदानश्राद्धादि कार्यमेव ॥ “स्नाने नैमित्तिके प्राप्ते नारी यदि रजस्वला ॥ पात्रांतरिततोयेन स्नानं कृत्वा व्रतं चरेत् ॥ न वस्त्रपीडनं कुर्यान्नान्यद्वासश्च धारयेत्” ॥ त्रिरात्रमेकरात्रं वा समुपोष्य ग्रहणे स्नानदानाद्यनुष्ठाने महाफलम् ॥ एकरात्रपक्षे ग्रहणदिनात्पूर्वदिने उपवास इति केचित् ॥ ग्रहणसंबंधाहोरात्र उपवास इत्यपरे ॥ पुत्रवद्गृहिणो ग्रहणसंक्रांत्यादौ नोपवासः ॥ पुत्रवत्पदेन कन्यावानपि ग्राह्य इति केचित् ॥ ग्रहणे देवपितृतर्पणं कार्यमिति केचित् ॥ “सर्वेषामेव वर्णानां सूतकं राहुदर्शने ॥” तेन ग्रहणकाले स्पृष्टवस्त्रादेः क्षालनादिना शुद्धिः कार्या ॥ अत्र गोभूहिरण्यधान्यादिदानं महाफलम् ॥ तपोविद्योभययुक्तं मुख्यं दानपात्रम् ॥ सत्पात्रे दानात्पुण्यातिशयः ॥ “सर्वं गंगासमं तोयं सर्वे व्याससमा द्विजाः ॥ सर्वं भूमिसमं दानं ग्रहणे चंद्रसूर्ययोः” इत्युक्तिः पुण्यसामान्याभिप्राया ॥ अत एव ॥ “सममब्राह्मणे दानं द्विगुणं ब्राह्मणब्रुवे ॥ श्रोत्रिये शतसाहस्रं पात्रे त्वानंत्यमश्नुते” ॥ इति तारतम्यमुक्तम् ॥ अब्राह्मणे संस्कारादिरहिते जातिमात्रे ब्राह्मणे दानं यथोक्तफलम् ॥ गर्भाधानादिसंस्कारयुतो वेदाध्ययनाध्यापनरहितो ब्राह्मणब्रुवस्तत्र दानमुक्तं द्विगुणफलम् ॥ वेदाध्ययनादियुते श्रोत्रिये सहस्रं फलम् ॥ विद्यासदाचरणादियुते पात्रेऽनंतफलमित्यर्थः ॥ ग्रहणे श्राद्धमामेन हेम्ना वा कार्यम् ॥ संपन्नश्चेत्पक्वान्नेन कुर्यात् ॥ सूर्यग्रहणे तीर्थयात्रांगश्राद्धवद्धृतप्रधानान्नेन श्राद्धं कार्यम् ॥ ग्रहणे श्राद्धभोक्तुर्महादोषः ॥ ग्रहणे तुलादानादिकं संपन्नेन कार्यम् ॥

caṃdrasūryagrahaṇaṃ yāvaccākṣuṣadarśanayogyaṃ tāvatpuṇyakālaḥ || ato grastāstasthale'stottaraṃ dvīpāṃtare grahaṇasattvepi darśanayogyatvābhāvānna puṇyakālaḥ || evaṃ grastodaye udayātpūrvaṃ na tu puṇyakālaḥ || meghādipratibaṃdhena cākṣuṣadarśanāsaṃbhave śāstrādinā sparśamokṣakālau jñātvā snānadānādyācaret || ravivāre sūryagrahaścaṃdravāre caṃdragrahaścūḍāmaṇisaṃjñastatra dānādikamanaṃtaphalam || grahasparśakāle snānaṃ madhye homaḥ surārcanaṃ śrāddhaṃ ca mucyamāne dānaṃ mukte snānamiti kramaḥ || tatra snānajaleṣu tāratamyam || “śītamuṣṇodakātpuṇyamapārakyaṃ parodakāt || bhūmiṣṭhamuddhṛtātpuṇyaṃ tataḥ prasravaṇodakam || tatopi sārasaṃ puṇyaṃ tataḥ puṇyaṃ nadījalam || tatastīrthanadī gaṃgā puṇyātpuṇyastatombudhiḥ” iti || grahaṇe snānaṃ ca sacailatvaṃ muktisnānaparamiti kecit || muktisnānābhāve sūtakānnivapagamaḥ || grahaṇe snānamamaṃtrakam || suvāsinībhistrībhiraśirasnānaṃ kāryam || śiṣṭastriyastu grahaṇeṣu śiraḥsnānaṃ kurvaṃti || jātāśauce mṛtāśauce ca grahaṇanimittaṃ snānadānaśrāddhādi kāryameva || “snāne naimittike prāpte nārī yadi rajasvalā || pātrāṃtaritatoyena snānaṃ kṛtvā vrataṃ caret || na vastrapīḍanaṃ kuryānnānyadvāsaśca dhārayet” || trirātramekarātraṃ vā samupoṣya grahaṇe snānadānādyanuṣṭhāne mahāphalam || ekarātrapakṣe grahaṇadinātpūrvadine upavāsa iti kecit || grahaṇasaṃbaṃdhāhorātra upavāsa ityapare || putravadgṛhiṇo grahaṇasaṃkrāṃtyādau nopavāsaḥ || putravatpadena kanyāvānapi grāhya iti kecit || grahaṇe devapitṛtarpaṇaṃ kāryamiti kecit || “sarveṣāmeva varṇānāṃ sūtakaṃ rāhudarśane ||” tena grahaṇakāle spṛṣṭavastrādeḥ kṣālanādinā śuddhiḥ kāryā || atra gobhūhiraṇyadhānyādidānaṃ mahāphalam || tapovidyobhayayuktaṃ mukhyaṃ dānapātram || satpātre dānātpuṇyātiśayaḥ || “sarvaṃ gaṃgāsamaṃ toyaṃ sarve vyāsasamā dvijāḥ || sarvaṃ bhūmisamaṃ dānaṃ grahaṇe caṃdrasūryayoḥ” ityuktiḥ puṇyasāmānyābhiprāyā || ata eva || “samamabrāhmaṇe dānaṃ dviguṇaṃ brāhmaṇabruve || śrotriye śatasāhasraṃ pātre tvānaṃtyamaśnute” || iti tāratamyamuktam || abrāhmaṇe saṃskārādirahite jātimātre brāhmaṇe dānaṃ yathoktaphalam || garbhādhānādisaṃskārayuto vedādhyayanādhyāpanarahito brāhmaṇabruvastatra dānamuktaṃ dviguṇaphalam || vedādhyayanādiyute śrotriye sahasraṃ phalam || vidyāsadācaraṇādiyute pātre'naṃtaphalamityarthaḥ || grahaṇe śrāddhamāmena hemnā vā kāryam || saṃpannaścetpakvānnena kuryāt || sūryagrahaṇe tīrthayātrāṃgaśrāddhavaddhṛtapradhānānnena śrāddhaṃ kāryam || grahaṇe śrāddhabhokturmahādoṣaḥ || grahaṇe tulādānādikaṃ saṃpannena kāryam ||

⟨Now the determination of the eclipse.⟩ For as long as an eclipse of the moon or of the sun is fit to be seen with the eye, so long is it the holy time (puṇyakāla). Hence, where ⟨the luminary⟩ sets while still eclipsed (grastāsta), after the setting there is no puṇyakāla — even though the eclipse continues in another land ⟨dvīpāntara⟩ — because it is not fit to be seen. So too, where ⟨the luminary⟩ rises eclipsed (grastodaya), before the rising there is no puṇyakāla. If seeing with the eye is impossible because clouds or the like obstruct it, one should learn the times of contact (sparśa) and of release (mokṣa) from the ⟨astronomical⟩ śāstra and then perform the bathing, the giving and the rest. A solar eclipse on a Sunday and a lunar eclipse on a Monday are called cūḍāmaṇi; giving and the rest at that time bear endless fruit. The order is this: at the time of the eclipse's contact, bathing; in the middle, homa ⟨oblation in fire⟩, worship of the gods and śrāddha ⟨the rite for the ancestors⟩; while it is being released, giving; when it has been released, bathing. Among the waters of that bath there is a gradation: “Cold water is holier than hot; one's own than another's; water standing in the ground than water drawn up; then the water of a spring; holier than that, the water of a lake; holier than that, the water of a river; then a river that is a tīrtha ⟨a sacred crossing⟩; then the Gaṅgā; and holier than the holy is the ocean.” Some say that the bath at an eclipse, and the bathing with one's clothes on, refer to the bath at the release. Without the bath at the release there is no departure of the sūtaka ⟨the impurity⟩. The bath at an eclipse is without mantras. Women whose husbands are living (suvāsinī) should bathe without wetting the head; but women of cultivated families do bathe the head at eclipses. Even during birth-impurity and death-impurity, the bathing, giving, śrāddha and the rest occasioned by an eclipse must certainly be done. “If, when an occasional bath falls due, a woman is in her courses, she should bathe with water screened by a vessel ⟨poured from a pot, not by immersion⟩ and then keep the observance. She should not wring out her garment, nor put on another garment.” Great is the fruit of fasting for three nights, or for one night, and then performing the bathing, the giving and the rest at the eclipse. In the one-night alternative, some say the fast is on the day before the day of the eclipse; others say the fast is on the day and night connected with the eclipse. A householder who has a son does not fast at an eclipse, at a saṅkrānti ⟨the Sun's entry into a sign⟩ and the like. Some hold that by the word ‘having a son’ one who has a daughter is also to be taken. Some say that tarpaṇa ⟨libation of water⟩ to the gods and to the ancestors should be done at an eclipse. “For all the varṇas alike there is sūtaka when Rāhu is seen.” Therefore the garments and the like touched during the eclipse are to be purified by washing and so on. Here the giving of cows, land, gold, grain and the like bears great fruit. One endowed with both austerity and learning is the chief recipient of a gift; from giving to a worthy recipient the merit is greater. The saying “At an eclipse of the moon or the sun all water is equal to the Gaṅgā, all twice-born are equal to Vyāsa, and every gift is equal to the gift of land” is meant of merit in general. For that very reason a gradation is also stated: “A gift to a non-brahmin is equal ⟨to itself⟩, to one who is a brahmin in name only it is twofold, to a śrotriya ⟨one learned in the Veda⟩ a hundred thousandfold; but in a ⟨worthy⟩ recipient it attains endlessness.” ‘Non-brahmin’ means a brahmin by caste alone, devoid of the saṃskāras ⟨the consecratory rites⟩; a gift to him has the fruit as stated. One who has the saṃskāras beginning with the garbhādhāna but lacks the study and the teaching of the Veda is a brāhmaṇabruva ⟨a brahmin by profession of the name⟩; a gift to him is said to bear twofold fruit. To a śrotriya endowed with Vedic study and the rest the fruit is a thousandfold. To a recipient endowed with learning and right conduct the fruit is endless — that is the sense. The śrāddha at an eclipse should be done with uncooked food (āma) or with gold; if one is well off, he may do it with cooked food. At a solar eclipse the śrāddha should be done with food in which ghee predominates, as in the śrāddha that forms a part of a pilgrimage. Great is the fault of one who eats at a śrāddha during an eclipse. The tulādāna ⟨the gift of one's own weight⟩ and the like should be made at an eclipse by one who is well off.

अथ ग्रहणे मंत्रदीक्षा ।

“चंद्रसूर्यग्रहे तीर्थे महापर्वांदिके तथा ॥ मंत्रदीक्षां प्रकुर्वाणो मासर्क्षादीन्न शोधयेत् ॥” मंत्रदीक्षाप्रकारस्तंत्रे द्रष्टव्यः ॥ दीक्षाग्रहणमुपदेशस्याप्युपलक्षणम् ॥ “युगेयुगे तु दीक्षासीदुपदेशः कलौ युगे ॥ चंद्रसूर्यग्रहे तीर्थे सिद्धक्षेत्रे शिवालये ॥ मंत्रमात्रप्रकथनमुपदेशः स उच्यते” ॥ मंत्रग्रहणे सूर्यग्रहणमेव मुख्यम् ॥ चंद्रग्रहणे दारिद्र्यादिदोषोक्तेरिति केचित् ॥

“caṃdrasūryagrahe tīrthe mahāparvāṃdike tathā || maṃtradīkṣāṃ prakurvāṇo māsarkṣādīnna śodhayet ||” maṃtradīkṣāprakārastaṃtre draṣṭavyaḥ || dīkṣāgrahaṇamupadeśasyāpyupalakṣaṇam || “yugeyuge tu dīkṣāsīdupadeśaḥ kalau yuge || caṃdrasūryagrahe tīrthe siddhakṣetre śivālaye || maṃtramātraprakathanamupadeśaḥ sa ucyate” || maṃtragrahaṇe sūryagrahaṇameva mukhyam || caṃdragrahaṇe dāridryādidoṣokteriti kecit ||

⟨Now initiation into a mantra during an eclipse.⟩ “At an eclipse of the moon or of the sun, at a tīrtha ⟨a sacred bathing place⟩, and likewise at a great parvan and the like, one who confers mantra-dīkṣā ⟨initiation into a mantra⟩ need not examine the month, the nakṣatra and the rest.” The manner of mantra-dīkṣā is to be seen in the Tantra. The mention of dīkṣā stands also for upadeśa ⟨the mere imparting of a mantra⟩. “In every ⟨earlier⟩ yuga there was dīkṣā; in the Kali yuga it is upadeśa. At an eclipse of the moon or of the sun, at a tīrtha, at a siddhakṣetra ⟨a field of accomplishment⟩, in a temple of Śiva — the mere utterance of the mantra, that is called upadeśa.” For the receiving of a mantra a solar eclipse is the principal ⟨occasion⟩. Some say so because at a lunar eclipse poverty and other evils are declared ⟨to follow⟩.

अथ ग्रहणे पुरश्चरणविधिः ।

“चंद्रसूर्योपरागे च स्नात्वा पूर्वमुपोषितः ॥ स्पर्शादिमोक्षपर्यंतं जपेन्मंत्रं समाहितः ॥ जपादशांशतोहोमस्तथा होमाच्च तर्पणम् ॥ होमाशक्तौ जपं कुर्याद्धोमसंख्या चतुर्गुणम्” ॥ मूलमंत्रमुच्चार्य तदंते द्वितीयांतं मंत्रदेवतानामोच्चार्यामुकां देवतामहं तर्पयामि नम इति यवादियुक्तजलांजलिभिस्तर्पणं होमदशांशेन कार्यम् ॥ एवं नमोतमूलमंत्रमुक्त्वामुकां देवतामहमभिषिंचाम्यनेनेत्युच्चार्य जलेन स्वमूर्धन्यभिषिंचेदितिमार्जनं तर्पणदशांशेन कार्यम् ॥ मार्जनदशांशेन ब्राह्मणभोजनम् ॥ एवं जपहोमतर्पणमार्जनविप्रभोजनात्मकपंचप्रकारं पुरश्चरणम् ॥ तर्पणाद्यसंभवे तत्तत्संख्याचतुर्गुणो जप एव कार्यः ॥ अयं च ग्रहणे पुरश्चरणप्रकारो ग्रस्तोदये ग्रस्तास्ते च न संभवति ॥ पुरश्चरणांगोपवासः पुत्रवद्गृहिणापि कार्यः ॥ पुरश्चरणकर्तुः स्नानदानादिनैमित्तिककर्मलोपे प्रत्यवायप्रसंगान्नैमित्तिकं स्नानदानादिकं भार्यापुत्रादिप्रतिनिधिद्वारा कार्यम् ॥ अत्रेत्थमितिकर्तव्यता ॥ स्पर्शात्कालात्पूर्व स्नात्वामुकगोत्रोऽमुकशर्माहं राहुग्रस्ते दिवाकरे निशाकरे वामुकदेवताया अमुकमंत्रसिद्धिकामो ग्रासादिमुक्तिपर्यंतममुकमंत्रस्य जपरूपं पुरश्चरणं करिष्ये इति संकल्पं च कृत्वासनबंधन्यासादिकं च स्पर्शात्पूर्वमेव विधाय स्पर्शादिमोक्षपर्यंतं मूलमंत्रजपं कुर्यात् ॥ ततः परदिने स्नानादिनित्यकृत्यं विधायामुकमंत्रस्य कृतैतद्ग्रहणकालिकामुकसंख्याकं पुरश्चरणजपसांगतार्थं तद्दशांशहोमतद्दशांशतर्पणतद्दशांशमार्जनतद्दशांशब्राह्मणभोजनानि करिष्ये इति संकल्प्य होमादिकं तत्तच्चतुर्गुणद्विगुणान्यतरजपं वा कुर्यात् ॥ ग्रहणकाले च तत्प्रेरितः पुत्रादिरमुकशर्मणोऽमुकगोत्रस्यामुकग्रहणस्पर्शस्नानजनितश्रेयःप्राप्त्यर्थं स्पर्शस्नानं करिष्य इत्यादि संकल्पपूर्वकं तदीयस्नानदानादिकं कुर्यात् ॥ पुरश्चरणमकुर्वद्भिरपि गुरूपदिष्टः स्वस्वेष्टदेवतामंत्रजपो गायत्रीजपश्चावश्यं ग्रहणे कार्योऽन्यथा मंत्रमालिन्यम् ॥

“caṃdrasūryoparāge ca snātvā pūrvamupoṣitaḥ || sparśādimokṣaparyaṃtaṃ japenmaṃtraṃ samāhitaḥ || japādaśāṃśatohomastathā homācca tarpaṇam || homāśaktau japaṃ kuryāddhomasaṃkhyā caturguṇam” || mūlamaṃtramuccārya tadaṃte dvitīyāṃtaṃ maṃtradevatānāmoccāryāmukāṃ devatāmahaṃ tarpayāmi nama iti yavādiyuktajalāṃjalibhistarpaṇaṃ homadaśāṃśena kāryam || evaṃ namotamūlamaṃtramuktvāmukāṃ devatāmahamabhiṣiṃcāmyanenetyuccārya jalena svamūrdhanyabhiṣiṃceditimārjanaṃ tarpaṇadaśāṃśena kāryam || mārjanadaśāṃśena brāhmaṇabhojanam || evaṃ japahomatarpaṇamārjanaviprabhojanātmakapaṃcaprakāraṃ puraścaraṇam || tarpaṇādyasaṃbhave tattatsaṃkhyācaturguṇo japa eva kāryaḥ || ayaṃ ca grahaṇe puraścaraṇaprakāro grastodaye grastāste ca na saṃbhavati || puraścaraṇāṃgopavāsaḥ putravadgṛhiṇāpi kāryaḥ || puraścaraṇakartuḥ snānadānādinaimittikakarmalope pratyavāyaprasaṃgānnaimittikaṃ snānadānādikaṃ bhāryāputrādipratinidhidvārā kāryam || atretthamitikartavyatā || sparśātkālātpūrva snātvāmukagotro'mukaśarmāhaṃ rāhugraste divākare niśākare vāmukadevatāyā amukamaṃtrasiddhikāmo grāsādimuktiparyaṃtamamukamaṃtrasya japarūpaṃ puraścaraṇaṃ kariṣye iti saṃkalpaṃ ca kṛtvāsanabaṃdhanyāsādikaṃ ca sparśātpūrvameva vidhāya sparśādimokṣaparyaṃtaṃ mūlamaṃtrajapaṃ kuryāt || tataḥ paradine snānādinityakṛtyaṃ vidhāyāmukamaṃtrasya kṛtaitadgrahaṇakālikāmukasaṃkhyākaṃ puraścaraṇajapasāṃgatārthaṃ taddaśāṃśahomataddaśāṃśatarpaṇataddaśāṃśamārjanataddaśāṃśabrāhmaṇabhojanāni kariṣye iti saṃkalpya homādikaṃ tattaccaturguṇadviguṇānyatarajapaṃ vā kuryāt || grahaṇakāle ca tatpreritaḥ putrādiramukaśarmaṇo'mukagotrasyāmukagrahaṇasparśasnānajanitaśreyaḥprāptyarthaṃ sparśasnānaṃ kariṣya ityādi saṃkalpapūrvakaṃ tadīyasnānadānādikaṃ kuryāt || puraścaraṇamakurvadbhirapi gurūpadiṣṭaḥ svasveṣṭadevatāmaṃtrajapo gāyatrījapaścāvaśyaṃ grahaṇe kāryo'nyathā maṃtramālinyam ||

⟨Now the procedure for the puraścaraṇa during an eclipse.⟩ “At an eclipse of the moon or of the sun, having fasted beforehand and having bathed, let him with a collected mind recite the mantra from the contact ⟨of the eclipse⟩ until the release. The homa is a tenth part of the japa ⟨recitation⟩, and so too the tarpaṇa a tenth of the homa. If he is unable to perform the homa, let him do japa four times the number of the homa.” Having uttered the root-mantra and at its end uttered the name of the mantra's deity in the accusative — ‘I offer tarpaṇa to such-and-such deity, namaḥ’ — the tarpaṇa is to be done with handfuls of water mixed with barley and the rest, to the extent of a tenth of the homa. So also, having uttered the root-mantra ending in namaḥ and then saying ‘with this I sprinkle such-and-such deity’, he should sprinkle water upon his own head: this mārjana ⟨sprinkling⟩ is to be done to the extent of a tenth of the tarpaṇa. The feeding of brahmins is a tenth of the mārjana. Thus the puraścaraṇa ⟨the preparatory discipline of a mantra⟩ is of five kinds, consisting of japa, homa, tarpaṇa, mārjana and the feeding of brahmins. If the tarpaṇa and the rest are not possible, japa alone is to be done, four times the number of each. And this manner of puraścaraṇa at an eclipse is not possible in a rising eclipse or in a setting eclipse. The fast that is a part of the puraścaraṇa must be kept even by a householder who has a son. Since the performer of the puraścaraṇa would incur sin by the omission of the occasional acts of bathing, giving and so on, those occasional acts of bathing and giving are to be done through a substitute — his wife, his son or another. Here the procedure is this. Having bathed before the time of the contact, and having made the saṅkalpa ‘I, so-and-so, of such-and-such gotra ⟨lineage⟩, desiring the accomplishment of such-and-such mantra of such-and-such deity, shall perform, while the sun ⟨or⟩ the moon is seized by Rāhu, the puraścaraṇa in the form of japa of such-and-such mantra, from the seizure until the release’; and having settled the seat and performed the nyāsa ⟨the placing of the mantra upon the body⟩ and the rest before the contact itself — he should recite the root-mantra from the contact until the release. Then on the next day, having performed the daily duties of bathing and the rest, he should resolve: ‘In order to complete with all its limbs the puraścaraṇa-japa of such-and-such mantra, of such-and-such a number, performed by me at the time of this eclipse, I shall perform the homa which is a tenth of it, the tarpaṇa a tenth of that, the mārjana a tenth of that, and the feeding of brahmins a tenth of that’ — and then perform the homa and the rest; or else japa which is either four times or twice each of those ⟨numbers⟩. And at the time of the eclipse his son or another, directed by him, should perform the bathing, the giving and the rest on his behalf, preceded by the saṅkalpa ‘For the obtaining of the good born of the contact-bath at such-and-such eclipse, for so-and-so of such-and-such gotra, I shall perform the contact-bath’, and so on. Even by those who do not perform the puraścaraṇa, japa of the mantra of one's own chosen deity as taught by the guru, and japa of the Gāyatrī, must necessarily be done at an eclipse; otherwise the mantra is soiled.

अथ ग्रहणे शयनमूत्रादिकृते ।

ग्रहणकाले शयने कृते रोगो मूत्रे दारिद्र्यं पुरीषे कृमिर्मैथुने ग्रामसूकरोभ्यंगे कुष्ठी भोजने नरक इति ॥

grahaṇakāle śayane kṛte rogo mūtre dāridryaṃ purīṣe kṛmirmaithune grāmasūkarobhyaṃge kuṣṭhī bhojane naraka iti ||

⟨Now, when sleeping, passing urine and the like have been done during an eclipse.⟩ If at the time of an eclipse one sleeps, ⟨the result is⟩ disease; if one passes urine, poverty; if one passes stool, ⟨birth as⟩ a worm; if one has intercourse, ⟨birth as⟩ a village pig; if one takes an oil-massage (abhyaṅga), ⟨one becomes⟩ a leper; if one eats, hell.

अथ पक्वान्नग्रहणे विचारः ।

पूर्वपक्वान्नं ग्रहणोत्तरं त्याज्यम् ॥ एवं ग्रहणकालस्थितजलपाने पादकृच्छ्राभिधानाज्जलमपि त्याज्यम् ॥ कांजिकं तक्रं घृततैलपाचितमन्नं क्षीरं च पूर्वसिद्धं ग्रहणोत्तरं ग्राह्यम् ॥ घृते सन्धिते गोरसेषु ग्रहणकाले कुशांतरायं कुर्यात् ॥

pūrvapakvānnaṃ grahaṇottaraṃ tyājyam || evaṃ grahaṇakālasthitajalapāne pādakṛcchrābhidhānājjalamapi tyājyam || kāṃjikaṃ takraṃ ghṛtatailapācitamannaṃ kṣīraṃ ca pūrvasiddhaṃ grahaṇottaraṃ grāhyam || ghṛte sandhite goraseṣu grahaṇakāle kuśāṃtarāyaṃ kuryāt ||

⟨Now the consideration of the accepting of cooked food.⟩ Food cooked before ⟨the eclipse⟩ is to be given up after the eclipse. Likewise, since a quarter-kṛcchra ⟨a penance⟩ is prescribed for drinking water that stood through the time of the eclipse, water too is to be given up. But sour gruel (kāñjika), buttermilk, food cooked in ghee or oil, and milk, though prepared beforehand, may be taken after the eclipse. In ghee, in pickled preparations and in the products of milk one should place kuśa grass as a barrier during the time of the eclipse.

अथ वेधविचारः ।

सूर्यग्रहे ग्रहणप्रहरादर्वाक् यामचतुष्टयं वेधः ॥ चन्द्रग्रहे तु प्रहरत्रयम् ॥ तथा च दिनप्रथमप्रहरे सूर्यग्रहे पूर्वरात्रिप्रहरचतुष्टये न भोक्तव्यम् ॥ द्वितीये यामे ग्रहणे रात्रिद्वितीययामादौ न भोक्तव्यम् ॥ एवं रात्रिप्रथमप्रहरे चंद्रग्रहे दिनाद्वितीययामादौ न भुंजीत ॥ रात्रिद्वितीययामादौ ग्रहणे दिनतृतीययामादौ न भुंजीत ॥ बालवृद्धातुरविषये तु सार्धप्रहरात्मको मुहूर्तत्रयात्मको वा वेधः ॥ शक्तस्य वेधकाले भोजने त्रिदिनमुपोषणं प्रायश्चित्तम् ॥ ग्रहणकाले भोजने प्राजापत्यं प्रायश्चित्तम् ॥ चंद्रस्य ग्रस्तोदये तु यामचतुष्टयवेधात्पूर्व दिवा न भुंजीत ॥ केचित्तु चंद्रपूर्णमंडलग्रासे यामचतुष्टयं वेध एकदेशग्रासे यामत्रयमित्याहुः ॥ ग्रस्तास्ते तु “ग्रस्तावेवास्तमानं तु रवींदू प्राप्नुतो यदि ॥ परेद्युरुदये स्नात्वा शुद्धोभ्यवहरेन्नरः” ॥ अत्र स्नात्वा शुद्ध इत्युक्त्या शुद्धमंडलदर्शनकालिकस्नानात्पूर्वमशुद्धिप्रतिपादनाज्जलाहरणपाकादिकं शुद्धबिंबोदयकालिकस्नानात्पूर्वं न कार्यमिति भाति ॥ सूर्यग्रस्तास्तादौ पुत्रवद्गृहिण उपवासनिषेधात्तेन षण्मुहूर्तात्मकं वेधं त्यक्त्वा ग्रहणात्पूर्वं भोक्तव्यमिति केचित् ॥ पुत्रवद्गृहिणापि तत्रोपवास एवं कार्य इति माधवमतमेव तु शिष्टाचारानुसृतं युक्तम् ॥ सूर्यग्रस्तास्ते चंद्रग्रस्तोदये चाहिताग्निनान्वाधानं विधाय जलेन व्रतं कार्यं न तु भोजनम् ॥ चंद्रग्रस्तास्ते उत्तरदिने संध्याहोमादौ न दोषः ॥ तत्राल्पकालेन शास्त्रतो मुक्तिनिश्चये मुक्त्यनंतरं स्नात्वा होमादिकं कर्तव्यम् ॥ चिरकालेन मुक्तौ होमकालातिक्रमप्रसंगाद्ग्रस्तोदयइव ग्रहणमध्ये एव संध्यां होमं च कृत्वा शास्त्रतो मुक्तिकाले स्नात्वा ब्रह्मयज्ञादिनित्यकर्म कर्तव्यमिति भाति ॥ दर्श ग्रहणनिमित्तकश्राद्धेनैव दर्शश्राद्धसंक्रांतिश्राद्धानां प्रसंगसिद्धिर्भवति ॥ ग्रहणदिने पित्रादेर्वार्षिकश्राद्धप्राप्तौ सति संभवेन्नेन कार्यम् ॥ ब्राह्मणाद्यलाभेनासंभवे त्वामेन हेम्ना वा कार्यम् ॥

sūryagrahe grahaṇapraharādarvāk yāmacatuṣṭayaṃ vedhaḥ || candragrahe tu praharatrayam || tathā ca dinaprathamaprahare sūryagrahe pūrvarātripraharacatuṣṭaye na bhoktavyam || dvitīye yāme grahaṇe rātridvitīyayāmādau na bhoktavyam || evaṃ rātriprathamaprahare caṃdragrahe dinādvitīyayāmādau na bhuṃjīta || rātridvitīyayāmādau grahaṇe dinatṛtīyayāmādau na bhuṃjīta || bālavṛddhāturaviṣaye tu sārdhapraharātmako muhūrtatrayātmako vā vedhaḥ || śaktasya vedhakāle bhojane tridinamupoṣaṇaṃ prāyaścittam || grahaṇakāle bhojane prājāpatyaṃ prāyaścittam || caṃdrasya grastodaye tu yāmacatuṣṭayavedhātpūrva divā na bhuṃjīta || kecittu caṃdrapūrṇamaṃḍalagrāse yāmacatuṣṭayaṃ vedha ekadeśagrāse yāmatrayamityāhuḥ || grastāste tu “grastāvevāstamānaṃ tu ravīṃdū prāpnuto yadi || paredyurudaye snātvā śuddhobhyavaharennaraḥ” || atra snātvā śuddha ityuktyā śuddhamaṃḍaladarśanakālikasnānātpūrvamaśuddhipratipādanājjalāharaṇapākādikaṃ śuddhabiṃbodayakālikasnānātpūrvaṃ na kāryamiti bhāti || sūryagrastāstādau putravadgṛhiṇa upavāsaniṣedhāttena ṣaṇmuhūrtātmakaṃ vedhaṃ tyaktvā grahaṇātpūrvaṃ bhoktavyamiti kecit || putravadgṛhiṇāpi tatropavāsa evaṃ kārya iti mādhavamatameva tu śiṣṭācārānusṛtaṃ yuktam || sūryagrastāste caṃdragrastodaye cāhitāgninānvādhānaṃ vidhāya jalena vrataṃ kāryaṃ na tu bhojanam || caṃdragrastāste uttaradine saṃdhyāhomādau na doṣaḥ || tatrālpakālena śāstrato muktiniścaye muktyanaṃtaraṃ snātvā homādikaṃ kartavyam || cirakālena muktau homakālātikramaprasaṃgādgrastodayaïva grahaṇamadhye eva saṃdhyāṃ homaṃ ca kṛtvā śāstrato muktikāle snātvā brahmayajñādinityakarma kartavyamiti bhāti || darśa grahaṇanimittakaśrāddhenaiva darśaśrāddhasaṃkrāṃtiśrāddhānāṃ prasaṃgasiddhirbhavati || grahaṇadine pitrādervārṣikaśrāddhaprāptau sati saṃbhavennena kāryam || brāhmaṇādyalābhenāsaṃbhave tvāmena hemnā vā kāryam ||

⟨Now the consideration of the vedha ⟨the hours before an eclipse in which food is forbidden⟩.⟩ In a solar eclipse the vedha ⟨the 'piercing', the period in which food is forbidden⟩ is four yāmas ⟨watches⟩ before the prahara ⟨watch⟩ of the eclipse; but in a lunar eclipse, three praharas. Accordingly, if a solar eclipse falls in the first prahara of the day, one must not eat during the four praharas of the preceding night. If the eclipse is in the second yāma ⟨of the day⟩, one must not eat from the beginning of the second yāma of the ⟨preceding⟩ night. So too, if a lunar eclipse falls in the first prahara of the night, one should not eat from the beginning of the second yāma of the day. If the eclipse is at the beginning of the second yāma of the night, one should not eat from the beginning of the third yāma of the day. But in the case of children, the aged and the sick, the vedha is one and a half praharas, or three muhūrtas. For a capable person who eats during the time of the vedha, the expiation (prāyaścitta) is a fast of three days. For eating during the time of the eclipse, the expiation is the Prājāpatya ⟨kṛcchra⟩. But when the moon rises eclipsed, one should not eat during the day, ⟨that day falling⟩ before ⟨the rising⟩ within the vedha of four yāmas. Some, however, say that when the moon's whole disc is seized the vedha is four yāmas, and when a part of it is seized, three yāmas. But as for setting eclipsed: “If the sun and the moon reach their setting while still seized, then on the next day a man should bathe at sunrise and, ⟨being⟩ pure, eat.” Here, since by the words ‘having bathed, pure’ impurity is declared to hold until the bath taken at the time of seeing the clear disc, it appears that the fetching of water, cooking and the rest should not be done before the bath taken at the time when the clear orb rises. Since a householder who has a son is forbidden to fast, some say that in a setting solar eclipse and the like he should avoid the vedha of six muhūrtas and eat before the eclipse. But the opinion of Mādhava — that even a householder who has a son must fast in that case — is the one followed by the practice of the cultivated, and it is the right one. When the sun sets eclipsed and when the moon rises eclipsed, one who maintains the sacred fires should perform the anvādhāna and keep the observance with water, not with food. When the moon sets eclipsed, there is no fault in the sandhyā ⟨the twilight worship⟩, the homa and the rest on the following day. There, if it is ascertained from the śāstra that the release will come in a short time, one should bathe after the release and then perform the homa and the rest. If the release comes only after a long time, then, since the time for the homa would be overrun, it appears that — as in a rising eclipse — one should perform the sandhyā and the homa in the middle of the eclipse itself, and then, bathing at the time of release ⟨as reckoned⟩ from the śāstra, perform the brahmayajña and the other daily rites. On a new-moon day (darśa), the śrāddha occasioned by the eclipse by itself accomplishes incidentally the darśa-śrāddha and the saṅkrānti-śrāddha. If the annual śrāddha of one's father or another falls on the day of an eclipse, it is to be done with cooked food where that is possible; but where it is impossible for want of brahmins and the rest, it is to be done with uncooked food (āma) or with gold.

अथ जन्मराशेः शुभाशुभविचारः ।

स्वजन्मराशेस्तृतीयषष्ठैकादशदशमराशिस्थितं ग्रहणं शुभप्रदम् ॥ द्वितीयसप्तमनवमपंचमस्थानेषु मध्यमम् ॥ जन्मचतुर्थाष्टमद्वादशराशिस्थितमनिष्टप्रदम् ॥

svajanmarāśestṛtīyaṣaṣṭhaikādaśadaśamarāśisthitaṃ grahaṇaṃ śubhapradam || dvitīyasaptamanavamapaṃcamasthāneṣu madhyamam || janmacaturthāṣṭamadvādaśarāśisthitamaniṣṭapradam ||

⟨Now the consideration of what is auspicious and inauspicious for the birth-sign ⟨janmarāśi⟩.⟩ An eclipse standing in the third, sixth, eleventh or tenth sign from one's own birth-sign is productive of good. In the second, seventh, ninth and fifth places it is middling. One standing in the birth-sign itself and in the fourth, eighth and twelfth signs is productive of ill.

अथ राशौ ग्रहणे दानविधिः ।

यस्य जन्मराशौ जन्मनाक्षत्रे वा ग्रहणं तस्य विशेषतोनिष्टप्रदम् ॥ तेन गर्गाद्युक्ता शांतिः कार्या ॥ अथवा बिंबदानं कार्यम् ॥ तद्यथा ॥ चंद्रग्रहे रजतमयं चंद्रबिंबं सुवर्णमयं नागबिंबं च कृत्वा सूर्यग्रहे सौवर्णं सूर्यबिंबं नागबिंबं च कृत्वा घृतपूर्णे ताम्रपात्रे कांस्यपात्रे वा निधाय तिलवस्त्रदक्षिणासाहित्यं संपाद्य मम जन्मराशिजन्मनक्षत्रस्थितामुकग्रहसूचितसर्वानिष्टप्रशांतिपूर्वकमेकादशस्थानस्थितग्रहसूचितशुभफलावाप्तये बिंबदानं करिष्ये इति संकल्प्य सूर्यं चंद्रं राहुं च ध्यात्वा नमस्कृत्य ॥ “तमोमय महाभीम सोमसूर्यविमर्दन ॥ हेमतारप्रदानेन मम शांतिप्रदो भव ॥ विधुंतुद नमस्तुभ्यं सिंहिकानंदनाच्युत ॥ दानेनानेन नागस्य रक्ष मां वेधजाद्भयात्” इति मन्त्रमुच्चार्य॥इदं सौवर्णं राहुबिंबं नागं सौवर्णं रविबिंबं रजतं चंद्रबिंबं वा घृतपूर्णकांस्यपात्रनिहितं यथाशक्ति तिलवस्त्रदक्षिणासहितं ग्रहणसूचितारिष्टविनाशार्थं शुभफलप्राप्त्यर्थं च तुभ्यमहं संप्रददे इति दानवाक्येन पूजितब्राह्मणाय दद्यात् ॥ एवं चतुर्थाद्यनिष्टस्थानेष्वपि दानं कार्यमिति भाति ॥यस्य जन्मराश्यादिग्रहणं तेन राहुग्रस्तरवींदुबिंबं नावलोकनीयम्॥इतरजनैरपि पटजलादिव्यवधानेनैव ग्रस्तबिंबं द्रष्टव्यं न साक्षात् ॥ मङ्गलकार्येषु पूर्णग्रासे चन्द्रग्रहणद्वादश्यादितृतीयांतं दिनसप्तकं वर्ज्यम् ॥ सूर्यपूर्णग्रासे एकादश्यादिचतुर्थ्यंतदिनानि वर्ज्यानि ॥ खंडग्रहणे चतुर्दश्यादिदिनत्रयं वर्ज्यम् ॥ ज्योतिर्निबंधेषु ग्रासपादात्तारतम्येन दिनाधिक्योनत्वं तारतम्येन योजितम् ॥ ग्रस्तास्ते पूर्वदिनत्रयं वर्ज्यम् ॥ ग्रस्तोदये परं दिनत्रयं वर्ज्यम् ॥ ग्रहणनक्षत्रं षण्मासं पूर्णग्रासे वर्ज्यम् ॥ पादादिग्रासे सार्धमासादितारतम्येन योज्यम् ॥ पूर्वसंकल्पितस्य द्रव्यस्य ग्रहणोत्तरं दाने तद्विगुणं देयं भवति ॥ ॥ इति ग्रहणनिर्णयोद्देश एकत्रिंशः॥३१॥

yasya janmarāśau janmanākṣatre vā grahaṇaṃ tasya viśeṣatoniṣṭapradam || tena gargādyuktā śāṃtiḥ kāryā || athavā biṃbadānaṃ kāryam || tadyathā || caṃdragrahe rajatamayaṃ caṃdrabiṃbaṃ suvarṇamayaṃ nāgabiṃbaṃ ca kṛtvā sūryagrahe sauvarṇaṃ sūryabiṃbaṃ nāgabiṃbaṃ ca kṛtvā ghṛtapūrṇe tāmrapātre kāṃsyapātre vā nidhāya tilavastradakṣiṇāsāhityaṃ saṃpādya mama janmarāśijanmanakṣatrasthitāmukagrahasūcitasarvāniṣṭapraśāṃtipūrvakamekādaśasthānasthitagrahasūcitaśubhaphalāvāptaye biṃbadānaṃ kariṣye iti saṃkalpya sūryaṃ caṃdraṃ rāhuṃ ca dhyātvā namaskṛtya || “tamomaya mahābhīma somasūryavimardana || hematārapradānena mama śāṃtiprado bhava || vidhuṃtuda namastubhyaṃ siṃhikānaṃdanācyuta || dānenānena nāgasya rakṣa māṃ vedhajādbhayāt” iti mantramuccārya||idaṃ sauvarṇaṃ rāhubiṃbaṃ nāgaṃ sauvarṇaṃ ravibiṃbaṃ rajataṃ caṃdrabiṃbaṃ vā ghṛtapūrṇakāṃsyapātranihitaṃ yathāśakti tilavastradakṣiṇāsahitaṃ grahaṇasūcitāriṣṭavināśārthaṃ śubhaphalaprāptyarthaṃ ca tubhyamahaṃ saṃpradade iti dānavākyena pūjitabrāhmaṇāya dadyāt || evaṃ caturthādyaniṣṭasthāneṣvapi dānaṃ kāryamiti bhāti ||yasya janmarāśyādigrahaṇaṃ tena rāhugrastaravīṃdubiṃbaṃ nāvalokanīyam||itarajanairapi paṭajalādivyavadhānenaiva grastabiṃbaṃ draṣṭavyaṃ na sākṣāt || maṅgalakāryeṣu pūrṇagrāse candragrahaṇadvādaśyāditṛtīyāṃtaṃ dinasaptakaṃ varjyam || sūryapūrṇagrāse ekādaśyādicaturthyaṃtadināni varjyāni || khaṃḍagrahaṇe caturdaśyādidinatrayaṃ varjyam || jyotirnibaṃdheṣu grāsapādāttāratamyena dinādhikyonatvaṃ tāratamyena yojitam || grastāste pūrvadinatrayaṃ varjyam || grastodaye paraṃ dinatrayaṃ varjyam || grahaṇanakṣatraṃ ṣaṇmāsaṃ pūrṇagrāse varjyam || pādādigrāse sārdhamāsāditāratamyena yojyam || pūrvasaṃkalpitasya dravyasya grahaṇottaraṃ dāne tadviguṇaṃ deyaṃ bhavati || || iti grahaṇanirṇayoddeśa ekatriṃśaḥ||31||

⟨Now the rule for the gift when the eclipse falls in ⟨one's own⟩ sign.⟩ For him in whose birth-sign or birth-nakṣatra the eclipse falls, it is especially productive of ill. Therefore he should perform the śānti ⟨propitiatory rite⟩ stated by Garga and others; or else he should make the gift of an image (bimbadāna). That is as follows. At a lunar eclipse, having made an image of the moon of silver and an image of the serpent ⟨Rāhu⟩ of gold; at a solar eclipse, having made an image of the sun of gold and an image of the serpent ⟨likewise⟩; having placed it in a copper vessel or a bell-metal vessel filled with ghee; having provided sesame, a garment and a dakṣiṇā ⟨the fee⟩ to accompany it; and having resolved, ‘For the obtaining of the auspicious fruit indicated by a planet standing in the eleventh place, preceded by the quieting of all the ill indicated by such-and-such a planet standing in my birth-sign ⟨or⟩ birth-nakṣatra, I shall make the gift of the image’ — then, having meditated upon the Sun, the Moon and Rāhu and having saluted them, he should utter the mantra: “O thou made of darkness, greatly terrible, crusher of the moon and the sun! By this gift of gold and silver be a giver of peace to me. Salutation to thee, O Vidhuntuda ⟨tormentor of the moon⟩, O Acyuta, son of Siṃhikā! By this gift of the serpent, protect me from the fear born of the vedha.” Then, with the formula of gift — ‘This golden image of Rāhu the serpent, ⟨and⟩ this golden image of the sun, or this silver image of the moon, placed in a bell-metal vessel filled with ghee, together with sesame, a garment and a dakṣiṇā according to my means, I bestow upon thee, for the destruction of the evil indicated by the eclipse and for the obtaining of auspicious fruit’ — he should give it to a brahmin whom he has worshipped. It appears that this gift is to be made also when ⟨the eclipse stands⟩ in the fourth and the other inauspicious places. He in whose birth-sign or the like the eclipse falls must not look at the orb of the sun or of the moon seized by Rāhu. Other people too should look at the seized orb only through the interposition of a cloth, water or the like, and not directly. In auspicious undertakings: when the moon is wholly seized, the seven days from the twelfth ⟨tithi⟩ to the third are to be avoided. When the sun is wholly seized, the days from the eleventh to the fourth are to be avoided. In a partial eclipse, the three days beginning with the fourteenth are to be avoided. In the works on jyotiṣa ⟨astronomy and astrology⟩ the increase or decrease in the number of days is fitted proportionately to the degree of the obscuration, ⟨beginning⟩ from a quarter ⟨of the disc⟩. In a setting eclipse, the three days before are to be avoided. In a rising eclipse, the three days after are to be avoided. In a total eclipse the nakṣatra of the eclipse is to be avoided for six months. When the obscuration is a quarter and so on, ⟨the period⟩ is to be fitted proportionately, beginning with a month and a half. If a thing resolved upon ⟨as a gift⟩ beforehand is given after the eclipse, twice that amount must be given. ॥ Thus the thirty-first uddeśa, the determination of eclipses ॥31॥

अथ समुद्रस्नानम् ।

समुद्रे पौर्णमास्यमावास्यादिपर्वसु स्नायात् ॥ भृगुभौमदिने स्नानं वर्जयेत् ॥ “अश्वत्थसागरौ सेव्यौ न स्पर्शस्तु कदाचन ॥ अश्वत्थं मंदवारे तु सागरं पर्वणि स्पृशेत् ॥ न कालनियमः सेतौ समुद्रस्नानकर्मणि” ॥ समुद्रस्नानप्रयोगोऽन्यत्र ज्ञेयः ॥ ॥ इति धर्मसिंधुसारे समुद्रस्नानोद्देशो द्वात्रिंशः ॥ ३२ ॥

samudre paurṇamāsyamāvāsyādiparvasu snāyāt || bhṛgubhaumadine snānaṃ varjayet || “aśvatthasāgarau sevyau na sparśastu kadācana || aśvatthaṃ maṃdavāre tu sāgaraṃ parvaṇi spṛśet || na kālaniyamaḥ setau samudrasnānakarmaṇi” || samudrasnānaprayogo'nyatra jñeyaḥ || || iti dharmasiṃdhusāre samudrasnānoddeśo dvātriṃśaḥ || 32 ||

⟨Now the bathing in the sea.⟩ One should bathe in the sea on the parvans — the full moon, the new moon and the rest. One should avoid bathing on a Friday ⟨the day of Bhṛgu⟩ and on a Tuesday ⟨the day of Bhauma⟩. “The aśvattha ⟨the pipal tree⟩ and the ocean are to be resorted to, but never touched. One may touch the aśvattha on a Saturday ⟨the day of Manda⟩ and the ocean on a parvan. At the Setu ⟨the bridge of Rāma, Rāmeśvara⟩ there is no restriction of time for the act of bathing in the sea.” The procedure of sea-bathing is to be learned elsewhere. ॥ Thus, in the Dharmasindhusāra, the thirty-second uddeśa, on bathing in the sea ॥32॥

अथ तिथिविशेषे नक्षत्रविशेषे वारादौ च विधिनिषेधाः ।

“सप्तम्यां न स्पृशेत्तैलं नीलवस्त्रं न धारयेत्॥न चाप्यामलकैः स्नानं न कुर्यात्कलहं नरः ॥ सप्तम्यां नैव कुर्वीत ताम्रपात्रेण भोजनम्” ॥ नंदातिथिष्वभ्यंगो वर्ज्यः ॥ रिक्तासु क्षौरं वर्ज्यम् ॥ जयासु मांसं शूद्राद्यैर्वर्ज्यम् ॥ पूर्णासु स्त्री वर्ज्या ॥ रविवारेऽभ्यंगो भौमवारे क्षौरं बुधे योषिच्च वर्ज्या ॥ चित्रा हस्तश्रवणेषु तैलं वर्ज्यम् ॥ विशाखाप्रतिपत्सु क्षौरं वर्ज्यम् ॥ मघाकृत्तिकात्र्युत्तरासु स्त्री न सेव्या ॥ तिलभक्षणं तिलतर्पणं च सप्तम्यां न ॥ नारिकेलमष्टम्यांमलाबुं नवम्यां पटोलं दशम्यां निष्पावमेकादश्यां मसूरं द्वादश्यां वार्ताकं त्रयोदश्यां वर्ज्यम् ॥ “पूर्णिमादर्शसंक्रांतिचतुर्दश्यष्टमीषु च ॥ नरश्चांडालयोनौ स्यात्तैलस्त्रीमांससेवनात्” ॥ पूर्णिमादर्शसंक्रांतिद्वादशीषु श्राद्धदिने च वस्त्रं न पीडयेत् ॥ रात्रौ मृदं गोमयमुदकं च नाहरेत् ॥ गोमूत्रं प्रदोषकाले न गृह्णीयात् ॥ अमादिपर्वस्ववश्यं शांत्यर्थं तिलहोमी स्यादात्मरक्षणाय दानादिकं च कुर्यात् ॥ पर्वसु नाधीयीत ॥ शौचाचमनब्रह्मचर्यादिसेवी स्यात् ॥ प्रतिपद्दर्शषष्ठीनवमीतिथिषु श्राद्धदिने जन्मदिने व्रते चोपवासे च रविवारे मध्याह्नस्नानसमये च काष्ठेन दंतधावनं वर्ज्यम् ॥ “अलाभे दंतकाष्ठानां निषिद्धेपि दिने तथा ॥ अपां द्वादशगंडूषैः पत्रैर्वा शोधयेन्मुखम्” ॥ अत्र सर्वत्र निषेधेषु तिथ्यादिकं तत्कालव्यापि ग्राह्यम् ॥ ॥ इति धर्मसिंधुसारे तिथ्यादौ विधिनिषेधसंग्रहोद्देशस्त्रयस्त्रिंशत्तमः ॥ ३३ ॥ “मीमांसाधर्मशास्त्रज्ञाः सुधियोऽनलसा बुधाः ॥ कृतकार्याः प्राङ्निबंधैस्तदर्थनायमुद्यमः ॥ ये पुनर्मंदमतयोऽलसा अज्ञाश्च निर्णयम् ॥ धर्मे वेदितुमिच्छंति रचितस्तदपेक्षया ॥ निबंधोयं धर्मसिंधुसारनामा सुबोधनः ॥ अमुना प्रीयतां श्रीमद्विठ्ठलो भक्तवत्सलः” ॥ ‘सर्वत्र मूलवचनानीह ज्ञेयानि तद्विचारश्च ॥ कौस्तुभनिर्णयसिंधुश्रीमाधवकृतनिबंधेभ्यः ॥ प्रेम्णा सद्भिर्ग्रंथः सेव्यः शब्दार्थतः स दोषोपि ॥ संशोध्य वापि हरिणा सुदाममुनिसतुष्टपृथुकमुष्टिरिव’ ॥ इति श्रीमदनंतोपाध्यायसूनुकाशिनाथोपाध्यायविरचिते धर्मसिंधुसारे प्रथमपरिच्छेदः समाप्तः ॥

“saptamyāṃ na spṛśettailaṃ nīlavastraṃ na dhārayet||na cāpyāmalakaiḥ snānaṃ na kuryātkalahaṃ naraḥ || saptamyāṃ naiva kurvīta tāmrapātreṇa bhojanam” || naṃdātithiṣvabhyaṃgo varjyaḥ || riktāsu kṣauraṃ varjyam || jayāsu māṃsaṃ śūdrādyairvarjyam || pūrṇāsu strī varjyā || ravivāre'bhyaṃgo bhaumavāre kṣauraṃ budhe yoṣicca varjyā || citrā hastaśravaṇeṣu tailaṃ varjyam || viśākhāpratipatsu kṣauraṃ varjyam || maghākṛttikātryuttarāsu strī na sevyā || tilabhakṣaṇaṃ tilatarpaṇaṃ ca saptamyāṃ na || nārikelamaṣṭamyāṃmalābuṃ navamyāṃ paṭolaṃ daśamyāṃ niṣpāvamekādaśyāṃ masūraṃ dvādaśyāṃ vārtākaṃ trayodaśyāṃ varjyam || “pūrṇimādarśasaṃkrāṃticaturdaśyaṣṭamīṣu ca || naraścāṃḍālayonau syāttailastrīmāṃsasevanāt” || pūrṇimādarśasaṃkrāṃtidvādaśīṣu śrāddhadine ca vastraṃ na pīḍayet || rātrau mṛdaṃ gomayamudakaṃ ca nāharet || gomūtraṃ pradoṣakāle na gṛhṇīyāt || amādiparvasvavaśyaṃ śāṃtyarthaṃ tilahomī syādātmarakṣaṇāya dānādikaṃ ca kuryāt || parvasu nādhīyīta || śaucācamanabrahmacaryādisevī syāt || pratipaddarśaṣaṣṭhīnavamītithiṣu śrāddhadine janmadine vrate copavāse ca ravivāre madhyāhnasnānasamaye ca kāṣṭhena daṃtadhāvanaṃ varjyam || “alābhe daṃtakāṣṭhānāṃ niṣiddhepi dine tathā || apāṃ dvādaśagaṃḍūṣaiḥ patrairvā śodhayenmukham” || atra sarvatra niṣedheṣu tithyādikaṃ tatkālavyāpi grāhyam || || iti dharmasiṃdhusāre tithyādau vidhiniṣedhasaṃgrahoddeśastrayastriṃśattamaḥ || 33 || “mīmāṃsādharmaśāstrajñāḥ sudhiyo'nalasā budhāḥ || kṛtakāryāḥ prāṅnibaṃdhaistadarthanāyamudyamaḥ || ye punarmaṃdamatayo'lasā ajñāśca nirṇayam || dharme veditumicchaṃti racitastadapekṣayā || nibaṃdhoyaṃ dharmasiṃdhusāranāmā subodhanaḥ || amunā prīyatāṃ śrīmadviṭhṭhalo bhaktavatsalaḥ” || ‘sarvatra mūlavacanānīha jñeyāni tadvicāraśca || kaustubhanirṇayasiṃdhuśrīmādhavakṛtanibaṃdhebhyaḥ || premṇā sadbhirgraṃthaḥ sevyaḥ śabdārthataḥ sa doṣopi || saṃśodhya vāpi hariṇā sudāmamunisatuṣṭapṛthukamuṣṭiriva’ || iti śrīmadanaṃtopādhyāyasūnukāśināthopādhyāyaviracite dharmasiṃdhusāre prathamaparicchedaḥ samāptaḥ ||

⟨Now the injunctions and the prohibitions on a particular tithi, on a particular nakṣatra, and on the weekday and the rest.⟩ “On the seventh ⟨tithi, the lunar day⟩ a man should not touch oil, should not wear a blue garment, should not bathe with āmalakas ⟨myrobalan fruits⟩, and should not pick a quarrel. On the seventh he should not take food from a copper vessel.” On the Nandā tithis ⟨the 1st, 6th and 11th⟩ the oil-massage (abhyaṅga) is to be avoided. On the Riktā tithis ⟨the 4th, 9th and 14th⟩ shaving is to be avoided. On the Jayā tithis ⟨the 3rd, 8th and 13th⟩ meat is to be avoided by śūdras and the rest. On the Pūrṇā tithis ⟨the 5th, 10th and 15th⟩ a woman is to be avoided. On Sunday the oil-massage, on Tuesday shaving, and on Wednesday a woman, are to be avoided. On Citrā, Hasta and Śravaṇa ⟨nakṣatras⟩ oil is to be avoided. On Viśākhā and on the pratipad ⟨the first tithi⟩ shaving is to be avoided. On Maghā, Kṛttikā and the three Uttarās a woman is not to be resorted to. The eating of sesame and the sesame-tarpaṇa ⟨libation of water with sesame⟩ are not ⟨to be done⟩ on the seventh. The coconut on the eighth, the gourd (alābu) on the ninth, the paṭola ⟨pointed gourd⟩ on the tenth, the niṣpāva ⟨flat bean⟩ on the eleventh, the lentil (masūra) on the twelfth, and the brinjal (vārtāka) on the thirteenth, are to be avoided. “On the full moon, the new moon, a saṅkrānti ⟨the Sun's entry into a sign⟩, the fourteenth and the eighth, a man comes to a caṇḍāla womb through resorting to oil, to women or to meat.” On the full moon, the new moon, a saṅkrānti, the twelfth, and on a śrāddha ⟨rite for the ancestors⟩ day, one should not wring out a garment. At night one should not fetch earth, cow-dung or water. One should not take cow's urine at the pradoṣa ⟨early evening⟩ time. On the parvans ⟨the joints of the month⟩ beginning with the new moon, one must necessarily be an offerer of sesame in the fire for the sake of peace, and should make gifts and the rest for his own protection. On the parvans one should not study ⟨the Veda⟩. One should practise purity, ācamana ⟨the sipping of water⟩, continence and the rest. On the pratipad, the new moon, the sixth and the ninth tithis, on a śrāddha day, on one's birthday, during a vrata ⟨religious observance⟩ and during a fast (upavāsa), on Sunday, and at the time of the midday bath, the cleaning of the teeth with a twig is to be avoided. “When tooth-twigs are not to be had, and likewise on a forbidden day, one should cleanse the mouth with twelve mouthfuls of water, or with leaves.” In all these prohibitions the tithi and the rest are to be taken as those that cover the time ⟨of the act forbidden⟩. ॥ Thus, in the Dharmasindhusāra, the thirty-third uddeśa ⟨section⟩, the collection of the injunctions and prohibitions concerning the tithi and the rest ॥33॥ “The wise, of good understanding and not slothful, who know Mīmāṃsā and the dharmaśāstra, have their purpose already accomplished by the earlier digests: this effort is not for their sake. But those, again, who are dull of wit, indolent and ignorant, and yet wish to know what is settled in dharma — it is composed with regard to them. This digest, named Dharmasindhusāra, is easy to understand; by it may the glorious Viṭṭhala, who cherishes his devotees, be pleased.” ‘Everywhere here the root-texts, and the discussion of them, are to be learned from the Kaustubha, the Nirṇayasindhu and the digest made by the illustrious Mādhava. Let the good resort to this book with affection, faulty though it be in word and in sense, or else after correcting it — as ⟨was received⟩ by Hari the handful of parched rice ⟨pṛthuka⟩ of the sage Sudāman, with which he was well pleased.’ ॥ Thus, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, the son of the revered Ananta Upādhyāya, the first pariccheda is completed. ॥

द्वितीयपरिच्छेदः ।

श्रीगणेशाय नमः ॥ श्रीसरस्वत्यै नमः ॥ ॥ श्रीपांडुरंगं विबुधांतरंगं नौमींदिरां माधवमंदिरां च ॥ सतामनंतं हितमामनंतं गुरुं गरिष्ठं जननीं वरिष्ठाम् ॥ ॥१॥

śrīgaṇeśāya namaḥ || śrīsarasvatyai namaḥ || || śrīpāṃḍuraṃgaṃ vibudhāṃtaraṃgaṃ naumīṃdirāṃ mādhavamaṃdirāṃ ca || satāmanaṃtaṃ hitamāmanaṃtaṃ guruṃ gariṣṭhaṃ jananīṃ variṣṭhām || ||1||

⟨The second pariccheda ⟨section⟩.⟩ Salutation to Śrī Gaṇeśa. Salutation to Śrī Sarasvatī. I bow to Śrī Pāṇḍuraṅga, the inmost heart of the wise, and to Indirā ⟨Lakṣmī⟩, the dwelling-place of Mādhava; ⟨and I bow⟩ to my most venerable guru, who proclaims endless good to the virtuous, and to my most excellent mother. ॥1॥

काशीनाथाभिधेनात्रानंतोपाध्यायसूनुना ॥ सामान्यं निर्णयं प्रोच्य विशेषेण विनिर्णयः ॥२॥

kāśīnāthābhidhenātrānaṃtopādhyāyasūnunā || sāmānyaṃ nirṇayaṃ procya viśeṣeṇa vinirṇayaḥ ||2||

Here by ⟨me,⟩ named Kāśīnātha, the son of Ananta Upādhyāya — the general determination having first been declared — a determination in particular ⟨continues in the next verse⟩ ॥2॥

संगृह्यते धर्मसिंधुसाराख्ये कालगोचरे ॥ ग्रंथे प्रस्फुटबोधाय पुनरुक्तिर्न दूषणम् ॥३ ॥

saṃgṛhyate dharmasiṃdhusārākhye kālagocare || graṃthe prasphuṭabodhāya punaruktirna dūṣaṇam ||3 ||

— is compiled, in the book named Dharmasindhusāra, which has time for its subject; and for the sake of clear understanding repetition is no fault. ॥3॥

प्रथमपरिच्छेदे मासविशेषानपेक्षसामान्यतस्तिथ्यादिनिर्णयमभिधायास्मिन्द्वितीयपरिच्छेदे चैत्रादिमासविशेषोपादानेन प्रतिपदादितिथिषु विहितसंवत्सरकृत्यनिर्णयसारं संगृह्णीमः ॥ अत्र शुक्लप्रतिपदादिरमांत एव मासः ॥ प्रायेण दाक्षिणात्यैराद्रियत इति तमेवाश्रित्य निर्णय उच्यते ॥ अत्र किंचित्पूर्वपरिच्छेदोक्तमपि पुनर्विशेषोक्तिभिर्दृढीक्रियत इति पुनरुक्तिर्न दोषाय ॥ अथ मेषसंक्रमणपुण्यकालः । तत्र मेषसंक्रांतौ पूर्वाः पराश्च दशदश नाड्यः पुण्यकालः ॥ रात्रौ त्वर्धरात्रात्प्राक्संक्रमे पूर्वादिनोत्तरार्द्धं पुण्यम् ॥ अर्धरात्रात्परतः संक्रमे उत्तरदिनस्य पूर्वार्द्धं पुण्यम् ॥ अर्धरात्रे संक्रमे दिनद्वयं पुण्यम् ॥ अथ वत्सरारंभस्तिथिनिर्णयश्च । तत्र चैत्रशुक्लप्रतिपदि वत्सरारंभः ॥ तत्रौदयिकी प्रतिपद्ग्राह्या ॥ दिनद्वये उदयव्याप्तौ अव्याप्तौ वा पूर्वा ॥ चैत्रमलमासत्वे वत्सरारंभनिमित्तकं तैलाभ्यंगं संकल्पादौ नूतनवत्सरनामकीर्तनाद्यारंभं च मलमासप्रतिपद्येव कुर्यात् ॥ प्रतिगृहं ध्वजारोपणं निंबपत्राशनं वत्सरादिफलश्रवणं नवरात्रारंभो नवरात्रोत्सवादिनिमिताभ्यंगादिश्च शुद्धमासप्रतिपदि कार्यः ॥ वत्सरारंभनिमित्तकोपि तैलाभ्यंगः शुद्धप्रतिपद्येवेति मयूखे उक्तम् ॥ अस्यां तैलाभ्यंगो नित्यः ॥ अकरणे प्रत्यवायोक्तिः ॥ अथ नवरात्रारंभः । अस्यामेव प्रतिपदि देवीनवरात्रारंभः ॥ अत्र परयुता मुहूर्तमात्रापि प्रतिपद्ग्राह्या ॥ अत्र मुहूर्तपरिमाणम् ॥ “मुहूर्तंमहो रात्रेश्च प्रोचुः पंचदशं लवम्” इत्युक्तं सर्वत्र ज्ञेयम् ॥ पारणादिविशेषनिर्णयः शारदनवरात्रवद्बोध्यः ॥ अत्रैव प्रपादानम् ॥ तत्र मंत्रः ॥ “प्रपेयं सर्वसामान्या भूतेभ्यः प्रतिपादिता ॥ अस्याः प्रदानात्पितरस्तृप्यंतु हि पितामहाः ॥ अनिवार्यं ततो देयं जलं मासचतुष्टयम्” ॥ प्रपां दातुमशक्तेन प्रत्यहमुदकुंभो द्विजगृहे देयः ॥ तत्र मंत्रः ॥ “एष धर्मघटो दत्तो ब्रह्मविष्णुशिवात्मकः ॥ अस्य प्रदानात्सकला मम संतु मनोरथाः” ॥

prathamaparicchede māsaviśeṣānapekṣasāmānyatastithyādinirṇayamabhidhāyāsmindvitīyaparicchede caitrādimāsaviśeṣopādānena pratipadāditithiṣu vihitasaṃvatsarakṛtyanirṇayasāraṃ saṃgṛhṇīmaḥ || atra śuklapratipadādiramāṃta eva māsaḥ || prāyeṇa dākṣiṇātyairādriyata iti tamevāśritya nirṇaya ucyate || atra kiṃcitpūrvaparicchedoktamapi punarviśeṣoktibhirdṛḍhīkriyata iti punaruktirna doṣāya || atha meṣasaṃkramaṇapuṇyakālaḥ | tatra meṣasaṃkrāṃtau pūrvāḥ parāśca daśadaśa nāḍyaḥ puṇyakālaḥ || rātrau tvardharātrātprāksaṃkrame pūrvādinottarārddhaṃ puṇyam || ardharātrātparataḥ saṃkrame uttaradinasya pūrvārddhaṃ puṇyam || ardharātre saṃkrame dinadvayaṃ puṇyam || atha vatsarāraṃbhastithinirṇayaśca | tatra caitraśuklapratipadi vatsarāraṃbhaḥ || tatraudayikī pratipadgrāhyā || dinadvaye udayavyāptau avyāptau vā pūrvā || caitramalamāsatve vatsarāraṃbhanimittakaṃ tailābhyaṃgaṃ saṃkalpādau nūtanavatsaranāmakīrtanādyāraṃbhaṃ ca malamāsapratipadyeva kuryāt || pratigṛhaṃ dhvajāropaṇaṃ niṃbapatrāśanaṃ vatsarādiphalaśravaṇaṃ navarātrāraṃbho navarātrotsavādinimitābhyaṃgādiśca śuddhamāsapratipadi kāryaḥ || vatsarāraṃbhanimittakopi tailābhyaṃgaḥ śuddhapratipadyeveti mayūkhe uktam || asyāṃ tailābhyaṃgo nityaḥ || akaraṇe pratyavāyoktiḥ || atha navarātrāraṃbhaḥ | asyāmeva pratipadi devīnavarātrāraṃbhaḥ || atra parayutā muhūrtamātrāpi pratipadgrāhyā || atra muhūrtaparimāṇam || “muhūrtaṃmaho rātreśca procuḥ paṃcadaśaṃ lavam” ityuktaṃ sarvatra jñeyam || pāraṇādiviśeṣanirṇayaḥ śāradanavarātravadbodhyaḥ || atraiva prapādānam || tatra maṃtraḥ || “prapeyaṃ sarvasāmānyā bhūtebhyaḥ pratipāditā || asyāḥ pradānātpitarastṛpyaṃtu hi pitāmahāḥ || anivāryaṃ tato deyaṃ jalaṃ māsacatuṣṭayam” || prapāṃ dātumaśaktena pratyahamudakuṃbho dvijagṛhe deyaḥ || tatra maṃtraḥ || “eṣa dharmaghaṭo datto brahmaviṣṇuśivātmakaḥ || asya pradānātsakalā mama saṃtu manorathāḥ” ||

In the first pariccheda ⟨section of the book⟩ we stated the determination of the tithi ⟨lunar day⟩ and the rest generally, without regard to any particular month; in this second pariccheda, taking up the particular months beginning with Caitra, we gather the essence of the determination of the year's observances enjoined upon the tithis beginning with the pratipad ⟨the first lunar day⟩. Here the month is the amānta month alone — that which begins with the bright pratipad and ends with the amāvāsyā ⟨new moon⟩. Since it is generally honoured by the southerners, the determination is stated relying upon that alone. Here some things already said in the earlier pariccheda are made firm again by statements of particulars, so the repetition is not a fault. Now the holy time of the ⟨Sun's⟩ passage into Aries. At the saṅkrānti ⟨the Sun's entry into a sign⟩ in Aries, ten nāḍīs ⟨= ghaṭikās⟩ before and ten after are the holy time. But if the passage falls at night before midnight, the latter half of the preceding day is holy. If the passage is after midnight, the earlier half of the following day is holy. If the passage is at midnight itself, both days are holy. Now the beginning of the year, and the determination of its tithi. The year begins on the bright pratipad of Caitra. There the pratipad that is running at sunrise (audayikī) is to be taken. If it pervades sunrise on both days, or on neither, the earlier one. If Caitra is a malamāsa ⟨an intercalary month⟩, the oil-bath occasioned by the beginning of the year, and the pronouncing of the new year's name in the saṅkalpa ⟨the formal declaration of intent⟩ and the rest, should be done on the pratipad of the malamāsa itself. But the raising of the banner at every house, the eating of nimba ⟨neem⟩ leaves, the hearing of the year's fruits, the beginning of the Navarātra, and the oil-bath and the rest occasioned by the Navarātra festival, are to be done on the pratipad of the pure ⟨non-intercalary⟩ month. In the Mayūkha it is said that even the oil-bath occasioned by the beginning of the year is ⟨to be done⟩ on the pure pratipad only. On this ⟨day⟩ the oil-bath is obligatory; for not doing it, sin (pratyavāya) is declared. Now the beginning of the Navarātra. On this very pratipad the Devī's Navarātra begins. Here the pratipad is to be taken even if it lasts only a muhūrta, provided it is joined to the following day (parayutā). Here is the measure of a muhūrta: “A muhūrta, they have said, is the fifteenth part of the day and of the night.” This statement is to be understood everywhere. The particular determination of the pāraṇa ⟨the breaking of the fast⟩ and the rest is to be understood as in the autumn Navarātra. On this same ⟨day⟩ is the gift of a prapā ⟨a shed where drinking water is given free⟩. The mantra there: “This prapā, common to all, is bestowed upon ⟨all⟩ beings. By the gift of it may the fathers and the grandfathers be satisfied. Therefore water must be given, without fail, for four months.” One who is unable to give a prapā should give a water-jar daily at a brāhmaṇa's house. The mantra there: “This dharma-jar is given, having the nature of Brahmā, Viṣṇu and Śiva. By the gift of it may all my desires be fulfilled.”

अथ कल्पादयः ।

इयमेव प्रतिपत्कल्पादिरपि ॥ एवं वैशाखशुक्लतृतीया फाल्गुनकृष्णतृतीया शुक्ला चैत्रपंचमी माघे त्रयोदशी कार्तिके सप्तमी मार्गशीर्षे नवमी एता अपि कल्पादयो बोध्याः ॥ आसु श्राद्धात्पितृतृप्तिः ॥

iyameva pratipatkalpādirapi || evaṃ vaiśākhaśuklatṛtīyā phālgunakṛṣṇatṛtīyā śuklā caitrapaṃcamī māghe trayodaśī kārtike saptamī mārgaśīrṣe navamī etā api kalpādayo bodhyāḥ || āsu śrāddhātpitṛtṛptiḥ ||

⟨Now the kalpādis ⟨the tithis on which a kalpa began, fit for the śrāddha⟩.⟩ This very pratipad is also a kalpādi ⟨a day on which a kalpa, a world-age, began⟩. Likewise the bright third of Vaiśākha, the dark third of Phālguna, the bright fifth of Caitra, the thirteenth in Māgha, the seventh in Kārttika, the ninth in Mārgaśīrṣa — these too are to be known as kalpādis. By the śrāddha ⟨the offering to the ancestors⟩ ⟨performed⟩ on them, the fathers are satisfied.

अथ मत्स्यजयंतीपक्षः ।

चैत्रशुक्लप्रतिपन्मत्स्यजयंतीत्येके ॥

caitraśuklapratipanmatsyajayaṃtītyeke ||

⟨Now the view that this ⟨day⟩ is the birthday of the Fish ⟨Viṣṇu's first descent⟩.⟩ Some hold that the bright pratipad of Caitra is the Matsyajayantī ⟨the birth-day of the Fish incarnation⟩.

अथ गौरीव्रतम् ।

चैत्रे दधिक्षीरघृतमधुवर्जनं दंपतीपूजनात्मकं गौरीव्रतं कार्यम् ॥

caitre dadhikṣīraghṛtamadhuvarjanaṃ daṃpatīpūjanātmakaṃ gaurīvrataṃ kāryam ||

⟨Now the Gaurī vow.⟩ In Caitra the Gaurīvrata is to be performed, which consists in abstaining from curds, milk, ghee and honey, and in the worship of a married couple.

अथ चंद्रव्रतम् ।

चैत्रशुक्लद्वितीयायां निशामुखे बालेंदुपूजनात्मकं चंद्रव्रतं कार्यम् ॥

caitraśukladvitīyāyāṃ niśāmukhe bāleṃdupūjanātmakaṃ caṃdravrataṃ kāryam ||

⟨Now the candra ⟨moon⟩ vow.⟩ On the bright second of Caitra, at nightfall (niśāmukha), the Candravrata is to be performed, which consists in worshipping the young moon.

अथ मासमांदोलनगौरीव्रतम् ।

अस्यामेव दमनकेन गौरीशिवपूजम् ॥ चैत्रशुक्लतृतीयायां गौरीं शिवयुतां संपूज्यांदोलनव्रतं मासपर्यंतं कार्यम् ॥ अत्र तृतीया मुहूर्तमात्रापि परा कार्या ॥ द्वितीयायुक्ता न कार्या ॥ चतुर्थीयुतायां वैधृत्यादियोगेपि सैव कार्या ॥ द्वितीयायोगनिषेधस्य बलवत्त्वात् ॥

asyāmeva damanakena gaurīśivapūjam || caitraśuklatṛtīyāyāṃ gaurīṃ śivayutāṃ saṃpūjyāṃdolanavrataṃ māsaparyaṃtaṃ kāryam || atra tṛtīyā muhūrtamātrāpi parā kāryā || dvitīyāyuktā na kāryā || caturthīyutāyāṃ vaidhṛtyādiyogepi saiva kāryā || dvitīyāyoganiṣedhasya balavattvāt ||

⟨Now the swing-vow of Gaurī, kept for a month.⟩ On this same ⟨second⟩, the worship of Gaurī and Śiva with the damanaka ⟨a fragrant herb, Artemisia⟩. On the bright third of Caitra, having worshipped Gaurī together with Śiva, the swing-observance (āndolanavrata) is to be kept for a full month. Here the third is to be taken as the later one (parā) even if it lasts only a muhūrta. It is not to be taken when joined to the second. When it is joined to the fourth, then even if the Vaidhṛti or a like yoga falls ⟨on it⟩, that very one is to be taken — because the prohibition against conjunction with the second is the stronger.

अथ रामांदोलनव्रतम् ।

अस्यामेव तृतीयायां श्रीरामचंद्रस्य दोलोत्सवमारभ्य मासपर्यंतं पूजापूर्वकमांदोलनं कार्यम् ॥ एवं देवतांतराणामपि ॥ इयमेव तृतीया मन्वादिरपि ॥ अत्रैव सर्वमन्वादिनिर्णय उच्यते ॥ तत्र मन्वादयश्चैत्रे शुक्लतृतीया पौर्णमासी च॥ ज्येष्ठे पौर्णिमा ॥ आषाढस्य शुक्लदशमी पौर्णमासी च ॥ श्रावणस्य कृष्णाष्टमी ॥ भाद्रपदस्य शुक्लतृतीया ॥ आश्विनस्य शुक्लनवमी ॥ कार्तिकस्य शुक्लद्वादशी पौर्णमासी च ॥ पौषे शुक्लैकादशी ॥ माघे शुक्लसप्तमी ॥ फाल्गुनस्य पौर्णमास्यमावास्या चेति चतुर्दश ज्ञेयाः ॥ एतास्तु मन्वादयः शुक्लपक्षस्थाः दैवे पित्र्ये कर्मणि पूर्वाह्नव्यापिन्यो ग्राह्याः ॥ पूर्वाह्नोत्र द्वेधा विभक्तदिनपूर्वो भागस्तत्रैव श्राद्धादिविधानात् ॥ दैवान्मानुषाद्वापराधात् पूर्वाह्णे श्राद्धाद्यनुष्ठानासंभवेऽपराह्न व्यापिन्यो ग्राह्याः ॥ दिनपूर्वाह्णेऽपराह्णे वा श्राद्धाद्यनुष्ठेयम् ॥ न तु दिनोत्तरार्द्धगतमध्याह्नभागे इति तात्पर्यम्॥कृष्णपक्षस्थास्तु दैवे पित्र्ये च कर्मणि पंचधा विभक्त दिनचतुर्थभागाख्यापराह्नव्यापिन्यो ग्राह्या मन्वादिषु पिंडरहितं श्राद्धं कार्यम् ॥

asyāmeva tṛtīyāyāṃ śrīrāmacaṃdrasya dolotsavamārabhya māsaparyaṃtaṃ pūjāpūrvakamāṃdolanaṃ kāryam || evaṃ devatāṃtarāṇāmapi || iyameva tṛtīyā manvādirapi || atraiva sarvamanvādinirṇaya ucyate || tatra manvādayaścaitre śuklatṛtīyā paurṇamāsī ca|| jyeṣṭhe paurṇimā || āṣāḍhasya śukladaśamī paurṇamāsī ca || śrāvaṇasya kṛṣṇāṣṭamī || bhādrapadasya śuklatṛtīyā || āśvinasya śuklanavamī || kārtikasya śukladvādaśī paurṇamāsī ca || pauṣe śuklaikādaśī || māghe śuklasaptamī || phālgunasya paurṇamāsyamāvāsyā ceti caturdaśa jñeyāḥ || etāstu manvādayaḥ śuklapakṣasthāḥ daive pitrye karmaṇi pūrvāhnavyāpinyo grāhyāḥ || pūrvāhnotra dvedhā vibhaktadinapūrvo bhāgastatraiva śrāddhādividhānāt || daivānmānuṣādvāparādhāt pūrvāhṇe śrāddhādyanuṣṭhānāsaṃbhave'parāhna vyāpinyo grāhyāḥ || dinapūrvāhṇe'parāhṇe vā śrāddhādyanuṣṭheyam || na tu dinottarārddhagatamadhyāhnabhāge iti tātparyam||kṛṣṇapakṣasthāstu daive pitrye ca karmaṇi paṃcadhā vibhakta dinacaturthabhāgākhyāparāhnavyāpinyo grāhyā manvādiṣu piṃḍarahitaṃ śrāddhaṃ kāryam ||

⟨Now the swing-vow of Rāma.⟩ On this same third, having begun the swing-festival (dolotsava) of Śrī Rāmacandra, the swinging, preceded by worship, is to be done for a full month. So too for other deities. This same third is also a manvādi ⟨the day on which a Manu's era began⟩. Here itself the determination of all the manvādis is stated. The manvādis are: in Caitra, the bright third and the full moon; in Jyeṣṭha, the full moon; in Āṣāḍha, the bright tenth and the full moon; in Śrāvaṇa, the dark eighth; in Bhādrapada, the bright third; in Āśvina, the bright ninth; in Kārttika, the bright twelfth and the full moon; in Pauṣa, the bright eleventh; in Māgha, the bright seventh; in Phālguna, the full moon and the new moon — thus fourteen are to be known. Of these manvādis, those standing in the bright fortnight are to be taken, for rites to the gods and to the fathers, as pervading the pūrvāhṇa ⟨forenoon⟩. Here 'pūrvāhṇa' is the earlier part of the day divided in two, because the śrāddha and the rest are enjoined in that very ⟨part⟩. If, through a fault divine or human, the performance of the śrāddha and the rest is impossible in the pūrvāhṇa, then those pervading the aparāhṇa ⟨afternoon⟩ are to be taken. The śrāddha and the rest are to be performed in the pūrvāhṇa or the aparāhṇa of the day, but not in the madhyāhṇa ⟨midday⟩ portion that falls in the latter half of the day — that is the purport. But those ⟨manvādis⟩ standing in the dark fortnight are to be taken, for rites to the gods and to the fathers, as pervading the aparāhṇa, which is the fourth part of the day divided into five. On the manvādis the śrāddha is to be done without piṇḍas ⟨the balls of rice offered to the dead⟩.

अथ श्राद्धफलम् ।

अत्र श्राद्धैर्द्विसहस्रवर्षं पितॄणां तृप्तिः ॥

atra śrāddhairdvisahasravarṣaṃ pitṝṇāṃ tṛptiḥ ||

⟨Now the fruit of the śrāddha.⟩ By the śrāddhas ⟨performed⟩ on these ⟨days⟩ the fathers are satisfied for two thousand years.

अथ मन्वादिश्राद्धलोपे प्रायश्चित्तम् ।

मन्वादिश्राद्धं च नित्यम् ॥ अत एव तदकरणे “त्वं भुवः प्रतिमानम्” इत्यृङ्मंत्रस्य शतवारं जले जपः प्रायश्चित्तं कार्यम् ॥

manvādiśrāddhaṃ ca nityam || ata eva tadakaraṇe “tvaṃ bhuvaḥ pratimānam” ityṛṅmaṃtrasya śatavāraṃ jale japaḥ prāyaścittaṃ kāryam ||

⟨Now the expiation for omitting the manvādi śrāddha.⟩ And the manvādi śrāddha is obligatory (nitya). Precisely for that reason, if it is not done, the prāyaścitta ⟨expiation⟩ to be performed is the muttering, a hundred times in water, of the ṛk-mantra beginning “Thou art the measure of the earth.”

अथ षण्णवतिश्राद्धसंख्या ।

एवं षण्णवतिश्राद्धान्यपि नित्यानि ॥ तानि च ॥ “अमा १२ युग ४ मनु १४ क्रांति १२ धृति १२ पात १२ महालयाः १५ ॥ अष्टका ५ ऽन्वष्टका ५ पूर्वेद्युः ५ श्राद्धैर्नवतिश्च षट्” इति ज्ञेयानि ॥

evaṃ ṣaṇṇavatiśrāddhānyapi nityāni || tāni ca || “amā 12 yuga 4 manu 14 krāṃti 12 dhṛti 12 pāta 12 mahālayāḥ 15 || aṣṭakā 5 'nvaṣṭakā 5 pūrvedyuḥ 5 śrāddhairnavatiśca ṣaṭ” iti jñeyāni ||

⟨Now the count of the ninety-six śrāddhas.⟩ Likewise the ninety-six śrāddhas too are obligatory. And they are these: “the new moons 12, the yugādis 4, the manvādis 14, the saṅkrāntis 12, the dhṛti ⟨yogas⟩ 12, the vyatīpāta ⟨yogas⟩ 12, the mahālayas 15, the aṣṭakās 5, the anvaṣṭakās 5, the pūrvedyus 5 — by these śrāddhas, ninety and six.” Thus they are to be known.

अथ दशावतारजयंत्यः ।

चैत्रशुक्लतृतीयायामपराह्णे मत्स्योत्पत्तिः ॥ वैशाखपूर्णिमायां सायं कूर्मोत्पत्तिः ॥ भाद्रपदशुक्लतृतीयायामपराह्णे वराहोत्पत्तिः ॥ वैशाखशुक्लचतुर्दश्यां सायं नारसिंहावतारः ॥ भाद्रपदशुक्लद्वादश्यां मध्याह्ने वामनप्रादुर्भावः ॥ वैशाखशुक्लतृतीयायां मध्याह्ने परशुरामोद्भवः ॥ प्रदोषे इति बहवः ॥ चैत्रशुक्लनवम्यां मध्याह्ने दाशरथिरामाभिव्यक्तिः ॥ श्रावणकृष्णाष्टम्यां निशीथे श्रीकृष्णाविर्भावः ॥ आश्विनशुक्लदशम्यां सायं बुद्धोऽभूत् ॥ श्रावणशुक्लषष्ठ्यां सायं कल्किर्जात इति तत्तत्कालव्यापिन्यो ग्राह्याः ॥ अत्र मत्स्यकूर्मवराहबुद्धकल्कीनामाषाढादिमासांतराण्येकादश्यादितिथ्यंतराणि प्रातरादिकालांतराणि च वचनांतराणुसारेणोक्तानि कल्पभेदेन व्यवस्थापनीयानि स्वस्वपरिगृहीतपक्षानुसारेण तत्तदुपासकैरुपोष्याणि ॥ श्रीरामकृष्णनृसिंहजयंत्य एव नित्याः सर्वैरुपोष्याः ॥

caitraśuklatṛtīyāyāmaparāhṇe matsyotpattiḥ || vaiśākhapūrṇimāyāṃ sāyaṃ kūrmotpattiḥ || bhādrapadaśuklatṛtīyāyāmaparāhṇe varāhotpattiḥ || vaiśākhaśuklacaturdaśyāṃ sāyaṃ nārasiṃhāvatāraḥ || bhādrapadaśukladvādaśyāṃ madhyāhne vāmanaprādurbhāvaḥ || vaiśākhaśuklatṛtīyāyāṃ madhyāhne paraśurāmodbhavaḥ || pradoṣe iti bahavaḥ || caitraśuklanavamyāṃ madhyāhne dāśarathirāmābhivyaktiḥ || śrāvaṇakṛṣṇāṣṭamyāṃ niśīthe śrīkṛṣṇāvirbhāvaḥ || āśvinaśukladaśamyāṃ sāyaṃ buddho'bhūt || śrāvaṇaśuklaṣaṣṭhyāṃ sāyaṃ kalkirjāta iti tattatkālavyāpinyo grāhyāḥ || atra matsyakūrmavarāhabuddhakalkīnāmāṣāḍhādimāsāṃtarāṇyekādaśyāditithyaṃtarāṇi prātarādikālāṃtarāṇi ca vacanāṃtarāṇusāreṇoktāni kalpabhedena vyavasthāpanīyāni svasvaparigṛhītapakṣānusāreṇa tattadupāsakairupoṣyāṇi || śrīrāmakṛṣṇanṛsiṃhajayaṃtya eva nityāḥ sarvairupoṣyāḥ ||

⟨Now the birth-anniversaries of the ten avatāras.⟩ On the bright third of Caitra, in the aparāhṇa, the origin of the Matsya ⟨Fish⟩. On the full moon of Vaiśākha, in the evening, the origin of the Kūrma ⟨Tortoise⟩. On the bright third of Bhādrapada, in the aparāhṇa, the origin of the Varāha ⟨Boar⟩. On the bright fourteenth of Vaiśākha, in the evening, the Nārasiṃha ⟨Man-lion⟩ incarnation. On the bright twelfth of Bhādrapada, at midday, the appearing of Vāmana. On the bright third of Vaiśākha, at midday, the birth of Paraśurāma — many say in the pradoṣa ⟨the watch just after sunset⟩. On the bright ninth of Caitra, at midday, the manifestation of Rāma the son of Daśaratha. On the dark eighth of Śrāvaṇa, at midnight, the appearing of Śrī Kṛṣṇa. On the bright tenth of Āśvina, in the evening, the Buddha came to be. On the bright sixth of Śrāvaṇa, in the evening, Kalki was born. Thus ⟨these tithis⟩ are to be taken as pervading their several times. Here, for the Matsya, Kūrma, Varāha, Buddha and Kalki, other months beginning with Āṣāḍha, other tithis beginning with the eleventh, and other times beginning with the morning, are stated in accordance with other texts; they are to be settled by a difference of kalpa ⟨world-age⟩, and are to be fasted upon by their several worshippers, each according to the view he has adopted. Only the jayantīs ⟨birth-festivals⟩ of Śrī Rāma, Kṛṣṇa and Nṛsiṃha are obligatory and to be fasted upon by all.

अथ गणेशदमनकचतुर्थी ।

चैत्रशुक्लचतुर्थ्यां मध्याह्नव्यापिन्यां लड्डुकादिभिः श्रीगणेशमर्चयित्वा दमनकारोपणं कुर्यात् ॥ विघ्ननाशं सर्वान्कामांश्च प्राप्नुयात् ॥

caitraśuklacaturthyāṃ madhyāhnavyāpinyāṃ laḍḍukādibhiḥ śrīgaṇeśamarcayitvā damanakāropaṇaṃ kuryāt || vighnanāśaṃ sarvānkāmāṃśca prāpnuyāt ||

⟨Now the Gaṇeśa-damanaka fourth ⟨on which damana sprigs are offered to Gaṇeśa⟩.⟩ On the bright fourth of Caitra, when it pervades midday, one should worship Śrī Gaṇeśa with laḍḍukas and the rest and then perform the placing of the damanaka ⟨upon the god⟩. He obtains the destruction of obstacles and all his desires.

अथ शुक्लपंचम्यां व्रतानि ।

चैत्रशुक्लपंचम्यामनंतादिनागान्पूजयित्वा क्षीरसर्पिर्नैवेद्यं दद्यात् ॥ अस्यामेव पंचम्यां लक्ष्मीपूजनम् ॥ अत्रैवोच्चैःश्रवादिपूजनात्मकं हयव्रतमुक्तम् ॥ अत्र सर्वत्र पंचमी सामान्यनिर्णयानुसारेण ग्राह्या ॥ एवमग्रेपि ॥ यत्र विशेषनिर्णयो नोच्यते तत्र प्रथमपरिच्छेदोक्त एव निर्णयोऽनुसंधेयः ॥ षष्ठ्या स्कंदस्य दमनकारोपणम् ॥ सप्तम्यां भास्करस्य दमनकपूजनं नवम्यां देव्याः ॥ सर्वदेवानां पौर्णमास्यामित्यन्यत्र विस्तरः ॥ चैत्रशुक्लाष्टम्यां भवान्या उत्पत्तिः ॥ तत्र नवमीयुता ग्राह्या ॥

caitraśuklapaṃcamyāmanaṃtādināgānpūjayitvā kṣīrasarpirnaivedyaṃ dadyāt || asyāmeva paṃcamyāṃ lakṣmīpūjanam || atraivoccaiḥśravādipūjanātmakaṃ hayavratamuktam || atra sarvatra paṃcamī sāmānyanirṇayānusāreṇa grāhyā || evamagrepi || yatra viśeṣanirṇayo nocyate tatra prathamaparicchedokta eva nirṇayo'nusaṃdheyaḥ || ṣaṣṭhyā skaṃdasya damanakāropaṇam || saptamyāṃ bhāskarasya damanakapūjanaṃ navamyāṃ devyāḥ || sarvadevānāṃ paurṇamāsyāmityanyatra vistaraḥ || caitraśuklāṣṭamyāṃ bhavānyā utpattiḥ || tatra navamīyutā grāhyā ||

⟨Now the vratas on the fifth of the bright fortnight.⟩ On the bright fifth of Caitra, having worshipped the nāgas ⟨serpent deities⟩ beginning with Ananta, one should offer milk and ghee as naivedya ⟨the food set before the god⟩. On this same fifth is the worship of Lakṣmī. On this same ⟨day⟩ the Hayavrata ⟨horse-observance⟩, consisting in the worship of Uccaiḥśravas and the rest, is prescribed. In all these cases the fifth is to be taken according to the general determination. So too further on: wherever no special determination is stated, the determination given in the first pariccheda alone is to be applied. On the sixth, the placing of the damanaka upon Skanda; on the seventh, the damanaka worship of Bhāskara ⟨the Sun⟩; on the ninth, of the Goddess; and on the full moon, of all the gods — the details are elsewhere. On the bright eighth of Caitra is the birth of Bhavānī; there the ⟨eighth⟩ joined to the ninth is to be taken.

अथ अशोककलिका ।

अत्र पुनर्वसुयुताष्टम्या मष्टाशोककलिकाप्राशनम् ॥ तत्र मंत्रः ॥ “त्वामशोक नराभीष्ट मधुमाससमुद्भव ॥ पिबामि शोकसंतप्तो मामशोकं सदा कुरु” इति ॥

atra punarvasuyutāṣṭamyā maṣṭāśokakalikāprāśanam || tatra maṃtraḥ || “tvāmaśoka narābhīṣṭa madhumāsasamudbhava || pibāmi śokasaṃtapto māmaśokaṃ sadā kuru” iti ||

⟨Now the aśoka bud ⟨swallowed on the eighth of Caitra⟩.⟩ Here, on the eighth joined with Punarvasu ⟨nakṣatra⟩, is the swallowing of eight buds of the aśoka tree. The mantra there: “O Aśoka, desired of men, arisen in the month of Madhu ⟨Caitra⟩, tormented by grief I drink thee; make me ever free of grief.”

अथ वाजपेयफलस्नानयोगः ।

अत्रैव योगविशेष कृत्यम् ॥ “पुनर्वसुबुधोपेता चैत्रे मासि सिताष्टमी ॥ प्रातस्तु विधिवत्स्नात्वा वाजपेयफलं लभेत्” इति ॥

atraiva yogaviśeṣa kṛtyam || “punarvasubudhopetā caitre māsi sitāṣṭamī || prātastu vidhivatsnātvā vājapeyaphalaṃ labhet” iti ||

⟨Now the bathing conjunction that gives the fruit of the vājapeya sacrifice.⟩ On this same ⟨day⟩ there is a rite for a special yoga ⟨combination⟩: “When in the month of Caitra the bright eighth is joined with Punarvasu and with Budha ⟨Wednesday⟩, one who bathes in the morning according to rule obtains the fruit of a Vājapeya ⟨sacrifice⟩.”

अथ रामनवमीनिर्णयः ।

चैत्रशुक्लनवमी रामनवमी ॥ चैत्रशुक्लनवम्यां पुनर्वसुयुतायां मध्याह्ने कर्के लग्ने मेषस्थे सूर्ये उच्चस्थे ग्रहपंचके श्रीरामजन्मश्रवणात् ॥ अस्यां मध्याह्नव्यापिन्यामुपोषणं कार्यम् ॥ पूर्वेद्युरेव मध्याह्ने सत्त्वे सैव ग्राह्या ॥ दिनद्वये मध्याह्नव्याप्तावव्याप्तौ वा परा ॥ अष्टमीविद्धाया निषेधात् ॥ अतः पूर्वेद्युः सकलमध्याह्नव्यापिनीमपि त्यक्त्वा मध्याह्नै कदेशव्यापिन्यपि परैव ग्राह्या ॥ केचित्त्वष्टमीविद्धां मध्याह्नव्यापिनीं पुनर्वसुयुतामपि त्यक्त्वा परेद्युस्त्रिमुहूर्तोपि नवमी सर्वैरप्युपोष्या यदि तु दशम्या ह्रासवशेन पारणादिने स्मार्तानामेकादशीव्रतप्राप्तिस्तदा स्मार्तैरष्टमीविद्धोपोष्या वैष्णवैर्मुहूर्तत्रययुता परैवोपोष्या शुद्धाया नवम्या अलाभे मुहूर्तत्रयन्यूनत्वे वा सर्वैरप्यष्टमीविद्धैवोपोष्येत्याहुः ॥ इदं व्रतं नित्यं काम्यं च ॥

caitraśuklanavamī rāmanavamī || caitraśuklanavamyāṃ punarvasuyutāyāṃ madhyāhne karke lagne meṣasthe sūrye uccasthe grahapaṃcake śrīrāmajanmaśravaṇāt || asyāṃ madhyāhnavyāpinyāmupoṣaṇaṃ kāryam || pūrvedyureva madhyāhne sattve saiva grāhyā || dinadvaye madhyāhnavyāptāvavyāptau vā parā || aṣṭamīviddhāyā niṣedhāt || ataḥ pūrvedyuḥ sakalamadhyāhnavyāpinīmapi tyaktvā madhyāhnai kadeśavyāpinyapi paraiva grāhyā || kecittvaṣṭamīviddhāṃ madhyāhnavyāpinīṃ punarvasuyutāmapi tyaktvā paredyustrimuhūrtopi navamī sarvairapyupoṣyā yadi tu daśamyā hrāsavaśena pāraṇādine smārtānāmekādaśīvrataprāptistadā smārtairaṣṭamīviddhopoṣyā vaiṣṇavairmuhūrtatrayayutā paraivopoṣyā śuddhāyā navamyā alābhe muhūrtatrayanyūnatve vā sarvairapyaṣṭamīviddhaivopoṣyetyāhuḥ || idaṃ vrataṃ nityaṃ kāmyaṃ ca ||

⟨Now the determination of the Rāmanavamī ⟨the ninth of Rāma's birth⟩.⟩ The bright ninth of Caitra is the Rāmanavamī. For it is heard that Śrī Rāma was born on the bright ninth of Caitra joined with Punarvasu, at midday, with Cancer in the lagna ⟨ascendant⟩, the Sun standing in Aries, and five planets standing in exaltation. On this ⟨ninth⟩, when it pervades midday, the fast is to be kept. If it exists at midday on the earlier day alone, that very one is to be taken. If it pervades midday on both days, or on neither, the later one. Because the ⟨ninth⟩ pierced by the eighth (aṣṭamīviddhā) is forbidden. Therefore, leaving aside even one that pervades the whole midday on the earlier day, the later one alone is to be taken, even if it pervades only a part of midday. But some say: leaving aside even one that is pierced by the eighth, pervades midday and is joined with Punarvasu, the ninth on the later day is to be fasted upon by all, even if it lasts but three muhūrtas; but if, through the shortening of the tenth, the smārtas' ekādaśī observance falls on the day of the pāraṇa ⟨the breaking of the fast⟩, then the smārtas should fast on the ⟨ninth⟩ pierced by the eighth, while the Vaiṣṇavas should fast on the later one alone, it being joined with three muhūrtas; and if a pure ninth is not to be had, or falls short of three muhūrtas, then all alike should fast on the one pierced by the eighth. So they say. This observance is both obligatory (nitya) and ⟨performed⟩ for a desire (kāmya).

अथ व्रतप्रयोगः ।

अष्टम्यामाचार्यं संपूज्य ॥ “श्रीरामप्रतिमादानं करिष्येहं द्विजोत्तम ॥ तत्राचार्यो भव प्रीतः श्रीरामोसि त्वमेव मे” ॥ इति प्रार्थ्य॥“नवम्यामंगभूतेन एकभक्तेन राघव॥ इक्ष्वाकुवंशतिलक प्रीतो भव भवप्रिय”इत्येकभक्तं संकल्प्य साचार्यो हविष्यं भुंजीत ॥ पूजामंडपं तत्र वेदिं च कृत्वा नवम्यां प्रातः ॥ “उपोष्य नवमीं त्वद्य यामेष्वष्टसु राघव ॥ तेन प्रीतो भव त्वं मे संसारात्त्राहि मां हरे” इत्युपोषणं संकल्प्य ॥ “इमां स्वर्णमयीं रामप्रतिमां त्वां प्रयत्नतः॥ श्रीरामप्रीतये दास्ये रामभक्ताय धीमते” इति प्रतिमादानं संकल्पयेत् ॥ श्रीरामनवमीव्रतांगभूतां षोडशोपचारैः श्रीरामपूजां करिष्ये इति संकल्प्य वेदिकायां सर्वतोभद्रे कलशं संस्थाप्य पूर्णपात्रे सवस्त्रेऽग्न्युत्तारणादिविधिना प्रतिमायां श्रीरामं प्रतिष्ठाप्य पुरुषसूक्तेन षोडशोपचारैः संपूज्य पुष्पपूजांते “रामस्य जननी चासि रामात्मकमिदं जगत् ॥ अतस्त्वां पूजयिष्यामि लोकमातर्नमोस्तु ते” ॥ इति कौसल्यां संपूज्य ॥ ॐ नमो दशरथायेति दशरथं संपूज्य सर्वपूजां समाप्य मध्याह्ने फलपुष्पजलादिपूर्णेन शंखेनार्घ्यं दद्यात् ॥ तत्र मंत्रः ॥ “दशाननवधार्थाय धर्मसंस्थापनाय च ॥ दानवानां विनाशाय दैत्यानां निधनाय च ॥ परित्राणाय साधूनां जातो रामः स्वयं हरिः ॥ गृहाणार्घ्यं मया दत्तं भ्रातृभिः सहितोनघ ” इति ॥ रात्रौ जागरणं कृत्वा प्रातर्नित्यपूजां विधाय मूलमंत्रेण पायसाष्टोत्तरशताहुतीर्हुत्वा पूजां विसृज्याचार्याय प्रतिमां दद्यात् ॥ “इमां स्वर्णमयीं रामप्रतिमां समलंकृताम् ॥ शुचिवस्त्रयुगच्छन्नां रामोऽहं राघवाय ते ॥ श्रीरामप्रीतये दास्ये तुष्टो भवतु राघवः”॥ इति मंत्रः ॥ “तव प्रसादं स्वीकृत्य क्रियते पारणा मया ॥ व्रतेनानेन संतुष्टः स्वामिन् भक्तिं प्रयच्छ मे” इति प्रार्थ्य ॥ नवम्यंते पारणं कुर्यात् ॥ इदं व्रतं मलमासे न कार्यम् ॥ एवं जन्माष्टमीव्रतमपि न कार्यम् ॥ अस्यामेव नवम्यां देवीनवरात्रसमाप्तिः कार्या ॥ एतन्निर्णय आश्विननवरात्रनवमीवत् ॥

aṣṭamyāmācāryaṃ saṃpūjya || “śrīrāmapratimādānaṃ kariṣyehaṃ dvijottama || tatrācāryo bhava prītaḥ śrīrāmosi tvameva me” || iti prārthya||“navamyāmaṃgabhūtena ekabhaktena rāghava|| ikṣvākuvaṃśatilaka prīto bhava bhavapriya”ityekabhaktaṃ saṃkalpya sācāryo haviṣyaṃ bhuṃjīta || pūjāmaṃḍapaṃ tatra vediṃ ca kṛtvā navamyāṃ prātaḥ || “upoṣya navamīṃ tvadya yāmeṣvaṣṭasu rāghava || tena prīto bhava tvaṃ me saṃsārāttrāhi māṃ hare” ityupoṣaṇaṃ saṃkalpya || “imāṃ svarṇamayīṃ rāmapratimāṃ tvāṃ prayatnataḥ|| śrīrāmaprītaye dāsye rāmabhaktāya dhīmate” iti pratimādānaṃ saṃkalpayet || śrīrāmanavamīvratāṃgabhūtāṃ ṣoḍaśopacāraiḥ śrīrāmapūjāṃ kariṣye iti saṃkalpya vedikāyāṃ sarvatobhadre kalaśaṃ saṃsthāpya pūrṇapātre savastre'gnyuttāraṇādividhinā pratimāyāṃ śrīrāmaṃ pratiṣṭhāpya puruṣasūktena ṣoḍaśopacāraiḥ saṃpūjya puṣpapūjāṃte “rāmasya jananī cāsi rāmātmakamidaṃ jagat || atastvāṃ pūjayiṣyāmi lokamātarnamostu te” || iti kausalyāṃ saṃpūjya || ॐ namo daśarathāyeti daśarathaṃ saṃpūjya sarvapūjāṃ samāpya madhyāhne phalapuṣpajalādipūrṇena śaṃkhenārghyaṃ dadyāt || tatra maṃtraḥ || “daśānanavadhārthāya dharmasaṃsthāpanāya ca || dānavānāṃ vināśāya daityānāṃ nidhanāya ca || paritrāṇāya sādhūnāṃ jāto rāmaḥ svayaṃ hariḥ || gṛhāṇārghyaṃ mayā dattaṃ bhrātṛbhiḥ sahitonagha ” iti || rātrau jāgaraṇaṃ kṛtvā prātarnityapūjāṃ vidhāya mūlamaṃtreṇa pāyasāṣṭottaraśatāhutīrhutvā pūjāṃ visṛjyācāryāya pratimāṃ dadyāt || “imāṃ svarṇamayīṃ rāmapratimāṃ samalaṃkṛtām || śucivastrayugacchannāṃ rāmo'haṃ rāghavāya te || śrīrāmaprītaye dāsye tuṣṭo bhavatu rāghavaḥ”|| iti maṃtraḥ || “tava prasādaṃ svīkṛtya kriyate pāraṇā mayā || vratenānena saṃtuṣṭaḥ svāmin bhaktiṃ prayaccha me” iti prārthya || navamyaṃte pāraṇaṃ kuryāt || idaṃ vrataṃ malamāse na kāryam || evaṃ janmāṣṭamīvratamapi na kāryam || asyāmeva navamyāṃ devīnavarātrasamāptiḥ kāryā || etannirṇaya āśvinanavarātranavamīvat ||

⟨Now the procedure of the vrata.⟩ On the eighth, having worshipped the ācārya ⟨the officiating teacher⟩, he should entreat him thus: “Best of the twice-born, I shall make the gift of an image of Śrī Rāma; be pleased to be the ācārya in it — for me thou art Śrī Rāma himself.” Then, resolving upon the ekabhakta ⟨eating one meal in the day⟩ with: “O Rāghava, ornament of the Ikṣvāku line, beloved of Bhava ⟨Śiva⟩, be pleased with this ekabhakta, which is a limb of the ninth's ⟨observance⟩,” he should eat haviṣya ⟨the plain food fit for oblation⟩ together with the ācārya. Having made a worship-pavilion and an altar there, on the ninth at dawn he should resolve upon the fast with: “O Rāghava, fasting today on the ninth through all eight yāmas ⟨watches⟩ — be thou thereby pleased with me; O Hari, save me from saṃsāra ⟨the round of births⟩.” Then he should resolve upon the gift of the image with: “This golden image of Rāma I shall carefully give to thee, a wise devotee of Rāma, for the pleasure of Śrī Rāma.” Having resolved, “I shall perform, as a limb of the Śrī Rāmanavamī observance, the worship of Śrī Rāma with the sixteen upacāras ⟨services of honour⟩,” he should set a kalaśa ⟨water-pot⟩ upon the sarvatobhadra ⟨the auspicious diagram⟩ on the altar, ⟨set⟩ a full vessel with a cloth ⟨upon it⟩, install Śrī Rāma in the image by the rite of agny-uttāraṇa ⟨the drawing down of the fire⟩ and the rest, and worship him with the sixteen upacāras with the Puruṣasūkta. At the end of the flower-worship he should worship Kausalyā with: “Thou art the mother of Rāma, and this world is made of Rāma; therefore I shall worship thee. Mother of the world, salutation to thee.” Having worshipped Daśaratha with “Oṃ, salutation to Daśaratha,” and having finished the whole worship, at midday he should give arghya ⟨the ceremonial water-offering⟩ with a conch filled with fruit, flowers, water and the rest. The mantra there: “To slay the ten-faced one ⟨Rāvaṇa⟩ and to establish dharma, to destroy the Dānavas and to make an end of the Daityas, and to deliver the good — Hari himself was born as Rāma. Sinless one, together with thy brothers, receive the arghya given by me.” Having kept the vigil at night, in the morning he should perform the daily worship, offer a hundred and eight oblations of pāyasa ⟨milk-rice⟩ with the root-mantra, dismiss the worship, and give the image to the ācārya. The mantra: “This golden image of Rāma, well adorned and wrapped in a pair of clean cloths, I, ⟨who am⟩ Rāma, shall give to thee, ⟨who art⟩ Rāghava, for the pleasure of Śrī Rāma; may Rāghava be pleased.” Having entreated ⟨him⟩ with “Accepting thy favour, the pāraṇa is made by me; Lord, pleased with this observance, grant me devotion,” he should break the fast at the end of the ninth. This observance is not to be done in a malamāsa ⟨intercalary month⟩; so too the Janmāṣṭamī observance is not to be done ⟨then⟩. On this same ninth the Devī's Navarātra is to be concluded. Its determination is like that of the ninth of the Āśvina Navarātra.

अथ श्रीकृष्णदोलोत्सवः ।

चैत्रशुक्लैकादश्यां कृष्णस्यांदोलोत्सवः ॥ “दोलारूढं प्रपश्यंति कृष्णं कलिमलापहम् ॥ अपराधसहस्रैस्तु मुक्तास्ते धूनने कृते ॥ तावत्तिष्ठंति पापानि जन्मकोटिकृतान्यपि ॥ क्रीडंते विष्णुना सार्द्धं वैकुंठे देवपूजिताः” इत्यादिकस्तन्महिमा ॥ चैत्रशुक्लद्वादश्यां विष्णोर्दमनोत्सवः ॥ स च पारणाहे ॥ “पारणाहे न लभ्येत द्वादशी घटिकापि चेत् ॥ तदा त्रयोदशी ग्राह्या पवित्रदमनार्पणे” इत्युक्तेः ॥ शिवस्य चतुर्दश्यां कार्यः ॥

caitraśuklaikādaśyāṃ kṛṣṇasyāṃdolotsavaḥ || “dolārūḍhaṃ prapaśyaṃti kṛṣṇaṃ kalimalāpaham || aparādhasahasraistu muktāste dhūnane kṛte || tāvattiṣṭhaṃti pāpāni janmakoṭikṛtānyapi || krīḍaṃte viṣṇunā sārddhaṃ vaikuṃṭhe devapūjitāḥ” ityādikastanmahimā || caitraśukladvādaśyāṃ viṣṇordamanotsavaḥ || sa ca pāraṇāhe || “pāraṇāhe na labhyeta dvādaśī ghaṭikāpi cet || tadā trayodaśī grāhyā pavitradamanārpaṇe” ityukteḥ || śivasya caturdaśyāṃ kāryaḥ ||

⟨Now the swing-festival of Śrī Kṛṣṇa.⟩ On the bright eleventh of Caitra is Kṛṣṇa's swing-festival. Its greatness is declared thus and so: “Those who behold Kṛṣṇa, remover of the stain of the Kali age, mounted upon the swing, are freed from a thousand offences once the swinging is done. Sins stand only until then, even those committed in ten million births; ⟨such men,⟩ honoured by the gods, sport with Viṣṇu in Vaikuṇṭha.” On the bright twelfth of Caitra is Viṣṇu's damana festival, and that ⟨falls⟩ on the day of the pāraṇa. For it is said: “If on the day of the pāraṇa the twelfth is not to be had even for a ghaṭikā, then the thirteenth is to be taken for the offering of the pavitra and the damana.” For Śiva it is to be done on the fourteenth.

अथ दमनारोपणप्रयोगः ।

उपवासदिने नित्यपूजां कृत्वा दमनकस्थानं गत्वा क्रयेण तमादाय चंदनादिना संपूज्य श्रीकृष्णपूजार्थं त्वां नेष्ये इति प्रार्थ्य प्रणमेत् ॥ अन्यदेवतासु यथादैवतमूहः ततो दमनकं गृहमानीय पंचगव्येन शुद्धोदकेन च प्रक्षाल्य देवाग्रे स्थापयित्वा तस्मिन्नेव दमनकेऽशोककालवसंतकामान्काममात्रं वा गंधादिभिः पूजयेत् ॥ तत्र ॥ “नमोस्तु पुष्पबाणाय जगदाह्लादकारिणे ॥ मन्मथाय जगन्नेत्रे रतिप्रीतिप्रियाय ते” इति कामावाहनमंत्रः ॥ “काम भस्मसमुद्भूत रतिबाष्पपरिप्लुत ॥ ऋषिगंधर्वदेवादि विमोहक नमोस्तु ते” इति दमनकमुपस्थाय ॥ ‘ॐ कामाय नमः’ इति मंत्रेण सपरिवाराय कामरूपिणे दमनकाय गंधाद्युपचारान् दद्यात् ॥ ततो रात्रौ देवं संपूज्याधिवासनं कुर्यात् तदित्थम् ॥ देवाग्रे सर्वतोभद्रं संपाद्य तत्र कलशं संस्थाप्य तत्र धौतवस्त्राच्छन्नं दमनकं वैणवपटले स्थापितं निधाय ॥ “पूजार्थ देवदेवस्य विष्णोर्लक्ष्मीपतेः प्रभोः ॥ दमन त्वमिहागच्छ सांनिध्यं कुरु ते नमः” इति दमनकदेवतामावाह्य प्रागाद्यष्टदिक्षु क्लीं कामदेवाय नमो ह्रीं रत्यै नमः ॥ १ ॥ क्लीं भस्मशरीराय नमो ह्रीं रत्यै० ॥२॥ क्लीं अनंगाय नमो ह्रीं रत्यै०॥ ३ ॥ क्लीं मन्मथाय नमो ह्रीं रत्यै० ॥४॥ क्लीं वसंतसखाय नमो ह्रीं रत्यै० ॥ ५ ॥ क्लीं स्मराय नमो ह्रीं रत्यै० ॥ ६ ॥ क्लीं इक्षुचापाय नमो ह्रीं रत्यै० ॥ ७ ॥ क्लीं पुष्पबाणस्त्राय नमो ह्रीं रत्यै० ॥ ८ ॥ इति पूजयेत् ॥ “तत्पुरुषाय विद्महे कामदेवाय धीमहि ॥ तन्नोनंगः प्रचोदयात् ” ॥ इति गायत्र्या दमनकमष्टोत्तरशतमभिमंत्र्य गंधादिभिः संपूज्य ह्रीं नमः इति पुष्पांजलिं दत्त्वा नमोस्तु पुष्पबाणायेति पूर्वोक्तावाहनमंत्रेण नमेत् ॥ “क्षीरोदधिमहानागशय्यावस्थितविग्रह ॥ प्रातस्त्वां पूजयिष्यामि संनिधौ भव ते नमः” इति देवं प्रार्थ्य पुष्पांजलिं दत्त्वा तस्यामेकादश्यां रात्रौ जागरणं कुर्यात् ॥ प्रातर्नित्यपूजां कृत्वा पुनर्देवं संपूज्य दूर्वागंधाक्षतयुतां दमनकमंजरीमादाय मूलमंत्रं पठित्वा ॥ “देवदेव जगन्नाथ वांछितार्थप्रदायक ॥ हृत्स्थान् पूरय मे विष्णो कामान्कामेश्वरीप्रिय ॥ इदं दमनकं देव गृहाण मदनुग्रहात् ॥ इमां सांवत्सरीं पूजां भगवन्परिपूरय” ॥ पुनर्मूलं जप्त्वा देवे दमनमर्पयेत् ॥ ततो यथाशोभं दत्त्वांगदेवताभ्यो दत्त्वा देवं प्रार्थयेत् ॥ “मणिविद्रुममालाभिर्मंदारकुसुमादिभिः ॥ इयं सांवत्सरी पूजा तवास्तु गरुडध्वज ॥ वनमालां यथा देव कौस्तुभं सततं हृदि ॥ तद्वद्दामनकीं मालां पूजां च हृदये वह ॥ जानताजानता वापि न कृतं यत्तवार्चनम् ॥ तत्सर्वं पूर्णतां यातु त्वत्प्रसादाद्रमापते ॥ जितं ते पुंडरीकाक्ष नमस्ते विश्वभावन ॥ हृषीकेश नमस्तेस्तु महापुरुषपूर्वज ॥ मंत्र हीनं क्रियाहीनम्” इत्यादि च संप्रार्थ्य पंचोपचारैर्देवं संपूज्य नीराज्य ब्राह्मणेभ्यो दमनं दत्त्वा स्वयं शेषं संधार्य सुहृद्युतः पारणां कुर्यात् ॥ मंत्रदीक्षारहितैर्नार्पणीयम् ॥ अस्य गौणकालः श्रावणमासावधिः ॥ नेदं मलमासे भवति ॥ शुक्रास्तादौ तु कर्तव्यम् ॥ इति दमनारोपणविधिः ॥ अस्यामेव भारते ॥ “अहोरात्रेण द्वादश्यां चैत्रे विष्णुरितिस्मरन् ॥ पुंडरीकमवाप्नोति देवलोकं च गच्छति” इति चैत्रशुक्लत्रयोदश्यामनंगपूजनव्रतम् ॥ तत्र त्रयोदशी पूर्वविद्धा ग्राह्या ॥

upavāsadine nityapūjāṃ kṛtvā damanakasthānaṃ gatvā krayeṇa tamādāya caṃdanādinā saṃpūjya śrīkṛṣṇapūjārthaṃ tvāṃ neṣye iti prārthya praṇamet || anyadevatāsu yathādaivatamūhaḥ tato damanakaṃ gṛhamānīya paṃcagavyena śuddhodakena ca prakṣālya devāgre sthāpayitvā tasminneva damanake'śokakālavasaṃtakāmānkāmamātraṃ vā gaṃdhādibhiḥ pūjayet || tatra || “namostu puṣpabāṇāya jagadāhlādakāriṇe || manmathāya jagannetre ratiprītipriyāya te” iti kāmāvāhanamaṃtraḥ || “kāma bhasmasamudbhūta ratibāṣpaparipluta || ṛṣigaṃdharvadevādi vimohaka namostu te” iti damanakamupasthāya || ‘ॐ kāmāya namaḥ’ iti maṃtreṇa saparivārāya kāmarūpiṇe damanakāya gaṃdhādyupacārān dadyāt || tato rātrau devaṃ saṃpūjyādhivāsanaṃ kuryāt tadittham || devāgre sarvatobhadraṃ saṃpādya tatra kalaśaṃ saṃsthāpya tatra dhautavastrācchannaṃ damanakaṃ vaiṇavapaṭale sthāpitaṃ nidhāya || “pūjārtha devadevasya viṣṇorlakṣmīpateḥ prabhoḥ || damana tvamihāgaccha sāṃnidhyaṃ kuru te namaḥ” iti damanakadevatāmāvāhya prāgādyaṣṭadikṣu klīṃ kāmadevāya namo hrīṃ ratyai namaḥ || 1 || klīṃ bhasmaśarīrāya namo hrīṃ ratyai0 ||2|| klīṃ anaṃgāya namo hrīṃ ratyai0|| 3 || klīṃ manmathāya namo hrīṃ ratyai0 ||4|| klīṃ vasaṃtasakhāya namo hrīṃ ratyai0 || 5 || klīṃ smarāya namo hrīṃ ratyai0 || 6 || klīṃ ikṣucāpāya namo hrīṃ ratyai0 || 7 || klīṃ puṣpabāṇastrāya namo hrīṃ ratyai0 || 8 || iti pūjayet || “tatpuruṣāya vidmahe kāmadevāya dhīmahi || tannonaṃgaḥ pracodayāt ” || iti gāyatryā damanakamaṣṭottaraśatamabhimaṃtrya gaṃdhādibhiḥ saṃpūjya hrīṃ namaḥ iti puṣpāṃjaliṃ dattvā namostu puṣpabāṇāyeti pūrvoktāvāhanamaṃtreṇa namet || “kṣīrodadhimahānāgaśayyāvasthitavigraha || prātastvāṃ pūjayiṣyāmi saṃnidhau bhava te namaḥ” iti devaṃ prārthya puṣpāṃjaliṃ dattvā tasyāmekādaśyāṃ rātrau jāgaraṇaṃ kuryāt || prātarnityapūjāṃ kṛtvā punardevaṃ saṃpūjya dūrvāgaṃdhākṣatayutāṃ damanakamaṃjarīmādāya mūlamaṃtraṃ paṭhitvā || “devadeva jagannātha vāṃchitārthapradāyaka || hṛtsthān pūraya me viṣṇo kāmānkāmeśvarīpriya || idaṃ damanakaṃ deva gṛhāṇa madanugrahāt || imāṃ sāṃvatsarīṃ pūjāṃ bhagavanparipūraya” || punarmūlaṃ japtvā deve damanamarpayet || tato yathāśobhaṃ dattvāṃgadevatābhyo dattvā devaṃ prārthayet || “maṇividrumamālābhirmaṃdārakusumādibhiḥ || iyaṃ sāṃvatsarī pūjā tavāstu garuḍadhvaja || vanamālāṃ yathā deva kaustubhaṃ satataṃ hṛdi || tadvaddāmanakīṃ mālāṃ pūjāṃ ca hṛdaye vaha || jānatājānatā vāpi na kṛtaṃ yattavārcanam || tatsarvaṃ pūrṇatāṃ yātu tvatprasādādramāpate || jitaṃ te puṃḍarīkākṣa namaste viśvabhāvana || hṛṣīkeśa namastestu mahāpuruṣapūrvaja || maṃtra hīnaṃ kriyāhīnam” ityādi ca saṃprārthya paṃcopacārairdevaṃ saṃpūjya nīrājya brāhmaṇebhyo damanaṃ dattvā svayaṃ śeṣaṃ saṃdhārya suhṛdyutaḥ pāraṇāṃ kuryāt || maṃtradīkṣārahitairnārpaṇīyam || asya gauṇakālaḥ śrāvaṇamāsāvadhiḥ || nedaṃ malamāse bhavati || śukrāstādau tu kartavyam || iti damanāropaṇavidhiḥ || asyāmeva bhārate || “ahorātreṇa dvādaśyāṃ caitre viṣṇuritismaran || puṃḍarīkamavāpnoti devalokaṃ ca gacchati” iti caitraśuklatrayodaśyāmanaṃgapūjanavratam || tatra trayodaśī pūrvaviddhā grāhyā ||

⟨Now the performance of the placing of the damana ⟨sprigs, upon the deity⟩.⟩ On the fast-day, having performed the daily worship, he should go to the place of the damanaka ⟨the fragrant herb⟩, take it by purchase, worship it with sandal and the rest, entreat it with “I shall take thee for the worship of Śrī Kṛṣṇa,” and bow to it. For other deities the wording is to be adapted according to the deity. Then, having brought the damanaka home, washed it with the pañcagavya ⟨the five products of the cow⟩ and with pure water, and set it before the god, he should worship in that very damanaka, with sandal and the rest, Aśoka, Kāla, Vasanta and Kāma — or Kāma alone. There the mantra for invoking Kāma is: “Salutation be to thee, the flower-arrowed, who gladdens the world; to Manmatha, eye of the world, dear to Rati and to Prīti.” Having approached the damanaka with “O Kāma, arisen from the ashes, drenched in Rati's tears, bewilderer of ṛṣis, gandharvas, gods and the rest — salutation to thee,” he should offer, with the mantra ‘Oṃ, salutation to Kāma’, sandal and the other upacāras ⟨services of honour⟩ to the damanaka, which bears the form of Kāma, together with his retinue. Then at night, having worshipped the god, he should perform the adhivāsana ⟨the consecratory keeping overnight⟩; and it is thus. Having prepared the sarvatobhadra ⟨auspicious diagram⟩ before the god, having set a kalaśa upon it, he should lay there the damanaka, covered with a washed cloth and placed in a bamboo basket. Having invoked the deity of the damanaka with “O Damana, for the worship of the god of gods, Viṣṇu, the lord of Lakṣmī, the master — come thou hither, be present; salutation to thee,” he should worship ⟨it⟩ in the eight directions beginning with the east: “klīṃ, salutation to Kāmadeva; hrīṃ, salutation to Rati” ॥1॥, “klīṃ, salutation to him whose body is ash; hrīṃ, to Rati…” ॥2॥, “klīṃ, salutation to Anaṅga ⟨the bodiless⟩; hrīṃ, to Rati…” ॥3॥, “klīṃ, salutation to Manmatha; hrīṃ, to Rati…” ॥4॥, “klīṃ, salutation to the friend of Spring; hrīṃ, to Rati…” ॥5॥, “klīṃ, salutation to Smara; hrīṃ, to Rati…” ॥6॥, “klīṃ, salutation to him of the sugar-cane bow; hrīṃ, to Rati…” ॥7॥, “klīṃ, salutation to him whose weapon is the flower-arrow; hrīṃ, to Rati…” ॥8॥. Having consecrated the damanaka a hundred and eight times with the gāyatrī “We know that Puruṣa, we meditate on Kāmadeva; may Anaṅga impel us thereto,” having worshipped it with sandal and the rest, and having offered a handful of flowers with ‘hrīṃ, salutation’, he should bow with the invocation-mantra given above, “Salutation be to the flower-arrowed.” Having entreated the god with “O thou whose form rests upon the couch of the great serpent in the ocean of milk — in the morning I shall worship thee; be present, salutation to thee,” and having offered a handful of flowers, he should keep the vigil on the night of that eleventh. In the morning, having done the daily worship and worshipped the god again, he should take a spray of damanaka together with dūrvā grass, sandal and unbroken rice, recite the root-mantra, and ⟨say⟩: “O god of gods, lord of the world, giver of what is wished for, O Viṣṇu, beloved of Kāmeśvarī, fulfil for me the desires that lie in my heart. O god, out of favour to me accept this damanaka; O Lord, make complete this yearly worship.” Having muttered the root-mantra again, he should offer the damana upon the god. Then, having laid it as best becomes ⟨the image⟩, and having given ⟨it⟩ to the attendant deities, he should entreat the god: “O thou whose banner is Garuḍa, may this yearly worship, with garlands of jewels and coral and with mandāra blossoms and the rest, be thine. As thou bearest ever upon thy breast the forest-garland and the Kaustubha, O god, so bear upon thy heart this garland of damanaka and this worship. Whatever worship of thee I have not done, whether knowing or unknowing, let all of it reach completeness by thy grace, lord of Ramā ⟨Lakṣmī⟩. Victory is thine, lotus-eyed one; salutation to thee, maker of the universe; salutation be to thee, Hṛṣīkeśa, first-born of the great Puruṣa. What is wanting in mantra, what is wanting in rite…” — and so on. Having thus entreated ⟨him⟩, having worshipped the god with the five upacāras and waved the lights before him, he should give damana to the brāhmaṇas, himself wear what is left, and break the fast in the company of his friends. It is not to be offered by those who lack initiation in the mantra. Its secondary time (gauṇa kāla) runs up to the month of Śrāvaṇa. This does not take place in a malamāsa ⟨intercalary month⟩; but it is to be done even during the setting of Venus and the like. Thus the rite of placing the damana. On this same ⟨day⟩, in the Bhārata: “He who on the twelfth in Caitra remembers, through a whole day and night, ‘Viṣṇu’, obtains the Puṇḍarīka ⟨and its fruit⟩ and goes to the world of the gods.” On the bright thirteenth of Caitra is the observance of the worship of Anaṅga ⟨Kāma⟩. There the thirteenth is to be taken as pūrvaviddhā ⟨joined to the preceding day⟩.

अथ चतुर्दश्यां नृसिंहस्य दोलनोत्सवः ।

अत्रैव शिवस्यैकवीराया भैरवस्य च दमनकैः पूजनम् ॥ अत्र चतुर्दशी पूर्वविद्धाऽपराह्नव्यापिनी ग्राह्या ॥ अपराह्नव्याप्यभावेऽपराह्नस्पर्शिन्यपि पूर्वा ग्राह्या ॥ तदभावे परा ग्राह्या ॥ चैत्रपौर्णमासी सामान्यनिर्णया परा ग्राह्या ॥ पूर्वोक्ततत्तत्तिथौ दमनकपूजनाकरणेस्यामेव सर्वदेवानां दमनकपूजनम् ॥ चैत्र्यां चित्राद्युतायां चित्रवस्त्रदानं सौभाग्यदम् ॥ रविगुरुमंदवारयुतचैत्र्यां स्नानश्राद्धादिभिरश्वमेधपुण्यम् ॥

atraiva śivasyaikavīrāyā bhairavasya ca damanakaiḥ pūjanam || atra caturdaśī pūrvaviddhā'parāhnavyāpinī grāhyā || aparāhnavyāpyabhāve'parāhnasparśinyapi pūrvā grāhyā || tadabhāve parā grāhyā || caitrapaurṇamāsī sāmānyanirṇayā parā grāhyā || pūrvoktatattattithau damanakapūjanākaraṇesyāmeva sarvadevānāṃ damanakapūjanam || caitryāṃ citrādyutāyāṃ citravastradānaṃ saubhāgyadam || ravigurumaṃdavārayutacaitryāṃ snānaśrāddhādibhiraśvamedhapuṇyam ||

⟨Now the swing festival of Nṛsiṃha on the fourteenth.⟩ On this same ⟨fourteenth⟩ is the worship of Śiva, of Ekavīrā and of Bhairava with damanakas. Here the fourteenth is to be taken as pūrvaviddhā ⟨joined to the preceding day⟩ and as pervading the aparāhṇa ⟨afternoon⟩. If there is none pervading the aparāhṇa, the earlier one is to be taken even if it merely touches the aparāhṇa. Failing that, the later one is to be taken. The Caitra full moon is to be taken as the later one, by the general determination. If the damanaka worship has not been done on the several tithis stated above, then on this very ⟨full moon⟩ is the damanaka worship of all the gods. On the Caitra ⟨full moon⟩ joined with Citrā ⟨nakṣatra⟩, the gift of a variegated garment gives good fortune. On the Caitra ⟨full moon⟩ joined with Sunday, Thursday or Saturday, by bathing, śrāddha and the rest one gains the merit of an aśvamedha ⟨horse-sacrifice⟩.

अथ वैशाखस्नानविधिः ।

चैत्रस्य शुक्लैकादश्यां पौर्णमास्यां वा मेषसंक्रांतिमारभ्य वा वैशाखस्नानारंभः॥ तत्र मंत्रः ॥ “वैशाखं सकलं मासं मेषसंक्रमणे रवेः ॥ प्रातः संनियमः स्नास्ये प्रीयतां मधुसूदनः ॥ मधुहंतुः प्रसादेन ब्राह्मणानामनुग्रहात् ॥ निर्विघ्नमस्तु मे पुण्यं वैशाखस्नानमन्वहम् ॥ माधवे मेषगे भानौ मुरारे मधुसूदन ॥ प्रातःस्नानेन मे नाथ फलदो भव पापहन् ” इति ॥ अत्र हविष्याशनब्रह्मचर्यादयो नियमाः ॥ एवं संपूर्णस्नानाशक्तौ त्रयोदश्यादिदिनत्रयमंते स्नायात् ॥ इयं पौर्णमासी मन्वादिः पूर्वमुक्ता ॥

caitrasya śuklaikādaśyāṃ paurṇamāsyāṃ vā meṣasaṃkrāṃtimārabhya vā vaiśākhasnānāraṃbhaḥ|| tatra maṃtraḥ || “vaiśākhaṃ sakalaṃ māsaṃ meṣasaṃkramaṇe raveḥ || prātaḥ saṃniyamaḥ snāsye prīyatāṃ madhusūdanaḥ || madhuhaṃtuḥ prasādena brāhmaṇānāmanugrahāt || nirvighnamastu me puṇyaṃ vaiśākhasnānamanvaham || mādhave meṣage bhānau murāre madhusūdana || prātaḥsnānena me nātha phalado bhava pāpahan ” iti || atra haviṣyāśanabrahmacaryādayo niyamāḥ || evaṃ saṃpūrṇasnānāśaktau trayodaśyādidinatrayamaṃte snāyāt || iyaṃ paurṇamāsī manvādiḥ pūrvamuktā ||

⟨Now the rule for the bathing of Vaiśākha.⟩ The Vaiśākha bathing begins on the bright eleventh of Caitra, or on the full moon, or from the saṅkrānti into Aries. The mantra there: “At the Sun's passage into Aries I shall bathe in the morning, under vow, for the whole month of Vaiśākha; may Madhusūdana be pleased. By the grace of the slayer of Madhu and by the favour of the brāhmaṇas, may my meritorious Vaiśākha bathing be free of hindrance day by day. O Murāri, O Madhusūdana, when the Sun stands in Aries in the month of Mādhava ⟨Vaiśākha⟩ — O Lord, O destroyer of sin, be a giver of fruit to me through my morning bath.” Here the rules are the eating of haviṣya ⟨the plain food fit for oblation⟩, celibacy and the rest. If one is unable to bathe for the whole ⟨month⟩ in this way, he should bathe for the three days beginning with the thirteenth, at the end ⟨of the month⟩. This full moon is a manvādi, as was said above.

अथ वारुणीयोगनिर्णयः ।

चैत्रकृष्णत्रयोदशी शततारकानक्षत्रयुता वारुणीसंज्ञका स्नानादिना ग्रहणादिपर्वतुल्यफलदा ॥ शनिवारयुक्ता महावारुणी शुभयोगशनिवारशततारकायुक्ता महामहावारुणी॥अत्र योगे कृष्णादिः पौर्णमास्यंतो मासस्तेनामांतमासे फाल्गुनकृष्ण त्रयोदशी ग्राह्येति बोध्यम् ॥ चैत्रकृष्णचतुर्दश्यां शिवसंनिधौ स्नानेन भौमवारयुतायां गंगायां स्नानेन पिशाचत्वाभावः फलम् ॥ इति श्रीमदनंतोपाध्यायसूनुकाशीनाथोपाध्यायविरचिते धर्मसिंधुसारे चैत्रमासकृत्यनिर्णयोद्देशः समाप्तः ॥

caitrakṛṣṇatrayodaśī śatatārakānakṣatrayutā vāruṇīsaṃjñakā snānādinā grahaṇādiparvatulyaphaladā || śanivārayuktā mahāvāruṇī śubhayogaśanivāraśatatārakāyuktā mahāmahāvāruṇī||atra yoge kṛṣṇādiḥ paurṇamāsyaṃto māsastenāmāṃtamāse phālgunakṛṣṇa trayodaśī grāhyeti bodhyam || caitrakṛṣṇacaturdaśyāṃ śivasaṃnidhau snānena bhaumavārayutāyāṃ gaṃgāyāṃ snānena piśācatvābhāvaḥ phalam || iti śrīmadanaṃtopādhyāyasūnukāśīnāthopādhyāyaviracite dharmasiṃdhusāre caitramāsakṛtyanirṇayoddeśaḥ samāptaḥ ||

⟨Now the determination of the Vāruṇī conjunction.⟩ The dark thirteenth of Caitra joined with the nakṣatra Śatatārakā ⟨Śatabhiṣaj⟩ is named Vāruṇī, and by bathing and the rest ⟨on it⟩ it gives a fruit equal to that of an eclipse or another parvan ⟨sacred juncture⟩. Joined with Saturday it is Mahāvāruṇī; joined with an auspicious yoga, with Saturday and with Śatatārakā, it is Mahāmahāvāruṇī. In this yoga the month is the one beginning with the dark fortnight and ending with the full moon ⟨the pūrṇimānta month⟩; therefore in the amānta month it is the dark thirteenth of Phālguna that is to be taken — this should be understood. On the dark fourteenth of Caitra, by bathing in the presence of Śiva — and, when it is joined with Tuesday, by bathing in the Gaṅgā — the fruit is that one does not become a piśāca ⟨a flesh-eating ghost⟩. ॥ Thus is completed the uddeśa ⟨section⟩ on the determination of the rites of the month of Caitra, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, son of the revered Ananta Upādhyāya. ॥

अथ वैशाखे वृषभसंक्रमः ।

अत्र वृषसंक्रमे पूर्वाः षोडश नाडिकाः पुण्यकालः ॥ रात्रौ च प्रागुक्तम् ॥ अत्र प्रातःस्नानं तिलैः पितृतर्पणं धर्मघटदानं च कार्यम् ॥

atra vṛṣasaṃkrame pūrvāḥ ṣoḍaśa nāḍikāḥ puṇyakālaḥ || rātrau ca prāguktam || atra prātaḥsnānaṃ tilaiḥ pitṛtarpaṇaṃ dharmaghaṭadānaṃ ca kāryam ||

⟨Now the Sun's passage into Taurus in Vaiśākha.⟩ Here, at the passage into Taurus, the sixteen nāḍikās ⟨ghaṭikās⟩ before it are the holy time. And for ⟨a passage⟩ at night, what was said earlier ⟨applies⟩. Here the morning bath, the tarpaṇa ⟨libation⟩ to the fathers with sesame, and the gift of a dharma-jar are to be done.

अथ वसंतपूजनम् ।

अत्र ब्राह्मणानां गंधमाल्यपानककदलीफलादिभिर्वसंतपूजा कार्या ॥

atra brāhmaṇānāṃ gaṃdhamālyapānakakadalīphalādibhirvasaṃtapūjā kāryā ||

⟨Now the worship of the spring.⟩ Here the worship of Vasanta ⟨Spring⟩ is to be done for the brāhmaṇas, with perfume, garlands, pānaka ⟨a sweet cooling drink⟩, plantains and the rest.

अथ देवस्य जलाधिवासविधिः ।

वैशाखे ज्येष्ठे वा यत्र मासे ऊष्मबाहुल्यम् ॥ तत्र प्रातर्नित्यपूजां कृत्वा गंधोदकपूर्णपात्रे विष्णुं संस्थाप्य पंचोपचारैः संपूज्य तत्रैव जले सूर्यास्तपर्यंतमधिवास्य रात्रौ स्वस्थाने स्थापयित्वा पंचोपचारैः संपूजयेत्तेन तीर्थोदकेन गृहदारादि युतमात्मानं पावयेत् ॥ एतच्च द्वादश्यां दिवा न कार्यम् ॥रात्रौ किंचित्कालं जलस्थं पूजयित्वा स्वस्थाने स्थापयेत् ॥

vaiśākhe jyeṣṭhe vā yatra māse ūṣmabāhulyam || tatra prātarnityapūjāṃ kṛtvā gaṃdhodakapūrṇapātre viṣṇuṃ saṃsthāpya paṃcopacāraiḥ saṃpūjya tatraiva jale sūryāstaparyaṃtamadhivāsya rātrau svasthāne sthāpayitvā paṃcopacāraiḥ saṃpūjayettena tīrthodakena gṛhadārādi yutamātmānaṃ pāvayet || etacca dvādaśyāṃ divā na kāryam ||rātrau kiṃcitkālaṃ jalasthaṃ pūjayitvā svasthāne sthāpayet ||

⟨Now the procedure for the god's dwelling in water ⟨jalādhivāsa⟩.⟩ In Vaiśākha or in Jyeṣṭha — in whichever month the heat is great: there, having performed the daily worship in the morning, he should set Viṣṇu in a vessel filled with scented water, worship him with the five upacāras ⟨services of honour⟩, and let him dwell in that very water until sunset; at night he should set him in his own place and worship him with the five upacāras. With that tīrtha-water he should purify himself together with his household, his wife and the rest. And this is not to be done by day on the twelfth; ⟨then⟩ at night, having worshipped him standing in the water for a little while, he should set him in his own place.

अथ तुलसीभिः पूजने मुक्तिः ।

अत्र मासे कृष्णगौराख्यतुलसीभिर्विष्णुं त्रिकालमर्चयेन्मुक्तिः फलम् ॥

atra māse kṛṣṇagaurākhyatulasībhirviṣṇuṃ trikālamarcayenmuktiḥ phalam ||

⟨Now liberation through worship with tulasī ⟨holy basil⟩ leaves.⟩ In this month one should worship Viṣṇu at the three times ⟨of the day⟩ with the tulasī plants called kṛṣṇā and gaurī ⟨the dark and the pale basil⟩; the fruit is liberation.

अथ अश्वत्थसेवनविधिः ।

प्रातः स्नात्वा बहुतोयेनाश्वत्थमूलं सिंचेत् ॥ प्रदक्षिणाश्च कुर्यात् ॥ अनेककुलतारणं फलम् ॥

prātaḥ snātvā bahutoyenāśvatthamūlaṃ siṃcet || pradakṣiṇāśca kuryāt || anekakulatāraṇaṃ phalam ||

⟨Now the procedure for the tending of the aśvattha ⟨the pipal tree⟩.⟩ Having bathed in the morning, he should water the root of the aśvattha ⟨the pipal tree⟩ with abundant water, and make circumambulations. The fruit is the deliverance of many lineages.

अथ गोकंडूयनम् ।

एवं गवां कंडूयनेपि ॥

evaṃ gavāṃ kaṃḍūyanepi ||

⟨Now the scratching of cows ⟨an act of the same merit as the foregoing⟩.⟩ So too in the scratching ⟨grooming⟩ of cows.

अथ मासव्रतम् ।

अत्र मासे एकभक्तनक्तमयाचितं वा सर्वेप्सितफलप्रदम् ॥

atra māse ekabhaktanaktamayācitaṃ vā sarvepsitaphalapradam ||

⟨Now the vow of the month.⟩ In this month the ekabhakta ⟨one meal in the day⟩, the nakta ⟨eating only at night⟩ or the ayācita ⟨eating only what comes unasked⟩ gives every desired fruit.

अथ प्रपादानं गलतिबंधनादि ।

अत्र मासे प्रपादानं देवे गलंतिकाबंधनं व्यजनच्छत्रोपानच्चंदनादिदानमहाफलम्॥

atra māse prapādānaṃ deve galaṃtikābaṃdhanaṃ vyajanacchatropānaccaṃdanādidānamahāphalam||

⟨Now the gift of a water-booth, the hanging of the dripping pot ⟨over the deity⟩ and the rest.⟩ In this month the gift of a prapā ⟨a shed where drinking water is given free⟩, the tying of a galantikā ⟨a dripping water-pot⟩ over the god, and the gift of a fan, an umbrella, sandals, sandal-paste and the rest have great fruit.

अथ वैशाखे मलमासे मासद्वयं स्नानादिव्रतम् ।

यदा वैशाखो मलमासो भवति तदा काम्यानां तत्र समाप्तिनिषेधात् ॥ मासद्वयं वैशाखस्नानहविष्याशनादिनियमा अनुष्ठेयाः चांद्रायणादिकं तु मलेपि समापनीयम् ॥ वैशाखशुक्लतृतीयायां गंगास्नानं यवहोमो यवदानं यवाशनं च सर्वपापापहम् ॥

yadā vaiśākho malamāso bhavati tadā kāmyānāṃ tatra samāptiniṣedhāt || māsadvayaṃ vaiśākhasnānahaviṣyāśanādiniyamā anuṣṭheyāḥ cāṃdrāyaṇādikaṃ tu malepi samāpanīyam || vaiśākhaśuklatṛtīyāyāṃ gaṃgāsnānaṃ yavahomo yavadānaṃ yavāśanaṃ ca sarvapāpāpaham ||

⟨Now, when an intercalary month falls in Vaiśākha, the vow of bathing and the rest for two months.⟩ When Vaiśākha is a malamāsa ⟨an intercalary month⟩, then — because the completion of kāmya ⟨desire-prompted⟩ rites in it is forbidden — the rules of the Vaiśākha bathing, the eating of haviṣya and the rest are to be observed for two months; but the cāndrāyaṇa ⟨the moon-course fast⟩ and the like are to be completed even in the impure ⟨month⟩. On the bright third of Vaiśākha, bathing in the Gaṅgā, the homa with barley, the gift of barley and the eating of barley take away all sin.

अथ तृतीयायां चन्दनपूजा ।

“यः करोति तृतीयायां कृष्णं चंदनभूषितम् ॥ वैशाखस्य सिते पक्षे स यात्यच्युतमंदिरम्” ॥ इयमक्षयतृतीयासंज्ञिका ॥ अस्यां यत्किंचिज्जपहोमपितृतर्पणदानादि क्रियते तत्सर्वमक्षयम् ॥ इयं रोहिणीबुधयोगे महापुण्या ॥ अस्यां जपहोमादिकृत्येपि वक्ष्यमाणयुगादिवन्निर्णयः ॥ इयं कृतयुगस्यादिः ॥ अत्र युगादिश्राद्धमपिंडकमनुष्ठेयम् ॥ श्राद्धासंभवे तिलतर्पणमप्यत्र कार्यम् ॥ अत्र शुक्लयुगादिकृत्यं पूर्वाह्णे कार्यम् ॥ तत्रासंभवेपराह्णेपि ॥ कृष्णयुगादिकार्यं त्वपराह्ण इत्यादिमन्वादिप्रकरणोक्तो निर्णयः ॥ द्वेधा विभक्तदिनपूर्वाह्णैकदेशव्यापिनी दिनद्वये चेत्त्रिमुहूर्ताधिकव्याप्तिसत्त्वे परा ॥ त्रिमुहूर्तन्यूनत्वे पूर्वा ॥ “मन्वादौ च युगादौ च ग्रहणे चंद्रसूर्ययोः ॥ व्यतीपाते वैधृतौ च तत्कालव्यापिनी क्रिया” इति वचनेन साकल्यव्याप्तिवाक्यानामपवादात् ॥ श्राद्धादिकं तृतीयामध्ये एव कर्तव्यम् ॥ पुरुषार्थचिंतामणौ तु सप्तमाष्टमनवममुहूर्तानां गांधर्वकुतुपरौहिणसंज्ञकानां युगादिश्राद्धकालत्वाच्छुक्ले मध्यमदिनमाने त्रयोदश्यादिपंचदश्यंतघटीत्रयव्यापिन्यां श्राद्धम् ॥ कृष्णे तु षोडशीमारभ्य घटीत्रये ॥ उभयत्र तादृशघटी त्रयव्याप्तौ सत्यामसत्यां वा शुक्ला परा ॥ यदा तु परेद्युस्त्रयोदशघटीतः पूर्वं समाप्ता पूर्वेद्युस्त्रयोदश्यादिघटीत्रये तदेकदेशे वा विद्यते तदा कर्मकालशास्त्रबाहुल्यात्पूर्वैव ग्राह्येत्युक्तम् इदमेव युक्तमिति भाति ॥

“yaḥ karoti tṛtīyāyāṃ kṛṣṇaṃ caṃdanabhūṣitam || vaiśākhasya site pakṣe sa yātyacyutamaṃdiram” || iyamakṣayatṛtīyāsaṃjñikā || asyāṃ yatkiṃcijjapahomapitṛtarpaṇadānādi kriyate tatsarvamakṣayam || iyaṃ rohiṇībudhayoge mahāpuṇyā || asyāṃ japahomādikṛtyepi vakṣyamāṇayugādivannirṇayaḥ || iyaṃ kṛtayugasyādiḥ || atra yugādiśrāddhamapiṃḍakamanuṣṭheyam || śrāddhāsaṃbhave tilatarpaṇamapyatra kāryam || atra śuklayugādikṛtyaṃ pūrvāhṇe kāryam || tatrāsaṃbhaveparāhṇepi || kṛṣṇayugādikāryaṃ tvaparāhṇa ityādimanvādiprakaraṇokto nirṇayaḥ || dvedhā vibhaktadinapūrvāhṇaikadeśavyāpinī dinadvaye cettrimuhūrtādhikavyāptisattve parā || trimuhūrtanyūnatve pūrvā || “manvādau ca yugādau ca grahaṇe caṃdrasūryayoḥ || vyatīpāte vaidhṛtau ca tatkālavyāpinī kriyā” iti vacanena sākalyavyāptivākyānāmapavādāt || śrāddhādikaṃ tṛtīyāmadhye eva kartavyam || puruṣārthaciṃtāmaṇau tu saptamāṣṭamanavamamuhūrtānāṃ gāṃdharvakutuparauhiṇasaṃjñakānāṃ yugādiśrāddhakālatvācchukle madhyamadinamāne trayodaśyādipaṃcadaśyaṃtaghaṭītrayavyāpinyāṃ śrāddham || kṛṣṇe tu ṣoḍaśīmārabhya ghaṭītraye || ubhayatra tādṛśaghaṭī trayavyāptau satyāmasatyāṃ vā śuklā parā || yadā tu paredyustrayodaśaghaṭītaḥ pūrvaṃ samāptā pūrvedyustrayodaśyādighaṭītraye tadekadeśe vā vidyate tadā karmakālaśāstrabāhulyātpūrvaiva grāhyetyuktam idameva yuktamiti bhāti ||

⟨Now the worship with sandal on the third ⟨the Akṣayā Tṛtīyā⟩.⟩ “He who on the third of the bright fortnight of Vaiśākha makes Kṛṣṇa adorned with sandal goes to the mansion of Acyuta.” This ⟨third⟩ is named the Akṣayatṛtīyā. Whatever japa ⟨muttered recitation⟩, homa, tarpaṇa ⟨libation⟩ to the fathers, gift and the rest is done on it, all of that is imperishable. It is of great merit in conjunction with Rohiṇī and with Budha ⟨Wednesday⟩. For the japa, homa and the other rites on it also, the determination is as for the yugādi ⟨the day on which a yuga began⟩, which is about to be stated. This is the beginning of the Kṛtayuga. Here the yugādi śrāddha is to be performed without piṇḍas ⟨the balls of rice offered to the dead⟩; if a śrāddha is not possible, then a sesame tarpaṇa at least is to be done here. Here the rite of a yugādi falling in the bright fortnight is to be done in the pūrvāhṇa ⟨forenoon⟩; if that is not possible, in the aparāhṇa ⟨afternoon⟩ as well. But the rite of a yugādi in the dark fortnight ⟨is to be done⟩ in the aparāhṇa — such is the determination stated in the section on the manvādis. ⟨The tithi is taken⟩ that pervades a part of the pūrvāhṇa of the day divided in two; and if ⟨it does so⟩ on both days, then where the pervasion exceeds three muhūrtas, the later one, and where it falls short of three muhūrtas, the earlier one. For by the text “On a manvādi, on a yugādi, at an eclipse of the moon or of the sun, at a Vyatīpāta and at a Vaidhṛti, the act ⟨is to be done on the tithi⟩ that pervades that time,” the statements requiring the pervasion of the whole ⟨period⟩ are set aside. The śrāddha and the rest are to be performed within the third itself. But in the Puruṣārthacintāmaṇi: since the seventh, eighth and ninth muhūrtas, named Gāndharva, Kutapa and Rauhiṇa, are the time of the yugādi śrāddha, in the bright fortnight, for a day of middling length, the śrāddha ⟨falls⟩ on the tithi that pervades the three ghaṭīs beginning with the thirteenth and ending with the fifteenth; but in the dark fortnight, on the three ghaṭīs beginning with the sixteenth. In both cases, whether the pervasion of those three ghaṭīs exists ⟨on both days⟩ or does not exist, in the bright ⟨fortnight⟩ the later one ⟨is taken⟩. But when on the later day it ends before the thirteenth ghaṭī, while on the earlier day it is present in the three ghaṭīs beginning with the thirteenth, or in a part of them, then, because the śāstras concerning the time of the act are the more numerous, the earlier one alone is to be taken — so it is said; and this very ⟨view⟩ appears to be the right one.

अथोदकुंभदानप्रयोगः ।

अत्र देवतोद्देशेन पितृद्देशेन चोदकुंभदानमुक्तम् ॥ तत्र श्रीपरमेश्वरप्रीतिद्वारा उदकुंभदानकल्पोक्तफलावाप्त्यर्थं ब्राह्मणायोदकुंभदानं करिष्ये ॥ तदंगकुंभपूजनं ब्राह्मणपूजनं च करिष्ये इति संकल्प्य सूत्रवेष्टितं गंधफलयवाद्युपेतं कलशं पंचोपचारैर्ब्राह्मणं च संपूज्य ॥ तत्र मंत्रः॥ “एष धर्मघटो दत्तो ब्रह्मविष्णुशिवात्मकः ॥ अस्य प्रदानात्सकला मम संतु मनोरथाः” इति मंत्रेण दद्यात् ॥ पितृद्देशे तु पितृणामक्षय्यतृप्त्यर्थमुदकुंभदानं करिष्ये इति संकल्प्य पूर्ववत्कुंभब्राह्मणौ संपूज्योदकुंभे गंधतिलफलादि निक्षिप्य ॥ “एष धर्मघटो दत्तो ब्रह्मविष्णुशिवात्मकः ॥ अस्य प्रदानात्तृप्यंतु पितरोपि पितामहाः ॥ गंधोदकतिलैर्मिश्रं सान्नं कुंभं फलान्वितम् ॥ पितृभ्यः संप्रदास्यामि अक्षय्यमुपतिष्ठतु ” इति मंत्रेण दद्यात् ॥ युगादौ समुद्रस्नानं महाफलम् ॥ वैशाखस्याधिमासत्वेयुगादिश्राद्धं मासद्वयेपि कार्यम्॥ युगादिषूपवासो महाफलः ॥ युगादिमन्वादौ रात्रिभोजने ‘अभिस्रववृष्टिम्’ इति मंत्रजपः ॥

atra devatoddeśena pitṛddeśena codakuṃbhadānamuktam || tatra śrīparameśvaraprītidvārā udakuṃbhadānakalpoktaphalāvāptyarthaṃ brāhmaṇāyodakuṃbhadānaṃ kariṣye || tadaṃgakuṃbhapūjanaṃ brāhmaṇapūjanaṃ ca kariṣye iti saṃkalpya sūtraveṣṭitaṃ gaṃdhaphalayavādyupetaṃ kalaśaṃ paṃcopacārairbrāhmaṇaṃ ca saṃpūjya || tatra maṃtraḥ|| “eṣa dharmaghaṭo datto brahmaviṣṇuśivātmakaḥ || asya pradānātsakalā mama saṃtu manorathāḥ” iti maṃtreṇa dadyāt || pitṛddeśe tu pitṛṇāmakṣayyatṛptyarthamudakuṃbhadānaṃ kariṣye iti saṃkalpya pūrvavatkuṃbhabrāhmaṇau saṃpūjyodakuṃbhe gaṃdhatilaphalādi nikṣipya || “eṣa dharmaghaṭo datto brahmaviṣṇuśivātmakaḥ || asya pradānāttṛpyaṃtu pitaropi pitāmahāḥ || gaṃdhodakatilairmiśraṃ sānnaṃ kuṃbhaṃ phalānvitam || pitṛbhyaḥ saṃpradāsyāmi akṣayyamupatiṣṭhatu ” iti maṃtreṇa dadyāt || yugādau samudrasnānaṃ mahāphalam || vaiśākhasyādhimāsatveyugādiśrāddhaṃ māsadvayepi kāryam|| yugādiṣūpavāso mahāphalaḥ || yugādimanvādau rātribhojane ‘abhisravavṛṣṭim’ iti maṃtrajapaḥ ||

⟨Now the procedure for the gift of the udakumbha ⟨the pot of water given for the dead⟩.⟩ Here the gift of a water-jar is prescribed, ⟨once⟩ with a view to the deity and ⟨once⟩ with a view to the fathers. In the first, having resolved: “Through the pleasure of Śrī Parameśvara, in order to obtain the fruit stated in the kalpa ⟨ritual manual⟩ of the gift of a water-jar, I shall make the gift of a water-jar to a brāhmaṇa; and as a limb of it I shall perform the worship of the jar and the worship of the brāhmaṇa” — and having worshipped with the five upacāras both the kalaśa, wound round with thread and furnished with perfume, fruit, barley and the rest, and the brāhmaṇa — he should give ⟨it⟩ with the mantra there: “This dharma-jar is given, having the nature of Brahmā, Viṣṇu and Śiva. By the gift of it may all my desires be fulfilled.” But with a view to the fathers, having resolved “I shall make the gift of a water-jar for the imperishable satisfaction of the fathers,” having worshipped the jar and the brāhmaṇa as before, and having cast perfume, sesame, fruit and the rest into the water-jar, he should give it with the mantra: “This dharma-jar is given, having the nature of Brahmā, Viṣṇu and Śiva; by the gift of it may the fathers and the grandfathers too be satisfied. This jar mixed with scented water and sesame, holding food and furnished with fruit, I shall give to the fathers; let it stand ⟨to their credit⟩ imperishably.” Bathing in the sea on a yugādi has great fruit. If Vaiśākha is an intercalary month, the yugādi śrāddha is to be done in both months. Fasting on the yugādis has great fruit. When food is eaten at night on a yugādi or a manvādi, the mantra “abhisrava vṛṣṭim” is to be muttered.

अथ युगादिश्राद्धलोपे प्रायश्चित्तम् ।

युगादिश्राद्धलोपे युगादिश्राद्धलोपजन्यप्रत्यवायपरिहारार्थमृग्विधानोक्तं प्रायश्चित्तं करिष्ये इति संकल्प्य ‘नयसद्यावा’इत्यृचं शतवारं जपेत् ॥ अयं निर्णयः सर्वयुगादौ ज्ञेयः ॥ इत्यक्षय्यतृतीयानिर्णयः ॥

yugādiśrāddhalope yugādiśrāddhalopajanyapratyavāyaparihārārthamṛgvidhānoktaṃ prāyaścittaṃ kariṣye iti saṃkalpya ‘nayasadyāvā’ityṛcaṃ śatavāraṃ japet || ayaṃ nirṇayaḥ sarvayugādau jñeyaḥ || ityakṣayyatṛtīyānirṇayaḥ ||

⟨Now the expiation for omitting the yugādi śrāddha ⟨on the day an age began⟩.⟩ If the yugādi śrāddha has been omitted, then, having resolved “To remove the sin arising from the omission of the yugādi śrāddha I shall perform the expiation stated in the Ṛgvidhāna,” he should mutter the ṛk beginning “nayasadyāvā” a hundred times. This determination is to be known for every yugādi. ॥ Thus the determination of the Akṣayyatṛtīyā. ॥

अथ परशुरामजयंती ।

इयमेव तृतीया परशुरामजयंती ॥ इयं रात्रिप्रथमयामव्यापिनी ग्राह्या ॥ पूर्वेद्युरेव प्रथमयामव्याप्तौ पूर्वा ॥ दिनद्वये रात्रिप्रथमयामे साम्येन वैषम्येण वैकदेशव्याप्तौ परा ॥ अत्र प्रदोषे परशुरामं संपूज्यार्घ्यं दद्यात् ॥ तत्र मंत्रः ॥ “जमदग्निसुतो वीर क्षत्रियांतकर प्रभो ॥ गृहाणार्घ्यं मया दत्तं कृपया परमेश्वर” इति ॥

iyameva tṛtīyā paraśurāmajayaṃtī || iyaṃ rātriprathamayāmavyāpinī grāhyā || pūrvedyureva prathamayāmavyāptau pūrvā || dinadvaye rātriprathamayāme sāmyena vaiṣamyeṇa vaikadeśavyāptau parā || atra pradoṣe paraśurāmaṃ saṃpūjyārghyaṃ dadyāt || tatra maṃtraḥ || “jamadagnisuto vīra kṣatriyāṃtakara prabho || gṛhāṇārghyaṃ mayā dattaṃ kṛpayā parameśvara” iti ||

⟨Now the Paraśurāma Jayantī ⟨the day of Paraśurāma's birth⟩.⟩ This same third is the Paraśurāma-jayantī ⟨the birth-festival of Paraśurāma⟩. It is to be taken as pervading the first yāma ⟨watch, roughly three hours⟩ of the night. If the first yāma is pervaded on the earlier day alone, the earlier one. If on both days it pervades a part of the first yāma of the night, whether equally or unequally, the later one. Here, in the pradoṣa ⟨the time just after sunset⟩, he should worship Paraśurāma and give arghya ⟨the ceremonial water-offering⟩. The mantra there: “O son of Jamadagni, hero, maker of the end of the kṣatriyas, O lord — supreme Lord, receive in mercy the arghya given by me.”

अथ गंगापूजनम् ।

वैशाखशुक्लसप्तम्यां गंगोत्पत्तिस्तस्यां मध्याह्नव्यापिन्यां गंगापूजनं कार्यम् ॥ दिनद्वये तद्व्याप्तौ पूर्वा ॥

vaiśākhaśuklasaptamyāṃ gaṃgotpattistasyāṃ madhyāhnavyāpinyāṃ gaṃgāpūjanaṃ kāryam || dinadvaye tadvyāptau pūrvā ||

⟨Now the worship of the Gaṅgā.⟩ On the bright seventh of Vaiśākha is the origin of the Gaṅgā; on that ⟨seventh⟩, when it pervades midday, the worship of the Gaṅgā is to be done. If it pervades that on both days, the earlier one.

अथाग्निष्टोमफलकपूजनम् ।

“वैशाखमासे द्वादश्यां पूजयेन्मधुसूदनम् ॥ अग्निष्टोममवाप्नोति सोमलोकं च गच्छति” ॥

“vaiśākhamāse dvādaśyāṃ pūjayenmadhusūdanam || agniṣṭomamavāpnoti somalokaṃ ca gacchati” ||

⟨Now the worship that yields the fruit of an agniṣṭoma ⟨sacrifice⟩.⟩ “In the month of Vaiśākha, on the twelfth, one should worship Madhusūdana; he obtains ⟨the fruit of⟩ an Agniṣṭoma ⟨sacrifice⟩ and goes to the world of Soma.”

अथ नृसिंहजयंती ।

वैशाखशुक्लचतुर्दशी नृसिंहजयंती सा सूर्यास्तमयकालव्यापिनी ग्राह्या ॥ दिनद्वये तद्व्याप्तौ तदव्याप्तौ वा परैव ॥ स्वातीनक्षत्रशनिवारादियोगे सातीवप्रशस्ता ॥

vaiśākhaśuklacaturdaśī nṛsiṃhajayaṃtī sā sūryāstamayakālavyāpinī grāhyā || dinadvaye tadvyāptau tadavyāptau vā paraiva || svātīnakṣatraśanivārādiyoge sātīvapraśastā ||

⟨Now the Nṛsiṃha birth-anniversary.⟩ The bright fourteenth of Vaiśākha is the Nṛsiṃha-jayantī. It is to be taken as pervading the time of sunset. If it pervades that on both days, or on neither, the later one alone. In conjunction with the nakṣatra Svātī, with Saturday and the like, it is exceedingly excellent.

अथ व्रतप्रयोगः ।

त्रयोदश्यां कृतैकभक्तश्चतुर्दश्यां मध्याह्ने तिलामलकैः स्नात्वा ॥ “उपोष्याहं नारसिंहं भुक्तिमुक्तिफलप्रद ॥ शरणं त्वां प्रपन्नोस्मि भक्तिं मे नृहरे दिश” इति मंत्रेण व्रतं संकल्प्याचार्यं वृत्वा सायंकाले धान्यस्थोदकुंभे पूर्णपात्रे सौवर्णप्रतिमायां षोडशोपचारैर्देवं संपूज्यार्घ्यं दद्यात् ॥ तत्र मंत्रः ॥ “परित्राणाय साधूनां जातो विष्णुर्नृकेसरी ॥ गृहाणार्घ्यं मया दत्तं सलक्ष्मीर्नृहरिः स्वयम्” ॥ रात्रौ जागरणं कृत्वा प्रातर्देवं संपूज्य विसृज्याचार्याय धेनुयुतां प्रतिमां दद्यात् ॥ तत्र मंत्रः ॥ “नृसिंहाच्युत गोविंद लक्ष्मीकांत जगत्पते ॥ अनेनार्चाप्रदानेन सफलाः स्युर्मनोरथाः” ॥

trayodaśyāṃ kṛtaikabhaktaścaturdaśyāṃ madhyāhne tilāmalakaiḥ snātvā || “upoṣyāhaṃ nārasiṃhaṃ bhuktimuktiphalaprada || śaraṇaṃ tvāṃ prapannosmi bhaktiṃ me nṛhare diśa” iti maṃtreṇa vrataṃ saṃkalpyācāryaṃ vṛtvā sāyaṃkāle dhānyasthodakuṃbhe pūrṇapātre sauvarṇapratimāyāṃ ṣoḍaśopacārairdevaṃ saṃpūjyārghyaṃ dadyāt || tatra maṃtraḥ || “paritrāṇāya sādhūnāṃ jāto viṣṇurnṛkesarī || gṛhāṇārghyaṃ mayā dattaṃ salakṣmīrnṛhariḥ svayam” || rātrau jāgaraṇaṃ kṛtvā prātardevaṃ saṃpūjya visṛjyācāryāya dhenuyutāṃ pratimāṃ dadyāt || tatra maṃtraḥ || “nṛsiṃhācyuta goviṃda lakṣmīkāṃta jagatpate || anenārcāpradānena saphalāḥ syurmanorathāḥ” ||

⟨Now the procedure of the vrata.⟩ Having kept the ekabhakta ⟨one meal in the day⟩ on the thirteenth, on the fourteenth at midday he should bathe with sesame and āmalaka ⟨emblic myrobalan⟩ and, with the mantra “O giver of the fruits of enjoyment and of liberation, I fast upon the Nārasiṃha ⟨day⟩; I have come to thee for refuge; O Nṛhari, grant me devotion,” resolve upon the observance. Then, having chosen an ācārya ⟨officiating teacher⟩, in the evening he should worship the god with the sixteen upacāras ⟨services of honour⟩ in a golden image ⟨set⟩ upon a full vessel, upon a water-jar standing on grain, and give arghya ⟨the ceremonial water-offering⟩. The mantra there: “For the deliverance of the good, Viṣṇu was born as the man-lion. Receive the arghya given by me, O Nṛhari thyself, together with Lakṣmī.” Having kept the vigil at night, in the morning he should worship the god, dismiss him, and give the image together with a milch-cow to the ācārya. The mantra there: “O Nṛsiṃha, Acyuta, Govinda, beloved of Lakṣmī, lord of the world — by this gift of the image may my desires bear fruit.”

अथ प्रार्थना ।

“मद्वंशे ये नरा जाता ये जनिष्यंति चापरे ॥ तांस्त्वमुद्धर देवेश दुःसहाद्भवसागरात् ॥ पातकार्णवमग्नस्य व्याधिदुःखांबुवारिधेः ॥ नीचैश्च परिभूतस्य महादुःखगतस्य मे ॥ करावलम्बनं देहि शेषशायिञ्जगत्पते ॥ श्रीनृसिंह रमाकान्त भक्तानां भयनाशन ॥ क्षीरांबुधिनिवासस्त्वं चक्रपाणे जनार्दन ॥ व्रतेनानेन देवेश भुक्तिमुक्तिप्रदो भव” ॥ इति ॥ ततो ब्राह्मणैः सह तिथ्यंते पारणां कुर्यात् ॥ यामत्रयोर्ध्वगामिन्यां चतुर्दश्यां तु पूर्वाह्न एव पारणम् ॥

“madvaṃśe ye narā jātā ye janiṣyaṃti cāpare || tāṃstvamuddhara deveśa duḥsahādbhavasāgarāt || pātakārṇavamagnasya vyādhiduḥkhāṃbuvāridheḥ || nīcaiśca paribhūtasya mahāduḥkhagatasya me || karāvalambanaṃ dehi śeṣaśāyiñjagatpate || śrīnṛsiṃha ramākānta bhaktānāṃ bhayanāśana || kṣīrāṃbudhinivāsastvaṃ cakrapāṇe janārdana || vratenānena deveśa bhuktimuktiprado bhava” || iti || tato brāhmaṇaiḥ saha tithyaṃte pāraṇāṃ kuryāt || yāmatrayordhvagāminyāṃ caturdaśyāṃ tu pūrvāhna eva pāraṇam ||

⟨Now the prayer.⟩ “Those men who have been born in my line, and the others who shall be born — lift them up, O lord of the gods, out of the ocean of existence that is hard to bear. I am sunk in the sea of sins, in the ocean whose waters are sickness and sorrow, humiliated by base men, fallen into great misery: give me the support of thy hand, O thou who liest upon Śeṣa, O lord of the world. O Śrī Nṛsiṃha, beloved of Ramā ⟨Lakṣmī⟩, destroyer of thy devotees' fear, thou who dwellest in the ocean of milk, O wielder of the discus, O Janārdana — by this observance, O lord of the gods, be a giver of enjoyment and of liberation.” Thus. Then he should break the fast, together with brāhmaṇas, at the end of the tithi. But when the fourteenth runs on past three yāmas ⟨of the day, that is, into its fourth watch⟩, the pāraṇa ⟨breaking of the fast⟩ is in the pūrvāhṇa ⟨forenoon⟩ itself.

अथ पौर्णमासीदानानि ।

पौर्णमास्यां शृतान्नसहितोदकुंभदाने गोदानफलम् ॥ स्वर्णतिलयुक्तद्वादशोदकुम्भदाने ब्रह्महत्यापापान्मुक्तिः ॥ अत्र यथाविधि कृष्णाजिनदाने पृथ्वीदानफलम् ॥ स्वर्णमधुतिलसर्पिर्युक्तकृष्णाजिनदाने सर्वपापनाशः ॥ अत्र तिलस्नानं तिलहोमस्तिलपात्रदानं तिलतैलेन दीपदानं तिलैः पितृतर्पणं मधुयुक्ततिलदानं महाफलम् ॥ तत्र तिलपात्रदानमन्त्रः “ तिला वै सोमदैवत्याः सुरैः सृष्टास्तु गोसवे ॥ स्वर्गप्रदाः स्वतन्त्राश्च ते मां रक्षन्तु नित्यशः” ॥

paurṇamāsyāṃ śṛtānnasahitodakuṃbhadāne godānaphalam || svarṇatilayuktadvādaśodakumbhadāne brahmahatyāpāpānmuktiḥ || atra yathāvidhi kṛṣṇājinadāne pṛthvīdānaphalam || svarṇamadhutilasarpiryuktakṛṣṇājinadāne sarvapāpanāśaḥ || atra tilasnānaṃ tilahomastilapātradānaṃ tilatailena dīpadānaṃ tilaiḥ pitṛtarpaṇaṃ madhuyuktatiladānaṃ mahāphalam || tatra tilapātradānamantraḥ “ tilā vai somadaivatyāḥ suraiḥ sṛṣṭāstu gosave || svargapradāḥ svatantrāśca te māṃ rakṣantu nityaśaḥ” ||

⟨Now the gifts of the full-moon day.⟩ On the full moon, by the gift of a water-jar together with cooked food there is the fruit of the gift of a cow. By the gift of twelve water-jars furnished with gold and sesame there is release from the sin of killing a brāhmaṇa. Here, by the gift of a black antelope skin according to rule, there is the fruit of the gift of the earth. By the gift of a black antelope skin furnished with gold, honey, sesame and ghee, all sins are destroyed. Here the bath with sesame, the homa with sesame, the gift of a vessel of sesame, the gift of a lamp with sesame oil, the tarpaṇa ⟨libation⟩ to the fathers with sesame, and the gift of sesame mixed with honey have great fruit. The mantra there for the gift of the vessel of sesame: “Sesame seeds have Soma for their deity and were created by the gods at the Gosava ⟨sacrifice⟩; they bestow heaven and are independent — may they protect me always.”

अथ वैशाखस्नानोद्यापनादिदानानि च ।

वैशाखशुक्लद्वादश्यां पौर्णमास्यां वा वैशाखस्नानोद्यापनम् ॥ तत्रैकादश्यां पौर्णमास्यां वोपोष्य कलशे सौवर्णप्रतिमायां सलक्ष्मीकं विष्णुं संपूज्य रात्रौ जागरणं कृत्वा प्रातर्ग्रहपूजनपूर्वकं पायसेन तिलाज्यैर्वा यवैर्वा अष्टोत्तरशतं होमः ॥ “ प्रतद्विष्णुरिदंविष्णुः ” इति वा मन्त्रेण कार्यः ॥ सांगतार्थं गोदानं पादुकोपानच्छत्रव्यजनोदकुंभदानं शय्यादिदानं च कार्यम् ॥ अशक्तेन कृसराद्यन्नैर्दशब्राह्मणभोजनं कार्यम् ॥ एतत्पौर्णमासीमारभ्य ज्येष्ठशुक्लैकादशीपर्यंतं जलस्थविष्णुपूजोत्सवः कार्यः ॥ वैशाखामावास्याभावुकाख्यदिनं तत्परं करिसंज्ञकदिनं च शुभेषु वर्ज्यम् ॥ ॥ इति श्रीमदनंतोपाध्यायसूनुकाशिनाथोपाध्यायविरचिते धर्मसिन्धुसारे वैशाखमासकृत्योद्देशः ॥

vaiśākhaśukladvādaśyāṃ paurṇamāsyāṃ vā vaiśākhasnānodyāpanam || tatraikādaśyāṃ paurṇamāsyāṃ vopoṣya kalaśe sauvarṇapratimāyāṃ salakṣmīkaṃ viṣṇuṃ saṃpūjya rātrau jāgaraṇaṃ kṛtvā prātargrahapūjanapūrvakaṃ pāyasena tilājyairvā yavairvā aṣṭottaraśataṃ homaḥ || “ pratadviṣṇuridaṃviṣṇuḥ ” iti vā mantreṇa kāryaḥ || sāṃgatārthaṃ godānaṃ pādukopānacchatravyajanodakuṃbhadānaṃ śayyādidānaṃ ca kāryam || aśaktena kṛsarādyannairdaśabrāhmaṇabhojanaṃ kāryam || etatpaurṇamāsīmārabhya jyeṣṭhaśuklaikādaśīparyaṃtaṃ jalasthaviṣṇupūjotsavaḥ kāryaḥ || vaiśākhāmāvāsyābhāvukākhyadinaṃ tatparaṃ karisaṃjñakadinaṃ ca śubheṣu varjyam || || iti śrīmadanaṃtopādhyāyasūnukāśināthopādhyāyaviracite dharmasindhusāre vaiśākhamāsakṛtyoddeśaḥ ||

⟨Now the concluding rite of the Vaiśākha bathing and the gifts that go with it.⟩ On the bright twelfth of Vaiśākha, or on the full moon, is the udyāpana ⟨concluding ceremony⟩ of the Vaiśākha bathing. There, having fasted on the eleventh or on the full moon, having worshipped Viṣṇu together with Lakṣmī in a golden image upon a kalaśa ⟨water-pot⟩, and having kept the vigil at night, in the morning, preceded by the worship of the grahas ⟨planets⟩, there is a homa of one hundred and eight ⟨oblations⟩ with pāyasa ⟨milk-rice⟩, or with sesame and ghee, or with barley. It is to be done with the mantra “pra tad viṣṇuḥ” or “idaṃ viṣṇuḥ”. To complete it in all its limbs, the gift of a cow, the gift of wooden sandals, leather shoes, an umbrella, a fan and a water-jar, and the gift of a bed and the rest, are to be made. One who is unable should feed ten brāhmaṇas with kṛsara ⟨a dish of rice with sesame or pulse⟩ and other food. Beginning with this full moon and lasting up to the bright eleventh of Jyeṣṭha, the festival of worshipping Viṣṇu standing in water is to be kept. The Vaiśākha new-moon day, called Bhāvuka, and the day after it, called Kari, are to be shunned for auspicious ⟨rites⟩. ॥ Thus the uddeśa ⟨section⟩ on the rites of the month of Vaiśākha, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, son of the revered Ananta Upādhyāya. ॥

अथ ज्येष्ठकृत्ये मिथुनसंक्रांतिः ।

मिथुनसंक्रांतौ पराः षोडशनाड्यः पुण्यकालः ॥ रात्रौ तु प्रागुक्तम् ॥

mithunasaṃkrāṃtau parāḥ ṣoḍaśanāḍyaḥ puṇyakālaḥ || rātrau tu prāguktam ||

⟨Now the saṅkrānti into Mithuna ⟨Gemini⟩ among the observances of Jyeṣṭha.⟩ At the saṅkrānti ⟨the Sun's entry⟩ into Gemini, the sixteen nāḍīs ⟨ghaṭikās⟩ after it are the holy time. But for ⟨a passage⟩ at night, what was said earlier ⟨applies⟩.

अथ ब्रह्मदेवपूजनव्रतम् ।

ज्येष्ठे मासे पिष्टेन ब्रह्ममूर्त्तिं कृत्वा वस्त्राद्यैः पूजयेत् ॥ सूर्यलोकप्राप्तिः ॥ अत्र मासे जलधेनुदानमुक्तम् ॥

jyeṣṭhe māse piṣṭena brahmamūrttiṃ kṛtvā vastrādyaiḥ pūjayet || sūryalokaprāptiḥ || atra māse jaladhenudānamuktam ||

⟨Now the vow of worshipping the god Brahmā.⟩ In the month of Jyeṣṭha, having made an image of Brahmā out of flour dough, one should worship it with garments and the rest. ⟨The fruit is⟩ the attainment of the Sun's world. In this month the gift of a jala-dhenu ⟨a cow made of water, given in charity⟩ is prescribed.

अथ करवीरव्रतम् ।

ज्येष्ठशुक्लप्रतिपदि करवीरव्रतम् ॥ ज्येष्ठशुक्लतृतीयायां रंभाव्रतम् ॥ सा पूर्वविद्धा ग्राह्या ॥

jyeṣṭhaśuklapratipadi karavīravratam || jyeṣṭhaśuklatṛtīyāyāṃ raṃbhāvratam || sā pūrvaviddhā grāhyā ||

⟨Now the karavīra ⟨oleander⟩ vow.⟩ On the bright pratipad of Jyeṣṭha is the Karavīravrata ⟨the oleander observance⟩. On the bright third of Jyeṣṭha is the Rambhāvrata. That ⟨third⟩ is to be taken as pūrvaviddhā ⟨joined to the preceding day⟩.

अथ पूर्वविद्धापरविद्धयोः सर्वत्र निष्कर्षः ।

यत्र पूर्वविद्धा ग्राह्यतयोच्यते तत्रास्तात्पूर्वं द्विमुहूर्त्ताधिकाया ग्राह्यत्वं ज्ञेयं न न्यूनायाः ॥ तत्रापि यदि परेद्युः सूर्यास्तमयपर्यंतं पूर्वविद्धायास्तिथेः सत्त्वे तदा सत्यपि पूर्वविद्धा ग्राह्यत्ववचने पूर्वविद्धां त्यक्त्वा अखण्डत्वाच्छुद्धत्वात्परैव ग्राह्या ॥ यदा तु ग्राह्यायाः पूर्वविद्धायाः पूर्वेद्युर्मुहूर्त्तद्वयात् न्यूनत्वं परेद्युश्चास्तमयात्प्राक् समाप्तत्वं तदापि परैव ग्राह्या एवं सर्वत्रोह्यम् ॥ रंभाव्रते पंचाग्नितपनपरा स्त्री पुमान्वा भवानीं स्वर्णप्रतिमायां संपूज्य यथोक्तविधि होमादि कृत्वा सपत्नीकाय गृहं सोपस्करं दद्यात् ॥ दांपत्यानि भोजयेत् ॥ विशेषविधिर्व्रतग्रंथे ज्ञेयः ॥

yatra pūrvaviddhā grāhyatayocyate tatrāstātpūrvaṃ dvimuhūrttādhikāyā grāhyatvaṃ jñeyaṃ na nyūnāyāḥ || tatrāpi yadi paredyuḥ sūryāstamayaparyaṃtaṃ pūrvaviddhāyāstitheḥ sattve tadā satyapi pūrvaviddhā grāhyatvavacane pūrvaviddhāṃ tyaktvā akhaṇḍatvācchuddhatvātparaiva grāhyā || yadā tu grāhyāyāḥ pūrvaviddhāyāḥ pūrvedyurmuhūrttadvayāt nyūnatvaṃ paredyuścāstamayātprāk samāptatvaṃ tadāpi paraiva grāhyā evaṃ sarvatrohyam || raṃbhāvrate paṃcāgnitapanaparā strī pumānvā bhavānīṃ svarṇapratimāyāṃ saṃpūjya yathoktavidhi homādi kṛtvā sapatnīkāya gṛhaṃ sopaskaraṃ dadyāt || dāṃpatyāni bhojayet || viśeṣavidhirvratagraṃthe jñeyaḥ ||

⟨Now the conclusion everywhere about a tithi touched by the preceding and by the following one.⟩ Wherever the pūrvaviddhā ⟨the tithi joined to the preceding day⟩ is said to be the one to be taken, there it is to be understood that the one which exceeds two muhūrtas before sunset is to be taken, and not one that falls short ⟨of that⟩. And even there, if on the following day that tithi which is pūrvaviddhā exists up to sunset, then, even though there is a text saying that the pūrvaviddhā is to be taken, the pūrvaviddhā is to be abandoned and the later one alone is to be taken, because it is unbroken and pure. But when the pūrvaviddhā that is to be taken falls short of two muhūrtas on the earlier day, and on the later day ends before sunset, then too the later one alone is to be taken. Thus it is to be inferred everywhere. In the Rambhāvrata, a woman or a man devoted to the scorching of the five fires ⟨the ascetic sitting between four fires with the sun above⟩ should worship Bhavānī in a golden image, perform the homa and the rest by the rule as stated, and give a house with its furnishings to a man together with his wife. He should feed married couples. The special procedure is to be learnt from a book of observances.

अथोमावतारः ।

चतुर्थ्यामुमावतारस्तत्रोमापूजनव्रतम् ॥ अष्टम्यां शुक्ला देवी पूज्या नवम्यामुपोष्य देवीं पूजयेत् ॥

caturthyāmumāvatārastatromāpūjanavratam || aṣṭamyāṃ śuklā devī pūjyā navamyāmupoṣya devīṃ pūjayet ||

⟨Now the descent of Umā.⟩ On the fourth is the descent of Umā; on it is the observance of worshipping Umā. On the bright eighth the Goddess is to be worshipped; on the ninth, having fasted, one should worship the Goddess.

अथ गंगावतारः ।

ज्येष्ठशुक्लदशम्यां गंगावतारः ॥ इयं दशहरासंज्ञिका ॥ अत्र दश योगा उक्ताः ॥ “ज्येष्ठे मासि १ सितेपक्षे २ दशम्यां ३ बुध ४ हस्तयोः ५॥ व्यतीपाते ६ गरा ७ नन्दे ८ कन्याचंद्रे ९ वृषे रवौ १० ” इति ॥ गराख्यं करणम् ॥ बुधवारहस्तयोगे आनन्दाख्यो योगः ॥ अत्र दशमीव्यतीपातयोर्मुख्यत्वम् ॥ तेन यस्मिन्दिने कतिपययोगवती दशमी पूर्वाह्णे लभ्यते तत्र दशहराव्रतं कार्यम् ॥ दिनद्वये पूर्वाह्णे तत्सत्त्वे यत्र बहूनां योगः सा ग्राह्या ॥ ज्येष्ठे मलमासे सति तत्रैव दशहरा कार्या न तु शुद्धे ॥ “ दशहरासु नोत्कर्षश्चतुर्ष्वपि युगादिषु ” इति हेमाद्रौ ऋष्यशृंगोक्तेः ॥ अत्र काशीवासिभिर्दशाश्वमेधतीर्थे स्नात्वा गंगापूजनं कार्यम् ॥ इतरदेशस्थैः स्वसंनिहितनद्यां स्नात्वा गंगापूजनादिकं कार्यम् ॥

jyeṣṭhaśukladaśamyāṃ gaṃgāvatāraḥ || iyaṃ daśaharāsaṃjñikā || atra daśa yogā uktāḥ || “jyeṣṭhe māsi 1 sitepakṣe 2 daśamyāṃ 3 budha 4 hastayoḥ 5|| vyatīpāte 6 garā 7 nande 8 kanyācaṃdre 9 vṛṣe ravau 10 ” iti || garākhyaṃ karaṇam || budhavārahastayoge ānandākhyo yogaḥ || atra daśamīvyatīpātayormukhyatvam || tena yasmindine katipayayogavatī daśamī pūrvāhṇe labhyate tatra daśaharāvrataṃ kāryam || dinadvaye pūrvāhṇe tatsattve yatra bahūnāṃ yogaḥ sā grāhyā || jyeṣṭhe malamāse sati tatraiva daśaharā kāryā na tu śuddhe || “ daśaharāsu notkarṣaścaturṣvapi yugādiṣu ” iti hemādrau ṛṣyaśṛṃgokteḥ || atra kāśīvāsibhirdaśāśvamedhatīrthe snātvā gaṃgāpūjanaṃ kāryam || itaradeśasthaiḥ svasaṃnihitanadyāṃ snātvā gaṃgāpūjanādikaṃ kāryam ||

⟨Now the descent of the Gaṅgā.⟩ On the bright tenth of Jyeṣṭha is the descent of the Gaṅgā. This ⟨tenth⟩ is named Daśaharā. Ten yogas ⟨concurrences⟩ are stated for it: “in the month of Jyeṣṭha 1, in the bright fortnight 2, on the tenth 3, on Wednesday 4 and in Hasta 5, at the Vyatīpāta 6, in Gara 7, in Nanda 8, with the moon in Virgo 9, with the sun in Taurus 10.” Gara is the name of a karaṇa ⟨half a tithi⟩. In the conjunction of Wednesday with Hasta ⟨arises⟩ the yoga named Ānanda. Here the tenth and the Vyatīpāta are the principal ones. Therefore, on whichever day the tenth, possessing however many of the yogas, is found in the pūrvāhṇa ⟨forenoon⟩, on that day the Daśaharā observance is to be done. If it exists in the pūrvāhṇa on both days, the one in which the greater number ⟨of yogas⟩ concur is to be taken. When Jyeṣṭha is a malamāsa ⟨an intercalary month⟩, the Daśaharā is to be done in that very ⟨month⟩ and not in the pure one; for Ṛṣyaśṛṅga says in the Hemādri: “There is no postponement in the case of the Daśaharās, nor in the four yugādis.” Here those who dwell in Kāśī should bathe at the Daśāśvamedha tīrtha and perform the worship of the Gaṅgā. Those living in other countries should bathe in the river nearest them and perform the worship of the Gaṅgā and the rest.

अथ दशहराव्रतविधिः ।

देशकालौ संकीर्त्य ममैतज्जन्मजन्मांतरसमुद्भूतत्रिविधकायिकचतुर्विधवाचिकत्रिविधमानसिकमिति स्कांदोक्तदशविधपापनिरासत्रयस्त्रिंशच्छतपितृउद्धारब्रह्मलोकावाप्त्यादिफलप्राप्त्यर्थं ज्येष्ठमाससितपक्षदशमीबुधवारहस्ततारकागरकरणव्यतीपातानंदयोगकन्यास्थचंद्रवृषस्थसूर्येति दशयोगपर्वण्यास्यां महानद्यां स्नानं तीर्थपूजनं प्रतिमायां जाह्नवीपूजां तिलादिदानं मूलमंत्रजपमाज्यहोमं च यथाशक्ति करिष्ये ॥ यथाविधि स्नानं दशवारं कृत्वा जलेस्थितो दशवारं सकृद्वा वक्ष्यमाणं स्तोत्रं पठित्वा वासः परिधानादिपितृतर्पणांतं नित्यं विधाय तीर्थपूजां विधाय सर्पिर्मिश्रान्दशप्रसृतिकृष्णतिलान् तीर्थजलिना प्रक्षिप्य गुडमिश्रान्सक्तुपिंडान्दश प्रक्षिपेत् ॥ ततो गंगातटे ताम्रे मृन्मये वा स्थापिते कलशे सौवर्णादिप्रतिमायां गंगामावाहयेत् ॥ तत्र मंत्रः ॥ नमो भगवत्यै दशपापहरायै गंगायै नारायण्यै रेवत्यै शिवायै दक्षायै अमृतायै विश्वरूपिण्यै नंदिन्यै ते नमो नमः ॥ अयं रूपादिसाधारणः द्विजमात्रविषयो विंशत्यक्षरो यथा ॥ ॐ नमः शिवायै नारायण्यै दशहरायै गंगायै स्वाहेति ॥ एवं गंगामावाह्य ॥ नारायणं रुद्रं ब्रह्माणं सूर्यं भगीरथं हिमाचलं च नाममंत्रेण तत्रैवावाह्योक्तमूलमंत्रमुच्चार्य श्रीगंगायै नारायणरुद्रब्रह्मसूर्यभगीरथहिमवत्सहितायै आसनं समर्पयामीत्येवमासनाद्युपचारैः पूजयेत् ॥ दशविधैः पुष्पैः संपूज्य दशांगं धूपं दत्त्वा दशविधंनैवेद्यांते तांबूलं दक्षिणां दत्त्वा दशफलान्यर्पयेत्॥दश दीपान्दत्त्वा पूजां समापयेत् ॥ दशविप्रेभ्यः प्रत्येकं षोडशषोडश मुष्टितिलान्सदक्षिणान्दद्यात् ॥ एवं यवानपि ॥ ततो दश गा एकां वा गां दद्यात् ॥ मत्स्यकच्छपमंडूकान् सौवर्णान् राजतान्पिष्टमयान्वा संपूज्य तीर्थे क्षिपेत् ॥ एवं दीपान्प्रवाहयेत् ॥

deśakālau saṃkīrtya mamaitajjanmajanmāṃtarasamudbhūtatrividhakāyikacaturvidhavācikatrividhamānasikamiti skāṃdoktadaśavidhapāpanirāsatrayastriṃśacchatapitṛuddhārabrahmalokāvāptyādiphalaprāptyarthaṃ jyeṣṭhamāsasitapakṣadaśamībudhavārahastatārakāgarakaraṇavyatīpātānaṃdayogakanyāsthacaṃdravṛṣasthasūryeti daśayogaparvaṇyāsyāṃ mahānadyāṃ snānaṃ tīrthapūjanaṃ pratimāyāṃ jāhnavīpūjāṃ tilādidānaṃ mūlamaṃtrajapamājyahomaṃ ca yathāśakti kariṣye || yathāvidhi snānaṃ daśavāraṃ kṛtvā jalesthito daśavāraṃ sakṛdvā vakṣyamāṇaṃ stotraṃ paṭhitvā vāsaḥ paridhānādipitṛtarpaṇāṃtaṃ nityaṃ vidhāya tīrthapūjāṃ vidhāya sarpirmiśrāndaśaprasṛtikṛṣṇatilān tīrthajalinā prakṣipya guḍamiśrānsaktupiṃḍāndaśa prakṣipet || tato gaṃgātaṭe tāmre mṛnmaye vā sthāpite kalaśe sauvarṇādipratimāyāṃ gaṃgāmāvāhayet || tatra maṃtraḥ || namo bhagavatyai daśapāpaharāyai gaṃgāyai nārāyaṇyai revatyai śivāyai dakṣāyai amṛtāyai viśvarūpiṇyai naṃdinyai te namo namaḥ || ayaṃ rūpādisādhāraṇaḥ dvijamātraviṣayo viṃśatyakṣaro yathā || ॐ namaḥ śivāyai nārāyaṇyai daśaharāyai gaṃgāyai svāheti || evaṃ gaṃgāmāvāhya || nārāyaṇaṃ rudraṃ brahmāṇaṃ sūryaṃ bhagīrathaṃ himācalaṃ ca nāmamaṃtreṇa tatraivāvāhyoktamūlamaṃtramuccārya śrīgaṃgāyai nārāyaṇarudrabrahmasūryabhagīrathahimavatsahitāyai āsanaṃ samarpayāmītyevamāsanādyupacāraiḥ pūjayet || daśavidhaiḥ puṣpaiḥ saṃpūjya daśāṃgaṃ dhūpaṃ dattvā daśavidhaṃnaivedyāṃte tāṃbūlaṃ dakṣiṇāṃ dattvā daśaphalānyarpayet||daśa dīpāndattvā pūjāṃ samāpayet || daśaviprebhyaḥ pratyekaṃ ṣoḍaśaṣoḍaśa muṣṭitilānsadakṣiṇāndadyāt || evaṃ yavānapi || tato daśa gā ekāṃ vā gāṃ dadyāt || matsyakacchapamaṃḍūkān sauvarṇān rājatānpiṣṭamayānvā saṃpūjya tīrthe kṣipet || evaṃ dīpānpravāhayet ||

⟨Now the procedure for the Daśaharā vow.⟩ Having named the place and the time ⟨in the saṅkalpa⟩: “For the removal of the ten kinds of sin stated in the Skānda ⟨Purāṇa⟩ — namely the three kinds of bodily, the four kinds of verbal and the three kinds of mental ⟨sin⟩ — arisen in this birth and in other births of mine; and for the obtaining of the fruit of the deliverance of three thousand three hundred fathers, the attainment of Brahmaloka and so forth; on this parvan ⟨sacred juncture⟩ of the ten yogas — the month of Jyeṣṭha, the bright fortnight, the tenth, Wednesday, the star Hasta, the karaṇa Gara, the Vyatīpāta, the Ānanda yoga, the moon standing in Virgo and the sun standing in Taurus — in this great river I shall perform, according to my power, the bath, the worship of the tīrtha, the worship of Jāhnavī ⟨the Gaṅgā⟩ in an image, the gift of sesame and the rest, the muttering of the root-mantra, and the homa with ghee.” Having bathed ten times according to rule, and standing in the water having recited ten times, or once, the hymn that will be stated, having performed the daily rites from the putting on of the garment down to the tarpaṇa ⟨libation⟩ to the fathers, and having performed the worship of the tīrtha, he should cast into the tīrtha-water ten prasṛtis ⟨handfuls⟩ of black sesame mixed with ghee, and cast in ten balls of barley-meal mixed with molasses. Then on the bank of the Gaṅgā he should invoke the Gaṅgā into an image of gold or the like, ⟨set⟩ upon a kalaśa of copper or of clay that has been established there. The mantra there: “Salutation to the blessed one, remover of the ten sins; to Gaṅgā, to Nārāyaṇī, to Revatī, to Śivā, to Dakṣā, to Amṛtā, to her whose form is the universe, to Nandinī — to thee salutation, salutation.” This ⟨mantra⟩ is common to ⟨all⟩ forms and the rest, and belongs to any twice-born man; the twenty-syllabled one is as follows: “Oṃ, salutation to Śivā, to Nārāyaṇī, to Daśaharā, to Gaṅgā, svāhā.” Having thus invoked the Gaṅgā, and having invoked in that same place Nārāyaṇa, Rudra, Brahmā, Sūrya, Bhagīratha and Himācala by a name-mantra, he should pronounce the root-mantra stated ⟨above⟩ and, saying “To Śrī Gaṅgā, together with Nārāyaṇa, Rudra, Brahmā, Sūrya, Bhagīratha and Himavat, I present a seat,” worship her in this way with the seat and the other upacāras ⟨services of honour⟩. Having worshipped her with ten kinds of flowers, having given the ten-ingredient incense and ten kinds of naivedya ⟨food-offering⟩, at the end he should give betel and the dakṣiṇā ⟨fee⟩ and offer ten fruits. Having given ten lamps he should conclude the worship. He should give to ten brāhmaṇas sixteen handfuls of sesame each, with the dakṣiṇā; and barley likewise. Then he should give ten cows, or one cow. Having worshipped fishes, tortoises and frogs made of gold, of silver or of flour dough, he should cast them into the tīrtha; and lamps likewise he should set afloat.

अथ दशहरांगहोमप्रयोगः ।

जपहोमचिकीर्षायां पूर्वोक्तमूलमंत्रस्य पंचसहस्रसंख्यो जपो दशांशेन होमः यथाशक्ति वा जपहोमौ ॥ तत्र दशहराव्रतांगत्वेन होमं करिष्ये इति संकल्प्य स्थंडिलेग्निं प्रतिष्ठाप्यान्वाधाने चक्षुषी आज्येनेत्यंते श्रीगंगाममुकसंख्ययाज्येन नारायणादिषड्देवता एकैकयाज्याहुत्या शेषेण स्विष्टकृतमित्यादिप्रोक्षण्यादिषट्पात्राण्यासाद्याज्यं संस्कृत्य यथान्वाधानं जुहुयात् ॥ दश ब्राह्मणान्सुवासिनीश्च भोजयेत् ॥ प्रतिपद्दिनमारभ्य स्नानादिपूजांतो विधिः कार्य इति केचित् ॥

japahomacikīrṣāyāṃ pūrvoktamūlamaṃtrasya paṃcasahasrasaṃkhyo japo daśāṃśena homaḥ yathāśakti vā japahomau || tatra daśaharāvratāṃgatvena homaṃ kariṣye iti saṃkalpya sthaṃḍilegniṃ pratiṣṭhāpyānvādhāne cakṣuṣī ājyenetyaṃte śrīgaṃgāmamukasaṃkhyayājyena nārāyaṇādiṣaḍdevatā ekaikayājyāhutyā śeṣeṇa sviṣṭakṛtamityādiprokṣaṇyādiṣaṭpātrāṇyāsādyājyaṃ saṃskṛtya yathānvādhānaṃ juhuyāt || daśa brāhmaṇānsuvāsinīśca bhojayet || pratipaddinamārabhya snānādipūjāṃto vidhiḥ kārya iti kecit ||

⟨Now the performance of the homa that is a limb of the Daśaharā.⟩ If he wishes to do the japa ⟨muttered recitation⟩ and the homa, there is a japa of the root-mantra stated above to the number of five thousand, and a homa of a tenth part ⟨of that⟩ — or else japa and homa according to his power. There, having resolved “I shall perform the homa as a limb of the Daśaharā observance,” he should establish the fire upon the sthaṇḍila ⟨the levelled ground for the fire⟩; and in the anvādhāna ⟨the formal declaration of the oblations⟩, after “the two eyes with ghee”, ⟨he should declare⟩ “Śrī Gaṅgā with ghee, of such-and-such a number; the six deities beginning with Nārāyaṇa, each with a single ghee-oblation; the Sviṣṭakṛt with the remainder,” and so on. Having set out the six vessels beginning with the prokṣaṇī ⟨sprinkling-vessel⟩, and having consecrated the ghee, he should offer the oblations according to the anvādhāna. He should feed ten brāhmaṇas and ⟨ten⟩ suvāsinīs ⟨women whose husbands are living⟩. Some say the rite, from the bath to the worship, is to be performed beginning from the day of the pratipad.

अथ गंगास्तोत्रं यथा स्कांदे ।

ब्रह्मोवाच ॥ “नमः शिवायै गंगायै शिवदायै नमो नमः ॥ नमस्ते रुद्ररूपिण्यै शांकर्यै ते नमो नमः ॥ नमस्ते विश्वरूपिण्यै ब्रह्ममूर्त्यै नमो नमः ॥ सर्वदेवस्वरूपिण्यै नमो भेषजमूर्तये ॥ सर्वस्य सर्वव्याधीनां भिषक्श्रेष्ठ्यै नमोस्तु ते ॥ स्थाणुजंगमसंभूतविषहंत्र्यै नमो नमः ॥ भोगोपभोगदायिन्यै भोगवत्यै नमो नमः ॥ मंदाकिन्यै नमस्तेस्तु स्वर्गदायै नमो नमः ॥ नमस्त्रैलोक्यभूषण्यै जगद्धात्र्यै नमोनमः ॥ नमः स्त्रीशुक्लसंस्थायै तेजोवत्यै नमो नमः ॥ नंदायै लिंगधारिण्यै नारायण्यै नमो नमः ॥ नमस्ते विश्वमुख्यायै रेवत्यै ते नमो नमः ॥ बृहत्यै ते नमस्ते ऽस्तु लोकधात्र्यै नमो नमः ॥ नमस्ते विश्वमित्रायै नंदिन्यै ते नमो नमः ॥ पृथ्व्यै शिवामृतायै च सुवृषायै नमो नमः ॥ शांतायै च वरिष्ठायै वरदायै नमोनमः ॥ उस्रायै सुखदोग्ध्र्यै च संजीविन्यै नमो नमः ॥ ब्रह्मिष्ठायै ब्रह्मदायै दुरितघ्न्यै नमो नमः ॥ प्रणतार्तिप्रभंजन्यै जगन्मात्रे नमोस्तु ते ॥ सर्वापत्तिपक्षायै मंगलायै नमो नमः ॥ शरणागतदीनार्तपरित्राणपरायणे ॥ सर्वस्यार्तिहरे देवि नारायणि नमोस्तु ते ॥ निर्लेपायै दुर्गहंत्र्यै दक्षायै ते नमो नमः ॥ परात्परतरे तुभ्यं नमस्ते मोक्षदे सदा ॥ गंगे ममाग्रतो भूया गंगे मे देवि पृष्ठतः ॥ गंगे मे पार्श्वयोरेहि त्वयि गंगेस्तु मे स्थितिः ॥ आदौ त्वमंते मध्ये च सर्वं त्वं गां गते शुभे ॥ त्वमेव मूलप्रकृतिस्त्वं हि नारायणः परः ॥ गंगे त्वं परमात्मा च शिवस्तुभ्यं नमः शिवे ॥ य इदं पठति स्तोत्रं भक्त्या नित्यं नरोपि यः ॥ शृणुयाच्छ्रद्धया युक्तः कायवाक्चित्तसंभवैः ॥ दशधा संस्थितैर्दोषैः सर्वैरेव प्रमुच्यते ॥ सर्वान्कामानवाप्नोति प्रेत्य ब्रह्मणि लीयते ॥ ज्येष्ठे मासि सिते पक्षे दशमी हस्तसंयुता ॥ तस्यां दशम्यामेतच्च स्तोत्रं गंगाजले स्थितः ॥ यः पठेद्दशकृत्वस्तु दरिद्रो वापि चाक्षमः ॥ सोपि तत्फलमाप्नोति गंगां संपूज्य यत्नतः ॥ अदत्तानामुपादानं हिंसा चैवाविधानतः ॥ परदारोपसेवा च कायिकं त्रिविधं स्मृतम् ॥ पारुष्यमनृतं चैव पैशुन्यं चापि सर्वशः ॥ असंबद्धप्रलापश्च वाङ्मयं स्याच्चतुर्विधम् ॥ परद्रव्येष्वभिध्यानं मनसानिष्टचिंतनम् ॥ वितथाभिनिवेशश्च मानसं त्रिविधं स्मृतम् ॥ एतानि दश पापानि हर त्वं मम जाह्नवि ॥ दशपापहरा यस्मात्तस्माद्दशहरा स्मृता ॥ त्रयस्त्रिंशच्छतं पूर्णान्पितॄनथ पितामहान् ॥ उद्धरत्येव संसारान्मन्त्रेणानेन पूजिता ॥ 'नमो भगवत्यै दशपापहरायै गंगायै नारायण्यै रेवत्यै शिवायै दक्षायै अमृतायै विश्वरूपिण्यै नंदिन्यै ते नमोनमः' ॥ सितमकरनिषण्णां शुभ्रवर्णां त्रिनेत्रां करधृतकलशोद्यत्सोत्पलामभ्यभीष्टाम् ॥ विधिहरिहररूपां सेंदुकोटीरजुष्टां कलितसितदुकूलां जाह्नवीं तां नमामि ॥ आदावादिपितामहस्य निगमव्यापारपात्रे जलं पश्चात्पन्नगशायिनो भगवतः पादोदकं पावनम् ॥ भूयः शंभुजटाविभूषणमणिर्जह्नोर्महर्षेरियं देवी कल्मषनाशिनी भगवती भागीरथी दृश्यते ॥ गंगागंगेति यो ब्रूयाद्योजनानां शतैरपि ॥ मुच्यते सर्वपापेभ्यो विष्णुलोकं स गच्छति ” ॥ इति स्तोत्रेण स्तुत्वा होमांते प्रतिमोत्तर पूजां कृत्वा ॥ विसृज्याचार्याय मूलमन्त्रेण दद्यात् ॥ ॥ इति दशहराविधिः ॥

brahmovāca || “namaḥ śivāyai gaṃgāyai śivadāyai namo namaḥ || namaste rudrarūpiṇyai śāṃkaryai te namo namaḥ || namaste viśvarūpiṇyai brahmamūrtyai namo namaḥ || sarvadevasvarūpiṇyai namo bheṣajamūrtaye || sarvasya sarvavyādhīnāṃ bhiṣakśreṣṭhyai namostu te || sthāṇujaṃgamasaṃbhūtaviṣahaṃtryai namo namaḥ || bhogopabhogadāyinyai bhogavatyai namo namaḥ || maṃdākinyai namastestu svargadāyai namo namaḥ || namastrailokyabhūṣaṇyai jagaddhātryai namonamaḥ || namaḥ strīśuklasaṃsthāyai tejovatyai namo namaḥ || naṃdāyai liṃgadhāriṇyai nārāyaṇyai namo namaḥ || namaste viśvamukhyāyai revatyai te namo namaḥ || bṛhatyai te namaste 'stu lokadhātryai namo namaḥ || namaste viśvamitrāyai naṃdinyai te namo namaḥ || pṛthvyai śivāmṛtāyai ca suvṛṣāyai namo namaḥ || śāṃtāyai ca variṣṭhāyai varadāyai namonamaḥ || usrāyai sukhadogdhryai ca saṃjīvinyai namo namaḥ || brahmiṣṭhāyai brahmadāyai duritaghnyai namo namaḥ || praṇatārtiprabhaṃjanyai jaganmātre namostu te || sarvāpattipakṣāyai maṃgalāyai namo namaḥ || śaraṇāgatadīnārtaparitrāṇaparāyaṇe || sarvasyārtihare devi nārāyaṇi namostu te || nirlepāyai durgahaṃtryai dakṣāyai te namo namaḥ || parātparatare tubhyaṃ namaste mokṣade sadā || gaṃge mamāgrato bhūyā gaṃge me devi pṛṣṭhataḥ || gaṃge me pārśvayorehi tvayi gaṃgestu me sthitiḥ || ādau tvamaṃte madhye ca sarvaṃ tvaṃ gāṃ gate śubhe || tvameva mūlaprakṛtistvaṃ hi nārāyaṇaḥ paraḥ || gaṃge tvaṃ paramātmā ca śivastubhyaṃ namaḥ śive || ya idaṃ paṭhati stotraṃ bhaktyā nityaṃ naropi yaḥ || śṛṇuyācchraddhayā yuktaḥ kāyavākcittasaṃbhavaiḥ || daśadhā saṃsthitairdoṣaiḥ sarvaireva pramucyate || sarvānkāmānavāpnoti pretya brahmaṇi līyate || jyeṣṭhe māsi site pakṣe daśamī hastasaṃyutā || tasyāṃ daśamyāmetacca stotraṃ gaṃgājale sthitaḥ || yaḥ paṭheddaśakṛtvastu daridro vāpi cākṣamaḥ || sopi tatphalamāpnoti gaṃgāṃ saṃpūjya yatnataḥ || adattānāmupādānaṃ hiṃsā caivāvidhānataḥ || paradāropasevā ca kāyikaṃ trividhaṃ smṛtam || pāruṣyamanṛtaṃ caiva paiśunyaṃ cāpi sarvaśaḥ || asaṃbaddhapralāpaśca vāṅmayaṃ syāccaturvidham || paradravyeṣvabhidhyānaṃ manasāniṣṭaciṃtanam || vitathābhiniveśaśca mānasaṃ trividhaṃ smṛtam || etāni daśa pāpāni hara tvaṃ mama jāhnavi || daśapāpaharā yasmāttasmāddaśaharā smṛtā || trayastriṃśacchataṃ pūrṇānpitṝnatha pitāmahān || uddharatyeva saṃsārānmantreṇānena pūjitā || 'namo bhagavatyai daśapāpaharāyai gaṃgāyai nārāyaṇyai revatyai śivāyai dakṣāyai amṛtāyai viśvarūpiṇyai naṃdinyai te namonamaḥ' || sitamakaraniṣaṇṇāṃ śubhravarṇāṃ trinetrāṃ karadhṛtakalaśodyatsotpalāmabhyabhīṣṭām || vidhiharihararūpāṃ seṃdukoṭīrajuṣṭāṃ kalitasitadukūlāṃ jāhnavīṃ tāṃ namāmi || ādāvādipitāmahasya nigamavyāpārapātre jalaṃ paścātpannagaśāyino bhagavataḥ pādodakaṃ pāvanam || bhūyaḥ śaṃbhujaṭāvibhūṣaṇamaṇirjahnormaharṣeriyaṃ devī kalmaṣanāśinī bhagavatī bhāgīrathī dṛśyate || gaṃgāgaṃgeti yo brūyādyojanānāṃ śatairapi || mucyate sarvapāpebhyo viṣṇulokaṃ sa gacchati ” || iti stotreṇa stutvā homāṃte pratimottara pūjāṃ kṛtvā || visṛjyācāryāya mūlamantreṇa dadyāt || || iti daśaharāvidhiḥ ||

⟨Now the hymn to the Gaṅgā, as it stands in the Skānda ⟨Purāṇa⟩.⟩ Brahmā said: “Salutation to Śivā, to Gaṅgā; to the giver of welfare, salutation, salutation. Salutation to thee whose form is Rudra; to Śāṅkarī, salutation, salutation to thee. Salutation to thee whose form is the universe; to her whose body is the Veda, salutation, salutation. To her whose nature is all the gods, salutation; to her whose form is medicine. To thee, the best physician for all the diseases of all, salutation be. To the destroyer of the poison arisen from things fixed and things moving, salutation, salutation. To the giver of enjoyment and of the means of enjoyment, to Bhogavatī, salutation, salutation. Salutation be to thee, Mandākinī; to the giver of heaven, salutation, salutation. Salutation to the ornament of the three worlds; to the upholder of the world, salutation, salutation. Salutation to her who abides in woman and in the white ⟨seed⟩; to Tejovatī, salutation, salutation. To Nandā, to the bearer of the liṅga, to Nārāyaṇī, salutation, salutation. Salutation to thee, chief of the universe; to Revatī, salutation, salutation to thee. Salutation be to thee, Bṛhatī; to the upholder of the worlds, salutation, salutation. Salutation to thee, friend of the universe; to Nandinī, salutation, salutation to thee. To Pṛthvī, to Śivāmṛtā and to Suvṛṣā, salutation, salutation. To Śāntā and to Variṣṭhā, to the giver of boons, salutation, salutation. To Usrā and to her who yields sweet milk, to Saṃjīvinī, salutation, salutation. To Brahmiṣṭhā, to the giver of brahman, to the destroyer of evil, salutation, salutation. To the breaker of the distress of those who bow down, to the mother of the world, salutation be to thee. To her who takes the part ⟨of those⟩ in every calamity, to Maṅgalā, salutation, salutation. O thou who art intent upon rescuing the poor and the afflicted who come to thee for refuge; O goddess who takest away the affliction of all, O Nārāyaṇī, salutation be to thee. To the stainless one, to the slayer of difficulty, to Dakṣā, salutation, salutation to thee. To thee, higher than the highest, salutation — to thee, giver of liberation, always. O Gaṅgā, be thou before me; Gaṅgā, my goddess, behind me; Gaṅgā, come to my two sides; in thee, Gaṅgā, let my abiding be. Thou art the beginning, the end and the middle; thou art all, O auspicious one who hast gone to the earth. Thou alone art the root Nature; thou indeed art the supreme Nārāyaṇa. O Gaṅgā, thou art the supreme Self and Śiva; salutation to thee, O auspicious one. Whatever man reads this hymn daily with devotion, or hears it endowed with faith, is freed from all the faults, ten in number, that arise from body, speech and mind. He obtains all his desires, and at death is dissolved in Brahman. In the month of Jyeṣṭha, in the bright fortnight, ⟨is⟩ the tenth joined with Hasta: he who on that tenth, standing in the water of the Gaṅgā, reads this hymn ten times — even a poor man, even one without power — he too obtains that fruit, having carefully worshipped the Gaṅgā. The taking of what is not given, violence contrary to the rule, and resort to another's wife — that is remembered as the threefold ⟨sin⟩ of the body. Harshness, falsehood, slander in every form, and incoherent talk — that is the fourfold ⟨sin⟩ of speech. Coveting another's goods, thinking of harm in the mind, and clinging to what is untrue — that is remembered as the threefold ⟨sin⟩ of the mind. These ten sins take thou away from me, O Jāhnavī! Since she takes away the ten sins, she is therefore called Daśaharā. Worshipped with this mantra she delivers out of saṃsāra a full three thousand three hundred fathers and grandfathers: ‘Salutation to the blessed one, remover of the ten sins; to Gaṅgā, to Nārāyaṇī, to Revatī, to Śivā, to Dakṣā, to Amṛtā, to her whose form is the universe, to Nandinī — to thee salutation, salutation.’ Seated upon a white makara ⟨sea-creature⟩, white of hue, three-eyed, holding in her hand a pot from which a blue lotus rises, granting what is desired; whose form is Vidhi ⟨Brahmā⟩, Hari and Hara; wearing a crown that bears the moon; clad in white silk — that Jāhnavī I salute. In the beginning she was the water in the vessel used for the Veda-work of the first grandfather ⟨Brahmā⟩; afterwards the purifying water from the feet of the Lord who lies upon the serpent; then again the jewel that adorns Śambhu's matted hair; ⟨and then the daughter⟩ of the great sage Jahnu — this goddess, destroyer of sin, the blessed Bhāgīrathī, is seen ⟨here⟩. Whoever says ‘Gaṅgā, Gaṅgā’, though hundreds of yojanas away, is freed from all sins and goes to the world of Viṣṇu.” Having praised her with this hymn, at the end of the homa he should perform the after-worship of the image, dismiss ⟨the goddess⟩ and give ⟨the image⟩ to the ācārya with the root-mantra. ॥ Thus the rite of the Daśaharā. ॥

अथ निर्जला एकादशी तदंगकुंभदानमन्त्रः ।

ज्येष्ठशुक्लैकादशी निर्जला ॥ अस्यां नित्याचमनादिव्यतिरिक्तजलपानवर्जनेनोपवासे कृते द्वादशैकादश्युपवासफलम् ॥ द्वादश्यां च निर्जलोपोषितैकादशी व्रतांगत्वेन सहिरण्यसशर्करोदकुंभदानं करिष्ये इति संकल्प्य ॥ “ देवदेव हृषीकेश संसारार्णवतारक ॥ उदकुंभप्रदानेन यास्यामि परमां गतिम् ” इति मंत्रेण शर्करायुतं सहिरण्यमुदकुंभं दद्यात् ॥

jyeṣṭhaśuklaikādaśī nirjalā || asyāṃ nityācamanādivyatiriktajalapānavarjanenopavāse kṛte dvādaśaikādaśyupavāsaphalam || dvādaśyāṃ ca nirjalopoṣitaikādaśī vratāṃgatvena sahiraṇyasaśarkarodakuṃbhadānaṃ kariṣye iti saṃkalpya || “ devadeva hṛṣīkeśa saṃsārārṇavatāraka || udakuṃbhapradānena yāsyāmi paramāṃ gatim ” iti maṃtreṇa śarkarāyutaṃ sahiraṇyamudakuṃbhaṃ dadyāt ||

⟨Now the waterless eleventh ⟨Nirjalā Ekādaśī⟩, and the mantra for the gift of a water-pot that belongs to it.⟩ The bright eleventh of Jyeṣṭha is the Nirjalā ⟨the 'waterless' ekādaśī⟩. If the fast is kept on it by giving up the drinking of water apart from the daily ācamana ⟨the ritual sipping of water⟩ and the like, one has the fruit of twelve ekādaśī fasts. And on the twelfth, having resolved “As a limb of the observance of the ekādaśī fasted upon without water, I shall make the gift of a water-jar together with gold and with sugar,” he should give, with the mantra “O god of gods, Hṛṣīkeśa, who carriest ⟨us⟩ across the ocean of saṃsāra — by the gift of a water-jar I shall go to the supreme goal,” a water-jar furnished with sugar and with gold.

अथ गवामयनक्रतुफलपूजा ।

ज्येष्ठमाससितद्वादश्यामहोरात्रं त्रिविक्रमपूजनाद्गवामयनाख्यक्रतुफलसिद्धिः ॥

jyeṣṭhamāsasitadvādaśyāmahorātraṃ trivikramapūjanādgavāmayanākhyakratuphalasiddhiḥ ||

⟨Now the worship that gives the fruit of the gavām ayana ⟨the year-long sacrificial session⟩.⟩ By worshipping Trivikrama for a whole day and night on the bright twelfth of the month of Jyeṣṭha, the fruit of the sacrifice named Gavāmayana is gained.

अथ ज्यैष्ठ्यां दानानि ।

ज्येष्ठपौर्णमास्यां तिलदानादश्वमेधफलम् ॥ ज्येष्ठानक्षत्रयुतायां ज्यैष्ठ्यां छत्रोपानहदानान्नराधिपत्यप्राप्तिः ॥

jyeṣṭhapaurṇamāsyāṃ tiladānādaśvamedhaphalam || jyeṣṭhānakṣatrayutāyāṃ jyaiṣṭhyāṃ chatropānahadānānnarādhipatyaprāptiḥ ||

⟨Now the gifts on the Jyaiṣṭhī ⟨the full-moon day of Jyeṣṭha⟩.⟩ On the Jyeṣṭha full moon, by the gift of sesame there is the fruit of an aśvamedha ⟨horse-sacrifice⟩. On the Jyeṣṭha full moon joined with the nakṣatra Jyeṣṭhā, by the gift of an umbrella and shoes there is the attainment of lordship over men.

अथ बिल्वत्रिरात्रव्रतम् ।

ज्येष्ठपूर्णिमायां बिल्वत्रिरात्रव्रतमुक्तम् ॥ अत्र सा परविद्धा ग्राह्या ॥ अस्यामेव वटसावित्रीव्रतम् ॥ अत्र व्रते त्रयोदश्यादिदिनत्रयमुपवासः ॥ अशक्तौ तु त्रयोदश्यां नक्तं चतुर्दश्यामयाचितं पौर्णमास्यामुपोषणम् ॥ अत्र पौर्णमासी निर्णयानुसारेण यथा त्रिरात्रं भवेत्तथा त्रयोदश्यादिदिनत्रयं ग्राह्यम् ॥ तत्र पूर्णिमासूर्यास्तमयात्पूर्वं त्रिमुहूर्ताधिकव्यापिनी चतुर्दशीविद्धा ग्राह्या ॥ त्रिमुहूर्त न्यूनत्वे परैव ॥ “ भूतोष्टादशनाडीभिर्दूषयत्युत्तरां तिथिम् ” ॥ इति वचनं सावित्रीव्रतातिरिक्तं ज्ञेयम् ॥ सावित्रीव्रतोपवासेष्टादशनाडीविद्धाया अपि ग्राह्यत्वात् ॥ यत्तु केवलपूजनात्मकमुपवासरहितं सावित्रीव्रतं सर्वत्र स्त्रियोनुतिष्ठंति तत्र भूतोष्टादशतिथौ व्रतदानादिपरो न तूपवासपर इति निर्णयसिंधुलिखितमाधवाशयानुसारेणाद्वादशनाडीचतुर्दशीसत्त्वे परैव पूजाव्रते ग्राह्या ॥ उपवासव्रते तु पूर्वेति मम प्रतिभाति ॥ अत्र पारणं पूर्णिमांते कर्त्तव्यम् ॥ अत्र रजस्वलादिदोषे पूजादि ब्राह्मणद्वारा कार्यम् ॥ स्वयमुपवासादिकं कार्यमित्यादयः स्त्रीव्रते विशेषाः प्रथमपरिच्छेदे ज्ञेयाः ॥ अत्र पूजोद्यापनादिविधिर्व्रतग्रंथेषु प्रसिद्धः ॥

jyeṣṭhapūrṇimāyāṃ bilvatrirātravratamuktam || atra sā paraviddhā grāhyā || asyāmeva vaṭasāvitrīvratam || atra vrate trayodaśyādidinatrayamupavāsaḥ || aśaktau tu trayodaśyāṃ naktaṃ caturdaśyāmayācitaṃ paurṇamāsyāmupoṣaṇam || atra paurṇamāsī nirṇayānusāreṇa yathā trirātraṃ bhavettathā trayodaśyādidinatrayaṃ grāhyam || tatra pūrṇimāsūryāstamayātpūrvaṃ trimuhūrtādhikavyāpinī caturdaśīviddhā grāhyā || trimuhūrta nyūnatve paraiva || “ bhūtoṣṭādaśanāḍībhirdūṣayatyuttarāṃ tithim ” || iti vacanaṃ sāvitrīvratātiriktaṃ jñeyam || sāvitrīvratopavāseṣṭādaśanāḍīviddhāyā api grāhyatvāt || yattu kevalapūjanātmakamupavāsarahitaṃ sāvitrīvrataṃ sarvatra striyonutiṣṭhaṃti tatra bhūtoṣṭādaśatithau vratadānādiparo na tūpavāsapara iti nirṇayasiṃdhulikhitamādhavāśayānusāreṇādvādaśanāḍīcaturdaśīsattve paraiva pūjāvrate grāhyā || upavāsavrate tu pūrveti mama pratibhāti || atra pāraṇaṃ pūrṇimāṃte karttavyam || atra rajasvalādidoṣe pūjādi brāhmaṇadvārā kāryam || svayamupavāsādikaṃ kāryamityādayaḥ strīvrate viśeṣāḥ prathamaparicchede jñeyāḥ || atra pūjodyāpanādividhirvratagraṃtheṣu prasiddhaḥ ||

⟨Now the three-night vow of the bilva.⟩ On the Jyeṣṭha full moon the three-night bilva observance is prescribed. Here it is to be taken as paraviddhā ⟨joined to the following day⟩. On this same ⟨full moon⟩ is the Vaṭasāvitrī observance. In this observance the fast runs for the three days beginning with the thirteenth. But if one is unable, then the nakta ⟨eating only at night⟩ on the thirteenth, the ayācita ⟨eating only what comes unasked⟩ on the fourteenth, and the fast on the full moon. Here the three days beginning with the thirteenth are to be so taken that three nights are made up in accordance with the determination of the full moon. There, the full moon pierced by the fourteenth is to be taken if it pervades more than three muhūrtas before sunset; if it falls short of three muhūrtas, the later one alone. The text “⟨A tithi⟩ spoils the tithi that follows it by eighteen nāḍīs” is to be understood of ⟨cases⟩ other than the Sāvitrī observance, because in the fast of the Sāvitrī observance even one pierced by eighteen nāḍīs is to be taken. But as for that Sāvitrī observance which consists of worship alone, without a fast, and which women everywhere perform — there, following the intention of Mādhava as written in the Nirṇayasindhu, that ⟨text⟩ about the tithi of eighteen nāḍīs concerns the observance, the gift and the rest, and not the fast; therefore, when the fourteenth is present up to twelve nāḍīs, in the worship-observance the later one alone is to be taken. But in the fast-observance the earlier one — so it appears to me. Here the pāraṇa ⟨breaking of the fast⟩ is to be done at the end of the full moon. Here, if there is the impediment of menstruation or the like, the worship and the rest are to be done through a brāhmaṇa; the fast and the rest she is to perform herself. These and the other particulars concerning a woman's observance are to be learnt in the first pariccheda. Here the procedure of the worship, the udyāpana ⟨concluding rite⟩ and the rest is well known in the books of observances.

अथ महाज्यैष्ठीयोगः ।

अत्र ज्येष्ठपूर्णिमायां ज्येष्ठानक्षत्रे बृहस्पतिश्चंद्रश्च रोहिणीनक्षत्रे तु सूर्यस्तदा महाज्यैष्ठीयोगस्तत्र स्नानदानादिकं कार्यम् ॥ अस्याः पौर्णमास्या मन्वादित्वादत्र पिंडरहितं श्राद्धमुक्तम् ॥ एतन्निर्णयश्चैत्रे उक्तः ॥ अत्र मासे विप्रेभ्यश्चन्दनव्यजनोदकुंभादिकं त्रिविक्रमप्रीतये देयम् ॥ ॥ इति श्रीमदनंतोपाध्यायसूनुकाशीनाथोपाध्यायविरचिते धर्मसिंधुसारे ज्येष्ठमासनिर्णयोद्देशः ॥

atra jyeṣṭhapūrṇimāyāṃ jyeṣṭhānakṣatre bṛhaspatiścaṃdraśca rohiṇīnakṣatre tu sūryastadā mahājyaiṣṭhīyogastatra snānadānādikaṃ kāryam || asyāḥ paurṇamāsyā manvāditvādatra piṃḍarahitaṃ śrāddhamuktam || etannirṇayaścaitre uktaḥ || atra māse viprebhyaścandanavyajanodakuṃbhādikaṃ trivikramaprītaye deyam || || iti śrīmadanaṃtopādhyāyasūnukāśīnāthopādhyāyaviracite dharmasiṃdhusāre jyeṣṭhamāsanirṇayoddeśaḥ ||

⟨Now the Mahājyaiṣṭhī conjunction ⟨the Jyeṣṭha full moon with the Moon and Jupiter in Jyeṣṭhā and the Sun in Rohiṇī⟩.⟩ Here, when on the Jyeṣṭha full moon Bṛhaspati ⟨Jupiter⟩ and the Moon are in the nakṣatra Jyeṣṭhā while the Sun is in the nakṣatra Rohiṇī, then it is the Mahājyaiṣṭhī yoga; on it bathing, giving and the rest are to be done. Since this full moon is a manvādi, a śrāddha without piṇḍas is here prescribed; and the determination of that has been stated under Caitra. In this month sandal, a fan, a water-jar and the like are to be given to brāhmaṇas for the pleasure of Trivikrama. ॥ Thus the uddeśa ⟨section⟩ on the determination of the month of Jyeṣṭha, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, son of the revered Ananta Upādhyāya. ॥

अथाषाढे दक्षिणायनसंज्ञा कर्कसंक्रांतिः ।

कर्कसंक्रांतौ पूर्वं त्रिंशन्नाड्यः पुण्यकालः ॥ तत्रापि संक्रांतिसन्निहिता नाड्यः पुण्यतमाः ॥ रात्रावर्धरात्रात्प्राक्परतश्च संक्रमोपि पूर्वदिने पुण्यकालः ॥ तत्रापि मध्याह्नात्परतः पुण्यतमत्वम् ॥ सूर्योदयोत्तरं घटिकाद्वयात्प्राक् संक्रम परतः एव पुण्यम् ॥ ज्योतिर्ग्रंथे तु सूर्योदयात्प्राग् घटीत्रयात्मकसंध्यासमयेपि कर्कसंक्रम परदिने एव पुण्यमित्युक्तम् ॥ अत्र दानोपवासादि प्रथमपरिच्छेदे उक्तम् ॥ कर्ककन्याधनुःकुंभस्थे रवौ केशकर्तनादिकं निषिद्धम् ॥

karkasaṃkrāṃtau pūrvaṃ triṃśannāḍyaḥ puṇyakālaḥ || tatrāpi saṃkrāṃtisannihitā nāḍyaḥ puṇyatamāḥ || rātrāvardharātrātprākparataśca saṃkramopi pūrvadine puṇyakālaḥ || tatrāpi madhyāhnātparataḥ puṇyatamatvam || sūryodayottaraṃ ghaṭikādvayātprāk saṃkrama parataḥ eva puṇyam || jyotirgraṃthe tu sūryodayātprāg ghaṭītrayātmakasaṃdhyāsamayepi karkasaṃkrama paradine eva puṇyamityuktam || atra dānopavāsādi prathamaparicchede uktam || karkakanyādhanuḥkuṃbhasthe ravau keśakartanādikaṃ niṣiddham ||

⟨Now, in Āṣāḍha, the Karka-saṅkrānti ⟨the Sun's entry into Cancer⟩, which is called the dakṣiṇāyana.⟩ At the saṅkrānti ⟨the Sun's entry⟩ into Cancer, the thirty nāḍīs before it are the holy time; and among them the nāḍīs nearest the saṅkrānti are the holiest. Even if the passage falls at night, whether before or after midnight, the holy time is the preceding day; and there too, ⟨the part⟩ after midday is the holiest. If the passage falls after sunrise but before two ghaṭikās ⟨have run⟩, the holy time is what comes after it alone. But in an astronomical work it is said that even if the passage into Cancer falls in the twilight, that is, in the three ghaṭīs before sunrise, the holy time is on the following day alone. Here the gifts, the fast and the rest have been stated in the first pariccheda. When the Sun stands in Cancer, Virgo, Sagittarius or Aquarius, the cutting of the hair and the like is forbidden.

अथ मासव्रतदानादिकम् ।

आषाढे मास्येकभक्तव्रते कृते बहुधनधान्यपुत्रप्राप्तिः ॥ अत्र मासे उपानच्छत्रलवणामलकानि वामनप्रीतये देयानि ॥

āṣāḍhe māsyekabhaktavrate kṛte bahudhanadhānyaputraprāptiḥ || atra māse upānacchatralavaṇāmalakāni vāmanaprītaye deyāni ||

⟨Now the vows, the gifts and the rest of the month.⟩ In the month of Āṣāḍha, when the ekabhakta ⟨one meal in the day⟩ observance is kept, there is the gaining of much wealth, grain and sons. In this month shoes, an umbrella, salt and āmalaka ⟨emblic myrobalan⟩ fruits are to be given for the pleasure of Vāmana.

अथ श्रीरामरथोत्सवः ।

आषाढशुक्लद्वितीयायां पुष्यनक्षत्रयुतायां केवलायां वा श्रीरामस्य रथोत्सवः ॥

āṣāḍhaśukladvitīyāyāṃ puṣyanakṣatrayutāyāṃ kevalāyāṃ vā śrīrāmasya rathotsavaḥ ||

⟨Now the chariot-festival of Śrī Rāma.⟩ On the bright second of Āṣāḍha, whether joined with the nakṣatra Puṣya or standing alone, is the chariot-festival of Śrī Rāma.

अथ मन्वादिद्वयम् ।

आषाढशुक्लपक्षे दशमी पौर्णमासी च मन्वादिः ॥ तन्निर्णयस्तूक्तः ॥ अथैकादश्यां विष्णुशयनोत्सवः ॥ तत्र सोपस्करे मंचके सुप्तां श्रीविष्णुप्रतिमां शंखादिचतुरायुधां लक्ष्मीसंवाहितचरणां नानाविधोपचारैः संपूजयेत् ॥ “त्वयि सुप्ते जगन्नाथे जगत्सुप्तं भवेदिदम् ॥ विबुद्धे त्वयि बुध्येत तत्सर्वं सचराचरम्” ॥ इति प्रार्थ्य उपोष्य जागरणं कृत्वा द्वादश्यां पुनः संपूज्य त्रयोदश्यां गीतनृत्यवाद्यादिकं निवेदयेत् ॥ एवमिदं त्रिदिनसाध्यं व्रतम् ॥ तत्र स्मार्तवैष्णवैश्च स्वस्वैकादशश्रितदिने शयनीव्रतमारब्धव्यम् ॥ रात्रौ शयनोत्सवः ॥ दिवा प्रबोधोत्सवः ॥ द्वादश्यां पारणाह्ने शयनप्रबोधोत्सवाविति केचित् ॥ अत्र देशाचाराद्व्यवस्था ॥ नेदं मलमासे कार्यम् ॥

āṣāḍhaśuklapakṣe daśamī paurṇamāsī ca manvādiḥ || tannirṇayastūktaḥ || athaikādaśyāṃ viṣṇuśayanotsavaḥ || tatra sopaskare maṃcake suptāṃ śrīviṣṇupratimāṃ śaṃkhādicaturāyudhāṃ lakṣmīsaṃvāhitacaraṇāṃ nānāvidhopacāraiḥ saṃpūjayet || “tvayi supte jagannāthe jagatsuptaṃ bhavedidam || vibuddhe tvayi budhyeta tatsarvaṃ sacarācaram” || iti prārthya upoṣya jāgaraṇaṃ kṛtvā dvādaśyāṃ punaḥ saṃpūjya trayodaśyāṃ gītanṛtyavādyādikaṃ nivedayet || evamidaṃ tridinasādhyaṃ vratam || tatra smārtavaiṣṇavaiśca svasvaikādaśaśritadine śayanīvratamārabdhavyam || rātrau śayanotsavaḥ || divā prabodhotsavaḥ || dvādaśyāṃ pāraṇāhne śayanaprabodhotsavāviti kecit || atra deśācārādvyavasthā || nedaṃ malamāse kāryam ||

⟨Now the two manvādi days ⟨the days on which a Manu's age began⟩.⟩ In the bright fortnight of Āṣāḍha the tenth and the full moon are manvādis; the determination of that has been stated ⟨already⟩. Now, on the eleventh is the festival of Viṣṇu's going to sleep. There, upon a couch with its furnishings, he should worship with manifold upacāras ⟨services of honour⟩ the image of Śrī Viṣṇu asleep, bearing the four weapons beginning with the conch, with his feet pressed by Lakṣmī. Having entreated him with “When thou, the lord of the world, art asleep, this world becomes asleep; and when thou art awake, all of it awakes, with all that moves and moves not,” and having fasted and kept the vigil, on the twelfth he should worship him again, and on the thirteenth present song, dance, instrumental music and the rest. Thus this observance is accomplished in three days. There, both the smārtas and the vaiṣṇavas should begin the śayanī ⟨sleeping⟩ observance on the day of their own respective eleventh. At night is the sleeping-festival, by day the waking-festival. Some say that both the sleeping-festival and the waking-festival ⟨fall⟩ on the twelfth, the day of the pāraṇa ⟨breaking of the fast⟩. Here the arrangement follows the custom of the country. This is not to be done in a malamāsa ⟨an intercalary month⟩.

अथाषाढद्वादशीपारणानिर्णयः ।

आषाढशुक्लद्वादश्यामनुराधायोगरहितायां पारणं कार्यम् ॥ तत्राप्यनुराधाप्रथमपादयोग एव वर्ज्यः ॥ यदा तु द्वादशी स्वल्पा वर्ज्यनक्षत्रयोगो द्वादशीमतिक्रम्य विद्यते तदा निषेधमनादृत्य द्वादश्यामेव पारणं कार्यमिति कौस्तुभे उक्तम् ॥ संगवकालभागं त्यक्त्वा प्रातर्मध्याह्नभागे वा भोक्तव्यमिति पुरुषार्थचिंतामणौ ॥

āṣāḍhaśukladvādaśyāmanurādhāyogarahitāyāṃ pāraṇaṃ kāryam || tatrāpyanurādhāprathamapādayoga eva varjyaḥ || yadā tu dvādaśī svalpā varjyanakṣatrayogo dvādaśīmatikramya vidyate tadā niṣedhamanādṛtya dvādaśyāmeva pāraṇaṃ kāryamiti kaustubhe uktam || saṃgavakālabhāgaṃ tyaktvā prātarmadhyāhnabhāge vā bhoktavyamiti puruṣārthaciṃtāmaṇau ||

⟨Now the determination of the breaking of the fast on the twelfth of Āṣāḍha.⟩ The pāraṇa is to be done on the bright twelfth of Āṣāḍha when it is free of conjunction with Anurādhā; and even there, only the conjunction with the first quarter ⟨pāda⟩ of Anurādhā is to be shunned. But when the twelfth is very short and the conjunction with the forbidden nakṣatra runs on past the twelfth, then, disregarding the prohibition, the pāraṇa is to be done on the twelfth itself — so it is said in the Kaustubha. In the Puruṣārthacintāmaṇi ⟨it is said⟩ that one should eat in the morning or in the midday portion, leaving out the saṅgava portion ⟨the second of the day's five divisions⟩.

अथ चातुर्मास्यव्रतसंकल्पः ।

द्वादश्यां पारणोत्तरं सायं पूजां कृत्वा चातुर्मास्यव्रतसंकल्पं कुर्यादिति कौस्तुभे ॥ एकादश्यामेवेति निर्णयसिंधुः ॥ चातुर्मास्यव्रतप्रथमारंभो गुरुशुक्रास्तादावाशौचादौ च न भवति ॥ द्वितीयाद्यारंभस्त्वस्तादावाशौचादौ च भवत्येव ॥ चातुर्मास्यव्रतं शैवादिभिरपि कार्यम् ॥ व्रतग्रहणप्रकारस्तु ॥ भगवतो जातीपुष्पादिभिर्महापूजां कृत्वा ॥ “त्वयि सुप्ते जगन्नाथे जगत्सुप्तं भवेदिदम् ॥ विबुद्धे च विबुध्येत प्रसन्नो मे भवाच्युत” इति प्रार्थ्याग्रे कृतांजलिः ॥ “चतुरो वार्षिकान्मासान्देवस्योत्थापनावधि ॥ श्रावणे वर्जयेच्छाकं दधि भाद्रपदे तथा ॥ दुग्धमाश्वयुजे मासि कार्तिके द्विदलं तथा ॥ इमं करिष्ये नियमं निर्विघ्नं कुरु मेऽच्युत ॥ इदं व्रतं मया देव गृहीतं पुरतस्तव ॥ निर्विघ्नं सिद्धिमायातुप्रसादात्ते रमापते ॥ गृहीतेऽस्मिन्व्रते देव पंचत्वं यदि मे भवेत् ॥ तदा भवतु संपूर्णं प्रसादात्ते जनार्दन” ॥ इति प्रार्थ्य देवाय शंखेनार्घ्यं निवेदयेत् ॥ एतानि व्रतानि नित्यानि ॥

dvādaśyāṃ pāraṇottaraṃ sāyaṃ pūjāṃ kṛtvā cāturmāsyavratasaṃkalpaṃ kuryāditi kaustubhe || ekādaśyāmeveti nirṇayasiṃdhuḥ || cāturmāsyavrataprathamāraṃbho guruśukrāstādāvāśaucādau ca na bhavati || dvitīyādyāraṃbhastvastādāvāśaucādau ca bhavatyeva || cāturmāsyavrataṃ śaivādibhirapi kāryam || vratagrahaṇaprakārastu || bhagavato jātīpuṣpādibhirmahāpūjāṃ kṛtvā || “tvayi supte jagannāthe jagatsuptaṃ bhavedidam || vibuddhe ca vibudhyeta prasanno me bhavācyuta” iti prārthyāgre kṛtāṃjaliḥ || “caturo vārṣikānmāsāndevasyotthāpanāvadhi || śrāvaṇe varjayecchākaṃ dadhi bhādrapade tathā || dugdhamāśvayuje māsi kārtike dvidalaṃ tathā || imaṃ kariṣye niyamaṃ nirvighnaṃ kuru me'cyuta || idaṃ vrataṃ mayā deva gṛhītaṃ puratastava || nirvighnaṃ siddhimāyātuprasādātte ramāpate || gṛhīte'sminvrate deva paṃcatvaṃ yadi me bhavet || tadā bhavatu saṃpūrṇaṃ prasādātte janārdana” || iti prārthya devāya śaṃkhenārghyaṃ nivedayet || etāni vratāni nityāni ||

⟨Now the saṅkalpa for the cāturmāsya vow.⟩ On the twelfth, after the pāraṇa, having performed the evening worship, he should make the resolve for the cāturmāsya ⟨four-month⟩ observance — so the Kaustubha. The Nirṇayasindhu says on the eleventh itself. The first beginning of the cāturmāsya observance does not take place while Jupiter or Venus is set, nor during ritual impurity and the like; but a second or later beginning does take place even during a setting, during impurity and the like. The cāturmāsya observance is to be kept by the Śaivas and the rest as well. The manner of taking up the observance is this. Having made a great worship of the Lord with jātī flowers and the rest, and having entreated him with “When thou, the lord of the world, art asleep, this world becomes asleep; and when thou awakest, it awakes: be gracious to me, O Acyuta,” he should stand before him with joined palms ⟨and say⟩: “For the four months of the rains, up to the raising of the god ⟨from sleep⟩: in Śrāvaṇa I shall avoid green vegetables, in Bhādrapada curds, in the month of Āśvayuj milk, and in Kārttika pulses. This rule I shall keep; make it free of hindrance for me, O Acyuta. This observance, O god, has been taken up by me in thy presence; may it come to accomplishment without hindrance by thy grace, O lord of Ramā ⟨Lakṣmī⟩. If, when this observance has been taken up, death should come to me, then by thy grace, O Janārdana, let it be complete.” Having thus entreated him, he should present arghya ⟨the ceremonial water-offering⟩ to the god with a conch. These observances are obligatory.

अथ शाकव्रतांतरेषु च ।

हविष्यभक्षणादिव्रतांतरचिकीर्षायां “श्रावणे वर्जयेच्छाकम्’ इति श्लोकस्थाने ‘हविष्यान्नं भक्षयिष्ये देवाहं प्रीतये तव” इत्यूहः कार्यः ॥ शाकव्रते व्रतांतरे च समुच्चयेन कर्तव्ये तं श्लोकं पठित्वा व्रतांतरमंत्रं वदेत् ॥ एवं गुडवर्जनादिधारणापारणादिव्रतेषु ॥ “वर्जयिष्ये गुडं देव मधुरस्वरसिद्धये ॥ वर्जयिष्ये तैलमहं सुंदरांगत्वसिद्धये ॥ योगाभ्यासी भविष्यामि प्राप्तुं ब्रह्मपदं परम् ॥ मौनव्रती भविष्यामि स्वाज्ञापालनसिद्धये ॥ एकांतरोपवासं च प्राप्तुं ब्रह्मपदं परम् ” इत्यादिरीत्योहः कार्यः ॥ निषिद्धमात्रवर्जनेच्छायाम् ॥ “वृंताकादिनिषिद्धानि हरे सर्वाणि वर्जये” ॥ इति संकल्पः ॥ तानि च चातुर्मास्ये निषिद्धानि ॥

haviṣyabhakṣaṇādivratāṃtaracikīrṣāyāṃ “śrāvaṇe varjayecchākam’ iti ślokasthāne ‘haviṣyānnaṃ bhakṣayiṣye devāhaṃ prītaye tava” ityūhaḥ kāryaḥ || śākavrate vratāṃtare ca samuccayena kartavye taṃ ślokaṃ paṭhitvā vratāṃtaramaṃtraṃ vadet || evaṃ guḍavarjanādidhāraṇāpāraṇādivrateṣu || “varjayiṣye guḍaṃ deva madhurasvarasiddhaye || varjayiṣye tailamahaṃ suṃdarāṃgatvasiddhaye || yogābhyāsī bhaviṣyāmi prāptuṃ brahmapadaṃ param || maunavratī bhaviṣyāmi svājñāpālanasiddhaye || ekāṃtaropavāsaṃ ca prāptuṃ brahmapadaṃ param ” ityādirītyohaḥ kāryaḥ || niṣiddhamātravarjanecchāyām || “vṛṃtākādiniṣiddhāni hare sarvāṇi varjaye” || iti saṃkalpaḥ || tāni ca cāturmāsye niṣiddhāni ||

⟨Now also in the vratas other than the śāka-vrata.⟩ If he wishes to keep some other observance, such as the eating of haviṣya ⟨the plain food fit for oblation⟩, then in the place of the verse “In Śrāvaṇa I shall avoid green vegetables” the adaptation is to be made: “I shall eat haviṣya food, O god, for thy pleasure.” If the śāka ⟨vegetable⟩ observance and another observance are to be kept together, he should recite that verse and then utter the mantra of the other observance. So also in the observances of giving up molasses, of dhāraṇā and pāraṇā ⟨holding and breaking the fast⟩ and the rest: “I shall give up molasses, O god, for the gaining of a sweet voice. I shall give up oil, for the gaining of a beautiful body. I shall become a practiser of yoga, to obtain the supreme station of Brahman. I shall become a keeper of silence, so that my word may be obeyed. And ⟨I shall keep⟩ the fast on alternate days, to attain the supreme station of Brahman.” After this fashion the adaptation is to be made. If he wishes to give up only what is forbidden, the saṅkalpa is: “O Hari, I shall give up all the forbidden things, the brinjal and the rest.” And those are the things forbidden in the cāturmāsya.

अथामिषगणः ।

प्राण्यंगचूर्ण चर्मस्थोदकं जंबीरं बीजपूरं यज्ञशेषभिन्नं विष्ण्वनिवेदितान्नं दग्धान्नं मसूरं मांसं चेत्यष्टविधमामिषं वर्जयेत ॥ निष्पावराजमाषधान्ये लवणं शाकं वृंताकं कलिंगफलं अनेकबीजफलं निर्बीजं मूलकं कूष्मांडमिक्षुदंडं नूतनबदरीधात्रीफलानि चिंचां मंचकादिशयनमनृतुकाले भार्यागमनं परान्नं मधु पटोलं माषकुलित्थसितसर्षपांश्च वर्जयेत् ॥ वृंताकविल्वोदुंबरकलिंगभिःसटास्तु वैष्णवैः सर्वमासेषु वर्ज्याः ॥ अन्यत्र तु गोछागीमहिष्यन्यदुग्धं पर्युषितान्नं द्विजेभ्यः क्रीता रसा भूमिलवणं ताम्रपात्रस्थं गव्यं पल्वलजलं स्वार्थपक्कमन्नमित्यामिषगण उक्तः ॥ “चतुर्ष्वपि हि मासेषु हविष्याशी न पापभाक्” ॥ हविष्याणि तु ॥ व्रीहियवमुद्गतिलकंगुकालायश्यामकागोधूमधान्यानि रक्तभिन्नमूलकं सूरणादिकंदः सैंधवसामुद्रलवणं गव्यानि दधिसर्पिर्दुग्धानि पनसाम्रनारीकेरफलानि हरीतकीपिप्पलीजीरकशुंठीचिंचाकदलीलवलीधात्रीफलानि गुडेतरेक्षुविकार इत्येतान्यतैलपक्कानि ॥ गव्यं तक्रं माहिषं घृतं क्वचित् ॥

prāṇyaṃgacūrṇa carmasthodakaṃ jaṃbīraṃ bījapūraṃ yajñaśeṣabhinnaṃ viṣṇvaniveditānnaṃ dagdhānnaṃ masūraṃ māṃsaṃ cetyaṣṭavidhamāmiṣaṃ varjayeta || niṣpāvarājamāṣadhānye lavaṇaṃ śākaṃ vṛṃtākaṃ kaliṃgaphalaṃ anekabījaphalaṃ nirbījaṃ mūlakaṃ kūṣmāṃḍamikṣudaṃḍaṃ nūtanabadarīdhātrīphalāni ciṃcāṃ maṃcakādiśayanamanṛtukāle bhāryāgamanaṃ parānnaṃ madhu paṭolaṃ māṣakulitthasitasarṣapāṃśca varjayet || vṛṃtākavilvoduṃbarakaliṃgabhiḥsaṭāstu vaiṣṇavaiḥ sarvamāseṣu varjyāḥ || anyatra tu gochāgīmahiṣyanyadugdhaṃ paryuṣitānnaṃ dvijebhyaḥ krītā rasā bhūmilavaṇaṃ tāmrapātrasthaṃ gavyaṃ palvalajalaṃ svārthapakkamannamityāmiṣagaṇa uktaḥ || “caturṣvapi hi māseṣu haviṣyāśī na pāpabhāk” || haviṣyāṇi tu || vrīhiyavamudgatilakaṃgukālāyaśyāmakāgodhūmadhānyāni raktabhinnamūlakaṃ sūraṇādikaṃdaḥ saiṃdhavasāmudralavaṇaṃ gavyāni dadhisarpirdugdhāni panasāmranārīkeraphalāni harītakīpippalījīrakaśuṃṭhīciṃcākadalīlavalīdhātrīphalāni guḍetarekṣuvikāra ityetānyatailapakkāni || gavyaṃ takraṃ māhiṣaṃ ghṛtaṃ kvacit ||

⟨Now the class of things reckoned as āmiṣa ⟨flesh⟩.⟩ He should avoid the eightfold āmiṣa ⟨flesh, and what ranks with it⟩: powder made from the limb of a living creature; water kept in a leather vessel; the jambīra ⟨lime⟩; the bījapūra ⟨citron⟩; food that is not the remnant of a sacrifice, that is, not offered to Viṣṇu; burnt food; masūra ⟨lentil⟩; and meat. He should avoid the grains niṣpāva ⟨flat bean⟩ and rājamāṣa ⟨cowpea⟩; salt; green vegetables; the brinjal; the kaliṅga fruit ⟨watermelon⟩; fruit with many seeds; seedless ⟨fruit⟩; radish; pumpkin; the sugar-cane stalk; fresh jujube and āmalaka fruits; tamarind; sleeping on a couch and the like; going to his wife outside her season; another man's food; honey; the paṭola ⟨snake-gourd⟩; and black gram, horse-gram and white mustard. But the brinjal, the bilva, the udumbara, the kaliṅga ⟨watermelon⟩ and the bhiḥsaṭā are to be avoided by vaiṣṇavas in every month. Elsewhere, however, the group of āmiṣa is stated thus: milk other than that of the cow, the she-goat and the buffalo; stale food; liquids bought from twice-born men; earth-salt; cow-produce standing in a copper vessel; the water of a pond; and food cooked for one's own sake. “In all four months, indeed, he who eats haviṣya incurs no sin.” The haviṣya foods are: the grains rice, barley, mung, sesame, kaṅgu ⟨foxtail millet⟩, kalāya ⟨pea⟩, śyāmāka ⟨millet⟩ and wheat; radish other than the red kind; bulbous roots such as the sūraṇa ⟨elephant-foot yam⟩; rock-salt and sea-salt; the cow-produce curds, ghee and milk; the fruits jackfruit, mango and coconut; the fruits harītakī, pippalī, cumin, dry ginger, tamarind, plantain, lavalī and āmalaka; and preparations of sugar-cane other than molasses — all of these when not cooked in oil. Cow's buttermilk, and in some ⟨texts⟩ buffalo ghee.

अथ काम्यव्रतानि ।

गुडवर्जनान्मधुरस्वरता ॥ तैलवर्जनात्सुंदरांगता ॥ योगाभ्यासी ब्रह्मपदं प्राप्नोति ॥ तांबूलत्यागाद्भोगी मधुरकंठश्च ॥ घृतत्यागी स्निग्धतनुः ॥ शाकत्यागी पक्कान्नभुक् ॥ पादाभ्यंगत्यागाद्वपुःसौगंध्यम् ॥ दधिदुग्धतक्रत्यागाद्विष्णुलोकः ॥ स्थालीपाचितान्नत्यागाद्दीर्घसंततिः ॥ भूमौ दर्भशायी विष्णुदासः ॥ भूमिभोजनान्नृपत्वम् ॥ मधुमांसत्यागान्मुनिः ॥ एकांतरोपवासाद्ब्रह्मलोकः ॥ नखकेशधारणाद्दिनेदिने गंगास्नानम् ॥ मौनादस्खलिताज्ञा ॥ विष्णुवंदनाद्गोदानफलम् ॥ विष्णुपदस्पर्शात्कृतकृत्यता ॥ हरेरालये संमार्जनादिना नृपत्वम् ॥ शतप्रदक्षिणाकरणाद्विष्णुलोकः ॥ एकभक्ताशनादग्निहोत्रफलम् ॥ अयाचितेन वापीकूपोत्सर्गादिपूर्तफलम् ॥ षष्ठाःकालभोजनाच्चिरस्वर्गः ॥ पर्णेषु भोजनात्कुरुक्षेत्रवासफलम् ॥ शिलाभोजनात्प्रयागस्नानम् ॥ एवं मासचतुष्टयसाध्यानां व्रतानां संकल्पमेकादश्यां द्वादश्यां वा कृत्वा श्रावणमासव्रतविशेषसंकल्प इहैव कार्यः ॥

guḍavarjanānmadhurasvaratā || tailavarjanātsuṃdarāṃgatā || yogābhyāsī brahmapadaṃ prāpnoti || tāṃbūlatyāgādbhogī madhurakaṃṭhaśca || ghṛtatyāgī snigdhatanuḥ || śākatyāgī pakkānnabhuk || pādābhyaṃgatyāgādvapuḥsaugaṃdhyam || dadhidugdhatakratyāgādviṣṇulokaḥ || sthālīpācitānnatyāgāddīrghasaṃtatiḥ || bhūmau darbhaśāyī viṣṇudāsaḥ || bhūmibhojanānnṛpatvam || madhumāṃsatyāgānmuniḥ || ekāṃtaropavāsādbrahmalokaḥ || nakhakeśadhāraṇāddinedine gaṃgāsnānam || maunādaskhalitājñā || viṣṇuvaṃdanādgodānaphalam || viṣṇupadasparśātkṛtakṛtyatā || harerālaye saṃmārjanādinā nṛpatvam || śatapradakṣiṇākaraṇādviṣṇulokaḥ || ekabhaktāśanādagnihotraphalam || ayācitena vāpīkūpotsargādipūrtaphalam || ṣaṣṭhāḥkālabhojanāccirasvargaḥ || parṇeṣu bhojanātkurukṣetravāsaphalam || śilābhojanātprayāgasnānam || evaṃ māsacatuṣṭayasādhyānāṃ vratānāṃ saṃkalpamekādaśyāṃ dvādaśyāṃ vā kṛtvā śrāvaṇamāsavrataviśeṣasaṃkalpa ihaiva kāryaḥ ||

⟨Now the vows undertaken for a desired end ⟨kāmya⟩.⟩ From giving up molasses, sweetness of voice. From giving up oil, beauty of body. The practiser of yoga attains the station of Brahman. From giving up betel, one becomes an enjoyer and sweet-throated. He who gives up ghee has a glossy body. He who gives up green vegetables becomes an eater of cooked food. From giving up the oiling of the feet, fragrance of body. From giving up curds, milk and buttermilk, the world of Viṣṇu. From giving up food cooked in a pot, long-enduring offspring. He who sleeps on darbha grass upon the ground becomes Viṣṇu's servant. From eating upon the ground, kingship. From giving up honey and meat, one becomes a sage. From fasting on alternate days, the world of Brahmā. From letting the nails and the hair grow, a bath in the Gaṅgā day by day. From silence, a command that never fails. From saluting Viṣṇu, the fruit of the gift of a cow. From touching Viṣṇu's feet, the state of having done all that is to be done. From sweeping and the like in Hari's temple, kingship. From making a hundred circumambulations, the world of Viṣṇu. From eating one meal a day, the fruit of the agnihotra. By the ayācita ⟨eating only what comes unasked⟩, the fruit of works of public merit such as the dedication of tanks and wells. From eating at the sixth meal-time ⟨that is, once in three days⟩, long-enduring heaven. From eating upon leaves, the fruit of dwelling at Kurukṣetra. From eating upon a stone, ⟨the fruit of⟩ bathing at Prayāga. Thus, having made on the eleventh or on the twelfth the saṅkalpa of the observances that are to be accomplished in the four months, the saṅkalpa for the particular observances of the month of Śrāvaṇa is to be made here itself.

अथ शाकव्रतनिर्णयः ।

“अहं शाकं वर्जयिष्ये श्रावणे मासि माधव” इति ॥ अत्र शाकशब्देन लोके प्रसिद्धाः फलमूलपुष्पपत्रांकुरकांडत्वगादिरूपा वर्ज्या न तु व्यंजनमात्रम् ॥ शुंठीहरिद्रादिजीरकादिकमपि वर्ज्यम् तत्र तत्कालोद्भवानामातपादिशोषितकालांतरोद्भवानां च सर्वशाकानां वर्जनं कार्यम् ॥ अथैषां चातुर्मास्यव्रतानां समाप्तौ कार्तिक्यां दानानि तत्रैव वक्ष्यंते ॥

“ahaṃ śākaṃ varjayiṣye śrāvaṇe māsi mādhava” iti || atra śākaśabdena loke prasiddhāḥ phalamūlapuṣpapatrāṃkurakāṃḍatvagādirūpā varjyā na tu vyaṃjanamātram || śuṃṭhīharidrādijīrakādikamapi varjyam tatra tatkālodbhavānāmātapādiśoṣitakālāṃtarodbhavānāṃ ca sarvaśākānāṃ varjanaṃ kāryam || athaiṣāṃ cāturmāsyavratānāṃ samāptau kārtikyāṃ dānāni tatraiva vakṣyaṃte ||

⟨Now the determination of the śāka-vrata ⟨the vow of giving up green vegetables⟩.⟩ “I shall avoid green vegetables in the month of Śrāvaṇa, O Mādhava.” Here, by the word śāka, what are to be avoided are the things well known in the world in the form of fruit, root, flower, leaf, sprout, stalk, bark and the rest — and not merely a cooked side-dish. Dry ginger, turmeric, cumin and the like are also to be avoided. There, all śākas are to be avoided, both those that grow at that season and those that grew at another season and have been dried in the sun and so on. Now the gifts ⟨to be made⟩ on the Kārttika full moon, at the conclusion of these cāturmāsya observances, will be stated in that place itself.

अथ तप्तमुद्राधारणनिर्णयः ।

शयनीबोधिन्योस्तप्तमुद्राधारणमुक्तं रामार्चनचंद्रिकायाम् ॥ अत्र तप्तमुद्राधारणे विधायकानि प्रशंसावचनानि निषेधकानि निंदावचनानि च बहुतराण्युपलभ्यंते तेषां शिष्टाचाराद्व्यवस्था ॥ येषां कुले पितृपितामहादिभिस्तप्तमुद्राधारणादिधर्मोऽनुष्ठितस्तैस्तथैवानुष्ठेयः येषां तु कुलेषु न केनाप्यनुष्ठितस्तैर्न स्वमतिविलसितश्रद्धया तद्धर्मोऽनुष्ठेयो दोषश्रवणादिति तात्पर्यम् ॥

śayanībodhinyostaptamudrādhāraṇamuktaṃ rāmārcanacaṃdrikāyām || atra taptamudrādhāraṇe vidhāyakāni praśaṃsāvacanāni niṣedhakāni niṃdāvacanāni ca bahutarāṇyupalabhyaṃte teṣāṃ śiṣṭācārādvyavasthā || yeṣāṃ kule pitṛpitāmahādibhistaptamudrādhāraṇādidharmo'nuṣṭhitastaistathaivānuṣṭheyaḥ yeṣāṃ tu kuleṣu na kenāpyanuṣṭhitastairna svamativilasitaśraddhayā taddharmo'nuṣṭheyo doṣaśravaṇāditi tātparyam ||

⟨Now the determination of the wearing of the taptamudrā ⟨the marks branded with a heated seal⟩.⟩ The bearing of the taptamudrā ⟨the mark branded with a heated stamp⟩ on the Śayanī and the Bodhinī ⟨ekādaśīs⟩ is prescribed in the Rāmārcanacandrikā. Here, concerning the bearing of the heated brand, very many texts are found that enjoin it and praise it, and very many that forbid it and censure it; the arrangement between them ⟨is settled⟩ by the practice of the learned. Those in whose family the fathers, grandfathers and the rest have observed the rule of bearing the heated brand and so forth should observe it in the same way; but those in whose families no one has observed it should not observe that rule out of a faith that is the play of their own fancy, since a fault is declared ⟨for it⟩ — this is the purport.

अथ नरमेधफलकपूजा ।

आषाढशुक्लद्वादश्यां वामनपूजनेन नरमेधफलम् ॥ पूर्वाषाढायुतायां पौर्णमास्यामन्नपानादिदानादक्षय्यान्नादिप्राप्तिः ॥ अस्यामेव पौर्णमास्यां प्रदोषव्यापिन्यां श्रीशिवस्य शयनोत्सवः ॥ अस्यामेव कोकिलाव्रतम् । तत्र ॥ “स्नानं करिष्ये नियता ब्रह्मचर्ये स्थिता सती ॥ भोक्ष्यामि नक्तं भूशय्यां करिष्ये प्राणिनां दयाम्” इति मासव्रतं संकल्प्य कोकिलारूपिणीं शिवां प्रत्यहं संपूज्य नक्तभोजनम् ॥ यस्मिन्वर्षेऽधिकाषाढस्तस्मिन्नेव वर्षे शुद्धाषाढे व्रतं कार्यमित्याचारः स निर्मूलः ॥ आषाढस्य श्रावणस्य वा पौर्णमास्यां चतुर्दश्यामष्टम्यां वा शिवपवित्रारोपणमुक्तम् ॥

āṣāḍhaśukladvādaśyāṃ vāmanapūjanena naramedhaphalam || pūrvāṣāḍhāyutāyāṃ paurṇamāsyāmannapānādidānādakṣayyānnādiprāptiḥ || asyāmeva paurṇamāsyāṃ pradoṣavyāpinyāṃ śrīśivasya śayanotsavaḥ || asyāmeva kokilāvratam | tatra || “snānaṃ kariṣye niyatā brahmacarye sthitā satī || bhokṣyāmi naktaṃ bhūśayyāṃ kariṣye prāṇināṃ dayām” iti māsavrataṃ saṃkalpya kokilārūpiṇīṃ śivāṃ pratyahaṃ saṃpūjya naktabhojanam || yasminvarṣe'dhikāṣāḍhastasminneva varṣe śuddhāṣāḍhe vrataṃ kāryamityācāraḥ sa nirmūlaḥ || āṣāḍhasya śrāvaṇasya vā paurṇamāsyāṃ caturdaśyāmaṣṭamyāṃ vā śivapavitrāropaṇamuktam ||

⟨Now the worship that gives the fruit of a naramedha ⟨the human sacrifice⟩.⟩ On the bright twelfth of Āṣāḍha, by the worship of Vāmana there is the fruit of a naramedha ⟨human sacrifice⟩. On the full moon joined with Pūrvāṣāḍhā, by the gift of food, drink and the rest there is the obtaining of imperishable food and the rest. On this same full moon, when it pervades the pradoṣa ⟨the time just after sunset⟩, is the sleeping-festival of Śrī Śiva. On this same ⟨day⟩ is the Kokilāvrata. There, having resolved upon the month-long observance with “I shall bathe, under restraint, abiding in chastity as a faithful wife; I shall eat at night; I shall make the ground my bed; I shall show compassion to living beings,” she should worship Śivā in the form of a cuckoo every day and eat at night. The usage which holds that, in a year in which there is an intercalary Āṣāḍha, the observance is to be done in that same year in the pure Āṣāḍha, is without foundation. On the full moon, the fourteenth or the eighth of Āṣāḍha or of Śrāvaṇa, the placing of the pavitra upon Śiva is prescribed.

अथ संन्यासिनां व्यासपूजा क्षौरादि ।

अस्यां पौर्णमास्यां संन्यासिनां चातुर्मास्यावाससंकल्पांगत्वेन क्षौरव्यासपूजादिकं विहितम् ॥ अत्र कर्मण्यौदयिकी त्रिमुहूर्ता पौर्णमासी ग्राह्या ॥ “चातुर्मासस्य मध्ये तु वपनं वर्जयेद्यतिः ॥ चातुर्मासं द्विमासं वा सदैकत्रैव संवसेत्”॥ तत्रादौ क्षौरं विधाय द्वादशमृत्तिकास्नानानि प्राणायामादिविधिं च कृत्वा व्यासपूजां कुर्यात् ॥

asyāṃ paurṇamāsyāṃ saṃnyāsināṃ cāturmāsyāvāsasaṃkalpāṃgatvena kṣauravyāsapūjādikaṃ vihitam || atra karmaṇyaudayikī trimuhūrtā paurṇamāsī grāhyā || “cāturmāsasya madhye tu vapanaṃ varjayedyatiḥ || cāturmāsaṃ dvimāsaṃ vā sadaikatraiva saṃvaset”|| tatrādau kṣauraṃ vidhāya dvādaśamṛttikāsnānāni prāṇāyāmādividhiṃ ca kṛtvā vyāsapūjāṃ kuryāt ||

⟨Now, for saṃnyāsins ⟨renunciants⟩, the worship of Vyāsa, the shaving and the rest.⟩ On this full moon, as a limb of the ascetics' resolve to dwell ⟨in one place⟩ for the four months, the shaving, the worship of Vyāsa and the rest are enjoined. In this rite the full moon that is current at sunrise (audayikī) and lasts three muhūrtas is to be taken. “But in the midst of the four months let the ascetic avoid shaving; let him dwell always in one place alone, for the four months or for two.” There, having first performed the shaving, and having done the twelve baths with earth and the rite of prāṇāyāma ⟨breath-restraint⟩ and the rest, he should perform the worship of Vyāsa.

अथ संक्षेपेण तद्विधिः ।

देशकालौ संकीर्त्य चातुर्मास्यावासं कर्तुं श्रीकृष्णव्यासभाष्यकाराणां सपरिवाराणां पूजनं करिष्ये इति संकल्प्य ॥ मध्ये श्रीकृष्णं तत्पूर्वतः प्रादक्षिण्येन वासुदेवसंकर्षणप्रद्युम्नानिरुद्धानावाह्य श्रीकृष्णपंचकदक्षिणभागे व्यासं तत्पूर्वतः प्रादक्षिण्येन सुमंतुजैमिनिवैशंपायनपैलानिति व्यासपंचकमावाह्य श्रीकृष्णादि वामे भाष्यकारं श्रीशंकरं तत्पूर्वतः प्रादक्षिण्येन पद्मपादविश्वरूपत्रोटकहस्तामलकाचार्यानावाह्य श्रीकृष्णपंचके श्रीकृष्णपार्श्वयोर्ब्रह्मरुद्रौ पूर्वादिचतुर्दिक्षु सनकादीन्कृष्णपंचकात्पुरतः गुरुपरमगुरुपरमेष्ठिगुरुपरात्परगुरून् ब्रह्मवसिष्ठशक्तिपराशरव्यासशुकगौडपादगोविंदपादशंकराचार्यान्ब्रह्मनिष्ठांश्चावाह्य पंचकत्रयस्याग्नेये गणेशमीशान्यां क्षेत्रपालं वायव्ये दुर्गां नैर्ऋत्ये सरस्वतीं प्रागाद्यष्टदिक्ष्विंद्रादिलोकपालांश्चावाह्य पूजयेत् ॥ तत्र नारायणाष्टाक्षरेण श्रीकृष्णपूजा ॥ अन्येषां प्रणवादिनमोंतैस्तन्नाममंत्रैः पूजा कार्या ॥ पूजांते असति प्रतिबंधे चतुरो वार्षिकान्मासानिह वसामीति मनसा संकल्प्य ॥ “अहं तावन्निवत्स्यामि सर्वभूतहिताय वै ॥ प्रायेण प्रावृषि प्राणिसंकुलं वर्त्म दृश्यते ॥ अतस्तेषामहिंसार्थं पक्षान्वै श्रुतिसंश्रयात् ॥ स्थास्यामश्चतुरो मासानत्रैवासति बाधके” ॥ इति वाचिकसंकल्पं कुर्यात् ॥ ततो गृहस्थाः प्रतिब्रूयुः “निवसंतु सुखेनात्र गमिष्यामः कृतार्थताम् ॥ यथाशक्ति च शुश्रूषां करिष्यामो वयं मुदा” इति ॥ ततो वृद्धानुक्रमेण यतीन्गृहस्था यतयश्चान्योन्यं नमस्कुर्युः ॥ एतद्विधिः पौर्णमास्यामसंभवे द्वादश्यां वा कार्यः ॥

deśakālau saṃkīrtya cāturmāsyāvāsaṃ kartuṃ śrīkṛṣṇavyāsabhāṣyakārāṇāṃ saparivārāṇāṃ pūjanaṃ kariṣye iti saṃkalpya || madhye śrīkṛṣṇaṃ tatpūrvataḥ prādakṣiṇyena vāsudevasaṃkarṣaṇapradyumnāniruddhānāvāhya śrīkṛṣṇapaṃcakadakṣiṇabhāge vyāsaṃ tatpūrvataḥ prādakṣiṇyena sumaṃtujaiminivaiśaṃpāyanapailāniti vyāsapaṃcakamāvāhya śrīkṛṣṇādi vāme bhāṣyakāraṃ śrīśaṃkaraṃ tatpūrvataḥ prādakṣiṇyena padmapādaviśvarūpatroṭakahastāmalakācāryānāvāhya śrīkṛṣṇapaṃcake śrīkṛṣṇapārśvayorbrahmarudrau pūrvādicaturdikṣu sanakādīnkṛṣṇapaṃcakātpurataḥ guruparamaguruparameṣṭhiguruparātparagurūn brahmavasiṣṭhaśaktiparāśaravyāsaśukagauḍapādagoviṃdapādaśaṃkarācāryānbrahmaniṣṭhāṃścāvāhya paṃcakatrayasyāgneye gaṇeśamīśānyāṃ kṣetrapālaṃ vāyavye durgāṃ nairṛtye sarasvatīṃ prāgādyaṣṭadikṣviṃdrādilokapālāṃścāvāhya pūjayet || tatra nārāyaṇāṣṭākṣareṇa śrīkṛṣṇapūjā || anyeṣāṃ praṇavādinamoṃtaistannāmamaṃtraiḥ pūjā kāryā || pūjāṃte asati pratibaṃdhe caturo vārṣikānmāsāniha vasāmīti manasā saṃkalpya || “ahaṃ tāvannivatsyāmi sarvabhūtahitāya vai || prāyeṇa prāvṛṣi prāṇisaṃkulaṃ vartma dṛśyate || atasteṣāmahiṃsārthaṃ pakṣānvai śrutisaṃśrayāt || sthāsyāmaścaturo māsānatraivāsati bādhake” || iti vācikasaṃkalpaṃ kuryāt || tato gṛhasthāḥ pratibrūyuḥ “nivasaṃtu sukhenātra gamiṣyāmaḥ kṛtārthatām || yathāśakti ca śuśrūṣāṃ kariṣyāmo vayaṃ mudā” iti || tato vṛddhānukrameṇa yatīngṛhasthā yatayaścānyonyaṃ namaskuryuḥ || etadvidhiḥ paurṇamāsyāmasaṃbhave dvādaśyāṃ vā kāryaḥ ||

⟨Now, in brief, the rule for that.⟩ Having announced the place and the time, and having made the saṅkalpa ⟨formal resolve⟩, "In order to make the cāturmāsya residence ⟨the four-month stay⟩, I shall perform the worship of Śrī Kṛṣṇa, of Vyāsa and of the Bhāṣyakāra ⟨Śaṅkara⟩ together with their retinues," ⟨he should proceed thus⟩: in the centre ⟨he should invoke⟩ Śrī Kṛṣṇa; in front of him, moving clockwise, he should invoke Vāsudeva, Saṃkarṣaṇa, Pradyumna and Aniruddha; in the southern part of this pentad of Śrī Kṛṣṇa ⟨he should invoke⟩ Vyāsa, and in front of him, moving clockwise, Sumantu, Jaimini, Vaiśampāyana and Paila — thus invoking the pentad of Vyāsa; on the left of Śrī Kṛṣṇa and the rest ⟨he should invoke⟩ the Bhāṣyakāra Śrī Śaṅkara, and in front of him, moving clockwise, the teachers Padmapāda, Viśvarūpa, Troṭaka and Hastāmalaka; in the pentad of Śrī Kṛṣṇa, on the two sides of Śrī Kṛṣṇa, Brahmā and Rudra; in the four directions beginning with the east, Sanaka and the rest; in front of the pentad of Kṛṣṇa, the guru, the parama-guru, the parameṣṭhi-guru and the parātpara-guru; and Brahmā, Vasiṣṭha, Śakti, Parāśara, Vyāsa, Śuka, Gauḍapāda, Govindapāda and Śaṅkarācārya, and those established in Brahman; and having invoked, in the south-east of the three pentads Gaṇeśa, in the north-east the Kṣetrapāla, in the north-west Durgā, in the south-west Sarasvatī, and in the eight directions beginning with the east the Lokapālas beginning with Indra — he should worship ⟨them⟩. There, the worship of Śrī Kṛṣṇa is with the eight-syllabled Nārāyaṇa mantra. The worship of the others is to be done with mantras of their several names, beginning with the praṇava ⟨oṃ⟩ and ending in namaḥ. At the end of the worship, having resolved in his mind, "If there is no impediment, I dwell here for the four months of the rains," he should make the spoken saṅkalpa: "I for my part shall dwell ⟨here⟩, verily for the welfare of all beings. In the rains the road is generally seen to be thronged with living creatures. Therefore, so as not to injure them, on the authority of śruti, we shall stay here and nowhere else for the fortnights, four months, if there is no obstacle." Then the householders should answer in reply: "Dwell here in comfort; we shall attain our purpose fulfilled, and we shall gladly render service according to our ability." Then, in order of seniority, the householders should bow to the ascetics, and the ascetics to one another. This procedure is to be performed on the full-moon day, or, if that is not possible, on the twelfth.

अथ आषाढकृष्णाद्वितीयायामशून्यशयनव्रतम् ।

अत्र लक्ष्मीयुतं विष्णुं पर्यंके संपूज्य ॥ “पत्नी भर्तुर्वियोगं च भर्ता भार्यासमुद्भवम् ॥ नाप्नुवंति यथा दुःखं दांपत्यानि तथा कुरु” इत्यादिभिर्दांपत्याभंगप्रार्थनार्थैर्मंत्रैः प्रार्थयेत् ॥ ततश्चंद्रायार्घ्यं दत्त्वा नक्तभोजनं कार्यम् ॥ एवं मासचतुष्टये कृष्णाद्वितीयासु संपूज्य सपत्नीकाय शय्यादानं कृत्वा तां प्रतिमां च सोपस्करां दद्यात् ॥ अस्मिन्व्रते अक्षय्यं दांपत्यसुखं पुत्रधनाद्यवियोगो गार्हस्थ्यावियोगश्च सप्तजन्मसु भवति ॥ अत्र व्रते चंद्रोदयव्यापिनी तिथिर्ग्राह्या ॥ चंद्रोदये पूजाद्युक्तेः दिनद्वये सत्त्वेऽसत्त्वे वा परैव ॥ ॥ इति श्रीमदनंतोपाध्यायसूनुकाशीनाथोपाध्याय विरचिते धर्मसिंधुसारे आषाढमासनिर्णयोद्देशः ॥

atra lakṣmīyutaṃ viṣṇuṃ paryaṃke saṃpūjya || “patnī bharturviyogaṃ ca bhartā bhāryāsamudbhavam || nāpnuvaṃti yathā duḥkhaṃ dāṃpatyāni tathā kuru” ityādibhirdāṃpatyābhaṃgaprārthanārthairmaṃtraiḥ prārthayet || tataścaṃdrāyārghyaṃ dattvā naktabhojanaṃ kāryam || evaṃ māsacatuṣṭaye kṛṣṇādvitīyāsu saṃpūjya sapatnīkāya śayyādānaṃ kṛtvā tāṃ pratimāṃ ca sopaskarāṃ dadyāt || asminvrate akṣayyaṃ dāṃpatyasukhaṃ putradhanādyaviyogo gārhasthyāviyogaśca saptajanmasu bhavati || atra vrate caṃdrodayavyāpinī tithirgrāhyā || caṃdrodaye pūjādyukteḥ dinadvaye sattve'sattve vā paraiva || || iti śrīmadanaṃtopādhyāyasūnukāśīnāthopādhyāya viracite dharmasiṃdhusāre āṣāḍhamāsanirṇayoddeśaḥ ||

⟨Now the aśūnyaśayana vow ⟨the rite of the bed that is never left empty⟩ on the second of the dark fortnight of Āṣāḍha.⟩ Here, having worshipped Viṣṇu together with Lakṣmī upon a couch, he should pray with mantras whose purport is a prayer for the unbroken state of the married pair, such as: "Make married couples such that the wife does not suffer separation from her husband, nor the husband the sorrow that arises from ⟨the loss of⟩ his wife." Then, having given arghya ⟨the offering of water⟩ to the Moon, he should take the nakta meal ⟨the single meal taken at night⟩. Having worshipped in this way on the second tithi ⟨lunar day⟩ of the dark fortnight in each of the four months, he should make the gift of a bed to ⟨a brahmin⟩ along with his wife, and should give that image too together with its furnishings. By this vow, imperishable conjugal happiness, freedom from separation from sons, wealth and the rest, and freedom from the loss of the householder's state come about for seven births. In this vow the tithi that extends over moonrise is to be taken. Since the worship and the rest are enjoined at moonrise, whether it is present on both days or absent on both, the later one alone ⟨is to be taken⟩. ॥ Thus the uddeśa ⟨section⟩ on the determination of the month of Āṣāḍha, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, son of the revered Ananta Upādhyāya ॥

अथ श्रावणमासे सिंहसंक्रांतिः ।

सिंहे पूर्वाः षोडश नाड्यः पुण्यकालः रात्रौ तूक्तम् ॥

siṃhe pūrvāḥ ṣoḍaśa nāḍyaḥ puṇyakālaḥ rātrau tūktam ||

⟨Now, in the month of Śrāvaṇa, the Siṃha-saṅkrānti ⟨the Sun's entry into Leo⟩.⟩ In Leo, the sixteen nāḍīs ⟨ghaṭikās⟩ before ⟨the saṅkrānti⟩ are the holy time; but for ⟨a saṅkrānti falling⟩ at night, what ⟨is to be done⟩ has already been stated.

अथ मासव्रतानि ।

अत्र मासे एकभक्तव्रतं नक्तव्रतं विष्णुशिवाद्यभिषेकश्चोक्तः ॥

atra māse ekabhaktavrataṃ naktavrataṃ viṣṇuśivādyabhiṣekaścoktaḥ ||

⟨Now the vows of the month.⟩ In this month the ekabhakta vow ⟨eating only once a day⟩, the nakta vow ⟨eating only at night⟩, and the bathing of Viṣṇu, Śiva and the other ⟨deities⟩ are enjoined.

अथ सिंहे गोप्रसूतौ ।

“सिंहराशिगते सूर्ये यस्य गौश्च प्रसूयते” ॥ तेन व्याहृतिभिर्घृताक्तायुतसंख्यया सर्षपहोमं कृत्वा सा गौर्ब्राह्मणाय देया ॥

“siṃharāśigate sūrye yasya gauśca prasūyate” || tena vyāhṛtibhirghṛtāktāyutasaṃkhyayā sarṣapahomaṃ kṛtvā sā gaurbrāhmaṇāya deyā ||

⟨Now on a cow's calving while ⟨the Sun⟩ is in Siṃha ⟨Leo⟩.⟩ "When the Sun has entered the sign Leo, he whose cow calves" — by him, having performed a homa ⟨fire-offering⟩ of ten thousand mustard seeds smeared with ghee, with the vyāhṛtis ⟨the utterances bhūḥ, bhuvaḥ, svaḥ⟩, that cow is to be given to a brahmin.

अथ निशीथे गोः क्रंदने ।

एवं निशीथे गोः क्रंदनेपि मृत्युंजयमंत्रेण होमादिरूपा शांतिः कार्या ॥

evaṃ niśīthe goḥ kraṃdanepi mṛtyuṃjayamaṃtreṇa homādirūpā śāṃtiḥ kāryā ||

⟨Now, when a cow bellows at midnight.⟩ In the same way, when a cow bellows at niśītha ⟨midnight⟩, a śānti ⟨propitiatory rite⟩ in the form of a homa and the rest is to be performed with the Mṛtyuñjaya mantra.

अथ वडवामहिषीप्रसूतौ ।

एवं श्रावणमासे दिवाश्विनीप्रसवोपि निषिद्धः ॥ “माघे बुधे च महिषी श्रावणे वडवा दिवा ॥ सिंहे गावः प्रसूयंते स्वामिनो मृत्युदायकाः” ॥ इत्युक्तेरत्रापि शांतिः शांतिग्रंथतो ज्ञेया ॥

evaṃ śrāvaṇamāse divāśvinīprasavopi niṣiddhaḥ || “māghe budhe ca mahiṣī śrāvaṇe vaḍavā divā || siṃhe gāvaḥ prasūyaṃte svāmino mṛtyudāyakāḥ” || ityukteratrāpi śāṃtiḥ śāṃtigraṃthato jñeyā ||

⟨Now, when a mare or a she-buffalo gives birth.⟩ In the same way, a mare's giving birth by day in the month of Śrāvaṇa is also forbidden ⟨held inauspicious⟩. Since it is said: "In Māgha and on a Wednesday a buffalo-cow, in Śrāvaṇa a mare by day, and in Leo cows — when these give birth they bring death upon their owner" — here too the śānti is to be learnt from the books on śānti.

अथ सोमवारभौमवारव्रतम् ।

“सोमवारव्रतं कार्यं श्रावणे वै यथाविधि ॥ शक्तेनोपोषणं कार्यमथवा निशि भोजनम्” ॥ एवं श्रावणे भौमवारे गौरीपूजाप्युक्ता श्रावणशुक्लचतुर्थी मध्याह्नव्यापिनी पूर्वयुता ग्राह्या ॥

“somavāravrataṃ kāryaṃ śrāvaṇe vai yathāvidhi || śaktenopoṣaṇaṃ kāryamathavā niśi bhojanam” || evaṃ śrāvaṇe bhaumavāre gaurīpūjāpyuktā śrāvaṇaśuklacaturthī madhyāhnavyāpinī pūrvayutā grāhyā ||

⟨Now the vow of Monday and of Tuesday.⟩ "The Monday vow is to be performed in Śrāvaṇa duly according to rule; one who is able should fast, or else eat at night." In the same way, worship of Gaurī on a Tuesday in Śrāvaṇa is also enjoined. The fourth tithi of the bright fortnight of Śrāvaṇa is to be taken as the one extending over midday, joined to the preceding ⟨day⟩.

अथ नागपंचमीव्रतम् ।

श्रावणशुद्धपंचमी नागपंचमी ॥ इयमुदये त्रिमुहूर्तव्यापिनी परविद्धा ग्राह्या ॥ परेद्युस्त्रिमुहूर्तन्यूना पंचमी पूर्वेद्युस्त्रिमुहूर्तन्यूनचतुर्थ्या विद्धा तदा पूर्वैव ॥ त्रिमुहूर्ताधिकचतुर्थीविद्धे द्विमुहूर्तापि परैव ॥ मुहूर्तमात्रा तु न ग्राह्येति मम प्रतिभाति ॥ अस्यां भित्त्यादिलिखिता मृन्मया वा यथाचारं नागाः पूज्याः ॥

śrāvaṇaśuddhapaṃcamī nāgapaṃcamī || iyamudaye trimuhūrtavyāpinī paraviddhā grāhyā || paredyustrimuhūrtanyūnā paṃcamī pūrvedyustrimuhūrtanyūnacaturthyā viddhā tadā pūrvaiva || trimuhūrtādhikacaturthīviddhe dvimuhūrtāpi paraiva || muhūrtamātrā tu na grāhyeti mama pratibhāti || asyāṃ bhittyādilikhitā mṛnmayā vā yathācāraṃ nāgāḥ pūjyāḥ ||

⟨Now the Nāgapañcamī vow.⟩ The fifth tithi ⟨lunar day⟩ of the bright fortnight of Śrāvaṇa is Nāgapañcamī. It is to be taken as paraviddhā ⟨joined to the following day⟩ when it extends over three muhūrtas from sunrise. If on the following day the fifth falls short of three muhūrtas, and on the previous day it is pierced by a fourth which is itself less than three muhūrtas, then the earlier day alone ⟨is taken⟩. When it is pierced by a fourth exceeding three muhūrtas, then even a fifth of ⟨only⟩ two muhūrtas — the later day alone. But a fifth of a single muhūrta only should not be taken: so it appears to me. On this day the nāgas ⟨serpents⟩, drawn upon a wall or the like, or made of clay, are to be worshipped according to custom.

अथ शाकदानमंत्रः ।

श्रावणशुक्लद्वादश्यां मासं कृतस्य शाकवर्जनव्रतस्य सांगतार्थं ब्राह्मणाय शाकदानं करिष्ये इति संकल्प्य ब्राह्मणं संपूज्य ॥ “उपायनमिदं देव व्रतसंपूर्णहेतवे ॥ शाकं तु द्विजवर्याय सहिरण्यं ददाम्यहम्” ॥ इति मंत्रेण पक्वान्नं वा शाकं दद्यात् ॥ ततो “दधि भाद्रपदे मासे वर्जयिष्ये सदा हरे” इति दधिव्रतं संकल्पयेत् ॥ अत्र दधिमात्रं वर्ज्यं तक्रादीनामनिषेधः ॥

śrāvaṇaśukladvādaśyāṃ māsaṃ kṛtasya śākavarjanavratasya sāṃgatārthaṃ brāhmaṇāya śākadānaṃ kariṣye iti saṃkalpya brāhmaṇaṃ saṃpūjya || “upāyanamidaṃ deva vratasaṃpūrṇahetave || śākaṃ tu dvijavaryāya sahiraṇyaṃ dadāmyaham” || iti maṃtreṇa pakvānnaṃ vā śākaṃ dadyāt || tato “dadhi bhādrapade māse varjayiṣye sadā hare” iti dadhivrataṃ saṃkalpayet || atra dadhimātraṃ varjyaṃ takrādīnāmaniṣedhaḥ ||

⟨Now the mantra for the gift of vegetables.⟩ On the twelfth tithi of the bright fortnight of Śrāvaṇa, having made the saṅkalpa ⟨resolve⟩, "For the completeness of the vow of abstaining from vegetables which I have kept for a month, I shall make the gift of vegetables to a brahmin," and having worshipped the brahmin, he should give cooked food or vegetables with this mantra: "This present, O god, is for the sake of the completion of the vow; I give vegetables together with gold to the best of the twice-born." Then he should make the saṅkalpa of the curd-vow: "In the month of Bhādrapada I shall always abstain from curd, O Hari." Here only curd is to be given up; buttermilk and the rest are not forbidden.

अथ विष्णोः पवित्रारोपणकालः ।

अथ पारणाहे द्वादश्यां विष्णोः पवित्रादिरोपणम् ॥ पारणाहे द्वादश्यासत्त्वे त्रयोदश्यां पारणाहे तत्रासंभवे श्रवणर्क्षे पूर्णिमायां वा कार्यम् ॥ शिवपवित्रं चतुर्दश्यामष्टम्यां वा पौर्णमास्यां वा कार्यम् ॥ एवं देवीगणेशदुर्गादीनां चतुर्दशीचतुर्थी तृतीयानवम्यादयो यथाकुलाचारं तिथयः ॥ तत्तत्तिथ्यसंभवे सर्वदेवानां श्रावणपौर्णमास्यां वा कार्यम् ॥ तत्रासंभवे कार्त्तिक्यवधिर्गौणकालः ॥ इदं नित्यम् ॥

atha pāraṇāhe dvādaśyāṃ viṣṇoḥ pavitrādiropaṇam || pāraṇāhe dvādaśyāsattve trayodaśyāṃ pāraṇāhe tatrāsaṃbhave śravaṇarkṣe pūrṇimāyāṃ vā kāryam || śivapavitraṃ caturdaśyāmaṣṭamyāṃ vā paurṇamāsyāṃ vā kāryam || evaṃ devīgaṇeśadurgādīnāṃ caturdaśīcaturthī tṛtīyānavamyādayo yathākulācāraṃ tithayaḥ || tattattithyasaṃbhave sarvadevānāṃ śrāvaṇapaurṇamāsyāṃ vā kāryam || tatrāsaṃbhave kārttikyavadhirgauṇakālaḥ || idaṃ nityam ||

⟨Now the time for offering the pavitrā to Viṣṇu.⟩ Now, the placing of the pavitra ⟨the consecrated thread-garland⟩ and the rest upon Viṣṇu on the twelfth, the day of pāraṇā ⟨the breaking of the fast⟩. If the twelfth is not present on the day of pāraṇā, then on the thirteenth, the day of pāraṇā; if it is not possible then, it is to be done on the Śravaṇa nakṣatra ⟨lunar mansion⟩ or on the full moon. The pavitra for Śiva is to be done on the fourteenth, or on the eighth, or on the full moon. In the same way, for Devī, Gaṇeśa, Durgā and the rest the tithis are the fourteenth, the fourth, the third, the ninth and so on, according to family custom. If the respective tithi is not available, it may be done for all the deities on the full moon of Śrāvaṇa. If that too is impossible, the secondary time runs up to the full moon of Kārttika. This ⟨rite⟩ is nitya ⟨obligatory⟩.

अथ पवित्राकरणेप्रायश्चित्तम् ।

“अकुर्वाणो व्रजत्यधः ॥ तस्य सांवत्सरी पूजा निष्फला” इत्याद्युक्तेः ॥ गौणकालेप्यकरणे ॥ “तदायुतं जपेन्मंत्रं स्तोत्रं वापि समाहितः” इत्युक्तेरयुतसंख्याकतदेवतामूलमंत्रजपः प्रायश्चित्तम् ॥ तत्र पूर्वेद्युरधिवासनं परेह्नि पवित्रारोपणम् ॥ द्व्यहकालासंभवे सद्योधिवासनपूर्वकं तत्कार्यम् ॥

“akurvāṇo vrajatyadhaḥ || tasya sāṃvatsarī pūjā niṣphalā” ityādyukteḥ || gauṇakālepyakaraṇe || “tadāyutaṃ japenmaṃtraṃ stotraṃ vāpi samāhitaḥ” ityukterayutasaṃkhyākatadevatāmūlamaṃtrajapaḥ prāyaścittam || tatra pūrvedyuradhivāsanaṃ parehni pavitrāropaṇam || dvyahakālāsaṃbhave sadyodhivāsanapūrvakaṃ tatkāryam ||

⟨Now the expiation for not performing the pavitrā ⟨the sacred wreath offered to the deity⟩.⟩ Since it is said, "One who does not perform it goes downward ⟨to hell⟩; his whole year's worship is fruitless," and so on — and if it is not performed even in the secondary time, then, since it is said, "Then let him, collected in mind, recite the mantra ten thousand times, or else a hymn," the prāyaścitta ⟨expiation⟩ is the recitation of the root-mantra of that deity ten thousand times. In this rite, the adhivāsana ⟨the preparatory installation⟩ is on the previous day and the placing of the pavitra on the next day. If a two-day period is not available, it is to be done preceded by an adhivāsana performed on the spot ⟨the same day⟩.

अथ संक्षेपतः पवित्रकरणप्रयोगः ।

कार्पाससूत्रस्य नवसूत्रीं विधायाष्टोत्तरशतनवसूत्र्या देवजानुपर्यंतं चतुर्विंशद्ग्रंथिकमुत्तमं पवित्रम् ॥ चतुःपंचाशन्नवसूत्र्या ऊरुलंबि द्वादशग्रंथिकं मध्यमम् ॥ सप्तविंशतिनवसूत्र्याष्टग्रंथिकं नाभिंपर्यंतं कनिष्ठं पवित्रं च कृत्वा विंशत्युत्तरशतेन सप्तत्या वा नवसूत्र्या पादलंबिनीं वनमालामष्टोत्तरशतचतुर्विंशत्यन्यतरग्रंथिकां कृत्वा द्वादशनवसूत्र्या द्वादशग्रंथिकं गंधपवित्रं सप्तविंशतिनवसूत्र्या गुरुपवित्रं त्रिसूत्र्यांगदेवतापवित्राणि कुर्यात् ॥

kārpāsasūtrasya navasūtrīṃ vidhāyāṣṭottaraśatanavasūtryā devajānuparyaṃtaṃ caturviṃśadgraṃthikamuttamaṃ pavitram || catuḥpaṃcāśannavasūtryā ūrulaṃbi dvādaśagraṃthikaṃ madhyamam || saptaviṃśatinavasūtryāṣṭagraṃthikaṃ nābhiṃparyaṃtaṃ kaniṣṭhaṃ pavitraṃ ca kṛtvā viṃśatyuttaraśatena saptatyā vā navasūtryā pādalaṃbinīṃ vanamālāmaṣṭottaraśatacaturviṃśatyanyataragraṃthikāṃ kṛtvā dvādaśanavasūtryā dvādaśagraṃthikaṃ gaṃdhapavitraṃ saptaviṃśatinavasūtryā gurupavitraṃ trisūtryāṃgadevatāpavitrāṇi kuryāt ||

⟨Now, in brief, the procedure for making the pavitra ⟨the knotted thread offered to the deity⟩.⟩ Having made a nine-fold thread ⟨navasūtrī⟩ of cotton yarn: the best pavitra is one made of a hundred and eight such nine-fold threads, reaching to the knee of the deity, with twenty-four knots; the middling one is of fifty-four nine-fold threads, hanging to the thigh, with twelve knots; and having made the lowest pavitra of twenty-seven nine-fold threads, with eight knots, reaching to the navel; and having made, of a hundred and twenty or of seventy nine-fold threads, a vanamālā ⟨forest-garland⟩ hanging down to the feet, with either a hundred and eight or twenty-four knots — he should make the gandha-pavitra of twelve nine-fold threads with twelve knots, the guru's pavitra of twenty-seven nine-fold threads, and the pavitras of the attendant deities of a three-fold thread.

अथ शिवपवित्राणि ।

शिवपवित्राणि लिंगविस्तारानुसारेण कुर्यात् ॥ सर्वाणि पवित्राणि पंचगव्येन प्रोक्ष्य प्रणवेन प्रक्षाल्य मूलेनाष्टोत्तरशतमभिमंत्र्य ग्रंथीन्कुंकुमेन रंजयित्वा सर्व पवित्राणि वंशपात्रे संस्थाप्य वस्त्रेण पिधाय देवपुरतो न्यस्य ॥ “क्रियालोपविधानार्थं यत्त्वया विहितं प्रभो ॥ मयैतत्क्रियते देव तव तुष्ट्यै पवित्रकम्॥न मे विघ्नो भवेद्देव कुरु नाथ दयां मयि ॥ सर्वथा सर्वदा विष्णो मम त्वं परमा गतिः” इति प्रार्थ्याधिवासनं कुर्यात् ॥

śivapavitrāṇi liṃgavistārānusāreṇa kuryāt || sarvāṇi pavitrāṇi paṃcagavyena prokṣya praṇavena prakṣālya mūlenāṣṭottaraśatamabhimaṃtrya graṃthīnkuṃkumena raṃjayitvā sarva pavitrāṇi vaṃśapātre saṃsthāpya vastreṇa pidhāya devapurato nyasya || “kriyālopavidhānārthaṃ yattvayā vihitaṃ prabho || mayaitatkriyate deva tava tuṣṭyai pavitrakam||na me vighno bhaveddeva kuru nātha dayāṃ mayi || sarvathā sarvadā viṣṇo mama tvaṃ paramā gatiḥ” iti prārthyādhivāsanaṃ kuryāt ||

⟨Now the pavitras ⟨the knotted threads offered⟩ to Śiva.⟩ The pavitras for Śiva are to be made in proportion to the size of the liṅga. Having sprinkled all the pavitras with pañcagavya ⟨the five products of the cow⟩, washed them with the praṇava ⟨oṃ⟩, consecrated them with a hundred and eight recitations of the root-mantra, dyed the knots with saffron, placed all the pavitras in a bamboo vessel, covered it with a cloth and set it down before the deity, he should pray: "What was ordained by you, O Lord, to make good the lapses of rites — this pavitraka is made by me, O god, for your satisfaction. Let no obstacle befall me, O god; be merciful to me, O master. In every way and at all times, O Viṣṇu, you are my supreme refuge." Having so prayed, he should perform the adhivāsana.

अथाधिवासनादिप्रयोगः ।

तत्र देशकालौ संकीर्त्य मम संवत्सरकृतपूजाफलावाप्त्यर्थममुकदेवताप्रीत्यर्थमधिवासनविधिपूर्वकं पवित्रारोपणं करिष्य इति संकल्प्य देवपुरतः सर्वतोभद्रे जलपूर्णं कुंभं संस्थाप्य कुंभे वंशपात्रं तत्र तानि पवित्राणि निधाय तेषु ॥ “संवत्सरस्य यागस्य पवित्रीकरणाय भोः ॥ विष्णुलोकात्पवित्राद्य आगच्छेह नमोस्तु ते” ॥ इति मंत्रेण मूलमंत्रेण चावाह्य त्रिसूत्र्यां ब्रह्मविष्णुरुद्रान्नवसूत्र्याम् ॐकारसोमवह्निब्रह्मनागेशसूर्यशिवविश्वेदेवानुत्तममध्यमकनिष्ठपवित्रेषु विष्णुब्रह्मरुद्रान्सत्त्वरजस्तमांस्यावाह्य वनमालायां प्रकृतिं चावाह्य मूलमंत्रेण श्रीपवित्राद्यावाहितदेवताभ्यो नम इत्येतेन गंधाद्युपचारैः पूजयेत् ॥ ततः पूर्वसंपादितं वितस्तिमात्रं द्वादशग्रंथिकं गंधपवित्रमादाय ॥ “विष्णुतेजोद्भवं रम्यं सर्वपातकनाशनम् ॥ सर्वकामप्रदं देव तवांगे धारयाम्यहम्” इति मंत्रेण मूलसंपुटितेन देवपादयोः समर्पयेत् ॥ देवस्य करे बध्नीयादित्यन्ये ॥ ततो देवं पंचोपचारैः संपूज्य प्रार्थयेत् ॥ “आमंत्रितोसि देवेश पुराणपुरुषोत्तम ॥ प्रातस्त्वां पूजयिष्यामि सन्निध्यं कुरु केशव ॥ क्षीरोदधिमहानागशय्यावस्थितविग्रह ॥ प्रातस्त्वां पूजयिष्यामि सन्निधौ भव ते नमः” ॥ ततः साष्टांगं प्रणम्य पुष्पांजलिं दद्यात् इत्यधिवासनम् ॥

tatra deśakālau saṃkīrtya mama saṃvatsarakṛtapūjāphalāvāptyarthamamukadevatāprītyarthamadhivāsanavidhipūrvakaṃ pavitrāropaṇaṃ kariṣya iti saṃkalpya devapurataḥ sarvatobhadre jalapūrṇaṃ kuṃbhaṃ saṃsthāpya kuṃbhe vaṃśapātraṃ tatra tāni pavitrāṇi nidhāya teṣu || “saṃvatsarasya yāgasya pavitrīkaraṇāya bhoḥ || viṣṇulokātpavitrādya āgaccheha namostu te” || iti maṃtreṇa mūlamaṃtreṇa cāvāhya trisūtryāṃ brahmaviṣṇurudrānnavasūtryām ॐkārasomavahnibrahmanāgeśasūryaśivaviśvedevānuttamamadhyamakaniṣṭhapavitreṣu viṣṇubrahmarudrānsattvarajastamāṃsyāvāhya vanamālāyāṃ prakṛtiṃ cāvāhya mūlamaṃtreṇa śrīpavitrādyāvāhitadevatābhyo nama ityetena gaṃdhādyupacāraiḥ pūjayet || tataḥ pūrvasaṃpāditaṃ vitastimātraṃ dvādaśagraṃthikaṃ gaṃdhapavitramādāya || “viṣṇutejodbhavaṃ ramyaṃ sarvapātakanāśanam || sarvakāmapradaṃ deva tavāṃge dhārayāmyaham” iti maṃtreṇa mūlasaṃpuṭitena devapādayoḥ samarpayet || devasya kare badhnīyādityanye || tato devaṃ paṃcopacāraiḥ saṃpūjya prārthayet || “āmaṃtritosi deveśa purāṇapuruṣottama || prātastvāṃ pūjayiṣyāmi sannidhyaṃ kuru keśava || kṣīrodadhimahānāgaśayyāvasthitavigraha || prātastvāṃ pūjayiṣyāmi sannidhau bhava te namaḥ” || tataḥ sāṣṭāṃgaṃ praṇamya puṣpāṃjaliṃ dadyāt ityadhivāsanam ||

⟨Now the procedure of the adhivāsana ⟨the consecration made on the eve⟩ and the rest.⟩ There, having announced the place and the time, and having made the saṅkalpa, "For the obtaining by me of the fruit of the worship performed through the year, and for the pleasure of such-and-such a deity, I shall perform the placing of the pavitra preceded by the rite of adhivāsana," he should set a water-filled pot upon a sarvatobhadra ⟨maṇḍala⟩ before the deity, and a bamboo vessel upon the pot; and having laid those pavitras in it, he should invoke into them with this mantra, and with the root-mantra: "Ho! For the consecration of the year's sacrifice, O pavitra, come here today from the world of Viṣṇu; homage be to you." Then, having invoked into the three-fold thread Brahmā, Viṣṇu and Rudra; into the nine-fold thread Oṃkāra, Soma, Vahni ⟨Fire⟩, Brahmā, Nāga, Īśa, Sūrya, Śiva and the Viśvedevas; into the best, the middling and the lowest pavitras Viṣṇu, Brahmā and Rudra, and sattva, rajas and tamas; and into the vanamālā Prakṛti — he should worship with the offerings of sandal-paste and the rest, using the root-mantra and this formula: "Homage to the deities beginning with the holy pavitra who have been invoked." Then, taking the gandha-pavitra prepared beforehand, a span in length and with twelve knots, he should offer it at the deity's feet with this mantra, enclosed within the root-mantra ⟨recited before and after⟩: "Born of Viṣṇu's splendour, lovely, destroying every sin, granting every desire — O god, I place it upon your body." Others say he should tie it on the deity's hand. Then, having worshipped the deity with the five upacāras ⟨offerings⟩, he should pray: "You have been invited, O Lord of gods, ancient Supreme Person. In the morning I shall worship you; be present, O Keśava. O you whose form rests upon the couch of the great serpent in the ocean of milk, in the morning I shall worship you; be present; homage to you." Then, having bowed down with the eight limbs ⟨in full prostration⟩, he should offer a handful of flowers. This is the adhivāsana.

अथ पवित्रारोपणमंत्रादि ।

अत्र सर्वत्र मूलमन्त्रो गुरूपदिष्टस्तांत्रिको वैदिको वा देवगायत्रीरूपो वा ग्राह्यः॥ ततो रात्रिं सत्कथाजागरेणातिवाह्य प्रातःकाले सद्योधिवासने गोदोहांतरिते वा काले पवित्रारोपणांगभूतं देवपूजनं पवित्रपूजनं च करिष्ये इति संकल्प्य देवं पवित्राणि च फलाद्युपनेयैस्तत्तदंगगंधाद्युपचारैः संपूज्य गंधदूर्वाक्षतयुतं कनिष्ठं पवित्रमादाय ॥ “ देवदेव नमस्तुभ्यं गृहाणेदं पवित्रकम् ॥ पवित्रीकरणार्थाय वर्षपूजाफलप्रदम् ॥ पवित्रकं कुरुष्वाद्य यन्मया दुष्कृतं कृतम् ॥ शुद्धो भवाम्यहं देव त्वत्प्रसादात्सुरेश्वर ” इति मन्त्रेण मूलसंपुटितेन दत्त्वा मध्यमोत्तमपवित्रे वनमालां चैव मेवैतन्मन्त्रावृत्त्या दद्यात् ॥ अंगदेवताभ्यो नाम्ना समर्प्य महानैवेद्यं दत्त्वा नीराज्य प्रार्थयेत् ॥ “ मणिविद्रुममालाभिर्मंदारकुसुमादिभिः ॥ इयं सांवत्सरी पूजा तवास्तु गरुडध्वज ॥ वनमालां यथा देव कौस्तुभं सततं हृदि ॥ तद्वत्पवित्रतंतूंस्त्वं पूजां च हृदये वह ॥ जानता जानतावापि यत्कृतं न तवार्चनम्॥केनचिद्विघ्नदोषेण परिपूर्णं तदस्तु मे ॥ मन्त्रहीनं क्रियाहीनं भक्तिहीनं सुरेश्वर ॥ यत्पूजितं मया देव परिपूर्णं तदस्तु मे ॥ अपराधसहस्राणि क्रियंतेहर्निशं मया॥दासोयमिति मां मत्वा क्षमस्व परमेश्वर ” इति ॥ अत्र शिवादौ ॥ गरुडध्वजेत्यादौ वृषवाहनेत्यूहः ॥ वनमालामिति श्लोकस्य तु लोपः ॥ देव्यां तु देवदेवसुरेश्वरेत्यादौ देविदेवि सुरेश्वरीत्यादि स्त्रीप्रत्ययांतपदोहः कार्यः ॥ शेषं समानम् ॥ ततो गुरुं संपूज्य पवित्रं दत्त्वान्यब्राह्मणेभ्यः सुवासिनीभ्यश्चान्यानि दत्त्वा स्वयमपि सकुडुंबो धारयेत् ॥ ततो ब्राह्मणैः सह भुक्त्वा त्रिरात्रं ब्रह्मचर्यादि नियमवान् देहे पवित्राणि धारयेत् ॥ देवस्य स्नानादिकोपचारान्पवित्राण्युत्तार्य कारयेत् ॥ त्रिरात्रांते देवं संपूज्य पवित्राणि विसर्जयेत् ॥

atra sarvatra mūlamantro gurūpadiṣṭastāṃtriko vaidiko vā devagāyatrīrūpo vā grāhyaḥ|| tato rātriṃ satkathājāgareṇātivāhya prātaḥkāle sadyodhivāsane godohāṃtarite vā kāle pavitrāropaṇāṃgabhūtaṃ devapūjanaṃ pavitrapūjanaṃ ca kariṣye iti saṃkalpya devaṃ pavitrāṇi ca phalādyupaneyaistattadaṃgagaṃdhādyupacāraiḥ saṃpūjya gaṃdhadūrvākṣatayutaṃ kaniṣṭhaṃ pavitramādāya || “ devadeva namastubhyaṃ gṛhāṇedaṃ pavitrakam || pavitrīkaraṇārthāya varṣapūjāphalapradam || pavitrakaṃ kuruṣvādya yanmayā duṣkṛtaṃ kṛtam || śuddho bhavāmyahaṃ deva tvatprasādātsureśvara ” iti mantreṇa mūlasaṃpuṭitena dattvā madhyamottamapavitre vanamālāṃ caiva mevaitanmantrāvṛttyā dadyāt || aṃgadevatābhyo nāmnā samarpya mahānaivedyaṃ dattvā nīrājya prārthayet || “ maṇividrumamālābhirmaṃdārakusumādibhiḥ || iyaṃ sāṃvatsarī pūjā tavāstu garuḍadhvaja || vanamālāṃ yathā deva kaustubhaṃ satataṃ hṛdi || tadvatpavitrataṃtūṃstvaṃ pūjāṃ ca hṛdaye vaha || jānatā jānatāvāpi yatkṛtaṃ na tavārcanam||kenacidvighnadoṣeṇa paripūrṇaṃ tadastu me || mantrahīnaṃ kriyāhīnaṃ bhaktihīnaṃ sureśvara || yatpūjitaṃ mayā deva paripūrṇaṃ tadastu me || aparādhasahasrāṇi kriyaṃteharniśaṃ mayā||dāsoyamiti māṃ matvā kṣamasva parameśvara ” iti || atra śivādau || garuḍadhvajetyādau vṛṣavāhanetyūhaḥ || vanamālāmiti ślokasya tu lopaḥ || devyāṃ tu devadevasureśvaretyādau devidevi sureśvarītyādi strīpratyayāṃtapadohaḥ kāryaḥ || śeṣaṃ samānam || tato guruṃ saṃpūjya pavitraṃ dattvānyabrāhmaṇebhyaḥ suvāsinībhyaścānyāni dattvā svayamapi sakuḍuṃbo dhārayet || tato brāhmaṇaiḥ saha bhuktvā trirātraṃ brahmacaryādi niyamavān dehe pavitrāṇi dhārayet || devasya snānādikopacārānpavitrāṇyuttārya kārayet || trirātrāṃte devaṃ saṃpūjya pavitrāṇi visarjayet ||

⟨Now the mantras and the rest for the offering of the pavitrā.⟩ Here, throughout, the root-mantra to be used is the one taught by the guru, whether tāntric or vedic, or in the form of the deity's gāyatrī. Then, having passed the night in a vigil with holy stories, in the morning — or, where the adhivāsana was done on the spot, at a time separated from it by the interval of a cow-milking — having made the saṅkalpa, "I shall perform the worship of the deity and the worship of the pavitras, which are subsidiary parts of the pavitrāropaṇa," and having worshipped the deity and the pavitras with the upacāras ⟨services⟩ of sandal-paste and the rest belonging to each several limb, with fruits and the other things to be presented, he should take the lowest pavitra together with sandal-paste, dūrvā grass and unbroken rice and give it with this mantra, enclosed within the root-mantra: "O god of gods, homage to you; receive this pavitraka, which bestows the fruit of the year's worship, for the sake of consecration. Make ⟨of it⟩ a pavitraka today; whatever evil deed has been done by me — by your grace, O lord of gods, O god, I become pure." And he should give the middling and the best pavitras, and the vanamālā, in just this same way, by repeating this mantra. Having offered ⟨pavitras⟩ to the attendant deities by their names, having given the great naivedya ⟨food offering⟩ and performed the nīrājana ⟨waving of lights⟩, he should pray: "With garlands of jewels and of coral, with mandāra flowers and the rest, let this year's worship be yours, O Garuḍa-bannered one. As you bear, O god, the vanamālā and the Kaustubha ever upon your breast, so bear the threads of the pavitra and this worship in your heart. Whatever worship of you has been left undone, knowingly or unknowingly, through some obstacle or fault — let that be made complete for me. Whatever has been worshipped by me lacking in mantra, lacking in rite, lacking in devotion, O lord of gods, O god — let that be made complete for me. Thousands of offences are committed by me day and night; holding me to be your servant, forgive me, O supreme Lord." Here, in the case of Śiva and the rest, in "Garuḍa-bannered one" and so on, the substitution ⟨ūha⟩ is "you whose vehicle is the bull"; but the verse beginning "vanamālām" is dropped. In the case of the Goddess, in "devadeva", "sureśvara" and the rest, the substitution of words ending in the feminine suffix is to be made: "devi devi", "sureśvarī" and so on. The rest is the same. Then, having worshipped the guru and given him a pavitra, and having given the others to other brahmins and to the suvāsinīs ⟨married women⟩, he too along with his household should wear one. Then, having eaten together with the brahmins, he should wear the pavitras on his body for three nights, keeping the restraints of chastity and the rest. He should have the deity's bathing and the other services performed after taking the pavitras off. At the end of the three nights, having worshipped the deity, he should dismiss the pavitras.

अथात्र पूर्णिमा पूर्वविद्धा ग्राह्या ।

अत्र शिवादिपवित्रारोपणे चतुर्दशी पूर्वविद्धा ग्राह्या ॥ एवं पूर्णिमापि त्रिमुहूर्तसायाह्नव्याप्ता पूर्वविद्धैव ग्राह्या ॥ अष्टमीदितिथ्यंतराण्यपि पवित्रारोपणे प्रथमपरिच्छेदोक्तसामान्यतिथिनिर्णयानुसारेण ग्राह्याणि ॥ ॥ इति पवित्रारोपणविधिः ॥

atra śivādipavitrāropaṇe caturdaśī pūrvaviddhā grāhyā || evaṃ pūrṇimāpi trimuhūrtasāyāhnavyāptā pūrvaviddhaiva grāhyā || aṣṭamīditithyaṃtarāṇyapi pavitrāropaṇe prathamaparicchedoktasāmānyatithinirṇayānusāreṇa grāhyāṇi || || iti pavitrāropaṇavidhiḥ ||

⟨Now here the full-moon day joined to the preceding ⟨tithi⟩ is to be taken.⟩ Here, in the pavitrāropaṇa of Śiva and the rest, the fourteenth is to be taken as pūrvaviddhā ⟨joined to the preceding day⟩. Likewise the full moon too, when it extends over three muhūrtas of the evening, is to be taken as pūrvaviddhā alone. The other tithis as well — the eighth and the rest — are, in the pavitrāropaṇa, to be taken according to the general determination of tithis stated in the first pariccheda ⟨chapter⟩. ॥ Thus the procedure of pavitrāropaṇa ॥

अथ बह्वृचानामुपाकर्मकालः ।

तत्र बह्वृचानां श्रावणशुक्लपक्षे श्रवणनक्षत्रं पञ्चमी हस्त इति कालत्रयम् ॥ तत्र श्रवणं मुख्यः कालः ॥ तदलाभे पञ्चम्यादिः तथा च कालतत्त्वविवेचने संग्रहकारिकायाम् ॥ “पर्वणि श्रवणे कार्यं ग्रहसंक्रांत्यदूषिते ॥ अध्वर्युभिर्बह्वृचैश्च कथंचित्तदसंभवे ॥ तत्रैव हस्तपंचम्यां तयोः केवलयोरपि” ॥ तत्र दिनद्वये श्रवणसत्त्वे यदि पूर्वदिने सूर्योदयमारभ्य प्रवृत्तं श्रवणं द्वितीयदिने सूर्योदयोत्तरं त्रिमुहूर्तं वर्तते तदा परदिन एवोपाकर्म धनिष्ठायोगप्राशस्त्याद्यदि त्रिमुहूर्तं न्यूनं तदा पूर्वदिन एव संपूर्णव्याप्तेर्यदि पूर्वदिने सूर्योदये नास्ति परदिने सूर्योदयोत्तरं मुहूर्तद्वयं वर्तते तदोत्तरदिने एव ॥ उत्तराषाढावेधनिषेधात् ॥ यदि परदिने मुहूर्तद्वयन्यूनं पूर्वदिने चोत्तराषाढाविद्धं तदा पंचम्यादिकालो ग्राह्यः ॥ पंचमी हस्त इति कालद्वयं त्वौदयिकं मुहूर्तत्रयव्यापि मुख्यम् ॥ तदलाभे पूर्वविद्धमपि ॥ एवं भाद्रपदशुक्लपक्षेपि ॥ श्रवणपंचमीहस्तकालत्रयनिर्णयो ज्ञेयः ॥ एतद्बह्वृचैः पूर्वाह्णे कार्यम् ॥

tatra bahvṛcānāṃ śrāvaṇaśuklapakṣe śravaṇanakṣatraṃ pañcamī hasta iti kālatrayam || tatra śravaṇaṃ mukhyaḥ kālaḥ || tadalābhe pañcamyādiḥ tathā ca kālatattvavivecane saṃgrahakārikāyām || “parvaṇi śravaṇe kāryaṃ grahasaṃkrāṃtyadūṣite || adhvaryubhirbahvṛcaiśca kathaṃcittadasaṃbhave || tatraiva hastapaṃcamyāṃ tayoḥ kevalayorapi” || tatra dinadvaye śravaṇasattve yadi pūrvadine sūryodayamārabhya pravṛttaṃ śravaṇaṃ dvitīyadine sūryodayottaraṃ trimuhūrtaṃ vartate tadā paradina evopākarma dhaniṣṭhāyogaprāśastyādyadi trimuhūrtaṃ nyūnaṃ tadā pūrvadina eva saṃpūrṇavyāpteryadi pūrvadine sūryodaye nāsti paradine sūryodayottaraṃ muhūrtadvayaṃ vartate tadottaradine eva || uttarāṣāḍhāvedhaniṣedhāt || yadi paradine muhūrtadvayanyūnaṃ pūrvadine cottarāṣāḍhāviddhaṃ tadā paṃcamyādikālo grāhyaḥ || paṃcamī hasta iti kāladvayaṃ tvaudayikaṃ muhūrtatrayavyāpi mukhyam || tadalābhe pūrvaviddhamapi || evaṃ bhādrapadaśuklapakṣepi || śravaṇapaṃcamīhastakālatrayanirṇayo jñeyaḥ || etadbahvṛcaiḥ pūrvāhṇe kāryam ||

⟨Now the time of the upākarman ⟨the yearly opening of Vedic study⟩ for the Ṛgvedins.⟩ There, for the Bahvṛcas ⟨the Ṛgvedins⟩ there are three times in the bright fortnight of Śrāvaṇa: the Śravaṇa nakṣatra, the fifth tithi, and the Hasta nakṣatra. Of these, Śravaṇa is the principal time; failing that, the fifth and the rest. And so in the Kālatattvavivecana, in the Saṃgrahakārikā: "It is to be performed by the Adhvaryus ⟨the Yajurvedins⟩ and by the Bahvṛcas on the parvan ⟨the full moon⟩ and on Śravaṇa, when these are unspoiled by an eclipse or a saṅkrānti; and if somehow that is impossible, then in that very ⟨month⟩ on Hasta or on the fifth, even when these two stand alone." There, when Śravaṇa is present on two days: if Śravaṇa, having begun at sunrise on the first day, continues on the second day for three muhūrtas after sunrise, then the upākarma is on the later day alone, because of the excellence of its conjunction with Dhaniṣṭhā; if it is less than three muhūrtas, then on the earlier day alone, since on that day it pervades completely. If on the earlier day it is not present at sunrise, and on the later day it continues for two muhūrtas after sunrise, then on the later day alone, because piercing by Uttarāṣāḍhā is forbidden. If on the later day it is less than two muhūrtas, and on the earlier day it is pierced by Uttarāṣāḍhā, then the time of the fifth and the rest is to be taken. But the two times, the fifth and Hasta, are principal when they are audayika ⟨present at sunrise⟩ and extend over three muhūrtas; failing that, even when pūrvaviddha ⟨joined to the preceding day⟩. In the same way, in the bright fortnight of Bhādrapada too the determination of the three times — Śravaṇa, the fifth and Hasta — is to be understood. This is to be done by the Bahvṛcas in the forenoon.

अथ यजुर्वेद्युपाकर्मनिर्णयः ।

तत्र बह्वृचानां श्रवणवत्सर्वयजुर्वेदिनां श्रावणपौर्णमासी मुख्यः कालः ॥ पौर्णमास्याः खंडत्वे यदा पूर्णिमा पूर्वदिने मुहूर्ताद्यनंतरं प्रवृत्ता द्वितीयदिने षण्मुहूर्त व्यापिनी तदा सर्वयाजुषाणामुत्तरैव ॥ यदा शुद्धाधिकतया दिनद्वयेपि सूर्योदयव्यापिनी तदा सर्वयाजुषाणां पूर्वैव ॥ पूर्वदिने मुहूर्ताद्यनंतरं प्रवृत्ता द्वितीयदिने मुहूर्तद्वयत्रयादिव्यापिनी षण्मुहूर्तन्यूना तदा तैत्तिरीयैरुत्तरा ग्राह्या ॥ तैत्तिरीयभिन्नयाजुषैः पूर्वा ग्राह्या ॥ यदा पूर्वदिने मुहूर्ताद्यनंतरं प्रवृत्ता द्वितीयदिने मुहूर्तद्वयन्यूना भवति क्षयवशान्नास्त्येव वा तदा सर्वयाजुषाणां पूर्वैव ॥

tatra bahvṛcānāṃ śravaṇavatsarvayajurvedināṃ śrāvaṇapaurṇamāsī mukhyaḥ kālaḥ || paurṇamāsyāḥ khaṃḍatve yadā pūrṇimā pūrvadine muhūrtādyanaṃtaraṃ pravṛttā dvitīyadine ṣaṇmuhūrta vyāpinī tadā sarvayājuṣāṇāmuttaraiva || yadā śuddhādhikatayā dinadvayepi sūryodayavyāpinī tadā sarvayājuṣāṇāṃ pūrvaiva || pūrvadine muhūrtādyanaṃtaraṃ pravṛttā dvitīyadine muhūrtadvayatrayādivyāpinī ṣaṇmuhūrtanyūnā tadā taittirīyairuttarā grāhyā || taittirīyabhinnayājuṣaiḥ pūrvā grāhyā || yadā pūrvadine muhūrtādyanaṃtaraṃ pravṛttā dvitīyadine muhūrtadvayanyūnā bhavati kṣayavaśānnāstyeva vā tadā sarvayājuṣāṇāṃ pūrvaiva ||

⟨Now the determination of the upākarman for the Yajurvedins.⟩ There, just as Śravaṇa is ⟨the principal time⟩ for the Bahvṛcas, so the full moon of Śrāvaṇa is the principal time for all Yajurvedins. When the full moon is khaṇḍa ⟨broken across two days⟩: when the full moon begins on the first day after a muhūrta or so ⟨from sunrise⟩ and on the second day extends over six muhūrtas, then for all Yajurvedins the later one alone. When, by reason of being pure and in excess, it extends over sunrise on both days, then for all Yajurvedins the earlier one alone. ⟨When⟩ it begins on the first day after a muhūrta or so and on the second day extends over two or three muhūrtas and so on, being less than six muhūrtas, then the Taittirīyas should take the later, and the Yajurvedins other than the Taittirīyas should take the earlier. When it begins on the first day after a muhūrta or so and on the second day is less than two muhūrtas, or is altogether absent by reason of kṣaya ⟨the loss of a tithi⟩, then for all Yajurvedins the earlier one alone.

अथ हिरण्यकेशीयानाम् ।

हिरण्यकेशीतैत्तिरीयाणां श्रावणी पौर्णमासी मुख्यकालस्तदभावे श्रावणे हस्तः ॥ श्रावणशुक्लपंचमी तु तत्सूत्रेऽनुक्तेर्न ग्राह्या ॥ एतदेव भाद्रपदेपि कालद्वयमिति विशेषः ॥ खण्डतिथित्वे निर्णयः पूर्वोक्त एव ॥ हस्तनक्षत्रमप्यौदयिकं संगवस्पर्शि ग्राह्यमन्यथा पूर्वविद्धमेव ॥

hiraṇyakeśītaittirīyāṇāṃ śrāvaṇī paurṇamāsī mukhyakālastadabhāve śrāvaṇe hastaḥ || śrāvaṇaśuklapaṃcamī tu tatsūtre'nukterna grāhyā || etadeva bhādrapadepi kāladvayamiti viśeṣaḥ || khaṇḍatithitve nirṇayaḥ pūrvokta eva || hastanakṣatramapyaudayikaṃ saṃgavasparśi grāhyamanyathā pūrvaviddhameva ||

⟨Now for the followers of Hiraṇyakeśin.⟩ For the Hiraṇyakeśin Taittirīyas the full moon of Śrāvaṇa is the principal time; in its absence, Hasta in Śrāvaṇa. But the fifth of the bright fortnight of Śrāvaṇa is not to be taken, since it is not mentioned in their sūtra. The special point is that in Bhādrapada too these same two times ⟨hold⟩. When the tithi is khaṇḍa ⟨broken across two days⟩, the determination is exactly as stated before. The Hasta nakṣatra too is to be taken when it is audayika ⟨present at sunrise⟩ and touches the saṅgava ⟨the second part of the day⟩; otherwise pūrvaviddha ⟨joined to the preceding day⟩ alone.

अथापस्तंबानाम् ।

आपस्तंबानां श्रावणी पौर्णमासी मुख्या तदभावे भाद्रपदीति विशेषः ॥

āpastaṃbānāṃ śrāvaṇī paurṇamāsī mukhyā tadabhāve bhādrapadīti viśeṣaḥ ||

⟨Now for the followers of Āpastamba.⟩ For the Āpastambas the full moon of Śrāvaṇa is the principal ⟨time⟩; in its absence, that of Bhādrapada — that is the special point.

अथ बौधायनानाम् ।

बौधायनानां श्रावणी पौर्णमासी मुख्या दोषसंभावनया तदभावे आषाढीति विशेषः ॥ एतेषामपि खंडतिथित्वे पूर्वोक्त एव निर्णयः ॥

baudhāyanānāṃ śrāvaṇī paurṇamāsī mukhyā doṣasaṃbhāvanayā tadabhāve āṣāḍhīti viśeṣaḥ || eteṣāmapi khaṃḍatithitve pūrvokta eva nirṇayaḥ ||

⟨Now for the followers of Baudhāyana.⟩ For the Baudhāyanas the full moon of Śrāvaṇa is the principal ⟨time⟩; in its absence, through the likelihood of a fault, that of Āṣāḍha — that is the special point. For these too, when the tithi is khaṇḍa, the determination is exactly as stated before.

अथ काण्वमाध्यंदिनानाम् ।

अथ काण्वमाध्यंदिनादिकात्यायनानां श्रवणयुता श्रावणपूर्णिमा केवला वा हस्तयुक्ता पंचमी केवला वा मुख्यकालः ॥ अतः केवलश्रवणे केवलहस्ते च तैर्न कार्यम् ॥ श्रावणमासे विघ्नदोषे भाद्रपदगतपूर्णिमापंचम्योः कार्यम् ॥ तिथेः खंडत्वे षण्मुहूर्ताधिक्ये उत्तरा ॥ षण्मुहूर्त न्यूनत्वे पूर्वा ग्राह्येत्यादिः पूर्वोक्त एव निर्णयः ॥

atha kāṇvamādhyaṃdinādikātyāyanānāṃ śravaṇayutā śrāvaṇapūrṇimā kevalā vā hastayuktā paṃcamī kevalā vā mukhyakālaḥ || ataḥ kevalaśravaṇe kevalahaste ca tairna kāryam || śrāvaṇamāse vighnadoṣe bhādrapadagatapūrṇimāpaṃcamyoḥ kāryam || titheḥ khaṃḍatve ṣaṇmuhūrtādhikye uttarā || ṣaṇmuhūrta nyūnatve pūrvā grāhyetyādiḥ pūrvokta eva nirṇayaḥ ||

⟨Now for the Kāṇvas and the Mādhyandinas.⟩ Now, for the Kāṇvas, the Mādhyandinas and the rest who follow Kātyāyana, the principal time is the full moon of Śrāvaṇa joined with Śravaṇa, or ⟨the full moon⟩ alone; or the fifth joined with Hasta, or ⟨the fifth⟩ alone. Hence on a bare Śravaṇa or a bare Hasta ⟨without the tithi⟩ it is not to be performed by them. If there is the fault of an obstacle in the month of Śrāvaṇa, it is to be done on the full moon or the fifth falling in Bhādrapada. When the tithi is khaṇḍa: if it exceeds six muhūrtas, the later; if it falls short of six muhūrtas, the earlier is to be taken — and so on: the determination is exactly as stated before.

अथ सामवेदिनाम् ।

अथ सामवेदिनां भाद्रपदशुक्लपक्षे हस्तनक्षत्रं मुख्यकालः॥ संक्रांत्यादिदोषेण तत्रासंभवे श्रावणमासे हस्तो ग्राह्य इति निर्णयसिंधुः ॥ अन्ये तु भाद्रपदहस्ते दोषसंभवे श्रावणपौर्णमास्यामुपाकर्म कृत्वा भाद्रपदस्थहस्तपर्यंतं न पठनीयं ततः परं पठनीयमित्याहुः ॥ हस्तस्य खंडत्वे दिनद्वयेपराह्नपूर्णव्याप्तावपराह्णैकदेशस्पर्शो वा परदिने एवोपाकर्म ॥ पूर्वदिन एवापराह्नपूर्णव्याप्तौ पूर्वत्रैव ॥ सर्वत्र सामगानामपराह्नस्यैवोपाकर्मकालत्वेनोक्तेः ॥ पूर्वदिन एवापराह्णैकदेशस्पर्शे दिनद्वयेप्यपराह्नस्पर्शाभावे वा परत्रैव ॥ येषां सामवेदिनां प्रातःसंगवौ कर्मकालत्वेनोक्तौ तेषां पूर्वत्रापराह्नव्याप्तिं त्यक्त्वा परदिने संगवोर्ध्वं वर्तमानहस्तग्रहणम् ॥ सिंहस्थे सूर्ये उपाकर्म विधानं तु यदि श्रावणे हस्तः पूर्णिमा वा सिंहस्थसूर्ये भवति तदा तत्रोपाकर्म न कर्कस्थे इति सामगानां श्रावणमासगतहस्तपर्वणोर्व्यवस्थापरम् ॥ अन्यशाखिनां सिंहस्थरवेर्विधिर्निषेधो वा नास्ति ॥

atha sāmavedināṃ bhādrapadaśuklapakṣe hastanakṣatraṃ mukhyakālaḥ|| saṃkrāṃtyādidoṣeṇa tatrāsaṃbhave śrāvaṇamāse hasto grāhya iti nirṇayasiṃdhuḥ || anye tu bhādrapadahaste doṣasaṃbhave śrāvaṇapaurṇamāsyāmupākarma kṛtvā bhādrapadasthahastaparyaṃtaṃ na paṭhanīyaṃ tataḥ paraṃ paṭhanīyamityāhuḥ || hastasya khaṃḍatve dinadvayeparāhnapūrṇavyāptāvaparāhṇaikadeśasparśo vā paradine evopākarma || pūrvadina evāparāhnapūrṇavyāptau pūrvatraiva || sarvatra sāmagānāmaparāhnasyaivopākarmakālatvenokteḥ || pūrvadina evāparāhṇaikadeśasparśe dinadvayepyaparāhnasparśābhāve vā paratraiva || yeṣāṃ sāmavedināṃ prātaḥsaṃgavau karmakālatvenoktau teṣāṃ pūrvatrāparāhnavyāptiṃ tyaktvā paradine saṃgavordhvaṃ vartamānahastagrahaṇam || siṃhasthe sūrye upākarma vidhānaṃ tu yadi śrāvaṇe hastaḥ pūrṇimā vā siṃhasthasūrye bhavati tadā tatropākarma na karkasthe iti sāmagānāṃ śrāvaṇamāsagatahastaparvaṇorvyavasthāparam || anyaśākhināṃ siṃhastharavervidhirniṣedho vā nāsti ||

⟨Now for the followers of the Sāmaveda.⟩ Now for the Sāmavedins the principal time is the Hasta nakṣatra in the bright fortnight of Bhādrapada. If that is impossible through the fault of a saṅkrānti or the like, then Hasta in the month of Śrāvaṇa is to be taken — so the Nirṇayasindhu. But others say that, if a fault is likely on the Hasta of Bhādrapada, one should perform the upākarma on the full moon of Śrāvaṇa and should not study until the Hasta that falls in Bhādrapada; after that one may study. When Hasta is khaṇḍa ⟨spread over two days⟩: if on both days it fully pervades the aparāhṇa ⟨the afternoon⟩, or if it touches only a part of the aparāhṇa ⟨on both days⟩, the upākarma is on the later day alone. If the full pervasion of the aparāhṇa is on the earlier day alone, then on that earlier day alone — because everywhere the aparāhṇa alone is stated to be the time of upākarma for the Sāmagas ⟨Sāmavedins⟩. If on the earlier day alone it touches only a part of the aparāhṇa, or if on both days there is no touching of the aparāhṇa at all, then on the later day alone. Those Sāmavedins for whom the morning and the saṅgava are stated as the time of the rite should, leaving aside the pervasion of the aparāhṇa on the earlier day, take the Hasta that is running after the saṅgava on the later day. But the injunction of the upākarma when the Sun stands in Leo means this: if the Hasta or the full moon of Śrāvaṇa occurs while the Sun stands in Leo, then the upākarma is at that time and not while ⟨the Sun stands⟩ in Cancer — it is meant to regulate, for the Sāmagas, the Hasta and the parvan ⟨full moon⟩ that fall in the month of Śrāvaṇa. For the followers of other śākhās ⟨vedic schools⟩ there is neither an injunction nor a prohibition concerning the Sun's standing in Leo.

अथार्थववेदिनाम् ।

अथर्ववेदिनां तु श्रावण्यां भाद्रपदगतायां वा पौर्णमास्यामुपाकर्म ॥ तिथिखंडे औदयिकसंगवकालव्यापिनी तिथिर्ग्राह्येति ॥

atharvavedināṃ tu śrāvaṇyāṃ bhādrapadagatāyāṃ vā paurṇamāsyāmupākarma || tithikhaṃḍe audayikasaṃgavakālavyāpinī tithirgrāhyeti ||

⟨Now for the followers of the Atharvaveda.⟩ But for the Atharvavedins the upākarma is on the full moon of Śrāvaṇa, or on the one falling in Bhādrapada. When the tithi is khaṇḍa, the tithi that is audayika ⟨present at sunrise⟩ and extends over the saṅgava time is to be taken.

अथ सर्वशाखिनां साधारणविधिः ।

सर्वशाखिनां श्रावणभाद्रपदमासगतस्वस्वगृह्योक्तकालेषु ग्रहणसंक्रांत्याशौचादिदोषसंभावनायां सर्वथा कर्मलोपप्राप्तौ शाखांतरोक्तकालानां ग्राह्यत्वमावश्यकम् ॥ तत्रापस्तंबबौधायनसामगादीनां श्रावणभाद्रपदगतपंचमीपूर्णिमादेरप्यविशेषेण ग्राह्यत्वप्राप्तौ नर्मदोत्तरदेशे सिंहगते सूर्ये पंचम्यादेर्ग्रहणं नर्मदादक्षिणभागे कर्कटस्थे सूर्ये श्रावणपंचम्यादेर्ग्रहणमिति व्यवस्थेति कौस्तुभे उक्तम् ॥ तेन ऋग्वेदिनामपि सर्वथा कर्मलोपप्रसक्तौ पूर्णिमापि सिंहस्थकर्कटस्थादिव्यवस्थया ग्राह्येति मम प्रतिभाति ॥ सर्वशाखिभिः श्रावणमासमुख्यकाले पर्जन्याभावेन व्रीह्याद्यौषधिप्रादुर्भावाभावे आशौचादौ वा भाद्रपदश्रवणादौ कार्यम् ॥ औषधिप्रादुर्भावाभावेपि श्रावणमासे कार्यमिति कर्कादिमतम् ॥ सर्वशाखिनां गृह्योक्तमुख्यकालत्वेन निर्णीते दिने ग्रहणस्य संक्रांतेर्वा सत्त्वे संक्रांतिरहिताः पंचम्यादयो ग्राह्याः ॥

sarvaśākhināṃ śrāvaṇabhādrapadamāsagatasvasvagṛhyoktakāleṣu grahaṇasaṃkrāṃtyāśaucādidoṣasaṃbhāvanāyāṃ sarvathā karmalopaprāptau śākhāṃtaroktakālānāṃ grāhyatvamāvaśyakam || tatrāpastaṃbabaudhāyanasāmagādīnāṃ śrāvaṇabhādrapadagatapaṃcamīpūrṇimāderapyaviśeṣeṇa grāhyatvaprāptau narmadottaradeśe siṃhagate sūrye paṃcamyādergrahaṇaṃ narmadādakṣiṇabhāge karkaṭasthe sūrye śrāvaṇapaṃcamyādergrahaṇamiti vyavastheti kaustubhe uktam || tena ṛgvedināmapi sarvathā karmalopaprasaktau pūrṇimāpi siṃhasthakarkaṭasthādivyavasthayā grāhyeti mama pratibhāti || sarvaśākhibhiḥ śrāvaṇamāsamukhyakāle parjanyābhāvena vrīhyādyauṣadhiprādurbhāvābhāve āśaucādau vā bhādrapadaśravaṇādau kāryam || auṣadhiprādurbhāvābhāvepi śrāvaṇamāse kāryamiti karkādimatam || sarvaśākhināṃ gṛhyoktamukhyakālatvena nirṇīte dine grahaṇasya saṃkrāṃtervā sattve saṃkrāṃtirahitāḥ paṃcamyādayo grāhyāḥ ||

⟨Now the rule common to the followers of all the śākhās ⟨Vedic schools⟩.⟩ For the followers of all śākhās, when at the times stated in their own gṛhya ⟨sūtra⟩ falling in the months of Śrāvaṇa and Bhādrapada there is the likelihood of the fault of an eclipse, a saṅkrānti, āśauca ⟨ritual impurity from a birth or a death⟩ and the like, so that the rite would be altogether lost, it is necessary to take the times stated in another śākhā. In that case, when for the Āpastambas, the Baudhāyanas, the Sāmagas and the rest the fifth, the full moon and the rest falling in Śrāvaṇa and Bhādrapada would all alike become admissible, the rule is this: in the country north of the Narmadā the fifth and the rest are taken while the Sun stands in Leo, and in the region south of the Narmadā the fifth of Śrāvaṇa and the rest are taken while the Sun stands in Cancer — so it is stated in the Kaustubha. Hence it appears to me that for the Ṛgvedins too, when the rite would otherwise be wholly lost, even the full moon may be taken, by this same rule of the Sun's standing in Leo or in Cancer. By followers of all śākhās, if at the principal time in the month of Śrāvaṇa the plants — rice and the rest — have not appeared for want of rain, or if there is āśauca and the like, it is to be done on the Śravaṇa ⟨nakṣatra⟩ and the rest in Bhādrapada. It is the view of Karka and others that it should be done in the month of Śrāvaṇa even if the plants have not appeared. For the followers of all śākhās, if on the day determined as the principal time stated in the gṛhya ⟨sūtra⟩ there is an eclipse or a saṅkrānti, then the fifth and the rest that are free of a saṅkrānti are to be taken.

अथ ग्रहणसंक्रांतावुपाकर्म ।

ग्रहणसंक्रांतियोगश्चोपाकर्मसंबंधिन्यहोरात्रे भविष्यन्मध्यरात्रात्पूर्वमतीतमध्यरात्रादूर्ध्वं चेति यामाष्टके विद्यमानश्रवणनक्षत्रपूर्णिमादितिथ्यस्पृष्टोप्युपाकर्मदूषकः केचित्तूक्तयामाष्टकादन्यत्रापि विद्यमानो ग्राह्यश्रवणादिनक्षत्रपर्वांदितिथिस्पर्शी चेत्सोपि दूषक इत्याहुः ॥

grahaṇasaṃkrāṃtiyogaścopākarmasaṃbaṃdhinyahorātre bhaviṣyanmadhyarātrātpūrvamatītamadhyarātrādūrdhvaṃ ceti yāmāṣṭake vidyamānaśravaṇanakṣatrapūrṇimāditithyaspṛṣṭopyupākarmadūṣakaḥ kecittūktayāmāṣṭakādanyatrāpi vidyamāno grāhyaśravaṇādinakṣatraparvāṃditithisparśī cetsopi dūṣaka ityāhuḥ ||

⟨Now the upākarma ⟨the annual beginning of Vedic study⟩ when an eclipse or a saṅkrānti falls.⟩ And a conjunction with an eclipse or a saṅkrānti that falls within the aho-rātra ⟨the day and night⟩ belonging to the upākarma — that is, within the eight yāmas ⟨watches⟩ reckoned as before the coming midnight and after the past midnight — vitiates the upākarma even though it does not touch the Śravaṇa nakṣatra or the full moon or whichever other tithi ⟨is being used⟩. But some say that ⟨such a conjunction⟩ occurring even outside the stated eight yāmas, if it touches the Śravaṇa or other nakṣatra, or the parvan or other tithi that is to be taken, vitiates it as well.

अथ नूतनोपाकर्म ।

नूतनोपनीतानां प्रथमोपाकर्म गुरुशुक्रास्तादौ मलमासादौ सिंहस्थे गुरौ च न कार्यम् ॥ द्वितीयाद्युपाकर्म तु अस्तादावपि कार्यम् ॥ मलमासे तु द्वितीयाद्यपि न कार्यम् ॥ प्रथमोपाकर्म स्वस्तिवाचननांदीश्राद्धादि कृत्वा कार्यम् ॥ नूतनोपनीतानां श्रावणमासगतपंचमी हस्तश्रवणादिकालेषु गुरुशुक्रास्तादिप्रतिबंधेनोपाकर्मारंभाभावे भाद्रपदमासगतपंचमी श्रवणादयो ग्राह्याः ॥ “मौंजीं यज्ञोपवीतं च नवदंडं च धारयेत् ॥ अजिनं कटिसूत्रं च नववस्त्रं तथैव च” इति ब्रह्मचारिणो विशेषः प्रतिवर्षं ज्ञेयः ॥ उपाकर्मोत्सर्जने ब्रह्मचारिसमावृत्तगृहस्थवानप्रस्थैः सर्वैः कर्तव्ये ॥ उत्सर्जनकालस्तु नेह प्रपंच्यते ॥ “उपाकर्मदिनेथ वा” इति वचनानुसारेण सर्वशिष्टानामिदानीमुपाकर्मदिने एवोत्सर्जनकर्मानुष्ठानाचारेण तन्निर्णयस्यानुपयोगात् ॥ एते उपाकर्मोत्सर्जने यद्यन्यैर्द्विजैः सह करोति तदा लौकिकाग्नौ कुर्यात् ॥ यद्येकः करोति तदा स्वगृह्याग्नौ कुर्यात् ॥ कात्यायनैस्त्वौपवसथ्येऽग्नावेव होतव्यं न लौकिकाग्नौ ॥

nūtanopanītānāṃ prathamopākarma guruśukrāstādau malamāsādau siṃhasthe gurau ca na kāryam || dvitīyādyupākarma tu astādāvapi kāryam || malamāse tu dvitīyādyapi na kāryam || prathamopākarma svastivācananāṃdīśrāddhādi kṛtvā kāryam || nūtanopanītānāṃ śrāvaṇamāsagatapaṃcamī hastaśravaṇādikāleṣu guruśukrāstādipratibaṃdhenopākarmāraṃbhābhāve bhādrapadamāsagatapaṃcamī śravaṇādayo grāhyāḥ || “mauṃjīṃ yajñopavītaṃ ca navadaṃḍaṃ ca dhārayet || ajinaṃ kaṭisūtraṃ ca navavastraṃ tathaiva ca” iti brahmacāriṇo viśeṣaḥ prativarṣaṃ jñeyaḥ || upākarmotsarjane brahmacārisamāvṛttagṛhasthavānaprasthaiḥ sarvaiḥ kartavye || utsarjanakālastu neha prapaṃcyate || “upākarmadinetha vā” iti vacanānusāreṇa sarvaśiṣṭānāmidānīmupākarmadine evotsarjanakarmānuṣṭhānācāreṇa tannirṇayasyānupayogāt || ete upākarmotsarjane yadyanyairdvijaiḥ saha karoti tadā laukikāgnau kuryāt || yadyekaḥ karoti tadā svagṛhyāgnau kuryāt || kātyāyanaistvaupavasathye'gnāveva hotavyaṃ na laukikāgnau ||

⟨Now the upākarma of the newly initiated ⟨their first annual beginning of Vedic study⟩.⟩ The first upākarma ⟨the rite that opens the year's vedic study⟩ of those newly invested with the sacred thread is not to be performed when Jupiter or Venus is set ⟨combust⟩ and so forth, nor in a malamāsa ⟨intercalary month⟩ and the like, nor while Jupiter stands in Leo. But the second and later upākarmas may be performed even when ⟨a planet⟩ is set and so forth; in a malamāsa, however, even the second and the rest are not to be performed. The first upākarma is to be performed after doing the svastivācana ⟨the auspicious recitation⟩, the nāndīśrāddha ⟨the festive śrāddha⟩ and the rest. For those newly invested, if the upākarma cannot be begun at the times falling in the month of Śrāvaṇa — the fifth, Hasta, Śravaṇa and the rest — because of the impediment of the setting of Jupiter or Venus and so forth, then the fifth, Śravaṇa and the rest falling in the month of Bhādrapada are to be taken. "He should wear the muñja girdle and the sacred thread and a new staff, the deer-skin and the waist-cord, and a new garment likewise" — this special rule for the brahmacārin ⟨the student⟩ is to be understood as applying every year. The upākarma and the utsarjana ⟨the rite that closes the year's study⟩ are to be performed by all alike — by the brahmacārin, by the samāvṛtta ⟨one who has returned from studentship⟩, by the householder and by the vānaprastha. But the time of the utsarjana is not set out at length here, because, in accordance with the text "or else on the day of the upākarma", the practice now among all learned men is to perform the rite of utsarjana on the very day of the upākarma, so that a determination of it serves no purpose. If one performs these two, the upākarma and the utsarjana, together with other twice-born men, he should perform them in a laukika ⟨ordinary⟩ fire; if he performs them alone, then in his own gṛhya ⟨domestic⟩ fire. The Kātyāyanas, however, must offer in the aupavasathya fire alone, not in a laukika fire.

अथ पंचावत्तिवादिविचारः ।

बह्वृचादिः स्वयं चतुरवत्ती बहुभिश्चतुरवत्तिभिरुपाकर्मादिकं कुर्वन्नेकस्यापि जामदग्न्यादेः पंचावत्तिनः सत्त्वे तदनुरोधेन पंचावत्तमेव कुर्यात् ॥ चतुरवत्तिनामपि पंचावत्तित्वस्य वैकल्पिकत्वोक्त्या तेषामपि कर्म वैगुण्याभावात् ॥

bahvṛcādiḥ svayaṃ caturavattī bahubhiścaturavattibhirupākarmādikaṃ kurvannekasyāpi jāmadagnyādeḥ paṃcāvattinaḥ sattve tadanurodhena paṃcāvattameva kuryāt || caturavattināmapi paṃcāvattitvasya vaikalpikatvoktyā teṣāmapi karma vaiguṇyābhāvāt ||

⟨Now the consideration of being a pañcāvattin ⟨one who cuts five portions of the oblation⟩ and the rest.⟩ A Bahvṛca ⟨Ṛgvedin⟩ or the like who is himself a caturavattin ⟨one who makes four cuttings of the offering⟩, performing the upākarma and the rest together with many caturavattins, should — if even a single pañcāvattin ⟨one who makes five cuttings⟩, such as a Jāmadagnya, is present — out of deference to him perform the five-cutting ⟨form⟩ alone; for, since it is said that even for caturavattins the state of pañcāvattin is optional, there is no defect in their rite either.

अथाकरणे प्रायश्चित्तम् ।

अकरणे दोषश्रवणेन प्रत्यब्दमेते कर्तव्ये ॥ क्वचित्पुस्तके निर्णयसिंधावेव तदकरणे प्राजापत्यकृच्छ्रमुपवासो वा प्रायश्चित्तं दृश्यते न सर्वत्र ॥ उपाकर्मोत्सर्जनयोरुभयोरप्यृषिपूजनमुक्तम् ॥ ऋष्यादितर्पणं तूत्सर्जन एव ॥ अत्र विवाहोत्तरं तिलतर्पणे न दोषः ॥

akaraṇe doṣaśravaṇena pratyabdamete kartavye || kvacitpustake nirṇayasiṃdhāveva tadakaraṇe prājāpatyakṛcchramupavāso vā prāyaścittaṃ dṛśyate na sarvatra || upākarmotsarjanayorubhayorapyṛṣipūjanamuktam || ṛṣyāditarpaṇaṃ tūtsarjana eva || atra vivāhottaraṃ tilatarpaṇe na doṣaḥ ||

⟨Now the expiation for not having performed ⟨the rite⟩.⟩ Since a fault is declared for failing to perform them, these two are to be done every year. In one copy of the Nirṇayasindhu itself the prāyaścitta ⟨expiation⟩ for not performing them is found to be the prājāpatya kṛcchra ⟨penance⟩ or a fast; but this is not in every copy. Worship of the ṛṣis is enjoined in both, the upākarma and the utsarjana; but the tarpaṇa ⟨libation of water⟩ to the ṛṣis and the rest is in the utsarjana alone. Here there is no fault in a tarpaṇa with sesame after a marriage.

अथ संकल्पे विशेषः ।

अत्र संकल्पे अधीतानां छन्दसामाप्यायनद्वारा श्रीपरमेश्वरप्रीत्यर्थमुपाकर्मदिने अद्योत्सर्जनाख्यं कर्म करिष्ये इति ॥ उपाकर्मणि तु ॥ अधीतानामध्येष्यमाणानां छन्दसां यातयामता निरासेनाप्यायनद्वारा श्रीपरमेश्वरप्रीत्यर्थमिति विशेषः ॥ अवशिष्टः सर्वोपि प्रयोगविशेषः स्वस्वगृह्यानुसारेण ज्ञेयः ॥ अत्र नदीनां रजोदोषो न ॥ ब्रह्मादिदेवऋष्यादीनां जले सांनिध्यं तेन स्नानात्सर्वदोषक्षयः ॥ ऋषिपूजनस्थानस्थितजलस्पर्शनपानाभ्यां सर्वकामावाप्तिः ॥ इति सर्वशाखासाधारणनिर्णयः ॥

atra saṃkalpe adhītānāṃ chandasāmāpyāyanadvārā śrīparameśvaraprītyarthamupākarmadine adyotsarjanākhyaṃ karma kariṣye iti || upākarmaṇi tu || adhītānāmadhyeṣyamāṇānāṃ chandasāṃ yātayāmatā nirāsenāpyāyanadvārā śrīparameśvaraprītyarthamiti viśeṣaḥ || avaśiṣṭaḥ sarvopi prayogaviśeṣaḥ svasvagṛhyānusāreṇa jñeyaḥ || atra nadīnāṃ rajodoṣo na || brahmādidevaṛṣyādīnāṃ jale sāṃnidhyaṃ tena snānātsarvadoṣakṣayaḥ || ṛṣipūjanasthānasthitajalasparśanapānābhyāṃ sarvakāmāvāptiḥ || iti sarvaśākhāsādhāraṇanirṇayaḥ ||

⟨Now the special rule in the saṅkalpa ⟨the statement of intent⟩.⟩ Here, in the saṅkalpa ⟨for the utsarjana, the wording is⟩: "For the pleasure of the revered supreme Lord, by way of the replenishing of the chandas ⟨the vedic texts⟩ that have been studied, I shall today, on the day of the upākarma, perform the rite named utsarjana." But in the upākarma the special ⟨wording is⟩: "For the pleasure of the revered supreme Lord, by way of the replenishing — through the removal of their yātayāmatā ⟨staleness, the state of having had their hour pass⟩ — of the chandas that have been studied and that are to be studied." All the remaining particulars of the procedure are to be known according to one's own gṛhya ⟨sūtra⟩. Here there is no fault of rajas ⟨menstrual impurity⟩ in the rivers. Brahmā and the other gods, and the ṛṣis and the rest, are present in the water; therefore by bathing every fault is destroyed. By touching and by drinking the water that stands at the place where the ṛṣis are worshipped, all desires are obtained. Thus the determination common to all śākhās ⟨vedic schools⟩.

अथ रक्षाबन्धनम् ।

अथ रक्षाबन्धनमस्यामेव पूर्णिमायां भद्रारहितायां त्रिमुहूर्ताधिकोदयव्यापिन्यामपराह्णे प्रदोषे वा कार्यम् ॥ उदयत्रिमुहूर्तन्यूनत्वे पूर्वेद्युर्भद्रारहिते प्रदोषादिकाले कार्यम् ॥ इदं ग्रहणसंक्रांतिदिनेपि कर्तव्यम् ॥ मन्त्रस्तु ॥ “ येन बद्धो बली राजा दानवेन्द्रो महाबलः ॥ तेन त्वामभिबध्नामि रक्षे मा चल मा चल ” इति ॥ अत्रैव पूर्णिमायां हयग्रीवोत्पत्तिः ॥

atha rakṣābandhanamasyāmeva pūrṇimāyāṃ bhadrārahitāyāṃ trimuhūrtādhikodayavyāpinyāmaparāhṇe pradoṣe vā kāryam || udayatrimuhūrtanyūnatve pūrvedyurbhadrārahite pradoṣādikāle kāryam || idaṃ grahaṇasaṃkrāṃtidinepi kartavyam || mantrastu || “ yena baddho balī rājā dānavendro mahābalaḥ || tena tvāmabhibadhnāmi rakṣe mā cala mā cala ” iti || atraiva pūrṇimāyāṃ hayagrīvotpattiḥ ||

⟨Now the tying of the protective thread.⟩ Now the rakṣābandhana ⟨the tying on of the protective thread⟩ is to be performed on this very full moon, when it is free of Bhadrā ⟨the viṣṭi karaṇa⟩ and extends more than three muhūrtas from sunrise, in the aparāhṇa ⟨afternoon⟩ or in the pradoṣa ⟨the early evening⟩. If from sunrise it is less than three muhūrtas, it is to be performed on the previous day, at the pradoṣa or some such time that is free of Bhadrā. This is to be performed even on the day of an eclipse or of a saṅkrānti. The mantra is: "With that by which the mighty king Bali, lord of the Dānavas, of great strength, was bound, with that I bind you; O rakṣā ⟨protection⟩, do not slip, do not slip." On this same full moon is the birth of Hayagrīva.

अथ कुलधर्मादौ पौर्णमासी ।

श्रावणपूर्णिमा कुलधर्मादौ त्रिमुहूर्तसायाह्नव्याप्ता पूर्वविद्धैव ग्राह्या ॥ त्रिमुहूर्तन्यूनत्वे परा ॥

śrāvaṇapūrṇimā kuladharmādau trimuhūrtasāyāhnavyāptā pūrvaviddhaiva grāhyā || trimuhūrtanyūnatve parā ||

⟨Now the full-moon day in a family observance ⟨kuladharma⟩ and the rest.⟩ For the family observances and the like, the full moon of Śrāvaṇa is to be taken as pūrvaviddhā ⟨joined to the preceding day⟩ alone when it extends over three muhūrtas of the evening. If it is less than three muhūrtas, the later one.

अथ श्रवणाकर्मादिसंस्था ।

अस्यामेव पौर्णमास्यामाश्वलायनानां श्रवणाकर्मसर्पबलिश्च रात्रावुक्तः ॥ तैत्तिरीयाणां तु सर्पबलिरेवोक्तः ॥ कात्यायनानां सामगानां च श्रवणाकर्मसर्पबली द्वावप्युक्तौ ॥ अत्र पौर्णमासी अस्तमयप्रभृतिप्रवृत्तकर्मपर्याप्तकालव्यापिनी चेत् पूर्वैव ग्राह्या ॥ दिनद्वये तत्सम्बन्धस्य सत्त्वेऽसत्त्वे वा परैव ॥ प्रयोगस्तु स्वस्वसूत्रे ज्ञेयः ॥

asyāmeva paurṇamāsyāmāśvalāyanānāṃ śravaṇākarmasarpabaliśca rātrāvuktaḥ || taittirīyāṇāṃ tu sarpabalirevoktaḥ || kātyāyanānāṃ sāmagānāṃ ca śravaṇākarmasarpabalī dvāvapyuktau || atra paurṇamāsī astamayaprabhṛtipravṛttakarmaparyāptakālavyāpinī cet pūrvaiva grāhyā || dinadvaye tatsambandhasya sattve'sattve vā paraiva || prayogastu svasvasūtre jñeyaḥ ||

⟨Now the settled arrangement of the Śravaṇā rite and the rest.⟩ On this same full moon the śravaṇā-karman ⟨the Śravaṇā rite⟩ and the sarpabali ⟨the offering to the serpents⟩ of the Āśvalāyanas are enjoined at night. For the Taittirīyas, however, the sarpabali alone is enjoined. For the Kātyāyanas and the Sāmagas both are enjoined, the śravaṇā-karman and the sarpabali. Here, if the full moon extends over the span of time sufficient for the rite, which begins at sunset, the earlier one alone is to be taken. If that connection is present on both days, or absent on both, the later one alone. The procedure is to be learnt in one's own sūtra.

अथाकरणे प्रायश्चित्तम् ।

श्रवणाकर्मसर्पबल्याश्वयुजी प्रत्यवरोहणादिपाकसंस्थानां स्वस्वकालेष्वकरणे प्राजापत्यं प्रायश्चित्तं कार्यम् ॥ न तु कालांतरे तदनुष्ठानम् ॥

śravaṇākarmasarpabalyāśvayujī pratyavarohaṇādipākasaṃsthānāṃ svasvakāleṣvakaraṇe prājāpatyaṃ prāyaścittaṃ kāryam || na tu kālāṃtare tadanuṣṭhānam ||

⟨Now the expiation for not having performed ⟨the rite⟩.⟩ If the pākasaṃsthās ⟨the domestic cooked-food offerings⟩ — the śravaṇā-karman, the sarpabali, the āśvayujī, the pratyavarohaṇa and the rest — are not performed at their own several times, the prājāpatya ⟨penance⟩ is to be performed as the prāyaścitta ⟨expiation⟩. But they are not to be performed at another time.

अथ पत्न्या रजस्यपि कार्याः ।

श्रवणाकर्मादिसंस्थाः पत्न्यामृतुमत्यामपि कार्याः ॥ प्रथमारम्भस्तु न भवति ॥

śravaṇākarmādisaṃsthāḥ patnyāmṛtumatyāmapi kāryāḥ || prathamārambhastu na bhavati ||

⟨Now ⟨the rites⟩ are to be done even when the wife is in her menses.⟩ The saṃsthās beginning with the śravaṇā-karman are to be performed even when the wife is ṛtumatī ⟨in her monthly period⟩. Their first commencement, however, does not take place ⟨at such a time⟩.

अथ संकटचतुर्थीनिर्णयः ।

श्रावणकृष्णचतुर्थीं प्रारभ्य कृष्णचतुर्थीषु यावज्जीवमेकविंशतिवर्षाणि एकवर्षं वा संकटचतुर्थीव्रतं कार्यम् ॥ अशक्तौ प्रतिवर्षं श्रावणचतुर्थ्यामेव कार्यम् ॥ अत्र चन्द्रोदयव्याप्त्या तिथिनिर्णयः प्रथमपरिच्छेदे उक्तः ॥ सोद्यापनव्रतसमाप्तिप्रयोगः कौस्तुभादौ ज्ञेयः ॥

śrāvaṇakṛṣṇacaturthīṃ prārabhya kṛṣṇacaturthīṣu yāvajjīvamekaviṃśativarṣāṇi ekavarṣaṃ vā saṃkaṭacaturthīvrataṃ kāryam || aśaktau prativarṣaṃ śrāvaṇacaturthyāmeva kāryam || atra candrodayavyāptyā tithinirṇayaḥ prathamaparicchede uktaḥ || sodyāpanavratasamāptiprayogaḥ kaustubhādau jñeyaḥ ||

⟨Now the determination of the Saṅkaṭa-caturthī ⟨the fourth of the dark fortnight sacred to Gaṇeśa⟩.⟩ Beginning from the fourth tithi of the dark fortnight of Śrāvaṇa, the Saṅkaṭacaturthī vow is to be performed on the fourths of the dark fortnights — for as long as one lives, or for twenty-one years, or for one year. If one is unable, it is to be performed every year on the fourth of Śrāvaṇa alone. Here the determination of the tithi by its extending over moonrise has been stated in the first pariccheda ⟨chapter⟩. The procedure for the completion of the vow together with its udyāpana ⟨concluding rite⟩ is to be learnt in the Kaustubha and elsewhere.

अथ जन्माष्टमीव्रतम् ।

तत्राष्टमी द्विविधा ॥ शुद्धा विद्धा च ॥ दिवारात्रौ वा सप्तमीयोगरहिता यत्र दिने यावती तत्र तावती शुद्धा ॥ दिवारात्रौ वा सप्तमीयोगवती यस्मिन्नहोरात्रे यावती तत्र तावती विद्धा ॥ सा पुनर्द्विविधा ॥ रोहिणीयुता रोहिणीयोगरहिता चेति ॥ तत्र रोहिणीयोगरहिता केवलाष्टमीभेदः ॥ सप्तमीनाड्यः ५९ पलानि ५९ अष्टमी ५८ । ५ अस्यां शुद्धायां संदेहो नास्ति द्वितीयकोट्यभावात् ॥ सप्तमी २ अष्टमी ५५ अस्यां विद्धायामप्यसंदेहः दिनांतरे अभावेन द्वितीयकोट्यभावात् ॥ यदा दिनद्वये केवलाष्टमी वर्तते तदा चत्वारः पक्षाः ॥ पूर्वेद्युरेव निशीथव्यापिनी १ परेद्युरेव निशीथव्यापिनी २ दिनद्वयेपि निशीथव्यापिनी ३ दिनद्वयेपि निशीथव्याप्त्यभाव इति ४ ॥ रात्र्यर्धं निशीथपदार्थः स्थूलसूक्ष्मदृष्ट्या त्वष्टमो मुहूर्तो निशीथः ॥ तत्र पूर्वेद्युरेव निशीथव्यापिनी यथा १ सप्तमी ४० अष्टमी ४२ अत्र सप्तमीयुता पूर्वविद्धैवाष्टम्युपोष्या ॥ यथाष्टमी ६०।४ इयं शुद्धाधिकापि पूर्वेव ॥ परेद्युरेव निशीथे यथा २ सप्तमी ४७ अष्टमी ४६ अत्र परैवाष्टम्युपोष्या ॥ उभयत्र निशीथे यथा ३ सप्तमी ४२ अष्टमी ४६ अत्रापि परैवाष्टमी ग्राह्या ॥ दिनद्वये निशीथव्याप्त्यभावो यथा ४ सप्तमी ४७ अष्टमी ४२ अत्रापि परैवाष्टमी ग्राह्या ॥ अत्र सर्वत्र सप्तमीयुक्तायां रात्रिपूर्वार्धावसाने कलयाप्यष्टम्याः सत्त्वे एव निशीथव्यापित्वं नवमीयुतायां रात्र्युत्तरार्धादिभागे सत्त्वे एवोत्तरत्र निशीथव्यापित्वं सप्तमीदिने उत्तरभागे एव सत्त्वे नवमीयुतादिने पूर्वभाग एव सत्त्वे च निशीथाव्यापित्वपक्ष एव मन्तव्यः ॥ एवं वक्ष्यमाणरोहिणीयुक्तभेदेष्वपि ज्ञेयम् ॥ अथ रोहिणीयुताष्टमी अत्र सिंधुमतनवीनमतभेदः ॥ रोहिणीयुताष्टम्यामपि पूर्वदिने एव निशीथेष्टमीरोहिण्योर्योगः ॥ परदिन एव तयोर्निशीथे योगः ॥ दिनद्वये निशीथे योग इति पक्षत्रयम् ॥ पूर्वेद्युरेव निशीथे योगो यथा १ सप्तमी ४० तद्दिने कृत्तिका ३५ अष्टमी ४६ तद्दिने रोहिणी ३६ अत्र पूर्वविद्धैवाष्टम्युपोष्या परदिने एव निशीथयोगो यथा २ सप्तमी ४२ तद्दिने कृत्तिका ५० अष्टमी ४७ रोहिणी ४६ अत्र परैवाष्टमी ग्राह्या ॥ दिनद्वये निशीथेष्टमीरोहिण्योर्योगो यथा ३ सप्तमी ४२ कृत्तिका ४३ अष्टमी ४७ रोहिणी ४८ अत्र परैवाष्टमी ग्राह्या ॥ अथ रोहिणीयुताष्टम्यामेव दिनद्वयेपि निशीथे रोहिणीयोगाभावो बहुधा संभवति ॥ परेद्युरेव निशीथव्यापिनी अष्टमी परेद्युरेव निशीथादन्यत्र रोहिणीयुक्ता चेत्येकः पक्षः यथा सप्तमी ४७ अष्टमी ५० अष्टमीदिने कृत्तिका ४६ अत्र पक्षे परैवाष्टमी ग्राह्या ॥ १ ॥ एतत्तुल्ययुक्त्या पूर्वेद्युरेव निशीथव्यापिनी पूर्वेद्युरेव निशीथादन्यत्र रोहिणीयुतेति पक्षेपि पूर्वैव ग्राह्या ॥ दिनद्वयेपि निशीथादन्यत्र रोहिणीयुता परेद्युरेव निशीथव्यापिनीति द्वितीयः पक्षः ॥ सप्तमी ४८ तद्दिने कृत्तिका ३० अष्टमी ४८ रोहिणी २५ अत्रापि परैव ग्राह्या ॥ २ ॥ दिनद्वयेपि निशीथादन्यत्र रोहिणीयुक्ता पूर्वेद्युरेव निशीथव्यापिनी तृतीयो यथा सप्तमी २५ कृत्तिका ४८ अष्टमी २० रोहिणी ४३ अत्रापि परैव ॥ ३ ॥ रोहिणीयोगसाम्येपि पूर्वत्र सप्तमीविद्धत्वात् ॥ यथा वाष्टमी ६० । ४ कृत्तिका ५० अत्र पूर्वैव ग्राह्या ॥

tatrāṣṭamī dvividhā || śuddhā viddhā ca || divārātrau vā saptamīyogarahitā yatra dine yāvatī tatra tāvatī śuddhā || divārātrau vā saptamīyogavatī yasminnahorātre yāvatī tatra tāvatī viddhā || sā punardvividhā || rohiṇīyutā rohiṇīyogarahitā ceti || tatra rohiṇīyogarahitā kevalāṣṭamībhedaḥ || saptamīnāḍyaḥ 59 palāni 59 aṣṭamī 58 | 5 asyāṃ śuddhāyāṃ saṃdeho nāsti dvitīyakoṭyabhāvāt || saptamī 2 aṣṭamī 55 asyāṃ viddhāyāmapyasaṃdehaḥ dināṃtare abhāvena dvitīyakoṭyabhāvāt || yadā dinadvaye kevalāṣṭamī vartate tadā catvāraḥ pakṣāḥ || pūrvedyureva niśīthavyāpinī 1 paredyureva niśīthavyāpinī 2 dinadvayepi niśīthavyāpinī 3 dinadvayepi niśīthavyāptyabhāva iti 4 || rātryardhaṃ niśīthapadārthaḥ sthūlasūkṣmadṛṣṭyā tvaṣṭamo muhūrto niśīthaḥ || tatra pūrvedyureva niśīthavyāpinī yathā 1 saptamī 40 aṣṭamī 42 atra saptamīyutā pūrvaviddhaivāṣṭamyupoṣyā || yathāṣṭamī 60|4 iyaṃ śuddhādhikāpi pūrveva || paredyureva niśīthe yathā 2 saptamī 47 aṣṭamī 46 atra paraivāṣṭamyupoṣyā || ubhayatra niśīthe yathā 3 saptamī 42 aṣṭamī 46 atrāpi paraivāṣṭamī grāhyā || dinadvaye niśīthavyāptyabhāvo yathā 4 saptamī 47 aṣṭamī 42 atrāpi paraivāṣṭamī grāhyā || atra sarvatra saptamīyuktāyāṃ rātripūrvārdhāvasāne kalayāpyaṣṭamyāḥ sattve eva niśīthavyāpitvaṃ navamīyutāyāṃ rātryuttarārdhādibhāge sattve evottaratra niśīthavyāpitvaṃ saptamīdine uttarabhāge eva sattve navamīyutādine pūrvabhāga eva sattve ca niśīthāvyāpitvapakṣa eva mantavyaḥ || evaṃ vakṣyamāṇarohiṇīyuktabhedeṣvapi jñeyam || atha rohiṇīyutāṣṭamī atra siṃdhumatanavīnamatabhedaḥ || rohiṇīyutāṣṭamyāmapi pūrvadine eva niśītheṣṭamīrohiṇyoryogaḥ || paradina eva tayorniśīthe yogaḥ || dinadvaye niśīthe yoga iti pakṣatrayam || pūrvedyureva niśīthe yogo yathā 1 saptamī 40 taddine kṛttikā 35 aṣṭamī 46 taddine rohiṇī 36 atra pūrvaviddhaivāṣṭamyupoṣyā paradine eva niśīthayogo yathā 2 saptamī 42 taddine kṛttikā 50 aṣṭamī 47 rohiṇī 46 atra paraivāṣṭamī grāhyā || dinadvaye niśītheṣṭamīrohiṇyoryogo yathā 3 saptamī 42 kṛttikā 43 aṣṭamī 47 rohiṇī 48 atra paraivāṣṭamī grāhyā || atha rohiṇīyutāṣṭamyāmeva dinadvayepi niśīthe rohiṇīyogābhāvo bahudhā saṃbhavati || paredyureva niśīthavyāpinī aṣṭamī paredyureva niśīthādanyatra rohiṇīyuktā cetyekaḥ pakṣaḥ yathā saptamī 47 aṣṭamī 50 aṣṭamīdine kṛttikā 46 atra pakṣe paraivāṣṭamī grāhyā || 1 || etattulyayuktyā pūrvedyureva niśīthavyāpinī pūrvedyureva niśīthādanyatra rohiṇīyuteti pakṣepi pūrvaiva grāhyā || dinadvayepi niśīthādanyatra rohiṇīyutā paredyureva niśīthavyāpinīti dvitīyaḥ pakṣaḥ || saptamī 48 taddine kṛttikā 30 aṣṭamī 48 rohiṇī 25 atrāpi paraiva grāhyā || 2 || dinadvayepi niśīthādanyatra rohiṇīyuktā pūrvedyureva niśīthavyāpinī tṛtīyo yathā saptamī 25 kṛttikā 48 aṣṭamī 20 rohiṇī 43 atrāpi paraiva || 3 || rohiṇīyogasāmyepi pūrvatra saptamīviddhatvāt || yathā vāṣṭamī 60 | 4 kṛttikā 50 atra pūrvaiva grāhyā ||

⟨Now the Janmāṣṭamī vow.⟩ There, the eighth tithi is of two kinds: śuddhā ⟨pure⟩ and viddhā ⟨pierced⟩. Whatever amount of the eighth stands on a given day, by day or by night, free of conjunction with the seventh, that much is śuddhā there. Whatever amount of it stands in a given aho-rātra ⟨day-and-night⟩, by day or by night, joined with the seventh, that much is viddhā there. That again is of two kinds: joined with Rohiṇī, and free of conjunction with Rohiṇī. Of these, the one free of conjunction with Rohiṇī is the variety of the bare eighth. ⟨In the figures that follow, the number against each tithi or nakṣatra is the ghaṭikā at which it ends, reckoned from sunrise of that day.⟩ The seventh, 59 nāḍīs 59 palas; the eighth, 58 | 5: in this śuddhā one there is no doubt, since there is no second alternative. The seventh 2, the eighth 55: in this viddhā one too there is no doubt, since, it being absent on the other day, there is no second alternative. When the bare eighth runs on two days, there are four cases: (1) it extends over niśītha ⟨the middle of the night⟩ on the earlier day only; (2) on the later day only; (3) on both days; (4) there is no extension over niśītha on either day. The middle of the night is the meaning of the word niśītha; but looked at grossly and subtly, the eighth muhūrta ⟨of the night⟩ is niśītha. Of these, ⟨one⟩ extending over niśītha on the earlier day only is, for example, (1): the seventh 40, the eighth 42 — here the eighth joined with the seventh, pūrvaviddhā ⟨joined to the preceding day⟩, is the one on which the fast is to be kept. Or, for example, the eighth 60 | 4: this one, though śuddhā and in excess, is the earlier one alone. ⟨One extending⟩ over niśītha on the later day only, for example, (2): the seventh 47, the eighth 46 — here the later eighth alone is the one on which the fast is to be kept. Over niśītha on both, for example, (3): the seventh 42, the eighth 46 — here too the later eighth is to be taken. There is no extension over niśītha on either day, for example, (4): the seventh 47, the eighth 42 — here too the later eighth is to be taken. In all these cases, when ⟨the eighth is⟩ joined with the seventh, there is extension over niśītha only if the eighth is present, if only by a kalā ⟨a fraction⟩, at the close of the first half of the night; when it is joined with the ninth, there is extension over niśītha on the later ⟨day⟩ only if it is present in the opening portion of the second half of the night; and when on the day of the seventh it is present only in the later portion, and on the day joined with the ninth only in the earlier portion, it is the case of non-extension over niśītha that is to be understood. The same is to be understood in the varieties joined with Rohiṇī, which are about to be stated. Now the eighth joined with Rohiṇī: here there is a difference between the view of the ⟨Nirṇaya⟩sindhu and the modern view. In the case of the eighth joined with Rohiṇī also there are three cases: the conjunction of the eighth and Rohiṇī at niśītha on the earlier day only; their conjunction at niśītha on the later day only; and their conjunction at niśītha on both days. Conjunction at niśītha on the earlier day only, for example, (1): the seventh 40, and on that day Kṛttikā 35; the eighth 46, and on that day Rohiṇī 36 — here the pūrvaviddhā eighth alone is the one on which the fast is to be kept. Conjunction at niśītha on the later day only, for example, (2): the seventh 42, and on that day Kṛttikā 50; the eighth 47, Rohiṇī 46 — here the later eighth is to be taken. Conjunction of the eighth and Rohiṇī at niśītha on both days, for example, (3): the seventh 42, Kṛttikā 43; the eighth 47, Rohiṇī 48 — here the later eighth is to be taken. Now, even where the eighth is joined with Rohiṇī, the absence of conjunction with Rohiṇī at niśītha on both days is possible in many ways. One case is that the eighth extends over niśītha on the later day only, and on the later day only is joined with Rohiṇī at a time other than niśītha: for example, the seventh 47, the eighth 50, and on the day of the eighth Kṛttikā 46 — in this case the later eighth alone is to be taken ॥1॥. By reasoning equal to this, in the case where it extends over niśītha on the earlier day only and on the earlier day only is joined with Rohiṇī at a time other than niśītha, the earlier one alone is to be taken. The second case: on both days it is joined with Rohiṇī at a time other than niśītha, and extends over niśītha on the later day only — the seventh 48, and on that day Kṛttikā 30; the eighth 48, Rohiṇī 25: here too the later one alone is to be taken ॥2॥. The third: on both days it is joined with Rohiṇī at a time other than niśītha, and extends over niśītha on the earlier day only — for example, the seventh 25, Kṛttikā 48; the eighth 20, Rohiṇī 43: here too the later one alone ॥3॥, because, even though the conjunction with Rohiṇī is equal ⟨on the two days⟩, on the earlier day it is pierced by the seventh. Or, for example, the eighth 60 | 4, Kṛttikā 50: here the earlier one alone is to be taken.

अथ जन्माष्टमीव्रतम् ।

अहोरात्रद्वये रोहिणीयोगसाम्येपि पूर्वस्याः शुद्धत्वात्पूर्णव्याप्तेश्च ॥ दिनद्वयेपि निशीथव्यापिनी परेद्युरेव निशीथादन्यत्र रोहिणीयुतेति चतुर्थः ॥ यथा सप्तमी ४३ अष्टमी ४९ कृत्तिका ४६ अत्र परैवाष्टमी ॥ ४ ॥ एवं दिनद्वयेपि निशीथव्यापिनी पूर्वत्रैव निशीथादन्यत्र रोहिणीयुतेति पंचमो यथा सप्तमी ४१ तद्दिने रोहिणी ४३ अष्टमी ४७ अत्र पूर्वैवाष्टम्युपोष्या ॥ ५ ॥ दिनद्वयेपि निशीथव्यापिनी दिनद्वयेपि निशीथादन्यत्र रोहिणीयुतेति षष्ठो यथा सप्तमी ४२ कृत्तिका ४८ अष्टमी ४९ रोहिणी ४२ अत्र परैव ॥ ६ ॥ दिनद्वयेपि निशीथव्यापिनी पूर्वद्युरेव निशीथादन्यत्र रोहिणीयुतेति सप्तमो यथा सप्तमी ४८ तद्दिने रोहिणी ५८ अष्टमी ४२ अत्र परैवाष्टमी ग्राह्या ॥ ७ ॥ अत्रैव पक्षे परेद्युरेवोभयत्र वा निशीथादन्यत्र रोहिणीयोगेपि परैवेति कैमुत्येन सिद्धम् ॥ पूर्वद्युरेव निशीथव्यापिनी परेद्युरेव निशीथादन्यत्र रोहिणीयुतेति चरमः पक्षः ॥ यथा सप्तमी ३० अष्टमी २५ तद्दिने कृत्तिका ५ यथा वाष्टमी ६० । ४ अष्टमीशेषदिने कृत्तिका १ अत्रोदाहरणद्वयेपि परैवाष्टमी ग्राह्या स्वल्पस्यापि रोहिणीयोगस्य प्राशस्त्येन मुहूर्त्तमात्राया अपि परस्या ग्राह्यतया पूर्वत्र विद्यमानाया निशीथव्याप्तेरनादरात् ॥ ८ ॥ सर्वपक्षेषु यदि परदिने मुहूर्त्तन्यूना वर्तते तदा सा न ग्राह्या किंतु पूर्वैवेति पुरुषार्थचिंतामणावुक्तम् ॥ परेद्युरेव निशीथव्यापिनी पूर्वद्युरेव निशीथादन्यत्र रोहिणीयुता यथा सप्तमी ४८ रोहिणी ५५ अष्टमी ४८ अत्र परैव ॥ विद्धायां निशीथोत्तरं रोहिणीयोगस्याप्रयोजकत्वात् ॥ अत्र विस्तरेणोक्तानां बहुपक्षाणां संक्षेपेण निर्णयसंग्रहः पुरुषार्थचिंतामणौ ॥ शुद्धसमायां शुद्धन्यूनायां वा विद्धसमायां विद्धन्यूनायां वा केवलाष्टम्यां संदेह एव नास्ति ॥ शुद्धाधिकापि केवलाष्टमी पूर्वैव ॥ विद्धाधिका तु पूर्वदिन एव निशीथव्याप्तौ पूर्वा ॥ दिनद्वये निशीथव्याप्तावव्याप्तौ वा परैवेति ॥ अथ रोहिणीयोगे यदि शुद्धसमायां शुद्धन्यूनायां वा ईषदपि रोहिणीयोगस्तदा न संदेहः ॥ शुद्धाधिकायां पूर्वदिने दिनद्वयेपि वा रोहिणीयोगे पूर्वैव ॥ शुद्धाधिकायामुत्तरदिन एव रोहिणीयोगे मुहूर्त्तमात्रा परैव ॥ विद्धाधिकायां पूर्वदिन एव निशीथात्पूर्व निशीथे वा रोहिणीयोगे पूर्वा ॥ दिनद्वयेपि परत्रैव वा निशीथे वा निशीथं विहाय रोहिणीयोगे परैवेति संक्षेपेण निर्णयसंग्रहः ॥ एवं कौस्तुभादिनवीनग्रंथानुसृतमाधवमतानुसारेण जन्माष्टमी निर्णीता ॥ अत्र केचित्केवलाष्टमी जन्माष्टमी सैव रोहिणीयुता जयन्ती संज्ञेकेति जयन्त्यष्टम्योर्व्रतैक्यमाहुः ॥ अन्ये तु जन्माष्टमीव्रतं जयन्तीव्रतं च भिन्नं रोहिणी योगाभावे जयन्तीव्रतलोपाज्जन्माष्टमीव्रतमेव कार्यम् ॥ “यस्मिन्वर्षे जयन्त्याख्ययोगो जन्माष्टमी तदा ॥ अन्तर्भूता जयन्त्यां स्यात् ” इति जयन्तीदिने निशीथाख्यकर्मकालेऽष्टम्याद्यभावेपि साकल्यवचनापादितकर्मकालव्याप्तिमादाय व्रतद्वयमपि जयन्तीदिन एव तन्त्रेणानुष्ठेयम् ॥ व्रतद्वयस्याप्यकरणे महादोषश्रवणेन फलश्रवणेन च नित्यकाम्योभयरूपत्वात् ॥ न तु निशीथव्याप्तायां पूर्वाष्टम्यां जन्माष्टमीव्रतं कृत्वा ॥ जयन्तीदिने पारणमनुष्ठेयं नित्यव्रतलोपे प्रत्यवायापातादित्या-

ahorātradvaye rohiṇīyogasāmyepi pūrvasyāḥ śuddhatvātpūrṇavyāpteśca || dinadvayepi niśīthavyāpinī paredyureva niśīthādanyatra rohiṇīyuteti caturthaḥ || yathā saptamī 43 aṣṭamī 49 kṛttikā 46 atra paraivāṣṭamī || 4 || evaṃ dinadvayepi niśīthavyāpinī pūrvatraiva niśīthādanyatra rohiṇīyuteti paṃcamo yathā saptamī 41 taddine rohiṇī 43 aṣṭamī 47 atra pūrvaivāṣṭamyupoṣyā || 5 || dinadvayepi niśīthavyāpinī dinadvayepi niśīthādanyatra rohiṇīyuteti ṣaṣṭho yathā saptamī 42 kṛttikā 48 aṣṭamī 49 rohiṇī 42 atra paraiva || 6 || dinadvayepi niśīthavyāpinī pūrvadyureva niśīthādanyatra rohiṇīyuteti saptamo yathā saptamī 48 taddine rohiṇī 58 aṣṭamī 42 atra paraivāṣṭamī grāhyā || 7 || atraiva pakṣe paredyurevobhayatra vā niśīthādanyatra rohiṇīyogepi paraiveti kaimutyena siddham || pūrvadyureva niśīthavyāpinī paredyureva niśīthādanyatra rohiṇīyuteti caramaḥ pakṣaḥ || yathā saptamī 30 aṣṭamī 25 taddine kṛttikā 5 yathā vāṣṭamī 60 | 4 aṣṭamīśeṣadine kṛttikā 1 atrodāharaṇadvayepi paraivāṣṭamī grāhyā svalpasyāpi rohiṇīyogasya prāśastyena muhūrttamātrāyā api parasyā grāhyatayā pūrvatra vidyamānāyā niśīthavyāpteranādarāt || 8 || sarvapakṣeṣu yadi paradine muhūrttanyūnā vartate tadā sā na grāhyā kiṃtu pūrvaiveti puruṣārthaciṃtāmaṇāvuktam || paredyureva niśīthavyāpinī pūrvadyureva niśīthādanyatra rohiṇīyutā yathā saptamī 48 rohiṇī 55 aṣṭamī 48 atra paraiva || viddhāyāṃ niśīthottaraṃ rohiṇīyogasyāprayojakatvāt || atra vistareṇoktānāṃ bahupakṣāṇāṃ saṃkṣepeṇa nirṇayasaṃgrahaḥ puruṣārthaciṃtāmaṇau || śuddhasamāyāṃ śuddhanyūnāyāṃ vā viddhasamāyāṃ viddhanyūnāyāṃ vā kevalāṣṭamyāṃ saṃdeha eva nāsti || śuddhādhikāpi kevalāṣṭamī pūrvaiva || viddhādhikā tu pūrvadina eva niśīthavyāptau pūrvā || dinadvaye niśīthavyāptāvavyāptau vā paraiveti || atha rohiṇīyoge yadi śuddhasamāyāṃ śuddhanyūnāyāṃ vā īṣadapi rohiṇīyogastadā na saṃdehaḥ || śuddhādhikāyāṃ pūrvadine dinadvayepi vā rohiṇīyoge pūrvaiva || śuddhādhikāyāmuttaradina eva rohiṇīyoge muhūrttamātrā paraiva || viddhādhikāyāṃ pūrvadina eva niśīthātpūrva niśīthe vā rohiṇīyoge pūrvā || dinadvayepi paratraiva vā niśīthe vā niśīthaṃ vihāya rohiṇīyoge paraiveti saṃkṣepeṇa nirṇayasaṃgrahaḥ || evaṃ kaustubhādinavīnagraṃthānusṛtamādhavamatānusāreṇa janmāṣṭamī nirṇītā || atra kecitkevalāṣṭamī janmāṣṭamī saiva rohiṇīyutā jayantī saṃjñeketi jayantyaṣṭamyorvrataikyamāhuḥ || anye tu janmāṣṭamīvrataṃ jayantīvrataṃ ca bhinnaṃ rohiṇī yogābhāve jayantīvratalopājjanmāṣṭamīvratameva kāryam || “yasminvarṣe jayantyākhyayogo janmāṣṭamī tadā || antarbhūtā jayantyāṃ syāt ” iti jayantīdine niśīthākhyakarmakāle'ṣṭamyādyabhāvepi sākalyavacanāpāditakarmakālavyāptimādāya vratadvayamapi jayantīdina eva tantreṇānuṣṭheyam || vratadvayasyāpyakaraṇe mahādoṣaśravaṇena phalaśravaṇena ca nityakāmyobhayarūpatvāt || na tu niśīthavyāptāyāṃ pūrvāṣṭamyāṃ janmāṣṭamīvrataṃ kṛtvā || jayantīdine pāraṇamanuṣṭheyaṃ nityavratalope pratyavāyāpātādityā-

⟨In the last example of the preceding passage the earlier one is taken⟩ because, although the conjunction with Rohiṇī is equal in the two aho-rātras ⟨days-and-nights⟩, the earlier one is śuddhā ⟨pure⟩ and has full pervasion. The fourth ⟨case⟩ is: extending over niśītha ⟨the middle of the night⟩ on both days, and joined with Rohiṇī at a time other than niśītha on the later day only. For example: the seventh 43, the eighth 49, Kṛttikā 46 — here the later eighth ॥4॥. Likewise the fifth: extending over niśītha on both days, and joined with Rohiṇī at a time other than niśītha on the earlier day only. For example: the seventh 41, and on that day Rohiṇī 43; the eighth 47 — here the earlier eighth is the one on which the fast is to be kept ॥5॥. The sixth: extending over niśītha on both days, and joined with Rohiṇī at a time other than niśītha on both days. For example: the seventh 42, Kṛttikā 48; the eighth 49, Rohiṇī 42 — here the later alone ॥6॥. The seventh: not extending over niśītha on either day, and joined with Rohiṇī at a time other than niśītha on the earlier day only. For example: the seventh 48, and on that day Rohiṇī 58; the eighth 42 — here the later eighth is to be taken ॥7॥. In this very case, if the conjunction with Rohiṇī at a time other than niśītha is on the later day only, or on both days, the later one alone ⟨is taken⟩ — that is established a fortiori. The last case: extending over niśītha on the earlier day only, and joined with Rohiṇī at a time other than niśītha on the later day only. For example: the seventh 30, the eighth 25, and on that day Kṛttikā 5; or, for example, the eighth 60 | 4, and on the day of the remainder of the eighth, Kṛttikā 1. In both these examples the later eighth is to be taken, because a conjunction with Rohiṇī, even a slight one, is excellent, and because the later ⟨eighth⟩, even of a muhūrta only, is admissible; so the extension over niśītha that exists on the earlier day is disregarded ॥8॥. In all the cases, if on the later day it runs for less than a muhūrta, then it is not to be taken, but the earlier one alone — so it is stated in the Puruṣārthacintāmaṇi. ⟨Again:⟩ extending over niśītha on the later day only, and joined with Rohiṇī at a time other than niśītha on the earlier day only — for example, the seventh 48, Rohiṇī 55, the eighth 48: here the later alone, because in a viddhā ⟨pierced⟩ eighth a conjunction with Rohiṇī after niśītha is not determinative. A summary determination, in brief, of the many cases here set out at length is in the Puruṣārthacintāmaṇi: "In a bare eighth that is śuddhā and equal, or śuddhā and less, or viddhā and equal, or viddhā and less, there is no doubt at all. A bare eighth that is śuddhā and in excess is the earlier one alone. But one that is viddhā and in excess: if it pervades niśītha on the earlier day only, the earlier; if it pervades niśītha on both days, or pervades it on neither, the later alone. Now as to conjunction with Rohiṇī: if in one that is śuddhā and equal, or śuddhā and less, there is even a slight conjunction with Rohiṇī, then there is no doubt. In one śuddhā and in excess, if the conjunction with Rohiṇī is on the earlier day, or on both days, the earlier alone. In one śuddhā and in excess, if the conjunction with Rohiṇī is on the later day only, the later alone, though it be of a muhūrta only. In one viddhā and in excess, if the conjunction with Rohiṇī is on the earlier day only, whether before niśītha or at niśītha, the earlier. If the conjunction with Rohiṇī is on both days, or on the later day only, whether at niśītha or apart from niśītha, the later alone." Such is the summary determination in brief. Thus Janmāṣṭamī has been determined according to the view of Mādhava, which the modern books such as the Kaustubha follow. Here some assert that the vows of Jayantī and of the eighth are one, saying that the bare eighth is Janmāṣṭamī, and that the very same one joined with Rohiṇī bears the name Jayantī. But others ⟨hold⟩ that the Janmāṣṭamī vow and the Jayantī vow are different, and that in the absence of a conjunction with Rohiṇī, the Jayantī vow lapsing, the Janmāṣṭamī vow alone is to be performed. Since it is said, "In whatever year the conjunction called Jayantī occurs, then Janmāṣṭamī is included within Jayantī" — even if on the Jayantī day the eighth and the rest are absent at the time of the rite called niśītha, then, taking the pervasion of the time of the rite as supplied by the text of sākalya ⟨completeness⟩, both vows are to be performed on the Jayantī day alone, by tantra ⟨a single performance serving both⟩; for, since a great fault is declared for the omission of both vows and a fruit is also declared, they are of both kinds, nitya ⟨obligatory⟩ and kāmya ⟨performed for a desired end⟩. And one is not to perform the Janmāṣṭamī vow on the earlier eighth which pervades niśītha and then perform the pāraṇā ⟨the breaking of the fast⟩ on the Jayantī day, because the lapse of a nitya vow brings a penalty — thus they

अथ जन्माष्टमीव्रतम् ।

हुः ॥ निर्णयसिंधौ तूक्तरीत्या माधवमतमुपपाद्य हेमाद्रिमतेन जन्माष्टमीव्रतमेव नित्यं जयंतीव्रतं तु नित्यमपि कलियुगे लुप्तमिति केचिन्नानुतिष्ठंतीत्युक्त्वा स्वमतेन यस्मिन्वर्षे पूर्वदिने एव निशीथेष्टमी परदिन एव निशीथादन्यत्र जयंत्याख्ययोगस्तत्रोपोषणद्वयं कार्यम् ॥ व्रतद्वयस्यापि नित्यत्वेनाकरणे दोषाज्जयंत्यामष्टम्यंतर्भावोक्तिस्तु मूर्खप्रतारणमात्रमिति प्रतिपादितम् ॥ मम तु कौस्तुभादिनवीनग्रंथपरिगृहीतमाधवमतरीत्या जयंत्यंतर्भावेनाष्टमीव्रतानुष्ठानमेव युक्तं प्रतिभाति ॥ अत्र व्रते बुधसोमवारयोगः प्राशस्त्यविधायको न तु रोहिणीवन्निर्णायकः ॥

huḥ || nirṇayasiṃdhau tūktarītyā mādhavamatamupapādya hemādrimatena janmāṣṭamīvratameva nityaṃ jayaṃtīvrataṃ tu nityamapi kaliyuge luptamiti kecinnānutiṣṭhaṃtītyuktvā svamatena yasminvarṣe pūrvadine eva niśītheṣṭamī paradina eva niśīthādanyatra jayaṃtyākhyayogastatropoṣaṇadvayaṃ kāryam || vratadvayasyāpi nityatvenākaraṇe doṣājjayaṃtyāmaṣṭamyaṃtarbhāvoktistu mūrkhapratāraṇamātramiti pratipāditam || mama tu kaustubhādinavīnagraṃthaparigṛhītamādhavamatarītyā jayaṃtyaṃtarbhāvenāṣṭamīvratānuṣṭhānameva yuktaṃ pratibhāti || atra vrate budhasomavārayogaḥ prāśastyavidhāyako na tu rohiṇīvannirṇāyakaḥ ||

⟨Now the Janmāṣṭamī vow.⟩ say. But in the Nirṇayasindhu, having established Mādhava's view in the manner stated, ⟨the author⟩, on Hemādri's view, says that the Janmāṣṭamī vow alone is nitya ⟨obligatory⟩, while the Jayantī vow, though nitya, has lapsed in the Kali age, so that some do not observe it; and then, by his own view, ⟨he lays down⟩ that in whatever year the eighth falls at niśītha on the earlier day only and the conjunction called Jayantī falls on the later day only at a time other than niśītha, in that year two fasts are to be kept, since, both vows being nitya, there is a fault in not performing them. And he has propounded that the statement that the eighth is included within Jayantī is nothing but a deceiving of fools. But to me it appears right, by the way of Mādhava's view which the modern books such as the Kaustubha have adopted, that the vow of the eighth should be performed by including it within Jayantī. In this vow a conjunction with a Wednesday or a Monday enjoins excellence, but it is not decisive as Rohiṇī is.

अथात्र पारणानिर्णयः ।

अथ द्वितीयदिने भोजनरूपं पारणं व्रतांगं विहितं तत्कालो निर्णीयते ॥ केवलतिथ्युपवासे तिथ्यंते नक्षत्रयुक्ततिथ्युपवासे उभयांते पारणं कार्यम् ॥ यदि तिथिनक्षत्रयोरेकतरांतो दिने लभ्यते उभयांतस्तु रात्रौ तदा दिवैवान्यतरांते पारणम् ॥ यदा दिवा नैकस्याप्यंतस्तदा निशीथादर्वागन्यतरांते उभयांते वा पारणम् ॥ यदा तु निशीथाव्यवहितपूर्वक्षणे एकतरांत उभयांतो वा तदा निशीथेपि पारणं कार्यम् ॥ भोजनासंभवे पारणासंपत्त्यर्थं फलाद्याहारो विधेयः ॥ केचित्तूक्तविषये निशीथे पारणं न कार्यं किंतूपवासात्तृतीयेह्नि दिवा कार्यमित्याहुस्तन्न युक्तम् ॥ अशक्तस्त्वेकतरांताभावेप्युत्सवांते प्रातरेव देवपूजाविसर्जनादि कृत्वा पारणं कुर्यात् ॥

atha dvitīyadine bhojanarūpaṃ pāraṇaṃ vratāṃgaṃ vihitaṃ tatkālo nirṇīyate || kevalatithyupavāse tithyaṃte nakṣatrayuktatithyupavāse ubhayāṃte pāraṇaṃ kāryam || yadi tithinakṣatrayorekatarāṃto dine labhyate ubhayāṃtastu rātrau tadā divaivānyatarāṃte pāraṇam || yadā divā naikasyāpyaṃtastadā niśīthādarvāganyatarāṃte ubhayāṃte vā pāraṇam || yadā tu niśīthāvyavahitapūrvakṣaṇe ekatarāṃta ubhayāṃto vā tadā niśīthepi pāraṇaṃ kāryam || bhojanāsaṃbhave pāraṇāsaṃpattyarthaṃ phalādyāhāro vidheyaḥ || kecittūktaviṣaye niśīthe pāraṇaṃ na kāryaṃ kiṃtūpavāsāttṛtīyehni divā kāryamityāhustanna yuktam || aśaktastvekatarāṃtābhāvepyutsavāṃte prātareva devapūjāvisarjanādi kṛtvā pāraṇaṃ kuryāt ||

⟨Now here the determination of the breaking of the fast.⟩ Now the pāraṇā ⟨the breaking of the fast⟩, in the form of a meal on the second day, is prescribed as a subsidiary part of the vow; its time is now determined. When the fast is on a tithi alone, the pāraṇā is to be done at the end of the tithi; when the fast is on a tithi joined with a nakṣatra, at the end of both. If the end of one of the two, the tithi or the nakṣatra, is available in the daytime, but the end of both falls at night, then the pāraṇā is in the daytime itself, at the end of whichever one ⟨ends by day⟩. When the end of neither falls in the daytime, then the pāraṇā is at the end of one of them, or at the end of both, before niśītha ⟨midnight⟩. But when the end of one, or the end of both, falls at the moment immediately before niśītha, then the pāraṇā is to be done even at niśītha. If a meal is impossible, food such as fruit is to be taken in order to accomplish the pāraṇā. Some, however, say that in the case stated the pāraṇā should not be done at niśītha, but in the daytime on the third day from the fast; that is not right. But one who is unable should, even when the end of neither has come, at the close of the festival, in the morning itself, perform the worship of the deity and the visarjana ⟨dismissal⟩ and the rest, and then do the pāraṇā.

अथ संक्षेपेण व्रतविधिः ।

प्रातः कृतनित्यक्रियः प्राङ्मुखो देशादि संकीर्त्य तत्काले सप्तम्यादिसत्त्वेपि प्रधानभूताष्टमीमेव संकीर्त्य श्रीकृष्णप्रीत्यर्थं जन्माष्टमीव्रतं करिष्ये ॥ जयंतीयोगसत्त्वे जन्माष्टमीव्रतं जयंतीव्रतं च तन्त्रेण करिष्ये इति संकल्पयेत् ॥ ताम्रपात्रे जलं गृहीत्वा ॥ “वासुदेवं समुद्दिश्य सर्वपापप्रशांतये ॥ उपवासं करिष्यामि जन्माष्टम्यां नभस्यहम् ॥ ” अशक्तौ फलानि भक्षयिष्यामीत्याद्यूहः ॥ “आजन्म मरणं यावद्यन्मया दुष्कृतं कृतम् ॥ तत्प्रणाशाय गोविंद प्रसीद पुरुषोत्तम” इति पात्रस्थं जलं क्षिपेत् ॥ ततः सुवर्णरजतादिमय्यो मृन्मय्यो वा भित्त्यादिलिखिता वा प्रतिमा यथाकुलाचारं कार्याः ॥ ता यथा पर्यङ्के प्रसुप्तदेवक्याः स्तनं पिबंतीं श्रीकृष्णप्रतिमां निधाय जयंतीसत्त्वे त्वन्यदेवक्या उत्संगे द्वितीयां श्रीकृष्णमूर्त्तिं निधाय पर्यङ्कस्थदेवकीचरणसंवाहनपरां लक्ष्मीं निधाय भित्त्यादौ खड्गधरं वसुदेवं नन्दगोपीगोपाँल्लिखित्वा प्रदेशांतरे मंचके प्रसूतकन्यया सह यशोदाप्रतिमां पीठांतरे वसुदेवदेवकीनंदयशोदाश्रीकृष्णरामचंडिका इति सप्त प्रतिमाः स्थापयेत् ॥ एतावत्प्रतिमाकरणाशक्तौ वसुदेवादिचंडिकांताः सप्त वा यथाचारं यथाशक्ति वा कृत्वा अन्याः सर्वा यथायथं ध्यायेदिति भाति ॥ निशीथासन्नप्राक्काले स्नात्वा श्रीकृष्णणप्रीत्यर्थं सपरिवारश्रीकृष्णपूजां करिष्ये इति संकल्प्य न्यासान् शंखादिपूजांतं नित्यवत्कृत्वा॥ “पर्यङ्कस्थां किन्नराद्यैर्युतां ध्यायेत्तु देवकीम्॥ श्रीकृष्णं बालकं ध्यायेत्पर्यङ्के स्तनपायिनम्॥ श्रीवत्सवक्षसं शांतं नीलोत्पलदलच्छविम्॥ संवाहयंती देवक्याः पादौ ध्यायेच्च तां श्रियम्॥ ” एवं ध्यात्वा देवक्यै नमः इति देवकीमावाह्य मूलमंत्रेण पुरुषसूक्तऋचा वा श्रीकृष्णाय नमः श्रीकृष्णमावाहयामीत्यावाह्य लक्ष्मीं चावाह्य देवक्यै वसुदेवाय यशोदायै नंदाय श्रीकृष्णाय रामाय चंडिकायै इति नाम्नावाह्य लिखितादिदेवताः सकलपरिवारदेवताभ्यो नम इत्यावाह्य मूलेन सूक्तऋचा वात्रावाहितदेवक्यादिपरिवारसहितश्रीकृष्णाय नम इत्यासनपाद्यार्घ्याचमनीयअभ्यंगस्नानानि दत्त्वा पंचामृतस्नानांते चंदनेनानुलेपयेत् ॥ शुद्धोदकाभिषेकांते वस्त्रयज्ञोपवीतगंधपुष्पाणि धूपदीपौ च ॥ “विश्वेश्वराय विश्वाय तथा विश्वोद्भवाय च ॥ विश्वस्य पतये तुभ्यं गोविंदाय नमोनमः ॥ यज्ञेश्वराय देवाय तथा यज्ञोद्भवाय च ॥ यज्ञानां पतये नाथ गोविंदाय नमोनमः” इति मंत्राभ्यां मूलमंत्रादिसमुच्चिताभ्यां दद्यात् ॥ “जगन्नाथ नमस्तुभ्यं संसारभयनाशन ॥ जगदीश्वराय देवाय भूतानां पतये नमः” इति नैवेद्यम् ॥ मूलमंत्रादिकं सर्वत्र योज्यम् ॥ तांबूलादि नमस्कारप्रदक्षिणापुष्पांजल्यंतं कार्यम् ॥ अथोद्यापनप्रकरणोक्तविधिना पूजा ॥ सा यथा उक्तप्रकारेण ध्यानावाहन कृत्वा ॥ “देवा ब्रह्मादयो ये च स्वरूपं न विदुस्तव ॥ अतस्त्वां पूजयिष्यामि मातुरुत्सङ्गवासिनम्”॥ पुरुष एवेदमसनम् ॥ “अवतारसहस्राणि करोषि मधुसूदन ॥ न ते संख्यावताराणां कश्चिज्जानाति तत्त्वतः” ॥ एतावानस्येति पाद्यम् ॥ “जातः कंसवधार्थाय भूभारोत्तारणाय च ॥ देवानां च हितार्थाय धर्मसंस्थापनाय च ॥ कौरवाणां विनाशाय पांडवानां हिताय च ॥ गृहाणार्घ्यं मया दत्तं देवक्या सहितो हरे” ॥

prātaḥ kṛtanityakriyaḥ prāṅmukho deśādi saṃkīrtya tatkāle saptamyādisattvepi pradhānabhūtāṣṭamīmeva saṃkīrtya śrīkṛṣṇaprītyarthaṃ janmāṣṭamīvrataṃ kariṣye || jayaṃtīyogasattve janmāṣṭamīvrataṃ jayaṃtīvrataṃ ca tantreṇa kariṣye iti saṃkalpayet || tāmrapātre jalaṃ gṛhītvā || “vāsudevaṃ samuddiśya sarvapāpapraśāṃtaye || upavāsaṃ kariṣyāmi janmāṣṭamyāṃ nabhasyaham || ” aśaktau phalāni bhakṣayiṣyāmītyādyūhaḥ || “ājanma maraṇaṃ yāvadyanmayā duṣkṛtaṃ kṛtam || tatpraṇāśāya goviṃda prasīda puruṣottama” iti pātrasthaṃ jalaṃ kṣipet || tataḥ suvarṇarajatādimayyo mṛnmayyo vā bhittyādilikhitā vā pratimā yathākulācāraṃ kāryāḥ || tā yathā paryaṅke prasuptadevakyāḥ stanaṃ pibaṃtīṃ śrīkṛṣṇapratimāṃ nidhāya jayaṃtīsattve tvanyadevakyā utsaṃge dvitīyāṃ śrīkṛṣṇamūrttiṃ nidhāya paryaṅkasthadevakīcaraṇasaṃvāhanaparāṃ lakṣmīṃ nidhāya bhittyādau khaḍgadharaṃ vasudevaṃ nandagopīgopām̐llikhitvā pradeśāṃtare maṃcake prasūtakanyayā saha yaśodāpratimāṃ pīṭhāṃtare vasudevadevakīnaṃdayaśodāśrīkṛṣṇarāmacaṃḍikā iti sapta pratimāḥ sthāpayet || etāvatpratimākaraṇāśaktau vasudevādicaṃḍikāṃtāḥ sapta vā yathācāraṃ yathāśakti vā kṛtvā anyāḥ sarvā yathāyathaṃ dhyāyediti bhāti || niśīthāsannaprākkāle snātvā śrīkṛṣṇaṇaprītyarthaṃ saparivāraśrīkṛṣṇapūjāṃ kariṣye iti saṃkalpya nyāsān śaṃkhādipūjāṃtaṃ nityavatkṛtvā|| “paryaṅkasthāṃ kinnarādyairyutāṃ dhyāyettu devakīm|| śrīkṛṣṇaṃ bālakaṃ dhyāyetparyaṅke stanapāyinam|| śrīvatsavakṣasaṃ śāṃtaṃ nīlotpaladalacchavim|| saṃvāhayaṃtī devakyāḥ pādau dhyāyecca tāṃ śriyam|| ” evaṃ dhyātvā devakyai namaḥ iti devakīmāvāhya mūlamaṃtreṇa puruṣasūktaṛcā vā śrīkṛṣṇāya namaḥ śrīkṛṣṇamāvāhayāmītyāvāhya lakṣmīṃ cāvāhya devakyai vasudevāya yaśodāyai naṃdāya śrīkṛṣṇāya rāmāya caṃḍikāyai iti nāmnāvāhya likhitādidevatāḥ sakalaparivāradevatābhyo nama ityāvāhya mūlena sūktaṛcā vātrāvāhitadevakyādiparivārasahitaśrīkṛṣṇāya nama ityāsanapādyārghyācamanīyaabhyaṃgasnānāni dattvā paṃcāmṛtasnānāṃte caṃdanenānulepayet || śuddhodakābhiṣekāṃte vastrayajñopavītagaṃdhapuṣpāṇi dhūpadīpau ca || “viśveśvarāya viśvāya tathā viśvodbhavāya ca || viśvasya pataye tubhyaṃ goviṃdāya namonamaḥ || yajñeśvarāya devāya tathā yajñodbhavāya ca || yajñānāṃ pataye nātha goviṃdāya namonamaḥ” iti maṃtrābhyāṃ mūlamaṃtrādisamuccitābhyāṃ dadyāt || “jagannātha namastubhyaṃ saṃsārabhayanāśana || jagadīśvarāya devāya bhūtānāṃ pataye namaḥ” iti naivedyam || mūlamaṃtrādikaṃ sarvatra yojyam || tāṃbūlādi namaskārapradakṣiṇāpuṣpāṃjalyaṃtaṃ kāryam || athodyāpanaprakaraṇoktavidhinā pūjā || sā yathā uktaprakāreṇa dhyānāvāhana kṛtvā || “devā brahmādayo ye ca svarūpaṃ na vidustava || atastvāṃ pūjayiṣyāmi māturutsaṅgavāsinam”|| puruṣa evedamasanam || “avatārasahasrāṇi karoṣi madhusūdana || na te saṃkhyāvatārāṇāṃ kaścijjānāti tattvataḥ” || etāvānasyeti pādyam || “jātaḥ kaṃsavadhārthāya bhūbhārottāraṇāya ca || devānāṃ ca hitārthāya dharmasaṃsthāpanāya ca || kauravāṇāṃ vināśāya pāṃḍavānāṃ hitāya ca || gṛhāṇārghyaṃ mayā dattaṃ devakyā sahito hare” ||

⟨Now, in brief, the rule of the vrata.⟩ In the morning, having performed the daily rites, facing east, having announced the place and the rest, and — even though the seventh or another tithi be present at that moment — having named the eighth alone, which is the principal ⟨tithi⟩, ⟨he should resolve⟩: "For the pleasure of Śrī Kṛṣṇa I shall perform the Janmāṣṭamī vow." If the Jayantī conjunction is present, he should make the saṅkalpa: "I shall perform the Janmāṣṭamī vow and the Jayantī vow together by tantra ⟨one performance serving both⟩." Taking water in a copper vessel ⟨he should say⟩: "Having Vāsudeva as my aim, for the quieting of all sins, I shall keep a fast on Janmāṣṭamī in ⟨the month of⟩ Nabhas ⟨Śrāvaṇa⟩." If one is unable, the substitution ⟨ūha⟩ is "I shall eat fruits", and so on. Then, with "Whatever evil has been done by me from birth until death, for the destruction of that, O Govinda, be gracious, O Puruṣottama," he should pour out the water in the vessel. Then images are to be made according to family custom — of gold, silver and the like, or of clay, or drawn on a wall and so forth. They are as follows. Having set an image of Śrī Kṛṣṇa drinking at the breast of Devakī who lies asleep upon a couch — but if Jayantī is present, having also set a second image of Śrī Kṛṣṇa in the lap of a second Devakī — and having set Lakṣmī engaged in pressing the feet of Devakī who is on the couch; having drawn on a wall and so forth Vasudeva bearing a sword, and Nanda, the gopīs and the gopas; ⟨having set⟩ in another place, upon a cot, an image of Yaśodā together with the newly born girl — he should install on another seat seven images, namely Vasudeva, Devakī, Nanda, Yaśodā, Śrī Kṛṣṇa, Rāma and Caṇḍikā. If one is unable to make so many images, it appears ⟨to me⟩ that, having made the seven from Vasudeva to Caṇḍikā, or as many as custom or ability allows, he should meditate on all the others each in its own place. At the time immediately before niśītha ⟨midnight⟩, having bathed and made the saṅkalpa "For the pleasure of Śrī Kṛṣṇa I shall perform the worship of Śrī Kṛṣṇa with his retinue," and having done the nyāsas ⟨the placing of mantras on the body⟩ and all the rest down to the worship of the conch and so forth as in the daily rite, ⟨he should meditate⟩: "He should meditate on Devakī seated upon the couch, attended by kinnaras and the rest; he should meditate on Śrī Kṛṣṇa as a child upon the couch, drinking at the breast, bearing the śrīvatsa upon his chest, tranquil, of the hue of a blue lotus petal; and he should meditate on that Śrī ⟨Lakṣmī⟩ who presses Devakī's feet." Having meditated thus, having invoked Devakī with "Homage to Devakī"; having invoked Śrī Kṛṣṇa with the root-mantra or with a verse of the Puruṣasūkta, saying "Homage to Śrī Kṛṣṇa, I invoke Śrī Kṛṣṇa"; having invoked Lakṣmī; having invoked by name with "To Devakī, to Vasudeva, to Yaśodā, to Nanda, to Śrī Kṛṣṇa, to Rāma, to Caṇḍikā"; having invoked the deities that were drawn and the rest with "Homage to all the deities of the retinue" — he should, with the root-mantra or with a verse of the sūkta, saying "Homage to Śrī Kṛṣṇa together with the retinue, Devakī and the rest, invoked here," give the seat, the pādya ⟨water for the feet⟩, the arghya, the ācamanīya ⟨water for sipping⟩, the anointing and the bath; and at the end of the pañcāmṛta bath he should anoint him with sandal-paste. At the end of the bathing with pure water, ⟨he should give⟩ the garment, the sacred thread, sandal-paste and flowers, and incense and lamp; these he should give with two mantras, combined with the root-mantra and the rest: "To the lord of the universe, to the universe, and to him from whom the universe arose, to you the lord of the universe, to Govinda, homage, homage! To the lord of sacrifice, to the god, and to him from whom sacrifice arose, to the lord of sacrifices, O master, to Govinda, homage, homage!" With "O Jagannātha, homage to you, destroyer of the fear of saṃsāra; homage to the god, the lord of the world, the lord of beings" — the naivedya ⟨food offering⟩. The root-mantra and the rest are to be joined ⟨to each offering⟩ throughout. The betel and the rest are to be done, down to the salutations, the circumambulation and the handful of flowers. Now the worship according to the rule stated in the section on the udyāpana ⟨the concluding rite⟩. It is as follows. Having performed the meditation and the invocation in the manner stated: "The gods, Brahmā and the rest, who do not know your true form — therefore I shall worship you who dwell in your mother's lap." With "puruṣa evedam…" — the seat. "You make thousands of descents, O Madhusūdana; no one knows in truth the number of your avatāras." With "etāvān asya…" — the pādya. "Born for the slaying of Kaṃsa and for the lifting of the earth's burden, and for the welfare of the gods and for the establishing of dharma, for the destruction of the Kauravas and for the good of the Pāṇḍavas — receive the arghya given by me, O Hari, together with Devakī."

अथ संक्षेपेण व्रतविधिः ।

त्रिपादूर्ध्व इत्यर्घ्यम् ॥ “सुरासुरनरेशाय क्षीराब्धिशयनाय च ॥ कृष्णाय वासुदेवाय ददाम्याचमनं शुभम्” ॥ तस्माद्विराडित्याचमनीयम् ॥ “नारायण नमस्तेस्तु नरकार्णवतारक ॥ गंगोदकं समानीतं स्नानार्थं प्रतिगृह्यताम्” ॥ यत्पुरुषेणेति स्नानम् ॥ “पयोदधिघृतक्षौद्रशर्करास्नानमुत्तमम् ॥ तृप्त्यर्थं देवदेवेश गृह्यतां देवकीसुत”इति पंचामृतम्॥ शुद्धोदकस्नानमाचमनम् ॥ “क्षौमं च पट्टकूलं च मयानीतांशुंकं शुभम् ॥ गृह्यतां देवदेवेश मया दत्तं सुरोत्तम” ॥ तं यज्ञमिति वस्त्रम् ॥ “ नमः कृष्णाय देवाय शंखचक्रधराय च ॥ ब्रह्मसूत्रं जगन्नाथ गृहाण परमेश्वर ” ॥ तस्माद्यज्ञादिति यज्ञोपवीतम् ॥ “ नानागंधसमायुक्तं चंदनं चारुचर्चितम् ॥ कुंकुमाक्ताक्षतैर्युक्तं गृह्यतां परमेश्वर ” ॥ तस्माद्यज्ञात्सर्वहुतऋचोति गंधम् ॥ “ पुष्पाणि यानि दिव्यानि पारिजातोद्भवानि च ॥ मालतीकेसरादीनि पूजार्थं प्रतिगृह्यताम् ” ॥ तस्मादश्वा इति पुष्पम् ॥ अथांगपूजा ॥ श्रीकृष्णाय नमः पादौ पूजयामि ॥ संकर्षणाय० गुल्फौ पूजयामि ॥ कालात्मने नमः जानुनी पू० ॥ विश्वकर्मणे नमः जंघे पू० ॥ विश्वनेत्राय० कटिं पू० ॥ विश्वकर्त्रे नमः मेढ्रं पू० ॥ पद्मनाभाय० नाभिं पू० ॥ परमात्मने नमः हृदयं पू० ॥ श्रीकंठाय० कंठं पू० ॥ सर्वास्त्रधारिणे नमः बाहू पू० ॥ वाचस्पतये नमः मुखं पूजयामि ॥ केशवाय० ललाटं पू० ॥ सर्वात्मने० शिरः पू० ॥ विश्वरूपिणे नारायणाय नमः सर्वांगं पूजयामि ॥ वनस्पतिरसो० यत्पुरुषं० धूपम् ॥ “ त्वं ज्योतिः सर्वदेवानां तेजस्त्वं तेजसां परम् ॥ आत्मज्योतिर्नमस्तुभ्यं दीपोयं प्रतिगृह्यताम् ” ॥ ब्राह्मणोस्य० दीपम् ॥ “ नानागंधसमायुक्तं भक्ष्यभोज्यं चतुर्विधम् ॥ नैवेद्यार्थं मया दत्तं गृहाण परमेश्वर ” ॥ चंद्रमा० नैवेद्यम् ॥ आचमनं करोद्वर्तनम् ॥ “ तांबूलं च सकर्पूरं पूगीफलसमन्वितम् ॥ मुखवासकरं रम्यं प्रीतिदं प्रतिगृह्यताम् ” ॥ तांबूलम् ॥ “ सौवर्णं रजतं ताम्रं नानारत्नसमन्वितम् ॥ कर्मसाद्गुण्यसिद्ध्यर्थं दक्षिणा प्रतिगृह्यताम् ॥ रंभाफलं नालिकेरं तथैवाम्रफलानि च ॥ पूजितोसि सुरश्रेष्ठ गृह्यतां कंससूदन ” ॥ नाभ्या आसी० नीराजनम् ॥ यानि कानि० सप्तास्यासन्० प्रदक्षिणाम् ॥ यज्ञेनेत्यादिवेदमंत्रैः पुष्पांजलिम् ॥ नमस्कारान् ॥ अपराधस० पूजां निवेदयेत् ॥

tripādūrdhva ityarghyam || “surāsuranareśāya kṣīrābdhiśayanāya ca || kṛṣṇāya vāsudevāya dadāmyācamanaṃ śubham” || tasmādvirāḍityācamanīyam || “nārāyaṇa namastestu narakārṇavatāraka || gaṃgodakaṃ samānītaṃ snānārthaṃ pratigṛhyatām” || yatpuruṣeṇeti snānam || “payodadhighṛtakṣaudraśarkarāsnānamuttamam || tṛptyarthaṃ devadeveśa gṛhyatāṃ devakīsuta”iti paṃcāmṛtam|| śuddhodakasnānamācamanam || “kṣaumaṃ ca paṭṭakūlaṃ ca mayānītāṃśuṃkaṃ śubham || gṛhyatāṃ devadeveśa mayā dattaṃ surottama” || taṃ yajñamiti vastram || “ namaḥ kṛṣṇāya devāya śaṃkhacakradharāya ca || brahmasūtraṃ jagannātha gṛhāṇa parameśvara ” || tasmādyajñāditi yajñopavītam || “ nānāgaṃdhasamāyuktaṃ caṃdanaṃ cārucarcitam || kuṃkumāktākṣatairyuktaṃ gṛhyatāṃ parameśvara ” || tasmādyajñātsarvahutaṛcoti gaṃdham || “ puṣpāṇi yāni divyāni pārijātodbhavāni ca || mālatīkesarādīni pūjārthaṃ pratigṛhyatām ” || tasmādaśvā iti puṣpam || athāṃgapūjā || śrīkṛṣṇāya namaḥ pādau pūjayāmi || saṃkarṣaṇāya0 gulphau pūjayāmi || kālātmane namaḥ jānunī pū0 || viśvakarmaṇe namaḥ jaṃghe pū0 || viśvanetrāya0 kaṭiṃ pū0 || viśvakartre namaḥ meḍhraṃ pū0 || padmanābhāya0 nābhiṃ pū0 || paramātmane namaḥ hṛdayaṃ pū0 || śrīkaṃṭhāya0 kaṃṭhaṃ pū0 || sarvāstradhāriṇe namaḥ bāhū pū0 || vācaspataye namaḥ mukhaṃ pūjayāmi || keśavāya0 lalāṭaṃ pū0 || sarvātmane0 śiraḥ pū0 || viśvarūpiṇe nārāyaṇāya namaḥ sarvāṃgaṃ pūjayāmi || vanaspatiraso0 yatpuruṣaṃ0 dhūpam || “ tvaṃ jyotiḥ sarvadevānāṃ tejastvaṃ tejasāṃ param || ātmajyotirnamastubhyaṃ dīpoyaṃ pratigṛhyatām ” || brāhmaṇosya0 dīpam || “ nānāgaṃdhasamāyuktaṃ bhakṣyabhojyaṃ caturvidham || naivedyārthaṃ mayā dattaṃ gṛhāṇa parameśvara ” || caṃdramā0 naivedyam || ācamanaṃ karodvartanam || “ tāṃbūlaṃ ca sakarpūraṃ pūgīphalasamanvitam || mukhavāsakaraṃ ramyaṃ prītidaṃ pratigṛhyatām ” || tāṃbūlam || “ sauvarṇaṃ rajataṃ tāmraṃ nānāratnasamanvitam || karmasādguṇyasiddhyarthaṃ dakṣiṇā pratigṛhyatām || raṃbhāphalaṃ nālikeraṃ tathaivāmraphalāni ca || pūjitosi suraśreṣṭha gṛhyatāṃ kaṃsasūdana ” || nābhyā āsī0 nīrājanam || yāni kāni0 saptāsyāsan0 pradakṣiṇām || yajñenetyādivedamaṃtraiḥ puṣpāṃjalim || namaskārān || aparādhasa0 pūjāṃ nivedayet ||

⟨Now, in brief, the rule of the vrata.⟩ With "tripād ūrdhvaḥ…" — the arghya. "To the lord of gods, asuras and men, and to him who lies upon the ocean of milk, to Kṛṣṇa, to Vāsudeva, I give this auspicious water for sipping." With "tasmād virāṭ…" — the ācamanīya. "O Nārāyaṇa, homage be to you, who carry ⟨us⟩ across the ocean of hell; water of the Gaṅgā has been brought — let it be received for the bath." With "yat puruṣeṇa…" — the bath. "The excellent bath of milk, curd, ghee, honey and sugar — let it be received for your satisfaction, O lord of the lords of gods, O son of Devakī" — the pañcāmṛta. The bath with pure water; the ācamana. "Linen and silk, and the auspicious cloth brought by me — let it be received, O lord of the lords of gods, given by me, O best of the gods." With "taṃ yajñam…" — the garment. "Homage to the god Kṛṣṇa, bearer of the conch and the discus; receive the brahmasūtra ⟨sacred thread⟩, O Jagannātha, O supreme Lord." With "tasmād yajñāt…" — the sacred thread. "Sandal-paste joined with many perfumes, beautifully prepared, together with unbroken rice smeared with saffron — let it be received, O supreme Lord." With the verse "tasmād yajñāt sarvahutaḥ…" — the sandal-paste. "Flowers that are divine and sprung from the pārijāta, mālatī and kesara and the rest — let them be received for worship." With "tasmād aśvāḥ…" — the flowers. Now the worship of the limbs. "Homage to Śrī Kṛṣṇa: I worship the feet. To Saṃkarṣaṇa ⟨homage⟩: I worship the ankles. Homage to Kālātman: I worship the knees. Homage to Viśvakarman: I worship the shanks. To Viśvanetra ⟨homage⟩: I worship the waist. Homage to Viśvakartṛ: I worship the generative organ. To Padmanābha ⟨homage⟩: I worship the navel. Homage to Paramātman: I worship the heart. To Śrīkaṇṭha ⟨homage⟩: I worship the throat. Homage to Sarvāstradhārin: I worship the arms. Homage to Vācaspati: I worship the face. To Keśava ⟨homage⟩: I worship the forehead. To Sarvātman ⟨homage⟩: I worship the head. Homage to Nārāyaṇa of universal form: I worship the whole body." ⟨The circle in the printed text stands for the words repeated from the preceding line.⟩ With "vanaspatiraso…" and "yat puruṣam…" — the incense. "You are the light of all the gods; you are the supreme splendour of splendours; O self-luminous one, homage to you — let this lamp be received." With "brāhmaṇo'sya…" — the lamp. "Food of four kinds, to be chewed and to be eaten, joined with many fragrances, given by me for the naivedya — receive it, O supreme Lord." With "candramā…" — the naivedya. The ācamana; the wiping of the hands. "Betel with camphor, together with areca-nut, perfuming the mouth, delightful and giving pleasure — let it be received" — the betel. "Gold, silver, copper, together with many jewels — let the dakṣiṇā ⟨the fee⟩ be received, for the accomplishment of the completeness of the rite. Plantain fruit and coconut, and mangoes likewise — you have been worshipped, O best of the gods; let them be received, O slayer of Kaṃsa." With "nābhyā āsīt…" — the nīrājana ⟨the waving of lights⟩. With "yāni kāni…" and "saptāsyāsan…" — the circumambulation. With the vedic mantras beginning "yajñena…" — the handful of flowers. The salutations. With "aparādhasa…" he should present the worship ⟨to the deity⟩.

अथ चंद्रार्घ्यदानमंत्रः ।

सर्वोपचारपूजनसमाप्तौ द्वादशांगुलविस्तारं रौप्यमयं स्थंडिलादि लिखितं वा रोहिणीयुतं चंद्रम् ॥ “ सोमेश्वराय सोमाय तथा सोमोद्भवाय च ॥ सोमस्य पतये नित्यं तुभ्यं सोमाय वै नमः ” ॥ इति संपूज्य सपुष्पकुशचंदनं तोयं शंखेनादाय ॥ “ क्षीरोदार्णवसंभूत अत्रिगोत्रसमुद्भव ॥ गृहाणार्घ्यं शशांकेदं रोहिण्या सहितो मम ॥ ज्योत्स्नापते नमस्तुभ्यं ज्योतिषां पतये नमः ॥ नमस्ते रोहिणीकांत अर्घ्यं नः प्रतिगृह्यताम् ॥ ” इति मंत्राभ्यां चंद्रायार्घ्यं दद्यात् ॥ ततः श्रीकृष्णायार्घ्यं दद्यात् ॥ तत्र मंत्रः ॥ “ जातः कंसवधार्थाय भूभारोत्तारणाय च ॥ पांडवानां हितार्थाय धर्मसंस्थापनाय च ॥ कौरवाणां विनाशाय दैत्यानां निधनाय च ॥ गृहाणार्घ्यं मया दत्तं देवक्या सहितो हरे ” इति ॥ ततः प्रार्थयेत् ॥ “ त्राहि मां सर्वलोकेश हरे संसारसागरात् ॥ त्राहि मां सर्वपापघ्न दुःखशोकार्णवात्प्रभो ॥ सर्वलोकेश्वर त्राहि पतितं मां भवार्णवे ॥ त्राहि मां सर्वदुःखघ्न रोगशोकार्णवाद्धरे ॥ दुर्गतांत्रायसे विष्णो ये स्मरंति सकृत्सकृत् ॥ त्राहि मां देवदेवेश त्वत्तो नान्योस्ति रक्षिता ॥ यद्वा कच्चन कौमारे यौवने यच्च वार्धके ॥ तत्पुण्यं वृद्धिमायातु पापं दह हलायुध” इति ॥

sarvopacārapūjanasamāptau dvādaśāṃgulavistāraṃ raupyamayaṃ sthaṃḍilādi likhitaṃ vā rohiṇīyutaṃ caṃdram || “ someśvarāya somāya tathā somodbhavāya ca || somasya pataye nityaṃ tubhyaṃ somāya vai namaḥ ” || iti saṃpūjya sapuṣpakuśacaṃdanaṃ toyaṃ śaṃkhenādāya || “ kṣīrodārṇavasaṃbhūta atrigotrasamudbhava || gṛhāṇārghyaṃ śaśāṃkedaṃ rohiṇyā sahito mama || jyotsnāpate namastubhyaṃ jyotiṣāṃ pataye namaḥ || namaste rohiṇīkāṃta arghyaṃ naḥ pratigṛhyatām || ” iti maṃtrābhyāṃ caṃdrāyārghyaṃ dadyāt || tataḥ śrīkṛṣṇāyārghyaṃ dadyāt || tatra maṃtraḥ || “ jātaḥ kaṃsavadhārthāya bhūbhārottāraṇāya ca || pāṃḍavānāṃ hitārthāya dharmasaṃsthāpanāya ca || kauravāṇāṃ vināśāya daityānāṃ nidhanāya ca || gṛhāṇārghyaṃ mayā dattaṃ devakyā sahito hare ” iti || tataḥ prārthayet || “ trāhi māṃ sarvalokeśa hare saṃsārasāgarāt || trāhi māṃ sarvapāpaghna duḥkhaśokārṇavātprabho || sarvalokeśvara trāhi patitaṃ māṃ bhavārṇave || trāhi māṃ sarvaduḥkhaghna rogaśokārṇavāddhare || durgatāṃtrāyase viṣṇo ye smaraṃti sakṛtsakṛt || trāhi māṃ devadeveśa tvatto nānyosti rakṣitā || yadvā kaccana kaumāre yauvane yacca vārdhake || tatpuṇyaṃ vṛddhimāyātu pāpaṃ daha halāyudha” iti ||

⟨Now the mantra for offering the arghya ⟨the water offered in honour⟩ to the moon.⟩ At the completion of the worship with all the upacāras ⟨services⟩, ⟨he should worship⟩ the Moon together with Rohiṇī, twelve aṅgulas ⟨finger-breadths⟩ across, made of silver or drawn upon an altar or the like. Having worshipped ⟨him⟩ with "To the lord of Soma, to Soma, and to him from whom Soma arose, to the lord of Soma, always to you, to Soma, homage indeed" — then, taking up in a conch water with flowers, kuśa grass and sandal-paste, he should give the arghya to the Moon with these two mantras: "O you born from the ocean of milk, O you sprung from the gotra of Atri, receive this my arghya, O moon, together with Rohiṇī. O lord of the moonlight, homage to you; homage to the lord of the lights. Homage to you, beloved of Rohiṇī; let our arghya be received." Then he should give the arghya to Śrī Kṛṣṇa. There the mantra is: "Born for the slaying of Kaṃsa and for the lifting of the earth's burden, for the good of the Pāṇḍavas and for the establishing of dharma, for the destruction of the Kauravas and for the death of the daityas — receive the arghya given by me, O Hari, together with Devakī." Then he should pray: "Save me, O lord of all the worlds, O Hari, from the ocean of saṃsāra. Save me, O destroyer of all sin, from the ocean of sorrow and grief, O Lord. O lord of all the worlds, save me, who have fallen into the ocean of existence. Save me, O destroyer of all suffering, from the ocean of disease and grief, O Hari. You rescue the wretched, O Viṣṇu, ⟨those⟩ who remember ⟨you⟩ again and again. Save me, O lord of the lords of gods; there is no protector other than you. Whatever ⟨good I have done⟩ in childhood, in youth and in old age — let that merit increase; burn away my sin, O Halāyudha."

अथ कीर्तनविधिः ।

अथ पूजानंतरकृत्यमग्निपुराणे ॥ “इत्येवं पूजयित्वा तु पुरुषसूक्तैः सवैष्णवैः ॥ स्तुत्वा वादित्रनिर्घोषैर्गीतवादित्रमंगलैः ॥ सुकथाभिर्विचित्राभिस्तथा प्रेक्षणकैरपि ॥ पूर्वैतिहासैः पुराणैः क्षिपेत्तां शर्वरीं नृप” इति ॥ अत्र कथासु वैचित्र्यं देशभाषाकाव्यकृतम् ॥ सूक्तानां प्रागुक्तेः पुराणकथानामंतेऽभिधानात् ॥ प्रेक्षणकानि नृत्यादीनि ॥ तथा च वैदिकसूक्तकरणकस्तुतिविशिष्टः पौराणिकैतिहासमिश्रितो गीतनृत्ययुतदेशभाषाकाव्यप्रमुखकथाकरणको जागरो विप्रादिवर्णत्रयस्य विधीयते ॥ शूद्रादीन्प्रति एतादृशजागरस्य विधातुमयोग्यत्वाद्वचनांतरेण तु सूक्तादिरहितगीतादिविशिष्टो वर्णचतुष्टयसाधारणो विधीयते ॥ गोकुलस्थजन्मलीलादिश्रवणोत्तरं वैष्णवैः परस्परं दध्यादिभिः सेचनं कार्यम् ॥ “दधिक्षीरघृतांबुभिः । आसिंचंतो विलिंपंतो” इत्यादि श्रीभागवतवचनेन तथाविधिकल्पनात् ॥ अयमुत्सवोऽधुना महाराष्ट्रदेशे गोपालकालेति व्यवह्रियत इति मे भाति ॥ एतत्सर्वं कौस्तुभे श्रीमदनंतदेवैः स्पष्टीकृतमस्तीति न मह्यमसूया कार्या ॥ एतादृशकथायुतो जागरोन्यत्र रामनवम्येकादश्याद्युत्सवेष्वप्यूह्यः ॥ पूजाजागरादिविशिष्टव्रतोत्सवसाम्यात् ॥ महाराष्ट्रीयेषु तथाचाराच्च ॥ भगवत्प्रेमादिभाग्यशालिनस्तु ‘पर्वणि स्युरुतान्वहम्’ इति न्यायेन प्रत्यहमेवोक्तविधकथोत्सवं कुर्वंतीति भाति ॥ ततो नवम्यां ब्राह्मणभोजनदक्षिणादिभिः संतोष्योक्तपारणानिर्णीते काले भोजनं कुर्यात् ॥

atha pūjānaṃtarakṛtyamagnipurāṇe || “ityevaṃ pūjayitvā tu puruṣasūktaiḥ savaiṣṇavaiḥ || stutvā vāditranirghoṣairgītavāditramaṃgalaiḥ || sukathābhirvicitrābhistathā prekṣaṇakairapi || pūrvaitihāsaiḥ purāṇaiḥ kṣipettāṃ śarvarīṃ nṛpa” iti || atra kathāsu vaicitryaṃ deśabhāṣākāvyakṛtam || sūktānāṃ prāgukteḥ purāṇakathānāmaṃte'bhidhānāt || prekṣaṇakāni nṛtyādīni || tathā ca vaidikasūktakaraṇakastutiviśiṣṭaḥ paurāṇikaitihāsamiśrito gītanṛtyayutadeśabhāṣākāvyapramukhakathākaraṇako jāgaro viprādivarṇatrayasya vidhīyate || śūdrādīnprati etādṛśajāgarasya vidhātumayogyatvādvacanāṃtareṇa tu sūktādirahitagītādiviśiṣṭo varṇacatuṣṭayasādhāraṇo vidhīyate || gokulasthajanmalīlādiśravaṇottaraṃ vaiṣṇavaiḥ parasparaṃ dadhyādibhiḥ secanaṃ kāryam || “dadhikṣīraghṛtāṃbubhiḥ | āsiṃcaṃto viliṃpaṃto” ityādi śrībhāgavatavacanena tathāvidhikalpanāt || ayamutsavo'dhunā mahārāṣṭradeśe gopālakāleti vyavahriyata iti me bhāti || etatsarvaṃ kaustubhe śrīmadanaṃtadevaiḥ spaṣṭīkṛtamastīti na mahyamasūyā kāryā || etādṛśakathāyuto jāgaronyatra rāmanavamyekādaśyādyutsaveṣvapyūhyaḥ || pūjājāgarādiviśiṣṭavratotsavasāmyāt || mahārāṣṭrīyeṣu tathācārācca || bhagavatpremādibhāgyaśālinastu ‘parvaṇi syurutānvaham’ iti nyāyena pratyahamevoktavidhakathotsavaṃ kurvaṃtīti bhāti || tato navamyāṃ brāhmaṇabhojanadakṣiṇādibhiḥ saṃtoṣyoktapāraṇānirṇīte kāle bhojanaṃ kuryāt ||

⟨Now the procedure for the kīrtana ⟨the singing of the god's names⟩.⟩ Now what is to be done after the worship, in the Agnipurāṇa: "Having worshipped in this manner, and having praised ⟨him⟩ with the Puruṣasūkta verses together with the Vaiṣṇava ones, with the sounding of instruments, with songs and instruments and auspicious things, with good and varied stories and with shows as well, and with the ancient histories and the purāṇas — O king, let him pass that night." Here the variety in the stories is that made by poems in the local language, since the sūktas were named before and the purāṇa-stories are named at the end. "Prekṣaṇakas" are dances and the like. And so a jāgara ⟨night vigil⟩ is enjoined for the three varṇas beginning with the brahmin: one distinguished by praise made by means of the vedic sūktas, mixed with matter from the purāṇas and the epics, and made up of stories chiefly of poems in the local tongue, with song and dance. But since such a jāgara is not fit to be enjoined for śūdras and the rest, by another statement a jāgara free of the sūktas and the rest, distinguished by song and the like, common to all four varṇas, is enjoined. After hearing of the birth and the sports in Gokula and the rest, the Vaiṣṇavas should sprinkle one another with curds and the rest, because such a rule is framed by the words of the Śrī Bhāgavata, "…sprinkling and smearing ⟨one another⟩ with curds, milk, ghee and water." This festival is now called gopālakāla in the Maharashtra country — so it appears to me. All this has been made clear by the revered Anantadeva in the Kaustubha, so no fault is to be found with me. Such a jāgara joined with stories is to be inferred for other occasions too, in the festivals of Rāmanavamī, Ekādaśī and the rest, because of the likeness of those vows and festivals, which are also marked by worship and a vigil, and because such is the practice among the people of Maharashtra. But those blessed with love for the Lord and the like perform the festival of stories of the kind described on every single day, by the maxim "let them be on the parvans, or else every day" — so it appears. Then, on the ninth, having satisfied ⟨the brahmins⟩ with a meal for brahmins and with dakṣiṇā and the rest, he should eat at the time determined for the pāraṇā as stated.

अथ प्रतिमासं जन्माष्टमी ।

अस्यैव जयंतीव्रतस्य संवत्सरसाध्यः प्रयोगः श्रावणकृष्णाष्टमीमारभ्य प्रतिमासं कृष्णाष्टम्यामुक्तविधिना पूजादिरूपः पुराणांतरे उक्तः ॥ अत्रोद्यापनविधिर्ग्रंथांतरे ज्ञेयः ॥ ॥ इति जन्माष्टमीनिर्णयोद्देशः ॥

asyaiva jayaṃtīvratasya saṃvatsarasādhyaḥ prayogaḥ śrāvaṇakṛṣṇāṣṭamīmārabhya pratimāsaṃ kṛṣṇāṣṭamyāmuktavidhinā pūjādirūpaḥ purāṇāṃtare uktaḥ || atrodyāpanavidhirgraṃthāṃtare jñeyaḥ || || iti janmāṣṭamīnirṇayoddeśaḥ ||

⟨Now the Janmāṣṭamī kept every month.⟩ A performance of this same Jayantī vow extending over a year — in the form of worship and the rest by the rule stated, on the eighth of the dark fortnight of every month, beginning from the eighth of the dark fortnight of Śrāvaṇa — is stated in another purāṇa. The rule of the udyāpana ⟨the concluding rite⟩ here is to be learnt in another book. ॥ Thus the uddeśa on the determination of Janmāṣṭamī ॥

अथ श्रावणदर्शो दर्भग्रहणम् ।

“नभोमासस्य दर्शे तु शुचिर्दर्भान् समाहरेत् ॥ अयातयामास्ते दर्भा विनियोज्याः पुनःपुनः” ॥ केचिद्भाद्रामायां दर्भग्रहणमाहुः ॥

“nabhomāsasya darśe tu śucirdarbhān samāharet || ayātayāmāste darbhā viniyojyāḥ punaḥpunaḥ” || kecidbhādrāmāyāṃ darbhagrahaṇamāhuḥ ||

⟨Now, on the new moon of Śrāvaṇa, the gathering of the darbha ⟨sacred grass⟩.⟩ "But on the new moon of the month of Nabhas ⟨Śrāvaṇa⟩ let him, being pure, gather darbha grass; those darbhas do not grow stale and may be used again and again." Some say the gathering of darbha is on the new moon of Bhādrapada.

अथ दर्भभेदा दश ।

“कुशाः काशा यवा दूर्वा उशीराश्च सकुंदकाः ॥ गोधूमा व्रीहयो मुंजा दश दर्भाः सबल्वजाः ॥ विरिंचिना सहोत्पन्न परमेष्ठिनिसर्गज ॥ नुद सर्वाणि पापानि दर्भ स्वस्तिकरो भव ॥ एवं मंत्रं समुच्चार्य ततः पूर्वोत्तरामुखः ॥ हुंफट्कारेण मंत्रेण सकृच्छित्त्वा समुद्धरेत् ॥” चतुर्भिर्दर्भैर्विप्रस्य पवित्रकं क्षत्रियादेरेकैकं न्यूनम् ॥ “सर्वेषां वा द्वेवाद्वाभ्यां पवित्रं ग्रंथितं न वा” ॥ ॥ इति श्रीमदनंतोपाध्यायसूनुकाशिनाथोपाध्यायविरचिते धर्मसिंधुसारे श्रावणमासनिर्णयोद्देशः ॥ कन्यासंक्रांतिः ॥ तत्र कन्यासंक्रांतौ पराः षोडश नाड्यः पुण्यकालः ॥

“kuśāḥ kāśā yavā dūrvā uśīrāśca sakuṃdakāḥ || godhūmā vrīhayo muṃjā daśa darbhāḥ sabalvajāḥ || viriṃcinā sahotpanna parameṣṭhinisargaja || nuda sarvāṇi pāpāni darbha svastikaro bhava || evaṃ maṃtraṃ samuccārya tataḥ pūrvottarāmukhaḥ || huṃphaṭkāreṇa maṃtreṇa sakṛcchittvā samuddharet ||” caturbhirdarbhairviprasya pavitrakaṃ kṣatriyāderekaikaṃ nyūnam || “sarveṣāṃ vā dvevādvābhyāṃ pavitraṃ graṃthitaṃ na vā” || || iti śrīmadanaṃtopādhyāyasūnukāśināthopādhyāyaviracite dharmasiṃdhusāre śrāvaṇamāsanirṇayoddeśaḥ || kanyāsaṃkrāṃtiḥ || tatra kanyāsaṃkrāṃtau parāḥ ṣoḍaśa nāḍyaḥ puṇyakālaḥ ||

⟨Now the ten kinds of darbha ⟨the sacred grass⟩.⟩ "Kuśa, kāśa, barley, dūrvā, uśīra and kunda, wheat, rice and muñja, together with balvaja — these are the ten darbhas. 'O you who came into being together with Viriñci ⟨Brahmā⟩, born of the very nature of Parameṣṭhin, drive away all sins, O darbha, and be a maker of well-being.' Having uttered the mantra thus, then, facing north-east, he should cut them at a single stroke with the mantra of huṃ and phaṭ, and pull them up." The pavitraka ⟨ring of grass⟩ of a brahmin is of four darbhas; for the kṣatriya and the rest it is less by one each. "Or for all it is of two; and the pavitra is knotted of the two, or is not ⟨knotted⟩." ॥ Thus the uddeśa on the determination of the month of Śrāvaṇa, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, son of the revered Ananta Upādhyāya ॥ The saṅkrānti into Virgo. There, at the saṅkrānti into Virgo, the sixteen nāḍīs after ⟨it⟩ are the holy time.

अथ मासकृत्यम् ।

भाद्रपदमासे एकान्नाहारव्रताद्धनारोग्यादिफलम् ॥ अत्र मासे हृषीकेशप्रीत्यर्थं गुडौदनलवणादेर्दानम् ॥

bhādrapadamāse ekānnāhāravratāddhanārogyādiphalam || atra māse hṛṣīkeśaprītyarthaṃ guḍaudanalavaṇāderdānam ||

⟨Now what is to be done in the month.⟩ In the month of Bhādrapada, from the vow of eating food of a single kind comes the fruit of wealth, health and the rest. In this month there is the gift of rice with jaggery, of salt and the like, for the pleasure of Hṛṣīkeśa.

अथ हरितालिकाव्रतम् ।

भाद्रपदशुक्लतृतीयायां हरितालिकाव्रतम् ॥ तत्र मुहूर्तमात्रा ततो न्यूनापि परा ग्राह्या ॥ यदा क्षयवशात्परदिने नास्ति तदा द्वितीयायुतापि ग्राह्या ॥ यदा तु शुद्धाधिका तदा पूर्वदिने षष्टिघटिकामितामपि त्यक्त्वा परदिने स्वल्पापि चतुर्थीयुतैव ग्राह्या ॥ गणयोगप्राशस्त्यात् ॥ अत्र व्रते भवानीशिवयोः पूजनमुपवासश्च स्त्रीणां नित्यः ॥ तत्र ॥ “मंदारमालाकुलितालकायै कपालमालांकितशेखराय ॥ दिव्यांबरायै च दिगंबराय नमः शिवायै च नमः शिवाय” ॥ इत्यादयः पूजामंत्रा ज्ञेयाः ॥

bhādrapadaśuklatṛtīyāyāṃ haritālikāvratam || tatra muhūrtamātrā tato nyūnāpi parā grāhyā || yadā kṣayavaśātparadine nāsti tadā dvitīyāyutāpi grāhyā || yadā tu śuddhādhikā tadā pūrvadine ṣaṣṭighaṭikāmitāmapi tyaktvā paradine svalpāpi caturthīyutaiva grāhyā || gaṇayogaprāśastyāt || atra vrate bhavānīśivayoḥ pūjanamupavāsaśca strīṇāṃ nityaḥ || tatra || “maṃdāramālākulitālakāyai kapālamālāṃkitaśekharāya || divyāṃbarāyai ca digaṃbarāya namaḥ śivāyai ca namaḥ śivāya” || ityādayaḥ pūjāmaṃtrā jñeyāḥ ||

⟨Now the Haritālikā vow.⟩ On the third tithi of the bright fortnight of Bhādrapada is the Haritālikā vow. There the later ⟨third⟩ is to be taken, even if of a muhūrta only or less than that. When, by reason of kṣaya ⟨the loss of a tithi⟩, it is not present on the later day, then it is to be taken even when joined with the second. But when it is śuddhā ⟨pure⟩ and in excess, then, leaving aside the one on the earlier day though it measure sixty ghaṭikās, the one on the later day, though very small and joined with the fourth, is alone to be taken, because the conjunction with Gaṇa ⟨Gaṇeśa, whose tithi the fourth is⟩ is excellent. In this vow the worship of Bhavānī and Śiva, and the fast, are nitya ⟨obligatory⟩ for women. There, the mantras of worship are to be known as these and the like: "To her whose locks are thick with garlands of mandāra, to him whose crest is marked with a garland of skulls; to her of the divine raiment and to him who is clad in the quarters ⟨naked⟩ — homage to Śivā and homage to Śiva."

अथ विनायकचतुर्थीव्रतम् ।

शुक्लचतुर्थ्यां सिद्धिविनायकव्रतम् ॥ सा मध्याह्नव्यापिनी ग्राह्या ॥ दिनद्वये साकल्येन मध्याह्नव्याप्तावव्याप्तौ वा पूर्वा ॥ दिनद्वये साम्येन वैषम्येण वैकदेशव्याप्तावपि पूर्वैव ॥ वैषम्येण व्याप्तावधिकव्यापिनी चेत्परेति केचित् ॥ पूर्वदिने सर्वथा मध्याह्नस्पर्शो नास्त्येव परदिने एव मध्याह्नस्पर्शिनी तदैव परा ॥ पूर्वदिने एकदेशेन मध्याह्नव्यापिनी परदिने संपूर्णमध्याह्नव्यापिनी तदा परैव एवं मासांतरेपि निर्णयः ॥ इयं रविभौमवारयोगे प्रशस्ता ॥

śuklacaturthyāṃ siddhivināyakavratam || sā madhyāhnavyāpinī grāhyā || dinadvaye sākalyena madhyāhnavyāptāvavyāptau vā pūrvā || dinadvaye sāmyena vaiṣamyeṇa vaikadeśavyāptāvapi pūrvaiva || vaiṣamyeṇa vyāptāvadhikavyāpinī cetpareti kecit || pūrvadine sarvathā madhyāhnasparśo nāstyeva paradine eva madhyāhnasparśinī tadaiva parā || pūrvadine ekadeśena madhyāhnavyāpinī paradine saṃpūrṇamadhyāhnavyāpinī tadā paraiva evaṃ māsāṃtarepi nirṇayaḥ || iyaṃ ravibhaumavārayoge praśastā ||

⟨Now the vow of Vināyaka's fourth.⟩ On the fourth of the bright fortnight is the Siddhivināyaka vow. That ⟨tithi⟩ is to be taken as extending over midday. If on both days it pervades midday wholly, or on neither, the earlier. If on both days it pervades only a part ⟨of midday⟩, whether equally or unequally, the earlier alone. Some say that where the pervasion is unequal, if the later is the one that pervades more, then the later. If on the earlier day there is no touching of midday at all, and it touches midday on the later day only, then and only then the later. If on the earlier day it pervades midday in part and on the later day pervades the whole of midday, then the later alone. The determination in other months is the same. This ⟨fourth⟩ is excellent when joined with a Sunday or a Tuesday.

अथात्र चंद्रदर्शननिषेधः ।

अत्र चतुर्थ्यां चंद्रदर्शने मिथ्याभिशंसनं दोषस्तेन चतुर्थ्यामुदितस्य पंचम्यां दर्शनं विनायकव्रतदिनेपि न दोषाय पूर्वदिने सायाह्नमारभ्य प्रवृत्तायां चतुर्थ्यां विनायकव्रताभावेपि पूर्वेद्युरेव चंद्रदर्शने दोष इति सिध्यति ॥ चतुर्थ्यामुदितस्य न दर्शनमिति पक्षे त्ववशिष्टपंचषण्मुहूर्तमात्रचतुर्थीदिनेपि निषेधापत्तिः ॥ इदानीं लोकास्त्वेकतरपक्षाश्रयेण विनायकव्रतदिने एव चंद्रं न पश्यंति न तूदयकाले दर्शनकाले वा चतुर्थीसत्त्वासत्त्वे नियमेनाश्रयंति ॥

atra caturthyāṃ caṃdradarśane mithyābhiśaṃsanaṃ doṣastena caturthyāmuditasya paṃcamyāṃ darśanaṃ vināyakavratadinepi na doṣāya pūrvadine sāyāhnamārabhya pravṛttāyāṃ caturthyāṃ vināyakavratābhāvepi pūrvedyureva caṃdradarśane doṣa iti sidhyati || caturthyāmuditasya na darśanamiti pakṣe tvavaśiṣṭapaṃcaṣaṇmuhūrtamātracaturthīdinepi niṣedhāpattiḥ || idānīṃ lokāstvekatarapakṣāśrayeṇa vināyakavratadine eva caṃdraṃ na paśyaṃti na tūdayakāle darśanakāle vā caturthīsattvāsattve niyamenāśrayaṃti ||

⟨Now here the prohibition of looking at the moon.⟩ Here, if the Moon is seen on the fourth, the fault is a false accusation ⟨being falsely charged with a crime⟩. Therefore the seeing on the fifth of ⟨the moon⟩ that rose on the fourth is no fault, even on the day of the Vināyaka vow; and it is established that when the fourth begins on the earlier day from the evening, then, even though the Vināyaka vow does not fall on that day, there is fault in seeing the Moon on that earlier day itself. But on the view that "⟨the moon⟩ which rose on the fourth is not to be seen", the prohibition would attach even on a day on which only five or six muhūrtas of the fourth remain. Nowadays people, relying on one or the other of the views, simply do not look at the Moon on the day of the Vināyaka vow, and do not regularly take account of whether the fourth is present or absent at the time of the rising or at the time of the seeing.

अथ चंद्रदर्शने मंत्रजपः ।

दर्शने जाते तद्दोषशांतये ॥ “सिंहः प्रसेनमवधीत्सिंहो जांबवता हतः ॥ सुकुमारक मारोदीस्तव ह्येष स्यमंतकः” इति श्लोकजपः कार्यः ॥

darśane jāte taddoṣaśāṃtaye || “siṃhaḥ prasenamavadhītsiṃho jāṃbavatā hataḥ || sukumāraka mārodīstava hyeṣa syamaṃtakaḥ” iti ślokajapaḥ kāryaḥ ||

⟨Now the repetition of the mantra on seeing the moon.⟩ If the seeing has taken place, then for the quieting of that fault the recitation of this verse is to be made: "The lion killed Prasena; the lion was killed by Jāmbavat. Do not weep, little child — this Syamantaka is yours."

अथ गणेशपूजा ।

तत्र मृन्मयादिमूर्त्तौ प्राणप्रतिष्ठापूर्वकं विनायकं षोडशोपचारैः संपूज्यैकमोदकेन नैवेद्यं दत्त्वा सगंधा एकविंशतिदूर्वा गृहीत्वा ॥ गणाधिपायोमापुत्रायाघनाशनाय विनायकायेशपुत्राय सर्वसिद्धिप्रदायकायैकदंतायेभवक्त्राय मूषकवाहनाय कुमारगुरवे इति दशनामभिर्द्वेर्द्वेयंदूर्व्यं समर्प्यावशिष्टामेकां दूर्वामुक्तदशनामभिः समर्पयेत् ॥ दश मोदकान्विप्राय दत्त्वा दश स्वयं भुंजीतेति संक्षेपः ॥

tatra mṛnmayādimūrttau prāṇapratiṣṭhāpūrvakaṃ vināyakaṃ ṣoḍaśopacāraiḥ saṃpūjyaikamodakena naivedyaṃ dattvā sagaṃdhā ekaviṃśatidūrvā gṛhītvā || gaṇādhipāyomāputrāyāghanāśanāya vināyakāyeśaputrāya sarvasiddhipradāyakāyaikadaṃtāyebhavaktrāya mūṣakavāhanāya kumāragurave iti daśanāmabhirdverdveyaṃdūrvyaṃ samarpyāvaśiṣṭāmekāṃ dūrvāmuktadaśanāmabhiḥ samarpayet || daśa modakānviprāya dattvā daśa svayaṃ bhuṃjīteti saṃkṣepaḥ ||

⟨Now the worship of Gaṇeśa.⟩ There, in an image of clay or the like, having worshipped Vināyaka with the sixteen upacāras ⟨services⟩, preceded by the prāṇapratiṣṭhā ⟨the infusing of life into the image⟩, having offered the naivedya with a single modaka, and having taken twenty-one dūrvā blades with sandal-paste, he should offer two dūrvā blades with each of these ten names — "to the lord of the gaṇas, to the son of Umā, to the destroyer of sin, to Vināyaka, to the son of Īśa, to the giver of every accomplishment, to the one-tusked, to the elephant-faced, to him whose vehicle is the mouse, to the teacher of Kumāra" — and the one dūrvā that remains he should offer with the ten names just stated. Having given ten modakas to a brahmin, he should himself eat ten. This is the ⟨rite⟩ in brief.

अथ ऋषिपंचमीनिर्णयः ।

भाद्रशुक्लपंचमी ऋषिपंचमी सा मध्याह्नव्यापिनी ग्राह्या ॥ दिनद्वये मध्याह्नव्याप्तौ तदव्याप्तौ च पूर्वैव ॥ अत्र ऋषीन्पूजयित्वा कर्षणादिरहितभूमिजन्यशाकाहारं कुर्यात् ॥ “शुक्ले भाद्रपदे षष्ठ्यां स्नानं भास्करपूजनम् ॥ प्राशनं पंचगव्यस्य अश्वमेधफलाधिकम्” ॥ इयं सूर्यषष्ठी सप्तमीयुता ग्राह्या ॥ अस्यामेव स्वामिकार्तिकेयदर्शनाद्ब्रह्महत्यादिपापनाशः ॥

bhādraśuklapaṃcamī ṛṣipaṃcamī sā madhyāhnavyāpinī grāhyā || dinadvaye madhyāhnavyāptau tadavyāptau ca pūrvaiva || atra ṛṣīnpūjayitvā karṣaṇādirahitabhūmijanyaśākāhāraṃ kuryāt || “śukle bhādrapade ṣaṣṭhyāṃ snānaṃ bhāskarapūjanam || prāśanaṃ paṃcagavyasya aśvamedhaphalādhikam” || iyaṃ sūryaṣaṣṭhī saptamīyutā grāhyā || asyāmeva svāmikārtikeyadarśanādbrahmahatyādipāpanāśaḥ ||

⟨Now the determination of Ṛṣipañcamī ⟨the fifth day sacred to the ṛṣis⟩.⟩ The fifth of the bright fortnight of Bhādrapada is Ṛṣipañcamī; it is to be taken as extending over midday. If on two days there is pervasion of midday, and ⟨likewise⟩ if there is no pervasion of it, the earlier alone. Here, having worshipped the ṛṣis, he should make his food of vegetables grown from ground that has not been ploughed or the like. "On the sixth in the bright fortnight of Bhādrapada, bathing, the worship of Bhāskara ⟨the Sun⟩ and the swallowing of the pañcagavya ⟨the five products of the cow⟩ are greater than the fruit of an aśvamedha." This Sūryaṣaṣṭhī is to be taken joined with the seventh. On this same day, from the sight of Lord Kārttikeya comes the destruction of the sin of brahmin-slaying and the rest.

अथ दूर्वाष्टमीव्रतम् ।

भाद्रशुक्लाष्टमी दूर्वाष्टमी सा पूर्वा ग्राह्या ॥

bhādraśuklāṣṭamī dūrvāṣṭamī sā pūrvā grāhyā ||

⟨Now the Dūrvāṣṭamī vow ⟨the eighth day of the dūrvā grass⟩.⟩ The eighth of the bright fortnight of Bhādrapada is Dūrvāṣṭamī; it is to be taken as the earlier.

अथ ज्येष्ठादेवीपूजानिर्णयः ।

इयं ज्येष्ठा मूलर्क्षयुता त्याज्या ॥ अलाभे तद्युक्तापि ग्राह्या॥ इदं दूर्वापूजनव्रतं कन्यार्केऽगस्त्योदये च वर्ज्यम् ॥ इदं स्त्रीणां नित्यम् ॥ अत्र ज्येष्ठादेवीपूजाव्रतं केवलाष्टमीप्राधान्येन केवलज्येष्ठानक्षत्रप्राधान्येन चोक्तम्॥तत्र दाक्षिणात्याः केवलज्येष्ठानक्षत्र एव कुर्वंति ॥ तच्चानुराधायामावाहनं ज्येष्ठायां पूजनं मूले विसर्जनमिति त्रिदिनं ज्ञेयम् ॥ आवाहनविसर्जनदिनयोः पूजनदिनानुरोधेन निर्णयः ॥ तत्र यदा पूर्वमध्याह्मारभ्य प्रवृत्ता ज्येष्ठा द्वितीयादिने मध्याह्ने मध्याह्नात्पूर्वं वा समाप्यते तदा पूर्वदिने एव पूजनं यदा पूर्वदिने मध्याह्नोत्तरं प्रवृत्ता परदिने मध्याह्ने समाप्ता तदाष्टमीयोगवशेन पूर्वा परा वा ग्राह्या ॥ उभयत्राष्टमीयोगे पूर्वैव ॥ यदा पूर्वत्र मध्याह्मारभ्य मध्याह्नोत्तरं वा प्रवृत्ता परदिने मध्याह्नोत्तरमपराह्नं स्पृशति तदाष्टमीयोगाभावेपि परैव ॥

iyaṃ jyeṣṭhā mūlarkṣayutā tyājyā || alābhe tadyuktāpi grāhyā|| idaṃ dūrvāpūjanavrataṃ kanyārke'gastyodaye ca varjyam || idaṃ strīṇāṃ nityam || atra jyeṣṭhādevīpūjāvrataṃ kevalāṣṭamīprādhānyena kevalajyeṣṭhānakṣatraprādhānyena coktam||tatra dākṣiṇātyāḥ kevalajyeṣṭhānakṣatra eva kurvaṃti || taccānurādhāyāmāvāhanaṃ jyeṣṭhāyāṃ pūjanaṃ mūle visarjanamiti tridinaṃ jñeyam || āvāhanavisarjanadinayoḥ pūjanadinānurodhena nirṇayaḥ || tatra yadā pūrvamadhyāhmārabhya pravṛttā jyeṣṭhā dvitīyādine madhyāhne madhyāhnātpūrvaṃ vā samāpyate tadā pūrvadine eva pūjanaṃ yadā pūrvadine madhyāhnottaraṃ pravṛttā paradine madhyāhne samāptā tadāṣṭamīyogavaśena pūrvā parā vā grāhyā || ubhayatrāṣṭamīyoge pūrvaiva || yadā pūrvatra madhyāhmārabhya madhyāhnottaraṃ vā pravṛttā paradine madhyāhnottaramaparāhnaṃ spṛśati tadāṣṭamīyogābhāvepi paraiva ||

⟨Now the determination of the worship of the goddess Jyeṣṭhā.⟩ This ⟨eighth⟩, when joined with the Jyeṣṭhā or the Mūla asterism, is to be rejected; if none is to be had, it may be taken even when joined with them. This vow of worship with dūrvā is forbidden while the Sun is in Virgo and at the rising of Agastya ⟨Canopus⟩. It is nitya ⟨obligatory⟩ for women. Here the vow of worshipping the goddess Jyeṣṭhā is enjoined both with the bare eighth as the principal ⟨determinant⟩ and with the bare Jyeṣṭhā nakṣatra as the principal. Of these, the southerners perform it on the bare Jyeṣṭhā nakṣatra alone. And that is to be understood as of three days: the invocation on Anurādhā, the worship on Jyeṣṭhā, the dismissal on Mūla. The determination of the days of invocation and of dismissal follows the day of the worship. There, when Jyeṣṭhā, beginning from the midday of the earlier ⟨day⟩, comes to an end on the second day at midday or before midday, then the worship is on the earlier day alone. When it begins on the earlier day after midday and ends on the later day at midday, then the earlier or the later is to be taken according to the conjunction with the eighth. If there is a conjunction with the eighth on both, the earlier alone. When it begins on the earlier day from midday, or after midday, and on the later day touches the aparāhṇa ⟨afternoon⟩ beyond midday, then the later alone, even in the absence of a conjunction with the eighth.

अथ विष्णुपारिवर्त्तनोत्सवः ।

भाद्रपदशुक्लैकादश्यां द्वादश्यां वा पारणोत्तरं विष्णुपरिवर्त्तनोत्सवः ॥ तत्र ॥ 'श्रुतेश्च मध्ये परिवर्त्तमेति' इति वचनात्त्रेधा विभक्तश्रवणमध्यभागयोगस्यैकादश्यां सत्त्वे तत्रैव द्वादश्यां सत्त्वे द्वादश्यामेव उभयत्र नक्षत्रयोगाभावे द्वादश्यामेवेत्यादि व्यवस्था ज्ञेया ॥ तत्र संध्यायां विष्णुं संपूज्य ॥ “वासुदेव जगन्नाथ प्राप्तेयं द्वादशी तव ॥ पार्श्वेन परिवर्त्तस्व सुखं स्वपिहि माधव” इति मंत्रेण प्रार्थयेत् ॥

bhādrapadaśuklaikādaśyāṃ dvādaśyāṃ vā pāraṇottaraṃ viṣṇuparivarttanotsavaḥ || tatra || 'śruteśca madhye parivarttameti' iti vacanāttredhā vibhaktaśravaṇamadhyabhāgayogasyaikādaśyāṃ sattve tatraiva dvādaśyāṃ sattve dvādaśyāmeva ubhayatra nakṣatrayogābhāve dvādaśyāmevetyādi vyavasthā jñeyā || tatra saṃdhyāyāṃ viṣṇuṃ saṃpūjya || “vāsudeva jagannātha prāpteyaṃ dvādaśī tava || pārśvena parivarttasva sukhaṃ svapihi mādhava” iti maṃtreṇa prārthayet ||

⟨Now the festival of Viṣṇu's turning over ⟨in his sleep⟩.⟩ On the eleventh of the bright fortnight of Bhādrapada, or on the twelfth after the pāraṇā ⟨the breaking of the fast⟩, is the festival of Viṣṇu's turning over ⟨on his side as he sleeps⟩. There, by the statement "and he comes to his turning in the middle of Śruti ⟨the Śravaṇa nakṣatra⟩", the rule is to be understood thus: if the conjunction with the middle portion of Śravaṇa, divided into three, falls on the eleventh, then on that very day; if it falls on the twelfth, then on the twelfth alone; if there is no conjunction with the nakṣatra on either, then on the twelfth alone — and so forth. There, at twilight, having worshipped Viṣṇu, he should pray with the mantra: "O Vāsudeva, O Jagannātha, this twelfth of yours has come; turn over upon your side, sleep in comfort, O Mādhava."

अथ श्रवणद्वादशीनिर्णयः ।

अथ श्रवणद्वादशीव्रतम् ॥ तत्र यत्र दिने मुहूर्तमात्रादिः स्वल्पोपि द्वादश्याः श्रवणयोगस्तत्रोपौषणम् ॥ उत्तराषाढाविद्धश्रवणनिषेधवाक्यानि तु निर्मूलानि ॥ यदा पूर्वदिने एकादशीविद्धा द्वादशी परदिनेनुवर्त्तते दिनद्वयेपि च श्रवणयोगस्तदा पूर्वदिने एकादशी द्वादशी श्रवणेति त्रितययोगरूपविष्णुशृंखलयोगात्पूर्वैवोपोष्या ॥ तत्रोदाहरणम् ॥ एकादशी १८ उत्तराषाढा ६ द्वादशी २० श्रवण १२ यथावा एकादशी १८ उत्तराषाढा २५ द्वादशी २० श्रवण १८ अत्र द्वितीयोदाहरणे एकादश्याः श्रवणयोगाभावेपि श्रवणयुक्तद्वादशीस्पर्शमात्रेण विष्णुशृंखलयोगः ॥ द्विविधोप्ययं योगो दिवैव ग्राह्यो न तु रात्रौ इति पुरुषार्थचिंतामणौ ॥ रात्रावपि निशीथोत्तरमपि योगो ग्राह्य इति निर्णयसिंधुः ॥ रात्रेः प्रथमप्रहरपर्यंतं तिथ्योः श्रवणयोगो ग्राह्यो न द्वितीयप्रहरादावित्यपरे ॥ अत्र चरमपक्ष एव युक्तो भाति ॥ अत्र विष्णुशृंखलयोगे व्रतद्वयोपोषणं तंत्रेणैकादश्यामेव कृत्वा द्वादश्यां वक्ष्यमाणपारणानिर्णयानुसारेण पारणं कार्यम् ॥ यदोक्तविष्णुशृंखलयोगो नास्ति तदा यदि शुद्धाधिकाद्वादशीदिनद्वयेपि श्रवणयोगः पूर्वदिने चोदये श्रवणाभावस्तदोत्तरैव ग्राह्या ॥ यदोभयदिने सूर्योदये द्वादश्यां श्रवणयोगस्तदा पूर्वैव ॥ विद्धाधिकायामपि परत्रैवोदये उदयोत्तरं वा श्रवणयोगे परैवेति निर्विवादम् ॥ उभयत्र श्रवणयोगे उक्तविधविष्णुशृंखलयोगे पूर्वा अन्यथा परैवेति विज्ञेयम् ॥

atha śravaṇadvādaśīvratam || tatra yatra dine muhūrtamātrādiḥ svalpopi dvādaśyāḥ śravaṇayogastatropauṣaṇam || uttarāṣāḍhāviddhaśravaṇaniṣedhavākyāni tu nirmūlāni || yadā pūrvadine ekādaśīviddhā dvādaśī paradinenuvarttate dinadvayepi ca śravaṇayogastadā pūrvadine ekādaśī dvādaśī śravaṇeti tritayayogarūpaviṣṇuśṛṃkhalayogātpūrvaivopoṣyā || tatrodāharaṇam || ekādaśī 18 uttarāṣāḍhā 6 dvādaśī 20 śravaṇa 12 yathāvā ekādaśī 18 uttarāṣāḍhā 25 dvādaśī 20 śravaṇa 18 atra dvitīyodāharaṇe ekādaśyāḥ śravaṇayogābhāvepi śravaṇayuktadvādaśīsparśamātreṇa viṣṇuśṛṃkhalayogaḥ || dvividhopyayaṃ yogo divaiva grāhyo na tu rātrau iti puruṣārthaciṃtāmaṇau || rātrāvapi niśīthottaramapi yogo grāhya iti nirṇayasiṃdhuḥ || rātreḥ prathamapraharaparyaṃtaṃ tithyoḥ śravaṇayogo grāhyo na dvitīyapraharādāvityapare || atra caramapakṣa eva yukto bhāti || atra viṣṇuśṛṃkhalayoge vratadvayopoṣaṇaṃ taṃtreṇaikādaśyāmeva kṛtvā dvādaśyāṃ vakṣyamāṇapāraṇānirṇayānusāreṇa pāraṇaṃ kāryam || yadoktaviṣṇuśṛṃkhalayogo nāsti tadā yadi śuddhādhikādvādaśīdinadvayepi śravaṇayogaḥ pūrvadine codaye śravaṇābhāvastadottaraiva grāhyā || yadobhayadine sūryodaye dvādaśyāṃ śravaṇayogastadā pūrvaiva || viddhādhikāyāmapi paratraivodaye udayottaraṃ vā śravaṇayoge paraiveti nirvivādam || ubhayatra śravaṇayoge uktavidhaviṣṇuśṛṃkhalayoge pūrvā anyathā paraiveti vijñeyam ||

⟨Now the determination of the Śravaṇa-dvādaśī.⟩ Now the Śravaṇa-dvādaśī vrata ⟨vow⟩. Therein, on whatever day there is a conjunction of Śravaṇa ⟨the nakṣatra, lunar mansion⟩ with the dvādaśī ⟨the twelfth tithi, lunar day⟩ — even a very small one, of a muhūrta ⟨a period of forty-eight minutes⟩ or so — on that day the fast is to be kept. But the statements that forbid a Śravaṇa pierced by Uttarāṣāḍhā are without foundation. When on the earlier day the dvādaśī is pierced by the ekādaśī ⟨the eleventh tithi⟩ and runs on into the next day, and there is a conjunction with Śravaṇa on both days, then, because on the earlier day there is the Viṣṇuśṛṅkhala ⟨"Viṣṇu's chain"⟩ yoga, which consists in the coming together of the three — ekādaśī, dvādaśī and Śravaṇa — the earlier day alone is to be fasted upon. An example of this: ekādaśī 18, Uttarāṣāḍhā 6, dvādaśī 20, Śravaṇa 12. Or again: ekādaśī 18, Uttarāṣāḍhā 25, dvādaśī 20, Śravaṇa 18. Here, in the second example, although the ekādaśī has no conjunction with Śravaṇa, the Viṣṇuśṛṅkhala yoga arises by the mere touching of the Śravaṇa-joined dvādaśī. “This yoga, in both its forms, is to be taken by day only and not at night” — so in the Puruṣārthacintāmaṇi. The Nirṇayasindhu ⟨holds⟩ that the yoga is to be taken at night too, even after midnight. Others ⟨hold⟩ that the conjunction of Śravaṇa with the two tithis is to be taken up to the first prahara ⟨watch of three hours⟩ of the night, and not in the second prahara and after. Of these the last view alone appears sound. Here, when the Viṣṇuśṛṅkhala yoga obtains, the fast for both vratas should be kept together ⟨by tantra, one performance serving both⟩ on the ekādaśī itself, and on the dvādaśī the pāraṇa ⟨the breaking of the fast⟩ should be made according to the rule of pāraṇa to be stated below. When the said Viṣṇuśṛṅkhala yoga is not present, then, if a śuddhā ⟨unpierced⟩ dvādaśī runs over two days and there is a Śravaṇa conjunction on both days, and on the earlier day Śravaṇa is absent at sunrise, the later ⟨day⟩ alone is to be taken. When on both days there is a Śravaṇa conjunction with the dvādaśī at sunrise, the earlier alone. Even when a viddhā ⟨pierced⟩ dvādaśī runs over two days, if the Śravaṇa conjunction falls on the later day alone, at sunrise or after sunrise, then the later alone — this is beyond dispute. When Śravaṇa is in conjunction on both days, the earlier if the Viṣṇuśṛṅkhala yoga of the kind described obtains, and otherwise the later alone: so it is to be understood.

अथात्रोपवासनिर्णयः।

एवं यत्रैकादशीश्रवणद्वादश्योर्नैरंतर्येणोपवासप्राप्तिस्तत्र शक्तेनोपवासद्वयं कार्यम् ॥ व्रतद्वयस्यापि नित्यत्वात् ॥ व्रतद्वयस्यैकदैवतत्वान्न पारणालोपदोषः ॥

evaṃ yatraikādaśīśravaṇadvādaśyornairaṃtaryeṇopavāsaprāptistatra śaktenopavāsadvayaṃ kāryam || vratadvayasyāpi nityatvāt || vratadvayasyaikadaivatatvānna pāraṇālopadoṣaḥ ||

⟨Now here the determination of the upavāsa ⟨the fast⟩.⟩ Thus, where the obligation to fast falls on the ekādaśī and on the Śravaṇa-dvādaśī on consecutive ⟨days⟩, there one who is able should keep both fasts, since both vratas are nitya ⟨obligatory⟩. And since the two vratas have one and the same deity, there is no fault in the omission of the pāraṇa ⟨the breaking of the first fast⟩.

अथोपवासद्वयासामर्थ्ये ।

यस्तूपवासद्वयासामर्थ एकादशीव्रतसंकल्पात्पूर्वं च निजसामर्थ्यं निश्चिनोति तेनैकादश्यां फलाद्याहारं कृत्वा द्वादश्यां निरशनं कार्यम् ॥ न चैकादशीव्रतलोपः॥ “उपोष्य द्वादशीं पुण्यां विष्णुऋक्षेण संयुताम् ॥ एकादश्युद्भवं पुण्यं नरः प्राप्नोत्यसंशयम्” ॥ इति नारदोक्तेः “श्रवणेन युता चेत्स्याद् द्वादशी सा हि वैष्णवैः ॥ स्मार्त्तैश्चोपोषणीया स्यात्त्यजेदेकादशीं तदा” ॥ इति माधवोक्तेश्च ॥ अत्रैकादशीत्यागपदेन फलाहारो बोध्यते न तु भोजनम् ॥ यस्तूपवासद्वयशक्तिभ्रमेण कृतैकादशीव्रतसंकल्पः ॥ संकल्पोत्तरं च द्वितीयोपवासासामर्थ्यमनुभवति तदा तेनैकादश्यामुपोष्य द्वादश्यां विष्णुपूजनं कृत्वा पारणं कार्यम् ॥ अत्र व्रतांगपूजनं कृत्वोपवासासमर्थ उपवासप्रतिनिधिरूपं विष्णुपूजनं करिष्य इति संकल्प्य पुनः पूजनं कुर्यात् ॥ अत्र द्वादश्यां श्रवणयोगाभावे एकादश्यां श्रवणयोगे तत्रैव श्रवणद्वादशीव्रतं कार्यम् ॥ विद्धैकादश्यां श्रवणयोगे तु येषां यत्रैकादशीव्रतप्राप्तिस्तेषां तंत्रेणोपवासद्वयसिद्धिः ॥ अन्येषां गृहीतश्रवणद्वादशीव्रतानामुपवासद्वयम् ॥ तत्राशक्तानां पूर्वेह्नि फलाहारः परेऽह्नि निरशनमिति भाति ॥

yastūpavāsadvayāsāmartha ekādaśīvratasaṃkalpātpūrvaṃ ca nijasāmarthyaṃ niścinoti tenaikādaśyāṃ phalādyāhāraṃ kṛtvā dvādaśyāṃ niraśanaṃ kāryam || na caikādaśīvratalopaḥ|| “upoṣya dvādaśīṃ puṇyāṃ viṣṇuṛkṣeṇa saṃyutām || ekādaśyudbhavaṃ puṇyaṃ naraḥ prāpnotyasaṃśayam” || iti nāradokteḥ “śravaṇena yutā cetsyād dvādaśī sā hi vaiṣṇavaiḥ || smārttaiścopoṣaṇīyā syāttyajedekādaśīṃ tadā” || iti mādhavokteśca || atraikādaśītyāgapadena phalāhāro bodhyate na tu bhojanam || yastūpavāsadvayaśaktibhrameṇa kṛtaikādaśīvratasaṃkalpaḥ || saṃkalpottaraṃ ca dvitīyopavāsāsāmarthyamanubhavati tadā tenaikādaśyāmupoṣya dvādaśyāṃ viṣṇupūjanaṃ kṛtvā pāraṇaṃ kāryam || atra vratāṃgapūjanaṃ kṛtvopavāsāsamartha upavāsapratinidhirūpaṃ viṣṇupūjanaṃ kariṣya iti saṃkalpya punaḥ pūjanaṃ kuryāt || atra dvādaśyāṃ śravaṇayogābhāve ekādaśyāṃ śravaṇayoge tatraiva śravaṇadvādaśīvrataṃ kāryam || viddhaikādaśyāṃ śravaṇayoge tu yeṣāṃ yatraikādaśīvrataprāptisteṣāṃ taṃtreṇopavāsadvayasiddhiḥ || anyeṣāṃ gṛhītaśravaṇadvādaśīvratānāmupavāsadvayam || tatrāśaktānāṃ pūrvehni phalāhāraḥ pare'hni niraśanamiti bhāti ||

⟨Now when one is unable to fast on two ⟨successive days⟩.⟩ But he who is unable to keep both fasts, and who ascertains his own capacity before the saṅkalpa ⟨formal resolve⟩ of the ekādaśī vrata, should take a meal of fruit and the like on the ekādaśī and eat nothing at all on the dvādaśī; and there is no lapse of the ekādaśī vrata ⟨thereby⟩. ॥5॥ For Nārada says: “By fasting on the holy dvādaśī joined with Viṣṇu's nakṣatra ⟨Śravaṇa⟩, a man undoubtedly obtains the merit that arises from the ekādaśī.” And Mādhava says: “If the dvādaśī be joined with Śravaṇa, then it is indeed to be fasted upon by Vaiṣṇavas and by Smārtas alike; one should then give up the ekādaśī.” Here, by the words “give up the ekādaśī”, a meal of fruit is meant, not ⟨an ordinary⟩ meal. But he who, under the mistaken belief that he has the strength for both fasts, has made the saṅkalpa of the ekādaśī vrata, and after the saṅkalpa finds himself unable for the second fast — he should fast on the ekādaśī and, on the dvādaśī, make his pāraṇa after worshipping Viṣṇu. Here, having performed the worship that is a limb of the vrata, one who is unable to fast should resolve, “I shall perform the worship of Viṣṇu as a substitute for the fast”, and perform the worship a second time. Here, if there is no Śravaṇa conjunction on the dvādaśī but there is one on the ekādaśī, the Śravaṇa-dvādaśī vrata is to be performed on that ⟨ekādaśī⟩ itself. But if the Śravaṇa conjunction falls on a pierced ekādaśī, then for those whose ekādaśī vrata falls on that day both fasts are accomplished together ⟨by tantra⟩; for the others, who have undertaken the Śravaṇa-dvādaśī vrata, there are two fasts. Of these, for those who are unable, a meal of fruit on the earlier day and no food at all on the later — so it appears.

अथ पारणानिर्णयः ।

उभयांते पारणं मुख्यः पक्षः ॥ अन्यतरांते गौणः पक्षः ॥ तत्र विष्णुशृंखलाभावे त्रयोदश्यामुभयांते पारणम् ॥ विष्णुशृंखलयोगे तु पूर्वदिने तंत्रेण कृतोपवासद्वयस्य परदिने श्रवणर्क्षाद्वादश्याधिक्ये श्रवणमतिक्रम्य द्वादश्यां पारणम् ॥ यदि च द्वादश्यपेक्षया श्रवणाधिक्यं पारणादिने भवति तदा एकादशीव्रतपारणायां द्वादश्युल्लंघने दोषोक्तेर्द्वादश्यामेव पारणम् ॥ न त्वन्यतरापेक्षा ॥ तत्र सति संभवे श्रवणमध्यभागं विंशत्यादिघटिकात्मकं त्यक्त्वा पारणम् ॥ यथैकादशी ३० उत्तराषाढा २९ द्वादशी २५ श्रवण २९ अत्र पूर्वेद्युस्तंत्रेणोपवासद्वयं कृत्वा परेह्नि श्रवणमध्यभागमवशिष्टं नवघटिकात्मकं त्यक्त्वा द्वादश्यां चरमे विंशतिघटीरूपे श्रवणभागे पारणम् ॥ एवमुक्तोदाहरणे एव एकादश्याः दशनाडिकात्वे द्वादश्या अष्टनाडिकात्वे द्वादशीश्रवणयोः पंचदशचत्वारिंशन्नाडिकात्वे वा श्रवणमध्यभागत्यागे द्वादश्युल्लंघनापत्तौ संगवकालं त्यक्त्वा मुहूर्तत्रयपर्यंतं सप्तममुहूर्त्तादौ वा ऋक्षमध्यभागे एवं भोक्तव्यम् ॥

ubhayāṃte pāraṇaṃ mukhyaḥ pakṣaḥ || anyatarāṃte gauṇaḥ pakṣaḥ || tatra viṣṇuśṛṃkhalābhāve trayodaśyāmubhayāṃte pāraṇam || viṣṇuśṛṃkhalayoge tu pūrvadine taṃtreṇa kṛtopavāsadvayasya paradine śravaṇarkṣādvādaśyādhikye śravaṇamatikramya dvādaśyāṃ pāraṇam || yadi ca dvādaśyapekṣayā śravaṇādhikyaṃ pāraṇādine bhavati tadā ekādaśīvratapāraṇāyāṃ dvādaśyullaṃghane doṣokterdvādaśyāmeva pāraṇam || na tvanyatarāpekṣā || tatra sati saṃbhave śravaṇamadhyabhāgaṃ viṃśatyādighaṭikātmakaṃ tyaktvā pāraṇam || yathaikādaśī 30 uttarāṣāḍhā 29 dvādaśī 25 śravaṇa 29 atra pūrvedyustaṃtreṇopavāsadvayaṃ kṛtvā parehni śravaṇamadhyabhāgamavaśiṣṭaṃ navaghaṭikātmakaṃ tyaktvā dvādaśyāṃ carame viṃśatighaṭīrūpe śravaṇabhāge pāraṇam || evamuktodāharaṇe eva ekādaśyāḥ daśanāḍikātve dvādaśyā aṣṭanāḍikātve dvādaśīśravaṇayoḥ paṃcadaśacatvāriṃśannāḍikātve vā śravaṇamadhyabhāgatyāge dvādaśyullaṃghanāpattau saṃgavakālaṃ tyaktvā muhūrtatrayaparyaṃtaṃ saptamamuhūrttādau vā ṛkṣamadhyabhāge evaṃ bhoktavyam ||

⟨Now the determination of the breaking of the fast.⟩ The pāraṇa at the end of both ⟨the dvādaśī and Śravaṇa⟩ is the primary option; at the end of one or the other is the secondary option. Therein, when there is no Viṣṇuśṛṅkhala, the pāraṇa is on the trayodaśī ⟨the thirteenth tithi⟩, at the end of both. But when the Viṣṇuśṛṅkhala yoga obtains, for one who has kept both fasts together ⟨by tantra⟩ on the earlier day, if on the next day the dvādaśī exceeds the Śravaṇa nakṣatra ⟨in duration⟩, the pāraṇa is made on the dvādaśī after Śravaṇa has passed. And if on the day of pāraṇa Śravaṇa exceeds the dvādaśī, then, since a fault is declared for overstepping the dvādaśī at the pāraṇa of the ekādaśī vrata, the pāraṇa is on the dvādaśī itself; no regard is paid to the other of the two. There, if it be possible, the pāraṇa is made after leaving out the middle portion of Śravaṇa, which is of twenty ghaṭikās or so. For example: ekādaśī 30, Uttarāṣāḍhā 29, dvādaśī 25, Śravaṇa 29. Here, having kept both fasts together on the earlier day, on the next day one leaves out the remaining middle portion of Śravaṇa, which is of nine ghaṭikās, and makes the pāraṇa on the dvādaśī in the last portion of Śravaṇa, which is of twenty ghaṭikās. So too, in this very example, if the ekādaśī be of ten nāḍikās ⟨= ghaṭikās⟩, or the dvādaśī of eight nāḍikās, or the dvādaśī and Śravaṇa of fifteen and forty nāḍikās, and leaving out the middle portion of Śravaṇa would entail overstepping the dvādaśī — then, leaving out the saṅgava period ⟨the fourth to the sixth muhūrta of the day⟩, one should eat in this way, up to the third muhūrta or from the seventh muhūrta onwards, even in the middle portion of the nakṣatra.

अथ मासांतरे श्रवणद्वादशी ।

अयं मध्यभागत्यागो भाद्रपदगतश्रवणद्वादशीव्रत एव ॥ न तु माघफाल्गुनमासकृष्णपक्षगतश्रवणद्वादशीव्रतपारणायाम् ॥ मासांतरगतश्रवणभागे विष्णुपरिवर्तनाभावात् ॥ ये तु भाद्रे श्रवणमध्यवर्जनमात्रेण निषेधचारितार्थ्यं मन्यमाना विष्णुशृंखलयोगाभावेपि श्रवणमध्यमात्रं त्यक्त्वा भुंजते ते नित्यश्रवणद्वादशीव्रतमाहात्म्यानभिज्ञा भ्रांता एव ॥ अयं सर्वोपि निर्णयो मासांतरगतश्रवणद्वादशीव्रतेप्यूह्यः ॥ अत्र व्रते कृत्यम् । श्रवणद्वादशीव्रते नदीसंगमे स्नात्वा कलशे स्वर्णमयं जनार्दननामानं विष्णुं संपूज्य वस्त्रयज्ञोपवीतोपानच्छत्रादि समर्प्योपोष्य पारणादिने दध्योदनयुतं वस्त्रवेष्टितं जलपूर्णघटं छत्रादियुतां पूजितां सपरिवारां तां प्रतिमां च दद्यात् ॥ तत्र मंत्रः ॥ “नमोनमस्ते गोविंद बुधश्रवणसंज्ञक ॥ अघौघसंक्षयं कृत्वा सर्वसौख्यप्रदो भव” ॥ इति ॥

ayaṃ madhyabhāgatyāgo bhādrapadagataśravaṇadvādaśīvrata eva || na tu māghaphālgunamāsakṛṣṇapakṣagataśravaṇadvādaśīvratapāraṇāyām || māsāṃtaragataśravaṇabhāge viṣṇuparivartanābhāvāt || ye tu bhādre śravaṇamadhyavarjanamātreṇa niṣedhacāritārthyaṃ manyamānā viṣṇuśṛṃkhalayogābhāvepi śravaṇamadhyamātraṃ tyaktvā bhuṃjate te nityaśravaṇadvādaśīvratamāhātmyānabhijñā bhrāṃtā eva || ayaṃ sarvopi nirṇayo māsāṃtaragataśravaṇadvādaśīvratepyūhyaḥ || atra vrate kṛtyam | śravaṇadvādaśīvrate nadīsaṃgame snātvā kalaśe svarṇamayaṃ janārdananāmānaṃ viṣṇuṃ saṃpūjya vastrayajñopavītopānacchatrādi samarpyopoṣya pāraṇādine dadhyodanayutaṃ vastraveṣṭitaṃ jalapūrṇaghaṭaṃ chatrādiyutāṃ pūjitāṃ saparivārāṃ tāṃ pratimāṃ ca dadyāt || tatra maṃtraḥ || “namonamaste goviṃda budhaśravaṇasaṃjñaka || aghaughasaṃkṣayaṃ kṛtvā sarvasaukhyaprado bhava” || iti ||

⟨Now the Śravaṇadvādaśī falling in another month.⟩ This leaving out of the middle portion applies only to the Śravaṇa-dvādaśī vrata that falls in Bhādrapada, and not to the pāraṇa of the Śravaṇa-dvādaśī vrata that falls in the dark fortnight of the months Māgha and Phālguna, because in the Śravaṇa portion that falls in another month there is no turning over of Viṣṇu ⟨in his sleep⟩. But those who, thinking that in Bhādrapada the prohibition is satisfied by merely avoiding the middle of Śravaṇa, eat after leaving out only the middle of Śravaṇa even when the Viṣṇuśṛṅkhala yoga is absent — they are ignorant of the greatness of the obligatory Śravaṇa-dvādaśī vrata, and are simply mistaken. All this determination is to be applied by inference to the Śravaṇa-dvādaśī vrata falling in another month as well. What is to be done in this vrata: in the Śravaṇa-dvādaśī vrata one should bathe at the confluence of rivers, worship in a water-jar a golden Viṣṇu bearing the name Janārdana, offer a garment, a sacred thread, sandals, an umbrella and so forth, keep the fast, and on the day of the pāraṇa give away a jar full of water wrapped in cloth together with curd-rice, and that image, worshipped and with its retinue, along with the umbrella and the rest. The mantra there: “Homage, homage to you, Govinda, you who bear the name Budha-Śravaṇa! Having destroyed the mass of sins, become the giver of every happiness.”

अथ वामनजयंती ।

भाद्रशुक्लद्वादश्यां श्रवणयुतायां मध्याह्ने वामनोत्पत्तिः ॥ अतो मध्याह्नव्यापिनी द्वादशी मध्याह्ने ततोन्यत्र काले वा श्रवणयुता ग्राह्या ॥ उभयदिने श्रवणयोगे पूर्वैव ॥ सर्वथा द्वादश्याः श्रवणयोगाभावे एकादश्यामेव श्रवणसत्त्वे मध्याह्नव्यापिनीमपि द्वादशीं विहायैकादश्यामेव व्रतं कार्यम् ॥ शुद्धैकादश्यां श्रवणाभावे दशमीविद्धैकादश्यामपि श्रवणयुतायां व्रतम् ॥ पूर्वदिन एव मध्याह्नव्यापिनी द्वादशी परदिने मध्याह्नादन्यत्र काले श्रवणयुता तदा पूर्वैव ॥ तिथिद्वयेपि श्रवणयोगाभावे द्वादश्यामेव मध्याह्नव्यापिन्यां व्रतम् ॥ दिनद्वये मध्याह्नव्याप्तौ तदव्याप्तौ चैकादशीयुतैव ग्राह्या ॥ पारणा तु पूर्वोक्तरीत्योभयांतेऽन्यतरांते वा कार्या ॥ अत्र मध्याह्ने नदीसंगमे स्नात्वा सौवर्णं वामनं संपूज्यार्घ्यं सौवर्णपात्रेण दद्यात् ॥ तत्र पूजामंत्रः ॥ “देवेश्वराय देवाय देवसंभूतिकारिणे ॥ प्रभवे सर्वदेवानां वामनाय नमोनमः” ॥ अथार्घ्यमंत्रः ॥ “नमस्ते पद्मनाभाय नमस्ते जलशायिने ॥ तुभ्यमर्घ्यं प्रयच्छामि बालवामनरूपिणे ॥ नमः शार्ङ्गधनुर्बाणपाणये वामनाय च ॥ यज्ञभुक्फलदात्रे च वामनाय नमोनमः” ॥ ततः परदिने सपरिवारं वामनं द्विजाय दद्यात् ॥ “वामनः प्रतिगृह्णाति वामनोऽहं ददामि ते ॥ वामनः सर्वतोभद्रं द्विजाय प्रतिपादये” ॥ इति दानमंत्रः ॥

bhādraśukladvādaśyāṃ śravaṇayutāyāṃ madhyāhne vāmanotpattiḥ || ato madhyāhnavyāpinī dvādaśī madhyāhne tatonyatra kāle vā śravaṇayutā grāhyā || ubhayadine śravaṇayoge pūrvaiva || sarvathā dvādaśyāḥ śravaṇayogābhāve ekādaśyāmeva śravaṇasattve madhyāhnavyāpinīmapi dvādaśīṃ vihāyaikādaśyāmeva vrataṃ kāryam || śuddhaikādaśyāṃ śravaṇābhāve daśamīviddhaikādaśyāmapi śravaṇayutāyāṃ vratam || pūrvadina eva madhyāhnavyāpinī dvādaśī paradine madhyāhnādanyatra kāle śravaṇayutā tadā pūrvaiva || tithidvayepi śravaṇayogābhāve dvādaśyāmeva madhyāhnavyāpinyāṃ vratam || dinadvaye madhyāhnavyāptau tadavyāptau caikādaśīyutaiva grāhyā || pāraṇā tu pūrvoktarītyobhayāṃte'nyatarāṃte vā kāryā || atra madhyāhne nadīsaṃgame snātvā sauvarṇaṃ vāmanaṃ saṃpūjyārghyaṃ sauvarṇapātreṇa dadyāt || tatra pūjāmaṃtraḥ || “deveśvarāya devāya devasaṃbhūtikāriṇe || prabhave sarvadevānāṃ vāmanāya namonamaḥ” || athārghyamaṃtraḥ || “namaste padmanābhāya namaste jalaśāyine || tubhyamarghyaṃ prayacchāmi bālavāmanarūpiṇe || namaḥ śārṅgadhanurbāṇapāṇaye vāmanāya ca || yajñabhukphaladātre ca vāmanāya namonamaḥ” || tataḥ paradine saparivāraṃ vāmanaṃ dvijāya dadyāt || “vāmanaḥ pratigṛhṇāti vāmano'haṃ dadāmi te || vāmanaḥ sarvatobhadraṃ dvijāya pratipādaye” || iti dānamaṃtraḥ ||

⟨Now the Vāmana Jayantī ⟨the day of the Dwarf's birth⟩.⟩ The birth of Vāmana took place at midday, on the twelfth of the bright fortnight of Bhādrapada joined with Śravaṇa. Therefore a dvādaśī that pervades midday and is joined with Śravaṇa — at midday, or at some other time than that — is to be taken. If the Śravaṇa conjunction falls on both days, the earlier alone. If the dvādaśī has no conjunction with Śravaṇa at all and Śravaṇa is present on the ekādaśī alone, one should abandon the dvādaśī even though it pervades midday, and perform the vrata on the ekādaśī itself. If Śravaṇa is absent on an unpierced ekādaśī, the vrata is ⟨to be done⟩ even on an ekādaśī pierced by the daśamī ⟨the tenth tithi⟩, provided it is joined with Śravaṇa. If the dvādaśī pervades midday on the earlier day only, and on the later day is joined with Śravaṇa at a time other than midday, then the earlier alone. If there is no Śravaṇa conjunction on either tithi, the vrata is on the dvādaśī itself, ⟨taken⟩ as pervading midday. If midday is pervaded on both days, or if it is not pervaded ⟨on either⟩, the ⟨dvādaśī⟩ joined with the ekādaśī alone is to be taken. The pāraṇa is to be made in the manner stated earlier, at the end of both, or at the end of one of them. Here, at midday, one should bathe at the confluence of rivers, worship a golden Vāmana, and offer the arghya ⟨the water of respectful offering⟩ with a golden vessel. The mantra of worship there: “To the lord of the gods, to the god, to him who brought the gods into being, to the source of all the gods, to Vāmana, homage and homage.” Now the arghya mantra: “Homage to you, Padmanābha; homage to you who lie upon the waters. To you I offer the arghya, you who bear the form of the boy Vāmana. Homage to Vāmana, who holds the Śārṅga bow and the arrow in his hand; and homage, homage to Vāmana, who eats the sacrifice and gives its fruit.” Then, on the next day, one should give the Vāmana ⟨image⟩ with its retinue to a brāhmaṇa. “Vāmana receives; I, ⟨who am⟩ Vāmana, give to you; ⟨as⟩ Vāmana I bestow the all-auspicious upon the brāhmaṇa” — this is the mantra of the gift.

अथ दधिव्रतं समाप्य पयोव्रतारंभः ।

अस्यामेव द्वादश्यां रात्रौ देवपूजां कृत्वा तत्रासंभवे दिवैव वा दधिव्रतं निवेद्य दधिदानं कृत्वा दुग्धव्रतसंकल्पं कुर्यात् ॥ अत्र पयोव्रते पयोविकारस्य पायसादेर्दुग्धपाचितान्नस्य च वर्जनम् ॥ दध्यादेः पयोविकारस्यापि न वर्जनम् ॥ एवं दधिव्रते तक्रादेर्न वर्जनम् ॥ यत्र प्रसूताया गोर्दशादिनेषु संधिन्यादेश्च क्षीरनिषेधस्तत्र क्षीरविकारस्य दधितक्रादेः सर्वस्यैव वर्जनम् ॥

asyāmeva dvādaśyāṃ rātrau devapūjāṃ kṛtvā tatrāsaṃbhave divaiva vā dadhivrataṃ nivedya dadhidānaṃ kṛtvā dugdhavratasaṃkalpaṃ kuryāt || atra payovrate payovikārasya pāyasāderdugdhapācitānnasya ca varjanam || dadhyādeḥ payovikārasyāpi na varjanam || evaṃ dadhivrate takrāderna varjanam || yatra prasūtāyā gordaśādineṣu saṃdhinyādeśca kṣīraniṣedhastatra kṣīravikārasya dadhitakrādeḥ sarvasyaiva varjanam ||

⟨Now, the curd vow being completed, the beginning of the milk vow.⟩ On this very dvādaśī, at night — or, if that is not possible there, by day — one should perform the worship of the god, dedicate ⟨and so conclude⟩ the curd-vow, make the gift of curds, and then make the saṅkalpa ⟨formal resolve⟩ of the milk-vow. In this milk-vow, a preparation of milk such as pāyasa ⟨milk-pudding⟩, and food cooked with milk, are to be avoided; but a preparation of milk such as curds is not to be avoided. Likewise, in the curd-vow buttermilk and the like are not to be avoided. Where milk is forbidden — that of a cow within the ten days and so on after calving, and that of a sandhinī ⟨a cow in heat⟩ and the like — there every product of that milk, curds, buttermilk and all the rest, is to be avoided.

अथ भाद्रशुक्लचतुर्दश्यामनंतव्रतम् ।

तत्रोदये त्रिमुहूर्तव्यापिनी चतुर्दशी ग्राह्येति मुख्यः पक्षस्तदभावे द्विमुहूर्ता ग्राह्येत्यनुकल्पः ॥ द्विमुहूर्तन्यूना तु पूर्वैव ग्राह्या ॥ दिनद्वये सूर्योदयव्यापित्वे संपूर्णत्वात्पूर्वैव ॥ अथ पूर्वाह्णो मुख्यः कर्मकालः ॥ तदभावे मध्याह्नोपि ॥ अत्र व्रते चतुर्दशग्रंथियुतदोरकेऽनंतपूजनादिविधिस्तदुद्यापनविधिश्च कौस्तुभादौ ज्ञेयः ॥

tatrodaye trimuhūrtavyāpinī caturdaśī grāhyeti mukhyaḥ pakṣastadabhāve dvimuhūrtā grāhyetyanukalpaḥ || dvimuhūrtanyūnā tu pūrvaiva grāhyā || dinadvaye sūryodayavyāpitve saṃpūrṇatvātpūrvaiva || atha pūrvāhṇo mukhyaḥ karmakālaḥ || tadabhāve madhyāhnopi || atra vrate caturdaśagraṃthiyutadorake'naṃtapūjanādividhistadudyāpanavidhiśca kaustubhādau jñeyaḥ ||

⟨Now the vow of Ananta on the fourteenth of the bright fortnight of Bhādrapada.⟩ There, the primary view is that the caturdaśī ⟨the fourteenth tithi⟩ which pervades three muhūrtas from sunrise is to be taken; failing that, the secondary rule is that one pervading two muhūrtas is to be taken. But if it is less than two muhūrtas, the earlier ⟨day⟩ alone is to be taken. If it pervades sunrise on both days, the earlier alone, because ⟨there⟩ it is complete. Now, the pūrvāhṇa ⟨forenoon⟩ is the primary time for the rite; failing that, midday also ⟨will serve⟩. In this vrata, the procedure for worshipping Ananta in a cord with fourteen knots, and the procedure for its udyāpana ⟨concluding ceremony⟩, are to be learnt from the Kaustubha and other ⟨works⟩.

अथ दोरकनाशे प्रायश्चित्तम् ।

पूजितदोरकनाशे तु गुरुं वृत्वा तदनुज्ञया यथाशक्ति कृच्छ्रादिप्रायश्चित्तं विधायाष्टोत्तरशताज्येन द्वादशाक्षरवासुदेवमंत्रेण हुत्वा केशवादिचतुर्विंशतिनामभिः सकृत्सकृत् हुत्वा होमशेषं समाप्य नूतनदोरके पूर्ववत्पूजनादि चरेत् ॥

pūjitadorakanāśe tu guruṃ vṛtvā tadanujñayā yathāśakti kṛcchrādiprāyaścittaṃ vidhāyāṣṭottaraśatājyena dvādaśākṣaravāsudevamaṃtreṇa hutvā keśavādicaturviṃśatināmabhiḥ sakṛtsakṛt hutvā homaśeṣaṃ samāpya nūtanadorake pūrvavatpūjanādi caret ||

⟨Now the expiation for the loss of the cord ⟨the doraka worshipped in the vow⟩.⟩ But if the worshipped cord is lost, one should choose a guru and, with his permission, perform according to his ability an expiation such as a kṛcchra ⟨penance⟩; then, offering one hundred and eight oblations of ghee with the twelve-syllabled Vāsudeva mantra, and one oblation with each of the twenty-four names beginning with Keśava, and completing the remainder of the homa, he should carry out the worship and the rest upon a new cord, as before.

अथागस्त्योदयश्च ।

सूर्यस्य वृषभसंक्रमोत्तरं सप्तमदिनेऽगस्त्योस्तं प्रतियाति ॥ सिंहसंक्रांत्युत्तरमेकविंशतितमे दिने उदयमेति ॥ तत्र कन्यासंक्रांतेः पूर्वसप्तदिनमध्येऽगस्त्यपूजनं तदर्ध्यादिकं कार्यम् ॥

sūryasya vṛṣabhasaṃkramottaraṃ saptamadine'gastyostaṃ pratiyāti || siṃhasaṃkrāṃtyuttaramekaviṃśatitame dine udayameti || tatra kanyāsaṃkrāṃteḥ pūrvasaptadinamadhye'gastyapūjanaṃ tadardhyādikaṃ kāryam ||

⟨Now also the rising of Agastya ⟨the star Canopus⟩.⟩ On the seventh day after the Sun's passage into Taurus, Agastya ⟨the star Canopus⟩ goes to its setting. On the twenty-first day after the saṅkrānti ⟨the Sun's entry into a sign⟩ into Leo, it rises. Therein, within the seven days before the saṅkrānti into Virgo, the worship of Agastya and the arghya to him and so forth are to be performed.

अथ प्रोष्ठपदीश्राद्धकृत्यम् ।

भाद्रपदपौर्णमास्यां प्रपितामहपरान्पित्रादींस्त्रीन्सपत्नीकान्वसुरुद्रादित्यस्वरूपान् मातामहादित्रयं च सपत्नीकमुद्दिश्य श्राद्धं कार्यम् ॥ इदं पार्वणत्वादपराह्णे पुरूरवार्द्रवदेवयुक्तं सपिंडकं कार्यम् ॥ केचित्तु प्रपितामहस्य पित्रादित्रयमात्रमुद्दिश्य नांदीश्राद्धधर्मेण सत्यवसुदेवयुक्तं श्राद्धं कार्यं नात्र मातामहाद्युद्देश इत्याहुः ॥ इदं प्रोष्ठपदीश्राद्धं सकृन्महालयपक्षे सकलकृष्णपक्षव्यापिमहालयपक्षे चावश्यकम् ॥ पंचम्यादिमहालयपक्षेषु कृताकृतम् ॥

bhādrapadapaurṇamāsyāṃ prapitāmahaparānpitrādīṃstrīnsapatnīkānvasurudrādityasvarūpān mātāmahāditrayaṃ ca sapatnīkamuddiśya śrāddhaṃ kāryam || idaṃ pārvaṇatvādaparāhṇe purūravārdravadevayuktaṃ sapiṃḍakaṃ kāryam || kecittu prapitāmahasya pitrāditrayamātramuddiśya nāṃdīśrāddhadharmeṇa satyavasudevayuktaṃ śrāddhaṃ kāryaṃ nātra mātāmahādyuddeśa ityāhuḥ || idaṃ proṣṭhapadīśrāddhaṃ sakṛnmahālayapakṣe sakalakṛṣṇapakṣavyāpimahālayapakṣe cāvaśyakam || paṃcamyādimahālayapakṣeṣu kṛtākṛtam ||

⟨Now what is to be done at the śrāddha of the Proṣṭhapadī ⟨the full moon of Bhādrapada⟩.⟩ On the full moon of Bhādrapada the śrāddha ⟨the rite for the dead⟩ is to be performed with reference to the three — the father and the rest, extending up to the great-grandfather — together with their wives, who have the form of the Vasus, the Rudras and the Ādityas, and to the three beginning with the maternal grandfather, together with their wives. Since this is a pārvaṇa ⟨śrāddha of the three ancestors⟩, it is to be done in the aparāhṇa ⟨afternoon⟩, with the deities Purūravas and Ārdrava, and with piṇḍas ⟨balls of rice⟩. But some say that the śrāddha should be done with reference only to the three beginning with the father of the great-grandfather, after the manner of the nāndī-śrāddha, with the deities Satya and Vasu, and that here there is no reference to the maternal grandfather and the rest. This Proṣṭhapadī śrāddha is obligatory in the case of the single mahālaya, and in the case of the mahālaya that extends over the whole dark fortnight; in the mahālaya reckonings that begin from the fifth tithi and so on, it is optional ⟨"done or not done"⟩.

अथ महालये पक्षाः ।

अत्र शक्तेन भाद्रपदापरपक्षे प्रतिपदमारभ्य दर्शांतं तिथिवृद्धौ षोडश महालयाः कर्तव्याः ॥ वृद्धिक्षयाभावे पंचदशैव महालयाः ॥ तिथिक्षये च चतुर्दशैव ॥ अशक्तेन तु पंचम्यादिषु षष्ठ्यादिष्वष्टम्यादिषु दशम्यादिवेकादश्यादिषु वा दर्शांततिथिषु कार्याः ॥ अत्राप्यशक्तेनानिषिद्धे कस्मिंश्चिदेकस्मिन्दिने सकृन्महालयः कर्तव्यः ॥ प्रतिपदादिदर्शांतपक्षे चतुर्दशी न वर्ज्या ॥ पंचम्यादिदर्शांतादिपंचपक्षेषु चतुर्दशीं वर्जयित्वान्यतिथिषु महालयाः ॥ सकृन्महालयेपि चतुर्दशी वर्जनीया ॥

atra śaktena bhādrapadāparapakṣe pratipadamārabhya darśāṃtaṃ tithivṛddhau ṣoḍaśa mahālayāḥ kartavyāḥ || vṛddhikṣayābhāve paṃcadaśaiva mahālayāḥ || tithikṣaye ca caturdaśaiva || aśaktena tu paṃcamyādiṣu ṣaṣṭhyādiṣvaṣṭamyādiṣu daśamyādivekādaśyādiṣu vā darśāṃtatithiṣu kāryāḥ || atrāpyaśaktenāniṣiddhe kasmiṃścidekasmindine sakṛnmahālayaḥ kartavyaḥ || pratipadādidarśāṃtapakṣe caturdaśī na varjyā || paṃcamyādidarśāṃtādipaṃcapakṣeṣu caturdaśīṃ varjayitvānyatithiṣu mahālayāḥ || sakṛnmahālayepi caturdaśī varjanīyā ||

⟨Now the alternative views about the mahālaya.⟩ Here, one who is able should perform sixteen mahālayas in the dark fortnight of Bhādrapada, beginning from the pratipad ⟨the first tithi⟩ and ending with the darśa ⟨the new moon⟩, when there is an increase of a tithi. When there is neither increase nor loss ⟨of a tithi⟩, the mahālayas are fifteen only; and when a tithi is lost, fourteen only. But one who is unable should perform them on the tithis from the fifth onwards, or from the sixth onwards, or from the eighth onwards, or from the tenth or the eleventh onwards, up to the new moon. Even here, one who is unable should perform the mahālaya once, on some one day that is not prohibited. In the reckoning from the pratipad to the new moon, the caturdaśī is not to be omitted. In the five reckonings from the fifth and so on up to the new moon, the mahālayas are on the other tithis, leaving out the caturdaśī. In the single mahālaya too the caturdaśī is to be avoided.

अथ सकृन्महालये वर्ज्यम् ।

सकृन्महालये प्रतिपत् षष्ठ्येकादशी चतुर्दशी शुक्रवारो जन्म नक्षत्रं जन्म नक्षत्राद्दशममेकोनविंशं नक्षत्रं च रोहिणी मघा रेवती चेति वर्ज्यानि ॥ क्वचित्त्रयोदशी सप्तमी रविवारो भौमवारोपि वर्ज्य उक्तः ॥

sakṛnmahālaye pratipat ṣaṣṭhyekādaśī caturdaśī śukravāro janma nakṣatraṃ janma nakṣatrāddaśamamekonaviṃśaṃ nakṣatraṃ ca rohiṇī maghā revatī ceti varjyāni || kvacittrayodaśī saptamī ravivāro bhaumavāropi varjya uktaḥ ||

⟨Now what is to be avoided in the sakṛn-mahālaya ⟨the mahālaya performed on a single day⟩.⟩ In the single mahālaya these are to be avoided: the pratipad, the sixth, the eleventh, the fourteenth, Friday, one's birth-nakṣatra, the tenth and the nineteenth nakṣatra counted from the birth-nakṣatra, and Rohiṇī, Maghā and Revatī. In some ⟨works⟩ the thirteenth, the seventh, Sunday and Tuesday are also declared to be avoided.

अथ मृततिथौ सकृन्महालयः ।

पितृमृततिथौ सकृन्महालयकरणे नंदादिनिषेधो नास्ति ॥ “अशक्तः पितृपक्षे तु कुर्यादेकदिने यतः॥निषिद्धेपि दिने कुर्यात्पिंडदानं यथाविधि” इति वचनात् ॥ मृततिथौ श्राद्धासंभवे निषिद्धतिथ्यादिदिनं वर्जयित्वा महालयः ॥ तत्रापि द्वादश्यमावास्याष्टमीभरणीव्यतीपातेषु मृततिथ्यभावेपि सकृन्महालये कोपि तिथ्यादिनिषेधो नास्ति ॥

pitṛmṛtatithau sakṛnmahālayakaraṇe naṃdādiniṣedho nāsti || “aśaktaḥ pitṛpakṣe tu kuryādekadine yataḥ||niṣiddhepi dine kuryātpiṃḍadānaṃ yathāvidhi” iti vacanāt || mṛtatithau śrāddhāsaṃbhave niṣiddhatithyādidinaṃ varjayitvā mahālayaḥ || tatrāpi dvādaśyamāvāsyāṣṭamībharaṇīvyatīpāteṣu mṛtatithyabhāvepi sakṛnmahālaye kopi tithyādiniṣedho nāsti ||

⟨Now the mahālaya done once, on the tithi of the death.⟩ When the single mahālaya is performed on the tithi of the father's death, the prohibition of the Nandā tithis and the rest does not apply, because of the statement: “Since one who is unable should perform it on a single day in the fortnight of the fathers, he should make the offering of piṇḍas according to rule even on a prohibited day.” If the śrāddha is not possible on the tithi of death, the mahālaya is ⟨to be done⟩ leaving out the days of prohibited tithis and the like. And even there — on the twelfth, on the new moon, on the eighth, on ⟨the nakṣatra⟩ Bharaṇī and on ⟨the yoga⟩ Vyatīpāta — there is no prohibition whatever of tithi and the rest in the single mahālaya, even when it is not the tithi of death.

अथ संन्यासिना महालयः ।

संन्यासिनां महालयस्त्वपराह्णव्यापिन्यां द्वादश्यामेव सपिंडकः कार्यो नान्यतिथौ ॥

saṃnyāsināṃ mahālayastvaparāhṇavyāpinyāṃ dvādaśyāmeva sapiṃḍakaḥ kāryo nānyatithau ||

⟨Now the mahālaya ⟨the fortnight of śrāddhas⟩ performed by a saṃnyāsin.⟩ But the mahālaya of saṃnyāsins ⟨renunciates⟩ is to be performed with piṇḍas only on the dvādaśī that pervades the aparāhṇa ⟨afternoon⟩, and on no other tithi.

अथ चतुर्दशीपौर्णमासीमृतस्य महालयनिर्णयः ।

चतुर्दश्यां मृतस्यापि महालयश्चतुर्दश्यां न भवति ॥ “श्राद्धं शस्त्रहतस्यैव चतुर्दश्यां प्रकीर्तितम्” इति नियमेन सर्वतो बलिष्ठेन प्रतिवार्षिकश्राद्धातिरिक्तश्राद्धस्य चतुर्दश्यां निषेधात् ॥ एवं पौर्णमासीमृतस्यापि महालयः पौर्णमास्यां न कार्यः ॥ अपरपक्षत्वाभावेन तस्यां महालयाप्राप्ते तेन चतुर्दशीमृतस्य पौर्णमासी मृतस्य वा महालयो द्वादश्यमावास्यादितिथिषु कार्यः ॥

caturdaśyāṃ mṛtasyāpi mahālayaścaturdaśyāṃ na bhavati || “śrāddhaṃ śastrahatasyaiva caturdaśyāṃ prakīrtitam” iti niyamena sarvato baliṣṭhena prativārṣikaśrāddhātiriktaśrāddhasya caturdaśyāṃ niṣedhāt || evaṃ paurṇamāsīmṛtasyāpi mahālayaḥ paurṇamāsyāṃ na kāryaḥ || aparapakṣatvābhāvena tasyāṃ mahālayāprāpte tena caturdaśīmṛtasya paurṇamāsī mṛtasya vā mahālayo dvādaśyamāvāsyāditithiṣu kāryaḥ ||

⟨Now the determination of the Mahālaya for one who died on the fourteenth or on the full-moon day.⟩ Even for one who died on the caturdaśī, the mahālaya does not fall on the caturdaśī; for by the restrictive rule “the śrāddha on the caturdaśī is declared for one slain by a weapon alone” — which is stronger than all others — every śrāddha other than the annual one is forbidden on the caturdaśī. Likewise the mahālaya of one who died on the full moon is not to be performed on the full moon. Since the full moon does not belong to the dark fortnight, no mahālaya falls upon it; therefore the mahālaya of one who died on the caturdaśī, or of one who died on the full moon, is to be performed on the dvādaśī, the new moon and such other tithis.

अथ महालयगौणकालः ।

अथ कन्यार्कः प्राशस्त्यसंपादको न तु निमित्तम् ॥ “आदौ मध्येवसाने वा यत्र कन्यां व्रजेद्रविः॥ स पक्षः सकलः श्रेष्ठः श्राद्धषोडशकं प्रति” इत्यादिस्मृतेः ॥ अमावास्यापर्यंतं तिथ्यसंभवे आश्विनशुक्लपंचमीपर्यंतं यस्मिन्कस्मिंश्चित्तिथौ महालयः ॥ तत्रासंभवे यावद्वृश्चिकदर्शनं व्यतीपातद्वादश्यादिपर्वणि कार्यः ॥

atha kanyārkaḥ prāśastyasaṃpādako na tu nimittam || “ādau madhyevasāne vā yatra kanyāṃ vrajedraviḥ|| sa pakṣaḥ sakalaḥ śreṣṭhaḥ śrāddhaṣoḍaśakaṃ prati” ityādismṛteḥ || amāvāsyāparyaṃtaṃ tithyasaṃbhave āśvinaśuklapaṃcamīparyaṃtaṃ yasminkasmiṃścittithau mahālayaḥ || tatrāsaṃbhave yāvadvṛścikadarśanaṃ vyatīpātadvādaśyādiparvaṇi kāryaḥ ||

⟨Now the secondary time for the mahālaya.⟩ Now, the Sun's being in Virgo produces excellence ⟨in the rite⟩, but is not its nimitta ⟨occasion⟩; for the smṛti says: “That fortnight in which the Sun enters Virgo — at its beginning, in its middle, or at its end — is wholly the best for the sixteen śrāddhas,” and so on. If no tithi is to be had up to the new moon, the mahālaya ⟨may be done⟩ on any tithi whatever, up to the fifth of the bright fortnight of Āśvina. If that too is impossible, it is to be done, up to the Sun's appearing in Scorpio, on a parvan ⟨a holy juncture⟩ such as a Vyatīpāta or a dvādaśī.

अथेदंमन्नेनैव ।

मृताहे महालये च श्राद्धं पक्वान्नेनैव कार्यं न त्वामान्नादिना ॥

mṛtāhe mahālaye ca śrāddhaṃ pakvānnenaiva kāryaṃ na tvāmānnādinā ||

⟨Now this ⟨śrāddha is to be performed⟩ with cooked food alone.⟩ On the day of death and at the mahālaya, the śrāddha is to be performed with cooked food alone, and not with uncooked grain and the like.

अथ पिंडदानं कार्यम् ।

“महालये गयाश्राद्धे मातापित्रोर्मृतेहनि ॥ कृतोद्वाहोपि कुर्वीत पिंडदानं यथाविधि ॥

“mahālaye gayāśrāddhe mātāpitrormṛtehani || kṛtodvāhopi kurvīta piṃḍadānaṃ yathāvidhi ||

⟨Now the piṇḍa is to be given.⟩ “At the mahālaya, at the śrāddha in Gayā, and on the day of the death of one's mother or father, even a man who has performed a marriage should make the offering of piṇḍas according to rule.”

अथ महालये देवतापरिगणनम् ।

पक्षश्राद्धे पित्रादिपार्वणत्रयपत्न्याद्येकोद्दिष्टपितृगणसहितसर्वपितृद्देशेन सपत्नीकपित्रादित्रयसपत्नीकमातामहादित्रयेतिषड्दैवतमात्रोद्देशेन वा षड्दैवतैकोद्दिष्टगणोद्देशेन वा प्रत्यहं महालय इति पक्षत्रयम् ॥ एवं पंचम्यादिपक्षेष्वपि ॥ सकृन्महालये तु सर्वपितृद्देशेनैव ॥ तत्र देवतासंकल्पः ॥ पितृपितामहप्रपितामहानां मातृतत्सपत्नीपितामहीतत्सपत्नीप्रपितामहीतत्सपत्नीनाम् ॥ यद्वाऽस्मत्सापत्नमातुरिति पृथगुद्देशः ॥ मातामहमातृपितामहमातृप्रपितामहानां सपत्नीकानां यथानामगोत्राणां वस्वादिरूपाणां पार्वणविधिना पत्न्याः पुत्रस्य कन्यकायाः पितृव्यस्य मातुलस्य भ्रातुः पितृष्वसुर्मातृष्वसुरात्मभगिन्याः पितृव्यपुत्रस्य जामातुर्भागिनेयस्य श्वशुरस्य श्वश्र्वा आचार्यस्योपाध्यायस्य गुरोः सख्युः शिष्यस्यैतेषां यथानामगोत्ररूपाणां पुरुषविषये सपत्नीकानां स्त्रीविषये सभर्तृकसापत्नीनामेकोद्दिष्टविधिना महालयापरपक्षश्राद्धमथवा सकृन्महालयापरपक्षश्राद्धं सदैवं सद्यः करिष्ये इति ॥ एतेषां मध्ये ये केचिज्जीवंति तान्विहायेतरेषामुद्देशः ॥ मातामहादिषु पत्न्या जीवने सपत्नीकेत्यस्य स्त्रीषु भर्त्रादेरनुच्चारः ॥ “महालये गयाश्राद्धे वृद्धौ चान्वष्टकासु च ॥ नवदैवतमत्रेष्टं शेषं षाट्पौरुषं विदुः ॥ अन्वष्टकासु वृद्धौ च प्रतिसंवत्सरे तथा ॥ महालये गयायां च सपिंडीकरणात्पुरा ॥ मातुः श्राद्धं पृथक्कार्यमन्यत्र पतिना सह” ॥ इत्यादिस्मृत्यनुसारात्पार्वणत्रयमेवोक्तम् ॥ केचित्तु मातामह्यादित्रयं पृथगुच्चार्य द्वादशदैवतकं पार्वणचतुष्टयमाहुः ॥ एता एव देवता गयायां तीर्थश्राद्धे नित्यतर्पणे च ज्ञेयाः ॥ महालये धूरिलोचनसंज्ञका विश्वेदेवाः ॥

pakṣaśrāddhe pitrādipārvaṇatrayapatnyādyekoddiṣṭapitṛgaṇasahitasarvapitṛddeśena sapatnīkapitrāditrayasapatnīkamātāmahāditrayetiṣaḍdaivatamātroddeśena vā ṣaḍdaivataikoddiṣṭagaṇoddeśena vā pratyahaṃ mahālaya iti pakṣatrayam || evaṃ paṃcamyādipakṣeṣvapi || sakṛnmahālaye tu sarvapitṛddeśenaiva || tatra devatāsaṃkalpaḥ || pitṛpitāmahaprapitāmahānāṃ mātṛtatsapatnīpitāmahītatsapatnīprapitāmahītatsapatnīnām || yadvā'smatsāpatnamāturiti pṛthaguddeśaḥ || mātāmahamātṛpitāmahamātṛprapitāmahānāṃ sapatnīkānāṃ yathānāmagotrāṇāṃ vasvādirūpāṇāṃ pārvaṇavidhinā patnyāḥ putrasya kanyakāyāḥ pitṛvyasya mātulasya bhrātuḥ pitṛṣvasurmātṛṣvasurātmabhaginyāḥ pitṛvyaputrasya jāmāturbhāgineyasya śvaśurasya śvaśrvā ācāryasyopādhyāyasya guroḥ sakhyuḥ śiṣyasyaiteṣāṃ yathānāmagotrarūpāṇāṃ puruṣaviṣaye sapatnīkānāṃ strīviṣaye sabhartṛkasāpatnīnāmekoddiṣṭavidhinā mahālayāparapakṣaśrāddhamathavā sakṛnmahālayāparapakṣaśrāddhaṃ sadaivaṃ sadyaḥ kariṣye iti || eteṣāṃ madhye ye kecijjīvaṃti tānvihāyetareṣāmuddeśaḥ || mātāmahādiṣu patnyā jīvane sapatnīketyasya strīṣu bhartrāderanuccāraḥ || “mahālaye gayāśrāddhe vṛddhau cānvaṣṭakāsu ca || navadaivatamatreṣṭaṃ śeṣaṃ ṣāṭpauruṣaṃ viduḥ || anvaṣṭakāsu vṛddhau ca pratisaṃvatsare tathā || mahālaye gayāyāṃ ca sapiṃḍīkaraṇātpurā || mātuḥ śrāddhaṃ pṛthakkāryamanyatra patinā saha” || ityādismṛtyanusārātpārvaṇatrayamevoktam || kecittu mātāmahyāditrayaṃ pṛthaguccārya dvādaśadaivatakaṃ pārvaṇacatuṣṭayamāhuḥ || etā eva devatā gayāyāṃ tīrthaśrāddhe nityatarpaṇe ca jñeyāḥ || mahālaye dhūrilocanasaṃjñakā viśvedevāḥ ||

⟨Now the enumeration of the deities at the mahālaya.⟩ In the fortnight-śrāddha there are three alternatives for the daily mahālaya: ⟨it may be done⟩ with reference to all the pitṛs ⟨ancestors⟩ — that is, together with the three pārvaṇas of the father and the rest, and the group of pitṛs who receive ekoddiṣṭa ⟨the rite for a single person⟩, namely the wife and the rest; or with reference to six deities only, the three, father and the rest, with their wives, and the three, maternal grandfather and the rest, with their wives; or with reference to those six deities together with the ekoddiṣṭa group. So also in the reckonings beginning from the fifth and so on. But in the single mahālaya, only with reference to all the pitṛs. The saṅkalpa ⟨formal resolve⟩ naming the deities there ⟨runs⟩: “Of the father, the grandfather and the great-grandfather; of the mother and her co-wife, of the paternal grandmother and her co-wife, of the great-grandmother and her co-wife” — or else a separate mention, “of my step-mother”; “of the maternal grandfather, the mother's grandfather and the mother's great-grandfather, together with their wives, by their several names and gotras, having the form of the Vasus and the rest”, by the pārvaṇa procedure; “of the wife, the son, the daughter, the father's brother, the mother's brother, the brother, the father's sister, the mother's sister, one's own sister, the father's brother's son, the daughter's husband, the sister's son, the father-in-law, the mother-in-law, the ācārya, the upādhyāya, the guru, the friend and the pupil — of these, by their several names, gotras and forms, in the case of men together with their wives, and in the case of women together with their husbands and co-wives”, by the ekoddiṣṭa procedure; “I shall now perform, together with the deities, the mahālaya śrāddha of the dark fortnight” — or “the single-mahālaya śrāddha of the dark fortnight”: thus. Among these, leaving out any who are living, the mention is of the rest. Among the maternal grandfather and the rest, if the wife is living the word “with his wife” is not uttered; and in the case of the women, the husband and the rest are not named ⟨if living⟩. “At the mahālaya, at the Gayā-śrāddha, at a vṛddhi ⟨an auspicious occasion⟩ and at the anvaṣṭakās, nine deities are approved here; the remainder they know as of six ancestors. At the anvaṣṭakās and at a vṛddhi, and likewise at the annual ⟨śrāddha⟩, at the mahālaya and at Gayā, before the sapiṇḍīkaraṇa, the mother's śrāddha is to be done separately; elsewhere, along with her husband.” In accordance with these and other smṛtis, three pārvaṇas only have been laid down. But some, naming the three beginning with the maternal grandmother separately, speak of four pārvaṇas with twelve deities. These same deities are to be understood at Gayā, at a śrāddha at a tīrtha ⟨a holy ford⟩, and in the daily tarpaṇa ⟨water-offering⟩. At the mahālaya the Viśvedevas are those named Dhuri and Locana.

अथान्न ब्राह्मणविभागः ।

अत्र सति विभवे देवार्थं द्वौ विप्रौ पार्वणत्रयार्थं प्रतिपार्वणं त्री नित्येवं नव पत्न्याद्येकोद्दिष्टगणे प्रतिदैवतमेकैकमेव विप्रान्निमंत्रयेत् ॥ अशक्तौ देवार्थमेकं प्रतिपार्वणमेकमिति पार्वणत्रये त्रीन्सर्वैकोद्दिष्टगणार्थमेकमिति निमंत्रयेत् ॥ देवार्थं विप्रद्वयपक्षे प्रतिपार्वणे त्रय एव कार्याः ॥ न तु देवार्थं द्वौ प्रतिपार्वणमेक इति वा प्रतिपार्वणं त्रीन्देवार्थमेक इति वा वैषम्यं कार्यम् ॥ एवं सर्वत्रामावास्यादिश्राद्धेष्वपि ज्ञेयम् ॥ अत्यशक्तौ पार्वणद्वयार्थमेकोपि कार्यः ॥

atra sati vibhave devārthaṃ dvau viprau pārvaṇatrayārthaṃ pratipārvaṇaṃ trī nityevaṃ nava patnyādyekoddiṣṭagaṇe pratidaivatamekaikameva viprānnimaṃtrayet || aśaktau devārthamekaṃ pratipārvaṇamekamiti pārvaṇatraye trīnsarvaikoddiṣṭagaṇārthamekamiti nimaṃtrayet || devārthaṃ vipradvayapakṣe pratipārvaṇe traya eva kāryāḥ || na tu devārthaṃ dvau pratipārvaṇameka iti vā pratipārvaṇaṃ trīndevārthameka iti vā vaiṣamyaṃ kāryam || evaṃ sarvatrāmāvāsyādiśrāddheṣvapi jñeyam || atyaśaktau pārvaṇadvayārthamekopi kāryaḥ ||

⟨Now the apportioning of the food and of the brahmins.⟩ Here, if one has the means, he should invite: two brāhmaṇas for the deities; for the three pārvaṇas, three for each pārvaṇa — thus nine; and, in the group of the wife and the rest who receive ekoddiṣṭa, one brāhmaṇa for each deity. If he is unable, he should invite one for the deities, one for each pārvaṇa — thus three for the three pārvaṇas — and one for the whole ekoddiṣṭa group. In the alternative of two brāhmaṇas for the deities, three must be had for each pārvaṇa. But the inequality of two for the deities and one for each pārvaṇa, or of three for each pārvaṇa and one for the deities, is not to be made. So it is to be understood everywhere, in the new-moon and other śrāddhas as well. If one is quite unable, even one may be had for two pārvaṇas.

अथ महालये महाविष्णुः ।

महालये अंते महाविष्ण्वर्थं विप्रोवश्यं निमंत्रितव्य इति विशेषः कौस्तुभे ॥

mahālaye aṃte mahāviṣṇvarthaṃ viprovaśyaṃ nimaṃtritavya iti viśeṣaḥ kaustubhe ||

⟨Now Mahāviṣṇu at the mahālaya.⟩ At the end of the mahālaya a brāhmaṇa must without fail be invited for Mahāviṣṇu: this special rule is in the Kaustubha.

अथ सापत्नमातुः ।

जीवन्मातृकः सापत्नमातुरेकोद्दिष्टं कुर्यान्न पार्वणम् ॥ अनेकाः सापत्नमातरो यस्य तेन सर्वमातृद्देशेनैक एव विप्रः पिंडश्च कार्योर्घ्यपात्रं पृथक् ॥ स्वजननया सहानेकमातृत्वे स्वजननया सह सर्वमात्रर्थमेकोपि विप्रः पिंडोर्घ्यश्चेति पार्वणमेव न पृथक् सापत्नमात्रेकोद्दिष्टमिति वा ॥ सर्वसापत्नमातृणां पृथगेवैकोद्दिष्टमिति वा पक्षः ॥

jīvanmātṛkaḥ sāpatnamāturekoddiṣṭaṃ kuryānna pārvaṇam || anekāḥ sāpatnamātaro yasya tena sarvamātṛddeśenaika eva vipraḥ piṃḍaśca kāryorghyapātraṃ pṛthak || svajananayā sahānekamātṛtve svajananayā saha sarvamātrarthamekopi vipraḥ piṃḍorghyaśceti pārvaṇameva na pṛthak sāpatnamātrekoddiṣṭamiti vā || sarvasāpatnamātṛṇāṃ pṛthagevaikoddiṣṭamiti vā pakṣaḥ ||

⟨Now for the stepmother ⟨the father's other wife⟩.⟩ One whose own mother is living should perform the ekoddiṣṭa for his step-mother, not the pārvaṇa. He who has several step-mothers should have one brāhmaṇa only and one piṇḍa with reference to all the mothers, but a separate arghya-vessel ⟨for each⟩. When there are several mothers along with one's own mother, one brāhmaṇa, one piṇḍa and one arghya may serve for all the mothers together with one's own mother — that is, the pārvaṇa alone ⟨is done⟩, and there is no separate ekoddiṣṭa for the step-mother; or else the view is that for all the step-mothers the ekoddiṣṭa is to be done separately.

अथान्नौकरणबर्हिर्निर्णयः ।

महालये पार्वणार्थेऽग्नौकरणमेकोद्दिष्टगणार्थं त्वग्नौकरणं कृताकृतम् ॥ करणपक्षे एकोद्दिष्टगणार्थमग्नौकरणान्नं पृथक्पात्रे ग्राह्यम् ॥ महालये सर्वपार्वणार्थमेकोद्दिष्टार्थं च सकृदाच्छिन्नं बर्हिरेकमेव ॥ दर्शादौ तु प्रतिपार्वणं बर्हिर्भिन्नमेव ॥ अवशिष्टश्राद्धप्रयोगोनेकमातृत्वेऽभ्यंजनादिमंत्रोहश्च श्राद्धसागरे स्वस्वशाखोक्तप्रयोगग्रंथेषु च ज्ञेयः ॥

mahālaye pārvaṇārthe'gnaukaraṇamekoddiṣṭagaṇārthaṃ tvagnaukaraṇaṃ kṛtākṛtam || karaṇapakṣe ekoddiṣṭagaṇārthamagnaukaraṇānnaṃ pṛthakpātre grāhyam || mahālaye sarvapārvaṇārthamekoddiṣṭārthaṃ ca sakṛdācchinnaṃ barhirekameva || darśādau tu pratipārvaṇaṃ barhirbhinnameva || avaśiṣṭaśrāddhaprayogonekamātṛtve'bhyaṃjanādimaṃtrohaśca śrāddhasāgare svasvaśākhoktaprayogagraṃtheṣu ca jñeyaḥ ||

⟨Now the determination of the agnaukaraṇa ⟨the casting of a portion of the food into the fire⟩ and of the barhis ⟨the strewn sacred grass⟩.⟩ At the mahālaya the agnaukaraṇa ⟨the offering of food into the fire⟩ is ⟨required⟩ for the pārvaṇa; but for the ekoddiṣṭa group the agnaukaraṇa is optional. In the alternative in which it is done, the food for the agnaukaraṇa for the ekoddiṣṭa group is to be taken in a separate vessel. At the mahālaya, for all the pārvaṇas and for the ekoddiṣṭa, the barhis ⟨the sacrificial grass⟩ is one only, cut at one time; but at the new-moon ⟨śrāddha⟩ and the rest the barhis is separate for each pārvaṇa. The remaining procedure of the śrāddha, and, where there are several mothers, the modification of the mantras for the anointing and so forth, are to be learnt from the Śrāddhasāgara and from the manuals of procedure stated in one's own śākhā ⟨Vedic branch⟩.

अथ परेहनि तर्पणादि ।

सकृन्महालये श्राद्धांगं तिलतर्पणं परेहन्येव सर्वपितृनुद्दिश्य प्रातःसंध्यायाः पूर्वमेव प्रातःसंध्योत्तरं वा ब्रह्मयज्ञांगतर्पणाद्भिन्नमेव कार्यम् ॥ प्रतिपदादिपंचम्यादिपक्षेषु विप्रविसर्जनांते एव श्राद्धपूजितपितृनुद्दिश्य तर्पणं कार्यम् ॥

sakṛnmahālaye śrāddhāṃgaṃ tilatarpaṇaṃ parehanyeva sarvapitṛnuddiśya prātaḥsaṃdhyāyāḥ pūrvameva prātaḥsaṃdhyottaraṃ vā brahmayajñāṃgatarpaṇādbhinnameva kāryam || pratipadādipaṃcamyādipakṣeṣu vipravisarjanāṃte eva śrāddhapūjitapitṛnuddiśya tarpaṇaṃ kāryam ||

⟨Now the tarpaṇa ⟨libation to the fathers⟩ and the rest on the next day.⟩ In the single mahālaya the sesame-tarpaṇa ⟨water-offering with sesame⟩ which is a limb of the śrāddha must be done on the very next day, with reference to all the pitṛs, either before the morning sandhyā ⟨twilight worship⟩ or after the morning sandhyā, and must be kept distinct from the tarpaṇa that is a limb of the brahmayajña. In the reckonings beginning from the pratipad and from the fifth, the tarpaṇa is to be done only at the end, after the dismissal of the brāhmaṇas, with reference to the pitṛs worshipped in the śrāddha.

अथ महालये पत्न्यां रजसि ।

पत्न्यां रजस्वलायां सकृन्महालयो न कार्यः कालांतराणां सत्त्वात् ॥ अमायां रजोदोषे आश्विनशुक्लपंचमीपर्यंतं गौणकाले महालयः ॥ प्रतिपदादिष्वन्येषु पक्षेषु प्रारंभदिने पाकात्पूर्वं पत्नी रजस्वला चेदुत्तरोत्तरपक्षस्वीकारः ॥ पाकारंभोत्तरं चेत्तां गृहांतरे अवरुध्य महालयः कर्तव्यः ॥ एवं विधवाकर्तृकश्राद्धेपि ज्ञेयम् ॥

patnyāṃ rajasvalāyāṃ sakṛnmahālayo na kāryaḥ kālāṃtarāṇāṃ sattvāt || amāyāṃ rajodoṣe āśvinaśuklapaṃcamīparyaṃtaṃ gauṇakāle mahālayaḥ || pratipadādiṣvanyeṣu pakṣeṣu prāraṃbhadine pākātpūrvaṃ patnī rajasvalā ceduttarottarapakṣasvīkāraḥ || pākāraṃbhottaraṃ cettāṃ gṛhāṃtare avarudhya mahālayaḥ kartavyaḥ || evaṃ vidhavākartṛkaśrāddhepi jñeyam ||

⟨Now, when the wife is in her menses at the mahālaya.⟩ If the wife is in her menses, the single mahālaya is not to be performed, since other times are available. If the impurity of the menses falls on the new moon, the mahālaya ⟨is done⟩ in the secondary time, up to the fifth of the bright fortnight of Āśvina. In the other reckonings, those beginning from the pratipad and so on, if on the opening day the wife becomes menstruous before the cooking, then the next reckoning in order is to be adopted; but if it is after the cooking has begun, the mahālaya is to be performed after confining her in another house. So too it is to be understood in a śrāddha of which a widow is the performer.

अथ पक्षव्यापिश्राद्धे सूतकप्राप्तौ कृत्यनिर्णयो वक्ष्यते ।

भ्रात्रादिमहालयश्च तत्रैवोत्तरार्धे ज्ञेयः ॥ अत्रापुत्रविधवा मम भर्तृतत्पितृपिता महानां भर्तृमातृपितामहीप्रपितामहीनां मम पितृपितामहप्रपितामहानां मम मातृपितामहीप्रपितामहीनां मम मातामहमातृपितामहमातृप्रपितामहानां मम मातामहीमातृपितामहीमातृप्रपितामहीनां तृप्त्यर्थं सकृन्महालयापरपक्षश्राद्धं करिष्ये इति स्वयं संकल्प्य ब्राह्मणद्वाराग्नौकरणादिसहितं सर्वमविकृतं प्रयोगं कारयेत् ॥ ब्राह्मणस्त्वमुकनाम्न्या यजमान्या भर्तृतत्पितृपितामहेत्याद्युच्चार्य प्रयोगं कुर्यात् ॥ अशक्तौ भर्त्रादित्रयं स्वपित्रादित्रयं स्वमात्रादित्रयं स्वमातामहा दित्रयं सपत्नीकमिति पार्वणचतुष्टयोद्देशेन महालयः ॥ अत्यशक्तौ स्वभर्त्रादित्रयं स्वपित्रादित्रयं चेति पार्वणद्वयमेव कार्यम् ॥ पितरि संन्यस्ते जीवति विचारः । महालयः पितरि संन्यस्ते पातित्यादियुते वा जीवत्पितृकेणापि पुत्रेण पितुः पित्रादिसर्वपितृनुद्दिश्य पिंडदानरहितः सांकल्पविधिना कार्यः ॥ “वृद्धौ तीर्थे च संन्यस्ते ताते च पतिते सति ॥ येभ्य एव पिता दद्यात्तेभ्यो दद्यात्स्वयं सुतः ॥ मुंडनं पिंडदानं च प्रेतकर्म च सर्वशः ॥ न जीवत्पितृकः कुर्याद्गर्भिणीपतिरेव च” इत्यादिवचनात् ॥ पिंडदानादिविस्तरं कर्तुमशक्तेनापि सांकल्पविधिः कार्यः ॥

bhrātrādimahālayaśca tatraivottarārdhe jñeyaḥ || atrāputravidhavā mama bhartṛtatpitṛpitā mahānāṃ bhartṛmātṛpitāmahīprapitāmahīnāṃ mama pitṛpitāmahaprapitāmahānāṃ mama mātṛpitāmahīprapitāmahīnāṃ mama mātāmahamātṛpitāmahamātṛprapitāmahānāṃ mama mātāmahīmātṛpitāmahīmātṛprapitāmahīnāṃ tṛptyarthaṃ sakṛnmahālayāparapakṣaśrāddhaṃ kariṣye iti svayaṃ saṃkalpya brāhmaṇadvārāgnaukaraṇādisahitaṃ sarvamavikṛtaṃ prayogaṃ kārayet || brāhmaṇastvamukanāmnyā yajamānyā bhartṛtatpitṛpitāmahetyādyuccārya prayogaṃ kuryāt || aśaktau bhartrāditrayaṃ svapitrāditrayaṃ svamātrāditrayaṃ svamātāmahā ditrayaṃ sapatnīkamiti pārvaṇacatuṣṭayoddeśena mahālayaḥ || atyaśaktau svabhartrāditrayaṃ svapitrāditrayaṃ ceti pārvaṇadvayameva kāryam || pitari saṃnyaste jīvati vicāraḥ | mahālayaḥ pitari saṃnyaste pātityādiyute vā jīvatpitṛkeṇāpi putreṇa pituḥ pitrādisarvapitṛnuddiśya piṃḍadānarahitaḥ sāṃkalpavidhinā kāryaḥ || “vṛddhau tīrthe ca saṃnyaste tāte ca patite sati || yebhya eva pitā dadyāttebhyo dadyātsvayaṃ sutaḥ || muṃḍanaṃ piṃḍadānaṃ ca pretakarma ca sarvaśaḥ || na jīvatpitṛkaḥ kuryādgarbhiṇīpatireva ca” ityādivacanāt || piṃḍadānādivistaraṃ kartumaśaktenāpi sāṃkalpavidhiḥ kāryaḥ ||

⟨Now, when a birth-impurity ⟨sūtaka⟩ falls during a śrāddha that spans the fortnight, the determination of what is to be done will be stated.⟩ And the mahālaya for a brother and the rest is to be learnt in the latter half of that same ⟨section⟩. Here a widow without a son should herself make the saṅkalpa ⟨formal resolve⟩: “For the satisfaction of my husband, his father and his grandfather; of my husband's mother, his grandmother and his great-grandmother; of my own father, grandfather and great-grandfather; of my own mother, grandmother and great-grandmother; of my own maternal grandfather, my mother's grandfather and my mother's great-grandfather; of my own maternal grandmother, my mother's grandmother and my mother's great-grandmother — I shall perform the single-mahālaya śrāddha of the dark fortnight”; and she should have the whole procedure, unaltered, together with the agnaukaraṇa ⟨the offering into the fire⟩ and the rest, performed through a brāhmaṇa. The brāhmaṇa should perform the procedure pronouncing, “by the yajamānī ⟨female sacrificer⟩ named so-and-so, of her husband, of his father, of his grandfather,” and so on. If she is unable, the mahālaya is done with reference to four pārvaṇas: the three beginning with her husband, the three beginning with her own father, the three beginning with her own mother, and the three beginning with her own maternal grandfather, together with their wives. If she is quite unable, only two pārvaṇas are to be done — the three beginning with her own husband and the three beginning with her own father. The consideration when the father is living but has taken saṃnyāsa: when the father has taken saṃnyāsa, or has fallen from caste and the like, the mahālaya is to be performed, even by a son whose father is living, with reference to his father's father and all the ⟨other⟩ pitṛs ⟨ancestors⟩, without the offering of piṇḍas ⟨balls of rice⟩, by the saṅkalpa procedure — because of statements such as: “At a vṛddhi ⟨an auspicious occasion⟩, at a tīrtha ⟨a holy ford⟩, and when the father has taken saṃnyāsa or has fallen ⟨from caste⟩, the son should himself give to the very ones to whom the father would have given. Shaving the head, the offering of piṇḍas, and the rites for the dead in every form, are not to be performed by one whose father is living, nor by the husband of a pregnant woman.” Even one who is unable to carry out the full detail of the offering of piṇḍas and the rest should follow the saṅkalpa procedure.

अथ गर्भिणीपतिजीवत्पितृकयोरशक्तस्य सांकल्पिकविधिः ।

सांकल्पिकविधावर्घ्यदानं १ समंत्रकावाहनं २ अग्नौकरणं ३ पिंडदानं ४ विकिरदानं ५ स्वधां वाचयिष्ये ६ ॥ ॐ स्वधोच्यतामित्यादिस्वधावाचनप्रयोगं च वर्जयेत् ॥ अनेकब्राह्मणालाभे । अनेकब्राह्मणालाभे देवस्थाने शालग्रामादिदेवमूर्तिं संस्थाप्य श्राद्धं कार्यम् ॥ सर्वथा विप्रालाभे दर्भबटुविधिना श्राद्धम् ॥

sāṃkalpikavidhāvarghyadānaṃ 1 samaṃtrakāvāhanaṃ 2 agnaukaraṇaṃ 3 piṃḍadānaṃ 4 vikiradānaṃ 5 svadhāṃ vācayiṣye 6 || ॐ svadhocyatāmityādisvadhāvācanaprayogaṃ ca varjayet || anekabrāhmaṇālābhe | anekabrāhmaṇālābhe devasthāne śālagrāmādidevamūrtiṃ saṃsthāpya śrāddhaṃ kāryam || sarvathā viprālābhe darbhabaṭuvidhinā śrāddham ||

⟨Now the sāṅkalpika procedure ⟨performance by declaration alone⟩ for one who is unable — the husband of a pregnant woman, or one whose father is living.⟩ In the saṅkalpa procedure one should omit: (1) the giving of arghya ⟨the respectful offering of water⟩, (2) the invocation with its mantras, (3) the agnaukaraṇa, (4) the offering of piṇḍas, (5) the giving of the vikira ⟨the scattered grains⟩, (6) “I shall have the svadhā pronounced” — that is, the svadhā-pronouncing formula, “Om, let the svadhā be pronounced,” and so on. When several brāhmaṇas are not to be had: when several brāhmaṇas are not to be had, the śrāddha should be performed after installing an image of the deity, a śālagrāma or the like, in the place of the deity. If no brāhmaṇa at all is to be had, the śrāddha is performed by the procedure of the darbha-boy ⟨a figure of darbha grass standing in for the brāhmaṇa⟩.

अथ प्रथमाब्दे महालयः ।

पित्रोर्मरणे प्रथमाब्दे महालयः कृताकृतः ॥ महालयो मलमासे न कार्यः ॥

pitrormaraṇe prathamābde mahālayaḥ kṛtākṛtaḥ || mahālayo malamāse na kāryaḥ ||

⟨Now the mahālaya ⟨the fortnight of offerings to the fathers⟩ in the first year.⟩ In the first year after the death of a parent the mahālaya is optional ⟨"done or not done"⟩. The mahālaya is not to be performed in a malamāsa ⟨an intercalary month⟩.

अथापरपक्षे वार्षिकप्राप्तौ ।

अपरपक्षे प्रतिवार्षिकप्राप्तौ मृततिथौ वार्षिकं कृत्वा तिथ्यंतरे सकृन्महालयः कार्यः ॥ प्रतिपदादिदर्शांतादिपक्षेषु मृततिथौ वार्षिकं कृत्वा पाकांतरेण महालयः ॥

aparapakṣe prativārṣikaprāptau mṛtatithau vārṣikaṃ kṛtvā tithyaṃtare sakṛnmahālayaḥ kāryaḥ || pratipadādidarśāṃtādipakṣeṣu mṛtatithau vārṣikaṃ kṛtvā pākāṃtareṇa mahālayaḥ ||

⟨Now when the annual ⟨śrāddha⟩ falls in the dark fortnight.⟩ If the annual ⟨śrāddha⟩ falls in the dark fortnight, one should perform the annual rite on the tithi of death and the single mahālaya on another tithi. In the reckonings from the pratipad ⟨the first tithi⟩ up to the new moon and the rest, having performed the annual rite on the tithi of death, the mahālaya ⟨is done⟩ with a separate cooking.

अथ दर्श महालयवार्षिकयोः प्राप्तौ ।

अमायां प्रतिवार्षिकसकृन्महालयप्राप्तौ पूर्वं वार्षिकं ततो महालयस्ततो दर्शश्राद्धमिति त्रयं पाकभेदेन ॥ महालयमात्रप्राप्तावपि पूर्वं महालयस्ततो दर्शः ॥

amāyāṃ prativārṣikasakṛnmahālayaprāptau pūrvaṃ vārṣikaṃ tato mahālayastato darśaśrāddhamiti trayaṃ pākabhedena || mahālayamātraprāptāvapi pūrvaṃ mahālayastato darśaḥ ||

⟨Now the new-moon śrāddha ⟨darśa⟩ when the Mahālaya and the annual śrāddha fall together with it.⟩ When the annual ⟨śrāddha⟩ and the single mahālaya both fall on the new moon, the three — first the annual, then the mahālaya, then the darśa-śrāddha ⟨the new-moon śrāddha⟩ — are done with separate cookings. Even when the mahālaya alone falls ⟨on it⟩, first the mahālaya and then the darśa.

अथ सकृन्महाालये मृततिथिनिर्णयः ।

मृततिथौ सकृन्महालयपक्षे तत्तिथेर्ग्राह्यत्वनिर्णयोपराह्णव्याप्त्या दर्शवदिति भाति ॥

mṛtatithau sakṛnmahālayapakṣe tattithergrāhyatvanirṇayoparāhṇavyāptyā darśavaditi bhāti ||

⟨Now the determination of the death-tithi in the sakṛn-mahālaya ⟨the mahālaya performed on a single day⟩.⟩ In the alternative of the single mahālaya on the tithi of death, the determination whether that tithi is to be taken is made by its pervading the aparāhṇa ⟨afternoon⟩, as with the darśa — so it appears.

अथ भरणीश्राद्धनिर्णयः ।

अत्रापरपक्षे भरणीश्राद्धाद्गयाश्राद्धफलप्राप्तिः ॥ भरणीश्राद्धमपिंडकं षड्दैवतं सांकल्पविधिना कार्यम् ॥ देवा धूरिलोचनौ पुरूरवार्द्रवौ वा भरणीश्राद्धं काम्यं गयाश्राद्धफलकामेन प्रतिवर्षं कार्यम् ॥ केचित्पित्रादिमरणोत्तरं प्रथमवर्षे एव कुर्वंति ॥ द्वितीयादिवर्षे न कुर्वंति तत्र मूलं चिंत्यम् ॥ मम तु “न दैवं नापि वा पित्र्यं यावत्पूर्णो न वत्सरः” इत्यादिवचनेन सर्वस्यापि दर्शादिश्राद्धस्य प्रथमाब्दे निषेधाद्वर्षांते एव पितृत्वप्राप्तेश्च द्वितीयादिवर्षे एव कर्तुं युक्तमिति भाति ॥ यत्तु पितृभिन्नोपि योयो म्रियते तस्यतस्य प्रथमाब्दे भरणीश्राद्धं क्रियते तत्रापिमूलं न पश्यामः ॥ गयाश्राद्धफलार्थमाचारमनुसृत्य क्रियते चेन्मृताह्येकमेव पार्वणमुद्दिश्य सदैवं कार्यम् ॥ अत्र सपिंडत्वाचारोपि चिंत्यः ॥

atrāparapakṣe bharaṇīśrāddhādgayāśrāddhaphalaprāptiḥ || bharaṇīśrāddhamapiṃḍakaṃ ṣaḍdaivataṃ sāṃkalpavidhinā kāryam || devā dhūrilocanau purūravārdravau vā bharaṇīśrāddhaṃ kāmyaṃ gayāśrāddhaphalakāmena prativarṣaṃ kāryam || kecitpitrādimaraṇottaraṃ prathamavarṣe eva kurvaṃti || dvitīyādivarṣe na kurvaṃti tatra mūlaṃ ciṃtyam || mama tu “na daivaṃ nāpi vā pitryaṃ yāvatpūrṇo na vatsaraḥ” ityādivacanena sarvasyāpi darśādiśrāddhasya prathamābde niṣedhādvarṣāṃte eva pitṛtvaprāpteśca dvitīyādivarṣe eva kartuṃ yuktamiti bhāti || yattu pitṛbhinnopi yoyo mriyate tasyatasya prathamābde bharaṇīśrāddhaṃ kriyate tatrāpimūlaṃ na paśyāmaḥ || gayāśrāddhaphalārthamācāramanusṛtya kriyate cenmṛtāhyekameva pārvaṇamuddiśya sadaivaṃ kāryam || atra sapiṃḍatvācāropi ciṃtyaḥ ||

⟨Now the determination of the śrāddha on the Bharaṇī ⟨nakṣatra⟩.⟩ Here, in the dark fortnight, from the Bharaṇī-śrāddha ⟨the śrāddha on the nakṣatra Bharaṇī⟩ the fruit of the Gayā-śrāddha is obtained. The Bharaṇī-śrāddha is to be performed without piṇḍas, with six deities, by the saṅkalpa procedure. The deities are Dhuri and Locana, or else Purūravas and Ārdrava. The Bharaṇī-śrāddha is kāmya ⟨done for a desired end⟩ and is to be performed every year by one who desires the fruit of the Gayā-śrāddha. Some perform it only in the first year after the death of the father or another, and do not perform it in the second and later years; the authority for that needs consideration. To me, however, it seems right to perform it only in the second and later years, because by such statements as “neither a rite for the gods nor one for the fathers, so long as the year is not complete” every śrāddha, the darśa and the rest, is forbidden in the first year, and because the state of being a pitṛ is attained only at the end of the year. And as for the practice by which a Bharaṇī-śrāddha is done in the first year for each and every person who dies, even one other than the father — for that too I see no authority. If it is done, following custom, for the sake of the fruit of the Gayā-śrāddha, it should be done on the day of the death, with reference to one pārvaṇa only, together with the deities. Here the customary practice regarding sapiṇḍatva ⟨his having been made one of the fathers⟩ also needs consideration.

अथ माघ्यावर्षश्राद्धनिर्णयः ।

अत्रापरपक्षे सप्तम्यादिदिनत्रये माघ्यावर्षश्राद्धं कर्तुं पूर्वेद्युः श्राद्धं करिष्ये ॥ माघ्यावर्षश्राद्धं करिष्येन्वष्टक्यश्राद्धं करिष्ये इति क्रमेण संकल्पं कृत्वा सर्वोप्यष्टकाविधिरश्वलायनैः कार्यः ॥ इदमाश्वलायनानामष्टकाविकृतिरूपमेकाष्टकाकरणपक्षेपि कार्यम् ॥ इतरशाखिनां त्वष्टकारूपमेवेति पंचाष्टकाकरणपक्षेष्टकाश्राद्धं करिष्य इति संकल्प्य कार्यमेकाष्टकापक्षे तु न कार्यम् ॥

atrāparapakṣe saptamyādidinatraye māghyāvarṣaśrāddhaṃ kartuṃ pūrvedyuḥ śrāddhaṃ kariṣye || māghyāvarṣaśrāddhaṃ kariṣyenvaṣṭakyaśrāddhaṃ kariṣye iti krameṇa saṃkalpaṃ kṛtvā sarvopyaṣṭakāvidhiraśvalāyanaiḥ kāryaḥ || idamāśvalāyanānāmaṣṭakāvikṛtirūpamekāṣṭakākaraṇapakṣepi kāryam || itaraśākhināṃ tvaṣṭakārūpameveti paṃcāṣṭakākaraṇapakṣeṣṭakāśrāddhaṃ kariṣya iti saṃkalpya kāryamekāṣṭakāpakṣe tu na kāryam ||

⟨Now the determination of the māghyāvarṣa śrāddha ⟨the aṣṭakā-like rite of the dark eighth of Bhādrapada⟩.⟩ Here, in the dark fortnight, on the three days beginning with the seventh, in order to perform the Māghī annual śrāddha, the followers of Āśvalāyana should make the saṅkalpa in order — “I shall perform the śrāddha of the preceding day”, “I shall perform the Māghī annual śrāddha”, “I shall perform the anvaṣṭakya śrāddha” — and should then carry out the whole aṣṭakā procedure. For the Āśvalāyanas this, being a modification ⟨vikṛti⟩ of the aṣṭakā, is to be performed even in the alternative of doing one aṣṭakā only. But for the followers of other śākhās ⟨Vedic branches⟩ it is simply an aṣṭakā; so in the alternative of performing five aṣṭakās it is to be done, with the saṅkalpa “I shall perform the aṣṭakā śrāddha”, while in the alternative of one aṣṭakā it is not to be done.

अथान्वष्टक्यश्राद्धम् ।

नवम्यामान्वष्टक्यश्राद्धं नवदैवतं सर्वशाखिभिरष्टम्यामष्टकाश्राद्धकरणेपि गृह्याग्नौ यथोक्तविधिना कार्यम् ॥ अस्यामान्वष्टक्यस्य मुख्यत्वात् ॥ गृह्याग्निरहितैस्तु येषां पूर्वं माता मृता पश्चात्पिता मृतस्तैर्मृतमातापितृकैः पाणिहोमादिविधिना नवदैवत्यं कार्यम् ॥

navamyāmānvaṣṭakyaśrāddhaṃ navadaivataṃ sarvaśākhibhiraṣṭamyāmaṣṭakāśrāddhakaraṇepi gṛhyāgnau yathoktavidhinā kāryam || asyāmānvaṣṭakyasya mukhyatvāt || gṛhyāgnirahitaistu yeṣāṃ pūrvaṃ mātā mṛtā paścātpitā mṛtastairmṛtamātāpitṛkaiḥ pāṇihomādividhinā navadaivatyaṃ kāryam ||

⟨Now the anvaṣṭakya śrāddha ⟨performed on the day after the aṣṭakā⟩.⟩ On the ninth, the anvaṣṭakya śrāddha with nine deities is to be performed by the followers of all śākhās in the gṛhya fire ⟨the domestic fire⟩, by the procedure laid down, even when the aṣṭakā śrāddha has been performed on the eighth — because on this ⟨day⟩ the anvaṣṭakya is the principal ⟨rite⟩. But those who have no gṛhya fire and whose mother died first and father afterwards — they, having lost both mother and father, should perform the nine-deity ⟨rite⟩ by the procedure of the pāṇihoma ⟨the oblation offered in the hand⟩ and the rest.

अथाविधवानवमीश्राद्धम् ।

जीवत्पितृकेण मृतमातृकेणानुपनीतेनापि मात्रादित्रितयमात्रोद्देशेनैकपार्वणकं पुरूरवार्द्रवदेवसहितं सपिंडं श्राद्धं कार्यम् ॥ स्वमातरि जीवंत्यां मृतसापत्नमात्रादित्रयोद्देशेन कार्यम् ॥ स्वमातृसापत्नमात्रोर्मृतौ द्विवचनप्रयोगेन सापत्नमात्रनेकत्वे च मात्रा सह बहुवचनप्रयोगेणैकस्मिन्विप्रे एक एव क्षणोर्घ्यः पिंडश्चैक एव देयः॥पितामहीप्रपितामह्योर्द्वौ विप्रौ पिंडौ चेत्येवं पार्वणमावश्यकम्॥केचिन्मातृबहुत्वे विप्रपिंडादिभेदमाहुः ॥ स्वमातृसापत्नमातृजीवने तु गृह्याग्निरहितेन मृतपितृकेणापि न कार्यम् ॥ अन्वष्टक्ये मातृयजनस्य मुख्यत्वादत एवात्र कैश्चिन्मातृपार्वणस्यैव प्राथम्यमुक्तमिति भाति ॥ पूर्वं पितृमृतौ पश्चान्मातृमृतावपि गृह्याग्निमतामस्यां नवम्यामान्वष्टक्यमावश्यकं नित्यत्वात् ॥ अन्येषां पश्चान्मातृमृतौ नावश्यकम् ॥ केचिन्नवम्यां पूर्वमृतमातृश्राद्धं ‘मृते भर्तरि लुप्यते’ इति वचनप्रामाण्यमाश्रित्य पितृमरणोत्तरं न कुर्वंति ॥ भर्तुरग्रे सह दाहेन वा मृतानां मातामहीभगिनीदुहितृमातृष्वसृपितृष्वस्रादीनामपुत्राणां पितृमात्रादिकुलोत्पन्नानां सर्वासामेव सौभाग्यवतीनामस्यां नवम्यां श्राद्धं कार्यम् ॥ भर्तुरग्रे मृतानां तत्तद्भर्तृमरणोत्तरं च न कार्यम् ॥ अत एवास्या अविधवानवमीत्वप्रसिद्धिः ॥ अतः पत्न्या अपि नवमीश्राद्धं कार्यम् ॥

jīvatpitṛkeṇa mṛtamātṛkeṇānupanītenāpi mātrāditritayamātroddeśenaikapārvaṇakaṃ purūravārdravadevasahitaṃ sapiṃḍaṃ śrāddhaṃ kāryam || svamātari jīvaṃtyāṃ mṛtasāpatnamātrāditrayoddeśena kāryam || svamātṛsāpatnamātrormṛtau dvivacanaprayogena sāpatnamātranekatve ca mātrā saha bahuvacanaprayogeṇaikasminvipre eka eva kṣaṇorghyaḥ piṃḍaścaika eva deyaḥ||pitāmahīprapitāmahyordvau viprau piṃḍau cetyevaṃ pārvaṇamāvaśyakam||kecinmātṛbahutve viprapiṃḍādibhedamāhuḥ || svamātṛsāpatnamātṛjīvane tu gṛhyāgnirahitena mṛtapitṛkeṇāpi na kāryam || anvaṣṭakye mātṛyajanasya mukhyatvādata evātra kaiścinmātṛpārvaṇasyaiva prāthamyamuktamiti bhāti || pūrvaṃ pitṛmṛtau paścānmātṛmṛtāvapi gṛhyāgnimatāmasyāṃ navamyāmānvaṣṭakyamāvaśyakaṃ nityatvāt || anyeṣāṃ paścānmātṛmṛtau nāvaśyakam || kecinnavamyāṃ pūrvamṛtamātṛśrāddhaṃ ‘mṛte bhartari lupyate’ iti vacanaprāmāṇyamāśritya pitṛmaraṇottaraṃ na kurvaṃti || bharturagre saha dāhena vā mṛtānāṃ mātāmahībhaginīduhitṛmātṛṣvasṛpitṛṣvasrādīnāmaputrāṇāṃ pitṛmātrādikulotpannānāṃ sarvāsāmeva saubhāgyavatīnāmasyāṃ navamyāṃ śrāddhaṃ kāryam || bharturagre mṛtānāṃ tattadbhartṛmaraṇottaraṃ ca na kāryam || ata evāsyā avidhavānavamītvaprasiddhiḥ || ataḥ patnyā api navamīśrāddhaṃ kāryam ||

⟨Now the śrāddha of the Avidhavā-navamī ⟨the ninth day for a woman who died before her husband⟩.⟩ Even by one whose father is living and whose mother is dead, and even by one who has not been invested with the sacred thread, a śrāddha with piṇḍas, of one pārvaṇa, together with the deities Purūravas and Ārdrava, is to be performed, with reference only to the three beginning with the mother. If one's own mother is living, it is to be done with reference to the three beginning with a deceased step-mother. If both one's own mother and a step-mother are dead, the dual is used; and if there are several step-mothers, the plural is used along with the mother — and in one brāhmaṇa one kṣaṇa ⟨the formal appointing⟩ and one arghya only, and one piṇḍa only, are to be given. And for the paternal grandmother and the great-grandmother, two brāhmaṇas and two piṇḍas: thus the pārvaṇa is obligatory. Some say that when there are several mothers the brāhmaṇas, the piṇḍas and the rest are separate. But if one's own mother and the step-mother are living, it is not to be performed, even by one whose father is dead and who has no gṛhya fire — because in the anvaṣṭakya the worship of the mother is the principal thing; and for this very reason, it appears, some have said that here the mother's pārvaṇa comes first. For those who maintain the gṛhya fire, the anvaṣṭakya on this ninth is obligatory even when the father died first and the mother afterwards, since it is nitya ⟨an obligatory standing rite⟩. For others, when the mother died afterwards, it is not obligatory. Some, relying on the authority of the statement “on the death of the husband it lapses”, do not perform on the ninth, after the father's death, the śrāddha of a mother who died earlier. On this ninth the śrāddha is to be performed for all women who died before their husbands or were burnt together with them, who are without sons — the maternal grandmother, the sister, the daughter, the mother's sister, the father's sister and the rest, born in the family of the father, of the mother and so on — all of them being saubhāgyavatī ⟨women who died while their husbands lived⟩. And for those who died before their husbands it is not to be performed after the death of their respective husbands. For this very reason this ⟨ninth⟩ is well known as the Avidhavā-navamī ⟨"the ninth of the unwidowed"⟩. Therefore the ninth-śrāddha is to be performed for one's wife as well.

अथ अस्य दौहित्रप्रतिपच्छ्राद्धस्य च गौणकालः ।

अस्याविधवानवमीश्राद्धस्य महालयवद्यावद्वृश्चिकदर्शनं गौणकालः ॥ एवं दौहित्रप्रतिपच्छ्राद्धस्यापीति कालतत्त्वविवेचने ॥

asyāvidhavānavamīśrāddhasya mahālayavadyāvadvṛścikadarśanaṃ gauṇakālaḥ || evaṃ dauhitrapratipacchrāddhasyāpīti kālatattvavivecane ||

⟨Now the secondary time ⟨gauṇakāla⟩ for this ⟨the avidhavā-navamī śrāddha⟩ and for the pratipad śrāddha of the daughter's son.⟩ The secondary time for this Avidhavā-navamī śrāddha, as for the mahālaya, extends up to the Sun's appearing in Scorpio. So too for the pratipad-śrāddha performed by a daughter's son — thus in the Kālatattvavivecana.

अथात्र सुवासिनी ।

अत्राविधवानवमीश्राद्धे सुवासिनीनां प्रतिसांवत्सरिकश्राद्धादौ च सुवासिनीभोजनमपि कार्यम् ॥ “भर्तुरग्रे मृता नारी सह दाहेन वा मृता ॥ तस्याः स्थाने नियुंजीत विप्रैः सह सुवासिनीम्” ॥ इत्यादि मार्कंडेयवचनात् ॥

atrāvidhavānavamīśrāddhe suvāsinīnāṃ pratisāṃvatsarikaśrāddhādau ca suvāsinībhojanamapi kāryam || “bharturagre mṛtā nārī saha dāhena vā mṛtā || tasyāḥ sthāne niyuṃjīta vipraiḥ saha suvāsinīm” || ityādi mārkaṃḍeyavacanāt ||

⟨Now here the suvāsinī ⟨the woman whose husband is living, fed at the rite⟩.⟩ Here, in the Avidhavā-navamī śrāddha, and in the annual śrāddha and the rest of suvāsinīs ⟨married women whose husbands are living⟩, the feeding of a suvāsinī should also be done; because of the statement of Mārkaṇḍeya and the like: “A woman who died before her husband, or who died by being burnt together with him — in her place one should appoint a suvāsinī, along with the brāhmaṇas.”

अथात्र पिंडदानम् ।

अस्यां नवम्यां पिंडदानं जीवत्पितृकेणापि गर्भिणीपतिना चापि कार्यम् ॥

asyāṃ navamyāṃ piṃḍadānaṃ jīvatpitṛkeṇāpi garbhiṇīpatinā cāpi kāryam ||

⟨Now here the offering of the piṇḍa ⟨rice-ball⟩.⟩ On this ninth the offering of piṇḍas is to be made even by one whose father is living, and even by the husband of a pregnant woman.

अथान्वष्टक्यलोपे प्रायश्चित्तम् ।

नवमीश्राद्धासंभवे ममान्वष्टक्याकरणजनितप्रत्यवायपरिहारार्थं शतवारमेभिर्ऋग्भिः सुमना इति मंत्रजपं करिष्ये इति संकल्प्य तज्जपं कुर्यात् ॥ अन्वष्टक्ये सामवेदिभिः पितृपार्वणमेव कार्यम् ॥ मातृमातामहपार्वणे न कार्यं इति सिंधुः ॥

navamīśrāddhāsaṃbhave mamānvaṣṭakyākaraṇajanitapratyavāyaparihārārthaṃ śatavāramebhirṛgbhiḥ sumanā iti maṃtrajapaṃ kariṣye iti saṃkalpya tajjapaṃ kuryāt || anvaṣṭakye sāmavedibhiḥ pitṛpārvaṇameva kāryam || mātṛmātāmahapārvaṇe na kāryaṃ iti siṃdhuḥ ||

⟨Now the expiation for the omission of the anvaṣṭakya rite ⟨performed on the day after the aṣṭakā⟩.⟩ If the ninth-śrāddha is not possible, one should make the saṅkalpa, “In order to remove the sin arising from my not performing the anvaṣṭakya, I shall recite a hundred times, with these ṛcs, the mantra beginning ‘sumanāḥ’,” and perform that recitation. In the anvaṣṭakya the followers of the Sāmaveda should perform the father's pārvaṇa only; the pārvaṇas of the mother and of the maternal grandfather are not to be done — so the ⟨Nirṇaya⟩sindhu.

अथात्र द्वादश्यां संन्यासिनां महालयः ।

स चापराह्णव्यापिन्यामित्युक्तम् ॥ तत्र वैष्णवा अपराह्णव्यापिन्या द्वादश्या एकादशीव्रतदिने सत्त्वे स्वल्पायामपि द्वादश्यां शुद्धत्रयोदश्यां वैकादशीपारणादिने एव संन्यासिदैवत्यं श्राद्धं कुर्वंति ॥ मम त्वीदृशे विषये वैष्णवैः संन्यासिमहालया दर्श कार्य इति भाति ॥

sa cāparāhṇavyāpinyāmityuktam || tatra vaiṣṇavā aparāhṇavyāpinyā dvādaśyā ekādaśīvratadine sattve svalpāyāmapi dvādaśyāṃ śuddhatrayodaśyāṃ vaikādaśīpāraṇādine eva saṃnyāsidaivatyaṃ śrāddhaṃ kurvaṃti || mama tvīdṛśe viṣaye vaiṣṇavaiḥ saṃnyāsimahālayā darśa kārya iti bhāti ||

⟨Now here, on the twelfth, the mahālaya ⟨the fortnight of śrāddhas⟩ for saṃnyāsins.⟩ And it has been said that it ⟨falls⟩ on a ⟨dvādaśī⟩ pervading the aparāhṇa ⟨afternoon⟩. There, when a dvādaśī pervading the aparāhṇa exists on the day of the ekādaśī vrata, the Vaiṣṇavas perform the śrāddha whose deities are the saṃnyāsins only on the day of breaking the ekādaśī fast — on the dvādaśī, even if it be very short, or on an unpierced trayodaśī. But to me it seems that in such a case the Vaiṣṇavas should perform the saṃnyāsins' mahālaya on the new moon.

अथ मघात्रयोदशीश्राद्धम् ।

अथ त्रयोदश्यां मघायुतायां केवलायां वा श्राद्धं नित्यम् ॥ केवलमघायामपि श्राद्धं कार्यम् ॥

atha trayodaśyāṃ maghāyutāyāṃ kevalāyāṃ vā śrāddhaṃ nityam || kevalamaghāyāmapi śrāddhaṃ kāryam ||

⟨Now the śrāddha of the thirteenth joined with Maghā.⟩ Now, on the thirteenth, whether joined with Maghā or by itself, the śrāddha is nitya ⟨obligatory⟩. The śrāddha is to be done on Maghā by itself as well.

अथात्र श्राद्धविधौ बहुग्रंथेषु बहवः पक्षाः ।

अपुत्रेण पुत्रिणा वा गृहिणा सपत्नीकपितृपार्वणमातामहपार्वणाभ्यां पितृव्यभ्रातृमातुलपितृष्वसृमातृष्वसृभगिनीश्वशुरादिपार्वणैश्च सहितमपिंडकं सांकल्पविधिना श्राद्धं कार्यम् १ ॥ अथवा पित्रादिपार्वणद्वयं महालयवत्पितृव्याद्येकोद्दिष्टगणांश्चोद्दिश्य सांकल्पविधिना श्राद्धं कार्यम् २ ॥ यद्वा दर्शवत् षड्दैवतं श्राद्धमपिंडकं कार्यम् ३ ॥ अथवा निष्कामेन पुत्रिणा श्राद्धविधिना श्राद्धं नानुष्ठेयं किंतु पित्रादिपार्वणद्वयं केवलपितृव्यादिसहितं वोद्दिश्यैतेषां तृप्त्यर्थं ब्राह्मणभोजनं करिष्ये इति संकल्प्य ॥ पितृरूपिणे ब्राह्मणाय गंधं समर्पयामीत्येवं पंचोपचारान्समर्प्य ॥ ब्रह्मार्पणमित्यादिपठित्वानेन ब्राह्मणभोजनेन पित्रादिरूपीश्वरः प्रीयतामित्यन्नमुत्सृज्य पायसादिमधुरान्नेन ब्राह्मणान् भोजयित्वा दक्षिणाभिः संतोष्य स्वयं भुंजीतैत्येतावदेव कर्तव्यम् ४ ॥ अपुत्रिणः सकामस्य च पिंडदानरहितश्राद्धविधिना श्राद्धं न दोषाय ५ ॥ क्वचिदपुत्रिणः पिंडदानमप्युक्तम् ६ ॥ एवमुक्तपक्षेष्वन्यतमपक्षेण मघात्रयोदशीश्राद्धमवश्यानुष्ठेयम् ॥ अकरणे दोषोक्तेर्नित्यत्वात् ॥

aputreṇa putriṇā vā gṛhiṇā sapatnīkapitṛpārvaṇamātāmahapārvaṇābhyāṃ pitṛvyabhrātṛmātulapitṛṣvasṛmātṛṣvasṛbhaginīśvaśurādipārvaṇaiśca sahitamapiṃḍakaṃ sāṃkalpavidhinā śrāddhaṃ kāryam 1 || athavā pitrādipārvaṇadvayaṃ mahālayavatpitṛvyādyekoddiṣṭagaṇāṃścoddiśya sāṃkalpavidhinā śrāddhaṃ kāryam 2 || yadvā darśavat ṣaḍdaivataṃ śrāddhamapiṃḍakaṃ kāryam 3 || athavā niṣkāmena putriṇā śrāddhavidhinā śrāddhaṃ nānuṣṭheyaṃ kiṃtu pitrādipārvaṇadvayaṃ kevalapitṛvyādisahitaṃ voddiśyaiteṣāṃ tṛptyarthaṃ brāhmaṇabhojanaṃ kariṣye iti saṃkalpya || pitṛrūpiṇe brāhmaṇāya gaṃdhaṃ samarpayāmītyevaṃ paṃcopacārānsamarpya || brahmārpaṇamityādipaṭhitvānena brāhmaṇabhojanena pitrādirūpīśvaraḥ prīyatāmityannamutsṛjya pāyasādimadhurānnena brāhmaṇān bhojayitvā dakṣiṇābhiḥ saṃtoṣya svayaṃ bhuṃjītaityetāvadeva kartavyam 4 || aputriṇaḥ sakāmasya ca piṃḍadānarahitaśrāddhavidhinā śrāddhaṃ na doṣāya 5 || kvacidaputriṇaḥ piṃḍadānamapyuktam 6 || evamuktapakṣeṣvanyatamapakṣeṇa maghātrayodaśīśrāddhamavaśyānuṣṭheyam || akaraṇe doṣokternityatvāt ||

⟨Now here, in the rule of the śrāddha, there are many views in many books.⟩ (1) A householder, whether he has a son or not, should perform the śrāddha without piṇḍas, by the saṅkalpa procedure, together with the pārvaṇa of the father and the pārvaṇa of the maternal grandfather, ⟨both⟩ with their wives, and with the pārvaṇas of the father's brother, the brother, the mother's brother, the father's sister, the mother's sister, the sister, the father-in-law and the rest. (2) Or the śrāddha should be performed by the saṅkalpa procedure with reference to the two pārvaṇas of the father and the rest and, as in the mahālaya, to the groups receiving ekoddiṣṭa — the father's brother and the rest. (3) Or a six-deity śrāddha without piṇḍas should be done, as at the new moon. (4) Or a man who has a son and is without desire ⟨of a particular fruit⟩ need not perform a śrāddha by the śrāddha procedure at all; rather, with reference to the two pārvaṇas of the father and the rest, either by themselves or together with the father's brother and the rest, he should make the saṅkalpa, “For the satisfaction of these I shall feed brāhmaṇas”; then, offering the five services with the words “I offer sandal-paste to the brāhmaṇa who bears the form of the fathers”; then, reciting “brahmārpaṇam” and the rest, he should release the food with the words “by this feeding of brāhmaṇas may the Lord, who bears the form of the fathers and the rest, be pleased”; then, having fed the brāhmaṇas with sweet food such as pāyasa ⟨milk-pudding⟩ and satisfied them with dakṣiṇās ⟨fees⟩, he should eat himself. This much alone is to be done. (5) For a man without a son, and for one who acts with a desire, a śrāddha by the śrāddha procedure without the offering of piṇḍas is no fault. (6) In some ⟨works⟩ the offering of piṇḍas is prescribed even for a man without a son. By one or other of the alternatives thus stated, the Maghā-trayodaśī śrāddha must without fail be performed, because a fault is declared for not doing it, and because it is nitya.

अथ गजच्छाया ।

हस्तनक्षत्रस्थे सूर्ये मघायुता त्रयोदशी गजच्छायासंज्ञिता अस्यां श्राद्धेन फलभूयस्त्वम् ॥

hastanakṣatrasthe sūrye maghāyutā trayodaśī gajacchāyāsaṃjñitā asyāṃ śrāddhena phalabhūyastvam ||

⟨Now the gajacchāyā ⟨the 'elephant's shadow', the conjunction most fruitful for the śrāddha⟩.⟩ When the Sun stands in the nakṣatra Hasta, a thirteenth joined with Maghā is called Gajacchāyā ⟨"the elephant's shadow"⟩; a śrāddha on it yields abundance of fruit.

अथ युगादिसंपाते तंत्रादिनिर्णयः ।

अत्र महालयस्य युगादेश्च प्राप्तौ मघात्रयोदशीमहालययुगादिश्राद्धानि तंत्रेण करिष्य इति संकल्प्य तंत्रेण कुर्यात् ॥ न तु दर्शेन नित्यश्राद्धस्येव कस्यचित्प्रसंगसिद्धिः ॥ अत्रैवं भाति ॥ अंगानामैक्यं प्रधानमात्रभेदस्तंत्रम् ॥ तेन विश्वेदेवपाकाद्यंगानामैक्यं विप्रार्घ्यपिंडादेर्भेद एव ॥ प्रसंगसिद्धिस्थले तु प्रधानमपि न भिद्यते इति ॥ त्रयोदशीश्राद्धेऽपरपक्षत्वाद्धूरिलोचना विश्वेदेवाः श्राद्धसागरे उक्ताः ॥ अविभक्तैरपि भ्रातृभिर्मघात्रयोदशीश्राद्धं पृथक्कार्यमिति सिंधुकौस्तुभादौ विभक्तैरपि सहैवेति श्राद्धसागरे ॥

atra mahālayasya yugādeśca prāptau maghātrayodaśīmahālayayugādiśrāddhāni taṃtreṇa kariṣya iti saṃkalpya taṃtreṇa kuryāt || na tu darśena nityaśrāddhasyeva kasyacitprasaṃgasiddhiḥ || atraivaṃ bhāti || aṃgānāmaikyaṃ pradhānamātrabhedastaṃtram || tena viśvedevapākādyaṃgānāmaikyaṃ viprārghyapiṃḍāderbheda eva || prasaṃgasiddhisthale tu pradhānamapi na bhidyate iti || trayodaśīśrāddhe'parapakṣatvāddhūrilocanā viśvedevāḥ śrāddhasāgare uktāḥ || avibhaktairapi bhrātṛbhirmaghātrayodaśīśrāddhaṃ pṛthakkāryamiti siṃdhukaustubhādau vibhaktairapi sahaiveti śrāddhasāgare ||

⟨Now, when a yugādi coincides ⟨with another rite⟩, the determination of the combined performance and the rest.⟩ Here, when the mahālaya and a yugādi ⟨the opening day of a yuga⟩ fall ⟨together⟩, one should make the saṅkalpa, “I shall perform the Maghā-trayodaśī, mahālaya and yugādi śrāddhas together by tantra ⟨one performance serving several⟩,” and perform them by tantra. But none of them is accomplished by prasaṅga ⟨incidental inclusion⟩, as the nitya śrāddha is by the darśa. Here it appears thus: tantra is the oneness of the subsidiary parts with a difference in the principal acts only. Therefore the subsidiary parts — the Viśvedevas, the cooking and the rest — are one, while the brāhmaṇas, the arghya, the piṇḍas and the rest are certainly separate. But in a case of accomplishment by prasaṅga, even the principal act is not separate. In the thirteenth-śrāddha, since it falls in the dark fortnight, the Viśvedevas are Dhuri and Locana — so stated in the Śrāddhasāgara. Even brothers who are undivided ⟨in property⟩ should perform the Maghā-trayodaśī śrāddha separately, according to the ⟨Nirṇaya⟩sindhu, the Kaustubha and the rest; even brothers who are divided should perform it together, according to the Śrāddhasāgara.

अथ शस्त्रादिहते चतुर्दशी ।

अथात्र चतुर्दश्यां पित्रादित्रयमध्ये एकस्यापि शस्त्रविषाग्नि जलादिशृंगिव्याघ्रसर्पादिनिमित्तेन दुर्मरणेन मृतस्यैकोद्दिष्टविधिना श्राद्धं कार्यम् ॥

athātra caturdaśyāṃ pitrāditrayamadhye ekasyāpi śastraviṣāgni jalādiśṛṃgivyāghrasarpādinimittena durmaraṇena mṛtasyaikoddiṣṭavidhinā śrāddhaṃ kāryam ||

⟨Now the fourteenth tithi ⟨lunar day⟩ for one slain by a weapon or the like.⟩ Now here, on the caturdaśī ⟨the fourteenth tithi⟩, if even one among the three — the father and the rest — has died an evil death, occasioned by a weapon, poison, fire, water and the like, or by a horned beast, a tiger, a snake and the like, his śrāddha is to be performed by the ekoddiṣṭa ⟨single-person⟩ procedure.

अथात्रैकोद्दिष्टनिर्णयः ।

पित्रादिद्वयोः शस्त्रादिहतत्वे एकोद्दिष्टे कार्ये ॥ पित्रादीनां त्रयाणां शस्त्रादिहतत्वे पार्वणमेव कार्यम् ॥ केचिदेकोद्दिष्टत्रयं कार्यमित्याहुः ॥ सह गमने प्रयागादौ च विधिप्राप्तेऽग्निजलादिमरणे चतुर्दशीश्राद्धं न कार्यम् ॥ युद्धप्रायोपवेशनयोर्वैधत्वेपीदं कार्यम् ॥ अत्र शस्त्रादिहतपितृव्यभ्रात्रादेरप्यपुत्रस्यैकोद्दिष्टं कार्यम् ॥ इदं धूरिलोचनसंज्ञकदेवसहितं कार्यम् ॥ अत्र संबंधगोत्रनामाद्युच्चार्यामुकनिमित्तेन मृतस्य चतुर्दशीनिमित्तकोद्दिष्टं श्राद्धं सदैवं सपिंडं करिष्य इति संकल्प्य प्रत्येकोद्दिष्टमेकार्घ्यैकपवित्रमेकपिंडयुतं श्राद्धं कार्यम् ॥ पित्रादेर्भ्रात्रादेश्च शस्त्रहतत्वे पृथक्पाकादिना महालयवत्सह तंत्रेण वैकोद्दिष्टद्वयादि ॥ एवं चतुर्दश्यामेकोद्दिष्टं कृत्वा पित्रादिसर्वपितृगणोद्देशेन सकृन्महालयस्तिथ्यंतरेऽवश्यं कार्यः ॥

pitrādidvayoḥ śastrādihatatve ekoddiṣṭe kārye || pitrādīnāṃ trayāṇāṃ śastrādihatatve pārvaṇameva kāryam || kecidekoddiṣṭatrayaṃ kāryamityāhuḥ || saha gamane prayāgādau ca vidhiprāpte'gnijalādimaraṇe caturdaśīśrāddhaṃ na kāryam || yuddhaprāyopaveśanayorvaidhatvepīdaṃ kāryam || atra śastrādihatapitṛvyabhrātrāderapyaputrasyaikoddiṣṭaṃ kāryam || idaṃ dhūrilocanasaṃjñakadevasahitaṃ kāryam || atra saṃbaṃdhagotranāmādyuccāryāmukanimittena mṛtasya caturdaśīnimittakoddiṣṭaṃ śrāddhaṃ sadaivaṃ sapiṃḍaṃ kariṣya iti saṃkalpya pratyekoddiṣṭamekārghyaikapavitramekapiṃḍayutaṃ śrāddhaṃ kāryam || pitrāderbhrātrādeśca śastrahatatve pṛthakpākādinā mahālayavatsaha taṃtreṇa vaikoddiṣṭadvayādi || evaṃ caturdaśyāmekoddiṣṭaṃ kṛtvā pitrādisarvapitṛgaṇoddeśena sakṛnmahālayastithyaṃtare'vaśyaṃ kāryaḥ ||

⟨Now here the determination of the ekoddiṣṭa ⟨the śrāddha for one departed person alone⟩.⟩ If two of the three — the father and the rest — have been killed by a weapon or the like, two ekoddiṣṭas are to be performed. If all three, the father and the rest, have been killed by a weapon or the like, the pārvaṇa alone is to be performed; some say that three ekoddiṣṭas should be performed. Where ⟨a wife⟩ goes ⟨into the fire⟩ together with ⟨her husband⟩, and where death by fire, water and the like is enjoined by rule, as at Prayāga and such places, the caturdaśī-śrāddha is not to be done. But in the case of ⟨death in⟩ battle and of prāyopaveśana ⟨fasting to death⟩, although these are enjoined, this ⟨śrāddha⟩ is to be done. Here the ekoddiṣṭa is to be performed also for a sonless father's brother, brother and the like who has been killed by a weapon or the rest. It is to be done with the deities named Dhuri and Locana. Here, having pronounced the relationship, the gotra, the name and so forth, and made the saṅkalpa, “I shall perform, with the deities and with piṇḍas, the ekoddiṣṭa śrāddha occasioned by the caturdaśī for him who died by such-and-such a cause”, the śrāddha is to be done, each ekoddiṣṭa having one arghya, one pavitra ⟨ring of kuśa grass⟩ and one piṇḍa. If both the father and the rest and the brother and the rest have been killed by a weapon, then the two or more ekoddiṣṭas ⟨are done⟩ either with separate cooking and so forth, or together by tantra, as in the mahālaya. And thus, having performed the ekoddiṣṭa on the caturdaśī, one must without fail perform the single mahālaya on another tithi, with reference to the father and all the other groups of pitṛs.

अथ चतुर्दश्यां वार्षिके ।

अस्यां चतुर्दश्यां यदा शस्त्रादिमृतयोर्मातापित्रोर्मृताहस्तदा चतुर्दशीनिमित्तमेकोद्दिष्टं कृत्वा पुनस्तदैव मृतादित्रयोद्देशेन सांवत्सरिकं पार्वणविधिना कार्यमिति श्राद्धसागरे ॥ कौस्तुभादौ तु सांवत्सरिकपार्वणेनैव चतुर्दशीश्राद्धसिद्धिर्न पृथक्कार्यमित्युक्तं दिनांतरे च सकृन्महालयः कार्यः ॥

asyāṃ caturdaśyāṃ yadā śastrādimṛtayormātāpitrormṛtāhastadā caturdaśīnimittamekoddiṣṭaṃ kṛtvā punastadaiva mṛtāditrayoddeśena sāṃvatsarikaṃ pārvaṇavidhinā kāryamiti śrāddhasāgare || kaustubhādau tu sāṃvatsarikapārvaṇenaiva caturdaśīśrāddhasiddhirna pṛthakkāryamityuktaṃ dināṃtare ca sakṛnmahālayaḥ kāryaḥ ||

⟨Now, when the annual śrāddha falls on the fourteenth.⟩ When the day of death of the mother or the father, who died by a weapon or the like, falls on this caturdaśī, then, having performed the ekoddiṣṭa occasioned by the caturdaśī, one should at that same time perform the annual ⟨śrāddha⟩ again, by the pārvaṇa procedure, with reference to the three beginning with the deceased — so in the Śrāddhasāgara. But in the Kaustubha and other ⟨works⟩ it is said that the caturdaśī-śrāddha is accomplished by the annual pārvaṇa itself and is not to be done separately; and the single mahālaya is to be done on another day.

अथ चतुर्दशीश्राद्धविघ्ने ।

अत्र चतुर्दशीश्राद्धस्य कथंचिद्विघ्ने तत्रैव पक्षेऽग्रिमपक्षे वा दिनांतरे तत्पार्वणेन विधिनेव कार्यं न त्वेकोद्दिष्टम् ॥ अत्रैकोद्दिष्टेऽपराह्णव्यापिन्येव चतुर्दशी ग्राह्या न त्वितरैकोद्दिष्टतिथिवत् मध्याह्नव्यापिनीति कौस्तुभे ॥

atra caturdaśīśrāddhasya kathaṃcidvighne tatraiva pakṣe'grimapakṣe vā dināṃtare tatpārvaṇena vidhineva kāryaṃ na tvekoddiṣṭam || atraikoddiṣṭe'parāhṇavyāpinyeva caturdaśī grāhyā na tvitaraikoddiṣṭatithivat madhyāhnavyāpinīti kaustubhe ||

⟨Now, when there is an obstacle to the śrāddha of the fourteenth.⟩ Here, if the caturdaśī-śrāddha is somehow obstructed, it is to be performed on another day, either in that same fortnight or in the following fortnight, by the pārvaṇa procedure for it, and not as an ekoddiṣṭa. Here, for the ekoddiṣṭa, only the caturdaśī that pervades the aparāhṇa ⟨afternoon⟩ is to be taken, and not one that pervades midday, as is the case with other tithis for an ekoddiṣṭa — so in the Kaustubha.

अथामायां गजच्छाया ।

हस्तनक्षत्रे सूर्ये सति चांद्रहस्तनक्षत्रयुतामावास्या गजच्छाया तस्यां श्राद्धदानादि कार्यम् ॥ इत्यमायां गजच्छाया ॥

hastanakṣatre sūrye sati cāṃdrahastanakṣatrayutāmāvāsyā gajacchāyā tasyāṃ śrāddhadānādi kāryam || ityamāyāṃ gajacchāyā ||

⟨Now the gajacchāyā ⟨the 'elephant-shadow' conjunction⟩ on the new-moon day.⟩ When the Sun is in the nakṣatra Hasta, a new moon joined with the lunar nakṣatra Hasta is Gajacchāyā; on it the śrāddha, gifts and the rest are to be performed. Thus the Gajacchāyā on the new moon.

अथ दौहित्रप्रतिपच्छ्राद्धम् ।

आश्विनशुक्लप्रतिपदि दौहित्रेणानुपनीतेनापि सपत्नीकमातामहस्य पार्वणं मातुले सत्यप्यवश्यं कार्यम् ॥ मातामहीसत्त्वे केवलमातामहपार्वणम् ॥ इदं जीवत्पितृकेणापि कार्यम् ॥ इदं सपिंडकमपिंडकं वा ॥ अत्र पुरूरवार्द्रवसंज्ञका विश्वेदेवाः धूरिलोचना इति केचित् ॥ इयं प्रतिपदपराह्णव्यापिनी ग्राह्येति बहवः ॥ संगवव्यापिनीति केचित् ॥ अस्य श्राद्धस्य यावद् वृश्चिकदर्शनं गौणकाल इति तत्त्वविवेचने ॥ ॥ इति महालयादिनिर्णयोद्देशः ॥

āśvinaśuklapratipadi dauhitreṇānupanītenāpi sapatnīkamātāmahasya pārvaṇaṃ mātule satyapyavaśyaṃ kāryam || mātāmahīsattve kevalamātāmahapārvaṇam || idaṃ jīvatpitṛkeṇāpi kāryam || idaṃ sapiṃḍakamapiṃḍakaṃ vā || atra purūravārdravasaṃjñakā viśvedevāḥ dhūrilocanā iti kecit || iyaṃ pratipadaparāhṇavyāpinī grāhyeti bahavaḥ || saṃgavavyāpinīti kecit || asya śrāddhasya yāvad vṛścikadarśanaṃ gauṇakāla iti tattvavivecane || || iti mahālayādinirṇayoddeśaḥ ||

⟨Now the pratipad śrāddha of the daughter's son.⟩ On the first tithi of the bright fortnight of Āśvina, the pārvaṇa of the maternal grandfather together with his wife must without fail be performed by the daughter's son — even by one not yet invested with the sacred thread, and even though a mother's brother exists. If the maternal grandmother is living, ⟨it is⟩ the pārvaṇa of the maternal grandfather alone. This is to be done even by one whose father is living. It ⟨may be⟩ with piṇḍas or without piṇḍas. Here the Viśvedevas are those named Purūravas and Ārdrava; some say Dhuri and Locana. Many hold that this pratipad is to be taken as pervading the aparāhṇa; some, as pervading the saṅgava ⟨the fourth to the sixth muhūrta of the day⟩. The secondary time for this śrāddha extends up to the Sun's appearing in Scorpio — so in the ⟨Kāla⟩tattvavivecana. ॥ Thus the uddeśa ⟨section⟩ on the determination of the mahālaya and the rest. ॥

अथ कपिलाषष्ठी ।

भाद्रपदकृष्णपक्षे भौमवारव्यतीपातरोहिणी युता षष्ठी कपिलाषष्ठी ॥ अत्र हस्तस्थे सूर्ये फलातिशयः ॥ अयं योगो दिवैव ग्राह्यो न तु रात्रौ सूर्यपर्वत्वादिति भाति ॥ “ अस्यां हुतं च दत्तं च सर्वं कोटिगुणं भवेत् ” ॥ अत्र श्राद्धं कार्यमिति विशेषवचनं नोपलभ्यते तथाप्यलभ्ययोगे श्राद्धविधानादर्शवत्षड्दैवतं श्राद्धं कार्यम् ॥

bhādrapadakṛṣṇapakṣe bhaumavāravyatīpātarohiṇī yutā ṣaṣṭhī kapilāṣaṣṭhī || atra hastasthe sūrye phalātiśayaḥ || ayaṃ yogo divaiva grāhyo na tu rātrau sūryaparvatvāditi bhāti || “ asyāṃ hutaṃ ca dattaṃ ca sarvaṃ koṭiguṇaṃ bhavet ” || atra śrāddhaṃ kāryamiti viśeṣavacanaṃ nopalabhyate tathāpyalabhyayoge śrāddhavidhānādarśavatṣaḍdaivataṃ śrāddhaṃ kāryam ||

⟨Now Kapilāṣaṣṭhī ⟨the sixth of dark Bhādrapada in its rare conjunction⟩.⟩ In the dark fortnight of Bhādrapada, a sixth joined with Tuesday, the Vyatīpāta ⟨yoga⟩ and Rohiṇī ⟨nakṣatra⟩ is the Kapilā-ṣaṣṭhī. Here, when the Sun stands in Hasta, the fruit is greater. This conjunction is to be taken by day only and not at night, since it is a solar parvan ⟨holy juncture⟩ — so it appears. “Whatever is offered in the fire and whatever is given on this ⟨day⟩ becomes ten million times as great.” No special statement is found here that a śrāddha is to be performed; nevertheless, since a śrāddha is enjoined upon a conjunction that is hard to obtain, a six-deity śrāddha is to be performed, as at the new moon.

अथात्र संक्षेपतो व्रतविधिः ।

सूर्योद्देशेनोपवासं संकल्प्य देवदारूशीरकुंकुमैलामनःशिलापद्मकाष्ठतंडुलान्मधुघृताभ्यां लेपयित्वा क्षीरालोडितेन कल्केनांगं विलिप्य स्नायात् ॥ तत्र मन्त्रः ॥ “ आपस्त्वमसि देवेश ज्योतिषां पतिरेव च ॥ पापं नाशय मे देव वाङ्मनःकायकर्मजम् ” ॥ ततः पंचगव्येन स्नात्वा पंचपल्लवैर्मार्जयित्वा मृत्तिकास्नानं कुर्यात् ॥ तर्पणादिनित्यविधिं कृत्वा वरुणं पूजयित्वा सर्वतोभद्रमध्ये कलशोपरि तंडुलादौ पद्मं लिखित्वा तस्याष्टसु पत्रेषु पूर्वादौ सूर्यं तपनं स्वर्णरेतसं रविमादित्यं दिवाकरं प्रभाकरं सूर्यमित्यावाह्य मध्ये सौवर्णरथे सूर्यमग्रेऽरुणं चावाह्य करवीराकादिपुष्पैर्धूपादिभिः संपूजयेत् ॥ दिक्पालादिदेवताः संपूज्य द्वादशार्घ्यान्सूर्याय दद्यात् ॥ सविस्तरः पूजादिविधिर्द्वादशार्घ्यमंत्राश्च कौस्तुभे ज्ञेयाः ॥ सूर्याग्रे ॥ “प्रभाकर नमस्तुभ्यं संसारान्मां समुद्धर ॥ भुक्तिमुक्तिप्रदो यस्मात्तस्माच्छांतिं प्रयच्छ मे ॥ नमो नमस्ते वरद ऋक्सामयजुषां पते ॥ नमोस्तु विश्वरूपाय विश्वधात्रे नमोस्तु ते” इति प्रार्थ्य ॥ उदुत्यमित्यादि सौरसूक्तानि जपित्वा रात्रौ जागरणं कृत्वा प्रातराकृष्णेनेति मंत्रेणार्कसमिद्भिर्वाज्यतिलैः प्रतिद्रव्यमष्टोत्तरशतं हुत्वा घंटादिसर्वालंकारयुतां कपिलां गां मंत्रैः संपूज्य विप्राय दद्यात् ॥ गोपूजामंत्राः कौस्तुभे ॥ दानमंत्रस्तु ॥ “नमस्ते कपिले देवि सर्वपापप्रणाशिनि ॥ संसारार्णवमग्नं मां गोमातस्त्रातुमर्हसि” ॥ वस्त्रयुगच्छन्नां सघंटामित्यादिविशेषणान्युक्तेमां गां तुभ्यमहं संप्रददे इति दत्त्वा सुवर्णदक्षिणां दद्यात् ॥ ततस्तस्मै विप्राय रथं सूर्यप्रतिमां च दद्यात् ॥ तत्र मंत्रः ॥ “दिव्यमूर्तिर्जगच्चक्षुर्द्वादशात्मा दिवाकरः ॥ कपिलासहितो देवो मम मुक्तिं प्रयच्छतु ॥ यथा त्वं कपिले पुण्या सर्वलोकस्य पावनी ॥ प्रदत्ता सह सूर्येण मम मुक्तिप्रदा भव” इत्यादि ॥ ततः कपिलाप्रार्थनादिविस्तारः कौस्तुभे ॥ अथवोपपोषणजागरहोमादिविधिमकृत्वा षष्ठ्यामेव स्नानस्थादिपूजनकपिलादानादि कार्यम् ॥ इति संक्षेपतः कपिलाषष्ठीव्रतविधिः ॥ ॥ इति श्रीमदनंतोपाध्यायसूनुकाशीनाथोपाध्यायविरचिते धर्मसिंधुसारे भाद्रपदमासकृत्यनिर्णयोद्देशः ॥

sūryoddeśenopavāsaṃ saṃkalpya devadārūśīrakuṃkumailāmanaḥśilāpadmakāṣṭhataṃḍulānmadhughṛtābhyāṃ lepayitvā kṣīrāloḍitena kalkenāṃgaṃ vilipya snāyāt || tatra mantraḥ || “ āpastvamasi deveśa jyotiṣāṃ patireva ca || pāpaṃ nāśaya me deva vāṅmanaḥkāyakarmajam ” || tataḥ paṃcagavyena snātvā paṃcapallavairmārjayitvā mṛttikāsnānaṃ kuryāt || tarpaṇādinityavidhiṃ kṛtvā varuṇaṃ pūjayitvā sarvatobhadramadhye kalaśopari taṃḍulādau padmaṃ likhitvā tasyāṣṭasu patreṣu pūrvādau sūryaṃ tapanaṃ svarṇaretasaṃ ravimādityaṃ divākaraṃ prabhākaraṃ sūryamityāvāhya madhye sauvarṇarathe sūryamagre'ruṇaṃ cāvāhya karavīrākādipuṣpairdhūpādibhiḥ saṃpūjayet || dikpālādidevatāḥ saṃpūjya dvādaśārghyānsūryāya dadyāt || savistaraḥ pūjādividhirdvādaśārghyamaṃtrāśca kaustubhe jñeyāḥ || sūryāgre || “prabhākara namastubhyaṃ saṃsārānmāṃ samuddhara || bhuktimuktiprado yasmāttasmācchāṃtiṃ prayaccha me || namo namaste varada ṛksāmayajuṣāṃ pate || namostu viśvarūpāya viśvadhātre namostu te” iti prārthya || udutyamityādi saurasūktāni japitvā rātrau jāgaraṇaṃ kṛtvā prātarākṛṣṇeneti maṃtreṇārkasamidbhirvājyatilaiḥ pratidravyamaṣṭottaraśataṃ hutvā ghaṃṭādisarvālaṃkārayutāṃ kapilāṃ gāṃ maṃtraiḥ saṃpūjya viprāya dadyāt || gopūjāmaṃtrāḥ kaustubhe || dānamaṃtrastu || “namaste kapile devi sarvapāpapraṇāśini || saṃsārārṇavamagnaṃ māṃ gomātastrātumarhasi” || vastrayugacchannāṃ saghaṃṭāmityādiviśeṣaṇānyuktemāṃ gāṃ tubhyamahaṃ saṃpradade iti dattvā suvarṇadakṣiṇāṃ dadyāt || tatastasmai viprāya rathaṃ sūryapratimāṃ ca dadyāt || tatra maṃtraḥ || “divyamūrtirjagaccakṣurdvādaśātmā divākaraḥ || kapilāsahito devo mama muktiṃ prayacchatu || yathā tvaṃ kapile puṇyā sarvalokasya pāvanī || pradattā saha sūryeṇa mama muktipradā bhava” ityādi || tataḥ kapilāprārthanādivistāraḥ kaustubhe || athavopapoṣaṇajāgarahomādividhimakṛtvā ṣaṣṭhyāmeva snānasthādipūjanakapilādānādi kāryam || iti saṃkṣepataḥ kapilāṣaṣṭhīvratavidhiḥ || || iti śrīmadanaṃtopādhyāyasūnukāśīnāthopādhyāyaviracite dharmasiṃdhusāre bhādrapadamāsakṛtyanirṇayoddeśaḥ ||

⟨Now here, in brief, the rule of the vrata.⟩ Having made the saṅkalpa of a fast with reference to the Sun, one should smear with honey and ghee ⟨a paste of⟩ devadāru ⟨deodar⟩, uśīra, saffron, cardamom, manaḥśilā ⟨realgar⟩, padmaka wood and rice; then, anointing the body with that paste stirred up with milk, he should bathe. The mantra there: “You are the waters, O lord of gods, and you are the lord of the lights. Destroy, O god, my sin born of speech, mind, body and act.” Then, having bathed with the pañcagavya ⟨the five products of the cow⟩ and cleansed himself with the five kinds of sprouts, he should take the bath with earth. Having performed the daily rites — the tarpaṇa and the rest — and worshipped Varuṇa, he should draw a lotus in rice and the like upon a jar in the middle of a sarvatobhadra ⟨an auspicious diagram⟩, and, beginning from the east, invoke upon its eight petals Sūrya, Tapana, Svarṇaretas, Ravi, Āditya, Divākara, Prabhākara and Sūrya; and in the middle, upon a golden chariot, invoke Sūrya, and before him Aruṇa, and worship them with flowers such as karavīra ⟨oleander⟩ and arka ⟨calotropis⟩, with incense and the rest. Having worshipped the guardians of the quarters and the other deities, he should give twelve arghyas to the Sun. The detailed procedure of the worship and the mantras of the twelve arghyas are to be learnt from the Kaustubha. Before the Sun he should pray thus: “Homage to you, Prabhākara; lift me out of saṃsāra. Since you are the giver of enjoyment and of liberation, therefore grant me peace. Homage, homage to you, giver of boons, lord of the Ṛk, the Sāman and the Yajus. Homage to him whose form is the universe; homage to you, the upholder of the universe.” Then, having recited the solar hymns beginning “ud u tyam”, and kept a vigil at night, in the morning he should offer with the mantra “ā kṛṣṇena” one hundred and eight oblations of each substance — with sticks of arka wood, or with ghee and sesame; and having worshipped with mantras a kapilā ⟨tawny⟩ cow furnished with a bell and every ornament, he should give her to a brāhmaṇa. The mantras for the worship of the cow are in the Kaustubha. And the mantra of the gift: “Homage to you, O goddess Kapilā, destroyer of every sin; O mother cow, deign to save me, sunk in the ocean of saṃsāra.” Having uttered the descriptions “covered with a pair of cloths”, “furnished with a bell” and the rest, and given her with the words “this cow I bestow upon you”, he should give a dakṣiṇā ⟨fee⟩ of gold. Then he should give to that brāhmaṇa the chariot and the image of the Sun. The mantra there: “May the god Divākara, of divine form, the eye of the world, of twelve selves, together with the Kapilā, grant me liberation. As you, O Kapilā, are holy and the purifier of all the worlds, so, being given away along with the Sun, be the giver of liberation to me,” and so on. Then the fuller prayer to the Kapilā and the rest is in the Kaustubha. Or else, without performing the fast, the vigil, the homa and the rest, the bathing, the installation ⟨of the images⟩, the worship, the gift of the Kapilā and so forth may be done on the sixth itself. Thus, in brief, the procedure of the Kapilā-ṣaṣṭhī vrata. ॥ Thus the uddeśa on the determination of the rites of the month Bhādrapada, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, son of the revered Ananta Upādhyāya. ॥

अथ आश्विने तुलासंक्रांतिः ।

तुलामेषसंक्रांतिर्विषुवसंज्ञा ॥ तस्याः पूर्वाः पराः पंचदशपंचदश नाड्यः पुण्यकालः ॥ विशेष प्रागुक्त एव ॥ आश्विनशुक्लप्रतिपदि देव्या नवरात्रारंभः ॥ नवरात्रशब्द आश्विनशुक्लप्रतिपदमारभ्य महानवमीपर्यंतं क्रियमाणकर्मनामधेयम् ॥ तत्र कर्मणि पूजैव प्रधानम् ॥ उपवासादिकं स्तोत्रजपादिकं चांगम् ॥ तथा च यथाकुलाचारमुपवासैकभक्तनक्तायाचितान्यतमव्रतयुक्तं यथाकुलाचारं सप्तशतीलक्ष्मीहृदयादिस्तोत्रजपसहितं प्रतिपदादिनवम्यंतनवतिथ्यधिकरणकपूजाख्यं कर्म नवरात्रशब्दवाच्यम् ॥ पूजाप्राधान्योक्तेरेव ॥ क्वचित्कुले जपोपवासादिनियमस्य व्यतिरेक उपलभ्यते ॥ पूजायास्तु न क्वापि कुले नवरात्रकर्मण्यभावो दृश्यते ॥ यत्कुले नवरात्रमेव नानुष्ठीयते तत्र नवरात्रपूजादेरप्यभाव आस्तां नाम ॥

tulāmeṣasaṃkrāṃtirviṣuvasaṃjñā || tasyāḥ pūrvāḥ parāḥ paṃcadaśapaṃcadaśa nāḍyaḥ puṇyakālaḥ || viśeṣa prāgukta eva || āśvinaśuklapratipadi devyā navarātrāraṃbhaḥ || navarātraśabda āśvinaśuklapratipadamārabhya mahānavamīparyaṃtaṃ kriyamāṇakarmanāmadheyam || tatra karmaṇi pūjaiva pradhānam || upavāsādikaṃ stotrajapādikaṃ cāṃgam || tathā ca yathākulācāramupavāsaikabhaktanaktāyācitānyatamavratayuktaṃ yathākulācāraṃ saptaśatīlakṣmīhṛdayādistotrajapasahitaṃ pratipadādinavamyaṃtanavatithyadhikaraṇakapūjākhyaṃ karma navarātraśabdavācyam || pūjāprādhānyoktereva || kvacitkule japopavāsādiniyamasya vyatireka upalabhyate || pūjāyāstu na kvāpi kule navarātrakarmaṇyabhāvo dṛśyate || yatkule navarātrameva nānuṣṭhīyate tatra navarātrapūjāderapyabhāva āstāṃ nāma ||

⟨Now, in Āśvina, the saṅkrānti into Tulā ⟨Libra⟩.⟩ The saṅkrānti ⟨the Sun's entry into a sign⟩ into Libra and that into Aries are called viṣuva ⟨the equinoxes⟩. Their holy time is the fifteen nāḍīs before and the fifteen after. The particulars have already been stated. On the first tithi of the bright fortnight of Āśvina begins the navarātra ⟨the nine nights⟩ of the Goddess. The word “navarātra” is the name of the rite performed from the first of the bright fortnight of Āśvina up to the Mahānavamī ⟨the great ninth⟩. In that rite the worship alone is the principal thing; fasting and the rest, and the recitation of hymns and the rest, are subsidiary. And so, that rite called worship, which rests upon the nine tithis from the pratipad to the ninth, joined — according to family custom — with one of the vratas of fasting, of a single meal, of the nakta ⟨the night meal⟩, or of ayācita ⟨eating only what comes unasked⟩, and accompanied — according to family custom — by the recitation of the Saptaśatī, the Lakṣmīhṛdaya and other hymns, is what the word “navarātra” denotes; precisely because the worship has been declared to be the principal part. In some families the rule of recitation, of fasting and so on is found to be absent; but in no family is the worship found absent from the navarātra rite. In a family in which the navarātra itself is not observed, let the absence of the navarātra worship and the rest be granted.

अथ नवरात्रारंभनिर्णयः ।

स च नवरात्रारंभः सूर्योदयोत्तरं त्रिमुहूर्तव्यापिण्यां प्रतिपदि कार्यः ॥ तदभावे द्विमुहूर्तव्यापिण्यामपि ॥ क्वचित्मुहूर्तमात्रव्यापिण्यामप्युक्तः ॥ सर्वथा दर्शयुक्तप्रतिपदि न कार्य इति बहुग्रंथसंमतम् ॥ मुहूर्तन्यूनाव्याप्तौ सूर्योदयास्पर्शो वा दर्शयुतापि ग्राह्या ॥ प्रथमदिने षष्टिघटिका प्रतिपद्वितीयादिने मुहूर्तद्वयादिपरिमिता वर्तते तदा पूर्णत्वात्पूर्वैव ग्राह्या ॥ द्वितीयावेधनिषेधोप्येतत्पक्षद्वये एव योज्यः ॥ पुरुषार्थचिंतामणौ तु पूर्वदिने मुहूर्तचतुष्टयोत्तरं मुहूर्तपंचकोत्तरं वा प्रवृत्ता द्वितीयादिने मुहूर्तद्वयादिपरिमिता प्रतिपत् तदापरस्याः क्षयगामितया निषिद्धत्वादमायुक्तापि पूर्वैव ग्राह्येत्युक्तम् ॥ तत्र सूर्योदयोत्तरं दशघटीमध्ये तत्रासंभवे मध्याह्नेऽभिजिन्मुहूर्ते प्रारंभः कार्यो न त्वपराह्णे ॥ एवं च प्रतिपद् आद्यषोडशनाडीनिषेधश्चित्रावैधृतियोगनिषेधश्चोक्तकालानुरोधेन सति संभवे पालनीयो न तु निषेधानुरोधेन पूर्वाह्नः प्रारंभकालः प्रतिपत्तिथिर्वातिक्रमणीयः ॥ अत्र कर्मणि ब्राह्मणादिचतुर्वर्णस्य म्लेच्छादेश्चाधिकारः ॥ तत्र विप्रेण जपहोमान्नबलि नैवेद्यैः सात्त्विकी पूजा कार्या ॥ “नैवेद्यैश्च निरामिषैर्मद्यं दत्त्वा ब्राह्मणस्तु ब्राह्मण्यादेव हीयते ॥” मद्यमपेयमदेयम्” इत्यादिनिषेधान्मांसमद्यादियुतरा जसपूजायां ब्राह्मणस्य नाधिकारः ॥ मद्यपाने मरणांतप्रायश्चित्तोक्तिः ॥ स्पर्शे तदंगच्छेदोक्तेश्चाल्पप्रायश्चित्तेन दोषानपगमेन पातित्यापातात् ॥ इत्थमेव सर्वे प्राचीना नवीनाश्च निबंधकारानिर्बंधेन लिखंति ॥ नवीनतरा भास्कररायप्रभृतयोपि सप्तशतीटीकादौ प्राचीनग्रंथाननुसृत्यैवमेव परिकुर्वंति सभायां चैतन्मतमेव श्लाघंते आचरणं त्वन्यथा कुर्वंति तत्किं स्वयं दुर्दैववशेन ब्राह्मण्यभ्रष्टोऽभूवमन्येभ्येवं माभूवन्निति भूतदयया वा स्वपातित्यगोपनाय वान्येषां कलियुगस्थविप्राणामधिकाराभावालोचनया वेति न वयं तत्त्वं जानीमः ॥ क्षत्रियवैश्ययोर्मांसादियुतजपहोम सहितराजसपूजायामप्यधिकारः स च केवलं काम्य एव न तु नित्यः ॥ निष्का मक्षत्रियादेः सात्त्विकपूजाकरणे मोक्षादिफलातिशयः ॥ एवं शूद्रादेरपि च शूद्रादेर्धर्महीना जपादिरहिता मांसादिद्रव्यका तामसपूजापि विहिता ॥ शूद्रेण सप्तशत्यादिजपहोमसहिता सात्त्विकी पूजा ब्राह्मणद्वारा कार्या ॥ स्त्रीशूद्रादेः स्वतः पौराणमंत्रपाठोपि नाधिकारः ॥ अत एव “ शूद्रः सुखमवाप्नुयात् ” इत्यत्र भाष्ये स्त्रीशूद्रयोः श्रवणादेव फलं न तु पाठादित्युक्तम् ॥ एतेन स्त्रीशूद्रयोर्गीताविष्णुसहस्रनामपाठो दोषायैवेति ज्ञेयम् ॥ क्वचित्पौराणमंत्रयुक्तपूजायां स्त्रीशूद्रयोः स्वतोप्यधिकार उक्तः ॥ जपहोमादौ विप्रद्वारैव॥ म्लेच्छादीनां तु ब्राह्मणद्वारापि जपहोमे समन्त्रपूजायां च नाधिकारः ॥ किन्तु तैस्तत्तदुपचाराणां देवीमुद्दिश्य मनसोत्सर्गमात्रं कर्तव्यम् ॥

sa ca navarātrāraṃbhaḥ sūryodayottaraṃ trimuhūrtavyāpiṇyāṃ pratipadi kāryaḥ || tadabhāve dvimuhūrtavyāpiṇyāmapi || kvacitmuhūrtamātravyāpiṇyāmapyuktaḥ || sarvathā darśayuktapratipadi na kārya iti bahugraṃthasaṃmatam || muhūrtanyūnāvyāptau sūryodayāsparśo vā darśayutāpi grāhyā || prathamadine ṣaṣṭighaṭikā pratipadvitīyādine muhūrtadvayādiparimitā vartate tadā pūrṇatvātpūrvaiva grāhyā || dvitīyāvedhaniṣedhopyetatpakṣadvaye eva yojyaḥ || puruṣārthaciṃtāmaṇau tu pūrvadine muhūrtacatuṣṭayottaraṃ muhūrtapaṃcakottaraṃ vā pravṛttā dvitīyādine muhūrtadvayādiparimitā pratipat tadāparasyāḥ kṣayagāmitayā niṣiddhatvādamāyuktāpi pūrvaiva grāhyetyuktam || tatra sūryodayottaraṃ daśaghaṭīmadhye tatrāsaṃbhave madhyāhne'bhijinmuhūrte prāraṃbhaḥ kāryo na tvaparāhṇe || evaṃ ca pratipad ādyaṣoḍaśanāḍīniṣedhaścitrāvaidhṛtiyoganiṣedhaścoktakālānurodhena sati saṃbhave pālanīyo na tu niṣedhānurodhena pūrvāhnaḥ prāraṃbhakālaḥ pratipattithirvātikramaṇīyaḥ || atra karmaṇi brāhmaṇādicaturvarṇasya mlecchādeścādhikāraḥ || tatra vipreṇa japahomānnabali naivedyaiḥ sāttvikī pūjā kāryā || “naivedyaiśca nirāmiṣairmadyaṃ dattvā brāhmaṇastu brāhmaṇyādeva hīyate ||” madyamapeyamadeyam” ityādiniṣedhānmāṃsamadyādiyutarā jasapūjāyāṃ brāhmaṇasya nādhikāraḥ || madyapāne maraṇāṃtaprāyaścittoktiḥ || sparśe tadaṃgacchedokteścālpaprāyaścittena doṣānapagamena pātityāpātāt || itthameva sarve prācīnā navīnāśca nibaṃdhakārānirbaṃdhena likhaṃti || navīnatarā bhāskararāyaprabhṛtayopi saptaśatīṭīkādau prācīnagraṃthānanusṛtyaivameva parikurvaṃti sabhāyāṃ caitanmatameva ślāghaṃte ācaraṇaṃ tvanyathā kurvaṃti tatkiṃ svayaṃ durdaivavaśena brāhmaṇyabhraṣṭo'bhūvamanyebhyevaṃ mābhūvanniti bhūtadayayā vā svapātityagopanāya vānyeṣāṃ kaliyugasthaviprāṇāmadhikārābhāvālocanayā veti na vayaṃ tattvaṃ jānīmaḥ || kṣatriyavaiśyayormāṃsādiyutajapahoma sahitarājasapūjāyāmapyadhikāraḥ sa ca kevalaṃ kāmya eva na tu nityaḥ || niṣkā makṣatriyādeḥ sāttvikapūjākaraṇe mokṣādiphalātiśayaḥ || evaṃ śūdrāderapi ca śūdrāderdharmahīnā japādirahitā māṃsādidravyakā tāmasapūjāpi vihitā || śūdreṇa saptaśatyādijapahomasahitā sāttvikī pūjā brāhmaṇadvārā kāryā || strīśūdrādeḥ svataḥ paurāṇamaṃtrapāṭhopi nādhikāraḥ || ata eva “ śūdraḥ sukhamavāpnuyāt ” ityatra bhāṣye strīśūdrayoḥ śravaṇādeva phalaṃ na tu pāṭhādityuktam || etena strīśūdrayorgītāviṣṇusahasranāmapāṭho doṣāyaiveti jñeyam || kvacitpaurāṇamaṃtrayuktapūjāyāṃ strīśūdrayoḥ svatopyadhikāra uktaḥ || japahomādau vipradvāraiva|| mlecchādīnāṃ tu brāhmaṇadvārāpi japahome samantrapūjāyāṃ ca nādhikāraḥ || kintu taistattadupacārāṇāṃ devīmuddiśya manasotsargamātraṃ kartavyam ||

⟨Now the determination of the beginning of the Navarātra.⟩ And that beginning of the navarātra is to be made on a pratipad ⟨the first tithi⟩ that pervades three muhūrtas after sunrise; failing that, even on one pervading two muhūrtas. In some ⟨works⟩ it is stated even for one pervading a single muhūrta only. It is agreed by many works that it is on no account to be done on a pratipad joined with the darśa ⟨new moon⟩. If the pervasion is less than a muhūrta, or if ⟨the pratipad⟩ does not touch sunrise at all, then even one joined with the darśa may be taken. When on the first day the pratipad runs sixty ghaṭikās and on the second day measures two muhūrtas or so, then, since it is complete ⟨on the first⟩, the earlier alone is to be taken. The prohibition of piercing by the second ⟨tithi⟩ is also to be applied only to these two cases. But in the Puruṣārthacintāmaṇi it is said: when the pratipad begins on the earlier day after four muhūrtas, or after five, and on the second day measures two muhūrtas or so, then, since the later one is prohibited as tending to loss ⟨kṣaya⟩, the earlier is to be taken even though joined with the new moon. There the beginning is to be made within ten ghaṭīs after sunrise; failing that, at midday, in the Abhijit muhūrta; but not in the aparāhṇa ⟨afternoon⟩. And so the prohibition of the first sixteen nāḍīs of the pratipad, and the prohibition of the conjunction of Citrā with Vaidhṛti, are to be observed if possible, consistently with the time stated; but the forenoon, which is the time of beginning, or the pratipad tithi itself, is not to be passed over out of regard for a prohibition. In this rite the four varṇas beginning with the brāhmaṇa, and also mlecchas and the rest, are entitled ⟨to act⟩. There a brāhmaṇa should perform the sāttvika worship, with recitation, homa, the offering of cooked food and naivedyas ⟨food offerings⟩. “…and with fleshless naivedyas. But a brāhmaṇa who has offered wine falls from his very brāhmaṇahood.” And because of prohibitions such as “wine is not to be drunk and not to be given”, a brāhmaṇa is not entitled to the rājasa worship, which involves flesh, wine and the like. For the drinking of wine an expiation ending in death is prescribed, and for touching it the cutting off of the limb ⟨that touched it⟩ is prescribed; so, since the fault does not depart by a small expiation, loss of caste follows. Just so do all the digest-writers, ancient and modern, write, insistently. Even the most recent of them, Bhāskararāya and the rest, settle it in this very way in the commentary on the Saptaśatī and elsewhere, following the ancient works; and in an assembly they praise this very view, but in practice they act otherwise. Whether that is out of compassion for beings — “I myself have fallen from brāhmaṇahood through ill fortune; let others not become so” — or to conceal their own fall from caste, or from the consideration that other brāhmaṇas living in the Kali age have no such entitlement, we do not know the truth of it. The kṣatriya and the vaiśya are entitled also to the rājasa worship, which is accompanied by flesh and the like along with recitation and homa; and that ⟨entitlement⟩ is only kāmya ⟨for a desired end⟩, never nitya ⟨obligatory⟩. For a kṣatriya and the rest who is free from desire, the performance of the sāttvika worship brings a greater fruit — liberation and so on; and so too for a śūdra and the rest. For a śūdra and the rest, even the tāmasa worship — devoid of dharma, without recitation and the rest, with flesh and such substances — is prescribed. A śūdra should have the sāttvika worship, accompanied by the recitation of the Saptaśatī and the homa, performed through a brāhmaṇa. Women, śūdras and the rest have no entitlement even to recite Purāṇic mantras themselves. For this very reason it is said in the commentary on “the śūdra shall obtain happiness” that for women and śūdras the fruit comes from hearing alone and not from reciting. By this it is to be known that for women and śūdras the recitation of the Gītā and of the Viṣṇusahasranāma serves only for harm. In some ⟨works⟩ it is said that women and śūdras are entitled, even by themselves, to worship accompanied by Purāṇic mantras; in the recitation, the homa and the rest, only through a brāhmaṇa. But mlecchas and the rest have no entitlement to the recitation and the homa, nor to worship with mantras, even through a brāhmaṇa; rather, they should merely make a mental dedication of the several services with reference to the Goddess.

अथ नवरात्रेनुकल्पाः ।

तृतीयादिनवम्यंतं सप्तरात्रं वा कर्तव्यम् ॥ पंचम्यादिपंचरात्रं वा ॥ सप्तम्यादित्रिरात्रं वा ॥ अष्टम्यादिद्विरात्रं वा ॥ एकाहपक्षे केवलाष्टम्यां केवलनवम्यां वा ॥ एषां पक्षाणां स्वस्वकुलाचारानुसारेण प्रतिबन्धादिना पूर्वपूर्वपक्षासंभवानुसारेण वा व्यवस्था ॥ तत्र तृतीयापंचम्योर्निर्णयः प्रतिपदादिवत् ॥ सप्तम्यादि निर्णयस्तु वक्ष्यते ॥ नवरात्रादिपक्षेषु क्षयवृद्धिवशेन दिनाधिक्यन्यूनत्वे पूजाद्यावृत्तिः कार्या ॥ केचित्तु दिनक्षयेष्टावेव पूजाश्चण्डीपाठांश्च कुर्वति ॥ इदं देवीपूजनात्मकं नवरात्रं कर्म नित्यम् ॥ अकरणे दोषश्रवणात् ॥ फलश्रवणात्काम्यं च ॥ अत्र नवरात्रे घटस्थापनं प्रातःमध्याह्ने प्रदोषकाले चेति त्रिकालं द्विकालमेककालं वा स्वस्वकुलदेवतापूजनं सप्तशत्यादिजपोऽखण्डदीप आचारप्राप्तमालाबंधनमुपवासनक्तैकभक्तादिनियमः सुवासिनीभोजनं कुमारीभोजनपूजनादि अन्ते सप्तशत्यादिस्तोत्रमन्त्रहोमादीत्येतानि विहितानि ॥ एतेषां मध्ये क्वचित्कुले घटस्थापनादीनि द्वित्रादीन्येवानुष्ठीयंते न सर्वाणि क्वचिद्घटस्थापनादिरहितानि कानिचित्क्वचित्क्वचित्सर्वाण्येवेत्येतेषां समुच्चयविकल्पौ कुलाचारानुसारेण व्यवस्थितौ ज्ञेयौ ॥ कुलपरंपराप्राप्तादधिकं शक्तिसत्त्वेपि नानुष्ठेयमिति शिष्टाचारः ॥ फलकामनया प्रार्थितमुपवासादिकं कुलाचाराभावेपि कुर्वति ॥ इदं कलशस्थापनं रात्रौ न कार्यम् ॥ तत्र कलशस्थापनार्थं शुद्धमृदा वेदिकां कृत्वा पंचपल्लवदूर्वाफलतांबूलकुंकुमधूपादिसंभारान्संपादयेत् ॥

tṛtīyādinavamyaṃtaṃ saptarātraṃ vā kartavyam || paṃcamyādipaṃcarātraṃ vā || saptamyāditrirātraṃ vā || aṣṭamyādidvirātraṃ vā || ekāhapakṣe kevalāṣṭamyāṃ kevalanavamyāṃ vā || eṣāṃ pakṣāṇāṃ svasvakulācārānusāreṇa pratibandhādinā pūrvapūrvapakṣāsaṃbhavānusāreṇa vā vyavasthā || tatra tṛtīyāpaṃcamyornirṇayaḥ pratipadādivat || saptamyādi nirṇayastu vakṣyate || navarātrādipakṣeṣu kṣayavṛddhivaśena dinādhikyanyūnatve pūjādyāvṛttiḥ kāryā || kecittu dinakṣayeṣṭāveva pūjāścaṇḍīpāṭhāṃśca kurvati || idaṃ devīpūjanātmakaṃ navarātraṃ karma nityam || akaraṇe doṣaśravaṇāt || phalaśravaṇātkāmyaṃ ca || atra navarātre ghaṭasthāpanaṃ prātaḥmadhyāhne pradoṣakāle ceti trikālaṃ dvikālamekakālaṃ vā svasvakuladevatāpūjanaṃ saptaśatyādijapo'khaṇḍadīpa ācāraprāptamālābaṃdhanamupavāsanaktaikabhaktādiniyamaḥ suvāsinībhojanaṃ kumārībhojanapūjanādi ante saptaśatyādistotramantrahomādītyetāni vihitāni || eteṣāṃ madhye kvacitkule ghaṭasthāpanādīni dvitrādīnyevānuṣṭhīyaṃte na sarvāṇi kvacidghaṭasthāpanādirahitāni kānicitkvacitkvacitsarvāṇyevetyeteṣāṃ samuccayavikalpau kulācārānusāreṇa vyavasthitau jñeyau || kulaparaṃparāprāptādadhikaṃ śaktisattvepi nānuṣṭheyamiti śiṣṭācāraḥ || phalakāmanayā prārthitamupavāsādikaṃ kulācārābhāvepi kurvati || idaṃ kalaśasthāpanaṃ rātrau na kāryam || tatra kalaśasthāpanārthaṃ śuddhamṛdā vedikāṃ kṛtvā paṃcapallavadūrvāphalatāṃbūlakuṃkumadhūpādisaṃbhārānsaṃpādayet ||

⟨Now the substitutes ⟨anukalpa, the shorter forms⟩ in the Navarātra.⟩ Or a seven-night ⟨observance⟩ may be kept, from the third up to the ninth; or a five-night, from the fifth; or a three-night, from the seventh; or a two-night, from the eighth. In the one-day alternative, on the eighth alone or on the ninth alone. The settlement among these alternatives is according to one's own family custom, or according to the impossibility of each preceding alternative through some hindrance or the like. Therein the determination of the third and the fifth is as of the pratipad and the rest; the determination of the seventh and the rest will be stated. In the navarātra and the other alternatives, when the days are more or fewer through the loss or the increase ⟨of a tithi⟩, the worship and the rest are to be repeated accordingly. But some, when a day is lost, perform only eight worships and eight recitations of the Caṇḍī. This navarātra rite, which consists in the worship of the Goddess, is nitya ⟨obligatory⟩, since a fault is heard of for not doing it; and it is kāmya as well, since a fruit is heard of. In this navarātra the following are prescribed: the installation of the jar; the worship of one's own family deity three times — morning, midday and the evening twilight — or twice, or once; the recitation of the Saptaśatī and the rest; the unbroken lamp; the tying of the garland where custom has it; the rule of a fast, of the nakta ⟨the night meal⟩, of a single meal and so on; the feeding of suvāsinīs ⟨married women whose husbands live⟩; the feeding and worship of maidens and the rest; and at the end the homa with the Saptaśatī and other hymns and mantras. Among these, in some families only two or three — the installation of the jar and so on — are performed and not all; in some, certain of them, without the installation of the jar and the rest; and in some, all of them. So the conjunction and the option among them are to be understood as settled according to family custom. More than what has come down by family tradition is not to be performed even when one has the power to do it: such is the practice of the learned. But a fast and the like that has been vowed out of desire for some fruit, people do perform even where family custom does not have it. This installation of the jar is not to be done at night. There, for the installation of the jar, one should make an altar of pure earth and get ready the materials — the five sprouts, dūrvā grass, fruit, betel, saffron, incense and the rest.

अथ संक्षेपतो नवरात्रारंभप्रयोगः ।

प्रतिपदि प्रातः कृताभ्यंगस्नानः कुंकुमचंदनादिकृतपुंड्रो धृतपवित्रः सपत्नीको दशघटिकामध्येऽभिजिन्मुहूर्ते वा देशकालौ संकीर्त्य मम सहकुटुंबस्यामुकदेवताप्रीतिद्वारा सर्वापच्छांतिपूर्वकदीर्घायुर्धनपुत्रादिवृद्धिशत्रुजयकीर्तिलाभप्रमुखचतुर्विधपुरुषार्थसिद्ध्यर्थमद्यप्रभृति महानवमीपर्यंतं प्रत्यहं त्रिकालमेककालं वामुकदेवतापूजामुपवासनैकभक्तान्यतमनियमसहितमखंडदीपप्रज्वालनं कुमारीपूजनं चंडीसप्तशतीपाठं सुवासिनीभोजनमित्यादि यावत्कुलाचारप्राप्तमनूद्यैवमादिरूपं शारदीयनवरात्रोत्सवाख्यं कर्म करिष्ये ॥ देवतापूजांगत्वेन घटस्थापनं च करिष्ये ॥ तदादौ निर्विघ्नतासिद्ध्यर्थं गणपतिपूजनं पुण्याहवाचनं चंडीसप्तशतीजपाद्यर्थं ब्राह्मणवरणं च करिष्ये ॥ एतानि कृत्वा घटस्थापनसत्त्वे महीद्यौरिति भूमिं प्रार्थ्य स्पृष्ट्वा तस्यां धान्यंकुरारोपणार्थं शुद्धमृदं प्रक्षिप्योषधयः समित्ति तस्यां मृदि यवादीन्प्रक्षिप्याकलशेष्विति कुंभं निधायेमंमे गंगे इति जलेनापूर्य गंधद्वारेति गंधमोषधीरिति सर्वौषधीः कांडात्कांडादिति दूर्वा अश्वत्थेव इति पंचपल्लवान्स्योनापृथिवीति मृदः याः फलिनीरिति फलं सहिरत्नानि हिरण्यरूप इति रत्नहिरण्ये प्रक्षिप्य युवा सुवासा इति सूत्रेणावेष्ट्य पूर्णादर्वीति पूर्णपात्रं निधाय तत्त्वायामीति वरुणं संपूज्य तत्कलशोपरि कुलदेवताप्रतिमां संस्थाप्य पूजयेत् स्वस्थाने एव वा संस्थाप्य पूजयेत् ॥ तद्यथा ॥ “जयंती मंगला काली भद्रकाली कपालिनी ॥ दुर्गा क्षमा शिवा धात्री स्वाहा स्वधा नमोस्तु ते ॥ आगच्छ वरदे देवि दैत्यदर्पनिषूदिनि ॥ पूजां गृहाण सुमुखि नमस्ते शंकरप्रिये” ॥ अनेन पुरुषसूक्तप्रथमऋग्भ्यां चावाह्य ‘जयंतीमंगलाकाली’ इति मंत्रेण सूक्तऋग्भिश्चासनादिषोडशोपचारैः संपूजयेत् ॥ ‘सर्वमंगलमांगल्ये’ इत्यादिभिः संप्रार्थ्य ॥ प्रत्यहं बलिदानपक्षे माषभक्तेन कूष्मांडेन वा बलिं दद्यात् ॥ अंते एव वा बलिदानं न वा बलिदानम् ॥ ब्राह्मणः पारणादिने कूष्मांडबलिदानं कुर्यात् ॥ “कूष्मांडो बलिरूपेण मम भाग्यादवस्थितः ॥ प्रणमामि ततः सर्वरूपिणं बलिरूपिणम् ॥ चंडिकाप्रीतिदानेन दातुरापद्विनाशनम् ॥ चामुंडा बलिरूपाय बले तुभ्यं नमोस्तु ते” इति प्रार्थ्य ॥ “यज्ञार्थं बलयः सृष्टाः स्वयमेव स्वयंभुवा ॥ अतस्त्वां घातयाम्यद्य तस्माद्यज्ञेवधो विधिः” ॥ ॐह्रींऐं ह्रीं कौशिकी कूष्मांडसेनाप्यायताम् ॥ पादौ प्रक्षाल्याचम्य शांतापृथिवीति शांतिः शांतिः शांतिः ॥ ततः अखंडदीपकं देव्याः प्रीतये नवरात्रकम् ॥ “उज्ज्वलयेदहोरात्रमेकाचित्तो धृतव्रतः” इत्यखंडदीपं प्रतिष्ठापयेत् ॥

pratipadi prātaḥ kṛtābhyaṃgasnānaḥ kuṃkumacaṃdanādikṛtapuṃḍro dhṛtapavitraḥ sapatnīko daśaghaṭikāmadhye'bhijinmuhūrte vā deśakālau saṃkīrtya mama sahakuṭuṃbasyāmukadevatāprītidvārā sarvāpacchāṃtipūrvakadīrghāyurdhanaputrādivṛddhiśatrujayakīrtilābhapramukhacaturvidhapuruṣārthasiddhyarthamadyaprabhṛti mahānavamīparyaṃtaṃ pratyahaṃ trikālamekakālaṃ vāmukadevatāpūjāmupavāsanaikabhaktānyatamaniyamasahitamakhaṃḍadīpaprajvālanaṃ kumārīpūjanaṃ caṃḍīsaptaśatīpāṭhaṃ suvāsinībhojanamityādi yāvatkulācāraprāptamanūdyaivamādirūpaṃ śāradīyanavarātrotsavākhyaṃ karma kariṣye || devatāpūjāṃgatvena ghaṭasthāpanaṃ ca kariṣye || tadādau nirvighnatāsiddhyarthaṃ gaṇapatipūjanaṃ puṇyāhavācanaṃ caṃḍīsaptaśatījapādyarthaṃ brāhmaṇavaraṇaṃ ca kariṣye || etāni kṛtvā ghaṭasthāpanasattve mahīdyauriti bhūmiṃ prārthya spṛṣṭvā tasyāṃ dhānyaṃkurāropaṇārthaṃ śuddhamṛdaṃ prakṣipyoṣadhayaḥ samitti tasyāṃ mṛdi yavādīnprakṣipyākalaśeṣviti kuṃbhaṃ nidhāyemaṃme gaṃge iti jalenāpūrya gaṃdhadvāreti gaṃdhamoṣadhīriti sarvauṣadhīḥ kāṃḍātkāṃḍāditi dūrvā aśvattheva iti paṃcapallavānsyonāpṛthivīti mṛdaḥ yāḥ phalinīriti phalaṃ sahiratnāni hiraṇyarūpa iti ratnahiraṇye prakṣipya yuvā suvāsā iti sūtreṇāveṣṭya pūrṇādarvīti pūrṇapātraṃ nidhāya tattvāyāmīti varuṇaṃ saṃpūjya tatkalaśopari kuladevatāpratimāṃ saṃsthāpya pūjayet svasthāne eva vā saṃsthāpya pūjayet || tadyathā || “jayaṃtī maṃgalā kālī bhadrakālī kapālinī || durgā kṣamā śivā dhātrī svāhā svadhā namostu te || āgaccha varade devi daityadarpaniṣūdini || pūjāṃ gṛhāṇa sumukhi namaste śaṃkarapriye” || anena puruṣasūktaprathamaṛgbhyāṃ cāvāhya ‘jayaṃtīmaṃgalākālī’ iti maṃtreṇa sūktaṛgbhiścāsanādiṣoḍaśopacāraiḥ saṃpūjayet || ‘sarvamaṃgalamāṃgalye’ ityādibhiḥ saṃprārthya || pratyahaṃ balidānapakṣe māṣabhaktena kūṣmāṃḍena vā baliṃ dadyāt || aṃte eva vā balidānaṃ na vā balidānam || brāhmaṇaḥ pāraṇādine kūṣmāṃḍabalidānaṃ kuryāt || “kūṣmāṃḍo balirūpeṇa mama bhāgyādavasthitaḥ || praṇamāmi tataḥ sarvarūpiṇaṃ balirūpiṇam || caṃḍikāprītidānena dāturāpadvināśanam || cāmuṃḍā balirūpāya bale tubhyaṃ namostu te” iti prārthya || “yajñārthaṃ balayaḥ sṛṣṭāḥ svayameva svayaṃbhuvā || atastvāṃ ghātayāmyadya tasmādyajñevadho vidhiḥ” || ॐhrīṃaiṃ hrīṃ kauśikī kūṣmāṃḍasenāpyāyatām || pādau prakṣālyācamya śāṃtāpṛthivīti śāṃtiḥ śāṃtiḥ śāṃtiḥ || tataḥ akhaṃḍadīpakaṃ devyāḥ prītaye navarātrakam || “ujjvalayedahorātramekācitto dhṛtavrataḥ” ityakhaṃḍadīpaṃ pratiṣṭhāpayet ||

⟨Now, in brief, the procedure for beginning the navarātra ⟨the nine nights of the Goddess⟩.⟩ On the pratipad, in the morning, having taken the oil-bath, having made the sectarian mark with saffron, sandal and the like, wearing the pavitra ⟨ring of kuśa grass⟩, and together with his wife, within ten ghaṭikās or in the Abhijit muhūrta, he should recite the place and the time and ⟨make the saṅkalpa⟩: “For myself together with my family, through the pleasing of such-and-such a deity, for the accomplishment of the fourfold puruṣārtha ⟨the aims of man⟩, foremost among them the appeasing of all calamities, long life, increase of wealth, sons and the rest, victory over enemies and the gaining of fame — from today up to the Mahānavamī, each day, three times a day or once a day, the worship of such-and-such a deity, together with the rule of a fast or of a single meal, the kindling of the unbroken lamp, the worship of maidens, the recitation of the Caṇḍī Saptaśatī, the feeding of suvāsinīs” — reciting in this way whatever has come down by family custom — “this rite of such a form, called the autumnal navarātra festival, I shall perform. And as a limb of the worship of the deity I shall perform the installation of the jar. And at the outset of that, for the accomplishing of freedom from obstacles, I shall perform the worship of Gaṇapati, the puṇyāhavācana ⟨the declaring of the day holy⟩, and the choosing of a brāhmaṇa for the recitation of the Caṇḍī Saptaśatī and the rest.” Having done these, if the jar is to be installed, he should pray to the earth with “mahī dyauḥ” and touch it; then, to sprout the grain in it, he should throw in pure earth with “oṣadhayaḥ sam ⟨vadante⟩”; throw barley and the rest into that earth; place the jar with “ā kalaśeṣu”; fill it with water with “imaṃ me gaṅge”; ⟨put in⟩ sandal-paste with “gandhadvārā”, all the herbs with “oṣadhīḥ”, dūrvā grass with “kāṇḍāt kāṇḍāt”, the five sprouts with “aśvatthe vaḥ”, earth with “syonā pṛthivī”, fruit with “yāḥ phalinīḥ”, and the jewels and gold with “sa hi ratnāni” and “hiraṇyarūpaḥ”; then wind it about with thread with “yuvā suvāsāḥ”, set down the full vessel with “pūrṇā darvi”, worship Varuṇa with “tat tvā yāmi”, and, placing the image of the family deity upon that jar, worship it — or he may install it in its own place and worship it there. Thus: “Jayantī, Maṅgalā, Kālī, Bhadrakālī, Kapālinī, Durgā, Kṣamā, Śivā, Dhātrī, Svāhā, Svadhā — homage be to you. Come, O boon-giving goddess, crusher of the pride of the daityas; receive this worship, O fair-faced one; homage to you, beloved of Śaṅkara.” Having invoked her with this and with the first ṛc of the Puruṣasūkta, he should worship her with the mantra “jayantī maṅgalā kālī” and with the ṛcs of the sūkta, with the sixteen services beginning with the seat. Having prayed with “sarvamaṅgalamāṅgalye” and the rest: in the alternative of a daily bali ⟨food-offering⟩ he should offer the bali with rice and black gram, or with a kūṣmāṇḍa ⟨white gourd⟩. Or the bali may be offered only at the end; or there may be no bali at all. A brāhmaṇa should make the kūṣmāṇḍa bali on the day of breaking the fast, praying: “The kūṣmāṇḍa stands here in the form of the bali by my good fortune; therefore I bow to it, which bears every form and bears the form of the bali. By this giving that pleases Caṇḍikā, the calamity of the giver is destroyed. To Cāmuṇḍā, in the form of the bali — O bali, homage be to you.” “Victims were created for the sacrifice by the Self-existent himself; therefore I have you slain today, and therefore killing at a sacrifice is a rule ⟨and no sin⟩.” “Om hrīṃ aiṃ hrīṃ — may Kauśikī be gratified by the kūṣmāṇḍa.” Having washed his feet and sipped water, ⟨he says⟩ with “śāntā pṛthivī”: “Peace, peace, peace.” Then he should install the unbroken lamp: “For the pleasure of the Goddess, one who has taken the vow, with a single mind, should keep the unbroken lamp burning day and night for the nine nights.”

अथ चंडीपाठप्रकारः ।

यजमानेन वृतोऽहं चंडीसप्तशतीपाठं नारायणहृदयलक्ष्मीहृदयपाठं वा करिष्ये इत्यादि संकल्प्य ॥ आसनादि विधाय आधारे अन्यहस्तलिखितं पुस्तकं स्थापयित्वा ‘नारायणं नमस्कृत्य’ इति वचनात् ॥ ॐ नारायणाय नमः ॥ नराय नरोत्तमाय नमः ॥ देव्यै सरस्वत्यै नमः ॥ व्यासाय नमः ॥ इति नमस्कृत्य प्रणवमुच्चार्य सर्वपाठांते प्रणवं पठेत् ॥ पुस्तकवाचने नियमाः ॥ हस्ते पुस्तकं न धारयेत् ॥ स्वयं ब्राह्मणभिन्नेन च लिखितं विफलम् ॥ “अध्यायं प्राप्य विरमेन्न तु मध्ये कदाचन ॥ कृते विरामे मध्ये तु अध्यायादि पठेत्पुनः ” ॥ ग्रंथार्थं बुध्यमानः स्पष्टाक्षरं नातिशीघ्रं नातिमंदं रसभावस्वरयुतं वाचयेत् ॥

yajamānena vṛto'haṃ caṃḍīsaptaśatīpāṭhaṃ nārāyaṇahṛdayalakṣmīhṛdayapāṭhaṃ vā kariṣye ityādi saṃkalpya || āsanādi vidhāya ādhāre anyahastalikhitaṃ pustakaṃ sthāpayitvā ‘nārāyaṇaṃ namaskṛtya’ iti vacanāt || ॐ nārāyaṇāya namaḥ || narāya narottamāya namaḥ || devyai sarasvatyai namaḥ || vyāsāya namaḥ || iti namaskṛtya praṇavamuccārya sarvapāṭhāṃte praṇavaṃ paṭhet || pustakavācane niyamāḥ || haste pustakaṃ na dhārayet || svayaṃ brāhmaṇabhinnena ca likhitaṃ viphalam || “adhyāyaṃ prāpya viramenna tu madhye kadācana || kṛte virāme madhye tu adhyāyādi paṭhetpunaḥ ” || graṃthārthaṃ budhyamānaḥ spaṣṭākṣaraṃ nātiśīghraṃ nātimaṃdaṃ rasabhāvasvarayutaṃ vācayet ||

⟨Now the manner of reciting the Caṇḍī.⟩ Having made the saṅkalpa, “I, chosen by the yajamāna ⟨the patron of the rite⟩, shall perform the recitation of the Caṇḍī Saptaśatī” — or the recitation of the Nārāyaṇahṛdaya and the Lakṣmīhṛdaya — and so on; then, having arranged the seat and the rest, and having placed upon a stand a book written by another's hand, then — on the strength of the statement “having made obeisance to Nārāyaṇa” — he should make obeisance with “Om, homage to Nārāyaṇa; homage to Nara, best of men; homage to the goddess Sarasvatī; homage to Vyāsa”, utter the praṇava ⟨Om⟩, and recite the praṇava again at the close of the whole recitation. The rules for reading from the book: he should not hold the book in his hand; and one written by himself, or by anyone other than a brāhmaṇa, is fruitless. “He should stop on reaching ⟨the end of⟩ a chapter, and never in the middle; but if a break has been made in the middle, he should recite the chapter again from its beginning.” Understanding the meaning of the text, he should read with clear syllables, neither too fast nor too slow, with the proper sentiment, feeling and intonation.

अथ काम्यपाठः ।

त्रिवर्गफलकामेन चंडीपाठः सदैव कर्तव्यः ॥ “ तस्मान्ममैतन्माहात्म्यं पठितव्यं समाहितैः ॥ श्रोतव्यं च सदा भक्त्या” इत्यादिवचनात् ॥ नैमित्तिकपाठोप्युक्तः ॥ “शांतिकर्मणि सर्वत्र तथा दुःस्वप्नदर्शने ॥ ग्रहपीडासु चोग्रासु माहात्म्यं शृणुयान्मम” इति ॥ तथा ॥ “अरण्ये प्रांतरे वापि दावाग्निपरिवारितः ॥ दस्युभिर्वा वृतः शून्ये गृहीतो वापि शत्रुभिः” ॥ इत्यादिसंकटान्युद्दिश्य ॥ “सर्वबाधासु घोरासु वेदनाभ्यर्दितोपि वा ॥ स्मरन्ममैतन्माहात्म्यं नरो मुच्येत संकटात् ” इत्युक्तम् ॥

trivargaphalakāmena caṃḍīpāṭhaḥ sadaiva kartavyaḥ || “ tasmānmamaitanmāhātmyaṃ paṭhitavyaṃ samāhitaiḥ || śrotavyaṃ ca sadā bhaktyā” ityādivacanāt || naimittikapāṭhopyuktaḥ || “śāṃtikarmaṇi sarvatra tathā duḥsvapnadarśane || grahapīḍāsu cogrāsu māhātmyaṃ śṛṇuyānmama” iti || tathā || “araṇye prāṃtare vāpi dāvāgniparivāritaḥ || dasyubhirvā vṛtaḥ śūnye gṛhīto vāpi śatrubhiḥ” || ityādisaṃkaṭānyuddiśya || “sarvabādhāsu ghorāsu vedanābhyarditopi vā || smaranmamaitanmāhātmyaṃ naro mucyeta saṃkaṭāt ” ityuktam ||

⟨Now the recitation made for a desired end ⟨the kāmya reading of the Caṇḍī⟩.⟩ One who desires the fruit of the trivarga ⟨dharma, wealth and pleasure⟩ should perform the recitation of the Caṇḍī at all times; because of statements such as: “Therefore this glorification of me is to be recited by the composed, and always to be heard with devotion.” An occasional recitation is also declared: “In every rite of appeasement, and on the seeing of an evil dream, and in fierce afflictions from the planets, one should hear this glorification of mine.” And, with reference to such straits as these — “In a forest or on a waste, encircled by a forest fire, or beset by robbers in a lonely place, or seized by enemies” — it is said: “In all dreadful afflictions, or when tormented by pain, a man who remembers this glorification of mine is freed from his strait.”

अथ कामनार्थे पाठसंख्या ।

उपसर्गोपशांत्यर्थं त्रयः पाठाः कार्याः ॥ ग्रहपीडाशांतये पंच ॥ महाभये सप्त ॥ शांत्यर्थं वाजपेयफलार्थं च नव ॥ राजवश्यार्थमेकादश ॥ वैरिनाशार्थं द्वादश ॥ स्त्रीपुंवश्यार्थं चतुर्दश ॥ सौख्याय लक्ष्म्यर्थं च पंचदश ॥ पुत्रपौत्रधनधान्यार्थं षोडश ॥ राजभयनाशाय सप्तदश ॥ उच्चाटनायाष्टादश ॥ वनभये विंशतिः ॥ बंधमोचनाय पंचविंशतिः ॥ दुश्चिकित्स्यरोगकुलच्छेदायुर्नाशवैरिवृद्धिव्याधिवृद्धित्रिविधोत्पातादिमहासंकटनाशो राज्यवृद्धिश्च शतावृत्तिभिः ॥ सहस्रावर्तनैः शताश्वमेधफलं सर्वमनोरथावाप्तिर्मोक्षश्चेति वाराहीतन्त्रे उक्तम् ॥ सर्वत्र काम्यपाठे आदौ संकल्पपूर्वकं पूजनमंते बलिदानं च कार्यम् ॥ अत्राचाराद्वेदपारायणमपि कार्यम् ॥ तद्विधिर्बोधायनोक्तः कौस्तुभे ज्ञेयः ॥

upasargopaśāṃtyarthaṃ trayaḥ pāṭhāḥ kāryāḥ || grahapīḍāśāṃtaye paṃca || mahābhaye sapta || śāṃtyarthaṃ vājapeyaphalārthaṃ ca nava || rājavaśyārthamekādaśa || vairināśārthaṃ dvādaśa || strīpuṃvaśyārthaṃ caturdaśa || saukhyāya lakṣmyarthaṃ ca paṃcadaśa || putrapautradhanadhānyārthaṃ ṣoḍaśa || rājabhayanāśāya saptadaśa || uccāṭanāyāṣṭādaśa || vanabhaye viṃśatiḥ || baṃdhamocanāya paṃcaviṃśatiḥ || duścikitsyarogakulacchedāyurnāśavairivṛddhivyādhivṛddhitrividhotpātādimahāsaṃkaṭanāśo rājyavṛddhiśca śatāvṛttibhiḥ || sahasrāvartanaiḥ śatāśvamedhaphalaṃ sarvamanorathāvāptirmokṣaśceti vārāhītantre uktam || sarvatra kāmyapāṭhe ādau saṃkalpapūrvakaṃ pūjanamaṃte balidānaṃ ca kāryam || atrācārādvedapārāyaṇamapi kāryam || tadvidhirbodhāyanoktaḥ kaustubhe jñeyaḥ ||

⟨Now the number of recitations for each desired end.⟩ For the appeasing of portents, three recitations are to be made. For appeasing affliction from the planets, five. In great fear, seven. For peace, and for the fruit of a vājapeya, nine. For bringing a king under one's control, eleven. For the destruction of enemies, twelve. For bringing a woman or a man under control, fourteen. For happiness and for wealth, fifteen. For sons, grandsons, wealth and grain, sixteen. For the destruction of fear from a king, seventeen. For uccāṭana ⟨driving an enemy away⟩, eighteen. In danger in a forest, twenty. For release from bondage, twenty-five. By a hundred repetitions ⟨come⟩ the destruction of great calamities — an incurable disease, the cutting off of the family, loss of life, increase of enemies, increase of sickness, the three kinds of portents and the rest — and the growth of a kingdom. By a thousand repetitions, the fruit of a hundred aśvamedhas, the obtaining of every wish, and liberation: so it is said in the Vārāhītantra. In every kāmya recitation, worship preceded by the saṅkalpa at the beginning, and the giving of the bali at the end, are to be done. Here, by custom, a complete recitation of the Veda is also to be done; its procedure, as stated by Bodhāyana, is to be learnt from the Kaustubha.

अथ कुमारीपूजा ।

“एकवर्षा तु या कन्या पूजार्थं तां विवर्जयेत्” ॥ द्विवर्षकन्यामारभ्य दशवर्षावधि कुमारीणां क्रमेण ॥ कुमारिका त्रिमूर्तिः कल्याणी रोहिणी काली चंडिका शांभवी दुर्गा भद्रेति नामानि ॥ आसां कुमारीणां प्रत्येकं पूजामन्त्राः फलविशेषाः लक्षणानि चान्यत्र ज्ञेयानि ॥ ब्राह्मणेन ब्राह्मणीत्येवं सवर्णा प्रशस्ता ॥ विजातीयापि क्वचित्कामनाविशेषेणोक्ता ॥ एकैकवृद्ध्या प्रत्यहमेका वा कुमारी पूज्या ॥ “ मन्त्राक्षरमयीं लक्ष्मीं मातृणां रूपधारिणीम् ॥ नवदुर्गात्मिकां साक्षात्कन्यामावाहयाम्यहम् ॥ जगत्पूज्ये जगद्वंद्ये सर्वशक्तिस्वरूपिणि ॥ पूजां गृहाण कौमारि जगन्मातर्नमोस्तु ते ” ॥ इति मन्त्रेण पादप्रक्षालनपूर्वकं वस्त्रकुंकुमगंधधूपदीपभोजनैः पूजयेदिति संक्षेपः कुमारीपूजावदेवीपूजाचंडीपाठश्चैकोत्तरवृद्ध्यापि विहितः ॥ भवानीसहस्रनामपाठोपि क्वचिदुक्तः ॥ अयं शारदनवरात्रोत्सवो मलमासे निषिद्धः ॥ शुक्रास्तादौ तु भवति ॥ प्रथमारंभस्तु न कार्यः ॥

“ekavarṣā tu yā kanyā pūjārthaṃ tāṃ vivarjayet” || dvivarṣakanyāmārabhya daśavarṣāvadhi kumārīṇāṃ krameṇa || kumārikā trimūrtiḥ kalyāṇī rohiṇī kālī caṃḍikā śāṃbhavī durgā bhadreti nāmāni || āsāṃ kumārīṇāṃ pratyekaṃ pūjāmantrāḥ phalaviśeṣāḥ lakṣaṇāni cānyatra jñeyāni || brāhmaṇena brāhmaṇītyevaṃ savarṇā praśastā || vijātīyāpi kvacitkāmanāviśeṣeṇoktā || ekaikavṛddhyā pratyahamekā vā kumārī pūjyā || “ mantrākṣaramayīṃ lakṣmīṃ mātṛṇāṃ rūpadhāriṇīm || navadurgātmikāṃ sākṣātkanyāmāvāhayāmyaham || jagatpūjye jagadvaṃdye sarvaśaktisvarūpiṇi || pūjāṃ gṛhāṇa kaumāri jaganmātarnamostu te ” || iti mantreṇa pādaprakṣālanapūrvakaṃ vastrakuṃkumagaṃdhadhūpadīpabhojanaiḥ pūjayediti saṃkṣepaḥ kumārīpūjāvadevīpūjācaṃḍīpāṭhaścaikottaravṛddhyāpi vihitaḥ || bhavānīsahasranāmapāṭhopi kvaciduktaḥ || ayaṃ śāradanavarātrotsavo malamāse niṣiddhaḥ || śukrāstādau tu bhavati || prathamāraṃbhastu na kāryaḥ ||

⟨Now the worship of the kumārīs ⟨the virgin girls⟩.⟩ “But a girl who is one year old — her one should exclude from the worship.” Beginning with a girl of two years and up to one of ten years, the names of the maidens are, in order: Kumārikā, Trimūrti, Kalyāṇī, Rohiṇī, Kālī, Caṇḍikā, Śāmbhavī, Durgā and Bhadrā. The mantras of worship for each of these maidens, the particular fruits, and their marks, are to be learnt elsewhere. For a brāhmaṇa a brāhmaṇa girl — thus one of one's own varṇa is commended; in some ⟨works⟩ one of another varṇa is also prescribed, for a particular desire. Either, increasing by one ⟨each day⟩, or one maiden each day, is to be worshipped. With the mantra “I invoke the girl, who is Lakṣmī made of the syllables of the mantra, who bears the form of the Mothers, whose very self is the nine Durgās. O you who are worshipped by the world and saluted by the world, whose form is all power — receive this worship, O Kaumārī; mother of the world, homage be to you” — with this mantra, having first washed her feet, he should worship her with a garment, saffron, sandal-paste, incense, a lamp and food: this in brief. As with the worship of maidens, so the worship of the Goddess and the recitation of the Caṇḍī are prescribed with an increase by one on each successive day as well. In some ⟨works⟩ the recitation of the Bhavānīsahasranāma is also prescribed. This autumnal navarātra festival is forbidden in a malamāsa ⟨an intercalary month⟩; but it does take place while Venus is set and so on — only its first beginning is not to be made ⟨then⟩.

अथाशौचे नवरात्रप्रकारः ।

शावाशौचजननाशौचयोस्तु सर्वोपि घटस्थापनादिविधिर्ब्राह्मणद्वारा कार्यः ॥ केचिदारंभोत्तरं मध्ये आशौचपाते स्वयमेवारब्धपूजादिकं कार्यमित्याहुः ॥ शिष्टास्त्वाशौचे पूजादेवतास्पर्शादेर्लोकविद्विष्टत्वादन्येनैव कारयंति ॥ अपरे तु तृतीयादिपञ्चम्यादिसप्तम्याद्यनुकल्पेन नवरात्रविधीनां सत्त्वात्प्रतिपदाशौचे तृतीयाद्यनुकल्पाश्रयणं कुर्वंति ॥ सर्वथा लोपप्रसक्तावेव ब्राह्मणद्वारा कुर्वंति ॥ उपवासादि शरीरनियमः स्वयं कार्यः ॥ एवं रजस्वलाप्युपवासादिकं स्वयं कृत्वा पूजादिकमन्येन कारयेत् ॥ अत्र सभर्तृकस्त्रीणामुपवासे गंधतांबूलादिग्रहणं न दोषायेत्याहुः ॥

śāvāśaucajananāśaucayostu sarvopi ghaṭasthāpanādividhirbrāhmaṇadvārā kāryaḥ || kecidāraṃbhottaraṃ madhye āśaucapāte svayamevārabdhapūjādikaṃ kāryamityāhuḥ || śiṣṭāstvāśauce pūjādevatāsparśāderlokavidviṣṭatvādanyenaiva kārayaṃti || apare tu tṛtīyādipañcamyādisaptamyādyanukalpena navarātravidhīnāṃ sattvātpratipadāśauce tṛtīyādyanukalpāśrayaṇaṃ kurvaṃti || sarvathā lopaprasaktāveva brāhmaṇadvārā kurvaṃti || upavāsādi śarīraniyamaḥ svayaṃ kāryaḥ || evaṃ rajasvalāpyupavāsādikaṃ svayaṃ kṛtvā pūjādikamanyena kārayet || atra sabhartṛkastrīṇāmupavāse gaṃdhatāṃbūlādigrahaṇaṃ na doṣāyetyāhuḥ ||

⟨Now the manner of the navarātra during an āśauca ⟨a period of impurity⟩.⟩ But in the impurity caused by a death and in the impurity caused by a birth, the whole procedure — the installation of the jar and the rest — is to be performed through a brāhmaṇa. Some say that if the impurity falls in the middle, after the beginning has been made, the worship and the rest that has been begun is to be performed by oneself. But the learned, because touching the deity of worship and the like during impurity is abhorred by the world, have it done by another. Others, since the navarātra procedures exist in the secondary forms beginning from the third, from the fifth and from the seventh, take recourse, when the impurity falls on the pratipad, to the secondary form beginning from the third; only when the rite would otherwise lapse altogether do they have it performed through a brāhmaṇa. The bodily rule — fasting and the rest — is to be kept by oneself. So too a menstruating woman should herself keep the fast and the rest, and have the worship and the rest done by another. Here they say that for women whose husbands are living, the taking of sandal-paste, betel and the like during the fast is no fault. ॥6॥

अथ पंचम्यामुपांगललिताव्रतम् ।

अत्र पंचमी अपराह्णव्यापिनी ग्राह्या ॥ अपराह्णस्यैव तत्पूजाकालत्वोपपत्तेः ॥ दिनद्वये कार्त्स्न्येनापराह्णव्याप्तौ साम्येन वैषम्येण वापराह्णैकदेशव्याप्तौ च पूर्वैव युग्मवाक्यात् ॥ परत्रैवापराह्णव्याप्तौ परैव ॥ केचित्तु रात्रिव्यापिनीं गृह्णंति पूजादिकं च रात्रावेव कुर्वन्ति तत्र मूलं चिंत्यम् ॥ अत्र पूजादिविधिर्ग्रंथांतरे प्रसिद्ध इति न लिख्यते ॥

atra paṃcamī aparāhṇavyāpinī grāhyā || aparāhṇasyaiva tatpūjākālatvopapatteḥ || dinadvaye kārtsnyenāparāhṇavyāptau sāmyena vaiṣamyeṇa vāparāhṇaikadeśavyāptau ca pūrvaiva yugmavākyāt || paratraivāparāhṇavyāptau paraiva || kecittu rātrivyāpinīṃ gṛhṇaṃti pūjādikaṃ ca rātrāveva kurvanti tatra mūlaṃ ciṃtyam || atra pūjādividhirgraṃthāṃtare prasiddha iti na likhyate ||

⟨Now the Upāṅgalalitā vow on the fifth.⟩ Here the fifth that pervades the aparāhṇa ⟨afternoon⟩ is to be taken, because it is the aparāhṇa alone that is established as the time of that worship. If on both days the aparāhṇa is pervaded entirely, or if a part of the aparāhṇa is pervaded, equally or unequally, then the earlier alone, by the yugma ⟨pairing⟩ text. If the aparāhṇa is pervaded on the later day alone, then the later alone. But some take the one that pervades the night, and perform the worship and the rest at night only; the authority for that needs consideration. The procedure of worship and the rest here is well known in other works and so is not written out.

अथ पुस्तके सरस्वतीपूजा ।

आश्विनशुक्लपक्षे मूलनक्षत्रे पुस्तकेषु सरस्वतीमावाह्य पूजयेत् ॥ “मूलेषु स्थापनं देव्याः पूर्वाषाढासु पूजनम् ॥ उत्तरासु बलिं दद्याच्छ्रवणेन विसर्जयेत्” इति वचनात् ॥ अत्र “ पूजयेत्प्रत्यहम् ” इति रुद्रयामलवचनात् मूले आवाहनं तदंगभूतं पूजनं च करिष्य इति संकल्प्यावाहनपूजने कार्ये ॥ पूर्वाषाढासु पूजनं करिष्ये इति संकल्प्यावाहनरहितपूजैव केवलम् ॥ उत्तराषाढासु बलिदानं तदंगभूतां पूजां च करिष्य इत्येवं ते कार्ये ॥ श्रवणेन विसर्जनं कर्तुं तदंगभूतां पूजां करिष्ये इति संकल्प्य संपूज्य विसर्जयेदिति क्रमः ॥ तत्र मूलस्य प्रथमे पादे सूर्यास्तात्प्राक् त्रिमुहूर्तव्यापिनि सरस्वत्यावाहनम् ॥ त्रिमुहूर्तन्यूनत्वे रात्रौ वा प्रथमपादसत्त्वे तस्य विशेषवचनं विना ग्राह्यत्वाभावाद्वितीयादिपादे परदिने एवावाहनम् ॥ एवं पूर्वाषाढादिनक्षत्रं पूजादौ दिनव्याप्येव ग्राह्यम् ॥ विसर्जनं तु श्रवणप्रथमपादे रात्रिभागगतेपि कार्यं विशेषवचनात् ॥ तच्च रात्रेः प्रथमप्रहरपर्यंतमेवेति भाति ॥

āśvinaśuklapakṣe mūlanakṣatre pustakeṣu sarasvatīmāvāhya pūjayet || “mūleṣu sthāpanaṃ devyāḥ pūrvāṣāḍhāsu pūjanam || uttarāsu baliṃ dadyācchravaṇena visarjayet” iti vacanāt || atra “ pūjayetpratyaham ” iti rudrayāmalavacanāt mūle āvāhanaṃ tadaṃgabhūtaṃ pūjanaṃ ca kariṣya iti saṃkalpyāvāhanapūjane kārye || pūrvāṣāḍhāsu pūjanaṃ kariṣye iti saṃkalpyāvāhanarahitapūjaiva kevalam || uttarāṣāḍhāsu balidānaṃ tadaṃgabhūtāṃ pūjāṃ ca kariṣya ityevaṃ te kārye || śravaṇena visarjanaṃ kartuṃ tadaṃgabhūtāṃ pūjāṃ kariṣye iti saṃkalpya saṃpūjya visarjayediti kramaḥ || tatra mūlasya prathame pāde sūryāstātprāk trimuhūrtavyāpini sarasvatyāvāhanam || trimuhūrtanyūnatve rātrau vā prathamapādasattve tasya viśeṣavacanaṃ vinā grāhyatvābhāvādvitīyādipāde paradine evāvāhanam || evaṃ pūrvāṣāḍhādinakṣatraṃ pūjādau dinavyāpyeva grāhyam || visarjanaṃ tu śravaṇaprathamapāde rātribhāgagatepi kāryaṃ viśeṣavacanāt || tacca rātreḥ prathamapraharaparyaṃtameveti bhāti ||

⟨Now the worship of Sarasvatī in the book.⟩ In the bright fortnight of Āśvina, on the nakṣatra Mūla, one should invoke Sarasvatī into the books and worship her; because of the statement: “On Mūla the installation of the Goddess, on Pūrvāṣāḍhā the worship; on the Uttarā ⟨Uttarāṣāḍhā⟩ he should offer the bali, and with Śravaṇa dismiss her.” Here, because of the Rudrayāmala's words “he should worship each day”, on Mūla one should make the saṅkalpa, “I shall perform the invocation and the worship that is a limb of it”, and do the invocation and the worship; on Pūrvāṣāḍhā, making the saṅkalpa “I shall perform the worship”, only the worship, without invocation; on Uttarāṣāḍhā, “I shall perform the offering of the bali and the worship that is a limb of it” — and thus those two are to be done; and with Śravaṇa, making the saṅkalpa “in order to perform the dismissal, I shall do the worship that is a limb of it”, he should worship and then dismiss her. Such is the order. There, the invocation of Sarasvatī is in the first quarter ⟨pāda⟩ of Mūla, when it pervades three muhūrtas before sunset. If it is less than three muhūrtas, or if the first quarter falls at night, then, since without a special statement it cannot be taken, the invocation is on the following day, in the second or a later quarter. So too, for the worship and the rest, the nakṣatra Pūrvāṣāḍhā and the rest is to be taken only as pervading the day. But the dismissal is to be done in the first quarter of Śravaṇa, even when that falls in the portion of the night, because of a special statement; and that, it appears, only up to the first prahara ⟨watch of three hours⟩ of the night.

अथ सप्तम्यादौ पत्रिकापूजा ।

अथ सप्तम्यादिदिनत्रये पत्रिकापूजनं विहितम् ॥ तत्र सप्तम्यादितिथित्रयं सूर्योदये मुहूर्तमात्रमपि ग्राह्यम् ॥ तत्राधिवासनादिप्रयोगविस्तरः कौस्तुभादौ ज्ञेयः ॥ यत्तु सप्तमीप्रभृति त्रिरात्रं नवरात्रकर्म कुर्वंति ॥ तत्र सप्तमी सूर्योदयोत्तरं मुहूर्त्ताधिकव्यापिनी ग्राह्या ॥ मुहूर्तन्यूनत्वे पूर्वा ॥

atha saptamyādidinatraye patrikāpūjanaṃ vihitam || tatra saptamyāditithitrayaṃ sūryodaye muhūrtamātramapi grāhyam || tatrādhivāsanādiprayogavistaraḥ kaustubhādau jñeyaḥ || yattu saptamīprabhṛti trirātraṃ navarātrakarma kurvaṃti || tatra saptamī sūryodayottaraṃ muhūrttādhikavyāpinī grāhyā || muhūrtanyūnatve pūrvā ||

⟨Now, on the seventh and the days that follow, the worship of the patrikā ⟨the bunch of leaves and plants of the Goddess⟩.⟩ Now, on the three days beginning with the seventh, the worship of the patrikā ⟨the bundle of leaves⟩ is enjoined. There the three tithis, the seventh and the rest, are to be taken even if they last only a muhūrta at sunrise. The full procedure of the adhivāsana ⟨preliminary consecration⟩ and the rest is to be learnt from the Kaustubha and other ⟨works⟩. But as for those who perform the navarātra rite as a three-night observance beginning from the seventh — there the seventh is to be taken as pervading more than a muhūrta after sunrise; if it is less than a muhūrta, the earlier ⟨day⟩.

अथ महाष्टमीनिर्णयः ।

अथ महाष्टमीघटिकामात्राप्यौदयिकी नवमीयुता ग्राह्या ॥ सप्तमी स्वल्पयुता सर्वथा त्याज्या ॥ यदा तु पूर्वत्र सप्तमीयुता परत्रोदये नास्ति घटिका न्यूना वा वर्तते तदा पूर्वा सप्तमीविद्धापि ग्राह्या ॥ इयं भौमवारेतिप्रशस्ता ॥ यदा च पूर्वदिने षष्टिघटिकाष्टमी परदिने मुहूर्त्तादिव्यापिनी तदा नवमीयुतामप्युत्तरां त्यक्त्वा संपूर्णत्वात्पूर्वैव ग्राह्या ॥ एवं नवम्याः क्षयवशेन दशमीदिने सूर्योदयोत्तरमनुवृत्त्यभावेऽष्टमी नवमीयुतामौदयिकीमपि त्यक्त्वा सप्तमीयुतैवाष्टमी ग्राह्या ॥ अष्टम्यां पुत्रवतोपवासो न कार्यः ॥ कुलाचारप्राप्तौ किंचिद्भक्ष्यं प्रकल्प्य कार्यः ॥

atha mahāṣṭamīghaṭikāmātrāpyaudayikī navamīyutā grāhyā || saptamī svalpayutā sarvathā tyājyā || yadā tu pūrvatra saptamīyutā paratrodaye nāsti ghaṭikā nyūnā vā vartate tadā pūrvā saptamīviddhāpi grāhyā || iyaṃ bhaumavāretipraśastā || yadā ca pūrvadine ṣaṣṭighaṭikāṣṭamī paradine muhūrttādivyāpinī tadā navamīyutāmapyuttarāṃ tyaktvā saṃpūrṇatvātpūrvaiva grāhyā || evaṃ navamyāḥ kṣayavaśena daśamīdine sūryodayottaramanuvṛttyabhāve'ṣṭamī navamīyutāmaudayikīmapi tyaktvā saptamīyutaivāṣṭamī grāhyā || aṣṭamyāṃ putravatopavāso na kāryaḥ || kulācāraprāptau kiṃcidbhakṣyaṃ prakalpya kāryaḥ ||

⟨Now the determination of the Mahāṣṭamī ⟨the great eighth of Āśvina⟩.⟩ Now the Mahāṣṭamī is to be taken as prevailing at sunrise and joined with the ninth, even if it lasts only a ghaṭikā. One joined with the seventh, even with a very little of it, is on all accounts to be rejected. But when on the earlier day it is joined with the seventh, and on the later day it does not exist at sunrise or lasts less than a ghaṭikā, then the earlier is to be taken even though pierced by the seventh. This ⟨eighth⟩ is especially commended on a Tuesday. And when on the earlier day the eighth runs sixty ghaṭikās and on the later day pervades a muhūrta or so, then, abandoning the later even though it is joined with the ninth, the earlier alone is to be taken, because it is complete. So too, when, owing to the loss of the ninth, it does not continue after sunrise on the day of the tenth, one should abandon the eighth that is joined with the ninth even though it prevails at sunrise, and take the eighth that is joined with the seventh. A man who has a son should not fast on the eighth; if the fast has come down by family custom, it is to be kept after providing some food to be eaten.

अथ महानवमीनिर्णयः ।

महानवमी तु बलिदानव्यतिरिक्तविषये पूजोपोषणादावष्टमीविद्धा ग्राह्या ॥ सा च यद्यष्टमी दिने सायं त्रिमुहूर्त्ता स्यात्तदैव ग्राह्या ॥ त्रिमुहूर्त्तन्यूनत्वे परैव ग्राह्या ॥ नवमीप्रयुक्तमहाबलिदाने तु दशमीविद्धा ॥ यदा शुद्धाधिका नवमी तदा बलिदानमपि पूर्णत्वात्पूर्वैव कार्यम् ॥ अष्टमीनवम्योः संधौ पूजोक्ता साष्टमीनवम्योः पृथक्त्वे दिवारात्रौ वाष्टम्यंतनाडीनवम्याद्यनाड्योः कार्या ॥ यदि त्वष्टमीनवम्योर्मध्याह्नेऽपराह्णे वा योगस्तदाष्टमीनवमीपूजयोरप्येकादिने एव प्राप्तेरष्टमीनवमीपूजां तत्संधिपूजां च तंत्रेण करिष्ये इति संकल्प्य तंत्रेण पूजा कार्या ॥ यदि शुद्धाधिकाष्टमी तदा पूर्वेद्युरष्टमीपूजा ॥ परेद्युः संधिपूजा नवमीपूजयोस्तंत्रम् ॥ अत्र नवरात्रे स्वयं पूजादिकं कर्तुमशक्तावन्येन कारयेत्॥षोडशोपचारपूजाविस्तरं कर्तुमशक्तो गंधादिपंचोपचारपूजां कुर्यात् ॥

mahānavamī tu balidānavyatiriktaviṣaye pūjopoṣaṇādāvaṣṭamīviddhā grāhyā || sā ca yadyaṣṭamī dine sāyaṃ trimuhūrttā syāttadaiva grāhyā || trimuhūrttanyūnatve paraiva grāhyā || navamīprayuktamahābalidāne tu daśamīviddhā || yadā śuddhādhikā navamī tadā balidānamapi pūrṇatvātpūrvaiva kāryam || aṣṭamīnavamyoḥ saṃdhau pūjoktā sāṣṭamīnavamyoḥ pṛthaktve divārātrau vāṣṭamyaṃtanāḍīnavamyādyanāḍyoḥ kāryā || yadi tvaṣṭamīnavamyormadhyāhne'parāhṇe vā yogastadāṣṭamīnavamīpūjayorapyekādine eva prāpteraṣṭamīnavamīpūjāṃ tatsaṃdhipūjāṃ ca taṃtreṇa kariṣye iti saṃkalpya taṃtreṇa pūjā kāryā || yadi śuddhādhikāṣṭamī tadā pūrvedyuraṣṭamīpūjā || paredyuḥ saṃdhipūjā navamīpūjayostaṃtram || atra navarātre svayaṃ pūjādikaṃ kartumaśaktāvanyena kārayet||ṣoḍaśopacārapūjāvistaraṃ kartumaśakto gaṃdhādipaṃcopacārapūjāṃ kuryāt ||

⟨Now the determination of the Mahānavamī ⟨the great ninth of Āśvina⟩.⟩ But the Mahānavamī, in everything other than the giving of the bali — in the worship, the fasting and the rest — is to be taken as pierced by the eighth. And it is to be taken only if on the day of the eighth it lasts three muhūrtas in the evening; if it is less than three muhūrtas, the later alone is to be taken. But for the great bali-offering enjoined by the ninth, the one pierced by the tenth ⟨is taken⟩. When the ninth is unpierced and runs over ⟨two days⟩, then the bali-offering too is to be made on the earlier, because it is complete ⟨there⟩. Worship is enjoined at the junction of the eighth and the ninth; and when the eighth and the ninth fall on separate days, it is to be done — by day or at night — in the last nāḍī of the eighth and the first nāḍī of the ninth. But if the junction of the eighth and the ninth falls at midday or in the afternoon, then, since the worship of the eighth and the worship of the ninth both fall on one and the same day, one should make the saṅkalpa, “I shall perform the worship of the eighth, the worship of the ninth, and the worship of their junction together by tantra ⟨one performance serving several⟩”, and perform the worship by tantra. If the eighth is unpierced and runs over ⟨two days⟩, then the worship of the eighth is on the earlier day, and on the later day the worship of the junction and the worship of the ninth are done together by tantra. Here in the navarātra, if one is unable to perform the worship and the rest himself, he should have it done by another; and one who is unable to carry out the full worship of sixteen services should perform the worship of five services, with sandal-paste and the rest.

अथ नवमीहोमकालः ।

नवम्यां पूजां विधाय होमः कार्यः ॥ केचिदष्टम्यामेव होम इत्याहुः ॥ अन्ये त्वष्टम्यामुपक्रम्य नवम्यां होमः समापनीयः ॥ स चारुणोदयमारभ्य सायंकालपर्यंतमष्टमीनवम्योः संधौ संभवति ॥ निशायां तत्संधौ तु रात्रौ होमादेरयोग्यत्वान्नवम्यामेव होमोपक्रमसमाप्ती कार्ये इत्याहुः ॥ अत्र यथाकुलाचारं व्यवस्था ॥

navamyāṃ pūjāṃ vidhāya homaḥ kāryaḥ || kecidaṣṭamyāmeva homa ityāhuḥ || anye tvaṣṭamyāmupakramya navamyāṃ homaḥ samāpanīyaḥ || sa cāruṇodayamārabhya sāyaṃkālaparyaṃtamaṣṭamīnavamyoḥ saṃdhau saṃbhavati || niśāyāṃ tatsaṃdhau tu rātrau homāderayogyatvānnavamyāmeva homopakramasamāptī kārye ityāhuḥ || atra yathākulācāraṃ vyavasthā ||

⟨Now the time of the homa on the ninth.⟩ Having performed the worship on the ninth, the homa is to be done. Some say the homa is on the eighth itself. Others ⟨say⟩ the homa is to be begun on the eighth and completed on the ninth; and that is possible at the junction of the eighth and the ninth ⟨only⟩ from the break of dawn up to the evening. But when that junction falls in the night, then, since the homa and the rest are unfit for the night, the beginning and the completion of the homa are both to be done on the ninth — so they say. Here the settlement is according to family custom.

अथ होममंत्रपक्षाः ।

स च होमो नवार्णमंत्रेण कार्यः ॥ अथवा ‘जयंती मंगलाकाली’ इति श्लोकेन ॥ अथवा “नमो देव्यै महादेव्यै” इति श्लोकेन ॥ अथवा सप्तशतीश्लोकैः ॥ अथवा सप्तशतीस्तोत्रस्य सप्तशतमंत्रैः कवचार्गलाकीलक रहस्यत्रयश्लोकसहितैर्होमः सप्तशतीमंत्रविभागोऽन्यत्र ज्ञेयः ॥ अत्रापि विकल्पेषु यथाकुलाचारं व्यवस्था ॥ होमद्रव्यं च सर्पिर्मिश्रितं शुक्लतिलमिश्रितं च पायसं केवलतिलैर्वा होमः ॥ क्वचित्किंशुकपुष्पदूर्वासर्षपलाजपूगयवश्रीफलरक्तचंदनखंडनानाविधफलानामपि पायसे मिश्रणं कार्यमित्युक्तम् ॥ होमश्च जपदशांशेन कार्यः ॥ कुलाचारप्राप्तश्चेन्नृसिंहभैरवादिदैवत्यमंत्रे होमोपि कार्यः ॥ अत्र सविस्तरः सग्रहमखो होमप्रयोगः कौस्तुभे ज्ञेयः ॥

sa ca homo navārṇamaṃtreṇa kāryaḥ || athavā ‘jayaṃtī maṃgalākālī’ iti ślokena || athavā “namo devyai mahādevyai” iti ślokena || athavā saptaśatīślokaiḥ || athavā saptaśatīstotrasya saptaśatamaṃtraiḥ kavacārgalākīlaka rahasyatrayaślokasahitairhomaḥ saptaśatīmaṃtravibhāgo'nyatra jñeyaḥ || atrāpi vikalpeṣu yathākulācāraṃ vyavasthā || homadravyaṃ ca sarpirmiśritaṃ śuklatilamiśritaṃ ca pāyasaṃ kevalatilairvā homaḥ || kvacitkiṃśukapuṣpadūrvāsarṣapalājapūgayavaśrīphalaraktacaṃdanakhaṃḍanānāvidhaphalānāmapi pāyase miśraṇaṃ kāryamityuktam || homaśca japadaśāṃśena kāryaḥ || kulācāraprāptaścennṛsiṃhabhairavādidaivatyamaṃtre homopi kāryaḥ || atra savistaraḥ sagrahamakho homaprayogaḥ kaustubhe jñeyaḥ ||

⟨Now the views about the mantra for the homa.⟩ And that homa ⟨fire-oblation⟩ is to be performed with the navārṇa mantra ⟨the nine-syllabled mantra of the Goddess⟩. Or with the verse 'Jayantī Maṅgalā Kālī'. Or with the verse “Namo devyai mahādevyai”. Or with the verses of the Saptaśatī ⟨the seven hundred verses of the Durgā Saptaśatī⟩. Or the homa is with the seven hundred mantras of the Saptaśatī hymn together with the verses of the Kavaca, the Argalā, the Kīlaka and the three Rahasyas; the division of the Saptaśatī into mantras is to be learnt elsewhere. Here too, among the alternatives, the settlement is according to family custom. And the substance of the homa is pāyasa ⟨milk-and-rice⟩ mixed with ghee and mixed with white sesame; or the homa is with sesame alone. In some ⟨works⟩ it is said that kiṃśuka flowers, dūrvā grass, mustard, parched grain, areca-nut, barley, the bael fruit, pieces of red sandal and fruits of many kinds should also be mixed into the pāyasa. And the homa is to be done with a tenth part of the japa ⟨one oblation for every ten mutterings⟩. And if it has come down by family custom, a homa is to be done also in a mantra whose deity is Nṛsiṃha, Bhairava or the like. Here the detailed procedure of the homa, together with the graha-makha ⟨the sacrifice to the planets⟩, is to be learnt in the Kaustubha.

अथ बलिदाननिर्णयः ।

ब्राह्मणेन माषादिमिश्रान्नेन कूष्मांडेन वा कार्यम् ॥ यद्वा ॥ घृतमयं यवपिष्टादिमयं वा सिंहव्याघ्रनरमेषादिकं कृत्वा खड्गेन घातयेत् ॥ ब्राह्मणेन पशुमांसमद्यादिवलिदाने ब्राह्मण्यभ्रष्टता ॥ सकामेन क्षत्रियादिना सिंहव्याघ्रनरमहिषच्छागसूकरमृगपक्षिमत्स्यनकुलगोधादिप्राणिस्वगात्ररुधिरादिमयो बलिर्देयः ॥ कृष्णसारमृगः क्षत्रियादिभिरपि न देयः ॥ अत्र बलिदानमंत्रादिप्रकारः सिंधौ ज्ञेयः ॥ अत्र शतचंडीसहस्रचंडीप्रयोगः कौस्तुभादौ ज्ञेयः ॥

brāhmaṇena māṣādimiśrānnena kūṣmāṃḍena vā kāryam || yadvā || ghṛtamayaṃ yavapiṣṭādimayaṃ vā siṃhavyāghranarameṣādikaṃ kṛtvā khaḍgena ghātayet || brāhmaṇena paśumāṃsamadyādivalidāne brāhmaṇyabhraṣṭatā || sakāmena kṣatriyādinā siṃhavyāghranaramahiṣacchāgasūkaramṛgapakṣimatsyanakulagodhādiprāṇisvagātrarudhirādimayo balirdeyaḥ || kṛṣṇasāramṛgaḥ kṣatriyādibhirapi na deyaḥ || atra balidānamaṃtrādiprakāraḥ siṃdhau jñeyaḥ || atra śatacaṃḍīsahasracaṃḍīprayogaḥ kaustubhādau jñeyaḥ ||

⟨The bali ⟨offering⟩⟩ is to be made by a brāhmaṇa with food mixed with māṣa ⟨black gram⟩ and the like, or with a pumpkin. Or else: having made a lion, a tiger, a man, a ram or the like out of ghee or out of barley-flour and the rest, he should strike it with a sword. If a brāhmaṇa offers a bali of an animal, of flesh, of liquor and the like, there is loss of his brāhmaṇahood. By a kṣatriya and the rest, acting with a desire ⟨for fruit⟩, a bali may be offered consisting of living creatures — lion, tiger, man, buffalo, goat, boar, deer, bird, fish, mongoose, iguana and the rest — and of ⟨their⟩ own limbs, blood and so on. The black antelope is not to be offered even by kṣatriyas and the rest. Here the manner of the bali-offering, with its mantras and the rest, is to be learnt in the Sindhu ⟨the Nirṇayasindhu⟩. Here the procedure of the Śatacaṇḍī and the Sahasracaṇḍī is to be learnt in the Kaustubha and elsewhere.

अथाशौचे समाप्तिनिर्णयः ।

द्विविधाशौचेपि नवम्यां होमं घटादिदेवतोत्थापनं च ब्राह्मणद्वारा कारयित्वा स्वयं पारणं कृत्वा आशौचांते ब्राह्मणभोजनं दक्षिणादिदानं च कार्यम् ॥ एवं रजस्वलापि पारणकाले पारणं कृत्वा शुद्धौ दानादिकं कुर्यात् ॥ विधवायास्तु रजोदोषे भोजननिषेधात्पारणपि शुद्धयुत्तरमेव ॥ एवं व्रतांतरेप्यूह्यम् ॥

dvividhāśaucepi navamyāṃ homaṃ ghaṭādidevatotthāpanaṃ ca brāhmaṇadvārā kārayitvā svayaṃ pāraṇaṃ kṛtvā āśaucāṃte brāhmaṇabhojanaṃ dakṣiṇādidānaṃ ca kāryam || evaṃ rajasvalāpi pāraṇakāle pāraṇaṃ kṛtvā śuddhau dānādikaṃ kuryāt || vidhavāyāstu rajodoṣe bhojananiṣedhātpāraṇapi śuddhayuttarameva || evaṃ vratāṃtarepyūhyam ||

⟨Now the determination of the conclusion ⟨of the rite⟩ during an āśauca ⟨a period of impurity⟩.⟩ Even in āśauca ⟨ritual impurity⟩ of both kinds ⟨that of birth and that of death⟩, having had the homa and the raising-up of the deity from the jar and the rest performed on the ninth through a brāhmaṇa, and having himself done the pāraṇa ⟨the breaking of the fast⟩, he should at the end of the āśauca perform the feeding of brāhmaṇas and the giving of dakṣiṇā ⟨the priestly fee⟩ and the rest. So too a woman in her courses should do the pāraṇa at the time of the pāraṇa, and when she is pure should do the gifts and the rest. But for a widow, since eating is forbidden during the fault of menstruation, even the pāraṇa is only after purification. In other vratas ⟨vows⟩ too it is to be inferred in the same way.

अथ लोहाभिसारिकं कर्म ।

प्रतिपदादि यावदष्टमी लोहाभिसारिकं कर्म राज्ञां विहितम् ॥ तत्र छत्रचामरादिराजचिह्नानां गजाश्वादीनां चापादिशस्त्राणां दुंदुभ्यादीनां च पूजाहोमादिकं कार्यम् ॥

pratipadādi yāvadaṣṭamī lohābhisārikaṃ karma rājñāṃ vihitam || tatra chatracāmarādirājacihnānāṃ gajāśvādīnāṃ cāpādiśastrāṇāṃ duṃdubhyādīnāṃ ca pūjāhomādikaṃ kāryam ||

⟨Now the rite of going forth to the weapons ⟨the king's worship of his arms and insignia⟩.⟩ From the first tithi ⟨lunar day⟩ up to the eighth, the rite called lohābhisārika ⟨the 'approach to the iron', the honouring of arms⟩ is enjoined for kings. In it, worship, homa and the rest are to be done for the royal insignia — the parasol, the cāmara ⟨yak-tail fan⟩ and so forth — for the elephants, horses and the rest, for weapons such as the bow, and for the kettle-drums and the rest.

अथाश्वपूजादि ।

ये हयान्पालयंति ते राजभिन्ना अपि स्वातीयुतामाश्विनप्रतिपदं द्वितीयां वारभ्य नवमीपर्यंतं वाजिनीराजनाख्यं कर्म कुर्युः ॥ तत्रोच्चैःश्रवःपूजा रैवतपूजा च प्रतिमायां कार्या ॥ प्रत्यक्षमश्वपूजा नीराजनं च कार्यम् ॥ कर्मद्वयेपि तत्पूजामंत्रा होमादिमंत्राः सविस्तरप्रयोगश्च कौस्तुभे ॥ इदानीमश्ववंतः प्राकृतजनास्तु विजयादशम्यामश्वान् तोयेऽवगाह्य पुष्पमालादिभिर्विभूष्याश्वशालायां प्रवेशयंति ॥ तत्र ॥ “गंधर्वकुलजातस्त्वं मा भूयाः कुलदूषकः ॥ ब्राह्मणः सत्यवाक्येन सोमस्य वरुणस्य च ॥ प्रभावाच्च हुताशस्य वर्धयत्वं तुरंगमान् ॥ रिपून्विजित्य समरे सह भर्त्रा सुखी भव” इति मंत्रेण केवलाश्वपूजापि कर्तुमुचिता ॥

ye hayānpālayaṃti te rājabhinnā api svātīyutāmāśvinapratipadaṃ dvitīyāṃ vārabhya navamīparyaṃtaṃ vājinīrājanākhyaṃ karma kuryuḥ || tatroccaiḥśravaḥpūjā raivatapūjā ca pratimāyāṃ kāryā || pratyakṣamaśvapūjā nīrājanaṃ ca kāryam || karmadvayepi tatpūjāmaṃtrā homādimaṃtrāḥ savistaraprayogaśca kaustubhe || idānīmaśvavaṃtaḥ prākṛtajanāstu vijayādaśamyāmaśvān toye'vagāhya puṣpamālādibhirvibhūṣyāśvaśālāyāṃ praveśayaṃti || tatra || “gaṃdharvakulajātastvaṃ mā bhūyāḥ kuladūṣakaḥ || brāhmaṇaḥ satyavākyena somasya varuṇasya ca || prabhāvācca hutāśasya vardhayatvaṃ turaṃgamān || ripūnvijitya samare saha bhartrā sukhī bhava” iti maṃtreṇa kevalāśvapūjāpi kartumucitā ||

⟨Now the worship of the horse and the rest.⟩ Those who keep horses, even though they be other than kings, should perform the rite named vājinīrājana ⟨the lustration of horses⟩, beginning from the first tithi of Āśvina joined with Svātī, or from the second, and lasting until the ninth. In it the worship of Uccaiḥśravas ⟨the horse of the gods⟩ and of Raivata is to be done in an image; and the worship of the actual horse and the nīrājana ⟨the waving of lights⟩ are to be done. In both rites the mantras of that worship, the mantras of the homa and the rest, and the detailed procedure, are ⟨found⟩ in the Kaustubha. But nowadays ordinary people who own horses bathe the horses in water on Vijayā Daśamī, adorn them with flower-garlands and the rest, and lead them into the stable. There the worship of the horse alone is also fit to be done, with the mantra: “Thou art born of the family of the Gandharvas; be not a defiler of thy family. By the true word of the brāhmaṇa, and by the power of Soma and of Varuṇa and of the eater of oblations ⟨Agni⟩, do thou make the horses increase. Having conquered the foes in battle, be happy together with thy master.”

अथ पारणाविसर्जनयोः कालः ।

तत्र विसर्जनं दशम्यां कार्यम् ॥ दिनद्वये दशमीसत्त्वे पूर्वदशम्यां श्रवणांत्य पादयोगे तत्रैव विसर्जनम् ॥ तत्र तद्योगाभावे तु परदशम्यामेव॥परत्र दशम्यभावे पूर्वदशम्यां नक्षत्रयोगे सत्यसति वा कार्य नक्षत्रयोगानुरोधेन क्रियमाणं विसर्जनमपराह्णेपि भवति अन्यथा प्रातरेव ॥ तत्र मृदादिप्रतिमाया विसर्जनपूर्वकं जलादौ त्यागः ॥ परंपरा पूजिताया धातुप्रतिमायास्तु घटादिस्थापनादुत्तिष्ठेत्यादिमंत्रैरुत्थापनमात्रं कार्यं न तु विसर्जनम् ॥ यद्दिने विसर्जनं तत्रैव नियमत्यागस्यौचित्यात् ॥ विसर्जनोत्तरं तद्दिने एव पारणं कार्यम् ॥ अन्ये तु सत्यपि दशम्यां विसर्जनविधौ नवम्यामेव पारणं कार्यम् ॥ नवम्यां पारणं कुर्याद्दशम्यामभिषेकं च कृत्वा मूर्तिं विसर्जयेदित्यादिवचनादित्याहुः॥अत्रैवं व्यवस्था॥प्रथमदिने स्वल्पाष्टम्या युक्ता नवमी द्वितीयदिने पारणपर्याप्तनवम्या युक्ता दशमी तत्परदिने श्रवणयुक्ता विसर्जनार्हा दशमी तत्राष्टमी नवम्युपवासयोः प्रथमदिने सिद्धत्वादवशिष्टनवम्यां पारणमवशिष्टदशम्यां विसर्जनम् ॥ यदा तु अवशिष्टनवमीदिने एव दशमी श्रवणनक्षत्रयुक्ता विसर्जनार्हा तदा विसर्जनोत्तरं पारणम् ॥ यदा पूर्वदिने षष्टिदंडाष्टमी परदिनेष्टमीशेषयुक्ता नवमी तत्परदिने नवमीशेषयुक्ता दशमी तदा नवमीयुक्तदशम्यामेव विसर्जनोत्तरं पारणा ॥ अथ नवमी षष्टिदंडा द्वितीयदिने नवमीशेषयुक्ता दशमी तत्रापि नवमीयुक्तदशम्यामेव विसर्जनपारणो ॥ यदा त्वष्टमी नवमीदशम्यस्तिस्रोपि तिथयः सूर्योदयमारभ्यास्तमयपर्यंतमखंडास्तत्तत्कृत्यपर्याप्तास्तदा दाक्षिणात्यानां नवम्यामेव पारणाचारान्नवम्यामेव पारणविसर्जने ॥ येषां दशम्यामेवाचारस्तेषां तदुभयं दशम्यामेव ॥

tatra visarjanaṃ daśamyāṃ kāryam || dinadvaye daśamīsattve pūrvadaśamyāṃ śravaṇāṃtya pādayoge tatraiva visarjanam || tatra tadyogābhāve tu paradaśamyāmeva||paratra daśamyabhāve pūrvadaśamyāṃ nakṣatrayoge satyasati vā kārya nakṣatrayogānurodhena kriyamāṇaṃ visarjanamaparāhṇepi bhavati anyathā prātareva || tatra mṛdādipratimāyā visarjanapūrvakaṃ jalādau tyāgaḥ || paraṃparā pūjitāyā dhātupratimāyāstu ghaṭādisthāpanāduttiṣṭhetyādimaṃtrairutthāpanamātraṃ kāryaṃ na tu visarjanam || yaddine visarjanaṃ tatraiva niyamatyāgasyaucityāt || visarjanottaraṃ taddine eva pāraṇaṃ kāryam || anye tu satyapi daśamyāṃ visarjanavidhau navamyāmeva pāraṇaṃ kāryam || navamyāṃ pāraṇaṃ kuryāddaśamyāmabhiṣekaṃ ca kṛtvā mūrtiṃ visarjayedityādivacanādityāhuḥ||atraivaṃ vyavasthā||prathamadine svalpāṣṭamyā yuktā navamī dvitīyadine pāraṇaparyāptanavamyā yuktā daśamī tatparadine śravaṇayuktā visarjanārhā daśamī tatrāṣṭamī navamyupavāsayoḥ prathamadine siddhatvādavaśiṣṭanavamyāṃ pāraṇamavaśiṣṭadaśamyāṃ visarjanam || yadā tu avaśiṣṭanavamīdine eva daśamī śravaṇanakṣatrayuktā visarjanārhā tadā visarjanottaraṃ pāraṇam || yadā pūrvadine ṣaṣṭidaṃḍāṣṭamī paradineṣṭamīśeṣayuktā navamī tatparadine navamīśeṣayuktā daśamī tadā navamīyuktadaśamyāmeva visarjanottaraṃ pāraṇā || atha navamī ṣaṣṭidaṃḍā dvitīyadine navamīśeṣayuktā daśamī tatrāpi navamīyuktadaśamyāmeva visarjanapāraṇo || yadā tvaṣṭamī navamīdaśamyastisropi tithayaḥ sūryodayamārabhyāstamayaparyaṃtamakhaṃḍāstattatkṛtyaparyāptāstadā dākṣiṇātyānāṃ navamyāmeva pāraṇācārānnavamyāmeva pāraṇavisarjane || yeṣāṃ daśamyāmevācārasteṣāṃ tadubhayaṃ daśamyāmeva ||

⟨Now the time of the breaking of the fast and of the dismissal ⟨of the deity⟩.⟩ There the visarjana ⟨the dismissal of the deity⟩ is to be done on the tenth. When the tenth exists on two days, if the earlier tenth has the conjunction of the last quarter of Śravaṇa, the visarjana is on that very day; but if that conjunction is absent there, then on the later tenth alone. If there is no tenth on the later day, it is to be done on the earlier tenth, whether the nakṣatra conjunction is present or not. A visarjana done in deference to the nakṣatra conjunction may take place even in the afternoon; otherwise only in the morning. There an image of clay and the like is, after the visarjana, cast away into water or the like. But for a metal image worshipped from generation to generation only the raising-up — from the installation of the jar and the rest, with the mantras beginning 'uttiṣṭha' ⟨'arise'⟩ — is to be done, and not the visarjana; for it is proper that the laying aside of the niyama ⟨the restraint of the vow⟩ be on the very day of the visarjana. After the visarjana, the pāraṇa ⟨the breaking of the fast⟩ is to be done on that same day. But others hold that, although the injunction of the visarjana falls on the tenth, the pāraṇa is to be done on the ninth alone; they say so on the strength of such texts as “He should do the pāraṇa on the ninth, and on the tenth, having performed the abhiṣeka ⟨bathing⟩, should dismiss the image.” Here the settlement is as follows. ⟨Suppose that⟩ on the first day the ninth is joined with a very short eighth; on the second day the tenth is joined with a ninth long enough for the pāraṇa; and on the day after that the tenth is joined with Śravaṇa and so fit for the visarjana. There, since the fasts of the eighth and the ninth are accomplished on the first day, the pāraṇa falls on the remaining ninth and the visarjana on the remaining tenth. But when on the very day of the remaining ninth the tenth, joined with the Śravaṇa nakṣatra, is fit for the visarjana, then the pāraṇa comes after the visarjana. When on the earlier day the eighth runs sixty daṇḍas ⟨the whole day of sixty ghaṭikās⟩, on the next day the ninth is joined with the remainder of the eighth, and on the day after that the tenth is joined with the remainder of the ninth, then the pāraṇa follows the visarjana on that very tenth which is joined with the ninth. Again, if the ninth runs sixty daṇḍas and on the second day the tenth is joined with the remainder of the ninth, there too both the visarjana and the pāraṇa fall on that same tenth joined with the ninth. But when all three tithis — the eighth, the ninth and the tenth — run unbroken from sunrise to sunset and are long enough for their several rites, then, since the custom of the southerners is the pāraṇa on the ninth alone, both the pāraṇa and the visarjana are on the ninth alone. For those whose custom is on the tenth alone, both of them are on the tenth alone.

अथ विजयादशमी ।

सा परदिन एवापराह्नव्याप्तौ परा ॥ दिनद्वयेऽपराह्नव्याप्तौ दिनद्वयेपि श्रवणयोगे सत्यसति वा पूर्वा ॥ एवं दिनद्वयेऽपराह्नव्याप्त्यभावेपि श्रवणयोगसत्त्वासत्त्वयोः पूर्वैव ॥ दिनद्वयेऽपराह्नव्याप्त्यव्याप्त्योरेकतरदिने श्रवणयोगे यद्दिने श्रवणयोगः सैव ग्राह्या ॥ एवमपराह्णैकदेशव्याप्तावूह्यम् ॥ यदा पूर्वदिने एवापराह्नव्याप्तापरदिने च श्रवणयोगाभावस्तदापि पूर्वैव ॥ यदा तु पूर्वदिने एवापराह्नव्यापिनी परदिने च मुहूर्तत्रयादिव्यापिनी अपराह्णात् पूर्वमेव समाप्तापरत्रैव श्रवणयोगवती तदा परैव ॥ अपराह्णे दशम्यभावेपि ॥ “यां तिथिं समनुप्राप्य उदयं याति भास्करः” इत्यादिसाकल्यवचनैः श्रवणयुक्ताया ग्राह्याया औदयिकस्वल्पदशम्याः कर्मकाले सत्त्वापादात् ॥ सिंधौ त्विदं परदिनेऽपराह्नकाले श्रवणसत्त्वे एव ॥ श्रवणस्याप्यपराह्णात्पूर्वमेव समाप्तौ तु पूर्वैवेत्युक्तम् ॥ युक्तं चैतत् ॥ यदा परदिने एवापराह्नव्याप्तिः पूर्वदिने एवापराह्णात्परत्र सायाह्नादौ श्रवणयोगस्तदा तु परैव ग्राह्येति मम प्रतिभाति ॥ अत्रापराजितापूजनं सीमोल्लंघनं शमीपूजनं देशांतरयात्रार्थिनां प्रस्थानं च विहितम् ॥ तत्पूजाप्रकारस्त्वपराह्णे ग्रामादीशान्यां दिशि गत्वा शुचिदेशे भुवमुपलिप्य चंदनादिनाष्टदलमालिख्य ॥ मम सकुटुंबस्य क्षेमसिद्ध्यर्थमपराजितापूजनं करिष्ये इति संकल्प्य ॥ मध्ये अपराजितायै नम इत्यपराजितामावाह्य तद्दक्षिणे क्रियाशक्त्यै नम इति जयां वामत उमायै नम इति विजयां चावाह्य ॥ अपराजितायै नमः ॥ जयायै नमः ॥ विजयायै नमः ॥ इति नाममंत्रैः षोडशोपचारपूजां कृत्वा प्रार्थयेत् ॥ “इमां पूजां मया देवि यथाशक्ति निवेदिताम् ॥ रक्षार्थं तु समादाय व्रज स्वस्थानमुत्तमम्” इति॥अथ राज्ञः संकल्पे यात्रायां विजयसिद्ध्यर्थमिति विशेषः ॥ पूजानमस्कारांते ॥ “हारेण तु विचित्रेण भास्वत्कनकमेखला ॥ अपराजिता भद्ररता करोतु विजयं मम ” इत्यादिमंत्रैर्विजयं प्रार्थ्य पूर्ववद्विसृजेदिति संक्षेपः ॥

sā paradina evāparāhnavyāptau parā || dinadvaye'parāhnavyāptau dinadvayepi śravaṇayoge satyasati vā pūrvā || evaṃ dinadvaye'parāhnavyāptyabhāvepi śravaṇayogasattvāsattvayoḥ pūrvaiva || dinadvaye'parāhnavyāptyavyāptyorekataradine śravaṇayoge yaddine śravaṇayogaḥ saiva grāhyā || evamaparāhṇaikadeśavyāptāvūhyam || yadā pūrvadine evāparāhnavyāptāparadine ca śravaṇayogābhāvastadāpi pūrvaiva || yadā tu pūrvadine evāparāhnavyāpinī paradine ca muhūrtatrayādivyāpinī aparāhṇāt pūrvameva samāptāparatraiva śravaṇayogavatī tadā paraiva || aparāhṇe daśamyabhāvepi || “yāṃ tithiṃ samanuprāpya udayaṃ yāti bhāskaraḥ” ityādisākalyavacanaiḥ śravaṇayuktāyā grāhyāyā audayikasvalpadaśamyāḥ karmakāle sattvāpādāt || siṃdhau tvidaṃ paradine'parāhnakāle śravaṇasattve eva || śravaṇasyāpyaparāhṇātpūrvameva samāptau tu pūrvaivetyuktam || yuktaṃ caitat || yadā paradine evāparāhnavyāptiḥ pūrvadine evāparāhṇātparatra sāyāhnādau śravaṇayogastadā tu paraiva grāhyeti mama pratibhāti || atrāparājitāpūjanaṃ sīmollaṃghanaṃ śamīpūjanaṃ deśāṃtarayātrārthināṃ prasthānaṃ ca vihitam || tatpūjāprakārastvaparāhṇe grāmādīśānyāṃ diśi gatvā śucideśe bhuvamupalipya caṃdanādināṣṭadalamālikhya || mama sakuṭuṃbasya kṣemasiddhyarthamaparājitāpūjanaṃ kariṣye iti saṃkalpya || madhye aparājitāyai nama ityaparājitāmāvāhya taddakṣiṇe kriyāśaktyai nama iti jayāṃ vāmata umāyai nama iti vijayāṃ cāvāhya || aparājitāyai namaḥ || jayāyai namaḥ || vijayāyai namaḥ || iti nāmamaṃtraiḥ ṣoḍaśopacārapūjāṃ kṛtvā prārthayet || “imāṃ pūjāṃ mayā devi yathāśakti niveditām || rakṣārthaṃ tu samādāya vraja svasthānamuttamam” iti||atha rājñaḥ saṃkalpe yātrāyāṃ vijayasiddhyarthamiti viśeṣaḥ || pūjānamaskārāṃte || “hāreṇa tu vicitreṇa bhāsvatkanakamekhalā || aparājitā bhadraratā karotu vijayaṃ mama ” ityādimaṃtrairvijayaṃ prārthya pūrvavadvisṛjediti saṃkṣepaḥ ||

⟨Now the Vijayādaśamī ⟨the tenth day of victory⟩.⟩ It ⟨Vijayā Daśamī⟩ is the later one if it pervades the aparāhṇa ⟨the afternoon, the fourth of the five divisions of the day⟩ on the later day alone. If it pervades the aparāhṇa on both days, then — whether the conjunction with Śravaṇa is present on both days or absent — it is the earlier. So too, if it pervades the aparāhṇa on neither of the two days, then whether the Śravaṇa conjunction is present or absent it is the earlier alone. If on the two days it pervades on one and does not pervade on the other, and the Śravaṇa conjunction falls on one of them, then that very day on which the Śravaṇa conjunction falls is to be taken. The same is to be inferred when it pervades only a part of the aparāhṇa. When it pervades the aparāhṇa on the earlier day alone and there is no Śravaṇa conjunction on the later day, then too it is the earlier alone. But when it pervades the aparāhṇa on the earlier day alone, while on the later day it lasts three muhūrtas or so and ends before the aparāhṇa, and the Śravaṇa conjunction is on the later day alone, then it is the later alone — even though the tenth is not present in the aparāhṇa; because by the texts of wholeness, such as “That tithi upon reaching which the sun comes to its rising ⟨is the tithi of the whole day⟩”, the short tenth current at sunrise, joined with Śravaṇa and therefore to be taken, is made to be present at the time of the rite. But in the Sindhu ⟨the Nirṇayasindhu⟩ this holds only when Śravaṇa is present at the aparāhṇa time on the later day; and it is said there that if Śravaṇa too ends before the aparāhṇa, then the earlier alone ⟨is to be taken⟩. And this is right. But when the pervasion of the aparāhṇa is on the later day alone, while on the earlier day the Śravaṇa conjunction falls after the aparāhṇa, at evening and so on, then it appears to me that the later alone is to be taken. On this day are enjoined the worship of Aparājitā, the crossing of the ⟨village⟩ boundary, the worship of the śamī tree, and the setting out of those who wish to travel to another country. The manner of that worship is this: in the aparāhṇa, having gone to the north-east quarter of the village or the like, in a clean place, having smeared the ground and drawn an eight-petalled ⟨lotus⟩ with sandal and the rest; having made the saṅkalpa ⟨formal resolve⟩, “I shall perform the worship of Aparājitā for the attainment of well-being for myself together with my family”; having invoked Aparājitā in the centre with 'Salutation to Aparājitā', and on her right Jayā with 'Salutation to Kriyāśakti' and on her left Vijayā with 'Salutation to Umā'; and having performed the worship with the sixteen upacāras ⟨services of honour⟩ with the name-mantras 'Salutation to Aparājitā, salutation to Jayā, salutation to Vijayā' — he should entreat her: “O goddess, having taken up this worship, offered by me as I was able, for my protection, go to thy own excellent abode.” Now for a king the special point is that in the saṅkalpa he says 'for the attainment of victory upon the march'. At the end of the worship and the salutation, having prayed for victory with mantras such as “May Aparājitā, with her many-coloured necklace and her girdle of shining gold, delighting in what is good, make my victory”, he should dismiss her as before. This in brief.

अथ शमीपूजनमन्त्रादि ।

ततः सर्वे जनाः ग्रामाद्वहिरीशानदिगवस्थितां शमीं गत्वा पूजयेयुः ॥ सीमोल्लंघनं तु शमीपूजनात्पूर्वं पश्चाद्वा कार्यम् ॥ राजा त्वश्वमारुह्य सहपुरोहितः सामात्यः शमीमूलं गत्वा वाहनादवरुह्य स्वस्तिवाचनपूर्वकं शमीं संपूज्य कार्योद्देशानमात्यैः सह संवदन्प्रदक्षिणां कुर्यात् ॥ पूजाप्रकारस्तु ॥ मम दुष्कृतमंगलादिनिरासार्थं क्षेमार्थयात्रायां विजयार्थं च शमीपूजां करिष्ये ॥ शम्यलाभे अश्मंतकवृक्षपूजनं करिष्ये इति संकल्पः ॥ राजा तु शमीमूले दिक्पालपूजां वास्तुदेवतापूजां च कुर्यात् ॥ “ अमंगलानां शमनीं शमनीं दुष्कृतस्य च ॥ दुःस्वप्ननाशिनीं धन्यां प्रपद्येहं शमीं शुभाम्” इति पूजामन्त्रः ॥ पूजांते ॥ “ शमी शमयते पापं शमी लोहितकंटका ॥ धरित्र्यर्जुनबाणानां रामस्य प्रियवादिनी ॥ करिष्यमाणयात्रायां यथाकालं सुखं मया ॥ तत्र निर्विघ्नकर्त्री त्वं भव श्रीरामपूजिते” इति प्रार्थयेत् ॥ अश्मंतकपूजने ॥ “ अश्मंतक महावृक्ष महादोषनिवारण ॥ इष्टानां दर्शनं देहि शत्रूणां च विनाशनम् ” इति प्रार्थयेत् ॥ राजा शत्रोर्मूर्तिं कृत्वा शस्त्रेण विध्येत् ॥ प्राकृताः शमीशाखाश्छित्त्वा आनयन्ति तन्निर्मूलम् ॥ “गृहीत्वा साक्षतामार्द्रां शमीमूलगतां मृदम् ॥ गीतवादित्रनिर्घोषैरानयेत्स्वगृहं प्रति ॥ ततो भूषणवस्त्रादि धारयेत्स्वजनैः सह ॥ नीराज्यमानः पुण्याभिर्युवतीभिः सुमंगलम् ” इति ॥

tataḥ sarve janāḥ grāmādvahirīśānadigavasthitāṃ śamīṃ gatvā pūjayeyuḥ || sīmollaṃghanaṃ tu śamīpūjanātpūrvaṃ paścādvā kāryam || rājā tvaśvamāruhya sahapurohitaḥ sāmātyaḥ śamīmūlaṃ gatvā vāhanādavaruhya svastivācanapūrvakaṃ śamīṃ saṃpūjya kāryoddeśānamātyaiḥ saha saṃvadanpradakṣiṇāṃ kuryāt || pūjāprakārastu || mama duṣkṛtamaṃgalādinirāsārthaṃ kṣemārthayātrāyāṃ vijayārthaṃ ca śamīpūjāṃ kariṣye || śamyalābhe aśmaṃtakavṛkṣapūjanaṃ kariṣye iti saṃkalpaḥ || rājā tu śamīmūle dikpālapūjāṃ vāstudevatāpūjāṃ ca kuryāt || “ amaṃgalānāṃ śamanīṃ śamanīṃ duṣkṛtasya ca || duḥsvapnanāśinīṃ dhanyāṃ prapadyehaṃ śamīṃ śubhām” iti pūjāmantraḥ || pūjāṃte || “ śamī śamayate pāpaṃ śamī lohitakaṃṭakā || dharitryarjunabāṇānāṃ rāmasya priyavādinī || kariṣyamāṇayātrāyāṃ yathākālaṃ sukhaṃ mayā || tatra nirvighnakartrī tvaṃ bhava śrīrāmapūjite” iti prārthayet || aśmaṃtakapūjane || “ aśmaṃtaka mahāvṛkṣa mahādoṣanivāraṇa || iṣṭānāṃ darśanaṃ dehi śatrūṇāṃ ca vināśanam ” iti prārthayet || rājā śatrormūrtiṃ kṛtvā śastreṇa vidhyet || prākṛtāḥ śamīśākhāśchittvā ānayanti tannirmūlam || “gṛhītvā sākṣatāmārdrāṃ śamīmūlagatāṃ mṛdam || gītavāditranirghoṣairānayetsvagṛhaṃ prati || tato bhūṣaṇavastrādi dhārayetsvajanaiḥ saha || nīrājyamānaḥ puṇyābhiryuvatībhiḥ sumaṃgalam ” iti ||

⟨Now the mantra for the worship of the śamī ⟨tree⟩, and the rest.⟩ Then all the people should go to a śamī tree standing outside the village in the north-eastern quarter and worship it. The crossing of the boundary is to be done either before or after the worship of the śamī. But the king, having mounted a horse, accompanied by his purohita ⟨domestic priest⟩ and his ministers, should go to the root of the śamī, dismount from his vehicle, worship the śamī after the svastivācana ⟨the recitation of blessing⟩, and, conversing with his ministers about the business in hand, make a circumambulation. The manner of worship: the saṅkalpa is, “For the removal of my ill deeds, inauspiciousness and the rest, for well-being, and for victory upon the march, I shall perform the worship of the śamī; if a śamī is not to be had, I shall perform the worship of the aśmantaka tree.” But the king should perform at the root of the śamī the worship of the guardians of the quarters and the worship of the vāstu deities. The worship-mantra is: “I take refuge in the auspicious śamī, the blessed, the queller of inauspicious things, the queller of ill deeds, the destroyer of evil dreams.” At the end of the worship he should entreat: “The śamī quells sin; the śamī has red thorns; she is the bearer of Arjuna's arrows and the speaker of pleasant words to Rāma. In the journey I shall make at its proper time and in comfort, be thou there the remover of obstacles, O thou who art worshipped by Śrī Rāma.” In the worship of the aśmantaka he should entreat: “O aśmantaka, great tree, averter of great faults, grant me the sight of those I love, and the destruction of my enemies.” The king should make an effigy of the enemy and pierce it with a weapon. Ordinary people cut branches of the śamī and bring them home: that has no root ⟨in any text⟩. “Having taken, together with unbroken rice, the moist earth from the root of the śamī, he should bring it to his own house with the sound of song and instruments. Then, together with his own people, he should put on ornaments, garments and the rest, while he is waved with lights, most auspiciously, by holy young women.”

अथ देशांतरं गच्छतो यात्राकालः ।

अत्र देशांतरं जिगमिषुभिर्विजयमुहूर्ते चन्द्राद्यानुकूल्याभावेपि प्रयाणं कार्यम् ॥ तत्र विजयमुहूर्तो द्विविधः ॥ “ ईषत्सन्ध्यामतिक्रम्य किंचिदुद्भिन्नतारकः ॥ विजयो नाम कालोयं सर्वकामार्थसाधकः ” इत्येकः ॥ “एकादशो मुहूर्तोपि विजयः परिकीर्तितः ॥ तस्मिन्सर्वैर्विधातव्या यात्रा विजयकांक्षिभिः” इत्यपरः ॥ उक्तद्वयान्यतरमुहूर्ते दशमीयुक्ते प्रस्थानं कार्यं न त्वेकादशीयुक्ते॥“आश्वयुक्शुक्लदशमी विजयाख्याखिले शुभा ॥ प्रयाणे तु विशेषेण किं पुनः श्रवणान्विता” इति ज्योतिर्ग्रंथोक्तेरन्यान्यपि कर्माणि मासविशेषनिरपेक्षान्यत्र चन्द्राद्यानुकूल्याभावेप्यनुष्ठेयानि ॥ मासविशेषे विहितानि तु चूडाकर्मविष्ण्वादिदेवताप्रतिष्ठादीनि न कुर्यात् ॥ राज्ञां पट्टाभिषेके नवमीविद्धा दशमी श्रवणयुतापि न ग्राह्या किं त्वौदयिक्येव ग्राह्या ॥

atra deśāṃtaraṃ jigamiṣubhirvijayamuhūrte candrādyānukūlyābhāvepi prayāṇaṃ kāryam || tatra vijayamuhūrto dvividhaḥ || “ īṣatsandhyāmatikramya kiṃcidudbhinnatārakaḥ || vijayo nāma kāloyaṃ sarvakāmārthasādhakaḥ ” ityekaḥ || “ekādaśo muhūrtopi vijayaḥ parikīrtitaḥ || tasminsarvairvidhātavyā yātrā vijayakāṃkṣibhiḥ” ityaparaḥ || uktadvayānyataramuhūrte daśamīyukte prasthānaṃ kāryaṃ na tvekādaśīyukte||“āśvayukśukladaśamī vijayākhyākhile śubhā || prayāṇe tu viśeṣeṇa kiṃ punaḥ śravaṇānvitā” iti jyotirgraṃthokteranyānyapi karmāṇi māsaviśeṣanirapekṣānyatra candrādyānukūlyābhāvepyanuṣṭheyāni || māsaviśeṣe vihitāni tu cūḍākarmaviṣṇvādidevatāpratiṣṭhādīni na kuryāt || rājñāṃ paṭṭābhiṣeke navamīviddhā daśamī śravaṇayutāpi na grāhyā kiṃ tvaudayikyeva grāhyā ||

⟨Now the time of setting out for one going to another country.⟩ Here those who wish to go to another country should set out at the Vijaya muhūrta, even when the Moon and the rest are not favourable. There the Vijaya muhūrta is of two kinds. One is: “When the twilight is just passed and the stars have somewhat broken forth — this time is named Vijaya, and it accomplishes every desire and every aim.” The other is: “The eleventh muhūrta too is proclaimed as Vijaya; in it the journey should be made by all who long for victory.” The setting out is to be done in whichever of these two muhūrtas is joined with the tenth, and not in one joined with the eleventh. Since a jyotiṣa work says, “The bright tenth of Āśvayuj, named Vijayā, is auspicious in every matter, and especially upon a journey — how much more when joined with Śravaṇa”, other rites too, which do not depend upon a particular month, may be performed on this day even when the Moon and the rest are not favourable. But he should not perform those that are enjoined for a particular month — the cūḍākarma ⟨tonsure⟩, the installation of Viṣṇu and other deities, and the like. For the paṭṭābhiṣeka ⟨consecration⟩ of kings a tenth pierced by the ninth is not to be taken even if it is joined with Śravaṇa; only the one current at sunrise is to be taken.

अथ कार्तिकस्नानविधिः ।

आश्विनस्य शुक्लां दशमीमेकादशीं पौर्णमासीं वारभ्य मुहूर्तावशिष्टायां रात्रौ तीर्थादौ गत्वा प्रत्यहं मासपर्यंतं कार्तिकस्नानं कार्यम् ॥ तत्प्रकारः विष्णुं स्मृत्वा देशकालौ संकीर्त्य ॥ “ नमः कमलनाभाय नमस्ते जलशायिने ॥ नमस्तेस्तु हृषीकेश गृहाणार्घ्यं नमोस्तु ते ” इत्यर्घ्यं दत्त्वा ॥ “ कार्तिकेहं करिष्यामि प्रातःस्नानं जनार्दन ॥ प्रीत्यर्थं तव देवेश दामोदर मया सह ॥ ध्यात्वाहं त्वां च देवेश जलेस्मिन्स्नातुमुद्यतः ॥ तव प्रसादात्पापं मे दामोदर विनश्यतु ” ॥ इति मन्त्राभ्यां स्नात्वा पुनरर्घ्यं द्विर्दद्यात् ॥ तत्र मन्त्रौ ॥“नित्ये नैमित्तिके कृष्ण कार्तिके पापनाशने ॥ गृहाणार्घ्यं मया दत्तं राधया सहितो हरे ॥ व्रतिनः कार्तिके मासि स्नातस्य विधिवन्मम ॥ गृहाणार्घ्यं मया दत्तं राधया सहितो हरे”॥ कुरुक्षेत्रगंगापुष्करादितीर्थविशेषेण फलविशेषः ॥ अथान्योपि विशेषः ॥ “कार्तिके सकलं मासं नित्यस्नायी जितेन्द्रियः ॥ जपन्हविष्यभुक् शान्तः सर्वपापैः प्रमुच्यते ॥ स्मृत्वा भागीरथीं विष्णुं शिवं सूर्यं जलं विशेत् ॥ नाभिमात्रे जले तिष्ठन्व्रती स्नायाद्यथाविधि”॥ इदं कार्तिकस्नानं प्रातःस्नानं प्रातःसन्ध्यां च कृत्वा कार्यम् ॥ ताभ्यां विनेतरकर्मानधिकारात् ॥ यद्यपि प्रातःसंध्यायाः सूर्योदये समाप्तिस्तथाप्यत्र वचनबलादुदयात्पूर्वं सन्ध्यां समाप्य कार्तिकस्नानं कार्यमिति निर्णयसिन्धावुक्तम् ॥ न चैवं ग्रन्थांतरे दृश्यते ॥ एवं मासस्नानाशक्तौ त्र्यहं स्नायात् ॥

āśvinasya śuklāṃ daśamīmekādaśīṃ paurṇamāsīṃ vārabhya muhūrtāvaśiṣṭāyāṃ rātrau tīrthādau gatvā pratyahaṃ māsaparyaṃtaṃ kārtikasnānaṃ kāryam || tatprakāraḥ viṣṇuṃ smṛtvā deśakālau saṃkīrtya || “ namaḥ kamalanābhāya namaste jalaśāyine || namastestu hṛṣīkeśa gṛhāṇārghyaṃ namostu te ” ityarghyaṃ dattvā || “ kārtikehaṃ kariṣyāmi prātaḥsnānaṃ janārdana || prītyarthaṃ tava deveśa dāmodara mayā saha || dhyātvāhaṃ tvāṃ ca deveśa jalesminsnātumudyataḥ || tava prasādātpāpaṃ me dāmodara vinaśyatu ” || iti mantrābhyāṃ snātvā punararghyaṃ dvirdadyāt || tatra mantrau ||“nitye naimittike kṛṣṇa kārtike pāpanāśane || gṛhāṇārghyaṃ mayā dattaṃ rādhayā sahito hare || vratinaḥ kārtike māsi snātasya vidhivanmama || gṛhāṇārghyaṃ mayā dattaṃ rādhayā sahito hare”|| kurukṣetragaṃgāpuṣkarāditīrthaviśeṣeṇa phalaviśeṣaḥ || athānyopi viśeṣaḥ || “kārtike sakalaṃ māsaṃ nityasnāyī jitendriyaḥ || japanhaviṣyabhuk śāntaḥ sarvapāpaiḥ pramucyate || smṛtvā bhāgīrathīṃ viṣṇuṃ śivaṃ sūryaṃ jalaṃ viśet || nābhimātre jale tiṣṭhanvratī snāyādyathāvidhi”|| idaṃ kārtikasnānaṃ prātaḥsnānaṃ prātaḥsandhyāṃ ca kṛtvā kāryam || tābhyāṃ vinetarakarmānadhikārāt || yadyapi prātaḥsaṃdhyāyāḥ sūryodaye samāptistathāpyatra vacanabalādudayātpūrvaṃ sandhyāṃ samāpya kārtikasnānaṃ kāryamiti nirṇayasindhāvuktam || na caivaṃ granthāṃtare dṛśyate || evaṃ māsasnānāśaktau tryahaṃ snāyāt ||

⟨Now the procedure for bathing in Kārtika.⟩ Beginning from the bright tenth, or the eleventh, or the full-moon day of Āśvina, one should go to a tīrtha ⟨a sacred bathing place⟩ or the like when one muhūrta of the night remains, and perform the Kārttika bath every day for a month. Its manner: having remembered Viṣṇu and declared the place and the time; having given the arghya ⟨the respectful offering of water⟩ with “Salutation to the lotus-navelled; salutation to thee who liest upon the waters; salutation be to thee, Hṛṣīkeśa; receive the arghya, salutation be to thee”; having bathed with the two mantras “O Janārdana, in Kārttika I shall perform the morning bath for thy pleasure, O lord of the gods, O Dāmodara, together with me” and “Having meditated upon thee, O lord of the gods, I am about to bathe in this water; by thy grace, O Dāmodara, let my sin perish” — he should then give the arghya twice more. There the two mantras are: “O Kṛṣṇa, in Kārttika — which is both the fixed and the occasional ⟨observance⟩, and the destroyer of sin — receive the arghya given by me, O Hari, together with Rādhā”, and “Receive the arghya given by me, who keep the vow and have bathed according to rule in the month of Kārttika, O Hari, together with Rādhā.” According to the particular tīrtha — Kurukṣetra, the Gaṅgā, Puṣkara and the rest — there is a particular fruit. And there is yet another special rule: “He who in Kārttika, for the whole month, bathes daily, has conquered his senses, mutters ⟨the mantra⟩, eats haviṣya ⟨the food fit for offering⟩ and is calm, is released from all sins. Having remembered Bhāgīrathī ⟨the Gaṅgā⟩, Viṣṇu, Śiva and the Sun, let him enter the water; standing in water up to the navel, let the observer of the vow bathe according to rule.” This Kārttika bath is to be done after performing the morning bath and the morning sandhyā ⟨the twilight worship⟩; for without those two there is no competence for any other rite. It is said in the Nirṇayasindhu that, although the morning sandhyā is completed at sunrise, yet here, on the strength of a text, the sandhyā should be finished before sunrise and then the Kārttika bath done. And this is not seen thus in any other work. So too, if one is unable to bathe for the ⟨whole⟩ month, let him bathe for three days.

अथ मासव्रतानि ।

अन्येषामपि कार्तिकमासव्रतानामत्रैवारंभः ॥ तानि यथा ॥ “ तुलसीदललक्षेण कार्तिके योर्चयेद्धरिम् ॥ पत्रेपत्रे मुनिश्रेष्ठ मौक्तिकं लभते फलम् ” ॥ तुलसीमंजरीभिर्हरिहरार्चने मुक्तिः फलम् ॥ रोपणपालनस्पर्शैः पापक्षयः ॥ तुलसीछायायां श्राद्धात्पितृतृप्तिस्तुलसीशोभितगृहे तीर्थरूपे यमकिंकरा नायांति ॥ इत्यादि तुलसीमाहात्म्यम् ॥ एवं धात्रीमाहात्म्यमपि ॥ “कार्तिके धात्रीवृक्षाधश्चित्रान्नैस्तोषयेद्धरिम् ॥ ब्राह्मणान्भोजयेद्भक्त्या स्वयं भुंजीत बन्धुभिः” ॥ धात्रीछायासु श्राद्धं धात्रीपत्रैः फलैश्च हरिपूजनं च महाफलम् ॥ देवर्षिसर्वयज्ञतीर्थानां धात्रीवृक्षे निवासोक्तेः ॥ अत्रैव हरिजागरविधिः । “ जागरं कार्तिके मासि यः कुर्यादरुणोदये ॥ दामोदराग्रे सेनानीर्गोसहस्रफलं लभेत् ॥ शिवविष्णुगृहाभावे सर्वदेवालयेष्वपि ॥ कुर्यादश्वत्थमूलेषु तुलसीनां वनेष्वपि ॥ विष्णुनामप्रबंधानि यो गायेद्विष्णुसन्निधौ ॥ गोसहस्रप्रदानस्य फलमाप्नोति मानवः ॥ वाद्यकृत्पुरुषश्चापि वाजपेयफलं लभेत् ॥ सर्वतीर्थावगाहोत्थं नर्तकः फलमाप्नुयात् ॥ सर्वमेतल्लभेत पुण्यं तेषां तु द्रव्यदः पुमान् ॥ अर्चनादर्शनाद्वापि तत्षडंशमवाप्नुयात् ” इति कौस्तुभे ॥ सर्वाभावे ब्राह्मणानां विष्णुभक्तानां वाश्वत्थवटयोर्वा सेवनं कुर्यादिति तत्रैव ॥

anyeṣāmapi kārtikamāsavratānāmatraivāraṃbhaḥ || tāni yathā || “ tulasīdalalakṣeṇa kārtike yorcayeddharim || patrepatre muniśreṣṭha mauktikaṃ labhate phalam ” || tulasīmaṃjarībhirhariharārcane muktiḥ phalam || ropaṇapālanasparśaiḥ pāpakṣayaḥ || tulasīchāyāyāṃ śrāddhātpitṛtṛptistulasīśobhitagṛhe tīrtharūpe yamakiṃkarā nāyāṃti || ityādi tulasīmāhātmyam || evaṃ dhātrīmāhātmyamapi || “kārtike dhātrīvṛkṣādhaścitrānnaistoṣayeddharim || brāhmaṇānbhojayedbhaktyā svayaṃ bhuṃjīta bandhubhiḥ” || dhātrīchāyāsu śrāddhaṃ dhātrīpatraiḥ phalaiśca haripūjanaṃ ca mahāphalam || devarṣisarvayajñatīrthānāṃ dhātrīvṛkṣe nivāsokteḥ || atraiva harijāgaravidhiḥ | “ jāgaraṃ kārtike māsi yaḥ kuryādaruṇodaye || dāmodarāgre senānīrgosahasraphalaṃ labhet || śivaviṣṇugṛhābhāve sarvadevālayeṣvapi || kuryādaśvatthamūleṣu tulasīnāṃ vaneṣvapi || viṣṇunāmaprabaṃdhāni yo gāyedviṣṇusannidhau || gosahasrapradānasya phalamāpnoti mānavaḥ || vādyakṛtpuruṣaścāpi vājapeyaphalaṃ labhet || sarvatīrthāvagāhotthaṃ nartakaḥ phalamāpnuyāt || sarvametallabheta puṇyaṃ teṣāṃ tu dravyadaḥ pumān || arcanādarśanādvāpi tatṣaḍaṃśamavāpnuyāt ” iti kaustubhe || sarvābhāve brāhmaṇānāṃ viṣṇubhaktānāṃ vāśvatthavaṭayorvā sevanaṃ kuryāditi tatraiva ||

⟨Now the vows of the month.⟩ The other observances of the month of Kārttika also begin on this same day. They are these. “He who in Kārttika worships Hari with a hundred thousand tulasī leaves obtains, O best of sages, with every single leaf the fruit of a pearl.” In worshipping Hari and Hara with sprays of tulasī, liberation is the fruit. By the planting, the tending and the touching ⟨of the tulasī⟩ there is destruction of sin. From a śrāddha ⟨rite for the ancestors⟩ in the shade of a tulasī comes the satisfaction of the pitṛs ⟨the fathers⟩; and into a house adorned with tulasī, which is of the nature of a tīrtha, the servants of Yama do not come. Such is the greatness of the tulasī. So too is the greatness of the dhātrī ⟨the emblic myrobalan, the āmalakī⟩. “In Kārttika, beneath a dhātrī tree, let him please Hari with varied cooked foods; let him feed brāhmaṇas with devotion and himself eat with his kinsmen.” A śrāddha in the shade of a dhātrī, and the worship of Hari with the leaves and fruits of the dhātrī, are of great fruit, since it is said that the gods, the ṛṣis, all the sacrifices and the tīrthas dwell in the dhātrī tree. On this same day ⟨begins⟩ the rule of the Hari-vigil. “He who keeps the vigil in the month of Kārttika at aruṇodaya ⟨the reddening of dawn⟩ before Dāmodara obtains, O Senānī ⟨commander of the army⟩, the fruit of a thousand cows. In the absence of a house of Śiva or of Viṣṇu he may do it in the temples of any of the gods, and at the roots of aśvattha trees, and in groves of tulasī. The man who sings compositions upon the names of Viṣṇu in the presence of Viṣṇu obtains the fruit of the gift of a thousand cows. The man who plays the instruments obtains the fruit of the Vājapeya ⟨sacrifice⟩. The dancer obtains the fruit that arises from bathing in all the tīrthas. But the man who supplies the means for them obtains all this merit; and by worshipping, or even by looking on, one obtains a sixth part of it” — so in the Kaustubha. In the absence of all these he should render service to brāhmaṇas, or to the devotees of Viṣṇu, or to the aśvattha and the vaṭa ⟨banyan⟩ — so in the same place.

अथ व्रतांतराणि ।

“ सरोरुहाणि तुलसी मालती मुनिपुष्पकम् ॥ कार्तिके विहितान्येवं दीपदानं च पंचमम् ” ॥ कार्तिके मासोपवासो वानप्रस्थयतिविधवाभिः कार्यः ॥ गृहस्थैर्न कार्यः ॥ “कृच्छ्रं वाप्यतिकृच्छ्रं वा प्राजापत्यमथापि वा ॥ एकरात्रं व्रतं कुर्यात्त्रिरात्रव्रतमेव वा ॥ शाकाहारं फलाहारं पयोहारमथापि वा ॥ चरेद्यवान्नहारं वा संप्राप्ते कार्तिके व्रती ” ॥

“ saroruhāṇi tulasī mālatī munipuṣpakam || kārtike vihitānyevaṃ dīpadānaṃ ca paṃcamam ” || kārtike māsopavāso vānaprasthayatividhavābhiḥ kāryaḥ || gṛhasthairna kāryaḥ || “kṛcchraṃ vāpyatikṛcchraṃ vā prājāpatyamathāpi vā || ekarātraṃ vrataṃ kuryāttrirātravratameva vā || śākāhāraṃ phalāhāraṃ payohāramathāpi vā || caredyavānnahāraṃ vā saṃprāpte kārtike vratī ” ||

⟨Now the other vratas.⟩ “Lotuses, tulasī, mālatī and the muni flower — these are so enjoined in Kārttika, and the giving of lamps as the fifth.” The month-long fast in Kārttika is to be kept by forest-dwellers, by ascetics and by widows. It is not to be kept by householders. “When Kārttika has come, the observer of the vow should perform the kṛcchra, or the atikṛcchra, or else the prājāpatya ⟨penances⟩; he should keep a vow of one night, or a vow of three nights; or he should live upon vegetables, upon fruit, upon milk, or upon food of barley.”

अथ कार्तिके वर्ज्यानि ।

पलांडुलशुनहिंगुच्छत्राकगुंजनमूलकालावुशिग्रुवृंताककूष्मांडबृहतीफलकलिंगकपित्थतैललवणशाकद्विपाचितान्नपर्युषितान्नदग्धान्नानि माषमुद्गमसूरचणककुलित्थनिष्पावाढक्यादिद्विदलानि च वर्जयेत् ॥ सप्तम्यां धात्रीफलं तिलांश्चाष्टम्यां नालिकेरं रविवारे धात्रीफलं सर्वदा वर्ज्यम् ॥ मासव्रते दानानि । कांस्यपात्रे भोजनवर्जनव्रते कांस्यपात्रं घृतपूर्णं दद्यात् ॥ मधुत्यागे घृतपायसशर्करादानं समाप्तौ कार्यम् ॥ तैलत्यागे तिलदानम् ॥ कार्तिके मौनभोजी सतिलां घण्टां दद्यात् ॥ स्वर्णयुतानि माषयुतानि त्रिंशत्कूष्मांडान्यत्र मासे दद्यात् ॥ कार्तिके कांस्यभोजी कृमिभुक् ॥ फलवर्जने फलं रसत्यागे रसः धान्यत्यागे धान्यानि च देयानि सर्वत्र गोदानं वा ॥ “एकतः सर्वदानानि दीपदानं तथैकतः ॥ कार्तिके दीपदानस्य कलां नार्हति षोडशीम् ” एतावद्व्रतासंभवे चातुर्मास्यव्रतासंभवे कार्तिके किंचिद्व्रतमवश्यं कार्यम् ॥ “अव्रतः कार्तिको येषां गतो मूढधियामिह ॥ तेषां पुण्यस्य लेशोपि न भवेत्सूकरात्मनाम् ” इत्युक्तेः ॥ शालग्रामादिदेवताग्रे स्वस्तिकमण्डलादिकं रंगवल्ल्यादिना करोति सा स्वर्गादिफलं भुक्त्वा सप्तजन्मसु वैधव्यं नाप्नोति ॥ कार्तिके पुराणेतिहासश्रवणारंभसमाप्ती विहिते ॥ तत्प्रकारः ॥ “ब्राह्मणं वाचकं कुर्यान्नान्यवर्णजमादरात् ॥ श्रावयेच्चतुरो वर्णान्कृत्वा ब्राह्मणमग्रतः ॥ विस्पष्टमद्रुतं शांतं स्पष्टाक्षरपदं तथा ॥ कलास्वरसमायुक्तं रसभावसमन्वितम् ॥ ब्राह्मणादिषु सर्वेषु ग्रन्थार्थं चार्पयेन्नृप ॥ य एवं वाचयेद्राजन्स विप्रो व्यास उच्यते ॥ समाप्तेषु पुराणेषु शक्त्या तं तर्पयेन्नृप ॥ वाचकः पूजितो येन प्रसन्नास्तस्य देवताः ॥ श्राद्धे यस्य द्विजो भुंक्ते वाचकः श्रद्धयान्वितः ॥ भवंति पितरस्तस्य तृप्ता वर्षशतं नृप ” इति ॥ कार्तिकस्नानकालेभिलाषाष्टकं काशीखंडोक्तं पुत्रकामेन पठितव्यम् ॥ अत्रैव दुग्धव्रतं समर्प्य दुग्धदानं कृत्वा द्विदलव्रतं संकल्पयेत् ॥ अत्रोत्पत्तौ येषां दलद्वयं दृश्यते ते वर्जनीया इत्येके ॥ अन्ये त्वेवं लक्षणायां वचनाभावात्स्वरूपतो येषां द्विदलं दृश्यते ते वर्ज्या न त्वन्ये नापि पत्रपुष्पादिकमित्याहुः ॥ एवमन्यान्यपि तांबूलकेशकर्तनादिवर्जनरूपाणि व्रतानि ज्ञेयानि ॥

palāṃḍulaśunahiṃgucchatrākaguṃjanamūlakālāvuśigruvṛṃtākakūṣmāṃḍabṛhatīphalakaliṃgakapitthatailalavaṇaśākadvipācitānnaparyuṣitānnadagdhānnāni māṣamudgamasūracaṇakakulitthaniṣpāvāḍhakyādidvidalāni ca varjayet || saptamyāṃ dhātrīphalaṃ tilāṃścāṣṭamyāṃ nālikeraṃ ravivāre dhātrīphalaṃ sarvadā varjyam || māsavrate dānāni | kāṃsyapātre bhojanavarjanavrate kāṃsyapātraṃ ghṛtapūrṇaṃ dadyāt || madhutyāge ghṛtapāyasaśarkarādānaṃ samāptau kāryam || tailatyāge tiladānam || kārtike maunabhojī satilāṃ ghaṇṭāṃ dadyāt || svarṇayutāni māṣayutāni triṃśatkūṣmāṃḍānyatra māse dadyāt || kārtike kāṃsyabhojī kṛmibhuk || phalavarjane phalaṃ rasatyāge rasaḥ dhānyatyāge dhānyāni ca deyāni sarvatra godānaṃ vā || “ekataḥ sarvadānāni dīpadānaṃ tathaikataḥ || kārtike dīpadānasya kalāṃ nārhati ṣoḍaśīm ” etāvadvratāsaṃbhave cāturmāsyavratāsaṃbhave kārtike kiṃcidvratamavaśyaṃ kāryam || “avrataḥ kārtiko yeṣāṃ gato mūḍhadhiyāmiha || teṣāṃ puṇyasya leśopi na bhavetsūkarātmanām ” ityukteḥ || śālagrāmādidevatāgre svastikamaṇḍalādikaṃ raṃgavallyādinā karoti sā svargādiphalaṃ bhuktvā saptajanmasu vaidhavyaṃ nāpnoti || kārtike purāṇetihāsaśravaṇāraṃbhasamāptī vihite || tatprakāraḥ || “brāhmaṇaṃ vācakaṃ kuryānnānyavarṇajamādarāt || śrāvayeccaturo varṇānkṛtvā brāhmaṇamagrataḥ || vispaṣṭamadrutaṃ śāṃtaṃ spaṣṭākṣarapadaṃ tathā || kalāsvarasamāyuktaṃ rasabhāvasamanvitam || brāhmaṇādiṣu sarveṣu granthārthaṃ cārpayennṛpa || ya evaṃ vācayedrājansa vipro vyāsa ucyate || samāpteṣu purāṇeṣu śaktyā taṃ tarpayennṛpa || vācakaḥ pūjito yena prasannāstasya devatāḥ || śrāddhe yasya dvijo bhuṃkte vācakaḥ śraddhayānvitaḥ || bhavaṃti pitarastasya tṛptā varṣaśataṃ nṛpa ” iti || kārtikasnānakālebhilāṣāṣṭakaṃ kāśīkhaṃḍoktaṃ putrakāmena paṭhitavyam || atraiva dugdhavrataṃ samarpya dugdhadānaṃ kṛtvā dvidalavrataṃ saṃkalpayet || atrotpattau yeṣāṃ daladvayaṃ dṛśyate te varjanīyā ityeke || anye tvevaṃ lakṣaṇāyāṃ vacanābhāvātsvarūpato yeṣāṃ dvidalaṃ dṛśyate te varjyā na tvanye nāpi patrapuṣpādikamityāhuḥ || evamanyānyapi tāṃbūlakeśakartanādivarjanarūpāṇi vratāni jñeyāni ||

⟨Now the things to be avoided in Kārtika.⟩ He should avoid onion, garlic, asafoetida, mushrooms, guñjana ⟨a kind of carrot⟩, radish, the bottle-gourd, śigru ⟨the drumstick tree⟩, brinjal, the pumpkin, the bṛhatī fruit, kaliṅga ⟨a kind of gourd⟩, the wood-apple, oil, salt, potherbs, food that has been cooked twice, stale food and burnt food; and the split pulses — māṣa ⟨black gram⟩, mudga ⟨mung⟩, masūra ⟨lentil⟩, caṇaka ⟨chickpea⟩, kulittha ⟨horse-gram⟩, niṣpāva, āḍhakī ⟨pigeon-pea⟩ and the rest. On the seventh the dhātrī fruit and sesame, on the eighth the coconut, and on a Sunday the dhātrī fruit, are always to be avoided. The gifts in the month-vow. In the vow of abstaining from eating in a bell-metal vessel, he should give a bell-metal vessel full of ghee. When honey is given up, the gift of ghee, pāyasa and sugar is to be made at the conclusion. When oil is given up, the gift of sesame. He who eats in silence in Kārttika should give a bell together with sesame. In this month he should give thirty pumpkins, ⟨each⟩ with gold and with black gram. He who eats from bell-metal in Kārttika eats worms. When fruit is renounced, fruit is to be given; when juices are given up, juice; when grain is given up, grains; or in every case the gift of a cow. “All gifts upon the one side and the gift of a lamp upon the other: they do not come to a sixteenth part of the gift of a lamp in Kārttika.” If so much observance is not possible, and if the cāturmāsya ⟨four-month⟩ vow is not possible, some observance at least must be done in Kārttika, for it is said: “Those dull-witted ones whose Kārttika has gone by here without an observance — for them, whose nature is that of swine, there is not so much as a particle of merit.” She who makes a svastika, a maṇḍala and the like with coloured powder-designs before the śālagrāma and the other deities enjoys the fruit of heaven and the rest, and does not meet with widowhood for seven births. In Kārttika the beginning and the completion of the hearing of the Purāṇas and the Itihāsas are enjoined. Its manner: “He should with respect make a brāhmaṇa the reciter, not one born of another varṇa; putting the brāhmaṇa in front, he should let the four varṇas hear it. ⟨The recitation should be⟩ very clear, unhurried, calm, with distinct syllables and words, furnished with the right modulation and pitch, and possessed of rasa and bhāva ⟨flavour and feeling⟩. And, O king, he should impart the meaning of the book to all, to the brāhmaṇas and the rest. O king, the brāhmaṇa who recites in this way is called Vyāsa. When the Purāṇas are finished, O king, he should satisfy him according to his means. He by whom the reciter is honoured — of him the gods are pleased. O king, at whose śrāddha a twice-born man who is a reciter eats, filled with faith, that man's fathers are satisfied for a hundred years.” At the time of the Kārttika bath the Abhilāṣāṣṭaka ⟨the eight verses of desire⟩ stated in the Kāśīkhaṇḍa should be recited by one who desires a son. On this same day, having made over ⟨i.e. concluded⟩ the milk-vow and made the gift of milk, he should resolve upon the dvidala ⟨split-pulse⟩ vow. Here some say that those in which two halves are seen at their coming forth ⟨their sprouting⟩ are the ones to be avoided. But others say that, since there is no text for a definition so extended, only those in which the two halves are seen in their own form are to be avoided, and not others, nor their leaves, flowers and the rest. In the same way other observances too are to be understood, consisting in the avoidance of betel, of hair-cutting and so on.

अथात्राकाशदीप उक्तः।

सूर्यास्ते गृहाद्दूरे पुरुषप्रमाणं यज्ञियं काष्ठं भूमौ निखन्य तस्य मूर्द्धन्यष्टदलाद्याकृतिनिर्मिते दीपयंत्रमध्ये मुख्यदीपं समंततोष्टाविति संस्थाप्य निवेदयेत्॥ “दामोदराय नभसि तुलायां दोलया सह ॥ प्रदीपं ते प्रयच्छामि नमोऽनंताय वेधसे” इति मंत्रः ॥ एवं मासमाकाशदीपदानान्महच्छ्रीप्राप्तिः ॥

sūryāste gṛhāddūre puruṣapramāṇaṃ yajñiyaṃ kāṣṭhaṃ bhūmau nikhanya tasya mūrddhanyaṣṭadalādyākṛtinirmite dīpayaṃtramadhye mukhyadīpaṃ samaṃtatoṣṭāviti saṃsthāpya nivedayet|| “dāmodarāya nabhasi tulāyāṃ dolayā saha || pradīpaṃ te prayacchāmi namo'naṃtāya vedhase” iti maṃtraḥ || evaṃ māsamākāśadīpadānānmahacchrīprāptiḥ ||

⟨Now here the ākāśadīpa ⟨the lamp set up aloft⟩ is stated.⟩ At sunset, far from the house, having planted in the ground a piece of sacrificial wood of the height of a man, and at its top, in the middle of a lamp-frame made in the shape of an eight-petalled ⟨lotus⟩ or the like, having set the chief lamp and eight all about it, he should make the offering. The mantra is: “To Dāmodara in the sky, in Tulā ⟨Libra⟩, together with the swing, I offer thee the lamp: salutation to Ananta ⟨the endless one⟩, the Creator.” By thus giving the sky-lamp for a month, great prosperity is obtained.

अथ कोजागरव्रतम् ।

आश्विनपौर्णमास्यां कोजागरव्रतम् ॥ सा पूर्वत्रैव निशीथव्याप्तौ पूर्वा ॥ उत्तरदिने एव दिनद्वयेपि वा निशीथव्याप्तौ दिनद्वये निशीथास्पर्शे वोत्तरैव॥ केचित्पूर्वदिने निशीथव्याप्तिरेव परदिने प्रदोषव्याप्तिरेव तदा परेत्याहुः ॥ अत्र लक्ष्मींद्रयोः पूजनं जागरणमक्षक्रीडा च विहिता ॥ तत्र पद्मासनस्थां लक्ष्मीं ध्यात्वाक्षतपुंजे ॐलक्ष्म्यै नम इत्यावाहनादिषोडशोपचारैः संपूज्य ॥ “नमस्ते सर्वदेवानां वरदासि हरिप्रिये ॥ या गतिस्त्वत्प्रपन्नानां सा मे भूयात्त्वदर्चनात्” इति पुष्पांजलिं दत्वा नमेत् ॥ “चतुर्दंतसमारूढो वज्रपाणिः पुरंदरः ॥ शचीपतिश्च ध्यातव्यो नानाभरणभूषितः” इति ध्यात्वाऽक्षतपुंजादाविंद्राय नम इति संपूज्य ॥ “विचित्रैरावतस्थाय भास्वत्कुलिशपाणये ॥ पौलोम्यालिंगितांगाय सहस्राक्षाय ते नमः” इति पुष्पांजलिं दत्त्वा नमेत् ॥ “नारीकेरोदकं पीत्वा अक्षक्रीडां समारभेत् ॥ निशीथे वरदा लक्ष्मीः को जागर्तीति भाषिणी ॥ तस्मै वित्तं प्रयच्छामि अक्षैः क्रीडां करोति यः” ॥ नारीकेरान्पृथुकांश्च देवेभ्यः पितृभ्यः समर्प्य बंधुभिः सह स्वयं भक्षयेत् ॥ अस्यामेवाश्वयुजीकर्माश्वलायनैः कार्यम् ॥ तच्च पर्वद्वैधे पूर्वाह्नसंधौ शेषपर्वणि प्रकृतीष्टिं कृत्वा कार्यम् ॥ अपराह्नसंधौ विकृतिमिमां कृत्वा प्रकृतेरन्वाधानम् ॥ तत्प्रयोगोन्यत्र ज्ञेयः ॥

āśvinapaurṇamāsyāṃ kojāgaravratam || sā pūrvatraiva niśīthavyāptau pūrvā || uttaradine eva dinadvayepi vā niśīthavyāptau dinadvaye niśīthāsparśe vottaraiva|| kecitpūrvadine niśīthavyāptireva paradine pradoṣavyāptireva tadā paretyāhuḥ || atra lakṣmīṃdrayoḥ pūjanaṃ jāgaraṇamakṣakrīḍā ca vihitā || tatra padmāsanasthāṃ lakṣmīṃ dhyātvākṣatapuṃje ॐlakṣmyai nama ityāvāhanādiṣoḍaśopacāraiḥ saṃpūjya || “namaste sarvadevānāṃ varadāsi haripriye || yā gatistvatprapannānāṃ sā me bhūyāttvadarcanāt” iti puṣpāṃjaliṃ datvā namet || “caturdaṃtasamārūḍho vajrapāṇiḥ puraṃdaraḥ || śacīpatiśca dhyātavyo nānābharaṇabhūṣitaḥ” iti dhyātvā'kṣatapuṃjādāviṃdrāya nama iti saṃpūjya || “vicitrairāvatasthāya bhāsvatkuliśapāṇaye || paulomyāliṃgitāṃgāya sahasrākṣāya te namaḥ” iti puṣpāṃjaliṃ dattvā namet || “nārīkerodakaṃ pītvā akṣakrīḍāṃ samārabhet || niśīthe varadā lakṣmīḥ ko jāgartīti bhāṣiṇī || tasmai vittaṃ prayacchāmi akṣaiḥ krīḍāṃ karoti yaḥ” || nārīkerānpṛthukāṃśca devebhyaḥ pitṛbhyaḥ samarpya baṃdhubhiḥ saha svayaṃ bhakṣayet || asyāmevāśvayujīkarmāśvalāyanaiḥ kāryam || tacca parvadvaidhe pūrvāhnasaṃdhau śeṣaparvaṇi prakṛtīṣṭiṃ kṛtvā kāryam || aparāhnasaṃdhau vikṛtimimāṃ kṛtvā prakṛteranvādhānam || tatprayogonyatra jñeyaḥ ||

⟨Now the Kojāgara vow ⟨kept on the full-moon night of Āśvina⟩.⟩ On the full-moon of Āśvina is the Kojāgara vrata ⟨the vow of 'Who is awake?'⟩. It is the earlier if it pervades the niśītha ⟨midnight⟩ on the earlier day alone. If it pervades the niśītha on the later day alone, or on both days, or if it touches the niśītha on neither day, it is the later alone. Some say that when there is pervasion of the niśītha on the earlier day only and pervasion of the pradoṣa ⟨the early evening⟩ on the later day only, then it is the later. On this day the worship of Lakṣmī and of Indra, the keeping of the vigil, and play with dice are enjoined. There, having meditated upon Lakṣmī seated upon a lotus and worshipped her upon a heap of unbroken rice with the sixteen upacāras beginning with the invocation, with 'Oṃ, salutation to Lakṣmī', he should offer a handful of flowers with “Salutation to thee; thou art the giver of boons to all the gods, O beloved of Hari; may the goal of those who take refuge in thee be mine through worshipping thee”, and bow. Having meditated with “Purandara, mounted upon the four-tusked ⟨elephant⟩, the thunderbolt in his hand, the lord of Śacī, adorned with many ornaments, is to be meditated upon”, and having worshipped with 'Salutation to Indra' upon a heap of unbroken rice or the like, he should offer a handful of flowers with “Salutation to thee, the thousand-eyed, who standest upon the many-hued Airāvata, in whose hand is the shining thunderbolt, whose body is embraced by Paulomī ⟨Śacī⟩”, and bow. “Having drunk the water of the coconut he should begin the play of dice. At the niśītha the boon-giving Lakṣmī goes about saying, 'Who is awake? To him who plays with dice I give wealth.'” Having offered coconuts and pṛthuka ⟨flattened rice⟩ to the gods and to the pitṛs ⟨the fathers⟩, he should himself eat them together with his kinsmen. On this same day the Āśvayujī rite is to be performed by the followers of Āśvalāyana. And that, when the parvan is divided and the saṃdhi ⟨the juncture of the tithis⟩ falls in the forenoon, is to be done after performing the prakṛti-iṣṭi ⟨the model sacrifice⟩ in the remaining part of the parvan. When the saṃdhi falls in the afternoon, this vikṛti ⟨modified sacrifice⟩ is performed first, and then the anvādhāna ⟨the laying of the fire-sticks⟩ of the prakṛti. Its procedure is to be learnt elsewhere.

अथाग्रयणकालः ।

आश्विनकार्तिकयोः पौर्णमास्याममावास्यायां वा शुक्लपक्षगतकृत्तिकादिविशाखांतनक्षत्रेषु शुक्लपक्षस्थरेवत्यां वा व्रीह्याग्रयणम् एवं श्रावणभाद्रपदयोरुक्तेषु पर्वसु नक्षत्रेषु वा श्यामाकाग्रयणम् ॥ चैत्रवैशाखयोः पर्वादिषु यवाग्रयणम् ॥ तत्र पौर्णमासीपर्वणि संगवात्पूर्वसंधौ पूर्वदिने आग्रयणं कृत्वा प्रकृत्यन्वाधानम् ॥ मध्याह्नात्परत्र संधौ संधिदिने आग्रयणं कृत्वा प्रकृत्यन्वाधानम् ॥ मध्याह्ने संगवादूर्ध्वं मध्याह्नात्पूर्वत्र परत्र वा संधौ संधिदिने आग्रयणेष्टिं कृत्वा प्रकृतीष्टिः सद्यः परदिने वा कार्या ॥ दर्शे तु पूर्वाह्णेऽपराह्णे वा संधौ यथाकालं दर्शेष्टिं कृत्वा प्रतिपन्मध्ये आग्रयणेष्टिः कार्या ॥ एवं नक्षत्राग्रयणपक्षेपि पौर्णमासेष्टेः प्राक् दर्शेष्टेः परं यथा भवेत्तथाग्रयणं कार्यम् ॥ तथा च दीपिकादर्शेष्ट्याः परमुक्तमाग्रयणकं प्राक् पौर्णमासाच्च तदिति ॥ यद्यपि अथो पूर्वाह्ण एव क्षय इत्युपक्रमात्पूर्वाह्णसंधावेवायं क्रम इति हेमाद्रिसिद्धान्तानुसारि दीपिकामतम् ॥ तथापि सर्वावस्थे संधावित्थमेव क्रम इति कौस्तुभसिद्धान्तानुसार्यत्रत्यसिद्धान्तो ज्ञेयः ॥ अत्र पक्षे अथोपदं चार्थे योज्यम् ॥ पूर्वाह्णे पर्वपक्षे चेत्यर्थः ॥ इत्थं च कृष्णपक्षे न भवतीति सिद्धम् ॥ एतद्दीपिकाकारमतममावास्यापर्वण्याग्रयणविधानस्याखंडदर्श वैयर्थ्यापत्त्या न युक्तमिति गृह्याग्निसागरोक्तिर्न समीचीना प्रतिभाति ॥ विकृत्यंतराणां खंडपर्वाणि प्रकृत्युत्तरं प्रतिपद्यनुष्ठानेपि पर्वानुग्रहसंमतिवदखंडदर्शोपि प्रतिपदि क्रियमाणाग्रयणस्य दर्शपर्वानुग्रहसंमतिसंभवात् ॥ खंडदर्श दर्शपर्वविधानसार्थक्यसंभवाच्चेति दिक् ॥ श्रावणादौ श्यामाकाग्रयणं न कृतं चेच्छरदि व्रीह्याग्रयणेन समानतंत्रं कार्यम् ॥ तत्र स्मार्ते व्रीह्याग्रयणं श्यामाकाग्रयणं च तंत्रेण करिष्ये इति संकल्प्येंद्राग्निविश्वेदेवार्यमभ्यौ व्रीहिमुष्टीन्निरूप्य शूर्पांतरे श्यामाकान्सोमाय नाम्ना निरूप्य पुनः प्रथमशूर्पे द्यावापृथिव्यर्थं व्रीहिनिर्वापः ॥ एवं होमेपि विश्वेदेवहोमात्परं सौम्यश्यामाकचरुं हुत्वा द्यावापृथिवीहोमः ॥ आश्विनपौर्णमास्यामपराह्णादिसंधावाग्रयणे क्रियमाणे आश्वयुजीकर्मणापि समानतन्त्रता कार्या ॥ तथा च जीर्णव्रीहिचरुर्नवव्रीहिचरुर्नवश्यामाकचरुश्चेति स्थालीत्रये चरुत्रयम् ॥ पूर्वाह्णादिसंधौ तु संधिदिने प्रकृतियागोत्तरमाश्वयुजीपूर्वदिने संधिदिने वा प्रकृतियागात्पूर्वमाग्रयणम् इति कालैक्याभावान्नैकतंत्रता ॥ श्यामाकचर्वसंभवे श्यामाकतृणैः प्रस्तरं कृत्वा स्रुवादुत्तरत आस्तीर्य तत्र स्रुचो निधानं तावतैव श्यामाकाग्रयणसिद्धिरिति वृत्तिकृन्नारायणः ॥ यवाग्रयणं तु कृताकृतम् ॥ व्रीह्याग्रयणस्य वसन्तपर्यन्तं गौणकालः ॥ यवाग्रयणस्य वर्षर्तुपर्यन्तम् ॥ अनापदि गौणकाले कुर्वन्कालातिपत्तिप्रायश्चित्तपूर्वमाग्रयणं कुर्यात् ॥ आपदि गौणकाले कुर्वन्प्रायश्चित्तं न कुर्यात् ॥ गौणकालेप्यतिक्रांते वैश्वानरेष्टिं प्रायश्चित्तं कृत्वातिक्रांताग्रयणं कुर्यात् ॥ स्मार्ते तु वैश्वानरदेवताकः स्थालीपाको ग्राह्यः यएवाहिताग्नेः पुरोडाशास्त एवौपासनाभिमतश्चरव इत्युक्तेः ॥

āśvinakārtikayoḥ paurṇamāsyāmamāvāsyāyāṃ vā śuklapakṣagatakṛttikādiviśākhāṃtanakṣatreṣu śuklapakṣastharevatyāṃ vā vrīhyāgrayaṇam evaṃ śrāvaṇabhādrapadayorukteṣu parvasu nakṣatreṣu vā śyāmākāgrayaṇam || caitravaiśākhayoḥ parvādiṣu yavāgrayaṇam || tatra paurṇamāsīparvaṇi saṃgavātpūrvasaṃdhau pūrvadine āgrayaṇaṃ kṛtvā prakṛtyanvādhānam || madhyāhnātparatra saṃdhau saṃdhidine āgrayaṇaṃ kṛtvā prakṛtyanvādhānam || madhyāhne saṃgavādūrdhvaṃ madhyāhnātpūrvatra paratra vā saṃdhau saṃdhidine āgrayaṇeṣṭiṃ kṛtvā prakṛtīṣṭiḥ sadyaḥ paradine vā kāryā || darśe tu pūrvāhṇe'parāhṇe vā saṃdhau yathākālaṃ darśeṣṭiṃ kṛtvā pratipanmadhye āgrayaṇeṣṭiḥ kāryā || evaṃ nakṣatrāgrayaṇapakṣepi paurṇamāseṣṭeḥ prāk darśeṣṭeḥ paraṃ yathā bhavettathāgrayaṇaṃ kāryam || tathā ca dīpikādarśeṣṭyāḥ paramuktamāgrayaṇakaṃ prāk paurṇamāsācca taditi || yadyapi atho pūrvāhṇa eva kṣaya ityupakramātpūrvāhṇasaṃdhāvevāyaṃ krama iti hemādrisiddhāntānusāri dīpikāmatam || tathāpi sarvāvasthe saṃdhāvitthameva krama iti kaustubhasiddhāntānusāryatratyasiddhānto jñeyaḥ || atra pakṣe athopadaṃ cārthe yojyam || pūrvāhṇe parvapakṣe cetyarthaḥ || itthaṃ ca kṛṣṇapakṣe na bhavatīti siddham || etaddīpikākāramatamamāvāsyāparvaṇyāgrayaṇavidhānasyākhaṃḍadarśa vaiyarthyāpattyā na yuktamiti gṛhyāgnisāgaroktirna samīcīnā pratibhāti || vikṛtyaṃtarāṇāṃ khaṃḍaparvāṇi prakṛtyuttaraṃ pratipadyanuṣṭhānepi parvānugrahasaṃmativadakhaṃḍadarśopi pratipadi kriyamāṇāgrayaṇasya darśaparvānugrahasaṃmatisaṃbhavāt || khaṃḍadarśa darśaparvavidhānasārthakyasaṃbhavācceti dik || śrāvaṇādau śyāmākāgrayaṇaṃ na kṛtaṃ ceccharadi vrīhyāgrayaṇena samānataṃtraṃ kāryam || tatra smārte vrīhyāgrayaṇaṃ śyāmākāgrayaṇaṃ ca taṃtreṇa kariṣye iti saṃkalpyeṃdrāgniviśvedevāryamabhyau vrīhimuṣṭīnnirūpya śūrpāṃtare śyāmākānsomāya nāmnā nirūpya punaḥ prathamaśūrpe dyāvāpṛthivyarthaṃ vrīhinirvāpaḥ || evaṃ homepi viśvedevahomātparaṃ saumyaśyāmākacaruṃ hutvā dyāvāpṛthivīhomaḥ || āśvinapaurṇamāsyāmaparāhṇādisaṃdhāvāgrayaṇe kriyamāṇe āśvayujīkarmaṇāpi samānatantratā kāryā || tathā ca jīrṇavrīhicarurnavavrīhicarurnavaśyāmākacaruśceti sthālītraye carutrayam || pūrvāhṇādisaṃdhau tu saṃdhidine prakṛtiyāgottaramāśvayujīpūrvadine saṃdhidine vā prakṛtiyāgātpūrvamāgrayaṇam iti kālaikyābhāvānnaikataṃtratā || śyāmākacarvasaṃbhave śyāmākatṛṇaiḥ prastaraṃ kṛtvā sruvāduttarata āstīrya tatra sruco nidhānaṃ tāvataiva śyāmākāgrayaṇasiddhiriti vṛttikṛnnārāyaṇaḥ || yavāgrayaṇaṃ tu kṛtākṛtam || vrīhyāgrayaṇasya vasantaparyantaṃ gauṇakālaḥ || yavāgrayaṇasya varṣartuparyantam || anāpadi gauṇakāle kurvankālātipattiprāyaścittapūrvamāgrayaṇaṃ kuryāt || āpadi gauṇakāle kurvanprāyaścittaṃ na kuryāt || gauṇakālepyatikrāṃte vaiśvānareṣṭiṃ prāyaścittaṃ kṛtvātikrāṃtāgrayaṇaṃ kuryāt || smārte tu vaiśvānaradevatākaḥ sthālīpāko grāhyaḥ yaevāhitāgneḥ puroḍāśāsta evaupāsanābhimataścarava ityukteḥ ||

⟨Now the time of the āgrayaṇa ⟨the offering of the first fruits⟩.⟩ The āgrayaṇa ⟨the offering of first-fruits⟩ of rice is on the full-moon or the new-moon of Āśvina or of Kārttika, or in the nakṣatras from Kṛttikā to Viśākhā that fall in the bright fortnight, or in Revatī standing in the bright fortnight. In the same way the āgrayaṇa of śyāmāka ⟨millet⟩ is in Śrāvaṇa and Bhādrapada, on the parvans or nakṣatras stated. The āgrayaṇa of barley is in Caitra and Vaiśākha, on the parvans and the rest. There, at the full-moon parvan, if the saṃdhi falls before the saṅgava ⟨the second of the five parts of the day⟩, the āgrayaṇa is performed on the earlier day and then the anvādhāna of the prakṛti. If the saṃdhi falls after midday, the āgrayaṇa is performed on the day of the saṃdhi and then the anvādhāna of the prakṛti. If the saṃdhi falls at midday, or after the saṅgava and before midday, or after ⟨midday⟩, then on the day of the saṃdhi the āgrayaṇa-iṣṭi is performed, and the prakṛti-iṣṭi is to be done at once or on the following day. But on the darśa ⟨new moon⟩, whether the saṃdhi falls in the forenoon or in the afternoon, the darśa-iṣṭi is performed at its proper time and the āgrayaṇa-iṣṭi is to be done in the course of the pratipad ⟨the first tithi⟩. So too, in the alternative of the nakṣatra-āgrayaṇa, the āgrayaṇa is to be done in such a way that it falls before the full-moon iṣṭi and after the darśa-iṣṭi. And thus the Dīpikā: 'the āgrayaṇa is said to be after the darśa-iṣṭi, and that before the full-moon.' Although the view of the Dīpikā, which follows Hemādri's conclusion, is that — from the opening words 'atho pūrvāhṇa eva kṣayaḥ' — this order holds only when the saṃdhi is in the forenoon, yet the conclusion here, which follows the conclusion of the Kaustubha, is to be understood thus: the order is just this in a saṃdhi of every kind. On this view the word 'atho' is to be construed in the sense of 'and': the meaning is 'in the forenoon and in the parvan alternative'. And thus it is established that it does not take place in the dark fortnight. The statement of the Gṛhyāgnisāgara — that this view of the author of the Dīpikā is not right, since when the darśa is unbroken the injunction of the āgrayaṇa upon the new-moon parvan would become purposeless — does not appear to me to be sound: for just as it is agreed that other vikṛtis, when the parvan is broken, receive the favour of the parvan although they are performed on the pratipad after the prakṛti, so too, even when the darśa is unbroken, the āgrayaṇa performed on the pratipad may be agreed to receive the favour of the darśa parvan; and because, when the darśa is broken, the injunction of the darśa parvan may still have its purpose. So much by way of indication. If the śyāmāka āgrayaṇa has not been done in Śrāvaṇa and so on, it is to be done in autumn in one tantra ⟨one single performance⟩ with the rice āgrayaṇa. There, in the smārta ⟨domestic⟩ rite, having made the saṅkalpa 'I shall perform the rice-āgrayaṇa and the śyāmāka-āgrayaṇa in one tantra', having set apart handfuls of rice for Indrāgni, the Viśvedevas and Aryaman, having set apart śyāmāka in another winnowing-basket for Soma by name, then again in the first basket the pouring out of rice for Heaven and Earth. So too in the homa: after the homa to the Viśvedevas, having offered the śyāmāka caru ⟨the cooked oblation⟩ belonging to Soma, comes the homa to Heaven and Earth. When the āgrayaṇa is performed on the full-moon of Āśvina with the saṃdhi in the afternoon and the rest, sameness of tantra is to be made with the Āśvayujī rite as well; and then there are three carus in three pots — the caru of old rice, the caru of new rice, and the caru of new śyāmāka. But when the saṃdhi is in the forenoon and the rest, the Āśvayujī falls on the day of the saṃdhi after the prakṛti sacrifice, while the āgrayaṇa falls on the earlier day, or on the day of the saṃdhi before the prakṛti sacrifice; so, the times not being one, there is no single tantra. If the śyāmāka caru is impossible, then, having made the prastara ⟨the bundle of strewn grass⟩ of śyāmāka grass, having spread it to the north of the sruva ⟨the small ladle⟩, and having laid the srucs ⟨the offering-spoons⟩ upon it, by that much alone the śyāmāka āgrayaṇa is accomplished — so Nārāyaṇa, the author of the Vṛtti. But the barley āgrayaṇa is optional ⟨'done or not done'⟩. The secondary time of the rice āgrayaṇa runs to the spring; that of the barley āgrayaṇa to the rainy season. One who performs it in the secondary time when there is no emergency should do the āgrayaṇa preceded by the prāyaścitta ⟨expiation⟩ for the lapse of time. One who performs it in the secondary time in an emergency need not do the prāyaścitta. If even the secondary time has passed, he should perform the Vaiśvānara iṣṭi as the prāyaścitta and then do the lapsed āgrayaṇa. But in the smārta rite a sthālīpāka ⟨a pot-cooked offering⟩ with Vaiśvānara as its deity is to be taken, since it is said: 'those very puroḍāśas ⟨sacrificial cakes⟩ of the man who has set up the śrauta fires are the carus intended in the aupāsana ⟨domestic⟩ fire.'

अथ प्रथमाग्रयणम् ।

प्रथमाग्रयणस्य शरदत्यये विभ्रष्टेष्टिं तद्देवताकस्थालीपाकं वा कृत्वाऽऽगामिमुख्यकाले प्रथमाग्रयणं कार्यम् ॥ गौणकाले प्रथमाग्रयणं न भवति ॥ अनारब्धानां दर्शपूर्णमासाग्रयणादीनां प्रायश्चित्तविकल्पाद्विभ्रष्टेष्टिरपि विकल्पिता ज्ञेया ॥ आग्रयणमकृत्वा किमपि नवोत्पन्नं सस्यं न भक्षणीयम् ॥ “ अकृताग्रयणोश्नीयान्नवान्नं यदि वै नरः ॥ वैश्वानराय कर्तव्यश्चरुः पूर्णाहुतिस्तु वा ॥ यद्वा समिन्द्रायेति शतवारं जपेन्मनुम् ” ॥

prathamāgrayaṇasya śaradatyaye vibhraṣṭeṣṭiṃ taddevatākasthālīpākaṃ vā kṛtvā''gāmimukhyakāle prathamāgrayaṇaṃ kāryam || gauṇakāle prathamāgrayaṇaṃ na bhavati || anārabdhānāṃ darśapūrṇamāsāgrayaṇādīnāṃ prāyaścittavikalpādvibhraṣṭeṣṭirapi vikalpitā jñeyā || āgrayaṇamakṛtvā kimapi navotpannaṃ sasyaṃ na bhakṣaṇīyam || “ akṛtāgrayaṇośnīyānnavānnaṃ yadi vai naraḥ || vaiśvānarāya kartavyaścaruḥ pūrṇāhutistu vā || yadvā samindrāyeti śatavāraṃ japenmanum ” ||

⟨If the first āgrayaṇa has lapsed,⟩ at the passing of autumn he should perform the Vibhraṣṭa iṣṭi ⟨the iṣṭi for a lapsed rite⟩, or a sthālīpāka with that same deity, and then the first āgrayaṇa is to be done at the principal time of the coming ⟨season⟩. The first āgrayaṇa does not take place in the secondary time. Since there is an option among the expiations for the darśa-pūrṇamāsa, the āgrayaṇa and the rest when they have not been begun, the Vibhraṣṭa iṣṭi too is to be understood as optional. Without having done the āgrayaṇa, no newly grown crop whatever is to be eaten. “If a man should eat the new grain without having done the āgrayaṇa, a caru is to be offered to Vaiśvānara, or else the pūrṇāhuti ⟨the full oblation⟩; or else he should mutter the mantra 'sam indrāya' a hundred times.”

अथाग्रयणानुकल्पाः ।

पृथगाग्रयणप्रयोगाशक्तौ प्रकृतीष्टिसमानतन्त्राग्रयणप्रयोगः ॥ तत्र पौर्णमासेष्ट्या समानतन्त्रत्वे आदावाग्रयणं प्रधानं पश्चात्प्राकृतं प्रधानं दर्शेष्ट्यैकतन्त्रत्वे पूर्वं दर्शेष्टिप्रधानयागः पश्चादाग्रयणप्रधानयागः ॥ अन्यत्पूर्वोत्तरांगजातमाग्रयणविकृतिसम्बन्ध्येव कार्यम् ॥ “विरोधे वैकृतं तन्त्रम् ” इति सिद्धांतात् ॥ एतदसम्भवे नवश्यामाकव्रीहियवैः पुरोडाशं कृत्वा दर्शपूर्णमासौ कुर्यात् ॥ यद्वा नवव्रीह्यादिभिरग्निहोत्रहोमं कुर्यात् ॥ अथवा नवान्नान्यग्निहोत्र्या गवा खादयित्वा तस्याः पयसाग्निहोत्रं जुहुयात् ॥ यद्वा नवान्नेन ब्राह्मणान् भोजयेदिति संक्षेपः ॥ इदं मलमासे न कार्यम् ॥ गुर्वाद्यस्तेपि न कार्यमिति केचित् ॥ जीर्णधान्यालाभे तु मलमासादौ कार्यम् ॥ अस्यामेव पौर्णमास्यां ज्येष्ठापत्यनीराजनादिकं परविद्धायां कार्यम् ॥

pṛthagāgrayaṇaprayogāśaktau prakṛtīṣṭisamānatantrāgrayaṇaprayogaḥ || tatra paurṇamāseṣṭyā samānatantratve ādāvāgrayaṇaṃ pradhānaṃ paścātprākṛtaṃ pradhānaṃ darśeṣṭyaikatantratve pūrvaṃ darśeṣṭipradhānayāgaḥ paścādāgrayaṇapradhānayāgaḥ || anyatpūrvottarāṃgajātamāgrayaṇavikṛtisambandhyeva kāryam || “virodhe vaikṛtaṃ tantram ” iti siddhāṃtāt || etadasambhave navaśyāmākavrīhiyavaiḥ puroḍāśaṃ kṛtvā darśapūrṇamāsau kuryāt || yadvā navavrīhyādibhiragnihotrahomaṃ kuryāt || athavā navānnānyagnihotryā gavā khādayitvā tasyāḥ payasāgnihotraṃ juhuyāt || yadvā navānnena brāhmaṇān bhojayediti saṃkṣepaḥ || idaṃ malamāse na kāryam || gurvādyastepi na kāryamiti kecit || jīrṇadhānyālābhe tu malamāsādau kāryam || asyāmeva paurṇamāsyāṃ jyeṣṭhāpatyanīrājanādikaṃ paraviddhāyāṃ kāryam ||

⟨Now the substitutes for the āgrayaṇa ⟨the offering of the first fruits⟩.⟩ If one is unable to perform the āgrayaṇa separately, the āgrayaṇa is performed in one tantra with the prakṛti-iṣṭi. There, when it is in one tantra with the full-moon iṣṭi, the āgrayaṇa is the principal at the beginning and the prākṛta ⟨the sacrifice of the model⟩ the principal afterwards; when it is in one tantra with the darśa-iṣṭi, first comes the principal sacrifice of the darśa-iṣṭi and afterwards the principal sacrifice of the āgrayaṇa. All the other subsidiaries, preceding and following, are to be done as belonging to the āgrayaṇa-vikṛti alone, by the settled maxim “In a conflict, the tantra of the vikṛti ⟨prevails⟩.” If this is impossible, he should make a puroḍāśa of new śyāmāka, rice and barley and perform the darśa and the pūrṇamāsa. Or else he should perform the agnihotra homa with new rice and the rest. Or else, having fed the new grains to the agnihotra cow, he should offer the agnihotra with her milk. Or else he should feed brāhmaṇas with the new grain. This in brief. This is not to be done in a malamāsa ⟨an intercalary month⟩. Some say it is not to be done during the setting of Jupiter and the rest either. But if old grain is not to be had, it is to be done even in a malamāsa and the like. On this same full-moon, when it is paraviddhā ⟨pierced by the following tithi⟩, the lustration of the eldest child and the rest is to be done.

अथ करकचतुर्थी ।

आश्विनकृष्णचतुर्थी करकचतुर्थी सा चन्द्रोदयव्यापिनी ग्राह्या ॥ दिनद्वये तद्व्याप्त्यादौ संकटचतुर्थीवन्निर्णयः ॥

āśvinakṛṣṇacaturthī karakacaturthī sā candrodayavyāpinī grāhyā || dinadvaye tadvyāptyādau saṃkaṭacaturthīvannirṇayaḥ ||

⟨Now Karakacaturthī ⟨the fourth day named from the karaka, the water-pot⟩.⟩ The dark fourth of Āśvina is the Karaka Caturthī; it is to be taken as the one that pervades the rising of the moon. When it pervades that on two days and so on, the determination is as for the Saṅkaṭa Caturthī.

अथ राधाजयंती ।

कृष्णाष्टम्यां राधाकुंडे स्नानं मथुरामण्डलवासिभिः कार्यम् ॥ सारुणोदयव्यापिनी तदभावे सूर्योदयव्यापिनी ग्राह्या ॥ आश्विनकृष्णद्वादशी गोवत्सद्वादशी सा प्रदोषव्यापिनी ग्राह्या ॥ दिनद्वये तद्व्याप्तौ परा सायंकालाख्यगौणकालसत्त्वात् ॥ उभयत्र तद्व्याप्तौ पूर्वेति बहवः परेति केचित् ॥ अत्र वत्सतुल्यवर्णां सवत्सां पयस्विनीं गां संपूज्य गोः पादे ताम्रपात्रेणार्घ्यं दद्यात् ॥ तत्र मन्त्रः ॥ “ क्षीरोदार्णवसंभूते सुरासुरनमस्कृते ॥ सर्वदेवमये मातर्गृहाणार्घ्यं नमोस्तु ते ” ॥ ततो माषादिवटकान् गोग्रासार्थं दत्त्वा प्रार्थयेत् ॥ “सर्वदेवमये देवि सर्वदेवैरलंकृते ॥ मातर्ममाभिलषितं सफलं कुरु नन्दिनि” ॥ तद्दिने तैलपक्वं स्थालीपाकं गोक्षीरं गोघृतं गोर्दधि तक्रं च वर्जयेत् ॥ नक्तं माषान्नभोजनं भूशय्या ब्रह्मचर्यं च कार्यम् ॥ इमामेव द्वादशीमारभ्य पंचसु दिनेषु पूर्वरात्रे नीराजनविधिर्नारदेनोक्तः ॥ “ नीराजयेयुर्देवांश्च विप्रान् गाश्च तुरंगमान् ॥ ज्येष्ठाञ्छ्रेष्ठाञ्जघन्यांश्च मातृमुख्याश्च योषितः ” इति ॥ त्रयोदश्यामपमृत्युनाशार्थं यमाय निशामुखे बहिर्दीपो देयः ॥

kṛṣṇāṣṭamyāṃ rādhākuṃḍe snānaṃ mathurāmaṇḍalavāsibhiḥ kāryam || sāruṇodayavyāpinī tadabhāve sūryodayavyāpinī grāhyā || āśvinakṛṣṇadvādaśī govatsadvādaśī sā pradoṣavyāpinī grāhyā || dinadvaye tadvyāptau parā sāyaṃkālākhyagauṇakālasattvāt || ubhayatra tadvyāptau pūrveti bahavaḥ pareti kecit || atra vatsatulyavarṇāṃ savatsāṃ payasvinīṃ gāṃ saṃpūjya goḥ pāde tāmrapātreṇārghyaṃ dadyāt || tatra mantraḥ || “ kṣīrodārṇavasaṃbhūte surāsuranamaskṛte || sarvadevamaye mātargṛhāṇārghyaṃ namostu te ” || tato māṣādivaṭakān gogrāsārthaṃ dattvā prārthayet || “sarvadevamaye devi sarvadevairalaṃkṛte || mātarmamābhilaṣitaṃ saphalaṃ kuru nandini” || taddine tailapakvaṃ sthālīpākaṃ gokṣīraṃ goghṛtaṃ gordadhi takraṃ ca varjayet || naktaṃ māṣānnabhojanaṃ bhūśayyā brahmacaryaṃ ca kāryam || imāmeva dvādaśīmārabhya paṃcasu dineṣu pūrvarātre nīrājanavidhirnāradenoktaḥ || “ nīrājayeyurdevāṃśca viprān gāśca turaṃgamān || jyeṣṭhāñchreṣṭhāñjaghanyāṃśca mātṛmukhyāśca yoṣitaḥ ” iti || trayodaśyāmapamṛtyunāśārthaṃ yamāya niśāmukhe bahirdīpo deyaḥ ||

⟨Now the Rādhā Jayantī ⟨the day of Rādhā's birth⟩.⟩ On the dark eighth, bathing in the Rādhākuṇḍa is to be done by those who dwell in the region of Mathurā. It is to be taken as the one pervading the aruṇodaya ⟨the reddening of dawn⟩; failing that, the one pervading sunrise. The dark twelfth of Āśvina is the Govatsa Dvādaśī; it is to be taken as pervading the pradoṣa ⟨the early evening⟩. When it pervades that on two days, the later is taken, since the secondary time called 'evening' is present. When it pervades it on both, many say the earlier and some the later. On this day, having worshipped a milch cow that has her calf with her and is of the same colour as her calf, he should give the arghya at the cow's foot with a copper vessel. There the mantra is: “O thou born of the ocean of milk, saluted by gods and demons, O mother in whom all the gods abide, receive the arghya; salutation be to thee.” Then, having given cakes of black gram and the rest as a mouthful for the cow, he should entreat: “O goddess in whom all the gods abide, adorned by all the gods, O mother, O Nandinī, make my desire bear fruit.” On that day he should avoid what is fried in oil, what is cooked in a pot, cow's milk, cow's ghee, cow's curd, and buttermilk. Eating at night (nakta) of food of black gram, sleeping on the ground, and continence are to be observed. Beginning from this very twelfth, the rule of the nīrājana in the first part of the night for five days has been stated by Nārada: “The women, with the mother at their head, should wave the lights before the gods, the brāhmaṇas, the cows and the horses, before the eldest, the best and the least.” On the thirteenth, for the destruction of untimely death, a lamp is to be set outside for Yama at nightfall.

अथ गोत्रिरात्रव्रतम् ।

इमामेव त्रयोदशीमारभ्य गोत्रिरात्रव्रतमुक्तम् ॥ तत्प्रयोगः कौस्तुभे ॥

imāmeva trayodaśīmārabhya gotrirātravratamuktam || tatprayogaḥ kaustubhe ||

⟨Now the gotrirātra vow ⟨the three nights of the cow⟩.⟩ Beginning from this very thirteenth, the Gotrirātra ⟨'three nights of the cow'⟩ vow is enjoined. Its procedure is in the Kaustubha.

अथाश्विनकृष्णनरकचतुर्दशी ।

आश्विनकृष्णचतुर्दश्यां चंद्रोदयव्यापिण्यां नरकभीरुभिस्तिलतैलेनाभ्यंगस्नानं कार्यम् ॥ अत्र रात्र्यंत्ययाममारभ्यारुणोदयावधिस्ततश्चंद्रोदयावधिस्ततः सूर्योदयावधिरिति कालत्रये पूर्वपूर्वो जघन्य उत्तरोत्तरः श्रेष्ठः अतश्चंद्रोदयोत्तरो मुख्यः कालः प्रातःकालो गौणः ॥ तत्र पूर्वदिने एव चंद्रोदयव्याप्तौ पूर्वा ॥ परत्रैव तद्व्याप्तौ परा ॥ अस्मिन्पक्षे तद्दिनेऽस्तमयादिकाले विहितमुल्कादानदीपदानादिकं तत्काले चतुर्दश्यभावेपि कार्यम् ॥ दिनद्वये चंद्रोदयव्याप्तौ पूर्वा ॥ दिनद्वये चंद्रोदयाव्याप्तौ पक्षत्रयं संभवति ॥ पूर्वत्र चंद्रोदयोत्तरमुषःकालं सूर्योदयं च व्याप्य प्रवृत्ता चतुर्दशी परत्र चंद्रोदयात्पूर्वं समाप्ता ॥ यथा त्रयोदशी घट्यः ५८ पलानि ५० चतुर्दशी ५७ अस्मिन्प्रथमपक्षे उषःकालैकदेशे चतुर्दशीयुक्तेभ्यंगस्नानं कार्यम् ॥ अथ पूर्वत्र सूर्योदयमात्रं व्याप्य प्रवृत्ता परत्र चंद्रोदयात्पूर्वं समाप्ता ॥ अथवा सूर्योदयास्पर्शेन क्षय एव चतुर्दश्याः ॥ यथा त्रयोदशी ५९ पलानि ५९ चतुर्दशी ५७ यथा वा त्रयोदशी २ तद्दिने चतुर्दशी ५४ अत्र पक्षद्वये परत्र चंद्रोदयेभ्यंगस्नानम् ॥ चतुर्थयामादिजघन्यकाले चतुर्दशीव्याप्तिसत्त्वात् ॥ एतत्पक्षद्वये केचिदरुणोदयात्पूर्वमपि चतुर्दशीमध्ये एव स्नानं कार्यमिति वदंति ॥ अपरे त्वरुणोदयोत्तरं चंद्रोदयादिकालेऽमावास्यायुक्तेपि स्नानमिति वदंति ॥ यत्तु चतुर्दशीक्षये पूर्वत्र त्रयोदश्यां चंद्रोदये स्नानमित्याहुस्तदयुक्तम् ॥ अत्राभ्यंगस्नाने विशेषः ॥ “सीतालोष्टसमायुक्त सकंटकदलान्वित ॥ हर पापमपामार्ग भ्राम्यमाणः पुनःपुनः” इति मंत्रेण लांगलोद्धृतलोष्टयुतापामार्गतुंबीचक्रमर्दनशाखानां स्नानमध्ये त्रिवारं भ्रामणं कार्यम् ॥ अभ्यंगस्नानोत्तरं तिलकादि कृत्वा कार्तिकस्नानं कार्यम् ॥ उक्तकालेषु स्नानासंभवे सूर्योदयोत्तरं गौणकालेपि यत्यादिभिरप्यवश्यमभ्यंगस्नानं कार्यम् ॥

āśvinakṛṣṇacaturdaśyāṃ caṃdrodayavyāpiṇyāṃ narakabhīrubhistilatailenābhyaṃgasnānaṃ kāryam || atra rātryaṃtyayāmamārabhyāruṇodayāvadhistataścaṃdrodayāvadhistataḥ sūryodayāvadhiriti kālatraye pūrvapūrvo jaghanya uttarottaraḥ śreṣṭhaḥ ataścaṃdrodayottaro mukhyaḥ kālaḥ prātaḥkālo gauṇaḥ || tatra pūrvadine eva caṃdrodayavyāptau pūrvā || paratraiva tadvyāptau parā || asminpakṣe taddine'stamayādikāle vihitamulkādānadīpadānādikaṃ tatkāle caturdaśyabhāvepi kāryam || dinadvaye caṃdrodayavyāptau pūrvā || dinadvaye caṃdrodayāvyāptau pakṣatrayaṃ saṃbhavati || pūrvatra caṃdrodayottaramuṣaḥkālaṃ sūryodayaṃ ca vyāpya pravṛttā caturdaśī paratra caṃdrodayātpūrvaṃ samāptā || yathā trayodaśī ghaṭyaḥ 58 palāni 50 caturdaśī 57 asminprathamapakṣe uṣaḥkālaikadeśe caturdaśīyuktebhyaṃgasnānaṃ kāryam || atha pūrvatra sūryodayamātraṃ vyāpya pravṛttā paratra caṃdrodayātpūrvaṃ samāptā || athavā sūryodayāsparśena kṣaya eva caturdaśyāḥ || yathā trayodaśī 59 palāni 59 caturdaśī 57 yathā vā trayodaśī 2 taddine caturdaśī 54 atra pakṣadvaye paratra caṃdrodayebhyaṃgasnānam || caturthayāmādijaghanyakāle caturdaśīvyāptisattvāt || etatpakṣadvaye kecidaruṇodayātpūrvamapi caturdaśīmadhye eva snānaṃ kāryamiti vadaṃti || apare tvaruṇodayottaraṃ caṃdrodayādikāle'māvāsyāyuktepi snānamiti vadaṃti || yattu caturdaśīkṣaye pūrvatra trayodaśyāṃ caṃdrodaye snānamityāhustadayuktam || atrābhyaṃgasnāne viśeṣaḥ || “sītāloṣṭasamāyukta sakaṃṭakadalānvita || hara pāpamapāmārga bhrāmyamāṇaḥ punaḥpunaḥ” iti maṃtreṇa lāṃgaloddhṛtaloṣṭayutāpāmārgatuṃbīcakramardanaśākhānāṃ snānamadhye trivāraṃ bhrāmaṇaṃ kāryam || abhyaṃgasnānottaraṃ tilakādi kṛtvā kārtikasnānaṃ kāryam || uktakāleṣu snānāsaṃbhave sūryodayottaraṃ gauṇakālepi yatyādibhirapyavaśyamabhyaṃgasnānaṃ kāryam ||

⟨Now the Naraka-caturdaśī of the dark fortnight of Āśvina.⟩ On the dark fourteenth of Āśvina, when it pervades the rising of the moon, the anointing-bath with sesame oil is to be done by those who fear naraka ⟨hell⟩. Here there are three times — from the last yāma ⟨watch, three hours⟩ of the night up to the aruṇodaya, from that up to moonrise, and from that up to sunrise — and of these each earlier one is the lowest and each later one the best. Hence the time after moonrise is the principal time, and the morning is secondary. There, if it pervades moonrise on the earlier day alone, the earlier is taken; if it pervades it on the later day alone, the later. On this view, the ulkādāna ⟨the offering of the torch⟩, the gift of lamps and the rest, which are enjoined on that day at the time of sunset and after, are to be done at that time even though the fourteenth is not present then. If it pervades moonrise on both days, the earlier is taken. If it pervades moonrise on neither of the two days, three cases are possible. ⟨First:⟩ on the earlier day the fourteenth begins after moonrise and runs on through the uṣaḥkāla ⟨dawn⟩ and sunrise, and on the later day it ends before moonrise — as, for instance, the thirteenth at 58 ghaṭīs 50 palas and the fourteenth at 57. In this first case the anointing-bath is to be done in that part of the uṣaḥkāla which is joined with the fourteenth. ⟨Second:⟩ on the earlier day it begins so as to pervade sunrise only, and on the later day ends before moonrise. ⟨Third:⟩ or else there is an actual kṣaya ⟨loss⟩ of the fourteenth, since it does not touch sunrise at all — as, for instance, the thirteenth at 59 ⟨ghaṭīs⟩ 59 palas and the fourteenth at 57; or again the thirteenth at 2 and, on that same day, the fourteenth at 54. In these two cases the anointing-bath is at moonrise on the later day, since the pervasion of the fourteenth is present in the lowest time, the fourth yāma and after. In these two cases some say that the bath should be done within the fourteenth even before the aruṇodaya. Others say that the bath is after the aruṇodaya, at the time of moonrise and after, even though it is then joined with the new moon. But what some say — that when the fourteenth is lost the bath is at moonrise on the earlier day, on the thirteenth — that is not right. Here there is a special point in the anointing-bath. With the mantra “O apāmārga, joined with the clod of the furrow, possessed of thorny leaves, take away sin as thou art whirled again and again”, branches of apāmārga, of tumbī ⟨the bottle-gourd⟩ and of cakramardana, together with a clod turned up by the plough, are to be whirled three times in the midst of the bath. After the anointing-bath, having made the tilaka and the rest, the Kārttika bath is to be done. If the bath is impossible at the times stated, the anointing-bath must certainly be done even in the secondary time after sunrise, and even by ascetics and the rest.

अथात्र यमतर्पणम् ।

कार्तिकस्नानोत्तरं यमतर्पणं कार्यम् ॥ तद्यथा ॥ यमाय नमः यमं तर्पयामीत्युक्त्वा तिलमिश्रांस्त्रीनंजलीन्सव्येनापसव्येन वा देवतीर्थेन पितृतीर्थेन वा दक्षिणामुखो दद्यात् ॥ एवमग्रेपि ॥ धर्मराजाय नमः मृत्यवे० अंतकाय० वैवस्वताय० कालाय० सर्वभूतक्षयाय० औदुंबराय० दध्नाय० नीलाय० परमेष्ठिने० वृकोदराय० चित्राय० चित्रगुप्ताय० ॥ जीवत्पितृकस्तु यवैर्देवतीर्थेन सव्येन कुर्यात् ॥ “ततः प्रदोषसमये दीपान्दद्यान्मनोहरान् ॥ देवालये मठे वापि प्राकारोद्यानवीथिषु ॥ गोवाजहस्तिशालायामेवं घस्रत्रयेपि च” ॥

kārtikasnānottaraṃ yamatarpaṇaṃ kāryam || tadyathā || yamāya namaḥ yamaṃ tarpayāmītyuktvā tilamiśrāṃstrīnaṃjalīnsavyenāpasavyena vā devatīrthena pitṛtīrthena vā dakṣiṇāmukho dadyāt || evamagrepi || dharmarājāya namaḥ mṛtyave0 aṃtakāya0 vaivasvatāya0 kālāya0 sarvabhūtakṣayāya0 auduṃbarāya0 dadhnāya0 nīlāya0 parameṣṭhine0 vṛkodarāya0 citrāya0 citraguptāya0 || jīvatpitṛkastu yavairdevatīrthena savyena kuryāt || “tataḥ pradoṣasamaye dīpāndadyānmanoharān || devālaye maṭhe vāpi prākārodyānavīthiṣu || govājahastiśālāyāmevaṃ ghasratrayepi ca” ||

⟨Now here the tarpaṇa ⟨water offering⟩ to Yama.⟩ After the Kārttika bath the tarpaṇa ⟨the offering of water⟩ to Yama is to be done. It is thus: having said 'Salutation to Yama; I satisfy Yama', he should, facing south, give three handfuls ⟨of water⟩ mixed with sesame, with the sacred thread in the ordinary position or over the right shoulder, by the devatīrtha ⟨the finger-tips⟩ or by the pitṛtīrtha ⟨the space between thumb and forefinger⟩. So too in what follows: 'Salutation to Dharmarāja'; 'to Mṛtyu…'; 'to Antaka…'; 'to Vaivasvata…'; 'to Kāla…'; 'to Sarvabhūtakṣaya…'; 'to Audumbara…'; 'to Dadhna…'; 'to Nīla…'; 'to Parameṣṭhin…'; 'to Vṛkodara…'; 'to Citra…'; 'to Citragupta…'. But one whose father is living should do it with barley, by the devatīrtha, with the thread in the ordinary position. “Then at the time of the pradoṣa he should give charming lamps, in a temple of the gods or in a monastery, in the enclosure-walls, the gardens and the streets, and in the sheds of the cattle, the horses and the elephants — and so on all three days.”

अथोल्कादानं दीपप्रज्वालनम् ।

“तुलासंस्थे सहस्रांशौ प्रदोषे भूतदर्शयोः ॥ उल्काहस्ता नराः कुर्युः पितॄणां मार्गदर्शनम्”॥ तत्र दानमंत्रः ॥ “अग्निदग्धाश्च ये जीवा येप्यदग्धाः कुले मम ॥ उज्ज्वलज्योतिषा दग्धास्ते यांतु परमां गतिम् ॥ यमलोकं परित्यज्य आगता ये महालये ॥ उज्ज्वलज्योतिषा वर्त्म प्रपश्यंतु व्रजंतु ते” ॥ अस्यां नक्तभोजनं महाफलम् ॥

“tulāsaṃsthe sahasrāṃśau pradoṣe bhūtadarśayoḥ || ulkāhastā narāḥ kuryuḥ pitṝṇāṃ mārgadarśanam”|| tatra dānamaṃtraḥ || “agnidagdhāśca ye jīvā yepyadagdhāḥ kule mama || ujjvalajyotiṣā dagdhāste yāṃtu paramāṃ gatim || yamalokaṃ parityajya āgatā ye mahālaye || ujjvalajyotiṣā vartma prapaśyaṃtu vrajaṃtu te” || asyāṃ naktabhojanaṃ mahāphalam ||

⟨Now the giving of the firebrand and the kindling of the lamp.⟩ “When the thousand-rayed one ⟨the Sun⟩ stands in Tulā ⟨Libra⟩, at the pradoṣa of the bhūta ⟨the fourteenth⟩ and of the darśa ⟨the new moon⟩, men with torches in their hands should show the way to the pitṛs.” There the mantra of the offering is: “Those beings in my family who have been burnt with fire and those who have not been burnt — burnt by this blazing light, let them go to the highest goal. Those who, having left the world of Yama, have come at the Mahālaya — by this blazing light let them see the path, and let them go.” Eating at night (nakta) on this day is of great fruit.

अथामावास्याभ्यंगनिर्णयः ।

अथाश्विनामावास्यायां प्रातरभ्यंगः प्रदोषे दीपदानलक्ष्मीपूजनादि विहितम् तत्र सूर्योदयं व्याप्यास्तोत्तरं घटिकाधिकरात्रिव्यापिनि दर्शे सति न संदेहः ॥ अत्र प्रातरभ्यंगदेवपूजादिकं कृत्वापराह्णे पार्वणश्राद्धं कृत्वा प्रदोषसमये दीपदानोल्काप्रदर्शनलक्ष्मीपूजनानि कृत्वा भोजनं कार्यम् ॥ अत्र दर्शे बालवृद्धादिभिन्नैर्दिवा न भोक्तव्यम् ॥ रात्रौ भोक्तव्यमिति विशेषो वाचनिकः ॥ तथा च परदिने एव दिनद्वयेपि वा प्रदोषव्याप्तौ परा ॥ पूर्वत्रैव प्रदोषव्याप्तौ लक्ष्मीपूजनादौ पूर्वा ॥ अभ्यंगस्नानादौ परा ॥ एवमुभयत्र प्रदोषव्याप्त्यभावेपि पुरुषार्थचिंतामणौ तु पूर्वत्रैव व्याप्तिरिति पक्षे परत्र यामत्रयाधिकव्यापिदर्शे दर्शापेक्षया प्रतिपद्वृद्धिसत्त्वे लक्ष्मीपूजादिकमपि परत्रैवेत्युक्तम् ॥ एतन्मते उभयत्र प्रदोषव्याप्तिपक्षेपि परत्र दर्शस्य सार्धयामत्रयाधिकव्याप्तित्वात्परैव युक्तेति भाति ॥ चतुर्दश्यादिदिनत्रयेपि दीपावलिसंज्ञके यत्रयत्राहि स्वातीनक्षत्रयोगस्तस्यतस्य प्राशस्त्यातिशयः अस्यामेव निशीथोत्तरं नगरस्त्रीभिः स्वगृहांगणादलक्ष्मीनिःसारणं कार्यम् ॥ ॥ इति श्रीमदनंतोपाध्यायसूनुकाशिनाथोपाध्यायविरचिते धर्मसिंधुसारे द्वितीयपरिच्छेदे आश्विनमासकृत्यनिर्णयोद्देशः ॥

athāśvināmāvāsyāyāṃ prātarabhyaṃgaḥ pradoṣe dīpadānalakṣmīpūjanādi vihitam tatra sūryodayaṃ vyāpyāstottaraṃ ghaṭikādhikarātrivyāpini darśe sati na saṃdehaḥ || atra prātarabhyaṃgadevapūjādikaṃ kṛtvāparāhṇe pārvaṇaśrāddhaṃ kṛtvā pradoṣasamaye dīpadānolkāpradarśanalakṣmīpūjanāni kṛtvā bhojanaṃ kāryam || atra darśe bālavṛddhādibhinnairdivā na bhoktavyam || rātrau bhoktavyamiti viśeṣo vācanikaḥ || tathā ca paradine eva dinadvayepi vā pradoṣavyāptau parā || pūrvatraiva pradoṣavyāptau lakṣmīpūjanādau pūrvā || abhyaṃgasnānādau parā || evamubhayatra pradoṣavyāptyabhāvepi puruṣārthaciṃtāmaṇau tu pūrvatraiva vyāptiriti pakṣe paratra yāmatrayādhikavyāpidarśe darśāpekṣayā pratipadvṛddhisattve lakṣmīpūjādikamapi paratraivetyuktam || etanmate ubhayatra pradoṣavyāptipakṣepi paratra darśasya sārdhayāmatrayādhikavyāptitvātparaiva yukteti bhāti || caturdaśyādidinatrayepi dīpāvalisaṃjñake yatrayatrāhi svātīnakṣatrayogastasyatasya prāśastyātiśayaḥ asyāmeva niśīthottaraṃ nagarastrībhiḥ svagṛhāṃgaṇādalakṣmīniḥsāraṇaṃ kāryam || || iti śrīmadanaṃtopādhyāyasūnukāśināthopādhyāyaviracite dharmasiṃdhusāre dvitīyaparicchede āśvinamāsakṛtyanirṇayoddeśaḥ ||

⟨Now the determination of the anointing with oil on the amāvāsyā ⟨new-moon day⟩.⟩ Now on the new moon of Āśvina the anointing in the morning, and at the pradoṣa the gift of lamps, the worship of Lakṣmī and the rest, are enjoined. There, when the darśa pervades sunrise and also pervades the night after sunset by more than a ghaṭikā, there is no doubt. Here, having done the morning anointing, the worship of the gods and the rest, having done the pārvaṇa śrāddha in the afternoon, and having done at the pradoṣa time the gift of lamps, the showing of the torches and the worship of Lakṣmī, he should eat. Here on the darśa, by those other than children, the aged and the like, food is not to be eaten by day; it is to be eaten at night — this special rule rests upon an express text. And so, if the pradoṣa is pervaded on the later day alone or on both days, the later is taken. If the pradoṣa is pervaded on the earlier day alone, the earlier is taken for the worship of Lakṣmī and the rest, and the later for the anointing-bath and the rest; and so too when the pradoṣa is pervaded on neither of the two days. But in the Puruṣārthacintāmaṇi it is said that, in the case where the pervasion is on the earlier day alone, if on the later day the darśa pervades more than three yāmas and there is an increase of the pratipad as against the darśa, then the worship of Lakṣmī and the rest is also on the later day alone. On this view it appears that, even in the case where the pradoṣa is pervaded on both days, the later is the proper one, since on the later day the darśa pervades more than three and a half yāmas. On the three days beginning with the fourteenth, which are called the Dīpāvalī, wherever there is conjunction with the Svātī nakṣatra, that day has a special excellence. On this very day, after the niśītha, the driving out of Alakṣmī ⟨misfortune⟩ from the courtyards of their own houses is to be done by the women of the town. ॥ Thus the uddeśa ⟨section⟩ on the determination of the rites of the month of Āśvina, in the second pariccheda ⟨chapter⟩ of the Dharmasindhusāra composed by Kāśinātha Upādhyāya, son of the revered Ananta Upādhyāya. ॥

अथ कार्तिकमासः ।

वृश्चिकसंक्रांतौ पूर्वाः षोडश नाड्यः पुण्याः शेषं प्राग्वत् ॥ अथ कार्तिकशुक्लप्रतिपत्कृत्यम् ॥ अत्राभ्यंग आवश्यकः ॥ एवं चतुर्दश्यादिदिनत्रयेभ्यंगाद्युत्सवस्याकरणे नरकादिदोषश्रवणात्करणे लक्ष्मीप्राप्त्यलक्ष्मीपरिहारादिफलश्रवणाच्च नित्यकाम्योभयरूपत्वम् ॥

vṛścikasaṃkrāṃtau pūrvāḥ ṣoḍaśa nāḍyaḥ puṇyāḥ śeṣaṃ prāgvat || atha kārtikaśuklapratipatkṛtyam || atrābhyaṃga āvaśyakaḥ || evaṃ caturdaśyādidinatrayebhyaṃgādyutsavasyākaraṇe narakādidoṣaśravaṇātkaraṇe lakṣmīprāptyalakṣmīparihārādiphalaśravaṇācca nityakāmyobhayarūpatvam ||

⟨Now the month of Kārtika.⟩ At the saṅkrānti ⟨the Sun's entry into a sign⟩ in Vṛścika ⟨Scorpio⟩ the sixteen nāḍīs before ⟨it⟩ are holy; the rest is as before. Now the rites of the bright first tithi of Kārttika. Here the anointing is obligatory. And so, since on the three days beginning with the fourteenth the fault of hell and the rest is declared for not performing the anointing and the other festivities, and the fruit of the gaining of Lakṣmī, of the removal of Alakṣmī and the rest is declared for performing them, ⟨these rites⟩ are of both kinds at once — nitya ⟨obligatory⟩ and kāmya ⟨done for a desired end⟩.

अथ बलिपूजानिर्णयः ।

अस्यां प्रतिपदि बलिपूजा दीपोत्सवो गोक्रीडनं गोवर्धनपूजा मार्गपालीबन्धनं यष्टिकाकर्षणं नववस्त्रादिधारणाद्युत्सवो द्यूतं नारीकर्तृकनीराजनं मंगलमालिका चेत्येवमादीनि कृत्यानि ॥

asyāṃ pratipadi balipūjā dīpotsavo gokrīḍanaṃ govardhanapūjā mārgapālībandhanaṃ yaṣṭikākarṣaṇaṃ navavastrādidhāraṇādyutsavo dyūtaṃ nārīkartṛkanīrājanaṃ maṃgalamālikā cetyevamādīni kṛtyāni ||

⟨Now the determination of the worship of Bali ⟨the king honoured on the first of Kārttika⟩.⟩ On this first tithi the rites are these and the like: the worship of Bali, the festival of lamps, the sporting of the cattle, the worship of Govardhana, the tying of the mārgapālī ⟨the rope stretched across the road⟩, the dragging of the yaṣṭikā ⟨the staff, in a tug-of-war⟩, the festival of putting on new garments and the rest, dicing, the nīrājana performed by the women, and the maṅgalamālikā ⟨the auspicious garland⟩.

अथात्र प्रतिपत्पूर्वासंभवे परत्र सर्वा ग्राह्या ।

तत्र यद्युदयं व्याप्य दशमुहूर्ता प्रतिपत्तदा चन्द्रदर्शनाभावाच्चन्द्रदर्शनप्रयुक्तद्वितीयावेधनिषेधाप्रवृत्तेः सर्वकार्याणि परप्रतिपद्येव भवन्ति ॥ इष्टिनिर्णयप्रकरणे त्रिमुहूर्त्तद्वितीयाप्रवेशमात्रेण चन्द्रदर्शनमुक्तं तत्सूक्ष्मदर्शनाभिप्रायम् ॥ अत्र तु स्थूलदर्शनमेव निषेधप्रयोजकं तच्च षण्मुहूर्त्तद्वितीयाप्रवेश एवेति न विरोध इति भाति ॥ यदि नवमुहूर्तो नास्ति तदा बलिपूजागोक्रीडागोवर्धनपूजा मार्गपालीबन्धनयष्टिकाकर्षणानि पूर्वविद्धप्रतिपदि कार्याणि ॥ अभ्यंगनववस्त्रादिधारणद्यूतनारीकर्तृकनीराजनमंगलमालिकादीन्यौदयिकमुहूर्तव्यापिन्यामपि कार्याणि ॥ बलिपूजादेः केनचिन्निमित्तेन पूर्वविद्धायामनुष्ठानासंभवे परविद्धायामनुष्ठानं कार्यं न तु कर्मत्यागस्तिथ्यंतरपरिग्रहो वा ॥ यथा बौधायनीयाद्यैः स्वस्वसूत्रोक्तानुष्ठानासंभवे आपस्तंबीयादिसूत्रोक्तानुष्ठानं कार्यं न तु कर्मलोपः शाखांतरपरिग्रहो वा तद्वदिति माधवीये स्पष्टम् ॥ तत्र राजा पंचवर्णरंगैर्बलिं द्विभुजमालिख्यान्यजनाः शुक्लतंडुलैर्विरच्य पूजयेयुः ॥ तत्र मंत्रः ॥ “बलिराज नमस्तुभ्यं विरोचनसुत प्रभो ॥ भविष्येंद्र सुराराते पूजेयं प्रतिगृह्यताम्” ॥ बलिमुद्दिश्य यत्किंचिद्दानकरणेऽक्षय्यं विष्णुप्रीतिकरं तत् ॥ “यो यादृशेन भावेन तिष्ठत्यस्यां मुनीश्वर ॥ हर्षदैन्यादिरूपेण तस्य वर्षं प्रयाति हि” ॥

tatra yadyudayaṃ vyāpya daśamuhūrtā pratipattadā candradarśanābhāvāccandradarśanaprayuktadvitīyāvedhaniṣedhāpravṛtteḥ sarvakāryāṇi parapratipadyeva bhavanti || iṣṭinirṇayaprakaraṇe trimuhūrttadvitīyāpraveśamātreṇa candradarśanamuktaṃ tatsūkṣmadarśanābhiprāyam || atra tu sthūladarśanameva niṣedhaprayojakaṃ tacca ṣaṇmuhūrttadvitīyāpraveśa eveti na virodha iti bhāti || yadi navamuhūrto nāsti tadā balipūjāgokrīḍāgovardhanapūjā mārgapālībandhanayaṣṭikākarṣaṇāni pūrvaviddhapratipadi kāryāṇi || abhyaṃganavavastrādidhāraṇadyūtanārīkartṛkanīrājanamaṃgalamālikādīnyaudayikamuhūrtavyāpinyāmapi kāryāṇi || balipūjādeḥ kenacinnimittena pūrvaviddhāyāmanuṣṭhānāsaṃbhave paraviddhāyāmanuṣṭhānaṃ kāryaṃ na tu karmatyāgastithyaṃtaraparigraho vā || yathā baudhāyanīyādyaiḥ svasvasūtroktānuṣṭhānāsaṃbhave āpastaṃbīyādisūtroktānuṣṭhānaṃ kāryaṃ na tu karmalopaḥ śākhāṃtaraparigraho vā tadvaditi mādhavīye spaṣṭam || tatra rājā paṃcavarṇaraṃgairbaliṃ dvibhujamālikhyānyajanāḥ śuklataṃḍulairviracya pūjayeyuḥ || tatra maṃtraḥ || “balirāja namastubhyaṃ virocanasuta prabho || bhaviṣyeṃdra surārāte pūjeyaṃ pratigṛhyatām” || balimuddiśya yatkiṃciddānakaraṇe'kṣayyaṃ viṣṇuprītikaraṃ tat || “yo yādṛśena bhāvena tiṣṭhatyasyāṃ munīśvara || harṣadainyādirūpeṇa tasya varṣaṃ prayāti hi” ||

⟨Now here, when the first tithi cannot be had on the earlier day, it is to be taken entire on the later.⟩ There, if the pratipad pervades sunrise and lasts ten muhūrtas, then, since there is no sight of the moon, and since the prohibition of the piercing by the second tithi — a prohibition occasioned by the sight of the moon — does not take effect, all the rites fall on the later pratipad alone. In the section on the determination of the iṣṭi it was said that the moon is seen by the mere entry of a second tithi of three muhūrtas; that has in view the subtle sighting. But here it is the gross sighting alone that occasions the prohibition, and that comes only with the entry of a second tithi of six muhūrtas; so there is no contradiction, it appears. If there is no ⟨pratipad⟩ of nine muhūrtas, then the worship of Bali, the sporting of the cattle, the worship of Govardhana, the tying of the mārgapālī and the dragging of the yaṣṭikā are to be done on the pratipad pierced by the preceding tithi. The anointing, the putting on of new garments and the rest, the dicing, the nīrājana performed by the women, the maṅgalamālikā and the rest are to be done even on one that pervades only a muhūrta at sunrise. If for some cause the performance of the worship of Bali and the rest is impossible on the ⟨pratipad⟩ pierced by the preceding tithi, the performance is to be made on the one pierced by the following tithi; the rite is not to be abandoned, nor is another tithi to be adopted. Just as, when the followers of Baudhāyana and the rest cannot perform what is stated in their own sūtra, the performance stated in the Āpastamba and other sūtras is to be made, and not the omission of the rite nor the adoption of another śākhā ⟨Vedic branch⟩ — so it is here. This is clear in the Mādhavīya. There the king should draw Bali with two arms in coloured powders of five colours, and other people should fashion him with white rice-grains, and they should worship him. There the mantra is: “Salutation to thee, King Bali, son of Virocana, O lord, O Indra that is to be, O enemy of the gods: let this worship be accepted.” Whatever gift is made with Bali in view is imperishable and pleasing to Viṣṇu. “In whatever state a man abides on this day, O lord of sages — in the form of joy, or of wretchedness and the rest — in that his year passes.”

अथास्यां द्यूतविधिः ।

“अस्यां द्यूतं प्रकर्तव्यं प्रभाते सर्वमानवैः ॥ तस्मिन्द्यूते जयो यस्य तस्य संवत्सरं जयः ॥ विशेषवच्च भोक्तव्यं प्रशस्तैर्ब्राह्मणैः सह ॥ बलिराज्ये दीपदानात्सदा लक्ष्मीः स्थिरा भवेत् ॥ दीपैर्नीराजनादत्र सैषा दीपावलिः स्मृता ॥ बलिराज्यं समासाद्य यैर्न दीपावलिः कृता ॥ तेषां गृहे कथं दीपाः प्रज्वलिष्यंति केशव” इत्यादि ॥ अत्र लक्ष्मीपूजा चोक्ता ॥ “लक्ष्मीर्या लोकपालानां धेनुरूपेण संस्थिता ॥ घृतं वहति यज्ञार्थे मम पापं व्यपोहतु ॥ अग्रतः संतु मे गावो गावो मे संतु पृष्ठतः ॥ गावो मे हृदये संतु गवां मध्ये वसाम्यहम् ॥ इति मंत्राभ्यां गवां सवत्सानां बलीवर्दानां च पूजनं विभूषणं च कृत्वा दोहनभारवाहनादिकं वर्जयेत् ॥

“asyāṃ dyūtaṃ prakartavyaṃ prabhāte sarvamānavaiḥ || tasmindyūte jayo yasya tasya saṃvatsaraṃ jayaḥ || viśeṣavacca bhoktavyaṃ praśastairbrāhmaṇaiḥ saha || balirājye dīpadānātsadā lakṣmīḥ sthirā bhavet || dīpairnīrājanādatra saiṣā dīpāvaliḥ smṛtā || balirājyaṃ samāsādya yairna dīpāvaliḥ kṛtā || teṣāṃ gṛhe kathaṃ dīpāḥ prajvaliṣyaṃti keśava” ityādi || atra lakṣmīpūjā coktā || “lakṣmīryā lokapālānāṃ dhenurūpeṇa saṃsthitā || ghṛtaṃ vahati yajñārthe mama pāpaṃ vyapohatu || agrataḥ saṃtu me gāvo gāvo me saṃtu pṛṣṭhataḥ || gāvo me hṛdaye saṃtu gavāṃ madhye vasāmyaham || iti maṃtrābhyāṃ gavāṃ savatsānāṃ balīvardānāṃ ca pūjanaṃ vibhūṣaṇaṃ ca kṛtvā dohanabhāravāhanādikaṃ varjayet ||

⟨Now, on this ⟨day⟩, the rule of gambling.⟩ “On this day dicing should be done in the morning by all men; he who has the victory in that dicing has victory for the year. And one should eat with special ⟨dishes⟩ in the company of eminent brāhmaṇas. From the gift of lamps in the kingdom of Bali, Lakṣmī becomes ever steady. From the waving of lights with lamps here, this is called the Dīpāvalī. Those who, having come to the kingdom of Bali, have not kept the Dīpāvalī — how shall lamps burn in their houses, O Keśava?” and so on. And the worship of Lakṣmī is enjoined here. “May Lakṣmī, who abides among the guardians of the worlds in the form of a cow, who bears the ghee for the sacrifice, take away my sin. Let the cows be before me, let the cows be behind me, let the cows be in my heart; in the midst of the cows I dwell.” Having with these two mantras worshipped and adorned the cows with their calves and the bulls, he should avoid milking, load-bearing and the rest.

अथ गोवर्धनपूजा ।

मुख्यगोवर्धनसान्निध्ये तस्यैव पूजा ॥ तदसान्निध्ये गोमयेनान्नकूटेन वा गोवर्धनं कृत्वा तत्सहितगोपालपूजा कार्या ॥ तत्र श्रीकृष्णप्रीत्यर्थं गोवर्धनपूजनगोपालपूजनात्मकं महोत्सवं करिष्ये इति संकल्प्य ॥ “बलिराजो द्वारपालो भवानद्य भव प्रभो ॥ निजवाक्यार्थनार्थाय सगोवर्धन गोपते” ॥ इति मंत्रेण सगोवर्धनं गोपालमावाह्य स्थापयेत् ॥ ततः ॥ “गोपालमूर्ते विश्वेश शक्रोत्सवविभेदक ॥ गोवर्धनकृतच्छत्र पूजां मे हर गोपते ॥ गोवर्धन धराधार गोकुलत्राणकारक ॥ विष्णुबाहुकृतच्छाय गवां कोटिप्रदो भव” इति मंत्राभ्यां श्रीगोपालगोवर्धनौ षोडशोपचारैः पूजयेत् ॥ ततः यथावैभवं महानैवेद्यो देयः ॥ ततः तदंगत्वेन प्रत्यक्षधेनौ मृद्धेनौ वा गोपूजां पूर्वोक्तमंत्राभ्यां कृत्वा “आगावो अग्मन्नुते वदंतु” इति ऋग्भ्यां गृहसिद्धचरुहोमः कार्यः ॥ ब्राह्मणेभ्योन्नगवादिदानं गोभ्यस्तृणदानं गिरये बलिदानं च ॥ ततो गोविप्रहोमाग्निगिरिप्रदक्षिणा सहचरीभिर्गोभिर्युतैः कार्या ॥ अथापराह्णे मार्गपालीबंधनम् ॥ तत्र पूर्वस्यां दिशि कुशकाशमयरज्जुविशेषं यथाचारं कृत्वोच्चस्तंभे वृक्षे च बद्ध्वा ॥ “मार्गपालि नमस्तेस्तु सर्वलोकसुखप्रदे ॥ विधेयैः पुत्रदाराद्यैः पुनरेहि व्रतस्य मे ” ॥ इति नमस्कृत्य प्रार्थ्य तदधो मार्गेण गोगजादिसहिताः विप्रराजादयः सर्वे गच्छेयुः ॥ एवं काशादिमयीं यष्टिकां दृढां कृत्वैकतो राजपुत्रा अन्यत्र हीनजातयो जयज्ञानार्थं कर्षयेयुः अत्र हीनजातिजये राजजयः ॥ प्रातर्द्यूतं कार्यमित्युक्तमेवं नारीभिर्नीराजनमपि प्रातरेव कार्यम् ॥ रात्रौ गीतवाद्याद्युत्सवः कार्यः ॥ “नवैर्वस्त्रैश्च संपूज्या द्विजसंबंधिबांधवाः” इति ॥

mukhyagovardhanasānnidhye tasyaiva pūjā || tadasānnidhye gomayenānnakūṭena vā govardhanaṃ kṛtvā tatsahitagopālapūjā kāryā || tatra śrīkṛṣṇaprītyarthaṃ govardhanapūjanagopālapūjanātmakaṃ mahotsavaṃ kariṣye iti saṃkalpya || “balirājo dvārapālo bhavānadya bhava prabho || nijavākyārthanārthāya sagovardhana gopate” || iti maṃtreṇa sagovardhanaṃ gopālamāvāhya sthāpayet || tataḥ || “gopālamūrte viśveśa śakrotsavavibhedaka || govardhanakṛtacchatra pūjāṃ me hara gopate || govardhana dharādhāra gokulatrāṇakāraka || viṣṇubāhukṛtacchāya gavāṃ koṭiprado bhava” iti maṃtrābhyāṃ śrīgopālagovardhanau ṣoḍaśopacāraiḥ pūjayet || tataḥ yathāvaibhavaṃ mahānaivedyo deyaḥ || tataḥ tadaṃgatvena pratyakṣadhenau mṛddhenau vā gopūjāṃ pūrvoktamaṃtrābhyāṃ kṛtvā “āgāvo agmannute vadaṃtu” iti ṛgbhyāṃ gṛhasiddhacaruhomaḥ kāryaḥ || brāhmaṇebhyonnagavādidānaṃ gobhyastṛṇadānaṃ giraye balidānaṃ ca || tato goviprahomāgnigiripradakṣiṇā sahacarībhirgobhiryutaiḥ kāryā || athāparāhṇe mārgapālībaṃdhanam || tatra pūrvasyāṃ diśi kuśakāśamayarajjuviśeṣaṃ yathācāraṃ kṛtvoccastaṃbhe vṛkṣe ca baddhvā || “mārgapāli namastestu sarvalokasukhaprade || vidheyaiḥ putradārādyaiḥ punarehi vratasya me ” || iti namaskṛtya prārthya tadadho mārgeṇa gogajādisahitāḥ viprarājādayaḥ sarve gaccheyuḥ || evaṃ kāśādimayīṃ yaṣṭikāṃ dṛḍhāṃ kṛtvaikato rājaputrā anyatra hīnajātayo jayajñānārthaṃ karṣayeyuḥ atra hīnajātijaye rājajayaḥ || prātardyūtaṃ kāryamityuktamevaṃ nārībhirnīrājanamapi prātareva kāryam || rātrau gītavādyādyutsavaḥ kāryaḥ || “navairvastraiśca saṃpūjyā dvijasaṃbaṃdhibāṃdhavāḥ” iti ||

⟨Now the worship of Govardhana.⟩ In the presence of the true Govardhana ⟨the hill itself⟩ the worship is of that very hill. In its absence, having made a Govardhana of cow-dung or of a heap of food, the worship of Gopāla together with it is to be done. There, having made the saṅkalpa “For the pleasure of Śrī Kṛṣṇa I shall perform the great festival consisting of the worship of Govardhana and the worship of Gopāla”, he should invoke and install Gopāla together with Govardhana with the mantra: “O lord, be thou today the door-keeper of King Bali; ⟨come⟩ with Govardhana, O lord of cows, for the sake of the fulfilling of thine own word.” Then he should worship Śrī Gopāla and Govardhana with the sixteen upacāras with the two mantras: “O thou whose form is Gopāla, lord of the universe, breaker of Śakra's ⟨Indra's⟩ festival, thou who madest Govardhana thy parasol, O lord of cows, take my worship” and “O Govardhana, support of the earth, doer of the protection of Gokula, thou over whom Viṣṇu's arm made a shade, be the giver of a crore of cows.” Then a great naivedya ⟨food-offering⟩ is to be given according to one's means. Then, as a subsidiary of that, having performed the worship of the cow upon a living milch cow or upon a cow of clay with the two mantras stated above, the homa of the caru prepared in the house is to be done with the two ṛcs 'ā gāvo agman' and 'uta vadantu'. And the giving of food, cows and the rest to brāhmaṇas, the giving of grass to the cows, and the offering of bali to the hill. Then the circumambulation of the cows, the brāhmaṇas, the homa fire and the hill is to be made by ⟨those⟩ accompanied by the cows that walk along with them. Then in the afternoon the tying of the mārgapālī. There, in the eastern quarter, having made according to custom a special rope of kuśa and kāśa grass and tied it to a tall post and to a tree, having bowed and entreated with “O Mārgapālī, salutation be to thee, giver of happiness to all the worlds; come again for my vow, with my obedient sons, wife and the rest” — all, the brāhmaṇas, the king and the rest, together with the cows, elephants and the rest, should go by the road beneath it. So too, having made a strong staff of kāśa and the rest, the king's sons on the one side and the low-born on the other should pull it in order to know who will win; and here, if the low-born win, the king wins. It has been said that the dicing is to be done in the morning; so too the nīrājana by the women is to be done in the morning only. At night the festival of song, instruments and the rest is to be held. “And the brāhmaṇas, connections and kinsmen are to be honoured with new garments.”

अथ यमद्वितीया ।

“यमो यमुनया पूर्वं भोजितः स्वगृहे स्वयम् ॥ अतो यमद्वितीया सा प्रोक्ता लोके युधिष्ठिर ” ॥ अस्यां निजगृहे न भोक्तव्यं यत्नेन भगिनीहस्ताद्भोक्तव्यम् ॥ तेन धनधान्यसुखलाभः ॥ वस्त्रालंकरणैः सर्वा भगिन्यः पूज्याः स्वभगिन्यभावे मित्रादिभगिन्यः पूज्याः ॥ भगिन्या अपि भ्रातृपूजने अवैधव्यं भ्रातुश्चिरजीवनं तदकरणे सप्तजन्मसु भ्रातृनाशः ॥ इयं पूर्वेद्युरेवापराह्णव्याप्तौ पूर्वा ॥ उभयत्र व्याप्त्यव्याप्त्यादिपक्षांतरेषु परैव ॥ अस्यां यमुनास्नानमपराह्णे चित्रगुप्तयमदूतसहितयमपूजनं यमायार्घ्यदानं च विहितम् ॥

“yamo yamunayā pūrvaṃ bhojitaḥ svagṛhe svayam || ato yamadvitīyā sā proktā loke yudhiṣṭhira ” || asyāṃ nijagṛhe na bhoktavyaṃ yatnena bhaginīhastādbhoktavyam || tena dhanadhānyasukhalābhaḥ || vastrālaṃkaraṇaiḥ sarvā bhaginyaḥ pūjyāḥ svabhaginyabhāve mitrādibhaginyaḥ pūjyāḥ || bhaginyā api bhrātṛpūjane avaidhavyaṃ bhrātuścirajīvanaṃ tadakaraṇe saptajanmasu bhrātṛnāśaḥ || iyaṃ pūrvedyurevāparāhṇavyāptau pūrvā || ubhayatra vyāptyavyāptyādipakṣāṃtareṣu paraiva || asyāṃ yamunāsnānamaparāhṇe citraguptayamadūtasahitayamapūjanaṃ yamāyārghyadānaṃ ca vihitam ||

⟨Now the second ⟨of the bright fortnight⟩ sacred to Yama.⟩ “Yama was of old himself fed by Yamunā in her own house; therefore, O Yudhiṣṭhira, it is called in the world the Yamadvitīyā ⟨Yama's second⟩.” On this day one should not eat in one's own house; one should take pains to eat from a sister's hand, for thereby comes the gaining of wealth, grain and happiness. All sisters are to be honoured with garments and ornaments; in the absence of one's own sister, the sisters of a friend and the rest are to be honoured. And for the sister too, from honouring her brother come freedom from widowhood and long life for the brother; from not doing it, the loss of a brother for seven births. This tithi is the earlier if it pervades the aparāhṇa on the earlier day alone; in the other cases — pervasion or non-pervasion on both days and the rest — it is the later alone. On this day bathing in the Yamunā is enjoined, and in the aparāhṇa the worship of Yama together with Citragupta and the messengers of Yama, and the giving of the arghya to Yama.

अथ वह्निषष्ठी ।

कार्तिकशुक्लषष्ठ्यां भौमयुतायां वह्निं समभ्यर्च्य तत्प्रीत्यर्थं विप्रभोजनं कार्यम् ॥ कार्तिकशुक्लाष्टमी गोपाष्टमी ॥ अत्र गोपूजनगोप्रदक्षिणगवानुगमनैरिष्टकामावाप्तिः ॥ कार्तिकशुक्लनवम्यां मथुराप्रदक्षिणोक्ता ॥ इयं युगादिरपि ॥ अस्यां पूर्वाह्नव्यापिन्यामपिंडकश्राद्धमुक्तम् ॥ अत्र विशेषो वैशाखप्रकरणे उक्तः ॥

kārtikaśuklaṣaṣṭhyāṃ bhaumayutāyāṃ vahniṃ samabhyarcya tatprītyarthaṃ viprabhojanaṃ kāryam || kārtikaśuklāṣṭamī gopāṣṭamī || atra gopūjanagopradakṣiṇagavānugamanairiṣṭakāmāvāptiḥ || kārtikaśuklanavamyāṃ mathurāpradakṣiṇoktā || iyaṃ yugādirapi || asyāṃ pūrvāhnavyāpinyāmapiṃḍakaśrāddhamuktam || atra viśeṣo vaiśākhaprakaraṇe uktaḥ ||

⟨Now the sixth ⟨of Kārttika⟩ sacred to fire.⟩ On the bright sixth of Kārttika joined with Tuesday, having worshipped Agni, the feeding of brāhmaṇas is to be done for his pleasure. The bright eighth of Kārttika is the Gopāṣṭamī. On it, by the worship of cows, by circumambulating cows and by walking after cows, the desired object is obtained. On the bright ninth of Kārttika the circumambulation of Mathurā is enjoined. This is also a yugādi ⟨the beginning of an age⟩. On it, when it pervades the forenoon, a śrāddha without piṇḍas ⟨the balls of rice⟩ is enjoined. The special rule here has been stated in the section on Vaiśākha.

अथ भीष्मपंचकव्रतम् ।

एकादश्यादिदिनपंचके भीष्मपंचकव्रतमुक्तम् ॥ तच्च शुद्धैकादश्यामारभ्य चतुर्दश्यविद्धौदयिकपौर्णमास्यां समापनीयम् ॥ यदि शुद्धैकादश्यामारंभे क्षयवशेन पौर्णमास्यां पंचदिनात्मकव्रतसमाप्तिर्न घटते तदा विद्धैकादश्याम्प्यारंभः ॥ शुद्धैकादश्यामारंभेपि दिनवृद्धिवशेन परविद्धपौर्णमास्यां समापने यदि षड्दिनापत्तिस्तदा चतुर्दशीविद्धपौर्णिमायामपि समाप्तिः कार्या ॥ व्रतप्रयोगः कौस्तुभादौ ज्ञेयः ॥

ekādaśyādidinapaṃcake bhīṣmapaṃcakavratamuktam || tacca śuddhaikādaśyāmārabhya caturdaśyaviddhaudayikapaurṇamāsyāṃ samāpanīyam || yadi śuddhaikādaśyāmāraṃbhe kṣayavaśena paurṇamāsyāṃ paṃcadinātmakavratasamāptirna ghaṭate tadā viddhaikādaśyāmpyāraṃbhaḥ || śuddhaikādaśyāmāraṃbhepi dinavṛddhivaśena paraviddhapaurṇamāsyāṃ samāpane yadi ṣaḍdināpattistadā caturdaśīviddhapaurṇimāyāmapi samāptiḥ kāryā || vrataprayogaḥ kaustubhādau jñeyaḥ ||

⟨Now the five-day vow of Bhīṣma.⟩ In the five days beginning with the eleventh, the Bhīṣmapañcaka vow is enjoined. And it is to be begun on a pure eleventh and completed on a full-moon current at sunrise and not pierced by the fourteenth. If, when it is begun on a pure eleventh, the completion of the five-day vow on the full-moon does not come about because of a kṣaya ⟨a lost tithi⟩, then it may be begun even on a pierced eleventh. Even when it is begun on a pure eleventh, if by the increase of a day the completion on a full-moon pierced by the following tithi would make six days, then the completion is to be made even on a full-moon pierced by the fourteenth. The procedure of the vow is to be learnt in the Kaustubha and elsewhere.

अथैकादश्यां शिवविष्णुदीक्षा ।

कार्तिकमासे एकादश्यादिपर्वणि चंद्रताराबलान्विते शिवविष्णुमंत्रग्रहणादिरूपा दीक्षा कर्तव्या ॥ ‘कार्तिके तु कृता दीक्षा नृणां जन्मविमोचनी’ इति नारदोक्तेः ॥ तथात्र तुलसीकाष्ठमाला धारणमुक्तं स्कांदे द्वारकामाहात्म्ये विष्णुधर्मे च ॥ ‘निवेद्य केशवे मालां तुलसीकाष्ठसंभवाम् ॥ वहते यो नरो भक्त्या तस्य नैवास्ति पातकम् ॥ तुलसी काष्ठसंभूते माले कृष्णजनप्रिये ॥ बिभर्मि त्वामहं कंठे कुरु मां कृष्णवल्लभम् ॥ एवं संप्रार्थ्य विधिवन्मालां कृष्णगलेर्पिताम् ॥ धारयेत्कार्तिके यो वै स गच्छेद्वैष्णवं पदम्” इति निर्णयसिंधौ स्पष्टम् ॥ यत्तु तत्रैव मालाधारणप्रकरणांते सर्वपुस्तकेष्वदृश्यमानमप्यत्र मूलं चिंत्यमिति वाक्यं क्वचिन्निर्णयसिंधुपुस्तके दृश्यते तस्य मालाधारणविधिवक्यानां नाप्रामाणिकत्वे तात्पर्यम् ॥ स्वयमेव स्कंदपुराणस्थत्वेनविष्णुधर्मस्थत्वेनोक्तानां स्वयमेवाप्रामाणिकत्वोक्तौ व्याघातप्रसंगात् ॥ “तुलसीकाष्ठघटिते रुद्राक्षाकारकारितैः ॥ निर्मितां मालिकां कंठे निधायार्चनमारभेत् ॥ तुलसीकाष्ठमालाया भूषितः कर्म आचरन् ॥ पितृणां देवतानां च कृतं कोटिगुणं भवेत्” ॥ इति पद्मपुराणे पातालखंडे नवसप्ततितमाध्याये प्रत्यक्षोपलभ्यमानवचनविरोधाच्च किं तु आषाढमासप्रकरणे आषाढशुक्लद्वादश्यामनुराधायोगरहितायां पारणं कार्यमित्युक्त्वा तत्र प्रमाणत्वेन “आभाकासितपक्षेषु मैत्रश्रवणरेवती । ” ‘मैत्राद्यपादे स्वपितीह विष्णुः” इत्यादीनि भविष्यस्थविष्णुधर्मस्थानि वाक्यानि लिखित्वा यथांते इदं निर्मूलमित्युक्तम् ॥ एवं प्रकरणांतरेपि तस्य च माधवादिमूलग्रंथेषु नोपलभ्यत इत्येव तत्परिभाषातात्पर्यं न त्वप्रामाणिकत्वे ॥ तथात्वे भाद्रकार्तिकयोस्तद्वाक्यानुसारेण पारणनिर्णयलेखनासांगत्यप्रसंगात् ॥ कौस्तुभादिसर्वनवीनग्रंथेषु तद्वाक्यानुसारेणैव निर्णयस्यासंगत्यापाताच्च ॥ सर्वशिष्टानां तदनुसारेणैव पारणाचरणस्याप्यप्रमाणत्वापत्तेश्च ॥ तद्वदत्रापि ज्ञेयम् ॥ एतेन माधवादिष्वनुपलंभादेवाप्रामाण्यापत्तिरिति निरस्तम् ॥ बहूनां माधवादिलिखितानां वाक्यानामाचाराणां चाप्रामाण्यापत्तेः ॥ यत्र तु यानि यस्त्वित्येवमादिरूपेण यत्पदोपक्रममनूद्य तानि निर्मूलानीत्येवमादिरीत्या दूष्यंते यथा श्रवणद्वादशीप्रकरणे श्रवणस्योत्तराषाढावेधनिषेधकवाक्यानि तत्र तेषामप्रमाणत्वे एव सर्वथा तात्पर्यमिति सूक्ष्मबुद्धयो विदां कुर्वंतु ननु माधवादिग्रंथेष्वनुपलभान्त्र निर्मूलत्वमुच्यते ॥ किं तु काष्ठमालाधारणनिषेधवाक्यानां बाधकानामुपलभादिति चेत्किं तानि वाक्यानि सामान्यतः काष्ठमालाधारणनिषेधकानि दृश्यंते विशेषतस्तुलसीकाष्ठमालानिषेधकानि वा ॥ आद्ये सामान्यतः काष्ठमालानिषेधवाक्यानां विशेषरूपैस्तुलसीधात्रीकाष्ठमालाधारणविधवाक्यैर्बाधः स्पष्टः ॥ द्वितीये षोडशीग्रहणाग्रहणवद्विहितप्रतिषिद्धत्वेन विकल्पमवगच्छ ॥ स च विकल्पो वैष्णवावैष्णवविषयतया व्यवस्थितो भविष्यति ॥ मूलवाक्येषु वैष्णवादिति न निर्मूलत्वसंभवः ॥ अत एव तद्वाक्यानां माधवाद्यनुल्लेखस्याशयो हरिवासरलक्षणवाक्येषु पुरुषार्थचिंतामणौ वैष्णवानामेवावश्यकत्वादेतदनुपन्यासोपि माधवादीनां न न्यूनतेत्युक्तरीत्योहितुं शक्यः॥ एवं धात्रीकाष्ठमालाधारणविधिर्ज्ञेयः ॥

kārtikamāse ekādaśyādiparvaṇi caṃdratārābalānvite śivaviṣṇumaṃtragrahaṇādirūpā dīkṣā kartavyā || ‘kārtike tu kṛtā dīkṣā nṛṇāṃ janmavimocanī’ iti nāradokteḥ || tathātra tulasīkāṣṭhamālā dhāraṇamuktaṃ skāṃde dvārakāmāhātmye viṣṇudharme ca || ‘nivedya keśave mālāṃ tulasīkāṣṭhasaṃbhavām || vahate yo naro bhaktyā tasya naivāsti pātakam || tulasī kāṣṭhasaṃbhūte māle kṛṣṇajanapriye || bibharmi tvāmahaṃ kaṃṭhe kuru māṃ kṛṣṇavallabham || evaṃ saṃprārthya vidhivanmālāṃ kṛṣṇagalerpitām || dhārayetkārtike yo vai sa gacchedvaiṣṇavaṃ padam” iti nirṇayasiṃdhau spaṣṭam || yattu tatraiva mālādhāraṇaprakaraṇāṃte sarvapustakeṣvadṛśyamānamapyatra mūlaṃ ciṃtyamiti vākyaṃ kvacinnirṇayasiṃdhupustake dṛśyate tasya mālādhāraṇavidhivakyānāṃ nāprāmāṇikatve tātparyam || svayameva skaṃdapurāṇasthatvenaviṣṇudharmasthatvenoktānāṃ svayamevāprāmāṇikatvoktau vyāghātaprasaṃgāt || “tulasīkāṣṭhaghaṭite rudrākṣākārakāritaiḥ || nirmitāṃ mālikāṃ kaṃṭhe nidhāyārcanamārabhet || tulasīkāṣṭhamālāyā bhūṣitaḥ karma ācaran || pitṛṇāṃ devatānāṃ ca kṛtaṃ koṭiguṇaṃ bhavet” || iti padmapurāṇe pātālakhaṃḍe navasaptatitamādhyāye pratyakṣopalabhyamānavacanavirodhācca kiṃ tu āṣāḍhamāsaprakaraṇe āṣāḍhaśukladvādaśyāmanurādhāyogarahitāyāṃ pāraṇaṃ kāryamityuktvā tatra pramāṇatvena “ābhākāsitapakṣeṣu maitraśravaṇarevatī | ” ‘maitrādyapāde svapitīha viṣṇuḥ” ityādīni bhaviṣyasthaviṣṇudharmasthāni vākyāni likhitvā yathāṃte idaṃ nirmūlamityuktam || evaṃ prakaraṇāṃtarepi tasya ca mādhavādimūlagraṃtheṣu nopalabhyata ityeva tatparibhāṣātātparyaṃ na tvaprāmāṇikatve || tathātve bhādrakārtikayostadvākyānusāreṇa pāraṇanirṇayalekhanāsāṃgatyaprasaṃgāt || kaustubhādisarvanavīnagraṃtheṣu tadvākyānusāreṇaiva nirṇayasyāsaṃgatyāpātācca || sarvaśiṣṭānāṃ tadanusāreṇaiva pāraṇācaraṇasyāpyapramāṇatvāpatteśca || tadvadatrāpi jñeyam || etena mādhavādiṣvanupalaṃbhādevāprāmāṇyāpattiriti nirastam || bahūnāṃ mādhavādilikhitānāṃ vākyānāmācārāṇāṃ cāprāmāṇyāpatteḥ || yatra tu yāni yastvityevamādirūpeṇa yatpadopakramamanūdya tāni nirmūlānītyevamādirītyā dūṣyaṃte yathā śravaṇadvādaśīprakaraṇe śravaṇasyottarāṣāḍhāvedhaniṣedhakavākyāni tatra teṣāmapramāṇatve eva sarvathā tātparyamiti sūkṣmabuddhayo vidāṃ kurvaṃtu nanu mādhavādigraṃtheṣvanupalabhāntra nirmūlatvamucyate || kiṃ tu kāṣṭhamālādhāraṇaniṣedhavākyānāṃ bādhakānāmupalabhāditi cetkiṃ tāni vākyāni sāmānyataḥ kāṣṭhamālādhāraṇaniṣedhakāni dṛśyaṃte viśeṣatastulasīkāṣṭhamālāniṣedhakāni vā || ādye sāmānyataḥ kāṣṭhamālāniṣedhavākyānāṃ viśeṣarūpaistulasīdhātrīkāṣṭhamālādhāraṇavidhavākyairbādhaḥ spaṣṭaḥ || dvitīye ṣoḍaśīgrahaṇāgrahaṇavadvihitapratiṣiddhatvena vikalpamavagaccha || sa ca vikalpo vaiṣṇavāvaiṣṇavaviṣayatayā vyavasthito bhaviṣyati || mūlavākyeṣu vaiṣṇavāditi na nirmūlatvasaṃbhavaḥ || ata eva tadvākyānāṃ mādhavādyanullekhasyāśayo harivāsaralakṣaṇavākyeṣu puruṣārthaciṃtāmaṇau vaiṣṇavānāmevāvaśyakatvādetadanupanyāsopi mādhavādīnāṃ na nyūnatetyuktarītyohituṃ śakyaḥ|| evaṃ dhātrīkāṣṭhamālādhāraṇavidhirjñeyaḥ ||

⟨Now the initiation into Śiva and into Viṣṇu on the eleventh.⟩ In the month of Kārttika, on the parvan days beginning with the eleventh, when the strength of the moon and of the stars is favourable, the dīkṣā ⟨initiation⟩ — that is, the receiving of a mantra of Śiva or of Viṣṇu and the rest — is to be performed, since Nārada says: 'An initiation made in Kārttika releases men from birth.' And here the wearing of a rosary of tulasī wood is enjoined in the Skānda, in the Dvārakāmāhātmya and in the Viṣṇudharma, and it is clear in the Nirṇayasindhu: 'For the man who, having offered to Keśava a rosary sprung from tulasī wood, wears it with devotion, there is no sin at all. “O rosary sprung from tulasī wood, dear to the people of Kṛṣṇa, I bear thee upon my neck: make me beloved of Kṛṣṇa.” He who, having entreated thus, wears in Kārttika according to rule the rosary that has been laid upon Kṛṣṇa's neck goes to the abode of Viṣṇu.' But as for the sentence 'though it is not seen in all the books, the source for this is to be looked into', which is found in some copies of the Nirṇayasindhu at the end of that very section on the wearing of the rosary — its purport is not that the sentences enjoining the wearing of the rosary are without authority; for if he himself were to declare unauthoritative the very texts that he himself has cited as standing in the Skanda Purāṇa and in the Viṣṇudharma, self-contradiction would follow; and because it would conflict with the text directly available in the Padma Purāṇa, Pātālakhaṇḍa, chapter seventy-nine: “Having placed upon his neck a rosary made of beads fashioned of tulasī wood in the shape of rudrākṣas, he should begin the worship. For him who performs a rite adorned with a rosary of tulasī wood, what is done for the pitṛs and for the gods becomes a crore-fold.” Rather: in the section on the month of Āṣāḍha, having said that the pāraṇa is to be done on the bright twelfth of Āṣāḍha when it is free of conjunction with Anurādhā, and having written down as its authority sentences standing in the Bhaviṣya and in the Viṣṇudharma such as “… in the dark fortnights, Maitra ⟨Anurādhā⟩, Śravaṇa and Revatī” and 'here Viṣṇu sleeps in the first quarter of Maitra', at the end it is said 'this is without root' — and so too in other sections. And the purport of that technical phrase is only 'it is not found in the root-works, Mādhava and the rest', and not that it lacks authority: because, if it were so, the writing of the determination of the pāraṇa for Bhādrapada and Kārttika in accordance with those very sentences would become incoherent; and because the determination made in accordance with those very sentences in all the modern works, the Kaustubha and the rest, would become incoherent; and because the performance of the pāraṇa by all learned men in accordance with them would also become unauthoritative. It is to be understood here in the same way. By this is refuted ⟨the objection⟩ that lack of authority follows from mere non-appearance in Mādhava and the rest; for then many sentences and usages ⟨not⟩ written down in Mādhava and the rest would become unauthoritative. But where sentences are censured in the manner 'those are without root', after being referred to with an opening in the word yad — 'yāni', 'yas tu' and so on — as for instance in the section on the Śravaṇa Dvādaśī the sentences that forbid the piercing of Śravaṇa by Uttarāṣāḍhā — there the purport is altogether that they lack authority. Let the subtle-minded among the learned take note. “But”, ⟨it may be objected,⟩ “rootlessness is not asserted from non-appearance in the works of Mādhava and the rest, but from the appearance of contradicting sentences that forbid the wearing of a wooden rosary.” If so: are those sentences seen to forbid the wearing of a wooden rosary in general, or to forbid a rosary of tulasī wood in particular? On the first alternative it is plain that the sentences generally forbidding a wooden rosary are overridden by the particular sentences enjoining the wearing of rosaries of tulasī and of dhātrī wood. On the second, understand that there is an option, as in the taking and the not taking of the ṣoḍaśī ⟨cup⟩, the same thing being both enjoined and forbidden; and that option will be a settled one, having the Vaiṣṇava and the non-Vaiṣṇava for its two spheres. Since in the root-texts it belongs to the Vaiṣṇava ⟨sphere⟩, rootlessness is not possible. For this very reason the intention behind the failure of Mādhava and the rest to mention those sentences can be inferred in the way stated in the Puruṣārthacintāmaṇi about the sentences defining the Harivāsara — that, since it is obligatory for Vaiṣṇavas alone, the omission of it too is no deficiency in Mādhava and the rest. In the same way the rule for wearing a rosary of dhātrī wood is to be understood.

अथैकादश्यां शिवविष्णुदीक्षा ।

रामार्चनचंद्रिकादौ तुलसीकाष्ठमालया जपविधवाक्यानि तुलसीकाष्ठघटितैर्मणिभिर्जपमालिकेत्यादीनि स्पष्टानि ॥ एवं ग्रंथांतरेषु बहूनि वाक्यान्युपलभ्यंते ॥ सर्वदेशीयवैष्णवेषु तुलसीकाष्ठमालाधारणजपाचारश्चोपलभ्यते ॥ भस्मादिधारणद्वेषिवैष्णवस्पर्धया शैवागमाग्रहिभिः केवलं द्विष्यत इत्यलं बहुनेति दिक् ॥

rāmārcanacaṃdrikādau tulasīkāṣṭhamālayā japavidhavākyāni tulasīkāṣṭhaghaṭitairmaṇibhirjapamāliketyādīni spaṣṭāni || evaṃ graṃthāṃtareṣu bahūni vākyānyupalabhyaṃte || sarvadeśīyavaiṣṇaveṣu tulasīkāṣṭhamālādhāraṇajapācāraścopalabhyate || bhasmādidhāraṇadveṣivaiṣṇavaspardhayā śaivāgamāgrahibhiḥ kevalaṃ dviṣyata ityalaṃ bahuneti dik ||

⟨Now the initiation into Śiva and into Viṣṇu on the eleventh.⟩ In the Rāmārcanacandrikā and elsewhere the sentences enjoining japa ⟨muttered recitation⟩ with a rosary of tulasī wood are plain — such as 'a japa-rosary with beads fashioned of tulasī wood'. In other works too many such sentences are found. And among the Vaiṣṇavas of every country the practice of wearing a tulasī-wood rosary and doing japa with it is found. It is hated only by those who cling to the Śaiva Āgamas, out of rivalry with the Vaiṣṇavas, who hate the wearing of ash and the like. Enough of more; so much by way of indication.

अथ धात्रीमूले देवपूजाविधिः ।

सर्वपापक्षयद्वारा श्रीदामोदरप्रीत्यर्थं धात्रीमूले श्रीदामोदरपूजां करिष्ये ॥ पुरुषसूक्तेन षोडशोपचारैः संपूज्य गंधपुष्पफलयुतमर्घ्यं दद्यात् ॥ “अर्घ्यं गृहाण भगवन्सर्वकामप्रदो भव ॥ अक्षया संततिर्मेस्तु दामोदर नमोस्तु ते” ॥ ततोपराधसहस्राणीति प्रार्थ्य धात्रीं कुंकुमगंधादिनाभ्यर्च्य पुष्पैः पूजयेत् ॥ धात्र्यै नमः शांत्यै नमः कांत्यै नमः मेधायै नमः प्रकृत्यै ० विष्णुपत्न्यै ० महालक्ष्म्यै ० रमायै ० कमलायै ० इंदिरायै ० लोकमात्रे ० कल्याण्यै ० कमनीयायै ० सावित्र्यै ० जगद्धात्र्यै ० गायत्र्यै ० सुधृत्यै ० अव्यक्तायै ० विश्वरूपायै ० सुरूपायै ० अब्धिभवायै ० ॥ ततो धात्रीमूले सव्येन तर्पणं कार्यम् ॥ “पिता पितामहश्चान्ये अपुत्रा ये च गोत्रिणः ॥ ते पिबंतु मया दत्तं धात्रीमूलेऽक्षयं पयः ॥ आब्रह्मस्तंबपर्यंतं ० ॥ दामोदरनिवासायै धात्र्यै देव्यै नमोस्तु ते ॥ सूत्रेणानेन बध्नामि सर्वदेवनिवासिनीम्” ॥ इति सूत्रेण वेष्टयेत् ॥ धात्र्यै नम इति चतुर्दिक्षु बलीन्दत्त्वाष्टदीपान्दद्यात् ॥ अष्टकृत्वः प्रदक्षिणीकृत्य नमेत् ॥ “धात्रि देवि नमस्तुभ्यं सर्वपापक्षयंकरि ॥ पुत्रान्देहि महाप्राज्ञे यशो देहि बलं च मे ॥ प्रज्ञां मेधां च सौभाग्यं विष्णुभक्तिं च शाश्वतीम् ॥ नीरोगं कुरु मां नित्यं निष्पापं कुरु सर्वदा ” ॥ ततो घृतपूर्णं सहेमकांस्यपात्रं दद्यादिति संक्षेपः ॥

sarvapāpakṣayadvārā śrīdāmodaraprītyarthaṃ dhātrīmūle śrīdāmodarapūjāṃ kariṣye || puruṣasūktena ṣoḍaśopacāraiḥ saṃpūjya gaṃdhapuṣpaphalayutamarghyaṃ dadyāt || “arghyaṃ gṛhāṇa bhagavansarvakāmaprado bhava || akṣayā saṃtatirmestu dāmodara namostu te” || tatoparādhasahasrāṇīti prārthya dhātrīṃ kuṃkumagaṃdhādinābhyarcya puṣpaiḥ pūjayet || dhātryai namaḥ śāṃtyai namaḥ kāṃtyai namaḥ medhāyai namaḥ prakṛtyai 0 viṣṇupatnyai 0 mahālakṣmyai 0 ramāyai 0 kamalāyai 0 iṃdirāyai 0 lokamātre 0 kalyāṇyai 0 kamanīyāyai 0 sāvitryai 0 jagaddhātryai 0 gāyatryai 0 sudhṛtyai 0 avyaktāyai 0 viśvarūpāyai 0 surūpāyai 0 abdhibhavāyai 0 || tato dhātrīmūle savyena tarpaṇaṃ kāryam || “pitā pitāmahaścānye aputrā ye ca gotriṇaḥ || te pibaṃtu mayā dattaṃ dhātrīmūle'kṣayaṃ payaḥ || ābrahmastaṃbaparyaṃtaṃ 0 || dāmodaranivāsāyai dhātryai devyai namostu te || sūtreṇānena badhnāmi sarvadevanivāsinīm” || iti sūtreṇa veṣṭayet || dhātryai nama iti caturdikṣu balīndattvāṣṭadīpāndadyāt || aṣṭakṛtvaḥ pradakṣiṇīkṛtya namet || “dhātri devi namastubhyaṃ sarvapāpakṣayaṃkari || putrāndehi mahāprājñe yaśo dehi balaṃ ca me || prajñāṃ medhāṃ ca saubhāgyaṃ viṣṇubhaktiṃ ca śāśvatīm || nīrogaṃ kuru māṃ nityaṃ niṣpāpaṃ kuru sarvadā ” || tato ghṛtapūrṇaṃ sahemakāṃsyapātraṃ dadyāditi saṃkṣepaḥ ||

⟨Now the procedure for worshipping the god at the root of the dhātrī ⟨the āmalakī tree⟩.⟩ “For the pleasure of Śrī Dāmodara, by way of the destruction of all sins, I shall perform the worship of Śrī Dāmodara at the root of the dhātrī ⟨the emblic myrobalan⟩.” Having worshipped with the Puruṣasūkta and the sixteen upacāras, he should give the arghya together with scent, flowers and fruit: “Receive the arghya, O Bhagavān; be the giver of all desires; may my progeny be unfailing; O Dāmodara, salutation be to thee.” Then, having entreated with 'aparādhasahasrāṇi' ⟨'thousands of offences…'⟩, he should honour the dhātrī with kuṅkuma, scent and the rest, and worship it with flowers: 'Salutation to Dhātrī; salutation to Śānti; salutation to Kānti; salutation to Medhā; to Prakṛti…; to Viṣṇupatnī…; to Mahālakṣmī…; to Ramā…; to Kamalā…; to Indirā…; to Lokamātā…; to Kalyāṇī…; to Kamanīyā…; to Sāvitrī…; to Jagaddhātrī…; to Gāyatrī…; to Sudhṛti…; to Avyaktā…; to Viśvarūpā…; to Surūpā…; to Abdhibhavā…'. Then at the root of the dhātrī the tarpaṇa is to be done with the thread in the ordinary position: “Let my father, my grandfather and the others, and those of my gotra who are without sons, drink the imperishable water given by me at the root of the dhātrī. 'From Brahmā down to a tuft of grass…'. Salutation be to thee, goddess Dhātrī, dwelling-place of Dāmodara. With this thread I bind thee in whom all the gods dwell” — with this he should wind the thread about it. Having given the bali offerings in the four quarters with 'Salutation to Dhātrī', he should give eight lamps. Having circumambulated eight times he should bow: “O goddess Dhātrī, salutation to thee, destroyer of all sins. Give me sons, O greatly wise one; give me fame and give me strength; ⟨give me⟩ understanding, intelligence, good fortune and everlasting devotion to Viṣṇu. Make me ever free of disease; make me always free of sin.” Then he should give a bell-metal vessel full of ghee, together with gold. This in brief.

अथ पारणादिनिर्णयः ।

कार्तिकशुक्लद्वादश्यां रेवतीयोगरहितायां पारणं कार्यम् ॥ अपरिहार्ययोगे चतुर्थपादोवर्ज्य इत्यादि विशेषः श्रवणनिर्णयप्रकरणोक्तो द्रष्टव्यः ॥

kārtikaśukladvādaśyāṃ revatīyogarahitāyāṃ pāraṇaṃ kāryam || aparihāryayoge caturthapādovarjya ityādi viśeṣaḥ śravaṇanirṇayaprakaraṇokto draṣṭavyaḥ ||

⟨Now the determination of the breaking of the fast and the rest.⟩ The pāraṇa is to be done on the bright twelfth of Kārttika when it is free of conjunction with Revatī. When the conjunction is unavoidable, the fourth quarter ⟨of the nakṣatra⟩ is to be avoided: this and the other special rules stated in the section on the determination of Śravaṇa are to be consulted.

अथ प्रबोधोत्सवतुलसीविवाहौ ।

तत्र प्रबोधोत्सवः कार्तिकशुक्लैकादश्यां क्वचिदुक्तः ॥ रामार्चनचंद्रिकादौ द्वादश्यामुक्तः ॥ उत्थापनमंत्रे द्वादशीग्रहणाद्वादश्यामेव युक्तः तत्रापि द्वादश्या रेवत्यंतपादयोगो रात्रिप्रथमभागे प्रशस्तः तदभावे तत्रैव रात्रौ रेवतीनक्षत्रमात्रयोगेपि ॥ तदभावे रात्रिप्रथमभागे केवलद्वादश्यापि ॥ एवं केवलरेवत्यापि ॥ द्वादशीरेवत्योरुभयोरपि रात्रावभावे दिवैव द्वादशीमध्ये कार्य इति कौस्तुभे स्थितं तथापि पारणाहे पूर्वरात्राविति वचनात्पारणाहे रात्रिपूर्वभागे द्वादश्यभावेपि त्रयोदश्यामेव पारणाहे प्रबोधोत्सव इति देशाचारः ॥

tatra prabodhotsavaḥ kārtikaśuklaikādaśyāṃ kvaciduktaḥ || rāmārcanacaṃdrikādau dvādaśyāmuktaḥ || utthāpanamaṃtre dvādaśīgrahaṇādvādaśyāmeva yuktaḥ tatrāpi dvādaśyā revatyaṃtapādayogo rātriprathamabhāge praśastaḥ tadabhāve tatraiva rātrau revatīnakṣatramātrayogepi || tadabhāve rātriprathamabhāge kevaladvādaśyāpi || evaṃ kevalarevatyāpi || dvādaśīrevatyorubhayorapi rātrāvabhāve divaiva dvādaśīmadhye kārya iti kaustubhe sthitaṃ tathāpi pāraṇāhe pūrvarātrāviti vacanātpāraṇāhe rātripūrvabhāge dvādaśyabhāvepi trayodaśyāmeva pāraṇāhe prabodhotsava iti deśācāraḥ ||

⟨Now the festival of ⟨Viṣṇu's⟩ awakening and the marriage of the tulasī.⟩ There the Prabodhotsava ⟨the festival of the god's awakening⟩ is in some places said to fall on the bright eleventh of Kārttika; in the Rāmārcanacandrikā and elsewhere it is said to fall on the twelfth. Since the twelfth is named in the mantra of the raising up, it is proper on the twelfth alone. There too, the conjunction of the twelfth with the last quarter of Revatī in the first part of the night is the commended one; failing that, in that same night even with the mere conjunction of the Revatī nakṣatra; failing that, in the first part of the night with the twelfth alone; and so too with Revatī alone. If both the twelfth and Revatī are absent in the night, it is to be done by day, within the twelfth: so it stands in the Kaustubha. Even so, because of the text 'on the day of the pāraṇa, in the first part of the night', the custom of the country is that the Prabodhotsava falls on the day of the pāraṇa — even when the twelfth is not present in the first part of that night, then on the thirteenth itself, which is the day of the pāraṇa.

अथ तुलसीविवाहकालः ।

एवं तुलसीविवाहस्य नवम्यादिदिनत्रये एकादश्यादिपूर्णिमांतं यत्र क्वापि दिने कार्तिकशुक्लांतर्गतविवाहनक्षत्रेषु वा विधानादनेककालत्वं तथापि पारणाहे प्रबोधोत्सवकर्मणा सह तंत्रतयैव सर्वत्रानुष्ठीयते इति सोपि पारणाहे पूर्वरात्रौ कार्यः ॥ प्रबोधोत्सवात्पृथक्चिकीर्षायां कालांतरे वा कार्यः ॥ तत्र पुण्याहवाचननांदीश्राद्धविवाहहोमाद्यंगसहिततुलसीविवाहप्रयोगः कौस्तुभादौ ज्ञेयः ॥ संक्षेपस्तु प्रबोधोत्सवेनैकतंत्रतया शिष्टाचारमनुसृत्य लिख्यते ॥ देशकालौ संकीर्त्य श्रीदामोदरप्रीत्यर्थं प्रबोधोत्सवं संक्षेपतस्तुलसीविवाहविधिं च तंत्रेण करिष्ये तदंगतया पुरुषसूक्तेन विधिना षोडशोपचारैस्तंत्रेण महाविष्णुपूजां तुलसीपूजां च करिष्ये ॥ न्यासादि विधाय श्रीविष्णुं तुलसीं च ध्यात्वा ‘सहस्रशीर्षा०’ इति महाविष्णुं तुलसीं चावाह्य ॥ ‘पुरुष एव०’ इत्यादिभिः श्रीमहाविष्णवे दामोदराय श्रीदेव्यै तुलस्यै च नम आसनमित्यादिस्नानांतं मंगलवाद्यैः सुगंधितैलहरिद्राभ्यां नागवल्लीदलगृहीताभ्यामुष्णोदकेन च मंगलस्नानं विष्णवे तुलस्यै च सुवासिनीभिः कारयित्वा स्वयं वा दत्त्वा पंचामृतस्नानं समर्प्य शुद्धोदकेनाभिषिच्य वस्त्रयज्ञोपवीतचंदनं दत्त्वा तुलस्यै हरिद्राकुंकुमकंठसूत्राद्यलंकारान्दत्त्वा मंत्रपुष्पांतपूजां समाप्य घंटादिवाद्यघोषेण देवं प्रबोधयेत् ॥ तत्र मंत्राः ॥ ‘इदं विष्णुर्योगागार’ इति त्वाचारप्राप्तः ॥ “ब्रह्मेंद्ररुद्रादिकुबेरसूर्यसोमादिभिर्वंदितवंदनीय ॥ बुध्यस्व देवेश जगन्निवास मंत्रप्रभावेण सुखेन देव ॥ इयं च द्वादशी देव प्रबोधार्थं तु निर्मिता ॥ त्वयैव सर्वलोकानां हितार्थं शेषशायिना ॥ उत्तिष्ठोत्तिष्ठ गोविंद त्यज निद्रां जगत्पते ॥ त्वयि सुप्ते जगत्सुप्तमुत्थिते चोत्थितं जगत् ॥ एवमुत्थाप्य चरणं पवित्रं० ॥ गता मेघा वियच्चैव निर्मलं निर्मला दिशः ॥ शारदानि च पुष्पाणि गृहाण मम केशव” इत्यादिमंत्राभ्यां पुष्पांजलिं दद्यात् ॥ अथाचारात्तुलसीसंमुखां श्रीकृष्णप्रतिमां कृत्वा मध्यतःपटं धृत्वा मंगलाष्टकपद्यानि पठित्वांतःपटं विसृज्याक्षतप्रक्षेपं कृत्वा दामोदरहस्ते तुलसीदानं कुर्यात् ॥ “देवीं कनकसंपन्नां कनकाभरणैर्युताम् ॥ दास्यामि विष्णवे तुभ्यं ब्रह्मलोकजिगीषया” ॥ मया संवर्धितां यथाशक्त्यलंकृतामिमां तुलसीं देवीं दामोदराय श्रीधराय वराय तुभ्यमहं संप्रददे इति देवपुरतः साक्षतजलं क्षिपेत् ॥ श्रीमहाविष्णुः प्रीयतामित्युक्त्वेमां देवीं प्रतिगृह्णातु भवानिति वदेत् ॥ ततो देवहस्तस्पर्शं तुलस्याः कृत्वा “क इदं कस्मा अदात्कामः कामायादात्कामो दाता कामः प्रतिग्रहीता कामं समुद्रमाविश कामेन त्वा प्रतिगृह्णामि कामैतत्ते वृष्टिरसि द्यौस्त्वा ददातु पृथिवी प्रतिगृह्णातु” इति मंत्रमन्येन वाचयेत् ॥ यजमानः ॥ “त्वं देवि मेऽग्रतो भूयास्तुलसी देवि पार्श्वतः ॥ देवि त्वं पृष्ठतो भूयास्त्वद्दानान्मोक्षमाप्नुयाम्” ॥ दानस्य प्रतिष्ठासिद्ध्यर्थमिमां दक्षिणां तुभ्यमहं संप्रददे देवपुरतो दक्षिणामर्पयेत् ॥ ततः “स्वस्ति नो मिमीतां शं नः” इत्यादि स्वस्वशाखोक्तानि शांतिसूक्तानि विष्णुसूक्तानि च पठेयुः ॥ तुलसीयुताय विष्णवे महानीराजनं कृत्वा मंत्रपुष्पं दत्त्वा सपत्नीकः सगोत्रजः सामात्यो यजमानश्चतस्रः प्रदक्षिणाः कुर्वीत ॥ ब्राह्मणेभ्यो दक्षिणां दत्त्वा यथाशक्ति ब्राह्मणभोजनं संकल्प्य कर्मेश्वरार्पणं कुर्यात् ॥

evaṃ tulasīvivāhasya navamyādidinatraye ekādaśyādipūrṇimāṃtaṃ yatra kvāpi dine kārtikaśuklāṃtargatavivāhanakṣatreṣu vā vidhānādanekakālatvaṃ tathāpi pāraṇāhe prabodhotsavakarmaṇā saha taṃtratayaiva sarvatrānuṣṭhīyate iti sopi pāraṇāhe pūrvarātrau kāryaḥ || prabodhotsavātpṛthakcikīrṣāyāṃ kālāṃtare vā kāryaḥ || tatra puṇyāhavācananāṃdīśrāddhavivāhahomādyaṃgasahitatulasīvivāhaprayogaḥ kaustubhādau jñeyaḥ || saṃkṣepastu prabodhotsavenaikataṃtratayā śiṣṭācāramanusṛtya likhyate || deśakālau saṃkīrtya śrīdāmodaraprītyarthaṃ prabodhotsavaṃ saṃkṣepatastulasīvivāhavidhiṃ ca taṃtreṇa kariṣye tadaṃgatayā puruṣasūktena vidhinā ṣoḍaśopacāraistaṃtreṇa mahāviṣṇupūjāṃ tulasīpūjāṃ ca kariṣye || nyāsādi vidhāya śrīviṣṇuṃ tulasīṃ ca dhyātvā ‘sahasraśīrṣā0’ iti mahāviṣṇuṃ tulasīṃ cāvāhya || ‘puruṣa eva0’ ityādibhiḥ śrīmahāviṣṇave dāmodarāya śrīdevyai tulasyai ca nama āsanamityādisnānāṃtaṃ maṃgalavādyaiḥ sugaṃdhitailaharidrābhyāṃ nāgavallīdalagṛhītābhyāmuṣṇodakena ca maṃgalasnānaṃ viṣṇave tulasyai ca suvāsinībhiḥ kārayitvā svayaṃ vā dattvā paṃcāmṛtasnānaṃ samarpya śuddhodakenābhiṣicya vastrayajñopavītacaṃdanaṃ dattvā tulasyai haridrākuṃkumakaṃṭhasūtrādyalaṃkārāndattvā maṃtrapuṣpāṃtapūjāṃ samāpya ghaṃṭādivādyaghoṣeṇa devaṃ prabodhayet || tatra maṃtrāḥ || ‘idaṃ viṣṇuryogāgāra’ iti tvācāraprāptaḥ || “brahmeṃdrarudrādikuberasūryasomādibhirvaṃditavaṃdanīya || budhyasva deveśa jagannivāsa maṃtraprabhāveṇa sukhena deva || iyaṃ ca dvādaśī deva prabodhārthaṃ tu nirmitā || tvayaiva sarvalokānāṃ hitārthaṃ śeṣaśāyinā || uttiṣṭhottiṣṭha goviṃda tyaja nidrāṃ jagatpate || tvayi supte jagatsuptamutthite cotthitaṃ jagat || evamutthāpya caraṇaṃ pavitraṃ0 || gatā meghā viyaccaiva nirmalaṃ nirmalā diśaḥ || śāradāni ca puṣpāṇi gṛhāṇa mama keśava” ityādimaṃtrābhyāṃ puṣpāṃjaliṃ dadyāt || athācārāttulasīsaṃmukhāṃ śrīkṛṣṇapratimāṃ kṛtvā madhyataḥpaṭaṃ dhṛtvā maṃgalāṣṭakapadyāni paṭhitvāṃtaḥpaṭaṃ visṛjyākṣataprakṣepaṃ kṛtvā dāmodarahaste tulasīdānaṃ kuryāt || “devīṃ kanakasaṃpannāṃ kanakābharaṇairyutām || dāsyāmi viṣṇave tubhyaṃ brahmalokajigīṣayā” || mayā saṃvardhitāṃ yathāśaktyalaṃkṛtāmimāṃ tulasīṃ devīṃ dāmodarāya śrīdharāya varāya tubhyamahaṃ saṃpradade iti devapurataḥ sākṣatajalaṃ kṣipet || śrīmahāviṣṇuḥ prīyatāmityuktvemāṃ devīṃ pratigṛhṇātu bhavāniti vadet || tato devahastasparśaṃ tulasyāḥ kṛtvā “ka idaṃ kasmā adātkāmaḥ kāmāyādātkāmo dātā kāmaḥ pratigrahītā kāmaṃ samudramāviśa kāmena tvā pratigṛhṇāmi kāmaitatte vṛṣṭirasi dyaustvā dadātu pṛthivī pratigṛhṇātu” iti maṃtramanyena vācayet || yajamānaḥ || “tvaṃ devi me'grato bhūyāstulasī devi pārśvataḥ || devi tvaṃ pṛṣṭhato bhūyāstvaddānānmokṣamāpnuyām” || dānasya pratiṣṭhāsiddhyarthamimāṃ dakṣiṇāṃ tubhyamahaṃ saṃpradade devapurato dakṣiṇāmarpayet || tataḥ “svasti no mimītāṃ śaṃ naḥ” ityādi svasvaśākhoktāni śāṃtisūktāni viṣṇusūktāni ca paṭheyuḥ || tulasīyutāya viṣṇave mahānīrājanaṃ kṛtvā maṃtrapuṣpaṃ dattvā sapatnīkaḥ sagotrajaḥ sāmātyo yajamānaścatasraḥ pradakṣiṇāḥ kurvīta || brāhmaṇebhyo dakṣiṇāṃ dattvā yathāśakti brāhmaṇabhojanaṃ saṃkalpya karmeśvarārpaṇaṃ kuryāt ||

⟨Now the time for the marriage of the tulasī.⟩ In the same way the Tulasī marriage has many times, being enjoined on the three days beginning with the ninth, or on any day whatever from the eleventh to the full moon, or in the marriage nakṣatras that fall within the bright fortnight of Kārttika. Even so, since it is everywhere performed in one tantra with the rite of the Prabodhotsava on the day of the pāraṇa, it too is to be done on the day of the pāraṇa in the first part of the night. If one wishes to do it apart from the Prabodhotsava, it may be done at another time. There the procedure of the Tulasī marriage, together with its subsidiaries — the puṇyāhavācana, the nāndīśrāddha, the marriage homa and the rest — is to be learnt in the Kaustubha and elsewhere. But the abridged form is written here, following the usage of the learned, as being in one tantra with the Prabodhotsava. Having declared the place and the time: “For the pleasure of Śrī Dāmodara I shall perform, in one tantra, the Prabodhotsava and, in brief, the rite of the Tulasī marriage; and as a subsidiary of it I shall perform, in one tantra, the worship of Mahāviṣṇu and the worship of Tulasī, with the Puruṣasūkta, according to rule, with the sixteen upacāras.” Having performed the nyāsa ⟨the placing of the mantras upon the body⟩ and the rest, having meditated upon Śrī Viṣṇu and Tulasī, having invoked Mahāviṣṇu and Tulasī with 'sahasraśīrṣā…'; with 'puruṣa evedam…' and the rest, ⟨saying⟩ 'salutation to Śrī Mahāviṣṇu, to Dāmodara, and to the goddess Tulasī — here is the seat', and so on up to the bathing; having had the auspicious bath given to Viṣṇu and to Tulasī by married women — with auspicious music, with fragrant oil and turmeric taken up upon betel leaves, and with warm water — or having given it himself; having offered the bath of the five nectars, having sprinkled ⟨them⟩ with pure water, having given the garment, the sacred thread and sandal, and having given to Tulasī turmeric, kuṅkuma, the neck-thread and the other ornaments; and having completed the worship up to the mantrapuṣpa, he should awaken the god with the sound of the bell and the other instruments. There the mantras are these. But 'idaṃ viṣṇuḥ' and 'yogāgāra' come by custom. With the mantras “O thou worthy of praise, praised by Brahmā, Indra, Rudra and the rest and by Kubera, the Sun, the Moon and the rest: awake, O lord of the gods, O dwelling-place of the world, happily, O god, by the power of the mantra. And this twelfth, O god, was made for the awakening by thee thyself, who liest upon Śeṣa, for the good of all the worlds. Arise, arise, O Govinda; leave sleep, O lord of the world. When thou sleepest the world sleeps, and when thou art risen the world has risen” — having thus raised him, ⟨then⟩ 'caraṇaṃ pavitram…' — and “The clouds are gone and the sky is clear, and the quarters are clear; receive my autumn flowers, O Keśava” — with these he should offer a handful of flowers. Then, according to custom, having set the image of Śrī Kṛṣṇa facing the Tulasī, having held a cloth between them, having recited the verses of the Maṅgalāṣṭaka, having let the intervening cloth fall and thrown the unbroken rice, he should make the gift of Tulasī into Dāmodara's hand: “I shall give the goddess, endowed with gold and furnished with golden ornaments, to thee, O Viṣṇu, in the wish to win the world of Brahmā.” Saying “This goddess Tulasī, reared by me and adorned as I was able, I bestow upon thee, Dāmodara, Śrīdhara, the bridegroom”, he should pour water with unbroken rice before the god. Having said 'May Śrī Mahāviṣṇu be pleased', he should say 'Let your honour receive this goddess'. Then, having made the Tulasī touch the god's hand, he should have another recite the mantra: “Who gave this, and to whom? Kāma gave it to Kāma. Kāma is the giver, Kāma the receiver. O Kāma, enter the ocean. With Kāma I receive thee. O Kāma, this is thine. Thou art the rain. May Heaven give thee; may Earth receive thee.” The yajamāna ⟨the sacrificer⟩: “Mayst thou, O goddess, be before me; O goddess Tulasī, at my side; mayst thou, O goddess, be behind me; by the giving of thee may I obtain liberation.” “For the establishing of the gift I bestow this dakṣiṇā upon thee” — and he should offer the dakṣiṇā before the god. Then they should recite the śānti hymns and the Viṣṇu hymns stated in their own śākhās, such as 'svasti no mimītām' and 'śaṃ naḥ…'. Having performed the great nīrājana for Viṣṇu together with Tulasī and offered the mantrapuṣpa, the yajamāna, with his wife, with those born in his gotra and with his ministers, should make four circumambulations. Having given the dakṣiṇā to the brāhmaṇas and resolved upon the feeding of brāhmaṇas according to his means, he should make the rite over to the Lord.

अथ व्रतोद्यापनं चातुर्मास्ये ।

एवं देवं प्रबोध्य कार्तिके यद्यद्द्रव्यवर्जनं कृतं तत्तद्द्रव्यमुक्तरीत्या द्रव्यांतरं च ब्राह्मणेभ्यो दत्त्वा व्रतसंपूर्णतां प्रार्थयेत् ॥ “इदं व्रतं मया देव कृतं प्रीत्यै तव प्रभो ॥ न्यूनं संपूर्णतां यातु त्वत्प्रसादाज्जनार्दन” इति ॥ ततो व्रतं भगवदर्पणं कुर्यात् ॥ चातुर्मास्यव्रतसमाप्तिरप्यत्रैवेति केचित् ॥ कार्तिकमासव्रतोद्यापनं चातुर्मास्यव्रतोद्यापनं च चतुर्दश्यां पूर्णिमायां वेत्यपरे ॥

evaṃ devaṃ prabodhya kārtike yadyaddravyavarjanaṃ kṛtaṃ tattaddravyamuktarītyā dravyāṃtaraṃ ca brāhmaṇebhyo dattvā vratasaṃpūrṇatāṃ prārthayet || “idaṃ vrataṃ mayā deva kṛtaṃ prītyai tava prabho || nyūnaṃ saṃpūrṇatāṃ yātu tvatprasādājjanārdana” iti || tato vrataṃ bhagavadarpaṇaṃ kuryāt || cāturmāsyavratasamāptirapyatraiveti kecit || kārtikamāsavratodyāpanaṃ cāturmāsyavratodyāpanaṃ ca caturdaśyāṃ pūrṇimāyāṃ vetyapare ||

⟨Now the concluding rite of a vrata in the cāturmāsya ⟨the four months of the rains⟩.⟩ Having thus awakened the god, he should give to brāhmaṇas each substance he has abstained from in Kārttika, and in the manner stated another substance besides, and pray for the completeness of the vow: “This vow, O god, was performed by me for thy pleasure, O lord; let what is deficient come to completeness by thy grace, O Janārdana.” Then he should make the vow over to the Lord. Some say that the completion of the cāturmāsya ⟨four-month⟩ vow also falls on this same day. Others say that the udyāpana ⟨concluding ceremony⟩ of the Kārttika-month vow and the udyāpana of the cāturmāsya vow fall on the fourteenth or on the full moon.

अथ वैकुंठचतुर्दशी ।

पूर्वेद्युरुपवासं कृत्वाऽरुणोदयव्यापिण्यां चतुर्दश्यां शिवं संपूज्य प्रातः पारणं कार्यम् ॥ तथा च चतुर्दशीयुक्तारुणोदयवत्यहोरात्रे उपवासः फलितः ॥ उभयत्रारुणोदयव्याप्तौ परत्रारुणोदये पूजा पूर्वत्रोपवासः ॥ उभयत्राव्याप्तौ चतुर्दशीयुक्ताहोरात्रे एवारुणोदये पूजा पूर्वत्रोपवासश्च ॥ केचित्तु विष्णुपूजायामियं निशीथव्यापिनी ग्राह्या ॥ दिनद्वये तद्व्याप्तौ निशीथप्रदोषोभयव्यापिनी ग्राह्येत्याहुः ॥ अस्यामेव चतुर्दश्यां परविद्धायां कार्तिकमासव्रतोद्यापनाङ्गत्वेनोपवासं कृत्वाधिवासनं विधाय ॥ “रात्रौ जागरणं कुर्याद्गीतवाद्यादिमङ्गलैः ॥ नराणां जागरे विष्णोर्गीतं नृत्यं च कुर्वताम् ॥ गोसहस्रं च ददतां फलं सममुदाहृतम्” ॥ इत्यादिवाक्यैर्विहितं गीतनृत्यवाद्यविष्णुचरितपठनस्वेच्छालापलीलानुकारैर्हरिजागरं कृत्वा परविद्धपौर्णमास्यां सपत्नीकाचार्यं वृत्वा ‘अतो देवा’ इति द्वाभ्यां तिलपायसं हुत्वा गोदानं कार्यमिति मासव्रतोद्यापनम् ॥ कार्तिकशुक्लद्वादशी पौर्णमासी च मन्वादिः सा पौर्वाह्निकी ग्राह्या ॥ अन्यत्पूर्वमुक्तम् ॥ अस्यां चातुर्मास्यव्रतसमाप्तिः ॥

pūrvedyurupavāsaṃ kṛtvā'ruṇodayavyāpiṇyāṃ caturdaśyāṃ śivaṃ saṃpūjya prātaḥ pāraṇaṃ kāryam || tathā ca caturdaśīyuktāruṇodayavatyahorātre upavāsaḥ phalitaḥ || ubhayatrāruṇodayavyāptau paratrāruṇodaye pūjā pūrvatropavāsaḥ || ubhayatrāvyāptau caturdaśīyuktāhorātre evāruṇodaye pūjā pūrvatropavāsaśca || kecittu viṣṇupūjāyāmiyaṃ niśīthavyāpinī grāhyā || dinadvaye tadvyāptau niśīthapradoṣobhayavyāpinī grāhyetyāhuḥ || asyāmeva caturdaśyāṃ paraviddhāyāṃ kārtikamāsavratodyāpanāṅgatvenopavāsaṃ kṛtvādhivāsanaṃ vidhāya || “rātrau jāgaraṇaṃ kuryādgītavādyādimaṅgalaiḥ || narāṇāṃ jāgare viṣṇorgītaṃ nṛtyaṃ ca kurvatām || gosahasraṃ ca dadatāṃ phalaṃ samamudāhṛtam” || ityādivākyairvihitaṃ gītanṛtyavādyaviṣṇucaritapaṭhanasvecchālāpalīlānukārairharijāgaraṃ kṛtvā paraviddhapaurṇamāsyāṃ sapatnīkācāryaṃ vṛtvā ‘ato devā’ iti dvābhyāṃ tilapāyasaṃ hutvā godānaṃ kāryamiti māsavratodyāpanam || kārtikaśukladvādaśī paurṇamāsī ca manvādiḥ sā paurvāhnikī grāhyā || anyatpūrvamuktam || asyāṃ cāturmāsyavratasamāptiḥ ||

⟨Now the Vaikuṇṭha fourteenth.⟩ Having fasted on the preceding day, he should worship Śiva on the fourteenth as it pervades the aruṇodaya, and do the pāraṇa in the morning. And so the fast falls upon that day-and-night whose aruṇodaya is joined with the fourteenth. If the aruṇodaya is pervaded on both days, the worship is at the aruṇodaya of the later day and the fast on the earlier. If it is pervaded on neither, the worship is at the aruṇodaya of that very day-and-night which is joined with the fourteenth, and the fast on the earlier. But some say that for the worship of Viṣṇu this tithi is to be taken as pervading the niśītha; and that, if it pervades that on two days, the one that pervades both the niśītha and the pradoṣa is to be taken. On this very fourteenth, when it is paraviddhā ⟨pierced by the following tithi⟩, having fasted as a subsidiary of the udyāpana of the Kārttika-month vow and performed the adhivāsana ⟨the consecratory keeping overnight⟩, having kept the Hari-vigil — which is enjoined by such texts as “He should keep the vigil at night with song, instruments and other auspicious things. For men who make song and dance at Viṣṇu's vigil, and for those who give a thousand cows, the fruit is declared to be equal” — with song, dance, instruments, the reading of Viṣṇu's deeds, free converse and the mimicking of his sports; then on the full moon that is paraviddhā, having chosen an ācārya together with his wife, and having offered sesame and pāyasa with the two ⟨verses⟩ 'ato devāḥ…', the gift of a cow is to be made. Such is the udyāpana of the month-vow. The bright twelfth of Kārttika and the full moon are manvādi ⟨the beginnings of a Manu's period⟩; that is to be taken as the one belonging to the forenoon. The rest has been stated before. On this day falls the completion of the cāturmāsya vow.

अथ तत्र चातुर्मास्यव्रतानां समाप्तौ दानानि ।

नक्तव्रते वस्त्रयुग्मम् ॥ एकान्तरोपवासे गौः ॥ भूशयने शय्या ॥ षष्ठकालभोजने च गौः ॥ व्रीहिगोधूमादिधान्यत्यागे सौवर्णव्रीहिगोधूमादिदानम् ॥ कृच्छ्रव्रते गोयुग्मम् ॥ शाकाहारे गौः ॥ पयोमात्रभक्षणे पयोवर्जने च गौः ॥ मधुदधिघृतवर्जने वस्त्रं गौश्च ॥ ब्रह्मचर्ये स्वर्णम् ॥ तांबूलवर्जने वस्त्रयुग्मम् ॥ मौने घंटाघृतकुंभो वस्त्रद्वयं च ॥ रंगवल्लीकरणे गौः सुवर्णपद्मं च ॥ दीपदानव्रते दीपिका वस्त्रद्वयं च ॥ भूमिभोजने कांस्यपात्रं गौश्च ॥ गोग्रासे गोवृषौ ॥ प्रदक्षिणाशते वस्त्रम् ॥ अभ्यंगवर्जने तैलपूर्णघटः ॥ नखकेशधारणे मधुसर्पिर्हेमदानम् ॥ यत्र विशेषतो दानं नोक्तं तत्र स्वर्णं गौश्च ॥ गुडवर्जने गुडपूर्णं ससुवर्णं ताम्रपात्रम् ॥ एवं लवणवर्जने लवणपूर्णं ताम्रपात्रमिति केचित् ॥

naktavrate vastrayugmam || ekāntaropavāse gauḥ || bhūśayane śayyā || ṣaṣṭhakālabhojane ca gauḥ || vrīhigodhūmādidhānyatyāge sauvarṇavrīhigodhūmādidānam || kṛcchravrate goyugmam || śākāhāre gauḥ || payomātrabhakṣaṇe payovarjane ca gauḥ || madhudadhighṛtavarjane vastraṃ gauśca || brahmacarye svarṇam || tāṃbūlavarjane vastrayugmam || maune ghaṃṭāghṛtakuṃbho vastradvayaṃ ca || raṃgavallīkaraṇe gauḥ suvarṇapadmaṃ ca || dīpadānavrate dīpikā vastradvayaṃ ca || bhūmibhojane kāṃsyapātraṃ gauśca || gogrāse govṛṣau || pradakṣiṇāśate vastram || abhyaṃgavarjane tailapūrṇaghaṭaḥ || nakhakeśadhāraṇe madhusarpirhemadānam || yatra viśeṣato dānaṃ noktaṃ tatra svarṇaṃ gauśca || guḍavarjane guḍapūrṇaṃ sasuvarṇaṃ tāmrapātram || evaṃ lavaṇavarjane lavaṇapūrṇaṃ tāmrapātramiti kecit ||

⟨Now the gifts at the conclusion of the cāturmāsya ⟨four-month⟩ vratas ⟨observances⟩ there.⟩ In the nakta ⟨night-meal⟩ vrata, a pair of garments. In fasting on alternate days, a cow. In sleeping on the ground, a bed. And in eating at the sixth mealtime, a cow. In giving up grains such as rice and wheat, the gift of rice, wheat and the rest made of gold. In the kṛcchra ⟨penance⟩ vrata, a pair of cows. In living on vegetables, a cow. In eating milk alone, and in abstaining from milk, a cow. In abstaining from honey, curd and ghee, a garment and a cow. In brahmacarya ⟨continence⟩, gold. In abstaining from tāmbūla ⟨betel⟩, a pair of garments. In silence, a bell, a pot of ghee and two garments. In making raṅgavallī ⟨coloured designs on the ground⟩, a cow and a golden lotus. In the vrata of giving lamps, a lamp and two garments. In eating on the ground, a bell-metal vessel and a cow. In giving a mouthful of fodder to a cow, a cow and a bull. In a hundred pradakṣiṇās ⟨circumambulations⟩, a garment. In abstaining from anointing with oil, a jar full of oil. In wearing the nails and the hair ⟨uncut⟩, the gift of honey, clarified butter and gold. Where no gift is stated for a particular ⟨observance⟩, there gold and a cow. In abstaining from guḍa ⟨jaggery⟩, a copper vessel full of jaggery together with gold. In the same way, in abstaining from salt, a copper vessel full of salt: so some say.

अथ लक्षप्रदक्षिणानमस्कारोद्यापनम् ।

अस्यामेव लक्षप्रदक्षिणा लक्षनमस्काराणामाषाढ्याद्यावारब्धानामुद्यापनं कार्यम् ॥ एवं तुलसीलक्षपूजां कार्तिके माघे वारभ्य प्रत्यहं सहस्रतुलसीसमर्पणेन लक्षं समाप्य माघ्यां वैशाख्यां वोद्यापनं कार्यम् ॥ एवं पुष्पादिलक्षपूजा अपि ॥ तत्र बिल्वपत्रलक्षेण लक्ष्मीप्राप्तिः फलम् ॥ दूर्वालक्षेणारिष्टशांतिः ॥ चंपकलक्षेणायुष्यम् ॥ अतसीलक्षेण विद्या ॥ तुलसीलक्षेण विष्णुप्रसादः ॥ गोधूमतंडुलादिप्रशस्तधान्यलक्षेण दुःखनाशः ॥ एवं सर्वपुष्पैः सर्वकामावाप्तिः ॥ एवं लक्षवर्तिव्रतमपि मासत्रयं कृत्वा कार्तिके माघे वैशाखे वोत्तरोत्तरप्रशस्ते समापनीयम् ॥ एवं धारणपारणव्रतोद्यापनमपि पौर्णमास्यामेव ॥ कार्तिकमासव्रतानां मासोपवासादीनां द्वादश्यामेव समापनम् ॥ तत्रासंभवे पौर्णमास्याम् ॥ एवं गोपद्मव्रतमाषाढशुक्लैकादश्याद्यावारभ्य प्रत्यहं त्रयस्त्रिंशद्गोपद्मानि विलिख्य ॥ गंधपुष्पैः प्रपूज्य तावत्संख्याकार्घ्यनमस्कारप्रदक्षिणाः कृत्वा कार्तिकद्वादश्यां त्रयस्त्रिंशदपूपवायनं दद्यादेवं संवत्सरपंचकमनुष्ठायोद्यापनं कुर्यात् ॥ लक्षप्रदक्षिणादि गोपद्मपर्यंतोद्यापनानामिति कर्तव्यताः कौस्तुभे द्रष्टव्याः ॥ कार्तिके पौर्णमास्याः कृत्तिकानक्षत्रयोगे महापुण्यत्वं रोहिणीयोगे महाकार्तिकीत्वम् ॥ कार्तिक्यां कृत्तिकायोगे यः कार्तिकेयदर्शनं करोति स सप्तजन्मसु धनाढ्यो वेदपारगो विप्रो भवेत् ॥

asyāmeva lakṣapradakṣiṇā lakṣanamaskārāṇāmāṣāḍhyādyāvārabdhānāmudyāpanaṃ kāryam || evaṃ tulasīlakṣapūjāṃ kārtike māghe vārabhya pratyahaṃ sahasratulasīsamarpaṇena lakṣaṃ samāpya māghyāṃ vaiśākhyāṃ vodyāpanaṃ kāryam || evaṃ puṣpādilakṣapūjā api || tatra bilvapatralakṣeṇa lakṣmīprāptiḥ phalam || dūrvālakṣeṇāriṣṭaśāṃtiḥ || caṃpakalakṣeṇāyuṣyam || atasīlakṣeṇa vidyā || tulasīlakṣeṇa viṣṇuprasādaḥ || godhūmataṃḍulādipraśastadhānyalakṣeṇa duḥkhanāśaḥ || evaṃ sarvapuṣpaiḥ sarvakāmāvāptiḥ || evaṃ lakṣavartivratamapi māsatrayaṃ kṛtvā kārtike māghe vaiśākhe vottarottarapraśaste samāpanīyam || evaṃ dhāraṇapāraṇavratodyāpanamapi paurṇamāsyāmeva || kārtikamāsavratānāṃ māsopavāsādīnāṃ dvādaśyāmeva samāpanam || tatrāsaṃbhave paurṇamāsyām || evaṃ gopadmavratamāṣāḍhaśuklaikādaśyādyāvārabhya pratyahaṃ trayastriṃśadgopadmāni vilikhya || gaṃdhapuṣpaiḥ prapūjya tāvatsaṃkhyākārghyanamaskārapradakṣiṇāḥ kṛtvā kārtikadvādaśyāṃ trayastriṃśadapūpavāyanaṃ dadyādevaṃ saṃvatsarapaṃcakamanuṣṭhāyodyāpanaṃ kuryāt || lakṣapradakṣiṇādi gopadmaparyaṃtodyāpanānāmiti kartavyatāḥ kaustubhe draṣṭavyāḥ || kārtike paurṇamāsyāḥ kṛttikānakṣatrayoge mahāpuṇyatvaṃ rohiṇīyoge mahākārtikītvam || kārtikyāṃ kṛttikāyoge yaḥ kārtikeyadarśanaṃ karoti sa saptajanmasu dhanāḍhyo vedapārago vipro bhavet ||

⟨Now the udyāpana ⟨concluding rite⟩ of the hundred thousand circumambulations and prostrations.⟩ On this very ⟨full-moon day⟩ the udyāpana is to be performed of the hundred thousand pradakṣiṇās ⟨circumambulations⟩ and hundred thousand namaskāras ⟨prostrations⟩ begun from the Āṣāḍhī ⟨the Āṣāḍha full moon⟩ onwards. In the same way the hundred-thousand tulasī worship: having begun it in Kārttika or in Māgha and completed the hundred thousand by offering a thousand tulasī ⟨basil leaves⟩ each day, the udyāpana is to be done on the Māghī or on the Vaiśākhī ⟨full moon⟩. So too the hundred-thousand worship with flowers and the rest. There, by a hundred thousand bilva leaves the fruit is the obtaining of Lakṣmī ⟨fortune⟩; by a hundred thousand dūrvā ⟨grass blades⟩, the quieting of calamity; by a hundred thousand campaka ⟨flowers⟩, long life; by a hundred thousand atasī ⟨linseed flowers⟩, learning; by a hundred thousand tulasī, the favour of Viṣṇu; by a hundred thousand ⟨grains⟩ of approved corn such as wheat and rice, the destruction of sorrow. So, with all flowers, the attainment of all desires. So too the vrata ⟨observance⟩ of a hundred thousand wicks: having performed it for three months, it is to be concluded in Kārttika, in Māgha or in Vaiśākha, each later one being the more approved. So too the udyāpana of the dhāraṇa-pāraṇa vrata ⟨holding the fast on one day and breaking it on the next⟩ is on the full-moon day alone. The concluding of the vratas of the month of Kārttika — the month-long fast and the rest — is on the twelfth alone; if that is not possible there, on the full-moon day. So too the gopadma vrata: beginning from the eleventh of the bright half of Āṣāḍha, having drawn thirty-three gopadmas ⟨'cow-lotus' figures⟩ each day, having worshipped them with sandal-paste and flowers, and having made arghyas ⟨offerings of water⟩, prostrations and circumambulations to that same number, on the twelfth of Kārttika he should give a vāyana ⟨a presented gift of food⟩ of thirty-three cakes; having practised it thus for five years, he should perform the udyāpana. The details of what is to be done in the udyāpanas, from the hundred thousand circumambulations down to the gopadma, are to be seen in the Kaustubha. In Kārttika, when the full-moon day is joined with the nakṣatra ⟨lunar mansion⟩ Kṛttikā there is great holiness; when it is joined with Rohiṇī it is the Mahākārttikī ⟨the great Kārttikī⟩. On the Kārttikī, when it is joined with Kṛttikā, he who takes the sight of Kārttikeya becomes for seven births a brāhmaṇa rich in wealth and versed to the end of the Veda.

अथ पद्मकयोगः ।

विशाखास्थे सूर्ये सति यदिने चंद्रनक्षत्रं कृत्तिका तत्र पद्मकयोगः ॥ अयं पुष्करतीर्थेतिप्रशस्तः ॥ अस्यामेव त्रिपुराख्यदीपदानमुक्तम् ॥

viśākhāsthe sūrye sati yadine caṃdranakṣatraṃ kṛttikā tatra padmakayogaḥ || ayaṃ puṣkaratīrthetipraśastaḥ || asyāmeva tripurākhyadīpadānamuktam ||

⟨Now the Padmaka yoga ⟨conjunction⟩.⟩ When the Sun stands in Viśākhā, on whatever day the Moon's nakṣatra ⟨lunar mansion⟩ is Kṛttikā, on that day there is the Padmaka yoga. This is highly approved at the Puṣkara tīrtha ⟨holy bathing place⟩. On this very ⟨full-moon day⟩ the gift of lamps called Tripurā is enjoined.

अथ काम्यवृषोत्सर्गकालः ।

कार्तिकपौर्णमास्यां काम्यवृषोत्सर्गोतिप्रशस्तः ॥ एवं गजाश्वरथघृतधेन्वादिमहादानमपि प्रशस्तम् ॥ वृषोत्सर्गस्याश्विनीपौर्णमासीग्रहणद्वयमयनद्वयं विषुवद्वयं चेति कालांतराणि ॥ अन्यत्र माघी चैत्री वैशाखी फाल्गुन्याषाढी चेति पौर्णमास्यो रेवतीनक्षत्रं वैधृतिव्यतीपातौ युगादिमन्वादिसूर्यसंक्रांतिपितृक्षयाहाष्टका अपि काला उक्ताः ॥ अत्र वृषोत्सर्गप्रयोगोतिविस्तृतो नानाशाखाभेदभिन्नः कौस्तुभे द्रष्टव्यः ॥ कार्तिककृष्णाष्टमी कालाष्टमी ॥ इयं पौर्णिमांतमासपक्षे मार्गशीर्षकृष्णाष्टमीत्युच्यते ॥ सेयं मध्याह्नव्यापिनी ग्राह्या ॥ दिनद्वये मध्याह्नव्याप्तौ पूर्वैवेति सिंधौ स्थितम् ॥ प्रदोषव्यापिनीति कौस्तुभे ॥ उभयदिने प्रदोषव्याप्तौ तदेकदेशस्पर्शो वा परैव ॥ यदा पूर्वत्र प्रदोषव्याप्तिरेव परत्र मध्याह्नव्याप्तिरेव तदा बहुशिष्टाचारानुरोधात्प्रदोषव्याप्त्यैव निर्णयो न मध्याह्नव्याप्त्येति भाति ॥ अत्र कालभैरवपूजां कृत्वा त्रयोर्घ्या देयाः ॥ उपवासो जागरश्च कार्यः ॥ ॥ इति श्रीमदनंतोपाध्यायसूनुकाशीनाथोपाध्यायविरचिते धर्मसिंधुसारे कार्तिकमासकृत्यनिर्णयोद्देशः ॥

kārtikapaurṇamāsyāṃ kāmyavṛṣotsargotipraśastaḥ || evaṃ gajāśvarathaghṛtadhenvādimahādānamapi praśastam || vṛṣotsargasyāśvinīpaurṇamāsīgrahaṇadvayamayanadvayaṃ viṣuvadvayaṃ ceti kālāṃtarāṇi || anyatra māghī caitrī vaiśākhī phālgunyāṣāḍhī ceti paurṇamāsyo revatīnakṣatraṃ vaidhṛtivyatīpātau yugādimanvādisūryasaṃkrāṃtipitṛkṣayāhāṣṭakā api kālā uktāḥ || atra vṛṣotsargaprayogotivistṛto nānāśākhābhedabhinnaḥ kaustubhe draṣṭavyaḥ || kārtikakṛṣṇāṣṭamī kālāṣṭamī || iyaṃ paurṇimāṃtamāsapakṣe mārgaśīrṣakṛṣṇāṣṭamītyucyate || seyaṃ madhyāhnavyāpinī grāhyā || dinadvaye madhyāhnavyāptau pūrvaiveti siṃdhau sthitam || pradoṣavyāpinīti kaustubhe || ubhayadine pradoṣavyāptau tadekadeśasparśo vā paraiva || yadā pūrvatra pradoṣavyāptireva paratra madhyāhnavyāptireva tadā bahuśiṣṭācārānurodhātpradoṣavyāptyaiva nirṇayo na madhyāhnavyāptyeti bhāti || atra kālabhairavapūjāṃ kṛtvā trayorghyā deyāḥ || upavāso jāgaraśca kāryaḥ || || iti śrīmadanaṃtopādhyāyasūnukāśīnāthopādhyāyaviracite dharmasiṃdhusāre kārtikamāsakṛtyanirṇayoddeśaḥ ||

⟨Now the time for the kāmya ⟨wish-born⟩ release of a bull.⟩ On the Kārttika full-moon day the kāmya vṛṣotsarga ⟨the setting free of a bull⟩ is highly approved. So too the mahādāna ⟨great gift⟩ of an elephant, a horse, a chariot, a ghṛtadhenu ⟨a measure of ghee given as a symbolic cow⟩ and the rest is approved. Other times for the vṛṣotsarga are these: the Āśvinī full-moon day, the two eclipses, the two ayanas ⟨solstices⟩ and the two viṣuvas ⟨equinoxes⟩. Elsewhere these too are stated as ⟨its⟩ times: the full-moon days, namely the Māghī, the Caitrī, the Vaiśākhī, the Phālgunī and the Āṣāḍhī; the nakṣatra ⟨lunar mansion⟩ Revatī; the Vaidhṛti and the Vyatīpāta ⟨two yogas⟩; the yugādis ⟨the first days of the world-ages⟩, the manvādis ⟨the first days of the Manu-periods⟩, the Sun's saṅkrānti ⟨entry into a sign⟩, the death-day of one's father, and the aṣṭakās. Here the procedure of the vṛṣotsarga, being very extensive and differentiated by the differences of the several śākhās ⟨Vedic schools⟩, is to be seen in the Kaustubha. The eighth of the dark half of Kārttika is the Kālāṣṭamī. On the view of the month that ends with the full moon, this same is called the eighth of the dark half of Mārgaśīrṣa. This same is to be taken as covering midday. If it covers midday on both days, the earlier alone: so it stands in the ⟨Nirṇaya⟩sindhu. The Kaustubha says it is to be taken as covering the pradoṣa ⟨the first part of the night after sunset⟩. If on both days it covers the pradoṣa, or touches even a part of it, the later alone. When on the earlier day there is only the covering of the pradoṣa, and on the later only the covering of midday, then, in deference to the usage of many learned men, it appears that the determination is by the covering of the pradoṣa alone and not by the covering of midday. Here, having performed the worship of Kālabhairava, three arghyas ⟨offerings of water⟩ are to be given. A fast and a night-vigil are to be kept. ॥ Thus, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, the son of the revered Ananta Upādhyāya, the uddeśa ⟨section⟩ on the determination of the observances of the month of Kārttika. ॥

अथ मार्गशीर्षे धनुःसंक्रांतिः ।

धनुःसंक्रांतौ पराः षोडश नाड्यः पुण्याः ॥ अन्यत्प्रागुक्तम् ॥

dhanuḥsaṃkrāṃtau parāḥ ṣoḍaśa nāḍyaḥ puṇyāḥ || anyatprāguktam ||

⟨Now, in Mārgaśīrṣa, the saṅkrānti ⟨the Sun's entry into a sign⟩ into Sagittarius.⟩ At the saṅkrānti into Sagittarius the sixteen nāḍīs ⟨a nāḍī is 24 minutes⟩ after ⟨it⟩ are holy. The rest has been stated before.

अथ नागपूजापंचमी ।

मार्गशीर्षशुक्लपंचम्यां नागपूजा दाक्षिणात्यानां प्रसिद्धा ॥ इयं षष्ठीयुता ग्राह्येति विशेषः प्रथमपरिच्छेदे उक्तः ॥

mārgaśīrṣaśuklapaṃcamyāṃ nāgapūjā dākṣiṇātyānāṃ prasiddhā || iyaṃ ṣaṣṭhīyutā grāhyeti viśeṣaḥ prathamaparicchede uktaḥ ||

⟨Now the Nāgapūjāpañcamī ⟨the fifth on which the serpents are worshipped⟩.⟩ On the fifth of the bright half of Mārgaśīrṣa the worship of the Nāgas ⟨serpent deities⟩ is well known among the people of the south. The special rule that this is to be taken joined with the sixth has been stated in the first pariccheda ⟨chapter⟩.

अथ चंपाषष्ठी ।

मार्गशीर्षशुक्लषष्ठी चंपाषष्ठी महाराष्ट्रेषु प्रसिद्धा ॥ अत्र तिथिवृद्धौ यस्मिन्दिने रविवारभौमवारशततारकावैधृतीनां मध्येधिकैर्योगः सा पूर्वा परा वा मुहूर्तत्रयव्यापिनी ग्राह्या ॥ दिनद्वयेपि योगाभावे परैव त्रिमुहूर्ता ग्राह्या ॥ इयमेव स्कंदषष्ठी सा पूर्वा ग्राह्या ॥ अथ सप्तम्यां सूर्यव्रतं तद्विधिः कौस्तुभे ॥ मृगयुतायां पौर्णमास्यां लवणदाने सुंदररूपता ॥

mārgaśīrṣaśuklaṣaṣṭhī caṃpāṣaṣṭhī mahārāṣṭreṣu prasiddhā || atra tithivṛddhau yasmindine ravivārabhaumavāraśatatārakāvaidhṛtīnāṃ madhyedhikairyogaḥ sā pūrvā parā vā muhūrtatrayavyāpinī grāhyā || dinadvayepi yogābhāve paraiva trimuhūrtā grāhyā || iyameva skaṃdaṣaṣṭhī sā pūrvā grāhyā || atha saptamyāṃ sūryavrataṃ tadvidhiḥ kaustubhe || mṛgayutāyāṃ paurṇamāsyāṃ lavaṇadāne suṃdararūpatā ||

⟨Now the Campāṣaṣṭhī.⟩ The sixth of the bright half of Mārgaśīrṣa is the Campāṣaṣṭhī, well known in the Mahārāṣṭra country. Here, when the tithi ⟨lunar day⟩ is increased ⟨spread over two days⟩, on whichever day there is conjunction with the greater number among these — Sunday, Tuesday, the nakṣatra ⟨lunar mansion⟩ Śatatārakā and the Vaidhṛti ⟨yoga⟩ — that day, whether the earlier or the later, is to be taken, provided it covers three muhūrtas ⟨a muhūrta is 48 minutes⟩. If on both days such a conjunction is absent, the later alone, covering three muhūrtas, is to be taken. This same is the Skandaṣaṣṭhī; it is to be taken as the earlier. Now, on the seventh, the vrata ⟨observance⟩ of the Sun; its procedure is in the Kaustubha. On the full-moon day joined with Mṛga⟨śiras⟩, beauty of form ⟨comes⟩ from the gift of salt.

अथ दत्तजयंती ।

मार्गशीर्षपौर्णमास्यां दत्तात्रेयोत्पत्तिः ॥ इयं प्रदोषव्यापिनी ग्राह्या ॥ मार्गशीर्षशुक्लचतुर्दश्यां पौर्णमास्यां वा प्रदोषे आश्वलायनैः प्रत्यवरोहणं कार्यम् ॥ तत्र कर्मकालव्यापिनी तिथिः ॥ तत्प्रयोगः प्रयोगरत्नकौस्तुभादौ ज्ञेयः ॥

mārgaśīrṣapaurṇamāsyāṃ dattātreyotpattiḥ || iyaṃ pradoṣavyāpinī grāhyā || mārgaśīrṣaśuklacaturdaśyāṃ paurṇamāsyāṃ vā pradoṣe āśvalāyanaiḥ pratyavarohaṇaṃ kāryam || tatra karmakālavyāpinī tithiḥ || tatprayogaḥ prayogaratnakaustubhādau jñeyaḥ ||

⟨Now the Dattajayantī ⟨the birthday of Dattātreya⟩.⟩ On the Mārgaśīrṣa full-moon day is the birth of Dattātreya. It is to be taken as covering the pradoṣa ⟨the first part of the night after sunset⟩. On the fourteenth of the bright half of Mārgaśīrṣa, or on the full-moon day, in the pradoṣa, the pratyavarohaṇa ⟨the rite of 'descending again', which ends the sleeping on a raised bed kept through the rains⟩ is to be performed by the followers of Āśvalāyana. There the tithi ⟨lunar day⟩ that covers the time of the rite ⟨is to be taken⟩. Its procedure is to be learnt from the Prayogaratna, the Kaustubha and the rest.

अथान्वष्टकादि ।

मार्गशीर्षादिमासचतुष्टयस्य कृष्णाष्टमीष्वष्टकाश्राद्धानि तत्पूर्वसप्तमीषु पूर्वेद्युः श्राद्धानि तदुत्तरनवमीषु चान्वष्टक्यश्राद्धानि कर्तव्यानि ॥ एवं भाद्रपदकृष्णपक्षेप्यष्टकादिश्राद्धानि कार्याणीति पंचाष्टकापक्ष आश्वलायनभिन्नशाखिनाम् ॥ आश्वलायनानां तु मार्गादिचतुरष्टकापक्ष एव ॥ भाद्रपदकृष्णाष्टम्यां तु माघ्यावर्षश्राद्धं करिष्य इति संकल्प्य सर्वमष्टकाश्राद्धवत्कार्यम् ॥ सप्तम्यां तु माघ्यावर्षश्राद्धं कर्तुं पूर्वेद्युः श्राद्धं करिष्ये इति संकल्पः ॥ नवम्यामान्वष्टकाश्राद्धं करिष्ये इति संकल्पे विशेषः ॥ एवं च भाद्रपदकृष्णाष्टमीश्राद्धस्य माघ्यावर्षसंज्ञकत्वादाश्वलायनानां चतुरष्टकापक्षः ॥ अन्यशाखिनां पौषादित्र्यष्टकापक्षोपि ॥ एवं सर्वाष्टकाः कर्तुमशक्तेनैकाष्टका कार्या ॥ सा च माघपौर्णमास्यनंतरकृष्णपक्षस्य सप्तम्यामष्टम्यां नवम्यामिति दिनत्रये कार्या ॥ दिनत्रये श्राद्धत्रयं कर्तुमशक्तेन माघकृष्णाष्टमीश्राद्धमेव कार्यम् ॥ तत्राष्टकाश्राद्धेऽपराह्णव्यापिन्यष्टमी ग्राह्या ॥ दिनद्वये व्याप्त्यव्याप्त्यादौ दर्शवन्निर्णयः ॥ अष्टम्यनुरोधेन पूर्वपरदिनयोः पूर्वेद्युःश्राद्धान्वष्टक्यश्राद्धे कार्ये ॥ न तु सप्तम्यादेरपराह्णव्याप्तिरपेक्षणीया ॥ एकदिनेप्यशक्तस्य प्रत्याम्नायाः ॥ अनडुहो यवसमाहरेत् ॥ अग्निना वा कक्षं दहेदपि वानूचानेभ्य उदकुंभमाहरेत् ॥ अपि वा श्राद्धमंत्रानधीयीतेति ॥ क्वचिदुपवासोप्युक्तः ॥ एवं श्रवणाकर्मादिपाकसंस्थालोपे प्रतिपाकयज्ञं प्राजापत्यं कृच्छ्रं प्रायश्चित्तमुक्तम् ॥ मलमासेष्टकादिश्राद्धानि न कार्याणीति नारायणवृत्तिः ॥ अष्टकादिश्राद्धत्रयप्रयोगः कौस्तुभप्रयोगरत्नादौ ॥ अत्राष्टमीश्राद्धे कामकालसंज्ञकौ विश्वेदेवौ ॥ सप्तमीनवम्योस्तु पुरूरवार्द्रवाविति ॥ आहिताग्नेः पूर्वेद्युः श्राद्धांगहोमोष्टकांगहोमोऽन्वष्टकाभौकरणहोमो दिनत्रये हविःश्रपणं च दक्षिणाग्नौ भवतीति विशेषः ॥ शेषमनाहिताग्निवत् ॥

mārgaśīrṣādimāsacatuṣṭayasya kṛṣṇāṣṭamīṣvaṣṭakāśrāddhāni tatpūrvasaptamīṣu pūrvedyuḥ śrāddhāni taduttaranavamīṣu cānvaṣṭakyaśrāddhāni kartavyāni || evaṃ bhādrapadakṛṣṇapakṣepyaṣṭakādiśrāddhāni kāryāṇīti paṃcāṣṭakāpakṣa āśvalāyanabhinnaśākhinām || āśvalāyanānāṃ tu mārgādicaturaṣṭakāpakṣa eva || bhādrapadakṛṣṇāṣṭamyāṃ tu māghyāvarṣaśrāddhaṃ kariṣya iti saṃkalpya sarvamaṣṭakāśrāddhavatkāryam || saptamyāṃ tu māghyāvarṣaśrāddhaṃ kartuṃ pūrvedyuḥ śrāddhaṃ kariṣye iti saṃkalpaḥ || navamyāmānvaṣṭakāśrāddhaṃ kariṣye iti saṃkalpe viśeṣaḥ || evaṃ ca bhādrapadakṛṣṇāṣṭamīśrāddhasya māghyāvarṣasaṃjñakatvādāśvalāyanānāṃ caturaṣṭakāpakṣaḥ || anyaśākhināṃ pauṣāditryaṣṭakāpakṣopi || evaṃ sarvāṣṭakāḥ kartumaśaktenaikāṣṭakā kāryā || sā ca māghapaurṇamāsyanaṃtarakṛṣṇapakṣasya saptamyāmaṣṭamyāṃ navamyāmiti dinatraye kāryā || dinatraye śrāddhatrayaṃ kartumaśaktena māghakṛṣṇāṣṭamīśrāddhameva kāryam || tatrāṣṭakāśrāddhe'parāhṇavyāpinyaṣṭamī grāhyā || dinadvaye vyāptyavyāptyādau darśavannirṇayaḥ || aṣṭamyanurodhena pūrvaparadinayoḥ pūrvedyuḥśrāddhānvaṣṭakyaśrāddhe kārye || na tu saptamyāderaparāhṇavyāptirapekṣaṇīyā || ekadinepyaśaktasya pratyāmnāyāḥ || anaḍuho yavasamāharet || agninā vā kakṣaṃ dahedapi vānūcānebhya udakuṃbhamāharet || api vā śrāddhamaṃtrānadhīyīteti || kvacidupavāsopyuktaḥ || evaṃ śravaṇākarmādipākasaṃsthālope pratipākayajñaṃ prājāpatyaṃ kṛcchraṃ prāyaścittamuktam || malamāseṣṭakādiśrāddhāni na kāryāṇīti nārāyaṇavṛttiḥ || aṣṭakādiśrāddhatrayaprayogaḥ kaustubhaprayogaratnādau || atrāṣṭamīśrāddhe kāmakālasaṃjñakau viśvedevau || saptamīnavamyostu purūravārdravāviti || āhitāgneḥ pūrvedyuḥ śrāddhāṃgahomoṣṭakāṃgahomo'nvaṣṭakābhaukaraṇahomo dinatraye haviḥśrapaṇaṃ ca dakṣiṇāgnau bhavatīti viśeṣaḥ || śeṣamanāhitāgnivat ||

⟨Now the anvaṣṭakā and the rest.⟩ On the eighths of the dark half in the four months beginning with Mārgaśīrṣa, the aṣṭakā śrāddhas ⟨rites for the ancestors on the eighth⟩ are to be performed; on the sevenths preceding them, the pūrvedyuḥ ⟨'on the day before'⟩ śrāddhas; and on the ninths following them, the ānvaṣṭakya śrāddhas. That the aṣṭakā and the other śrāddhas are to be done in the dark half of Bhādrapada as well — this is the view of five aṣṭakās, held by those of śākhās ⟨Vedic schools⟩ other than the Āśvalāyana. But for the Āśvalāyanas the view is of four aṣṭakās only, from Mārga⟨śīrṣa⟩ onwards. On the eighth of the dark half of Bhādrapada, however, having made the saṅkalpa ⟨formal resolve⟩ 'I shall perform the māghyāvarṣa śrāddha ⟨the yearly rite named from the Māghī⟩', the whole is to be done as in an aṣṭakā śrāddha. On the seventh the saṅkalpa is 'In order to perform the māghyāvarṣa śrāddha I shall perform the pūrvedyuḥ śrāddha'; on the ninth, 'I shall perform the ānvaṣṭakā śrāddha' — this is the difference in the saṅkalpa. And thus, since the śrāddha of the Bhādrapada dark eighth bears the name māghyāvarṣa, the Āśvalāyanas hold the view of four aṣṭakās. For those of other śākhās there is also the view of three aṣṭakās, beginning with Pauṣa. So too, by one unable to perform all the aṣṭakās, a single aṣṭakā is to be performed; and that is to be done on the three days — the seventh, the eighth and the ninth — of the dark fortnight following the Māgha full moon. By one unable to perform the three śrāddhas on the three days, only the śrāddha of the Māgha dark eighth is to be performed. There, for the aṣṭakā śrāddha, the eighth that covers the aparāhṇa ⟨afternoon⟩ is to be taken; when it covers it or fails to cover it on two days and so on, the determination is as at the darśa ⟨the new-moon śrāddha⟩. In conformity with the eighth, the pūrvedyuḥ śrāddha and the ānvaṣṭakya śrāddha are to be done on the preceding and the following days; the covering of the aparāhṇa by the seventh and the rest is not to be looked for. For one unable ⟨to do it⟩ even on a single day there are substitutes: he should fetch fodder for the ox; or he should burn brushwood with fire; or he should fetch a pot of water for those learned in the Veda; or else he should recite the śrāddha mantras. In some ⟨texts⟩ a fast too is enjoined. In the same way, on the lapse of the pākasaṃsthās ⟨the domestic cooked-food offerings⟩ such as the Śravaṇā rite, the prāyaścitta ⟨expiation⟩ enjoined is a Prājāpatya kṛcchra ⟨penance⟩ for each pākayajña. The Nārāyaṇa commentary says that the aṣṭakā and the other śrāddhas are not to be done in a malamāsa ⟨intercalary month⟩. The procedure of the three śrāddhas, the aṣṭakā and the rest, is in the Kaustubha, the Prayogaratna and the rest. Here, in the śrāddha of the eighth, the two Viśvedevas bear the names Kāma and Kāla; but on the seventh and the ninth, Purūravas and Ārdrava. For one who maintains the sacred fires the difference is this: the subsidiary homa ⟨fire-offering⟩ of the pūrvedyuḥ śrāddha, the subsidiary homa of the aṣṭakā, the homa of the anvaṣṭakā, and the cooking of the oblation on the three days, take place in the dakṣiṇāgni ⟨the southern fire⟩. The rest is as for one who does not maintain the fires.

अथ अष्टकान्वष्टकालोपे प्रायश्चित्तम् ।

अष्टकालोपे प्राजापत्यमुपवासो वा प्रायश्चित्तम् ॥ अन्वष्टक्यलोपे तद्दिने शतवारमेभिर्द्युभिः सुमना इति मंत्रजपः ॥

aṣṭakālope prājāpatyamupavāso vā prāyaścittam || anvaṣṭakyalope taddine śatavāramebhirdyubhiḥ sumanā iti maṃtrajapaḥ ||

⟨Now the prāyaścitta ⟨expiation⟩ for the lapse of the aṣṭakā and the anvaṣṭakā.⟩ On the lapse of the aṣṭakā the prāyaścitta is a Prājāpatya ⟨kṛcchra penance⟩ or a fast. On the lapse of the ānvaṣṭakya, on that same day, the muttering of the mantra beginning 'ebhir dyubhiḥ sumanāḥ', a hundred times.

अथ द्वादशमासेषु रविवाराः ।

मार्गशीर्षादिरविवारेषु काम्यं सौरव्रतमुक्तम् ॥ तत्र भक्ष्याणि ॥ मार्गे तुलसीपत्रत्रयम् ॥ पौषे त्रिपलं घृतम् ॥ माघे तिलानां मुष्टित्रयम् ॥ फाल्गुने त्रिपलं दधि ॥ चैत्रे त्रिपलं दुग्धम् ॥ वैशाखे गोमयम् ॥ ज्येष्ठे तोयांजलित्रयम् ॥ आषाढे मरीचक्रत्रयम् ॥ श्रावणे त्रिपलाः सक्तवः ॥ भाद्रे गोमूत्रम् ॥ आश्विने शर्करा ॥ कार्तिके सद्धविरिति ॥ ॥ इति श्रीमदनंतोपाध्यायसूनुकाशीनाथोपाध्यायविरचिते धर्मसिंधुसारे मार्गशीर्षमासकृत्यनिर्णयोद्देशः ॥

mārgaśīrṣādiravivāreṣu kāmyaṃ sauravratamuktam || tatra bhakṣyāṇi || mārge tulasīpatratrayam || pauṣe tripalaṃ ghṛtam || māghe tilānāṃ muṣṭitrayam || phālgune tripalaṃ dadhi || caitre tripalaṃ dugdham || vaiśākhe gomayam || jyeṣṭhe toyāṃjalitrayam || āṣāḍhe marīcakratrayam || śrāvaṇe tripalāḥ saktavaḥ || bhādre gomūtram || āśvine śarkarā || kārtike saddhaviriti || || iti śrīmadanaṃtopādhyāyasūnukāśīnāthopādhyāyaviracite dharmasiṃdhusāre mārgaśīrṣamāsakṛtyanirṇayoddeśaḥ ||

⟨Now the Sundays in the twelve months.⟩ On the Sundays ⟨of the months⟩ beginning with Mārgaśīrṣa a kāmya ⟨wish-born⟩ vrata ⟨observance⟩ of the Sun is enjoined. There the things to be eaten are these. In Mārga⟨śīrṣa⟩, three tulasī ⟨basil⟩ leaves. In Pauṣa, three palas ⟨a pala is four karṣas⟩ of ghee. In Māgha, three handfuls of sesame. In Phālguna, three palas of curd. In Caitra, three palas of milk. In Vaiśākha, cow-dung. In Jyeṣṭha, three añjalis ⟨cupped handfuls⟩ of water. In Āṣāḍha, three peppercorns. In Śrāvaṇa, three palas of parched barley-meal. In Bhādra⟨pada⟩, cow's urine. In Āśvina, sugar. In Kārttika, good haviṣya ⟨the pure food proper to a vow⟩. ॥ Thus, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, the son of the revered Ananta Upādhyāya, the uddeśa ⟨section⟩ on the determination of the observances of the month of Mārgaśīrṣa. ॥

अथ पौषे मकरसंक्रांतिः ।

दिवामकरसंक्रमे संक्रांत्यनंतरं चत्वारिंशन्नाड्यः पुण्याः ॥ घटिकाद्यल्पदिनशेषे मकरसंक्रांतौ संक्रांत्यासन्नपूर्वकाले दिवैव स्नानश्राद्धदानभोजनानि कार्याणि ॥ रात्रौ श्राद्धदानादेर्निषेधात्स्वल्पदिनभागे स्नानश्राद्धभोजनादेः कर्तुमशक्यत्वाद्रात्रौ भोजननिषेधात्पुत्रवद्गृहिण उपवासनिषेधाच्च ॥ तस्मादीदृशे विषये परपुण्यकालत्वं बाधित्वा मकरसंक्रांतेः पूर्वभागे एव पुण्यत्वं ज्ञेयम् ॥ रात्रौ पूर्वभागे परभागे निशीथे वा मकरसंक्रमे उत्तरदिनं पुण्यम् ॥ तत्राप्युत्तरदिनपूर्वार्द्धं पुण्यतरम् ॥ तत्रापि सूर्योदयोत्तरं पंच नाड्यः पुण्यतमाः ॥ एवं रात्रिसंक्रांतिविषयेन्यत्रापि यत्र पूर्वदिनोत्तरार्धस्य पुण्यत्वं तत्र दिनांते पंचनाडीनां पुण्यतमत्वम् ॥ यत्रोत्तरदिनपूर्वार्द्धस्य पुण्यत्वं तत्रोदयोत्तरं पंचनाडीनां पुण्यतमत्वम् ॥ एवं दिवासंक्रमेपि संक्रांतिसंनिहितनाडीनां मकरादिषूत्तरासां कर्कादिषु पूर्वासां पुण्यतमत्वं ज्ञेयम् ॥ “यायाः संनिहिता नाड्यस्तास्ताः पुण्यतमाः स्मृताः” इत्युक्तेः ॥ मुहूर्तचिंतामण्यादौ तु सूर्यास्तादूर्ध्वं घटीत्रयं संध्याकालस्तत्र मकरसंक्रमे परदिनपुण्यत्वं बाधित्वा पूर्वदिने पुण्यत्वमुक्तम् ॥ नेदं सर्वत्र धर्मशास्त्रग्रंथेषु दृश्यते ॥ “शुक्लपक्षे तु सप्तम्यां संक्रांतिर्ग्रहणाधिका” ॥ अत्र कृत्यम् ॥ “रविसंक्रमणे प्राप्ते न स्नायाद्यस्तु मानवः ॥ सप्तजन्मनि रोगी स्यान्निर्धनश्चैव जायते” इति वचनात् मनुष्यमात्रस्य स्नानं नित्यम् ॥ एवं श्राद्धमप्यधिकारिणो नित्यम् ॥ तच्चापिंडकम् ॥ “संक्रांतौ यानि दत्तानि हव्यकव्यानि दातृभिः ॥ तानि नित्यं ददात्यर्कः पुनर्जन्मनिजन्मनि” ॥ अयनसंक्रांतौ त्रिदिनमुपवासः ॥ यद्वा संक्रांतिमत्यहोरात्रे पुण्यकालवत्यहोरात्रे वोपवासं कृत्वोक्तपुण्यकाले स्नानादिकं कार्यम् ॥ अयमुपवासः सापत्यगृहस्थेन न कार्यः ॥ “धेनुं तिलमयीं राजन्दद्याच्चैवोत्तरायणे ॥ तिलतैलेन दीपाश्च देयाः शिवगृहे शुभाः ॥ सतिलैस्तंडुलैश्चैव पूजयेद्विधिवच्छिवम् ॥ तस्यां कृष्णतिलैः स्नानं कार्यं चोद्वर्तनं तिलैः ॥ तिला देयाश्च होतव्या भक्ष्याश्चैवोत्तरायणे” ॥ शुक्लतिलैर्देवादितर्पणं कृष्णतिलैः पितृतर्पणं च कार्यम् ॥ अत्र शंभौ घृताभिषेको महाफलः ॥ अत्र सुवर्णयुतं तिलताम्रपात्रं देयम् ॥ तत्प्रयोगो वक्ष्यते ॥ अत्रैव शिवपूजाव्रतम् । पूर्वदिने उपोष्य संक्रांतिदिने तिलोद्वर्तनतिलस्नानतिलतर्पणानि कृत्वा शिवं गव्येनाज्येन मर्दयित्वा शुद्धोदकेन प्रक्षाल्य वस्त्राद्युपचारैः पूजयित्वा सुवर्णहीरकनीलपद्मरागमौक्तिकमिति पंचरत्नानि कार्षार्धं सुवर्णं वा समर्प्य तिलदीपैः ससुवर्णैः साक्षतैस्तिलैः संपूज्य घृतकंबलं दत्त्वा वितानचामरे समर्प्य विप्रेभ्यः ससुवर्णतिलान्दत्त्वा तिलान्हुत्वा विप्रान्यतींश्च संभोज्य दक्षिणां दत्त्वा सतिलं पंचगव्यं प्राश्य पारणं कुर्यादिति ॥ अत्र वस्त्रदानं महाफलम् ॥ “तिलपूर्वमनड्वाहं दत्त्वा रोगैः प्रमुच्यते” ॥ अत्र क्षीरेण भास्करं स्नापयेत्सूर्यलोकप्राप्तिः ॥ दिवा विषुवायनसंक्रांतौ तस्मिन्दिने पूर्वरात्रावागामिरात्रौ चानध्यायः ॥ रात्रौ तत्संक्रमे तस्यां रात्रौ पूर्वदिवसे आगामिदिवसे चेति पक्षिण्यनध्यायः ॥

divāmakarasaṃkrame saṃkrāṃtyanaṃtaraṃ catvāriṃśannāḍyaḥ puṇyāḥ || ghaṭikādyalpadinaśeṣe makarasaṃkrāṃtau saṃkrāṃtyāsannapūrvakāle divaiva snānaśrāddhadānabhojanāni kāryāṇi || rātrau śrāddhadānāderniṣedhātsvalpadinabhāge snānaśrāddhabhojanādeḥ kartumaśakyatvādrātrau bhojananiṣedhātputravadgṛhiṇa upavāsaniṣedhācca || tasmādīdṛśe viṣaye parapuṇyakālatvaṃ bādhitvā makarasaṃkrāṃteḥ pūrvabhāge eva puṇyatvaṃ jñeyam || rātrau pūrvabhāge parabhāge niśīthe vā makarasaṃkrame uttaradinaṃ puṇyam || tatrāpyuttaradinapūrvārddhaṃ puṇyataram || tatrāpi sūryodayottaraṃ paṃca nāḍyaḥ puṇyatamāḥ || evaṃ rātrisaṃkrāṃtiviṣayenyatrāpi yatra pūrvadinottarārdhasya puṇyatvaṃ tatra dināṃte paṃcanāḍīnāṃ puṇyatamatvam || yatrottaradinapūrvārddhasya puṇyatvaṃ tatrodayottaraṃ paṃcanāḍīnāṃ puṇyatamatvam || evaṃ divāsaṃkramepi saṃkrāṃtisaṃnihitanāḍīnāṃ makarādiṣūttarāsāṃ karkādiṣu pūrvāsāṃ puṇyatamatvaṃ jñeyam || “yāyāḥ saṃnihitā nāḍyastāstāḥ puṇyatamāḥ smṛtāḥ” ityukteḥ || muhūrtaciṃtāmaṇyādau tu sūryāstādūrdhvaṃ ghaṭītrayaṃ saṃdhyākālastatra makarasaṃkrame paradinapuṇyatvaṃ bādhitvā pūrvadine puṇyatvamuktam || nedaṃ sarvatra dharmaśāstragraṃtheṣu dṛśyate || “śuklapakṣe tu saptamyāṃ saṃkrāṃtirgrahaṇādhikā” || atra kṛtyam || “ravisaṃkramaṇe prāpte na snāyādyastu mānavaḥ || saptajanmani rogī syānnirdhanaścaiva jāyate” iti vacanāt manuṣyamātrasya snānaṃ nityam || evaṃ śrāddhamapyadhikāriṇo nityam || taccāpiṃḍakam || “saṃkrāṃtau yāni dattāni havyakavyāni dātṛbhiḥ || tāni nityaṃ dadātyarkaḥ punarjanmanijanmani” || ayanasaṃkrāṃtau tridinamupavāsaḥ || yadvā saṃkrāṃtimatyahorātre puṇyakālavatyahorātre vopavāsaṃ kṛtvoktapuṇyakāle snānādikaṃ kāryam || ayamupavāsaḥ sāpatyagṛhasthena na kāryaḥ || “dhenuṃ tilamayīṃ rājandadyāccaivottarāyaṇe || tilatailena dīpāśca deyāḥ śivagṛhe śubhāḥ || satilaistaṃḍulaiścaiva pūjayedvidhivacchivam || tasyāṃ kṛṣṇatilaiḥ snānaṃ kāryaṃ codvartanaṃ tilaiḥ || tilā deyāśca hotavyā bhakṣyāścaivottarāyaṇe” || śuklatilairdevāditarpaṇaṃ kṛṣṇatilaiḥ pitṛtarpaṇaṃ ca kāryam || atra śaṃbhau ghṛtābhiṣeko mahāphalaḥ || atra suvarṇayutaṃ tilatāmrapātraṃ deyam || tatprayogo vakṣyate || atraiva śivapūjāvratam | pūrvadine upoṣya saṃkrāṃtidine tilodvartanatilasnānatilatarpaṇāni kṛtvā śivaṃ gavyenājyena mardayitvā śuddhodakena prakṣālya vastrādyupacāraiḥ pūjayitvā suvarṇahīrakanīlapadmarāgamauktikamiti paṃcaratnāni kārṣārdhaṃ suvarṇaṃ vā samarpya tiladīpaiḥ sasuvarṇaiḥ sākṣataistilaiḥ saṃpūjya ghṛtakaṃbalaṃ dattvā vitānacāmare samarpya viprebhyaḥ sasuvarṇatilāndattvā tilānhutvā viprānyatīṃśca saṃbhojya dakṣiṇāṃ dattvā satilaṃ paṃcagavyaṃ prāśya pāraṇaṃ kuryāditi || atra vastradānaṃ mahāphalam || “tilapūrvamanaḍvāhaṃ dattvā rogaiḥ pramucyate” || atra kṣīreṇa bhāskaraṃ snāpayetsūryalokaprāptiḥ || divā viṣuvāyanasaṃkrāṃtau tasmindine pūrvarātrāvāgāmirātrau cānadhyāyaḥ || rātrau tatsaṃkrame tasyāṃ rātrau pūrvadivase āgāmidivase ceti pakṣiṇyanadhyāyaḥ ||

⟨Now, in Pauṣa, the saṅkrānti ⟨the Sun's entry into a sign⟩ into Capricorn.⟩ When the entry into Capricorn is by day, the forty nāḍīs ⟨a nāḍī is 24 minutes⟩ after the saṅkrānti are holy. When the Capricorn saṅkrānti falls with only a little of the day left — a ghaṭikā or so — the bathing, the śrāddha ⟨rite for the ancestors⟩, the giving and the eating are to be done by day itself, in the time close before the saṅkrānti: because the śrāddha, the giving and the rest are forbidden at night; because in so small a part of the day the bathing, the śrāddha, the eating and the rest cannot be done; because eating at night is forbidden; and because a fast is forbidden to a householder who has sons. Therefore in such a case the holiness of the later time is set aside, and the holiness is to be understood as lying in the part before the Capricorn saṅkrānti alone. When the entry into Capricorn falls at night — in the earlier part, in the later part, or at midnight — the following day is holy; there too the first half of the following day is holier; and there too the five nāḍīs after sunrise are the holiest. So too in other cases of a night saṅkrānti: where the holiness belongs to the latter half of the preceding day, there the five nāḍīs at the end of the day are the holiest; where the holiness belongs to the first half of the following day, there the five nāḍīs after sunrise are the holiest. So too in a daytime entry: of the nāḍīs adjacent to the saṅkrānti, the later ones in Capricorn and the rest, and the earlier ones in Cancer and the rest, are to be known as the holiest — for it is said: "Whichever nāḍīs are adjacent, those are held to be the holiest." But in the Muhūrtacintāmaṇi and the rest it is said that the three ghaṭīs after sunset are the sandhyā ⟨twilight juncture⟩, and that if the entry into Capricorn falls there, the holiness of the following day is set aside and the holiness is on the preceding day. This is not found everywhere in the books of dharmaśāstra. "But a saṅkrānti on the seventh of the bright fortnight surpasses an eclipse." Here is what is to be done. From the text "The man who does not bathe when the Sun's transit has come will be diseased for seven births, and will be born without wealth", bathing is obligatory for every human being. So too the śrāddha is obligatory for one entitled to it; and that is without piṇḍas ⟨rice-balls⟩. "Whatever havya and kavya ⟨offerings to the gods and to the ancestors⟩ are given by givers at a saṅkrānti, those the Sun gives back for ever, birth after birth." At an ayana ⟨solstice⟩ saṅkrānti the fast is for three days; or else, having fasted on the day-and-night that holds the saṅkrānti, or on the day-and-night that holds the puṇyakāla ⟨the holy time⟩, the bathing and the rest are to be done at the stated holy time. This fast is not to be kept by a householder who has children. "And at the uttarāyaṇa ⟨the Sun's northward course⟩, O king, one should give a cow made of sesame; and auspicious lamps are to be given in Śiva's house with sesame oil; and with rice mixed with sesame one should worship Śiva according to rule. On that ⟨day⟩ the bath is to be taken with black sesame, and the rubbing of the body with sesame; and at the uttarāyaṇa sesame is to be given, to be offered in the fire, and to be eaten." The tarpaṇa ⟨libation⟩ to the gods and the rest is to be made with white sesame, and the tarpaṇa to the ancestors with black sesame. Here the bathing of Śambhu ⟨Śiva⟩ with ghee has a great fruit. Here a copper vessel of sesame together with gold is to be given; its procedure will be stated. On this very ⟨day⟩ there is also the vrata ⟨observance⟩ of worshipping Śiva. Having fasted on the preceding day, on the day of the saṅkrānti he should perform the rubbing with sesame, the bath with sesame and the tarpaṇa with sesame; then, having anointed Śiva with cow's ghee, washed him with pure water and worshipped him with a garment and the other services; having offered the five gems — gold, diamond, sapphire, ruby and pearl — or half a karṣa of gold; having worshipped him with sesame lamps together with gold and with sesame mixed with unbroken rice; having given a blanket with ghee, presented a canopy and a whisk, given brāhmaṇas sesame together with gold, offered sesame in the fire, fed brāhmaṇas and ascetics and given the dakṣiṇā ⟨the fee⟩, he should break his fast after consuming pañcagavya ⟨the five products of the cow⟩ with sesame. Here the gift of cloth has a great fruit. "Having given an ox preceded by sesame, one is released from diseases." Here one should bathe Bhāskara ⟨the Sun⟩ with milk: the attainment of the Sun's world ⟨follows⟩. When the viṣuva ⟨equinox⟩ or ayana saṅkrānti falls by day, there is anadhyāya ⟨suspension of Vedic study⟩ on that day, on the preceding night and on the coming night. When that transit falls at night, the anadhyāya is a pākṣiṇī ⟨one covering the night together with the day on either side⟩: on that night, on the preceding day and on the coming day.

अथ पौषे मकरसंक्रांतिः ।

अत्र रात्रौ संक्रमे ग्रहणवद्रात्रावेव स्नानदानादीति पक्षः कैश्चिल्लिखितो न सर्वशिष्टसंमतः ॥ अयनदिनं तत्परं करिसंज्ञकं च दिनं शुभेषु वर्ज्यमित्युक्तम् ॥ तत्रार्धरात्रादर्वागयनसंक्रांतौ तद्दिनं तत्परदिनं च वर्ज्यम् ॥ निशीथात्परत्र निशीथे वा संक्रांतौ परं तत्परं च वर्ज्यमिति भाति ॥ एवं ग्रहणेप्यूह्यम् ॥ पौषशुक्लाष्टम्यां बुधवासरयुतायां स्नानजपहोमतर्पणविप्रभोजनानि कार्याणि ॥ अस्यां भरणीयोगे महापुण्यत्वमित्येके ॥ रोहिण्यार्द्रायोगे इत्यपरे ॥ पौषशुक्लैकादशी मन्वादिः निर्णयः प्रागुक्तः ॥

atra rātrau saṃkrame grahaṇavadrātrāveva snānadānādīti pakṣaḥ kaiścillikhito na sarvaśiṣṭasaṃmataḥ || ayanadinaṃ tatparaṃ karisaṃjñakaṃ ca dinaṃ śubheṣu varjyamityuktam || tatrārdharātrādarvāgayanasaṃkrāṃtau taddinaṃ tatparadinaṃ ca varjyam || niśīthātparatra niśīthe vā saṃkrāṃtau paraṃ tatparaṃ ca varjyamiti bhāti || evaṃ grahaṇepyūhyam || pauṣaśuklāṣṭamyāṃ budhavāsarayutāyāṃ snānajapahomatarpaṇaviprabhojanāni kāryāṇi || asyāṃ bharaṇīyoge mahāpuṇyatvamityeke || rohiṇyārdrāyoge ityapare || pauṣaśuklaikādaśī manvādiḥ nirṇayaḥ prāguktaḥ ||

⟨Now, in Pauṣa, the saṅkrānti ⟨the Sun's entry into a sign⟩ into Capricorn ⟨continued⟩.⟩ Here, when the transit falls at night, the view written down by some — that the bathing, the giving and the rest are to be done at night itself, as at an eclipse — is not agreed to by all the learned. It has been said that the day of the ayana ⟨solstice⟩, the day after it, and the day called kari are to be shunned for auspicious undertakings. There, if the ayana saṅkrānti falls before midnight, that day and the day after it are to be shunned. If the saṅkrānti falls after midnight, or at midnight, it appears that the following day and the day after that are to be shunned. The same is to be inferred for an eclipse as well. On the eighth of the bright half of Pauṣa, when it is joined with a Wednesday, bathing, japa ⟨muttered recitation⟩, homa ⟨fire-offering⟩, tarpaṇa ⟨libation⟩ and the feeding of brāhmaṇas are to be done. Some say that on this ⟨day⟩ there is great holiness when it is joined with Bharaṇī; others, when joined with Rohiṇī or Ārdrā. The eleventh of the bright half of Pauṣa is a manvādi ⟨the first day of a Manu-period⟩; its determination has been stated before.

अथ माघस्नानम् ।

तत्र पौषस्य शुक्लैकादश्यां पौर्णमास्याममावास्यायां वा माघस्नानारंभः ॥ माघे द्वादशीपूर्णिमादौ समापनम् ॥ यद्वा मकरसंक्रमणप्रभृति कुंभसंक्रमणपर्यंतं माघस्नानं कार्यम् ॥ अथ स्नानकालः अरुणोदयमारभ्य प्रातःकालावधिः ॥ “उत्तमं तु सनक्षत्रं लुप्ततारं च मध्यमम् ॥ सवितर्युदिते भूप ततो हीनं प्रकीर्तितम् ॥ माघमासे रटंत्यापः किंचिदभ्युदिते रवौ ॥ ब्रह्मघ्नं वा सुरापं वा कं पतंतं पुनीमहे ॥” अत्राधिकारिणः ॥ “ब्रह्मचारी गृहस्थो वा वानप्रस्थोथ भिक्षुकः ॥ बालवृद्धयुवानश्च नरनारीनपुंसकाः” इति ॥ अथ जलतारतम्येन फलम् ॥ “तप्तेन वारिणा स्नानं यद्गृहे क्रियते नरैः ॥ षडब्दं फलदं तद्धि मकरस्थे दिवाकरे” ॥ वाप्यादौ द्वादशाब्दफलम् ॥ तडागे तद्विगुणम् ॥ नद्यां तच्चतुर्गुणम् ॥ महानद्यां शतगुणम् ॥ महानदीसंगमे तच्चतुर्गुणम् ॥ गंगायां सहस्रगुणम् ॥ गंगायमुनासंगमे एतच्छतगुणमिति यत्र कुत्रापि स्नाने प्रयागस्मरणं कार्यम् ॥ इदं समुद्रेप्यतिप्रशस्तम् ॥

tatra pauṣasya śuklaikādaśyāṃ paurṇamāsyāmamāvāsyāyāṃ vā māghasnānāraṃbhaḥ || māghe dvādaśīpūrṇimādau samāpanam || yadvā makarasaṃkramaṇaprabhṛti kuṃbhasaṃkramaṇaparyaṃtaṃ māghasnānaṃ kāryam || atha snānakālaḥ aruṇodayamārabhya prātaḥkālāvadhiḥ || “uttamaṃ tu sanakṣatraṃ luptatāraṃ ca madhyamam || savitaryudite bhūpa tato hīnaṃ prakīrtitam || māghamāse raṭaṃtyāpaḥ kiṃcidabhyudite ravau || brahmaghnaṃ vā surāpaṃ vā kaṃ pataṃtaṃ punīmahe ||” atrādhikāriṇaḥ || “brahmacārī gṛhastho vā vānaprasthotha bhikṣukaḥ || bālavṛddhayuvānaśca naranārīnapuṃsakāḥ” iti || atha jalatāratamyena phalam || “taptena vāriṇā snānaṃ yadgṛhe kriyate naraiḥ || ṣaḍabdaṃ phaladaṃ taddhi makarasthe divākare” || vāpyādau dvādaśābdaphalam || taḍāge tadviguṇam || nadyāṃ taccaturguṇam || mahānadyāṃ śataguṇam || mahānadīsaṃgame taccaturguṇam || gaṃgāyāṃ sahasraguṇam || gaṃgāyamunāsaṃgame etacchataguṇamiti yatra kutrāpi snāne prayāgasmaraṇaṃ kāryam || idaṃ samudrepyatipraśastam ||

⟨Now the Māgha bathing.⟩ There, the Māgha bathing begins on the eleventh of the bright half of Pauṣa, or on the full-moon day, or on the new-moon day; its conclusion is in Māgha, on the twelfth, on the full-moon day, or the like. Or else the Māgha bathing is to be done from the entry into Capricorn up to the entry into Aquarius. Now the time of bathing: it begins at the aruṇodaya ⟨the reddening of dawn⟩ and lasts to the end of the morning. "The best is that in which the stars are still ⟨seen⟩; that in which the stars have vanished is middling; and when the Sun has risen, O king, it is declared lower than that. In the month of Māgha, when the Sun has risen a little, the waters cry aloud: 'Whom are we to purify as he falls in — a slayer of a brāhmaṇa, or a drinker of liquor?'" Here are those entitled to it: "A brahmacārin ⟨a student under a vow of continence⟩, a householder, a forest-dweller, or a mendicant; the child, the old man and the youth; men, women and the impotent." Now the fruit according to the gradation of the water. "The bath that men take at home with heated water, when the Sun stands in Capricorn, yields the fruit of six years." In a step-well and the like, the fruit of twelve years; in a tank, twice that; in a river, four times that; in a great river, a hundredfold; at the confluence of great rivers, four times that; in the Gaṅgā, a thousandfold; at the confluence of the Gaṅgā and the Yamunā, a hundred times this — and therefore, wherever one bathes, Prayāga is to be called to mind. This is highly approved in the sea as well.

अथ स्नानविधिः ।

“माघमासमिमं पूर्णं स्नास्येहं देव माधव ॥ तीर्थस्यास्य जले नित्यमिति संकल्प्य चेतसि” इत्येकं तीर्थं परिगृह्य ॥ “दुःखदारिद्र्यनाशाय श्रीविष्णोस्तोषणाय च ॥ प्रातःस्नानं करोम्यद्य माघे पापविनाशनम् ॥ मकरस्थे रवौ माघे गोविंदाच्युत माधव ॥ स्नानेनानेन मे देव यथोक्तफलदो भव ॥ इमौ मंत्रौ समुच्चार्य स्नायान्मौनसमन्वितः” ॥ प्रत्यहं सूर्यार्घ्यदानमंत्रः ॥ “सवित्रे प्रसवित्रे च परंधामजले मम ॥ त्वत्तेजसा परिभ्रष्टं पापं यातु सहस्रधा” इति ॥ पितृतर्पणादि नित्यं विधाय माधवं पूजयेत् ॥

“māghamāsamimaṃ pūrṇaṃ snāsyehaṃ deva mādhava || tīrthasyāsya jale nityamiti saṃkalpya cetasi” ityekaṃ tīrthaṃ parigṛhya || “duḥkhadāridryanāśāya śrīviṣṇostoṣaṇāya ca || prātaḥsnānaṃ karomyadya māghe pāpavināśanam || makarasthe ravau māghe goviṃdācyuta mādhava || snānenānena me deva yathoktaphalado bhava || imau maṃtrau samuccārya snāyānmaunasamanvitaḥ” || pratyahaṃ sūryārghyadānamaṃtraḥ || “savitre prasavitre ca paraṃdhāmajale mama || tvattejasā paribhraṣṭaṃ pāpaṃ yātu sahasradhā” iti || pitṛtarpaṇādi nityaṃ vidhāya mādhavaṃ pūjayet ||

⟨Now the procedure of the bath.⟩ Having fixed upon one tīrtha ⟨holy bathing place⟩ with the saṅkalpa ⟨formal resolve⟩ formed in the mind, "O god Mādhava, I shall bathe daily in the water of this tīrtha for this whole month of Māgha" — "For the destruction of sorrow and poverty, and for the pleasing of the blessed Viṣṇu, I today perform the morning bath in Māgha, which destroys sin. O Govinda, Acyuta, Mādhava, in Māgha, when the Sun stands in Capricorn, by this bath be to me, O god, the giver of the fruit as declared. Having uttered these two mantras he should bathe, keeping silence." The mantra for giving the arghya ⟨offering of water⟩ to the Sun each day: "To Savitṛ and to Prasavitṛ ⟨the Impeller⟩: the highest light ⟨be⟩ in my water; may the sin, shaken loose by your brilliance, go away a thousandfold." Having performed the tarpaṇa ⟨libation⟩ to the ancestors and the other daily rites, he should worship Mādhava.

अथ मासनियमाः ।

“भूमौ शयीत होतव्यमाज्यं तिलसमन्वितम् ॥ हविष्यं ब्रह्मचर्यं च माघमासे महाफलम्” ॥ अत्रेंधनकंबलवस्त्रोपानत्तैलघृततूलपूर्णपटीसुवर्णांन्नदानानि महाफलानि ॥ “न वह्निं सेवयेत्स्नातो ह्यस्नातोपि वरानने ॥ होमार्थं सेवयेद्वह्निं शीतार्थं न कदाचन ॥ अहन्यहनि दातव्यास्तिलाः शर्करयान्विताः ॥ त्रयो भागास्तिलानां च शर्करायाश्चतुर्थकः” ॥ अत्राभ्यंगो वर्ज्यः ॥ “माघे मास्युषसि स्नानं कृत्वा दांपत्यमर्चयेत् ॥ माघे यत्नेन संत्याज्यं मूलकं मदिरोपमम् ॥ पितृणां देवतानां च मूलकं नैव दापयेत्” ॥

“bhūmau śayīta hotavyamājyaṃ tilasamanvitam || haviṣyaṃ brahmacaryaṃ ca māghamāse mahāphalam” || atreṃdhanakaṃbalavastropānattailaghṛtatūlapūrṇapaṭīsuvarṇāṃnnadānāni mahāphalāni || “na vahniṃ sevayetsnāto hyasnātopi varānane || homārthaṃ sevayedvahniṃ śītārthaṃ na kadācana || ahanyahani dātavyāstilāḥ śarkarayānvitāḥ || trayo bhāgāstilānāṃ ca śarkarāyāścaturthakaḥ” || atrābhyaṃgo varjyaḥ || “māghe māsyuṣasi snānaṃ kṛtvā dāṃpatyamarcayet || māghe yatnena saṃtyājyaṃ mūlakaṃ madiropamam || pitṛṇāṃ devatānāṃ ca mūlakaṃ naiva dāpayet” ||

⟨Now the observances of the month.⟩ "One should sleep on the ground; ghee mixed with sesame is to be offered in the fire; haviṣya food ⟨the pure food proper to a vow⟩ and brahmacarya ⟨continence⟩ in the month of Māgha have a great fruit." Here the gifts of fuel, a blanket, cloth, shoes, oil, ghee, a quilt filled with cotton, gold and food have a great fruit. "One should not resort to fire, whether bathed or unbathed, O fair-faced one; one should resort to fire for the sake of the homa ⟨fire-offering⟩, never for the sake of warmth. Day after day sesame mixed with sugar is to be given: three parts of sesame and a fourth part of sugar." Here anointing with oil is to be shunned. "In the month of Māgha, having bathed at dawn, one should worship a wedded pair. In Māgha the radish, which is like liquor, is to be given up with effort; and one should never have the radish offered to the ancestors or to the gods."

अथ माघे मलमासे ।

यदा माघो मलमासो भवति तदा काम्यानां तत्र समाप्तिनिषेधान्मासद्वयं स्नानं तन्नियमाश्च कर्तव्याः ॥ मासोपवासचांद्रायणादिकं तु मलमासे एव समापयेदित्युक्तम् ॥ इदं माघस्नानं नित्यकाम्योभयरूपम् ॥ मासपर्यंतं स्नानेप्यशक्तस्त्र्यहमेकाहं वा स्नायात् ॥ तत्राद्यं दिनत्रयमिति केचित् ॥ त्रयोदश्यादिदिनत्रयमिति बहुसंमतम् ॥ पौषपूर्णिमानंतरास्वष्टमीसप्तमीनवमीष्वष्टकादिश्राद्धानि प्रागुक्तानि ॥

yadā māgho malamāso bhavati tadā kāmyānāṃ tatra samāptiniṣedhānmāsadvayaṃ snānaṃ tanniyamāśca kartavyāḥ || māsopavāsacāṃdrāyaṇādikaṃ tu malamāse eva samāpayedityuktam || idaṃ māghasnānaṃ nityakāmyobhayarūpam || māsaparyaṃtaṃ snānepyaśaktastryahamekāhaṃ vā snāyāt || tatrādyaṃ dinatrayamiti kecit || trayodaśyādidinatrayamiti bahusaṃmatam || pauṣapūrṇimānaṃtarāsvaṣṭamīsaptamīnavamīṣvaṣṭakādiśrāddhāni prāguktāni ||

⟨Now when Māgha is a malamāsa ⟨an intercalary month⟩.⟩ When Māgha is a malamāsa, then, since the completion of kāmya ⟨wish-born⟩ rites is forbidden in it, the bathing and its observances are to be kept for two months. But the month-long fast, the cāndrāyaṇa ⟨the lunar penance⟩ and the like are, it has been said, to be completed in the malamāsa itself. This Māgha bathing is of both kinds, nitya ⟨obligatory⟩ and kāmya. One unable to bathe for the whole month should bathe for three days, or for one. Some say the first three days; that it is the three days beginning with the thirteenth is accepted by many. The aṣṭakā and the other śrāddhas ⟨rites for the ancestors⟩ on the eighth, the seventh and the ninth that follow the Pauṣa full moon have been stated before.

अथार्धोदययोगनिर्णयः ।

पौषामावास्यायामर्धोदययोगः ॥ “अमार्कपातश्रवणैर्युक्ताचेत्पौषमाघयोः ॥ अर्धोदयः स विज्ञेयः कोटिसूर्यग्रहैः समः” ॥ किंचिन्न्यूनं महोदय इति चतुर्थपादं केचित्पठंति ॥ पौषमाघयोर्मध्यवर्तिनीत्यर्थ इत्येके ॥ अमांतमासे पौषस्य पूर्णिमांतमासे माघस्य चेत्यर्थ इत्यपरे ॥ सर्वथा पौषपौर्णमास्युत्तरामावास्येत्यर्थः ॥ “दिवैव योगः शस्तोयं न तु रात्रौ कदाचन ॥ अर्धोदये तु संप्राप्ते सर्वं गंगासमं जलम् ॥ शुद्धात्मानो द्विजाः सर्वे भवेयुर्ब्रह्मसंनिभाः ॥ यत्किंचिद्दीयते दानं तद्दानं मेरुसंनिभम्” ॥ अथामत्रदानप्रयोगः ॥ ‘पात्रामत्रं च भाजने’ इत्यमरः ॥ देशकालौ संकीर्त्य समुद्रमेखलायाः पृथ्व्याः सम्यग्दानफलकामोहमर्धोदयविहितामत्रदानं करिष्ये इति संकल्प्योपलिप्ते देशे धौततंडुलैरष्टदलं कृत्वा तत्र चतुःषष्टिपलं चत्वारिंशत्पलं वा पंचविंशतिपलं वा कांस्यपात्रं कृताग्न्युत्तारणं स्थापयेत् ॥ तत्राष्टगुंजात्मको माषः चत्वारिंशन्माषाः कर्षः ॥ ‘पलं कर्षचतुष्टयम्’ ॥ अमरसिंहमते तु ॥ अशीतिगुंजात्मकः कर्षः पलं कर्षचतुष्टयम् ॥ कांस्यपात्रे पायसं निक्षिप्य पायसेष्टदलं कृत्वा तत्कर्णिकायां कर्षतदर्धतदर्धान्यतमपरिमाणहैमलिंगं निधाय कांस्यपात्रे ब्रह्माणं पायसे विष्णुं लिंगे शिवं यथाधिकारं वैदिकैर्मंत्रैर्नामभिर्वाहनाद्युपचारैः संपूजयेत् ॥ ततो विप्रं वस्त्रादिभिः पूजयेत् ॥ “सुवर्णपायसामत्रं यस्मादेतत्रयीमयम् ॥ आवयोस्तारकं यस्मात्तद्गृहाण द्विजोत्तम” ॥ अमुकगोत्रायामुकशर्मणे तुभ्यमिदं सुवर्णलिंगपायसयुक्तममत्रं समुद्रमेखलापृथ्वीदानफलकामोऽहं संप्रददे न ममेति विप्रहस्ते जलं दद्यात् ॥ विप्रः ‘देवस्यत्वा’ इति प्रतिगृह्णीयात् ॥ दाता दानस्य संपूर्णतार्थमिमां दक्षिणां संप्रदद इति यथाशक्ति हिरण्यं दद्यात् ॥ हेमाद्र्युक्तप्रकारांतरेणार्धोदयव्रतप्रयोगो ब्रह्मादियुततिलपर्वतत्रयशय्यात्रयगोत्रयदानहोमादिसहितः कौस्तुभे द्रष्टव्यः ॥ ॥ इति श्रीमदनंतोपाध्यायसूनुकाशीनाथोपाध्यायविरचिते धर्मसिंधुसारे पौषमासकृत्यनिर्णयोद्देशः समाप्तः ॥

pauṣāmāvāsyāyāmardhodayayogaḥ || “amārkapātaśravaṇairyuktācetpauṣamāghayoḥ || ardhodayaḥ sa vijñeyaḥ koṭisūryagrahaiḥ samaḥ” || kiṃcinnyūnaṃ mahodaya iti caturthapādaṃ kecitpaṭhaṃti || pauṣamāghayormadhyavartinītyartha ityeke || amāṃtamāse pauṣasya pūrṇimāṃtamāse māghasya cetyartha ityapare || sarvathā pauṣapaurṇamāsyuttarāmāvāsyetyarthaḥ || “divaiva yogaḥ śastoyaṃ na tu rātrau kadācana || ardhodaye tu saṃprāpte sarvaṃ gaṃgāsamaṃ jalam || śuddhātmāno dvijāḥ sarve bhaveyurbrahmasaṃnibhāḥ || yatkiṃciddīyate dānaṃ taddānaṃ merusaṃnibham” || athāmatradānaprayogaḥ || ‘pātrāmatraṃ ca bhājane’ ityamaraḥ || deśakālau saṃkīrtya samudramekhalāyāḥ pṛthvyāḥ samyagdānaphalakāmohamardhodayavihitāmatradānaṃ kariṣye iti saṃkalpyopalipte deśe dhautataṃḍulairaṣṭadalaṃ kṛtvā tatra catuḥṣaṣṭipalaṃ catvāriṃśatpalaṃ vā paṃcaviṃśatipalaṃ vā kāṃsyapātraṃ kṛtāgnyuttāraṇaṃ sthāpayet || tatrāṣṭaguṃjātmako māṣaḥ catvāriṃśanmāṣāḥ karṣaḥ || ‘palaṃ karṣacatuṣṭayam’ || amarasiṃhamate tu || aśītiguṃjātmakaḥ karṣaḥ palaṃ karṣacatuṣṭayam || kāṃsyapātre pāyasaṃ nikṣipya pāyaseṣṭadalaṃ kṛtvā tatkarṇikāyāṃ karṣatadardhatadardhānyatamaparimāṇahaimaliṃgaṃ nidhāya kāṃsyapātre brahmāṇaṃ pāyase viṣṇuṃ liṃge śivaṃ yathādhikāraṃ vaidikairmaṃtrairnāmabhirvāhanādyupacāraiḥ saṃpūjayet || tato vipraṃ vastrādibhiḥ pūjayet || “suvarṇapāyasāmatraṃ yasmādetatrayīmayam || āvayostārakaṃ yasmāttadgṛhāṇa dvijottama” || amukagotrāyāmukaśarmaṇe tubhyamidaṃ suvarṇaliṃgapāyasayuktamamatraṃ samudramekhalāpṛthvīdānaphalakāmo'haṃ saṃpradade na mameti viprahaste jalaṃ dadyāt || vipraḥ ‘devasyatvā’ iti pratigṛhṇīyāt || dātā dānasya saṃpūrṇatārthamimāṃ dakṣiṇāṃ saṃpradada iti yathāśakti hiraṇyaṃ dadyāt || hemādryuktaprakārāṃtareṇārdhodayavrataprayogo brahmādiyutatilaparvatatrayaśayyātrayagotrayadānahomādisahitaḥ kaustubhe draṣṭavyaḥ || || iti śrīmadanaṃtopādhyāyasūnukāśīnāthopādhyāyaviracite dharmasiṃdhusāre pauṣamāsakṛtyanirṇayoddeśaḥ samāptaḥ ||

⟨Now the determination of the Ardhodaya yoga ⟨conjunction⟩.⟩ On the new-moon day of Pauṣa is the Ardhodaya yoga. "If, in Pauṣa or Māgha, ⟨the day⟩ is joined with the new moon, the Sun's day ⟨Sunday⟩, the Pāta ⟨the Vyatīpāta yoga⟩ and Śravaṇa, that is to be known as the Ardhodaya, equal to a crore of solar eclipses." Some read as the fourth pāda ⟨quarter-verse⟩: "a little less ⟨than this⟩ is the Mahodaya." Some say the meaning is: ⟨the new moon⟩ that falls between Pauṣa and Māgha. Others say the meaning is: of Pauṣa on the reckoning of the month that ends with the new moon, and of Māgha on the reckoning of the month that ends with the full moon. In any case the meaning is the new-moon day that follows the Pauṣa full moon. "This yoga is approved by day alone, and never at night. When the Ardhodaya has come, all water is equal to the Gaṅgā; all the twice-born become pure in self and like Brahmā; and whatever gift is given, that gift is like Meru." Now the procedure of the gift of an amatra ⟨vessel⟩. Amara ⟨the Amarakośa⟩ says: "pātra and amatra ⟨are words⟩ for a vessel." Having proclaimed the place and the time, and having made the saṅkalpa ⟨formal resolve⟩ "Desiring the full fruit of the gift of the earth girdled by the ocean, I shall make the gift of an amatra enjoined at the Ardhodaya", on a smeared spot he should make an eight-petalled ⟨lotus⟩ with washed rice-grains, and set there a bell-metal vessel of sixty-four palas, or of forty palas, or of twenty-five palas, over which the lustration with fire has been performed. There, a māṣa consists of eight guñjās ⟨berry-weights⟩, and forty māṣas are a karṣa; "a pala is four karṣas". But in Amarasiṃha's view a karṣa consists of eighty guñjās, and a pala of four karṣas. Having put pāyasa ⟨rice boiled in milk⟩ into the bell-metal vessel, having made an eight-petalled ⟨lotus⟩ of the pāyasa, and having placed on its pericarp a golden liṅga of the measure of a karṣa, or of half that, or of half that again, he should worship Brahmā in the bell-metal vessel, Viṣṇu in the pāyasa and Śiva in the liṅga, with Vedic mantras according to his entitlement, or with the names, using the services that begin with the invocation. Then he should honour a brāhmaṇa with cloth and the rest. "Since this vessel with gold and pāyasa is made of the three ⟨Vedas⟩, and since it carries us both across, take it, O best of the twice-born." He should pour water into the brāhmaṇa's hand, saying: "To you, of such-and-such a gotra ⟨lineage⟩ and bearing such-and-such a name, I, desiring the fruit of the gift of the earth girdled by the ocean, present this vessel together with the golden liṅga and the pāyasa; it is no longer mine." The brāhmaṇa should accept it with "devasya tvā ⟨at the impulse of the god⟩". The giver should give gold according to his means, saying "For the completeness of the gift I present this dakṣiṇā ⟨fee⟩." Another manner of performing the Ardhodaya vrata ⟨observance⟩, stated in the Hemādri — with the gift of three sesame-mountains furnished with Brahmā and the other ⟨gods⟩, three beds and three cows, with the homa ⟨fire-offering⟩ and the rest — is to be seen in the Kaustubha. ॥ Thus, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, the son of the revered Ananta Upādhyāya, the uddeśa ⟨section⟩ on the determination of the observances of the month of Pauṣa is completed. ॥

अथ माघे कुंभसंक्रांतिः ।

कुंभसंक्रांतौ पूर्वं षोडश नाड्यः पुण्याः ॥ माघे वेणीस्नानमहिमा ॥ “सितासिते तु यत्स्नानं माघमासे युधिष्ठिर ॥ न तेषां पुनरावृत्तिः कल्पकोटिशतैरपि ॥ कुरुक्षेत्रसमा गंगा यत्र कुत्रावगाहिता ॥ तस्माद्दशगुणा विंध्ये काश्यां शतगुणा ततः ॥ काश्याः शतगुणा प्रोक्ता गंगायामुनयान्विता ॥ सहस्रगुणिता सापि माघे पश्चिमवाहिनी” ॥ अथ माघे तिलपात्रदानं प्रशस्तं तत्प्रयोगः ॥ “ताम्रपात्रे तिलान्कृत्वा पलषोडशनिर्मिते ॥ सहिरण्यं स्वशक्त्या वा विप्राय प्रतिपादयेत्” ॥ वाङ्मनःकायजत्रिविधपापनाशपूर्वकं ब्रह्मलोकप्राप्तिकामस्तिलपात्रदानं करिष्ये ॥ उक्तपरिमाणे ताम्रपात्रे प्रस्थतिलान्कर्षसुवर्णयुतान्यथाशक्तिसुवर्णयुतान्वा कृत्वा विप्रं संपूज्य ॥ “देवदेव जगन्नाथ वांछितार्थफलप्रद ॥ तिलपात्रं प्रदास्यामि तवाग्रे संस्थितो ह्यहम्” ॥ इति मंत्रेण दद्यात् ॥ “धान्यमानं तु कुडवो मुष्टीनां स्याच्चतुष्टयम् ॥ चत्वारः कुडवाः प्रस्थश्चतुःप्रस्थमथाढकम् ॥ अष्टाढको भवेद् द्रोणो द्विद्रोणः शूर्प उच्यते ॥ सार्धशूर्पो भवेत्खारीत्युक्तरीत्या ‘पलं सुवर्णाश्चत्वारः कुडवं प्रस्थमाढकम् ॥ द्रोणश्च खारिका च’” इति पूर्वपूर्वाच्चतुर्गुणमित्युक्तरीत्या वा प्रस्थमानस्वरूपं ज्ञेयम् ॥ यद्वा हिरण्यरहितांस्तिलांस्ताम्रपात्रे निधाय ॥ “तिलाः पुण्याः पवित्राश्च सर्वपापहराः स्मृताः ॥ शुक्लाश्चैव तथा कृष्णा विष्णुगात्रसमुद्भवाः ॥ यानि कानि च पापानि ब्रह्महत्यासमानि च ॥ तिलपात्रप्रदानेन तानि नश्यंतु मे सदा ” इदं तिलपात्रं यथाशक्तिदक्षिणासहितं यमदैवत्यं ब्रह्मलोकप्राप्तिकामस्तुभ्यमहं संप्रददे इति दद्यात् ॥

kuṃbhasaṃkrāṃtau pūrvaṃ ṣoḍaśa nāḍyaḥ puṇyāḥ || māghe veṇīsnānamahimā || “sitāsite tu yatsnānaṃ māghamāse yudhiṣṭhira || na teṣāṃ punarāvṛttiḥ kalpakoṭiśatairapi || kurukṣetrasamā gaṃgā yatra kutrāvagāhitā || tasmāddaśaguṇā viṃdhye kāśyāṃ śataguṇā tataḥ || kāśyāḥ śataguṇā proktā gaṃgāyāmunayānvitā || sahasraguṇitā sāpi māghe paścimavāhinī” || atha māghe tilapātradānaṃ praśastaṃ tatprayogaḥ || “tāmrapātre tilānkṛtvā palaṣoḍaśanirmite || sahiraṇyaṃ svaśaktyā vā viprāya pratipādayet” || vāṅmanaḥkāyajatrividhapāpanāśapūrvakaṃ brahmalokaprāptikāmastilapātradānaṃ kariṣye || uktaparimāṇe tāmrapātre prasthatilānkarṣasuvarṇayutānyathāśaktisuvarṇayutānvā kṛtvā vipraṃ saṃpūjya || “devadeva jagannātha vāṃchitārthaphalaprada || tilapātraṃ pradāsyāmi tavāgre saṃsthito hyaham” || iti maṃtreṇa dadyāt || “dhānyamānaṃ tu kuḍavo muṣṭīnāṃ syāccatuṣṭayam || catvāraḥ kuḍavāḥ prasthaścatuḥprasthamathāḍhakam || aṣṭāḍhako bhaved droṇo dvidroṇaḥ śūrpa ucyate || sārdhaśūrpo bhavetkhārītyuktarītyā ‘palaṃ suvarṇāścatvāraḥ kuḍavaṃ prasthamāḍhakam || droṇaśca khārikā ca’” iti pūrvapūrvāccaturguṇamityuktarītyā vā prasthamānasvarūpaṃ jñeyam || yadvā hiraṇyarahitāṃstilāṃstāmrapātre nidhāya || “tilāḥ puṇyāḥ pavitrāśca sarvapāpaharāḥ smṛtāḥ || śuklāścaiva tathā kṛṣṇā viṣṇugātrasamudbhavāḥ || yāni kāni ca pāpāni brahmahatyāsamāni ca || tilapātrapradānena tāni naśyaṃtu me sadā ” idaṃ tilapātraṃ yathāśaktidakṣiṇāsahitaṃ yamadaivatyaṃ brahmalokaprāptikāmastubhyamahaṃ saṃpradade iti dadyāt ||

⟨Now, in Māgha, the saṅkrānti ⟨the Sun's entry into a sign⟩ into Aquarius.⟩ At the saṅkrānti into Aquarius the sixteen nāḍīs ⟨a nāḍī is 24 minutes⟩ before ⟨it⟩ are holy. The greatness of bathing at the Veṇī ⟨the confluence at Prayāga⟩ in Māgha: "The bath that is taken at the white and the dark ⟨waters⟩ in the month of Māgha, O Yudhiṣṭhira — for those ⟨who take it⟩ there is no returning, even in a hundred crores of kalpas. The Gaṅgā, bathed in wheresoever, equals Kurukṣetra; ten times that at the Vindhya; a hundred times that at Kāśī; a hundred times Kāśī, it is declared, is ⟨the Gaṅgā⟩ joined with the Yamunā; and that same, flowing westward in Māgha, is multiplied a thousandfold." Now, in Māgha the gift of a vessel of sesame is approved; its procedure ⟨is this⟩. "Having put sesame into a copper vessel made of sixteen palas, he should present it to a brāhmaṇa together with gold, or according to his means." "Desiring, with the prior destruction of the threefold sin born of speech, mind and body, to attain the world of Brahmā, I shall make the gift of a vessel of sesame." Having put a prastha of sesame, together with a karṣa of gold or with gold according to his means, into a copper vessel of the stated measure, and having honoured a brāhmaṇa, he should give it with the mantra: "O god of gods, lord of the world, giver of the fruit of what is wished for, I shall give the vessel of sesame, standing here before you." The nature of the prastha measure is to be known either by the rule stated thus — "The measure of grain, the kuḍava, is four handfuls; four kuḍavas are a prastha; four prasthas an āḍhaka; eight āḍhakas make a droṇa; two droṇas are called a śūrpa; a śūrpa and a half is a khārī" — or by the rule stated ⟨in the lexicon⟩, "a pala is four suvarṇas; the kuḍava, the prastha, the āḍhaka, the droṇa and the khārikā", each being fourfold of the one before it. Or else, having placed sesame without gold in a copper vessel: "Sesame seeds are holy and purifying, and are held to take away every sin; the white and likewise the black arose from the body of Viṣṇu. Whatever sins there are, even those equal to the slaying of a brāhmaṇa — by this gift of a vessel of sesame let them perish for me for ever." He should give it saying: "Desiring to attain the world of Brahmā, I present to you this vessel of sesame, whose deity is Yama, together with a dakṣiṇā ⟨fee⟩ according to my means."

अथ सहिरण्यतुलसीपत्रदानमंत्रः ।

“सुवर्णतुलसीदानाद्ब्रह्मणः कायसंभवात् ॥ पापं प्रशममायातु सर्वे संतु मनोरथाः॥”

“suvarṇatulasīdānādbrahmaṇaḥ kāyasaṃbhavāt || pāpaṃ praśamamāyātu sarve saṃtu manorathāḥ||”

⟨Now the mantra for the gift of a tulasī leaf with gold.⟩ "By the gift of the tulasī ⟨basil⟩ with gold, which arose from the body of Brahmā, let sin come to rest, and let all my wishes be fulfilled."

अथ शालग्रामदानमंत्रः ।

“शालग्रामशिला पुण्या भुक्तिमुक्तिप्रदायिनी ॥ शालग्रामप्रदानेन मम संतु मनोरथाः ॥ चक्रांकितसमायुक्ता शालग्रामशिला शुभा ॥ दानेनैव भवेत्तस्या उभयोर्वाञ्छितं फलम् ” ॥

“śālagrāmaśilā puṇyā bhuktimuktipradāyinī || śālagrāmapradānena mama saṃtu manorathāḥ || cakrāṃkitasamāyuktā śālagrāmaśilā śubhā || dānenaiva bhavettasyā ubhayorvāñchitaṃ phalam ” ||

⟨Now the mantra for the gift of a śālagrāma ⟨the sacred stone of Viṣṇu⟩.⟩ "The śālagrāma stone is holy and gives both enjoyment and release; by the gift of a śālagrāma let my wishes be fulfilled. The auspicious śālagrāma stone marked with the discus — by the very giving of it the fruit desired by both ⟨the giver and the receiver⟩ comes about."

अथ प्रयागे वेणीदानम् ।

तत्र सर्वेषां वपनविधिः ॥ “ऊर्ध्वमब्दाद्विमासोनाद्यदा तीर्थं व्रजेन्नरः ॥ तदा तद्वपनं शस्तं प्रायश्चित्तमृते द्विज ” ॥ प्रयागे तु योजनत्रयादागतस्य दशमासादर्वागपि प्रथमयात्रायां तु जीवत्पितृकगुर्विणीपतिकृतचूडबालानामपि सभर्तृकस्त्रीणामपि वपनमिति विशेषः ॥ केचित्तु सभर्तृकस्त्रीणां “सर्वान्केशान्समुद्धृत्यच्छेदयेदंगुलद्वयम् ” ॥ इत्याहुः ॥ तत्प्रयोगः ॥ वेणीभूतकेशा कृतमांगलिकवेषा स्त्री भर्तारं नत्वा तदाज्ञया सर्ववपनं द्व्यंगुलं केशाच्छेदं वा कृत्वा स्नात्वा त्रिवेणीपूजां कुर्यात् ॥ भर्त्रा वा कारयेत् ॥ पूजांते पत्नी छिन्नवेणीयुक्तं वैणवपात्रमञ्जलौ धृत्वा तस्यां हैमवेणीं मौक्तिकादिकं च निधाय ॥ “वेण्यां वेणीप्रदानेन मम पापं व्यपोहतु ॥ जन्मांतरेष्वपि सदा सौभाग्यं मम वर्धताम् ” इति त्रिवेण्यां क्षिपेत् ॥ विप्राः ॥ “सुमंगलीरियं वधूः०” इति पठेयुः ॥ ततो विप्रान्सुवासिनीश्च वस्त्रादिना तोषयेत् ॥

tatra sarveṣāṃ vapanavidhiḥ || “ūrdhvamabdādvimāsonādyadā tīrthaṃ vrajennaraḥ || tadā tadvapanaṃ śastaṃ prāyaścittamṛte dvija ” || prayāge tu yojanatrayādāgatasya daśamāsādarvāgapi prathamayātrāyāṃ tu jīvatpitṛkagurviṇīpatikṛtacūḍabālānāmapi sabhartṛkastrīṇāmapi vapanamiti viśeṣaḥ || kecittu sabhartṛkastrīṇāṃ “sarvānkeśānsamuddhṛtyacchedayedaṃguladvayam ” || ityāhuḥ || tatprayogaḥ || veṇībhūtakeśā kṛtamāṃgalikaveṣā strī bhartāraṃ natvā tadājñayā sarvavapanaṃ dvyaṃgulaṃ keśācchedaṃ vā kṛtvā snātvā triveṇīpūjāṃ kuryāt || bhartrā vā kārayet || pūjāṃte patnī chinnaveṇīyuktaṃ vaiṇavapātramañjalau dhṛtvā tasyāṃ haimaveṇīṃ mauktikādikaṃ ca nidhāya || “veṇyāṃ veṇīpradānena mama pāpaṃ vyapohatu || janmāṃtareṣvapi sadā saubhāgyaṃ mama vardhatām ” iti triveṇyāṃ kṣipet || viprāḥ || “sumaṃgalīriyaṃ vadhūḥ0” iti paṭheyuḥ || tato viprānsuvāsinīśca vastrādinā toṣayet ||

⟨Now the gift of the braid at Prayāga.⟩ There the rule of shaving applies to all. "When a man goes to a tīrtha ⟨a holy bathing place⟩ after more than a year less two months, then that shaving is approved, apart from ⟨the case of⟩ an expiation, O twice-born one." But at Prayāga the special rule is this: for one who has come from three yojanas ⟨a yojana is about nine miles⟩ away, even within ten months, and on a first pilgrimage, there is shaving even for those whose father is alive, for a pregnant woman, for boys whose cūḍā ⟨tonsure⟩ has been performed, and even for women whose husband is alive. But some say, of women whose husband is alive: "Having gathered up all the hair, she should cut off two fingers' breadth." Its procedure: a woman, her hair made into a braid and wearing auspicious dress, having bowed to her husband and by his permission having either shaved the whole or cut the hair by two fingers' breadth, should bathe and perform the worship of the Triveṇī ⟨the triple confluence⟩; or her husband may have it performed. At the end of the worship the wife, holding in her cupped hands a bamboo vessel containing the severed braid, and having placed in it a golden braid and a pearl and the rest, should cast it into the Triveṇī with: "By the gift of the braid at the Veṇī let my sin be driven away, and in other births too let my good fortune ⟨as a wife⟩ ever increase." The brāhmaṇas should recite "This bride is most auspicious…". Then he should gratify brāhmaṇas and married women with cloth and the rest.

अथ त्रिवेण्यां देहत्यागविधिः ।

“ये वै तन्वं विसृजंति धीरास्ते जना सो अमृतत्वं भजंते ” इति श्रुतिर्माघमासविषया ॥ “तनुं त्यजति वै माघे तस्य मुक्तिर्न संशयः ” इति ब्राह्मोक्तेः ॥ अन्यमासे तनुत्यागात्स्वर्गप्राप्तिः ॥ तत्र यथाशक्ति सर्वप्रायश्चित्तं कृत्वा श्राद्धाधिकार्यभावे स्वीयजीवच्छ्राद्धं सपिंडदानांतं कृत्वा गोदानानि कृत्वा कृतोपवासः पारणाहे फलोल्लेखपूर्वकं संकल्प्य विष्णुं ध्यात्वा वेणीं प्रविशेदिति ॥ जीवच्छ्राद्धप्रयोगः कौस्तुभे द्रष्टव्यः ॥ माघं प्रकृत्य ॥ “तिलस्नायी तिलोद्वर्ती तिलहोमी तिलोदकी ॥ तिलभुक् तिलदाता च षट् तिलाः पापनाशनाः ” इत्युक्ते वाक्ये तिलस्नायिपदेन तिलयुक्तोदकेन स्नानं तिलहोमिपदेनायुतलक्षतिलहोमाद्यात्मकग्रहमखस्यापि संग्रहः ॥ तिलोदकीति पदेन तिलयुक्तोदकेन देवपूजातर्पणसंध्यादिकं पानं च कार्यमित्यर्थः ॥ स च होमस्त्रिधा ॥ “प्रथमोयुतहोमः स्याल्लक्षहोमस्ततः परः । कोटिहोमस्तृतीयस्तु सर्वकामफलप्रदः” इति ॥ लक्षहोमादिप्रयोगः कुंडमंडपनिर्माणादिसहितः कौस्तुभमयूखादौ ज्ञेयः ॥

“ye vai tanvaṃ visṛjaṃti dhīrāste janā so amṛtatvaṃ bhajaṃte ” iti śrutirmāghamāsaviṣayā || “tanuṃ tyajati vai māghe tasya muktirna saṃśayaḥ ” iti brāhmokteḥ || anyamāse tanutyāgātsvargaprāptiḥ || tatra yathāśakti sarvaprāyaścittaṃ kṛtvā śrāddhādhikāryabhāve svīyajīvacchrāddhaṃ sapiṃḍadānāṃtaṃ kṛtvā godānāni kṛtvā kṛtopavāsaḥ pāraṇāhe phalollekhapūrvakaṃ saṃkalpya viṣṇuṃ dhyātvā veṇīṃ praviśediti || jīvacchrāddhaprayogaḥ kaustubhe draṣṭavyaḥ || māghaṃ prakṛtya || “tilasnāyī tilodvartī tilahomī tilodakī || tilabhuk tiladātā ca ṣaṭ tilāḥ pāpanāśanāḥ ” ityukte vākye tilasnāyipadena tilayuktodakena snānaṃ tilahomipadenāyutalakṣatilahomādyātmakagrahamakhasyāpi saṃgrahaḥ || tilodakīti padena tilayuktodakena devapūjātarpaṇasaṃdhyādikaṃ pānaṃ ca kāryamityarthaḥ || sa ca homastridhā || “prathamoyutahomaḥ syāllakṣahomastataḥ paraḥ | koṭihomastṛtīyastu sarvakāmaphalapradaḥ” iti || lakṣahomādiprayogaḥ kuṃḍamaṃḍapanirmāṇādisahitaḥ kaustubhamayūkhādau jñeyaḥ ||

⟨Now the rule for giving up the body at the Triveṇī ⟨the triple confluence⟩.⟩ "Those steadfast men who cast off the body — they attain immortality": this śruti ⟨Vedic text⟩ has the month of Māgha for its subject, since the Brāhma ⟨Purāṇa⟩ says: "He who casts off the body in Māgha — his release is beyond doubt." From casting off the body in another month comes the attainment of heaven. There, having performed according to his means the expiation for everything; and, if there is nobody entitled to perform his śrāddha ⟨rite for the ancestors⟩, having performed his own jīvacchrāddha ⟨his funeral rite done while he is alive⟩ up to the giving of the piṇḍas ⟨rice-balls⟩; having made the gifts of cows; having fasted; then on the day of breaking the fast, having made the saṅkalpa ⟨formal resolve⟩ with a statement of the fruit, and having meditated on Viṣṇu, he should enter the Veṇī. The procedure of the jīvacchrāddha is to be seen in the Kaustubha. With reference to Māgha it is said: "He who bathes with sesame, who rubs himself with sesame, who offers sesame in the fire, who takes his water with sesame, who eats sesame and who gives sesame — these six sesames destroy sin." In that sentence, by the word tilasnāyin bathing with water mixed with sesame ⟨is meant⟩; by the word tilahomin there is included also the grahamakha ⟨the sacrifice to the planets⟩, which consists of the offering of ten thousand or a hundred thousand sesame seeds and the like; by the word tilodakin the meaning is that the worship of the gods, the tarpaṇa ⟨libation⟩, the sandhyā ⟨the twilight devotion⟩ and the rest, and the drinking too, are to be done with water mixed with sesame. And that homa is of three kinds: "The first is the ayuta-homa ⟨of ten thousand⟩; next after it the lakṣa-homa ⟨of a hundred thousand⟩; and the third is the koṭi-homa ⟨of ten million⟩, which gives the fruit of all desires." The procedure of the lakṣa-homa and the rest, together with the making of the fire-pit and the pavilion and so on, is to be learnt from the Kaustubha, the Mayūkha and the rest.

अथ माघचतुर्थी ।

माघशुक्लचतुर्थ्यां ढुंढिराजोद्देशेन नक्तव्रतं तत्पूजा तिललड्डुकादिनैवेद्यं तिलभक्षणंचोक्तम् ॥ अत्र प्रदोषव्यापिनी ग्राह्या ॥ अस्यामेव प्रदोषव्यापिन्यां कुंदपुष्पैः शिवं संपूज्योपवासं नक्तभोजनं वा कुर्याच्छ्रियं प्राप्नुयात् ॥ अत्र विनायकव्रतस्य तु भाद्रपदशुक्लचतुर्थीवन्निर्णयः ॥

māghaśuklacaturthyāṃ ḍhuṃḍhirājoddeśena naktavrataṃ tatpūjā tilalaḍḍukādinaivedyaṃ tilabhakṣaṇaṃcoktam || atra pradoṣavyāpinī grāhyā || asyāmeva pradoṣavyāpinyāṃ kuṃdapuṣpaiḥ śivaṃ saṃpūjyopavāsaṃ naktabhojanaṃ vā kuryācchriyaṃ prāpnuyāt || atra vināyakavratasya tu bhādrapadaśuklacaturthīvannirṇayaḥ ||

⟨Now the Māgha fourth.⟩ On the fourth of the bright half of Māgha the nakta ⟨night-meal⟩ vrata ⟨observance⟩ directed to Ḍhuṇḍhirāja ⟨Gaṇeśa⟩, his worship, an offering of sesame sweetmeats and the rest, and the eating of sesame are enjoined. Here ⟨the tithi ⟨lunar day⟩⟩ covering the pradoṣa ⟨the first part of the night after sunset⟩ is to be taken. On this very ⟨fourth⟩, when it covers the pradoṣa, having worshipped Śiva with kunda flowers, one should keep a fast or take the night-meal: he will obtain prosperity. But here the determination of the Vināyaka vrata is as for the fourth of the bright half of Bhādrapada.

अथ वसंतपंचमी ।

माघशुक्लपंचमी वसंतपंचमी तस्यां वसंतोत्सवारंभः ॥ अस्यां रतिकामयोः पूजोक्ता ॥ इयं परत्रैव पूर्वाह्नव्याप्तौ परा अन्यथा पूर्वैव ॥

māghaśuklapaṃcamī vasaṃtapaṃcamī tasyāṃ vasaṃtotsavāraṃbhaḥ || asyāṃ ratikāmayoḥ pūjoktā || iyaṃ paratraiva pūrvāhnavyāptau parā anyathā pūrvaiva ||

⟨Now the Vasantapañcamī ⟨the spring fifth⟩.⟩ The fifth of the bright half of Māgha is the Vasantapañcamī; on it begins the festival of spring. On it the worship of Rati and Kāma is enjoined. If it covers the forenoon on the later day alone, the later; otherwise the earlier alone.

अथ रथसप्तमी ।

माघशुक्लसप्तमी रथसप्तमी सारुणोदयव्यापिनी ग्राह्या ॥ दिनद्वये अरुणोदयव्याप्तौ पूर्वा ॥ यदा घटिकादिमात्रा षष्ठी सप्तमी च क्षयवशादरुणोदयात्पूर्वं समाप्यते तदा षष्ठीयुता ग्राह्या ॥ तत्र षष्ठ्यां सप्तमीक्षयघटीः प्रवेश्यारुणोदये स्नानं कार्यम् ॥ अत्र व्रते षष्ठ्यामेकभक्तं कृत्वा सप्तम्यामरुणोदये स्नानं कार्यम् ॥ तत्र मंत्रः ॥ “यदाजन्म कृतं पापं मया जन्मसुजन्मसु ॥ तन्मे रोगं च शोकं च माकरी हंतु सप्तमी ॥ एतज्जन्मकृतं पापं यच्च जन्मांतराजितम् ॥ मनोवाक्कायजं यच्च ज्ञाताऽज्ञाते च ये पुनः ॥ इति सप्तविधं पापं स्नानान्मे सप्तसप्तिके ॥ सप्तव्याधिसमायुक्तं हर माकरि सप्तमि” ॥ अथार्घ्यमंत्रः ॥ “सप्तसप्तिवहप्रीत सप्त लोकप्रदीपन ॥ सप्तमीसहितो देव गृहाणार्घ्यं दिवाकर” इति ॥ इयं मन्वादिरपि ॥ शुक्लपक्षमन्वादित्वात्पूर्वाह्निकी ग्राह्येत्युक्तम् ॥ माघशुक्लाष्टमी भीष्माष्टमी ॥ अस्यां भीष्मोद्देशेन ये श्राद्धं कुर्वंति ते संततिमंतो भवंति ॥ तत्र श्राद्धं काम्यं तर्पणं तु नित्यम् ॥ तर्पणे कृते संवत्सरोपात्तदुरितनाशः ॥ अकृते पुण्यनाश इत्युक्तेः ॥ तत्र तर्पणमंत्रः ॥ “वैयाघ्रपद्यगोत्राय सांकृत्यप्रवराय च ॥ गंगापुत्राय भीष्माय आजन्मब्रह्मचारिणे ॥ अपुत्राय जलं दद्मि नमो भीष्माय वर्मिणे ॥ भीष्मः शांतनवो वीरः सत्यवादी जितेंद्रियः ॥ आभिरद्भिरवाप्नोतु पुत्रपौत्रोचितां क्रियाम्” इति ॥ एवमपसव्येन तर्पणं कृत्वाचम्य सव्येनार्घ्यं दद्यात् ॥ “वसूनामवताराय शंतनोरात्मजाय च ॥ अर्घ्यं ददामि भीष्माय आबाल्यब्रह्मचारिण” इति ॥ अत्र जीवत्पितृकस्य नाधिकार इति कौस्तुभे ॥ जीवत्पितृकस्याप्यधिकार इति बहवः ॥ अत्र मध्याह्नव्यापिन्यष्टमी ग्राह्या ॥ श्राद्धादेरेकोद्दिष्टत्वादिति ॥ माघशुक्लद्वादश्यां तिलोत्पत्तिस्तस्यामुपोष्य तिलस्नानं तिलैर्विष्णुपूजनं तिलनैवेद्यं तिलतैलेन दीपदानं तिलहोमस्तिलदानं तिलभक्षणं च कार्यम् ॥ माघी पौर्णिमा परा ॥ अत्र कृत्यम् ॥ “एवं माघावसाने तु देयं भोज्यमवारितम् ॥ भोजयेद्विजदांपत्यं भूषयेद्वस्त्रभूषणैः” ॥ कंबलाजिनरक्तवस्त्राणि तूलगर्भचोलकान्युपानहौ प्रच्छादनपटाश्चैतानि माधवः प्रीयतामित्युक्त्वा देयानि ॥

māghaśuklasaptamī rathasaptamī sāruṇodayavyāpinī grāhyā || dinadvaye aruṇodayavyāptau pūrvā || yadā ghaṭikādimātrā ṣaṣṭhī saptamī ca kṣayavaśādaruṇodayātpūrvaṃ samāpyate tadā ṣaṣṭhīyutā grāhyā || tatra ṣaṣṭhyāṃ saptamīkṣayaghaṭīḥ praveśyāruṇodaye snānaṃ kāryam || atra vrate ṣaṣṭhyāmekabhaktaṃ kṛtvā saptamyāmaruṇodaye snānaṃ kāryam || tatra maṃtraḥ || “yadājanma kṛtaṃ pāpaṃ mayā janmasujanmasu || tanme rogaṃ ca śokaṃ ca mākarī haṃtu saptamī || etajjanmakṛtaṃ pāpaṃ yacca janmāṃtarājitam || manovākkāyajaṃ yacca jñātā'jñāte ca ye punaḥ || iti saptavidhaṃ pāpaṃ snānānme saptasaptike || saptavyādhisamāyuktaṃ hara mākari saptami” || athārghyamaṃtraḥ || “saptasaptivahaprīta sapta lokapradīpana || saptamīsahito deva gṛhāṇārghyaṃ divākara” iti || iyaṃ manvādirapi || śuklapakṣamanvāditvātpūrvāhnikī grāhyetyuktam || māghaśuklāṣṭamī bhīṣmāṣṭamī || asyāṃ bhīṣmoddeśena ye śrāddhaṃ kurvaṃti te saṃtatimaṃto bhavaṃti || tatra śrāddhaṃ kāmyaṃ tarpaṇaṃ tu nityam || tarpaṇe kṛte saṃvatsaropāttaduritanāśaḥ || akṛte puṇyanāśa ityukteḥ || tatra tarpaṇamaṃtraḥ || “vaiyāghrapadyagotrāya sāṃkṛtyapravarāya ca || gaṃgāputrāya bhīṣmāya ājanmabrahmacāriṇe || aputrāya jalaṃ dadmi namo bhīṣmāya varmiṇe || bhīṣmaḥ śāṃtanavo vīraḥ satyavādī jiteṃdriyaḥ || ābhiradbhiravāpnotu putrapautrocitāṃ kriyām” iti || evamapasavyena tarpaṇaṃ kṛtvācamya savyenārghyaṃ dadyāt || “vasūnāmavatārāya śaṃtanorātmajāya ca || arghyaṃ dadāmi bhīṣmāya ābālyabrahmacāriṇa” iti || atra jīvatpitṛkasya nādhikāra iti kaustubhe || jīvatpitṛkasyāpyadhikāra iti bahavaḥ || atra madhyāhnavyāpinyaṣṭamī grāhyā || śrāddhāderekoddiṣṭatvāditi || māghaśukladvādaśyāṃ tilotpattistasyāmupoṣya tilasnānaṃ tilairviṣṇupūjanaṃ tilanaivedyaṃ tilatailena dīpadānaṃ tilahomastiladānaṃ tilabhakṣaṇaṃ ca kāryam || māghī paurṇimā parā || atra kṛtyam || “evaṃ māghāvasāne tu deyaṃ bhojyamavāritam || bhojayedvijadāṃpatyaṃ bhūṣayedvastrabhūṣaṇaiḥ” || kaṃbalājinaraktavastrāṇi tūlagarbhacolakānyupānahau pracchādanapaṭāścaitāni mādhavaḥ prīyatāmityuktvā deyāni ||

⟨Now the Rathasaptamī ⟨the seventh of the chariot⟩.⟩ The seventh of the bright half of Māgha is the Rathasaptamī; it is to be taken as covering the aruṇodaya ⟨the reddening of dawn⟩. If it covers the aruṇodaya on two days, the earlier. When the sixth is of a ghaṭikā ⟨24 minutes⟩ or so only, and the seventh, by reason of its being a diminished tithi ⟨lunar day⟩, ends before the aruṇodaya, then it is to be taken joined with the sixth; there, having carried the ghaṭīs of the diminished seventh into the sixth, the bath is to be taken at the aruṇodaya. In this vrata ⟨observance⟩, having taken the single meal on the sixth, the bath is to be taken on the seventh at the aruṇodaya. There the mantra: "Whatever sin I have committed from birth, in birth after birth — may this Mākarī ⟨Capricorn⟩ seventh destroy it, and my disease and my grief. The sin done in this birth, and that gathered in other births; that born of mind, speech and body; and again those sins that are known and unknown — this sevenfold sin, joined with the seven diseases, take it away from me by my bath, O you of the seven steeds, O Mākarī Saptamī." Now the arghya ⟨water-offering⟩ mantra: "O you who are pleased with the conveyance of seven steeds, O illuminer of the seven worlds, accompanied by the seventh, O god Divākara ⟨the Sun⟩, receive the arghya." This is also a manvādi ⟨the first day of a Manu-period⟩; since it is a manvādi of the bright fortnight, it is said that the one ⟨covering⟩ the forenoon is to be taken. The eighth of the bright half of Māgha is the Bhīṣmāṣṭamī. Those who perform a śrāddha ⟨rite for the ancestors⟩ on it directed to Bhīṣma become possessed of offspring. There the śrāddha is kāmya ⟨wish-born⟩, but the tarpaṇa ⟨libation⟩ is obligatory; for it is said that when the tarpaṇa is performed the sin gathered through the year is destroyed, and when it is not performed merit is destroyed. There the tarpaṇa mantra: "To him of the Vaiyāghrapadya gotra ⟨lineage⟩ and of the Sāṅkṛtya pravara, to Bhīṣma the son of Gaṅgā, a brahmacārin ⟨celibate⟩ from birth, who was without a son, I give water; salutation to Bhīṣma the mailed. May Bhīṣma the son of Śaṃtanu, the hero, truthful and master of his senses, obtain by these waters the rite that is due from sons and grandsons." Having thus performed the tarpaṇa with the sacred thread over the right shoulder, he should sip water and give the arghya with it over the left: "To the incarnation of the Vasus, the son of Śaṃtanu, to Bhīṣma, a brahmacārin from boyhood, I give the arghya." The Kaustubha says that one whose father is alive has no right here; many say that even one whose father is alive has the right. Here the eighth covering midday is to be taken, because the śrāddha and the rest are ekoddiṣṭa ⟨directed to one single person⟩. On the twelfth of the bright half of Māgha is the origin of sesame; on it one should fast, and the bath with sesame, the worship of Viṣṇu with sesame, an offering of sesame, the gift of a lamp with sesame oil, the homa ⟨fire-offering⟩ with sesame, the gift of sesame and the eating of sesame are to be done. The Māghī full-moon day is the later one. Here is what is to be done: "So at the close of Māgha food is to be given without stint; one should feed a brāhmaṇa couple and adorn them with garments and ornaments." Blankets, deerskins and red cloths, jackets stuffed with cotton, a pair of shoes and covering cloths — these are to be given with the words "May Mādhava be pleased."

अथ माघस्नानोद्यापनम् ।

अत्र कृतस्य माघस्नानस्य सांगतार्थमुद्यापनं करिष्य इति संकल्प्य ॥ “सवित्रे प्रसवित्रे च परं धाम जले मम ॥ त्वत्तेजसा परिभ्रष्टं पापं यातु सहस्रधा ॥ दिवाकर जगन्नाथ प्रभाकर नमोस्तु ते ॥ परिपूर्णं करिष्येहं माघस्नानं तवाज्ञया” ॥ इति मंत्राभ्यामपि संकल्पः कार्यः ॥ एवं चतुर्दश्यां संकल्पोपवासाधिवासनमाधवपूजनानि कृत्वा पौर्णिमायां तिलचर्वाज्यैरष्टोत्तरशतहोमं कृत्वा तिलशर्करागर्भत्रिंशन्मोदकात्मकवायनं देयम् ॥ तत्र मंत्रौ ॥ “सवितः प्रसवस्त्वं हि परं धाम जले मम ॥ त्वत्तेजसा परिभ्रष्टं पापं यातु सहस्रधा ॥ दिवाकर जगन्नाथ प्रभाकर नमोस्तु ते ॥ परिपूर्णं कुरुष्वेह माघस्नानमुषःपते” इति ॥ ततो दंपत्योः सूक्ष्मवाससी सप्तधान्यानि च दत्त्वा ब्राह्मणेभ्यो दांपत्याय च षड्रसभोजनं देयम् ॥ तत्र मंत्रः ॥ “सूर्यो मे प्रीयतां देवो विष्णुमूर्तिर्निरंजनः” इति ॥ “एवं माघप्लवी याति भित्त्वा देवं दिवाकरम् ॥ परिव्राड्योगयुक्तश्च रणे चाभिमुखो हतः” इति ॥ माघकृष्णाष्टम्यां चतुरष्टकाकरणाशक्त एकाष्टकां पूर्वेद्युःश्राद्धान्वष्टक्यश्राद्धसहितां कुर्यात् ॥ दिनत्रये कर्तुमशक्तोष्टम्यामेवैकामष्टकां कुर्यात् ॥

atra kṛtasya māghasnānasya sāṃgatārthamudyāpanaṃ kariṣya iti saṃkalpya || “savitre prasavitre ca paraṃ dhāma jale mama || tvattejasā paribhraṣṭaṃ pāpaṃ yātu sahasradhā || divākara jagannātha prabhākara namostu te || paripūrṇaṃ kariṣyehaṃ māghasnānaṃ tavājñayā” || iti maṃtrābhyāmapi saṃkalpaḥ kāryaḥ || evaṃ caturdaśyāṃ saṃkalpopavāsādhivāsanamādhavapūjanāni kṛtvā paurṇimāyāṃ tilacarvājyairaṣṭottaraśatahomaṃ kṛtvā tilaśarkarāgarbhatriṃśanmodakātmakavāyanaṃ deyam || tatra maṃtrau || “savitaḥ prasavastvaṃ hi paraṃ dhāma jale mama || tvattejasā paribhraṣṭaṃ pāpaṃ yātu sahasradhā || divākara jagannātha prabhākara namostu te || paripūrṇaṃ kuruṣveha māghasnānamuṣaḥpate” iti || tato daṃpatyoḥ sūkṣmavāsasī saptadhānyāni ca dattvā brāhmaṇebhyo dāṃpatyāya ca ṣaḍrasabhojanaṃ deyam || tatra maṃtraḥ || “sūryo me prīyatāṃ devo viṣṇumūrtirniraṃjanaḥ” iti || “evaṃ māghaplavī yāti bhittvā devaṃ divākaram || parivrāḍyogayuktaśca raṇe cābhimukho hataḥ” iti || māghakṛṣṇāṣṭamyāṃ caturaṣṭakākaraṇāśakta ekāṣṭakāṃ pūrvedyuḥśrāddhānvaṣṭakyaśrāddhasahitāṃ kuryāt || dinatraye kartumaśaktoṣṭamyāmevaikāmaṣṭakāṃ kuryāt ||

⟨Now the udyāpana ⟨concluding rite⟩ of the Māgha bathing.⟩ Here, having made the saṅkalpa ⟨formal resolve⟩ "I shall perform the udyāpana so that the Māgha bathing I have done may be complete with all its parts", the saṅkalpa is also to be made with these two mantras: "To Savitṛ and to Prasavitṛ ⟨the Impeller⟩: the highest light ⟨be⟩ in my water; let the sin, shaken loose by your brilliance, go away a thousandfold. O Divākara, lord of the world, Prabhākara, salutation to you; by your command I shall make the Māgha bathing complete." So, having on the fourteenth performed the saṅkalpa, the fast, the adhivāsana ⟨the preparatory consecration⟩ and the worship of Mādhava, and on the full-moon day having made a homa ⟨fire-offering⟩ of a hundred and eight with sesame, parched grain and ghee, a vāyana ⟨a presented gift of food⟩ consisting of thirty sweet cakes filled with sesame and sugar is to be given. There the two mantras: "O Savitṛ, you are indeed the Impeller; the highest light ⟨be⟩ in my water; let the sin, shaken loose by your brilliance, go away a thousandfold. O Divākara, lord of the world, Prabhākara, salutation to you; make the Māgha bathing complete here, O lord of the dawn." Then, having given the couple two fine garments and the seven grains, a meal of the six flavours is to be given to brāhmaṇas and to the couple. There the mantra: "May the god Sūrya, who is the very form of Viṣṇu and free from stain, be pleased with me." "Thus he who bathes in Māgha passes on, cleaving through the god Divākara — and so too the wandering ascetic joined to yoga, and he who is slain facing ⟨the enemy⟩ in battle." On the eighth of the dark half of Māgha, one unable to perform the four aṣṭakās should perform a single aṣṭakā together with the pūrvedyuḥ ⟨'day-before'⟩ śrāddha and the ānvaṣṭakya śrāddha. One unable to do it on the three days should perform a single aṣṭakā on the eighth alone.

अथ शिवरात्रिः ।

सा निशीथव्यापिनी ग्राह्या ॥ निशीथस्तु रात्रेरष्टमो मुहूर्त इत्युक्तम् ॥ तत्र परदिन एवार्धरात्रौ परा ॥ पूर्वत्रैव तद्व्याप्तौ पूर्वा ॥ दिनद्वयेप्यर्धरात्रव्याप्त्यभावेपि परैव ॥ दिनद्वये कार्त्स्न्येनैकदेशेन वार्धरात्रव्याप्तौ पूर्वैवेति हेमाद्र्याशयानुसारी कौस्तुभः ॥ परैवेति माधवनिर्णयसिंधुपुरुषार्थचिंतामण्यादयो बहवः ॥ परेद्युर्निशीथैकदेशव्याप्तौ पूर्वेद्युः संपूर्णतद्व्याप्तौ पूर्वैव ॥ पूर्वादिने निशीथैकदेशव्याप्तौ परादिने संपूर्णतद्व्याप्तौ परैव ॥ इदं व्रतं रविवारभौमवारयोगे शिवयोगयोगे चातिशस्तम् ॥

sā niśīthavyāpinī grāhyā || niśīthastu rātreraṣṭamo muhūrta ityuktam || tatra paradina evārdharātrau parā || pūrvatraiva tadvyāptau pūrvā || dinadvayepyardharātravyāptyabhāvepi paraiva || dinadvaye kārtsnyenaikadeśena vārdharātravyāptau pūrvaiveti hemādryāśayānusārī kaustubhaḥ || paraiveti mādhavanirṇayasiṃdhupuruṣārthaciṃtāmaṇyādayo bahavaḥ || paredyurniśīthaikadeśavyāptau pūrvedyuḥ saṃpūrṇatadvyāptau pūrvaiva || pūrvādine niśīthaikadeśavyāptau parādine saṃpūrṇatadvyāptau paraiva || idaṃ vrataṃ ravivārabhaumavārayoge śivayogayoge cātiśastam ||

⟨Now the Śivarātri ⟨the night of Śiva⟩.⟩ It is to be taken as covering the niśītha ⟨the midnight watch⟩; and the niśītha, it has been said, is the eighth muhūrta ⟨a muhūrta is 48 minutes⟩ of the night. There, if ⟨it falls⟩ at midnight on the later day alone, the later; if it covers that on the earlier day alone, the earlier. Even if there is no covering of midnight on either of the two days, the later alone. If on the two days it covers midnight wholly or in part, the earlier alone: so the Kaustubha, following the intent of Hemādri and the rest. That it is the later alone ⟨is held by⟩ many — Mādhava, the Nirṇayasindhu, the Puruṣārthacintāmaṇi and the rest. If on the later day it covers only a part of the niśītha and on the earlier day covers the whole of it, the earlier alone. If on the earlier day it covers only a part of the niśītha and on the later day covers the whole of it, the later alone. This vrata ⟨observance⟩ is most approved when it falls together with a Sunday or a Tuesday, and together with the Śiva yoga.

अथ पारणानिर्णयः ।

यामत्रयादर्वाक् चतुर्दशीसमाप्तौ चतुर्दश्यंते पारणम् ॥ यामत्रयोर्ध्वगामिन्यां चतुर्दश्यां प्रातश्चतुर्दशीमध्ये एव पारणमिति माधवादयः ॥ निर्णयसिंधौ तु यामत्रयादर्वाक् चतुर्दशीसमाप्तावपि चतुर्दशीमध्य एव पारणं न तु कदाचिदपि चतुर्दश्यंते ॥ “उपोषणं चतुर्दश्यां चतुर्दश्यां च पारणम् ॥ कृतैः सुकृतलक्षैस्तु लभ्यते यदि वा न वा ॥ सिक्थेसिक्थे फलं तस्य शक्तो वक्तुं न पार्वति” इत्यादिना चतुर्दशीमध्ये पारणं पुण्यातिशयोक्तेरित्युक्तम् ॥ अत्रैवं व्यवस्था ज्ञेया ॥ यदा नित्यकृत्यपूर्वकपारणपर्याप्ता चतुर्दशी नास्ति तदा वा येषां चतुर्दशीशेषदिने दर्शादिश्राद्धप्रसक्तिस्तैर्वा तिथ्यंते पारणम् ॥ द्वादश्यामिवात्र नित्यकृत्यापकर्षकवाक्याभावात् ॥ तिथ्यंतपारणविधायकवाक्यसत्त्वेन संकटविषयकजलपारणविधिवाक्यानामत्राप्रवृत्तेश्च ॥ कर्मपर्याप्तचतुर्दशीसत्त्वे श्राद्धप्रसक्त्यभावे च तिथिमध्ये एव पारणमिति ॥ अथ व्रतप्रयोगः ॥ त्रयोदश्यां कृतैकभक्तश्चतुर्दश्यां कृतनित्यक्रियः प्रातर्मंत्रेण संकल्पं कुर्यात् ॥ “शिवरात्रिव्रतं ह्येतत्करिष्येहं महाफलम् ॥ निर्विघ्नमस्तु मे चात्र त्वत्प्रसादाज्जगत्पते ॥ चतुर्दश्यां निराहारो भूत्वा शंभो परेहनि ॥ भोक्ष्येहं भुक्तिमुक्त्यर्थं शरणं मे भवेश्वर” इति ॥ द्विजस्तु ॥ ‘रात्रीं प्रपद्ये जननीम्’ इत्यृचावपि पठित्वा जलमुत्सृजेत् ॥ ततः सायाह्ने कृष्णतिलैः स्नानं कृत्वा धृतभस्मत्रिपुंड्ररुद्राक्षो निशामुखे शिवायतनं गत्वा क्षालितपादः स्वाचांत उदङ्मुखो देशकालौ संकीर्त्य शिवरात्रौ प्रथमयामपूजां करिष्ये इति यामचतुष्टये पूजाचतुष्टयचिकीर्षायां संकल्पः ॥ सकृत्पूजाचिकीर्षायां श्रीशिवप्रीत्यर्थं शिवरात्रौ श्रीशिवपूजां करिष्ये इति संकल्पः ॥ तत्रादौ सामान्यतः शिवपूजाविधिरुच्यते ॥ यामभेदेन विशेषस्तु वक्ष्यते ॥ अस्य श्रीशिवपंचाक्षरमंत्रस्य वामदेव ऋषिः ॥ अनुष्टुप् छंदः ॥ श्रीसदाशिवो देवता ॥ न्यासे पूजने जपे च विनियोगः ॥ वामदेवाय ऋषये नमः शिरसि ॥ अनुष्टुप्छंदसे नमो मुखे ॥ श्रीसदाशिवदेवतायै नमो हृदि ॥ ॐ नं तत्पुरुषाय नमो हृदये ॐ मं अघोराय नमः पादयोः ॐ शिं सद्योजाताय नमो गुह्ये ॐ वां वामदेवाय नमो मूर्ध्नि ॐ यं ईशानाय नमो मुखे ॐ ॐ हृदयाय नमः ॐ नं शिरसे स्वाहा ॐ मं शिखायै वषट् ॐ शिं कवचाय हुं ॐ वां नेत्रत्रयाय वौषट् ॐ यं अस्त्राय फट् ॥ कुंभपूजां विधाय ॥ “ध्यायेन्नित्यं महेशं रजतगिरिनिभं चारुचंद्रावतंसं रत्नाकल्पोज्ज्वलांगं परशुमृगवराभीतिहस्तं प्रसन्नम् ॥ पद्मासीनं समंतात्स्तुतममरगणैर्व्याघ्रकृत्तिं वसानं विश्वाद्यं विश्ववंद्यं निखिलभयहरं पंचवक्त्रं त्रिनेत्रम्” ॥ इति ध्यात्वा प्राणप्रतिष्ठां कृत्वा संस्थाप्य लिंगं स्पृशन् ॥ ॐ भूः पुरुषं सांबसदाशिवमावाहयामि ॥ ॐ भुवः पुरुषं सांब० ॐ स्वः पुरुषं सां० ॐ भूर्भुवः स्वः पुरुषं सां० इत्यावाहयेत् ॥ “स्वामिन्सर्वजगन्नाथ यावत्पूजावसानकम् ॥ तावत्त्वं प्रीतिभावेन लिंगेऽ स्मिन्सन्निधौ भव” इति पुष्पांजलिं दद्यात् ॥ स्थावरलिंगे संस्कृतचरलिंगे च प्राणप्रतिष्ठाद्यावाहनांतं न कार्यम् ॥ ॐ सद्योजातं प्रपद्यामि सद्योजाताय वै नमोनमः ॐ नमः शिवाय श्रीसांबसदाशिवाय नमः ॥

yāmatrayādarvāk caturdaśīsamāptau caturdaśyaṃte pāraṇam || yāmatrayordhvagāminyāṃ caturdaśyāṃ prātaścaturdaśīmadhye eva pāraṇamiti mādhavādayaḥ || nirṇayasiṃdhau tu yāmatrayādarvāk caturdaśīsamāptāvapi caturdaśīmadhya eva pāraṇaṃ na tu kadācidapi caturdaśyaṃte || “upoṣaṇaṃ caturdaśyāṃ caturdaśyāṃ ca pāraṇam || kṛtaiḥ sukṛtalakṣaistu labhyate yadi vā na vā || sikthesikthe phalaṃ tasya śakto vaktuṃ na pārvati” ityādinā caturdaśīmadhye pāraṇaṃ puṇyātiśayokterityuktam || atraivaṃ vyavasthā jñeyā || yadā nityakṛtyapūrvakapāraṇaparyāptā caturdaśī nāsti tadā vā yeṣāṃ caturdaśīśeṣadine darśādiśrāddhaprasaktistairvā tithyaṃte pāraṇam || dvādaśyāmivātra nityakṛtyāpakarṣakavākyābhāvāt || tithyaṃtapāraṇavidhāyakavākyasattvena saṃkaṭaviṣayakajalapāraṇavidhivākyānāmatrāpravṛtteśca || karmaparyāptacaturdaśīsattve śrāddhaprasaktyabhāve ca tithimadhye eva pāraṇamiti || atha vrataprayogaḥ || trayodaśyāṃ kṛtaikabhaktaścaturdaśyāṃ kṛtanityakriyaḥ prātarmaṃtreṇa saṃkalpaṃ kuryāt || “śivarātrivrataṃ hyetatkariṣyehaṃ mahāphalam || nirvighnamastu me cātra tvatprasādājjagatpate || caturdaśyāṃ nirāhāro bhūtvā śaṃbho parehani || bhokṣyehaṃ bhuktimuktyarthaṃ śaraṇaṃ me bhaveśvara” iti || dvijastu || ‘rātrīṃ prapadye jananīm’ ityṛcāvapi paṭhitvā jalamutsṛjet || tataḥ sāyāhne kṛṣṇatilaiḥ snānaṃ kṛtvā dhṛtabhasmatripuṃḍrarudrākṣo niśāmukhe śivāyatanaṃ gatvā kṣālitapādaḥ svācāṃta udaṅmukho deśakālau saṃkīrtya śivarātrau prathamayāmapūjāṃ kariṣye iti yāmacatuṣṭaye pūjācatuṣṭayacikīrṣāyāṃ saṃkalpaḥ || sakṛtpūjācikīrṣāyāṃ śrīśivaprītyarthaṃ śivarātrau śrīśivapūjāṃ kariṣye iti saṃkalpaḥ || tatrādau sāmānyataḥ śivapūjāvidhirucyate || yāmabhedena viśeṣastu vakṣyate || asya śrīśivapaṃcākṣaramaṃtrasya vāmadeva ṛṣiḥ || anuṣṭup chaṃdaḥ || śrīsadāśivo devatā || nyāse pūjane jape ca viniyogaḥ || vāmadevāya ṛṣaye namaḥ śirasi || anuṣṭupchaṃdase namo mukhe || śrīsadāśivadevatāyai namo hṛdi || ॐ naṃ tatpuruṣāya namo hṛdaye ॐ maṃ aghorāya namaḥ pādayoḥ ॐ śiṃ sadyojātāya namo guhye ॐ vāṃ vāmadevāya namo mūrdhni ॐ yaṃ īśānāya namo mukhe ॐ ॐ hṛdayāya namaḥ ॐ naṃ śirase svāhā ॐ maṃ śikhāyai vaṣaṭ ॐ śiṃ kavacāya huṃ ॐ vāṃ netratrayāya vauṣaṭ ॐ yaṃ astrāya phaṭ || kuṃbhapūjāṃ vidhāya || “dhyāyennityaṃ maheśaṃ rajatagirinibhaṃ cārucaṃdrāvataṃsaṃ ratnākalpojjvalāṃgaṃ paraśumṛgavarābhītihastaṃ prasannam || padmāsīnaṃ samaṃtātstutamamaragaṇairvyāghrakṛttiṃ vasānaṃ viśvādyaṃ viśvavaṃdyaṃ nikhilabhayaharaṃ paṃcavaktraṃ trinetram” || iti dhyātvā prāṇapratiṣṭhāṃ kṛtvā saṃsthāpya liṃgaṃ spṛśan || ॐ bhūḥ puruṣaṃ sāṃbasadāśivamāvāhayāmi || ॐ bhuvaḥ puruṣaṃ sāṃba0 ॐ svaḥ puruṣaṃ sāṃ0 ॐ bhūrbhuvaḥ svaḥ puruṣaṃ sāṃ0 ityāvāhayet || “svāminsarvajagannātha yāvatpūjāvasānakam || tāvattvaṃ prītibhāvena liṃge' sminsannidhau bhava” iti puṣpāṃjaliṃ dadyāt || sthāvaraliṃge saṃskṛtacaraliṃge ca prāṇapratiṣṭhādyāvāhanāṃtaṃ na kāryam || ॐ sadyojātaṃ prapadyāmi sadyojātāya vai namonamaḥ ॐ namaḥ śivāya śrīsāṃbasadāśivāya namaḥ ||

⟨Now the determination of the pāraṇa ⟨the breaking of the fast⟩.⟩ If the fourteenth ends before three yāmas ⟨a yāma is three hours⟩, the pāraṇa is at the end of the fourteenth. If the fourteenth runs beyond three yāmas, the pāraṇa is in the morning, within the fourteenth itself: so Mādhava and the rest. But in the Nirṇayasindhu it is said that even when the fourteenth ends before three yāmas the pāraṇa is within the fourteenth itself and never at the end of the fourteenth, because by such ⟨texts⟩ as "Fasting on the fourteenth and the breaking of the fast on the fourteenth — that is obtained by a hundred thousand good deeds performed, or is not obtained at all; of its fruit, at every grain of it, I am not able to speak, O Pārvatī", a surpassing merit is declared for the pāraṇa within the fourteenth. Here the settlement is to be understood thus. When there is no fourteenth long enough for a pāraṇa preceded by the daily rites, or ⟨in the case of⟩ those for whom, on the day on which the remainder of the fourteenth falls, the occasion of a darśa ⟨new-moon⟩ or other śrāddha ⟨rite for the ancestors⟩ arises — by them the pāraṇa is at the end of the tithi ⟨lunar day⟩; for here, unlike on the twelfth, there is no text that draws the daily rites forward; and because, since there is a text enjoining the pāraṇa at the end of the tithi, the texts laying down the pāraṇa with water in a case of difficulty do not apply here. When there is a fourteenth long enough for the rite, and no occasion for a śrāddha arises, the pāraṇa is within the tithi itself. Now the procedure of the vrata ⟨observance⟩. Having taken the single meal on the thirteenth, and having performed the daily rites on the fourteenth, he should in the morning make the saṅkalpa ⟨formal resolve⟩ with the mantra: "This Śivarātri vrata of great fruit I shall perform; and by your favour, O lord of the world, let it be free of hindrance for me here. Being without food on the fourteenth, O Śambhu, on the next day I shall eat, for the sake of enjoyment and of release; be my refuge, O lord Bhava." But a twice-born man should also recite the two ṛcs beginning "rātrīṃ prapadye jananīm ⟨I take refuge in Night, the mother⟩" and then let the water fall. Then in the evening, having bathed with black sesame, wearing the tripuṇḍra ⟨the three horizontal lines⟩ of ashes and the rudrākṣa beads, at nightfall he should go to Śiva's temple; with his feet washed, having sipped water, facing north, having proclaimed the place and the time, if he wishes to make four worships in the four yāmas the saṅkalpa is "On the Śivarātri I shall perform the worship of the first yāma"; if he wishes to worship once only, the saṅkalpa is "For the pleasing of the blessed Śiva I shall perform the worship of the blessed Śiva on the Śivarātri." There, first, the rule of the worship of Śiva is stated in general; the differences according to the yāma will be stated afterwards. "Of this five-syllabled mantra of the blessed Śiva the ṛṣi ⟨seer⟩ is Vāmadeva, the metre is anuṣṭubh, the deity is the blessed Sadāśiva; its application is in the nyāsa ⟨the placing of the mantra upon the body⟩, in the worship and in the japa ⟨muttered recitation⟩." "Salutation to the ṛṣi Vāmadeva" — on the head; "Salutation to the metre anuṣṭubh" — on the mouth; "Salutation to the deity, the blessed Sadāśiva" — on the heart. "Oṃ naṃ, salutation to Tatpuruṣa" — on the heart; "Oṃ maṃ, salutation to Aghora" — on the feet; "Oṃ śiṃ, salutation to Sadyojāta" — on the private parts; "Oṃ vāṃ, salutation to Vāmadeva" — on the crown of the head; "Oṃ yaṃ, salutation to Īśāna" — on the mouth. "Oṃ oṃ, salutation to the heart; Oṃ naṃ, svāhā to the head; Oṃ maṃ, vaṣaṭ to the tuft; Oṃ śiṃ, huṃ to the armour; Oṃ vāṃ, vauṣaṭ to the three eyes; Oṃ yaṃ, phaṭ to the weapon." Having performed the worship of the jar, and having meditated with "One should ever meditate on Maheśa, like a mountain of silver, wearing the lovely moon as his crest-ornament, his body shining with jewelled ornaments, bearing in his hands the axe, the deer, the boon-gesture and the gesture that removes fear, gracious, seated on a lotus, praised on every side by the hosts of the immortals, clad in a tiger's skin, the first of the universe, adored by the universe, taking away all fear, five-faced and three-eyed", and having performed the prāṇapratiṣṭhā ⟨the establishing of the breath in the image⟩ and set it in its place, he should, touching the liṅga, invoke ⟨the god⟩ thus: "Oṃ bhūḥ, I invoke the Puruṣa, Sadāśiva with Ambā; Oṃ bhuvaḥ, the Puruṣa, with Ambā…; Oṃ svaḥ, the Puruṣa, with Am…; Oṃ bhūr bhuvaḥ svaḥ, the Puruṣa, with Am…" He should offer a handful of flowers with: "O lord, master of all the worlds, until the worship comes to its end be present with favour in this liṅga." In the case of a fixed liṅga, and of a moveable liṅga already consecrated, the ⟨rites⟩ from the prāṇapratiṣṭhā up to the invocation are not to be done. "Oṃ, I take refuge in Sadyojāta; salutation, salutation indeed to Sadyojāta. Oṃ, salutation to Śiva; salutation to the blessed Sadāśiva with Ambā."

अथ पारणानिर्णयः ।

आसनं समर्पयामि ॥ स्त्रीशूद्रश्चेत् ॥ ॐ नमः शिवायेति पंचाक्षरीस्थाने श्रीशिवाय नम इति नमोंतमंत्रेण पूजयेत् ॥ ॐ भवेभवे नातिभवे भवस्व मां ॐ नमः शिवाय श्रीसांबसदाशिवाय नमः पाद्यं समर्पयामि ॥ ॐ भवोद्भवाय नमः ॐ नमः शिवाय श्रीसांब० अर्घ्यं० ॐ वामदेवाय नमः ॐ नमः शिवाय श्रीसां० आचमनीयम् ॥ ॐ ज्येष्ठाय नमः ॐ नमः शिवाय श्रीसांब० स्नानम् ॥ ततो मूलमंत्रेण अप्यायस्वेत्यादिभिश्च पंचामृतैः संस्नाप्य ॥ आपोहिष्ठेति तिसृभिः शुद्धोदकेन प्रक्षाल्यैकादशावृत्त्यैकावृत्त्या वा रुद्रेण पुरुषसूक्तेन च चन्दनकुंकुमकर्पूरवासितजलेनाभिषेकं कृत्वा ॐ नमः शिवायेति स्नानांते आचमनं दत्त्वा साक्षतजलेन तर्पणं कार्यम् ॥ भवं देवं तर्पयामि शर्वं देवं तर्पयामि ईशानं देवं तर्पयामि पशुपतिं देवं त० उग्रं देवं त० रुद्रं देवं त० भीमं देवं त० महांतं देवं त० भवस्य देवस्य पत्नीं त० शर्वस्य देवस्य पत्नीं त० ईशानस्य देवस्य पत्नीं त० पशुपतेर्देवस्य प० उग्रस्य देवस्य प० रुद्रस्य देवस्य प० भीमस्य देवस्य प० महतो देवस्य प० ॐ ज्येष्ठाय नमः ॐ नमः शिवाय श्रीसां० वस्त्रं० मूलेनाचमनं० ॐ रुद्राय नमः ॐ नमः शिवाय श्रीसां० यज्ञोपवीतं० मूलेनाचमनम् ॐ कालाय नमः ॐ नमः शिवाय श्रीसां० चन्दनं० ॐ कलविकरणाय नमः ॐ नमः शिवाय श्रीसां० अक्षतान् ॐ बलविकरणाय नमः ॐ नमः शिवाय श्रीसांब० पुष्पाणि० सहस्रमष्टोत्तरशतं वा सहस्रादिनामभिर्मूलमंत्रेण वा बिल्वपत्राणि दद्यात् ॥ ॐ बलाय नमः ॐ नमः शिवाय श्रीसां० धूपं० ॐ बलप्रमथनाय० ॐ नमः शिवाय श्रीसांब० दीपं स० ॐ सर्वभूतदमनाय नमः ॐ नमः शिवाय श्रीसां० नैवेद्यं० मूलेनाचमनं फलं च० ॐ मनोन्मनाय० ॐ नमः शिवाय श्रीसां० तांबूलं० मूलेन वैदिकैर्मंत्रैश्च नीराजनं० ईशानः सर्वविद्यानामीश्वरः सर्वभूतानां ब्रह्माधिपतिर्ब्रह्मणोधिपतिर्ब्रह्मा शिवो मे अस्तु सदाशिवोम् ॥ ॐ नमः शिवाय श्रीसां० मंत्रपुष्पं० भवाय देवाय नमः शर्वाय देवायेत्याद्यष्टौ भवस्य देवस्य पत्न्यै इत्याद्यष्टौ नमस्कारान्कृत्वा ॥ शिवाय नमः रुद्राय० पशुपतये० नीलकंठाय० महेश्वराय० हरिकेशाय० विरूपाक्षाय० पिनाकिने० त्रिपुरान्तकाय० शंभवे० शूलिने० महादेवाय० इति द्वादशनामभिर्द्वादशपुष्पांजलीन्दत्त्वा मूलेन प्रदक्षिणनमस्कारान्कृत्वा मूलमंत्रमष्टोत्तरशतं जप्त्वा क्षमापयित्वाऽनेन पूजनेन श्रीसांबसदाशिवः प्रीयतामिति निवेदयेत् ॥ अथ चतुर्षु यामेषु पूजाचतुष्टये विशेषः ॥ तत्र प्रथमयामे मूलमंत्रांते श्रीशिवायासनं समर्पयामीति शिवनाम्ना सर्वोपचारसर्मपणम् ॥ द्वितीययामे शिवरात्रौ द्वितीययामपूजां करिष्य इति संकल्प्य ॥ श्रीशंकरायासनं समर्पयामीति शंकरनाम्ना ॥ ततो महानिशि पूजां करिष्य इति संकल्प्य पूर्ववत्पूजा ॥ ततस्तृतीयायामपूजां करिष्य इत्युक्त्वा श्रीमहेश्वरायासनमित्यादि महेश्वरनाम्ना ॥ एवमेव चतुर्थयामे श्रीरुद्रायेति रुद्रनाम्ना ॥ प्रतियामं तैलेनाभ्यंगपंचामृतोष्णोदकशुद्धोदकगंधोदकाभिषेकाः कार्याः ॥ यज्ञोपवीतांते गोरोचनकस्तूरीकुंकुमकर्पूरागरुचंदनमिश्रितानुलेपेन लिंगं लेपयेत् ॥ पंचविंशतिपलमितः सर्वोनुलेप इत्यनुलेपपरिमाणं यथाशक्ति वा ॥ धत्तूरकरवीरकुसुमैर्विल्वपत्रैश्च पूजनमतिप्रशस्तम् ॥ पुष्पाभावे शालितंडुलगोधूमयवैः पूजा ॥ नैवेद्योत्तरं तांबूलमुखवासावुक्तौ ॥

āsanaṃ samarpayāmi || strīśūdraścet || ॐ namaḥ śivāyeti paṃcākṣarīsthāne śrīśivāya nama iti namoṃtamaṃtreṇa pūjayet || ॐ bhavebhave nātibhave bhavasva māṃ ॐ namaḥ śivāya śrīsāṃbasadāśivāya namaḥ pādyaṃ samarpayāmi || ॐ bhavodbhavāya namaḥ ॐ namaḥ śivāya śrīsāṃba0 arghyaṃ0 ॐ vāmadevāya namaḥ ॐ namaḥ śivāya śrīsāṃ0 ācamanīyam || ॐ jyeṣṭhāya namaḥ ॐ namaḥ śivāya śrīsāṃba0 snānam || tato mūlamaṃtreṇa apyāyasvetyādibhiśca paṃcāmṛtaiḥ saṃsnāpya || āpohiṣṭheti tisṛbhiḥ śuddhodakena prakṣālyaikādaśāvṛttyaikāvṛttyā vā rudreṇa puruṣasūktena ca candanakuṃkumakarpūravāsitajalenābhiṣekaṃ kṛtvā ॐ namaḥ śivāyeti snānāṃte ācamanaṃ dattvā sākṣatajalena tarpaṇaṃ kāryam || bhavaṃ devaṃ tarpayāmi śarvaṃ devaṃ tarpayāmi īśānaṃ devaṃ tarpayāmi paśupatiṃ devaṃ ta0 ugraṃ devaṃ ta0 rudraṃ devaṃ ta0 bhīmaṃ devaṃ ta0 mahāṃtaṃ devaṃ ta0 bhavasya devasya patnīṃ ta0 śarvasya devasya patnīṃ ta0 īśānasya devasya patnīṃ ta0 paśupaterdevasya pa0 ugrasya devasya pa0 rudrasya devasya pa0 bhīmasya devasya pa0 mahato devasya pa0 ॐ jyeṣṭhāya namaḥ ॐ namaḥ śivāya śrīsāṃ0 vastraṃ0 mūlenācamanaṃ0 ॐ rudrāya namaḥ ॐ namaḥ śivāya śrīsāṃ0 yajñopavītaṃ0 mūlenācamanam ॐ kālāya namaḥ ॐ namaḥ śivāya śrīsāṃ0 candanaṃ0 ॐ kalavikaraṇāya namaḥ ॐ namaḥ śivāya śrīsāṃ0 akṣatān ॐ balavikaraṇāya namaḥ ॐ namaḥ śivāya śrīsāṃba0 puṣpāṇi0 sahasramaṣṭottaraśataṃ vā sahasrādināmabhirmūlamaṃtreṇa vā bilvapatrāṇi dadyāt || ॐ balāya namaḥ ॐ namaḥ śivāya śrīsāṃ0 dhūpaṃ0 ॐ balapramathanāya0 ॐ namaḥ śivāya śrīsāṃba0 dīpaṃ sa0 ॐ sarvabhūtadamanāya namaḥ ॐ namaḥ śivāya śrīsāṃ0 naivedyaṃ0 mūlenācamanaṃ phalaṃ ca0 ॐ manonmanāya0 ॐ namaḥ śivāya śrīsāṃ0 tāṃbūlaṃ0 mūlena vaidikairmaṃtraiśca nīrājanaṃ0 īśānaḥ sarvavidyānāmīśvaraḥ sarvabhūtānāṃ brahmādhipatirbrahmaṇodhipatirbrahmā śivo me astu sadāśivom || ॐ namaḥ śivāya śrīsāṃ0 maṃtrapuṣpaṃ0 bhavāya devāya namaḥ śarvāya devāyetyādyaṣṭau bhavasya devasya patnyai ityādyaṣṭau namaskārānkṛtvā || śivāya namaḥ rudrāya0 paśupataye0 nīlakaṃṭhāya0 maheśvarāya0 harikeśāya0 virūpākṣāya0 pinākine0 tripurāntakāya0 śaṃbhave0 śūline0 mahādevāya0 iti dvādaśanāmabhirdvādaśapuṣpāṃjalīndattvā mūlena pradakṣiṇanamaskārānkṛtvā mūlamaṃtramaṣṭottaraśataṃ japtvā kṣamāpayitvā'nena pūjanena śrīsāṃbasadāśivaḥ prīyatāmiti nivedayet || atha caturṣu yāmeṣu pūjācatuṣṭaye viśeṣaḥ || tatra prathamayāme mūlamaṃtrāṃte śrīśivāyāsanaṃ samarpayāmīti śivanāmnā sarvopacārasarmapaṇam || dvitīyayāme śivarātrau dvitīyayāmapūjāṃ kariṣya iti saṃkalpya || śrīśaṃkarāyāsanaṃ samarpayāmīti śaṃkaranāmnā || tato mahāniśi pūjāṃ kariṣya iti saṃkalpya pūrvavatpūjā || tatastṛtīyāyāmapūjāṃ kariṣya ityuktvā śrīmaheśvarāyāsanamityādi maheśvaranāmnā || evameva caturthayāme śrīrudrāyeti rudranāmnā || pratiyāmaṃ tailenābhyaṃgapaṃcāmṛtoṣṇodakaśuddhodakagaṃdhodakābhiṣekāḥ kāryāḥ || yajñopavītāṃte gorocanakastūrīkuṃkumakarpūrāgarucaṃdanamiśritānulepena liṃgaṃ lepayet || paṃcaviṃśatipalamitaḥ sarvonulepa ityanulepaparimāṇaṃ yathāśakti vā || dhattūrakaravīrakusumairvilvapatraiśca pūjanamatipraśastam || puṣpābhāve śālitaṃḍulagodhūmayavaiḥ pūjā || naivedyottaraṃ tāṃbūlamukhavāsāvuktau ||

⟨Now the determination of the pāraṇa ⟨the breaking of the fast⟩ ⟨continued⟩.⟩ "I offer the seat." If ⟨the worshipper⟩ is a woman or a śūdra, in place of the five-syllabled "oṃ namaḥ śivāya" he should worship with the mantra that ends in namaḥ, "śrī-śivāya namaḥ". "Oṃ, in birth after birth, not in an excess of birth, be ⟨gracious⟩ to me; oṃ, salutation to Śiva, salutation to the blessed Sadāśiva with Ambā: I offer the pādya ⟨water for the feet⟩." "Oṃ, salutation to Bhavodbhava … the arghya ⟨water of honour⟩." "Oṃ, salutation to Vāmadeva … the water for sipping." "Oṃ, salutation to Jyeṣṭha … the bath." Then, having bathed him in the pañcāmṛta ⟨the five nectars⟩ with the root-mantra and with "āpyāyasva" and the rest; having washed him with pure water with the three ⟨verses⟩ beginning "āpo hi ṣṭhā"; having performed the abhiṣeka ⟨the lustration⟩ with water scented with sandal, saffron and camphor, with the Rudra ⟨hymn⟩ repeated eleven times or once and with the Puruṣasūkta; and having given the sipping-water at the end of the bath with "oṃ namaḥ śivāya" — the tarpaṇa ⟨libation⟩ is to be made with water holding unbroken rice: "I satisfy the god Bhava; I satisfy the god Śarva; … Īśāna; … Paśupati; … Ugra; … Rudra; … Bhīma; … Mahat. I satisfy the wife of the god Bhava; … of the god Śarva; … of the god Īśāna; … of the god Paśupati; … of the god Ugra; … of the god Rudra; … of the god Bhīma; … of the god Mahat." "Oṃ, salutation to Jyeṣṭha; oṃ namaḥ śivāya, to the blessed ⟨Sadāśiva⟩ with Ambā … the garment"; the sipping-water with the root-mantra. "Oṃ, salutation to Rudra … the sacred thread"; the sipping-water with the root-mantra. "Oṃ, salutation to Kāla … the sandal-paste." "Oṃ, salutation to Kalavikaraṇa … the unbroken rice." "Oṃ, salutation to Balavikaraṇa … the flowers." He should offer a thousand, or a hundred and eight, bilva leaves, with the thousand names and the rest, or with the root-mantra. "Oṃ, salutation to Bala … the incense." "Oṃ, to Balapramathana … the lamp." "Oṃ, salutation to Sarvabhūtadamana … the food-offering"; the sipping-water with the root-mantra, and the fruit. "Oṃ, to Manonmana … the betel." The waving of lights with the root-mantra and with Vedic mantras. "Īśāna, the lord of all sciences, the ruler of all beings, the overlord of the brahman, the overlord of Brahmā, Brahmā — may Śiva, Sadāśiva, be ⟨gracious⟩ to me, oṃ." "Oṃ namaḥ śivāya, to the blessed ⟨Sadāśiva⟩ with Ambā … the mantra-flower." Having made the eight salutations beginning "Salutation to the god Bhava", "to the god Śarva", and the eight beginning "To the wife of the god Bhava"; having given twelve handfuls of flowers with the twelve names — "Salutation to Śiva; to Rudra; to Paśupati; to Nīlakaṇṭha; to Maheśvara; to Harikeśa; to Virūpākṣa; to Pinākin; to Tripurāntaka; to Śambhu; to Śūlin; to Mahādeva"; having made the circumambulations and salutations with the root-mantra; having muttered the root-mantra a hundred and eight times; and having asked pardon — he should declare: "By this worship may the blessed Sadāśiva with Ambā be pleased." Now the difference in the four worships in the four yāmas ⟨a yāma is three hours⟩. There, in the first yāma, all the services are offered under the name Śiva, at the end of the root-mantra: "To the blessed Śiva I offer the seat." In the second yāma, having made the saṅkalpa ⟨formal resolve⟩ "On the Śivarātri I shall perform the worship of the second yāma", ⟨they are offered⟩ under the name Śaṅkara: "To the blessed Śaṅkara I offer the seat." Then, having made the saṅkalpa "I shall perform the worship in the mahāniśā ⟨the great night⟩", the worship is as before. Then, having said "I shall perform the worship of the third yāma", ⟨they are offered⟩ under the name Maheśvara: "To the blessed Maheśvara the seat", and so on. In just this way in the fourth yāma, under the name Rudra: "To the blessed Rudra". In each yāma the anointing with oil and the lustrations with the pañcāmṛta, with hot water, with pure water and with scented water are to be performed. At the end of ⟨the offering of⟩ the sacred thread he should smear the liṅga with an unguent compounded of gorocanā, musk, saffron, camphor, aloe-wood and sandal. The measure of the unguent is that the whole of it is twenty-five palas; or according to one's means. Worship with dhattūra and karavīra flowers and with bilva leaves is most approved. In the absence of flowers, the worship is with rice-grains, wheat and barley. After the food-offering, the tāmbūla ⟨betel⟩ and the mukhavāsa ⟨mouth-perfume⟩ are enjoined.

अथ तांबूलमुखवासलक्षणम् ।

नागवल्लीदलक्रमुकफलशुक्त्यादिचूर्णैति त्रयं तांबूलसंज्ञम्॥ एतदेव नारिकेरकर्पूरैलाकंकोलैः सहितं मुखवाससंज्ञम् ॥ एतेषामन्यतमद्रव्यालाभे तत्तद्द्रव्यं स्मरेद्बुधः॥ सर्वपूजांते प्रार्थना ॥ “नित्यनैमित्तिकं काम्यं यत्कृतं तु मया शिव ॥ तत्सर्वं परमेशान मया तुभ्यं समर्पितम्” इति ॥“शिवरात्रिव्रतं देव पूजाजपपरायणः ॥ करोमि विधिवद्दत्तं गृहाणार्घ्यं नमोस्तु ते” इत्यर्घ्यम् ॥ एवं यामचतुष्टयेर्घ्यभेदः कौस्तुभे ॥ ततः प्रभाते स्नात्वा पुनः शिवं संपूज्य पूर्वोक्तद्वादशनामभिर्द्वादशब्राह्मणानशक्तावेकं वा संपूज्य तिलपक्वान्नपूर्णान् द्वादशकुंभानेकं वा दत्त्वा व्रतमर्पयेत् ॥ “यन्मयाद्य कृतं पुण्यं तद्रुद्रस्य निवेदितम् ॥ त्वत्प्रसादान्मया देव व्रतमद्य समर्पितम् ॥ प्रसन्नो भव मे श्रीमन्सद्गतिः प्रतिपाद्यताम् ॥ त्वदालोकनमात्रेण पवित्रोस्मि न संशयः” इति ॥ ततो ब्राह्मणान् भोजयित्वा पूर्वनिर्णीते काले स्वजनैः सह पारणं कुर्यात् ॥ तत्र मंत्रः ॥ “संसारक्लेशदग्धस्य व्रतेनानेन शंकर ॥ प्रसीद सुमुखो नाथ ज्ञानदृष्टिप्रदो भव” इति ॥ इति शिवरात्रिव्रतविधिः ॥

nāgavallīdalakramukaphalaśuktyādicūrṇaiti trayaṃ tāṃbūlasaṃjñam|| etadeva nārikerakarpūrailākaṃkolaiḥ sahitaṃ mukhavāsasaṃjñam || eteṣāmanyatamadravyālābhe tattaddravyaṃ smaredbudhaḥ|| sarvapūjāṃte prārthanā || “nityanaimittikaṃ kāmyaṃ yatkṛtaṃ tu mayā śiva || tatsarvaṃ parameśāna mayā tubhyaṃ samarpitam” iti ||“śivarātrivrataṃ deva pūjājapaparāyaṇaḥ || karomi vidhivaddattaṃ gṛhāṇārghyaṃ namostu te” ityarghyam || evaṃ yāmacatuṣṭayerghyabhedaḥ kaustubhe || tataḥ prabhāte snātvā punaḥ śivaṃ saṃpūjya pūrvoktadvādaśanāmabhirdvādaśabrāhmaṇānaśaktāvekaṃ vā saṃpūjya tilapakvānnapūrṇān dvādaśakuṃbhānekaṃ vā dattvā vratamarpayet || “yanmayādya kṛtaṃ puṇyaṃ tadrudrasya niveditam || tvatprasādānmayā deva vratamadya samarpitam || prasanno bhava me śrīmansadgatiḥ pratipādyatām || tvadālokanamātreṇa pavitrosmi na saṃśayaḥ” iti || tato brāhmaṇān bhojayitvā pūrvanirṇīte kāle svajanaiḥ saha pāraṇaṃ kuryāt || tatra maṃtraḥ || “saṃsārakleśadagdhasya vratenānena śaṃkara || prasīda sumukho nātha jñānadṛṣṭiprado bhava” iti || iti śivarātrivratavidhiḥ ||

⟨Now the definition of tāmbūla ⟨betel⟩ and mukhavāsa ⟨mouth-perfume⟩.⟩ The leaf of the betel-vine, the areca nut, and the powder of shell and the rest — this set of three bears the name tāmbūla. This same, together with coconut, camphor, cardamom and kaṅkola ⟨cubeb⟩, bears the name mukhavāsa. If any one of these substances is not to be had, the wise man should call that substance to mind. At the end of the whole worship, the prayer: "Whatever nitya ⟨obligatory⟩, naimittika ⟨occasional⟩ or kāmya ⟨wish-born⟩ ⟨rite⟩ has been performed by me, O Śiva, all that, O supreme lord, has been offered by me to you." The arghya ⟨water of honour⟩ with: "O god, devoted to worship and japa ⟨muttered recitation⟩, I perform the Śivarātri vrata ⟨observance⟩ according to rule; receive the arghya that is given; salutation to you." The difference of the arghya in the four yāmas ⟨a yāma is three hours⟩ is thus in the Kaustubha. Then in the morning, having bathed, having worshipped Śiva again, having honoured twelve brāhmaṇas with the twelve names stated before — or one, if he is unable — and having given twelve jars filled with sesame and cooked food, or one, he should dedicate the vrata: "Whatever merit has been made by me today, that has been declared to be Rudra's; by your favour, O god, the vrata has today been offered by me. Be gracious to me, O glorious one; let a good course be granted me. By the mere sight of you I am made pure, beyond doubt." Then, having fed brāhmaṇas, he should break his fast at the time determined before, together with his own people. There the mantra: "By this vrata, O Śaṅkara, be gracious to me, who am burnt by the affliction of saṃsāra ⟨transmigration⟩; be of kindly countenance, O lord, and be the giver of the eye of knowledge." Thus the rule of the Śivarātri vrata.

अथ मृन्मयलिंगे शिवपूजाचिकीर्षायां तद्विधिः ।

ॐ हराय नम इति मृदमाहृत्य शोधितायां तस्यां जलप्रक्षेपेण संपीड्य तेन पिंडेन ॥ ॐ महेश्वराय नम इति लिंगं कुर्यात् ॥ तच्च लिंगमशीतिगुंजात्मककर्षाधिकपरिमाणमंगुष्ठमात्रं ततोधिकं वा कार्यं न न्यूनम् ॥ मृन्मयलिंगे पंचसूत्रसम्पादनाभावेपि न दोषः ॥ अत एव ॥ “ सप्तकृत्वस्तुलारूढं वृद्धिमेति न हीयते ॥ बाणलिंगमिति प्रोक्तं शेषं नार्मदमुच्यते ” ॥ इत्युक्तलक्षणाद्वाणलिंगादतिदुर्लभबाहुःसंपाद्य पंचसूत्रसम्पादनात्सुवर्णादिलिंगाच्च मृन्मयलिंगं श्रेष्ठम् ॥ “ द्वापरे पारदं श्रेष्ठं पार्थिवं तु कलौ युगे ” इति वचनाच्च ॥ ततः ॐ शूलपाणये नमः शिव इह प्रतिष्ठितो भवेति सविल्वपत्रे पूजापीठे प्रतिष्ठाप्य ‘ ध्यायेन्नित्यं महेशम् ’ इति ध्यात्वा ॥ ॐ पिनाकधृषे नमः श्रीसांबसदाशिव इहागच्छेह प्रतिष्ठेह सन्निहितो भवेत्यावाहयेत् ॥ इह द्विजानां सर्वत्र मूलमंत्रोपि ज्ञेयः ॥ ततः ' ॐ नमः शिवाय ' इति मूलमन्त्रेण पाद्यमर्घ्यमाचमनं दत्त्वा पशुपतये नमः इति मूलेन च स्नानं वस्त्रमुपवीतं गन्धपुष्पधूपदीपनैवेद्यफलताम्बूलनीराजनमन्त्रपुष्पाञ्जलीन्दत्त्वा शर्वाय क्षितिमूर्त्तये नमः इति प्राच्यां पूजयेत् ॥ भवाय जलमूर्त्तये नमः इतीशान्याम् ॥ रुद्रायग्निमूर्त्तये नमः इत्युदीच्याम् ॥ उग्राय वायुमूर्त्तये नम इति वायव्याम् ॥ भीमायाकाशमूर्त्तये नम इति प्रतीच्याम् ॥ पशुपतये यजमानमूर्त्तये नम इति नैर्ऋत्याम् ॥ महादेवाय सोममूर्त्तये नम इति दक्षिणस्याम् ॥ ईशानाय सूर्यमूर्त्तये नम इत्याग्नेय्याम् ॥ ततः स्तुत्वा नमस्कृत्य महादेवाय नम इति विसर्जयेदिति संक्षेपः ॥ विस्तरस्तु पुरुषार्थचिन्तामणौ ज्ञेयः ॥ शिवरात्रिश्चेत्पूर्वोक्तपूजाविधिः पार्थिवलिङ्गेपि कार्यः ॥ पार्थिवलिङ्गोद्यापनविधिः कौस्तुभादौ ज्ञेयः ॥ लिङ्गविशेषेण फलविशेषः ॥ आयुष्यं हीरजे लिङ्गे ॥ मौक्तिके रोगनाशः ॥ वैदूर्ये शत्रुनाशः ॥ पाद्मरागे लक्ष्मीः ॥ पुष्यरागजे सुखम् ॥ ऐन्द्रनीले यशः ॥ मारकते पुष्टिः ॥ स्फाटिके सर्वकामाः ॥ राजते राज्यं पितृमुक्तिः ॥ हैमे सत्यलोकः ॥ ताम्रे पुष्टिरायुश्च ॥ पैत्तले तुष्टिः ॥ कांस्ये कीर्तिः ॥ लोहजे शत्रुनाशः ॥ सीसजे आयुष्यम् ॥ मतांतरे ॥ सौवर्णे ब्रह्मस्वपरिहारः स्थिरलक्ष्मीश्च ॥ एवं गन्धमये सौभाग्यम् ॥ हस्तिदंतजे सेनापत्यम् ॥ व्रीह्यादिधान्यपिष्टजे पुष्टिसुखरोगनाशादि ॥ माषजे स्त्री ॥ नावनीते सुखम् ॥ गोमयजे रोगनाशः ॥ गौडेन्नादि ॥ वंशांकुरजे वंशवृद्धिरित्यन्यत्र विस्तरः ॥ एवं लिंगसंख्याविशेषात्फलविशेषः कौस्तुभे ॥ शिवनिर्माल्यग्रहणाग्रहणविचारस्तृतीयपरिच्छेदे ज्ञेयः ॥ मासशिवरात्रिर्निर्णयः प्रथमपरिच्छेदे उक्तः ॥ शिवरात्रिव्रतोद्यापनं कौस्तुभादौ ज्ञेयम् ॥ मासशिवरात्रिव्रतोद्यापनमपि कौस्तुभे स्पष्टम् ॥ माघामावास्यायामपराह्णव्यापिन्यां युगादित्वात्पिंडकं श्राद्धं कार्यम् ॥ तच्च दर्शश्राद्धेन सह तंत्रं कार्यम् ॥ माघामावास्यायां शततारकायोगे परमः पुण्यकालस्तत्र श्राद्धात्परमा पितृतृप्तिः ॥ धनिष्ठायोगे तु तिलान्नेन श्राद्धं कार्यम् ॥ तेन वर्षायुतकालं पितृतृप्तिः ॥ ॥ इति श्रीमदनंतोपाध्यायसूनुकाशिनाथोपाध्यायविरचिते धर्मसिंधुसारे माघमासकृत्यनिर्णयोद्देशः समाप्तः ॥

ॐ harāya nama iti mṛdamāhṛtya śodhitāyāṃ tasyāṃ jalaprakṣepeṇa saṃpīḍya tena piṃḍena || ॐ maheśvarāya nama iti liṃgaṃ kuryāt || tacca liṃgamaśītiguṃjātmakakarṣādhikaparimāṇamaṃguṣṭhamātraṃ tatodhikaṃ vā kāryaṃ na nyūnam || mṛnmayaliṃge paṃcasūtrasampādanābhāvepi na doṣaḥ || ata eva || “ saptakṛtvastulārūḍhaṃ vṛddhimeti na hīyate || bāṇaliṃgamiti proktaṃ śeṣaṃ nārmadamucyate ” || ityuktalakṣaṇādvāṇaliṃgādatidurlabhabāhuḥsaṃpādya paṃcasūtrasampādanātsuvarṇādiliṃgācca mṛnmayaliṃgaṃ śreṣṭham || “ dvāpare pāradaṃ śreṣṭhaṃ pārthivaṃ tu kalau yuge ” iti vacanācca || tataḥ ॐ śūlapāṇaye namaḥ śiva iha pratiṣṭhito bhaveti savilvapatre pūjāpīṭhe pratiṣṭhāpya ‘ dhyāyennityaṃ maheśam ’ iti dhyātvā || ॐ pinākadhṛṣe namaḥ śrīsāṃbasadāśiva ihāgaccheha pratiṣṭheha sannihito bhavetyāvāhayet || iha dvijānāṃ sarvatra mūlamaṃtropi jñeyaḥ || tataḥ ' ॐ namaḥ śivāya ' iti mūlamantreṇa pādyamarghyamācamanaṃ dattvā paśupataye namaḥ iti mūlena ca snānaṃ vastramupavītaṃ gandhapuṣpadhūpadīpanaivedyaphalatāmbūlanīrājanamantrapuṣpāñjalīndattvā śarvāya kṣitimūrttaye namaḥ iti prācyāṃ pūjayet || bhavāya jalamūrttaye namaḥ itīśānyām || rudrāyagnimūrttaye namaḥ ityudīcyām || ugrāya vāyumūrttaye nama iti vāyavyām || bhīmāyākāśamūrttaye nama iti pratīcyām || paśupataye yajamānamūrttaye nama iti nairṛtyām || mahādevāya somamūrttaye nama iti dakṣiṇasyām || īśānāya sūryamūrttaye nama ityāgneyyām || tataḥ stutvā namaskṛtya mahādevāya nama iti visarjayediti saṃkṣepaḥ || vistarastu puruṣārthacintāmaṇau jñeyaḥ || śivarātriścetpūrvoktapūjāvidhiḥ pārthivaliṅgepi kāryaḥ || pārthivaliṅgodyāpanavidhiḥ kaustubhādau jñeyaḥ || liṅgaviśeṣeṇa phalaviśeṣaḥ || āyuṣyaṃ hīraje liṅge || mauktike roganāśaḥ || vaidūrye śatrunāśaḥ || pādmarāge lakṣmīḥ || puṣyarāgaje sukham || aindranīle yaśaḥ || mārakate puṣṭiḥ || sphāṭike sarvakāmāḥ || rājate rājyaṃ pitṛmuktiḥ || haime satyalokaḥ || tāmre puṣṭirāyuśca || paittale tuṣṭiḥ || kāṃsye kīrtiḥ || lohaje śatrunāśaḥ || sīsaje āyuṣyam || matāṃtare || sauvarṇe brahmasvaparihāraḥ sthiralakṣmīśca || evaṃ gandhamaye saubhāgyam || hastidaṃtaje senāpatyam || vrīhyādidhānyapiṣṭaje puṣṭisukharoganāśādi || māṣaje strī || nāvanīte sukham || gomayaje roganāśaḥ || gauḍennādi || vaṃśāṃkuraje vaṃśavṛddhirityanyatra vistaraḥ || evaṃ liṃgasaṃkhyāviśeṣātphalaviśeṣaḥ kaustubhe || śivanirmālyagrahaṇāgrahaṇavicārastṛtīyaparicchede jñeyaḥ || māsaśivarātrirnirṇayaḥ prathamaparicchede uktaḥ || śivarātrivratodyāpanaṃ kaustubhādau jñeyam || māsaśivarātrivratodyāpanamapi kaustubhe spaṣṭam || māghāmāvāsyāyāmaparāhṇavyāpinyāṃ yugāditvātpiṃḍakaṃ śrāddhaṃ kāryam || tacca darśaśrāddhena saha taṃtraṃ kāryam || māghāmāvāsyāyāṃ śatatārakāyoge paramaḥ puṇyakālastatra śrāddhātparamā pitṛtṛptiḥ || dhaniṣṭhāyoge tu tilānnena śrāddhaṃ kāryam || tena varṣāyutakālaṃ pitṛtṛptiḥ || || iti śrīmadanaṃtopādhyāyasūnukāśināthopādhyāyaviracite dharmasiṃdhusāre māghamāsakṛtyanirṇayoddeśaḥ samāptaḥ ||

⟨Now, when one wishes to worship Śiva in a clay liṅga, the rule for it.⟩ Having fetched clay with "Oṃ, salutation to Hara", and, when it has been cleansed, having kneaded it by sprinkling water on it, he should make a liṅga from that lump with "Oṃ, salutation to Maheśvara". And that liṅga is to be made of a measure exceeding a karṣa of eighty guñjās ⟨berry-weights⟩, of the size of a thumb or greater, and not less. In a clay liṅga there is no fault even if the five lines are not made. For this very reason the clay liṅga is better than the bāṇaliṅga, whose mark is stated ⟨thus⟩: "That which, set upon the balance seven times, increases and does not diminish, is declared to be the bāṇaliṅga; the rest is called nārmada ⟨of the Narmadā⟩" — ⟨a stone⟩ exceedingly hard to come by — and better than a liṅga of gold or the like made with the five lines; and also because of the text "In the Dvāpara ⟨age⟩ the mercury ⟨liṅga⟩ is best, but in the Kali age the earthen one." Then, having established it on the worship-seat with a bilva leaf, with "Oṃ, salutation to the bearer of the trident; may Śiva be established here", and having meditated with "One should ever meditate on Maheśa", he should invoke ⟨him⟩ with "Oṃ, salutation to the bearer of the Pināka; O blessed Sadāśiva with Ambā, come here, be established here, be present here." Here, for twice-born men, the root-mantra too is to be understood throughout. Then, having given the pādya ⟨water for the feet⟩, the arghya ⟨water of honour⟩ and the sipping-water with the root-mantra "Oṃ namaḥ śivāya", and having given, with "Salutation to Paśupati" and with the root-mantra, the bath, the garment, the sacred thread, the sandal-paste, the flowers, the incense, the lamp, the food-offering, the fruit, the betel, the waving of lights and the handfuls of flowers with mantras, he should worship in the east with "Salutation to Śarva, whose body is the earth"; in the north-east with "Salutation to Bhava, whose body is water"; in the north with "Salutation to Rudra, whose body is fire"; in the north-west with "Salutation to Ugra, whose body is wind"; in the west with "Salutation to Bhīma, whose body is space"; in the south-west with "Salutation to Paśupati, whose body is the sacrificer"; in the south with "Salutation to Mahādeva, whose body is the moon"; in the south-east with "Salutation to Īśāna, whose body is the sun". Then, having praised and saluted ⟨him⟩, he should dismiss ⟨him⟩ with "Salutation to Mahādeva". This is the short form; the extended form is to be learnt from the Puruṣārthacintāmaṇi. If it is the Śivarātri, the rule of worship stated before is to be performed on the earthen liṅga as well. The rule of the udyāpana ⟨concluding rite⟩ of the earthen liṅga is to be learnt from the Kaustubha and the rest. According to the particular liṅga there is a particular fruit. In a liṅga of diamond, long life. In one of pearl, the destruction of disease. In one of cat's-eye, the destruction of enemies. In one of ruby, fortune. In one of topaz, happiness. In one of sapphire, fame. In one of emerald, thriving. In one of crystal, all desires. In one of silver, a kingdom and the release of the ancestors. In one of gold, the world of truth. In one of copper, thriving and long life. In one of brass, contentment. In one of bell-metal, renown. In one of iron, the destruction of enemies. In one of lead, long life. In another opinion: in one of gold, the warding off of ⟨the sin of taking⟩ a brāhmaṇa's property, and steady fortune; so too in one made of fragrant substances, good fortune; in one of ivory, the command of an army; in one made of the flour of rice and other grains, thriving, happiness, the destruction of disease and the like; in one of black gram, a wife; in one of fresh butter, happiness; in one of cow-dung, the destruction of disease; in one of jaggery, food and the rest; in one of bamboo shoots, the increase of one's line — the details are elsewhere. So too, according to the particular number of liṅgas, there is a particular fruit: ⟨this is⟩ in the Kaustubha. The discussion whether Śiva's nirmālya ⟨what has been offered and taken down⟩ may be taken or not is to be found in the third pariccheda ⟨chapter⟩. The determination of the monthly Śivarātri has been stated in the first pariccheda. The udyāpana of the Śivarātri vrata ⟨observance⟩ is to be learnt from the Kaustubha and the rest; the udyāpana of the monthly Śivarātri vrata too is clear in the Kaustubha. On the new-moon day of Māgha, when it covers the aparāhṇa ⟨afternoon⟩, a śrāddha ⟨rite for the ancestors⟩ with piṇḍas ⟨rice-balls⟩ is to be performed, since it is a yugādi ⟨the beginning of a world-age⟩; and that is to be done conjointly with the darśa ⟨new-moon⟩ śrāddha, as a single performance. On the Māgha new-moon day, in conjunction with Śatatārakā, there is the highest holy time; a śrāddha then gives the ancestors the highest satisfaction. But in conjunction with Dhaniṣṭhā the śrāddha is to be done with food mixed with sesame; by that the ancestors are satisfied for ten thousand years. ॥ Thus, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, the son of the revered Ananta Upādhyāya, the uddeśa ⟨section⟩ on the determination of the observances of the month of Māgha is completed. ॥

अथ फाल्गुनमासः ।

मीनसंक्रांतौ पराः षोडश नाड्यः पुण्याः ॥ रात्रौ तु प्रागुक्तम् ॥ फाल्गुने गोव्रीहिवस्त्रदानं गोविंदप्रीतये कार्यम् ॥ अथ फाल्गुनशुद्धप्रतिपदमारभ्य द्वादशदिनपर्यंतं पयोव्रतं श्रीभागवते उक्तम् ॥ तत्प्रयोगो मूलानुसारेणोह्यः ॥

mīnasaṃkrāṃtau parāḥ ṣoḍaśa nāḍyaḥ puṇyāḥ || rātrau tu prāguktam || phālgune govrīhivastradānaṃ goviṃdaprītaye kāryam || atha phālgunaśuddhapratipadamārabhya dvādaśadinaparyaṃtaṃ payovrataṃ śrībhāgavate uktam || tatprayogo mūlānusāreṇohyaḥ ||

⟨Now the month of Phālguna.⟩ At the saṅkrānti ⟨the Sun's entry into a sign⟩ into Pisces the sixteen nāḍīs ⟨a nāḍī is 24 minutes⟩ after ⟨it⟩ are holy; but for ⟨a transit⟩ at night, ⟨the rule⟩ has been stated before. In Phālguna the gift of a cow, of rice and of cloth is to be made for the pleasing of Govinda. Now, from the first of the bright half of Phālguna and lasting twelve days, the payovrata ⟨the observance of living on milk⟩ is enjoined in the revered Bhāgavata; its procedure is to be inferred by following the original ⟨text⟩.

अथ होलिकानिर्णयः ।

फाल्गुनीपौर्णमासी मन्वादिः ॥ सा पौर्वाह्निकी इयमेव होलिका ॥ सा प्रदोषव्यापिनी भद्रारहिता ग्राह्या ॥ दिनद्वये प्रदोषव्याप्तौ परदिने प्रदोषैकदेशव्याप्तौ वा परैव ॥ पूर्वदिने भद्रादोषात् ॥ परदिने प्रदोषस्पर्शाभावे पूर्वदिने प्रदोषे भद्रासत्त्वे यदि पूर्णिमा परदिने सार्धत्रियामा ततोधिका वा तत्परदिने च प्रतिपद्वृद्धिगामिनी तदा परदिने प्रतिपदि प्रदोषव्यापिन्यां होलिका ॥ उक्तविषये यदि प्रतिपदो ह्रासस्तदा पूर्वदिने भद्रापुच्छे वा भद्रामुखमात्रं त्यक्त्वा भद्रायामेव वा होलिकादीपनम् ॥ परदिने प्रदोषस्पर्शाभावे पूर्वदिने यदि निशीथात्प्राक् भद्रासमाप्तिस्तदा भद्रावसानोत्तरमेव होलिकादीपनम् ॥ निशीथोत्तरं भद्रासमाप्तौ भद्रामुखं त्यक्त्वा भद्रायामेव ॥ प्रदोषे भद्रामुखव्याप्तौ भद्रोत्तरं प्रदोषोत्तरं वा ॥ दिनद्वयेपि पूर्णिमायाः प्रदोषस्पर्शाभावे पूर्वदिन एव भद्रापुच्छे तदलाभे भद्रायामेव प्रदोषोत्तरमेव होलिका ॥ रात्रौ पूर्वार्धभद्राया ग्राह्यत्वोक्तेः ॥ न तु पूर्वप्रदोषादौ चतुर्दश्यां न वा परत्र सायाह्नादौ ॥ दिवा होलिकादीपनं तु सर्वग्रन्थविरुद्धम् ॥ इदं होलिकापूजनं श्रवणाकर्मादिवद्भक्तवापि कुर्वंति ॥ युक्तं चैतत् ॥ केचिद्धोलिकापूजनं कृत्वा भुंजते तेषां भोजनस्य पूजनस्य वा न नियमेन शास्त्रविहितकाललाभः ॥ इदं चन्द्रग्रहणसत्त्वे वेधमध्येपि कार्यम् ॥ ग्रस्तोदये परदिने प्रदोषे पूर्णिमा सत्त्वे ग्रहणमध्य एव कार्यम् ॥ अन्यथा पूर्वदिने ॥ भद्रामुखपुच्छलक्षणम् ॥ पूर्णिमायां भद्रायास्तृतीयपादांते घटीत्रयं पुच्छम् ॥ चतुर्थपादाद्यघटीपंचकं मुखम्॥ तथा च मध्यममानेन षष्टिघटीमितायां पूर्णिमायां पूर्णिमाप्रवृत्त्युत्तरं सार्धैकोनविंशतिघटिकोत्तरं घटीत्रयं पुच्छम् ॥ सार्द्धद्वाविंशतिघटिकोत्तरं घटीपंचकं मुखम् ॥ तिथेश्चतुःषष्टिघटीमितत्वे पूर्णिमाया एकविंशतिघटिकोत्तरं पुच्छम् ॥ चतुर्विंशतिघटिकोत्तरं मुखम्॥ एवं तिथेर्मानांतरेप्यूह्यम् ॥ अथ पूजाविधिः॥ देशकालौ संकीर्त्य सकुडुम्बस्य मम ढुंढाराक्षसीप्रीत्यर्थं तत्पीडापरिहारार्थं होलिकापूजनमहं करिष्ये इति संकल्प्य शुष्काणां काष्ठानां गोमयपिंडानां च राशिं कृत्वा वह्निना प्रदीप्य तत्र ॥ “ अस्माभिर्भयसंत्रस्तैः कृता त्वं होलिके यतः ॥ अतस्त्वां पूजयिष्यामि भूते भूतिप्रदा भव ” इति पूजामन्त्रेण श्रीहोलिकायै नमो होलिकामावाहयामीत्यावाह्य होलिकायै नम इति मन्त्रेणासनपाद्यादिषोडशोपचारान्दत्त्वा ॥ प्रार्थनामन्त्रः ॥ “वन्दितासि सुरेंद्रेण ब्रह्मणा शंकरेण च ॥ अतस्त्वं पाहि नो देवि भूते भूतिप्रदा भव” इति प्रार्थयेत् ॥ “तमग्निं त्रिः परिक्रम्य गायंतु च हसंतु च ॥ जल्पं तु स्वेच्छया लोका निःशंका यस्य यन्मतम् ” ॥ ज्योतिर्निबंधे ॥ “पंचमीप्रमुखास्तास्तु तिथयोऽनंतपुण्यदाः ॥ दश स्युः शोभनास्तासु काष्ठस्तेयं विधीयते ॥ चंडालसूतिकागेहाच्छिशुहारितवह्निना ॥ प्राप्तायां पूर्णिमायां तु कुर्यात्तत्काष्ठदीपनम् ॥ ग्रामाद्बहिश्च मध्ये वा तूर्यनादसमन्वितः ॥ स्नात्वा राजा शुचिर्भूत्वा स्वस्तिवाचनतत्परः ॥ दत्त्वा दानानि भूरीणि दीपयेद्धोलिकाचितिम् ॥ ततोभ्युक्ष्य चितिं सर्वां साज्येन पयसा सुधीः ॥ नारिकेराणि देयानि बीजपूरफलानि च ॥

phālgunīpaurṇamāsī manvādiḥ || sā paurvāhnikī iyameva holikā || sā pradoṣavyāpinī bhadrārahitā grāhyā || dinadvaye pradoṣavyāptau paradine pradoṣaikadeśavyāptau vā paraiva || pūrvadine bhadrādoṣāt || paradine pradoṣasparśābhāve pūrvadine pradoṣe bhadrāsattve yadi pūrṇimā paradine sārdhatriyāmā tatodhikā vā tatparadine ca pratipadvṛddhigāminī tadā paradine pratipadi pradoṣavyāpinyāṃ holikā || uktaviṣaye yadi pratipado hrāsastadā pūrvadine bhadrāpucche vā bhadrāmukhamātraṃ tyaktvā bhadrāyāmeva vā holikādīpanam || paradine pradoṣasparśābhāve pūrvadine yadi niśīthātprāk bhadrāsamāptistadā bhadrāvasānottarameva holikādīpanam || niśīthottaraṃ bhadrāsamāptau bhadrāmukhaṃ tyaktvā bhadrāyāmeva || pradoṣe bhadrāmukhavyāptau bhadrottaraṃ pradoṣottaraṃ vā || dinadvayepi pūrṇimāyāḥ pradoṣasparśābhāve pūrvadina eva bhadrāpucche tadalābhe bhadrāyāmeva pradoṣottarameva holikā || rātrau pūrvārdhabhadrāyā grāhyatvokteḥ || na tu pūrvapradoṣādau caturdaśyāṃ na vā paratra sāyāhnādau || divā holikādīpanaṃ tu sarvagranthaviruddham || idaṃ holikāpūjanaṃ śravaṇākarmādivadbhaktavāpi kurvaṃti || yuktaṃ caitat || keciddholikāpūjanaṃ kṛtvā bhuṃjate teṣāṃ bhojanasya pūjanasya vā na niyamena śāstravihitakālalābhaḥ || idaṃ candragrahaṇasattve vedhamadhyepi kāryam || grastodaye paradine pradoṣe pūrṇimā sattve grahaṇamadhya eva kāryam || anyathā pūrvadine || bhadrāmukhapucchalakṣaṇam || pūrṇimāyāṃ bhadrāyāstṛtīyapādāṃte ghaṭītrayaṃ puccham || caturthapādādyaghaṭīpaṃcakaṃ mukham|| tathā ca madhyamamānena ṣaṣṭighaṭīmitāyāṃ pūrṇimāyāṃ pūrṇimāpravṛttyuttaraṃ sārdhaikonaviṃśatighaṭikottaraṃ ghaṭītrayaṃ puccham || sārddhadvāviṃśatighaṭikottaraṃ ghaṭīpaṃcakaṃ mukham || titheścatuḥṣaṣṭighaṭīmitatve pūrṇimāyā ekaviṃśatighaṭikottaraṃ puccham || caturviṃśatighaṭikottaraṃ mukham|| evaṃ tithermānāṃtarepyūhyam || atha pūjāvidhiḥ|| deśakālau saṃkīrtya sakuḍumbasya mama ḍhuṃḍhārākṣasīprītyarthaṃ tatpīḍāparihārārthaṃ holikāpūjanamahaṃ kariṣye iti saṃkalpya śuṣkāṇāṃ kāṣṭhānāṃ gomayapiṃḍānāṃ ca rāśiṃ kṛtvā vahninā pradīpya tatra || “ asmābhirbhayasaṃtrastaiḥ kṛtā tvaṃ holike yataḥ || atastvāṃ pūjayiṣyāmi bhūte bhūtipradā bhava ” iti pūjāmantreṇa śrīholikāyai namo holikāmāvāhayāmītyāvāhya holikāyai nama iti mantreṇāsanapādyādiṣoḍaśopacārāndattvā || prārthanāmantraḥ || “vanditāsi sureṃdreṇa brahmaṇā śaṃkareṇa ca || atastvaṃ pāhi no devi bhūte bhūtipradā bhava” iti prārthayet || “tamagniṃ triḥ parikramya gāyaṃtu ca hasaṃtu ca || jalpaṃ tu svecchayā lokā niḥśaṃkā yasya yanmatam ” || jyotirnibaṃdhe || “paṃcamīpramukhāstāstu tithayo'naṃtapuṇyadāḥ || daśa syuḥ śobhanāstāsu kāṣṭhasteyaṃ vidhīyate || caṃḍālasūtikāgehācchiśuhāritavahninā || prāptāyāṃ pūrṇimāyāṃ tu kuryāttatkāṣṭhadīpanam || grāmādbahiśca madhye vā tūryanādasamanvitaḥ || snātvā rājā śucirbhūtvā svastivācanatatparaḥ || dattvā dānāni bhūrīṇi dīpayeddholikācitim || tatobhyukṣya citiṃ sarvāṃ sājyena payasā sudhīḥ || nārikerāṇi deyāni bījapūraphalāni ca ||

⟨Now the determination of the Holikā.⟩ The Phālgunī full-moon day is a manvādi ⟨the first day of a Manu-period⟩; it is the one ⟨covering⟩ the forenoon. This same is the Holikā. It is to be taken as covering the pradoṣa ⟨the first part of the night after sunset⟩ and as free from the Bhadrā ⟨the inauspicious Viṣṭi karaṇa⟩. If it covers the pradoṣa on both days, or covers a part of the pradoṣa on the later day, the later alone — because of the fault of the Bhadrā on the earlier day. If on the later day there is no touching of the pradoṣa at all, and on the earlier day the Bhadrā is present in the pradoṣa, then, if on the later day the full-moon tithi ⟨lunar day⟩ runs three and a half yāmas ⟨a yāma is three hours⟩ or more, and on the day after that the pratipad ⟨the first⟩ is increasing, then the Holikā is on the later day, on the pratipad that covers the pradoṣa. In the case stated, if the pratipad is diminishing, then the kindling of the Holikā is on the earlier day, either in the tail of the Bhadrā, or, leaving aside only the face of the Bhadrā, within the Bhadrā itself. If on the later day there is no touching of the pradoṣa, and on the earlier day the Bhadrā ends before midnight, then the kindling of the Holikā is only after the close of the Bhadrā. If the Bhadrā ends after midnight, ⟨it is⟩ within the Bhadrā itself, leaving aside the face of the Bhadrā. If the face of the Bhadrā covers the pradoṣa, ⟨it is⟩ after the Bhadrā, or after the pradoṣa. If on neither day the full-moon tithi touches the pradoṣa, the Holikā is on the earlier day alone, in the tail of the Bhadrā; and if that is not to be had, within the Bhadrā itself, but only after the pradoṣa — since it is said that at night the Bhadrā of the first half is to be taken; and not on the earlier day in the pradoṣa and so on, ⟨which would fall⟩ on the fourteenth, nor on the later day in the evening and so on. But the kindling of the Holikā by day is contrary to every book. This worship of the Holikā people perform even after they have eaten, as with the Śravaṇā rite and the like; and this is proper. Some eat after performing the worship of the Holikā; for them the time laid down in the śāstra is not obtained as a rule, either for the eating or for the worship. This is to be done even within the vedha ⟨the period of abstention before an eclipse⟩ when there is a lunar eclipse. If ⟨the moon⟩ rises already eclipsed and on the later day the full-moon tithi is present in the pradoṣa, it is to be done within the eclipse itself; otherwise on the earlier day. The mark of the face and the tail of the Bhadrā: on a full-moon day, the three ghaṭīs at the end of the third quarter of the Bhadrā are the tail, and the first five ghaṭīs of the fourth quarter are the face. And so, on a full-moon tithi measuring sixty ghaṭīs by the mean measure, the three ghaṭīs that follow nineteen and a half ghaṭikās from the beginning of the full-moon tithi are the tail, and the five ghaṭīs that follow twenty-two and a half ghaṭikās are the face. If the tithi measures sixty-four ghaṭīs, the tail of the full-moon day is after twenty-one ghaṭikās, and the face after twenty-four ghaṭikās. So it is to be inferred for another measure of the tithi as well. Now the rule of the worship. Having proclaimed the place and the time, and having made the saṅkalpa ⟨formal resolve⟩ "For the pleasing of the demoness Ḍhuṇḍhā, and for the warding off of her affliction from me together with my household, I shall perform the worship of the Holikā", he should make a heap of dry wood and cow-dung cakes and kindle it with fire. There, having invoked her with the worship-mantra "Since you, O Holikā, were made by us in our terror of fear, therefore I shall worship you; O being, be the giver of well-being", saying "Salutation to the blessed Holikā; I invoke the Holikā", and having given the sixteen services — the seat, the water for the feet and the rest — with the mantra "Salutation to the Holikā", ⟨he comes to⟩ the mantra of entreaty: he should pray with "You are worshipped by Indra the lord of the gods, by Brahmā and by Śaṅkara; therefore protect us, O goddess; O being, be the giver of well-being." "Having gone three times round that fire, let the people sing and laugh and talk as they will, without misgiving, each as he thinks fit." In the Jyotirnibandha: "Those tithis beginning with the fifth give endless merit; ten of them are auspicious, and in them the stealing of the wood is prescribed. With fire carried off by a child from the house of a Caṇḍāla woman in childbed, when the full-moon day has arrived one should make the kindling of that wood. Outside the village or in its midst, to the sound of musical instruments, the king, having bathed and become pure, intent on the recitation of the benediction, and having given abundant gifts, should kindle the pyre of the Holikā. Then the wise man, having sprinkled the whole pyre with milk together with ghee — coconuts are to be given, and citron fruits;

अथ होलिकानिर्णयः ।

गीतवाद्यैस्तथा नृत्यै रात्रिः सा नीयते जनैः ॥ तमग्निं त्रिः परिक्रम्य शब्दैर्लिंगभगांकितैः ॥ तेन शब्देन सा पापा राक्षसी तृप्तिमाप्नुयात् ” ॥ एवं रात्रौ होलिकोत्सवं कृत्वा प्रातः प्रतिपदि यः श्वपचं स्पृष्ट्वा स्नानं कुर्यात् ॥ “न तस्य दुष्कृतं किंचिन्नाधयो व्याधयो पि च ॥ कृत्वा चावश्यकार्याणि संतर्प्य पितृदेवताः ॥ वंदयेद्धोलिकाभूतिं सर्वदुष्टोपशांतये ” ॥ वन्दने मन्त्रः ॥ वन्दितासि सुरेंद्रेण ब्रह्मणा शंकरेण च ॥ अतस्त्वं पाहि नो देवि भूते भूतिप्रदा भव ” इति ॥ होलिकादिनं करिसंज्ञकं तदुत्तरदिनं च शुभे वर्ज्यम् ॥

gītavādyaistathā nṛtyai rātriḥ sā nīyate janaiḥ || tamagniṃ triḥ parikramya śabdairliṃgabhagāṃkitaiḥ || tena śabdena sā pāpā rākṣasī tṛptimāpnuyāt ” || evaṃ rātrau holikotsavaṃ kṛtvā prātaḥ pratipadi yaḥ śvapacaṃ spṛṣṭvā snānaṃ kuryāt || “na tasya duṣkṛtaṃ kiṃcinnādhayo vyādhayo pi ca || kṛtvā cāvaśyakāryāṇi saṃtarpya pitṛdevatāḥ || vaṃdayeddholikābhūtiṃ sarvaduṣṭopaśāṃtaye ” || vandane mantraḥ || vanditāsi sureṃdreṇa brahmaṇā śaṃkareṇa ca || atastvaṃ pāhi no devi bhūte bhūtipradā bhava ” iti || holikādinaṃ karisaṃjñakaṃ taduttaradinaṃ ca śubhe varjyam ||

⟨Now the determination of the Holikā ⟨continued⟩.⟩ "…that night is passed by the people with song, with instrumental music and with dances; and having gone three times round that fire with words marked by the liṅga and the bhaga ⟨the male and the female organ⟩ — by that speech let that sinful demoness attain satisfaction." Having thus held the festival of the Holikā at night, in the morning on the pratipad ⟨the first of the dark half⟩, of him who touches a śvapaca ⟨an outcaste, a 'dog-cooker'⟩ and then bathes — "for him there is no evil deed at all, nor sicknesses of the mind nor of the body. And having done the necessary duties and satisfied the ancestors and the gods, one should salute the ashes of the Holikā for the quieting of everything evil." The mantra in saluting: "You are worshipped by Indra the lord of the gods, by Brahmā and by Śaṅkara; therefore protect us, O goddess; O being, be the giver of well-being." The day of the Holikā is called kari, and it and the day after it are to be shunned for anything auspicious.

अथ करिदिननिर्णयः ।

“होलिकाग्रहणभाबुकायनं प्रेतदाहदिवसोत्र पंचमः ॥ तत्परं च करिसंज्ञकं दिनं वर्जितं सकलकर्मसुभयम् ” इत्युक्तेः ॥ ग्रहणायनप्रेतदाहेषु निशीथविभागेन पूर्वदिनकरिदिनयोर्निर्णयो ज्ञेयः ॥ “नरो दोलागतं दृष्ट्वा गोविंदं पुरुषोत्तमम् ॥ फाल्गुन्यां संयतो भूत्वा गोविन्दस्य पुरं व्रजेत् ” ॥ फाल्गुनकृष्णप्रतिपदि वसंतारंभोत्सवः ॥ सा चौदयिकी ग्राह्या ॥ दिनद्वये सत्त्वे पूर्वा ॥ अत्र तैलाभ्यंग उक्तः ॥ अत्र प्रतिपदि चूतपुष्पप्राशनमुक्तम् ॥ तत्प्रकारः ॥ गोमयोपलिप्ते गृहांगणे शुक्लवस्त्रासन उपविष्टः प्राङ्मुखः सुवासिन्या कृतचन्दनतिलकनीराजनः सचन्दनमाम्रकुसुमं प्राश्नीयात् ॥ तत्र मन्त्रः॥ “चूतमग्र्यं वसंतस्य माकन्दकुसुमं तव ॥ सचंदनं पिबाम्यद्य सर्वकामार्थसिद्धये” इति ॥ कृष्णद्वितीयायां देशग्रामाधिपतिर्वितते वितानादिशोभिते देशे रम्यासने उपविश्य पौरजानपदाँल्लोकान्सिंदूरादिक्षोदैश्चंदनादिभिः पट्टवासैश्च विकीर्य तेभ्यस्तांबूलादि दत्त्वा नृत्यगीतविनोदैर्महोत्सवं कुर्यात् ॥ इदानीं प्राकृतजनास्तु कृष्णपंचमीपर्यंतमुत्सवं कुर्वंति ॥ इति होलिकोत्सवः ॥ फाल्गुनामावस्या मन्वादिः सा पराह्णव्यापिनी ग्राह्या ॥ इति श्रीमदनंतोपाध्यायसूनुकाशिनाथोपाध्यायविरचिते धर्मसिंधुसारे फाल्गुनमासकृत्यनिर्णयोद्देशः समाप्तः ॥ अथ परिच्छेदद्वयशेषाख्यं प्रकीर्णप्रकरणमुच्यते ॥ द्वादशस्वपि मासेषु श्राद्धे व्यतीपातादियोगस्य भरण्यादिनक्षत्रस्य चापराह्नव्याप्त्या दर्शवन्निर्णयो ज्ञेयः ॥ उपवासादौ प्रचुराचाराभावान्नोक्तः ॥

“holikāgrahaṇabhābukāyanaṃ pretadāhadivasotra paṃcamaḥ || tatparaṃ ca karisaṃjñakaṃ dinaṃ varjitaṃ sakalakarmasubhayam ” ityukteḥ || grahaṇāyanapretadāheṣu niśīthavibhāgena pūrvadinakaridinayornirṇayo jñeyaḥ || “naro dolāgataṃ dṛṣṭvā goviṃdaṃ puruṣottamam || phālgunyāṃ saṃyato bhūtvā govindasya puraṃ vrajet ” || phālgunakṛṣṇapratipadi vasaṃtāraṃbhotsavaḥ || sā caudayikī grāhyā || dinadvaye sattve pūrvā || atra tailābhyaṃga uktaḥ || atra pratipadi cūtapuṣpaprāśanamuktam || tatprakāraḥ || gomayopalipte gṛhāṃgaṇe śuklavastrāsana upaviṣṭaḥ prāṅmukhaḥ suvāsinyā kṛtacandanatilakanīrājanaḥ sacandanamāmrakusumaṃ prāśnīyāt || tatra mantraḥ|| “cūtamagryaṃ vasaṃtasya mākandakusumaṃ tava || sacaṃdanaṃ pibāmyadya sarvakāmārthasiddhaye” iti || kṛṣṇadvitīyāyāṃ deśagrāmādhipatirvitate vitānādiśobhite deśe ramyāsane upaviśya paurajānapadām̐llokānsiṃdūrādikṣodaiścaṃdanādibhiḥ paṭṭavāsaiśca vikīrya tebhyastāṃbūlādi dattvā nṛtyagītavinodairmahotsavaṃ kuryāt || idānīṃ prākṛtajanāstu kṛṣṇapaṃcamīparyaṃtamutsavaṃ kurvaṃti || iti holikotsavaḥ || phālgunāmāvasyā manvādiḥ sā parāhṇavyāpinī grāhyā || iti śrīmadanaṃtopādhyāyasūnukāśināthopādhyāyaviracite dharmasiṃdhusāre phālgunamāsakṛtyanirṇayoddeśaḥ samāptaḥ || atha paricchedadvayaśeṣākhyaṃ prakīrṇaprakaraṇamucyate || dvādaśasvapi māseṣu śrāddhe vyatīpātādiyogasya bharaṇyādinakṣatrasya cāparāhnavyāptyā darśavannirṇayo jñeyaḥ || upavāsādau pracurācārābhāvānnoktaḥ ||

⟨Now the determination of the kari day.⟩ For it is said: "The Holikā, an eclipse, the Bhābuka, the ayana ⟨solstice⟩, and here as the fifth the day of the burning of a corpse — and the day after each of them, called kari: both are shunned in all undertakings." In the case of an eclipse, an ayana and the burning of a corpse, the determination of which is the earlier day and which the kari day is to be made by the division at midnight. "A man who, on the Phālgunī, having become self-restrained, sees Govinda the supreme Person seated on the swing, goes to the city of Govinda." On the first of the dark half of Phālguna is the festival of the beginning of spring; and it is to be taken as the one current at sunrise. If it is present on two days, the earlier. Here the anointing with oil is enjoined. Here, on the first, the eating of the mango blossom is enjoined. Its manner: in the courtyard of the house smeared with cow-dung, seated facing east upon a white cloth seat, having had the sandal mark and the waving of lights performed by a married woman, he should eat the mango blossom with sandal. There the mantra: "The mango, the foremost ⟨gift⟩ of spring, your mākanda blossom, I drink today with sandal, for the accomplishment of every desire and every aim." On the second of the dark half, the lord of the region or of the village, seated on a lovely seat in a spacious place adorned with a canopy and the rest, having scattered over the townsfolk and the country folk powders of red lead and the like, sandal and the rest, and scented powders, and having given them betel and the rest, should hold a great festival with dance, song and merriment. At present, however, the common people keep the festival up to the fifth of the dark half. Thus the festival of the Holikā. The Phālguna new-moon day is a manvādi ⟨the first day of a Manu-period⟩; it is to be taken as covering the aparāhṇa ⟨afternoon⟩. ॥ Thus, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, the son of the revered Ananta Upādhyāya, the uddeśa ⟨section⟩ on the determination of the observances of the month of Phālguna is completed. ॥ Now is stated the miscellaneous section, called the remainder of the two paricchedas ⟨chapters⟩. In all the twelve months, for a śrāddha ⟨rite for the ancestors⟩, the determination of a yoga such as Vyatīpāta and of a nakṣatra ⟨lunar mansion⟩ such as Bharaṇī is to be known, by their covering of the aparāhṇa, as at the darśa ⟨the new-moon śrāddha⟩. For a fast and the rest it has not been stated, since there is no widespread usage.

अथ प्रभवादिचांद्रसांवत्सरभेदाः ।

प्रभवो विभवः शुक्लः प्रमोदोथ प्रजापतिः ॥ अंगिराः श्रीमुखो भावो युवा धाता तथैव च ॥ १ ॥ ईश्वरो बहुधान्यश्च प्रमाथी विक्रमो वृषः ॥ चित्रभानुः सुभानुश्च तारणः पार्थिवोव्ययः ॥ २ ॥ सर्वजित्सर्वधारी च विरोधी विकृतिः खरः ॥ नन्दनो विजयश्चैव जयो मन्मथदुर्मुखौ ॥ ३ ॥ हेमलंबी विलम्बी च विकारी शर्वरी प्लवः ॥ शुभकृच्छोभकृत्क्रोधी विश्वावसुपराभवौ ॥ ४ ॥ प्लवंगः कीलकः सौम्यः साधारणविरोधकृत् ॥ परिधावी प्रमादी च आनन्दो राक्षसो नलः ॥ ५ ॥ पिंगलः कालयुक्तश्च सिद्धार्थो रौद्रदुर्मती ॥ दुन्दुभी रुधिरोद्गारी रक्ताक्षी क्रोधनः क्षयः ॥ ६ ॥ इति रवेः राशिसंक्रमवन्नक्षत्रसंक्रमेपि षोडश नाड्यः पूर्वत्र परत्र च पुण्यकालः ॥

prabhavo vibhavaḥ śuklaḥ pramodotha prajāpatiḥ || aṃgirāḥ śrīmukho bhāvo yuvā dhātā tathaiva ca || 1 || īśvaro bahudhānyaśca pramāthī vikramo vṛṣaḥ || citrabhānuḥ subhānuśca tāraṇaḥ pārthivovyayaḥ || 2 || sarvajitsarvadhārī ca virodhī vikṛtiḥ kharaḥ || nandano vijayaścaiva jayo manmathadurmukhau || 3 || hemalaṃbī vilambī ca vikārī śarvarī plavaḥ || śubhakṛcchobhakṛtkrodhī viśvāvasuparābhavau || 4 || plavaṃgaḥ kīlakaḥ saumyaḥ sādhāraṇavirodhakṛt || paridhāvī pramādī ca ānando rākṣaso nalaḥ || 5 || piṃgalaḥ kālayuktaśca siddhārtho raudradurmatī || dundubhī rudhirodgārī raktākṣī krodhanaḥ kṣayaḥ || 6 || iti raveḥ rāśisaṃkramavannakṣatrasaṃkramepi ṣoḍaśa nāḍyaḥ pūrvatra paratra ca puṇyakālaḥ ||

⟨Now the divisions of the lunar years, Prabhava and the rest.⟩ Prabhava, Vibhava, Śukla, Pramoda, then Prajāpati; Aṅgiras, Śrīmukha, Bhāva, Yuva, and likewise Dhātṛ ॥1॥ Īśvara and Bahudhānya, Pramāthin, Vikrama, Vṛṣa; Citrabhānu and Subhānu, Tāraṇa, Pārthiva, Avyaya ॥2॥ Sarvajit and Sarvadhārin, Virodhin, Vikṛti, Khara; Nandana and Vijaya, Jaya, Manmatha and Durmukha ॥3॥ Hemalambin and Vilambin, Vikārin, Śarvarī, Plava; Śubhakṛt, Śobhakṛt, Krodhin, Viśvāvasu and Parābhava ॥4॥ Plavaṅga, Kīlaka, Saumya, Sādhāraṇa, Virodhakṛt; Paridhāvin and Pramādin, Ānanda, Rākṣasa, Nala ॥5॥ Piṅgala and Kālayukta, Siddhārtha, Raudra, Durmati; Dundubhi, Rudhirodgārin, Raktākṣin, Krodhana, Kṣaya ॥6॥ Thus ⟨the years⟩. As at the Sun's transit into a rāśi ⟨sign⟩, so also at his transit into a nakṣatra ⟨lunar mansion⟩, the holy time is sixteen nāḍīs ⟨a nāḍī is 24 minutes⟩ before and sixteen after.

अथ चन्द्रादीनां संक्रांतौ पुण्यकालः ।

चन्द्रस्य संक्रांतौ प्राक् परत्र च त्रयोदशपलाधिका एका घटी पुण्यकालः ॥ भौमस्यैकपलाधिकाश्चतस्रो नाड्यः ॥ बुधस्य चतुर्दशपलाधिकास्तिस्रः ॥ गुरोः सप्तत्रिंशत्पलाधिकाश्चतस्रः ॥ शुक्रस्यैकपलाधिकाश्चतस्रः ॥ शनेः सप्तपलाधिकाः षोडश ॥ एताः सर्वाः प्राक् परत्र च बोद्धव्याः ॥ रात्रौ ग्रहाणां संक्रमे रात्रावेव पुण्यकालः ॥ सूर्यसंक्रांतिवद्दिवापुण्यत्वविधायकाभावात् ॥ चन्द्रादिसंक्रांतिषु स्नानं काम्यं न तु नित्यम् ॥ आदित्यादिसूचितपीडानिरासार्थस्नानानि ॥ मञ्जिष्ठागजमदकुंकुमरक्तचन्दनानि जलपूर्णे ताम्रपात्रे प्रक्षिप्य स्नानं सूर्यपीडाहरम् ॥ उशीरशिरीषकुंकुमरक्तचन्दनयुतशंखतोयेन स्नानं चन्द्रदोषहरम् ॥ खादिरदेवदारुतिलामलकयुतरौप्यपात्रे जलेन स्नानं भौमे ॥ गजमदयुतसंगमजलेन मृत्पात्रस्थेन स्नानं बुधे ॥ औदुम्बरबिल्ववटामलकानां फलैर्युतसौवर्णपात्रजलेन स्नानं गुरौ ॥ गोरोचनगजमदशतपुष्पाशतावरीयुतरजतपात्रजलेन स्नानं शुक्रे ॥ तिलमाषप्रियंगुगन्धपुष्पयुतलोहपात्रस्थजलेन स्नानं शनौ ॥ गुग्गुलुहिंगुहरितालमनःशिलायुतमहिषशृंगपात्रजलेन स्नानं राहौ ॥ वराहोत्खातपर्वताग्रमृच्छागक्षीरयुतखड्गपात्रजलेन स्नानं केतौ ॥

candrasya saṃkrāṃtau prāk paratra ca trayodaśapalādhikā ekā ghaṭī puṇyakālaḥ || bhaumasyaikapalādhikāścatasro nāḍyaḥ || budhasya caturdaśapalādhikāstisraḥ || guroḥ saptatriṃśatpalādhikāścatasraḥ || śukrasyaikapalādhikāścatasraḥ || śaneḥ saptapalādhikāḥ ṣoḍaśa || etāḥ sarvāḥ prāk paratra ca boddhavyāḥ || rātrau grahāṇāṃ saṃkrame rātrāveva puṇyakālaḥ || sūryasaṃkrāṃtivaddivāpuṇyatvavidhāyakābhāvāt || candrādisaṃkrāṃtiṣu snānaṃ kāmyaṃ na tu nityam || ādityādisūcitapīḍānirāsārthasnānāni || mañjiṣṭhāgajamadakuṃkumaraktacandanāni jalapūrṇe tāmrapātre prakṣipya snānaṃ sūryapīḍāharam || uśīraśirīṣakuṃkumaraktacandanayutaśaṃkhatoyena snānaṃ candradoṣaharam || khādiradevadārutilāmalakayutaraupyapātre jalena snānaṃ bhaume || gajamadayutasaṃgamajalena mṛtpātrasthena snānaṃ budhe || audumbarabilvavaṭāmalakānāṃ phalairyutasauvarṇapātrajalena snānaṃ gurau || gorocanagajamadaśatapuṣpāśatāvarīyutarajatapātrajalena snānaṃ śukre || tilamāṣapriyaṃgugandhapuṣpayutalohapātrasthajalena snānaṃ śanau || gugguluhiṃguharitālamanaḥśilāyutamahiṣaśṛṃgapātrajalena snānaṃ rāhau || varāhotkhātaparvatāgramṛcchāgakṣīrayutakhaḍgapātrajalena snānaṃ ketau ||

⟨Now the holy time ⟨puṇyakāla⟩ at the saṅkrānti of the moon and the other planets.⟩ At the Moon's saṅkrānti ⟨entry into a sign⟩ the puṇyakāla ⟨holy time⟩ is one ghaṭī plus thirteen palas, before and after. Of Mars, four nāḍīs plus one pala. Of Mercury, three plus fourteen palas. Of Jupiter, four plus thirty-seven palas. Of Venus, four plus one pala. Of Saturn, sixteen plus seven palas. All these are to be understood as ⟨reckoned⟩ both before and after. When the transit of the planets occurs at night, the puṇyakāla is at night itself, since there is nothing that lays down holiness by day as there is in the case of the Sun's saṅkrānti. At the saṅkrāntis of the Moon and the rest, bathing is kāmya ⟨done for a desired end⟩ and not nitya ⟨obligatory⟩. ⟨Now⟩ the baths for removing the affliction signified by the Sun and the rest. Throwing mañjiṣṭhā ⟨madder⟩, gajamada ⟨the fluid from an elephant's temples⟩, kuṅkuma ⟨saffron⟩ and red sandal into a copper vessel filled with water, a bath ⟨in it⟩ removes the Sun's affliction. A bath with conch-water joined with uśīra, śirīṣa, kuṅkuma and red sandal removes the Moon's fault. In ⟨the saṅkrānti of⟩ Mars, a bath with water in a silver vessel together with khadira, devadāru, sesame and āmalaka. In Mercury, a bath with water from the confluence ⟨of rivers⟩ joined with gajamada and kept in an earthen vessel. In Jupiter, a bath with the water of a golden vessel joined with the fruits of the udumbara, the bilva, the vaṭa and the āmalaka. In Venus, a bath with the water of a silver vessel joined with gorocanā, gajamada, śatapuṣpā and śatāvarī. In Saturn, a bath with water standing in an iron vessel joined with sesame, black gram, priyaṅgu and fragrant flowers. In Rāhu, a bath with the water of a buffalo-horn vessel joined with guggulu, hiṅgu ⟨asafoetida⟩, haritāla ⟨orpiment⟩ and manaḥśilā ⟨realgar⟩. In Ketu, a bath with the water of a khaḍga ⟨rhinoceros-horn⟩ vessel joined with earth from a mountain top dug up by a boar, and with goat's milk.

अथ ग्रहप्रीत्यर्थं दानानि ।

माणिक्यगोधूमधेनुरक्तवस्त्रगुडहेमताम्ररक्तचन्दनकमलानि रवेः प्रीत्यर्थं देयानि ॥ वंशपात्रस्थतण्डुलकर्पूरमौक्तिकश्वेतवस्त्रघृतपूर्णकुम्भवृषभाश्चन्द्रस्य ॥ प्रवालगोधूममसूरिकारक्तवृषभगुडसुवर्णरक्तवस्त्रताम्राणि भौमस्य ॥ नीलवस्त्रसुवर्णकांस्यमुद्गगारुत्मतदासीहस्तिदन्तपुष्पाणि बुधस्य ॥ पुष्परागमणिहरिद्राशर्कराश्वपीतधान्यपीतवस्त्रलवणसुवर्णानि सुरगुरोः ॥ चित्रवस्त्रश्वेताश्वधेनुवज्रमणिसुवर्णरजत गन्धतण्डुलाः शुक्रस्य ॥ इन्द्रनीलमाषतैलतिलकुलित्थमहिषीलोहकृष्णधेनवः शनेः ॥ गोमेदाश्वनीलवस्त्रकंबलतैलतिललोहानि राहोः ॥ वैदूर्यतैलतिलकंबलकस्तूरीछागवस्त्राणि केतोर्दानानि ॥ शनिपीडापरिहारार्थं शनिवारे तैलाभ्यंगस्तैलदानं च ॥

māṇikyagodhūmadhenuraktavastraguḍahematāmraraktacandanakamalāni raveḥ prītyarthaṃ deyāni || vaṃśapātrasthataṇḍulakarpūramauktikaśvetavastraghṛtapūrṇakumbhavṛṣabhāścandrasya || pravālagodhūmamasūrikāraktavṛṣabhaguḍasuvarṇaraktavastratāmrāṇi bhaumasya || nīlavastrasuvarṇakāṃsyamudgagārutmatadāsīhastidantapuṣpāṇi budhasya || puṣparāgamaṇiharidrāśarkarāśvapītadhānyapītavastralavaṇasuvarṇāni suraguroḥ || citravastraśvetāśvadhenuvajramaṇisuvarṇarajata gandhataṇḍulāḥ śukrasya || indranīlamāṣatailatilakulitthamahiṣīlohakṛṣṇadhenavaḥ śaneḥ || gomedāśvanīlavastrakaṃbalatailatilalohāni rāhoḥ || vaidūryatailatilakaṃbalakastūrīchāgavastrāṇi ketordānāni || śanipīḍāparihārārthaṃ śanivāre tailābhyaṃgastailadānaṃ ca ||

⟨Now the gifts for the propitiation of the planets.⟩ Ruby, wheat, a milch cow, red cloth, jaggery, gold, copper, red sandal and lotuses are to be given for the pleasure of the Sun. Rice placed in a bamboo vessel, camphor, pearl, white cloth, a pot filled with ghee, and bulls — ⟨these are⟩ the Moon's. Coral, wheat, masūra ⟨lentil⟩, a red bull, jaggery, gold, red cloth and copper — Mars'. Blue cloth, gold, bell-metal, mudga ⟨green gram⟩, gāruḍmata ⟨emerald⟩, a maidservant, ivory and flowers — Mercury's. The topaz gem, turmeric, sugar, a horse, yellow grain, yellow cloth, salt and gold — the preceptor of the gods' ⟨Jupiter's⟩. Variegated cloth, a white horse, a milch cow, diamond, a jewel, gold, silver and scented rice — Venus'. Sapphire, black gram, oil, sesame, kulittha ⟨horse-gram⟩, a she-buffalo, iron and black milch cows — Saturn's. Gomeda ⟨the hessonite gem⟩, a horse, blue cloth, a blanket, oil, sesame and iron — Rāhu's. Cat's-eye, oil, sesame, a blanket, musk, a goat and cloths — these are Ketu's gifts. For the averting of Saturn's affliction, an anointing with oil on a Saturday, and a gift of oil.

अथ शनिव्रतम् ।

लोहमयं शनिं तैलकुम्भे लौहे मृन्मये वा निक्षिप्य कृष्णवस्त्राभ्यां कंबलेन वा युतं कृष्णैः गन्धपुष्पैश्च कृसरान्नस्तिलौदनैः पूजयित्वा कृष्णाय द्विजाय तदभावेऽन्यस्मै स शनिर्देयः ॥ तत्र “ शन्नो देवी ” इति मन्त्रः ॥ शूद्रादेस्तु ॥ “यः पुनर्भ्रष्टराज्याय नलाय परितोषितः ॥ स्वप्ने ददौ निजं राज्यं स मे सौरिः प्रसीदतु ॥ नमोर्कपुत्राय शनैश्चराय नीहारवर्णांजनमेचकाय ॥ श्रुत्वा रहस्यं भवकामदस्त्वं फलप्रदो मे भव सूर्यपुत्र” इत्यादयः ॥ एवं व्रतं प्रतिशनिवारं संवत्सरं कार्यम् ॥ “कोणस्थः पिंगलो बभ्रुः कृष्णो रौद्रोंतको यमः ॥ सौरिः शनैश्चरो मन्दः पिप्पलादेन संस्तुतः” इति दश नामानि वा नित्यं पठनीयानि ॥

lohamayaṃ śaniṃ tailakumbhe lauhe mṛnmaye vā nikṣipya kṛṣṇavastrābhyāṃ kaṃbalena vā yutaṃ kṛṣṇaiḥ gandhapuṣpaiśca kṛsarānnastilaudanaiḥ pūjayitvā kṛṣṇāya dvijāya tadabhāve'nyasmai sa śanirdeyaḥ || tatra “ śanno devī ” iti mantraḥ || śūdrādestu || “yaḥ punarbhraṣṭarājyāya nalāya paritoṣitaḥ || svapne dadau nijaṃ rājyaṃ sa me sauriḥ prasīdatu || namorkaputrāya śanaiścarāya nīhāravarṇāṃjanamecakāya || śrutvā rahasyaṃ bhavakāmadastvaṃ phalaprado me bhava sūryaputra” ityādayaḥ || evaṃ vrataṃ pratiśanivāraṃ saṃvatsaraṃ kāryam || “koṇasthaḥ piṃgalo babhruḥ kṛṣṇo raudroṃtako yamaḥ || sauriḥ śanaiścaro mandaḥ pippalādena saṃstutaḥ” iti daśa nāmāni vā nityaṃ paṭhanīyāni ||

⟨Now the vow of Śani ⟨Saturn⟩.⟩ Having put an iron ⟨image of⟩ Śani into an oil-pot of iron or of clay, ⟨the image⟩ furnished with two black garments or with a blanket, and having worshipped it with black perfumes and flowers and with kṛsara ⟨rice cooked with sesame or pulse⟩ food and with sesame-rice, that Śani ⟨image⟩ is to be given to a black brāhmaṇa, or, in his absence, to another. There the mantra is "śaṃ no devīḥ". But for a śūdra and the rest ⟨the mantras are⟩: "He who, being well pleased, gave back in a dream his own kingdom to Nala, whose kingdom had been wrested from him — may that Sauri ⟨son of the Sun⟩ be gracious to me. Homage to the son of Arka ⟨the Sun⟩, to Śanaiścara, dark with the hue of mist and of collyrium. Having heard the secret ⟨prayer⟩, be the giver of desires in ⟨this⟩ existence; be the giver of fruit to me, O son of the Sun" — and so on. In this way the vrata ⟨vow⟩ is to be performed every Saturday for a year. Or else the ten names are to be recited daily: "Koṇastha, Piṅgala, Babhru, Kṛṣṇa, Raudra, Antaka, Yama, Sauri, Śanaiścara, Manda — ⟨thus⟩ praised by Pippalāda."

अथ शनिस्तोत्रम् ।

पिप्पलाद उवाच ॥ “नमस्ते कोणसंस्थाय पिंगलाय नमोस्तु ते ॥ नमस्ते बभ्रुरूपाय कृष्णाय च नमोस्तु ते ॥ नमस्ते रौद्रदेहाय नमस्ते चांतकाय च ॥ नमस्ते यमसंज्ञाय नमस्ते सौरये विभो ॥ नमस्ते मन्दसंज्ञाय शनैश्चर नमोस्तुते ॥ प्रसादं कुरु देवेश दीनस्य प्रणतस्य च” ॥ अनेन स्तोत्रेण प्रत्यहं प्रातः शनिस्तवनेन सार्द्धसप्तवार्षिकशनिपीडानाशः ॥ रविवारे सूर्यपूजोपवाससूर्यमन्त्रजपैः सर्वरोगनाशः ॥ ह्रीं ह्रीं सः सूर्यायेति षडक्षरमन्त्रः ॥ इति प्रकीर्णनिर्णयः ॥ उक्त आद्यपरिच्छेदे सामान्येन विनिर्णयः ॥ द्वितीयेस्मिन्परिच्छेदे विशेषेण विनिर्णयः ॥ १ ॥ मीमांसाधर्मशास्त्रज्ञाः सुधियोनलसा नराः ॥ कृतकार्याः प्राङ्निबन्धैस्तदर्थं नायमुद्यमः ॥ २ ॥ ये पुनर्मंदमतयोलसा अज्ञाश्च निर्णयम् ॥ धर्मे वेदितुमिच्छंति रचितस्तदपेक्षया ॥ ३ ॥ निबंधोयं धर्मसिंधुसारनामा सुबोधनः ॥ अमुना प्रीयतां श्रीमद्विठ्ठलो भक्तवत्सलः ॥ ४ ॥ सर्वत्र मूलवचनानीह ज्ञेयानि तद्विचारश्च ॥ कौस्तुभनिर्णयसिंधुश्रीमाधवकृतनिबंधेभ्यः ॥ ५ ॥ प्रेम्णा सद्भिर्ग्रंथः सेव्यः शब्दार्थतः सदोषोपि ॥ संशोध्य वापि हरिणा सुदाममुनिसतुषपृथुकमुष्टिरिव ॥ ६ ॥ इति श्रीमत्काश्युपाध्यायसूरिसूनुयज्ञेश्वरोपाध्यायानुजानंतोपाध्यायसूरिसुतकाशीनाथोपाध्यायविरचिते धर्मसिंधुसारे प्रकीर्णनिर्णयोद्देशः समाप्तः ॥ इति द्वितीय परिच्छेदः समाप्तः ॥ श्रीपांडुरंगार्पणमस्तु ॥ समाप्तोऽयं द्वितीयः परिच्छेदः ॥

pippalāda uvāca || “namaste koṇasaṃsthāya piṃgalāya namostu te || namaste babhrurūpāya kṛṣṇāya ca namostu te || namaste raudradehāya namaste cāṃtakāya ca || namaste yamasaṃjñāya namaste sauraye vibho || namaste mandasaṃjñāya śanaiścara namostute || prasādaṃ kuru deveśa dīnasya praṇatasya ca” || anena stotreṇa pratyahaṃ prātaḥ śanistavanena sārddhasaptavārṣikaśanipīḍānāśaḥ || ravivāre sūryapūjopavāsasūryamantrajapaiḥ sarvaroganāśaḥ || hrīṃ hrīṃ saḥ sūryāyeti ṣaḍakṣaramantraḥ || iti prakīrṇanirṇayaḥ || ukta ādyaparicchede sāmānyena vinirṇayaḥ || dvitīyesminparicchede viśeṣeṇa vinirṇayaḥ || 1 || mīmāṃsādharmaśāstrajñāḥ sudhiyonalasā narāḥ || kṛtakāryāḥ prāṅnibandhaistadarthaṃ nāyamudyamaḥ || 2 || ye punarmaṃdamatayolasā ajñāśca nirṇayam || dharme veditumicchaṃti racitastadapekṣayā || 3 || nibaṃdhoyaṃ dharmasiṃdhusāranāmā subodhanaḥ || amunā prīyatāṃ śrīmadviṭhṭhalo bhaktavatsalaḥ || 4 || sarvatra mūlavacanānīha jñeyāni tadvicāraśca || kaustubhanirṇayasiṃdhuśrīmādhavakṛtanibaṃdhebhyaḥ || 5 || premṇā sadbhirgraṃthaḥ sevyaḥ śabdārthataḥ sadoṣopi || saṃśodhya vāpi hariṇā sudāmamunisatuṣapṛthukamuṣṭiriva || 6 || iti śrīmatkāśyupādhyāyasūrisūnuyajñeśvaropādhyāyānujānaṃtopādhyāyasūrisutakāśīnāthopādhyāyaviracite dharmasiṃdhusāre prakīrṇanirṇayoddeśaḥ samāptaḥ || iti dvitīya paricchedaḥ samāptaḥ || śrīpāṃḍuraṃgārpaṇamastu || samāpto'yaṃ dvitīyaḥ paricchedaḥ ||

⟨Now the hymn to Śani ⟨Saturn⟩.⟩ Pippalāda said: "Homage to you who stand in the corner; homage be to you, Piṅgala. Homage to you whose form is tawny ⟨Babhru⟩; and homage be to you, Kṛṣṇa. Homage to you of the terrible body ⟨Raudra⟩, and homage to you, Antaka. Homage to you who bear the name Yama; homage to you, Sauri, O mighty one. Homage to you who bear the name Manda; homage be to you, Śanaiścara. Show your grace, O lord of gods, to one who is wretched and bowed down ⟨before you⟩." By praising Śani with this hymn every day at dawn, the seven-and-a-half-year affliction of Śani is destroyed. On a Sunday, by worship of the Sun, by upavāsa ⟨fasting⟩ and by japa ⟨muttered repetition⟩ of the Sun's mantra, all diseases are destroyed. "hrīṃ hrīṃ saḥ sūryāya" is the six-syllable mantra. Thus the determination of miscellaneous matters ⟨prakīrṇa⟩. In the first pariccheda ⟨book⟩ the determination was stated in general; in this second pariccheda the determination ⟨is stated⟩ in particular. ॥1॥ Men who know Mīmāṃsā and dharmaśāstra, of good understanding and not idle, have their business already accomplished by the earlier digests; this effort is not for them. ॥2॥ But those who are dull of wit, idle and ignorant, and yet wish to know what is settled in dharma — it is with regard to them that it has been composed: ॥3॥ this digest named Dharmasindhusāra, easy to understand. By it may the glorious Viṭṭhala, who is fond of his devotees, be pleased. ॥4॥ Everywhere here the root-texts and the discussion of them are to be learnt from the digests made by the Kaustubha, the Nirṇayasindhu and the illustrious Mādhava. ॥5॥ Let the good serve this book with affection, faulty though it be in word and in sense, or else correct it — as Hari ⟨received⟩ the handful of husk-bearing parched rice of the sage Sudāman. ॥6॥ ॥ Thus in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, son of Ananta Upādhyāya Sūri, ⟨who was⟩ the younger brother of Yajñeśvara Upādhyāya the son of the illustrious Kāśī Upādhyāya Sūri, the uddeśa ⟨section⟩ on the determination of miscellaneous matters is ended. ॥ Thus the second pariccheda is ended. ॥ May it be an offering to śrī Pāṇḍuraṅga. ॥ This second pariccheda is completed. ॥

तृतीयपरिच्छेद-पूर्वार्द्धम् ।

श्रीगणेशाय नमः ॥ श्रीपांडुरंगमकलंककलानिधानकांताननं यद्बुधानमनं मुधा न॥ श्रीवत्सकौस्तुभरमोल्लसितोरसं तं वंदे पदाब्जभृतनंददुदारसंतम् ॥ १ ॥

śrīgaṇeśāya namaḥ || śrīpāṃḍuraṃgamakalaṃkakalānidhānakāṃtānanaṃ yadbudhānamanaṃ mudhā na|| śrīvatsakaustubharamollasitorasaṃ taṃ vaṃde padābjabhṛtanaṃdadudārasaṃtam || 1 ||

⟨The third pariccheda ⟨section⟩, the first half.⟩ Homage to śrī Gaṇeśa. ⟨Him⟩ whose lovely face is the treasury of a spotless digit ⟨as the moon's is⟩, the bowing of the wise to whom is never in vain, whose breast shines with the Śrīvatsa, the Kaustubha and Ramā ⟨Lakṣmī⟩ — that śrī Pāṇḍuraṅga I praise, the bountiful one who gives joy to those who bear his lotus feet ⟨in their hearts⟩. ॥1॥

भीमाप्रियं सुकरुणार्णवमाशुतोषं दीनेष्टपोषमघसंहतिसिंधुशोषम् ॥ श्रीरुक्मिणीमतिमुषं पुरुषं परं तं वंदे दुरंतचरितं हृदि संचरंतम् ॥ २ ॥

bhīmāpriyaṃ sukaruṇārṇavamāśutoṣaṃ dīneṣṭapoṣamaghasaṃhatisiṃdhuśoṣam || śrīrukmiṇīmatimuṣaṃ puruṣaṃ paraṃ taṃ vaṃde duraṃtacaritaṃ hṛdi saṃcaraṃtam || 2 ||

Him who is dear to the Bhīmā ⟨river⟩, an ocean of deep compassion, quickly pleased, the nourisher of what the wretched desire, the drier-up of the sea that is the mass of sins, the stealer of śrī Rukmiṇī's mind, the supreme Puruṣa, whose deeds have no end, who moves within the heart — him I praise. ॥2॥

वंदे प्रतिघ्नंतमघानि शंकरं धत्तां स मे मूर्ध्नि दिवानिशं करम् ॥ शिवां च विघ्नेशमथो पितामहं सरस्वतीमाशु भजे पितामहम् ॥ ३ ॥

vaṃde pratighnaṃtamaghāni śaṃkaraṃ dhattāṃ sa me mūrdhni divāniśaṃ karam || śivāṃ ca vighneśamatho pitāmahaṃ sarasvatīmāśu bhaje pitāmaham || 3 ||

I praise Śaṅkara, who strikes away sins; may he lay his hand upon my head day and night. And Śivā ⟨Pārvatī⟩, and Vighneśa ⟨Gaṇeśa⟩, and then Pitāmaha ⟨Brahmā⟩, and Sarasvatī, and my own grandfather — these I worship straightway. ॥3॥

श्रीलक्ष्मीं गरुडं सहस्रशिरसं प्रद्युम्नमीशं कपिं श्रीसूर्यं विधुभौमविद्गुरुकविच्छायासुतान्षण्मुखम् ॥ इंद्राद्यान्विबुधान्गुरूश्च जननीं तातं त्वनंताभिधं नत्वार्यान्वितनोमि माधवमुखान्धर्माब्धिसारं मितम् ॥ ४ ॥

śrīlakṣmīṃ garuḍaṃ sahasraśirasaṃ pradyumnamīśaṃ kapiṃ śrīsūryaṃ vidhubhaumavidgurukavicchāyāsutānṣaṇmukham || iṃdrādyānvibudhāngurūśca jananīṃ tātaṃ tvanaṃtābhidhaṃ natvāryānvitanomi mādhavamukhāndharmābdhisāraṃ mitam || 4 ||

Having bowed to śrī Lakṣmī, to Garuḍa, to the thousand-headed ⟨Śeṣa⟩, to Pradyumna, to Īśa ⟨Śiva⟩, to the monkey ⟨Hanumān⟩, to śrī Sūrya, to the Moon, Mars, Mercury, Jupiter, Venus and the son of Chāyā ⟨Saturn⟩, to Ṣaṇmukha ⟨Kārttikeya⟩, to the gods beginning with Indra, to my teachers, to my mother and to my father, Ananta by name, and to the venerable ⟨authors⟩ beginning with Mādhava, I set forth in measured compass the Dharmābdhisāra ⟨the Essence of the Ocean of Dharma⟩. ॥4॥

दृष्ट्वा पूर्वनिबंधान्प्राच्यांश्च नवांश्च तेषु सिद्धार्थान् ॥ प्रायेण मूलवचनान्युज्झित्य लिखामि बालबोधाय ॥ ५ ॥

dṛṣṭvā pūrvanibaṃdhānprācyāṃśca navāṃśca teṣu siddhārthān || prāyeṇa mūlavacanānyujjhitya likhāmi bālabodhāya || 5 ||

Having examined the earlier digests, both the old and the new, and the conclusions settled in them, I write for the instruction of beginners, mostly leaving out the root-texts ⟨that those digests quote⟩. ॥5॥

उक्त्वा धर्माब्धिसारेस्मिन्निर्णयं कालगोचरम् ॥ परिच्छेदे प्रथमजे द्वितीये च यथाक्रमम् ॥ ६ ॥

uktvā dharmābdhisāresminnirṇayaṃ kālagocaram || paricchede prathamaje dvitīye ca yathākramam || 6 ||

Having stated in this Dharmābdhisāra the determination touching time in the first pariccheda ⟨book⟩ and in the second, in that order — ॥6॥

अथ ॥ गर्भाधानादिसंस्कारान् धर्मान् गृह्यादिसंमतान् ॥ वक्ष्ये संक्षेपतः संतोऽनुगृह्णंतु दयालवः ॥ ७ ॥

atha || garbhādhānādisaṃskārān dharmān gṛhyādisaṃmatān || vakṣye saṃkṣepataḥ saṃto'nugṛhṇaṃtu dayālavaḥ || 7 ||

Now. I shall state in brief the saṃskāras ⟨sacraments⟩ beginning with the garbhādhāna ⟨the rite performed for conception⟩, and the dharmas approved in the gṛhya ⟨domestic ritual manuals⟩ and the rest. May the good, who are full of compassion, show me their favour. ॥7॥

काशीनाथाभिधेनात्रानंतोपाध्यायसूनुना ॥ निर्णीयते यदेतत्तु शोधनीयं मनीषिभिः॥८॥

kāśīnāthābhidhenātrānaṃtopādhyāyasūnunā || nirṇīyate yadetattu śodhanīyaṃ manīṣibhiḥ||8||

And what is here determined by ⟨me,⟩ Kāśīnātha by name, the son of Ananta Upādhyāya — that, however, is to be corrected by the wise. ॥8॥

तत्रादौ गर्भाधानसंस्कार उच्यते । अथ तदुपयोगितया प्रथमरजोदर्शने दुष्टमासादि निर्णीयते ॥ तत्र चैत्रज्येष्ठाषाढभाद्रपदकार्तिकपौषमासा दुष्टाः ॥ प्रतिपद्रिक्ताष्टमीषष्ठीद्वादशीपंचदश्योनिष्टफलास्तिययः ॥ तथा रविभौममंदवारेषु भरणीकृत्तिकार्द्राश्लेषामघापूर्वात्रयविशाखाज्येष्ठानक्षत्रेषु विष्कंभगंडातिगंडशूलव्याघातवज्रपरिघपूर्वार्द्धव्यतीपातवैधृतियोगेषु विष्ट्यां ग्रहणे रात्रिसंध्यापराह्नकालेषु निद्रायां जीर्णरक्तनीलचित्रवस्त्रेषु नग्नत्वे परगृहे परग्रामेषु अल्पाधिकनीलादिरक्तत्वे चानिष्टफलम् ॥ संमार्जनीकाष्ठतृणाग्निशूर्पान्हस्ते दधाना कुलटा स्यात् ॥ वस्त्रे विषमा रक्तबिंदवः पुत्रफलाः समाः कन्याफलाः ॥ अथ प्रथमर्तौ विशेषः । अथ प्रथमर्तौ अक्षतैरासनं कृत्वा तत्र तामुपाविश्य पतिपुत्रवत्यः स्त्रियो हरिद्राकुंकुमगंधपुष्पस्रक्त्तांबूलादि तस्यै दत्त्वा दीपैर्नीराज्य सदीपालंकृते गृहे तां वासयेयुः सुवासिनीभ्यो गंधादिकं लवणमुद्गादि च दद्यात् ॥ अथ सर्वर्तुसाधारणनियमाः ॥ त्रिरात्रमस्पृश्या भूत्वा अभ्यंगांजनस्नानदिवास्वापाग्निस्पर्शदंतधावनमांसाशनसूर्याद्यवलोकान् भूमौ रेखाकरणं च वर्जयेदधः शयीत ॥ अंजलिना ताम्रलोहपात्रेण वा जलं न पिबेत् ॥ या खर्वपात्रेण जलं पिबति तस्याः खर्वः पुत्रः ॥ नखनिकृंतने कुनखी पुत्रः ॥ पर्णेन पाने उन्मत्त इति ॥

tatrādau garbhādhānasaṃskāra ucyate | atha tadupayogitayā prathamarajodarśane duṣṭamāsādi nirṇīyate || tatra caitrajyeṣṭhāṣāḍhabhādrapadakārtikapauṣamāsā duṣṭāḥ || pratipadriktāṣṭamīṣaṣṭhīdvādaśīpaṃcadaśyoniṣṭaphalāstiyayaḥ || tathā ravibhaumamaṃdavāreṣu bharaṇīkṛttikārdrāśleṣāmaghāpūrvātrayaviśākhājyeṣṭhānakṣatreṣu viṣkaṃbhagaṃḍātigaṃḍaśūlavyāghātavajraparighapūrvārddhavyatīpātavaidhṛtiyogeṣu viṣṭyāṃ grahaṇe rātrisaṃdhyāparāhnakāleṣu nidrāyāṃ jīrṇaraktanīlacitravastreṣu nagnatve paragṛhe paragrāmeṣu alpādhikanīlādiraktatve cāniṣṭaphalam || saṃmārjanīkāṣṭhatṛṇāgniśūrpānhaste dadhānā kulaṭā syāt || vastre viṣamā raktabiṃdavaḥ putraphalāḥ samāḥ kanyāphalāḥ || atha prathamartau viśeṣaḥ | atha prathamartau akṣatairāsanaṃ kṛtvā tatra tāmupāviśya patiputravatyaḥ striyo haridrākuṃkumagaṃdhapuṣpasrakttāṃbūlādi tasyai dattvā dīpairnīrājya sadīpālaṃkṛte gṛhe tāṃ vāsayeyuḥ suvāsinībhyo gaṃdhādikaṃ lavaṇamudgādi ca dadyāt || atha sarvartusādhāraṇaniyamāḥ || trirātramaspṛśyā bhūtvā abhyaṃgāṃjanasnānadivāsvāpāgnisparśadaṃtadhāvanamāṃsāśanasūryādyavalokān bhūmau rekhākaraṇaṃ ca varjayedadhaḥ śayīta || aṃjalinā tāmralohapātreṇa vā jalaṃ na pibet || yā kharvapātreṇa jalaṃ pibati tasyāḥ kharvaḥ putraḥ || nakhanikṛṃtane kunakhī putraḥ || parṇena pāne unmatta iti ||

There, first the garbhādhāna saṃskāra is set out. Now, as being useful for it, the faulty months and the rest at the first appearance of the menses are determined. There the months Caitra, Jyeṣṭha, Āṣāḍha, Bhādrapada, Kārttika and Pauṣa are faulty. The tithis ⟨lunar days⟩ pratipad, the riktā ⟨the fourth, ninth and fourteenth⟩, the aṣṭamī, the ṣaṣṭhī, the dvādaśī and the pañcadaśī have unwanted fruit. So too there is unwanted fruit on Sunday, Tuesday and Saturday; in the nakṣatras ⟨lunar mansions⟩ Bharaṇī, Kṛttikā, Ārdrā, Āśleṣā, Maghā, the three Pūrvās, Viśākhā and Jyeṣṭhā; in the yogas Viṣkambha, Gaṇḍa, Atigaṇḍa, Śūla, Vyāghāta, Vajra, the first half of Parigha, Vyatīpāta and Vaidhṛti; in Viṣṭi ⟨the Bhadrā karaṇa⟩; during an eclipse; at night, at twilight and in the afternoon; while she sleeps; in worn-out, red, blue or variegated garments; in nakedness; in another's house; in another's village; and when ⟨the flow⟩ is scanty or excessive, or its redness is bluish and the like. A woman who holds in her hand a broom, wood, grass, fire or a winnowing-basket ⟨at that time⟩ will be unchaste. Red drops on the garment in an odd number have a son for their fruit; in an even number, a daughter. Now the special rule at the first ṛtu ⟨menstrual period⟩. Now, at the first ṛtu, women who have husbands and sons should make a seat with akṣata ⟨unbroken rice-grains⟩, seat her upon it, give her turmeric, kuṅkuma ⟨saffron⟩, scents, flowers, a garland, betel and the rest, wave lamps before her, and lodge her in a house adorned and lit with lamps. To the suvāsinīs ⟨married women whose husbands live⟩ he should give scents and the rest, and salt, mudga ⟨green gram⟩ and so forth. Now the rules common to every ṛtu. Being untouchable for three nights, she should avoid anointing with oil, collyrium, bathing, sleeping by day, touching fire, cleaning the teeth, eating meat, and looking at the sun and the rest, and the drawing of lines on the ground; and she should lie low ⟨on the ground⟩. She should not drink water from the cupped hands, nor from a copper or iron vessel. She who drinks water from a stunted vessel — her son is stunted. If she cuts her nails, her son has bad nails. If she drinks with a leaf, ⟨her son is⟩ mad.

अथ द्वितीयतौ नियमाः ।

द्वितीयादिषु ऋतुषु तु प्रवासगंधमाल्यादिधारणतांबूलगोरसाभक्ष्याभक्षणपीठाद्यारोहणं वर्जयेत् ॥ मृन्मये आयसे भूमौ वा भुंजीत ॥

dvitīyādiṣu ṛtuṣu tu pravāsagaṃdhamālyādidhāraṇatāṃbūlagorasābhakṣyābhakṣaṇapīṭhādyārohaṇaṃ varjayet || mṛnmaye āyase bhūmau vā bhuṃjīta ||

⟨Now the restraints in the second ṛtu ⟨monthly period⟩.⟩ But in the second and later ṛtus ⟨menstrual periods⟩ she should avoid travel, the wearing of scents and garlands and the rest, betel, milk-products, the eating of what may not be eaten, and mounting a stool or the like. She should eat from a vessel of clay or of iron, or on the ground.

अथ रजस्वला नैमित्तिकस्नाने ।

ग्रहणादिनिमित्तस्नानप्राप्तौ नोदकमज्जनरूपं स्नानं किं तु पात्रांतरितजलेन स्नात्वा ॥ “न वस्त्रपीडनं कुर्यान्नान्यद्वासश्च धारयेत् ॥” एवं मृताशौचादिनिमित्तकस्नानप्राप्तावपि ॥

grahaṇādinimittasnānaprāptau nodakamajjanarūpaṃ snānaṃ kiṃ tu pātrāṃtaritajalena snātvā || “na vastrapīḍanaṃ kuryānnānyadvāsaśca dhārayet ||” evaṃ mṛtāśaucādinimittakasnānaprāptāvapi ||

⟨Now a menstruating woman at a bath required by an occasion.⟩ When a bath falls due on the occasion of an eclipse or the like, ⟨her⟩ bath is not of the form of immersion in water; rather she bathes with water kept apart in a vessel, ⟨and⟩ "she should not wring out her garment, nor should she put on another garment." So too when a bath falls due on the occasion of death-impurity and the like.

अथ रजस्वलयोः स्पर्शादौ ।

सगोत्रयोर्योनिसंबंधिन्योर्वा ब्राह्मण्योः रजस्वलयोः परस्परं स्पर्शे उक्तरीत्या तदैव स्नानमात्रेण शुद्धिः ॥ बुद्ध्या स्पर्शे एकरात्रमुपवासः ॥ गोत्रादिसंबंधाभावे अबुद्ध्या स्पर्शे तस्मिन्दिने स्नात्वा न भुंजीत ॥ मत्या स्पर्शे तु आशुद्धेर्न भुंजीत ॥ भोजने तु शुद्ध्यनंतरं तावद्दिनसंख्ययोपवसेत् ॥ उपवासाशक्तौ तु तत्प्रत्याम्नायब्राह्मणभोजनादि कुर्यात् ॥ सर्वत्र शुद्ध्युत्तरं पंचगव्याशनं ज्ञेयम् ॥ शूद्रब्राह्मण्योः रजस्वलयोः स्पर्शे आशुद्धेरभोजनम् ॥ शुद्धौ कृच्छ्रप्रायश्चित्तं ब्राह्मण्याः ॥ शूद्रास्तु पादकृच्छ्रमात्रम् ॥

sagotrayoryonisaṃbaṃdhinyorvā brāhmaṇyoḥ rajasvalayoḥ parasparaṃ sparśe uktarītyā tadaiva snānamātreṇa śuddhiḥ || buddhyā sparśe ekarātramupavāsaḥ || gotrādisaṃbaṃdhābhāve abuddhyā sparśe tasmindine snātvā na bhuṃjīta || matyā sparśe tu āśuddherna bhuṃjīta || bhojane tu śuddhyanaṃtaraṃ tāvaddinasaṃkhyayopavaset || upavāsāśaktau tu tatpratyāmnāyabrāhmaṇabhojanādi kuryāt || sarvatra śuddhyuttaraṃ paṃcagavyāśanaṃ jñeyam || śūdrabrāhmaṇyoḥ rajasvalayoḥ sparśe āśuddherabhojanam || śuddhau kṛcchraprāyaścittaṃ brāhmaṇyāḥ || śūdrāstu pādakṛcchramātram ||

⟨Now, when two menstruating women touch each other and the like.⟩ If two brāhmaṇa women in their courses who are of the same gotra ⟨lineage⟩, or related by birth, touch each other, purity comes at that very moment by a bath alone, in the manner stated. If the touch is deliberate, a fast of one night. Where there is no relation of gotra and the rest, on an unintentional touch she should bathe on that day and not eat. But on a deliberate touch she should not eat until she is pure. If she has eaten, then after purification she should fast for as many days ⟨as she ate⟩. If she is unable to fast, she should perform the substitute for it — the feeding of brāhmaṇas and so forth. In every case the eating of pañcagavya ⟨the five products of the cow⟩ after purification is to be understood. If a śūdra woman and a brāhmaṇa woman, both in their courses, touch, there is no eating until purity. On purification, a kṛcchra ⟨penance⟩ prāyaścitta ⟨expiation⟩ for the brāhmaṇa woman; but for the śūdra woman, only a quarter-kṛcchra.

अथ रजस्वलासूतिकयोश्चांडालादिस्पर्शे ।

रजस्वलायाः सूतिकाया वा चांडालस्पर्शे आशुद्धेर्न भोजनम् अतिकृच्छ्रं च ॥ अमत्या स्पर्शे प्राजापत्यम् ॥ दंडादिपरंपरया चांडालादिस्पर्शे स्नानमात्रम् ॥ भुंजानायाः स्पर्शे प्राजापत्यं द्वादशब्राह्मणभोजनं च ॥ मिताक्षरायां तु ॥ पतितांत्यजचांडालैः कामतः स्पर्शे आशुद्धेरभुक्त्वा शुद्ध्युत्तरं प्रथमेह्नि स्पर्शे त्र्यहमुपवासः ॥ द्वितीये द्व्यहम् ॥ तृतीये एकाहः ॥ अकामतस्तु आशुद्धेरभोजनमात्रम् ॥ एवं ग्रामकुक्कुटसूकरश्ववायसरजकादिस्पर्शेपि ॥ अशक्तौ तु स्नात्वा यावन्नक्षत्रदर्शनमभोजनम् ॥ भुंजानायाः श्वचांडालादिस्पर्शे आशुद्धेरभोजनं षड्रात्रं गोमूत्रयावकाहारः॥ अशक्तौ सुवर्णदानं विप्रभोजनं वा उच्छिष्टयो रजस्वलयोः स्पर्शे उच्छिष्टचांडालेन स्पर्शे वा कृच्छ्रेण शुद्धिः ॥ उच्छिष्टद्विजस्पर्शे रजस्वलाया स्त्र्यहमुर्ध्वोच्छिष्टे अधरोच्छिष्टे त्वेकाहमुपवास इत्युक्तम् ॥ उच्छिष्टशूद्रस्पर्शे अधिकं कल्प्यम् ॥ पुष्पिण्याः सूतक्याद्यशुद्धनरस्पर्शे आशुद्धेरभोजनं भोजने तु कृच्छ्रम् ॥ पंचनखद्विशफैकशफपशुस्पर्शे अंडजस्पर्शे चाशुद्धेरभोजनम् ॥ रजस्वलायाः श्वजंबूकगर्दभदंशे आशुद्धेरभोजनम् ॥ शुद्धौ पंचरात्रमुपवासः ॥ नाभेरूर्ध्वं दंशे दशरात्रं मूर्ध्नि दंशे विंशतिरात्रम् ॥ भुंजाना रजस्वला रजस्वलां पश्यति चेदाशुद्धेरभोजनम् ॥ चांडालं पश्यति चेदुपवासत्रयमपि ॥ कामतश्चांडालं पश्यति चेत्प्राजापत्यम् ॥ रजस्वलायाः शवसूतिकाभ्यां स्पर्शे शुद्ध्यंते त्रिरात्रमुपवासः आशुद्धेरभोजनं च भोजने तु कृच्छ्रम् ॥ सर्वत्र ब्रह्मकूर्चविधिना पंचगव्याशनमुक्तमेव ॥ आशौचिभिः स्पर्शे स्नानात्प्राग्रजोदर्शने चतुर्थदिनपर्यंतमभोजनम् ॥ अशक्तौ तु सद्यः स्नात्वा भुंजीत ॥ एवं बंधुमरणश्रवणे स्नानात्प्राग्रजोदर्शनेपि ॥ तथा रजोदर्शनोत्तरं बंधुमरणश्रवणेपि शक्ताया आशुद्धेरभोजनमशक्तायाः सद्यःस्नानेन भोजनम् ॥ सर्वत्रास्पृश्यस्पर्शे अशक्तायाः स्नाने कृते भोजनम् ॥ शुद्ध्यंते अनशनप्रत्याम्नाय इति केचित् ॥

rajasvalāyāḥ sūtikāyā vā cāṃḍālasparśe āśuddherna bhojanam atikṛcchraṃ ca || amatyā sparśe prājāpatyam || daṃḍādiparaṃparayā cāṃḍālādisparśe snānamātram || bhuṃjānāyāḥ sparśe prājāpatyaṃ dvādaśabrāhmaṇabhojanaṃ ca || mitākṣarāyāṃ tu || patitāṃtyajacāṃḍālaiḥ kāmataḥ sparśe āśuddherabhuktvā śuddhyuttaraṃ prathamehni sparśe tryahamupavāsaḥ || dvitīye dvyaham || tṛtīye ekāhaḥ || akāmatastu āśuddherabhojanamātram || evaṃ grāmakukkuṭasūkaraśvavāyasarajakādisparśepi || aśaktau tu snātvā yāvannakṣatradarśanamabhojanam || bhuṃjānāyāḥ śvacāṃḍālādisparśe āśuddherabhojanaṃ ṣaḍrātraṃ gomūtrayāvakāhāraḥ|| aśaktau suvarṇadānaṃ viprabhojanaṃ vā ucchiṣṭayo rajasvalayoḥ sparśe ucchiṣṭacāṃḍālena sparśe vā kṛcchreṇa śuddhiḥ || ucchiṣṭadvijasparśe rajasvalāyā stryahamurdhvocchiṣṭe adharocchiṣṭe tvekāhamupavāsa ityuktam || ucchiṣṭaśūdrasparśe adhikaṃ kalpyam || puṣpiṇyāḥ sūtakyādyaśuddhanarasparśe āśuddherabhojanaṃ bhojane tu kṛcchram || paṃcanakhadviśaphaikaśaphapaśusparśe aṃḍajasparśe cāśuddherabhojanam || rajasvalāyāḥ śvajaṃbūkagardabhadaṃśe āśuddherabhojanam || śuddhau paṃcarātramupavāsaḥ || nābherūrdhvaṃ daṃśe daśarātraṃ mūrdhni daṃśe viṃśatirātram || bhuṃjānā rajasvalā rajasvalāṃ paśyati cedāśuddherabhojanam || cāṃḍālaṃ paśyati cedupavāsatrayamapi || kāmataścāṃḍālaṃ paśyati cetprājāpatyam || rajasvalāyāḥ śavasūtikābhyāṃ sparśe śuddhyaṃte trirātramupavāsaḥ āśuddherabhojanaṃ ca bhojane tu kṛcchram || sarvatra brahmakūrcavidhinā paṃcagavyāśanamuktameva || āśaucibhiḥ sparśe snānātprāgrajodarśane caturthadinaparyaṃtamabhojanam || aśaktau tu sadyaḥ snātvā bhuṃjīta || evaṃ baṃdhumaraṇaśravaṇe snānātprāgrajodarśanepi || tathā rajodarśanottaraṃ baṃdhumaraṇaśravaṇepi śaktāyā āśuddherabhojanamaśaktāyāḥ sadyaḥsnānena bhojanam || sarvatrāspṛśyasparśe aśaktāyāḥ snāne kṛte bhojanam || śuddhyaṃte anaśanapratyāmnāya iti kecit ||

⟨Now, when a menstruating woman or a woman in childbed is touched by a caṇḍāla or the like.⟩ If a woman in her courses, or a woman in childbed, is touched by a caṇḍāla, there is no eating until purity, and an atikṛcchra ⟨penance⟩. On an unintentional touch, a prājāpatya ⟨penance⟩. When the touch of a caṇḍāla or the like comes through a chain ⟨of contact⟩, by a staff or the like, a bath alone. If she is touched while eating, a prājāpatya and the feeding of twelve brāhmaṇas. But in the Mitākṣarā: on a deliberate touch by the fallen, by antyajas and by caṇḍālas, she is to take no food until purity, and after purification — if the touch was on the first day, a fast of three days; on the second, of two days; on the third, of one day. But if it was not deliberate, only abstention from food until purity. So too on the touch of a village cock, a pig, a dog, a crow, a washerman and the like. If she is unable ⟨to do this⟩, then having bathed she should take no food until the stars are seen. If she is touched by a dog or a caṇḍāla or the like while eating, no food until purity, and for six nights a diet of cow's urine and yāvaka ⟨barley-gruel⟩; if she is unable, a gift of gold or the feeding of brāhmaṇas. If two women in their courses touch while ucchiṣṭa ⟨with the leavings of food still on them, before rinsing⟩, or if ⟨one is⟩ touched by an ucchiṣṭa caṇḍāla, purity comes by a kṛcchra. On the touch of an ucchiṣṭa twice-born man it is said that for the woman in her courses there is a fast of three days when the ucchiṣṭa is on the upper ⟨part of the body⟩, but of one day when it is on the lower. On the touch of an ucchiṣṭa śūdra, more is to be laid down. If a woman in flower is touched by an impure man, such as one under birth-impurity, no food until purity; but if she has eaten, a kṛcchra. On the touch of a five-nailed animal, of a cloven-hoofed or a solid-hoofed beast, and on the touch of an egg-born creature, no food until purity. If a woman in her courses is bitten by a dog, a jackal or an ass, no food until purity; on purification, a fast of five nights. If the bite is above the navel, ten nights; if on the head, twenty nights. If a woman in her courses, while eating, sees ⟨another⟩ woman in her courses, no food until purity. If she sees a caṇḍāla, three fasts besides. If she looks at a caṇḍāla deliberately, a prājāpatya. If a woman in her courses is touched by a corpse or by a woman in childbed, a fast of three nights at the end of her purification, and no food until purity; but if she has eaten, a kṛcchra. In every case the eating of pañcagavya by the brahmakūrca rite has already been stated. If she is touched by persons under āśauca ⟨impurity⟩ and the menses appear before ⟨her⟩ bath, no food up to the fourth day; but if she is unable, she may bathe at once and eat. So too when she hears of a kinsman's death and the menses appear before her bath. So too when she hears of a kinsman's death after the menses have appeared: for one who is able, no food until purity; for one who is not able, food after an immediate bath. In every case of touching an untouchable, for one who is unable there is food once a bath has been taken. Some say that at the end of the purification there is a substitute for the fasting.

अथ रजसि जननमरणयोः प्रथमदिननिर्णयः ।

रजस्वलायाः प्रथमदिननिर्णयस्तु रात्रेः पूर्वभागद्वये पूर्वं दिनं प्रथमम् ॥ तृतीयभागे रजोदर्शने उत्तरदिनं प्रथमम् ॥ यद्वा अर्धरात्रात्पूर्व पूर्वदिनं प्रथमम् ॥ अर्धरात्रादूर्ध्वमुत्तरदिनं प्रथमम् ॥ एवं जननमरणाशौचेपि ज्ञेयम् ॥

rajasvalāyāḥ prathamadinanirṇayastu rātreḥ pūrvabhāgadvaye pūrvaṃ dinaṃ prathamam || tṛtīyabhāge rajodarśane uttaradinaṃ prathamam || yadvā ardharātrātpūrva pūrvadinaṃ prathamam || ardharātrādūrdhvamuttaradinaṃ prathamam || evaṃ jananamaraṇāśaucepi jñeyam ||

⟨Now the determination of the first day when a birth or a death falls during the menses.⟩ As for determining the first day for a woman in her courses: if ⟨the menses appear⟩ in the first two parts of the night, the preceding day is the first. If the menses appear in the third part, the following day is the first. Or else: before midnight the preceding day is the first, and after midnight the following day is the first. The same is to be understood for the impurity of birth and of death.

अथ अष्टादशादिनादर्वाक् पुना रजोदर्शने ।

यस्याः प्रायेण मासे रजोदर्शनं तस्याः सप्तदशदिनपर्यंतं पुना रजोदर्शने स्नानाच्छुद्धिः ॥ अष्टादशाहे एकरात्रमशुचित्वम् ॥ एकोनविंशे द्विरात्रम् ॥ विंशतिप्रभृतित्रिरात्रम् ॥ यस्याः प्रायः पक्षेपक्षे रजोदर्शनं तस्याः दशदिनपर्यंतं स्नानाच्छुद्धिः ॥ एकादशाहे रजोदृष्टौ एकाहः ॥ द्वादशे द्विरात्रमूर्ध्वं त्रिरात्रम् ॥

yasyāḥ prāyeṇa māse rajodarśanaṃ tasyāḥ saptadaśadinaparyaṃtaṃ punā rajodarśane snānācchuddhiḥ || aṣṭādaśāhe ekarātramaśucitvam || ekonaviṃśe dvirātram || viṃśatiprabhṛtitrirātram || yasyāḥ prāyaḥ pakṣepakṣe rajodarśanaṃ tasyāḥ daśadinaparyaṃtaṃ snānācchuddhiḥ || ekādaśāhe rajodṛṣṭau ekāhaḥ || dvādaśe dvirātramūrdhvaṃ trirātram ||

⟨Now, when the menses appear again before the eighteenth day.⟩ For a woman whose menses generally appear once in a month, if they appear again within seventeen days, purity comes from a bath. On the eighteenth day, impurity for one night; on the nineteenth, for two nights; from the twentieth onward, for three nights. For a woman whose menses generally appear in each fortnight, purity comes from a bath up to the tenth day. If the menses are seen on the eleventh day, one day; on the twelfth, two nights; beyond that, three nights.

अथ रोगजे रजसि ।

रोगेण यद्रजः स्त्रीणामन्वहं प्रतिवर्त्तते ॥ तत्र नास्पृश्यत्वं किं तु रजोनिवृत्तिपर्यंतं पाकदैवपित्र्यकर्म्मानधिकारमात्रम् ॥

rogeṇa yadrajaḥ strīṇāmanvahaṃ prativarttate || tatra nāspṛśyatvaṃ kiṃ tu rajonivṛttiparyaṃtaṃ pākadaivapitryakarmmānadhikāramātram ||

⟨Now, when the flow is caused by disease.⟩ When the menses of women recur day after day through disease, there is no untouchability in that case; there is only this much — that until the flow ceases she has no competence for cooking, nor for rites to the gods and to the ancestors.

अथ रोगजमध्ये मासजे ।

रोगजे वर्त्तमानेपि मासजं रजो निर्यात्येव तत्र सावधाना सती त्रिरात्रमशुचिर्भवेत् ॥ यत्तु गर्भिण्याः प्राक् प्रसवात् रोगजं रजोदर्शनं तत्र त्रिदिनमेवाशौचम् ॥

rogaje varttamānepi māsajaṃ rajo niryātyeva tatra sāvadhānā satī trirātramaśucirbhavet || yattu garbhiṇyāḥ prāk prasavāt rogajaṃ rajodarśanaṃ tatra tridinamevāśaucam ||

⟨Now, when the monthly flow appears in the midst of one caused by disease.⟩ Even while the flow born of disease continues, the flow born of the month does issue forth; there, being attentive ⟨to it⟩, she should be impure for three nights. But when a pregnant woman has a flow born of disease before delivery, there the impurity is of three days only.

अथ सूतिकाया रजसि ।

प्रसूतिकायाः किंचिदूनमासात्पूर्व रजोनिवृत्तौ स्नानमात्रं पूर्णे मासे त्रिरात्रम् ॥

prasūtikāyāḥ kiṃcidūnamāsātpūrva rajonivṛttau snānamātraṃ pūrṇe māse trirātram ||

⟨Now on the menses of a woman in childbed.⟩ For a woman who has given birth, if the flow ceases before a month a little short ⟨of full⟩, a bath alone; when the month is full, three nights.

अथ उच्छिष्टाया रजसि ।

उच्छिष्टा स्त्री यदि रजस्वला भवति तदा शुद्ध्यंते त्र्यहमधरोच्छिष्टे त्वेकाहमुपवासः ॥

ucchiṣṭā strī yadi rajasvalā bhavati tadā śuddhyaṃte tryahamadharocchiṣṭe tvekāhamupavāsaḥ ||

⟨Now, when the menses begin while she is ucchiṣṭā ⟨having eaten, her mouth not yet rinsed⟩.⟩ If a woman becomes rajasvalā ⟨menstruant⟩ while ucchiṣṭa, then at the end of her purification a fast of three days; but if the ucchiṣṭa is on the lower ⟨part of the body⟩, of one day.

अथ रजोदर्शनाज्ञाने ।

अविज्ञातरजोदोषा यदि गृहे व्यवहरति तदा तया स्पृष्टं गोरसमृद्भांडादिकं जलादिकं च न त्याज्यम् ॥ सूतकवज्ज्ञानकालमारभ्यैव दोषात् ॥ अशुचित्वं तु ज्ञानदिनमारभ्य त्रिदिनमिति केचित् ॥ अन्ये तु द्वितीयादिदिने रजसि ज्ञाते सूतकवच्छेषदिनैरेव शुद्धिरित्याहुः ॥ एवं त्रिदिनं स्थित्वा चतुर्थेहनि षष्टिवारं मृत्तिकाशौचेन मलं प्रक्षाल्य दन्तधावनपूर्वकं संगवकाले स्नायात् ॥ सूर्योदयात्प्राक् स्नानं त्वनाचारः ॥

avijñātarajodoṣā yadi gṛhe vyavaharati tadā tayā spṛṣṭaṃ gorasamṛdbhāṃḍādikaṃ jalādikaṃ ca na tyājyam || sūtakavajjñānakālamārabhyaiva doṣāt || aśucitvaṃ tu jñānadinamārabhya tridinamiti kecit || anye tu dvitīyādidine rajasi jñāte sūtakavaccheṣadinaireva śuddhirityāhuḥ || evaṃ tridinaṃ sthitvā caturthehani ṣaṣṭivāraṃ mṛttikāśaucena malaṃ prakṣālya dantadhāvanapūrvakaṃ saṃgavakāle snāyāt || sūryodayātprāk snānaṃ tvanācāraḥ ||

⟨Now, when the appearance of the menses is not known.⟩ If a woman whose menstrual fault is not known goes about her business in the house, then the milk-products, the earthen vessels and the rest, and the water and the rest that she has touched are not to be thrown away, since, as with birth-impurity, the fault begins only from the time of knowing. But some say that the impurity is for three days beginning from the day of knowing. Others say that when the menses are known on the second or a later day, purity comes, as with birth-impurity, by the remaining days alone. Thus, having remained ⟨impure⟩ for three days, on the fourth day she should wash off the impurity with earth sixty times and bathe at the saṅgava ⟨the forenoon watch⟩, first cleaning her teeth. But to bathe before sunrise is against usage.

अथ चतुर्थदिने कार्याकार्ये ।

चतुर्थेहनि रजोनिवृत्तौ भर्तृशुश्रूषणादौ शुद्धिः ॥ पंचमेहनि दैवपित्र्यकर्मणि शुद्धिः ॥ कानिचिद्दिनानि रजो यद्यनुवर्तेत तदा तन्निवृत्तिपर्यन्तं दैवपित्र्ययोर्न शुद्धिः ॥ रोगेण त्वनुवृत्तौ प्रागुक्तम् ॥ केचित्तु चतुर्थदिवसे दर्शेष्ट्यादिश्रौतकर्माणि कर्तव्यानीत्याहुः ॥ अपरे तु इतरदिनापेक्षया चतुर्थदिनस्यैवानुकूलत्वे तत्रैव गर्भाधानं दुष्टरजोदर्शनशांतिश्च कर्तव्या ॥

caturthehani rajonivṛttau bhartṛśuśrūṣaṇādau śuddhiḥ || paṃcamehani daivapitryakarmaṇi śuddhiḥ || kāniciddināni rajo yadyanuvarteta tadā tannivṛttiparyantaṃ daivapitryayorna śuddhiḥ || rogeṇa tvanuvṛttau prāguktam || kecittu caturthadivase darśeṣṭyādiśrautakarmāṇi kartavyānītyāhuḥ || apare tu itaradināpekṣayā caturthadinasyaivānukūlatve tatraiva garbhādhānaṃ duṣṭarajodarśanaśāṃtiśca kartavyā ||

⟨Now what is to be done and not done on the fourth day ⟨after the onset of the menses⟩.⟩ On the fourth day, if the flow has ceased, she is pure for attendance upon her husband and the rest. On the fifth day, purity for rites to the gods and to the ancestors. If the flow continues some days, then until it ceases there is no purity for the divine and the ancestral rites. But where it continues through disease, that has been stated before. Some, however, say that on the fourth day the śrauta rites — the darśa ⟨new-moon offering⟩, the iṣṭi and the rest — are to be performed. Others ⟨say⟩ that if, compared with the other days, the fourth day alone is favourable, then on that very day the garbhādhāna and the śānti ⟨propitiatory rite⟩ for a faulty appearance of the menses are to be performed.

अथ महासंकटे चतुर्थदिने ग्राह्याग्राह्ये ।

महासंकटे श्रीसूक्तहोमपूर्वकाभिषेकोपनयनादिकमपि चतुर्थेहनि कर्तव्यमित्याहुः ॥ अयं चतुर्थेहन्यधिकारनिर्णयः सर्वथा रजोनिवृत्तावेव ज्ञातव्यः ॥

mahāsaṃkaṭe śrīsūktahomapūrvakābhiṣekopanayanādikamapi caturthehani kartavyamityāhuḥ || ayaṃ caturthehanyadhikāranirṇayaḥ sarvathā rajonivṛttāveva jñātavyaḥ ||

⟨Now, in a great emergency, what may and may not be undertaken on the fourth day.⟩ In great straits, they say, even the consecration preceded by the homa ⟨fire-offering⟩ of the Śrīsūkta, the upanayana ⟨investiture with the sacred thread⟩ and the rest may be performed on the fourth day. This determination of competence on the fourth day is to be understood only where the flow has ceased altogether.

अथातुरायाः स्नानविधिः ।

यदि ज्वरादिभिरातुरा चतुर्थेहनि स्नातुमशक्ता तदा तामन्या नारी नरो वा दशवारं स्पृष्ट्वा स्नायादाचमेच्च ॥ प्रतिस्नानमातुरस्य वस्त्रमन्यदन्यत्परिधापनीयम् ॥ अन्ते स्पृष्टानां सर्ववस्त्राणां त्याग आर्द्रवस्त्रादिव्यवधानेन शुद्धवस्त्रग्रहणांते ब्राह्मणभोजनात्पुण्याहवाचनाच्च शुद्धिः ॥ “सर्वेषामप्यातुराणामेवं शुद्धिर्विधीयते” एवं शुद्ध्यन्ते शुभदिने दुष्टरजोदर्शनप्रयुक्तां शौनकोक्तां भुवनेश्वरीशांतिं ग्रन्थांतरोक्तां वा शांतिं विधाय गर्भाधानं कार्यम् ॥

yadi jvarādibhirāturā caturthehani snātumaśaktā tadā tāmanyā nārī naro vā daśavāraṃ spṛṣṭvā snāyādācamecca || pratisnānamāturasya vastramanyadanyatparidhāpanīyam || ante spṛṣṭānāṃ sarvavastrāṇāṃ tyāga ārdravastrādivyavadhānena śuddhavastragrahaṇāṃte brāhmaṇabhojanātpuṇyāhavācanācca śuddhiḥ || “sarveṣāmapyāturāṇāmevaṃ śuddhirvidhīyate” evaṃ śuddhyante śubhadine duṣṭarajodarśanaprayuktāṃ śaunakoktāṃ bhuvaneśvarīśāṃtiṃ granthāṃtaroktāṃ vā śāṃtiṃ vidhāya garbhādhānaṃ kāryam ||

⟨Now the rule of bathing for a woman who is ill.⟩ If she is sick with fever or the like and unable to bathe on the fourth day, then another woman, or a man, should touch her ten times and ⟨each time⟩ bathe and sip water. At each bath a different garment is to be put on the sick woman. At the end, all the garments that were touched are to be given up; and when she has taken a clean garment, with a wet garment or the like interposed, purity comes from the feeding of brāhmaṇas and from the puṇyāhavācana ⟨the declaring of the day holy⟩. "For all sick persons likewise is purity prescribed in this manner." Thus, at the close of the purification, on an auspicious day, having performed the Bhuvaneśvarī śānti stated by Śaunaka, which is enjoined for a faulty appearance of the menses, or a śānti stated in some other book, the garbhādhāna is to be performed.

अथ ग्रहणकाले रजसि ।

सूर्यग्रहे रजोदर्शने हैमं सूर्यबिंबं तन्नक्षत्ररूपं च सीसेन राहुं च कृत्वा संपूज्यार्कसमिद्भिः सूर्ये नक्षत्रेशं प्लक्षे राहुं दूर्वाभिर्हुत्वाज्यचरुतिलैश्च जुहुयात् ॥ चन्द्रग्रहे राजतं चन्द्रबिंबं पालाशश्च समिध इति विशेषः ॥ ग्रहणव्यतीपातादिवहुतरदोषे रजोदर्शने तु द्वितीयादिरजोदर्शने शांतिपूर्वकं गर्भाधानं कार्यम् ॥

sūryagrahe rajodarśane haimaṃ sūryabiṃbaṃ tannakṣatrarūpaṃ ca sīsena rāhuṃ ca kṛtvā saṃpūjyārkasamidbhiḥ sūrye nakṣatreśaṃ plakṣe rāhuṃ dūrvābhirhutvājyacarutilaiśca juhuyāt || candragrahe rājataṃ candrabiṃbaṃ pālāśaśca samidha iti viśeṣaḥ || grahaṇavyatīpātādivahutaradoṣe rajodarśane tu dvitīyādirajodarśane śāṃtipūrvakaṃ garbhādhānaṃ kāryam ||

⟨Now, when the menses come at the time of an eclipse.⟩ If the menses appear during a solar eclipse, he should make a golden disc of the sun, an image of the nakṣatra ⟨in which it falls⟩, and Rāhu of lead, and worship them; and having offered to the Sun with arka sticks, to the lord of the nakṣatra with plakṣa ⟨sticks⟩, and to Rāhu with dūrvā grass, he should offer also ghee, caru ⟨boiled oblation-food⟩ and sesame. In a lunar eclipse the special rule is that the moon's disc is of silver and the sticks are of palāśa. But when the menses appear with very many faults — an eclipse, a vyatīpāta ⟨an inauspicious yoga⟩ and the rest — the garbhādhāna is to be performed, preceded by a śānti, at the second or a later appearance of the menses.

अथ गर्भाधाने अस्तादिविचारः ।

गर्भाधाने गुरुशुक्रास्ताधिकमासादिदोषो नास्ति ॥ यदि तु प्रथमरजोदर्शने शांतिर्न कृता द्वितीयादिरजोदर्शने शुक्रास्तादिदोषप्रसक्तिस्तदा निमित्तानन्तरमेव ॥ यत्र नैमित्तिकानुष्ठानं तत्रास्तादिदोषाभावो मुख्यकालातिक्रमे तु अस्तादिदोषोस्त्येवेति सामान्यनिर्णयानुसारेण ऋतुशान्तिरस्तादौ न कार्या ॥ तदनुरोधेन गर्भाधानं च न कार्यमिति भाति ॥ शांतिश्च सग्रहमखैव कार्या ॥

garbhādhāne guruśukrāstādhikamāsādidoṣo nāsti || yadi tu prathamarajodarśane śāṃtirna kṛtā dvitīyādirajodarśane śukrāstādidoṣaprasaktistadā nimittānantarameva || yatra naimittikānuṣṭhānaṃ tatrāstādidoṣābhāvo mukhyakālātikrame tu astādidoṣostyeveti sāmānyanirṇayānusāreṇa ṛtuśāntirastādau na kāryā || tadanurodhena garbhādhānaṃ ca na kāryamiti bhāti || śāṃtiśca sagrahamakhaiva kāryā ||

⟨Now the consideration of the setting ⟨of a planet⟩ and the rest in the garbhādhāna.⟩ In the garbhādhāna there is no fault of the setting ⟨combustion⟩ of Jupiter and Venus, of an intercalary month, and the like. But if the śānti was not performed at the first appearance of the menses, and at the second or a later appearance the fault of the setting of Venus and the rest arises, then ⟨it is to be done⟩ immediately after the occasion ⟨arises⟩. In accordance with the general determination, "where the performance is naimittika ⟨occasioned by a particular event⟩ there is no fault of setting and the rest, but where the principal time has been let pass the fault of setting and the rest does exist" — the ṛtu-śānti is not to be performed during a setting and the like; and in deference to that, it appears that the garbhādhāna too is not to be performed ⟨then⟩. And the śānti is to be performed together with the grahamakha ⟨the offering to the planets⟩.

अथ भुवनेश्वरीशांतिः ।

शांतौ भुवनेश्वरी प्रधानदेवता इंद्रेद्राण्यौ पार्श्वदेवते॥ एवं कलशत्रयेपि प्रतिमात्रयस्थापनम् ॥ ग्रहाणामर्कादिसमिधश्चरुराज्यं च द्रव्यम् ॥ प्रधानदेवताया दूर्वास्तिलमिश्रगोधूमाः पायसमाज्यं चेति हविश्चतुष्टयम् ॥ एवं पार्श्वदेवतयोरपि ॥ पायसस्य स्थंडिलाग्नौ श्रपणमेव कार्यं न तु गृहसिद्धस्य ग्रहणम् ॥ ग्रहहोमार्थं गृहसिद्धचरुः ॥ पात्रासादनकाले पायसश्रपणार्थमेका स्थाली गृहसिद्धान्नसंस्कारार्थमपरेति स्थालीद्वयम् ॥ अनेककर्तृकाज्यहोमप्रसक्तावनेकस्रुवासादनम् ॥ आज्येन सह हविस्त्रयस्य गृहसिद्धान्नस्य च पर्यग्निकरणम् ॥ स्रुवादिसंमार्गांते गृहसिद्धान्नमासादितचरुस्थाल्यामादायाग्नावधिश्रित्याभिघारणादिबर्हिरासादांतं कुर्यात्ततः पायसाभिघारणाद्यासादांतम् ॥ अन्वाधाने हविस्त्यागे च प्रधानदेवताया भुवनेश्वरीपदेन सवितृपदेन वोच्चारः ॥ गायत्र्या होमोक्तेः ॥ आज्यभागांते यजमानोन्वाधानानुसारेण प्रतिदैवतमष्टाविंशत्याहुतिपर्याप्तमर्कादिजातीयसमिच्चर्वाज्यात्मकं हविस्त्रयं सूर्याय सोमाय भौमाय बुधाय बृहस्पतये शुक्राय शनये राहवे केतवे न मम ॥ अष्टाष्टसंख्यापर्याप्तं तद्धविस्त्रयं तत्तदधिदेवताप्रत्यधिदेवताभ्यो न मम ॥ चतुश्चतुःसंख्यापर्याप्तं तद्धविस्त्रयं विनायकादिभ्यः ऋतुसंरक्षणऋतुसाहुण्यदेवताभ्यो न मम ॥ अष्टोत्तरशतसंख्याकाहुतिपर्याप्तं दूर्वातिलगोधूमपायसाज्येति हविश्चतुष्टयं भुवनेश्वर्यै न मम ॥ यद्वा सवित्रे न मम ॥ एवमष्टाविंशतिसंख्यापर्याप्तं तच्चतुष्टयमिंद्रेद्राणीभ्यां न ममेति त्यागं कुर्यात् ॥ बहुतरदोषेष्टोत्तरसहस्रसंख्याको होमो भुवनेश्वर्या इंद्रेद्राण्योरष्टोत्तरसंख्याक इंद्रेद्राण्योर्होमः कृताकृतः ॥ होमांते ग्रहादिबलयः भुवनेश्वर्यादिबलयोभिषेकश्चेति संक्षेपः ॥ समंत्रकः सविस्तरः प्रयोगः स्वस्वशाखीयानुसारेण ज्ञेयः ॥

śāṃtau bhuvaneśvarī pradhānadevatā iṃdredrāṇyau pārśvadevate|| evaṃ kalaśatrayepi pratimātrayasthāpanam || grahāṇāmarkādisamidhaścarurājyaṃ ca dravyam || pradhānadevatāyā dūrvāstilamiśragodhūmāḥ pāyasamājyaṃ ceti haviścatuṣṭayam || evaṃ pārśvadevatayorapi || pāyasasya sthaṃḍilāgnau śrapaṇameva kāryaṃ na tu gṛhasiddhasya grahaṇam || grahahomārthaṃ gṛhasiddhacaruḥ || pātrāsādanakāle pāyasaśrapaṇārthamekā sthālī gṛhasiddhānnasaṃskārārthamapareti sthālīdvayam || anekakartṛkājyahomaprasaktāvanekasruvāsādanam || ājyena saha havistrayasya gṛhasiddhānnasya ca paryagnikaraṇam || sruvādisaṃmārgāṃte gṛhasiddhānnamāsāditacarusthālyāmādāyāgnāvadhiśrityābhighāraṇādibarhirāsādāṃtaṃ kuryāttataḥ pāyasābhighāraṇādyāsādāṃtam || anvādhāne havistyāge ca pradhānadevatāyā bhuvaneśvarīpadena savitṛpadena voccāraḥ || gāyatryā homokteḥ || ājyabhāgāṃte yajamānonvādhānānusāreṇa pratidaivatamaṣṭāviṃśatyāhutiparyāptamarkādijātīyasamiccarvājyātmakaṃ havistrayaṃ sūryāya somāya bhaumāya budhāya bṛhaspataye śukrāya śanaye rāhave ketave na mama || aṣṭāṣṭasaṃkhyāparyāptaṃ taddhavistrayaṃ tattadadhidevatāpratyadhidevatābhyo na mama || catuścatuḥsaṃkhyāparyāptaṃ taddhavistrayaṃ vināyakādibhyaḥ ṛtusaṃrakṣaṇaṛtusāhuṇyadevatābhyo na mama || aṣṭottaraśatasaṃkhyākāhutiparyāptaṃ dūrvātilagodhūmapāyasājyeti haviścatuṣṭayaṃ bhuvaneśvaryai na mama || yadvā savitre na mama || evamaṣṭāviṃśatisaṃkhyāparyāptaṃ taccatuṣṭayamiṃdredrāṇībhyāṃ na mameti tyāgaṃ kuryāt || bahutaradoṣeṣṭottarasahasrasaṃkhyāko homo bhuvaneśvaryā iṃdredrāṇyoraṣṭottarasaṃkhyāka iṃdredrāṇyorhomaḥ kṛtākṛtaḥ || homāṃte grahādibalayaḥ bhuvaneśvaryādibalayobhiṣekaśceti saṃkṣepaḥ || samaṃtrakaḥ savistaraḥ prayogaḥ svasvaśākhīyānusāreṇa jñeyaḥ ||

⟨Now the appeasing rite of Bhuvaneśvarī.⟩ In the śānti ⟨propitiatory rite⟩ Bhuvaneśvarī is the principal deity, and Indra and Indrāṇī are the side-deities. Accordingly three images are installed in the three jars as well. For the planets the materials are the sticks of arka and the rest, and caru ⟨boiled oblation-food⟩ and ghee. For the principal deity the four oblations are dūrvā grass, wheat mixed with sesame, pāyasa ⟨milk-rice⟩ and ghee; and so also for the two side-deities. The pāyasa must be cooked on the sthaṇḍila ⟨altar⟩ fire, and what has been cooked in the house is not to be taken. For the homa ⟨fire-offering⟩ to the planets, the caru cooked in the house ⟨is used⟩. At the time of setting out the vessels, one sthālī ⟨cooking-pot⟩ for the cooking of the pāyasa and another for the consecrating of the house-cooked food — thus two sthālīs. Where a ghee-homa by several performers is in prospect, several sruvas ⟨offering-ladles⟩ are to be set out. The paryagnikaraṇa ⟨carrying fire around⟩ is done for the three oblations together with the ghee, and for the house-cooked food. At the end of the wiping of the sruva and the rest, he should take the house-cooked food into the caru-pot that has been set out, place it on the fire, and perform ⟨the acts⟩ from the abhighāraṇa ⟨sprinkling with ghee⟩ up to the setting out of the barhis ⟨the sacrificial grass⟩; then for the pāyasa, from the abhighāraṇa up to the setting out. In the anvādhāna ⟨the declaring of the offerings to be made⟩ and in the relinquishing of the oblation, the principal deity is to be named either by the word 'Bhuvaneśvarī' or by the word 'Savitṛ', since the homa is said ⟨to be made⟩ with the Gāyatrī. At the close of the ājyabhāga ⟨the two ghee portions⟩ the sacrificer, following the anvādhāna, should make the relinquishing thus: the three oblations — consisting of sticks of the arka kind and the rest, of caru and of ghee — sufficient for twenty-eight offerings to each deity: "to Sūrya, to Soma, to Bhauma, to Budha, to Bṛhaspati, to Śukra, to Śani, to Rāhu, to Ketu; not mine"; those three oblations sufficient for eight each: "to the several adhidevatās and pratyadhidevatās ⟨the presiding and counter-presiding deities⟩; not mine"; those three oblations sufficient for four each: "to Vināyaka and the rest, and to the deities of ṛtusaṃrakṣaṇa and ṛtusāhuṇya; not mine"; the four oblations — dūrvā, sesame and wheat, pāyasa and ghee — sufficient for one hundred and eight offerings: "to Bhuvaneśvarī; not mine", or else "to Savitṛ; not mine"; and in the same way those four, sufficient for twenty-eight: "to Indra and Indrāṇī; not mine". Where the faults are very many, the homa to Bhuvaneśvarī is of one thousand and eight, and that to Indra and Indrāṇī of one hundred and eight; the homa to Indra and Indrāṇī is optional. At the close of the homa, the balis ⟨food-offerings⟩ to the planets and the rest, the balis to Bhuvaneśvarī and the rest, and the consecration — this in brief. The full procedure with its mantras is to be learnt according to one's own śākhā ⟨vedic school⟩.

अथ शांत्यादिस्मार्तकर्मानुष्ठानक्रमः ।

“संकल्पः स्वस्तिवाग्विप्रवरणं भूतनिःसृतिः ॥ पंचगव्यैर्भूमिशुद्धिर्मुख्यदैवतपूजनम् ॥ १ ॥ अग्निप्रतिष्ठासूर्यादिग्रहस्थापनपूजनम् ॥ देवतान्वाहितिः पात्रासादनं हविषां कृतिः ॥ २ ॥ यथाक्रमं त्यागहोमाविति पौर्वांगकः क्रमः ॥ पूजास्विष्टं नवाहुत्या बलिः पूर्णाहुतिस्तथा ॥ ३ ॥ पूर्णपात्रविमोकाद्यग्न्यर्चनांतेभिषेचनम् ॥ मानस्तोकेति भूतिश्च देवपूजाविसर्जने ॥ ४ ॥ श्रेयोग्रहो दक्षिणादिदानं कर्मेश्वरार्पणम् ॥ क्रमोयमुत्तरांगानां प्रायः स्मार्तेष्विति स्थितिः ” ॥ ५ ॥ एवं मदनरत्नोक्ता बौधायनोक्ता च शांतिः कौस्तुभे द्रष्टव्या ॥ प्राग्रजोदर्शनात् पत्नीगमने ब्रह्महत्यादिदोषोक्तेः किंचित्प्रायश्चित्तं विधेयमिति भाति ॥

“saṃkalpaḥ svastivāgvipravaraṇaṃ bhūtaniḥsṛtiḥ || paṃcagavyairbhūmiśuddhirmukhyadaivatapūjanam || 1 || agnipratiṣṭhāsūryādigrahasthāpanapūjanam || devatānvāhitiḥ pātrāsādanaṃ haviṣāṃ kṛtiḥ || 2 || yathākramaṃ tyāgahomāviti paurvāṃgakaḥ kramaḥ || pūjāsviṣṭaṃ navāhutyā baliḥ pūrṇāhutistathā || 3 || pūrṇapātravimokādyagnyarcanāṃtebhiṣecanam || mānastoketi bhūtiśca devapūjāvisarjane || 4 || śreyograho dakṣiṇādidānaṃ karmeśvarārpaṇam || kramoyamuttarāṃgānāṃ prāyaḥ smārteṣviti sthitiḥ ” || 5 || evaṃ madanaratnoktā baudhāyanoktā ca śāṃtiḥ kaustubhe draṣṭavyā || prāgrajodarśanāt patnīgamane brahmahatyādidoṣokteḥ kiṃcitprāyaścittaṃ vidheyamiti bhāti ||

⟨Now the order of performing the smārta rites, beginning with the śānti ⟨appeasing rite⟩.⟩ "The saṅkalpa ⟨formal resolve⟩, the svasti-recitation, the choosing of the brāhmaṇas, the driving out of the spirits, the purifying of the ground with pañcagavya, the worship of the principal deity; ॥1॥ the establishing of the fire, the installation and worship of the planets beginning with the Sun, the anvādhāna to the deities, the setting out of the vessels, the preparing of the oblations; ॥2॥ the relinquishing and the homa in their order — this is the sequence of the preliminary parts. The worship, the sviṣṭakṛt, the bali with nine offerings, and likewise the pūrṇāhuti ⟨the full oblation⟩; ॥3॥ the pūrṇapātra, the vimoka and the rest up to the worship of the fire, then the consecration; the ashes with 'mā nas toke', and the worship and dismissal of the deities; ॥4॥ the taking of the śreyas ⟨the declaration of blessing⟩, the giving of the dakṣiṇā ⟨sacrificial fee⟩ and the rest, and the offering of the act to the Lord. This is the sequence of the latter parts — such is generally the settled rule in smārta ⟨rites⟩." ॥5॥ The śānti as stated in the Madanaratna and as stated by Baudhāyana is to be seen in the Kaustubha in this form. Since the fault of brahmahatyā ⟨the slaying of a brāhmaṇa⟩ and the rest is declared for approaching one's wife before the appearance of the menses, it appears that some prāyaścitta ⟨expiation⟩ ought to be laid down.

अथ ऋतुकालनिर्णयः । ऋतौ गमनागमनविचारस्तदपवादश्च ।

ऋतौ तु गमनमावश्यकम् ॥ अन्यथा भ्रूणहत्यादोषः ॥ अयं च मनसि कामे सति द्वेषादिना स्त्रियमनुपगच्छतो ज्ञेयः ॥ विरक्तस्य न कोपि दोष इति श्रीभागवते ‘लोके व्यवाया० ’ इति पद्ये टीकायां च स्पष्टम् ॥ ऋतुकालस्तु रजोदर्शनादिनमारभ्य षोडशदिनपर्यंतं ज्ञेयः ॥ तत्र प्रथमदिनचतुष्टयैकादशत्रयोदशदिनेषु गमनं वर्ज्यम् ॥ अवशिष्टदिनेषु पुत्रार्थिना समदिने कन्यार्थिना विषमदिने गमनं कार्यम् ॥ तत्राप्युत्तरोत्तररात्रीणां प्राशस्त्यम् ॥ एकस्यां रात्रौ सकृदेव गमनं कार्यम् ॥ सकृद्गमनं च युग्मासु सर्वासु आवश्यकमिति केचित् ॥ अन्यकाले प्रतिबंधादिना गमनासंभवे श्राद्धैकादश्यादिदिनेपि ऋतुगमनं कार्यमिति केचित् ॥

ṛtau tu gamanamāvaśyakam || anyathā bhrūṇahatyādoṣaḥ || ayaṃ ca manasi kāme sati dveṣādinā striyamanupagacchato jñeyaḥ || viraktasya na kopi doṣa iti śrībhāgavate ‘loke vyavāyā0 ’ iti padye ṭīkāyāṃ ca spaṣṭam || ṛtukālastu rajodarśanādinamārabhya ṣoḍaśadinaparyaṃtaṃ jñeyaḥ || tatra prathamadinacatuṣṭayaikādaśatrayodaśadineṣu gamanaṃ varjyam || avaśiṣṭadineṣu putrārthinā samadine kanyārthinā viṣamadine gamanaṃ kāryam || tatrāpyuttarottararātrīṇāṃ prāśastyam || ekasyāṃ rātrau sakṛdeva gamanaṃ kāryam || sakṛdgamanaṃ ca yugmāsu sarvāsu āvaśyakamiti kecit || anyakāle pratibaṃdhādinā gamanāsaṃbhave śrāddhaikādaśyādidinepi ṛtugamanaṃ kāryamiti kecit ||

⟨Now the determination of the ṛtukāla ⟨the wife's fertile period⟩; the consideration of approaching her or not during the ṛtu, and the exceptions to that.⟩ But intercourse in the ṛtu ⟨the fertile season⟩ is obligatory; otherwise there is the fault of bhrūṇahatyā ⟨the slaying of an embryo⟩. And this is to be understood of a man who, though desire is in his mind, does not approach his wife out of aversion or the like. For one who is free from passion there is no fault whatever — this is plain in the śrī Bhāgavata, in the verse 'loke vyavāyā…', and in the commentary on it. The ṛtukāla is to be understood as sixteen days beginning from the day the menses appear. Of these, intercourse is to be avoided on the first four days and on the eleventh and thirteenth. On the remaining days, one who wants a son should approach on an even day, one who wants a daughter on an odd day. There too each later night is the more commended. In one night intercourse is to be had only once. And some say that a single intercourse is obligatory on all the even ⟨nights⟩. Some say that if intercourse is impossible at any other time because of an impediment or the like, then the ṛtu-intercourse is to be had even on the day of a śrāddha, on an ekādaśī and the like.

अथ अनृतौ गमनाविचारः ।

स्त्रीणां वरमनुस्मरन् पत्नीच्छयानृतावपि गच्छन्न दोषभाक् किं तु ब्रह्मचर्यहानिमात्रम् ॥ “ऋतौ गच्छति यो भार्यामनृतौ नैव गच्छति ॥ यावज्जीवं ब्रह्मचारी मुनिभिः परिकीर्तितः ॥

strīṇāṃ varamanusmaran patnīcchayānṛtāvapi gacchanna doṣabhāk kiṃ tu brahmacaryahānimātram || “ṛtau gacchati yo bhāryāmanṛtau naiva gacchati || yāvajjīvaṃ brahmacārī munibhiḥ parikīrtitaḥ ||

⟨Now that there is no objection to intercourse outside the ṛtu ⟨the wife's fertile season⟩.⟩ Bearing in mind the boon ⟨granted⟩ to women, a man who approaches ⟨his wife⟩ at her desire even outside her season incurs no fault; there is only a loss of brahmacarya ⟨continence⟩. "He who approaches his wife in her season and never approaches her out of season is proclaimed by the sages a brahmacārin for life."

अथ स्त्रीगमने निषिद्धकालः ।

अष्टमीचतुर्दशीपूर्णिमाऽमावास्यासूर्यसंक्रांतिवैधृतिव्यतीपातपरिघपूर्वदलविष्टिसंध्यासु मातापित्रोर्मृतदिने श्राद्धतत्प्राग्दिने जन्मनक्षत्रे दिवा च स्त्रीगमनं वर्ज्यम् ॥

aṣṭamīcaturdaśīpūrṇimā'māvāsyāsūryasaṃkrāṃtivaidhṛtivyatīpātaparighapūrvadalaviṣṭisaṃdhyāsu mātāpitrormṛtadine śrāddhatatprāgdine janmanakṣatre divā ca strīgamanaṃ varjyam ||

⟨Now the forbidden times for intercourse with a woman.⟩ Intercourse with a woman is to be avoided on the aṣṭamī, the caturdaśī, the full-moon and the new-moon days, at a solar saṅkrānti ⟨entry into a sign⟩, in Vaidhṛti, in Vyatīpāta, in the first half of Parigha, in Viṣṭi ⟨the Bhadrā karaṇa⟩ and at the twilights; on the day of the death of one's mother or father; on the day of a śrāddha and on the day before it; in one's birth-nakṣatra; and by day.

अथ गर्भाधानकालः ।

चतुर्थीषष्ठीचतुर्दश्यष्टमीपंचदशीरहितास्तिथयः प्रशस्ताः चन्द्रबुधगुरुशुक्रवाराः शुभाः ॥ मूलमघारेवतीज्येष्ठानक्षत्राणि वर्ज्यानि ॥ भरणीकृत्तिकार्द्राश्लेषापूर्वात्रयविशाखा मध्यमानि ॥ शेषाणि शुभानि ॥ सर्वकार्येषु गोचरे चन्द्रबलमावश्यकम् ॥

caturthīṣaṣṭhīcaturdaśyaṣṭamīpaṃcadaśīrahitāstithayaḥ praśastāḥ candrabudhaguruśukravārāḥ śubhāḥ || mūlamaghārevatījyeṣṭhānakṣatrāṇi varjyāni || bharaṇīkṛttikārdrāśleṣāpūrvātrayaviśākhā madhyamāni || śeṣāṇi śubhāni || sarvakāryeṣu gocare candrabalamāvaśyakam ||

⟨Now the time for the garbhādhāna ⟨the rite of conception⟩.⟩ The tithis other than the fourth, the sixth, the fourteenth, the eighth and the fifteenth are commended; the days of the Moon, Mercury, Jupiter and Venus are auspicious. The nakṣatras Mūla, Maghā, Revatī and Jyeṣṭhā are to be avoided. Bharaṇī, Kṛttikā, Ārdrā, Āśleṣā, the three Pūrvās and Viśākhā are middling; the rest are auspicious. In all undertakings the strength of the Moon in gocara ⟨transit⟩ is indispensable.

अथ चन्द्रबलविचारः ।

तद्यथा ॥ “चन्द्रोन्नमधनं सौख्यं रोगं कार्यक्षतिं श्रियम् ॥ स्त्रियं मृत्युं नृपभयं सुखमायं व्ययं क्रमात् ॥ १ ॥ स्थानेषु द्वादशस्वेतज्जन्मराशेः प्रयच्छति ॥ शुक्लपक्षे शशी श्रेष्ठो द्विपंचनवमेष्वपि ॥ २ ॥” अथानेकभार्यस्य ऋतुयौगपद्ये विवाहक्रमेण ऋतुक्रमेण वा गर्भाधानम् ॥ अथ ऋतावप्यगमने दोषापवादः ॥ “व्याधितो बंधनस्थो वा प्रवासेष्वथ पर्वसु ॥ वृद्धां वंध्यामसद्वृत्तां मृतापत्यामपुष्पिणीम् ॥ कन्यासू बहुपुत्रां च आगच्छन्नैव दोषभाक् ॥

tadyathā || “candronnamadhanaṃ saukhyaṃ rogaṃ kāryakṣatiṃ śriyam || striyaṃ mṛtyuṃ nṛpabhayaṃ sukhamāyaṃ vyayaṃ kramāt || 1 || sthāneṣu dvādaśasvetajjanmarāśeḥ prayacchati || śuklapakṣe śaśī śreṣṭho dvipaṃcanavameṣvapi || 2 ||” athānekabhāryasya ṛtuyaugapadye vivāhakrameṇa ṛtukrameṇa vā garbhādhānam || atha ṛtāvapyagamane doṣāpavādaḥ || “vyādhito baṃdhanastho vā pravāseṣvatha parvasu || vṛddhāṃ vaṃdhyāmasadvṛttāṃ mṛtāpatyāmapuṣpiṇīm || kanyāsū bahuputrāṃ ca āgacchannaiva doṣabhāk ||

⟨Now the consideration of the moon's strength ⟨candrabala⟩.⟩ That is: "The Moon gives food, wealth, happiness, sickness, ruin of the undertaking, prosperity, a woman, death, fear from the king, happiness, income and expense, in that order, ॥1॥ in the twelve places ⟨reckoned⟩ from the birth-rāśi ⟨sign⟩. In the bright fortnight the Moon is excellent in the second, the fifth and the ninth as well. ॥2॥" Now, for a man with several wives whose ṛtus fall together, the garbhādhāna ⟨is performed⟩ in the order of marriage or in the order of the ṛtus. Now the exception to the fault of not approaching ⟨one's wife⟩ even in the ṛtu: "One who is ill, or in confinement, or away from home, or ⟨when it is⟩ a parvan ⟨sacred day⟩; and one who does not approach a wife who is aged, barren, of bad conduct, whose children have died, who does not menstruate, who bears daughters, or who has many sons — he incurs no fault at all."

अथ गर्भाधाने औपासनम् ।

तत्र प्रथमर्तुगमनं गर्भाधानहोमं गृह्याग्नौ कृत्वा कार्यं द्वितीयादिकर्तुगमने च न होमादिकम् ॥ येषां सूत्रे होमो नोक्तस्तैर्होमवर्ज्यमन्त्रपाठादिरूपो गर्भाधानसंस्कारः प्रथमगमने कार्यः ॥ आहिताग्नेरर्धाधानिनोऽनाहिताग्नेश्चौपासनाग्निसिद्धिसत्त्वे तत्रैव होमः ॥

tatra prathamartugamanaṃ garbhādhānahomaṃ gṛhyāgnau kṛtvā kāryaṃ dvitīyādikartugamane ca na homādikam || yeṣāṃ sūtre homo noktastairhomavarjyamantrapāṭhādirūpo garbhādhānasaṃskāraḥ prathamagamane kāryaḥ || āhitāgnerardhādhānino'nāhitāgneścaupāsanāgnisiddhisattve tatraiva homaḥ ||

⟨Now the aupāsana ⟨the domestic fire offering⟩ at the garbhādhāna.⟩ There, the first intercourse in the ṛtu is to be had after performing the garbhādhāna homa in the gṛhya ⟨domestic⟩ fire; and at the second and later intercourse in the ṛtu there is no homa or the rest. Those in whose sūtra no homa is stated should perform at the first intercourse a garbhādhāna saṃskāra that consists of the recitation of the mantras and the rest, the homa excepted. For one who has set up the ⟨śrauta⟩ fires, for the ardhādhānin ⟨one who has set up only a part of them⟩, and for one who has not set them up, if an aupāsana fire is at hand the homa is in that very fire.

अथ गृह्याग्निविच्छेदप्रायश्चित्तम् ।

औपासनाग्निविच्छेदे द्वादशदिनपर्यन्तमयाश्चेत्याज्याहुत्या तत ऊर्ध्वं प्रायश्चित्तपूर्वकं पुनः संधानविधिनाग्निमुत्पाद्य तत्र कार्यः ॥ तत्र प्रत्यब्दं प्राजापत्यकृच्छ्रप्रायश्चित्तम् ॥ तत्रेत्थं संकल्पः ॥ मम गृह्याग्निविच्छेददिनादारभ्यैतावन्तं कालं गृह्याग्निविच्छेदजनितदोषपरिहारद्वारा श्रीपरमेश्वरप्रीत्यर्थं गृह्याग्निविच्छेददिनादारभ्यैतावदब्दपर्यन्तं प्रत्यब्दमेकैककृच्छ्रान् यथाशक्ति तत्प्रत्याम्नायगोनिष्क्रयीभूतराजतनिष्कनिष्कार्धनिष्कपादनिष्कपादार्धान्यतमद्रव्यदानेनाहमाचरिष्ये ॥ तथा एतावद्दिनेषु गृह्याग्निविच्छेदेन लुप्तसायंप्रातरौपासनहोमद्रव्यं लुप्तदर्शपौर्णमासस्थालीपाकादिकर्मपर्याप्तव्रीह्याद्याज्यद्रव्यं च तन्निष्क्रयं वा दातुमहमुत्सृजे ॥ कृच्छ्रप्रत्याम्नायान्तरचिकीर्षायां तयोः कार्यः ॥ अशीतिगुंजात्मको निष्कपादः ॥ अयं चतुर्गुणितो निष्कः ॥ एवं संकल्प्य विच्छिन्नस्य गृह्याग्नेः पुनःसंधानं करिष्य इति संकल्पपूर्वकं स्वस्वसूत्रानुसारेण गृह्याग्निं संसाधयेत् ॥ सर्वाधान्यर्धाधानिनोर्गृह्याग्निसिद्धिविचारः । सर्वाधानिनाप्येवमेव पुनःसंधानेन गृह्याग्निमुत्पाद्य गर्भाधानपुंसवनादिहोमः कार्यः तत्र कृच्छ्रसंकल्पो होमादिद्रव्यदानसंकल्पश्च न कार्यः ॥ गर्भाधानहोमं कर्तुं गृह्यपुनःसंधानं करिष्ये इत्येवं संकल्प्य गर्भाधानांतेऽग्नित्यागः ॥ अर्धाधानिनामपि पक्षद्वयम् ॥ गृह्याग्नौ सायंप्रातर्होमस्थालीपाकाः कार्या इत्येकः पक्षः ॥ गृह्याग्निः केवलं संरक्ष्यो न तु तत्र होमादि कार्यमित्यपरः ॥ आद्यपक्षे पूर्वोक्तहोमादिद्रव्यदानं कार्यम् ॥ होमाद्यकरणपक्षे प्रायश्चित्तमात्रं कार्यं न तु द्रव्यदानम् ॥

aupāsanāgnivicchede dvādaśadinaparyantamayāścetyājyāhutyā tata ūrdhvaṃ prāyaścittapūrvakaṃ punaḥ saṃdhānavidhināgnimutpādya tatra kāryaḥ || tatra pratyabdaṃ prājāpatyakṛcchraprāyaścittam || tatretthaṃ saṃkalpaḥ || mama gṛhyāgnivicchedadinādārabhyaitāvantaṃ kālaṃ gṛhyāgnivicchedajanitadoṣaparihāradvārā śrīparameśvaraprītyarthaṃ gṛhyāgnivicchedadinādārabhyaitāvadabdaparyantaṃ pratyabdamekaikakṛcchrān yathāśakti tatpratyāmnāyagoniṣkrayībhūtarājataniṣkaniṣkārdhaniṣkapādaniṣkapādārdhānyatamadravyadānenāhamācariṣye || tathā etāvaddineṣu gṛhyāgnivicchedena luptasāyaṃprātaraupāsanahomadravyaṃ luptadarśapaurṇamāsasthālīpākādikarmaparyāptavrīhyādyājyadravyaṃ ca tanniṣkrayaṃ vā dātumahamutsṛje || kṛcchrapratyāmnāyāntaracikīrṣāyāṃ tayoḥ kāryaḥ || aśītiguṃjātmako niṣkapādaḥ || ayaṃ caturguṇito niṣkaḥ || evaṃ saṃkalpya vicchinnasya gṛhyāgneḥ punaḥsaṃdhānaṃ kariṣya iti saṃkalpapūrvakaṃ svasvasūtrānusāreṇa gṛhyāgniṃ saṃsādhayet || sarvādhānyardhādhāninorgṛhyāgnisiddhivicāraḥ | sarvādhānināpyevameva punaḥsaṃdhānena gṛhyāgnimutpādya garbhādhānapuṃsavanādihomaḥ kāryaḥ tatra kṛcchrasaṃkalpo homādidravyadānasaṃkalpaśca na kāryaḥ || garbhādhānahomaṃ kartuṃ gṛhyapunaḥsaṃdhānaṃ kariṣye ityevaṃ saṃkalpya garbhādhānāṃte'gnityāgaḥ || ardhādhānināmapi pakṣadvayam || gṛhyāgnau sāyaṃprātarhomasthālīpākāḥ kāryā ityekaḥ pakṣaḥ || gṛhyāgniḥ kevalaṃ saṃrakṣyo na tu tatra homādi kāryamityaparaḥ || ādyapakṣe pūrvoktahomādidravyadānaṃ kāryam || homādyakaraṇapakṣe prāyaścittamātraṃ kāryaṃ na tu dravyadānam ||

⟨Now the expiation for letting the domestic fire lapse.⟩ If the aupāsana fire has been broken off, then up to twelve days ⟨the remedy⟩ is a ghee-offering with the 'ayāś ca' ⟨mantra⟩; beyond that, one should first perform an expiation, produce the fire by the rule of re-establishment, and perform ⟨the rite⟩ in it. There the expiation is a prājāpatya kṛcchra ⟨penance⟩ for each year. There the saṅkalpa ⟨formal resolve⟩ is in this form: "For so long a time, beginning from the day my gṛhya ⟨domestic⟩ fire was broken off, by way of removing the fault produced by the breaking off of the gṛhya fire, for the pleasure of śrī Parameśvara, beginning from the day of the breaking off of the gṛhya fire and up to so many years, I shall perform one kṛcchra for each year, or, as I am able, by the gift of one of the substitutes for it — a silver niṣka standing as the redemption-price of a cow, or a half-niṣka, or a quarter-niṣka, or half a quarter-niṣka. And I set aside for gift the materials of the evening and morning aupāsana homa ⟨fire-offering⟩ that were lost during so many days by the breaking off of the gṛhya fire, and the rice and other grain and the ghee sufficient for the darśa, the paurṇamāsa, the sthālīpāka and the other rites that were lost — or else the price of them." If he wishes to do some other substitute for the kṛcchra, ⟨the change⟩ is to be made in those two ⟨resolves⟩. A quarter-niṣka consists of eighty guñjās ⟨the seeds used as a weight⟩; this multiplied by four is a niṣka ⟨that is, 320 guñjās⟩. Having made the saṅkalpa thus, and having resolved 'I shall perform the re-establishment of the gṛhya fire that has been broken off', he should establish the gṛhya fire according to his own sūtra. ⟨Now⟩ the consideration of obtaining the gṛhya fire for the sarvādhānin ⟨one who has set up all the fires⟩ and the ardhādhānin ⟨one who has set up half⟩. The sarvādhānin too should in this very way produce the gṛhya fire by re-establishment and perform the homa of the garbhādhāna ⟨the rite for conception⟩, the puṃsavana ⟨the rite for a male child⟩ and the rest; but there the saṅkalpa of the kṛcchra and the saṅkalpa of giving the materials of the homa and the rest are not to be made. Having resolved 'I shall perform the re-establishment of the gṛhya ⟨fire⟩ in order to do the garbhādhāna homa', the fire is given up at the end of the garbhādhāna. For the ardhādhānins too there are two views. One view is that the evening and morning homas and the sthālīpākas are to be performed in the gṛhya fire; the other, that the gṛhya fire is merely to be kept up and no homa or the rest is to be performed in it. On the first view the giving of the materials of the homa and the rest, stated above, is to be done. On the view that the homa and the rest are not performed, only the expiation is to be done, and not the giving of materials.

अथानिद्वयसंसर्गः ।

द्विभार्यस्याग्निद्वयसंसर्गात्पूर्वमुभयाग्न्यनुगतौ उभयविच्छेददिनादब्दगणनया पृथक्पृथक् कृच्छ्रप्रायश्चित्तं पृथक्पृथक् होमद्रव्यदानम् ॥ स्थालीपाकद्रव्यदानं च कृत्वा पुनःसंधानद्वयेनाग्निद्वयमुत्पाद्याग्निद्वयसंसर्गं विधाय तत्र गर्भाधानहोमः अग्निद्वयसंसर्गात्पूर्वम् ॥ एकाग्न्यनुगतौ तन्मात्रप्रायश्चित्तं तद्धोमद्रव्यमात्रदानं च कार्यम् ॥ न तु स्थालीपाकद्रव्यदानम् ॥ भार्यान्तरस्यासंनिधाने यस्यां गर्भाधानं तदग्निविच्छेदप्रायश्चित्तादिना गृह्याग्निमुत्पाद्य तत्र होमः ॥ सर्वत्र पुनःसंधाने स्थालीपाकानारंभे स्थालीपाकादिद्रव्यदानं कृताकृतम् ॥

dvibhāryasyāgnidvayasaṃsargātpūrvamubhayāgnyanugatau ubhayavicchedadinādabdagaṇanayā pṛthakpṛthak kṛcchraprāyaścittaṃ pṛthakpṛthak homadravyadānam || sthālīpākadravyadānaṃ ca kṛtvā punaḥsaṃdhānadvayenāgnidvayamutpādyāgnidvayasaṃsargaṃ vidhāya tatra garbhādhānahomaḥ agnidvayasaṃsargātpūrvam || ekāgnyanugatau tanmātraprāyaścittaṃ taddhomadravyamātradānaṃ ca kāryam || na tu sthālīpākadravyadānam || bhāryāntarasyāsaṃnidhāne yasyāṃ garbhādhānaṃ tadagnivicchedaprāyaścittādinā gṛhyāgnimutpādya tatra homaḥ || sarvatra punaḥsaṃdhāne sthālīpākānāraṃbhe sthālīpākādidravyadānaṃ kṛtākṛtam ||

⟨Now the joining of the two fires.⟩ For a man with two wives, if both fires were being maintained before the joining of the two fires, then, reckoning the years from the day each was broken off, there is a separate kṛcchra expiation for each and a separate gift of homa-materials for each. And having made the gift of the sthālīpāka materials as well, he should produce the two fires by two re-establishments, join the two fires, and ⟨perform⟩ the garbhādhāna homa in them. If before the joining of the two fires only one fire was being maintained, then only that much expiation and only the gift of that fire's homa-materials is to be done, and not the gift of the sthālīpāka materials. If the other wife is not at hand, he should produce the gṛhya fire by the expiation for the breaking off of the fire of the wife in whom the garbhādhāna is to be done, and ⟨perform⟩ the homa in that. In every case, at a re-establishment, if the sthālīpākas are not begun, the gift of the sthālīpāka materials and the rest is optional.

अथ गर्भाधानसंकल्पः ।

एवं यथायथं गृह्याग्निसिद्धिं कृत्वा ममास्यां भार्यायां संस्कारातिशयद्वारा अस्यां जनिष्यमाणसर्वगर्भाणां बीजगर्भसमुद्भवैनोनिबर्हणद्वारा श्रीपरमेश्वरप्रीत्यर्थं गर्भाधानाख्यं कर्म करिष्ये ॥ तदंगत्वेन स्वस्तिवाचनेत्यादि संकल्प्य पुण्याहवाचनमातृकापूजननांदीश्राद्धानि कृत्वा यथागृह्यं गर्भाधानसंस्कारः कार्यः ॥ अत्र गर्भाधानकर्मणो ब्रह्मदेवताकत्वात्पुण्याहवाचनांते कर्मांगदेवता ब्रह्मा प्रीयतामिति वदेत् ॥ औपासनांगे स्वस्तिवाचने अग्निसूर्यप्रजापतयः प्रीयंताम् ॥ स्थाली पाकारंभेऽग्निः प्रीयतामिति एवमन्यत्र ग्रंथांतरादूह्यम् ॥

evaṃ yathāyathaṃ gṛhyāgnisiddhiṃ kṛtvā mamāsyāṃ bhāryāyāṃ saṃskārātiśayadvārā asyāṃ janiṣyamāṇasarvagarbhāṇāṃ bījagarbhasamudbhavainonibarhaṇadvārā śrīparameśvaraprītyarthaṃ garbhādhānākhyaṃ karma kariṣye || tadaṃgatvena svastivācanetyādi saṃkalpya puṇyāhavācanamātṛkāpūjananāṃdīśrāddhāni kṛtvā yathāgṛhyaṃ garbhādhānasaṃskāraḥ kāryaḥ || atra garbhādhānakarmaṇo brahmadevatākatvātpuṇyāhavācanāṃte karmāṃgadevatā brahmā prīyatāmiti vadet || aupāsanāṃge svastivācane agnisūryaprajāpatayaḥ prīyaṃtām || sthālī pākāraṃbhe'gniḥ prīyatāmiti evamanyatra graṃthāṃtarādūhyam ||

⟨Now the saṅkalpa ⟨the declaration of intent⟩ for the garbhādhāna.⟩ Thus, having obtained the gṛhya fire in the proper way, ⟨he resolves:⟩ "For the pleasure of śrī Parameśvara, by way of a heightened consecration in this my wife, and by way of destroying, in all the embryos that shall be conceived in her, the sin that arises from the seed and from the womb, I shall perform the act called garbhādhāna." Having resolved on the svastivācana ⟨the auspicious recitation⟩ and the rest as parts of it, and having performed the puṇyāhavācana ⟨the declaring of the day holy⟩, the worship of the Mātṛkās ⟨the mother-goddesses⟩ and the nāndīśrāddha ⟨the festive śrāddha⟩, the garbhādhāna saṃskāra is to be performed according to one's own gṛhya ⟨sūtra⟩. Here, since the deity of the garbhādhāna act is Brahmā, at the end of the puṇyāhavācana he should say, "May Brahmā, the deity of ⟨this⟩ member of the rite, be pleased." In the svastivācana that is a member of the aupāsana, "May Agni, Sūrya and Prajāpati be pleased." At the beginning of the sthālīpāka, "May Agni be pleased." So in other cases it is to be inferred from other books.

अथ नांदीश्राद्धविचारः ।

गौर्यादिमातृकापूजनं नांदीश्राद्धांगम् ॥ यत्र नांदीश्राद्धं न क्रियते तत्र मातृकापूजनमपि न कार्यम् ॥ तत्र पूर्वं मातृपार्वणं ततः पितृपार्वणं ततः सपत्नीकमातामहपार्वणमिति पार्वणत्रयात्मकनांदीश्राद्धम् ॥ मातृजीवने सपत्नमातृमरणेपि न मातृपार्वणम् ॥ एवं मातामह्या जीवने मातामहीसपत्न्या मरणेपि न मातामहादेः सपत्नीकत्वम् ॥ एवं दर्शादावपि मातृजीवने सपत्नमातृमरणेपि न सपत्नीकत्वं पित्रादेः ॥ अत्र स्वधाशब्दस्थाने स्वाहाशब्दः ॥ सव्येनैव सर्वाः क्रियाः ॥ प्रतिपार्वणं दैवे च युग्मा ब्राह्मणाः ॥ कुशस्थाने दूर्वाः ॥ विवाहादिमंगलकर्मांगे वृद्धिश्राद्धे ॥ यज्ञादिकर्मांगे तु अमूला दर्भा ग्राह्याः ॥ दूर्वा दर्भाश्च युग्मा एव ॥ उदङ्मुखः कर्ता प्राङ्मुखा विप्राः ॥ प्राङ्मुखो वा कर्ता उदङ्मुखा विप्राः॥ पूर्वाह्नकालः प्रदक्षिणं कर्म ॥ आधानांगं त्वपराह्णे कार्यम् ॥ पुत्रजन्मनिमित्तकं रात्रावपि ॥ एवं च विश्वेदेवार्थविप्रसहिता अष्टौ विप्रा अत्यशक्तौ चत्वारो वा ॥ वृद्धिश्राद्धे विश्वेदेवाः सत्यवसुसंज्ञकाः ॥ सोमयागगर्भाधानपुंसवनसीमन्तोन्नयनाधानादिकर्मांगभूतवृद्धिश्राद्धे क्रतुदक्षसंज्ञकाः ॥

gauryādimātṛkāpūjanaṃ nāṃdīśrāddhāṃgam || yatra nāṃdīśrāddhaṃ na kriyate tatra mātṛkāpūjanamapi na kāryam || tatra pūrvaṃ mātṛpārvaṇaṃ tataḥ pitṛpārvaṇaṃ tataḥ sapatnīkamātāmahapārvaṇamiti pārvaṇatrayātmakanāṃdīśrāddham || mātṛjīvane sapatnamātṛmaraṇepi na mātṛpārvaṇam || evaṃ mātāmahyā jīvane mātāmahīsapatnyā maraṇepi na mātāmahādeḥ sapatnīkatvam || evaṃ darśādāvapi mātṛjīvane sapatnamātṛmaraṇepi na sapatnīkatvaṃ pitrādeḥ || atra svadhāśabdasthāne svāhāśabdaḥ || savyenaiva sarvāḥ kriyāḥ || pratipārvaṇaṃ daive ca yugmā brāhmaṇāḥ || kuśasthāne dūrvāḥ || vivāhādimaṃgalakarmāṃge vṛddhiśrāddhe || yajñādikarmāṃge tu amūlā darbhā grāhyāḥ || dūrvā darbhāśca yugmā eva || udaṅmukhaḥ kartā prāṅmukhā viprāḥ || prāṅmukho vā kartā udaṅmukhā viprāḥ|| pūrvāhnakālaḥ pradakṣiṇaṃ karma || ādhānāṃgaṃ tvaparāhṇe kāryam || putrajanmanimittakaṃ rātrāvapi || evaṃ ca viśvedevārthaviprasahitā aṣṭau viprā atyaśaktau catvāro vā || vṛddhiśrāddhe viśvedevāḥ satyavasusaṃjñakāḥ || somayāgagarbhādhānapuṃsavanasīmantonnayanādhānādikarmāṃgabhūtavṛddhiśrāddhe kratudakṣasaṃjñakāḥ ||

⟨Now the consideration of the nāndīśrāddha.⟩ The worship of the Mātṛkās, Gaurī and the rest, is a member of the nāndīśrāddha. Where the nāndīśrāddha is not performed, the worship of the Mātṛkās too is not to be performed. There, first the pārvaṇa ⟨set of offerings⟩ of the mothers, then that of the fathers, then that of the maternal grandfathers together with their wives — thus the nāndīśrāddha consists of three pārvaṇas. If one's mother is living, there is no mother-pārvaṇa even though a co-wife of the mother has died. So too, if the maternal grandmother is living, the maternal grandfather and the rest do not take the 'with-wife' form, even though a co-wife of the maternal grandmother has died. So too in the darśa and the rest: if the mother is living, the father and the rest do not take the 'with-wife' form, even though a co-wife of the mother has died. Here in place of the word svadhā the word svāhā is used. All the acts are done with the thread over the left shoulder ⟨savya⟩. In each pārvaṇa, and in the daiva ⟨portion for the gods⟩, the brāhmaṇas are of an even number. In place of kuśa, dūrvā grass — ⟨this⟩ in a vṛddhiśrāddha that is a member of an auspicious act such as a marriage; but in one that is a member of a sacrifice and the like, darbha without roots is to be taken. And the dūrvā and the darbha are of an even number only. The performer faces north and the brāhmaṇas east; or the performer faces east and the brāhmaṇas north. The time is the forenoon, and the rite proceeds to the right. But one that is a member of the ādhāna ⟨the setting up of the fires⟩ is to be done in the afternoon. One occasioned by the birth of a son may be done even at night. And thus the brāhmaṇas are eight, including those for the Viśvedevas; or, when one is quite unable, four. In a vṛddhiśrāddha the Viśvedevas are those named Satya and Vasu. In a vṛddhiśrāddha that is a member of the soma sacrifice, the garbhādhāna, the puṃsavana, the sīmantonnayana ⟨the parting of the hair⟩, the ādhāna and the rest, they are those named Kratu and Dakṣa.

अथ नांदीश्राद्धावश्यकत्वानावश्यकविचारः ।

गर्भाधानादिसंस्कारेषु वापीदेवप्रतिष्ठादिपूर्तकर्मस्वपूर्वाधानादिषु संन्यासस्वीकारे काम्यवृषोत्सर्गे गृहप्रवेशे तीर्थयात्रायां श्रवणाकर्मसर्पबल्याश्वयुज्याग्रयणादिपाकसंस्थानां प्रथमारंभे नांदीश्राद्धमावश्यकम् ॥ पुनराधाने सोमयागादिभिन्ने असकृत्क्रियमाणे कर्मणि अष्टकादिश्राद्धकर्मसु च नांदीश्राद्धं न कार्यम् ॥ गर्भाधानपुंसवनसीमन्तचौलमौंजीविवाहातिरिक्तसंस्कारेषु श्रवणाकर्मादिषु च नांदीश्राद्धं वैकल्पिकम्॥जातकर्मांगं पुत्रजन्मनिमित्तकं च नांदीश्राद्धं पृथगेव ॥ जन्मकाले एव जातकर्मणि क्रियमाणे पुत्रजन्मनिमित्तकं जातकर्मांगं च वृद्धिश्राद्धं तन्त्रेण करिष्ये इति संकल्प्य सकृदेव कार्यम् ॥ नामकर्मणा सह जातकर्मचिकीर्षायां पुत्रजन्मनिमित्तं जन्मकाल एव हेम्ना कृत्वा कर्मांगं नामकर्मकाले कार्यम् ॥ तदा तदकरणे नामकर्मकाल एव पुत्रजन्मनिमित्तकं जातकर्मनामकर्मांगं च नांदीश्राद्धं तन्त्रेण करिष्य इति संकल्प्यैकमेव कार्यम् ॥ एवं चौलादिकर्मणा सह जातकर्मादिषु क्रियमाणेषु पुत्रजन्मनिमित्तकं चौलांतसंस्कारांगं च नांदीश्राद्धं तन्त्रेण करिष्ये इति संकल्पः ॥ तथा च सहैव क्रियमाणेषु चौलादिष्वन्येषु च कर्मसु नांदीश्राद्धस्य सकृदेवानुष्ठानं न तु प्रतिकर्म पृथगनुष्ठानम् ॥ एवं यमलयोर्युगपदेकसंस्कारकरणेपि ज्ञेयम् ॥

garbhādhānādisaṃskāreṣu vāpīdevapratiṣṭhādipūrtakarmasvapūrvādhānādiṣu saṃnyāsasvīkāre kāmyavṛṣotsarge gṛhapraveśe tīrthayātrāyāṃ śravaṇākarmasarpabalyāśvayujyāgrayaṇādipākasaṃsthānāṃ prathamāraṃbhe nāṃdīśrāddhamāvaśyakam || punarādhāne somayāgādibhinne asakṛtkriyamāṇe karmaṇi aṣṭakādiśrāddhakarmasu ca nāṃdīśrāddhaṃ na kāryam || garbhādhānapuṃsavanasīmantacaulamauṃjīvivāhātiriktasaṃskāreṣu śravaṇākarmādiṣu ca nāṃdīśrāddhaṃ vaikalpikam||jātakarmāṃgaṃ putrajanmanimittakaṃ ca nāṃdīśrāddhaṃ pṛthageva || janmakāle eva jātakarmaṇi kriyamāṇe putrajanmanimittakaṃ jātakarmāṃgaṃ ca vṛddhiśrāddhaṃ tantreṇa kariṣye iti saṃkalpya sakṛdeva kāryam || nāmakarmaṇā saha jātakarmacikīrṣāyāṃ putrajanmanimittaṃ janmakāla eva hemnā kṛtvā karmāṃgaṃ nāmakarmakāle kāryam || tadā tadakaraṇe nāmakarmakāla eva putrajanmanimittakaṃ jātakarmanāmakarmāṃgaṃ ca nāṃdīśrāddhaṃ tantreṇa kariṣya iti saṃkalpyaikameva kāryam || evaṃ caulādikarmaṇā saha jātakarmādiṣu kriyamāṇeṣu putrajanmanimittakaṃ caulāṃtasaṃskārāṃgaṃ ca nāṃdīśrāddhaṃ tantreṇa kariṣye iti saṃkalpaḥ || tathā ca sahaiva kriyamāṇeṣu caulādiṣvanyeṣu ca karmasu nāṃdīśrāddhasya sakṛdevānuṣṭhānaṃ na tu pratikarma pṛthaganuṣṭhānam || evaṃ yamalayoryugapadekasaṃskārakaraṇepi jñeyam ||

⟨Now the consideration whether the nāndīśrāddha is required or not.⟩ The nāndīśrāddha is necessary in the saṃskāras beginning with the garbhādhāna; in works of pūrta ⟨public benefit⟩ such as a well and the consecration of an image of a god; at a first ādhāna and the rest; at the taking up of saṃnyāsa ⟨renunciation⟩; at an optional vṛṣotsarga ⟨the release of a bull⟩; at entering a house; on a pilgrimage; and at the first beginning of the pākasaṃsthās ⟨the cooked-oblation rites⟩ — the śravaṇā rite, the sarpabali ⟨offering to the serpents⟩, the āśvayujī, the āgrayaṇa and the rest. The nāndīśrāddha is not to be performed at a punarādhāna ⟨a re-establishment of the fires⟩, at any act performed more than once that is other than the soma sacrifice and the like, or in the śrāddha acts such as the aṣṭakā. In the saṃskāras other than the garbhādhāna, the puṃsavana, the sīmantonnayana, the cūḍā ⟨tonsure⟩, the muñja ⟨investiture⟩ and the marriage, and in the śravaṇā rite and the rest, the nāndīśrāddha is optional. The nāndīśrāddha that is a member of the jātakarman ⟨the birth rite⟩ and the one occasioned by the birth of a son are separate. If the jātakarman is performed at the very time of birth, one should resolve, "I shall perform by tantra ⟨as one combined act⟩ the vṛddhiśrāddha occasioned by the birth of a son and the one that is a member of the jātakarman", and do it only once. If one wishes to do the jātakarman together with the nāmakarman ⟨the name-giving⟩, the one occasioned by the birth of a son is to be done at the very time of birth with gold, and the one that is a member of the rite at the time of the nāmakarman. If it is not done then, one should resolve at the time of the nāmakarman itself, "I shall perform by tantra the nāndīśrāddha occasioned by the birth of a son and the one that is a member of the jātakarman and of the nāmakarman", and do only one. So too, when the jātakarman and the rest are performed together with the cūḍā and the other acts, the resolve is, "I shall perform by tantra the nāndīśrāddha occasioned by the birth of a son and the one that is a member of the saṃskāras up to the cūḍā." And so, when the cūḍā and the other acts are performed together, the nāndīśrāddha is performed only once, and not separately for each act. The same is to be understood when one saṃskāra is performed for twins at the same time.

अथ नांदीमुखपदविचारः ।

ऋक्शाखिभिः कात्यायनैश्च पितृपितामहप्रपितामहा इति पितृपूर्वक उच्चारः कार्यः ॥ अन्यशाखिभिस्तु प्रपितामहपितामहपितरो नांदीमुखा इति प्रपितामहपूर्वक उच्चारः ॥ मातृपार्वणे नांदीमुखशब्दे ङीष् विकल्पान्नांदीमुख्य इति नांदीमुखा इति पक्षद्वयमुच्चारे ॥ अनादिसंज्ञात्वेन 'नखमुखात्संज्ञायाम्' इति निषेधानवतारादिति पुरुषार्थचिन्तामणिकारः ॥

ṛkśākhibhiḥ kātyāyanaiśca pitṛpitāmahaprapitāmahā iti pitṛpūrvaka uccāraḥ kāryaḥ || anyaśākhibhistu prapitāmahapitāmahapitaro nāṃdīmukhā iti prapitāmahapūrvaka uccāraḥ || mātṛpārvaṇe nāṃdīmukhaśabde ṅīṣ vikalpānnāṃdīmukhya iti nāṃdīmukhā iti pakṣadvayamuccāre || anādisaṃjñātvena 'nakhamukhātsaṃjñāyām' iti niṣedhānavatārāditi puruṣārthacintāmaṇikāraḥ ||

⟨Now the consideration of the word nāndīmukha.⟩ Those of the Ṛgveda śākhā ⟨vedic school⟩ and the Kātyāyanas should make the utterance beginning with the father: "the father, the grandfather, the great-grandfather." But those of the other śākhās make the utterance beginning with the great-grandfather: "the great-grandfather, the grandfather and the father, who are nāndīmukha." In the mother-pārvaṇa, since the feminine suffix ṅīṣ is optional with the word nāndīmukha, there are two views as to the utterance: "nāndīmukhyaḥ" and "nāndīmukhāḥ" — for, the word not being a proper name from the outset, the prohibition ⟨implied in the rule⟩ "nakhamukhāt saṃjñāyām" does not take effect. So says the author of the Puruṣārthacintāmaṇi.

अथ वृद्धिश्राद्धकर्तुर्जीवत्पितृकत्वे निर्णयः ।

“जीवेत्तु यदि वर्गाद्यस्तं वर्गं तु परित्यजेत्” इति न्यायेन जीवत्पितृकः स्वापत्यसंस्कारेषु मातृमातामहपार्वणयुतं नांदीश्राद्धं कुर्यात् ॥ मातरि जीवंत्यां मातामहपार्वणकमेव ॥ मातामहे जीवति मातृपार्वणकमेव ॥ केवलमातृपार्वणे विश्वेदेवा न कार्याः ॥ वर्गत्रयाद्येषु मातृपितृमातामहेषु जीवत्सु नांदीश्राद्धलोप एव सुतसंस्कारेषूचितः ॥ द्वितीयविवाहाधानपुत्रेष्टिसोमयागादिषु स्वसंस्कारकर्मसु 'येभ्य एव पिता दद्यात्तेभ्यो दद्यात्' ॥ तथा च मृतमातृमातामहकोपि जीवत्पितृकः स्वसंस्कारे पितुर्मातृपितामहीप्रपितामह्यः ॥ पितुः पितृपितामहप्रपितामहाः ॥ पितुर्मातामहमातृपितामहमातृप्रपितामहाः इत्येव पार्वणत्रयमुद्दिश्य श्राद्धं कुर्यात् ॥ न तु स्वमातृमातामहपार्वणोद्देशः ॥ पितरि पितामहे जीवति विचारः । पितरि पितामहे च जीवति स्वसंस्कारे पितामहस्य मातृपितामहीप्रपितामह्य इत्याद्युद्देशः ॥ एवं प्रपितामहेपि योज्यम् ॥ पितुर्मात्रादिजीवने तत्पार्वणलोप एव ॥ तथा च 'येभ्य एव पिता दद्यात्' इति पक्षस्य वर्गाद्यजीवने तत्पार्वणलोप इति द्वारलोपपक्षस्य च स्वसंस्कारस्वापत्यसंस्कारभेदेन व्यवस्था सिद्धांतितेति ज्ञेयम् ॥ केचित्तु पक्षद्वयस्यैच्छिको विकल्पो न तु व्यवस्थित इत्याहुः ॥ एवं मृतपितृकस्य जीवन्मातृमातामहस्य पितृपार्वणेनैव नांदीश्राद्धसिद्धिर्ज्ञेया ॥

“jīvettu yadi vargādyastaṃ vargaṃ tu parityajet” iti nyāyena jīvatpitṛkaḥ svāpatyasaṃskāreṣu mātṛmātāmahapārvaṇayutaṃ nāṃdīśrāddhaṃ kuryāt || mātari jīvaṃtyāṃ mātāmahapārvaṇakameva || mātāmahe jīvati mātṛpārvaṇakameva || kevalamātṛpārvaṇe viśvedevā na kāryāḥ || vargatrayādyeṣu mātṛpitṛmātāmaheṣu jīvatsu nāṃdīśrāddhalopa eva sutasaṃskāreṣūcitaḥ || dvitīyavivāhādhānaputreṣṭisomayāgādiṣu svasaṃskārakarmasu 'yebhya eva pitā dadyāttebhyo dadyāt' || tathā ca mṛtamātṛmātāmahakopi jīvatpitṛkaḥ svasaṃskāre piturmātṛpitāmahīprapitāmahyaḥ || pituḥ pitṛpitāmahaprapitāmahāḥ || piturmātāmahamātṛpitāmahamātṛprapitāmahāḥ ityeva pārvaṇatrayamuddiśya śrāddhaṃ kuryāt || na tu svamātṛmātāmahapārvaṇoddeśaḥ || pitari pitāmahe jīvati vicāraḥ | pitari pitāmahe ca jīvati svasaṃskāre pitāmahasya mātṛpitāmahīprapitāmahya ityādyuddeśaḥ || evaṃ prapitāmahepi yojyam || piturmātrādijīvane tatpārvaṇalopa eva || tathā ca 'yebhya eva pitā dadyāt' iti pakṣasya vargādyajīvane tatpārvaṇalopa iti dvāralopapakṣasya ca svasaṃskārasvāpatyasaṃskārabhedena vyavasthā siddhāṃtiteti jñeyam || kecittu pakṣadvayasyaicchiko vikalpo na tu vyavasthita ityāhuḥ || evaṃ mṛtapitṛkasya jīvanmātṛmātāmahasya pitṛpārvaṇenaiva nāṃdīśrāddhasiddhirjñeyā ||

⟨Now the determination when the performer of the vṛddhiśrāddha ⟨the auspicious rite for the fathers⟩ has his father living.⟩ By the maxim "but if the first of a set is living, one should leave that set out", a man whose father is living should, in the saṃskāras of his own children, perform a nāndīśrāddha joined with the pārvaṇas of the mothers and of the maternal grandfathers. If the mother is living, only the maternal-grandfather pārvaṇa; if the maternal grandfather is living, only the mother-pārvaṇa. In a mother-pārvaṇa alone the Viśvedevas are not to be done. When the first ⟨members⟩ of all three sets — the mother, the father and the maternal grandfather — are living, the omission of the nāndīśrāddha altogether is proper in the saṃskāras of one's sons. In the acts that are one's own saṃskāras — a second marriage, the ādhāna, the putreṣṭi ⟨the sacrifice for a son⟩, the soma sacrifice and the rest — "he should give to just those to whom his father would give." And so a man whose father is living, even though his own mother and maternal grandfather are dead, should in his own saṃskāra perform the śrāddha naming just these three pārvaṇas: the father's mother, grandmother and great-grandmother; the father's father, grandfather and great-grandfather; and the father's maternal grandfather, the father's mother's grandfather and the father's mother's great-grandfather — and not a naming of the pārvaṇas of his own mother and maternal grandfather. ⟨Now⟩ the consideration when the father and the grandfather are living. If the father and the grandfather are living, in his own saṃskāra the naming is "the grandfather's mother, grandmother and great-grandmother", and so on. The same is to be applied to the great-grandfather as well. If the father's mother and the rest are living, that pārvaṇa is simply omitted. And so it is to be understood that the settled conclusion is an assignment, according to the difference between one's own saṃskāra and the saṃskāra of one's offspring, between the view "to just those to whom the father would give" and the dvāra-lopa view ⟨that the intervening person through whom the offering passes is dropped⟩, namely "if the first of the set is living, that pārvaṇa is omitted." But some say that the option between the two views is a free one and not a fixed assignment. So too, for a man whose father is dead but whose mother and maternal grandfather are living, the nāndīśrāddha is to be understood as accomplished by the father-pārvaṇa alone.

अथ समावर्तने नांदीश्राद्धकर्तृदेवतायाश्च विचारः ।

समावर्तनस्य माणवककर्तृत्वेपि तदंगभूतनांदीश्राद्धे पितुस्तदभावे ज्येष्ठभ्रात्रादेरधिकार इति केचित्॥ तत्र पिता पुत्रसमावर्तने स्वपितृभ्यो नांदीश्राद्धं कुर्यात्॥ पिता जीवत्पितृकश्चेत्सुतसंस्कारत्वाद्द्वारलोपपक्षो युक्त इति भाति ॥ माणवकपितुः प्रवासादिना असंनिधाने भ्रात्रादिर्माणवकस्य पितृमातृपितामहीप्रपितामह्य इत्याद्युच्चार्य श्राद्धं कुर्यात् ॥ मृतपितृकमाणवकसमावर्तने पितृव्यभ्रात्रादिरस्य माणवकस्य मातृपितामहीत्याद्युच्चारयेत् ॥ भ्रात्रादेरभावे स्वयमेव स्वपितृभ्यो दद्यात् ॥ एवं जीवत्पितृकोपि पितुरसंनिधाने भ्रात्रादेरभावे पितुः पितृभ्यः स्वयमेव नांदीमुखं कुर्यात् ॥ उपनयनेन कर्माधिकारस्य जातत्वात् ॥ एवं विवाहेपि द्रष्टव्यम् ॥ मृतपितृकस्य चौलोपनयनादिकं पितृव्यमातुलादिः कुर्वन्नस्य संस्कार्यस्य पितृपितामहेत्याद्युच्चार्य श्राद्धं कुर्यात् ॥ जीवतः पितुरसंनिधानेन कुर्वन्मातुलादिरस्य संस्कार्यस्य पितृजनकादीनुद्दिश्य कुर्यान्न तु संस्कार्यस्य मृतानपि मात्रादीनिति संक्षेपः ॥

samāvartanasya māṇavakakartṛtvepi tadaṃgabhūtanāṃdīśrāddhe pitustadabhāve jyeṣṭhabhrātrāderadhikāra iti kecit|| tatra pitā putrasamāvartane svapitṛbhyo nāṃdīśrāddhaṃ kuryāt|| pitā jīvatpitṛkaścetsutasaṃskāratvāddvāralopapakṣo yukta iti bhāti || māṇavakapituḥ pravāsādinā asaṃnidhāne bhrātrādirmāṇavakasya pitṛmātṛpitāmahīprapitāmahya ityādyuccārya śrāddhaṃ kuryāt || mṛtapitṛkamāṇavakasamāvartane pitṛvyabhrātrādirasya māṇavakasya mātṛpitāmahītyādyuccārayet || bhrātrāderabhāve svayameva svapitṛbhyo dadyāt || evaṃ jīvatpitṛkopi piturasaṃnidhāne bhrātrāderabhāve pituḥ pitṛbhyaḥ svayameva nāṃdīmukhaṃ kuryāt || upanayanena karmādhikārasya jātatvāt || evaṃ vivāhepi draṣṭavyam || mṛtapitṛkasya caulopanayanādikaṃ pitṛvyamātulādiḥ kurvannasya saṃskāryasya pitṛpitāmahetyādyuccārya śrāddhaṃ kuryāt || jīvataḥ piturasaṃnidhānena kurvanmātulādirasya saṃskāryasya pitṛjanakādīnuddiśya kuryānna tu saṃskāryasya mṛtānapi mātrādīniti saṃkṣepaḥ ||

⟨Now, at the samāvartana, the consideration of who performs the nāndīśrāddha ⟨the auspicious śrāddha that precedes a rite⟩ and of its deity.⟩ Although the māṇavaka ⟨the student⟩ is the performer of the samāvartana ⟨the return from studentship⟩, some say that in the nāndīśrāddha which is a member of it the competence belongs to the father, and in his absence to the eldest brother and the rest. There the father, at his son's samāvartana, should perform the nāndīśrāddha for his own fathers. If the father's own father is living, then, since it is a saṃskāra of a son, the dvāra-lopa view seems the right one. If the māṇavaka's father is not at hand, being away from home or the like, the brother or another should perform the śrāddha uttering "of the māṇavaka's father: the mother, the grandmother, the great-grandmother", and so on. At the samāvartana of a māṇavaka whose father is dead, the paternal uncle, the brother or another should utter "of this māṇavaka: the mother, the grandmother", and so on. In the absence of a brother and the rest, he himself should give to his own fathers. So too one whose father is living, if the father is not at hand and there is no brother or the like, should himself perform the nāndīmukha for his father's fathers, since competence for rites has arisen for him through the upanayana. The same is to be seen in the case of marriage. When a paternal uncle, a maternal uncle or another performs the cūḍā, the upanayana and the rest for one whose father is dead, he should perform the śrāddha uttering "of this person to be consecrated: the father, the grandfather", and so on. But a maternal uncle or another who performs it because the living father is not at hand should do it naming the begetter of this person's father and the rest, and not the mother and the rest of the person to be consecrated, even though they are dead — this in brief.

अथ नांदीश्राद्धप्रयोगे पिंडादिविचारः ।

नांदीश्राद्धे पिंडदानं कुलधर्मानुसारेण वैकल्पिकम् ॥ पिंडेषु दधिमधुबदरद्राक्षामलकमिश्रणम् ॥ दक्षिणायां द्राक्षामलकानि ॥ प्रथमांतेन संकल्पः ॥ सर्वत्रोच्चारे संबंधनामगोत्रं वर्जयेत् ॥ मालतीमल्लिकाकेतकीकमलानां माला देया न तु रक्तपुष्पाणाम् ॥ कुंकुमचंदनाद्यलंकृताः सर्वे ॥ नांदीश्राद्धारंभे पाकांतरेण वैश्वदेवः साग्निकानग्निकैः सर्वशाखिभिः कार्यः ॥ द्वयोर्द्वयोर्विप्रयोर्युगपन्निमंत्रणम् ॥ भवद्भ्यां क्षणः क्रियतामों तथा प्राप्नुतां भवंतौ प्राप्नवावेत्युक्तिः ॥ शंनोदेवीरित्यनुमंत्र्य यवानेव क्षिपेत् ॥ “यवोसि सोमदैवत्यो गोसवे देवनिर्मितः ॥ प्रत्नवद्भिः प्रत्तः पुष्ट्या नांदीमुखान्पितॄन्निमाँल्लोकान्प्रीणया हि नः स्वाहा न मम” इति पित्र्ये मंत्रः द्विर्द्विर्गंधादिदानम् ॥ पाणिहोमोग्नये कव्यवाहनाय स्वाहा सोमाय पितृमते स्वाहेति ॥ अत्र श्राद्धे नापसव्यं न तिलाः न च पितृतीर्थेन दानम् ॥ पावमानीशंवतीः शकुनिसूक्तं स्वस्तिसूक्तं च श्रावयेत् ॥ मधुवाता इति त्र्यृचस्थाने उपास्मै गायेति पंचर्चः ॥ अक्षन्नमीमदंतेति च तृप्तिप्रश्नस्थाने संपन्नमिति ॥ दैवे रुचितमिति प्रश्नः ॥ पूर्वाग्रेषु कुशेषु दूर्वासु वा एकस्य द्वौ द्वौ पिंडौ ॥ अक्षय्यस्थाने नांदीमुखाः पितरः प्रीयन्ताम् ॥ स्वधावाचनस्थाने नांदीमुखान्पितॄन् वाचयिष्ये इत्यादिना स्वधां प्रयुंजीत ॥ त्यमूषु वाजिनमिति विप्रविसर्जनम् ॥ केचिन्नांदीश्राद्धांते वैश्वदेवो बह्वृचानामित्याहुः ॥ नात्र श्राद्धांगतर्पणम् ॥ अत्राहिताग्निना पिंडदानं कार्यम् ॥ पितृमात्रादिवर्गत्रयोद्देशेन श्राद्धे “पितुर्मातामही चैव तथैव प्रपितामही” इत्यादिश्लोकपाठः ॥ द्वारलोपपक्षे यत्पार्वणलोपस्तत्पार्वणविषयकश्लोकैकदेशलोपः केवलमातृपार्वणे देवा न कार्याः ‘एता भवंतु सुप्रीताः’ इत्यूहः कार्यः ॥ सांकल्पविधिना संक्षिप्तनांदीश्राद्धप्रयोगः प्रयोगरत्नादौ द्रष्टव्यः ॥ ॥ इति नांदीश्राद्धविचारः ॥

nāṃdīśrāddhe piṃḍadānaṃ kuladharmānusāreṇa vaikalpikam || piṃḍeṣu dadhimadhubadaradrākṣāmalakamiśraṇam || dakṣiṇāyāṃ drākṣāmalakāni || prathamāṃtena saṃkalpaḥ || sarvatroccāre saṃbaṃdhanāmagotraṃ varjayet || mālatīmallikāketakīkamalānāṃ mālā deyā na tu raktapuṣpāṇām || kuṃkumacaṃdanādyalaṃkṛtāḥ sarve || nāṃdīśrāddhāraṃbhe pākāṃtareṇa vaiśvadevaḥ sāgnikānagnikaiḥ sarvaśākhibhiḥ kāryaḥ || dvayordvayorviprayoryugapannimaṃtraṇam || bhavadbhyāṃ kṣaṇaḥ kriyatāmoṃ tathā prāpnutāṃ bhavaṃtau prāpnavāvetyuktiḥ || śaṃnodevīrityanumaṃtrya yavāneva kṣipet || “yavosi somadaivatyo gosave devanirmitaḥ || pratnavadbhiḥ prattaḥ puṣṭyā nāṃdīmukhānpitṝnnimām̐llokānprīṇayā hi naḥ svāhā na mama” iti pitrye maṃtraḥ dvirdvirgaṃdhādidānam || pāṇihomognaye kavyavāhanāya svāhā somāya pitṛmate svāheti || atra śrāddhe nāpasavyaṃ na tilāḥ na ca pitṛtīrthena dānam || pāvamānīśaṃvatīḥ śakunisūktaṃ svastisūktaṃ ca śrāvayet || madhuvātā iti tryṛcasthāne upāsmai gāyeti paṃcarcaḥ || akṣannamīmadaṃteti ca tṛptipraśnasthāne saṃpannamiti || daive rucitamiti praśnaḥ || pūrvāgreṣu kuśeṣu dūrvāsu vā ekasya dvau dvau piṃḍau || akṣayyasthāne nāṃdīmukhāḥ pitaraḥ prīyantām || svadhāvācanasthāne nāṃdīmukhānpitṝn vācayiṣye ityādinā svadhāṃ prayuṃjīta || tyamūṣu vājinamiti vipravisarjanam || kecinnāṃdīśrāddhāṃte vaiśvadevo bahvṛcānāmityāhuḥ || nātra śrāddhāṃgatarpaṇam || atrāhitāgninā piṃḍadānaṃ kāryam || pitṛmātrādivargatrayoddeśena śrāddhe “piturmātāmahī caiva tathaiva prapitāmahī” ityādiślokapāṭhaḥ || dvāralopapakṣe yatpārvaṇalopastatpārvaṇaviṣayakaślokaikadeśalopaḥ kevalamātṛpārvaṇe devā na kāryāḥ ‘etā bhavaṃtu suprītāḥ’ ityūhaḥ kāryaḥ || sāṃkalpavidhinā saṃkṣiptanāṃdīśrāddhaprayogaḥ prayogaratnādau draṣṭavyaḥ || || iti nāṃdīśrāddhavicāraḥ ||

⟨Now the consideration of the piṇḍa and the rest in the performance of the nāndīśrāddha.⟩ In the nāndīśrāddha the giving of piṇḍas ⟨balls of food⟩ is optional, according to family custom. In the piṇḍas, a mixture of curds, honey, jujube, grapes and āmalaka; in the dakṣiṇā ⟨the fee⟩, grapes and āmalaka. The saṅkalpa is with words ending in the first ⟨case⟩. In every utterance he should omit the relationship, the name and the gotra. A garland of mālatī, mallikā, ketakī and lotus is to be given, but not of red flowers. All ⟨the brāhmaṇas⟩ are adorned with kuṅkuma, sandal and the rest. At the beginning of the nāndīśrāddha the vaiśvadeva is to be performed with a separate cooking, by all of every śākhā, whether they maintain the fires or not. The brāhmaṇas are invited two at a time together. The formula is: "Let a moment be spared by you two." "Oṃ, so ⟨be it⟩." "May you two attain it." "May we two attain it." Having consecrated with "śaṃ no devīḥ", he should throw barley only. In the ancestral ⟨portion⟩ the mantra is: "You are barley, whose deity is Soma, fashioned by the gods at the gosava; bestowed by those who ⟨do⟩ as of old, gladden for us with nourishment the nāndīmukha fathers and these worlds — svāhā, not mine." The giving of scents and the rest is twice over. The hand-homa is "to Agni the bearer of the kavya, svāhā; to Soma accompanied by the fathers, svāhā." In this śrāddha there is no apasavya ⟨thread over the right shoulder⟩, no sesame, and no giving by the pitṛtīrtha ⟨the part of the hand between thumb and forefinger⟩. He should have the Pāvamānī verses, the Śaṃvatī verses, the Śakunisūkta and the Svastisūkta recited. In place of the three verses "madhu vātā", the five verses "upāsmai gāya"; and in place of "akṣann amīmadanta" and of the question about satisfaction, "sampannam"; in the daiva ⟨portion⟩ the question is "rucitam?" On kuśa or dūrvā with their tips to the east, two piṇḍas for each one. In place of "akṣayyam", "may the nāndīmukha fathers be pleased." In place of the svadhā-recitation, he should employ the svadhā with "I shall have the nāndīmukha fathers recited" and so on. The dismissal of the brāhmaṇas is with "tyam ū ṣu vājinam". Some say that for the Bahvṛcas ⟨the Ṛgvedins⟩ the vaiśvadeva comes at the end of the nāndīśrāddha. Here there is no tarpaṇa ⟨libation of water⟩ as a member of the śrāddha. Here one who has set up the fires must give the piṇḍas. In a śrāddha that names the three sets — the father, the mother and the rest — the verse "the father's maternal grandmother, and likewise the great-grandmother" and so on is recited. On the dvāra-lopa view, when a pārvaṇa is omitted, that portion of the verse which concerns that pārvaṇa is omitted. In a mother-pārvaṇa alone the gods are not to be done, and the modification "may these ⟨women⟩ be well pleased" is to be made. The abridged procedure of the nāndīśrāddha by the sāṅkalpa method is to be seen in the Prayogaratna and the rest. ॥ Thus the consideration of the nāndīśrāddha. ॥

अथ संकटे गर्भाधानप्रयोगः ।

एवं स्वस्तिवाचनं क्रतुदक्षसंज्ञकविश्वेदेवयुतं च नांदीश्राद्धं गर्भाधानांगं कृत्वा यथाशाखं गर्भाधानसंस्कारः कार्यः ॥ आश्वलायनैर्गृह्याग्नौ प्राजापत्यं चरुं हुत्वा विष्णुं षड्वारं सकृत्प्रजापतिं चाज्येन हुत्वा जपोपस्थाननस्तःकरणादिकं कार्यम् ॥ “विष्णुर्योनिं जपेत्सूक्तं योनिं स्पृष्ट्वा त्रिभिर्व्रती ॥ गर्भाधानं ततः कुर्यात्सुपुत्रो जायते ध्रुवम्” ॥ एवं नेजमेषेत्यादिजपोपि ॥ सर्वथा होमासंभवेऽश्वगंधारसमुदीर्ष्वात इति मंत्रेण दक्षिणनासायामासिच्योपगमनं कार्यम् ॥ एवं गर्भाधानसंस्कारमकृत्वा स्त्रीगमने गर्भोत्पत्तौ तत्प्रायश्चित्तं गोदानं कृत्वा पुंसवनं कार्यम् ॥

evaṃ svastivācanaṃ kratudakṣasaṃjñakaviśvedevayutaṃ ca nāṃdīśrāddhaṃ garbhādhānāṃgaṃ kṛtvā yathāśākhaṃ garbhādhānasaṃskāraḥ kāryaḥ || āśvalāyanairgṛhyāgnau prājāpatyaṃ caruṃ hutvā viṣṇuṃ ṣaḍvāraṃ sakṛtprajāpatiṃ cājyena hutvā japopasthānanastaḥkaraṇādikaṃ kāryam || “viṣṇuryoniṃ japetsūktaṃ yoniṃ spṛṣṭvā tribhirvratī || garbhādhānaṃ tataḥ kuryātsuputro jāyate dhruvam” || evaṃ nejameṣetyādijapopi || sarvathā homāsaṃbhave'śvagaṃdhārasamudīrṣvāta iti maṃtreṇa dakṣiṇanāsāyāmāsicyopagamanaṃ kāryam || evaṃ garbhādhānasaṃskāramakṛtvā strīgamane garbhotpattau tatprāyaścittaṃ godānaṃ kṛtvā puṃsavanaṃ kāryam ||

⟨Now the procedure of the garbhādhāna ⟨the rite performed at conception⟩ in an emergency.⟩ Thus, having performed the svastivācana and the nāndīśrāddha with the Viśvedevas named Kratu and Dakṣa as members of the garbhādhāna, the garbhādhāna saṃskāra is to be performed according to one's own śākhā. The Āśvalāyanas should offer a caru ⟨boiled oblation⟩ to Prajāpati in the gṛhya fire, offer ghee six times to Viṣṇu and once to Prajāpati, and then perform the japa ⟨muttered recitation⟩, the upasthāna ⟨standing worship⟩, the nastaḥkaraṇa ⟨the pouring into the nostril⟩ and the rest. "The observer of the vow should recite the sūkta 'viṣṇur yonim', touching the womb with the three ⟨verses⟩; then he should perform the garbhādhāna, and a good son is assuredly born." So too the japa of "nejameṣa" and the rest. If the homa is altogether impossible, he should pour the juice of aśvagandhā into her right nostril with the mantra "udīrṣvātaḥ", and then approach her. If a man approaches his wife in this way without having performed the garbhādhāna saṃskāra, and a conception follows, he should perform the expiation for it — the gift of a cow — and then perform the puṃsavana.

अथ मैथुनांते विचारः ।

“ऋतौ तु गर्भशंकित्वात्स्नानं मैथुनिनः स्मृतम् ॥ अनृतौ तु यदा गच्छेच्छौचं मूत्रपुरीषवत्” इत्युक्तरीत्या शौचं कृत्वाऽऽचामेत् ॥ आचमनं विना मूत्रपुरीषोत्सर्गे तु ॥ “तैलाभ्यक्तस्त्वनाचांतः श्मश्रुकर्मणि मैथुने ॥ मूत्रोच्चारं यदा कुर्यादहोरात्रेण शुद्ध्यति” इत्येकाहोपवासः ॥ स्त्रीणां तु न स्नानम् ॥ “शयनादुत्थिता नारी शुचिः स्यादशुचिः पुमान्” इत्युक्तेः ॥ इति गर्भाधानाद्युपयोगिनिर्णयः ॥

“ṛtau tu garbhaśaṃkitvātsnānaṃ maithuninaḥ smṛtam || anṛtau tu yadā gacchecchaucaṃ mūtrapurīṣavat” ityuktarītyā śaucaṃ kṛtvā''cāmet || ācamanaṃ vinā mūtrapurīṣotsarge tu || “tailābhyaktastvanācāṃtaḥ śmaśrukarmaṇi maithune || mūtroccāraṃ yadā kuryādahorātreṇa śuddhyati” ityekāhopavāsaḥ || strīṇāṃ tu na snānam || “śayanādutthitā nārī śuciḥ syādaśuciḥ pumān” ityukteḥ || iti garbhādhānādyupayoginirṇayaḥ ||

⟨Now the consideration at the end of intercourse.⟩ "In the ṛtu ⟨the fertile season⟩, because conception is suspected, a bath is prescribed for one who has had intercourse; but when he goes to her out of season, the cleansing is as after urine and faeces." In the manner thus stated he should cleanse himself and sip water. But if he passes urine or faeces without having sipped water: "When a man, smeared with oil and without having sipped water, passes urine or excrement during the shaving of the beard or during intercourse, he is purified in a day and a night" — so there is a fast of one day. But for women there is no bath, since it is said, "A woman risen from the bed is pure; the man is impure." Thus the determination of what is of use for the garbhādhāna and the rest.

अथ नारायणबलिविचारः ।

एवं कृतेपि गर्भाधाने यदि गर्भोत्पत्त्यभावो मृतापत्यता वा तदा प्रतिबंधकप्रेतोपद्रवनिवृत्त्यर्थं नारायणबलिर्नागबलिश्च कार्यः ॥ तत्र नारायणबलिः शुक्लैकादश्यां पंचम्यां श्रवणे वा कालांतरानुपलब्धेः ॥ तत्प्रयोगः परिशिष्टस्मृत्यर्थसारानुसारी कौस्तुभे ॥ शुक्लैकादश्यां नदीतीरे देवालयादौ तिथ्यादिकीर्तनांतेमदीयकुलादिवृद्धिप्रतिबंधकप्रेतस्य प्रेतत्वनिवृत्त्यर्थं नारायणबलिं करिष्ये ॥ विधिना स्थापितकुंभद्वये हेमादिप्रतिमयोर्विष्णुं वैवस्वतं यमं चावाह्य पुरुषसूक्तेन यमाय सोममिति मंत्रेण च षोडशोपचारैः संपूजयेत् ॥ अत्र केचित्कुंभपंचके ब्रह्मविष्णुशिवयमप्रेतान् पूजयंति ॥ तत्पूर्वभागे रेखायां दक्षिणाग्रकुशेषु शुंधतां विष्णुरूपी प्रेत इति दशस्थानेषु दक्षिणसंस्था अपो निनीय मधुघृततिलयुतान् दशपिंडान् काश्यपगोत्र देवदत्तप्रेत विष्णुदैवत अयं ते पिंड इति दक्षिणमुखः प्राचीनावीती वामं जान्वाच्य पितृतीर्थेन दद्यात् ॥ गंधादिभिरभ्यर्च्य प्रवाहणांतं कृत्वा विसर्जयेत् ॥ तस्यामेव रात्रौ श्वः करिष्यमाणश्राद्धे क्षणः क्रियतामिति एकं त्रीन् पंच वा विप्रान् निमंत्र्योपोषितो जागरं कुर्यात् । श्वोभूते मध्याह्ने विष्णुं संपूज्य विष्णुरूपं प्रेतं विष्णुब्रह्मशिवयमप्रेतान्वोद्दिश्यैकोद्दिष्टविधिना पादप्रक्षालनादितृप्तिप्रश्नांतं कृत्वा रेखाकरणाद्यवनेजनांतं तूष्णीं कृत्वा विष्णवे ब्रह्मणे शिवाय सपरिवाराय यमायेति चतुरः पिंडानममंत्रैर्दत्त्वा विष्णुरूपं प्रेतं ध्यायन् काश्यपगोत्र देवदत्त विष्णुरूपप्रेत अयं ते पिंड इति पंचमं पिंडं दत्त्वा अर्चनादिप्रवाहणांते आचांतान् दक्षिणादिभिः संतोष्य तेष्वेकस्मै गुणवते प्रेतबुद्ध्या वस्त्राभरणादि दत्त्वा विप्रान्वदेत् ॥ भवंतः प्रेताय तिलोदकांजलिदानं कुर्वंत्विति ॥ ते च पवित्रपाणयः कुशतिलतुलसीयुततिलांजलिं प्रेताय काश्यपगोत्राय विष्णुरूपिणे अयं तिलांजलिरिति दद्युः ॥ विप्रान्वाचयेत् ॥ अनेन नारायणबलिकर्मणा भगवान् विष्णुरिमं देवदत्तं प्रेतं शुद्धमपापमहं करोत्विति विसृज्य स्नात्वा भुंजीतेति ॥ सिंधौ तु कुंभपंचके विष्णुब्रह्मशिवयमप्रेतेति पंचकं पूजयेत् ॥ स्वर्णरूप्यताम्रलोहमयाश्चत्वारः ॥ प्रेतो दर्भमयः अग्निं प्रतिष्ठाप्य श्रपितचरुं नारायणाय पुरुष सूक्तेन षोडशाहुतिभिर्हुत्वा दशपिंडांते पुरुषसूक्ताभिमंत्रितशंखोदकेन प्रेतं प्रत्यृचं तर्पयेत् ॥ विष्ण्वादिचतुर्भ्यो बलिं दद्यात् ॥ श्वोभूत एकोद्दिष्टविधिना श्राद्धपंचकं करिष्य इति संकल्प्य विप्रपंचके पाद्यादि पिंडदानांते तरणादीति विशेष उक्तः शेषं पूर्ववत् ॥

evaṃ kṛtepi garbhādhāne yadi garbhotpattyabhāvo mṛtāpatyatā vā tadā pratibaṃdhakapretopadravanivṛttyarthaṃ nārāyaṇabalirnāgabaliśca kāryaḥ || tatra nārāyaṇabaliḥ śuklaikādaśyāṃ paṃcamyāṃ śravaṇe vā kālāṃtarānupalabdheḥ || tatprayogaḥ pariśiṣṭasmṛtyarthasārānusārī kaustubhe || śuklaikādaśyāṃ nadītīre devālayādau tithyādikīrtanāṃtemadīyakulādivṛddhipratibaṃdhakapretasya pretatvanivṛttyarthaṃ nārāyaṇabaliṃ kariṣye || vidhinā sthāpitakuṃbhadvaye hemādipratimayorviṣṇuṃ vaivasvataṃ yamaṃ cāvāhya puruṣasūktena yamāya somamiti maṃtreṇa ca ṣoḍaśopacāraiḥ saṃpūjayet || atra kecitkuṃbhapaṃcake brahmaviṣṇuśivayamapretān pūjayaṃti || tatpūrvabhāge rekhāyāṃ dakṣiṇāgrakuśeṣu śuṃdhatāṃ viṣṇurūpī preta iti daśasthāneṣu dakṣiṇasaṃsthā apo ninīya madhughṛtatilayutān daśapiṃḍān kāśyapagotra devadattapreta viṣṇudaivata ayaṃ te piṃḍa iti dakṣiṇamukhaḥ prācīnāvītī vāmaṃ jānvācya pitṛtīrthena dadyāt || gaṃdhādibhirabhyarcya pravāhaṇāṃtaṃ kṛtvā visarjayet || tasyāmeva rātrau śvaḥ kariṣyamāṇaśrāddhe kṣaṇaḥ kriyatāmiti ekaṃ trīn paṃca vā viprān nimaṃtryopoṣito jāgaraṃ kuryāt | śvobhūte madhyāhne viṣṇuṃ saṃpūjya viṣṇurūpaṃ pretaṃ viṣṇubrahmaśivayamapretānvoddiśyaikoddiṣṭavidhinā pādaprakṣālanāditṛptipraśnāṃtaṃ kṛtvā rekhākaraṇādyavanejanāṃtaṃ tūṣṇīṃ kṛtvā viṣṇave brahmaṇe śivāya saparivārāya yamāyeti caturaḥ piṃḍānamamaṃtrairdattvā viṣṇurūpaṃ pretaṃ dhyāyan kāśyapagotra devadatta viṣṇurūpapreta ayaṃ te piṃḍa iti paṃcamaṃ piṃḍaṃ dattvā arcanādipravāhaṇāṃte ācāṃtān dakṣiṇādibhiḥ saṃtoṣya teṣvekasmai guṇavate pretabuddhyā vastrābharaṇādi dattvā viprānvadet || bhavaṃtaḥ pretāya tilodakāṃjalidānaṃ kurvaṃtviti || te ca pavitrapāṇayaḥ kuśatilatulasīyutatilāṃjaliṃ pretāya kāśyapagotrāya viṣṇurūpiṇe ayaṃ tilāṃjaliriti dadyuḥ || viprānvācayet || anena nārāyaṇabalikarmaṇā bhagavān viṣṇurimaṃ devadattaṃ pretaṃ śuddhamapāpamahaṃ karotviti visṛjya snātvā bhuṃjīteti || siṃdhau tu kuṃbhapaṃcake viṣṇubrahmaśivayamapreteti paṃcakaṃ pūjayet || svarṇarūpyatāmralohamayāścatvāraḥ || preto darbhamayaḥ agniṃ pratiṣṭhāpya śrapitacaruṃ nārāyaṇāya puruṣa sūktena ṣoḍaśāhutibhirhutvā daśapiṃḍāṃte puruṣasūktābhimaṃtritaśaṃkhodakena pretaṃ pratyṛcaṃ tarpayet || viṣṇvādicaturbhyo baliṃ dadyāt || śvobhūta ekoddiṣṭavidhinā śrāddhapaṃcakaṃ kariṣya iti saṃkalpya viprapaṃcake pādyādi piṃḍadānāṃte taraṇādīti viśeṣa uktaḥ śeṣaṃ pūrvavat ||

⟨Now the consideration of the Nārāyaṇabali.⟩ Even when the garbhādhāna has been performed in this way, if there is no conception, or if the children die, then, in order to remove the affliction of an obstructing preta ⟨departed spirit⟩, the nārāyaṇabali and the nāgabali are to be performed. There the nārāyaṇabali ⟨is done⟩ on the bright ekādaśī, on the pañcamī, or in Śravaṇa, since no other time is found ⟨prescribed⟩. Its procedure, following the Pariśiṣṭa and the Smṛtyarthasāra, is in the Kaustubha. On the bright ekādaśī, on a river bank, in a temple or the like, at the close of the recital of the tithi and the rest: "I shall perform the nārāyaṇabali in order to remove the preta-state of the preta that obstructs the increase of my family and the rest." In two jars set up according to rule, in two images of gold or the like, he should invoke Viṣṇu and Yama Vaivasvata and worship them with the sixteen upacāras ⟨services⟩, with the Puruṣasūkta and with the mantra "yamāya somam". Here some worship, in five jars, Brahmā, Viṣṇu, Śiva, Yama and the preta. In front of that, upon a line, on kuśa with their tips to the south, saying "may the preta whose form is Viṣṇu be purified", he should pour out water in ten places, ⟨the water⟩ set to the south; and facing south, with the sacred thread over the right shoulder, and bending the left knee, he should give by the pitṛtīrtha ten piṇḍas mixed with honey, ghee and sesame, with the words "O preta Devadatta of the Kāśyapa gotra, whose deity is Viṣṇu, this piṇḍa is for you." Having worshipped with scents and the rest and performed ⟨the acts⟩ up to the pravāhaṇa ⟨the sending forth of the piṇḍas into the water⟩, he should dismiss ⟨the deities⟩. On that very night, having invited one, three or five brāhmaṇas with "let a moment be spared for the śrāddha to be performed tomorrow", he should fast and keep the vigil. On the next day at midday, having worshipped Viṣṇu, and naming the preta whose form is Viṣṇu — or Viṣṇu, Brahmā, Śiva, Yama and the preta — he should perform by the ekoddiṣṭa rule ⟨the acts⟩ from the washing of the feet up to the question about satisfaction, and silently ⟨the acts⟩ from the drawing of the line up to the avanejana ⟨the washing⟩; then, giving four piṇḍas without mantras with "to Viṣṇu, to Brahmā, to Śiva, to Yama with his retinue", and meditating on the preta whose form is Viṣṇu, he should give a fifth piṇḍa with "O Devadatta of the Kāśyapa gotra, preta in the form of Viṣṇu, this piṇḍa is for you"; and at the close of ⟨the acts⟩ from the worship up to the pravāhaṇa, having satisfied with the dakṣiṇā and the rest those who have sipped water, and having given to one worthy man among them, regarding him as the preta, garments, ornaments and the rest, he should say to the brāhmaṇas, "Let your honours give a handful of water with sesame to the preta." And they, with the pavitra ⟨the kuśa ring⟩ on their hands, should give a handful of sesame joined with kuśa, sesame and tulasī, with "to the preta of the Kāśyapa gotra, whose form is Viṣṇu, this handful of sesame." He should have the brāhmaṇas recite. Having dismissed ⟨them⟩ with "by this act of the nārāyaṇabali may the Lord Viṣṇu make this preta Devadatta pure and free from sin", he should bathe and eat. But in the Sindhu ⟨the Nirṇayasindhu⟩ one should worship in five jars the set of five — Viṣṇu, Brahmā, Śiva, Yama and the preta. Four ⟨images⟩ are made of gold, silver, copper and iron; the preta is of darbha grass. Having established the fire and offered the cooked caru to Nārāyaṇa with the Puruṣasūkta in sixteen offerings, at the close of the ten piṇḍas he should satisfy the preta verse by verse with conch-water consecrated by the Puruṣasūkta. He should give bali ⟨a food-offering⟩ to the four, Viṣṇu and the rest. On the next day, having resolved "I shall perform the set of five śrāddhas by the ekoddiṣṭa rule", ⟨he performs⟩ for the set of five brāhmaṇas ⟨the acts⟩ from the pādya ⟨water for the feet⟩ up to the giving of the piṇḍas; the special rule of the taraṇa and the rest has been stated. The rest is as before.

अथ नागबलिः ।

स च दर्शे पौर्णमास्यां पंचम्यामाश्लेषायुतनवम्यां वा कार्यः ॥ तत्र पर्षदं प्रदक्षिणीकृत्य नत्वा तदग्रे गोवृषनिष्क्रयं निधाय सभार्यस्य ममेह जन्मनि जन्मांतरे वा जातसर्पवधदोषपरिहारार्थं प्रायश्चित्तमुपदिशंतु भवंतः “सर्वे धर्मविवेक्तार इत्यादि०” ॥ विप्रैश्चतुर्दशकृच्छ्रप्रायश्चित्तेनामुकप्रत्याम्नायद्वारा पूर्वोत्तरांगसहितेनाचारितेन तव शुद्धिर्भविष्यतीत्युपदिष्टो देशकालौ संकीर्त्य पर्षदुपदिष्टं चतुर्दशकृच्छ्रप्रायश्चित्तममुकप्रत्याम्नायेनाहमाचरिष्य इति संकल्प्य वपनादिविधिना तदाचरेत् ॥ वपनासंभवे द्विगुणः कृच्छ्रप्रत्याम्नायः ॥ सर्पवधदोषपरिहारार्थमिमं लोहदंडं सदक्षिणं तुभ्यमहं संप्रदद इति दत्त्वा गुर्वनुज्ञां लब्ध्वा गोधूमव्रीहितिलान्यतमपिष्टेन सर्पाकृतिं कृत्वा शूर्पे निधाय सर्पं प्रार्थयेत् ॥ “एहि पूर्वमृतः सर्प अस्मिन्पिष्टे समाविश ॥ संस्कारार्थमहं भक्त्या प्रार्थयामि समाहितः” ॥ आवाहनादिषोडशोपचारैः संपूज्य नत्वा भो सर्प इमं बलिं गृहाण ममाभ्युदयं कुर्विति बलिं दत्त्वा पादौ प्रक्षाल्याचामेत् ॥ देशकालौ संकीर्त्य सभार्यस्य ममेह जन्मनि जन्मांतरे वा ज्ञानादज्ञानाद्वा जातसर्पवधोत्थदोषपरिहारार्थं सर्पसंस्कारकर्म करिष्य इति संकल्प्य स्थंडिलेऽग्निं प्रतिष्ठाप्य ध्यात्वास्मिन्सर्पसंस्कारहोमकर्मणि देवतापरिग्रहार्थमन्वाधानं करिष्ये ॥ चक्षुषी आज्येनेत्यंतेऽग्निं वायुं सूर्यमाज्येन सर्पमुखे प्रजापतिमाज्येनाज्यशेषेण सर्पं सद्यो यक्ष्ये इति समिधावाधायाग्नेराग्नेयदिशि प्रोक्षितभूमौ चितिं कृत्वाग्निं चितिं च परिसमुह्याग्नेयाग्रैर्दर्भैः परिस्तीर्य परिषिच्य षट्पात्रासादनादि चक्षुषी हुत्वा सर्पं चित्यामारोप्य जलं श्रोत्रं च स्पृष्ट्वा अग्नौ भूस्वाहा अग्नय इदमित्यादि व्याहृतित्रयेणाज्याहुतीर्हुत्वा समस्तव्याहृतिभिश्चतुर्थीं सर्पमुखे जुहुयात् ॥ आज्यशेषं स्रुवेणैव सर्पदेहे निषिंचेत् ॥ नात्र स्विष्टकृदादिशेषम् ॥ चमसजलैः समस्तव्याहृत्या सर्पं पाणिना प्रोक्ष्य ॥ अग्नेरक्षाणो वसिष्ठोऽग्निर्गायत्री सर्पायाग्निदाने वि० ॥ अग्नेरक्षाणो अंहस ऋक् ॥ अथोपस्थानम् ॥ “नमो अस्तु सर्पेभ्यो ये के च पृथिवीमनु ॥ ये अंतरिक्षे ये दिवि तेभ्यः सर्पेभ्यो नमः ॥ ये दोरोचने दिवो ये वा सूर्यस्य रश्मिषु ॥ येषामप्सु सदस्कृतं तेभ्यः० या इषवो यातुधानानां ये वा वनस्पती ५ रनु ॥ ये वा वटेषु शेरते तेभ्यः० ॥ ” “त्राहित्राहि महाभागिन् सर्पोपद्रवदुःखतः ॥ संततिं देहि मे पुण्यां निर्दुष्टां दीर्घजीविनीम् ॥ अपत्यं पाहि मां भक्त्या कृपालो दीनवत्सल ॥ ज्ञानतोऽज्ञानतो वापि कृतः सर्पवधो मया ॥ जन्मांतरे तथैतस्मिन्मत्पूर्वैरथ वा विभो ॥ तत्पापं नाशय क्षिप्रमपराधं क्षमस्व मे ॥ इति सम्प्रार्थ्य नागेंद्रं स्नात्वागत्य ततः पुनः” ॥ व्याहृतिभिः क्षीराज्येनाग्निं संप्रोक्ष्य हुते सर्पजलेनाग्निं सिंचेत् “यज्ञोपवीतिना सर्वं सर्पसंस्कारकर्म तु ॥ नास्थिसंचयनं कुर्यात्स्नात्वाचम्य गृहं व्रजेत्” ॥ सभार्यस्य कर्तुस्त्रिरात्रमाशौचं ब्रह्मचर्यं च कार्यम् ॥ चतुर्थेहनि सचैलं स्नात्वा घृतपायसभक्ष्यैरष्टौ विप्रान् भोजयेत् ॥ तद्यथा सर्पस्वरूपिणे ब्राह्मणाय इदं ते पाद्यम् ॥

sa ca darśe paurṇamāsyāṃ paṃcamyāmāśleṣāyutanavamyāṃ vā kāryaḥ || tatra parṣadaṃ pradakṣiṇīkṛtya natvā tadagre govṛṣaniṣkrayaṃ nidhāya sabhāryasya mameha janmani janmāṃtare vā jātasarpavadhadoṣaparihārārthaṃ prāyaścittamupadiśaṃtu bhavaṃtaḥ “sarve dharmavivektāra ityādi0” || vipraiścaturdaśakṛcchraprāyaścittenāmukapratyāmnāyadvārā pūrvottarāṃgasahitenācāritena tava śuddhirbhaviṣyatītyupadiṣṭo deśakālau saṃkīrtya parṣadupadiṣṭaṃ caturdaśakṛcchraprāyaścittamamukapratyāmnāyenāhamācariṣya iti saṃkalpya vapanādividhinā tadācaret || vapanāsaṃbhave dviguṇaḥ kṛcchrapratyāmnāyaḥ || sarpavadhadoṣaparihārārthamimaṃ lohadaṃḍaṃ sadakṣiṇaṃ tubhyamahaṃ saṃpradada iti dattvā gurvanujñāṃ labdhvā godhūmavrīhitilānyatamapiṣṭena sarpākṛtiṃ kṛtvā śūrpe nidhāya sarpaṃ prārthayet || “ehi pūrvamṛtaḥ sarpa asminpiṣṭe samāviśa || saṃskārārthamahaṃ bhaktyā prārthayāmi samāhitaḥ” || āvāhanādiṣoḍaśopacāraiḥ saṃpūjya natvā bho sarpa imaṃ baliṃ gṛhāṇa mamābhyudayaṃ kurviti baliṃ dattvā pādau prakṣālyācāmet || deśakālau saṃkīrtya sabhāryasya mameha janmani janmāṃtare vā jñānādajñānādvā jātasarpavadhotthadoṣaparihārārthaṃ sarpasaṃskārakarma kariṣya iti saṃkalpya sthaṃḍile'gniṃ pratiṣṭhāpya dhyātvāsminsarpasaṃskārahomakarmaṇi devatāparigrahārthamanvādhānaṃ kariṣye || cakṣuṣī ājyenetyaṃte'gniṃ vāyuṃ sūryamājyena sarpamukhe prajāpatimājyenājyaśeṣeṇa sarpaṃ sadyo yakṣye iti samidhāvādhāyāgnerāgneyadiśi prokṣitabhūmau citiṃ kṛtvāgniṃ citiṃ ca parisamuhyāgneyāgrairdarbhaiḥ paristīrya pariṣicya ṣaṭpātrāsādanādi cakṣuṣī hutvā sarpaṃ cityāmāropya jalaṃ śrotraṃ ca spṛṣṭvā agnau bhūsvāhā agnaya idamityādi vyāhṛtitrayeṇājyāhutīrhutvā samastavyāhṛtibhiścaturthīṃ sarpamukhe juhuyāt || ājyaśeṣaṃ sruveṇaiva sarpadehe niṣiṃcet || nātra sviṣṭakṛdādiśeṣam || camasajalaiḥ samastavyāhṛtyā sarpaṃ pāṇinā prokṣya || agnerakṣāṇo vasiṣṭho'gnirgāyatrī sarpāyāgnidāne vi0 || agnerakṣāṇo aṃhasa ṛk || athopasthānam || “namo astu sarpebhyo ye ke ca pṛthivīmanu || ye aṃtarikṣe ye divi tebhyaḥ sarpebhyo namaḥ || ye dorocane divo ye vā sūryasya raśmiṣu || yeṣāmapsu sadaskṛtaṃ tebhyaḥ0 yā iṣavo yātudhānānāṃ ye vā vanaspatī 5 ranu || ye vā vaṭeṣu śerate tebhyaḥ0 || ” “trāhitrāhi mahābhāgin sarpopadravaduḥkhataḥ || saṃtatiṃ dehi me puṇyāṃ nirduṣṭāṃ dīrghajīvinīm || apatyaṃ pāhi māṃ bhaktyā kṛpālo dīnavatsala || jñānato'jñānato vāpi kṛtaḥ sarpavadho mayā || janmāṃtare tathaitasminmatpūrvairatha vā vibho || tatpāpaṃ nāśaya kṣipramaparādhaṃ kṣamasva me || iti samprārthya nāgeṃdraṃ snātvāgatya tataḥ punaḥ” || vyāhṛtibhiḥ kṣīrājyenāgniṃ saṃprokṣya hute sarpajalenāgniṃ siṃcet “yajñopavītinā sarvaṃ sarpasaṃskārakarma tu || nāsthisaṃcayanaṃ kuryātsnātvācamya gṛhaṃ vrajet” || sabhāryasya kartustrirātramāśaucaṃ brahmacaryaṃ ca kāryam || caturthehani sacailaṃ snātvā ghṛtapāyasabhakṣyairaṣṭau viprān bhojayet || tadyathā sarpasvarūpiṇe brāhmaṇāya idaṃ te pādyam ||

⟨Now the nāgabali ⟨the offering made to the serpent⟩.⟩ And it ⟨the nāgabali⟩ is to be performed on the darśa ⟨new-moon day⟩, on the full-moon day, on the fifth, or on the ninth joined with Āśleṣā. There, having circumambulated the pariṣad ⟨assembly of learned brāhmaṇas⟩ and bowed to it, having laid down before it the redemption-price of a cow and a bull, ⟨he should say:⟩ “May your honours prescribe a prāyaścitta ⟨expiation⟩ for me together with my wife, for the removal of the fault of serpent-killing incurred in this birth or in another birth” — “All of you are discerners of dharma,” and so on. Being instructed by the brāhmaṇas, “By a prāyaścitta of fourteen kṛcchras ⟨penances⟩, performed by way of such-and-such a pratyāmnāya ⟨substitute⟩ and together with its preliminary and concluding limbs, your purification will come about,” he should proclaim the place and the time, make the saṅkalpa ⟨resolve⟩ “I shall perform the prāyaścitta of fourteen kṛcchras prescribed by the pariṣad by means of such-and-such a pratyāmnāya,” and then perform it by the procedure of tonsure and the rest. If tonsure is impossible, the pratyāmnāya of the kṛcchra is doubled. Having given ⟨the staff⟩ with the words “For the removal of the fault of serpent-killing I present to you this iron staff together with its dakṣiṇā ⟨fee⟩,” and having obtained the teacher's permission, he should make the figure of a serpent out of the flour of any one of wheat, rice or sesame, place it in a winnowing-basket, and pray to the serpent: “Come, O serpent formerly slain, enter into this flour ⟨image⟩; with devotion and with concentrated mind I pray ⟨to you⟩ for the sake of the saṃskāra ⟨funerary consecration⟩.” Having worshipped it with the sixteen upacāras ⟨attendances⟩ beginning with invocation, and bowed, having given the bali ⟨offering⟩ with the words “O serpent, receive this bali, bring about my prosperity,” he should wash his feet and sip water. Having proclaimed the place and the time, having made the saṅkalpa “I together with my wife shall perform the rite of the serpent's saṃskāra for the removal of the fault arisen from serpent-killing done by me in this birth or in another birth, knowingly or unknowingly,” having established the fire on the sthaṇḍila ⟨prepared altar-ground⟩ and meditated ⟨upon it⟩, ⟨he declares:⟩ “In this homa ⟨fire-offering⟩ rite of the serpent's saṃskāra I shall perform the anvādhāna ⟨the declaration of the offerings to come⟩ for the taking up of the deities.” At the end of “the two eyes, with ājya ⟨clarified butter⟩,” ⟨he declares:⟩ “I shall forthwith offer to Agni, Vāyu and Sūrya with ājya, to Prajāpati with ājya in the serpent's mouth, and to the serpent with the remainder of the ājya”; and having laid on the two kindling-sticks, having made the pyre on ground sprinkled ⟨with water⟩ in the south-easterly quarter from the fire, having swept about the fire and the pyre, having strewn ⟨them⟩ round with darbha ⟨sacred grass⟩ whose tips point south-east, having sprinkled water round about, having done the setting out of the six vessels and the rest, having offered the “two eyes” oblation, having raised the serpent onto the pyre, and having touched water and his ear, he should offer ājya oblations in the fire with the three vyāhṛtis ⟨the calls bhūḥ, bhuvaḥ, svaḥ⟩ — “bhūḥ svāhā, this is for Agni,” and so on — and should offer the fourth, with all the vyāhṛtis together, into the serpent's mouth. The remainder of the ājya he should pour over the serpent's body with the sruva ⟨small ladle⟩ itself. Here there is no remainder ⟨-offering⟩ of the sviṣṭakṛt ⟨the oblation to Agni Sviṣṭakṛt⟩ and the rest. Having sprinkled the serpent with his hand, with the water of the camasa ⟨cup⟩, with all the vyāhṛtis together — ⟨for the verse⟩ “agne rakṣā ṇo”: Vasiṣṭha is the ṛṣi ⟨seer⟩, Agni the deity, gāyatrī the metre; the viniyoga ⟨ritual application⟩ is in the giving of fire to the serpent. ⟨Then⟩ the ṛc ⟨verse⟩ “agne rakṣā ṇo aṃhasaḥ.” Now the upasthāna ⟨standing worship⟩: “Homage be to the serpents, whatever ones are along the earth, those that are in the atmosphere, those that are in heaven — to those serpents homage. Those that are in the bright realm of heaven, or that are among the rays of the sun, those whose seat is made in the waters — to those…. Those that are the arrows of the yātudhānas ⟨sorcerers⟩, or that are along the trees, or that lie in the banyans — to those….” “Save me, save me, O greatly fortunate one, from the misery of the serpent's affliction; grant me offspring holy, faultless and long-lived. Protect ⟨my⟩ progeny, protect me ⟨who come⟩ with devotion, O compassionate one, fond of the wretched. Knowingly or unknowingly, O serpent, the killing of a serpent was done by me, in another birth or in this one, or else by my forefathers, O mighty one: destroy that sin quickly, and forgive me my offence.” Having thus prayed to the lord of the nāgas, having bathed and returned, then again: having sprinkled the fire all over with milk and ājya by the vyāhṛtis, when the serpent has been offered ⟨in the fire⟩ he should quench the fire with water. “But the whole rite of the serpent's saṃskāra ⟨is done⟩ by one wearing the sacred thread in the yajñopavīta ⟨over the left shoulder⟩ position; he should not perform the gathering of the bones; having bathed and sipped water he should go home.” For the performer together with his wife, āśauca ⟨ritual impurity⟩ for three nights and brahmacarya ⟨continence⟩ are to be observed. On the fourth day, having bathed with his garment on, he should feed eight brāhmaṇas with ghee, pāyasa ⟨milk-rice⟩ and dainties. That is thus: “To the brāhmaṇa who has the form of the serpent, this is thy pādya ⟨water for the feet⟩.”

अथ नागबलिः ।

अनंतस्वरूपिणे० शेषस्वरूपिणे० कपिलस्वरूपिणे० नागस्वरूपिणे० कालिकस्वरूपिणे० शंखपालस्वरूपिणे० भूधरस्वरूपिणे० इत्यष्टसु दत्त्वा स्वपादौ प्रक्षाल्याचम्य सर्पस्वरूपिणे ब्राह्मणाय इदमासनम् ॥ आस्यताम् ॥ एवमनंतादिषुततः सर्पस्थाने क्षणः क्रियतामित्यादि ॐ तथा प्राप्नोतु भवान् प्राप्नवानि ॥ भो सर्परूप इदं ते गंधम् ॥ एवमनंतादिषु ॥ एवं पुष्पधूपदीपवस्त्रादि दत्त्वा ॥ अन्नं परिविष्य प्रोक्ष्य सर्पाय इदमन्नं परिविष्टं परिवेक्ष्यमाणं च दत्तं दास्यमानं चातृप्तेरमृतरूपेण स्वाहा संपद्यतां न मम एवमनंतादिभ्योपि आचांतेषु भो सर्प अयं ते बलिरित्यादिनाममंत्रैर्बलिदानम् ॥ तेषु पिंडेषु वस्त्रादिपूजा च कार्या ॥ इदमपि सर्वं सव्येनैव विप्रेभ्यस्तांबूलदक्षिणादि दत्त्वा आचार्यं संपूज्य कलशे सुवर्णनागमावाहनादिषोडशोपचारैः संपूज्य प्रार्थयेत् ॥ “ ब्रह्मलोके च ये सर्पाः शेषनागपुरोगमाः ॥ नमोस्तु तेभ्यः सुप्रीताः प्रसन्नाः संतु ते सदा ॥ विष्णुलोके च ये सर्पा वासुकिप्रमुखाश्च ये ॥ नमोस्तु तेभ्यः सु० ॥ रुद्रलोके च ये सर्पास्तक्षकप्रमुखास्तथा ॥ नमोस्तु० ॥ खांडवस्य तथा दाहे स्वर्गं ये च समाश्रिताः ॥ नमोस्तु० ॥ सर्पसत्रे च ये सर्पा आस्तिकेन च रक्षिताः ॥ नमोस्तु० ॥ मलये चैव ये सर्पाः कर्कोटप्रमुखाश्च ये ॥ नमोस्तु० ॥ धर्मलोके च ये सर्पा वैतरण्यां समाश्रिताः ॥ नमोस्तु० ॥ ये सर्पाः पार्वतीयेषु दरीसंधिषु संस्थिताः ॥ नमोस्तु० ॥ ग्रामे वा यदि वारण्ये ये सर्पाः प्रचरंति हि ॥ नमोस्तु० ॥ पृथिव्यां चैव ये सर्पा ये सर्पा बलिसंस्थिताः ॥ नमोस्तु० ॥ रसातले च ये सर्पा अनंताद्या महाबलाः ॥ नमोस्तु०” ॥ एवं स्तुत्वा देशकालौ संकीर्त्य कृतस्य सर्पसंस्कारकर्मणः सांगतासिद्धयर्थमिमं हैमनागं सकलशं सवस्त्रं सदक्षिणं तुभ्यमहं संप्रददे न मम ॥ अनेन स्वर्णनागदानेनानंतादयो नागदेवताः प्रीयंताम् ॥ आचार्याय गोदानम् ॥ यस्य स्मृत्या च० ॥ मया कृतं सर्पसंस्काराख्यं कर्म तद्भवतां विप्राणां वचनात् परमेश्वरप्रसादात्सर्वं परिपूर्णमस्तु ॥ तथास्त्विति ते ब्रूयुः ॥ ब्राह्मणांस्तोषयेत् ॥ सांगतार्थं ब्राह्मणान् भोजयेत् ॥ “कृत्वा सर्पस्य संस्कारमनेन विधिना नरः ॥ विरोगो जायते क्षिप्रं संततिं लभते शुभाम्” ॥ ॥ इति सर्पबलिः ॥

anaṃtasvarūpiṇe0 śeṣasvarūpiṇe0 kapilasvarūpiṇe0 nāgasvarūpiṇe0 kālikasvarūpiṇe0 śaṃkhapālasvarūpiṇe0 bhūdharasvarūpiṇe0 ityaṣṭasu dattvā svapādau prakṣālyācamya sarpasvarūpiṇe brāhmaṇāya idamāsanam || āsyatām || evamanaṃtādiṣutataḥ sarpasthāne kṣaṇaḥ kriyatāmityādi ॐ tathā prāpnotu bhavān prāpnavāni || bho sarparūpa idaṃ te gaṃdham || evamanaṃtādiṣu || evaṃ puṣpadhūpadīpavastrādi dattvā || annaṃ pariviṣya prokṣya sarpāya idamannaṃ pariviṣṭaṃ parivekṣyamāṇaṃ ca dattaṃ dāsyamānaṃ cātṛpteramṛtarūpeṇa svāhā saṃpadyatāṃ na mama evamanaṃtādibhyopi ācāṃteṣu bho sarpa ayaṃ te balirityādināmamaṃtrairbalidānam || teṣu piṃḍeṣu vastrādipūjā ca kāryā || idamapi sarvaṃ savyenaiva viprebhyastāṃbūladakṣiṇādi dattvā ācāryaṃ saṃpūjya kalaśe suvarṇanāgamāvāhanādiṣoḍaśopacāraiḥ saṃpūjya prārthayet || “ brahmaloke ca ye sarpāḥ śeṣanāgapurogamāḥ || namostu tebhyaḥ suprītāḥ prasannāḥ saṃtu te sadā || viṣṇuloke ca ye sarpā vāsukipramukhāśca ye || namostu tebhyaḥ su0 || rudraloke ca ye sarpāstakṣakapramukhāstathā || namostu0 || khāṃḍavasya tathā dāhe svargaṃ ye ca samāśritāḥ || namostu0 || sarpasatre ca ye sarpā āstikena ca rakṣitāḥ || namostu0 || malaye caiva ye sarpāḥ karkoṭapramukhāśca ye || namostu0 || dharmaloke ca ye sarpā vaitaraṇyāṃ samāśritāḥ || namostu0 || ye sarpāḥ pārvatīyeṣu darīsaṃdhiṣu saṃsthitāḥ || namostu0 || grāme vā yadi vāraṇye ye sarpāḥ pracaraṃti hi || namostu0 || pṛthivyāṃ caiva ye sarpā ye sarpā balisaṃsthitāḥ || namostu0 || rasātale ca ye sarpā anaṃtādyā mahābalāḥ || namostu0” || evaṃ stutvā deśakālau saṃkīrtya kṛtasya sarpasaṃskārakarmaṇaḥ sāṃgatāsiddhayarthamimaṃ haimanāgaṃ sakalaśaṃ savastraṃ sadakṣiṇaṃ tubhyamahaṃ saṃpradade na mama || anena svarṇanāgadānenānaṃtādayo nāgadevatāḥ prīyaṃtām || ācāryāya godānam || yasya smṛtyā ca0 || mayā kṛtaṃ sarpasaṃskārākhyaṃ karma tadbhavatāṃ viprāṇāṃ vacanāt parameśvaraprasādātsarvaṃ paripūrṇamastu || tathāstviti te brūyuḥ || brāhmaṇāṃstoṣayet || sāṃgatārthaṃ brāhmaṇān bhojayet || “kṛtvā sarpasya saṃskāramanena vidhinā naraḥ || virogo jāyate kṣipraṃ saṃtatiṃ labhate śubhām” || || iti sarpabaliḥ ||

⟨Now the nāgabali ⟨the offering made to the serpent⟩.⟩ “To him whose form is Ananta…,” “to him whose form is Śeṣa…,” “to him whose form is Kapila…,” “to him whose form is Nāga…,” “to him whose form is Kālika…,” “to him whose form is Śaṅkhapāla…,” “to him whose form is Bhūdhara…” — having given thus to the eight, having washed his own feet and sipped water, ⟨he says:⟩ “To the brāhmaṇa whose form is the serpent, this is the seat. Be seated.” So too with Ananta and the rest. Then “Let the kṣaṇa ⟨the invited brāhmaṇa's grant of the moment for the rite⟩ be made in the serpent's place,” and so on; “Oṃ, so ⟨be it⟩”; “May your honour obtain ⟨it⟩”; “May I obtain ⟨it⟩.” “O you whose form is the serpent, this is thy gandha ⟨sandal-paste⟩.” So too with Ananta and the rest. Having in this way given flower, incense, lamp, garment and the rest, having served the food and sprinkled it, ⟨he says:⟩ “For the serpent, this food served and being served, given and to be given, until satisfaction, in the form of nectar — svāhā; let it be accomplished, it is not mine.” So too for Ananta and the rest. When they have sipped water, the giving of the bali ⟨offering⟩ is by the name-mantras “O serpent, this is thy bali,” and so on. And on those piṇḍas ⟨lumps of food⟩ worship with garments and the rest is to be made. All this too ⟨is done⟩ with the sacred thread in the savya ⟨ordinary, over the left shoulder⟩ position. Having given tāmbūla ⟨betel⟩, dakṣiṇā and the rest to the brāhmaṇas, having honoured the ācārya ⟨officiant⟩, having worshipped a golden serpent in a kalaśa ⟨water-jar⟩ with the sixteen upacāras beginning with invocation, he should pray: “The serpents that are in Brahmaloka, with Śeṣanāga at their head — homage be to them; may they be well pleased and gracious to thee always. The serpents that are in Viṣṇuloka, and those that have Vāsuki at their head — homage be to them, well…. The serpents that are in Rudraloka, and likewise those that have Takṣaka at their head — homage…. Those who at the burning of the Khāṇḍava ⟨forest⟩ took refuge in heaven — homage…. The serpents at the serpent-sacrifice who were protected by Āstīka — homage…. The serpents that are on the Malaya ⟨mountain⟩, and those that have Karkoṭa at their head — homage…. The serpents that are in Dharmaloka, dwelling in the Vaitaraṇī — homage…. The serpents that abide in the caves and clefts of the mountains — homage…. The serpents that move about, whether in the village or in the forest — homage…. The serpents that are upon the earth, and the serpents that abide in Bali's ⟨realm⟩ — homage…. The serpents that are in Rasātala, Ananta and the rest, of great strength — homage….” Having praised thus and proclaimed the place and the time, ⟨he says:⟩ “For the accomplishing of the completeness of the serpent-saṃskāra rite that has been performed, I present to you this golden serpent together with the jar, the garment and the dakṣiṇā; it is not mine.” “By this gift of a golden serpent may the serpent-deities, Ananta and the rest, be pleased.” The gift of a cow to the ācārya. “By the remembrance of whom…,” and so on. “May the rite called the serpent's saṃskāra that has been performed by me be wholly complete, by the word of your honours the brāhmaṇas and by the grace of the Supreme Lord.” They should say, “So be it.” He should gratify the brāhmaṇas. For the sake of completeness he should feed brāhmaṇas. “A man who performs the saṃskāra of a serpent by this rule quickly becomes free of disease and obtains good offspring.” ॥ Thus the sarpabali ⟨serpent-offering⟩. ॥

अथ हरिवंशश्रवणांगप्रायश्चित्तविचारः ।

एवमपि पुत्रोत्पत्त्यसिद्धौ कर्मविपाकग्रंथोक्तहरिवंशश्रवणविधानं कुर्यात् ॥ तच्च षडब्दं चतुरब्दं त्र्यब्दं सार्धाब्दम् अब्दं वा प्रायश्चित्तं कृत्वा वा कार्यम् ॥ तत्र त्रिंशत्कृच्छ्रात्मकोऽब्दः ॥

evamapi putrotpattyasiddhau karmavipākagraṃthoktaharivaṃśaśravaṇavidhānaṃ kuryāt || tacca ṣaḍabdaṃ caturabdaṃ tryabdaṃ sārdhābdam abdaṃ vā prāyaścittaṃ kṛtvā vā kāryam || tatra triṃśatkṛcchrātmako'bdaḥ ||

⟨Now the consideration of the expiation that forms part of the hearing of the Harivaṃśa.⟩ If even thus the birth of a son is not achieved, he should carry out the prescription for the hearing of the Harivaṃśa stated in the Karmavipāka texts. And that is to be done after performing a prāyaścitta ⟨expiation⟩ of six years, of four years, of three years, of one and a half years, or of one year. There a “year” consists of thirty kṛcchras ⟨penances⟩.

अथ कृच्छ्रलक्षणम् ।

कृच्छ्रस्तु द्वादशदिनसाध्यः ॥ तथा हि ॥ प्रथमे दिने मध्याह्ने हविष्यस्यैकभक्तस्य षड्विंशतिग्रासा भोक्तव्याः ॥ द्वितीयेहनि नक्तं द्वाविंशतिग्रासाः ॥ तृतीये अयाचितस्य चतुर्विंशतिग्रासाः ॥ चतुर्थेहनि निरशनम् ॥ अयं पादकृच्छ्रः कथंचित्त्रिगुणीकृतोयं प्राजापत्यकृच्छ्रः ॥ एकभक्तनक्तायाचितद्वयोपवासद्वयैरर्धकृच्छ्रः ॥ यद्वा त्र्यहमयाचितं त्र्यहमुपवास इत्यर्धकृच्छ्रः ॥ एकभक्तनक्तायाचितोपवासैः कथंचित्त्रिगुणैः पादोनकृच्छ्रः ॥ एषु नवदिनेषु भोजनप्राप्तिस्तत्र ग्रासनियमं त्यक्त्वा पाणिपूरान्नभोजने अतिकृच्छ्रः ॥ एकग्रासपर्याप्तस्य प्राणधारणपर्याप्तस्य वा दुग्धस्य एकविंशतिदिनेषु भक्षणे कृच्छ्रातिकृच्छ्रः ॥ एकदिने सकुशोदकमिश्रपंचगव्याशनम् ॥ एक उपवास इति द्वैरात्रिकः सांतपनकृच्छ्रः ॥ पंचगव्यकुशोदकानाममिश्राणामेकैकस्यैकैकदिने अशनमेक उपवास इति सप्ताहसाध्यो महासांतपनः ॥ यतिसांतपनम् । त्र्यहं मिश्रितपंचगव्याशने यतिसांतपनम् ॥ तप्तानां दुग्धघृतजलानाम् एकैकस्य त्रिदिने पानमुपवासत्रयं चेति तप्तकृच्छ्रः ॥ शीतानां पाने शीतकृच्छ्रः ॥ द्वादशाहोपवासेन पराककृच्छ्रः ॥ यद्वा तप्तानां घृतादीनामेकैकदिनेऽशनं चतुर्थदिने उपवास इति दिनचतुष्टयसाध्यस्तप्तकृच्छ्रः ॥

kṛcchrastu dvādaśadinasādhyaḥ || tathā hi || prathame dine madhyāhne haviṣyasyaikabhaktasya ṣaḍviṃśatigrāsā bhoktavyāḥ || dvitīyehani naktaṃ dvāviṃśatigrāsāḥ || tṛtīye ayācitasya caturviṃśatigrāsāḥ || caturthehani niraśanam || ayaṃ pādakṛcchraḥ kathaṃcittriguṇīkṛtoyaṃ prājāpatyakṛcchraḥ || ekabhaktanaktāyācitadvayopavāsadvayairardhakṛcchraḥ || yadvā tryahamayācitaṃ tryahamupavāsa ityardhakṛcchraḥ || ekabhaktanaktāyācitopavāsaiḥ kathaṃcittriguṇaiḥ pādonakṛcchraḥ || eṣu navadineṣu bhojanaprāptistatra grāsaniyamaṃ tyaktvā pāṇipūrānnabhojane atikṛcchraḥ || ekagrāsaparyāptasya prāṇadhāraṇaparyāptasya vā dugdhasya ekaviṃśatidineṣu bhakṣaṇe kṛcchrātikṛcchraḥ || ekadine sakuśodakamiśrapaṃcagavyāśanam || eka upavāsa iti dvairātrikaḥ sāṃtapanakṛcchraḥ || paṃcagavyakuśodakānāmamiśrāṇāmekaikasyaikaikadine aśanameka upavāsa iti saptāhasādhyo mahāsāṃtapanaḥ || yatisāṃtapanam | tryahaṃ miśritapaṃcagavyāśane yatisāṃtapanam || taptānāṃ dugdhaghṛtajalānām ekaikasya tridine pānamupavāsatrayaṃ ceti taptakṛcchraḥ || śītānāṃ pāne śītakṛcchraḥ || dvādaśāhopavāsena parākakṛcchraḥ || yadvā taptānāṃ ghṛtādīnāmekaikadine'śanaṃ caturthadine upavāsa iti dinacatuṣṭayasādhyastaptakṛcchraḥ ||

⟨Now the definition of the kṛcchra ⟨the penance of that name⟩.⟩ The kṛcchra ⟨penance⟩ is accomplished in twelve days. Thus: on the first day, at midday, twenty-six mouthfuls of a single meal of haviṣya ⟨food fit for oblation⟩ are to be eaten. On the second day, at night, twenty-two mouthfuls. On the third, twenty-four mouthfuls of unasked-for ⟨food⟩. On the fourth day, no food at all. This is the pādakṛcchra ⟨quarter-kṛcchra⟩; this same thing, tripled in some manner, is the prājāpatya kṛcchra. By ⟨one day of⟩ a single meal, ⟨one of⟩ the night meal, two of unasked-for food and two fasts, the ardhakṛcchra ⟨half-kṛcchra⟩ ⟨is accomplished⟩. Or else three days of unasked-for food and three days of fasting: that is the ardhakṛcchra. By the single meal, the night meal, unasked-for food and fasting, tripled in some manner, ⟨comes about⟩ the pādonakṛcchra ⟨the kṛcchra less a quarter⟩. On these nine days ⟨of the twelve⟩ food is obtained; if there, abandoning the restriction of ⟨counted⟩ mouthfuls, one eats a handful of food, it is the atikṛcchra. When for twenty-one days one takes milk enough for a single mouthful, or enough to sustain life, it is the kṛcchrātikṛcchra. On one day the eating of the pañcagavya ⟨the five products of the cow⟩ mixed with kuśa-water, and one fast: this is the sāntapana kṛcchra, ⟨completed⟩ in two nights. Of the pañcagavya ⟨products⟩ and the kuśa-water unmixed, the taking of one of them on each single day, and one fast: this is the mahāsāntapana, accomplished in a week. The yatisāntapana: when the mixed pañcagavya is eaten for three days, it is the yatisāntapana. The drinking of heated milk, ghee and water, each of them for three days, and three fasts: that is the taptakṛcchra. When they are drunk cold, it is the śītakṛcchra. By a fast of twelve days, the parāka kṛcchra. Or else the taking of heated ghee and the rest on one day each, and a fast on the fourth day: this is the taptakṛcchra accomplished in four days.

अथ यवमध्यचांद्रायणादि ।

शुक्लपक्षे प्रतिपदादितिथिषु मयूरांडसमानैकैकग्रासान् वर्धयन्पूर्णिमायां पंचदशग्रासाः क्षये चतुर्दश वृद्धौ षोडश संपद्यंते ॥ कृष्णपक्षे एकैकग्रासह्रासेन अमायामुपवास इति माससाध्यं यवमध्यसंज्ञं चांद्रायणम् ॥ कृष्णपक्षे प्रतिपदि चतुर्दशग्रासान् भुक्त्वा एकैकग्रासह्रासेन दर्शे अनशनं शुक्ले वृद्धिरिति कृष्णादिशुक्लांतं पिपीलिकामध्यचांद्रायणम् ॥ कृच्छ्रचांद्रायणादेः त्रिकालस्नानग्रासाभिमंत्रणादिविधियुतः प्रयोगः प्रायश्चित्तप्रकरणे ज्ञेयः ॥ अतिकृच्छ्रादिलक्षणं प्रसंगादत्रोक्तम् ॥ अब्दगणना तु प्राजापत्यकृच्छ्रैरेव ॥

śuklapakṣe pratipadāditithiṣu mayūrāṃḍasamānaikaikagrāsān vardhayanpūrṇimāyāṃ paṃcadaśagrāsāḥ kṣaye caturdaśa vṛddhau ṣoḍaśa saṃpadyaṃte || kṛṣṇapakṣe ekaikagrāsahrāsena amāyāmupavāsa iti māsasādhyaṃ yavamadhyasaṃjñaṃ cāṃdrāyaṇam || kṛṣṇapakṣe pratipadi caturdaśagrāsān bhuktvā ekaikagrāsahrāsena darśe anaśanaṃ śukle vṛddhiriti kṛṣṇādiśuklāṃtaṃ pipīlikāmadhyacāṃdrāyaṇam || kṛcchracāṃdrāyaṇādeḥ trikālasnānagrāsābhimaṃtraṇādividhiyutaḥ prayogaḥ prāyaścittaprakaraṇe jñeyaḥ || atikṛcchrādilakṣaṇaṃ prasaṃgādatroktam || abdagaṇanā tu prājāpatyakṛcchraireva ||

⟨Now the barley-shaped cāndrāyaṇa ⟨the moon-fast whose food swells to the middle of the month and then dwindles⟩ and the rest.⟩ In the bright fortnight, on the tithis ⟨lunar days⟩ beginning with the first, increasing by one mouthful each — each mouthful the size of a peacock's egg — fifteen mouthfuls result on the full-moon day; if there is a kṣaya ⟨a tithi dropped⟩, fourteen; if there is a vṛddhi ⟨a tithi repeated⟩, sixteen. In the dark fortnight, by a decrease of one mouthful each ⟨day⟩, and a fast on the amā ⟨new-moon day⟩: this is the cāndrāyaṇa ⟨lunar penance⟩ named yavamadhya ⟨“barley-shaped in the middle”⟩, accomplished in a month. Having eaten fourteen mouthfuls on the first of the dark fortnight, then by a decrease of one mouthful each ⟨day⟩, no food on the darśa ⟨new-moon day⟩, and increase in the bright ⟨fortnight⟩: this, beginning with the dark fortnight and ending with the bright, is the pipīlikāmadhya ⟨“ant-shaped in the middle”⟩ cāndrāyaṇa. The full procedure of the kṛcchra, the cāndrāyaṇa and the rest, with the rules of bathing at the three times of day, of consecrating the mouthfuls with mantras, and so on, is to be learnt in the section on prāyaścitta ⟨expiation⟩. The definition of the atikṛcchra and the rest has been stated here incidentally. But the reckoning of the “years” is by prājāpatya kṛcchras alone.

अथ प्रत्याम्नायाः ।

तत्र प्राजापत्यप्रत्याम्नायाः दशसहस्रगायत्रीजपः १ गायत्र्या सहस्रं तिलहोमः २ क्वचित्सहस्रं व्याहृत्या तिलहोम उक्तः ३ शतद्वयं प्राणायामाः ४ द्वादशब्राह्मणभोजनम् ५ यावत्केशशोषणं विरम्य तीर्थे द्वादश स्नानानि ६ वेदसंहितापारायणम् ७ योजनयात्रा ८ द्वादशसहस्रं नमस्काराः ९ द्वात्रिंशदुत्तरशतं प्राणायामान् कृत्वा अहोरात्रमुपोषितः प्राङ्मुखस्तिष्ठेत् १० गोमूत्रेण यावकभक्षणे ऐकाहिककृच्छ्रम् ११ कश्चिद्रुद्रैकादशिनीजपात्कृच्छ्रमाह १२ पावकेष्टिः १३ पावमानेष्टिः १४ षडुपवासाः प्राजापत्यप्रत्याम्नायाः १५ एकविप्रभोजनमुपवासस्य अत्यशक्तौ सहस्रगायत्रीजपो द्वादश प्राणायामा वेति स्मृत्यर्थसारे १६ “प्राजापत्येऽप्यशक्तस्तु धेनुं दद्यात्पयस्विनीम्॥ धेनोरभावे निष्कं स्यात्तदर्धं पादमेव वा” ॥ अशीतिगुंजात्मकः कर्षः चत्वारः कर्षा निष्कं निष्कनिष्कार्धनिष्कपादान्यतमप्रमाणं हेम रौप्यं वा धेनुमूल्यं वा देयम् ॥ अत्यशक्तेन निष्कपादार्धरजतं तत्समं धान्यादि वा देयम् ॥ अतिकृच्छ्रे गोद्वयम् ॥ सांतपने गोद्वयम् ॥ पराके तप्तकृच्छ्रे च गोत्रयम् ॥ कृच्छ्रातिकृच्छ्रे गवां चतुष्टयं गोत्रयं वा ॥ चांद्रायणेऽष्टौ पंचचतस्रस्तिस्रो वा गावः ॥ मासं पयोव्रते यावकव्रते मासोपवासे च पंच गावः ॥ मासं गोमूत्रयावकव्रते षड् गावः ॥

tatra prājāpatyapratyāmnāyāḥ daśasahasragāyatrījapaḥ 1 gāyatryā sahasraṃ tilahomaḥ 2 kvacitsahasraṃ vyāhṛtyā tilahoma uktaḥ 3 śatadvayaṃ prāṇāyāmāḥ 4 dvādaśabrāhmaṇabhojanam 5 yāvatkeśaśoṣaṇaṃ viramya tīrthe dvādaśa snānāni 6 vedasaṃhitāpārāyaṇam 7 yojanayātrā 8 dvādaśasahasraṃ namaskārāḥ 9 dvātriṃśaduttaraśataṃ prāṇāyāmān kṛtvā ahorātramupoṣitaḥ prāṅmukhastiṣṭhet 10 gomūtreṇa yāvakabhakṣaṇe aikāhikakṛcchram 11 kaścidrudraikādaśinījapātkṛcchramāha 12 pāvakeṣṭiḥ 13 pāvamāneṣṭiḥ 14 ṣaḍupavāsāḥ prājāpatyapratyāmnāyāḥ 15 ekaviprabhojanamupavāsasya atyaśaktau sahasragāyatrījapo dvādaśa prāṇāyāmā veti smṛtyarthasāre 16 “prājāpatye'pyaśaktastu dhenuṃ dadyātpayasvinīm|| dhenorabhāve niṣkaṃ syāttadardhaṃ pādameva vā” || aśītiguṃjātmakaḥ karṣaḥ catvāraḥ karṣā niṣkaṃ niṣkaniṣkārdhaniṣkapādānyatamapramāṇaṃ hema raupyaṃ vā dhenumūlyaṃ vā deyam || atyaśaktena niṣkapādārdharajataṃ tatsamaṃ dhānyādi vā deyam || atikṛcchre godvayam || sāṃtapane godvayam || parāke taptakṛcchre ca gotrayam || kṛcchrātikṛcchre gavāṃ catuṣṭayaṃ gotrayaṃ vā || cāṃdrāyaṇe'ṣṭau paṃcacatasrastisro vā gāvaḥ || māsaṃ payovrate yāvakavrate māsopavāse ca paṃca gāvaḥ || māsaṃ gomūtrayāvakavrate ṣaḍ gāvaḥ ||

⟨Now the substitutes ⟨for the prescribed penance⟩.⟩ There the pratyāmnāyas ⟨substitutes⟩ for the prājāpatya ⟨kṛcchra⟩ are: the japa ⟨muttered repetition⟩ of the Gāyatrī ten thousand times (1); a homa ⟨fire-offering⟩ of a thousand sesame seeds with the Gāyatrī (2); in some places a homa of a thousand sesame seeds with the vyāhṛti ⟨the call bhūḥ and the rest⟩ is stated (3); two hundred prāṇāyāmas ⟨restraints of the breath⟩ (4); the feeding of twelve brāhmaṇas (5); twelve baths at a tīrtha ⟨sacred water⟩, stopping each time until the hair is dry (6); a full recitation of a Veda-saṃhitā (7); a journey of a yojana (8); twelve thousand prostrations (9); having made a hundred and thirty-two prāṇāyāmas, he should stand facing east, fasting for a day and a night (10); when barley-gruel is eaten with cow's urine, the one-day kṛcchra (11); someone says a kṛcchra ⟨is accomplished⟩ by the japa of the Rudraikādaśinī ⟨the elevenfold recitation of the Rudra hymn⟩ (12); the pāvakeṣṭi ⟨the iṣṭi to Pāvaka⟩ (13); the pāvamāneṣṭi (14); six fasts are pratyāmnāyas for the prājāpatya (15); the feeding of one brāhmaṇa ⟨is the substitute⟩ for a fast, and where even that is beyond one's power, the japa of the Gāyatrī a thousand times, or twelve prāṇāyāmas — so in the Smṛtyarthasāra (16). “But one who is unable even for the prājāpatya should give a milch cow; in the absence of a cow let it be a niṣka, or half of that, or just a quarter.” A karṣa consists of eighty guñjās ⟨berry-weights⟩; four karṣas are a niṣka. Gold or silver of the measure of a niṣka, half a niṣka or a quarter niṣka, or else the price of a cow, is to be given. One who is quite unable should give silver of half a quarter-niṣka, or grain and the like equal to that. For the atikṛcchra, two cows. For the sāntapana, two cows. For the parāka and the taptakṛcchra, three cows. For the kṛcchrātikṛcchra, four cows, or three. For the cāndrāyaṇa, eight, five, four or three cows. For a month's milk-vow, for the barley-gruel vow, and for a month's fasting, five cows. For a month's vow of cow's urine and barley-gruel, six cows.

अथ प्रायश्चित्तप्रयोगः ।

सचैलं स्नात्वाशक्तौ क्लिन्नवासाः पर्षदग्रे गोवृषप्रत्याम्नायं निष्कादिप्रमाणं ब्रह्मदंडं निधाय साष्टांगं प्रणम्य पर्षदं प्रदक्षिणीकुर्यात् ॥ “सर्वे धर्मविवेक्तारो गोप्तारः सकला द्विजाः ॥ मम देहस्य संशुद्धिं कुर्वंतु द्विजसत्तमाः ॥ मया कृतं महाघोरं ज्ञातमज्ञातकिल्बिषम् ॥ प्रसादः क्रियतां मह्यं शुभानुज्ञां प्रयच्छथ ॥ पूज्यैः कृतपवित्रोहं भवेयं द्विजसत्तमाः ॥” मामनुगृह्णंतु भवंत इति वदेत् ॥ विप्रैः किं ते कार्यं मिथ्या मावादीः सत्यमेव वदेति पृष्टः स्वपापं ख्यापयेत् ॥ मया मम पत्न्या वा इह जन्मनि जन्मांतरे वा अनपत्यत्वमृतापत्यत्वादि निदानभूतबालघातविप्ररत्नापहारादि दुरितं कृतं तस्य नाशाय करिष्यमाणे हरिवंशश्रवणादौ कर्मविपाकोक्तविधाने अधिकारार्थं दीर्घायुष्मत्पुत्रादिसंततिप्राप्तये प्रायश्चित्तमुपदिशंतु भवंत इति प्रार्थयेत् ॥ ते च पापिना पूजितानुवादकाग्रे षडब्दत्र्यब्दसार्धाब्दान्यतमप्रायश्चित्तेन पूर्वोत्तरांगसहितेनाचरितेन तव शुद्धिर्भविष्यति तेन त्वं कृतार्थो भविष्यसीति वदेयुः ॥ अनुवादकः पापिनं वदेत् ॥ ततः कर्त्ता ॐ इत्यंगीकृत्य पर्षदं विसृज्य देशकालौ संकीर्त्य सभार्यस्य ममैतज्जन्मजन्मांतरार्जितअनपत्यत्वमृतापत्यत्वादि निदानभूतबालघातविप्ररत्नापहारादिजन्यदुरितसमूलनाशकर्मविपाकोक्तविधिनाधिकारसिद्धद्वारा दीर्घायुष्मद्बहुपुत्रादिसंततिप्राप्तये षडब्दं त्र्यब्दं सार्धाब्दं वा प्रायश्चित्तं पूर्वोत्तरांगसहितममुकप्रत्याम्नायेनाहमाचरिष्ये इति संकल्प्य दिनांते केश नखरोमादि वापयित्वा स्नात्वा ॥ “आयुर्बलं यशोवर्चः प्रजाः पशुवसूनि च ॥ ब्रह्मप्रज्ञां च मेधां चत्वं नो देहि वनस्पते” ॥ इति विहितकाष्ठेन दंतधावनं कुर्यात् ॥ ततो दशस्नानानि ॥ तत्र भस्मस्नानम् ॥ ईशानाय नम इति शिरसि ॥ तत्पुरुषाय नम इति मुखे ॥ अघोराय नम इति हृदये ॥ वामदेवाय नमो गुह्ये ॥ सद्योजाताय नमः पादयोः ॥ प्रणवेन सर्वांगे भस्म विलिंपेत् ॥ ईशानादिपदोपेतैर्मंत्रैर्वा भस्मलेपः ॥

sacailaṃ snātvāśaktau klinnavāsāḥ parṣadagre govṛṣapratyāmnāyaṃ niṣkādipramāṇaṃ brahmadaṃḍaṃ nidhāya sāṣṭāṃgaṃ praṇamya parṣadaṃ pradakṣiṇīkuryāt || “sarve dharmavivektāro goptāraḥ sakalā dvijāḥ || mama dehasya saṃśuddhiṃ kurvaṃtu dvijasattamāḥ || mayā kṛtaṃ mahāghoraṃ jñātamajñātakilbiṣam || prasādaḥ kriyatāṃ mahyaṃ śubhānujñāṃ prayacchatha || pūjyaiḥ kṛtapavitrohaṃ bhaveyaṃ dvijasattamāḥ ||” māmanugṛhṇaṃtu bhavaṃta iti vadet || vipraiḥ kiṃ te kāryaṃ mithyā māvādīḥ satyameva vadeti pṛṣṭaḥ svapāpaṃ khyāpayet || mayā mama patnyā vā iha janmani janmāṃtare vā anapatyatvamṛtāpatyatvādi nidānabhūtabālaghātavipraratnāpahārādi duritaṃ kṛtaṃ tasya nāśāya kariṣyamāṇe harivaṃśaśravaṇādau karmavipākoktavidhāne adhikārārthaṃ dīrghāyuṣmatputrādisaṃtatiprāptaye prāyaścittamupadiśaṃtu bhavaṃta iti prārthayet || te ca pāpinā pūjitānuvādakāgre ṣaḍabdatryabdasārdhābdānyatamaprāyaścittena pūrvottarāṃgasahitenācaritena tava śuddhirbhaviṣyati tena tvaṃ kṛtārtho bhaviṣyasīti vadeyuḥ || anuvādakaḥ pāpinaṃ vadet || tataḥ karttā ॐ ityaṃgīkṛtya parṣadaṃ visṛjya deśakālau saṃkīrtya sabhāryasya mamaitajjanmajanmāṃtarārjitaanapatyatvamṛtāpatyatvādi nidānabhūtabālaghātavipraratnāpahārādijanyaduritasamūlanāśakarmavipākoktavidhinādhikārasiddhadvārā dīrghāyuṣmadbahuputrādisaṃtatiprāptaye ṣaḍabdaṃ tryabdaṃ sārdhābdaṃ vā prāyaścittaṃ pūrvottarāṃgasahitamamukapratyāmnāyenāhamācariṣye iti saṃkalpya dināṃte keśa nakharomādi vāpayitvā snātvā || “āyurbalaṃ yaśovarcaḥ prajāḥ paśuvasūni ca || brahmaprajñāṃ ca medhāṃ catvaṃ no dehi vanaspate” || iti vihitakāṣṭhena daṃtadhāvanaṃ kuryāt || tato daśasnānāni || tatra bhasmasnānam || īśānāya nama iti śirasi || tatpuruṣāya nama iti mukhe || aghorāya nama iti hṛdaye || vāmadevāya namo guhye || sadyojātāya namaḥ pādayoḥ || praṇavena sarvāṃge bhasma viliṃpet || īśānādipadopetairmaṃtrairvā bhasmalepaḥ ||

⟨Now the procedure of the expiation.⟩ Having bathed with his garment on — or, if unable, wearing a wet garment — having laid down before the pariṣad ⟨assembly of learned brāhmaṇas⟩ the substitute for a cow and a bull, of the measure of a niṣka or the like, ⟨and⟩ the brahmadaṇḍa ⟨the staff of Brahmā⟩, having prostrated with the eight limbs, he should circumambulate the pariṣad. “All the twice-born are discerners of dharma and protectors; let the best of the twice-born make the full purification of my body. A most terrible sin, known and unknown, has been committed by me; let grace be shown to me, grant an auspicious permission. May I be made pure by you, worthy of worship, O best of the twice-born.” He should say, “May your honours favour me.” Being asked by the brāhmaṇas, “What is your business? Do not speak falsely; speak only the truth,” he should declare his own sin. He should pray thus: “An evil deed — such as the killing of a child or the carrying off of a brāhmaṇa's jewel — which is the cause of childlessness, of the dying of offspring and the like, has been done by me or by my wife in this birth or in another birth; may your honours prescribe a prāyaścitta ⟨expiation⟩ for its destruction, so that I may be entitled to the prescription stated in the Karmavipāka — the hearing of the Harivaṃśa and the rest — which is about to be performed, and for the obtaining of long-lived sons and other progeny.” And they, having been honoured by the sinner, should say in the presence of the anuvādaka ⟨the repeater⟩: “By a prāyaścitta of six years, of three years or of one and a half years, performed together with its preliminary and concluding limbs, your purification will come about; by it you will become one whose purpose is fulfilled.” The anuvādaka should say it over to the sinner. Then the performer, having assented with “Oṃ,” having dismissed the pariṣad, having proclaimed the place and the time, having made the saṅkalpa ⟨resolve⟩ — “I together with my wife shall perform, by such-and-such a pratyāmnāya ⟨substitute⟩, a prāyaścitta of six years, of three years or of one and a half years, together with its preliminary and concluding limbs, for the root-and-branch destruction of the evil arisen from the killing of a child, the carrying off of a brāhmaṇa's jewel and the like — the cause of my childlessness, of the dying of my offspring and so forth — accumulated in this birth and in other births, and thereby, by way of establishing my entitlement to the rule stated in the Karmavipāka, for the obtaining of long-lived sons, many in number, and other progeny” — at the end of the day, having had the hair, the nails, the body-hair and the rest shaved off, and having bathed, he should clean his teeth with an approved stick ⟨saying⟩: “Life, strength, fame, splendour, offspring, cattle and wealth, and the knowledge of brahman and understanding — give thou them to us, O lord of the forest.” Then the ten baths. Among them, the bath with ashes: “Homage to Īśāna” on the head; “homage to Tatpuruṣa” on the face; “homage to Aghora” on the heart; “homage to Vāmadeva” on the private parts; “homage to Sadyojāta” on the feet; with the praṇava ⟨the syllable Oṃ⟩ he should smear the ashes over the whole body. Or the smearing with ashes ⟨may be done⟩ with the mantras that carry the words Īśāna and the rest.

अथ गोमयस्नानम् ।

गोमयमादाय प्रणवेन दिक्षु दक्षिणभागं तीर्थे चोत्तरभागं प्रक्षिप्य शेषं मानस्तोक इति अभिमंत्र्य गंधद्वारांमिति सर्वांगमालिप्य हिरण्यशृंगमिति द्वाभ्यां प्रार्थ्य याः प्रवत इति तीर्थमभिमृश्य स्नात्वा द्विराचामेत् ॥

gomayamādāya praṇavena dikṣu dakṣiṇabhāgaṃ tīrthe cottarabhāgaṃ prakṣipya śeṣaṃ mānastoka iti abhimaṃtrya gaṃdhadvārāṃmiti sarvāṃgamālipya hiraṇyaśṛṃgamiti dvābhyāṃ prārthya yāḥ pravata iti tīrthamabhimṛśya snātvā dvirācāmet ||

⟨Now the bath with cow-dung ⟨gomaya⟩.⟩ Having taken cow-dung with the praṇava ⟨the syllable Oṃ⟩, having thrown the southern portion into the quarters and the northern portion into the tīrtha ⟨sacred water⟩, having consecrated the remainder with “mā nas toke,” having smeared the whole body with “gandhadvārāṃ,” having prayed with the two ⟨verses⟩ “hiraṇyaśṛṅgam,” having touched the tīrtha with “yāḥ pravataḥ,” he should bathe and sip water twice.

अथ मृत्तिकास्नानम् ।

“अश्वक्रांते रथक्रांते विष्णुक्रांते वसुंधरे ॥ शिरसा धारयिष्यामि रक्षस्व मां पदेपदे” ॥ इति मृत्तिकामभिमंत्र्य ॥ “उद्धृतासि वराहेण कृष्णेन शतबाहुना ॥ मृत्तिके हर मे पापं यन्मया दुष्कृतं कृतम्” ॥ इति तामादाय ॥ नमो मित्रस्येति सूर्याय प्रदर्श्य गंधद्वारांमिति मंत्रेण स्योनापृथिवीति मंत्रेण वा इदं विष्णुरिति वा शिरःप्रभृत्यंगानि विलिंपेत् ॥ द्विराचामेत् ॥

“aśvakrāṃte rathakrāṃte viṣṇukrāṃte vasuṃdhare || śirasā dhārayiṣyāmi rakṣasva māṃ padepade” || iti mṛttikāmabhimaṃtrya || “uddhṛtāsi varāheṇa kṛṣṇena śatabāhunā || mṛttike hara me pāpaṃ yanmayā duṣkṛtaṃ kṛtam” || iti tāmādāya || namo mitrasyeti sūryāya pradarśya gaṃdhadvārāṃmiti maṃtreṇa syonāpṛthivīti maṃtreṇa vā idaṃ viṣṇuriti vā śiraḥprabhṛtyaṃgāni viliṃpet || dvirācāmet ||

⟨Now the bath with earth.⟩ “O Vasundharā ⟨bearer of wealth, the earth⟩, trodden by horses, trodden by chariots, trodden by Viṣṇu — I shall bear you upon my head; protect me at every step.” Having consecrated the clay with this, ⟨then:⟩ “You were raised up by the Boar, by Kṛṣṇa of a hundred arms; O clay, take away my sin, whatever evil deed has been done by me.” Having taken it up with this, having shown it to the Sun with “namo mitrasya,” he should smear his limbs beginning with the head, with the mantra “gandhadvārāṃ,” or with the mantra “syonā pṛthivī,” or with “idaṃ viṣṇuḥ.” He should sip water twice.

अथ वारिस्नानम् ।

आपो अस्मानित्युक्त्वा भास्कराभिमुखः स्थितः “इदं विष्णुर्जपित्वा च प्रतिस्रोतो निमज्जति” ततः पंचगव्यकुशोदकैः समंत्रकैः पृथक्पृथक् स्नात्वा स्नानांगतर्पणादि कुर्यात् ॥ विष्णुश्राद्धं पूर्वांगगोप्रदानं च कृत्वाग्निं प्रतिष्ठाप्य पंचगव्यहोमं व्याहृतिभिरष्टोत्तरशतमष्टाविंशतिं वाज्यहोमं च कृत्वाव्रतं ग्रहीष्य इति विप्रान्प्रार्थ्य हुतशेषं पंचगव्यं प्रणवेन पिबेत् ॥ मुख्यप्रायश्चित्तकृच्छ्रान्संकल्पानुसारिणानुष्ठाय व्याहृत्याज्यहोमविष्णुश्राद्धगोदानानि पूर्ववत्कुर्यात् ॥ आज्यहोमे पंचगव्यहोमे च इध्माधानादिस्थालीपाकेतिकर्तव्यतां केचिन्नेच्छंति ॥ व्याहृत्याज्यहोमे पापापहमहाविष्णुर्देवतेति केचित् ॥ पंचगव्यविधिस्तु ताम्रे पालाशे वा पात्रे ताम्राया गोर्मूत्रमष्टमाषप्रमाणं गायत्र्यादाय गंधद्वारेति श्वेतगोः शकृत् षोडशमाषमादाय आप्यायस्वेति पीतगोः क्षीरं द्वादशमाषं दधिक्राव्ण इति नीलगोर्दधि दशमाषं तेजोसि शुक्रमसीति कृष्णगोघृतमष्टमाषमादाय तत्र देवस्यत्वेति कुशोदकं चतुर्माषं प्रक्षिप्य प्रणवेनालोडयेत् ॥ अत्र माषः पंचगुंजात्मकः तत्सप्तपत्रैः साग्रैः कुशैर्जुहुयात् ॥ इरावतीति पृथिवीम् १ इदं विष्णुरिति विष्णुम् २ मानस्तोकेति रुद्रम् ३ शन्नोदेवीत्यपः ४ ब्रह्मजज्ञानमिति ब्रह्माणं वा अग्निं सोमं च नाम्ना गायत्र्या सूर्य प्रजापतेनत्वदिति समस्तव्याहृतिभिर्वा प्रजापतिं प्रणवेन प्रजापतिमग्निं स्विष्टकृतं च नाम्नेत्येताः पंचगव्येन अग्निं वायुं सूर्यं प्रजापतिं चेति वा महाविष्णुं वा आज्येनाष्टाविंशतिसंख्याहुतिभिरित्यन्वाधानम् ॥ स्त्रीशूद्राणां होमो न कार्यः ॥ केचिद्ब्राह्मणद्वारा होमः कार्य इत्याहुः ॥ स्त्रीशूद्राणां पंचगव्यपाने विकल्प इति महार्णवः ॥ स्त्रीशूद्रौ विप्रैः पंचगव्यं कारयित्वा तूष्णीं पिबत इति स्मृत्यर्थसारः ॥ अयं प्रायश्चित्तविधिः कृच्छ्रन्यूनप्रायश्चित्तेषु न कार्यः कृच्छ्रप्रभृतिषु सर्वत्र प्रायश्चित्तेष्वनुष्ठेयः ॥ एवं कृच्छ्राद्यनुष्ठाय सूर्यारुणसंवादमहार्णवादिकर्मविपाकग्रंथोक्तं हरिवंशश्रवणादि कर्म कुर्यात् ॥

āpo asmānityuktvā bhāskarābhimukhaḥ sthitaḥ “idaṃ viṣṇurjapitvā ca pratisroto nimajjati” tataḥ paṃcagavyakuśodakaiḥ samaṃtrakaiḥ pṛthakpṛthak snātvā snānāṃgatarpaṇādi kuryāt || viṣṇuśrāddhaṃ pūrvāṃgagopradānaṃ ca kṛtvāgniṃ pratiṣṭhāpya paṃcagavyahomaṃ vyāhṛtibhiraṣṭottaraśatamaṣṭāviṃśatiṃ vājyahomaṃ ca kṛtvāvrataṃ grahīṣya iti viprānprārthya hutaśeṣaṃ paṃcagavyaṃ praṇavena pibet || mukhyaprāyaścittakṛcchrānsaṃkalpānusāriṇānuṣṭhāya vyāhṛtyājyahomaviṣṇuśrāddhagodānāni pūrvavatkuryāt || ājyahome paṃcagavyahome ca idhmādhānādisthālīpāketikartavyatāṃ kecinnecchaṃti || vyāhṛtyājyahome pāpāpahamahāviṣṇurdevateti kecit || paṃcagavyavidhistu tāmre pālāśe vā pātre tāmrāyā gormūtramaṣṭamāṣapramāṇaṃ gāyatryādāya gaṃdhadvāreti śvetagoḥ śakṛt ṣoḍaśamāṣamādāya āpyāyasveti pītagoḥ kṣīraṃ dvādaśamāṣaṃ dadhikrāvṇa iti nīlagordadhi daśamāṣaṃ tejosi śukramasīti kṛṣṇagoghṛtamaṣṭamāṣamādāya tatra devasyatveti kuśodakaṃ caturmāṣaṃ prakṣipya praṇavenāloḍayet || atra māṣaḥ paṃcaguṃjātmakaḥ tatsaptapatraiḥ sāgraiḥ kuśairjuhuyāt || irāvatīti pṛthivīm 1 idaṃ viṣṇuriti viṣṇum 2 mānastoketi rudram 3 śannodevītyapaḥ 4 brahmajajñānamiti brahmāṇaṃ vā agniṃ somaṃ ca nāmnā gāyatryā sūrya prajāpatenatvaditi samastavyāhṛtibhirvā prajāpatiṃ praṇavena prajāpatimagniṃ sviṣṭakṛtaṃ ca nāmnetyetāḥ paṃcagavyena agniṃ vāyuṃ sūryaṃ prajāpatiṃ ceti vā mahāviṣṇuṃ vā ājyenāṣṭāviṃśatisaṃkhyāhutibhirityanvādhānam || strīśūdrāṇāṃ homo na kāryaḥ || kecidbrāhmaṇadvārā homaḥ kārya ityāhuḥ || strīśūdrāṇāṃ paṃcagavyapāne vikalpa iti mahārṇavaḥ || strīśūdrau vipraiḥ paṃcagavyaṃ kārayitvā tūṣṇīṃ pibata iti smṛtyarthasāraḥ || ayaṃ prāyaścittavidhiḥ kṛcchranyūnaprāyaścitteṣu na kāryaḥ kṛcchraprabhṛtiṣu sarvatra prāyaścitteṣvanuṣṭheyaḥ || evaṃ kṛcchrādyanuṣṭhāya sūryāruṇasaṃvādamahārṇavādikarmavipākagraṃthoktaṃ harivaṃśaśravaṇādi karma kuryāt ||

⟨Now the bath with water.⟩ Having said “āpo asmān,” standing facing the sun, ⟨as the text says:⟩ “and having muttered 'idaṃ viṣṇuḥ' he plunges in against the current.” Then, having bathed separately with the pañcagavya ⟨the five products of the cow⟩ and with kuśa-water, each with its own mantras, he should perform the tarpaṇa ⟨water-offering⟩ and the other limbs of the bath. Having performed the Viṣṇuśrāddha ⟨the śrāddha to Viṣṇu⟩ and the gift of a cow which is its preliminary limb, having established the fire, having performed the pañcagavya-homa and the ājya-homa ⟨the offering of clarified butter⟩ with the vyāhṛtis ⟨the calls bhūḥ and the rest⟩ a hundred and eight times or twenty-eight times, having entreated the brāhmaṇas with “I shall undertake the vrata ⟨observance⟩,” he should drink with the praṇava ⟨the syllable Oṃ⟩ the pañcagavya left over from the oblation. Having performed the kṛcchras ⟨penances⟩ of the principal prāyaścitta ⟨expiation⟩ in accordance with his saṅkalpa ⟨resolve⟩, he should perform the ājya-homa with the vyāhṛtis, the Viṣṇuśrāddha and the gift of a cow as before. In the ājya-homa and in the pañcagavya-homa, some do not admit the sthālīpāka ⟨cooked-oblation⟩ procedure, with the laying on of fuel and the rest. In the ājya-homa with the vyāhṛtis, some ⟨hold⟩ that the deity is Mahāviṣṇu the remover of sin. The rule of the pañcagavya is this: in a copper vessel, or one of palāśa leaf, having taken with the Gāyatrī the urine of a tawny cow to the measure of eight māṣas; with “gandhadvārā,” the dung of a white cow, sixteen māṣas; with “āpyāyasva,” the milk of a yellow cow, twelve māṣas; with “dadhikrāvṇaḥ,” the curds of a dark-blue cow, ten māṣas; with “tejo 'si śukram asi,” the ghee of a black cow, eight māṣas; then, having thrown in with “devasya tvā” four māṣas of kuśa-water, he should stir it with the praṇava. Here a māṣa consists of five guñjās ⟨berry-weights⟩. He should offer that with seven kuśa blades whose tips are intact. The anvādhāna ⟨the declaration of the offerings to come⟩ is this: with “irāvatī,” to Pṛthivī (1); with “idaṃ viṣṇuḥ,” to Viṣṇu (2); with “mā nas toke,” to Rudra (3); with “śaṃ no devī,” to the Waters (4); with “brahma jajñānam,” to Brahmā; or to Agni and Soma by their names; to Sūrya with the Gāyatrī; to Prajāpati with “prajāpate na tvad” or with all the vyāhṛtis together; to Prajāpati with the praṇava; and to Prajāpati, to Agni and to Sviṣṭakṛt by name — these with the pañcagavya; or else to Agni, Vāyu, Sūrya and Prajāpati, or to Mahāviṣṇu, with ājya, by oblations twenty-eight in number. Women and śūdras are not to perform the homa. Some say the homa is to be made through a brāhmaṇa. In the drinking of the pañcagavya by women and śūdras there is an option: so the Mahārṇava. A woman and a śūdra, having had the pañcagavya prepared by brāhmaṇas, drink it silently ⟨without mantras⟩: so the Smṛtyarthasāra. This procedure of prāyaścitta is not to be performed in prāyaścittas less than a kṛcchra; it is to be performed in all prāyaścittas from the kṛcchra upward. Having thus performed the kṛcchra and the rest, he should carry out the rite of hearing the Harivaṃśa and so on, which is stated in the Karmavipāka texts such as the Sūryāruṇasaṃvāda and the Mahārṇava.

अथ हरिवंशश्रवणसंकल्पः ।

तत्र शुभे दिने देशकालौ संकीर्त्य अनेकजन्मार्जितानपत्यत्वमृतवत्सत्वादि निदानभूतबालघातनिक्षेपाहरणविप्ररत्नापहरणादिजन्यदुरितसमूलनाशद्वारा दीर्घायुष्मद्बहुपुत्रादिसंततिप्राप्तिकामो हरिवंशं श्रोष्यामि इत्येकस्य कर्तृत्वे दंपत्योः कर्तृत्वे श्रोष्याव इति संकल्प्य गणेशपूजनस्वस्तिवाचननांदीश्राद्धानि विनायकशांतिं च कृत्वा हरिवंशश्रवणार्थं श्रावयितारमेकं त्वां वृण इति विप्रं वृत्वा वस्त्रालङ्कारैः पूजयेत् ॥ वाचकं प्रत्यहं पायसादिना भोजयेत् ॥ दंपती प्रतिदिनं त्रायंतामित्यादिवैदिकैः सुरास्त्वामित्यादिपौराणिकैश्च मंत्रैः सुस्नातावलंकृतौ तदेकचित्तौ शृण्वंतौ तैलतांबूलक्षौरमैथुनखट्वाशयनानि यावत्समाप्ति वर्जयंतौ हविष्यं भुंजीयाताम् ॥ अंते वाचकाय गां सुवर्णत्रयमेकं वा सुवर्णदक्षिणां दत्त्वा प्रत्यवरोहमंत्रेण सहस्रं तिलाज्यं हुत्वा शतं विप्रान् चतुर्विंशति मिथुनानि वा पायसेन भोजयेदिति हरिवंशश्रवणप्रयोगः ॥

tatra śubhe dine deśakālau saṃkīrtya anekajanmārjitānapatyatvamṛtavatsatvādi nidānabhūtabālaghātanikṣepāharaṇavipraratnāpaharaṇādijanyaduritasamūlanāśadvārā dīrghāyuṣmadbahuputrādisaṃtatiprāptikāmo harivaṃśaṃ śroṣyāmi ityekasya kartṛtve daṃpatyoḥ kartṛtve śroṣyāva iti saṃkalpya gaṇeśapūjanasvastivācananāṃdīśrāddhāni vināyakaśāṃtiṃ ca kṛtvā harivaṃśaśravaṇārthaṃ śrāvayitāramekaṃ tvāṃ vṛṇa iti vipraṃ vṛtvā vastrālaṅkāraiḥ pūjayet || vācakaṃ pratyahaṃ pāyasādinā bhojayet || daṃpatī pratidinaṃ trāyaṃtāmityādivaidikaiḥ surāstvāmityādipaurāṇikaiśca maṃtraiḥ susnātāvalaṃkṛtau tadekacittau śṛṇvaṃtau tailatāṃbūlakṣauramaithunakhaṭvāśayanāni yāvatsamāpti varjayaṃtau haviṣyaṃ bhuṃjīyātām || aṃte vācakāya gāṃ suvarṇatrayamekaṃ vā suvarṇadakṣiṇāṃ dattvā pratyavarohamaṃtreṇa sahasraṃ tilājyaṃ hutvā śataṃ viprān caturviṃśati mithunāni vā pāyasena bhojayediti harivaṃśaśravaṇaprayogaḥ ||

⟨Now the saṅkalpa ⟨statement of intent⟩ for hearing the Harivaṃśa.⟩ There, on an auspicious day, having proclaimed the place and the time, ⟨he makes the saṅkalpa ⟨resolve⟩:⟩ “Desiring the obtaining of long-lived sons, many in number, and other progeny, by way of the root-and-branch destruction of the evil arisen from the killing of a child, the carrying off of a deposit, the stealing of a brāhmaṇa's jewel and the like — which is the cause of childlessness, of the dying of children and so on, accumulated over many births — I shall hear the Harivaṃśa.” So when one person is the performer; when the husband and wife are the performers, “we two shall hear.” Having made this saṅkalpa, having performed the worship of Gaṇeśa, the svastivācana ⟨the pronouncing of benediction⟩, the nāndīśrāddha ⟨the śrāddha of auspicious beginning⟩ and the Vināyakaśānti, he should choose a brāhmaṇa with the words “For the hearing of the Harivaṃśa I choose you as the one who shall recite it,” and honour him with garments and ornaments. He should feed the reciter each day with pāyasa ⟨milk-rice⟩ and the rest. The husband and wife, each day well bathed and adorned to the Vedic mantras beginning “trāyantām” and the Paurāṇic ones beginning “surās tvām,” listening with their minds fixed on that alone, and avoiding oil, tāmbūla ⟨betel⟩, shaving, sexual intercourse and sleeping on a cot until the completion, should eat haviṣya ⟨food fit for oblation⟩. At the end, having given the reciter a cow and a dakṣiṇā ⟨fee⟩ of three suvarṇas of gold or of one, having offered a thousand ⟨oblations of⟩ sesame and ājya ⟨clarified butter⟩ with the pratyavarohaṇa mantra, he should feed a hundred brāhmaṇas, or twenty-four couples, with pāyasa. Such is the procedure of the hearing of the Harivaṃśa.

अथ विधानांतराणि ।

“सौवर्णं बालकं कृत्वा दद्याद्दोलासमन्वितम् ॥ अथवा वृषभं दद्याद्विप्रोद्वाहनमेव वा ॥ महारुद्रजपो वापि लक्षपद्मैः शिवार्चनम् ॥ स्वर्णधेनुः प्रदातव्या सवत्सा वा यथाविधि ॥ घृतकुंभप्रदानं वा संक्षेपादिदमीरितम् ॥” अथवा प्रत्यहं पार्थिवलिंगपूजां कृत्वा अभिलाषाष्टकजपं संवत्सरं कुर्यात् ॥ अभिलाषाष्टकस्तोत्रं कौस्तुभे ज्ञेयम् ॥ एवमपि फलाप्राप्तौ दत्तकपुत्रो ग्राह्यः ॥

“sauvarṇaṃ bālakaṃ kṛtvā dadyāddolāsamanvitam || athavā vṛṣabhaṃ dadyādviprodvāhanameva vā || mahārudrajapo vāpi lakṣapadmaiḥ śivārcanam || svarṇadhenuḥ pradātavyā savatsā vā yathāvidhi || ghṛtakuṃbhapradānaṃ vā saṃkṣepādidamīritam ||” athavā pratyahaṃ pārthivaliṃgapūjāṃ kṛtvā abhilāṣāṣṭakajapaṃ saṃvatsaraṃ kuryāt || abhilāṣāṣṭakastotraṃ kaustubhe jñeyam || evamapi phalāprāptau dattakaputro grāhyaḥ ||

⟨Now the alternative prescriptions ⟨for one who has no son⟩.⟩ “Having made a boy of gold, he should give it together with a swing; or else he should give a bull, or ⟨bring about⟩ the marriage of a brāhmaṇa. Or the japa ⟨muttered repetition⟩ of the Mahārudra, or the worship of Śiva with a hundred thousand lotuses. A golden cow is to be given, or one with a calf, according to rule. Or the gift of a jar of ghee. This has been told in brief.” Or else, having performed each day the worship of an earthen liṅga, he should perform the japa of the Abhilāṣāṣṭaka for a year. The Abhilāṣāṣṭaka hymn is to be found in the Kaustubha. If even thus the fruit is not obtained, an adopted son is to be taken.

अथ दत्तके ग्राह्याग्राह्यविचारः ।

ब्राह्मणानां सोदरभ्रातृपुत्रो मुख्यत्वात्प्रथमं ग्राह्यः ॥ तदभावे सगोत्रसपिंडो यः कश्चित्सापत्लभ्रातृपुत्रो वा ॥ तदभावे त्वसगोत्रसपिंडो मातुलकुलजपितृष्वस्रादिकुलजः ॥ तदभावे तु असपिंडः समानगोत्रः ॥ तदभावे तु असपिंडः पृथग्गोत्रोऽपि ॥ असगोत्रसपिंडेषु भागिनेयदौहित्रौ वर्ज्यौ ॥ एवं विरुद्धसंबंधापत्त्या पुत्रबुद्ध्यनर्हो मातुलोपि न ग्राह्यः ॥ अत एव सगोत्रसपिंडेषु भ्राता पितृव्यो वा न ग्राह्यः ॥ विप्रादीनां वर्णानां समानवर्ण एव तत्रापि देशभेदप्रयुक्तगुर्जरत्वांध्रत्वादिना समानजातीय एव ॥ सर्वोपि सभ्रातृक एवं ग्राह्यः ॥ तत्रापि ज्येष्ठपुत्रो न ग्राह्यो न देयः ॥ शूद्रस्य दौहित्रभागिनेयावपि ग्राह्यौ ॥ अत्र मूलम्॥ “भ्रातृणामेकजातानामेकश्चेत्पुत्रवान्भवेत् ॥ सर्वे ते तेन पुत्रेण पुत्रिणो मनुरब्रवीत् ॥” अनेन वचनेन “नापुत्रस्य लोकोस्ति जायमानो वै ब्राह्मणस्त्रिभिर्ऋणवान् जायते” इत्यादिशास्त्रबोधितस्याप्रजस्त्वप्रयुक्तदोषस्य निवृत्तिर्विधिना अस्वीकृतेनापि भ्रातृपुत्रेण पितृव्यस्य भवतीति बोध्यते ॥ अतः पुत्रसदृशत्वात् ग्राह्येषु मुख्य इति ज्ञाप्यते ॥ मुख्याभावे तत्सदृशः प्रतिनिधिरिति न्यायात् ॥ न चास्मादेव वाक्याद्विधिवत्प्रतिग्रहं विनैव तस्य पुत्रत्वमिति शंक्यम् ॥ तथासति औरसदत्तकादिद्वादशविधपुत्रवदेतस्य पत्नीतः पूर्वमेव धनहारित्वपिंडदत्वौचित्येन “पत्नी दुहितरश्चैव पितरौ भ्रातरस्तथा ॥ तत्सुता गोत्रजा बंधुः” इति तत्क्रमवाक्ये भ्रात्रनंतरं भ्रातृसुतनिवेशानुपपत्तेः ॥ तस्मात्पत्नीतः पूर्वं मदीयपिंडदानधनग्रहणेधिकारी कश्चित् भवत्विति कामनायां विधिवत्स्वीकृत एव तथाधिकारी भवति नान्यथा ॥ तादृशकामनाया अभावे तु पितृऋणापाकरणादिपारलौकिकमात्रार्थं दत्तपुत्रो न ग्राह्यः भ्रातृपुत्रेणैव तत्सिद्धेरित्येवं वचनतात्पर्यम् ॥ क्वचिद्देशे वैदिकविधिं विनापि दातृग्रहीतृसंमतिराजपुरुषाद्यनुमत्यादिलौकिकव्यापारमात्रेणोपनयनादिसंस्कारकरणमात्रेण च सगोत्रसपिंडे पुत्रत्वसिद्धिव्यवहारो दृश्यते तत्र मूलं नोपलभ्यते ॥

brāhmaṇānāṃ sodarabhrātṛputro mukhyatvātprathamaṃ grāhyaḥ || tadabhāve sagotrasapiṃḍo yaḥ kaścitsāpatlabhrātṛputro vā || tadabhāve tvasagotrasapiṃḍo mātulakulajapitṛṣvasrādikulajaḥ || tadabhāve tu asapiṃḍaḥ samānagotraḥ || tadabhāve tu asapiṃḍaḥ pṛthaggotro'pi || asagotrasapiṃḍeṣu bhāgineyadauhitrau varjyau || evaṃ viruddhasaṃbaṃdhāpattyā putrabuddhyanarho mātulopi na grāhyaḥ || ata eva sagotrasapiṃḍeṣu bhrātā pitṛvyo vā na grāhyaḥ || viprādīnāṃ varṇānāṃ samānavarṇa eva tatrāpi deśabhedaprayuktagurjaratvāṃdhratvādinā samānajātīya eva || sarvopi sabhrātṛka evaṃ grāhyaḥ || tatrāpi jyeṣṭhaputro na grāhyo na deyaḥ || śūdrasya dauhitrabhāgineyāvapi grāhyau || atra mūlam|| “bhrātṛṇāmekajātānāmekaścetputravānbhavet || sarve te tena putreṇa putriṇo manurabravīt ||” anena vacanena “nāputrasya lokosti jāyamāno vai brāhmaṇastribhirṛṇavān jāyate” ityādiśāstrabodhitasyāprajastvaprayuktadoṣasya nivṛttirvidhinā asvīkṛtenāpi bhrātṛputreṇa pitṛvyasya bhavatīti bodhyate || ataḥ putrasadṛśatvāt grāhyeṣu mukhya iti jñāpyate || mukhyābhāve tatsadṛśaḥ pratinidhiriti nyāyāt || na cāsmādeva vākyādvidhivatpratigrahaṃ vinaiva tasya putratvamiti śaṃkyam || tathāsati aurasadattakādidvādaśavidhaputravadetasya patnītaḥ pūrvameva dhanahāritvapiṃḍadatvaucityena “patnī duhitaraścaiva pitarau bhrātarastathā || tatsutā gotrajā baṃdhuḥ” iti tatkramavākye bhrātranaṃtaraṃ bhrātṛsutaniveśānupapatteḥ || tasmātpatnītaḥ pūrvaṃ madīyapiṃḍadānadhanagrahaṇedhikārī kaścit bhavatviti kāmanāyāṃ vidhivatsvīkṛta eva tathādhikārī bhavati nānyathā || tādṛśakāmanāyā abhāve tu pitṛṛṇāpākaraṇādipāralaukikamātrārthaṃ dattaputro na grāhyaḥ bhrātṛputreṇaiva tatsiddherityevaṃ vacanatātparyam || kvaciddeśe vaidikavidhiṃ vināpi dātṛgrahītṛsaṃmatirājapuruṣādyanumatyādilaukikavyāpāramātreṇopanayanādisaṃskārakaraṇamātreṇa ca sagotrasapiṃḍe putratvasiddhivyavahāro dṛśyate tatra mūlaṃ nopalabhyate ||

⟨Now the consideration of who may and who may not be taken in adoption.⟩ For brāhmaṇas, the son of a full brother, being the principal ⟨choice⟩, is to be taken first. In his absence, any sapiṇḍa ⟨kinsman within the piṇḍa-circle⟩ of the same gotra, or the son of a half-brother. In their absence, a sapiṇḍa not of the same gotra — one born in the family of a maternal uncle, of a paternal aunt, and so forth. In his absence, one who is not a sapiṇḍa but is of the same gotra. In his absence, one who is not a sapiṇḍa and is even of a different gotra. Among sapiṇḍas not of the same gotra, a sister's son and a daughter's son are to be avoided. So too a maternal uncle is not to be taken, being unfit to be regarded as a son because a contrary relationship would follow. For this very reason, among sapiṇḍas of the same gotra, a brother or a paternal uncle is not to be taken. For the varṇas beginning with the brāhmaṇa, ⟨he must be⟩ of the same varṇa only; and there too, since ⟨distinctions⟩ such as being a Gujarātī or an Āndhra arise from difference of country, ⟨he must be⟩ of the same jāti ⟨sub-caste⟩ only. Everyone is to be taken thus only if he has a brother. And there too the eldest son is neither to be taken nor to be given. For a śūdra, even a daughter's son and a sister's son may be taken. Here is the root-text: “If among brothers born of one ⟨father⟩ one has a son, by that son all of them have a son — so said Manu.” By this passage it is made known that the removal of the defect caused by sonlessness, which is taught by such scriptures as “There is no world for the sonless” and “A brāhmaṇa, the moment he is born, is born with three debts,” comes about for the paternal uncle through the brother's son even when he has not been formally accepted by the ⟨adoption⟩ rite. Hence, since he is equivalent to a son, it is made known that he is the principal among those who may be taken, by the maxim “in the absence of the principal, the one resembling him is the substitute.” Nor should it be objected that from this very passage he is a son without the formal acceptance according to rule. For if that were so, then, since like the twelve kinds of son — the aurasa ⟨begotten of one's own body⟩, the dattaka ⟨the given one⟩ and the rest — he would properly take the wealth and give the piṇḍa ⟨funeral ball of food⟩ even before the wife, the placing of the brother's son immediately after the brother in the passage that states their order — “the wife and the daughters, the parents and the brothers, their sons, the gotra-kin, the relative” — would be impossible. Therefore, when the wish is “let there be someone entitled, before my wife, to give my piṇḍa and to take my wealth,” only one formally accepted according to rule becomes so entitled, and not otherwise. But where such a wish is absent and only the other-worldly purpose — the discharging of the debt to the fathers and the like — is in view, an adopted son is not to be taken, since that is accomplished by the brother's son alone. Such is the purport of the passage. In some country there is seen, even without the Vedic rite, the usage of establishing sonship in a sapiṇḍa of the same gotra by a merely worldly transaction — the consent of the giver and the taker, the assent of the king's officers and the like — and by the mere performing of the saṃskāras such as the upanayana ⟨initiation⟩. For that no root-text is found.

अथ सपत्न्याः सपुत्रत्वे सपत्न्या न ग्राह्यः ।

“सर्वासामेकपत्नीनामेका चेत्पुत्रिणी भवेत् ॥ सर्वास्तास्तेन पुत्रेण पुत्रिण्यो मनुरब्रवीत्” ॥ इति वचनं तु सापत्नपुत्रस्यागृहीतस्यापि पुत्रत्वपिंडदानाद्यधिकारित्वविधायकम् ॥ तेन एकसपत्न्याः सपुत्रत्वे अन्यसपत्न्या पुत्रो न ग्राह्यः ॥ “दौहित्रो भागिनेयश्च शूद्राणां विहितः सुतः ॥ ब्राह्मणादित्रये नास्ति भागिनेयसुतः क्वचित्” ॥ न त्वेवैकं पुत्रं दद्यात्प्रतिगृह्णीयाद्वेति न ज्येष्ठं पुत्रं दद्यादिति च ॥ अत्रौरसानेकपुत्रेण पुत्रदानं कार्यमिति विधीयते ॥ तेन पूर्वं दत्तको गृहीतस्तत औरसो जातस्तादृशानेकपुत्रेण दत्तक एकल औरसो वा न देयः ॥ सधवया स्त्रिया पत्यनुज्ञया पुत्रो गृहीतव्यो दातव्यश्च ॥ भर्त्रनुज्ञाभावे तु न ग्राह्यो न देयः ॥ एवं विधवयापि स्त्रिया त्वया पुत्रः स्वीकार्य इत्युक्ता भर्त्तरि मृते ग्राह्यः ॥ स्पष्टमीदृशानुज्ञाभावे भर्त्तृजीवनदशायां तन्मरणोत्तरं आप्तमुखाद्वा पुत्रस्वीकारविषयकभर्त्रभिप्रायं ज्ञातवत्यापि ग्राह्य इति सर्वसंमतम् ॥ एतदुभयविधभर्त्रनुज्ञाभावेपि तत्तच्छास्त्रात् नित्यकाम्यव्रतादिधर्माचरण इव पुत्रप्रतिग्रहेपि ‘नापुत्रस्य लोकोस्ती’ त्यादिसामान्यशास्त्रादेव विधवाया अधिकारः ॥ न स्त्री पुत्रं दद्यात्प्रतिगृह्णीयाद्वान्यत्र भर्त्रनुज्ञानादिति वसिष्ठवाक्यं तु भर्त्रनुज्ञारहितां प्रति पुत्राप्रतिग्रहाभ्यनुज्ञापरं न तु पुत्रप्रतिग्रहनिषेधपरम् ॥ शास्त्रप्राप्तनिषेधायोगात् ॥ अतस्तादृशस्त्रियाः पुत्रप्रतिग्रहप्रतिबंधेन वृत्तिलोपपिंडविच्छेदादि कुर्वन्नरकभाग्भवति “यो ब्राह्मणस्य वृत्तौ तु प्रतिकूलं समाचरेत् ॥ विड्भुजां तु कृमीणां स्यात्” इति शास्त्रादिति कौस्तुभे विस्तरः ॥ स्त्रीभिः पुत्रस्वीकारे व्रतादिवद्विप्रद्वारा होमादिकं कार्यम् ॥ एवं शूद्रेणापि ॥ विप्रः शूद्रदक्षिणामादाय वैदिकमंत्रैस्तदीयहोमादि करोति तत्र शूद्रःपुण्यफलभाग्भवति किंतु विप्रस्यैव प्रत्यवायः ॥ पुत्रं प्रतिगृह्य ग्रहीत्रा जातकर्माद्याश्चूडाद्या वा संस्काराः कार्या इति मुख्यपक्षः ॥ असंभवे सगोत्रसपिंडेषु कृतोपनयनोपि विवाहितोपि वा दत्तको भवति ॥ असंजातपुत्र एव विवाहितो ग्राह्य इति मे भाति ॥ असपिंडसगोत्रेषु कृतोपनयन एवेत्यपि भाति ॥ भिन्नगोत्रस्तु अकृतोपनयन एव ग्राह्यः ॥ केचित्तु कृतोपनयनोपि भिन्नगोत्रो ग्राह्य इत्याहुः ॥ ॥ इति ग्राह्याग्राह्यविवेकः ॥

“sarvāsāmekapatnīnāmekā cetputriṇī bhavet || sarvāstāstena putreṇa putriṇyo manurabravīt” || iti vacanaṃ tu sāpatnaputrasyāgṛhītasyāpi putratvapiṃḍadānādyadhikāritvavidhāyakam || tena ekasapatnyāḥ saputratve anyasapatnyā putro na grāhyaḥ || “dauhitro bhāgineyaśca śūdrāṇāṃ vihitaḥ sutaḥ || brāhmaṇāditraye nāsti bhāgineyasutaḥ kvacit” || na tvevaikaṃ putraṃ dadyātpratigṛhṇīyādveti na jyeṣṭhaṃ putraṃ dadyāditi ca || atraurasānekaputreṇa putradānaṃ kāryamiti vidhīyate || tena pūrvaṃ dattako gṛhītastata auraso jātastādṛśānekaputreṇa dattaka ekala auraso vā na deyaḥ || sadhavayā striyā patyanujñayā putro gṛhītavyo dātavyaśca || bhartranujñābhāve tu na grāhyo na deyaḥ || evaṃ vidhavayāpi striyā tvayā putraḥ svīkārya ityuktā bharttari mṛte grāhyaḥ || spaṣṭamīdṛśānujñābhāve bharttṛjīvanadaśāyāṃ tanmaraṇottaraṃ āptamukhādvā putrasvīkāraviṣayakabhartrabhiprāyaṃ jñātavatyāpi grāhya iti sarvasaṃmatam || etadubhayavidhabhartranujñābhāvepi tattacchāstrāt nityakāmyavratādidharmācaraṇa iva putrapratigrahepi ‘nāputrasya lokostī’ tyādisāmānyaśāstrādeva vidhavāyā adhikāraḥ || na strī putraṃ dadyātpratigṛhṇīyādvānyatra bhartranujñānāditi vasiṣṭhavākyaṃ tu bhartranujñārahitāṃ prati putrāpratigrahābhyanujñāparaṃ na tu putrapratigrahaniṣedhaparam || śāstraprāptaniṣedhāyogāt || atastādṛśastriyāḥ putrapratigrahapratibaṃdhena vṛttilopapiṃḍavicchedādi kurvannarakabhāgbhavati “yo brāhmaṇasya vṛttau tu pratikūlaṃ samācaret || viḍbhujāṃ tu kṛmīṇāṃ syāt” iti śāstrāditi kaustubhe vistaraḥ || strībhiḥ putrasvīkāre vratādivadvipradvārā homādikaṃ kāryam || evaṃ śūdreṇāpi || vipraḥ śūdradakṣiṇāmādāya vaidikamaṃtraistadīyahomādi karoti tatra śūdraḥpuṇyaphalabhāgbhavati kiṃtu viprasyaiva pratyavāyaḥ || putraṃ pratigṛhya grahītrā jātakarmādyāścūḍādyā vā saṃskārāḥ kāryā iti mukhyapakṣaḥ || asaṃbhave sagotrasapiṃḍeṣu kṛtopanayanopi vivāhitopi vā dattako bhavati || asaṃjātaputra eva vivāhito grāhya iti me bhāti || asapiṃḍasagotreṣu kṛtopanayana evetyapi bhāti || bhinnagotrastu akṛtopanayana eva grāhyaḥ || kecittu kṛtopanayanopi bhinnagotro grāhya ityāhuḥ || || iti grāhyāgrāhyavivekaḥ ||

⟨Now, when one co-wife has a son, ⟨a son⟩ is not to be adopted by the other co-wife.⟩ “If among all the wives of one husband one has a son, by that son all of them have a son — so said Manu.” But this passage lays down that a co-wife's son, even when he has not been taken ⟨in adoption⟩, has sonship and the right to give the piṇḍa ⟨funeral ball of food⟩ and the rest. Therefore, when one co-wife has a son, another co-wife is not to take a son. “The daughter's son and the sister's son are the sons prescribed for śūdras; among the three ⟨varṇas⟩ beginning with the brāhmaṇa there is nowhere a sister's son as a son.” And “One should not give or receive an only son,” and “One should not give the eldest son.” Here it is laid down that the giving of a son is to be done by one who has several sons of his own body. Therefore, if an adopted son has been taken first and an aurasa ⟨son of one's own body⟩ is born afterwards, a man with several such sons may give neither the single adopted son nor the aurasa. A woman whose husband is alive should take and give a son with her husband's permission. In the absence of her husband's permission she may neither take nor give. So too a widow: having been told ⟨by her husband⟩ “You are to accept a son,” she may take one when her husband is dead. It is agreed by all that even a woman who, in the absence of such an explicit permission, has come to know her husband's intention regarding the acceptance of a son — while the husband was alive, or after his death, or from the mouth of a trustworthy person — may take one. And even in the absence of both these kinds of permission from the husband, the widow is entitled to the acceptance of a son by the general scripture itself, “There is no world for the sonless” and the rest, just as she is ⟨entitled⟩ to the practice of the dharmas — the obligatory and the optional vows and so forth — by their several scriptures. But Vasiṣṭha's statement, “A woman should not give or receive a son except with her husband's permission,” is meant to permit the non-acceptance of a son to a woman who lacks her husband's permission; it is not meant to forbid the acceptance of a son, since a prohibition of what scripture has enjoined is impossible. Therefore one who, by obstructing such a woman's acceptance of a son, brings about the loss of her maintenance, the cutting off of the piṇḍa and the like, becomes a partaker of hell, by the scripture “He who acts contrary to a brāhmaṇa's livelihood becomes ⟨one⟩ of the dung-eating worms.” The detail is in the Kaustubha. When women accept a son, the homa ⟨fire-offering⟩ and the rest are to be done through a brāhmaṇa, as in vows and the like. So too by a śūdra. A brāhmaṇa, taking a fee from a śūdra, performs the latter's homa and so forth with Vedic mantras; there the śūdra becomes the partaker of the merit and the fruit, but the sin is the brāhmaṇa's alone. The principal view is that, having received the son, the taker should perform the saṃskāras beginning with the jātakarman ⟨birth-rite⟩, or beginning with the cūḍā ⟨tonsure⟩. Where that is impossible, among sapiṇḍas ⟨kinsmen of the piṇḍa-circle⟩ of the same gotra even one whose upanayana ⟨initiation⟩ has been performed, or even one who is married, becomes a dattaka ⟨adopted son⟩. It appears to me that a married man may be taken only if he has not yet begotten a son. It appears to me also that among those of the same gotra who are not sapiṇḍas, ⟨one may take⟩ only a man whose upanayana has been performed. But one of a different gotra is to be taken only when his upanayana has not been performed. Some, however, say that even one of a different gotra whose upanayana has been performed may be taken. ॥ Thus the discrimination of who may and who may not be taken. ॥

अथ ऋग्वेदिनां पुत्रप्रतिग्रहप्रयोगः ।

पूर्वेद्युः कृतोपवासः पवित्रपाणिः प्राणानायम्य देशकालौ संकीर्त्य ममाप्रजस्त्वप्रयुक्तपैतृकऋणपाकरणपुन्नामनरकत्राणद्वारा श्रीपरमेश्वरप्रीत्यर्थं शौनकोक्तविधिना पुत्रप्रतिग्रहं करिष्ये ॥ तदङ्गत्वेन स्वस्तिवाचनं आचार्यवरणं विष्णुपूजनमन्नदानं च करिष्ये ॥ आचार्यमधुपर्कांते विष्णुं संपूज्य ब्राह्मणादिभोजनं संकल्पयेत् ॥ आचार्यः यजमानानुज्ञया पुत्रप्रतिग्रहाङ्गत्वेन विहितं होमं करिष्य इति संकल्प्य अग्निं प्रतिष्ठाप्य चक्षुषी आज्येनेत्यंते सकृदाज्यं सूर्यासावित्रीं षड्वारं चरुणा अग्निं वायुं सूर्यं प्रजापतिं चाज्येन शेषेण स्विष्टकृतमित्याद्यन्वाधाय अष्टाविंशतिमुष्टींस्तूष्णीं निरूप्य तथैव प्रोक्ष्याज्योत्पवनांतं कुर्यात् ॥ दातारं गत्वा एतस्मै पुत्रं देहीति याचयेत् ॥ दाता देशकालौ संकीर्त्य श्रीपरमेश्वरप्रीत्यर्थं पुत्रदानं करिष्ये इति संकल्प्य गणपतिपूजनांते प्रतिग्रहीतारं यथाशक्ति संपूज्य ॥ ये यज्ञेनेति पंचानां नाभानेदिष्ठो मानवो विश्वेदेवास्त्रिष्टुप् ॥ पंचम्यनुष्टुप् ॥ पुत्रदाने विनियोगः ॥ ये यज्ञेनेति ऋक् पंचकांते इमं पुत्रं तव पैतृकऋणपाकरणपुन्नामनरकत्राणसिद्ध्यर्थमात्मनः श्रीपरमेश्वरप्रीत्यर्थं तुभ्यमहं संप्रददे न मम ॥ प्रतिगृह्णातु पुत्रं भवान् इति प्रतिग्रहीतृहस्ते जलं क्षिपेत् ॥ ग्रहीता देवस्यत्वेति हस्तद्वयेन प्रतिगृह्य स्वांके उपवेश्य अंगादंगात्संभवसीति मंत्रेण मूर्धनि जिघ्रेत् ॥ वस्त्रकुंडलाद्यलंकृतं गीतवाद्यैः स्वस्तिमंत्रैश्च स्वगृहमानीय पादौ प्रक्षाल्याचम्याचार्यदक्षिणतः स्वयं स्वदक्षिणे भार्योत्संगे पुत्र इत्युपविशेत् ॥ आचार्यो बर्हिरासादनाद्याज्यभागांते चरुमवदाय ॥ यस्त्वाहृदेति द्वयोरात्रेयो वसुश्रुतोऽग्नित्रिष्टुप् पुत्रप्रतिग्रहांगहोमे वि० ॥ यस्त्वाहृदेति ऋग्द्वयेनैकमेवावदानं जुहुयात् ॥ यजमानोऽग्नय इदं न मम तुभ्यमग्रे पर्यवहन्त्सूर्यासावित्री सूर्यासावित्र्यनुष्टुप् ॥ सूर्यासावित्र्या इदं० सोमो दददिति पंचानां सूर्यासावित्री सूर्यासावित्री अनुष्टुभौ जगती त्रिष्टुवनुष्टुप् ॥ ॐ सोमो ददत् ऋक् ५ पंचस्वपि सूर्यासा० एवं सप्तचर्वाहुतीर्हुत्वाज्यं व्यस्तसमस्तव्याहृतिभिर्हुत्वा स्विष्टकृदादि समाप्याचार्याय धेनुं दत्त्वा विप्रान् भोजयेत् ॥

pūrvedyuḥ kṛtopavāsaḥ pavitrapāṇiḥ prāṇānāyamya deśakālau saṃkīrtya mamāprajastvaprayuktapaitṛkaṛṇapākaraṇapunnāmanarakatrāṇadvārā śrīparameśvaraprītyarthaṃ śaunakoktavidhinā putrapratigrahaṃ kariṣye || tadaṅgatvena svastivācanaṃ ācāryavaraṇaṃ viṣṇupūjanamannadānaṃ ca kariṣye || ācāryamadhuparkāṃte viṣṇuṃ saṃpūjya brāhmaṇādibhojanaṃ saṃkalpayet || ācāryaḥ yajamānānujñayā putrapratigrahāṅgatvena vihitaṃ homaṃ kariṣya iti saṃkalpya agniṃ pratiṣṭhāpya cakṣuṣī ājyenetyaṃte sakṛdājyaṃ sūryāsāvitrīṃ ṣaḍvāraṃ caruṇā agniṃ vāyuṃ sūryaṃ prajāpatiṃ cājyena śeṣeṇa sviṣṭakṛtamityādyanvādhāya aṣṭāviṃśatimuṣṭīṃstūṣṇīṃ nirūpya tathaiva prokṣyājyotpavanāṃtaṃ kuryāt || dātāraṃ gatvā etasmai putraṃ dehīti yācayet || dātā deśakālau saṃkīrtya śrīparameśvaraprītyarthaṃ putradānaṃ kariṣye iti saṃkalpya gaṇapatipūjanāṃte pratigrahītāraṃ yathāśakti saṃpūjya || ye yajñeneti paṃcānāṃ nābhānediṣṭho mānavo viśvedevāstriṣṭup || paṃcamyanuṣṭup || putradāne viniyogaḥ || ye yajñeneti ṛk paṃcakāṃte imaṃ putraṃ tava paitṛkaṛṇapākaraṇapunnāmanarakatrāṇasiddhyarthamātmanaḥ śrīparameśvaraprītyarthaṃ tubhyamahaṃ saṃpradade na mama || pratigṛhṇātu putraṃ bhavān iti pratigrahītṛhaste jalaṃ kṣipet || grahītā devasyatveti hastadvayena pratigṛhya svāṃke upaveśya aṃgādaṃgātsaṃbhavasīti maṃtreṇa mūrdhani jighret || vastrakuṃḍalādyalaṃkṛtaṃ gītavādyaiḥ svastimaṃtraiśca svagṛhamānīya pādau prakṣālyācamyācāryadakṣiṇataḥ svayaṃ svadakṣiṇe bhāryotsaṃge putra ityupaviśet || ācāryo barhirāsādanādyājyabhāgāṃte carumavadāya || yastvāhṛdeti dvayorātreyo vasuśruto'gnitriṣṭup putrapratigrahāṃgahome vi0 || yastvāhṛdeti ṛgdvayenaikamevāvadānaṃ juhuyāt || yajamāno'gnaya idaṃ na mama tubhyamagre paryavahantsūryāsāvitrī sūryāsāvitryanuṣṭup || sūryāsāvitryā idaṃ0 somo dadaditi paṃcānāṃ sūryāsāvitrī sūryāsāvitrī anuṣṭubhau jagatī triṣṭuvanuṣṭup || ॐ somo dadat ṛk 5 paṃcasvapi sūryāsā0 evaṃ saptacarvāhutīrhutvājyaṃ vyastasamastavyāhṛtibhirhutvā sviṣṭakṛdādi samāpyācāryāya dhenuṃ dattvā viprān bhojayet ||

⟨Now the performance of the acceptance of a son ⟨adoption⟩ for the Ṛgvedins.⟩ On the previous day, having fasted, with the pavitra ⟨purifying darbha ring⟩ in his hand, having restrained the breaths, having proclaimed the place and the time: “For the pleasing of the blessed Supreme Lord, by way of the discharge of the paternal debt caused by my sonlessness and of deliverance from the hell named put, I shall perform the acceptance of a son by the rule stated by Śaunaka. As limbs of it I shall perform the svastivācana ⟨pronouncing of benediction⟩, the choosing of the ācārya ⟨officiating teacher⟩, the worship of Viṣṇu, and the gift of food.” At the end of the madhuparka ⟨honey-offering⟩ to the ācārya, having worshipped Viṣṇu, he should make the saṅkalpa ⟨resolve⟩ for the feeding of brāhmaṇas and the rest. The ācārya, with the yajamāna's ⟨the sacrificer's⟩ permission, having made the saṅkalpa “I shall perform the homa ⟨fire-offering⟩ prescribed as a limb of the acceptance of a son,” having established the fire, at the end of “the two eyes, with ājya ⟨clarified butter⟩,” having declared the anvādhāna ⟨the declaration of the offerings to come⟩ thus — ājya once; the Sūryāsāvitrī six times with the caru ⟨boiled oblation⟩; Agni, Vāyu, Sūrya and Prajāpati with ājya; Sviṣṭakṛt with the remainder — having silently measured out twenty-eight handfuls and sprinkled them in the same way, should carry on to the end of the purifying of the ājya. Going to the giver, he should have him entreated, “Give a son to this man.” The giver, having proclaimed the place and the time, having made the saṅkalpa “For the pleasing of the blessed Supreme Lord I shall make the gift of a son,” at the end of the worship of Gaṇapati, having honoured the taker to the best of his ability — ⟨for⟩ the five ⟨verses⟩ beginning “ye yajñena”: Nābhānediṣṭha Mānava is the ṛṣi ⟨seer⟩, the Viśvedevas the deities, triṣṭubh the metre; the fifth is anuṣṭubh; the viniyoga ⟨ritual application⟩ is in the giving of a son. At the end of the five ṛcs “ye yajñena,” ⟨he says:⟩ “This son I present to you, for the accomplishing of your discharge of the paternal debt and of your deliverance from the hell named put, and for my own pleasing of the blessed Supreme Lord; it is not mine. Let your honour accept the son” — and he should pour water into the taker's hand. The taker, with “devasya tvā,” having received him with both hands and seated him on his lap, should smell his head with the mantra “aṅgād aṅgāt sambhavasi.” Having brought him to his own house adorned with garment, earrings and the rest, with song and music and with the svasti mantras, having washed his feet and sipped water, he should himself sit down to the right of the ācārya, the son ⟨seated⟩ on his wife's lap to his own right. The ācārya, from the setting out of the barhis ⟨strewn grass⟩ to the end of the ājyabhāgas, having cut off a portion of the caru — ⟨for⟩ the two ⟨verses⟩ beginning “yas tvā hṛdā”: Ātreya Vasuśruta is the ṛṣi, Agni the deity, triṣṭubh the metre; the viniyoga is in the homa that is a limb of the acceptance of a son — should offer one single cut portion with the two ṛcs “yas tvā hṛdā.” The yajamāna ⟨says⟩ “To Agni; this is not mine.” ⟨For⟩ “tubhyam agre paryavahan”: Sūryā Sāvitrī ⟨is the ṛṣi⟩, Sūryā Sāvitrī ⟨the deity⟩, anuṣṭubh ⟨the metre⟩. “This is for Sūryā Sāvitrī.” ⟨For⟩ the five ⟨verses⟩ beginning “somo dadat”: Sūryā Sāvitrī ⟨is the ṛṣi⟩, Sūryā Sāvitrī ⟨the deity⟩; ⟨the metres are⟩ two anuṣṭubhs, a jagatī, a triṣṭubh and an anuṣṭubh. “Oṃ somo dadat” — five ṛcs; in all five likewise “for Sūryā Sā⟨vitrī⟩.” Having thus offered seven oblations of the caru, having offered the ājya with the vyāhṛtis ⟨the calls bhūḥ and the rest⟩ separately and together, having completed the sviṣṭakṛt and the rest, having given a milch cow to the ācārya, he should feed brāhmaṇas.

अथ यजुर्वेदिनां बौधायनोक्तरीत्या प्रयोगः ।

तत्र राज्ञः शिष्टानां बंधूनां चानुमतिं लब्ध्वा संकल्पादि आचार्यपूजनांतं प्राग्वत्कुर्यात् ॥ ब्राह्मणभोजनसंकल्पांते आचार्यो देवयजनोल्लेखनादि आप्रणीताभ्यः कुर्यात् ॥ ग्रहीता दातुः समक्षं गत्वा पुत्रं मे देहीति स्वयमेव भिक्षेत ॥ दाता ददामीत्याह ॥ ततो दातुः संकल्पादि पुत्रदानांतं पूर्ववत् ॥ ग्रहीता धर्माय त्वा गृह्णामि संतत्यै त्वा गृह्णामीति परिगृह्यैनं पुत्रं वस्त्रकुंडलांगुलीयकैरलंकुर्यात् ॥ आचार्यः कुशमयं बर्हिः पालाशमयमिध्मं च संपाद्य परिधानप्रभृति अग्निमुखं कृत्वा चरुश्रपणासादनांते पूर्वांगहोमं कृत्वा यस्त्वा हृदा कीरिणेति पुरोनुवाक्यामुक्त्वा यस्मै त्वं सुकृते इति याज्यया हुत्वा व्यस्तसमस्तव्याहृतीर्हुत्वा स्विष्टकृदादि कुर्यात् ॥ आचार्याय दक्षिणावस्त्रकुंडलांगुलीयकं दद्यादिति ॥ परगोत्रोत्पन्नदत्तकस्योपनयनमात्रे पालकगोत्रेण कृते उपनयनोत्तरं प्रतिग्रहे वा दत्तकेनाभिवादनश्राद्धादि कर्मसु गोत्रद्वयोच्चारः कार्यः ॥ चूडादिसंस्कारे पालकेन कृते पालकैकगोत्र एव ॥

tatra rājñaḥ śiṣṭānāṃ baṃdhūnāṃ cānumatiṃ labdhvā saṃkalpādi ācāryapūjanāṃtaṃ prāgvatkuryāt || brāhmaṇabhojanasaṃkalpāṃte ācāryo devayajanollekhanādi āpraṇītābhyaḥ kuryāt || grahītā dātuḥ samakṣaṃ gatvā putraṃ me dehīti svayameva bhikṣeta || dātā dadāmītyāha || tato dātuḥ saṃkalpādi putradānāṃtaṃ pūrvavat || grahītā dharmāya tvā gṛhṇāmi saṃtatyai tvā gṛhṇāmīti parigṛhyainaṃ putraṃ vastrakuṃḍalāṃgulīyakairalaṃkuryāt || ācāryaḥ kuśamayaṃ barhiḥ pālāśamayamidhmaṃ ca saṃpādya paridhānaprabhṛti agnimukhaṃ kṛtvā caruśrapaṇāsādanāṃte pūrvāṃgahomaṃ kṛtvā yastvā hṛdā kīriṇeti puronuvākyāmuktvā yasmai tvaṃ sukṛte iti yājyayā hutvā vyastasamastavyāhṛtīrhutvā sviṣṭakṛdādi kuryāt || ācāryāya dakṣiṇāvastrakuṃḍalāṃgulīyakaṃ dadyāditi || paragotrotpannadattakasyopanayanamātre pālakagotreṇa kṛte upanayanottaraṃ pratigrahe vā dattakenābhivādanaśrāddhādi karmasu gotradvayoccāraḥ kāryaḥ || cūḍādisaṃskāre pālakena kṛte pālakaikagotra eva ||

⟨Now the procedure for the followers of the Yajurveda in the manner Baudhāyana states.⟩ There, having obtained the consent of the king, of the learned men and of the kinsmen, he should perform ⟨everything⟩ from the saṅkalpa ⟨resolve⟩ to the honouring of the ācārya ⟨officiating teacher⟩ as before. At the end of the saṅkalpa for the feeding of brāhmaṇas, the ācārya should perform the marking out of the place of worship and the rest, up to the praṇītā ⟨the consecrated waters⟩. The taker, going into the giver's presence, should himself beg, “Give me your son.” The giver says, “I give.” Then the giver's saṅkalpa and the rest, up to the gift of the son, as before. The taker, having taken hold of him with “I take you for dharma, I take you for progeny,” should adorn that son with garment, earrings and a ring. The ācārya, having prepared the barhis ⟨strewn grass⟩ of kuśa and the idhma ⟨fuel⟩ of palāśa, having done the paridhāna ⟨the laying of the enclosing sticks⟩ and the rest and made the agnimukha, at the end of the cooking and setting down of the caru ⟨boiled oblation⟩, having performed the preliminary homa ⟨fire-offering⟩, having recited as puronuvākyā ⟨the invitatory verse⟩ “yas tvā hṛdā kīriṇā” and offered with the yājyā ⟨the offering verse⟩ “yasmai tvaṃ sukṛte,” having offered the vyāhṛtis ⟨the calls bhūḥ and the rest⟩ separately and together, should perform the sviṣṭakṛt and the rest. He should give the ācārya a dakṣiṇā ⟨fee⟩, a garment, earrings and a ring. So ⟨the rule runs⟩. When, for an adopted son born in another gotra, only the upanayana ⟨initiation⟩ has been performed with the foster-father's gotra, or when the acceptance takes place after the upanayana, the adopted son must pronounce both his gotras in the abhivādana ⟨salutation by name⟩, in the śrāddha and in other rites. When the cūḍā ⟨tonsure⟩ and the other saṃskāras have been performed by the foster-father, ⟨he has⟩ the foster-father's single gotra alone.

अथ विवाहादौ गोत्रविचारः ।

विवाहे तु सर्वदत्तकेन जनकपालकयोरुभयोरपि पित्रोर्गोत्रप्रवरसंबंधिनी कन्या वर्जनीया ॥ नात्र साप्तपुरुषं पांचपुरुषमित्येवं पुरुषनियम उपलभ्यते ॥

vivāhe tu sarvadattakena janakapālakayorubhayorapi pitrorgotrapravarasaṃbaṃdhinī kanyā varjanīyā || nātra sāptapuruṣaṃ pāṃcapuruṣamityevaṃ puruṣaniyama upalabhyate ||

⟨Now the consideration of the gotra ⟨lineage⟩ at a marriage and the rest.⟩ But in marriage every adopted son must avoid a girl connected by gotra and pravara with both his fathers, the begetter and the foster-father. Here no limit of ⟨counted⟩ persons — “to the seventh person,” “to the fifth person” — is found.

अथ दत्तकसापिंड्यविचारः ।

सापिंड्यं तु जनकगोत्रेणोपनयने जनकपितृमात्रोः कुले साप्तपुरुषं पांचपुरुषं ग्रहीतृमातृपितृकुले त्रिपुरुषम् ॥ ग्रहीतृगोत्रेणोपनयनमात्रे कृते उभयत्र पांचपुरुषं पितृकुले मातृकुले तु त्रिपुरुषम् ॥ जातकर्माद्युपनयनांतसंस्कारे ग्रहीत्रा कृते ग्रहीतृकुले साप्तपुरुषम् ॥ 'मातृतः पांचपूरुषम्' अतो न्यूनं जनककुले कल्प्यम् ॥ केचित्तु दत्तकप्रवेशे कुलद्वयेपि सर्वथा न्यूनमेव सापिंड्यमित्याहुः ॥ एवं दत्तकसंततेरपि सापिंड्यं ज्ञेयम् ॥

sāpiṃḍyaṃ tu janakagotreṇopanayane janakapitṛmātroḥ kule sāptapuruṣaṃ pāṃcapuruṣaṃ grahītṛmātṛpitṛkule tripuruṣam || grahītṛgotreṇopanayanamātre kṛte ubhayatra pāṃcapuruṣaṃ pitṛkule mātṛkule tu tripuruṣam || jātakarmādyupanayanāṃtasaṃskāre grahītrā kṛte grahītṛkule sāptapuruṣam || 'mātṛtaḥ pāṃcapūruṣam' ato nyūnaṃ janakakule kalpyam || kecittu dattakapraveśe kuladvayepi sarvathā nyūnameva sāpiṃḍyamityāhuḥ || evaṃ dattakasaṃtaterapi sāpiṃḍyaṃ jñeyam ||

⟨Now the consideration of the sapiṇḍa kinship of an adopted son.⟩ As for sāpiṇḍya ⟨the piṇḍa-kinship that governs marriage and impurity⟩: when the upanayana ⟨initiation⟩ has been performed with the begetter's gotra, in the families of the begetter's father and mother it runs to seven persons and to five persons ⟨respectively⟩, and in the taker's mother's and father's family to three persons. When only the upanayana has been performed with the taker's gotra, in both it is to five persons in the father's family, but in the mother's family to three persons. When the saṃskāras from the jātakarman ⟨birth-rite⟩ to the upanayana have been performed by the taker, in the taker's family it is to seven persons; ⟨and by the rule⟩ “to five persons on the mother's side”; less than that is to be assumed for the begetter's family. But some say that on entering as an adopted son the sāpiṇḍya is in every way the lesser in both families. The sāpiṇḍya of the adopted son's descendants also is to be understood in the same way.

अथ दत्तकसूतकविचारः ।

दत्तकस्य मरणे पूर्वापरपित्रोस्त्रिरात्रम् ॥ सपिंडानामेकाहमाशौचम् ॥ उपनीतदत्तकमरणादौ पालकपिंडानां दशाहादीति नीलकंठीये दत्तकनिर्णये ॥ एवं दत्तकेनापि पूर्वापरपित्रोर्मृतौ त्रिरात्रम् ॥ पूर्वापरसपिंडानां मरणे एकाहम् ॥ पित्रोरौर्ध्वदैहिककरणे तु कर्मांगं दशाहमेव ॥ दत्तकस्य पुत्रपौत्रादेर्जननमरणयोः सपिंडानामेकाहः ॥ सगोत्रसपिंडे दत्तीकृते तु सर्वेषां दशरात्रमेव ॥

dattakasya maraṇe pūrvāparapitrostrirātram || sapiṃḍānāmekāhamāśaucam || upanītadattakamaraṇādau pālakapiṃḍānāṃ daśāhādīti nīlakaṃṭhīye dattakanirṇaye || evaṃ dattakenāpi pūrvāparapitrormṛtau trirātram || pūrvāparasapiṃḍānāṃ maraṇe ekāham || pitroraurdhvadaihikakaraṇe tu karmāṃgaṃ daśāhameva || dattakasya putrapautrāderjananamaraṇayoḥ sapiṃḍānāmekāhaḥ || sagotrasapiṃḍe dattīkṛte tu sarveṣāṃ daśarātrameva ||

⟨Now the consideration of the birth-impurity ⟨sūtaka⟩ of an adopted son.⟩ On the death of an adopted son, three nights for both the former and the latter father. For the sapiṇḍas ⟨kinsmen of the piṇḍa-circle⟩, impurity for one day. On the death and so on of an adopted son who has been initiated, ten days and the rest for the foster-father's ⟨sa⟩piṇḍas: so in the Nīlakaṇṭhīya, in the decision on adoption. So too, on the death of either of his two fathers, three nights for the adopted son as well. On the death of the sapiṇḍas of either ⟨family⟩, one day. But when he performs the funeral rites for his parents, ten days alone, as a limb of the rite. On the birth or death of the adopted son's son, grandson and so on, one day for the sapiṇḍas. But when a sapiṇḍa of the same gotra has been given in adoption, for all it is ten nights alone.

अथ दत्तकधनभागोक्तिः ।

पत्नीदुहित्रादिसत्त्वेपि दत्तक एव पितृधनभागी भवति ॥ दत्तकग्रहणोत्तरमौरसे जाते दत्तकश्चतुर्थांशभागी न समभागी ॥ केचित्तु प्रतिग्रहीत्रा जाताद्युपनयनांतसंस्कारे विधाने च कृते औरससमानांशभागित्वम् ॥ संस्कारमात्रकरणे विधानाभावे विवाहमात्रलाभो नान्यधनलाभः ॥ कतिपयसंस्कारकरणे चतुर्थांशलाभ इत्याहुः ॥

patnīduhitrādisattvepi dattaka eva pitṛdhanabhāgī bhavati || dattakagrahaṇottaramaurase jāte dattakaścaturthāṃśabhāgī na samabhāgī || kecittu pratigrahītrā jātādyupanayanāṃtasaṃskāre vidhāne ca kṛte aurasasamānāṃśabhāgitvam || saṃskāramātrakaraṇe vidhānābhāve vivāhamātralābho nānyadhanalābhaḥ || katipayasaṃskārakaraṇe caturthāṃśalābha ityāhuḥ ||

⟨Now the statement of the adopted son's share of the property.⟩ Even when a wife, a daughter and the rest exist, the adopted son alone is the sharer of the father's wealth. When an aurasa ⟨son of one's own body⟩ is born after the taking of an adopted son, the adopted son is a sharer of a fourth part, not an equal sharer. But some say: when the taker has performed the saṃskāras from the birth-rite to the upanayana ⟨initiation⟩ and has also performed the ⟨adoption⟩ prescription, ⟨the adopted son⟩ shares equally with the aurasa; when only the saṃskāras are performed and the prescription is absent, he obtains his marriage alone and no other wealth; and when only a few saṃskāras are performed, he obtains a fourth part.

अथ दत्तौरससमवाये औरसस्यैव पिंडदत्वम् ।

दत्तकसत्त्वेप्यौरसस्यैव पित्रोः पिंडदानेधिकारः ॥ जनकस्य पिंडाभावे दत्तक एव जनकपालकयोरुभयोरपि श्राद्धं कुर्यात् ॥ धनं चोभयोर्गृह्णीयादिति नीलकंठीये ॥

dattakasattvepyaurasasyaiva pitroḥ piṃḍadānedhikāraḥ || janakasya piṃḍābhāve dattaka eva janakapālakayorubhayorapi śrāddhaṃ kuryāt || dhanaṃ cobhayorgṛhṇīyāditi nīlakaṃṭhīye ||

⟨Now, when an adopted and a natural-born son are both there, the giving of the piṇḍa belongs to the natural-born alone.⟩ Even when an adopted son exists, the aurasa ⟨son of one's own body⟩ alone is entitled to give the piṇḍa ⟨funeral ball of food⟩ to the parents. When there is no one to give the piṇḍa to the begetter, the adopted son alone should perform the śrāddha of both, the begetter and the foster-father; and he should take the wealth of both: so in the Nīlakaṇṭhīya.

अथ दत्तकन्याविचारः ।

एवं दत्तकन्याया अपि स्वीकार उक्तविधिना कार्यः ॥ तत्र परगोत्रोत्पन्नाया ग्रहणे विवाहे गोत्रद्वयवर्जनं प्राग्वत् ॥ पुत्रपत्न्योरभावे दत्तकन्यैव पितृधनभागिनी ॥ इति दत्तौपयोगी सर्वनिर्णयः ॥

evaṃ dattakanyāyā api svīkāra uktavidhinā kāryaḥ || tatra paragotrotpannāyā grahaṇe vivāhe gotradvayavarjanaṃ prāgvat || putrapatnyorabhāve dattakanyaiva pitṛdhanabhāginī || iti dattaupayogī sarvanirṇayaḥ ||

⟨Now the consideration of a daughter given ⟨in adoption⟩.⟩ In the same way the acceptance of an adopted daughter also is to be made by the rule stated. There, in taking one born in another gotra, the avoidance of the two gotras in her marriage is as before. In the absence of a son and a wife, the adopted daughter alone is the sharer of the father's wealth. ॥ Thus every decision serviceable in the matter of the adopted ⟨child⟩. ॥

अथ कन्यानामेवोत्पत्तौ पुत्रार्थं पुत्रकामेष्टिः ।

ऋतुकालात्षष्ठे दिने सभार्यः कृताभ्यंगः प्राणानायम्य देशकालौ संकीर्त्य पुत्रकामः पुत्रकामेष्टिं करिष्ये इति संकल्प्य स्वस्तिवाचनादिनांदीश्राद्धांतेऽग्निं प्रतिष्ठाप्य ॥ चक्षुषी आज्येनात्र प्रधानम् ॥ अग्निं पंचवारं वरुणं पंचवारं विष्णुं पृथिवीं विष्णुं सोमं सूर्यासावित्रीं पायसेन शेषेण स्विष्टकृतमित्यादिनिर्वापकाले तूष्णीं षष्टिमुष्टीन्निरूप्य तथैव प्रोक्ष्य श्वेतवत्सश्वेतगोक्षीरेण चरुं पक्त्वाज्यभागांते ॥ आते गर्भ इति सूक्तद्वयस्य हिरण्यगर्भ ऋषिः ॥ क्रमेणाग्नीवरुणौ देवते ॥ अनुष्टुब्जगत्यौ छंदसी ॥ पायसचरुहोमे वि० ॐ आते गर्भों योनिमैतु पुमान्बाण इवेषुधिम् ॥ आवीरो जायतां पुत्रस्ते दशमास्यः स्वाहा ॥ अग्नय इदम् ॥ करोमि ते प्राजापत्यमागर्भों योनिमैतु ते अनूनःपुत्रो जायतामक्षोणो पिशाचधीतः स्वाहा ॥ अग्नय० ॥ पुमांस्ते पुत्रोनारीतं पुमाननुजायताम् ॥ तानि भद्राणि बीजान्यृषभा जनयंतु नौ स्वाहा अग्नय० ॥ यानि भद्राणि बीजान्यृषभा जनयंति नः ॥ तैस्त्वं पुत्रान्विन्दस्व सा प्रसूधेनुकाभव स्वाहा अग्नय० ॥ कामः समृध्यतां मह्यम्पराजितमेव मे ॥ यं कामं कामये देव तन्मे वायो समर्थय स्वाहा अग्नय० ॥ अग्निरैतु प्रथमो देवतानां सोस्यै प्रजां मुंचतु मृत्युपाशात् ॥ तदयं राजा वरुणोनुमन्यतां यथेयं स्त्री पौत्रमघन्नरोदात्स्वाहा ॥ वरुणायेद० ॥ इमामग्निस्त्रायतां गार्हपत्यः प्रजामस्यै नयतु दीर्घमायुः॥अशून्योपस्था जीवतामस्तु माता पौत्रमानंदमभिप्रबुध्यतामियं स्वाहा ॥ वरुणायेदं० ॥ माते गृहे निशि घोष उत्थादन्यत्र त्वद्रुदंत्यः संविशंतु ॥ मात्वां बिके श्वर अवधिष्ठा जीवपत्नी पतिलोके विराजपश्यंती प्रजां सुमनस्यमाना स्वाहा ॥ वरुणाय० ॥ अप्रजस्तां पौत्रमृत्युं पाप्मानमुतवाघम् ॥ शीर्ष्णः स्रजमिवोन्मुच्य द्विषद्भ्यः प्रतिमुंचामि पाशं स्वाहा ॥ वरुणाये० ॥ देवकृतं ब्राह्मणकल्पमानं तेन हन्मि योनिषदः पिशाचान् ॥ क्रव्यादो मृत्यूनधरान्पातयामि दीर्घमायुस्तव जीवंतु पुत्राः स्वाहा ॥ वरुणायेदं० ॥ नेजमेषेति तिसृणां विष्णुस्त्वष्टा गर्भकर्ता विष्णु पृथिवीविष्णवोनुष्टुप् ॥ नेजमेष० विष्णुव० यथेयं पृथिवी० पृथिव्या इ० विष्णोः श्रेष्ठन० विष्णवे० सोमो धेनुं राहुगणो गौतमः सोमस्त्रिष्टुप् ॥ सोमो धेनुं० सोमायेदं० तां पूषन्सूर्यासावित्री सूर्यासावित्री त्रिष्टुप् ॥ पायसहोमे वि० ॥ तां पूषञ्छिब० सूर्यासावित्र्या इ० ॥ इति पंचदशाहुतीर्हुत्वा स्विष्टकृद्धोमं कृत्वा दंपती अपश्यंवेति द्वयोः प्रजावान्प्राजापत्यः प्रजापतिस्त्रिष्टुप् हुतशेषचरुप्राशने विनि०॥ अपश्यंवेति द्वाभ्यां प्राश्य ॥ पिशंगभृष्टिमित्यस्य दैवोदासिः पारुच्छेप इंद्रो गायत्री ॥ नाभ्यालंभने विनियोगः ॥ ॐ पिशंगभृ० इति दंपती नाभ्यालंभनं कुर्वताम् ॥ यजमानः प्रायश्चित्तादिहोमशेषं समाप्य ॥ विप्रेभ्यो गां सुवर्णादिदक्षिणां च दत्त्वा रात्रौ दंपती दर्भास्तरणे शयीयाताम् ॥ इति पुत्रकामेष्ट्रिप्रयोगः ॥

ṛtukālātṣaṣṭhe dine sabhāryaḥ kṛtābhyaṃgaḥ prāṇānāyamya deśakālau saṃkīrtya putrakāmaḥ putrakāmeṣṭiṃ kariṣye iti saṃkalpya svastivācanādināṃdīśrāddhāṃte'gniṃ pratiṣṭhāpya || cakṣuṣī ājyenātra pradhānam || agniṃ paṃcavāraṃ varuṇaṃ paṃcavāraṃ viṣṇuṃ pṛthivīṃ viṣṇuṃ somaṃ sūryāsāvitrīṃ pāyasena śeṣeṇa sviṣṭakṛtamityādinirvāpakāle tūṣṇīṃ ṣaṣṭimuṣṭīnnirūpya tathaiva prokṣya śvetavatsaśvetagokṣīreṇa caruṃ paktvājyabhāgāṃte || āte garbha iti sūktadvayasya hiraṇyagarbha ṛṣiḥ || krameṇāgnīvaruṇau devate || anuṣṭubjagatyau chaṃdasī || pāyasacaruhome vi0 ॐ āte garbhoṃ yonimaitu pumānbāṇa iveṣudhim || āvīro jāyatāṃ putraste daśamāsyaḥ svāhā || agnaya idam || karomi te prājāpatyamāgarbhoṃ yonimaitu te anūnaḥputro jāyatāmakṣoṇo piśācadhītaḥ svāhā || agnaya0 || pumāṃste putronārītaṃ pumānanujāyatām || tāni bhadrāṇi bījānyṛṣabhā janayaṃtu nau svāhā agnaya0 || yāni bhadrāṇi bījānyṛṣabhā janayaṃti naḥ || taistvaṃ putrānvindasva sā prasūdhenukābhava svāhā agnaya0 || kāmaḥ samṛdhyatāṃ mahyamparājitameva me || yaṃ kāmaṃ kāmaye deva tanme vāyo samarthaya svāhā agnaya0 || agniraitu prathamo devatānāṃ sosyai prajāṃ muṃcatu mṛtyupāśāt || tadayaṃ rājā varuṇonumanyatāṃ yatheyaṃ strī pautramaghannarodātsvāhā || varuṇāyeda0 || imāmagnistrāyatāṃ gārhapatyaḥ prajāmasyai nayatu dīrghamāyuḥ||aśūnyopasthā jīvatāmastu mātā pautramānaṃdamabhiprabudhyatāmiyaṃ svāhā || varuṇāyedaṃ0 || māte gṛhe niśi ghoṣa utthādanyatra tvadrudaṃtyaḥ saṃviśaṃtu || mātvāṃ bike śvara avadhiṣṭhā jīvapatnī patiloke virājapaśyaṃtī prajāṃ sumanasyamānā svāhā || varuṇāya0 || aprajastāṃ pautramṛtyuṃ pāpmānamutavāgham || śīrṣṇaḥ srajamivonmucya dviṣadbhyaḥ pratimuṃcāmi pāśaṃ svāhā || varuṇāye0 || devakṛtaṃ brāhmaṇakalpamānaṃ tena hanmi yoniṣadaḥ piśācān || kravyādo mṛtyūnadharānpātayāmi dīrghamāyustava jīvaṃtu putrāḥ svāhā || varuṇāyedaṃ0 || nejameṣeti tisṛṇāṃ viṣṇustvaṣṭā garbhakartā viṣṇu pṛthivīviṣṇavonuṣṭup || nejameṣa0 viṣṇuva0 yatheyaṃ pṛthivī0 pṛthivyā i0 viṣṇoḥ śreṣṭhana0 viṣṇave0 somo dhenuṃ rāhugaṇo gautamaḥ somastriṣṭup || somo dhenuṃ0 somāyedaṃ0 tāṃ pūṣansūryāsāvitrī sūryāsāvitrī triṣṭup || pāyasahome vi0 || tāṃ pūṣañchiba0 sūryāsāvitryā i0 || iti paṃcadaśāhutīrhutvā sviṣṭakṛddhomaṃ kṛtvā daṃpatī apaśyaṃveti dvayoḥ prajāvānprājāpatyaḥ prajāpatistriṣṭup hutaśeṣacaruprāśane vini0|| apaśyaṃveti dvābhyāṃ prāśya || piśaṃgabhṛṣṭimityasya daivodāsiḥ pārucchepa iṃdro gāyatrī || nābhyālaṃbhane viniyogaḥ || ॐ piśaṃgabhṛ0 iti daṃpatī nābhyālaṃbhanaṃ kurvatām || yajamānaḥ prāyaścittādihomaśeṣaṃ samāpya || viprebhyo gāṃ suvarṇādidakṣiṇāṃ ca dattvā rātrau daṃpatī darbhāstaraṇe śayīyātām || iti putrakāmeṣṭriprayogaḥ ||

⟨Now, when only daughters are born, the putrakāmeṣṭi ⟨the sacrifice made to obtain a son⟩.⟩ On the sixth day from the ṛtukāla ⟨the season following menstruation⟩, together with his wife, having been anointed, having restrained the breaths, having proclaimed the place and the time, having made the saṅkalpa ⟨resolve⟩ “Desiring a son, I shall perform the putrakāmeṣṭi ⟨the iṣṭi for the desire of a son⟩,” having gone from the svastivācana ⟨the pronouncing of benediction⟩ to the end of the nāndīśrāddha ⟨the śrāddha of auspicious beginning⟩ and established the fire — “the two eyes, with ājya ⟨clarified butter⟩”; here ⟨comes⟩ the principal ⟨offering⟩: Agni five times, Varuṇa five times, Viṣṇu, Pṛthivī, Viṣṇu, Soma and Sūryā Sāvitrī with pāyasa ⟨milk-rice⟩, Sviṣṭakṛt with the remainder, and so on; and at the time of the nirvāpa ⟨the measuring out of the grain⟩, having silently measured out sixty handfuls and sprinkled them in the same way, having cooked the caru ⟨boiled oblation⟩ with the milk of a white cow that has a white calf, at the end of the ājyabhāgas — ⟨for⟩ the two sūktas beginning “ā te garbhaḥ”: Hiraṇyagarbha is the ṛṣi ⟨seer⟩; Agni and Varuṇa in order are the deities; anuṣṭubh and jagatī are the metres; the viniyoga ⟨ritual application⟩ is in the homa ⟨fire-offering⟩ of the pāyasa-caru. “Oṃ, may the embryo come into thy womb, a male, as an arrow into a quiver; may a hero be born, a son of thine of ten months — svāhā.” “This is for Agni.” “I perform for thee what belongs to Prajāpati; may the embryo come into thy womb; may a son be born not deficient, unharmed, not sucked by piśācas ⟨flesh-eating demons⟩ — svāhā.” “For Agni…” “May thy child be a male, not a female; may a male be born after him. May the bulls generate for us those blessed seeds — svāhā.” “For Agni…” “With those blessed seeds which the bulls generate for us, do thou obtain sons; be thou fruitful, a milch cow — svāhā.” “For Agni…” “Let my desire prosper; let mine be unconquered. Whatever desire I desire, O god, make that succeed for me, O Vāyu — svāhā.” “For Agni…” “Let Agni come, first of the deities; let him release this woman's offspring from the noose of death. Let king Varuṇa here consent to it, so that this woman may not weep a son's affliction — svāhā.” “This is for Varuṇa…” “May the Gārhapatya Agni protect this woman; may he lead her offspring to long life. May the mother be one whose lap is not empty among the living; may she wake to the joy of a son — svāhā.” “This is for Varuṇa…” “Let no cry arise by night in thy house; let the weeping women lie down elsewhere than with thee. ⟨one clause I could not construe⟩ — ⟨mayest thou be⟩ one whose husband lives, shining in the husband's world, looking upon offspring and glad of heart — svāhā.” “For Varuṇa…” “Childlessness, the death of a son, evil and sin as well — having loosed them from the head like a garland, I bind the noose upon them that hate ⟨us⟩ — svāhā.” “For Varuṇa…” “The measure made by the gods, ordained by the brāhmaṇas — with it I slay the piśācas that sit in the womb; I cast down the flesh-eating deaths; long may thy sons live — svāhā.” “This is for Varuṇa…” ⟨For⟩ the three beginning “nejameṣa”: Viṣṇu ⟨is the ṛṣi⟩; Tvaṣṭṛ the maker of the embryo, Pṛthivī, and Viṣṇu ⟨are the deities⟩; anuṣṭubh ⟨the metre⟩. “nejameṣa…” — “for Viṣṇu…”; “yatheyaṃ pṛthivī…” — “this is for Pṛthivī…”; “viṣṇoḥ śreṣṭhena…” — “for Viṣṇu…”. ⟨For⟩ “somo dhenum”: Rāhūgaṇa Gautama is the ṛṣi, Soma the deity, triṣṭubh the metre. “somo dhenum…” — “this is for Soma…”. ⟨For⟩ “tāṃ pūṣan”: Sūryā Sāvitrī ⟨is the ṛṣi⟩, Sūryā Sāvitrī ⟨the deity⟩, triṣṭubh ⟨the metre⟩; the viniyoga is in the homa of pāyasa. “tāṃ pūṣañ chiva…” — “this is for Sūryā Sāvitrī.” Having thus offered fifteen oblations and performed the sviṣṭakṛt homa, the husband and wife — ⟨for⟩ the two beginning “apaśyaṃ vai”: Prajāvat Prājāpatya is the ṛṣi, Prajāpati the deity, triṣṭubh the metre; the viniyoga is in the eating of the caru left over from the oblation — having eaten with the two “apaśyaṃ vai”; ⟨for⟩ “piśaṅgabhṛṣṭim”: Daivodāsi Pārucchepa is the ṛṣi, Indra the deity, gāyatrī the metre; the viniyoga is in the touching of the navel. With “Oṃ piśaṅgabhṛ⟨ṣṭim⟩” let the husband and wife perform the touching of the navel. The yajamāna ⟨the sacrificer⟩, having completed the remainder of the homa — the prāyaścitta ⟨expiatory offering⟩ and the rest — and having given a cow and a dakṣiṇā ⟨fee⟩ of gold and so on to the brāhmaṇas, let the husband and wife lie at night upon a spread of darbha ⟨sacred grass⟩. Thus the procedure of the putrakāmeṣṭi.

अथ पुंसवनम् ।

तत्र पुंसवनं व्यक्ते गर्भे द्वितीये चतुर्थे षष्ठेऽष्टमे वा मासे सीमंतेन सह वा कार्यम् ॥ शुक्लपंचमीमारभ्य कृष्णपंचमीपर्यंतं चतुर्थी नवमीचतुर्दशीपंचदशीवर्जिते तिथौ सूर्यभौमगुरुवारेषु प्रशस्तम् ॥ क्वचिच्चंद्रबुधशुक्रवाराउक्ताः ॥ नक्षत्राणि तु पुन्नामकानि प्रशस्तानि ॥ तानि च पुष्यश्रवणपुनर्वसुहस्तमृगाभिजिन्मूलानुराधाश्विनीत्येतानि ॥ अत्र पुष्यो मुख्यः ॥ तदभावे श्रवणस्तदभावे हस्तादीनि ॥ अयमेवानवलोभनस्यापि कालः ॥ पुंसवनेन सह करणीयत्वविधानात् ॥ पुंसवनानवलोभने प्रतिगर्भं कार्ये गर्भसंस्कारत्वात् ॥ गर्भाधानसीमंतोन्नयने तु स्त्रीसंस्कारत्वात्प्रतिगर्भं नावर्त्तते ॥ किं तु प्रथमगर्भे एव कार्ये ॥ प्रथमगर्भे लोपे तु प्रतिगर्भं तयोर्लोपप्रायश्चित्तमावश्यकम् ॥ न च प्रथमापत्ये तयोः प्रायश्चित्तेन द्वितीयादिगर्भाणां संस्कारसिद्धिर्भवति ॥ प्रायश्चित्तेन हि प्रत्यवायपरिहारमात्रं न त्वपूर्वाख्यातिशयोत्पादनं तत्तत्संस्कारविधिनैवेति युक्तं प्रतिगर्भं प्रायश्चित्तम् ॥ पुंसवनानवलोभनयोस्तु प्रथमगर्भेनुष्ठानेपि प्रतिगर्भं तयोर्लोपे प्रायश्चित्तम् ॥ तच्च पादकृच्छ्रं प्रतिसंस्कारं कार्यम् ॥ बुद्धिकृतलोपे द्विगुणम् ॥ पुंसवने पतिः कर्त्ता तदभावे देवरादिः ॥

tatra puṃsavanaṃ vyakte garbhe dvitīye caturthe ṣaṣṭhe'ṣṭame vā māse sīmaṃtena saha vā kāryam || śuklapaṃcamīmārabhya kṛṣṇapaṃcamīparyaṃtaṃ caturthī navamīcaturdaśīpaṃcadaśīvarjite tithau sūryabhaumaguruvāreṣu praśastam || kvaciccaṃdrabudhaśukravārāuktāḥ || nakṣatrāṇi tu punnāmakāni praśastāni || tāni ca puṣyaśravaṇapunarvasuhastamṛgābhijinmūlānurādhāśvinītyetāni || atra puṣyo mukhyaḥ || tadabhāve śravaṇastadabhāve hastādīni || ayamevānavalobhanasyāpi kālaḥ || puṃsavanena saha karaṇīyatvavidhānāt || puṃsavanānavalobhane pratigarbhaṃ kārye garbhasaṃskāratvāt || garbhādhānasīmaṃtonnayane tu strīsaṃskāratvātpratigarbhaṃ nāvarttate || kiṃ tu prathamagarbhe eva kārye || prathamagarbhe lope tu pratigarbhaṃ tayorlopaprāyaścittamāvaśyakam || na ca prathamāpatye tayoḥ prāyaścittena dvitīyādigarbhāṇāṃ saṃskārasiddhirbhavati || prāyaścittena hi pratyavāyaparihāramātraṃ na tvapūrvākhyātiśayotpādanaṃ tattatsaṃskāravidhinaiveti yuktaṃ pratigarbhaṃ prāyaścittam || puṃsavanānavalobhanayostu prathamagarbhenuṣṭhānepi pratigarbhaṃ tayorlope prāyaścittam || tacca pādakṛcchraṃ pratisaṃskāraṃ kāryam || buddhikṛtalope dviguṇam || puṃsavane patiḥ karttā tadabhāve devarādiḥ ||

⟨Now the puṃsavana ⟨the rite for a male child⟩.⟩ There the puṃsavana ⟨the rite for securing a male child⟩ is to be performed when the embryo has become manifest, in the second, fourth, sixth or eighth month, or together with the sīmanta ⟨the parting of the hair⟩. Beginning from the bright fifth and up to the dark fifth, on a tithi ⟨lunar day⟩ other than the fourth, the ninth, the fourteenth and the fifteenth, on Sundays, Tuesdays and Thursdays, it is approved. In some places Mondays, Wednesdays and Fridays are stated. As for the nakṣatras ⟨lunar mansions⟩, those of masculine name are approved; and these are Puṣya, Śravaṇa, Punarvasu, Hasta, Mṛga, Abhijit, Mūla, Anurādhā and Aśvinī. Here Puṣya is the principal one; in its absence Śravaṇa; in its absence Hasta and the rest. This is also the time for the anavalobhana ⟨the rite against miscarriage⟩, since it is laid down that it is to be done together with the puṃsavana. The puṃsavana and the anavalobhana are to be done at every pregnancy, since they are saṃskāras of the embryo. But the garbhādhāna ⟨the rite of conception⟩ and the sīmantonnayana, being saṃskāras of the woman, are not repeated at every pregnancy; rather they are to be done at the first pregnancy alone. But if they are omitted at the first pregnancy, the prāyaścitta ⟨expiation⟩ for their omission is necessary at every pregnancy. And the saṃskāra of the second and later embryos does not come about by the prāyaścitta for those two at the first delivery; for a prāyaścitta ⟨works⟩ only the removal of the fault, not the producing of that excellence called apūrva ⟨the unseen force of a rite⟩, and that ⟨is produced⟩ by the rule of each respective saṃskāra alone; so a prāyaścitta at every pregnancy is proper. But as for the puṃsavana and the anavalobhana, even when they have been performed at the first pregnancy, there is a prāyaścitta upon their omission at every pregnancy. And that is to be a pādakṛcchra ⟨quarter-penance⟩ for each saṃskāra. If the omission is deliberate, double. In the puṃsavana the husband is the performer; in his absence the husband's younger brother or another.

अथ सीमंतकालः ।

तच्चतुर्थेऽष्टमे षष्ठे पंचमे मासि वा विहितम् ॥ “नवमे मासि वा कुर्याद्यावद्गर्भविमोचनम् ॥ स्त्री यद्यकृतसीमंता प्रसूयेत कदाचन ॥ गृहीतपुत्रा विधिवत्सा तं संस्कारमर्हति ” ॥ पक्षतिथिवारनक्षत्राणि पुंसवनोक्तान्येव प्रशस्तानि ॥ क्वचिद्दशमीपर्यंतं कृष्णोपि ग्राह्यः ॥ षष्ठ्यष्टमीद्वादश्यो रिक्ताः पंचदशी च वर्ज्यास्तासु संकटे चतुर्थीचतुर्दशीपौर्णमास्यो ग्राह्याः ॥ क्रमेणाष्टचतुर्दशदशनाडिका आद्यास्त्यक्त्वा षष्ठ्यष्टमीद्वादश्योपि ग्राह्याः ॥ पुंनक्षत्राणामलाभे रेवतीरोहिण्युत्तरात्रयाणि ग्राह्याणि ॥ उक्तनक्षत्राणां प्रथमांत्यपादौ त्यक्त्वा मध्यपादद्वयं ग्राह्यमित्युक्तम् ॥ इदं कर्म सकृदेव कार्यमित्युक्तम् ॥ कात्यायनानां तु गर्भसंस्कारत्वात्प्रतिगर्भमावर्तनीयम् ॥ सीमंतोन्नयने पतिरेव कर्त्ता ॥ गर्भाधानलोपे तत्प्रायश्चित्तार्थं विप्राय गां दत्त्वा पुंसवनादिकं कार्यम् ॥

taccaturthe'ṣṭame ṣaṣṭhe paṃcame māsi vā vihitam || “navame māsi vā kuryādyāvadgarbhavimocanam || strī yadyakṛtasīmaṃtā prasūyeta kadācana || gṛhītaputrā vidhivatsā taṃ saṃskāramarhati ” || pakṣatithivāranakṣatrāṇi puṃsavanoktānyeva praśastāni || kvaciddaśamīparyaṃtaṃ kṛṣṇopi grāhyaḥ || ṣaṣṭhyaṣṭamīdvādaśyo riktāḥ paṃcadaśī ca varjyāstāsu saṃkaṭe caturthīcaturdaśīpaurṇamāsyo grāhyāḥ || krameṇāṣṭacaturdaśadaśanāḍikā ādyāstyaktvā ṣaṣṭhyaṣṭamīdvādaśyopi grāhyāḥ || puṃnakṣatrāṇāmalābhe revatīrohiṇyuttarātrayāṇi grāhyāṇi || uktanakṣatrāṇāṃ prathamāṃtyapādau tyaktvā madhyapādadvayaṃ grāhyamityuktam || idaṃ karma sakṛdeva kāryamityuktam || kātyāyanānāṃ tu garbhasaṃskāratvātpratigarbhamāvartanīyam || sīmaṃtonnayane patireva karttā || garbhādhānalope tatprāyaścittārthaṃ viprāya gāṃ dattvā puṃsavanādikaṃ kāryam ||

⟨Now the time of the sīmantonnayana ⟨the parting of the pregnant wife's hair⟩.⟩ That ⟨the sīmantonnayana⟩ is prescribed in the fourth, eighth, sixth or fifth month. “Or he may do it in the ninth month, up to the loosing of the embryo. If a woman should at any time be delivered without the sīmanta having been done, she — having got a son — deserves that saṃskāra according to rule.” The fortnight, tithi ⟨lunar day⟩, weekday and nakṣatra ⟨lunar mansion⟩ approved are just those stated for the puṃsavana. In some places the dark ⟨fortnight⟩ too may be taken, up to the tenth. The sixth, the eighth, the twelfth, the riktās ⟨the fourth, ninth and fourteenth⟩ and the fifteenth are to be avoided; when there is difficulty in those, the fourth, the fourteenth and the full-moon day may be taken. Leaving out respectively the first eight, fourteen and ten nāḍikās, the sixth, the eighth and the twelfth may also be taken. Failing the masculine nakṣatras, Revatī, Rohiṇī and the three Uttarās may be taken. It has been said that, leaving out the first and the last pādas ⟨quarters⟩ of the said nakṣatras, the two middle pādas are to be taken. It has been said that this rite is to be performed only once. But for the followers of Kātyāyana, being a saṃskāra of the embryo, it is to be repeated at every pregnancy. In the sīmantonnayana the husband alone is the performer. If the garbhādhāna ⟨the rite of conception⟩ has been omitted, the puṃsavana and the rest are to be done after giving a cow to a brāhmaṇa as the prāyaścitta ⟨expiation⟩ for it.

अथ पुंसवनसंकल्पः ।

तत्राश्वलायनानां देशकालादिकीर्तनांते ममास्यां भार्यायामुत्पत्स्यमानगर्भस्य गार्भिकबैजिकदोषपरिहारपुंरूपतासिद्धिज्ञानोदयप्रतिरोधपरिहारद्वारा श्रीपरमेश्वरप्रीत्यर्थं पुंसवनमनवलोभनं ममास्यां भार्यायां गर्भाभिवृद्धिपरिपंथिपिशितरुधिरप्रियालक्ष्मीभूतराक्षसीगणदूरनिरसनक्षेमसकलसौभाग्यनिदानमहालक्ष्मीसमावेशनद्वारा प्रतिगर्भ बीजगर्भसमुद्भवैनोनिवर्हणद्वारा च श्रीपरमेश्वरप्रीत्यर्थं स्त्रीसंस्काररूपं सीमंतोन्नयनाख्यं कर्म च तंत्रेण करिष्य इति संकल्पः सीमंतेन सह त्रयाणां करणे ज्ञेयः ॥ नांदीश्राद्धे क्रतुदक्षसंज्ञका विश्वेदेवाः ॥ पुंसवनस्य पृथक्त्वे पवमानसंज्ञकमौपासनाग्निं प्रतिष्ठापयेत् ॥ त्रयाणां सहत्वे मंगलनामानं प्रतिष्ठापयेत् ॥ गृह्याग्निविच्छेदे सर्वाधानिनश्चाग्न्युत्पत्तिः पूर्ववत् ॥ पुंसवने प्रजापतिं चरुणा सीमंते धातारं द्विः राकां द्विर्विष्णुं त्रिः प्रजापतिं सकृदाज्येन जुहुयात् ॥ अवशिष्टप्रयोगोन्यत्र ज्ञेयः ॥ शाखांतरेषु च तत्तद्ग्रंथेभ्यो ज्ञेयः ॥ अत्र प्रतिसंस्कारं दशदश त्रींस्त्रीन् वा ब्राह्मणान् भोजयेत् ॥ शक्तेन शतशतम् ॥

tatrāśvalāyanānāṃ deśakālādikīrtanāṃte mamāsyāṃ bhāryāyāmutpatsyamānagarbhasya gārbhikabaijikadoṣaparihārapuṃrūpatāsiddhijñānodayapratirodhaparihāradvārā śrīparameśvaraprītyarthaṃ puṃsavanamanavalobhanaṃ mamāsyāṃ bhāryāyāṃ garbhābhivṛddhiparipaṃthipiśitarudhirapriyālakṣmībhūtarākṣasīgaṇadūranirasanakṣemasakalasaubhāgyanidānamahālakṣmīsamāveśanadvārā pratigarbha bījagarbhasamudbhavainonivarhaṇadvārā ca śrīparameśvaraprītyarthaṃ strīsaṃskārarūpaṃ sīmaṃtonnayanākhyaṃ karma ca taṃtreṇa kariṣya iti saṃkalpaḥ sīmaṃtena saha trayāṇāṃ karaṇe jñeyaḥ || nāṃdīśrāddhe kratudakṣasaṃjñakā viśvedevāḥ || puṃsavanasya pṛthaktve pavamānasaṃjñakamaupāsanāgniṃ pratiṣṭhāpayet || trayāṇāṃ sahatve maṃgalanāmānaṃ pratiṣṭhāpayet || gṛhyāgnivicchede sarvādhāninaścāgnyutpattiḥ pūrvavat || puṃsavane prajāpatiṃ caruṇā sīmaṃte dhātāraṃ dviḥ rākāṃ dvirviṣṇuṃ triḥ prajāpatiṃ sakṛdājyena juhuyāt || avaśiṣṭaprayogonyatra jñeyaḥ || śākhāṃtareṣu ca tattadgraṃthebhyo jñeyaḥ || atra pratisaṃskāraṃ daśadaśa trīṃstrīn vā brāhmaṇān bhojayet || śaktena śataśatam ||

⟨Now the declaration for the puṃsavana.⟩ There, for the followers of Āśvalāyana, at the end of the proclamation of place, time and the rest ⟨the saṅkalpa ⟨resolve⟩ runs⟩: “For the pleasing of the blessed Supreme Lord, by way of the removal of the faults of the embryo and of the seed in the embryo that is to come to be in this my wife, of the accomplishment of its male form, and of the removal of what obstructs the rise of ⟨right⟩ knowledge, ⟨I shall perform⟩ the puṃsavana ⟨the rite for securing a male child⟩ and the anavalobhana ⟨the rite against miscarriage⟩; and, for the pleasing of the blessed Supreme Lord — by way of the driving far off of the throng of flesh-and-blood-loving Alakṣmī, bhūtas and rākṣasīs that hinder the growth of the embryo in this my wife, and of the entering in of Mahālakṣmī who is the ground of welfare and of all good fortune, and by way of the destroying, at every pregnancy, of the sin arisen from the seed and from the womb — I shall perform also the rite named sīmantonnayana, which is a saṃskāra of the woman, by one and the same tantra ⟨single combined procedure⟩.” Such is the saṅkalpa, to be understood when the three are done together with the sīmanta. In the nāndīśrāddha ⟨the śrāddha of auspicious beginning⟩ the Viśvedevas are those named Kratu and Dakṣa. If the puṃsavana is done separately, he should establish the aupāsana fire named Pavamāna. If the three are done together, he should establish the one named Maṅgala. If the gṛhya ⟨domestic⟩ fire has been lost, and for one who has performed the sarvādhāna ⟨the full setting up of the fires⟩, the producing of the fire is as before. In the puṃsavana he should offer to Prajāpati with caru ⟨rice boiled for an oblation⟩; in the sīmanta, with ājya ⟨clarified butter⟩, to Dhātṛ twice, to Rākā twice, to Viṣṇu three times, to Prajāpati once. The remaining procedure is to be learnt elsewhere. And for the other śākhās ⟨Vedic schools⟩ it is to be learnt from their several books. Here he should feed ten brāhmaṇas, or three, for each saṃskāra. One who is able, a hundred for each.

अथ सीमंतभुक्तौ प्रायश्चित्तम् ।

सीमंतान्नभोजने प्रायश्चित्तं पारिजाते ॥ “ब्रह्मौदने च सोमे च सीमंतोन्नयने तथा ॥ जातश्राद्धे तथा भुक्त्वा भोक्ता चांद्रायणं चरेत्” ॥ यद्वा अश्नाइवेति मंत्रस्य शतवारं जपः ॥ एतच्च आधानांगब्रह्मौदनांगभोजन इव सीमंतांगभोजने ज्ञेयम् ॥ न तु तद्दिने तद्गृहे भोक्तृमात्रस्येति पारिजातोक्तमुक्तम् ॥

sīmaṃtānnabhojane prāyaścittaṃ pārijāte || “brahmaudane ca some ca sīmaṃtonnayane tathā || jātaśrāddhe tathā bhuktvā bhoktā cāṃdrāyaṇaṃ caret” || yadvā aśnāiveti maṃtrasya śatavāraṃ japaḥ || etacca ādhānāṃgabrahmaudanāṃgabhojana iva sīmaṃtāṃgabhojane jñeyam || na tu taddine tadgṛhe bhoktṛmātrasyeti pārijātoktamuktam ||

⟨Now the expiation for eating at the sīmantonnayana ⟨the parting of the pregnant wife's hair⟩.⟩ The prāyaścitta ⟨expiation⟩ for eating the food of the sīmanta is in the Pārijāta: “Having eaten at the brahmaudana, at the soma ⟨sacrifice⟩, at the sīmantonnayana and likewise at the jātaśrāddha ⟨the śrāddha at a birth⟩, the eater should perform a cāndrāyaṇa ⟨lunar penance⟩.” Or else the japa ⟨muttered repetition⟩ of the mantra “aśnā iva” a hundred times. And this is to be understood of eating at ⟨what is⟩ a limb of the sīmanta, just as at the eating that is a limb of the brahmaudana which is a limb of the ādhāna ⟨the setting up of the sacred fires⟩; not of everyone who merely eats in that house on that day. So has the Pārijāta's statement been stated.

अथ गर्भिणीधर्माः ।

“गर्भिणी कुंजराश्वादिशैलहर्म्यादिरोहणम् ॥ व्यायामं शीघ्रगमनं शकटारोहणं त्यजेत् ॥ न भस्मादावुपविशेन्मुसलोलूखलादिषु ॥ त्यजेज्जलावगाहं च शून्यं सद्म तरोस्तलम् ॥ कलहं गात्रभंगं च तीक्ष्णात्युष्णादिभक्षणम् ॥ संध्यायामतिशीताम्लं गुर्वाहारं परित्यजेत् ॥ व्यवायशोकासृङ्मोक्षं दिवास्वापं निशि स्थितिम् ॥ भस्मांगारनखैर्भूमिलेखनं शयनं सदा ॥ त्यजेदमंगलं वाक्यं न च हास्याधिका भवेत् ॥ न मुक्तकेशा नोद्विग्ना कुक्कुटासनगा न च ॥ गर्भरक्षा सदा कार्या नित्यं शौचनिषेवणात् ॥ प्रशस्तमंत्रलिखनाच्छस्तमाल्यानुलेपनात् ॥ विशुद्धगेहवसनादानैः श्वश्र्वादिपूजनैः ॥ हरिद्राकुंकुमं चैव सिंदूरं कज्जलं तथा ॥ केशसंस्कारतांबूलं माङ्गल्याभरणं शुभम् ॥ चतुर्थे मासि षष्ठे वाप्यष्टमे गर्भिणीवधूः ॥ यात्रां विवर्जयेन्नित्यमापन्नात्तु विशेषतः” ॥

“garbhiṇī kuṃjarāśvādiśailaharmyādirohaṇam || vyāyāmaṃ śīghragamanaṃ śakaṭārohaṇaṃ tyajet || na bhasmādāvupaviśenmusalolūkhalādiṣu || tyajejjalāvagāhaṃ ca śūnyaṃ sadma tarostalam || kalahaṃ gātrabhaṃgaṃ ca tīkṣṇātyuṣṇādibhakṣaṇam || saṃdhyāyāmatiśītāmlaṃ gurvāhāraṃ parityajet || vyavāyaśokāsṛṅmokṣaṃ divāsvāpaṃ niśi sthitim || bhasmāṃgāranakhairbhūmilekhanaṃ śayanaṃ sadā || tyajedamaṃgalaṃ vākyaṃ na ca hāsyādhikā bhavet || na muktakeśā nodvignā kukkuṭāsanagā na ca || garbharakṣā sadā kāryā nityaṃ śaucaniṣevaṇāt || praśastamaṃtralikhanācchastamālyānulepanāt || viśuddhagehavasanādānaiḥ śvaśrvādipūjanaiḥ || haridrākuṃkumaṃ caiva siṃdūraṃ kajjalaṃ tathā || keśasaṃskāratāṃbūlaṃ māṅgalyābharaṇaṃ śubham || caturthe māsi ṣaṣṭhe vāpyaṣṭame garbhiṇīvadhūḥ || yātrāṃ vivarjayennityamāpannāttu viśeṣataḥ” ||

⟨Now the duties of a pregnant woman.⟩ “A pregnant woman should give up the mounting of an elephant, a horse and the like, of a hill, of an upper storey and the like; exercise, quick walking, and riding in a cart. She should not sit upon ashes and the like, nor upon a pestle, a mortar and such things. She should give up plunging into water, an empty house, and the foot of a tree; quarrelling, the bending of the body, and the eating of what is sharp, very hot and the like. At twilight she should give up what is very cold and sour, and heavy food. ⟨She should give up⟩ sexual intercourse, grief, the letting of blood, sleeping by day and sitting up by night; the scratching of the ground with ashes, charcoal or the nails, and lying down always. She should give up inauspicious speech, and should not be given to much laughter. She should not be with loosened hair, nor agitated, nor seated in the cock-posture. The protection of the embryo is always to be practised — by constant resort to cleanliness, by the writing of approved mantras, by approved garlands and unguents, by pure house and clothing and by gifts, by the honouring of the mother-in-law and the rest. Turmeric and saffron, and likewise vermilion and collyrium, the dressing of the hair, tāmbūla ⟨betel⟩ and auspicious ornament are good. In the fourth month, or the sixth, or the eighth, the pregnant young wife should always avoid travelling, and especially so when ⟨the pregnancy⟩ has come upon her.”

अथ गर्भिणीपतिधर्माः ।

“गर्भिणीवाञ्छितं द्रव्यं तस्यै दद्याद्यथोचितम् ॥ सूते चिरायुषं पुत्रमन्यथा दोषमर्हति ॥ सिंधुस्नानं द्रुमच्छेदं वपनं प्रेतवाहनम् ॥ विदेशगमनं चैव न कुर्याद्गर्भिणीपतिः ॥ वपनं मैथुनं तीर्थे श्राद्धभोजनमेव च ॥ वर्जयेत्सप्तमान्मासान्नाव आरोहणं तथा ॥ युद्धादि वास्तुकरणं नखकेशविकर्तनम् ॥ चौलं शवानुगमनं विवाहं च विवर्जयेत् ॥ मुंडनं पिंडदानं च प्रेतकर्म च सर्वशः ॥ न जीवत्पितृकः कुर्याद्गर्भिणीपतिरेव च” ॥ अत्र कर्तनमपि निषिध्यते ॥ “वपनस्य निषेधोपि कर्तनं तु विधीयते” इति वाक्यं तु जीवत्पितृकादीनां यो वपननिषेधस्तत्र कर्तनविधिपरम् ॥ तदपवादः ॥ “क्षौरं नैमित्तिकं कुर्यान्निषेधे सत्यपि ध्रुवम् ॥ पित्रोः प्रेतविधानं च गर्भिणीपतिराचरेत् ॥” अन्वष्टक्याष्टकयोर्गर्भिणीपतिः पिंडदानं कुर्यात् ॥ केचित्पित्रोः प्रतिसांवत्सरिके पिंडदानं कुर्वंति ॥ दर्शमहालयादिषु नैव कार्यम् ॥ ॥ अथ गर्भस्रावहरं कांचनयज्ञोपवीतदानं महार्णवे ॥ इदं स्त्रीकर्तृकम् ॥ शुभदिने स्त्री आचम्य देशकालौ संकीर्त्य मम गर्भस्रावनिदानसकलदोषपरिहारद्वारा श्रीपरमेश्वरप्रीत्यर्थं वायुपुराणोक्तं सुवर्णयज्ञोपवीतदानविधिं करिष्ये इति संकल्प्य पलेन तदर्धेन यथाशक्ति वा हैमं यज्ञोपवीतं ग्रंथिप्रदेशे मौक्तिकयुतं कृत्वा तथैव वज्रमणिपुतं राजतमुत्तरीयं च कृत्वोभयं पंचगव्येन गायत्र्या प्रक्षाल्य ताम्रपात्रे द्रोणमितं दधि निक्षिप्य तन्मध्ये द्रोणमितमाज्यं निक्षिप्याज्योपरि तदुभयं संस्थाप्य भर्ता ब्राह्मणो वा गायत्रीमंत्रेण गंधादिभिः पूजयेत् ॥ अष्टगुंजात्मको माषः दशमाषाः सुवर्णम् ॥ पलकुडवप्रस्थाढकद्रोणाः सुवर्णादिपूर्वपूर्वचतुर्गुणाः ॥ दध्याज्ययोर्द्रोणपरिमाणाभावे शक्त्यनुसारि प्रमाणम् ॥ ब्राह्मणद्वारा आज्यमधुमिश्रैस्तिलैरष्टोत्तरशतं गायत्र्या व्याहृतिभिर्वा होमं कारयेत् ॥ त्यागं भर्ता वा स्त्री वा कुर्यात् ॥ होमकर्तारं विप्रं वस्त्राद्यैः संपूज्य प्राङ्मुखाय तस्मै उदङ्मुखा स्त्री दानं कुर्यात् ॥ तद्यथा ॥ “उपवीतं परिमितं ब्रह्मणा विधृतं पुरा ॥ भव नौकास्य दानेन गर्भं संधारये ह्यहम्” ॥ इति मंत्रेण विप्रस्य नामगोत्रे उच्चार्य ताम्रपात्रस्थदध्याज्यसंस्थं सुपूजितं सोत्तरीयकमिदं यज्ञोपवीतं गर्भस्रावनिदानदोषपरिहारद्वारा श्रीपरमेश्वरप्रीत्यर्थं तुभ्यमहं संप्रददे न मम ॥ प्रतिगृह्यताम् ॥ विप्रः प्रतिगृह्णामीत्यादि ॥ यथाशक्ति दक्षिणां दत्त्वा अन्येभ्योपि यथाशक्ति दक्षिणां दत्त्वा प्रतिग्रहीतुरनुव्रज्य नमस्कारक्षमापणादि कृत्वा विप्रभोजनं संकल्प्य कर्मेश्वरायार्पयेत् ॥ एतच्च “स्रवद्गर्भा भवेत्सा तु बालकं हंति या विषैः” इत्युक्तेर्बालहत्याप्रायश्चित्तं कृत्वा कार्यम् ॥ अन्यत्र तु सुवर्णधेनुदानहरिवंशश्रवणादीन्युक्ता घृतपूर्णताम्रकलशदानादिविधानानि युक्तानि ॥

“garbhiṇīvāñchitaṃ dravyaṃ tasyai dadyādyathocitam || sūte cirāyuṣaṃ putramanyathā doṣamarhati || siṃdhusnānaṃ drumacchedaṃ vapanaṃ pretavāhanam || videśagamanaṃ caiva na kuryādgarbhiṇīpatiḥ || vapanaṃ maithunaṃ tīrthe śrāddhabhojanameva ca || varjayetsaptamānmāsānnāva ārohaṇaṃ tathā || yuddhādi vāstukaraṇaṃ nakhakeśavikartanam || caulaṃ śavānugamanaṃ vivāhaṃ ca vivarjayet || muṃḍanaṃ piṃḍadānaṃ ca pretakarma ca sarvaśaḥ || na jīvatpitṛkaḥ kuryādgarbhiṇīpatireva ca” || atra kartanamapi niṣidhyate || “vapanasya niṣedhopi kartanaṃ tu vidhīyate” iti vākyaṃ tu jīvatpitṛkādīnāṃ yo vapananiṣedhastatra kartanavidhiparam || tadapavādaḥ || “kṣauraṃ naimittikaṃ kuryānniṣedhe satyapi dhruvam || pitroḥ pretavidhānaṃ ca garbhiṇīpatirācaret ||” anvaṣṭakyāṣṭakayorgarbhiṇīpatiḥ piṃḍadānaṃ kuryāt || kecitpitroḥ pratisāṃvatsarike piṃḍadānaṃ kurvaṃti || darśamahālayādiṣu naiva kāryam || || atha garbhasrāvaharaṃ kāṃcanayajñopavītadānaṃ mahārṇave || idaṃ strīkartṛkam || śubhadine strī ācamya deśakālau saṃkīrtya mama garbhasrāvanidānasakaladoṣaparihāradvārā śrīparameśvaraprītyarthaṃ vāyupurāṇoktaṃ suvarṇayajñopavītadānavidhiṃ kariṣye iti saṃkalpya palena tadardhena yathāśakti vā haimaṃ yajñopavītaṃ graṃthipradeśe mauktikayutaṃ kṛtvā tathaiva vajramaṇiputaṃ rājatamuttarīyaṃ ca kṛtvobhayaṃ paṃcagavyena gāyatryā prakṣālya tāmrapātre droṇamitaṃ dadhi nikṣipya tanmadhye droṇamitamājyaṃ nikṣipyājyopari tadubhayaṃ saṃsthāpya bhartā brāhmaṇo vā gāyatrīmaṃtreṇa gaṃdhādibhiḥ pūjayet || aṣṭaguṃjātmako māṣaḥ daśamāṣāḥ suvarṇam || palakuḍavaprasthāḍhakadroṇāḥ suvarṇādipūrvapūrvacaturguṇāḥ || dadhyājyayordroṇaparimāṇābhāve śaktyanusāri pramāṇam || brāhmaṇadvārā ājyamadhumiśraistilairaṣṭottaraśataṃ gāyatryā vyāhṛtibhirvā homaṃ kārayet || tyāgaṃ bhartā vā strī vā kuryāt || homakartāraṃ vipraṃ vastrādyaiḥ saṃpūjya prāṅmukhāya tasmai udaṅmukhā strī dānaṃ kuryāt || tadyathā || “upavītaṃ parimitaṃ brahmaṇā vidhṛtaṃ purā || bhava naukāsya dānena garbhaṃ saṃdhāraye hyaham” || iti maṃtreṇa viprasya nāmagotre uccārya tāmrapātrasthadadhyājyasaṃsthaṃ supūjitaṃ sottarīyakamidaṃ yajñopavītaṃ garbhasrāvanidānadoṣaparihāradvārā śrīparameśvaraprītyarthaṃ tubhyamahaṃ saṃpradade na mama || pratigṛhyatām || vipraḥ pratigṛhṇāmītyādi || yathāśakti dakṣiṇāṃ dattvā anyebhyopi yathāśakti dakṣiṇāṃ dattvā pratigrahīturanuvrajya namaskārakṣamāpaṇādi kṛtvā viprabhojanaṃ saṃkalpya karmeśvarāyārpayet || etacca “sravadgarbhā bhavetsā tu bālakaṃ haṃti yā viṣaiḥ” ityukterbālahatyāprāyaścittaṃ kṛtvā kāryam || anyatra tu suvarṇadhenudānaharivaṃśaśravaṇādīnyuktā ghṛtapūrṇatāmrakalaśadānādividhānāni yuktāni ||

⟨Now the duties of the husband of a pregnant woman.⟩ “He should give the pregnant woman, as is fitting, the thing she longs for; ⟨then⟩ she bears a long-lived son, otherwise he incurs a fault. Bathing in the sea, the cutting of a tree, tonsure, the carrying of a corpse, and going abroad — these the husband of a pregnant woman should not do. Tonsure, sexual intercourse, ⟨bathing⟩ at a tīrtha ⟨sacred water⟩, and eating at a śrāddha he should avoid from the seventh month, and likewise going aboard a boat. Battle and the like, the building of a house, the cutting of the nails and the hair, the cūḍā ⟨tonsure rite⟩, the following of a corpse and marriage he should avoid. The shaving of the head, the giving of the piṇḍa ⟨funeral ball of food⟩ and the rites for the dead in every form — a man whose father is living should not do them, nor should the husband of a pregnant woman.” Here the cutting ⟨of the hair⟩ also is forbidden. But the statement “Though there is a prohibition of tonsure, cutting is enjoined” refers to the injunction of cutting where the prohibition of tonsure applies to men whose fathers are living and the rest. The exception to that is: “He should certainly perform the occasional shaving even when there is a prohibition; and the husband of a pregnant woman should perform the funeral rites of his parents.” At the anvaṣṭakā and the aṣṭakā the husband of a pregnant woman should give the piṇḍa. Some give the piṇḍa at the yearly ⟨śrāddha⟩ of the parents. At the darśa ⟨new-moon śrāddha⟩, the mahālaya and the rest it is not to be done at all. ॥ Now the gift of a golden yajñopavīta ⟨sacred thread⟩, which removes miscarriage, from the Mahārṇava. ॥ This is performed by the woman. On an auspicious day the woman, having sipped water, having proclaimed the place and the time, having made the saṅkalpa ⟨resolve⟩ “For the pleasing of the blessed Supreme Lord, by way of the removal of all the faults that cause my miscarriage, I shall perform the rule of the gift of a golden yajñopavīta stated in the Vāyu Purāṇa” — having made a golden yajñopavīta of a pala, or of half of that, or according to her means, set with a pearl at the place of the knot, and likewise a silver uttarīya ⟨upper cloth⟩ set with a diamond bead, having washed both with pañcagavya ⟨the five products of the cow⟩ with the Gāyatrī, having put a droṇa-measure of curds in a copper vessel and in the middle of it a droṇa-measure of ghee, and having set both upon the ghee — the husband, or a brāhmaṇa, should worship them with sandal-paste and the rest with the Gāyatrī mantra. A māṣa consists of eight guñjās ⟨berry-weights⟩; ten māṣas are a suvarṇa. The pala, kuḍava, prastha, āḍhaka and droṇa are each four times the one before, beginning with the suvarṇa. If the droṇa measure of curds and ghee is not possible, the measure is according to means. Through a brāhmaṇa she should have a homa ⟨fire-offering⟩ made, a hundred and eight times with the Gāyatrī or with the vyāhṛtis ⟨the calls bhūḥ and the rest⟩, with sesame mixed with ghee and honey. The renunciation may be made either by the husband or by the woman. Having honoured with garments and the rest the brāhmaṇa who performs the homa, the woman, facing north, should make the gift to him as he faces east. That is thus: with the mantra “O yajñopavīta, measured out, borne of old by Brahmā, be thou our boat; by the gift of thee I shall indeed hold the embryo,” having pronounced the brāhmaṇa's name and gotra, ⟨she says:⟩ “This yajñopavīta, well worshipped, set in the curds and ghee in the copper vessel, together with the uttarīya, I present to you, by way of the removal of the faults that cause miscarriage, for the pleasing of the blessed Supreme Lord; it is not mine. Let it be accepted.” The brāhmaṇa ⟨says⟩ “I accept,” and so on. Having given a dakṣiṇā ⟨fee⟩ according to her means, and having given a dakṣiṇā according to her means to the others too, having walked behind the receiver ⟨as he leaves⟩, having made obeisance and asked pardon and so on, having made the saṅkalpa for the feeding of brāhmaṇas, she should dedicate ⟨it all⟩ to the Lord of the rite. And this is to be done after performing the prāyaścitta ⟨expiation⟩ for the killing of a child, because of the statement “But she who kills a child with poisons becomes one whose embryos miscarry.” In other cases the prescriptions stated — the gift of a golden cow, the hearing of the Harivaṃśa and the rest, the gift of a copper jar full of ghee and so on — are proper.

अथ सूतिकागृहप्रवेशः ।

गृहे नैर्ऋत्यां सूतिकागृहं कृत्वा तत्राश्विनीरोहिणीमृगपुनर्वसुपुष्यत्र्युत्तराहस्तचित्रास्वात्यनुराधाधनिष्ठाशततारकानक्षत्रेषु रिक्तादिवर्ज्यतिथिषु चंद्रानुकूल्ये शुभलग्ने सूतिकाप्रवेशो गोविप्रदेवपूजनं कृत्वा मंत्रवाद्यघोषेण सापत्न्यास्त्रीभिः सह कार्यः असंभवे सद्यो वा ॥ प्रसवप्रतिबंधे ऋग्विधाने ॥ प्रमदिने इत्यृचं विजिहीष्वेति सूक्तं वा जपेत् ॥ एताभ्यामभिमंत्रितजलं वा पाययेत् ॥ तेन सुखप्रसवः ॥ शीघ्रप्रसवमंत्रस्तु ॥ “हिमवत्युत्तरे पार्श्वे सुरथा नाम यक्षिणी ॥ तस्याः स्मरणमात्रेण विशल्या गर्भिणी भवेत्” ॥ ॐ ह्रीं ॐ स्वाहेति मंत्रेण दूर्वांकुरेण तिलतैलं शतं सहस्रं वाभिमंत्र्य किंचित्पाययेत् ॥ किंचिन्मात्रस्य गर्भे लेपश्च ॥ सम्यग्लेपे शीघ्रं सुखप्रसवः अस्थिमात्रावशिष्टगोमस्तकस्य सूतिकागृहोपरि निधाने सुखप्रसवः ॥ वंशनिंबयोस्त्वक् तुलसीमूलं कपित्थपत्रं करवीरबीजं च समभागं महिषीदुग्धेन पेषयित्वा तेन सतैलेन योनिलेपे सद्यः प्रसवः ॥

gṛhe nairṛtyāṃ sūtikāgṛhaṃ kṛtvā tatrāśvinīrohiṇīmṛgapunarvasupuṣyatryuttarāhastacitrāsvātyanurādhādhaniṣṭhāśatatārakānakṣatreṣu riktādivarjyatithiṣu caṃdrānukūlye śubhalagne sūtikāpraveśo govipradevapūjanaṃ kṛtvā maṃtravādyaghoṣeṇa sāpatnyāstrībhiḥ saha kāryaḥ asaṃbhave sadyo vā || prasavapratibaṃdhe ṛgvidhāne || pramadine ityṛcaṃ vijihīṣveti sūktaṃ vā japet || etābhyāmabhimaṃtritajalaṃ vā pāyayet || tena sukhaprasavaḥ || śīghraprasavamaṃtrastu || “himavatyuttare pārśve surathā nāma yakṣiṇī || tasyāḥ smaraṇamātreṇa viśalyā garbhiṇī bhavet” || ॐ hrīṃ ॐ svāheti maṃtreṇa dūrvāṃkureṇa tilatailaṃ śataṃ sahasraṃ vābhimaṃtrya kiṃcitpāyayet || kiṃcinmātrasya garbhe lepaśca || samyaglepe śīghraṃ sukhaprasavaḥ asthimātrāvaśiṣṭagomastakasya sūtikāgṛhopari nidhāne sukhaprasavaḥ || vaṃśaniṃbayostvak tulasīmūlaṃ kapitthapatraṃ karavīrabījaṃ ca samabhāgaṃ mahiṣīdugdhena peṣayitvā tena satailena yonilepe sadyaḥ prasavaḥ ||

⟨Now the entering of the lying-in chamber.⟩ Having made the lying-in chamber in the south-west of the house, the entry of the lying-in woman there is to be made in the nakṣatras ⟨lunar mansions⟩ Aśvinī, Rohiṇī, Mṛga, Punarvasu, Puṣya, the three Uttarās, Hasta, Citrā, Svātī, Anurādhā, Dhaniṣṭhā and Śatatārakā, on tithis ⟨lunar days⟩ other than the riktās and the rest, when the moon is favourable, in an auspicious lagna ⟨ascendant⟩, after worshipping cows, brāhmaṇas and the gods, with the sound of mantras and of music, together with women whose husbands are alive; if that is not possible, ⟨it may be done⟩ at once. If the delivery is obstructed, ⟨then⟩ according to the Ṛgvidhāna he should mutter the ṛc “pramadine” or the sūkta “vijihīṣva.” Or he should give her to drink water consecrated with these two. By that the delivery is easy. But the mantra for a quick delivery is: “On the northern slope of Himavat there is a yakṣiṇī named Surathā; by the mere remembrance of her a pregnant woman becomes freed of the dart.” With the mantra “oṃ hrīṃ oṃ svāhā,” having consecrated sesame oil a hundred or a thousand times with a shoot of dūrvā ⟨grass⟩, he should make her drink a little; and a little is to be smeared on the womb as well. When it is well smeared, the delivery is quick and easy. When the head of a cow of which only the bone is left is placed above the lying-in chamber, the delivery is easy. The bark of bamboo and of nimba, the root of tulasī, the leaf of kapittha and the seed of karavīra, in equal parts, ground with buffalo's milk — when the vagina is smeared with that together with oil, the delivery is immediate.

अथ जातकर्म ।

मूलज्येष्ठाव्यतीपातादावनुत्पन्नस्य जातमात्रस्य पुत्रस्य पिता मुखं कुलदेवतावृद्धप्रणामपूर्वकमवलोक्य नद्यादावुदङ्मुखः स्नायात् ॥ तदसंभवे गृहे आनीताभिः शीताभिः स्वर्णयुताभिरद्भिः स्नायात् ॥ एतच्च रात्रावपि नद्यादौ कार्यम् ॥ अशक्तौ रात्रावग्निसन्निधौ स्वर्णयुतशीतोदकैः ॥ मूलादिषु जनने तु मुखमदृष्ट्वैव स्नानम् ॥ देशांतरगते जनके पुत्रजन्मश्रवणोत्तरं स्नानम् ॥ सर्वत्र स्नानात्प्राक् अस्पृश्यत्वम् ॥ एवं कन्योत्पत्तावपि स्नानं तत्प्रागस्पृश्यत्वं च ज्ञेयम् ॥ अन्यसपिंडाशौचमध्ये जननेपि पितुस्तात्कालिकी स्नानदानादौ जातकर्मणि च शुद्धिः ॥ केचिन्मृताशौचे पुत्रजनने जातकर्मशौचांते कार्यमित्याहुः ॥ नालच्छेदनात्पूर्वं संपूर्णसंध्यावंदनादिकर्माणि नाशौचम् ॥ प्रथमदिने पंचमषष्ठदशमदिने च दानप्रतिग्रहयोर्न दोषः ॥ शृतमन्नं न ग्राह्यम् ॥ ज्योतिष्टोमादिदीक्षावता स्वयमन्येन वा जातकर्म न कार्यं किं तु अवभृथस्नानांते दीक्षां विसृज्य स्वयं कार्यम् ॥ श्रेष्ठः कनिष्ठेन पुंसवनादिकं न कारयेत् ॥ जातकर्म तु कारयेत् ॥ अतिक्रांतं तु स्वयमेव कुर्यात् ॥ महारोगार्तो जातकर्म स्वयं न कुर्यात् ॥ “ अच्छिन्ननाभि कर्तव्यं श्राद्धं वै पुत्रजन्मनि ” ॥ पुत्रपदेन कन्यापि गृह्यते तथा च संस्कारांगभिन्नं कन्यापुत्रयोर्जन्मनिमित्तकं नांदीश्राद्धं विधीयते ॥ एतच्च रात्रावपि कार्यम् ॥ तच्च हेम्नैव कार्यं न त्वन्नादिना ॥

mūlajyeṣṭhāvyatīpātādāvanutpannasya jātamātrasya putrasya pitā mukhaṃ kuladevatāvṛddhapraṇāmapūrvakamavalokya nadyādāvudaṅmukhaḥ snāyāt || tadasaṃbhave gṛhe ānītābhiḥ śītābhiḥ svarṇayutābhiradbhiḥ snāyāt || etacca rātrāvapi nadyādau kāryam || aśaktau rātrāvagnisannidhau svarṇayutaśītodakaiḥ || mūlādiṣu janane tu mukhamadṛṣṭvaiva snānam || deśāṃtaragate janake putrajanmaśravaṇottaraṃ snānam || sarvatra snānātprāk aspṛśyatvam || evaṃ kanyotpattāvapi snānaṃ tatprāgaspṛśyatvaṃ ca jñeyam || anyasapiṃḍāśaucamadhye jananepi pitustātkālikī snānadānādau jātakarmaṇi ca śuddhiḥ || kecinmṛtāśauce putrajanane jātakarmaśaucāṃte kāryamityāhuḥ || nālacchedanātpūrvaṃ saṃpūrṇasaṃdhyāvaṃdanādikarmāṇi nāśaucam || prathamadine paṃcamaṣaṣṭhadaśamadine ca dānapratigrahayorna doṣaḥ || śṛtamannaṃ na grāhyam || jyotiṣṭomādidīkṣāvatā svayamanyena vā jātakarma na kāryaṃ kiṃ tu avabhṛthasnānāṃte dīkṣāṃ visṛjya svayaṃ kāryam || śreṣṭhaḥ kaniṣṭhena puṃsavanādikaṃ na kārayet || jātakarma tu kārayet || atikrāṃtaṃ tu svayameva kuryāt || mahārogārto jātakarma svayaṃ na kuryāt || “ acchinnanābhi kartavyaṃ śrāddhaṃ vai putrajanmani ” || putrapadena kanyāpi gṛhyate tathā ca saṃskārāṃgabhinnaṃ kanyāputrayorjanmanimittakaṃ nāṃdīśrāddhaṃ vidhīyate || etacca rātrāvapi kāryam || tacca hemnaiva kāryaṃ na tvannādinā ||

⟨Now the jātakarma ⟨the birth rite⟩.⟩ When a son has just been born and has not been born under Mūla, Jyeṣṭhā, Vyatīpāta or the like, the father, having first made obeisance to the family deity and to his elders, should look upon his face, and then bathe facing north in a river or the like. If that is not possible, he should bathe at home with cold water that has been brought ⟨there⟩ and mixed with gold. And this is to be done in a river or the like even at night. If unable, at night in the presence of the fire, with cold water mixed with gold. But when the birth is under Mūla and the rest, the bathing is done without looking at the face at all. When the begetter is in another country, the bathing is after hearing of the son's birth. In every case he is untouchable until the bathing. So too at the birth of a daughter the bathing, and the untouchability before it, are to be understood. Even when the birth falls within the impurity of another sapiṇḍa ⟨kinsman of the piṇḍa-circle⟩, the father has purity at that very moment for gift, acceptance and the rest, and for the jātakarman ⟨birth-rite⟩. Some say that when a son is born during the impurity for a death, the jātakarman is to be done at the end of the impurity. Before the cutting of the navel-cord, the complete sandhyāvandana and the other rites ⟨are done⟩; there is no impurity ⟨then⟩. On the first day, and on the fifth, sixth and tenth days, there is no fault in giving and receiving. Cooked food is not to be accepted. One who is consecrated for the jyotiṣṭoma or the like should not have the jātakarman performed, either by himself or by another; rather, at the end of the avabhṛtha ⟨concluding⟩ bath, having relinquished the consecration, he should perform it himself. A senior should not have the puṃsavana and the rest performed by a junior; but he may have the jātakarman performed ⟨by him⟩. But when the time is past he should do it himself. One afflicted by a grave disease should not perform the jātakarman himself. “The śrāddha at the birth of a son is indeed to be performed while the navel-cord is uncut.” By the word “son” a daughter also is taken in; and thus a nāndīśrāddha ⟨the śrāddha of auspicious beginning⟩ occasioned by the birth of a daughter or a son, distinct from the ⟨śrāddha that is a⟩ limb of the saṃskāra, is laid down. And this is to be done even at night. And it is to be done with gold alone, not with food and the like.

अथ जातकर्मसंकल्पः ।

तथा च स्नातोऽलंकृतः पिता अकृतनालच्छेदमपीतस्तन्यमन्यैरस्पृष्टं प्रक्षालितं कुमारं मातुरुत्संगे कारयित्वाचमनादिदेशकालादिकीर्तनांते अस्य कुमारस्य गर्भांबुपानजनितदोषनिवर्हणायुर्मेधावृद्धिवीजगर्भसमुद्भवैनोनिवर्हणद्वारा श्रीपरमेश्वरप्रीत्यर्थं जातकर्म करिष्ये तदादौ च स्वस्तिपुण्याहवाचनं मातृकापूजनं च करिष्ये॥हिरण्येन पुत्रजन्मनिमित्तकं जातकर्मांगं च नांदीश्राद्धं तंत्रेण करिष्ये इति संकल्प्य यथागृह्यं कुर्यात् ॥ “ततो दद्यात्सुवर्णं च भूमिं गां तुरगं रथम् ॥ छत्रं छागं च माल्यं च शयनं चासनं गृहम् ॥ तिलपूर्णानि पात्राणि सहिरण्यानि चैव हि ॥ भक्षयित्वा तु पक्कान्नं द्विजश्चांद्रायणं चरेत् ॥ सूतके तु सकुल्यानां न दोषो मनुरब्रवीत् ॥” अथारिक्तपाणिर्ज्योतिर्विदं संपूज्य तस्माज्जन्मलग्नगतशुभाशुभग्रहनिर्णयं ज्ञात्वा प्रतिकूलग्रहानुकूल्यार्थं तत्तद्ग्रहप्रीत्यर्थं दानानि कुर्यात् ॥ ग्रहमंत्रजपादिशांतिसूक्तजपादिकर्मणि विप्रान् वा नियोजयेत् ॥ ततो नालच्छेदं कारयित्वा हिरण्योदकेन मातुर्दक्षिणस्तनं प्रक्षाल्य मात्रा कुमारं पाययेत् ॥ तत्र इमां कुमार इत्यादिमंत्रं विप्रादिः पठेत् ॥ जातकर्माद्यन्नप्राशनांतसंस्कारेषु आश्वलायनानां होमः कृताकृतः ॥ होमपक्षे नांदीश्राद्धांते जातकर्मांगहोमं करिष्ये इति संकल्प्य लौकिकाग्निं प्रतिष्ठाप्यन्वाधानाद्याज्यभागांते अग्निमिंद्रं प्रजापतिं विश्वान्देवान्ब्रह्माणमाज्येन जुहुयात् ॥ मधुसर्पिःप्राशनादिमूर्धावघ्राणांते स्विष्टकृदादि कुर्यादिति क्रमः ॥ अन्येषां यथागृह्यं होमादि ज्ञेयम् ॥ कुमार्या अपि जातकर्मादिसंस्काराश्चौलांताः सर्वे अमंत्रकाः कार्याः ॥ विवाहस्तु समंत्रकः ॥ अतः कन्याया जातकर्मादिसंस्कारलोपे तत्तत्काले विवाहकाले वा प्रायश्चित्तं कृत्वा विवाहः कार्यः ॥ अत्र सर्वत्र जातकर्मनामकर्मादौ मुख्यकालातिक्रमे गुर्वाद्यस्तरहिते शुभनक्षत्रादौ जातकर्मादिकं कार्यम् ॥ तत्र जातकर्मणि नक्षत्राणि रोहिणीत्र्युत्तराश्विनीहस्तपुष्यानुराधारेवतीमृगचित्राश्रवणादित्रयस्वातीपुनर्वसवः ॥ रिक्तापवर्जहितास्तिथयः ॥ भौमशनिभिन्नवाराः ॥ भद्रावैधृत्यादिशून्ये सुकेंद्रलग्ने शुभम् ॥

tathā ca snāto'laṃkṛtaḥ pitā akṛtanālacchedamapītastanyamanyairaspṛṣṭaṃ prakṣālitaṃ kumāraṃ māturutsaṃge kārayitvācamanādideśakālādikīrtanāṃte asya kumārasya garbhāṃbupānajanitadoṣanivarhaṇāyurmedhāvṛddhivījagarbhasamudbhavainonivarhaṇadvārā śrīparameśvaraprītyarthaṃ jātakarma kariṣye tadādau ca svastipuṇyāhavācanaṃ mātṛkāpūjanaṃ ca kariṣye||hiraṇyena putrajanmanimittakaṃ jātakarmāṃgaṃ ca nāṃdīśrāddhaṃ taṃtreṇa kariṣye iti saṃkalpya yathāgṛhyaṃ kuryāt || “tato dadyātsuvarṇaṃ ca bhūmiṃ gāṃ turagaṃ ratham || chatraṃ chāgaṃ ca mālyaṃ ca śayanaṃ cāsanaṃ gṛham || tilapūrṇāni pātrāṇi sahiraṇyāni caiva hi || bhakṣayitvā tu pakkānnaṃ dvijaścāṃdrāyaṇaṃ caret || sūtake tu sakulyānāṃ na doṣo manurabravīt ||” athāriktapāṇirjyotirvidaṃ saṃpūjya tasmājjanmalagnagataśubhāśubhagrahanirṇayaṃ jñātvā pratikūlagrahānukūlyārthaṃ tattadgrahaprītyarthaṃ dānāni kuryāt || grahamaṃtrajapādiśāṃtisūktajapādikarmaṇi viprān vā niyojayet || tato nālacchedaṃ kārayitvā hiraṇyodakena māturdakṣiṇastanaṃ prakṣālya mātrā kumāraṃ pāyayet || tatra imāṃ kumāra ityādimaṃtraṃ viprādiḥ paṭhet || jātakarmādyannaprāśanāṃtasaṃskāreṣu āśvalāyanānāṃ homaḥ kṛtākṛtaḥ || homapakṣe nāṃdīśrāddhāṃte jātakarmāṃgahomaṃ kariṣye iti saṃkalpya laukikāgniṃ pratiṣṭhāpyanvādhānādyājyabhāgāṃte agnimiṃdraṃ prajāpatiṃ viśvāndevānbrahmāṇamājyena juhuyāt || madhusarpiḥprāśanādimūrdhāvaghrāṇāṃte sviṣṭakṛdādi kuryāditi kramaḥ || anyeṣāṃ yathāgṛhyaṃ homādi jñeyam || kumāryā api jātakarmādisaṃskārāścaulāṃtāḥ sarve amaṃtrakāḥ kāryāḥ || vivāhastu samaṃtrakaḥ || ataḥ kanyāyā jātakarmādisaṃskāralope tattatkāle vivāhakāle vā prāyaścittaṃ kṛtvā vivāhaḥ kāryaḥ || atra sarvatra jātakarmanāmakarmādau mukhyakālātikrame gurvādyastarahite śubhanakṣatrādau jātakarmādikaṃ kāryam || tatra jātakarmaṇi nakṣatrāṇi rohiṇītryuttarāśvinīhastapuṣyānurādhārevatīmṛgacitrāśravaṇāditrayasvātīpunarvasavaḥ || riktāpavarjahitāstithayaḥ || bhaumaśanibhinnavārāḥ || bhadrāvaidhṛtyādiśūnye sukeṃdralagne śubham ||

⟨Now the saṅkalpa for the jātakarma.⟩ And so the father, bathed and adorned, having had the boy — his navel-cord not yet cut, who has not drunk the breast, untouched by others, washed — placed on the mother's lap, at the end of the sipping of water and the proclamation of place, time and the rest, ⟨makes the saṅkalpa ⟨resolve⟩:⟩ “For the pleasing of the blessed Supreme Lord, by way of the destroying of the fault caused by this boy's drinking of the fluid of the womb, the increase of his life and intelligence, and the destroying of the sin arisen from the seed and from the womb, I shall perform the jātakarman ⟨birth-rite⟩; and at the beginning of it I shall perform the svastipuṇyāhavācana ⟨the declaring of the day auspicious⟩ and the worship of the Mātṛkās; and with gold I shall perform, by one and the same tantra ⟨single combined procedure⟩, the nāndīśrāddha ⟨the śrāddha of auspicious beginning⟩ occasioned by the birth of a son, which is a limb of the jātakarman.” Having made this saṅkalpa, he should act according to his own gṛhya ⟨domestic manual⟩. “Then he should give gold and land, a cow, a horse, a chariot, an umbrella, a goat, a garland, a bed, a seat and a house, and vessels full of sesame together with gold. But a twice-born who has eaten cooked food ⟨there⟩ should perform a cāndrāyaṇa ⟨lunar penance⟩; yet in a birth-impurity there is no fault for the kinsmen — so said Manu.” Then, with his hand not empty, having honoured an astrologer, having learnt from him the determination of the auspicious and inauspicious planets that stand in the birth-lagna ⟨ascendant⟩, he should make gifts for the pleasing of the several planets, so that the adverse planets may be favourable. Or he should engage brāhmaṇas in the rites of the japa ⟨muttered repetition⟩ of the planet-mantras, the japa of the śānti-sūktas and the rest. Then, having had the navel-cord cut, having washed the mother's right breast with gold-water, he should have the mother give the boy suck. There a brāhmaṇa or another should recite the mantra “imāṃ kumāra” and the rest. In the saṃskāras from the jātakarman to the annaprāśana ⟨the first feeding of solid food⟩, the homa ⟨fire-offering⟩ is optional for the followers of Āśvalāyana. On the alternative of a homa, at the end of the nāndīśrāddha, having made the saṅkalpa “I shall perform the homa that is a limb of the jātakarman,” having established the laukika ⟨ordinary⟩ fire, from the anvādhāna ⟨the declaration of the offerings to come⟩ to the end of the ājyabhāgas, he should offer with ājya ⟨clarified butter⟩ to Agni, to Indra, to Prajāpati, to the Viśvedevas and to Brahman. From the eating of honey and ghee ⟨by the child⟩ to the smelling of the head, he should perform the sviṣṭakṛt and the rest — such is the order. For the others, the homa and the rest are to be understood according to their own gṛhya. For a girl too, all the saṃskāras from the jātakarman up to the cūḍā ⟨tonsure⟩ are to be done without mantras. But the marriage is with mantras. Hence, if a girl's saṃskāras from the jātakarman onward have been omitted, the marriage is to be performed after doing the prāyaścitta ⟨expiation⟩ at the several times ⟨of the omitted rites⟩, or at the time of the marriage. Here, in every case, if the principal time for the jātakarman, the nāmakarman ⟨naming rite⟩ and the rest is overstepped, the jātakarman and the rest are to be done in an auspicious nakṣatra ⟨lunar mansion⟩ and so forth, free from the setting of Jupiter and the other ⟨planets⟩. There, in the jātakarman the nakṣatras are Rohiṇī, the three Uttarās, Aśvinī, Hasta, Puṣya, Anurādhā, Revatī, Mṛga, Citrā, the three beginning with Śravaṇa, Svātī and Punarvasu. The tithis ⟨lunar days⟩ are the beneficial ones, excluding the riktās. The weekdays are those other than Tuesday and Saturday. It is auspicious in a good kendra ⟨angular⟩ lagna free from Bhadrā, Vaidhṛti and the rest.

अथ पंचमषष्ठदिने षष्ठीपूजनप्रयोगः ।

अथ पंचमषष्ठदिनयोर्जन्मदानां पूजनम् ॥ रात्रेः प्रथमयामे पित्रादिः स्नात्वाचम्य देशकालौ संकीर्त्य अस्य शिशोः समातृकस्यायुरारोग्यप्राप्तिसकलानिष्टशांतिद्वारा श्रीपरमेश्वरप्रीत्यर्थं विघ्नेशस्य जन्मदानां जीवंत्यपरनाम्न्याः षष्ठीदेव्याः शस्त्रगर्भाभगवत्याश्च पूजनं करिष्ये इति संकल्प्य ॥ तंडुलपुंजेषु विघ्नेशं जन्मदाश्च नाममंत्रेणावाह्य ॥ “आयाहि वरदे देवि महाषष्ठीति विश्रुते ॥ शक्तिभिः सह बालं मे रक्ष जागरवासरे ॥” इति षष्ठीदेवीमावाह्य नाम्ना भगवतीमावाह्य नामभिः ॥ “शक्तिस्त्वं सर्वदेवानां लोकानां हितकारिणी ॥ मातर्बालमिमं रक्ष महाषष्ठि नमोस्तु ते ॥” इति मंत्रेण च षोडशोपचारैः संपूज्य प्रार्थयेत् ॥ “लंबोदर महाभाग सर्वोपद्रवनाशन ॥ त्वत्प्रसादाद्विघ्नेश चिरं जीवतु बालकः ॥ जननी सर्वभूतानां बालानां च विशेषतः ॥ नारायणि स्वरूपेण बालं मे रक्ष सर्वदा ॥ प्रेतभूतपिशाचेभ्यो डाकिनीशाकिनीषु च ॥ मातेव रक्ष बालं मे श्वापदे पन्नगेषु च ॥ गौरीपुत्रो यथा स्कंदः शिशुत्वे रक्षितः पुरा ॥ तथा ममाप्ययं बालः षष्ठिके रक्ष्यतां नमः ॥” इति ॥ विप्रेभ्यस्तांबूलदक्षिणादि दद्यात् ॥ रात्रौ जागरणं कुर्यात् ॥ पंचमषष्ठदिनयोर्दानप्रतिग्रहयोर्न दोषः ॥ दशमदिने बलिदानं स्वीयेभ्योन्नदानं च कार्यम् ॥

atha paṃcamaṣaṣṭhadinayorjanmadānāṃ pūjanam || rātreḥ prathamayāme pitrādiḥ snātvācamya deśakālau saṃkīrtya asya śiśoḥ samātṛkasyāyurārogyaprāptisakalāniṣṭaśāṃtidvārā śrīparameśvaraprītyarthaṃ vighneśasya janmadānāṃ jīvaṃtyaparanāmnyāḥ ṣaṣṭhīdevyāḥ śastragarbhābhagavatyāśca pūjanaṃ kariṣye iti saṃkalpya || taṃḍulapuṃjeṣu vighneśaṃ janmadāśca nāmamaṃtreṇāvāhya || “āyāhi varade devi mahāṣaṣṭhīti viśrute || śaktibhiḥ saha bālaṃ me rakṣa jāgaravāsare ||” iti ṣaṣṭhīdevīmāvāhya nāmnā bhagavatīmāvāhya nāmabhiḥ || “śaktistvaṃ sarvadevānāṃ lokānāṃ hitakāriṇī || mātarbālamimaṃ rakṣa mahāṣaṣṭhi namostu te ||” iti maṃtreṇa ca ṣoḍaśopacāraiḥ saṃpūjya prārthayet || “laṃbodara mahābhāga sarvopadravanāśana || tvatprasādādvighneśa ciraṃ jīvatu bālakaḥ || jananī sarvabhūtānāṃ bālānāṃ ca viśeṣataḥ || nārāyaṇi svarūpeṇa bālaṃ me rakṣa sarvadā || pretabhūtapiśācebhyo ḍākinīśākinīṣu ca || māteva rakṣa bālaṃ me śvāpade pannageṣu ca || gaurīputro yathā skaṃdaḥ śiśutve rakṣitaḥ purā || tathā mamāpyayaṃ bālaḥ ṣaṣṭhike rakṣyatāṃ namaḥ ||” iti || viprebhyastāṃbūladakṣiṇādi dadyāt || rātrau jāgaraṇaṃ kuryāt || paṃcamaṣaṣṭhadinayordānapratigrahayorna doṣaḥ || daśamadine balidānaṃ svīyebhyonnadānaṃ ca kāryam ||

⟨Now the performance of the worship of Ṣaṣṭhī on the fifth or the sixth day ⟨after the birth⟩.⟩ Now the worship of the janmadās ⟨the birth-giving goddesses⟩ on the fifth and sixth days. In the first watch of the night the father or another, having bathed and sipped water, having proclaimed the place and the time, having made the saṅkalpa ⟨resolve⟩ “For the pleasing of the blessed Supreme Lord, by way of the obtaining of life and health for this infant together with its mother and the quieting of all misfortune, I shall perform the worship of Vighneśa, of the janmadās, of the goddess Ṣaṣṭhī whose other name is Jīvantī, and of the goddess Śastragarbhā” — having invoked Vighneśa and the janmadās upon heaps of rice by their name-mantras; having invoked the goddess Ṣaṣṭhī with “Come, O boon-giving goddess, renowned as Mahāṣaṣṭhī; together with the Śaktis protect my child on the day of the vigil”; having invoked Bhagavatī by name; and ⟨having worshipped⟩ with the names and with the mantra “Thou art the Śakti of all the gods, the doer of good to the worlds; O mother, protect this child; O Mahāṣaṣṭhī, homage be to thee” — having worshipped with the sixteen upacāras ⟨attendances⟩, he should pray: “O Lambodara, greatly fortunate, destroyer of every calamity, by thy grace, O Vighneśa, let the child live long. O mother of all beings and of children especially, O Nārāyaṇī, in thy own form protect my child always. From pretas, bhūtas and piśācas, and among ḍākinīs and śākinīs, and among beasts of prey and serpents, protect my child like a mother. As Skanda, the son of Gaurī, was of old protected in his infancy, so let this child of mine be protected, O Ṣaṣṭhikā; homage.” Thus. He should give tāmbūla ⟨betel⟩, dakṣiṇā ⟨fee⟩ and the rest to the brāhmaṇas. At night he should keep the vigil. On the fifth and sixth days there is no fault in giving and receiving. On the tenth day the giving of the bali ⟨offering⟩ and the gift of food to one's own people are to be made.

अथार्शौचे कर्तव्यनिर्णयः ।

“सूतके मृतके कुर्यात्प्राणायामममंत्रकम् ॥ तथा मार्जनमंत्रांश्च मनसोच्चार्य मार्जयेत् ॥ गायत्रीं सम्यगुच्चार्य सूर्यायार्घ्यं निवेदयेत् ॥ उपस्थानं नैव कार्यं मार्जनं तु कृताकृतम् ॥” सूर्यं ध्यायन्नमस्कुर्यात् ॥ गायत्रीजपो न कार्यः ॥ अर्घ्यांता मानसी संध्येत्युक्तेः ॥ केचिन्मनसा दशगायत्रीजपः कार्य इत्याहुः ॥ वैश्वदेवब्रह्मयज्ञादयः पंच महायज्ञा न कार्याः ॥ वेदाभ्यासो न कार्यः ॥ औपासनहोमपिंडपितृयज्ञावसगोत्रेण कारयेत् ॥ केचिच्छ्रौतकर्मणि सद्यः शुद्ध्युक्तेरग्निहोत्रहोमः स्नात्वाचम्य स्वयं कार्य इत्याहुः ॥ अपरे तु सर्वस्याप्याशौचापवादस्य अनन्यगतिकत्वात्सति ब्राह्मणे ब्राह्मणद्वारैव कार्यः ॥ ब्राह्मणाभावे स्वयं कार्य इत्याहुः ॥ स्थालीपाको न कार्यः ॥ आशौचांते कार्यः ॥ सर्वथा लोपप्रसक्तौ स्थालीपाकोपि ब्राह्मणद्वारा कार्यः ॥ अन्वाधानोत्तरं सूतकप्राप्तौ ब्राह्मणद्वारा श्रौतेष्टिस्थालीपाकौ ॥ होमादौ त्यागः स्नात्वा स्वयं कार्यः ॥ दर्शादिश्राद्धस्य लोप एव ॥ प्रतिसांवत्सरिकश्राद्धमाशौचांते एकादशाहे कार्यम् ॥ तत्रासंभवे दर्शव्यतीपातादिपर्वाणि ॥ एवं पत्न्यामृतुमत्यामपि पिंडपितृयज्ञदर्शश्राद्धे कार्ये ॥ अन्वाधानोत्तरं रजोदोषे इष्टिस्थालीपाकौ कार्यौ ॥ अन्यथा कालांतरे दानप्रतिग्रहाध्ययनानि वर्ज्यानि ॥ आशौचेन्यस्यान्नं नाश्नीयात् ॥ पितृयज्ञस्थालीपाकश्रवणाकर्मादिसंस्थानां प्रथमारंभो ब्राह्मणद्वाराप्याशौचयोर्न भवति ॥ प्रथमारंभोत्तरं श्रवणाकर्मादिकं विप्रद्वाराशौचेपि पत्न्यार्तवेपि कार्यम् ॥ आग्रयणं तु न भवति ॥ अग्निसमारोपप्रत्यवरोहौ आशौचे न भवतः तेन समारोपोत्तरमाशौचे दर्शादिपर्वप्राप्तावग्निनाशात्तैत्तिरीयादीनां त्रिदिनं होमलोपे बह्वृचानां द्वादशदिनं होमलोपे अग्निनाशादाशौचांते श्रौतस्मार्तयोः पुनराधानमेव ॥ समारोपप्रत्यवरोहयोरन्यकर्तृकत्वाभावात् ॥ अग्न्यनुगमने प्रायश्चित्तपूर्वकं पुनरुत्पत्तिरन्यद्वारा भवति ॥

“sūtake mṛtake kuryātprāṇāyāmamamaṃtrakam || tathā mārjanamaṃtrāṃśca manasoccārya mārjayet || gāyatrīṃ samyaguccārya sūryāyārghyaṃ nivedayet || upasthānaṃ naiva kāryaṃ mārjanaṃ tu kṛtākṛtam ||” sūryaṃ dhyāyannamaskuryāt || gāyatrījapo na kāryaḥ || arghyāṃtā mānasī saṃdhyetyukteḥ || kecinmanasā daśagāyatrījapaḥ kārya ityāhuḥ || vaiśvadevabrahmayajñādayaḥ paṃca mahāyajñā na kāryāḥ || vedābhyāso na kāryaḥ || aupāsanahomapiṃḍapitṛyajñāvasagotreṇa kārayet || kecicchrautakarmaṇi sadyaḥ śuddhyukteragnihotrahomaḥ snātvācamya svayaṃ kārya ityāhuḥ || apare tu sarvasyāpyāśaucāpavādasya ananyagatikatvātsati brāhmaṇe brāhmaṇadvāraiva kāryaḥ || brāhmaṇābhāve svayaṃ kārya ityāhuḥ || sthālīpāko na kāryaḥ || āśaucāṃte kāryaḥ || sarvathā lopaprasaktau sthālīpākopi brāhmaṇadvārā kāryaḥ || anvādhānottaraṃ sūtakaprāptau brāhmaṇadvārā śrauteṣṭisthālīpākau || homādau tyāgaḥ snātvā svayaṃ kāryaḥ || darśādiśrāddhasya lopa eva || pratisāṃvatsarikaśrāddhamāśaucāṃte ekādaśāhe kāryam || tatrāsaṃbhave darśavyatīpātādiparvāṇi || evaṃ patnyāmṛtumatyāmapi piṃḍapitṛyajñadarśaśrāddhe kārye || anvādhānottaraṃ rajodoṣe iṣṭisthālīpākau kāryau || anyathā kālāṃtare dānapratigrahādhyayanāni varjyāni || āśaucenyasyānnaṃ nāśnīyāt || pitṛyajñasthālīpākaśravaṇākarmādisaṃsthānāṃ prathamāraṃbho brāhmaṇadvārāpyāśaucayorna bhavati || prathamāraṃbhottaraṃ śravaṇākarmādikaṃ vipradvārāśaucepi patnyārtavepi kāryam || āgrayaṇaṃ tu na bhavati || agnisamāropapratyavarohau āśauce na bhavataḥ tena samāropottaramāśauce darśādiparvaprāptāvagnināśāttaittirīyādīnāṃ tridinaṃ homalope bahvṛcānāṃ dvādaśadinaṃ homalope agnināśādāśaucāṃte śrautasmārtayoḥ punarādhānameva || samāropapratyavarohayoranyakartṛkatvābhāvāt || agnyanugamane prāyaścittapūrvakaṃ punarutpattiranyadvārā bhavati ||

⟨Now the determination of what is to be done during the āśauca ⟨the impurity following a birth or a death⟩.⟩ “In sūtaka ⟨the impurity that follows a birth⟩ and in mṛtaka ⟨the impurity that follows a death⟩ he should perform prāṇāyāma ⟨restraint of breath⟩ without mantras; and, having uttered the mārjana ⟨sprinkling⟩ mantras mentally, he should perform the mārjana; having uttered the Gāyatrī properly, he should present the arghya ⟨offering of water⟩ to the Sun. The upasthāna ⟨the closing salutation of the sandhyā⟩ is not to be done at all, and the mārjana is optional ⟨lit. done-or-not-done⟩.” Meditating upon the Sun he should make obeisance. The japa ⟨muttered repetition⟩ of the Gāyatrī is not to be done, because it is said that “the mental sandhyā ⟨twilight worship⟩ ends with the arghya.” Some say that ten Gāyatrīs are to be repeated mentally. The five mahāyajñas ⟨great daily offerings⟩ — the vaiśvadeva, the brahmayajña and the rest — are not to be done. Study of the Veda is not to be done. The aupāsana-homa ⟨the daily domestic oblation⟩ and the piṇḍapitṛyajña ⟨the offering of balls to the fathers⟩ he should have performed by a man not of his own gotra ⟨clan⟩. Some say that, since it is stated that in a śrauta ⟨Vedic⟩ rite purity is immediate, the agnihotra-homa is to be done by himself after bathing and sipping water. Others, however, say that, since every exception to āśauca ⟨the rule of impurity⟩ holds only where there is no other way, it is to be done through a brāhmaṇa when a brāhmaṇa is to be had, and by himself only in the absence of a brāhmaṇa. The sthālīpāka ⟨the oblation of food cooked in a pot⟩ is not to be done; it is to be done at the end of the āśauca. If it would otherwise lapse altogether, the sthālīpāka too is to be done through a brāhmaṇa. If the sūtaka arrives after the anvādhāna ⟨the formal setting of the fuel for the offering that is to come⟩, the śrauta iṣṭi ⟨the prescribed oblation⟩ and the sthālīpāka are ⟨performed⟩ through a brāhmaṇa; the tyāga ⟨the renouncing of the oblation with ‘not mine’⟩ at the homa and the rest is to be made by himself after bathing. The darśa ⟨new-moon⟩ śrāddha and the like simply lapse. The annual śrāddha is to be done at the end of the āśauca, on the eleventh day; if that is impossible there, then on the parvans ⟨holy junctures⟩ — the darśa, the vyatīpāta and the rest. In the same way, when the wife is in her courses also, the piṇḍapitṛyajña and the darśa-śrāddha are to be done ⟨thus⟩. If the menstrual defect arises after the anvādhāna, the iṣṭi and the sthālīpāka are to be done; otherwise, at another time. Giving, the acceptance of gifts, and Vedic study are to be avoided. During āśauca one should not eat another’s food. The first commencement of the established rites — the pitṛyajña, the sthālīpāka, the śravaṇā-karman ⟨the rite of the Śravaṇa full moon⟩ and the rest — does not take place during the two āśaucas ⟨of birth and of death⟩, not even through a brāhmaṇa. After the first commencement, the śravaṇā-karman and the rest are to be done through a brāhmaṇa even during āśauca and even when the wife is in her courses; but the āgrayaṇa ⟨the offering of first-fruits⟩ does not take place. The samāropa ⟨the taking up of the fires into the kindling-sticks⟩ and the pratyavaroha ⟨their bringing down again⟩ do not take place during āśauca. Hence, if a parvan such as the darśa falls in an āśauca that comes after the samāropa, the fire is destroyed — for the Taittirīyas when the homa lapses for three days, for the Bahvṛcas ⟨the Ṛgvedins⟩ when it lapses for twelve days — and, the fire being thus destroyed, at the end of the āśauca there must simply be a fresh ādhāna ⟨re-establishment⟩ of both the śrauta and the smārta fires; for the samāropa and the pratyavaroha cannot be performed by another. When the fire has gone out, its re-production, preceded by a prāyaścitta ⟨expiation⟩, does take place through another.

अथ भोजनकाले सूतकप्राप्तौ ।

भोजनकाले आशौचप्राप्तौ मुखस्थं ग्रासं त्यक्त्वा स्नायात् ॥ तद्ग्रासभक्षणे एकोपवासः ॥ सर्वान्नभक्षणे त्रिरात्रोपवासः ॥ “सूतके मृतके चैव न दोषो राहुदर्शने ॥” इत्युक्तेर्ग्रहणे स्नात्वा श्राद्धदानजपादिकमाशौचेपि कार्यम् ॥ एवं संक्रांतिस्नानदानादिकमपि ॥ संकटे नांदीश्राद्धोत्तरं मौंजीविवाहयोर्नाशौचम् ॥ संकटे मधुपर्कोत्तरमृत्विजां नाशौचम् ॥ यजमानस्य दीक्षणीयोत्तरं प्रागवभृथान्नाशौचम् ॥ अवभृथमाशौचोत्तरं कार्यम् ॥

bhojanakāle āśaucaprāptau mukhasthaṃ grāsaṃ tyaktvā snāyāt || tadgrāsabhakṣaṇe ekopavāsaḥ || sarvānnabhakṣaṇe trirātropavāsaḥ || “sūtake mṛtake caiva na doṣo rāhudarśane ||” ityuktergrahaṇe snātvā śrāddhadānajapādikamāśaucepi kāryam || evaṃ saṃkrāṃtisnānadānādikamapi || saṃkaṭe nāṃdīśrāddhottaraṃ mauṃjīvivāhayornāśaucam || saṃkaṭe madhuparkottaramṛtvijāṃ nāśaucam || yajamānasya dīkṣaṇīyottaraṃ prāgavabhṛthānnāśaucam || avabhṛthamāśaucottaraṃ kāryam ||

⟨Now, when a birth-impurity ⟨sūtaka⟩ arrives at the time of eating.⟩ If the āśauca ⟨ritual impurity⟩ arrives at mealtime, he should throw away the mouthful that is in his mouth and bathe. If he eats that mouthful, one fast ⟨is the penance⟩; if he eats the whole meal, a fast of three nights. Since it is said, “In sūtaka and in mṛtaka ⟨death-impurity⟩ alike there is no fault at the sight of Rāhu ⟨that is, at an eclipse⟩,” at an eclipse one should bathe and perform the śrāddha, the giving of gifts, japa and the rest even during āśauca. So too the bathing, the giving and the rest at a saṅkrānti ⟨the Sun’s entry into a sign⟩. In an emergency there is no āśauca, after the nāndīśrāddha ⟨the auspicious preliminary śrāddha⟩, for the maunjī ⟨the girding with the sacred cord⟩ and the marriage. In an emergency there is no āśauca for the ṛtvijes ⟨the officiating priests⟩ after the madhuparka ⟨the honey-mixture offered to an honoured guest⟩. For the yajamāna ⟨the sacrificer⟩ there is no āśauca after the dīkṣaṇīyā ⟨the consecration-offering⟩ and before the avabhṛtha ⟨the concluding bath⟩. The avabhṛtha is to be performed after the āśauca ⟨has passed⟩.

अथ व्रतादिष्वाशौचापवादः ।

व्रतेषु नाशौचमित्युक्तेरनन्तव्रतादिकमन्यैः कारयेत् ॥ प्रारब्धान्नसत्रस्यान्नदानादिषु नाशौचम् ॥ “ पूर्वसंकल्पितान्नेषु न दोषः परिकीर्तितः ॥ ” उदकदुग्धदधिघृतलवणफलमूलभर्जिताद्यन्नानां सूतकिगृहस्थितानां स्वयं ग्रहणे दोषाभावः ॥ सूतकिहस्तात्तु न ग्राह्यम् ॥ केचित्तण्डुलादिकमपक्वान्नं ग्राह्यमाहुः ॥ ॥ इति संक्षेपेण निर्णयो विशेषस्तु वक्ष्यते ॥

vrateṣu nāśaucamityukteranantavratādikamanyaiḥ kārayet || prārabdhānnasatrasyānnadānādiṣu nāśaucam || “ pūrvasaṃkalpitānneṣu na doṣaḥ parikīrtitaḥ || ” udakadugdhadadhighṛtalavaṇaphalamūlabharjitādyannānāṃ sūtakigṛhasthitānāṃ svayaṃ grahaṇe doṣābhāvaḥ || sūtakihastāttu na grāhyam || kecittaṇḍulādikamapakvānnaṃ grāhyamāhuḥ || || iti saṃkṣepeṇa nirṇayo viśeṣastu vakṣyate ||

⟨Now the exception to the āśauca ⟨impurity following a birth or a death⟩ in the case of vratas and the rest.⟩ Since it is said that “in vratas ⟨religious observances⟩ there is no āśauca ⟨ritual impurity⟩,” he should have the Ananta-vrata and the rest performed by others. In the giving of food and the rest of an anna-satra ⟨a free distribution of food⟩ that has already been begun there is no āśauca. “In food already resolved upon ⟨by a saṅkalpa⟩ no fault is declared.” There is no fault in taking for oneself water, milk, curds, ghee, salt, fruits, roots, parched grain and such foods that stand in the house of a man under sūtaka ⟨birth-impurity⟩; but they are not to be taken from the hand of the man under sūtaka. Some say that uncooked food, such as rice-grains, may be taken. ‖ Thus the determination in brief; the particulars will be stated ⟨further on⟩. ‖

अथ सूतिकाशुद्धिः ।

दशाहान्ते सूतिकाया अस्पृश्यत्वनिवृत्तिर्नामकर्मजातकर्मादिप्राप्तकर्माधिकारश्च ॥ जातेष्टिविवाहोपनयनादिकर्मसु तु पुत्रप्रसूनां विंशतिरात्रान्तेऽधिकारः ॥ कन्याप्रसूनां मासान्तेऽधिकारः ॥

daśāhānte sūtikāyā aspṛśyatvanivṛttirnāmakarmajātakarmādiprāptakarmādhikāraśca || jāteṣṭivivāhopanayanādikarmasu tu putraprasūnāṃ viṃśatirātrānte'dhikāraḥ || kanyāprasūnāṃ māsānte'dhikāraḥ ||

⟨Now the purification of a woman in childbed.⟩ At the end of ten days the sūtikā’s ⟨the woman in childbed’s⟩ untouchability ceases, and she becomes entitled to the rites that have fallen due — the nāmakarman ⟨the naming⟩, the jātakarman ⟨the birth-rite⟩ and the rest. But in rites such as the jāta-iṣṭi ⟨the offering made on a birth⟩, marriage and the upanayana ⟨initiation⟩, a woman who has borne a son is entitled at the end of twenty nights; one who has borne a daughter is entitled at the end of a month.

अथ जन्मनि दुष्टकालास्तच्छांतयश्च निर्णीयन्ते ।

तत्रादौ गोप्रसवः ॥ यत्र जन्मकाले पितुर्मातुः सुतस्य चारिष्टमुक्तं तत्र गोप्रसवशान्तिस्तत्तन्नक्षत्रादिशान्तिश्च कार्या ॥ धनाद्यरिष्टेषु न कार्या ॥ मूलाश्लेषाज्येष्ठामघानक्षत्रेषु जनने चतुर्थपादादिषु पित्राद्यरिष्टाभावेपि गोप्रसवः ॥ अश्विनीरेवतीपुष्यचित्रासु नक्षत्रशांत्यभावेपि गोप्रसवशांतिरेव कार्या ॥ तत्रास्य शिशोरमुकदुष्टकालोत्पत्तिसूचितारिष्टनिवृत्त्यर्थं गोमुखप्रसवशान्तिं करिष्ये इति संकल्प्य गणेशपूजनमात्रं कृत्वा ‘अंगादंगात्’ इति मन्त्रेण शिशुमूर्धावघ्राणान्ते प्रयोगमध्य एव पुण्याहवाचनमिति कौस्तुभमयूखौ ॥ पुण्याहवाचनं शाखोक्तं कृत्वा मूर्धावघ्राणान्ते अस्य गोमुखप्रसवस्य पुण्याहं भवंतो ब्रुवन्त्वित्येकवाक्यमेव त्रिवदेत् ॥ ऋत्विजश्च प्रतिब्रूयुः ॥ न तु शाखोक्तमिति कमलाकरः ॥ नांदीश्राद्धं न कार्यम् ॥ अग्निप्रतिष्ठांते कस्मिंश्चित्पीठे नवग्रहान् अधिदेवतादिरहितान् प्रतिष्ठाप्यन्वाधानं कुर्यात् ॥ आज्यभागांते अपः आपोहिष्ठेतिव्यृचेन अप्सु मे सोम इति गायत्र्या ऋचा च मिलितदधिमध्वाज्येन प्रत्यृचम् अष्टाष्टसंख्याहुतिभिर्विष्णुं तद्विष्णोरित्यृचा मिलितदधिमध्वाज्येनाष्टाहुतिभिः यक्ष्महणम् अक्षीभ्यामिति सूक्तेन प्रत्यृचमष्टाष्टमिलितदधिमध्वाज्याहुतिभिर्नवग्रहान्दधिमध्वाज्येनाष्टाष्टसंख्याहुतिभिः शेषेणेत्यादि मयूखादयः ॥ कमलाकरस्तु दधिमध्वाज्येनापश्वतुर्वारं विष्णुं सकृत् यक्ष्महणमक्षीभ्यामिति सूक्तेन प्रत्यृचमष्टाष्टसंख्याहुतिभिर्नवग्रहानैकैकयाहुत्या शेषेण स्विष्टकृतमित्याह ॥ आज्यभागहोमांते एकस्मिन् कुंभे विष्णुवरुणौ प्रतिमयोः संपूज्यौ ॥ प्रतिमासु विष्णुवरुणयक्ष्महणः पूज्या इति मयूखे ॥ ततो यथान्वाधानं होम इति संक्षेपः ॥ अवशिष्टप्रयोगः शांतिग्रन्थेषु ॥ एवमग्रेपि देवताद्रव्याहुतिसंख्यानिमित्तफलमात्रं लिख्यते विस्तरोन्यत्र ज्ञेयः ॥

tatrādau goprasavaḥ || yatra janmakāle piturmātuḥ sutasya cāriṣṭamuktaṃ tatra goprasavaśāntistattannakṣatrādiśāntiśca kāryā || dhanādyariṣṭeṣu na kāryā || mūlāśleṣājyeṣṭhāmaghānakṣatreṣu janane caturthapādādiṣu pitrādyariṣṭābhāvepi goprasavaḥ || aśvinīrevatīpuṣyacitrāsu nakṣatraśāṃtyabhāvepi goprasavaśāṃtireva kāryā || tatrāsya śiśoramukaduṣṭakālotpattisūcitāriṣṭanivṛttyarthaṃ gomukhaprasavaśāntiṃ kariṣye iti saṃkalpya gaṇeśapūjanamātraṃ kṛtvā ‘aṃgādaṃgāt’ iti mantreṇa śiśumūrdhāvaghrāṇānte prayogamadhya eva puṇyāhavācanamiti kaustubhamayūkhau || puṇyāhavācanaṃ śākhoktaṃ kṛtvā mūrdhāvaghrāṇānte asya gomukhaprasavasya puṇyāhaṃ bhavaṃto bruvantvityekavākyameva trivadet || ṛtvijaśca pratibrūyuḥ || na tu śākhoktamiti kamalākaraḥ || nāṃdīśrāddhaṃ na kāryam || agnipratiṣṭhāṃte kasmiṃścitpīṭhe navagrahān adhidevatādirahitān pratiṣṭhāpyanvādhānaṃ kuryāt || ājyabhāgāṃte apaḥ āpohiṣṭhetivyṛcena apsu me soma iti gāyatryā ṛcā ca militadadhimadhvājyena pratyṛcam aṣṭāṣṭasaṃkhyāhutibhirviṣṇuṃ tadviṣṇorityṛcā militadadhimadhvājyenāṣṭāhutibhiḥ yakṣmahaṇam akṣībhyāmiti sūktena pratyṛcamaṣṭāṣṭamilitadadhimadhvājyāhutibhirnavagrahāndadhimadhvājyenāṣṭāṣṭasaṃkhyāhutibhiḥ śeṣeṇetyādi mayūkhādayaḥ || kamalākarastu dadhimadhvājyenāpaśvaturvāraṃ viṣṇuṃ sakṛt yakṣmahaṇamakṣībhyāmiti sūktena pratyṛcamaṣṭāṣṭasaṃkhyāhutibhirnavagrahānaikaikayāhutyā śeṣeṇa sviṣṭakṛtamityāha || ājyabhāgahomāṃte ekasmin kuṃbhe viṣṇuvaruṇau pratimayoḥ saṃpūjyau || pratimāsu viṣṇuvaruṇayakṣmahaṇaḥ pūjyā iti mayūkhe || tato yathānvādhānaṃ homa iti saṃkṣepaḥ || avaśiṣṭaprayogaḥ śāṃtigrantheṣu || evamagrepi devatādravyāhutisaṃkhyānimittaphalamātraṃ likhyate vistaronyatra jñeyaḥ ||

⟨Now the inauspicious times at birth, and their śāntis, are determined.⟩ Among these, first the goprasava ⟨the 'cow-birth' rite, in which the child is passed through the mouth of a cow-image⟩. Where an ariṣṭa ⟨a danger to life⟩ is declared at the time of birth for the father, the mother or the son, there the goprasava-śānti ⟨pacificatory rite⟩ and the śānti for that particular nakṣatra ⟨lunar mansion⟩ and the rest are to be done; in ariṣṭas affecting wealth and the like it is not to be done. At a birth in the nakṣatras Mūla, Āśleṣā, Jyeṣṭhā and Maghā, in the fourth pāda ⟨quarter⟩ and the rest, the goprasava ⟨is done⟩ even where there is no ariṣṭa to the father and the rest. In Aśvinī, Revatī, Puṣya and Citrā, even though no nakṣatra-śānti ⟨is prescribed⟩, the goprasava-śānti alone is to be done. There, having made the saṅkalpa ⟨the formal declaration of intent⟩, “I shall perform the gomukhaprasava-śānti in order to remove the ariṣṭa indicated by this child’s birth at such-and-such an inauspicious time,” and having performed the worship of Gaṇeśa only, the puṇyāhavācana ⟨the calling out ‘may the day be holy’⟩ comes in the middle of the procedure itself, at the end of the smelling of the child’s head with the mantra ‘aṅgād aṅgāt’: so the Kaustubha and the Mayūkha. ⟨But according to another view⟩ he should perform the puṇyāhavācana as stated in his own śākhā ⟨Vedic school⟩, and at the end of the smelling of the head should say three times this one sentence only: “Sirs, declare the puṇyāha of this gomukhaprasava”; and the ṛtvijes ⟨officiating priests⟩ should answer him; but not what is stated in the śākhā: so Kamalākara. The nāndīśrāddha ⟨the auspicious preliminary śrāddha⟩ is not to be done. At the end of the establishment of the fire he should install the nine grahas ⟨planets⟩, without their adhidevatās ⟨presiding deities⟩ and the rest, upon some pīṭha ⟨stand⟩, and perform the anvādhāna ⟨the formal setting of the fuel⟩. At the end of the ājyabhāgas ⟨the two portions of ghee for Agni and Soma⟩: the Waters, with the three-verse ‘āpo hi ṣṭhā’ and with the gāyatrī verse ‘apsu me somaḥ’, with curds, honey and ghee mixed together, with eight oblations for each verse; Viṣṇu, with the verse ‘tad viṣṇoḥ’, with eight oblations of mixed curds, honey and ghee; Yakṣmahan ⟨‘the slayer of consumption’⟩, with the sūkta ⟨hymn⟩ ‘akṣībhyām’, with eight oblations of mixed curds, honey and ghee for each verse; the nine grahas, with curds, honey and ghee, with eight oblations each; and the remainder ⟨of the procedure⟩ — so the Mayūkha and the rest. But Kamalākara says: with curds, honey and ghee, the Waters four times, Viṣṇu once, Yakṣmahan with the sūkta ‘akṣībhyām’ with eight oblations for each verse, the nine grahas with a single oblation each, and the Sviṣṭakṛt with the remainder. At the end of the ājyabhāga homa, Viṣṇu and Varuṇa are to be worshipped in two images in a single kumbha ⟨water-jar⟩; in the Mayūkha ⟨it is said⟩ that Viṣṇu, Varuṇa and Yakṣmahan are to be worshipped in images. Then the homa according to the anvādhāna: so much in brief. The remaining procedure is in the śānti-works. In what follows also only the deity, the substance, the number of oblations, the occasion and the fruit are written down thus; the detail is to be learnt elsewhere.

अथ कृष्णचतुर्दशीजननशांतिः ।

“कृष्णपक्षे चतुर्दश्यां प्रसूतेः षड्विधं फलम्॥चतुर्दशीं च षड् भागां कुर्यादादौ शुभं स्मृतम् ॥ द्वितीये पितरं हन्ति तृतीये मातरं तथा ॥ चतुर्थे मातुलं हन्ति पंचमे वंशनाशनम् ॥ षष्ठे तु धनहानिः स्यादात्मनो वंशनाशनम् ॥” तत्र चतुर्दश्याः षडंशानां मध्ये द्वितीयतृतीयषष्ठांशेषु जनने गोमुखप्रसवपूर्वकं चतुर्दशीशांतिः ॥ अन्यभागे केवलचतुर्दशीशांतिः ॥ अस्य शिशोः कृष्णचतुर्दश्या अमुकांशजननसूचितसर्वारिष्टनिरसनद्वारा श्रीपरमेश्वरप्रीत्यर्थमित्यादिसंकल्पः ॥ आग्नेय्यादिषु चतुर्दिक्षु चत्वारः कुम्भा मध्ये शतच्छिद्रकुम्भे प्रतिमायां रुद्रावाहनम् ॥ मयूखे तु पीठादौ रुद्रप्रतिमां संपूज्य तत्प्राच्यामुदीच्यां वा शतच्छिद्रादिपंचकलशस्थापनं पूजनम् अन्वाधाने ग्रहानष्टाष्टसंख्यसमिदाज्यचरुभिरधिदेवतादीन् एकैकसंख्यसमिच्चर्वाज्याहुतिभी रुद्रम् अश्वत्थप्लक्षपलाशखदिरसमिद्भिश्चर्वाहुतिभिराज्याहुतिभिर्माषैस्तिलैः सर्षपैश्च प्रतिद्रव्यमष्टोत्तरशताष्टाविंशत्यन्यतरसंख्यया त्र्यंबकमिति मंत्रेण अग्निं वायुं सूर्यं प्रजापतिं च तिलाज्याहुतिभिरमुकसंख्याभिः सकृद्वा व्यस्तसमस्तव्याहृतिभिः ॥ यद्वा प्रजापतिमेव समस्तव्याहृतिभिस्तिलैः शेषेणेत्यादि ॥

“kṛṣṇapakṣe caturdaśyāṃ prasūteḥ ṣaḍvidhaṃ phalam||caturdaśīṃ ca ṣaḍ bhāgāṃ kuryādādau śubhaṃ smṛtam || dvitīye pitaraṃ hanti tṛtīye mātaraṃ tathā || caturthe mātulaṃ hanti paṃcame vaṃśanāśanam || ṣaṣṭhe tu dhanahāniḥ syādātmano vaṃśanāśanam ||” tatra caturdaśyāḥ ṣaḍaṃśānāṃ madhye dvitīyatṛtīyaṣaṣṭhāṃśeṣu janane gomukhaprasavapūrvakaṃ caturdaśīśāṃtiḥ || anyabhāge kevalacaturdaśīśāṃtiḥ || asya śiśoḥ kṛṣṇacaturdaśyā amukāṃśajananasūcitasarvāriṣṭanirasanadvārā śrīparameśvaraprītyarthamityādisaṃkalpaḥ || āgneyyādiṣu caturdikṣu catvāraḥ kumbhā madhye śatacchidrakumbhe pratimāyāṃ rudrāvāhanam || mayūkhe tu pīṭhādau rudrapratimāṃ saṃpūjya tatprācyāmudīcyāṃ vā śatacchidrādipaṃcakalaśasthāpanaṃ pūjanam anvādhāne grahānaṣṭāṣṭasaṃkhyasamidājyacarubhiradhidevatādīn ekaikasaṃkhyasamiccarvājyāhutibhī rudram aśvatthaplakṣapalāśakhadirasamidbhiścarvāhutibhirājyāhutibhirmāṣaistilaiḥ sarṣapaiśca pratidravyamaṣṭottaraśatāṣṭāviṃśatyanyatarasaṃkhyayā tryaṃbakamiti maṃtreṇa agniṃ vāyuṃ sūryaṃ prajāpatiṃ ca tilājyāhutibhiramukasaṃkhyābhiḥ sakṛdvā vyastasamastavyāhṛtibhiḥ || yadvā prajāpatimeva samastavyāhṛtibhistilaiḥ śeṣeṇetyādi ||

⟨Now the śānti for a birth on the fourteenth of the dark fortnight.⟩ “In the dark fortnight, on the fourteenth, the fruit of a birth is of six kinds. One should make the fourteenth into six parts: in the first it is held auspicious; in the second it kills the father, and in the third the mother; in the fourth it kills the maternal uncle; in the fifth there is destruction of the lineage; but in the sixth there would be loss of wealth and destruction of one’s own lineage.” There, at a birth in the second, the third or the sixth of the six parts of the fourteenth, the caturdaśī-śānti ⟨the pacificatory rite for the fourteenth⟩ is done, preceded by the gomukhaprasava ⟨the passing of the child through the mouth of a cow-image⟩; at a birth in another part, the caturdaśī-śānti alone. The saṅkalpa ⟨declaration of intent⟩ is: “for the pleasure of the blessed Supreme Lord, by way of driving off all the ariṣṭa ⟨danger⟩ indicated by this child’s birth in such-and-such a part of the dark fourteenth,” and so on. Four kumbhas ⟨water-jars⟩ in the four quarters beginning with the south-east, and in the middle, in a kumbha pierced with a hundred holes, the invocation of Rudra into an image. But in the Mayūkha: having worshipped an image of Rudra upon a pīṭha ⟨stand⟩ or the like, the installation and worship of the five kalaśas ⟨jars⟩, beginning with the hundred-holed one, to the east or to the north of it. In the anvādhāna ⟨the formal setting of the fuel⟩: the grahas ⟨planets⟩ with eight each of samidhs ⟨fuel-sticks⟩, ājya ⟨ghee⟩ and caru ⟨cooked grain⟩; the adhidevatās ⟨presiding deities⟩ and the rest with one each of samidh, caru and ājya oblations; Rudra with samidhs of aśvattha, plakṣa, palāśa and khadira, with caru oblations, with ājya oblations, with māṣa-beans, with sesame and with mustard seed — of each substance either a hundred and eight or twenty-eight in number — with the mantra ‘tryambakam’; and Agni, Vāyu, Sūrya and Prajāpati with oblations of sesame and ghee, of such-and-such a number, or once only, with the vyāhṛtis ⟨the sacred utterances bhūḥ, bhuvaḥ, svaḥ⟩ separately and together. Or else Prajāpati alone, with all the vyāhṛtis together, with sesame; with the remainder, and so on.

अथ सिनीवालीकुहूदर्शजननशांतयः ।

तत्रामावास्यायाः प्रथमो यामः सिनीवाली अंत्योपांत्ययामौ कुहूः ॥ मध्यवर्तिपंचयामा दर्श इति केचित् ॥ अपरे चतुर्दशीमात्रयुतेऽहोरात्रे वर्तमाना अमावास्या सिनीवाली ॥ प्रतिपन्मात्रयुतेऽहोरात्रे वर्तमाना कुहूः ॥ तेनामाया वासरत्रयस्पर्शित्वलक्षणदिनवृद्ध्यभावे सूर्योदयस्पर्शित्वाभावलक्षणक्षयाभावे च दर्शो नास्त्येव ॥ उदयात्पूर्वाहोरात्रे वर्तमानायाः सिनीवालीत्वात् ॥ उदयोत्तरं वर्तमानायाः कुहूत्वात् ॥ दिनक्षये सर्वाप्यमा दर्शसंज्ञा न तत्र सिनीवालीकुहूभागौ ॥ केवलचतुर्दशीकेवलप्रतिपद्युक्तत्वाभावात् ॥ एवं दिनवृद्धौ त्रिदिनस्पर्शे मध्यदिनस्था षष्टिनाडीमितामावास्या दर्शसंज्ञा चतुर्दश्यादियोगाभावात् ॥ पूर्वोत्तरदिनस्थौ भागौ सिनीवालीकुहूसंज्ञावित्याहुः ॥ इदं मयूखे स्पष्टम् ॥ “सिनीवाल्यां प्रसूता स्याद्यस्य भार्या पशुस्तथा ॥ गजाश्वमहिषी चैव शक्रस्यापि श्रियं हरेत् ॥ गोपक्षिमृगदासीनां प्रसूतिरपि वृत्तिहृत् ॥ कुहूप्रसूतिरत्यर्थं सर्वदोषकरी स्मृता ॥ यस्य प्रसूतिरेतेषां तस्यायुर्धननाशनम् ॥ शांत्यभावेर्हति त्यागमत्र जातो न संशयः ॥ अत्यागे नाशयेत्किंचित्स्वयं वा नाशमाप्नुयात् ॥”

tatrāmāvāsyāyāḥ prathamo yāmaḥ sinīvālī aṃtyopāṃtyayāmau kuhūḥ || madhyavartipaṃcayāmā darśa iti kecit || apare caturdaśīmātrayute'horātre vartamānā amāvāsyā sinīvālī || pratipanmātrayute'horātre vartamānā kuhūḥ || tenāmāyā vāsaratrayasparśitvalakṣaṇadinavṛddhyabhāve sūryodayasparśitvābhāvalakṣaṇakṣayābhāve ca darśo nāstyeva || udayātpūrvāhorātre vartamānāyāḥ sinīvālītvāt || udayottaraṃ vartamānāyāḥ kuhūtvāt || dinakṣaye sarvāpyamā darśasaṃjñā na tatra sinīvālīkuhūbhāgau || kevalacaturdaśīkevalapratipadyuktatvābhāvāt || evaṃ dinavṛddhau tridinasparśe madhyadinasthā ṣaṣṭināḍīmitāmāvāsyā darśasaṃjñā caturdaśyādiyogābhāvāt || pūrvottaradinasthau bhāgau sinīvālīkuhūsaṃjñāvityāhuḥ || idaṃ mayūkhe spaṣṭam || “sinīvālyāṃ prasūtā syādyasya bhāryā paśustathā || gajāśvamahiṣī caiva śakrasyāpi śriyaṃ haret || gopakṣimṛgadāsīnāṃ prasūtirapi vṛttihṛt || kuhūprasūtiratyarthaṃ sarvadoṣakarī smṛtā || yasya prasūtireteṣāṃ tasyāyurdhananāśanam || śāṃtyabhāverhati tyāgamatra jāto na saṃśayaḥ || atyāge nāśayetkiṃcitsvayaṃ vā nāśamāpnuyāt ||”

⟨Now the appeasing rites for a birth on the Sinīvālī, the Kuhū or the Darśa ⟨the forms of the new-moon day⟩.⟩ There, the first yāma ⟨watch of three hours⟩ of the amāvāsyā ⟨new-moon day⟩ is Sinīvālī; the last and the last but one yāmas are Kuhū; the five yāmas lying between are Darśa: so some. Others ⟨say⟩: the amāvāsyā that runs in a day-and-night joined with the fourteenth only is Sinīvālī; that which runs in a day-and-night joined with the pratipad ⟨the first tithi⟩ only is Kuhū. Hence, when the amāvāsyā has neither the increase of days, whose mark is its touching three days, nor the decrease, whose mark is its not touching a sunrise, there is no Darśa at all; for that which runs in the day-and-night before the sunrise is Sinīvālī, and that which runs after the sunrise is Kuhū. When there is a decrease of days, the whole amāvāsyā bears the name Darśa, and there are no Sinīvālī and Kuhū portions in it, because it is not joined with the fourteenth alone or with the pratipad alone. So too, when there is an increase of days and it touches three days, the amāvāsyā standing on the middle day, measuring sixty nāḍīs ⟨the whole day of sixty ghaṭikās⟩, bears the name Darśa, because it has no conjunction with the fourteenth and the rest; and the portions standing on the preceding and the following days bear the names Sinīvālī and Kuhū: so they say. This is clear in the Mayūkha. “He whose wife, or cattle, or elephant, horse or she-buffalo gives birth on the Sinīvālī — ⟨that birth⟩ would carry off the fortune even of Śakra ⟨Indra⟩. The birth of a cow, a bird, a deer or a female servant also robs him of his livelihood. A birth on the Kuhū is held to work every evil exceedingly. He in whose ⟨house⟩ any of these gives birth suffers the destruction of life and of wealth. If there be no śānti, one born here deserves to be abandoned — there is no doubt of it. If he is not abandoned, he will destroy something, or himself come to destruction.”

अथ सिनीवालीकुहूशांतिः ।

सिनीवालीजननसूचितेत्यादिः कुहूजननसूचितानिष्टनाशेट्यादिश्च संकल्पः ॥ कुहूजनने गोप्रसवोपीति केचित् ॥ अत्रोभयत्रापि चतुर्दशीशांतिवच्छतच्छिद्रकलशसहिताः पंचकलशाः ॥ मध्ये रुद्रः प्रधानदेवता इंद्रः पितरश्च पार्श्वदेवते इति प्रतिमात्रयम् ॥ इंद्रस्य पितॄणां च प्रधानरुद्रन्यूनसंख्यया प्रधानोक्तसर्वद्रव्यैर्होमः ॥ अवशिष्टान्वाधानदेवतोहश्चतुर्दशीशांतिवत् ॥ प्रधानदेवतापूजोत्तरं गोवस्त्रस्वर्णदानानि कृत्वा ॥

sinīvālījananasūcitetyādiḥ kuhūjananasūcitāniṣṭanāśeṭyādiśca saṃkalpaḥ || kuhūjanane goprasavopīti kecit || atrobhayatrāpi caturdaśīśāṃtivacchatacchidrakalaśasahitāḥ paṃcakalaśāḥ || madhye rudraḥ pradhānadevatā iṃdraḥ pitaraśca pārśvadevate iti pratimātrayam || iṃdrasya pitṝṇāṃ ca pradhānarudranyūnasaṃkhyayā pradhānoktasarvadravyairhomaḥ || avaśiṣṭānvādhānadevatohaścaturdaśīśāṃtivat || pradhānadevatāpūjottaraṃ govastrasvarṇadānāni kṛtvā ||

⟨Now the appeasing rite for the Sinīvālī and the Kuhū ⟨two forms of the new-moon day⟩.⟩ The saṅkalpa ⟨declaration of intent⟩ runs “⟨the ariṣṭa⟩ indicated by a birth on the Sinīvālī,” and so on, and “for the destruction of the evil indicated by a birth on the Kuhū,” and so on. Some say that at a birth on the Kuhū the goprasava ⟨the ‘cow-birth’ rite⟩ also ⟨is to be done⟩. Here, in both cases, as in the caturdaśī-śānti, five kalaśas ⟨jars⟩ together with the hundred-holed kalaśa. In the middle Rudra is the principal deity, and Indra and the Fathers are the attendant deities: thus three images. The homa for Indra and for the Fathers is with all the substances stated for the principal deity, but in a number smaller than that of the principal, Rudra. The remaining modification of the anvādhāna deities is as in the caturdaśī-śānti. After the worship of the principal deity, having made the gifts of a cow, a garment and gold —

अथ दशदानानां नामानि ।

“गोभूतिलहिरण्याज्यवासोधान्यगुडानि च ॥ रौप्यं लवणमित्येतद्दश दानानि दापयेत् ॥ क्षीराज्यगुडदानं च कृत्वा होमं समारभेत् ॥” एतानि दानानि ऋत्विग्भ्यो देयानि ॥ तेनांते पृथग्दक्षिणादानं न कार्यम् ॥ अतएवात्र गवादेर्दक्षिणारूपत्वात्सदक्षिणं दानं न भवति ॥ अन्यत्र दशदानादीनां सदक्षिणं दानं कार्यम् ॥

“gobhūtilahiraṇyājyavāsodhānyaguḍāni ca || raupyaṃ lavaṇamityetaddaśa dānāni dāpayet || kṣīrājyaguḍadānaṃ ca kṛtvā homaṃ samārabhet ||” etāni dānāni ṛtvigbhyo deyāni || tenāṃte pṛthagdakṣiṇādānaṃ na kāryam || ataevātra gavāderdakṣiṇārūpatvātsadakṣiṇaṃ dānaṃ na bhavati || anyatra daśadānādīnāṃ sadakṣiṇaṃ dānaṃ kāryam ||

⟨Now the names of the ten gifts.⟩ “A cow, land, sesame, gold, ghee, a garment, grain and jaggery, silver and salt — these ten gifts he should cause to be given; and having made the gift of milk, ghee and jaggery, he should begin the homa.” These gifts are to be given to the ṛtvijes ⟨the officiating priests⟩. Hence at the end a separate giving of dakṣiṇā ⟨the sacrificial fee⟩ is not to be made. For this very reason, since here the cow and the rest are themselves of the nature of dakṣiṇā, the gift is not one accompanied by a dakṣiṇā. Elsewhere the ten gifts and the rest are to be given with a dakṣiṇā.

अथैतेषां मानम् ।

भुवो मानं गोचर्म ॥ सप्तहस्तो दंडः त्रिंशद्दंडा वर्तनम् दशवर्तनानि गोचर्म ॥ तिलानां द्रोणः सुवर्णरजतयोर्दशमाषतदर्धतदर्धान्यतममाज्यस्य चत्वारिंशत्पलानि ॥ वाससस्त्रिहस्तत्वम् ॥ धान्यस्य पंच द्रोणाः ॥ एवं गुडलवणयोः ॥ एतावत्प्रमाणाशक्तौ नित्यनैमित्तिके यथाशक्ति देयानि ॥ यथाशक्ति हिरण्यं वा तत्तत्प्रतिनिधित्वेन हिरण्यगर्भेति मंत्रेण देयम् ॥ नैमित्तिकादेरकरणे प्रत्यवायात् ॥ अभ्युदयादिफलार्थं तु दश दानानि शक्तिं विना न कार्याणीति भाति ॥ होमांते बलिदानाभिषेकादि ॥ इति सिनीवालीकुहूशांतिः ॥

bhuvo mānaṃ gocarma || saptahasto daṃḍaḥ triṃśaddaṃḍā vartanam daśavartanāni gocarma || tilānāṃ droṇaḥ suvarṇarajatayordaśamāṣatadardhatadardhānyatamamājyasya catvāriṃśatpalāni || vāsasastrihastatvam || dhānyasya paṃca droṇāḥ || evaṃ guḍalavaṇayoḥ || etāvatpramāṇāśaktau nityanaimittike yathāśakti deyāni || yathāśakti hiraṇyaṃ vā tattatpratinidhitvena hiraṇyagarbheti maṃtreṇa deyam || naimittikāderakaraṇe pratyavāyāt || abhyudayādiphalārthaṃ tu daśa dānāni śaktiṃ vinā na kāryāṇīti bhāti || homāṃte balidānābhiṣekādi || iti sinīvālīkuhūśāṃtiḥ ||

⟨Now the measure of these ⟨the things to be given⟩.⟩ The measure of the land is a gocarma ⟨a ‘cow-hide’ of ground⟩. A daṇḍa is seven hastas ⟨cubits⟩; thirty daṇḍas are a vartana; ten vartanas are a gocarma. Of sesame, a droṇa. Of gold and of silver, ten māṣas, or half of that, or half of that again — any one of them. Of ghee, forty palas. The garment is of three hastas. Of grain, five droṇas; so also of jaggery and of salt. If one is unable to give so much as this, then in the nitya ⟨daily obligatory⟩ and the naimittika ⟨occasional⟩ rites they are to be given according to one’s means. Or gold, according to one’s means, is to be given as the substitute for each of them, with the mantra ‘hiraṇyagarbha’ — for from the non-performance of the naimittika and the rest there arises pratyavāya ⟨the sin of omission⟩. But the ten gifts made for the sake of a fruit such as prosperity are not to be made without the means, so it appears. At the end of the homa, the offering of bali ⟨food to the spirits⟩, the abhiṣeka ⟨sprinkling⟩ and so on. Thus the Sinīvālī–Kuhū śānti.

अथ दर्शशांतिः ।

“अथातो दर्शजातानां मातापित्रोर्दरिद्रता ॥ तद्दोषपरिहारार्थं शांतिं वक्ष्यामि ते सदा ॥” अस्य दर्शजननसूचितारिष्टनिरासार्थं शांतिं करिष्ये इति संकल्पः ॥ स्थंडिलात्पूर्वदेशे कलशं प्रतिष्ठाप्य कलशाग्न्योर्मध्ये सर्वतोभद्रपीठे ब्रह्मादिमंडलदेवता आवाह्य तन्मध्ये स्वर्णप्रतिमायां ये चेहेति मंत्रेण पितॄनावाहयेत् ॥ तद्दक्षिणे रजतप्रतिमायामाप्यायस्वेति सोममुत्तरतस्ताम्रप्रतिमायां सविता पश्चातादिति सूर्यं चावाह्य संपूज्याग्निं प्रतिष्ठाप्य सर्वतोभद्रशांत्यां ग्रहस्थापनादि ॥ अन्वाधाने आदित्यादिग्रहान् अमुकसंख्याभिः समिच्चर्वाज्यहुतिभिः पितॄन् अष्टाविंशतिसंख्याकाभिः समिच्चरुभ्यां सोमं सूर्यं च प्रत्येकमष्टोत्तरशतसंख्यसमिच्चर्वाज्यहुतिभिः शेषेण स्विष्टकृतमित्यादि ॥ अत्र स्विष्टकृतः पूर्वं मातापितृशिशूनां कलशोदकेनाभिषेकस्ततः स्विष्टकृद्वलिदानादीति विशेषः ॥ इति दर्शशांतिः ॥

“athāto darśajātānāṃ mātāpitrordaridratā || taddoṣaparihārārthaṃ śāṃtiṃ vakṣyāmi te sadā ||” asya darśajananasūcitāriṣṭanirāsārthaṃ śāṃtiṃ kariṣye iti saṃkalpaḥ || sthaṃḍilātpūrvadeśe kalaśaṃ pratiṣṭhāpya kalaśāgnyormadhye sarvatobhadrapīṭhe brahmādimaṃḍaladevatā āvāhya tanmadhye svarṇapratimāyāṃ ye ceheti maṃtreṇa pitṝnāvāhayet || taddakṣiṇe rajatapratimāyāmāpyāyasveti somamuttaratastāmrapratimāyāṃ savitā paścātāditi sūryaṃ cāvāhya saṃpūjyāgniṃ pratiṣṭhāpya sarvatobhadraśāṃtyāṃ grahasthāpanādi || anvādhāne ādityādigrahān amukasaṃkhyābhiḥ samiccarvājyahutibhiḥ pitṝn aṣṭāviṃśatisaṃkhyākābhiḥ samiccarubhyāṃ somaṃ sūryaṃ ca pratyekamaṣṭottaraśatasaṃkhyasamiccarvājyahutibhiḥ śeṣeṇa sviṣṭakṛtamityādi || atra sviṣṭakṛtaḥ pūrvaṃ mātāpitṛśiśūnāṃ kalaśodakenābhiṣekastataḥ sviṣṭakṛdvalidānādīti viśeṣaḥ || iti darśaśāṃtiḥ ||

⟨Now the śānti for a birth on the new moon ⟨darśa⟩.⟩ “Now then: for those born on the Darśa there is poverty of the mother and the father. To avert that evil I shall declare to thee the śānti ⟨pacificatory rite⟩, ever ⟨valid⟩.” The saṅkalpa is: “I shall perform the śānti in order to drive off the evil indicated by this ⟨child’s⟩ birth on the Darśa.” Having installed a kalaśa ⟨water-jar⟩ in the space east of the sthaṇḍila ⟨the prepared altar-ground⟩, and having invoked the maṇḍala-deities, Brahmā and the rest, upon a sarvatobhadra pīṭha ⟨the ‘auspicious-on-every-side’ stand⟩ between the kalaśa and the fire, he should invoke the Fathers in the middle of it, into a golden image, with the mantra ‘ye ceha’; to the south of that, Soma into a silver image with ‘āpyāyasva’; to the north, the Sun into a copper image with ‘savitā paścātāt’; and having invoked and worshipped them and established the fire, the installation of the grahas ⟨planets⟩ and the rest is as in the Sarvatobhadra-śānti. In the anvādhāna: the grahas beginning with the Sun, with such-and-such a number of oblations of samidh ⟨fuel-stick⟩, caru ⟨cooked grain⟩ and ājya ⟨ghee⟩; the Fathers with twenty-eight, of samidh and caru; Soma and the Sun, each with a hundred and eight oblations of samidh, caru and ājya; the Sviṣṭakṛt with the remainder; and so on. The particular thing here is this: before the Sviṣṭakṛt, the sprinkling of the mother, the father and the child with the water of the kalaśa; then the Sviṣṭakṛt, the offering of bali, and the rest. Thus the Darśa-śānti.

अथ नक्षत्राणां शांतिः मूलादिजननफलं च ।

तत्र मूलनक्षत्रफलम् ॥ “पिता म्रियेत मूलाद्ये पादे पुत्रजनिर्यदि ॥ द्वितीये जननीनाशो धननाशस्तृतीयके ॥ चतुर्थे कुलनाशोतः शांतिः कार्या प्रयत्नतः ॥ क्वचित्तुर्थचरणः शुभ उक्तो मनीषिभिः ॥ एवं च दुहितुर्ज्ञेयं मूलजातफलं बुधैः॥” केचित्तु ॥ “ न कन्या हन्ति मूलर्क्षे पितरं मातरं तथा ॥ मूलजा श्वशुरं हन्ति श्वश्रूमाश्लेषजा सुता ॥ ज्येष्ठायां तु पतिज्येष्ठं विशाखोत्था तु देवरम् ॥ शांतिर्वा पुष्कला स्याच्चेत्तर्हि दोषो न विद्यते॥” इत्याहुः ॥ “ अभुक्तमूलसम्भवं परित्यजेत्तु बालकम् ॥ समाष्टकं पिताथवा न तन्मुखं विलोकयेत् ॥ ज्येष्ठांते घटिका चैका मूलादौ घटिकाद्वयम् ॥ अभुक्तमूलमथवा सन्धिनाडीचतुष्टयम् ॥ वृषालिसिंहेषु घटे च मूलं दिवि स्थितं युग्मतुलांगनांत्ये ॥ पातालंगं मेषधनुःकुलीरनकेषु मर्त्येष्विति संस्मरंति ॥” एतल्लभफलम् ॥ “स्वर्गे मूले भवेद्राज्यं पाताले च धनागमः ॥ मृत्युलोके यदा मूलं तदा शून्यं समादिशेत् ॥ नवमासं सार्पदोषो मूलदोषोष्टवर्षकम् ॥ ज्येष्ठा मासान्पंचदश तावद्दर्शनवर्जनम् ॥ व्यतीपातेंगहानिः स्यात्परिघे मृत्युमादिशेत् ॥ वैधृतौ पितृहानिः स्यान्नष्टेन्दावंधतां व्रजेत् ॥ मूले समूलनाशः स्यात्कुलनाशो धृतौ भवेत् ॥ विकृतांगश्च हीनश्च सन्ध्ययोरुभयोरपि ॥ तद्वत्सदंतजातस्तु पादजातस्तथैव च ॥ तस्माच्छान्तिं प्रकुर्वीत ग्रहाणां क्रूरचेतसाम् ॥” व्यतीपातादौ ग्रहमखसहिता तत्तच्छान्तिरवश्यं कार्या ॥ इतरशांतिषु ग्रहमखो नावश्यकः ॥

tatra mūlanakṣatraphalam || “pitā mriyeta mūlādye pāde putrajaniryadi || dvitīye jananīnāśo dhananāśastṛtīyake || caturthe kulanāśotaḥ śāṃtiḥ kāryā prayatnataḥ || kvacitturthacaraṇaḥ śubha ukto manīṣibhiḥ || evaṃ ca duhiturjñeyaṃ mūlajātaphalaṃ budhaiḥ||” kecittu || “ na kanyā hanti mūlarkṣe pitaraṃ mātaraṃ tathā || mūlajā śvaśuraṃ hanti śvaśrūmāśleṣajā sutā || jyeṣṭhāyāṃ tu patijyeṣṭhaṃ viśākhotthā tu devaram || śāṃtirvā puṣkalā syāccettarhi doṣo na vidyate||” ityāhuḥ || “ abhuktamūlasambhavaṃ parityajettu bālakam || samāṣṭakaṃ pitāthavā na tanmukhaṃ vilokayet || jyeṣṭhāṃte ghaṭikā caikā mūlādau ghaṭikādvayam || abhuktamūlamathavā sandhināḍīcatuṣṭayam || vṛṣālisiṃheṣu ghaṭe ca mūlaṃ divi sthitaṃ yugmatulāṃganāṃtye || pātālaṃgaṃ meṣadhanuḥkulīranakeṣu martyeṣviti saṃsmaraṃti ||” etallabhaphalam || “svarge mūle bhavedrājyaṃ pātāle ca dhanāgamaḥ || mṛtyuloke yadā mūlaṃ tadā śūnyaṃ samādiśet || navamāsaṃ sārpadoṣo mūladoṣoṣṭavarṣakam || jyeṣṭhā māsānpaṃcadaśa tāvaddarśanavarjanam || vyatīpāteṃgahāniḥ syātparighe mṛtyumādiśet || vaidhṛtau pitṛhāniḥ syānnaṣṭendāvaṃdhatāṃ vrajet || mūle samūlanāśaḥ syātkulanāśo dhṛtau bhavet || vikṛtāṃgaśca hīnaśca sandhyayorubhayorapi || tadvatsadaṃtajātastu pādajātastathaiva ca || tasmācchāntiṃ prakurvīta grahāṇāṃ krūracetasām ||” vyatīpātādau grahamakhasahitā tattacchāntiravaśyaṃ kāryā || itaraśāṃtiṣu grahamakho nāvaśyakaḥ ||

⟨Now the śānti of the nakṣatras, and the result of a birth under Mūla and the rest.⟩ There, the fruit of the Mūla nakṣatra ⟨lunar mansion⟩. “If the birth of a son falls in the first pāda ⟨quarter⟩ of Mūla, the father would die; in the second, destruction of the mother; in the third, destruction of wealth; in the fourth, destruction of the family — therefore a śānti ⟨pacificatory rite⟩ should be performed with effort. In some ⟨works⟩ the fourth quarter has been called auspicious by the wise. And in the same way the learned are to understand the fruit of a daughter born in Mūla.” But some say: “A daughter does not kill her father or her mother in the Mūla asterism; a daughter born in Mūla kills her father-in-law, and one born in Āśleṣā her mother-in-law; one born in Jyeṣṭhā ⟨kills⟩ her husband’s elder brother, and one born in Viśākhā her husband’s younger brother. But if the śānti be ample, then the evil does not exist.” “One should abandon a child born in the abhukta-mūla ⟨the ‘unenjoyed’ juncture of Jyeṣṭhā and Mūla⟩; or else the father should not look upon its face for eight years. One ghaṭikā at the end of Jyeṣṭhā and two ghaṭikās at the beginning of Mūla ⟨are the abhukta-mūla⟩; or else the abhukta-mūla is four nāḍīs of the juncture. In Taurus, Scorpio, Leo and Aquarius the Mūla stands in heaven; in Gemini, Libra, Virgo and Pisces it goes in pātāla ⟨the nether world⟩; and in Aries, Sagittarius, Cancer and Capricorn they hold it to be among mortals.” This is the fruit ⟨reckoned⟩ by the lagna ⟨the ascendant⟩. “When the Mūla is in heaven there would be kingship, and in pātāla the coming of wealth; when the Mūla is in the world of death, then one should declare emptiness. The serpent’s ⟨that is, Āśleṣā’s⟩ defect lasts nine months, the Mūla defect eight years, and Jyeṣṭhā fifteen months; for that long the sight ⟨of the child⟩ is to be shunned. In the Vyatīpāta ⟨yoga⟩ there would be loss of a limb; in Parigha one should declare death; in Vaidhṛti there would be loss of the father; when the Moon is destroyed he becomes blind. In Mūla there would be destruction root and all; in Dhṛti there would be destruction of the family. ⟨A child born⟩ at either of the two junctures is deformed in body and defective; so likewise one born with teeth, and one born feet first. Therefore one should perform a śānti of the grahas ⟨planets⟩, which are cruel of mind.” In the Vyatīpāta and the rest, the respective śānti must without fail be done together with the graha-makha ⟨the sacrifice to the planets⟩. In the other śāntis the graha-makha is not obligatory.

अथ शान्तिकालनिर्णयः ।

“ मुख्यकालं प्रवक्ष्यामि शांतिहोमस्य यत्नतः ॥ जातस्य द्वादशाहे तु जन्मर्क्षे वा शुभे दिने ॥” जननाद्वादशाहे शांतिकरणे शांत्युक्तनक्षत्राहुतिवह्निचक्रावलोकनादिकं नावश्यकम् ॥ कालांतरे आवश्यकम् ॥ एवमन्यशांतिष्वपि ज्ञेयम् ॥

“ mukhyakālaṃ pravakṣyāmi śāṃtihomasya yatnataḥ || jātasya dvādaśāhe tu janmarkṣe vā śubhe dine ||” jananādvādaśāhe śāṃtikaraṇe śāṃtyuktanakṣatrāhutivahnicakrāvalokanādikaṃ nāvaśyakam || kālāṃtare āvaśyakam || evamanyaśāṃtiṣvapi jñeyam ||

⟨Now the determination of the time of the śānti ⟨appeasing rite⟩.⟩ “I shall declare with care the primary time of the śānti-homa ⟨the pacificatory oblation⟩: on the twelfth day of the child born, or on the birth-nakṣatra ⟨the lunar mansion of its birth⟩, or on an auspicious day.” When the śānti is performed on the twelfth day from the birth, the examination of the nakṣatra, of the ⟨number of⟩ oblations, and of the fire-diagram stated for the śānti, and the rest of it, is not obligatory; at any other time it is obligatory. The same is to be understood in the other śāntis also.

अथाग्न्याहुतिचक्रम् ।

तद्यथा॥“शुक्लादितस्तिथिः सैका वारयुक्ताब्धिशोषिता ॥ खे गुणे भुवि वासोऽग्नेर्चैकयोः स्यादधो दिवि ॥” भूमावग्निः शुभः ॥ “होमाहुतिः सूर्यभतस्त्रिभं त्रिभं गण्यं मुहुस्तत्र च चंद्रभावधि ॥ सूर्यज्ञशुक्रार्कजचंद्रभूमिजा जीवस्तमः केतुरसत्यसन्मुखे ॥” संस्कारनित्यकर्मसु निमित्ताव्यवहितनैमित्तिकेपु रोगातुरे च वह्निचक्रादिकं नापेक्षितम् ॥ “अग्नेः स्थापनवेलायां पूर्णाहुत्यामथापि वा ॥ आहुतिर्वह्निवासश्च विलोक्यौ शांतिकर्मणि ॥” त्र्युत्तरारोहिणीश्रवणधनिष्ठाशततारकापुनर्वसुस्वातीमघाश्विनीहस्तपुष्यानुराधारेवतीनक्षत्रेषु गुरुशुक्रास्तमलमासरहिते शुभवारातिथ्यादौ शांतिः कार्या ॥ निमित्तान्यवहितनैमित्तिके रोगशांतौ च अस्तादिविचारणा नास्ति ॥ इति प्रसंगात्सर्वशांत्युपयोगिशुभदिननिर्णयः ॥

tadyathā||“śuklāditastithiḥ saikā vārayuktābdhiśoṣitā || khe guṇe bhuvi vāso'gnercaikayoḥ syādadho divi ||” bhūmāvagniḥ śubhaḥ || “homāhutiḥ sūryabhatastribhaṃ tribhaṃ gaṇyaṃ muhustatra ca caṃdrabhāvadhi || sūryajñaśukrārkajacaṃdrabhūmijā jīvastamaḥ keturasatyasanmukhe ||” saṃskāranityakarmasu nimittāvyavahitanaimittikepu rogāture ca vahnicakrādikaṃ nāpekṣitam || “agneḥ sthāpanavelāyāṃ pūrṇāhutyāmathāpi vā || āhutirvahnivāsaśca vilokyau śāṃtikarmaṇi ||” tryuttarārohiṇīśravaṇadhaniṣṭhāśatatārakāpunarvasusvātīmaghāśvinīhastapuṣyānurādhārevatīnakṣatreṣu guruśukrāstamalamāsarahite śubhavārātithyādau śāṃtiḥ kāryā || nimittānyavahitanaimittike rogaśāṃtau ca astādivicāraṇā nāsti || iti prasaṃgātsarvaśāṃtyupayogiśubhadinanirṇayaḥ ||

⟨Now the cakra ⟨reckoning table⟩ for the fire-oblation.⟩ It is as follows. “The tithi ⟨lunar day⟩ counted from the beginning of the bright fortnight, plus one, joined with ⟨the number of⟩ the vāra ⟨weekday⟩, and dried up by the oceans ⟨that is, divided by four⟩: at nought and at three the dwelling of the fire is on the earth, and at two and at one it would be below and in heaven.” When the fire is on the earth it is auspicious. “The homa-oblation ⟨is reckoned⟩ from the Sun’s nakṣatra, three nakṣatras and three nakṣatras being counted again and again, and that as far as the Moon’s nakṣatra: the Sun, Mercury, Venus, Saturn, the Moon, Mars, Jupiter, Rāhu, Ketu — untrue and averted of face.” In the saṃskāras ⟨the sacraments⟩ and the daily obligatory rites, in occasional rites ⟨done⟩ immediately upon their occasion, and in the case of a man afflicted by disease, the fire-diagram and the rest are not required. “At the time of the establishment of the fire, or else at the pūrṇāhuti ⟨the full oblation⟩, the āhuti ⟨-diagram⟩ and the dwelling of the fire are both to be examined in a śānti rite.” The śānti is to be done in the nakṣatras — the three Uttarās, Rohiṇī, Śravaṇa, Dhaniṣṭhā, Śatatārakā, Punarvasu, Svātī, Maghā, Aśvinī, Hasta, Puṣya, Anurādhā and Revatī — in a time free from the setting of Jupiter and Venus and from the malamāsa ⟨the intercalary month⟩, and on an auspicious vāra, tithi and the rest. In an occasional rite ⟨done⟩ immediately upon its occasion, and in a śānti for disease, there is no consideration of the setting ⟨of the planets⟩ and the rest. ‖ Thus, incidentally, the determination of the auspicious day serviceable for all the śāntis. ‖

अथ मूलशांतिप्रयोगः ।

अभुक्तमूलोत्पत्तौ वर्षाष्टकं शिशुत्यागस्ततः शांतिः ॥ तदन्यमूलोत्पत्तौ द्वादशाहे अव्यवहितागामिमूलयुते शुभदिने वा अन्यत्र शुभदिने वा गोप्रसवशांतिं कृत्वास्य शिशोर्मूलप्रथमचरणोत्पत्तिसूचितारिष्टनिरासार्थं सग्रहमखशांतिं करिष्ये इति संकल्पयेत् ॥ द्वितीयादिपादोत्पत्तौ संकल्पे तथोहः ॥ ब्रह्मसदस्यौ कृताकृतौ ॥ ऋत्विजोष्टौ चत्वारो वा ॥ मध्यकलशे स्वर्णप्रतिमायां रुद्रावाहनादि ॥ तस्य चतुर्दिक्षु कुम्भचतुष्टयेक्षतपुंजेषु वरुणपूजा ॥ यद्वा मध्यकुम्भे प्रतिमायां रुद्रस्तदुत्तरकुम्भे वरुणः पूज्य इति ॥ कुम्भद्वयं रुद्रकुम्भोत्तरतः ॥ कुम्भे प्रतिमासु निर्ऋतिमिन्द्रमपश्चावाह्य पद्मस्य चतुर्विंशतिदलेषु उत्तराषाढाद्यनुराधांतचतुर्विंशति नक्षत्राणां विश्वेदेवादिचतुर्विंशतिदेवतास्तंदुलपुंजादिष्वावाह्य दिक्षु लोकपालांश्चावाह्य पूजयेत् ॥ अग्निग्रहस्थापनाद्यन्तेऽन्वाधानेऽर्कादिग्रहान् समिच्चर्वाज्यहुतिभिः निर्ऋतिं प्रतिद्रव्यमष्टोत्तरशतसंख्याभिर्घृतमिश्रपायससमिदाज्यचर्वाहुतिभिः ॥ यद्वा पायसेनाष्टोत्तरशतसंख्यया समिदाज्यचरुभिरष्टाविंशतिसंख्यया इन्द्रमपश्च प्रतिद्रव्यमष्टाविंशतिसंख्यया पायससमिदाज्यचर्वाहुतिभिर्विश्वेदेवादिचतुर्विंशतिदेवता अष्टाष्टपायसाहुतिभी रक्षोहणमग्निं कृणुष्वपाज इति पंचदशऋग्भिः प्रत्यूचमष्टाष्टसंख्यकृसराहुतिभिः १२ ० सवितारं दुर्गां त्र्यंबकं कवीन् दुर्गां वास्तोष्पतिमग्निं क्षेत्रपालं मित्रावरुणावग्निं चाष्टाष्टकृसराहुतिभिः श्रियं हिरण्यवर्णामिति पंचदशऋग्भिः प्रत्यूचमष्टाष्टसमिदाज्यचर्वाहुतिभिः सोमं त्रयोदशपायसाहुतिभिः रुद्रं स्वराजं चतुर्गृहीताज्येनाग्निं वायुं सूर्यं प्रजापतिं चाज्येन शेषेण स्विष्टकृतमित्यादि ॥ कवीनित्यत्र ऋत्विक्स्तुतिमित्युद्देशो मयूखादौ ॥ शूर्पत्रये निर्वापः ॥ तत्र प्रथमशूर्पे पायसार्थं तूष्णीं द्वादशमुष्टीन्निर्ऋतिमिन्द्रमपश्चोद्दिश्य निरुप्य ॥ द्वितीये चर्वर्थं तदेव त्रयमुद्दिश्य द्वादशमुष्टीन् पुनः प्रथमे षण्णवति मुष्टीन्पायसार्थं तृतीये शूर्पे कृसरार्थं चतुश्चत्वारिंशन्मुष्टीन्द्वितीये पुनश्चतुरो मुष्टीन्प्रथमे पुनः सोमार्थं चतुर्मुष्टीन्निरुप्य ततः शूर्पत्रये आहुतिपर्याप्ततण्डुलान् गृहीत्वा निर्वापसंख्यया प्रोक्ष्य पात्रत्रये हविस्त्रयं श्रपयेत् ॥ तिलमिश्रतंदुलपाकेन कृसरो भवति ॥ ग्रहार्थं गृहसिद्धान्नं ग्राह्यम् ॥ सर्वग्रन्थेषु निर्ऋत्याद्यर्थं निर्वापादिक्रमेण श्रपणमेवोक्तम् ॥ अतो गृहसिद्धान्न एव तिलदुग्धमिश्रेण कृसरादिसंपादनं प्रमादालस्यादिकृतकर्मभ्रंश एव ॥ ततो होमकाले यजमानस्त्यागं कुर्यात् ॥ तत्र एतावत्संख्याहुतिपर्याप्तं समिदाज्यचरुद्रव्यमादित्यादिनवग्रहेभ्यो न मम ॥ एवमधिदेवतादिभ्यः ॥ ततोऽष्टोत्तरशतसंख्याहुतिपर्याप्तं घृतमिश्रपायसमष्टोत्तरशताहुतीनामष्टाविंशत्याहुतीनां वा “पर्याप्तं समिदाज्यचर्वात्मकद्रव्यत्रयमिदं निर्ऋतये न मम ॥ अष्टाविंशत्याहुतिपर्याप्तं पायससमिच्चर्वाज्यमिन्द्राय न मम ॥ एवमद्द्भ्यः॥ अष्टाष्टाहुतिपर्याप्तं पायसं विश्वेभ्यो देवेभ्यो १ विष्णवे २ वसुभ्यो ३ वरुणाय ४ अजैकपदे ५ अहये बुध्न्याय ६ पूष्णे ७ अश्विभ्यां ८ यमाय ९ अग्नये १० प्रजापतये ११ सोमाय १२ रुद्राय १३

abhuktamūlotpattau varṣāṣṭakaṃ śiśutyāgastataḥ śāṃtiḥ || tadanyamūlotpattau dvādaśāhe avyavahitāgāmimūlayute śubhadine vā anyatra śubhadine vā goprasavaśāṃtiṃ kṛtvāsya śiśormūlaprathamacaraṇotpattisūcitāriṣṭanirāsārthaṃ sagrahamakhaśāṃtiṃ kariṣye iti saṃkalpayet || dvitīyādipādotpattau saṃkalpe tathohaḥ || brahmasadasyau kṛtākṛtau || ṛtvijoṣṭau catvāro vā || madhyakalaśe svarṇapratimāyāṃ rudrāvāhanādi || tasya caturdikṣu kumbhacatuṣṭayekṣatapuṃjeṣu varuṇapūjā || yadvā madhyakumbhe pratimāyāṃ rudrastaduttarakumbhe varuṇaḥ pūjya iti || kumbhadvayaṃ rudrakumbhottarataḥ || kumbhe pratimāsu nirṛtimindramapaścāvāhya padmasya caturviṃśatidaleṣu uttarāṣāḍhādyanurādhāṃtacaturviṃśati nakṣatrāṇāṃ viśvedevādicaturviṃśatidevatāstaṃdulapuṃjādiṣvāvāhya dikṣu lokapālāṃścāvāhya pūjayet || agnigrahasthāpanādyante'nvādhāne'rkādigrahān samiccarvājyahutibhiḥ nirṛtiṃ pratidravyamaṣṭottaraśatasaṃkhyābhirghṛtamiśrapāyasasamidājyacarvāhutibhiḥ || yadvā pāyasenāṣṭottaraśatasaṃkhyayā samidājyacarubhiraṣṭāviṃśatisaṃkhyayā indramapaśca pratidravyamaṣṭāviṃśatisaṃkhyayā pāyasasamidājyacarvāhutibhirviśvedevādicaturviṃśatidevatā aṣṭāṣṭapāyasāhutibhī rakṣohaṇamagniṃ kṛṇuṣvapāja iti paṃcadaśaṛgbhiḥ pratyūcamaṣṭāṣṭasaṃkhyakṛsarāhutibhiḥ 12 0 savitāraṃ durgāṃ tryaṃbakaṃ kavīn durgāṃ vāstoṣpatimagniṃ kṣetrapālaṃ mitrāvaruṇāvagniṃ cāṣṭāṣṭakṛsarāhutibhiḥ śriyaṃ hiraṇyavarṇāmiti paṃcadaśaṛgbhiḥ pratyūcamaṣṭāṣṭasamidājyacarvāhutibhiḥ somaṃ trayodaśapāyasāhutibhiḥ rudraṃ svarājaṃ caturgṛhītājyenāgniṃ vāyuṃ sūryaṃ prajāpatiṃ cājyena śeṣeṇa sviṣṭakṛtamityādi || kavīnityatra ṛtvikstutimityuddeśo mayūkhādau || śūrpatraye nirvāpaḥ || tatra prathamaśūrpe pāyasārthaṃ tūṣṇīṃ dvādaśamuṣṭīnnirṛtimindramapaścoddiśya nirupya || dvitīye carvarthaṃ tadeva trayamuddiśya dvādaśamuṣṭīn punaḥ prathame ṣaṇṇavati muṣṭīnpāyasārthaṃ tṛtīye śūrpe kṛsarārthaṃ catuścatvāriṃśanmuṣṭīndvitīye punaścaturo muṣṭīnprathame punaḥ somārthaṃ caturmuṣṭīnnirupya tataḥ śūrpatraye āhutiparyāptataṇḍulān gṛhītvā nirvāpasaṃkhyayā prokṣya pātratraye havistrayaṃ śrapayet || tilamiśrataṃdulapākena kṛsaro bhavati || grahārthaṃ gṛhasiddhānnaṃ grāhyam || sarvagrantheṣu nirṛtyādyarthaṃ nirvāpādikrameṇa śrapaṇamevoktam || ato gṛhasiddhānna eva tiladugdhamiśreṇa kṛsarādisaṃpādanaṃ pramādālasyādikṛtakarmabhraṃśa eva || tato homakāle yajamānastyāgaṃ kuryāt || tatra etāvatsaṃkhyāhutiparyāptaṃ samidājyacarudravyamādityādinavagrahebhyo na mama || evamadhidevatādibhyaḥ || tato'ṣṭottaraśatasaṃkhyāhutiparyāptaṃ ghṛtamiśrapāyasamaṣṭottaraśatāhutīnāmaṣṭāviṃśatyāhutīnāṃ vā “paryāptaṃ samidājyacarvātmakadravyatrayamidaṃ nirṛtaye na mama || aṣṭāviṃśatyāhutiparyāptaṃ pāyasasamiccarvājyamindrāya na mama || evamaddbhyaḥ|| aṣṭāṣṭāhutiparyāptaṃ pāyasaṃ viśvebhyo devebhyo 1 viṣṇave 2 vasubhyo 3 varuṇāya 4 ajaikapade 5 ahaye budhnyāya 6 pūṣṇe 7 aśvibhyāṃ 8 yamāya 9 agnaye 10 prajāpataye 11 somāya 12 rudrāya 13

⟨Now the procedure of the appeasing rite for Mūla ⟨the nakṣatra under which birth is held inauspicious⟩.⟩ If the birth falls in the abhukta-mūla ⟨the ‘unenjoyed’ juncture of Jyeṣṭhā and Mūla⟩, the child is abandoned for eight years, and after that the śānti ⟨pacificatory rite⟩. If the birth falls in a Mūla other than that, then on the twelfth day, or on an auspicious day joined with the very next Mūla that comes, or on some other auspicious day, he should perform the goprasava-śānti ⟨the ‘cow-birth’ rite⟩ and then make the saṅkalpa: “I shall perform the śānti together with the graha-makha ⟨the sacrifice to the planets⟩, in order to drive off the ariṣṭa ⟨danger⟩ indicated by this child’s birth in the first quarter of Mūla.” If the birth is in the second or another pāda ⟨quarter⟩, the saṅkalpa is altered accordingly. The Brahman and the Sadasya ⟨two of the priests⟩ are optional. The ṛtvijes ⟨officiating priests⟩ are eight, or four. In the middle kalaśa ⟨jar⟩, the invocation of Rudra into a golden image, and the rest. In the four quarters of it, in four kumbhas set upon heaps of akṣata ⟨unbroken rice-grains⟩, the worship of Varuṇa. Or else Rudra is to be worshipped in an image in the middle kumbha, and Varuṇa in the kumbha north of it. Two kumbhas ⟨stand⟩ to the north of Rudra’s kumbha. Having invoked into images in the kumbha Nirṛti, Indra and the Waters; having invoked upon the twenty-four petals of the lotus, on heaps of rice and the like, the twenty-four deities — the Viśvedevas and the rest — of the twenty-four nakṣatras ⟨lunar mansions⟩ from Uttarāṣāḍhā to Anurādhā; and having invoked the Lokapālas ⟨the guardians of the quarters⟩ in the directions, he should worship them. At the end of the establishment of the fire and of the grahas and the rest, in the anvādhāna ⟨the formal setting of the fuel⟩: the grahas beginning with the Sun, with oblations of samidh ⟨fuel-stick⟩, caru ⟨cooked grain⟩ and ājya ⟨ghee⟩; Nirṛti, with a hundred and eight of each substance, with oblations of pāyasa ⟨milk-rice⟩ mixed with ghee, of samidh, of ājya and of caru — or else with pāyasa a hundred and eight in number and with samidh, ājya and caru twenty-eight in number; Indra and the Waters, with twenty-eight of each substance, with oblations of pāyasa, samidh, ājya and caru; the twenty-four deities beginning with the Viśvedevas, with eight pāyasa oblations each; Agni the slayer of demons, with the fifteen ṛcs ‘kṛṇuṣva pājaḥ’, with eight kṛsara ⟨sesame-and-rice⟩ oblations for each ṛc — 120; Savitṛ, Durgā, Tryambaka, the Kavis, Durgā, Vāstoṣpati, Agni, Kṣetrapāla, Mitra-and-Varuṇa, and Agni, with eight kṛsara oblations each; Śrī, with the fifteen ṛcs ‘hiraṇyavarṇām’, with eight oblations of samidh, caru and ājya for each ṛc; Soma, with thirteen pāyasa oblations; Rudra Svarāj, with ājya taken up four times; Agni, Vāyu, Sūrya and Prajāpati with ājya; the Sviṣṭakṛt with the remainder, and so on. Here, for ‘the Kavis’, the designation given in the Mayūkha and the rest is ‘the praise of the ṛtvijes’. The nirvāpa ⟨the measuring out of the grain⟩ is made in three śūrpas ⟨winnowing baskets⟩. There, in the first śūrpa, having measured out silently twelve handfuls for the pāyasa with reference to Nirṛti, Indra and the Waters; in the second, twelve handfuls for the caru with reference to those same three; again in the first, ninety-six handfuls for the pāyasa; in the third śūrpa, forty-four handfuls for the kṛsara; again in the second, four handfuls; and again in the first, four handfuls for Soma — then, having taken in the three śūrpas rice sufficient for the oblations, and having sprinkled it according to the number of the nirvāpa, he should cook the three oblation-materials in three vessels. The kṛsara is made by cooking rice mixed with sesame. For the grahas, food already made ready in the house may be taken. In all the works it is cooking, in the order of the nirvāpa and so on, that is enjoined for Nirṛti and the rest. Hence the making of the kṛsara and the rest out of food already made ready in the house by mixing it with sesame and milk is nothing but a ruin of the rite, wrought by heedlessness, sloth and the like. Then, at the time of the homa, the yajamāna ⟨the sacrificer⟩ should make the tyāga ⟨the renunciation of the oblation⟩. There: “This material of samidh, ājya and caru, sufficient for so many oblations, is for the nine grahas beginning with the Sun; not mine.” So for the adhidevatās ⟨presiding deities⟩ and the rest. Then: “This pāyasa mixed with ghee, sufficient for a hundred and eight oblations, and this threefold material consisting of samidh, ājya and caru, sufficient for a hundred and eight oblations or for twenty-eight, is for Nirṛti; not mine. This pāyasa, samidh, caru and ājya, sufficient for twenty-eight oblations, is for Indra; not mine.” So for the Waters. “This pāyasa, sufficient for eight oblations each, is for the Viśvedevas 1, for Viṣṇu 2, for the Vasus 3, for Varuṇa 4, for Ajaikapād 5, for Ahi Budhnya 6, for Pūṣan 7, for the two Aśvins 8, for Yama 9, for Agni 10, for Prajāpati 11, for Soma 12, for Rudra 13 —

अथ मूलशांतिप्रयोगः ।

अदित्यै १४ बृहस्पतये १५ सर्पेभ्यः १६ पितृभ्यः १७ भगाय १८ अर्यम्णे १९ सवित्रे २० त्वष्ट्रे २१ वायवे २२ इन्द्राग्निभ्यां २३ मित्राय २४ न मम॥ विंशत्यधिकशताहुतिपर्याप्तं कृसरं रक्षोघ्नेऽग्नये न मम ॥ अष्टाष्टाहुतिपर्याप्तं कृसरं सवित्रे दुर्गायै त्र्यम्बकाय कविभ्यो दुर्गायै वास्तोष्पतयेऽग्नये क्षेत्रपालाय मित्रावरुणाभ्यामग्नये च न मम ॥ प्रतिद्रव्यं विंशत्यधिकशताहुतिपर्याप्तानि समिच्चर्वाज्यानि श्रिये न मम ॥ त्रयोदशाहुतिपर्याप्तं पायसं सोमाय ॥ चतुर्गृहीताज्यं रुद्राय स्वराजे ॥ एकैकाहुतिपर्याप्तमाज्यमग्नये वायवे सूर्याय प्रजापतये च न मम ॥ एवं सविस्तरं तत्तद्द्रव्यसंख्यादैवतोच्चारेण त्यागः सर्वत्र ज्ञेयः ॥ केचित्तु इदमुपकल्पितमन्वाधानोक्तद्रव्यजातमन्वाधानोक्ताहुतिसंख्यापर्याप्तमन्वाधानोक्ताभ्यो यक्ष्यमाणाभ्यो देवताभ्यो न ममेति संक्षेपेण त्यागं कुर्वंति ॥ ततो ग्रहमंत्रैर्निर्ऋत्यादिमन्त्रैश्च यथायथं होमांते ग्रहपूजास्विष्टकृन्नवाहुतिबलिदानपूर्णाहुतिपूर्णपात्रविमोकादिवह्निपूजांते यजमानाद्यभिषेके कृते धृतशुक्लवस्त्रगन्धो यजमानो मानस्तोक इति विभूतिं धृत्वा मुख्यदेवतापूजनविसर्जनश्रेयोग्रहणदक्षिणादानानि कुर्यात् ॥ शतं तदर्धं दश वा ब्राह्मणान् भोजयेदिति संक्षेपः ॥

adityai 14 bṛhaspataye 15 sarpebhyaḥ 16 pitṛbhyaḥ 17 bhagāya 18 aryamṇe 19 savitre 20 tvaṣṭre 21 vāyave 22 indrāgnibhyāṃ 23 mitrāya 24 na mama|| viṃśatyadhikaśatāhutiparyāptaṃ kṛsaraṃ rakṣoghne'gnaye na mama || aṣṭāṣṭāhutiparyāptaṃ kṛsaraṃ savitre durgāyai tryambakāya kavibhyo durgāyai vāstoṣpataye'gnaye kṣetrapālāya mitrāvaruṇābhyāmagnaye ca na mama || pratidravyaṃ viṃśatyadhikaśatāhutiparyāptāni samiccarvājyāni śriye na mama || trayodaśāhutiparyāptaṃ pāyasaṃ somāya || caturgṛhītājyaṃ rudrāya svarāje || ekaikāhutiparyāptamājyamagnaye vāyave sūryāya prajāpataye ca na mama || evaṃ savistaraṃ tattaddravyasaṃkhyādaivatoccāreṇa tyāgaḥ sarvatra jñeyaḥ || kecittu idamupakalpitamanvādhānoktadravyajātamanvādhānoktāhutisaṃkhyāparyāptamanvādhānoktābhyo yakṣyamāṇābhyo devatābhyo na mameti saṃkṣepeṇa tyāgaṃ kurvaṃti || tato grahamaṃtrairnirṛtyādimantraiśca yathāyathaṃ homāṃte grahapūjāsviṣṭakṛnnavāhutibalidānapūrṇāhutipūrṇapātravimokādivahnipūjāṃte yajamānādyabhiṣeke kṛte dhṛtaśuklavastragandho yajamāno mānastoka iti vibhūtiṃ dhṛtvā mukhyadevatāpūjanavisarjanaśreyograhaṇadakṣiṇādānāni kuryāt || śataṃ tadardhaṃ daśa vā brāhmaṇān bhojayediti saṃkṣepaḥ ||

⟨Now the procedure of the appeasing rite for Mūla ⟨the nakṣatra under which birth is held inauspicious⟩.⟩ — for Aditi 14, for Bṛhaspati 15, for the Serpents 16, for the Fathers 17, for Bhaga 18, for Aryaman 19, for Savitṛ 20, for Tvaṣṭṛ 21, for Vāyu 22, for Indra-and-Agni 23, for Mitra 24; not mine. This kṛsara ⟨sesame-and-rice oblation⟩, sufficient for a hundred and twenty oblations, is for Agni the slayer of demons; not mine. This kṛsara, sufficient for eight oblations each, is for Savitṛ, for Durgā, for Tryambaka, for the Kavis, for Durgā, for Vāstoṣpati, for Agni, for Kṣetrapāla, for Mitra-and-Varuṇa and for Agni; not mine. These samidh ⟨fuel-stick⟩, caru ⟨cooked grain⟩ and ājya ⟨ghee⟩, sufficient for a hundred and twenty oblations of each substance, are for Śrī; not mine. This pāyasa ⟨milk-rice⟩, sufficient for thirteen oblations, is for Soma. This ājya taken up four times is for Rudra Svarāj. This ājya, sufficient for one oblation each, is for Agni, for Vāyu, for Sūrya and for Prajāpati; not mine.” The tyāga ⟨the renunciation of the oblation⟩ is to be understood everywhere in this way, at full length, uttering in each case the substance, the number and the deity. But some make the tyāga briefly, thus: “This collection of materials, prepared and named in the anvādhāna ⟨the formal setting of the fuel⟩, sufficient for the number of oblations named in the anvādhāna, is for the deities named in the anvādhāna who are to be worshipped; not mine.” Then, with the graha-mantras and with the mantras of Nirṛti and the rest, each in its place, at the end of the homa; and at the end of the worship of the grahas ⟨planets⟩, the Sviṣṭakṛt, the nine oblations, the offering of bali ⟨food to the spirits⟩, the pūrṇāhuti ⟨full oblation⟩, the letting go of the full vessel and the rest, and the worship of the fire; when the sprinkling of the yajamāna ⟨the sacrificer⟩ and the rest has been done, the yajamāna, wearing white garments and sandal-paste, having put on the ashes with the mantra ‘mā nas toke’, should perform the worship of the chief deity, the dismissal ⟨of the deities⟩, the taking of the blessing, and the giving of the dakṣiṇā ⟨the priestly fee⟩. He should feed a hundred brāhmaṇas, or half that, or ten: so much in brief.

अथ आश्लेषाशान्तिः ।

तत्राश्लेषाफलम् ॥ आश्लेषायाः क्रमेण पंचसप्तद्वित्रिचतुरष्टैकादशषट्नवपंचति दशधा विभक्तनाडीषु क्रमेण राज्यं पितृनाशो मातृनाशः कामभोगः पितृभक्तिर्बलं हिंसकत्वं त्यागो भोगो धनमिति फलानि ॥ अथ पादविभागेन फलम् ॥ तत्राद्यपादः शुभः ॥ द्वितीये पादे धनस्य नाशः ॥ तृतीये मातृश्चतुर्थे पितुः ॥ आश्लेषांत्यपादत्रयजाता कन्या श्वश्रूं हंति ॥ एवं वरोप्यंत्यपादत्रयजः श्वश्रूं हंति ॥ “आश्लेषासर्वपादेषु शांतिः कार्या प्रयत्नतः ॥ जातस्य द्वादशाहे तु शांतिकर्म समाचरेत् ॥ असंभवे तु जन्मर्क्षे ह्यन्यस्मिन्वा शुभे दिने ॥” अथोक्तकाले गोमुखप्रसवं कृत्वा अस्य शिशोराश्लेषाजननसूचितसर्वारिष्टपरिहारेत्यादि संकल्पं कृत्वा मूलशांतिवत्कुंभद्वये रुद्रवरुणौ द्वौ संपूज्य चतुर्विंशतिदलपद्मस्थकुंभे प्रतिमायामाश्लेषाधिपतीन् सर्पानावाह्य तद्दक्षिणे पुष्यदेवतां बृहस्पतिमुत्तरतो मघादेवतां पितृंश्चावाह्य दलेषु पूर्वदलमारभ्य प्रादक्षिण्येन पूर्वाधिपतिभगादिपुनर्वसुदेवतादितिपर्यतचतुर्विंशतिदेवतावाहनादि कुर्यात् ॥ कौस्तुभे तु तैत्तिरीकमन्त्रैः पुष्यमघापूर्वादिनक्षत्राणामावाहनमुक्तं न तु नक्षत्रदेवतानाम् ॥ ततो लोकपालानावाह्यावाहितसर्वदेवताः संपूज्याग्निं ग्रहांश्च प्रतिष्ठाप्यन्वादध्यात् ॥ आदित्यादिग्रहाद्युद्देशांते प्रधानदेवताः सर्पान्प्रतिद्रव्यमष्टोत्तरशतसंख्यमष्टाविंशतिसंख्यं वा घृतमिश्रपायससमिदाज्यचर्वाहुतिभिः बृहस्पतिं पितॄंश्चाष्टाविंशतिसंख्यमष्टसंख्यं वा तैरेव द्रव्यैर्भगादिचतुर्विंशतिदेवता अष्टाष्टपायसाहुतिभिः रक्षोहणमित्यादिशेषदेवतानिर्देशो मूलशांतिवत् ॥ तद्वदेव पायसकृसरचरूणां श्रपणं हविस्त्यागश्च कार्यः ॥ कौस्तुभोक्तप्रधानदेवतामंत्रैस्तत्तद्धोमः शेषं मूलशांतिवत् ॥

tatrāśleṣāphalam || āśleṣāyāḥ krameṇa paṃcasaptadvitricaturaṣṭaikādaśaṣaṭnavapaṃcati daśadhā vibhaktanāḍīṣu krameṇa rājyaṃ pitṛnāśo mātṛnāśaḥ kāmabhogaḥ pitṛbhaktirbalaṃ hiṃsakatvaṃ tyāgo bhogo dhanamiti phalāni || atha pādavibhāgena phalam || tatrādyapādaḥ śubhaḥ || dvitīye pāde dhanasya nāśaḥ || tṛtīye mātṛścaturthe pituḥ || āśleṣāṃtyapādatrayajātā kanyā śvaśrūṃ haṃti || evaṃ varopyaṃtyapādatrayajaḥ śvaśrūṃ haṃti || “āśleṣāsarvapādeṣu śāṃtiḥ kāryā prayatnataḥ || jātasya dvādaśāhe tu śāṃtikarma samācaret || asaṃbhave tu janmarkṣe hyanyasminvā śubhe dine ||” athoktakāle gomukhaprasavaṃ kṛtvā asya śiśorāśleṣājananasūcitasarvāriṣṭaparihāretyādi saṃkalpaṃ kṛtvā mūlaśāṃtivatkuṃbhadvaye rudravaruṇau dvau saṃpūjya caturviṃśatidalapadmasthakuṃbhe pratimāyāmāśleṣādhipatīn sarpānāvāhya taddakṣiṇe puṣyadevatāṃ bṛhaspatimuttarato maghādevatāṃ pitṛṃścāvāhya daleṣu pūrvadalamārabhya prādakṣiṇyena pūrvādhipatibhagādipunarvasudevatāditiparyatacaturviṃśatidevatāvāhanādi kuryāt || kaustubhe tu taittirīkamantraiḥ puṣyamaghāpūrvādinakṣatrāṇāmāvāhanamuktaṃ na tu nakṣatradevatānām || tato lokapālānāvāhyāvāhitasarvadevatāḥ saṃpūjyāgniṃ grahāṃśca pratiṣṭhāpyanvādadhyāt || ādityādigrahādyuddeśāṃte pradhānadevatāḥ sarpānpratidravyamaṣṭottaraśatasaṃkhyamaṣṭāviṃśatisaṃkhyaṃ vā ghṛtamiśrapāyasasamidājyacarvāhutibhiḥ bṛhaspatiṃ pitṝṃścāṣṭāviṃśatisaṃkhyamaṣṭasaṃkhyaṃ vā taireva dravyairbhagādicaturviṃśatidevatā aṣṭāṣṭapāyasāhutibhiḥ rakṣohaṇamityādiśeṣadevatānirdeśo mūlaśāṃtivat || tadvadeva pāyasakṛsaracarūṇāṃ śrapaṇaṃ havistyāgaśca kāryaḥ || kaustubhoktapradhānadevatāmaṃtraistattaddhomaḥ śeṣaṃ mūlaśāṃtivat ||

⟨Now the śānti ⟨propitiatory rite⟩ for Āśleṣā ⟨the nakṣatra⟩.⟩ There, the fruit of Āśleṣā. In the nāḍīs ⟨time-units⟩ of Āśleṣā divided ten ways — of five, seven, two, three, four, eight, eleven, six, nine and five in order — the fruits in order are: kingship, destruction of the father, destruction of the mother, the enjoyment of desires, devotion to the father, strength, murderousness, renunciation, enjoyment, and wealth. Now the fruit according to the division by pādas ⟨quarters⟩. There the first pāda is auspicious; in the second pāda, destruction of wealth; in the third, of the mother; in the fourth, of the father. A girl born in the last three pādas of Āśleṣā kills her mother-in-law; so too a bridegroom born in the last three pādas kills his mother-in-law. “In all the pādas of Āśleṣā a śānti ⟨pacificatory rite⟩ is to be done with effort. One should perform the śānti rite on the twelfth day of the child born; but if that is impossible, then on the birth-nakṣatra ⟨lunar mansion⟩, or on some other auspicious day.” Then, at the time stated, having performed the gomukhaprasava ⟨the passing of the child through the mouth of a cow-image⟩ and having made the saṅkalpa “for the averting of all the ariṣṭa ⟨danger⟩ indicated by this child’s birth in Āśleṣā,” and so on; having worshipped the two, Rudra and Varuṇa, in two kumbhas ⟨jars⟩ as in the Mūla-śānti; having invoked the Serpents, the lords of Āśleṣā, into an image in the kumbha that stands on the twenty-four-petalled lotus; and having invoked to the south of it Bṛhaspati, the deity of Puṣya, and to the north the Fathers, the deity of Maghā — he should perform the invocation and the rest of the twenty-four deities upon the petals, beginning from the eastern petal and going sunwise, from Bhaga the lord of Pūrvā ⟨Phalgunī⟩ as far as Aditi the deity of Punarvasu. In the Kaustubha, however, the invocation with the Taittirīya mantras is said to be of the nakṣatras — Puṣya, Maghā, Pūrvā and the rest — and not of the nakṣatra-deities. Then, having invoked the Lokapālas ⟨the guardians of the quarters⟩ and worshipped all the invoked deities, and having established the fire and the grahas ⟨planets⟩, he should perform the anvādhāna ⟨the formal setting of the fuel⟩. At the end of the designation of the grahas beginning with the Sun and the rest: the principal deities, the Serpents, with a hundred and eight or twenty-eight of each substance, with oblations of pāyasa ⟨milk-rice⟩ mixed with ghee, of samidh ⟨fuel-stick⟩, of ājya ⟨ghee⟩ and of caru ⟨cooked grain⟩; Bṛhaspati and the Fathers with twenty-eight or eight, with those same substances; the twenty-four deities beginning with Bhaga, with eight pāyasa oblations each; and the designation of the remaining deities — ‘the slayer of demons’ and so on — is as in the Mūla-śānti. In the same way as there, the cooking of the pāyasa, the kṛsara ⟨sesame-and-rice⟩ and the caru, and the tyāga ⟨renunciation⟩ of the oblation-material, are to be done. The homa for each is with the mantras of the principal deities stated in the Kaustubha; the rest is as in the Mūla-śānti.

अथ ज्येष्ठानक्षत्रफलं शांतिश्च ।

“ज्येष्ठाया दशभागेषु आद्ये मातामहीमृतिः ॥ मातामहं द्वितीये च तृतीये हंति मातुलम् ॥ तुर्ये जातो मातरं च हंत्यात्मानं तु पंचमे ॥ गोत्रजान्षष्ठभागे च सप्तमे तूभयं कुलम् ॥ अष्टमे स्वाग्रजं हंति नवमे श्वशुरं तथा ॥ दशमांशकजातस्तु सर्वं हंति शिशुर्ध्रुवम् ॥ ज्येष्ठर्क्षे तु पुमाञ्जातो ज्येष्ठभ्रातृविनाशकः ॥ ज्येष्ठर्क्षे कन्यका जाता हंति शीघ्रं धवाग्रजम् ॥ पादत्रये जातनरो ज्येष्ठोप्यत्र प्रजायते ॥ ज्येष्ठांत्यपादजातस्तु पितुः स्वस्य च नाशकः ॥” द्वादशाहे शांत्युक्तशुभदिने वा गोप्रसवशांतिं कृत्वास्य शिशोर्ज्येष्ठर्क्षजननसूचितसर्वारिष्टपरिहारद्वारेत्यादि संकल्प्य मध्यकलशे सुवर्णप्रतिमायां शचीसहितमैरावतारूढमिंद्रं लोकपालांश्चावाह्य रक्तवस्त्रद्वयशष्कुलीनैवेद्यसहितषोडशोपचारैः पूजयेत् ॥ तस्य चतुर्दिक्षु कुंभचतुष्टयं तत्पूर्वं मध्यभागे शतच्छिद्रं च निधाय पूर्णपात्रयुतेषु चतुर्षु फलादौ वरुणावाहनपूजनादि अन्वाधाने ग्रहान्वाधानांते इंद्रं पलाशसमिदाज्यचरुद्रव्यैः प्रतिद्रव्यमष्टोत्तरशतसंख्यया इंद्रायेंदोमरुत्वत इति मंत्रेण प्रजापतिमष्टोत्तरशततिलाहुतिभिः समस्तव्याहृतिमंत्रेण शेषेण स्विष्टकृतमित्यादि ॥ अष्टोत्तरशतं ब्राह्मणान् भोजयेत् ॥ इति ज्येष्ठाशांतिसंक्षेपप्रयोगः ॥

“jyeṣṭhāyā daśabhāgeṣu ādye mātāmahīmṛtiḥ || mātāmahaṃ dvitīye ca tṛtīye haṃti mātulam || turye jāto mātaraṃ ca haṃtyātmānaṃ tu paṃcame || gotrajānṣaṣṭhabhāge ca saptame tūbhayaṃ kulam || aṣṭame svāgrajaṃ haṃti navame śvaśuraṃ tathā || daśamāṃśakajātastu sarvaṃ haṃti śiśurdhruvam || jyeṣṭharkṣe tu pumāñjāto jyeṣṭhabhrātṛvināśakaḥ || jyeṣṭharkṣe kanyakā jātā haṃti śīghraṃ dhavāgrajam || pādatraye jātanaro jyeṣṭhopyatra prajāyate || jyeṣṭhāṃtyapādajātastu pituḥ svasya ca nāśakaḥ ||” dvādaśāhe śāṃtyuktaśubhadine vā goprasavaśāṃtiṃ kṛtvāsya śiśorjyeṣṭharkṣajananasūcitasarvāriṣṭaparihāradvāretyādi saṃkalpya madhyakalaśe suvarṇapratimāyāṃ śacīsahitamairāvatārūḍhamiṃdraṃ lokapālāṃścāvāhya raktavastradvayaśaṣkulīnaivedyasahitaṣoḍaśopacāraiḥ pūjayet || tasya caturdikṣu kuṃbhacatuṣṭayaṃ tatpūrvaṃ madhyabhāge śatacchidraṃ ca nidhāya pūrṇapātrayuteṣu caturṣu phalādau varuṇāvāhanapūjanādi anvādhāne grahānvādhānāṃte iṃdraṃ palāśasamidājyacarudravyaiḥ pratidravyamaṣṭottaraśatasaṃkhyayā iṃdrāyeṃdomarutvata iti maṃtreṇa prajāpatimaṣṭottaraśatatilāhutibhiḥ samastavyāhṛtimaṃtreṇa śeṣeṇa sviṣṭakṛtamityādi || aṣṭottaraśataṃ brāhmaṇān bhojayet || iti jyeṣṭhāśāṃtisaṃkṣepaprayogaḥ ||

⟨Now the effect of the Jyeṣṭhā nakṣatra ⟨at a birth⟩ and its śānti.⟩ “Among the ten parts of Jyeṣṭhā: in the first, the death of the maternal grandmother; in the second, ⟨he kills⟩ the maternal grandfather, and in the third he kills the maternal uncle; one born in the fourth kills his mother, and in the fifth himself; in the sixth part, those born in his gotra ⟨clan⟩, but in the seventh, both families. In the eighth he kills his own elder brother, and in the ninth the father-in-law likewise; but a child born in the tenth part surely kills them all. A male born in the Jyeṣṭhā asterism is the destroyer of his elder brother; a girl born in the Jyeṣṭhā asterism quickly kills her husband’s elder brother. A man born in ⟨the first⟩ three pādas ⟨quarters⟩ is himself born an eldest here; but one born in the last pāda of Jyeṣṭhā is the destroyer of his father and of himself.” On the twelfth day, or on an auspicious day stated for the śānti ⟨pacificatory rite⟩, having performed the goprasava-śānti ⟨the ‘cow-birth’ rite⟩ and having made the saṅkalpa “by way of averting all the ariṣṭa ⟨danger⟩ indicated by this child’s birth in the Jyeṣṭhā asterism,” and so on, he should invoke into a golden image in the middle kalaśa ⟨jar⟩ Indra mounted upon Airāvata together with Śacī, and the Lokapālas ⟨the guardians of the quarters⟩, and should worship them with the sixteen upacāras ⟨services of honour⟩, together with two red garments and an offering of śaṣkulī ⟨sweet cakes⟩. Having placed in the four quarters of it four kumbhas ⟨jars⟩, and before them the hundred-holed one in the middle, the invocation and worship of Varuṇa and the rest are in the four that are furnished with full vessels, upon fruit and the like. In the anvādhāna ⟨the formal setting of the fuel⟩, at the end of the anvādhāna of the grahas ⟨planets⟩: Indra, with the substances palāśa samidh ⟨fuel-sticks of the palāśa tree⟩, ājya ⟨ghee⟩ and caru ⟨cooked grain⟩, a hundred and eight of each substance, with the mantra ‘indrāyendo marutvate’; Prajāpati, with a hundred and eight sesame oblations, with the mantra of all the vyāhṛtis ⟨the sacred utterances⟩ together; the Sviṣṭakṛt with the remainder, and so on. He should feed a hundred and eight brāhmaṇas. Thus the abridged procedure of the Jyeṣṭhā-śānti.

अथ चित्रादिनक्षत्रशांतयः ।

“चित्राद्येर्धे पुष्यमध्यद्विपादे पूर्वाषाढाधिष्ण्यपादे तृतीये ॥ जातः पुत्रश्चोत्तराद्ये विधत्ते पित्रोर्भ्रातुः स्वस्य चापि प्रणाशम् ॥” उत्तराफाल्गुन्याद्यपाद इत्यर्थः॥ अत्रेत्थं भाति ॥ चित्रापूर्वार्द्धे जातस्य गोप्रसवं कृत्वा नक्षत्राधिपतिप्रतिमां संपूज्य अजादानं कार्यम् ॥ एवं पुष्यद्वितीयतृतीयपादयोर्जनने गोप्रसवनक्षत्राधिपपूजागोदानानि कार्याणि ॥ उत्तराफाल्गुनीप्रथमपादे जनने नक्षत्राधिपपूजा तिलपात्रदानं च कुर्यात् ॥ एवं पूर्वाषाढातृतीयपादे जनने नक्षत्रेशपूजा कांचनदानं च ॥ मघाप्रथमपादजनने मूलवत्फलम् ॥ तत्र गोप्रसवनक्षत्रेशपूजनग्रहमखाः कार्याः ॥ मघाया आद्यघटीद्वयजनने नक्षत्रगंडांतशांतिरपि ॥ रेवत्यंतघटीद्वयेश्विन्याद्यघटीद्वये जनने नक्षत्रगंडांतशांतिगोप्रसवग्रहमखाः कार्याः ॥ रेवत्यश्विन्योरितरभागेषु मघांतिमपादत्रये च दोषविशेषानुक्तेर्न शांत्यादिकम् ॥ एवं विशाखाचतुर्थपादजनने श्यालकदेवरनाशादिदुष्टफलोक्तेर्ग्रहमखः कार्यः यत्र काले 'दुष्टफलमात्रमुक्तं शांतिर्नोक्ता तत्र ग्रहमख इति कमलाकरोक्तेः ॥ एवमितरत्राप्यूह्यम् ॥ इति नक्षत्रशांतयः ॥

“citrādyerdhe puṣyamadhyadvipāde pūrvāṣāḍhādhiṣṇyapāde tṛtīye || jātaḥ putraścottarādye vidhatte pitrorbhrātuḥ svasya cāpi praṇāśam ||” uttarāphālgunyādyapāda ityarthaḥ|| atretthaṃ bhāti || citrāpūrvārddhe jātasya goprasavaṃ kṛtvā nakṣatrādhipatipratimāṃ saṃpūjya ajādānaṃ kāryam || evaṃ puṣyadvitīyatṛtīyapādayorjanane goprasavanakṣatrādhipapūjāgodānāni kāryāṇi || uttarāphālgunīprathamapāde janane nakṣatrādhipapūjā tilapātradānaṃ ca kuryāt || evaṃ pūrvāṣāḍhātṛtīyapāde janane nakṣatreśapūjā kāṃcanadānaṃ ca || maghāprathamapādajanane mūlavatphalam || tatra goprasavanakṣatreśapūjanagrahamakhāḥ kāryāḥ || maghāyā ādyaghaṭīdvayajanane nakṣatragaṃḍāṃtaśāṃtirapi || revatyaṃtaghaṭīdvayeśvinyādyaghaṭīdvaye janane nakṣatragaṃḍāṃtaśāṃtigoprasavagrahamakhāḥ kāryāḥ || revatyaśvinyoritarabhāgeṣu maghāṃtimapādatraye ca doṣaviśeṣānukterna śāṃtyādikam || evaṃ viśākhācaturthapādajanane śyālakadevaranāśādiduṣṭaphaloktergrahamakhaḥ kāryaḥ yatra kāle 'duṣṭaphalamātramuktaṃ śāṃtirnoktā tatra grahamakha iti kamalākarokteḥ || evamitaratrāpyūhyam || iti nakṣatraśāṃtayaḥ ||

⟨Now the śāntis for Citrā and the other nakṣatras.⟩ “A son born in the first half of Citrā, in the two middle pādas ⟨quarters⟩ of Puṣya, in the third pāda of the Pūrvāṣāḍhā asterism, and in the first ⟨pāda⟩ of the Uttarā, works the destruction of his parents, of his brother, and of himself as well.” The meaning is: the first pāda of Uttaraphalgunī. Here it appears thus. For one born in the first half of Citrā, having performed the goprasava ⟨the ‘cow-birth’ rite⟩ and worshipped an image of the lord of the nakṣatra ⟨lunar mansion⟩, the gift of a goat is to be made. So at a birth in the second and third pādas of Puṣya, the goprasava, the worship of the lord of the nakṣatra, and the gift of a cow are to be done. At a birth in the first pāda of Uttaraphalgunī he should do the worship of the lord of the nakṣatra and the gift of a vessel of sesame. So at a birth in the third pāda of Pūrvāṣāḍhā, the worship of the lord of the nakṣatra and the gift of gold. At a birth in the first pāda of Maghā the fruit is as in Mūla; there the goprasava, the worship of the lord of the nakṣatra, and the graha-makha ⟨the sacrifice to the planets⟩ are to be done. At a birth in the first two ghaṭīs of Maghā, the nakṣatra-gaṇḍānta-śānti ⟨the pacification for birth at the ‘knot-end’ where two asterisms join⟩ as well. At a birth in the last two ghaṭīs of Revatī and in the first two ghaṭīs of Aśvinī, the nakṣatra-gaṇḍānta-śānti, the goprasava and the graha-makha are to be done. In the other parts of Revatī and Aśvinī, and in the last three pādas of Maghā, since no particular defect is stated, there is no śānti and the rest. So too at a birth in the fourth pāda of Viśākhā, since an evil fruit is stated — the destruction of the wife’s brother, of the husband’s younger brother and the like — the graha-makha is to be done; for Kamalākara says that where for a given time only an evil fruit is stated and no śānti is stated, there the graha-makha ⟨is the remedy⟩. So it is to be inferred in the other cases also. Thus the nakṣatra-śāntis.

अथ व्यतीपातवैधृतिसंक्रांतिशांतिः ।

“ कुमारजन्मकाले तु व्यतीपातश्च वैधृतिः ॥ संक्रमश्च रवेस्तत्र जातो दारिद्यकारकः ॥ अश्रियं मृत्युमाप्नोति नात्र कार्या विचारणा ॥ स्त्रीणां च शोकं दुःखं च सर्वनाशकरो भवेत् ॥ गोमुखप्रसवं कुर्याच्छांतिं च सनवग्रहाम् ॥” उक्तकाले संकल्पादिकं कृत्वा पंचद्रोणपरिमितव्रीहिराशिं कृत्वा तदुपरि सार्धद्रोणद्वयमिततण्डुलराशिं तदुपरि सपादद्रोणपरिमिततिलराशिं च कृत्वा तिलराशौ विधिना स्थापितकुम्भे सौवर्णप्रतिमायां सूर्यमावाह्य तद्दक्षिणोत्तरयोरग्निरुद्रावावाह्य तिस्रो देवता व्यतीपातशांतौ संक्रांतिशांतौ च पूजयेत् ॥ व्यतीपातसंक्रांत्योर्जनने व्यतीपातसंक्रांतिशांती तंत्रेण संकल्प्यैकैव शांतिः कार्या ॥ अत्र पूजाहोमादेः प्रसंगसिद्धिः ॥ द्विगुणो वा प्रधानहोम इति भाति ॥ ग्रहपीठदेवतान्वाधानांते सूर्यम् उत्सूर्यो बृहदिति मन्त्रेण समिदाज्यचर्वाहुतिभिः प्रतिद्रव्यमष्टोत्तरशतसंख्याभिः अग्निं रुद्रं च तैरेव द्रव्यैः प्रत्येकमष्टाविंशतिसंख्याहुतिभिः अग्निं दूतमिति त्र्यंबकमिति मन्त्राभ्यां मृत्युंजयमष्टोत्तरशततिलाहुतिभिः शेषेणेत्यादि अभिषेकांते गोवस्त्रस्वर्णादि दत्त्वा शतं ब्राह्मणान् भोजयेत् ॥ इति व्यतीपातसंक्रांतिशांतिः ॥

“ kumārajanmakāle tu vyatīpātaśca vaidhṛtiḥ || saṃkramaśca ravestatra jāto dāridyakārakaḥ || aśriyaṃ mṛtyumāpnoti nātra kāryā vicāraṇā || strīṇāṃ ca śokaṃ duḥkhaṃ ca sarvanāśakaro bhavet || gomukhaprasavaṃ kuryācchāṃtiṃ ca sanavagrahām ||” uktakāle saṃkalpādikaṃ kṛtvā paṃcadroṇaparimitavrīhirāśiṃ kṛtvā tadupari sārdhadroṇadvayamitataṇḍularāśiṃ tadupari sapādadroṇaparimitatilarāśiṃ ca kṛtvā tilarāśau vidhinā sthāpitakumbhe sauvarṇapratimāyāṃ sūryamāvāhya taddakṣiṇottarayoragnirudrāvāvāhya tisro devatā vyatīpātaśāṃtau saṃkrāṃtiśāṃtau ca pūjayet || vyatīpātasaṃkrāṃtyorjanane vyatīpātasaṃkrāṃtiśāṃtī taṃtreṇa saṃkalpyaikaiva śāṃtiḥ kāryā || atra pūjāhomādeḥ prasaṃgasiddhiḥ || dviguṇo vā pradhānahoma iti bhāti || grahapīṭhadevatānvādhānāṃte sūryam utsūryo bṛhaditi mantreṇa samidājyacarvāhutibhiḥ pratidravyamaṣṭottaraśatasaṃkhyābhiḥ agniṃ rudraṃ ca taireva dravyaiḥ pratyekamaṣṭāviṃśatisaṃkhyāhutibhiḥ agniṃ dūtamiti tryaṃbakamiti mantrābhyāṃ mṛtyuṃjayamaṣṭottaraśatatilāhutibhiḥ śeṣeṇetyādi abhiṣekāṃte govastrasvarṇādi dattvā śataṃ brāhmaṇān bhojayet || iti vyatīpātasaṃkrāṃtiśāṃtiḥ ||

⟨Now the appeasing rite for the Vyatīpāta, the Vaidhṛti and the saṅkrānti ⟨the Sun's entry into a sign⟩.⟩ “But if at the time of a boy’s birth there is the Vyatīpāta, or the Vaidhṛti, or the Sun’s saṅkrama ⟨passage into a new sign⟩, then one born therein is a maker of poverty. He comes to lack of fortune and to death — no deliberation is to be made about this. And he would bring grief and sorrow to the women, and would work the destruction of all. One should perform the gomukhaprasava ⟨the passing of the child through the mouth of a cow-image⟩ and the śānti ⟨pacificatory rite⟩ together with the nine grahas ⟨planets⟩.” At the time stated, having made the saṅkalpa and the rest, having made a heap of paddy measuring five droṇas, upon it a heap of husked rice measuring two and a half droṇas, and upon that a heap of sesame measuring a droṇa and a quarter, and having invoked the Sun into a golden image in a kumbha ⟨jar⟩ duly installed on the heap of sesame, and Agni and Rudra to the south and the north of it, he should worship the three deities, both in the Vyatīpāta-śānti and in the Saṅkrānti-śānti. If the birth is in both the Vyatīpāta and the saṅkrānti, the Vyatīpāta-śānti and the Saṅkrānti-śānti are resolved upon by tantra ⟨that is, run together on one set of acts⟩ and only one śānti is to be performed; here the worship, the homa and the rest are accomplished incidentally ⟨for both⟩. Or else the principal homa is doubled, so it appears. At the end of the anvādhāna ⟨the formal setting of the fuel⟩ of the grahas, of the pīṭha ⟨stand⟩ and of the deities: the Sun, with the mantra ‘ut sūryo bṛhat’, with oblations of samidh ⟨fuel-stick⟩, ājya ⟨ghee⟩ and caru ⟨cooked grain⟩, a hundred and eight of each substance; Agni and Rudra, with those same substances, each with twenty-eight oblations, with the two mantras ‘agniṃ dūtam’ and ‘tryambakam’; Mṛtyuñjaya, with a hundred and eight sesame oblations; the remainder, and so on. At the end of the abhiṣeka ⟨sprinkling⟩, having given a cow, a garment, gold and the rest, he should feed a hundred brāhmaṇas. Thus the Vyatīpāta–Saṅkrānti śānti.

अथ वैधृतिशांतौ विशेषः ।

पूर्ववत् व्रीहितण्डुलतिलराशौ स्थापितकुम्भे मध्ये त्र्यम्बकमिति मन्त्रेण रुद्रं दक्षिणतः उत्सूर्य इति सूर्यमुत्तरश्चाप्यायस्वेति सोममावाह्य पूजयेत् ॥ अन्वाधाने रुद्रं समिच्चर्वाज्यैः प्रतिद्रव्यमष्टोत्तरशतसंख्याहुतिभिः सूर्यसोमौ प्रत्येकमष्टाविंशतिसंख्यैस्तैरेव द्रव्यैर्मृत्युंजयमष्टोत्तरसहस्रशतान्यतरसंख्यतिलाहुतिभिः शेषेणेत्यादि ॥ अन्यत्पूर्ववत् ॥ संक्रांतिदिने वैधृतिसत्त्वे देवताभेदाच्छांतिद्वयं पृथक्कार्यम् ॥ इति वैधृतिशांतिः ॥

pūrvavat vrīhitaṇḍulatilarāśau sthāpitakumbhe madhye tryambakamiti mantreṇa rudraṃ dakṣiṇataḥ utsūrya iti sūryamuttaraścāpyāyasveti somamāvāhya pūjayet || anvādhāne rudraṃ samiccarvājyaiḥ pratidravyamaṣṭottaraśatasaṃkhyāhutibhiḥ sūryasomau pratyekamaṣṭāviṃśatisaṃkhyaistaireva dravyairmṛtyuṃjayamaṣṭottarasahasraśatānyatarasaṃkhyatilāhutibhiḥ śeṣeṇetyādi || anyatpūrvavat || saṃkrāṃtidine vaidhṛtisattve devatābhedācchāṃtidvayaṃ pṛthakkāryam || iti vaidhṛtiśāṃtiḥ ||

⟨Now what is special in the appeasing rite for the Vaidhṛti ⟨conjunction⟩.⟩ As before, in the kumbha ⟨jar⟩ installed upon the heap of paddy, rice and sesame, he should invoke and worship Rudra in the middle with the mantra ‘tryambakam’, the Sun to the south with ‘ut sūryaḥ’, and Soma to the north with ‘āpyāyasva’. In the anvādhāna ⟨the formal setting of the fuel⟩: Rudra with samidh ⟨fuel-stick⟩, caru ⟨cooked grain⟩ and ājya ⟨ghee⟩, with a hundred and eight oblations of each substance; the Sun and Soma, each with twenty-eight of those same substances; Mṛtyuñjaya, with sesame oblations numbering either a thousand and eight or a hundred and eight; the remainder, and so on. The rest is as before. If a Vaidhṛti falls on the day of a saṅkrānti ⟨the Sun’s entry into a sign⟩, the two śāntis ⟨pacificatory rites⟩ are to be done separately, because the deities differ. Thus the Vaidhṛti-śānti.

अथैकनक्षत्रजननशांतिः ।

“एकस्मिन्नेव नक्षत्रे भ्रात्रोर्वा पितृपुत्रयोः ॥ प्रसूतिश्चेत्तयोर्मृत्युर्भवेदेकस्य निश्चितः ॥” पितृनक्षत्रे मातृनक्षत्रे वा कन्यायाः पुत्रस्य वोत्पत्तौ गोमुखप्रसवं कृत्वा शांतिः कार्या ॥ सोदरभ्रातृभगिन्योर्नक्षत्रे भ्रातृभगिन्या वोत्पत्तौ गोप्रसवमकृत्वैव शांतिमात्रं कार्यम् ॥ संकल्पे पित्रैकनक्षत्रोत्पत्तिसूचितसर्वारिष्टेत्याद्यूहः ॥ कलशे रक्तवस्त्रे यस्मिन्नक्षत्रे जन्म तन्नक्षत्रप्रतिमां तन्नक्षत्रदेवताप्रतिमां वा अग्निर्नः पातु कृत्तिका इत्यादि तैत्तिरीयमंत्रैः पूजयेत् ॥ अन्वाधाने इदं नक्षत्रममुकां नक्षत्रदेवतां वा समिच्चर्वाज्यैः प्रतिद्रव्यमष्टोत्तरशतसंख्यं शेषेणेत्यादि ॥ अंते ययोरेकनक्षत्रे जन्म तयोरभिषेकः ॥ अत्र ग्रहमखो नावश्यकः ॥ क्वचित्संपूजितहरिहरप्रतिमादानमप्युक्तम् ॥

“ekasminneva nakṣatre bhrātrorvā pitṛputrayoḥ || prasūtiścettayormṛtyurbhavedekasya niścitaḥ ||” pitṛnakṣatre mātṛnakṣatre vā kanyāyāḥ putrasya votpattau gomukhaprasavaṃ kṛtvā śāṃtiḥ kāryā || sodarabhrātṛbhaginyornakṣatre bhrātṛbhaginyā votpattau goprasavamakṛtvaiva śāṃtimātraṃ kāryam || saṃkalpe pitraikanakṣatrotpattisūcitasarvāriṣṭetyādyūhaḥ || kalaśe raktavastre yasminnakṣatre janma tannakṣatrapratimāṃ tannakṣatradevatāpratimāṃ vā agnirnaḥ pātu kṛttikā ityādi taittirīyamaṃtraiḥ pūjayet || anvādhāne idaṃ nakṣatramamukāṃ nakṣatradevatāṃ vā samiccarvājyaiḥ pratidravyamaṣṭottaraśatasaṃkhyaṃ śeṣeṇetyādi || aṃte yayorekanakṣatre janma tayorabhiṣekaḥ || atra grahamakho nāvaśyakaḥ || kvacitsaṃpūjitahariharapratimādānamapyuktam ||

⟨Now the appeasing rite for a birth under one and the same nakṣatra.⟩ “If the birth of two brothers, or of a father and a son, falls in one and the same nakṣatra ⟨lunar mansion⟩, the death of one of the two is certain.” If a daughter or a son is born in the father’s nakṣatra or in the mother’s nakṣatra, the gomukhaprasava ⟨the passing of the child through the mouth of a cow-image⟩ is to be performed and then the śānti ⟨pacificatory rite⟩. If a brother or a sister is born in the nakṣatra of a full brother or a full sister, the śānti alone is to be done, without performing the goprasava. In the saṅkalpa ⟨the declaration of intent⟩ the alteration is “all the ariṣṭa ⟨danger⟩ indicated by a birth in one nakṣatra with the father,” and so on. Upon a kalaśa ⟨jar⟩, upon a red cloth, he should worship an image of the nakṣatra in which the birth fell, or an image of the deity of that nakṣatra, with the Taittirīya mantras ‘agnir naḥ pātu kṛttikāḥ’ and the rest. In the anvādhāna ⟨the formal setting of the fuel⟩: “this nakṣatra,” or “such-and-such a nakṣatra-deity,” with samidh ⟨fuel-stick⟩, caru ⟨cooked grain⟩ and ājya ⟨ghee⟩, a hundred and eight of each substance; the remainder, and so on. At the end, the sprinkling of the two whose birth falls in one nakṣatra. Here the graha-makha ⟨the sacrifice to the planets⟩ is not obligatory. In some ⟨works⟩ the gift of a duly worshipped image of Hari-Hara is also stated.

अथ ग्रहणशांतिः ।

“ग्रहणे चंद्रसूर्यस्य प्रसूतिर्यदि जायते ॥ इत्थं संजायते यस्तु तस्य मृत्युर्न संशयः ॥ व्याधिः पीडा च दारिद्र्यं शोकश्च कलहो भवेत्॥” अत्र गोमुखप्रसवः कार्य इति भाति ॥ ग्रहमखः कृताकृतः ॥ संकल्पे सूर्यग्रहणकालिकप्रसूतिसूचितेत्याद्यूहः ॥ ग्रहणकालिकनक्षत्रस्य नक्षत्रदेवताया वा हेमप्रतिमां सूर्यग्रहे सूर्यस्य हेमप्रतिमां चंद्रग्रहे रजतं चंद्रबिंबं कृत्वोभयत्र सीसेन राहोर्नागाकृतिं कृत्वा गोमयोपलिप्ते शुचिदेशे श्वेतवस्त्रोपरि देवतात्रयपूजनम् ॥ नात्र कलशस्थापनादि ॥ तत्र मध्ये आकृष्णेनेति सूर्य दक्षिणतः स्वर्भानोरथ इति राहुमुत्तरतो नक्षत्रदेवतां च पूजयेत् ॥ चंद्रग्रहे तु आप्यायस्वेति मध्ये चंद्रः पूज्यः ॥ पार्श्वयो राहुनक्षत्रदेवते पूर्ववत् ॥ अन्वाधाने सूर्यग्रहे सूर्यमर्कसमिदाज्यचरुतिलैः प्रत्येकमष्टोत्तरशतसंख्यया राहुं दूर्वाज्यचरुतिलैस्तावत्संख्यैर्नक्षत्रदेवतां जलवृक्षसमिदाज्यचरुतिलैस्तावत्संख्यया शेषेणेत्यादि ॥ चंद्रग्रहे च चंद्रं पालाशसमिदाज्यचरुतिलैः शेषं पूर्ववत् ॥ अन्ते ग्रहकलशोदकेन पंचगव्यपंचत्वक्पंचपल्लवादियुतलौकिकोदकेन च लौकिकेनैव वाभिषेकः ॥ वेधकाले जन्मनि नैव शांतिः ॥ किन्तु दुष्टकालत्वाद्रुद्राभिषेकः कार्य इति भाति ॥

“grahaṇe caṃdrasūryasya prasūtiryadi jāyate || itthaṃ saṃjāyate yastu tasya mṛtyurna saṃśayaḥ || vyādhiḥ pīḍā ca dāridryaṃ śokaśca kalaho bhavet||” atra gomukhaprasavaḥ kārya iti bhāti || grahamakhaḥ kṛtākṛtaḥ || saṃkalpe sūryagrahaṇakālikaprasūtisūcitetyādyūhaḥ || grahaṇakālikanakṣatrasya nakṣatradevatāyā vā hemapratimāṃ sūryagrahe sūryasya hemapratimāṃ caṃdragrahe rajataṃ caṃdrabiṃbaṃ kṛtvobhayatra sīsena rāhornāgākṛtiṃ kṛtvā gomayopalipte śucideśe śvetavastropari devatātrayapūjanam || nātra kalaśasthāpanādi || tatra madhye ākṛṣṇeneti sūrya dakṣiṇataḥ svarbhānoratha iti rāhumuttarato nakṣatradevatāṃ ca pūjayet || caṃdragrahe tu āpyāyasveti madhye caṃdraḥ pūjyaḥ || pārśvayo rāhunakṣatradevate pūrvavat || anvādhāne sūryagrahe sūryamarkasamidājyacarutilaiḥ pratyekamaṣṭottaraśatasaṃkhyayā rāhuṃ dūrvājyacarutilaistāvatsaṃkhyairnakṣatradevatāṃ jalavṛkṣasamidājyacarutilaistāvatsaṃkhyayā śeṣeṇetyādi || caṃdragrahe ca caṃdraṃ pālāśasamidājyacarutilaiḥ śeṣaṃ pūrvavat || ante grahakalaśodakena paṃcagavyapaṃcatvakpaṃcapallavādiyutalaukikodakena ca laukikenaiva vābhiṣekaḥ || vedhakāle janmani naiva śāṃtiḥ || kintu duṣṭakālatvādrudrābhiṣekaḥ kārya iti bhāti ||

⟨Now the śānti for an eclipse.⟩ “If a birth takes place at an eclipse of the Moon or of the Sun — for him who is born thus, death is beyond doubt; and there would be disease, affliction, poverty, sorrow and quarrel.” Here the gomukhaprasava ⟨the passing of the child through the mouth of a cow-image⟩ should be done, so it appears. The graha-makha ⟨the sacrifice to the planets⟩ is optional. In the saṅkalpa ⟨the declaration of intent⟩ the alteration is “indicated by a birth at the time of a solar eclipse,” and so on. Having made a golden image of the nakṣatra ⟨lunar mansion⟩ of the time of the eclipse, or of its deity; at a solar eclipse a golden image of the Sun, at a lunar eclipse a silver disc of the Moon; and in both cases having made a serpent-figure of Rāhu out of lead — the worship of the three deities is upon a white cloth, in a clean place smeared with cow-dung. Here there is no installation of a kalaśa ⟨jar⟩ and the rest. There he should worship in the middle the Sun with ‘ā kṛṣṇena’, to the south Rāhu with ‘svarbhānor atha’, and to the north the nakṣatra-deity. But at a lunar eclipse the Moon is to be worshipped in the middle with ‘āpyāyasva’, and at the two sides Rāhu and the nakṣatra-deity as before. In the anvādhāna ⟨the formal setting of the fuel⟩, at a solar eclipse: the Sun, with arka fuel-sticks, ājya ⟨ghee⟩, caru ⟨cooked grain⟩ and sesame, a hundred and eight of each; Rāhu, with dūrvā ⟨grass⟩, ājya, caru and sesame, of the same number; the nakṣatra-deity, with fuel-sticks of the jala-vṛkṣa ⟨the ‘water-tree’⟩, ājya, caru and sesame, of the same number; the remainder, and so on. And at a lunar eclipse, the Moon with palāśa fuel-sticks, ājya, caru and sesame; the rest as before. At the end, the sprinkling with the water of the graha-kalaśa and with ordinary water furnished with the pañcagavya ⟨the five products of the cow⟩, the five barks, the five sprouts and the rest — or with ordinary water alone. For a birth at the time of the vedha ⟨the ‘piercing’, the period that precedes an eclipse⟩ there is no śānti ⟨pacificatory rite⟩ at all; but since it is an inauspicious time, the Rudrābhiṣeka ⟨the bathing of Rudra⟩ should be done, so it appears.

अथ नक्षत्रगण्डान्तशांतिः ।

रेवत्याश्लेषाज्येष्ठानक्षत्राणामंत्यघटीद्वयमश्विनीमघामूलानामाद्यघटीद्वयमिति घटिकाचतुष्टयमितं त्रिविधं नक्षत्रगण्डान्तम् ॥ “अश्विनीमघामूलानां पूर्वार्धे बाध्यते पिता ॥ पूषाहिशक्रपश्चार्धे जननी बाध्यते शिशोः ॥ सर्वेषां गण्डजातानां परित्यागो विधीयते ॥ वर्जयेद्दर्शनं यावत्तस्य षाण्मासिकं भवेत् ॥ शांतिं वा पुष्कलां कुर्यात्सोममंत्रेण भक्तिमान् ॥” अस्य शिशो रेवत्यश्विनीसंध्यात्मकगण्डान्तजननसूचितारिष्टनिरासार्थं नक्षत्रगण्डान्तशांतिं करिष्ये इत्यादिसंकल्पः ॥ गोमुखप्रसवं कृत्वा षोडशपलमष्टपलं वा चतुष्पलं वा कांस्यपात्रं विधाय तस्मिन्पायसं पयो वा निक्षिप्य तत्र नवनीतपूर्णं शंखं निधाय तस्मिन् रजतं चंद्रबिंबं संस्थाप्य सोमोहमिति ध्यानपूर्वकं चन्द्रमाप्यायस्वेति पूजयेत् ॥ पूजांते आप्यायस्वेति मन्त्रस्य सहस्रं जपः ॥ ग्रहमखहोमः कार्यः ॥ नात्र प्रधानदेवताहोमः ॥ ग्रन्थान्तरे तु ताम्रकलशे राजतप्रतिमायां बृहस्पतिमंत्रेण वागीश्वरं संपूज्य तदुत्तरं कुंभचतुष्टये पंचपल्लवादिकं कुंकुमचन्दनकुष्ठगोरोचनानि क्षिप्त्वा वरुणं पूजयेदित्युक्तम् ॥ आचार्याय सशंखमौक्तिकचंद्रदानम् ॥ ग्रन्थांतरपक्षे ताम्रपात्रसहितवागीश्वरदानम् ॥ आयुर्वृद्ध्यर्थं सहस्राक्षेणेति मन्त्रजपः ॥ दशावरब्राह्मणभोजनं चेति ॥

revatyāśleṣājyeṣṭhānakṣatrāṇāmaṃtyaghaṭīdvayamaśvinīmaghāmūlānāmādyaghaṭīdvayamiti ghaṭikācatuṣṭayamitaṃ trividhaṃ nakṣatragaṇḍāntam || “aśvinīmaghāmūlānāṃ pūrvārdhe bādhyate pitā || pūṣāhiśakrapaścārdhe jananī bādhyate śiśoḥ || sarveṣāṃ gaṇḍajātānāṃ parityāgo vidhīyate || varjayeddarśanaṃ yāvattasya ṣāṇmāsikaṃ bhavet || śāṃtiṃ vā puṣkalāṃ kuryātsomamaṃtreṇa bhaktimān ||” asya śiśo revatyaśvinīsaṃdhyātmakagaṇḍāntajananasūcitāriṣṭanirāsārthaṃ nakṣatragaṇḍāntaśāṃtiṃ kariṣye ityādisaṃkalpaḥ || gomukhaprasavaṃ kṛtvā ṣoḍaśapalamaṣṭapalaṃ vā catuṣpalaṃ vā kāṃsyapātraṃ vidhāya tasminpāyasaṃ payo vā nikṣipya tatra navanītapūrṇaṃ śaṃkhaṃ nidhāya tasmin rajataṃ caṃdrabiṃbaṃ saṃsthāpya somohamiti dhyānapūrvakaṃ candramāpyāyasveti pūjayet || pūjāṃte āpyāyasveti mantrasya sahasraṃ japaḥ || grahamakhahomaḥ kāryaḥ || nātra pradhānadevatāhomaḥ || granthāntare tu tāmrakalaśe rājatapratimāyāṃ bṛhaspatimaṃtreṇa vāgīśvaraṃ saṃpūjya taduttaraṃ kuṃbhacatuṣṭaye paṃcapallavādikaṃ kuṃkumacandanakuṣṭhagorocanāni kṣiptvā varuṇaṃ pūjayedityuktam || ācāryāya saśaṃkhamauktikacaṃdradānam || granthāṃtarapakṣe tāmrapātrasahitavāgīśvaradānam || āyurvṛddhyarthaṃ sahasrākṣeṇeti mantrajapaḥ || daśāvarabrāhmaṇabhojanaṃ ceti ||

⟨Now the śānti for the gaṇḍānta of the nakṣatra.⟩ The last two ghaṭīs of the nakṣatras ⟨lunar mansions⟩ Revatī, Āśleṣā and Jyeṣṭhā, and the first two ghaṭīs of Aśvinī, Maghā and Mūla — this, measuring four ghaṭikās, is the threefold nakṣatra-gaṇḍānta ⟨the ‘knot-end’, the junction of two asterisms⟩. “In the earlier half, that of Aśvinī, Maghā and Mūla, the father is afflicted; in the later half, that of Pūṣan, Ahi and Śakra ⟨that is, Revatī, Āśleṣā and Jyeṣṭhā⟩, the child’s mother is afflicted. For all those born in a gaṇḍa, abandonment is enjoined. He should shun the sight ⟨of the child⟩ until its six months are past. Or else the devout man should perform an ample śānti ⟨pacificatory rite⟩ with the Soma mantra.” The saṅkalpa ⟨declaration of intent⟩ is: “I shall perform the nakṣatra-gaṇḍānta-śānti in order to drive off the ariṣṭa ⟨danger⟩ indicated by this child’s birth in the gaṇḍānta that is the junction of Revatī and Aśvinī,” and so on. Having performed the gomukhaprasava ⟨the passing of the child through the mouth of a cow-image⟩, and having provided a bell-metal vessel of sixteen palas, or of eight, or of four; having put into it pāyasa ⟨milk-rice⟩ or milk; having set in it a conch filled with fresh butter; and having established in that a silver disc of the Moon, he should worship the Moon with ‘āpyāyasva’, preceded by the meditation ‘somo ’ham’ ⟨‘I am Soma’⟩. At the end of the worship, a thousand japas ⟨mutterings⟩ of the mantra ‘āpyāyasva’. The graha-makha ⟨the sacrifice to the planets⟩ homa is to be done; here there is no homa for the principal deity. But in another work it is said that he should worship Vāgīśvara ⟨the Lord of Speech⟩ in a silver image in a copper kalaśa ⟨jar⟩, with the Bṛhaspati mantra, and should worship Varuṇa in four kumbhas ⟨jars⟩ to the north of it, having cast into them the five sprouts and the rest, and saffron, sandal, kuṣṭha and gorocanā. To the ācārya ⟨the officiating teacher⟩, the gift of the Moon ⟨-disc⟩ together with the conch and the pearl; on the view of the other work, the gift of the Vāgīśvara ⟨image⟩ together with the copper vessel. For the increase of life, the japa of the mantra ‘sahasrākṣeṇa’; and the feeding of brāhmaṇas, ten at the fewest.

अथ तिथिगण्डान्तलग्नगण्डान्तशांतिः ।

पंचमीषष्ठ्योर्दशम्येकादश्योः पंचदशीप्रतिपदोः संधिभूतं घटिकाद्वयं तिथिगण्डान्तम् ॥ कर्कसिंहयोर्वृश्चिकधनुषोर्मीनमेषयोश्च लग्नयोः सन्धिभूतैका घटिका लग्नगण्डान्तम् ॥ तत्र तिथिगण्डान्ते पूर्वार्धे जन्मनि तत्काले स्नात्वा वृषभदानं वा तन्मूल्यदानं कृत्वा सूतकांते शांतिः कार्या उत्तरार्धे जन्मनि शांतिमात्रम् ॥ लग्नगण्डान्ते पूर्वार्धे जन्मनि कांचनदानमुत्तरार्धे शांतिमात्रम् ॥ कुंभे हेमप्रतिमायां वरुणं संपूज्य वरुणोद्देशेन प्रतिद्रव्यमष्टोत्तरशतसंख्यया समिच्चर्वाज्यतिलयवानां होमः कार्यः ॥ यवव्रीहिमाषतिलमुद्गानां दक्षिणात्वेन दानमिति ॥

paṃcamīṣaṣṭhyordaśamyekādaśyoḥ paṃcadaśīpratipadoḥ saṃdhibhūtaṃ ghaṭikādvayaṃ tithigaṇḍāntam || karkasiṃhayorvṛścikadhanuṣormīnameṣayośca lagnayoḥ sandhibhūtaikā ghaṭikā lagnagaṇḍāntam || tatra tithigaṇḍānte pūrvārdhe janmani tatkāle snātvā vṛṣabhadānaṃ vā tanmūlyadānaṃ kṛtvā sūtakāṃte śāṃtiḥ kāryā uttarārdhe janmani śāṃtimātram || lagnagaṇḍānte pūrvārdhe janmani kāṃcanadānamuttarārdhe śāṃtimātram || kuṃbhe hemapratimāyāṃ varuṇaṃ saṃpūjya varuṇoddeśena pratidravyamaṣṭottaraśatasaṃkhyayā samiccarvājyatilayavānāṃ homaḥ kāryaḥ || yavavrīhimāṣatilamudgānāṃ dakṣiṇātvena dānamiti ||

⟨Now the śānti for the gaṇḍānta ⟨the dangerous junction⟩ of the tithi and of the lagna ⟨the ascendant⟩.⟩ The two ghaṭikās that form the junction of the fifth tithi ⟨lunar day⟩ and the sixth, of the tenth and the eleventh, and of the fifteenth and the pratipad ⟨the first⟩, are the tithi-gaṇḍānta ⟨the ‘knot-end’ of the tithis⟩. The one ghaṭikā that forms the junction of the lagnas ⟨rising signs⟩ Cancer and Leo, Scorpio and Sagittarius, and Pisces and Aries, is the lagna-gaṇḍānta. There, for a birth in the first half of the tithi-gaṇḍānta, he should bathe at that very time, make the gift of a bull or of its price, and the śānti ⟨pacificatory rite⟩ is to be done at the end of the sūtaka ⟨the birth-impurity⟩; for a birth in the latter half, the śānti only. For a birth in the first half of the lagna-gaṇḍānta, the gift of gold; in the latter half, the śānti only. Having worshipped Varuṇa in a golden image in a kumbha ⟨jar⟩, the homa of samidh ⟨fuel-stick⟩, caru ⟨cooked grain⟩, ājya ⟨ghee⟩, sesame and barley is to be made with reference to Varuṇa, a hundred and eight of each substance. The gift of barley, paddy, māṣa ⟨black gram⟩, sesame and mudga ⟨green gram⟩ serves as the dakṣiṇā ⟨the priestly fee⟩.

अथ दिनक्षयभद्रादिशान्तिः ।

“दिनक्षये च भद्रायां प्रसूतिर्यदि जायते ॥ यमघण्टे दग्धयोगे मृत्युयोगे च दारुणे ॥ दुष्टयोगतिथीनां च निषिद्धांशेषु चेत्तदा ॥ अतिदोषकरी प्रोक्ता तस्मिन्पापयुते सति ॥ ” यमघण्टादयो ज्योतिर्ग्रंथे प्रसिद्धाः ॥ दुर्योगतिथीनां निषिद्धभागास्तु ॥ “विष्कंभवज्रयोस्तिस्रः षट् च गण्डातिगण्डयोः ॥ परिघार्धं पंच शूले व्याघातेंऽकघटीस्त्यजेत् ॥ चतुःषडष्टनिध्यर्कभूततिथ्याद्यनाडिकाः ॥ अष्टां ८ क ९ मनु १४ तत्त्वा २५ शा १० बाण ५ संख्या विवर्जयेत् ॥” इत्युक्ता ज्ञेयाः ॥ दिनक्षयादिदोषेष्वेकैकदोषदूषितकाले जनने शिवे रुद्रैकादशिन्याभिषेकः कार्यः ॥ द्वित्रादिदोषसमुच्चये ग्रहयज्ञाश्वत्थप्रदक्षिणादिसमुच्चयः ॥ “दीपं शिवालये भक्त्या घृतेन परिदापयेत् ॥ गाणपत्यं पौरुषसूक्तं सौरं मृत्युंजयं शुभम् ॥ शांतिजाप्यं रुद्रजाप्यं कृत्वा मृत्युंजयी भवेत् ॥” इति वाक्याद्बहुदोषे उक्तजपादिसमुच्चयोपि ॥

“dinakṣaye ca bhadrāyāṃ prasūtiryadi jāyate || yamaghaṇṭe dagdhayoge mṛtyuyoge ca dāruṇe || duṣṭayogatithīnāṃ ca niṣiddhāṃśeṣu cettadā || atidoṣakarī proktā tasminpāpayute sati || ” yamaghaṇṭādayo jyotirgraṃthe prasiddhāḥ || duryogatithīnāṃ niṣiddhabhāgāstu || “viṣkaṃbhavajrayostisraḥ ṣaṭ ca gaṇḍātigaṇḍayoḥ || parighārdhaṃ paṃca śūle vyāghāteṃ'kaghaṭīstyajet || catuḥṣaḍaṣṭanidhyarkabhūtatithyādyanāḍikāḥ || aṣṭāṃ 8 ka 9 manu 14 tattvā 25 śā 10 bāṇa 5 saṃkhyā vivarjayet ||” ityuktā jñeyāḥ || dinakṣayādidoṣeṣvekaikadoṣadūṣitakāle janane śive rudraikādaśinyābhiṣekaḥ kāryaḥ || dvitrādidoṣasamuccaye grahayajñāśvatthapradakṣiṇādisamuccayaḥ || “dīpaṃ śivālaye bhaktyā ghṛtena paridāpayet || gāṇapatyaṃ pauruṣasūktaṃ sauraṃ mṛtyuṃjayaṃ śubham || śāṃtijāpyaṃ rudrajāpyaṃ kṛtvā mṛtyuṃjayī bhavet ||” iti vākyādbahudoṣe uktajapādisamuccayopi ||

⟨Now the śānti for a birth on a lost day ⟨dinakṣaya⟩, in the bhadrā and the rest.⟩ “If a birth takes place at a dinakṣaya ⟨the loss of a day, when a tithi ends without touching a sunrise⟩, or in the Bhadrā ⟨the viṣṭi karaṇa⟩, or in the Yamaghaṇṭa, or in a dagdha ⟨‘burnt’⟩ yoga, or in the terrible Mṛtyu-yoga; and if it falls in the forbidden portions of the evil yogas and tithis ⟨lunar days⟩ — then it is declared to work exceeding evil, when that ⟨time⟩ is joined with a malefic.” The Yamaghaṇṭa and the rest are well known in the works on jyotiṣa ⟨the science of the heavens⟩. But the forbidden portions of the evil yogas and tithis ⟨are these⟩: “In Viṣkambha and Vajra three ⟨ghaṭīs⟩, and six in Gaṇḍa and Atigaṇḍa; half of Parigha; five in Śūla; in Vyāghāta one should give up aṅka ⟨nine⟩ ghaṭīs. The first nāḍikās of the tithis four, six, eight, nine, twelve and five — one should shun them to the number of eight 8, nine 9, fourteen 14, twenty-five 25, ten 10 and five 5.” These are to be known as stated. If the birth falls at a time vitiated by one only of the defects — the dinakṣaya and the rest — the abhiṣeka ⟨bathing⟩ of Śiva with the Rudraikādaśinī ⟨the elevenfold recitation of the Rudra hymn⟩ is to be done. If two, three or more defects come together, then the graha-yajña ⟨the sacrifice to the planets⟩, the circumambulation of the aśvattha tree and the rest are combined. “With devotion he should have a lamp of ghee given in the temple of Śiva. Having made the recitation of the Gāṇapatya, of the Puruṣasūkta, of the Saura, of the auspicious Mṛtyuñjaya, of the Śānti and of the Rudra, he becomes a conqueror of death.” On the strength of this text, in the case of many defects the recitations and the rest that have been stated are combined as well.

अथ विषघटीशांतिः ।

तत्र कौस्तुभे तिथिवारनक्षत्राणां विषनाड्य उक्तास्तथापि ज्योतिर्ग्रंथेषु नक्षत्रविषघटीनामेव महादोषत्वेनोक्तेर्नक्षत्रविषघटीष्वेव जनने उक्तशांतिः कार्या ॥ तिथ्यादिविषघटीनामुपदोषत्वाद्रुद्राभिषेकादिकं कार्यम् ॥ विषघटीलक्षणं कौस्तुभादौ ज्ञेयम् ॥ “विषनाडीषु संजातः पितृमातृधनात्मनाम् ॥ नाशकृद्विषशस्त्रास्त्रैः क्रूरे लग्ने शकेपि च ॥ ” एतद्विषनाडीषु शिशुजननसूचितारिष्टेत्यादिसंकल्पः ॥ एककुम्भे प्रतिमाचतुष्टये रुद्रयमाग्निमृत्युदेवताः कद्रुद्राय यमाय सोममग्निर्मूर्धा परं मृत्योरिति मन्त्रैः संपूजयेत् ॥ ग्रहान्वाधानांते रुद्रयमाग्निमृत्युन्समिच्चरुघृततिलाहुतिभिः प्रतिदैवतं प्रतिद्रव्यमष्टोत्तरशतसंख्याभिः शेषेणेत्यादि ॥ गृह्यसिद्धान्नस्य होमः ॥

tatra kaustubhe tithivāranakṣatrāṇāṃ viṣanāḍya uktāstathāpi jyotirgraṃtheṣu nakṣatraviṣaghaṭīnāmeva mahādoṣatvenokternakṣatraviṣaghaṭīṣveva janane uktaśāṃtiḥ kāryā || tithyādiviṣaghaṭīnāmupadoṣatvādrudrābhiṣekādikaṃ kāryam || viṣaghaṭīlakṣaṇaṃ kaustubhādau jñeyam || “viṣanāḍīṣu saṃjātaḥ pitṛmātṛdhanātmanām || nāśakṛdviṣaśastrāstraiḥ krūre lagne śakepi ca || ” etadviṣanāḍīṣu śiśujananasūcitāriṣṭetyādisaṃkalpaḥ || ekakumbhe pratimācatuṣṭaye rudrayamāgnimṛtyudevatāḥ kadrudrāya yamāya somamagnirmūrdhā paraṃ mṛtyoriti mantraiḥ saṃpūjayet || grahānvādhānāṃte rudrayamāgnimṛtyunsamiccarughṛtatilāhutibhiḥ pratidaivataṃ pratidravyamaṣṭottaraśatasaṃkhyābhiḥ śeṣeṇetyādi || gṛhyasiddhānnasya homaḥ ||

⟨Now the appeasing rite for the viṣaghaṭī ⟨the poisonous ghaṭikās of a nakṣatra⟩.⟩ There, in the Kaustubha the viṣa-nāḍīs ⟨the ‘poison’ time-units⟩ of the tithis ⟨lunar days⟩, the vāras ⟨weekdays⟩ and the nakṣatras ⟨lunar mansions⟩ are stated; nevertheless, since in the works on jyotiṣa ⟨the science of the heavens⟩ it is only the nakṣatra viṣa-ghaṭīs that are declared to be a great defect, the śānti ⟨pacificatory rite⟩ stated is to be done only for a birth in the nakṣatra viṣa-ghaṭīs. Since the viṣa-ghaṭīs of the tithis and the rest are only a lesser defect, the Rudrābhiṣeka ⟨the bathing of Rudra⟩ and the like are to be done. The definition of the viṣa-ghaṭī is to be learnt in the Kaustubha and the rest. “One born in the viṣa-nāḍīs works the destruction of father, mother, wealth and himself, by poison, by the sword and by missiles — and so also in a cruel lagna ⟨rising sign⟩ and in a cruel aṃśaka ⟨division of a sign⟩.” The saṅkalpa ⟨declaration of intent⟩ is: “the ariṣṭa ⟨danger⟩ indicated by the child’s birth in these viṣa-nāḍīs,” and so on. In a single kumbha ⟨jar⟩, in four images, he should worship the deities Rudra, Yama, Agni and Mṛtyu with the mantras ‘kad rudrāya’, ‘yamāya somam’, ‘agnir mūrdhā’ and ‘paraṃ mṛtyoḥ’. At the end of the anvādhāna ⟨the formal setting of the fuel⟩ of the grahas ⟨planets⟩: Rudra, Yama, Agni and Mṛtyu, with oblations of samidh ⟨fuel-stick⟩, caru ⟨cooked grain⟩, ghee and sesame, a hundred and eight for each deity and for each substance; the remainder, and so on. The homa is of food cooked in the domestic ⟨fire⟩.

अथ यमलजननादिशान्तिः ।

तत्र श्रौताग्निमतः सोभये मरुत्वते त्रयोदशकपालं पुरोडाशं निर्वपेदिति ऋग्वेदब्राह्मणोक्तेष्टिः ॥ यद्वा आश्वलायनसूत्रोक्तः केवलमारुतयागः ॥ गृह्याग्निमत आश्वलायनस्य गृह्याग्नौ मारुतश्चरुः “अथ यस्य वधूगौर्वा जनयेच्चेद्यमौ ततः ॥ स मरुद्भिश्चरुं कुर्यात्पूर्णाहुतिमथापि वा ॥” इति कारिकोक्तेः ॥ गृह्याग्निशून्यबह्वृचः कात्यायनोक्तशान्तिं लौकिकाग्नौ कुर्यात् ॥ मम भार्यायां यमलजननसूचितसर्वारिष्टपरिहारद्वारा श्रीपरमेश्वरप्रीत्यर्थं मारुतेष्ट्या यक्ष्य इति संकल्पः श्रौताग्निमतः ॥ स्मार्ताग्निमतस्तु मारुतस्थालीपाकेन यक्ष्य इति संकल्पः ॥ निरग्निस्तु सग्रहमखां कात्यायनोक्तां शान्तिं करिष्ये इति संकल्प्य स्वस्तिवाचनादि आचार्यवरणांतं कुर्यात् ॥ अष्टादिक्षु अष्टकलशान् विधिना संस्थाप्य उदकपूरणादिसर्वौषधीप्रक्षेपांते वरुणं पूजयेत् ॥ अष्टकलशोदकैर्दंपत्योरभिषेकः ॥ आपोहिष्ठेति तिसृभिः कयान इति द्वे आनः स्तुत इति पंचेति सप्तभिरैंद्रीभिर्मोषुवरुण इति पंचभिरिदम आप इत्येकया अपन इत्यष्टभिराग्नेयीभिर्ऋग्भिः कार्यः ॥ अभिषिक्तौ दंपती धृतश्वेतवस्त्रचंदनौ उदङ्मुखौ तिष्ठेताम् ॥ प्राङ्मुख आचार्योऽग्निग्रहस्थापनांते अपस्तिसृभिरान्याहुतिभिरिंद्रं सप्तभिर्वरुणं पंचभिरप एकयाग्निमष्टाभिरान्याहुतिभिः पूर्वत्राभिषेकार्थमुक्तैश्चतुर्विंशतिमंत्रैरग्निं सोमं पवमानं पावकं मारुतं मरुतः यममंतकं मृत्युं चैकैकया चर्वाहुत्या नाममंत्रैः शेषेणेत्यादि अन्वादध्यात् ॥ षट्त्रिंशद्वारं तूष्णीं निर्वापप्रोक्षणे ॥ अंते ग्रहकलशोदकादिनाभिषेकः ॥ दासीमहिषीवडवागोहस्तिनीनां यमलजननेपीयं शान्तिः कार्या ॥ इयं शांतिर्गृहोत्पातेषूलूककपोतगृध्रश्येनानां गृहप्रवेशे स्तंभप्ररोहे वल्मीकप्ररोहे मधुजनने आसनशयनयानभंगे पल्लीपतने सरटारोहणे छत्रध्वजविनाशेषु अन्येषूत्पातेषु च कार्येति च कात्यायनमतम् ॥ सा च साग्निकैः कात्यायनैः स्वगृह्याग्नौ कार्या ॥ निरग्निकैस्तैरन्यैश्च लौकिकाग्नौ ॥ इति यमलजननादिशान्तिः ॥

tatra śrautāgnimataḥ sobhaye marutvate trayodaśakapālaṃ puroḍāśaṃ nirvapediti ṛgvedabrāhmaṇokteṣṭiḥ || yadvā āśvalāyanasūtroktaḥ kevalamārutayāgaḥ || gṛhyāgnimata āśvalāyanasya gṛhyāgnau mārutaścaruḥ “atha yasya vadhūgaurvā janayeccedyamau tataḥ || sa marudbhiścaruṃ kuryātpūrṇāhutimathāpi vā ||” iti kārikokteḥ || gṛhyāgniśūnyabahvṛcaḥ kātyāyanoktaśāntiṃ laukikāgnau kuryāt || mama bhāryāyāṃ yamalajananasūcitasarvāriṣṭaparihāradvārā śrīparameśvaraprītyarthaṃ māruteṣṭyā yakṣya iti saṃkalpaḥ śrautāgnimataḥ || smārtāgnimatastu mārutasthālīpākena yakṣya iti saṃkalpaḥ || niragnistu sagrahamakhāṃ kātyāyanoktāṃ śāntiṃ kariṣye iti saṃkalpya svastivācanādi ācāryavaraṇāṃtaṃ kuryāt || aṣṭādikṣu aṣṭakalaśān vidhinā saṃsthāpya udakapūraṇādisarvauṣadhīprakṣepāṃte varuṇaṃ pūjayet || aṣṭakalaśodakairdaṃpatyorabhiṣekaḥ || āpohiṣṭheti tisṛbhiḥ kayāna iti dve ānaḥ stuta iti paṃceti saptabhiraiṃdrībhirmoṣuvaruṇa iti paṃcabhiridama āpa ityekayā apana ityaṣṭabhirāgneyībhirṛgbhiḥ kāryaḥ || abhiṣiktau daṃpatī dhṛtaśvetavastracaṃdanau udaṅmukhau tiṣṭhetām || prāṅmukha ācāryo'gnigrahasthāpanāṃte apastisṛbhirānyāhutibhiriṃdraṃ saptabhirvaruṇaṃ paṃcabhirapa ekayāgnimaṣṭābhirānyāhutibhiḥ pūrvatrābhiṣekārthamuktaiścaturviṃśatimaṃtrairagniṃ somaṃ pavamānaṃ pāvakaṃ mārutaṃ marutaḥ yamamaṃtakaṃ mṛtyuṃ caikaikayā carvāhutyā nāmamaṃtraiḥ śeṣeṇetyādi anvādadhyāt || ṣaṭtriṃśadvāraṃ tūṣṇīṃ nirvāpaprokṣaṇe || aṃte grahakalaśodakādinābhiṣekaḥ || dāsīmahiṣīvaḍavāgohastinīnāṃ yamalajananepīyaṃ śāntiḥ kāryā || iyaṃ śāṃtirgṛhotpāteṣūlūkakapotagṛdhraśyenānāṃ gṛhapraveśe staṃbhaprarohe valmīkaprarohe madhujanane āsanaśayanayānabhaṃge pallīpatane saraṭārohaṇe chatradhvajavināśeṣu anyeṣūtpāteṣu ca kāryeti ca kātyāyanamatam || sā ca sāgnikaiḥ kātyāyanaiḥ svagṛhyāgnau kāryā || niragnikaistairanyaiśca laukikāgnau || iti yamalajananādiśāntiḥ ||

⟨Now the appeasing rite for the birth of twins and the like.⟩ There, for one who maintains the śrauta ⟨Vedic⟩ fires, the iṣṭi ⟨prescribed oblation⟩ stated in the Ṛgveda Brāhmaṇa: “He, for both ⟨the twins⟩, should offer a puroḍāśa ⟨sacrificial cake⟩ on thirteen potsherds to Marutvat ⟨Indra attended by the Maruts⟩.” Or else the sacrifice to the Maruts alone, stated in the Āśvalāyana Sūtra. For an Āśvalāyana who maintains the domestic fire, a caru ⟨cooked-grain oblation⟩ to the Maruts in the domestic fire, because a kārikā ⟨memorial verse⟩ says: “Now if a man’s wife or cow bring forth twins, then he should make a caru to the Maruts, or else a pūrṇāhuti ⟨full oblation⟩.” A Bahvṛca ⟨Ṛgvedin⟩ who has no domestic fire should perform in an ordinary fire the śānti ⟨pacificatory rite⟩ stated by Kātyāyana. The saṅkalpa ⟨declaration of intent⟩ of one who maintains the śrauta fires is: “For the pleasure of the blessed Supreme Lord, by way of averting all the ariṣṭa ⟨danger⟩ indicated by the birth of twins to my wife, I shall sacrifice with the Māruta iṣṭi.” But for one who maintains the smārta fire the saṅkalpa is “I shall sacrifice with the Māruta sthālīpāka ⟨the oblation cooked in a pot⟩.” One who has no fire at all should make the saṅkalpa “I shall perform the śānti stated by Kātyāyana together with the graha-makha ⟨the sacrifice to the planets⟩,” and should perform the svastivācana ⟨the blessing⟩ and the rest down to the choosing of the ācārya ⟨the officiating teacher⟩. Having duly installed eight kalaśas ⟨jars⟩ in the eight directions, he should worship Varuṇa at the end of the filling with water and the casting in of all the herbs. The sprinkling of the husband and wife is with the waters of the eight kalaśas: it is to be made with the three ṛcs ‘āpo hi ṣṭhā’; with seven ṛcs to Indra — two, ‘kayā naḥ’, and five, ‘ā naḥ stuta’; with the five ‘mo ṣu varuṇa’; with the one ‘idam āpaḥ’; and with the eight Āgneya ṛcs ‘apa naḥ’. The sprinkled husband and wife, wearing white garments and sandal-paste, should stand facing north; the ācārya faces east. At the end of the establishment of the fire and of the grahas: the Waters with three, Indra with seven, Varuṇa with five, the Waters with one, and Agni with eight ājya ⟨ghee⟩ oblations — with the twenty-four mantras stated above for the sprinkling; and Agni, Soma, Pavamāna, Pāvaka, Māruta, the Maruts, Yama, Antaka and Mṛtyu, each with a single caru oblation, with the name-mantras; the remainder, and so on — thus he should make the anvādhāna ⟨the formal setting of the fuel⟩. The nirvāpa ⟨the measuring out of the grain⟩ and the sprinkling of it are done silently, thirty-six times. At the end, the sprinkling with the water of the graha-kalaśa and the rest. This śānti is to be done also when a female servant, a she-buffalo, a mare, a cow or a female elephant bears twins. And it is Kātyāyana’s opinion that this śānti is to be done in domestic portents: at the entry into the house of an owl, a pigeon, a vulture or a hawk; at the sprouting of a pillar; at the growth of an anthill; at the appearance of honey ⟨in the house⟩; at the breaking of a seat, a bed or a carriage; at the falling of a house-lizard; at the climbing up of a chameleon; at the destruction of an umbrella or a banner; and in other portents. And it is to be done by Kātyāyanas who maintain fires in their own domestic fire; by those of them who have no fire, and by others, in an ordinary fire. Thus the śānti for the birth of twins and the rest.

अथ त्रिकप्रसवशान्तिः ।

“सुतत्रये सुता चेत्स्यात्तत्रये वा सुतो यदि ॥ मातापित्रोः कुलस्यापि तदानिष्टं महद्भवेत् ॥ ज्येष्ठनाशो वित्तहानिर्दुःखं वा सुमहद्भवेत् ॥” गोप्रसवं कृत्वा मम सुतत्रयजन्मानंतरं कन्याजननसूचितसर्वारिष्टेति वा कन्यात्रयजन्मानंतरं पुत्रजननसूचितेति वा निमित्तानुसारेण संकल्पः ॥ स्थंडिलपूर्वभागे ग्रहस्थापनांते तदुत्तरतः कलशपंचके स्वर्णप्रतिमासु ब्रह्मविष्णुमहेशेंद्ररुद्रानावाह्य पूजयेत् ॥ तत्र मंत्राः ॥ ब्रह्मजज्ञानं० इदंविष्णु० त्र्यंबकं० यतइंद्र० कद्रुद्रायेति ग्रहपीठदेवतान्वाधानांते ब्रह्माणं विष्णुं महेशमिंद्रं रुद्रं च प्रत्येकं समिदाज्यचरुतिलैः प्रतिद्रव्यमष्टोत्तरसहस्राष्टोत्तरत्रिशताष्टोत्तरशतान्यतमसंख्याहुतिभिः शेषेणेत्यादि ॥

“sutatraye sutā cetsyāttatraye vā suto yadi || mātāpitroḥ kulasyāpi tadāniṣṭaṃ mahadbhavet || jyeṣṭhanāśo vittahānirduḥkhaṃ vā sumahadbhavet ||” goprasavaṃ kṛtvā mama sutatrayajanmānaṃtaraṃ kanyājananasūcitasarvāriṣṭeti vā kanyātrayajanmānaṃtaraṃ putrajananasūciteti vā nimittānusāreṇa saṃkalpaḥ || sthaṃḍilapūrvabhāge grahasthāpanāṃte taduttarataḥ kalaśapaṃcake svarṇapratimāsu brahmaviṣṇumaheśeṃdrarudrānāvāhya pūjayet || tatra maṃtrāḥ || brahmajajñānaṃ0 idaṃviṣṇu0 tryaṃbakaṃ0 yataïṃdra0 kadrudrāyeti grahapīṭhadevatānvādhānāṃte brahmāṇaṃ viṣṇuṃ maheśamiṃdraṃ rudraṃ ca pratyekaṃ samidājyacarutilaiḥ pratidravyamaṣṭottarasahasrāṣṭottaratriśatāṣṭottaraśatānyatamasaṃkhyāhutibhiḥ śeṣeṇetyādi ||

⟨Now the śānti for the trikaprasava ⟨the birth of a daughter after three sons, or of a son after three daughters⟩.⟩ “If after three sons a daughter be born, or if after three of these ⟨daughters⟩ a son be born, then there would be great evil for the mother and father and for the family as well: the destruction of the eldest, loss of wealth, or very great sorrow.” Having performed the goprasava ⟨the ‘cow-birth’ rite⟩, the saṅkalpa ⟨declaration of intent⟩ is made according to the occasion, either “all the ariṣṭa ⟨danger⟩ indicated by the birth of a daughter to me after the birth of three sons,” or “indicated by the birth of a son after the birth of three daughters.” At the end of the installation of the grahas ⟨planets⟩ in the eastern part of the sthaṇḍila ⟨the prepared altar-ground⟩, he should invoke and worship Brahmā, Viṣṇu, Maheśa, Indra and Rudra in golden images in five kalaśas ⟨jars⟩ to the north of it. The mantras there are: ‘brahma jajñānam…’, ‘idaṃ viṣṇuḥ…’, ‘tryambakam…’, ‘yata indra…’, ‘kad rudrāya’. At the end of the anvādhāna ⟨the formal setting of the fuel⟩ of the grahas, the pīṭha ⟨stand⟩ and the deities: Brahmā, Viṣṇu, Maheśa, Indra and Rudra, each with samidh ⟨fuel-stick⟩, ājya ⟨ghee⟩, caru ⟨cooked grain⟩ and sesame, with oblations numbering, for each substance, either a thousand and eight, or three hundred and eight, or a hundred and eight; the remainder, and so on.

अथ दंतजननशांतिः ।

“उपरि प्रथमं यस्य जायंतेऽथ शिशोर्द्विजाः ॥ दंतैर्वा सह यस्य स्याज्जन्म भार्गवसत्तम ॥ द्वितीये च तृतीये च चतुर्थे पंचमे तथा ॥ यदा दंताश्च जायंते मासे चैव महद्भयम् ॥ मातरं पितरं वाथ खादेदात्मानमेव च ॥ बालानामष्टमे मासि षष्ठे मासि ततः पुनः ॥ दंता यस्य च जायंते माता वा म्रियते पिता ॥ बालकः पीड्यते वात्र स्वयमेव न संशयः ॥” केचित्तु अष्टमे मासि दंतजन्म शुभमाहुः ॥ तत्रास्य शिशोः प्रथममूर्ध्वदंतजननसूचितसर्वारिष्टेत्यादि सदंतजननसूचितेत्यादि वा द्वितीये मासे दंतजन्मसूचितेत्यादि वा संकल्पं यथानिमित्तं योजयेत् ॥ स्थंडिलोत्तरभागे नौकायां स्वर्णपीठे वा स्वस्तिकयुते बालमुपवेश्य सर्वौषध्यादियुक्तजलैः स्नापयित्वा स्थंडिलपूर्वतः कलशे प्रतिमासु धातारं वह्निं सोमं वायुं पर्वतान्केशवं चेति षड् देवताः संपूज्य ग्रहान्वाधानांते धातारं सकृच्चरुणा वह्न्यादिपंचदेवता एकैकयाज्याहुत्या शेषेणेत्यादि अन्वादध्यात् ॥ धात्रे त्वा जुष्टं निर्वपामीत्यादि निर्वापप्रोक्षणे ॥ नाम्ना चरुहोमः॥ स्रुवेण वह्न्यादिभ्यः पंचाज्याहुतयोपि नाम्नैव ॥ होमांते दक्षिणां दत्त्वा सप्ताहं यथाशक्ति ब्राह्मणान् भोजयेत् ॥ अष्टमदिने कांचनादि दत्त्वा कर्मेश्वरार्पणं कुर्यात् ॥ षष्ठाष्टममासयोर्दंतजनने तु एकस्या बृहस्पतिदेवतायाः पूजनं दधिमधुघृताक्तानामश्वत्थसमिधामष्टोत्तरशतं बृहस्पतिमंत्रेण होमः ॥ आज्येन स्विष्टकृदादि ॥ ॥ इति दन्तजननशांतिः ॥

“upari prathamaṃ yasya jāyaṃte'tha śiśordvijāḥ || daṃtairvā saha yasya syājjanma bhārgavasattama || dvitīye ca tṛtīye ca caturthe paṃcame tathā || yadā daṃtāśca jāyaṃte māse caiva mahadbhayam || mātaraṃ pitaraṃ vātha khādedātmānameva ca || bālānāmaṣṭame māsi ṣaṣṭhe māsi tataḥ punaḥ || daṃtā yasya ca jāyaṃte mātā vā mriyate pitā || bālakaḥ pīḍyate vātra svayameva na saṃśayaḥ ||” kecittu aṣṭame māsi daṃtajanma śubhamāhuḥ || tatrāsya śiśoḥ prathamamūrdhvadaṃtajananasūcitasarvāriṣṭetyādi sadaṃtajananasūcitetyādi vā dvitīye māse daṃtajanmasūcitetyādi vā saṃkalpaṃ yathānimittaṃ yojayet || sthaṃḍilottarabhāge naukāyāṃ svarṇapīṭhe vā svastikayute bālamupaveśya sarvauṣadhyādiyuktajalaiḥ snāpayitvā sthaṃḍilapūrvataḥ kalaśe pratimāsu dhātāraṃ vahniṃ somaṃ vāyuṃ parvatānkeśavaṃ ceti ṣaḍ devatāḥ saṃpūjya grahānvādhānāṃte dhātāraṃ sakṛccaruṇā vahnyādipaṃcadevatā ekaikayājyāhutyā śeṣeṇetyādi anvādadhyāt || dhātre tvā juṣṭaṃ nirvapāmītyādi nirvāpaprokṣaṇe || nāmnā caruhomaḥ|| sruveṇa vahnyādibhyaḥ paṃcājyāhutayopi nāmnaiva || homāṃte dakṣiṇāṃ dattvā saptāhaṃ yathāśakti brāhmaṇān bhojayet || aṣṭamadine kāṃcanādi dattvā karmeśvarārpaṇaṃ kuryāt || ṣaṣṭhāṣṭamamāsayordaṃtajanane tu ekasyā bṛhaspatidevatāyāḥ pūjanaṃ dadhimadhughṛtāktānāmaśvatthasamidhāmaṣṭottaraśataṃ bṛhaspatimaṃtreṇa homaḥ || ājyena sviṣṭakṛdādi || || iti dantajananaśāṃtiḥ ||

⟨Now the śānti for the appearing of the teeth ⟨when a child's teeth come untimely⟩.⟩ “O best of the Bhārgavas! ⟨For⟩ the child whose teeth first appear in the upper ⟨jaw⟩, or whose birth is together with teeth; and when the teeth appear in the second month, or the third, or the fourth, or the fifth — there is great danger: he would devour his mother, or his father, or his own self. And for children in the eighth month, and again in the sixth month, he whose teeth appear ⟨then⟩ — either the mother or the father dies, or the child himself is afflicted here; there is no doubt of it.” But some say that the appearance of teeth in the eighth month is auspicious. There he should frame the saṅkalpa ⟨declaration of intent⟩ according to the occasion: “all the ariṣṭa ⟨danger⟩ indicated by this child’s cutting an upper tooth first,” or “indicated by its being born with teeth,” or “indicated by the appearance of teeth in the second month,” and so on. Having seated the child in a boat, or on a golden seat marked with a svastika, in the northern part of the sthaṇḍila ⟨the prepared altar-ground⟩, and having bathed him with waters furnished with all the herbs and the rest; and having worshipped in images in a kalaśa ⟨jar⟩ to the east of the sthaṇḍila the six deities — Dhātṛ, Vahni ⟨Agni⟩, Soma, Vāyu, the Mountains and Keśava — he should, at the end of the anvādhāna ⟨the formal setting of the fuel⟩ of the grahas ⟨planets⟩, make the anvādhāna thus: Dhātṛ once with caru ⟨cooked grain⟩, the five deities Vahni and the rest each with a single ājya ⟨ghee⟩ oblation, the remainder, and so on. The nirvāpa ⟨the measuring out of the grain⟩ and its sprinkling are with ‘dhātre tvā juṣṭaṃ nirvapāmi’ and the rest. The caru homa is by the name ⟨of the deity⟩; the five ājya oblations to Vahni and the rest, made with the sruva ⟨ladle⟩, are likewise by the name alone. At the end of the homa, having given the dakṣiṇā ⟨the priestly fee⟩, he should feed brāhmaṇas for seven days according to his means. On the eighth day, having given gold and the rest, he should make over the rite to the Lord. But when the teeth appear in the sixth or the eighth month, the worship is of one deity only, Bṛhaspati, and the homa is of a hundred and eight aśvattha fuel-sticks smeared with curds, honey and ghee, with the Bṛhaspati mantra; the Sviṣṭakṛt and the rest with ājya. ‖ Thus the śānti ⟨pacificatory rite⟩ for the appearance of teeth. ‖

अथ प्रसववैकृतशांतिः ।

“यत्र गर्भे विपर्यासो मानुषाणां गवामपि ॥ अद्भुतानि प्रसूयंते तत्र देशस्य विप्लवः ॥ मानुषामानुषाणां च गोजाश्वमृगपक्षिणाम् ॥ जायंते जातिभेदाश्च सदन्ता विकृतास्तथा ॥ बहुशीर्षा अशीर्षा वा बहुकर्णा अकर्णकाः ॥ एकशृंगा द्वित्रिशृंगास्तथैव त्रिचतुर्भुजाः ॥ दीर्घकर्णा महाकर्णा गजकर्णाश्च मानवाः ॥ राजश्रेष्ठकुले नाशो धनस्य च कुलस्य च ॥ अष्टोत्तरसहस्राणि चरुं वै जुहुयाद्घृतम् ॥ समिधां तु पलाशानीं तर्पयेत्पूर्ववद्विजान् ॥ अशिरा जायते जन्तुस्तथा द्वित्रिशिरास्तथा ॥ अत्र सूर्याद्भुते सूर्यं पूजयेज्जुहुयादपि ॥ दध्याज्यमधुसंयुक्ताः समिधस्त्वर्कसम्भवाः ॥ मृगी जनयते सर्पान्मण्डूकांश्चैव मानुषान् ॥ अत्राद्भुते गीष्पतये पूजां होमं च कारयेत् ॥ औदुम्बरस्य समिधो दधिसर्पिःसमन्विताः ॥ स्त्रीगर्भपातो यमलं प्रसूयंतेतथा स्त्रियः ॥ सदंताश्चैव जायन्ते जातमात्रा हसंति च ॥ बुधाद्भुते बुधायात्र पूजाहोमौ समाचरेत् ॥ संक्षेपेण यथाप्रज्ञमित्थं जननशान्तयः ॥ उक्ता जपाभिषेकार्थसूक्तादिबहुविस्तृताः ॥ प्रयोगाः कौस्तुभादौ च प्रसिद्धा बहुशः पराः ॥ अनेन प्रीयतां देवो भगवान् विठ्ठलः प्रभुः ॥”

“yatra garbhe viparyāso mānuṣāṇāṃ gavāmapi || adbhutāni prasūyaṃte tatra deśasya viplavaḥ || mānuṣāmānuṣāṇāṃ ca gojāśvamṛgapakṣiṇām || jāyaṃte jātibhedāśca sadantā vikṛtāstathā || bahuśīrṣā aśīrṣā vā bahukarṇā akarṇakāḥ || ekaśṛṃgā dvitriśṛṃgāstathaiva tricaturbhujāḥ || dīrghakarṇā mahākarṇā gajakarṇāśca mānavāḥ || rājaśreṣṭhakule nāśo dhanasya ca kulasya ca || aṣṭottarasahasrāṇi caruṃ vai juhuyādghṛtam || samidhāṃ tu palāśānīṃ tarpayetpūrvavadvijān || aśirā jāyate jantustathā dvitriśirāstathā || atra sūryādbhute sūryaṃ pūjayejjuhuyādapi || dadhyājyamadhusaṃyuktāḥ samidhastvarkasambhavāḥ || mṛgī janayate sarpānmaṇḍūkāṃścaiva mānuṣān || atrādbhute gīṣpataye pūjāṃ homaṃ ca kārayet || audumbarasya samidho dadhisarpiḥsamanvitāḥ || strīgarbhapāto yamalaṃ prasūyaṃtetathā striyaḥ || sadaṃtāścaiva jāyante jātamātrā hasaṃti ca || budhādbhute budhāyātra pūjāhomau samācaret || saṃkṣepeṇa yathāprajñamitthaṃ jananaśāntayaḥ || uktā japābhiṣekārthasūktādibahuvistṛtāḥ || prayogāḥ kaustubhādau ca prasiddhā bahuśaḥ parāḥ || anena prīyatāṃ devo bhagavān viṭhṭhalaḥ prabhuḥ ||”

⟨Now the appeasing rite for an abnormal birth.⟩ “Where there is a reversal in the womb, of human beings and of cows as well, and portents are brought forth, there is the ruin of the country. And of human and of non-human beings — cows, goats, horses, deer and birds — there are born crossings of kind, and creatures born with teeth, and deformed: many-headed or headless, many-eared or earless, one-horned, two- or three-horned, and likewise three- or four-armed; and men with long ears, with huge ears, with elephants’ ears. ⟨Then there is⟩ destruction in the family of the king and of the chief men, and of wealth and of the family. He should offer a thousand and eight oblations of caru ⟨cooked grain⟩ and of ghee, and of palāśa fuel-sticks, and should satisfy the twice-born as before. A creature is born headless, or with two heads, or with three: in this portent, which belongs to the Sun, he should worship the Sun and should also offer fuel-sticks of arka joined with curds, ghee and honey. A doe brings forth serpents, or frogs, or men: in this portent he should have worship and homa made to Gīṣpati ⟨Bṛhaspati, the lord of speech⟩, with udumbara fuel-sticks joined with curds and clarified butter. The miscarriage of a woman; women bring forth twins; ⟨children⟩ are born with teeth, and laugh the moment they are born: in this portent, which belongs to Budha ⟨Mercury⟩, he should perform worship and homa to Budha. Thus, in brief and according to my understanding, the śāntis ⟨pacificatory rites⟩ for birth have been stated. Other procedures, greatly extended with japa ⟨muttered recitation⟩, with the sūktas ⟨hymns⟩ for the sprinkling and the rest, are well known in many places in the Kaustubha and elsewhere. By this may the god, the blessed Lord Viṭhṭhala, be pleased.”

अथ नामकरणकालः ।

तत्र जन्मदिने जातकर्मानन्तरं तत्काले क्वचित् ॥ एकादशाहे द्वादशाहे वा विप्रस्य नामकर्म ॥ दशमदिने आशौचसत्त्वेपि वचनान्नामकर्म कार्यमिति केचित् ॥ क्षत्रियाणां त्रयोदशे षोडशे वा दिने ॥ वैश्यानां षोडशे विंशतितमे वा दिने ॥ द्वाविंशे मासान्ते वा शूद्राणाम् ॥ द्वाविंशे मासान्ते शततमे दिने वत्सरान्ते वेति विप्रादीनां गौणकालः ॥ मुख्यकाले कुर्वन् विप्रादिः पुण्यतिथिनक्षत्रचंद्रा नुकूल्यादिगुणादरं न कुर्यात् ॥ उक्तमुख्यकालातिक्रमे शुभनक्षत्रादिकमावश्यकम् ॥ वैधृतिव्यतीपातसंक्रांतिग्रहणदिनामावास्याभद्रासु प्राप्तकालेपि नामकर्मादिशुभकर्म न कार्यम् ॥ अत्र मलमासगुरुशुक्रास्तादिदोषो नास्तीत्युक्तम् ॥ अपराह्णे, रात्रौ च नामकर्म वर्ज्यम् ॥ अथोक्तकालातिक्रमेपेक्षितशुभतिथ्यादि ॥ चतुर्थीषष्ठ्यष्टमी नवमीद्वादशीचतुर्दशीपंचदशीरहितास्तिथयः प्रशस्ताः ॥ चंद्रबुधगुरुशुक्रा वासराः ॥ अश्विनीत्र्युत्तरारोहिणीमृगपुनर्वसुपुष्यहस्तस्वात्यनुराधाश्रवणधनिष्ठाशततारकारेवतीनक्षत्राणि ॥ वृषभासिंहवृश्चिक लग्नानि प्रशस्तानि ॥

tatra janmadine jātakarmānantaraṃ tatkāle kvacit || ekādaśāhe dvādaśāhe vā viprasya nāmakarma || daśamadine āśaucasattvepi vacanānnāmakarma kāryamiti kecit || kṣatriyāṇāṃ trayodaśe ṣoḍaśe vā dine || vaiśyānāṃ ṣoḍaśe viṃśatitame vā dine || dvāviṃśe māsānte vā śūdrāṇām || dvāviṃśe māsānte śatatame dine vatsarānte veti viprādīnāṃ gauṇakālaḥ || mukhyakāle kurvan viprādiḥ puṇyatithinakṣatracaṃdrā nukūlyādiguṇādaraṃ na kuryāt || uktamukhyakālātikrame śubhanakṣatrādikamāvaśyakam || vaidhṛtivyatīpātasaṃkrāṃtigrahaṇadināmāvāsyābhadrāsu prāptakālepi nāmakarmādiśubhakarma na kāryam || atra malamāsaguruśukrāstādidoṣo nāstītyuktam || aparāhṇe, rātrau ca nāmakarma varjyam || athoktakālātikramepekṣitaśubhatithyādi || caturthīṣaṣṭhyaṣṭamī navamīdvādaśīcaturdaśīpaṃcadaśīrahitāstithayaḥ praśastāḥ || caṃdrabudhaguruśukrā vāsarāḥ || aśvinītryuttarārohiṇīmṛgapunarvasupuṣyahastasvātyanurādhāśravaṇadhaniṣṭhāśatatārakārevatīnakṣatrāṇi || vṛṣabhāsiṃhavṛścika lagnāni praśastāni ||

⟨Now the time for the naming ⟨nāmakaraṇa⟩.⟩ There, in some ⟨works⟩ it is at that very time, on the day of birth, after the jātakarman ⟨the birth-rite⟩. The nāmakarman ⟨the naming rite⟩ of a brāhmaṇa is on the eleventh or the twelfth day. Some say that by an express text the nāmakarman is to be done on the tenth day, even while the āśauca ⟨ritual impurity⟩ still lasts. For kṣatriyas, on the thirteenth or the sixteenth day; for vaiśyas, on the sixteenth or the twentieth day; for śūdras, on the twenty-second, or at the end of a month. The secondary time for brāhmaṇas and the rest is the twenty-second day, the end of the month, the hundredth day, or the end of the year. A brāhmaṇa or another performing it at the primary time need show no regard for such merits as a holy tithi ⟨lunar day⟩, a ⟨favourable⟩ nakṣatra ⟨lunar mansion⟩ or the favourableness of the Moon; but if the primary time stated is let slip, an auspicious nakṣatra and the rest are obligatory. On the Vaidhṛti, the Vyatīpāta, a saṅkrānti ⟨the Sun’s entry into a sign⟩, an eclipse day, the amāvāsyā ⟨new moon⟩ and the Bhadrā, the nāmakarman and other auspicious rites are not to be done, even when the ⟨proper⟩ time has come. Here, it has been said, there is no defect from the malamāsa ⟨intercalary month⟩ or from the setting of Jupiter and Venus and the like. The nāmakarman is to be avoided in the afternoon and at night. Now the auspicious tithi and the rest that are required if the time stated is let slip. The tithis other than the fourth, the sixth, the eighth, the ninth, the twelfth, the fourteenth and the fifteenth are approved. The weekdays of the Moon, Mercury, Jupiter and Venus. The nakṣatras Aśvinī, the three Uttarās, Rohiṇī, Mṛga ⟨Mṛgaśiras⟩, Punarvasu, Puṣya, Hasta, Svātī, Anurādhā, Śravaṇa, Dhaniṣṭhā, Śatatārakā and Revatī. The lagnas ⟨rising signs⟩ Taurus, Leo and Scorpio are approved.

अथ देवतादिनामानि ।

तानि नामानि चतुर्विधानि ॥ देवतानाम मासनाम नाक्षत्रनाम व्यावहारिकनामेति ॥ तत्रामुकदेवताभक्त इत्याकारकं देवतानाम प्रथमम् ॥ “चैत्रादिमासनामानि वैकुंठोऽथ जनार्दनः ॥ उपेंद्रो यज्ञपुरुषो वासुदेवस्तथा हरिः ॥ योगीशः पुंडरीकाक्षः कृष्णोऽनंतोऽच्युतस्तथा ॥ चक्रीति द्वादशैतानि क्रमादाहुर्मनीषिणः॥” इत्यनुसारेण मासनाम द्वितीयकम् ॥ मासाश्चात्र चांद्राः ॥ ते च शुक्लादिकृष्णांता एव यस्मिन्नक्षत्रे जन्म तन्नक्षत्रवाचकशब्दात्तत्र जात इत्यधिकारे विहिततद्धितप्रत्यये कृते निष्पन्नं नाक्षत्रनाम तृतीयम् ॥ तद्यथा ॥ आश्वयुक् भरणः कार्तिकः रौहिणः मार्गशीर्षः आर्द्रकः पुनर्वसुः तिष्यः आश्लेषः मघः पूर्वाफल्गुनः उत्तराफल्गुनः हस्तः चैत्रः स्वातिः वैशाखः आनुराधः ज्येष्ठः मूलकः पूर्वाषाढः उत्तराषाढः अभिजितः श्रावणः श्रविष्ठः शतभिषक् पूर्वाप्रौष्ठपादः उत्तराप्रौष्ठपादः रैवत इति ॥ केचित्तु चूचेचोलाश्विनी प्रोक्तेत्यादिज्योतिर्ग्रंथोक्तावकहडाचक्रानुसारेणाश्विन्याद्यश्चतुर्षु चरणेषु चूडामणिश्चेदीशश्चौलेशो लक्ष्मण इत्यादिकानि नाक्षत्रनामानि कुर्वंति तन्न श्रौतग्रंथादिबहुसंमतम् ॥ सांख्यायनास्तु कृत्तिकोत्पन्नस्याग्निशर्मेति नक्षत्रदेवतासंबद्धं नाक्षत्रं नाम कुर्वंति ॥ एवं कातीया अपि ॥ नाक्षत्रनामैवाभिवादनीयं गुप्तं चामौंजीबंधनात् मातापितरावेव जानीयाताम् ॥ व्यावहारिकं नाम चतुर्थम् ॥ तच्च कवर्गादिषु तृतीयचतुर्थपंचमवर्णहकारान्यतमवर्णाद्यवयवकम् ॥ यरलवान्यतममध्यवर्णयुतम् ऋलृवर्णरहितं विसर्गांतं पित्रादिपुरुषत्रयान्यतमवाचकं शत्रुवाचकभिन्नं तद्धितप्रत्ययरहितं कृत्प्रत्ययांतं युग्माक्षरं पुंसामयुग्माक्षरं स्त्रीणां कार्यम् ॥ यथा देव इति हरिरिति ॥ उक्तसर्वलक्षणाभावे समाक्षरं पुंसामयुग्माक्षरं स्त्रीणामित्येकलक्षणयुतमेव यथा रुद्र इति राजेत्यादि ॥ अक्षरमत्र स्वरः ॥ व्यंजनेषु न संख्यानियमः ॥ अत्र विशेषः ॥ “द्व्यक्षरं प्रतिष्ठाकामश्चतुरक्षरं ब्रह्मवर्चसकामः ॥ अंत्यलकाररेफं वर्जयेत्” इति ॥ आपस्तंबहिरण्यकेशिसूत्रे तु प्रातिपदिकादिधात्वंतं यथा हिरण्यदा इति उपसर्गयुतं वा सुश्रीरित्यादीति विशेष उक्तः ॥ तच्च व्यावहारिकं नाम शर्मपदांतं देवपदांतं वा ब्राह्मणस्य वर्मेति राजेति वा पदयुतं क्षत्रियस्य गुप्तदत्तान्यतरांतं वैश्यस्य दासांतं शूद्रस्य कार्यम् ॥

tāni nāmāni caturvidhāni || devatānāma māsanāma nākṣatranāma vyāvahārikanāmeti || tatrāmukadevatābhakta ityākārakaṃ devatānāma prathamam || “caitrādimāsanāmāni vaikuṃṭho'tha janārdanaḥ || upeṃdro yajñapuruṣo vāsudevastathā hariḥ || yogīśaḥ puṃḍarīkākṣaḥ kṛṣṇo'naṃto'cyutastathā || cakrīti dvādaśaitāni kramādāhurmanīṣiṇaḥ||” ityanusāreṇa māsanāma dvitīyakam || māsāścātra cāṃdrāḥ || te ca śuklādikṛṣṇāṃtā eva yasminnakṣatre janma tannakṣatravācakaśabdāttatra jāta ityadhikāre vihitataddhitapratyaye kṛte niṣpannaṃ nākṣatranāma tṛtīyam || tadyathā || āśvayuk bharaṇaḥ kārtikaḥ rauhiṇaḥ mārgaśīrṣaḥ ārdrakaḥ punarvasuḥ tiṣyaḥ āśleṣaḥ maghaḥ pūrvāphalgunaḥ uttarāphalgunaḥ hastaḥ caitraḥ svātiḥ vaiśākhaḥ ānurādhaḥ jyeṣṭhaḥ mūlakaḥ pūrvāṣāḍhaḥ uttarāṣāḍhaḥ abhijitaḥ śrāvaṇaḥ śraviṣṭhaḥ śatabhiṣak pūrvāprauṣṭhapādaḥ uttarāprauṣṭhapādaḥ raivata iti || kecittu cūcecolāśvinī proktetyādijyotirgraṃthoktāvakahaḍācakrānusāreṇāśvinyādyaścaturṣu caraṇeṣu cūḍāmaṇiścedīśaścauleśo lakṣmaṇa ityādikāni nākṣatranāmāni kurvaṃti tanna śrautagraṃthādibahusaṃmatam || sāṃkhyāyanāstu kṛttikotpannasyāgniśarmeti nakṣatradevatāsaṃbaddhaṃ nākṣatraṃ nāma kurvaṃti || evaṃ kātīyā api || nākṣatranāmaivābhivādanīyaṃ guptaṃ cāmauṃjībaṃdhanāt mātāpitarāveva jānīyātām || vyāvahārikaṃ nāma caturtham || tacca kavargādiṣu tṛtīyacaturthapaṃcamavarṇahakārānyatamavarṇādyavayavakam || yaralavānyatamamadhyavarṇayutam ṛlṛvarṇarahitaṃ visargāṃtaṃ pitrādipuruṣatrayānyatamavācakaṃ śatruvācakabhinnaṃ taddhitapratyayarahitaṃ kṛtpratyayāṃtaṃ yugmākṣaraṃ puṃsāmayugmākṣaraṃ strīṇāṃ kāryam || yathā deva iti haririti || uktasarvalakṣaṇābhāve samākṣaraṃ puṃsāmayugmākṣaraṃ strīṇāmityekalakṣaṇayutameva yathā rudra iti rājetyādi || akṣaramatra svaraḥ || vyaṃjaneṣu na saṃkhyāniyamaḥ || atra viśeṣaḥ || “dvyakṣaraṃ pratiṣṭhākāmaścaturakṣaraṃ brahmavarcasakāmaḥ || aṃtyalakārarephaṃ varjayet” iti || āpastaṃbahiraṇyakeśisūtre tu prātipadikādidhātvaṃtaṃ yathā hiraṇyadā iti upasargayutaṃ vā suśrīrityādīti viśeṣa uktaḥ || tacca vyāvahārikaṃ nāma śarmapadāṃtaṃ devapadāṃtaṃ vā brāhmaṇasya varmeti rājeti vā padayutaṃ kṣatriyasya guptadattānyatarāṃtaṃ vaiśyasya dāsāṃtaṃ śūdrasya kāryam ||

⟨Now the names ⟨of the child⟩ — the deity-name and the rest.⟩ Those names are of four kinds: the deity-name, the month-name, the nakṣatra-name ⟨the name from the lunar mansion⟩, and the name for common use. There the first is the deity-name, of the form “devotee of such-and-such a deity.” “The names of the months beginning with Caitra: Vaikuṇṭha, then Janārdana, Upendra, Yajñapuruṣa, Vāsudeva, and Hari, Yogīśa, Puṇḍarīkākṣa, Kṛṣṇa, Ananta, Acyuta, and Cakrin — these twelve the wise declare in order.” The second, the month-name, follows this. And the months here are the lunar months, and these run from the bright fortnight to the end of the dark. The third is the nakṣatra-name, formed from the word that denotes the nakṣatra in which the birth fell, by adding the taddhita ⟨secondary⟩ suffix prescribed under the heading “born therein.” Thus: Āśvayuj, Bharaṇa, Kārtika, Rauhiṇa, Mārgaśīrṣa, Ārdraka, Punarvasu, Tiṣya, Āśleṣa, Magha, Pūrvāphalguna, Uttarāphalguna, Hasta, Caitra, Svāti, Vaiśākha, Ānurādha, Jyeṣṭha, Mūlaka, Pūrvāṣāḍha, Uttarāṣāḍha, Abhijita, Śrāvaṇa, Śraviṣṭha, Śatabhiṣaj, Pūrvāprauṣṭhapāda, Uttarāprauṣṭhapāda, Raivata. But some make nakṣatra-names such as Cūḍāmaṇi, Cedīśa, Caulēśa and Lakṣmaṇa for the four quarters of Aśvinī and the rest, following the Avakahaḍā-cakra stated in the works on jyotiṣa ⟨the science of the heavens⟩ in the verse “cū, ce, co, lā — Aśvinī is declared,” and so on; that is not approved by most of the śrauta works and the rest. The Sāṅkhāyanas, however, make the nakṣatra-name connected with the deity of the nakṣatra, as Agniśarman for one born in Kṛttikā; and so do the Kātīyas ⟨the followers of Kātyāyana⟩. It is the nakṣatra-name alone that is used in salutation, and it is kept secret until the girding with the muñja ⟨the initiation⟩: only the mother and the father are to know it. The fourth is the name for common use. And that is to be made with one of the third, fourth or fifth letters of the classes beginning with ka, or with the letter ha, as its first element; joined with one of ya, ra, la, va as its middle letter; free of the letters ṛ and ḷ; ending in a visarga; denoting one of the three ancestors beginning with the father; not one that denotes an enemy; without a taddhita suffix; ending in a kṛt ⟨primary⟩ suffix; of an even number of syllables for males and of an odd number for females. As ‘Deva’, ‘Hari’. If all the marks stated are wanting, then ⟨a name⟩ furnished with this one mark alone — an even number of syllables for males and an odd for females — as ‘Rudra’, ‘Rāja’ and the like. A syllable here means a vowel; for the consonants there is no rule of number. Here is a particular rule: “One who desires standing ⟨should take a name⟩ of two syllables; one who desires brahmic lustre, of four syllables. He should avoid a final la or ra.” But in the Āpastamba and Hiraṇyakeśi Sūtras a particular rule is stated, that ⟨the name⟩ should begin with a nominal stem and end in a verbal root, as ‘Hiraṇyadāḥ’, or else be joined with a preposition, as ‘Suśrīḥ’, and so on. And that name for common use should be made to end in the word ‘śarman’ or in the word ‘deva’ for a brāhmaṇa; joined with the word ‘varman’ or ‘rāja’ for a kṣatriya; ending in either ‘gupta’ or ‘datta’ for a vaiśya; and ending in ‘dāsa’ for a śūdra.

अथ प्रासादगजाश्वादीनां नामविचारः ।

व्यावहारिकं नाम प्रासादादीनामपि कार्यम् ॥ “देवालयगजाश्वानां वृक्षाणां वापिकूपयोः ॥ सर्वापणानां पण्यानां चिह्नानां योषितां नृणाम् ॥ काव्यादीनां कवीनां च पश्वादीनां विशेषतः ॥ राजप्रासादयज्ञानां नामकर्म यथोदितम् ॥” इत्युक्तेः ॥

vyāvahārikaṃ nāma prāsādādīnāmapi kāryam || “devālayagajāśvānāṃ vṛkṣāṇāṃ vāpikūpayoḥ || sarvāpaṇānāṃ paṇyānāṃ cihnānāṃ yoṣitāṃ nṛṇām || kāvyādīnāṃ kavīnāṃ ca paśvādīnāṃ viśeṣataḥ || rājaprāsādayajñānāṃ nāmakarma yathoditam ||” ityukteḥ ||

⟨Now the consideration of names for mansions, elephants, horses and the rest.⟩ The name for common use is to be made for temples and the rest as well, since it is said: “For temples, elephants and horses, for trees, for a tank and a well, for all shops and all wares, for emblems, for women and for men, for poems and the like and for poets, and especially for cattle and the rest, and for royal palaces and sacrifices — the naming rite is as has been stated.”

अथ प्रयोगे विशेषः ।

गर्भाधानादिसंस्कारलोपे प्रत्येकं पादकृच्छ्रं बुद्धिपूर्वकमकरणे प्रत्येकमर्धकृच्छ्रं प्रायश्चित्तं जातकर्मणः कालातिपत्तिनिमित्तकाज्यहोमपूर्वकं कार्यम् ॥ तद्यथा ॥ जातकर्मणः कालातिपत्तिनिमित्तकदोषपरिहारद्वारा श्रीपरमेश्वरप्रीत्यर्थं प्रायश्चित्तहोमं करिष्ये इति संकल्प्याग्निस्थापनेध्माधानादिपाकयज्ञतंत्रसहितं वह्निस्थापनाज्यसंस्कारपात्रसंस्कारमात्रसहितं वा भूर्भुवः स्वः स्वाहेति समस्तव्याहृत्याज्यहोमं कुर्यात् ॥ होमं समाप्य गर्भाधानपुंसवनानवलोभनसीमंतोन्नयनलोपजनितदोषपरिहारद्वारा श्रीपरमेश्वरप्रीत्यर्थमेतावतः पादकृच्छ्रान्बुद्धिपूर्वक्लोपेर्धकृच्छ्रान् तत्प्रत्याम्नायगोनिष्क्रयीभूतयथाशक्तिरजतद्रव्यदानेनाहमाचरिष्य इति संकल्प्य द्रव्यं दद्यात् ॥ जातकर्मनाम्नोः सह चिकीर्षायां पूर्वोक्तजातकर्मसंकल्पवाक्यमुच्चार्य अस्य कुमारस्यायुरभिवृद्धिव्यवहारसिद्धिबीजगर्भसमुद्भवैनोनिबर्हणद्वारा श्रीपरमेश्वरप्रीत्यर्थं नामकर्म च तंत्रेण करिष्य इति संकल्प्य स्वस्तिवाचनादिकं कुर्यात् ॥ तत्र जातकर्मनामकर्मणोः पुण्याहं भवंतो ब्रुवन्त्वित्युक्त्वा अस्य कुमारस्य जातकर्मणे एतन्नाम्ने अस्मै च स्वस्ति भवंतो ब्रुवन्त्विति स्वस्तिपर्याये वदेत ॥ तदनुसारेणैव विप्रतिवचनम् ॥ केवलनामचिकीर्षायां नामकर्मणः पुण्याहमित्युक्त्वा स्वस्तिपर्याये अमुकनाम्ने अस्मै स्वस्ति भवंतो ब्रुवन्त्विति वदेत् ॥ विप्राश्चामुकनाम्ने अस्मै स्वस्तीति प्रतिब्रूयुः ॥ लेखनादौ नामत्रयं शर्मादिपदरहितं कृत्वा व्यावहारिकं नाम शर्माद्यंतं कुर्यात् ॥ अभिवादने नाक्षत्रनामापि शर्माद्यंतं सर्वत्रोच्चारणीयम् ॥ अवशिष्टः प्रयोगः प्रयोगग्रंथेषु ज्ञेयः ॥

garbhādhānādisaṃskāralope pratyekaṃ pādakṛcchraṃ buddhipūrvakamakaraṇe pratyekamardhakṛcchraṃ prāyaścittaṃ jātakarmaṇaḥ kālātipattinimittakājyahomapūrvakaṃ kāryam || tadyathā || jātakarmaṇaḥ kālātipattinimittakadoṣaparihāradvārā śrīparameśvaraprītyarthaṃ prāyaścittahomaṃ kariṣye iti saṃkalpyāgnisthāpanedhmādhānādipākayajñataṃtrasahitaṃ vahnisthāpanājyasaṃskārapātrasaṃskāramātrasahitaṃ vā bhūrbhuvaḥ svaḥ svāheti samastavyāhṛtyājyahomaṃ kuryāt || homaṃ samāpya garbhādhānapuṃsavanānavalobhanasīmaṃtonnayanalopajanitadoṣaparihāradvārā śrīparameśvaraprītyarthametāvataḥ pādakṛcchrānbuddhipūrvakloperdhakṛcchrān tatpratyāmnāyagoniṣkrayībhūtayathāśaktirajatadravyadānenāhamācariṣya iti saṃkalpya dravyaṃ dadyāt || jātakarmanāmnoḥ saha cikīrṣāyāṃ pūrvoktajātakarmasaṃkalpavākyamuccārya asya kumārasyāyurabhivṛddhivyavahārasiddhibījagarbhasamudbhavainonibarhaṇadvārā śrīparameśvaraprītyarthaṃ nāmakarma ca taṃtreṇa kariṣya iti saṃkalpya svastivācanādikaṃ kuryāt || tatra jātakarmanāmakarmaṇoḥ puṇyāhaṃ bhavaṃto bruvantvityuktvā asya kumārasya jātakarmaṇe etannāmne asmai ca svasti bhavaṃto bruvantviti svastiparyāye vadeta || tadanusāreṇaiva viprativacanam || kevalanāmacikīrṣāyāṃ nāmakarmaṇaḥ puṇyāhamityuktvā svastiparyāye amukanāmne asmai svasti bhavaṃto bruvantviti vadet || viprāścāmukanāmne asmai svastīti pratibrūyuḥ || lekhanādau nāmatrayaṃ śarmādipadarahitaṃ kṛtvā vyāvahārikaṃ nāma śarmādyaṃtaṃ kuryāt || abhivādane nākṣatranāmāpi śarmādyaṃtaṃ sarvatroccāraṇīyam || avaśiṣṭaḥ prayogaḥ prayogagraṃtheṣu jñeyaḥ ||

⟨Now what is special in the procedure.⟩ If the saṃskāras ⟨sacraments⟩ beginning with the garbhādhāna ⟨the rite at conception⟩ have lapsed, a quarter-kṛcchra ⟨a quarter of that penance⟩ for each; if they were deliberately not performed, a half-kṛcchra for each — this prāyaścitta ⟨expiation⟩ is to be made, preceded by an ājya ⟨ghee⟩ homa occasioned by the lapse of the time of the jātakarman ⟨the birth-rite⟩. Thus: having made the saṅkalpa “For the pleasure of the blessed Supreme Lord, by way of averting the defect occasioned by the lapse of the time of the jātakarman, I shall perform the prāyaścitta homa,” he should perform the ājya-homa with the whole vyāhṛti ‘bhūr bhuvaḥ svaḥ svāhā’, together with the ritual frame of the pākayajña — the establishment of the fire, the laying on of the fuel and the rest — or else together with the establishment of the fire, the consecrating of the ghee and the consecrating of the vessels only. Having completed the homa, he should make the saṅkalpa “For the pleasure of the blessed Supreme Lord, by way of averting the defect produced by the lapse of the garbhādhāna, the puṃsavana ⟨the rite for a male child⟩, the anavalobhana ⟨the rite against miscarriage⟩ and the sīmantonnayana ⟨the parting of the hair⟩, I shall perform so many quarter-kṛcchras — or, where the lapse was deliberate, half-kṛcchras — by giving in their stead silver according to my means, which stands as the redemption-price of a cow,” and should give the substance. If he wishes to do the jātakarman and the naming together, having uttered the jātakarman saṅkalpa-formula stated above, he should make the saṅkalpa “For the pleasure of the blessed Supreme Lord, by way of the increase of this boy’s life, the accomplishment of his dealings, and the destroying of the sin that arises from the seed and the womb, I shall perform the nāmakarman ⟨the naming⟩ also, by tantra ⟨the two run together on one set of acts⟩,” and should then perform the svastivācana ⟨the blessing⟩ and the rest. There, having said “Sirs, declare the puṇyāha ⟨‘may the day be holy’⟩ of the jātakarman and of the nāmakarman,” he should say in the svasti section: “Sirs, declare svasti ⟨well-being⟩ for the jātakarman of this boy and for him who bears this name.” The brāhmaṇas’ reply is made accordingly. If he wishes to do the naming only, having said “the puṇyāha of the nāmakarman,” he should say in the svasti section “Sirs, declare svasti for him who bears such-and-such a name”; and the brāhmaṇas should answer “svasti for him who bears such-and-such a name.” In writing and the like he should make the three names without the word ‘śarman’ and the rest, and should make the name for common use end in ‘śarman’ and the rest. In salutation the nakṣatra-name also is everywhere to be uttered ending in ‘śarman’ and the rest. The remaining procedure is to be learnt in the manuals of procedure.

अथ स्त्रीणां नामकर्म ।

संकल्पे अस्याः कुमार्या इति विशेषः ॥ स्वस्तिवाचने एतन्नाम्न्यै अस्यै स्वस्तीत्यादिभक्तेत्यावंतं देवतानाम् ॥ मासनामसु चक्रिणी वैकुंठी वासुदेवीति त्रीणि ङीबंतानि हरिरित्यविकृतम् अवशिष्टानि अष्टावावंतानि रोहिणीकृत्तिकेत्येवं यथायथं नाक्षत्रनामेति मातृदत्तमते ॥ आश्वलायनैर्नाक्षत्रनाम स्त्रीणां न कार्यम् ॥ व्यावहारिकं यज्ञदा शर्मदेति पुंवत् ॥ पूजादिकं वैदिकमंत्ररहितं पुंवत्कार्यम् ॥ पितुरसन्निधौ स्त्रीपुंसयोर्नाम पितामहादिः कुर्यात् ॥ इति नामकरणम् ॥

saṃkalpe asyāḥ kumāryā iti viśeṣaḥ || svastivācane etannāmnyai asyai svastītyādibhaktetyāvaṃtaṃ devatānām || māsanāmasu cakriṇī vaikuṃṭhī vāsudevīti trīṇi ṅībaṃtāni harirityavikṛtam avaśiṣṭāni aṣṭāvāvaṃtāni rohiṇīkṛttiketyevaṃ yathāyathaṃ nākṣatranāmeti mātṛdattamate || āśvalāyanairnākṣatranāma strīṇāṃ na kāryam || vyāvahārikaṃ yajñadā śarmadeti puṃvat || pūjādikaṃ vaidikamaṃtrarahitaṃ puṃvatkāryam || piturasannidhau strīpuṃsayornāma pitāmahādiḥ kuryāt || iti nāmakaraṇam ||

⟨Now the naming rite for girls.⟩ In the saṅkalpa ⟨the declaration of intent⟩ the particular is “of this girl.” In the svastivācana ⟨the blessing⟩, “svasti ⟨well-being⟩ for her who bears this name,” and so on. The deity-name ends in the feminine -ā, as ‘bhaktā’ ⟨‘devotee’⟩. Among the month-names three end in the ṅīp suffix ⟨-ī⟩ — Cakriṇī, Vaikuṇṭhī, Vāsudevī; ‘Hari’ is unchanged; the remaining eight end in -ā. The nakṣatra-name ⟨the name from the lunar mansion⟩ is accordingly ‘Rohiṇī’, ‘Kṛttikā’ and so on: such is the view of Mātṛdatta. Āśvalāyanas are not to make a nakṣatra-name for women. The name for common use is as with men: ‘Yajñadā’, ‘Śarmadā’. The worship and the rest are to be done as with men, but without the Vedic mantras. In the father’s absence the paternal grandfather or another should give the name, of a girl or of a boy. Thus the naming.

अथांदोलारोहणम् ।

“आंदोलारायने पुंसो द्वादशो दिवसः शुभः ॥ त्रयोदशस्तु कन्याया न नक्षत्रविचारणा ॥ अन्यस्मिन्दिवसे चेत्स्याच्छुभकालं विचारयेत् ॥” उत्तरात्रयरोहिणीहस्ताश्विनीपुष्यरेवत्यनुराधामृगचित्रापुनर्वसुश्रवणस्वातीनक्षत्रेषु शुभवारे रिक्तातिरिक्ततिथौ चंद्रताराबले कुलयोगिद्दिरांदोलारायनं कार्यम् ॥

“āṃdolārāyane puṃso dvādaśo divasaḥ śubhaḥ || trayodaśastu kanyāyā na nakṣatravicāraṇā || anyasmindivase cetsyācchubhakālaṃ vicārayet ||” uttarātrayarohiṇīhastāśvinīpuṣyarevatyanurādhāmṛgacitrāpunarvasuśravaṇasvātīnakṣatreṣu śubhavāre riktātiriktatithau caṃdratārābale kulayogiddirāṃdolārāyanaṃ kāryam ||

⟨Now the mounting of the swing ⟨the laying of the child in its cradle⟩.⟩ “For a boy the twelfth day is auspicious for the mounting of the cradle, but for a girl the thirteenth; there is no consideration of the nakṣatra ⟨lunar mansion⟩. If it should fall on another day, then one should consider the auspicious time.” The mounting of the cradle is to be done in the nakṣatras — the three Uttarās, Rohiṇī, Hasta, Aśvinī, Puṣya, Revatī, Anurādhā, Mṛga ⟨Mṛgaśiras⟩, Citrā, Punarvasu, Śravaṇa and Svātī — on an auspicious vāra ⟨weekday⟩, on a tithi ⟨lunar day⟩ other than a riktā, when the strength of the Moon and of the ⟨birth-⟩star is present, on a kulayogin day.

अथ दुग्धपानम् ।

एकत्रिंशे दिने द्वितीयजन्मर्क्षे वा दोलारोहोक्तनक्षत्रैर्वा पूर्वाह्णमध्याह्नयोः कुलदेवताविप्रयोः पूजां विधाय शंखेन गोदुग्धं पाययेत् ॥ इति दुग्धपानम् ॥

ekatriṃśe dine dvitīyajanmarkṣe vā dolārohoktanakṣatrairvā pūrvāhṇamadhyāhnayoḥ kuladevatāviprayoḥ pūjāṃ vidhāya śaṃkhena godugdhaṃ pāyayet || iti dugdhapānam ||

⟨Now the drinking of milk.⟩ On the thirty-first day, or at the second return of the birth-nakṣatra ⟨lunar mansion⟩, or in the nakṣatras stated for the mounting of the cradle, in the forenoon or at midday, having performed the worship of the family deity and of a brāhmaṇa, he should give ⟨the child⟩ cow’s milk to drink from a conch. Thus the milk-drinking.

अथ जलपूजनम् ।

सूत्या मासोत्तरं बुधसोमगुरुवारेषु रिक्तान्यतिथौ श्रवणपुष्यपुनर्वसुमृगहस्तमूलानुराधानक्षत्रेषु जलस्थानं गत्वा जलपूजा कार्या ॥ अत्र गुरुशुक्रास्तचैत्रपौषमासाधिमासा वर्ज्याः ॥ इति जलपूजनम् ॥

sūtyā māsottaraṃ budhasomaguruvāreṣu riktānyatithau śravaṇapuṣyapunarvasumṛgahastamūlānurādhānakṣatreṣu jalasthānaṃ gatvā jalapūjā kāryā || atra guruśukrāstacaitrapauṣamāsādhimāsā varjyāḥ || iti jalapūjanam ||

⟨Now the worship of the water.⟩ A month after the delivery, on the weekdays of Mercury, the Moon and Jupiter, on a tithi ⟨lunar day⟩ other than a riktā, and in the nakṣatras Śravaṇa, Puṣya, Punarvasu, Mṛga ⟨Mṛgaśiras⟩, Hasta, Mūla and Anurādhā, the woman who has given birth should go to a place of water, and the water-worship is to be done. Here the setting of Jupiter and Venus, the months Caitra and Pauṣa, and the intercalary month are to be shunned. Thus the water-worship.

अथ सूर्यावलोकननिष्क्रमणे ।

तृतीये मासि सूर्यावलोकनं चतुर्थे मासि अन्नप्राशनकाले वा निष्क्रमणम् ॥ तत्र कालः ॥ “शुक्लपक्षः शुभः प्रोक्तः कृष्णश्चांत्यत्रिकं विना ॥ रिक्ता षष्ठ्यष्टमी दर्शो द्वादशी च विवर्जिता ॥” गुरुशुक्रबुधवारा अश्विनीरोहिणीमृगपुष्योत्तरात्रयहस्तधनिष्ठाश्रवणरेवतीपुनर्वस्वनुराधानक्षत्राणि च शस्तानि ॥ इदं निष्क्रमणं नित्यं काम्यं च ॥ सूर्यावलोकननिष्क्रमणयोर्नांदीश्राद्धं कृताकृतम् ॥

tṛtīye māsi sūryāvalokanaṃ caturthe māsi annaprāśanakāle vā niṣkramaṇam || tatra kālaḥ || “śuklapakṣaḥ śubhaḥ proktaḥ kṛṣṇaścāṃtyatrikaṃ vinā || riktā ṣaṣṭhyaṣṭamī darśo dvādaśī ca vivarjitā ||” guruśukrabudhavārā aśvinīrohiṇīmṛgapuṣyottarātrayahastadhaniṣṭhāśravaṇarevatīpunarvasvanurādhānakṣatrāṇi ca śastāni || idaṃ niṣkramaṇaṃ nityaṃ kāmyaṃ ca || sūryāvalokananiṣkramaṇayornāṃdīśrāddhaṃ kṛtākṛtam ||

⟨Now on the ⟨child's⟩ first sight of the sun and the first going out of doors.⟩ In the third month, the looking at the Sun; in the fourth month, or at the time of the annaprāśana ⟨the first feeding with solid food⟩, the niṣkramaṇa ⟨the first taking of the child out of doors⟩. The time for it: “The bright fortnight is declared auspicious, and the dark also, except its last three ⟨tithis⟩. The riktā ⟨tithis⟩, the sixth, the eighth, the darśa ⟨new moon⟩ and the twelfth are excluded.” And the weekdays of Jupiter, Venus and Mercury, and the nakṣatras Aśvinī, Rohiṇī, Mṛga ⟨Mṛgaśiras⟩, Puṣya, the three Uttarās, Hasta, Dhaniṣṭhā, Śravaṇa, Revatī, Punarvasu and Anurādhā, are approved. This niṣkramaṇa is both nitya ⟨obligatory⟩ and kāmya ⟨done for a desired end⟩. For the looking at the Sun and for the niṣkramaṇa, the nāndīśrāddha ⟨the auspicious preliminary śrāddha⟩ is optional. ‖ ११

अथ भूम्युपवेशनकालः ।

पंचममासे निष्क्रमोक्ततिथ्यादौ भौमबले सति भूम्युपवेशनं कार्यम् ॥

paṃcamamāse niṣkramoktatithyādau bhaumabale sati bhūmyupaveśanaṃ kāryam ||

⟨Now the time for ⟨a child's⟩ first sitting on the ground.⟩ In the fifth month, on the tithi ⟨lunar day⟩ and the rest stated for the niṣkramaṇa ⟨the first taking of the child out of doors⟩, when the strength of Bhauma ⟨Mars⟩ is present, the seating ⟨of the child⟩ upon the ground is to be done.

अथान्नप्राशनकालः ।

षष्ठेऽष्टमे दशमे द्वादशे वा मासे पूर्णे वत्सरे वा पुंसोन्नप्राशनम् ॥ पंचमसप्तमनवममासेषु स्त्रीणाम् ॥ “द्वितीया च तृतीया च पंचमी सप्तमी तथा ॥ त्रयोदशी च दशमी प्राशने तिथयः शुभाः ॥” बुधगुरुशुक्रवाराः शुभाः ॥ रविचंद्रवारौ क्वचित् ॥ अश्विनीरोहिणीमृगपुनर्वसुपुष्योत्तरात्रयहस्तचित्रास्वात्यनुराधाश्रवणधनिष्ठाशततारकारेवत्यः शुभाः ॥ जन्म नक्षत्रमशुभमिति केचित् ॥ भद्रावैधृतिव्यतीपातगंडातिगंडवज्रशूलपरिघा वर्ज्याः ॥ विष्णुशिवचंद्रार्कदिक्पालभूमिदिशाब्राह्मणान् संपूज्य मातृत्संगगतस्य शिशोः कांचने कांस्ये वा पात्रे स्थितं दधिमधुघृतमिश्रं पायसं सुवर्णयुतहस्तेन समंत्रं प्राशयेत् ॥ सूर्यावलोकनादीन्यन्नप्राशनांतानि अन्नप्राशनकाले शिष्टाः सहैवानुतिष्ठंति एतेषां सहप्रयोगसंकल्पादिकं कौस्तुभादौ ज्ञातव्यम् ॥

ṣaṣṭhe'ṣṭame daśame dvādaśe vā māse pūrṇe vatsare vā puṃsonnaprāśanam || paṃcamasaptamanavamamāseṣu strīṇām || “dvitīyā ca tṛtīyā ca paṃcamī saptamī tathā || trayodaśī ca daśamī prāśane tithayaḥ śubhāḥ ||” budhaguruśukravārāḥ śubhāḥ || ravicaṃdravārau kvacit || aśvinīrohiṇīmṛgapunarvasupuṣyottarātrayahastacitrāsvātyanurādhāśravaṇadhaniṣṭhāśatatārakārevatyaḥ śubhāḥ || janma nakṣatramaśubhamiti kecit || bhadrāvaidhṛtivyatīpātagaṃḍātigaṃḍavajraśūlaparighā varjyāḥ || viṣṇuśivacaṃdrārkadikpālabhūmidiśābrāhmaṇān saṃpūjya mātṛtsaṃgagatasya śiśoḥ kāṃcane kāṃsye vā pātre sthitaṃ dadhimadhughṛtamiśraṃ pāyasaṃ suvarṇayutahastena samaṃtraṃ prāśayet || sūryāvalokanādīnyannaprāśanāṃtāni annaprāśanakāle śiṣṭāḥ sahaivānutiṣṭhaṃti eteṣāṃ sahaprayogasaṃkalpādikaṃ kaustubhādau jñātavyam ||

⟨Now the time of the annaprāśana ⟨the child's first feeding with solid food⟩.⟩ The annaprāśana ⟨the first feeding of solid food⟩ of a male ⟨child⟩ is in the sixth, the eighth, the tenth or the twelfth month, or at the completed year. For females, in the fifth, seventh and ninth months. “The second and the third, the fifth and likewise the seventh, and the thirteenth and the tenth, are the auspicious tithis ⟨lunar days⟩ for the prāśana ⟨the feeding⟩.” Wednesday, Thursday and Friday are auspicious. Sunday and Monday in some ⟨texts⟩. Aśvinī, Rohiṇī, Mṛgaśiras, Punarvasu, Puṣya, the three Uttarās, Hasta, Citrā, Svātī, Anurādhā, Śravaṇa, Dhaniṣṭhā, Śatatārakā and Revatī are auspicious. Some say that the birth nakṣatra ⟨lunar mansion⟩ is inauspicious. Bhadrā, Vaidhṛti, Vyatīpāta, Gaṇḍa, Atigaṇḍa, Vajra, Śūla and Parigha are to be avoided. Having worshipped Viṣṇu, Śiva, the Moon, the Sun, the Dikpālas ⟨the guardians of the quarters⟩, the Earth, the quarters and brāhmaṇas, he should, with a hand that holds gold and with the mantra, feed the child, who is seated in its mother's lap, pāyasa ⟨milk-rice⟩ mixed with curds, honey and ghee and placed in a vessel of gold or of bell-metal. At the time of the annaprāśana the learned perform together the ⟨rites⟩ beginning with the sūryāvalokana ⟨the showing of the Sun to the child⟩ and ending with the annaprāśana; the combined procedure of these, the saṅkalpa ⟨the declaration of intent⟩ and the rest, is to be learnt from the Kaustubha and other ⟨works⟩.

अथ जीविकापरीक्षा ।

अथान्नप्राशनांते कर्तव्यम् ॥ “अग्रतोऽथ परिन्यस्य शिल्पवस्तूनि सर्वशः ॥ शस्त्राणि चैव वस्त्राणि ततः पश्येत्तु लक्षणम् ॥ प्रथमं यत्स्पृशेद्वालः पुस्तकादि स्वयं तदा ॥ जीविका तस्य बालस्य तेनैव तु भविष्यति ॥” अन्नप्राशनांतसंस्कारेषु मलमासगुरुशुक्रास्तादिदोषो नास्ति इत्युक्तं तच्छुद्धकालेष्वसंभवे ज्ञेयम् ॥ तेन षष्ठादिमासे अस्तादिदोषसत्त्वेऽष्टमादिमासे कार्यम् ॥ इति सूर्यावलोकनानिष्क्रमणभूम्युपवेशनान्नप्राशनजीविकापरीक्षणानि ॥

athānnaprāśanāṃte kartavyam || “agrato'tha parinyasya śilpavastūni sarvaśaḥ || śastrāṇi caiva vastrāṇi tataḥ paśyettu lakṣaṇam || prathamaṃ yatspṛśedvālaḥ pustakādi svayaṃ tadā || jīvikā tasya bālasya tenaiva tu bhaviṣyati ||” annaprāśanāṃtasaṃskāreṣu malamāsaguruśukrāstādidoṣo nāsti ityuktaṃ tacchuddhakāleṣvasaṃbhave jñeyam || tena ṣaṣṭhādimāse astādidoṣasattve'ṣṭamādimāse kāryam || iti sūryāvalokanāniṣkramaṇabhūmyupaveśanānnaprāśanajīvikāparīkṣaṇāni ||

⟨Now the testing of the livelihood ⟨the objects set before the child to show his calling⟩.⟩ Now ⟨the examination of the livelihood⟩ is to be done at the end of the annaprāśana. “Having laid out in front ⟨of the child⟩ craftsmen's implements of every sort, and weapons too, and clothes, one should then observe the sign. Whatever the boy himself first touches — a book or the like — by that very thing will that boy's livelihood come to be.” It has been said that in the saṃskāras ⟨consecratory rites⟩ up to the annaprāśana there is no fault of the malamāsa ⟨the intercalary month⟩, of the setting of Jupiter and Venus, and the like; that is to be understood ⟨as holding only⟩ where ⟨the rite⟩ is impossible in the pure times. Therefore, if the fault of a setting and the rest is present in the sixth month and so on, it is to be done in the eighth month and so on. Thus the sūryāvalokana, the niṣkramaṇa ⟨the first taking of the child out of doors⟩, the bhūmyupaveśana ⟨the first seating on the ground⟩, the annaprāśana and the jīvikāparīkṣaṇa ⟨the examination of the livelihood⟩.

अथ कर्णवेधः ।

“ दशमे द्वादशे वाह्नि षोडशे कर्णवेधनम् ॥ मासे षष्ठे सप्तमे वा अष्टमे दशमेऽपि वा ॥ द्वादशे वा ततोब्दे च प्रथमे वा तृतीयके ॥ न कर्तव्यं समे वर्षे स्त्रीपुंसोः श्रुतिवेधनम् ॥” तृतीयादिवत्सरे मासाः ॥ “कार्तिके पौषमासे वा चैत्रे वा फाल्गुनेपि वा ॥ शुक्लपक्षः शुभः प्रोक्तो जन्ममासो निषेधितः ॥ भद्रायां विष्णुशयने कर्णवेधं विवर्जयेत् ॥” तेन कार्तिकमासविधिः शुक्लद्वादश्युत्तरं ज्ञेयः ॥ केचिन्मीनस्थसूर्ये चैत्रं धनुःस्थे पौषं मासं वर्जयंति ॥ “द्वितीया दशमी षष्ठी सप्तमी च त्रयोदशी ॥ द्वादशी पंचमी शस्ता तृतीया कर्णवेधने ॥” चन्द्रबुधगुरुशुक्रवाराः पुष्यपुनर्वसुमृगोत्तरात्रयहस्तचित्राश्विनीश्रवणरेवतीधनिष्ठाः शुभाः ॥ विष्णुरुद्रब्रह्मसूर्यचन्द्रदिक्पालनासत्यसरस्वतीगोब्राह्मणगुरुपूजां कृत्वालक्तकरसांकितं कर्णं पुंसः पूर्वं दक्षिणं विध्येत् पश्चाद्वामम् ॥ स्त्रीणां पूर्वं वामम् ॥ “सौवर्णी राजपुत्रस्य राजती विप्रवैश्ययोः ॥ शूद्रस्य चायसी सूची बालकाष्टांगुला मता ॥ कर्णरंध्रे रवेश्छाया प्रविशेद्ध्वर्ध्वयेत्तथा ॥ अन्यथा दर्शने तस्य पूर्वपुण्यविनाशनम् ॥” इति कर्णवेधः ॥

“ daśame dvādaśe vāhni ṣoḍaśe karṇavedhanam || māse ṣaṣṭhe saptame vā aṣṭame daśame'pi vā || dvādaśe vā tatobde ca prathame vā tṛtīyake || na kartavyaṃ same varṣe strīpuṃsoḥ śrutivedhanam ||” tṛtīyādivatsare māsāḥ || “kārtike pauṣamāse vā caitre vā phālgunepi vā || śuklapakṣaḥ śubhaḥ prokto janmamāso niṣedhitaḥ || bhadrāyāṃ viṣṇuśayane karṇavedhaṃ vivarjayet ||” tena kārtikamāsavidhiḥ śukladvādaśyuttaraṃ jñeyaḥ || kecinmīnasthasūrye caitraṃ dhanuḥsthe pauṣaṃ māsaṃ varjayaṃti || “dvitīyā daśamī ṣaṣṭhī saptamī ca trayodaśī || dvādaśī paṃcamī śastā tṛtīyā karṇavedhane ||” candrabudhaguruśukravārāḥ puṣyapunarvasumṛgottarātrayahastacitrāśvinīśravaṇarevatīdhaniṣṭhāḥ śubhāḥ || viṣṇurudrabrahmasūryacandradikpālanāsatyasarasvatīgobrāhmaṇagurupūjāṃ kṛtvālaktakarasāṃkitaṃ karṇaṃ puṃsaḥ pūrvaṃ dakṣiṇaṃ vidhyet paścādvāmam || strīṇāṃ pūrvaṃ vāmam || “sauvarṇī rājaputrasya rājatī vipravaiśyayoḥ || śūdrasya cāyasī sūcī bālakāṣṭāṃgulā matā || karṇaraṃdhre raveśchāyā praviśeddhvardhvayettathā || anyathā darśane tasya pūrvapuṇyavināśanam ||” iti karṇavedhaḥ ||

⟨Now the piercing of the ears ⟨karṇavedha⟩.⟩ “The piercing of the ear is on the tenth or the twelfth day, or on the sixteenth; or in the sixth, the seventh, the eighth or the tenth month, or in the twelfth; and after that in the first or the third year. The piercing of the ear of girls and of boys is not to be done in an even year.” In the third and later years the months ⟨now given apply⟩. “In Kārttika, or in the month Pauṣa, or in Caitra, or in Phālguna: the bright fortnight is declared auspicious; the birth-month is forbidden. During Bhadrā, and during the sleep of Viṣṇu, one should avoid the karṇavedha ⟨ear-piercing⟩.” Hence the rule for the month Kārttika is to be understood as ⟨holding⟩ after the bright twelfth ⟨when Viṣṇu wakes⟩. Some avoid Caitra when the Sun stands in Pisces, and the month Pauṣa when it stands in Sagittarius. “The second, the tenth, the sixth, the seventh and the thirteenth, the twelfth, the fifth and the third are commended for the ear-piercing.” Monday, Wednesday, Thursday and Friday ⟨are auspicious⟩; and Puṣya, Punarvasu, Mṛgaśiras, the three Uttarās, Hasta, Citrā, Aśvinī, Śravaṇa, Revatī and Dhaniṣṭhā are auspicious. Having performed the worship of Viṣṇu, Rudra, Brahmā, the Sun, the Moon, the Dikpālas, the Nāsatyas ⟨the two Aśvins⟩, Sarasvatī, the cow, brāhmaṇas and the guru, he should pierce the ear, marked with the juice of lac: of a male, first the right and afterwards the left. Of females, the left first. “The needle is of gold for a king's son, of silver for the brāhmaṇa and the vaiśya, and of iron for the śūdra; for a child it is held to be eight aṅgulas ⟨finger-breadths⟩. The Sun's reflection should enter the hole of the ear ⟨and be seen so⟩; if it is seen otherwise, there is the destruction of his former merit.” Thus the karṇavedha.

अथ बालस्य दृष्टिदोषादौ रक्षाविधिः ।

“वासुदेवो जगन्नाथः पूतनातर्जनो हरिः ॥ रक्षतु त्वरितो बालं मुंचमुंच कुमारकम् ॥ कृष्ण रक्ष शिशुं शंखमधुकैटभमर्दन ॥ प्रातःसंगवमध्याह्नसायाह्नेषु च संध्ययोः ॥ महानिशि सदा रक्ष कंसारिष्टनिषूदन ॥ यक्षोरजः पिशाचांश्च ग्रहान्मातृग्रहानपि ॥ बालग्रहान्विशेषेण छिंधिछिंधि महाभयान् ॥ त्राहि त्राहि हरे नित्यं त्वद्रक्षाभूषितं शिशुम् ॥ इति भस्माभिमंत्र्यैव भूषयेत्तेन भस्मना ॥ शिरोललाटाद्यंगेषु रक्षां कुर्याद्यथाविधि ॥” इति प्रयोगसारे ॥ “रक्षरक्ष महादेव नीलग्रीव जटाधर ॥ ग्रहैस्तु सहितो रक्ष मुंचमुंच कुमारकम् ॥” अमुं मंत्रं भूर्जपत्रे विलिख्य तत्पत्रं भुजे बध्नीयात् ॥ बालरोदनपरिहारार्थं यंत्रमुक्तं मयूखे ॥ षडस्रमध्ये ह्रींकारं तन्मध्ये शिशोर्नाम विलिख्य षट्कोणेषु ॐलुलुवस्वाहेतिमंत्रषडक्षराणि विलिख्य तद्वहिर्निमिषवृत्तद्वयं विलिख्य तद्वहिरोमुखैरर्धचंद्रैरावेष्ट्य पंचोपचारैः संपूज्य बालहस्ते बध्नीयादिति ॥ बालग्रहशांत्यादिकं बालग्रहस्तवश्च शांतिकमलाकरशांतिमयूखयोर्द्रष्टव्यम् ॥

“vāsudevo jagannāthaḥ pūtanātarjano hariḥ || rakṣatu tvarito bālaṃ muṃcamuṃca kumārakam || kṛṣṇa rakṣa śiśuṃ śaṃkhamadhukaiṭabhamardana || prātaḥsaṃgavamadhyāhnasāyāhneṣu ca saṃdhyayoḥ || mahāniśi sadā rakṣa kaṃsāriṣṭaniṣūdana || yakṣorajaḥ piśācāṃśca grahānmātṛgrahānapi || bālagrahānviśeṣeṇa chiṃdhichiṃdhi mahābhayān || trāhi trāhi hare nityaṃ tvadrakṣābhūṣitaṃ śiśum || iti bhasmābhimaṃtryaiva bhūṣayettena bhasmanā || śirolalāṭādyaṃgeṣu rakṣāṃ kuryādyathāvidhi ||” iti prayogasāre || “rakṣarakṣa mahādeva nīlagrīva jaṭādhara || grahaistu sahito rakṣa muṃcamuṃca kumārakam ||” amuṃ maṃtraṃ bhūrjapatre vilikhya tatpatraṃ bhuje badhnīyāt || bālarodanaparihārārthaṃ yaṃtramuktaṃ mayūkhe || ṣaḍasramadhye hrīṃkāraṃ tanmadhye śiśornāma vilikhya ṣaṭkoṇeṣu ॐluluvasvāhetimaṃtraṣaḍakṣarāṇi vilikhya tadvahirnimiṣavṛttadvayaṃ vilikhya tadvahiromukhairardhacaṃdrairāveṣṭya paṃcopacāraiḥ saṃpūjya bālahaste badhnīyāditi || bālagrahaśāṃtyādikaṃ bālagrahastavaśca śāṃtikamalākaraśāṃtimayūkhayordraṣṭavyam ||

⟨Now the rule for protecting a child from the evil eye and the like.⟩ “May Vāsudeva, the Lord of the world, Hari the rebuker of Pūtanā, swiftly protect the child — release him, release the little boy! O Kṛṣṇa, crusher of Śaṅkha, Madhu and Kaiṭabha, protect the infant! At dawn, at saṅgava ⟨the second part of the day, mid-morning⟩, at midday, at evening and at the two twilights, and at deep night, always protect him, O slayer of Kaṃsa and of Ariṣṭa! Cut down, cut down the Yakṣas, the ⟨serpents⟩ and the Piśācas, the Grahas and the Mātṛgrahas, and above all the Bālagrahas ⟨the seizers that afflict children⟩, which are of great terror! Save, save ever, O Hari, the infant that is adorned with thy protection!” Having consecrated ashes with this ⟨mantra⟩, he should adorn ⟨the child⟩ with that ash and make the protection duly upon the head, the forehead and the other limbs — thus in the Prayogasāra. “Protect, protect, O Mahādeva, blue-throated, wearer of matted hair! Protect him together with the Grahas — release, release the little boy!” Having written this mantra on birch-bark, he should bind that leaf upon the ⟨child's⟩ arm. In the Mayūkha a yantra ⟨a diagram of power⟩ is stated for the stopping of a child's crying: having written the syllable hrīṃ in the middle of a six-cornered figure and in the middle of that the child's name, and having written in the six corners the six syllables of the mantra “oṃ lu lu va svā hā”, and having drawn outside that two circles, and having enclosed that on the outside with crescents facing ⟨downward⟩, and having worshipped it with the five upacāras ⟨services of worship⟩, he should bind it on the child's hand. The appeasement of the Bālagrahas and the rest, and the hymn to the Bālagrahas, are to be seen in the Śāntikamalākara and the Śāntimayūkha.

अथ वर्धापनविधिः ।

स च वर्षपर्यंतं प्रतिमासं जन्मतिथौ कार्यः ॥ वर्षोत्तरं प्रत्यब्दं जन्मतिथौ कार्यः ॥ तिथिद्वैधे यत्र जन्मर्क्षयोगः सा ग्राह्या दिनद्वये जन्मक्षत्रयोगसत्त्वासत्त्वयोरौदायिकी द्विमुहूर्ताधिका ग्राह्या ॥ द्विमुहूर्त न्यूनत्वे पूर्वा ॥ जन्ममासाधिमासत्वे शुद्धे मासे प्रत्याब्दिकवद्वर्धापनविधिर्न त्वधिके ॥ अथ संक्षेपतः प्रयोगः ॥ आयुरभिवृद्ध्यर्थं वर्षवृद्धिकर्म करिष्ये इति संकल्प्य तिलोद्वर्तनपूर्वकं तिलोदकेन स्नात्वा कृततिलकादिविधिर्गुरुं संपूज्याक्षतपुंजेषु देवताः पूजयेत् ॥ तत्रादौ कुलदेवतायै नम इति कुलदेवतामावाह्य जन्मक्षत्रं पितरौ प्रजापतिं भानुं विघ्नेशं मार्कंडेयं व्यासं जामदग्न्यं रामम् अश्वत्थामानं कृपं बलिं प्रह्लादं हनूमंतं विभीषणं षष्ठीं च नामैरावाह्य पूजयेत् ॥ षष्ठ्यै दधिभक्तनैवेद्यः पूजांते प्रार्थना च ॥ “चिरंजीवी यथा त्वं भो भविष्यामि तथा मुने ॥ रूपवान्वित्तवांश्चैव श्रिया युक्तश्च सर्वदा ॥ मार्कंडेय नमस्तेस्तु सप्तकल्पांतजीवन ॥ आयुरारोग्यसिद्ध्यर्थं प्रसीद भगवन् मुने ॥ चिरंजीवी यथा त्वं तु मुनीनां प्रवरो द्विज ॥ कुरुष्व मुनिशार्दूल तथा मां चिरजीविनम् ॥ मार्कंडेय महाभाग सप्तकल्पांतजीवन ॥ आयुरारोग्यसिद्ध्यर्थमस्माकं वरदो भव ॥” अथ षष्ठीप्रार्थना ॥ “जय देवि जगन्मातर्जगदानंदकारिणि ॥ प्रसीद मम कल्याणि नमस्ते षष्ठिदेवते ॥ त्रैलोक्ये यानि भूतानि स्थावराणि चराणि च ॥ ब्रह्मविष्णुशिवैः सार्धं रक्षां कुर्वंतु तानि मे ॥” ततस्तिलगुडमिश्रं पयः पिबेत् ॥ तत्र मंत्रः ॥ “सतिलं गुडसंमिश्रमंजल्यर्धमितं पयः ॥ मार्कंडेयाद्वरं लब्ध्वा पिबाम्यायुर्विवृद्धये ॥” क्वचित्पूजितषोडशदेवताभ्यो नाम्ना प्रत्येकमष्टाविंशतिसंख्यतिलहोम उक्तः ॥ ततो विप्रभोजनम् ॥ तद्दिने नियमाः ॥ “खंडनं नखकेशानां मैथुनाध्वगमौ तथा ॥ आमिषं कलहं हिंसां वर्षवृद्धौ विवर्जयेत् ॥ मृते जन्मनि संक्रांतौ श्राद्धे जन्मदिने तथा ॥ अस्पृश्यस्पर्शने चैव न स्नायादुष्णवारिणा ॥”

sa ca varṣaparyaṃtaṃ pratimāsaṃ janmatithau kāryaḥ || varṣottaraṃ pratyabdaṃ janmatithau kāryaḥ || tithidvaidhe yatra janmarkṣayogaḥ sā grāhyā dinadvaye janmakṣatrayogasattvāsattvayoraudāyikī dvimuhūrtādhikā grāhyā || dvimuhūrta nyūnatve pūrvā || janmamāsādhimāsatve śuddhe māse pratyābdikavadvardhāpanavidhirna tvadhike || atha saṃkṣepataḥ prayogaḥ || āyurabhivṛddhyarthaṃ varṣavṛddhikarma kariṣye iti saṃkalpya tilodvartanapūrvakaṃ tilodakena snātvā kṛtatilakādividhirguruṃ saṃpūjyākṣatapuṃjeṣu devatāḥ pūjayet || tatrādau kuladevatāyai nama iti kuladevatāmāvāhya janmakṣatraṃ pitarau prajāpatiṃ bhānuṃ vighneśaṃ mārkaṃḍeyaṃ vyāsaṃ jāmadagnyaṃ rāmam aśvatthāmānaṃ kṛpaṃ baliṃ prahlādaṃ hanūmaṃtaṃ vibhīṣaṇaṃ ṣaṣṭhīṃ ca nāmairāvāhya pūjayet || ṣaṣṭhyai dadhibhaktanaivedyaḥ pūjāṃte prārthanā ca || “ciraṃjīvī yathā tvaṃ bho bhaviṣyāmi tathā mune || rūpavānvittavāṃścaiva śriyā yuktaśca sarvadā || mārkaṃḍeya namastestu saptakalpāṃtajīvana || āyurārogyasiddhyarthaṃ prasīda bhagavan mune || ciraṃjīvī yathā tvaṃ tu munīnāṃ pravaro dvija || kuruṣva muniśārdūla tathā māṃ cirajīvinam || mārkaṃḍeya mahābhāga saptakalpāṃtajīvana || āyurārogyasiddhyarthamasmākaṃ varado bhava ||” atha ṣaṣṭhīprārthanā || “jaya devi jaganmātarjagadānaṃdakāriṇi || prasīda mama kalyāṇi namaste ṣaṣṭhidevate || trailokye yāni bhūtāni sthāvarāṇi carāṇi ca || brahmaviṣṇuśivaiḥ sārdhaṃ rakṣāṃ kurvaṃtu tāni me ||” tatastilaguḍamiśraṃ payaḥ pibet || tatra maṃtraḥ || “satilaṃ guḍasaṃmiśramaṃjalyardhamitaṃ payaḥ || mārkaṃḍeyādvaraṃ labdhvā pibāmyāyurvivṛddhaye ||” kvacitpūjitaṣoḍaśadevatābhyo nāmnā pratyekamaṣṭāviṃśatisaṃkhyatilahoma uktaḥ || tato viprabhojanam || taddine niyamāḥ || “khaṃḍanaṃ nakhakeśānāṃ maithunādhvagamau tathā || āmiṣaṃ kalahaṃ hiṃsāṃ varṣavṛddhau vivarjayet || mṛte janmani saṃkrāṃtau śrāddhe janmadine tathā || aspṛśyasparśane caiva na snāyāduṣṇavāriṇā ||”

⟨Now the rule of the vardhāpana ⟨the birthday rite⟩.⟩ And it ⟨the vardhāpana, the birthday rite⟩ is to be done every month on the birth-tithi until the year is complete. After a year it is to be done yearly on the birth-tithi. When the tithi is divided ⟨over two days⟩, that ⟨day⟩ on which there is conjunction with the birth-nakṣatra is to be taken. When on both days the conjunction with the birth-nakṣatra is either present or absent, the audayikī ⟨the tithi running at sunrise⟩ that exceeds ⟨the sunrise⟩ by two muhūrtas ⟨a muhūrta being two ghaṭikās⟩ is to be taken. If it is less than two muhūrtas, the earlier ⟨day⟩. If the birth-month is an adhimāsa ⟨an intercalary month⟩, the rite of vardhāpana is ⟨performed⟩ in the pure month, as with the annual ⟨śrāddha⟩, and not in the intercalary one. Now the procedure in brief. Having made the saṅkalpa, “For the increase of life I shall perform the rite of the increase of the year”, having bathed with sesame water preceded by a rubbing with sesame, having performed the tilaka ⟨the forehead mark⟩ and the rest, and having worshipped the guru, he should worship the deities upon heaps of unbroken rice. There, first invoking the family deity with “obeisance to the family deity”, he should invoke by their names and worship the birth-nakṣatra, the two parents, Prajāpati, the Sun, Vighneśa ⟨Gaṇeśa⟩, Mārkaṇḍeya, Vyāsa, Rāma the son of Jamadagni, Aśvatthāman, Kṛpa, Bali, Prahlāda, Hanumān, Vibhīṣaṇa, and Ṣaṣṭhī. For Ṣaṣṭhī the offering is curds and boiled rice; and at the end of the worship, the prayer: “As thou art long-lived, O sage, so shall I be — of fair form, possessed of wealth, and ever joined with prosperity. Obeisance be to thee, Mārkaṇḍeya, who livest to the end of seven kalpas ⟨world-ages⟩! Be gracious, O lord, O sage, for the attaining of long life and health. As thou, O twice-born, art long-lived, the foremost of sages, so make me long-lived, O tiger among sages. O Mārkaṇḍeya, greatly blessed, who livest to the end of seven kalpas, be the giver of the boon to us, for the attaining of long life and health.” Now the prayer to Ṣaṣṭhī: “Victory to thee, O Goddess, mother of the world, maker of the world's joy! Be gracious to me, O auspicious one; obeisance to thee, O deity Ṣaṣṭhī! Whatever beings there are in the three worlds, unmoving and moving, may they, together with Brahmā, Viṣṇu and Śiva, make protection for me.” Then he should drink milk mixed with sesame and molasses. The mantra there: “Having obtained the boon from Mārkaṇḍeya, I drink, for the increase of life, this milk with sesame, mixed with molasses, measured at half an añjali ⟨the hollow of the two joined palms⟩.” In some ⟨works⟩ a homa ⟨oblation⟩ of sesame, twenty-eight in number to each, is enjoined by name to the sixteen deities that have been worshipped. Then the feeding of brāhmaṇas. The restraints on that day: “At the vardhāpana one should avoid the cutting of the nails and the hair, sexual intercourse and travel, flesh, quarrel and injury. At a death, at a birth, at a saṅkrānti ⟨the Sun's entry into a sign⟩, at a śrāddha, and likewise on one's birthday, and on the touching of an untouchable, one should not bathe with hot water.”

अथ चौलम् ।

“जन्मतः गर्भतो वाब्दे प्रथमेऽथ द्वितीयेके ॥ तृतीये पंचमे वापि चौलकर्म प्रशस्यते ॥ यद्वा सहोपनीत्यात्र कुलाचाराद्व्यवस्थितिः ॥ माघफाल्गुनवैशाखज्येष्ठे मासि शुभं स्मृतम् ॥ जन्ममासेधिमासे न ज्येष्ठे ज्येष्ठस्य नो भवेत् ॥ शुक्लपक्षः शुभः प्रोक्तः कृष्णश्चांत्यत्रिकं विना ॥ द्वितीयाथ तृतीया च पंचमी सप्तमी शुभा ॥ दशम्येकादशी वापि त्रयोदश्यपि शस्यते ॥ रविभौमार्कशनयो वारा विप्रादिवर्णतः ॥ गुरुशुक्रबुधाः शुक्रे सोमः सर्वे शुभावहाः ॥” अश्विनीमृगपुनर्वसुपुष्यहस्तचित्रास्वातीज्येष्ठाश्रवणधनिष्ठाशततारकारेवत्यः शुभाः ॥ “क्षौरप्रयाणभैषज्ये जन्मर्क्षं वर्जयेत्सदा ॥ आयुःक्षयोऽनुराधाग्नित्र्युत्तरा रोहिणीमघे” ॥ सिंहस्थे गुरौ चौलादिशुभकर्म न कार्यम् ॥ “सूनोर्मातरि गर्भिण्यां चूडाकर्म न कारयेत् ॥ पंचमाब्दात्प्रागूर्ध्वं तु गर्भिण्यामपि कारयेत् ॥ सहोपनीत्या कुर्याच्चेत्तदा दोषो न विद्यते ॥” पृथक् चूडाकर्म पृथगुपनयनं च मातरि गर्भिण्यां न कार्यम् ॥ उभयोः सहानुष्ठाने तु न दोषः ॥ गर्भिण्यामपि पंचममासपर्यंतं न दोषः ॥ “पंचमासादधः कुर्यादत ऊर्ध्वं न कारयेत् ॥” इत्युक्तेः । ज्वरितस्य चौलादिमंगलं न कार्यम् ॥ “विवाहव्रतचूडासु माता यदि रजस्वला ॥ तस्याः शुद्धेः परं कार्यं मंगलं मनुरब्रवीत् ॥” नांदीश्राद्धोत्तरं रजस्वलायां शांतिं कृत्वा कार्यम् ॥ केचित्तु मुहूर्त्तांतराभावे प्रारंभात्प्रागपि रजोदोषे श्रीपूजनादिविधिना शांतिं कृत्वा कार्यमित्याहुः ॥ मातुलपितृव्यादौ कर्तरि तत्पत्न्यां रजस्वलायामपि मंगलं नेति सिंधुः ॥ त्रिपुरुषात्मककुले षण्मासमध्ये मौंजीविवाहरूपमंगलोत्तरं मुंडनाख्यं चूडाकर्मादि न कार्यम् ॥ संकटे तु अब्दभेदे कार्यम् ॥ चतुःपुरुषपर्यंतं कुले सपिंडीकरणमासिकश्राद्धांतप्रेतकर्मसमाप्तेः प्राक् चूडाकर्मादिकमाभ्युदयिकं कर्म न कार्यम् ॥ “एकमातृजयोरेकवत्सरेपत्योर्द्वयोः ॥ न संस्कारः समानः स्यान्मातृभेदे विधीयते ॥” प्रारंभोत्तरं सूतकप्राप्तौ कूष्मांडिभिर्ऋग्भिर्घृतं हुत्वा गां दत्त्वा चूडोपनयनोद्वाहना दिकमाचरेत् ॥ अत्र विशेषो विवाहप्रकरणे वक्ष्यते ॥ मध्ये मुख्यैका शिखा अन्याश्च पार्श्वादिभागेष्विति यथाकुलाचारं प्रवरसंख्यया शिखाश्चूडासमये कार्याः ॥ उपनयनकाले मध्यशिखेतरशिखानां वपनं कृत्वा मध्यभाग एवोपनयनोत्तरं शिखा धार्या ॥ चौलकर्मणि जातकर्मणि च भोजने सांतपनकृच्छ्रं प्रायश्चित्तम् ॥ अन्येषु संस्कारेषु उपवासेन शुद्धिः ॥ चूडांताः सर्वे संस्काराः स्त्रीणाममंत्रकाः कार्याः ॥ होमस्तु समंत्रकः ॥ होमोप्यमंत्रकः कार्यो न वा कार्य इति वृत्तिकृदादिमतम् ॥ एवं शूद्रस्याप्यमंत्रकं चौलम् ॥ इदानीं शिष्टेषु स्त्रीणां चूडादिसंस्कारकरणं न दृश्यते ॥ विवाहकाले चूडादिलोपप्रायश्चित्तमात्रं कुर्वंति ॥ चौलोत्तरं मासत्रयपर्यंतं सपिंडैः पिंडदानं तिलतर्पणं च न कार्यम् ॥ महालये गयायां पित्रोः प्रत्यब्दश्राद्धे च पिंडदानादि कार्यम् ॥

“janmataḥ garbhato vābde prathame'tha dvitīyeke || tṛtīye paṃcame vāpi caulakarma praśasyate || yadvā sahopanītyātra kulācārādvyavasthitiḥ || māghaphālgunavaiśākhajyeṣṭhe māsi śubhaṃ smṛtam || janmamāsedhimāse na jyeṣṭhe jyeṣṭhasya no bhavet || śuklapakṣaḥ śubhaḥ proktaḥ kṛṣṇaścāṃtyatrikaṃ vinā || dvitīyātha tṛtīyā ca paṃcamī saptamī śubhā || daśamyekādaśī vāpi trayodaśyapi śasyate || ravibhaumārkaśanayo vārā viprādivarṇataḥ || guruśukrabudhāḥ śukre somaḥ sarve śubhāvahāḥ ||” aśvinīmṛgapunarvasupuṣyahastacitrāsvātījyeṣṭhāśravaṇadhaniṣṭhāśatatārakārevatyaḥ śubhāḥ || “kṣauraprayāṇabhaiṣajye janmarkṣaṃ varjayetsadā || āyuḥkṣayo'nurādhāgnitryuttarā rohiṇīmaghe” || siṃhasthe gurau caulādiśubhakarma na kāryam || “sūnormātari garbhiṇyāṃ cūḍākarma na kārayet || paṃcamābdātprāgūrdhvaṃ tu garbhiṇyāmapi kārayet || sahopanītyā kuryāccettadā doṣo na vidyate ||” pṛthak cūḍākarma pṛthagupanayanaṃ ca mātari garbhiṇyāṃ na kāryam || ubhayoḥ sahānuṣṭhāne tu na doṣaḥ || garbhiṇyāmapi paṃcamamāsaparyaṃtaṃ na doṣaḥ || “paṃcamāsādadhaḥ kuryādata ūrdhvaṃ na kārayet ||” ityukteḥ | jvaritasya caulādimaṃgalaṃ na kāryam || “vivāhavratacūḍāsu mātā yadi rajasvalā || tasyāḥ śuddheḥ paraṃ kāryaṃ maṃgalaṃ manurabravīt ||” nāṃdīśrāddhottaraṃ rajasvalāyāṃ śāṃtiṃ kṛtvā kāryam || kecittu muhūrttāṃtarābhāve prāraṃbhātprāgapi rajodoṣe śrīpūjanādividhinā śāṃtiṃ kṛtvā kāryamityāhuḥ || mātulapitṛvyādau kartari tatpatnyāṃ rajasvalāyāmapi maṃgalaṃ neti siṃdhuḥ || tripuruṣātmakakule ṣaṇmāsamadhye mauṃjīvivāharūpamaṃgalottaraṃ muṃḍanākhyaṃ cūḍākarmādi na kāryam || saṃkaṭe tu abdabhede kāryam || catuḥpuruṣaparyaṃtaṃ kule sapiṃḍīkaraṇamāsikaśrāddhāṃtapretakarmasamāpteḥ prāk cūḍākarmādikamābhyudayikaṃ karma na kāryam || “ekamātṛjayorekavatsarepatyordvayoḥ || na saṃskāraḥ samānaḥ syānmātṛbhede vidhīyate ||” prāraṃbhottaraṃ sūtakaprāptau kūṣmāṃḍibhirṛgbhirghṛtaṃ hutvā gāṃ dattvā cūḍopanayanodvāhanā dikamācaret || atra viśeṣo vivāhaprakaraṇe vakṣyate || madhye mukhyaikā śikhā anyāśca pārśvādibhāgeṣviti yathākulācāraṃ pravarasaṃkhyayā śikhāścūḍāsamaye kāryāḥ || upanayanakāle madhyaśikhetaraśikhānāṃ vapanaṃ kṛtvā madhyabhāga evopanayanottaraṃ śikhā dhāryā || caulakarmaṇi jātakarmaṇi ca bhojane sāṃtapanakṛcchraṃ prāyaścittam || anyeṣu saṃskāreṣu upavāsena śuddhiḥ || cūḍāṃtāḥ sarve saṃskārāḥ strīṇāmamaṃtrakāḥ kāryāḥ || homastu samaṃtrakaḥ || homopyamaṃtrakaḥ kāryo na vā kārya iti vṛttikṛdādimatam || evaṃ śūdrasyāpyamaṃtrakaṃ caulam || idānīṃ śiṣṭeṣu strīṇāṃ cūḍādisaṃskārakaraṇaṃ na dṛśyate || vivāhakāle cūḍādilopaprāyaścittamātraṃ kurvaṃti || caulottaraṃ māsatrayaparyaṃtaṃ sapiṃḍaiḥ piṃḍadānaṃ tilatarpaṇaṃ ca na kāryam || mahālaye gayāyāṃ pitroḥ pratyabdaśrāddhe ca piṃḍadānādi kāryam ||

⟨Now the caula ⟨the first tonsure of a child⟩.⟩ “The caula ⟨the first tonsure⟩ is commended in the first year, from birth or from conception, or, some say, in the second, or else in the third or the fifth; or else here ⟨it may be done⟩ together with the upanayana ⟨the investiture with the sacred thread⟩ — the settlement is by family custom. In the month Māgha, Phālguna, Vaiśākha or Jyeṣṭha it is held auspicious. Not in the birth-month, nor in an intercalary month; and for the eldest ⟨son⟩ it should not be in Jyeṣṭha. The bright fortnight is declared auspicious, and the dark one too, except its last three ⟨tithis⟩. The second, and the third, the fifth and the seventh are auspicious; the tenth or the eleventh, and the thirteenth too, is commended. Sunday, Tuesday, the Sun's ⟨day⟩ and Saturday are the weekdays according to the classes, brāhmaṇa and the rest. Thursday, Friday and Wednesday, and Monday in the bright ⟨fortnight⟩ — all bring what is auspicious.” Aśvinī, Mṛgaśiras, Punarvasu, Puṣya, Hasta, Citrā, Svātī, Jyeṣṭhā, Śravaṇa, Dhaniṣṭhā, Śatatārakā and Revatī are auspicious. “For shaving, for setting out on a journey and for medicine one should always avoid the birth-nakṣatra. There is loss of life in Anurādhā, in Agni ⟨Kṛttikā⟩, in the three Uttarās, in Rohiṇī and in Maghā.” When Jupiter stands in Leo, auspicious rites such as the caula are not to be done. “One should not have the cūḍākarma ⟨the tonsure⟩ done while the son's mother is pregnant. But before the fifth year one may have it done even while she is pregnant. If one performs it together with the upanayana, then no fault exists.” A separate cūḍākarma and a separate upanayana are not to be done while the mother is pregnant; but when the two are performed together there is no fault. Even when she is pregnant there is no fault up to the fifth month, because it is said, “He may do it below five months; beyond that he should not have it done.” For one who has a fever, an auspicious rite such as the caula is not to be done. “If at a marriage, at an investiture or at a tonsure the mother is in her courses, the auspicious rite should be done after her purification — so said Manu.” If ⟨her courses come⟩ after the nāndīśrāddha ⟨the auspicious preliminary śrāddha⟩, it is to be done after performing the śānti ⟨rite of appeasement⟩. But some say that, when no other muhūrta is to be had, even if the menstrual defect arises before the commencement it is to be done after performing the śānti by the rite of the worship of Śrī and the rest. When the performer is the maternal uncle, the paternal uncle or the like, the auspicious rite is not ⟨to be done⟩ even when his wife is in her courses — so the Sindhu ⟨the Nirṇayasindhu⟩. In a family of three generations, within six months after an auspicious rite in the form of the maunjī ⟨the girding with the muñja cord⟩ or a marriage, the cūḍākarma called muṇḍana ⟨the shaving of the head⟩ and the rest are not to be done. In an emergency, however, it may be done if the year is different. In a family up to four generations, before the completion of the rites for the dead, which end with the sapiṇḍīkaraṇa ⟨the rite that joins the dead man to the fathers⟩ and the monthly śrāddhas, the cūḍākarma and the other rites of prosperity are not to be done. “For two offspring born of one mother in one year the saṃskāra should not be one and the same; when the mother is different it is enjoined ⟨that it may be⟩.” If sūtaka ⟨the impurity of a birth⟩ arrives after the commencement, he should offer ghee with the Kūṣmāṇḍī ṛcs, give a cow, and ⟨then⟩ perform the cūḍā, the upanayana, the marriage and the rest. A special rule here will be stated in the section on marriage. At the time of the cūḍā the locks are to be made according to family custom, by the number of the pravaras ⟨the ancestral seers named in the gotra⟩ — one principal lock in the middle and the others on the sides and so on. At the time of the upanayana, the locks other than the middle one are to be shaved, and after the upanayana the lock is to be worn on the middle part alone. For eating at a caula rite and at a jātakarma ⟨the birth rite⟩ the prāyaścitta ⟨expiation⟩ is the sāntapana kṛcchra ⟨a penance of living on cow-products and water⟩. In the other saṃskāras purification is by a fast. All the saṃskāras up to the cūḍā are to be done for women without mantras; the homa, however, is with mantras. The opinion of the Vṛttikāra and others is that the homa too is to be done without mantras, or is not to be done at all. So too the caula of a śūdra is without mantras. At present, among the learned, the performing of the cūḍā and the other saṃskāras for women is not seen; at the time of marriage they perform only the expiation for the omission of the cūḍā and the rest. For three months after the caula the sapiṇḍas ⟨the kinsmen who share the funeral balls⟩ are not to make the offering of piṇḍas nor the tilatarpaṇa ⟨the libation with sesame⟩. At the Mahālaya, at Gayā, and at the annual śrāddha of the parents, the offering of piṇḍas and the rest are to be done.

अथ विद्यारंभः ।

पंचमे वर्षे अक्षरलेखनारंभ उत्तरायणे कार्यः ॥ अत्र कुंभस्थः सूर्यो वर्ज्यः ॥ “शुक्लपक्षः शुभः प्रोक्तः कृष्णश्चांत्यत्रिकं विना ॥” द्वितीया तृतीया पंचमी दशम्येकादशीद्वादशीत्रयोदश्यः श्रेष्ठाः ॥ अश्विनीमृगार्द्रापुनर्वसुपुष्यहस्तचित्रास्वात्यनुराधाश्रवणधनिष्ठाशततारकारेवत्यो भौमशनिभिन्नवाराश्च शुभाः ॥ विघ्नेशं लक्ष्मीनारायणौ सरस्वतीं स्ववेदं सूत्रकारं च पूजयित्वा गुरुं ब्राह्मणान् धात्रीं च संपूज्य नत्वा सर्वांस्त्रिः प्रदक्षिणीकृत्य प्रणवपूर्वकमक्षरमारभेत् ॥ ततो गुरुं नत्वा देवताः विसर्जयेत् ॥ ततोत्र भुवनमातः सर्ववाङ्मयरूपेणागच्छागच्छेति सरस्वत्यावाहनमंत्रः ॥ प्रणवेन षोडशोपचारार्पणम् ॥

paṃcame varṣe akṣaralekhanāraṃbha uttarāyaṇe kāryaḥ || atra kuṃbhasthaḥ sūryo varjyaḥ || “śuklapakṣaḥ śubhaḥ proktaḥ kṛṣṇaścāṃtyatrikaṃ vinā ||” dvitīyā tṛtīyā paṃcamī daśamyekādaśīdvādaśītrayodaśyaḥ śreṣṭhāḥ || aśvinīmṛgārdrāpunarvasupuṣyahastacitrāsvātyanurādhāśravaṇadhaniṣṭhāśatatārakārevatyo bhaumaśanibhinnavārāśca śubhāḥ || vighneśaṃ lakṣmīnārāyaṇau sarasvatīṃ svavedaṃ sūtrakāraṃ ca pūjayitvā guruṃ brāhmaṇān dhātrīṃ ca saṃpūjya natvā sarvāṃstriḥ pradakṣiṇīkṛtya praṇavapūrvakamakṣaramārabhet || tato guruṃ natvā devatāḥ visarjayet || tatotra bhuvanamātaḥ sarvavāṅmayarūpeṇāgacchāgaccheti sarasvatyāvāhanamaṃtraḥ || praṇavena ṣoḍaśopacārārpaṇam ||

⟨Now the beginning of learning.⟩ In the fifth year the beginning of the writing of letters is to be done in the uttarāyaṇa ⟨the Sun's northward course⟩. Here the Sun standing in Aquarius is to be avoided. “The bright fortnight is declared auspicious, and the dark one too, except its last three ⟨tithis⟩.” The second, third, fifth, tenth, eleventh, twelfth and thirteenth are best. Aśvinī, Mṛgaśiras, Ārdrā, Punarvasu, Puṣya, Hasta, Citrā, Svātī, Anurādhā, Śravaṇa, Dhaniṣṭhā, Śatatārakā and Revatī, and the weekdays other than Tuesday and Saturday, are auspicious. Having worshipped Vighneśa ⟨Gaṇeśa⟩, Lakṣmī and Nārāyaṇa, Sarasvatī, his own Veda and the Sūtrakāra ⟨the author of the gṛhyasūtra he follows⟩, and having worshipped the guru, the brāhmaṇas and the nurse, and having bowed and circumambulated them all three times, he should begin the letters, preceded by the praṇava ⟨the syllable oṃ⟩. Then, having bowed to the guru, he should dismiss the deities. Then here the mantra for the invocation of Sarasvatī is: “O mother of the world, come, come, in the form of all speech.” The offering of the sixteen upacāras ⟨services of worship⟩ is with the praṇava.

अथानुपनीतधर्माः ।

प्रागुपनयनात्कामचारकामवादकामभक्षाः ॥ तेन मूत्रपुरीषोत्सर्गादावाचमनाद्याचारो नास्ति लघुपातकहेतुलशुनपर्युषितोच्छिष्टादिभक्षणे दोषाभावः ॥ एवमपेयपाने अनृतावाच्यभाषणेपि ॥ महादोषहेतुमांसांत्यजरजस्वलादिस्पृष्टान्नभक्षणे मद्यादिपाने च दोषोस्त्येव ॥ “रजस्वलादिसंस्पर्श स्नानमेव कुमारके ॥ शिशोरभ्युक्षणं प्रोक्तं बालस्याचमनं स्मृतम् ॥” तत्र प्रागन्नप्राशनाच्छिशुसंज्ञा ॥ तत ऊर्ध्वं प्राक् चौलात्त्रिवर्षाद्वा बालसंज्ञा ॥ तत आमौंजीबंधनात्कुमारसंज्ञा ॥ अत्राचमनमिति त्रिरुदकपानमेव ॥ नतु ओष्ठमार्जनादिकल्प इति ज्ञेयम् ॥ न चानुपनीतो वेदमुच्चारयेत् ॥ पित्रोरंत्यक्रियायां त्वनुपनीतेनापि मंत्रोच्चारः कार्यः ॥ स च द्वित्रिवर्षयोः कृतचूडस्यैव ॥ त्रिवर्षोर्ध्वं त्वकृतचूडस्यापि ॥ एतच्चौरसपुत्रविषयम् ॥ “पित्रोरनुपनीतोपि विदध्यादौरसः सुतः ॥ और्ध्वदैहिकमन्ये तु संस्कृताः श्राद्धकारकाः॥” इति स्कांदात् ॥ बालानामपथ्यं पित्रादिभिर्निवारणीयम् ॥ “तस्मात्सर्वप्रयत्नेन बालानग्रे तु भोजयेत् ॥” बालानां क्रीडनदाने स्वर्गसौख्यम् ॥ तेषां भोज्यप्रदाने गोदानफलम् ॥

prāgupanayanātkāmacārakāmavādakāmabhakṣāḥ || tena mūtrapurīṣotsargādāvācamanādyācāro nāsti laghupātakahetulaśunaparyuṣitocchiṣṭādibhakṣaṇe doṣābhāvaḥ || evamapeyapāne anṛtāvācyabhāṣaṇepi || mahādoṣahetumāṃsāṃtyajarajasvalādispṛṣṭānnabhakṣaṇe madyādipāne ca doṣostyeva || “rajasvalādisaṃsparśa snānameva kumārake || śiśorabhyukṣaṇaṃ proktaṃ bālasyācamanaṃ smṛtam ||” tatra prāgannaprāśanācchiśusaṃjñā || tata ūrdhvaṃ prāk caulāttrivarṣādvā bālasaṃjñā || tata āmauṃjībaṃdhanātkumārasaṃjñā || atrācamanamiti trirudakapānameva || natu oṣṭhamārjanādikalpa iti jñeyam || na cānupanīto vedamuccārayet || pitroraṃtyakriyāyāṃ tvanupanītenāpi maṃtroccāraḥ kāryaḥ || sa ca dvitrivarṣayoḥ kṛtacūḍasyaiva || trivarṣordhvaṃ tvakṛtacūḍasyāpi || etaccaurasaputraviṣayam || “pitroranupanītopi vidadhyādaurasaḥ sutaḥ || aurdhvadaihikamanye tu saṃskṛtāḥ śrāddhakārakāḥ||” iti skāṃdāt || bālānāmapathyaṃ pitrādibhirnivāraṇīyam || “tasmātsarvaprayatnena bālānagre tu bhojayet ||” bālānāṃ krīḍanadāne svargasaukhyam || teṣāṃ bhojyapradāne godānaphalam ||

⟨Now the duties of one not yet invested ⟨with the sacred thread⟩.⟩ Before the upanayana there is freedom of movement, freedom of speech and freedom of eating. Therefore there is no observance such as ācamana ⟨the ritual sipping of water⟩ at the voiding of urine and faeces and the like; and there is no fault in eating garlic, stale food, leavings and the rest, which are causes of a minor sin. So too in drinking what is not to be drunk, and in speaking falsehood and what should not be spoken. But in eating flesh, or food touched by an antyaja ⟨an outcaste⟩ or a woman in her courses and the like, which are causes of a great fault, and in drinking liquor and the like, there is indeed a fault. “On the touching of a woman in her courses and the like, for a kumāraka bathing alone ⟨is prescribed⟩; for a śiśu sprinkling is declared; for a bāla ācamana is held ⟨sufficient⟩.” There, before the annaprāśana the name is śiśu ⟨infant⟩; after that, and before the caula or before three years, the name is bāla ⟨child⟩; from then until the girding with the muñja the name is kumāra ⟨boy⟩. Here “ācamana” means merely the drinking of water three times; it is to be understood that it is not the full procedure of wiping the lips and the rest. And one not invested should not utter the Veda. But in the funeral rites of the parents the utterance of the mantras is to be done even by one not invested; and that, at two or three years ⟨of age⟩, only by one whose cūḍā has been done, but above three years even by one whose cūḍā has not been done. And this concerns the aurasa ⟨the son begotten of one's own body on one's own wife⟩, because of the Skānda: “Even if not invested, the aurasa son may perform the after-death rites of his parents; but others who perform the śrāddha must have been consecrated.” What is harmful to children is to be prevented by the father and the rest. “Therefore with every effort one should feed children first.” In the giving of playthings to children there is the happiness of heaven; in the giving of food to them there is the fruit of the gift of a cow.

अथोपनयनम् ।

उपनयनं नाम आचार्यसमीपनयनांगको गायत्र्युपदेशप्रधानकः कर्मविशेषः उपनयनपदस्य योगरूढत्वात् ॥ तत्राधिकारिणः ॥ “पितैवोपनयेत्पुत्रं तदभावे पितुः पिता ॥ तदभावे पितुर्भ्राता तदभावे तु सोदरः ॥ ” तदभावे सगोत्रसपिंडाः तदभावे मातुलादयोऽसगोत्रसपिंडाः तदभावे असपिंडसगोत्रजाः ॥ एते च कुमारापेक्षया वयो ज्येष्ठा विवक्षिताः ॥ कनिष्ठकर्तृकोपनयनस्य निषिद्धत्वात् ॥ सर्वाभावे श्रोत्रियः ॥ “जन्मना ब्राह्मणो ज्ञेयः संस्कारैर्द्विज उच्यते ॥ विद्वत्त्वाच्चापि विप्रत्वं त्रिभिः श्रोत्रिय उच्यते ॥ कृच्छ्रत्रयं चोपनेता त्रीन् कृच्छ्रांश्च बटुश्चरेत् ॥” गायत्र्या द्वादशाधिकसहस्रजपश्चोपनेतृत्वाधिकारसिद्ध्यर्थं कार्यः ॥ केचिद्द्वादशसाहस्रीं जपंति ॥

upanayanaṃ nāma ācāryasamīpanayanāṃgako gāyatryupadeśapradhānakaḥ karmaviśeṣaḥ upanayanapadasya yogarūḍhatvāt || tatrādhikāriṇaḥ || “pitaivopanayetputraṃ tadabhāve pituḥ pitā || tadabhāve piturbhrātā tadabhāve tu sodaraḥ || ” tadabhāve sagotrasapiṃḍāḥ tadabhāve mātulādayo'sagotrasapiṃḍāḥ tadabhāve asapiṃḍasagotrajāḥ || ete ca kumārāpekṣayā vayo jyeṣṭhā vivakṣitāḥ || kaniṣṭhakartṛkopanayanasya niṣiddhatvāt || sarvābhāve śrotriyaḥ || “janmanā brāhmaṇo jñeyaḥ saṃskārairdvija ucyate || vidvattvāccāpi vipratvaṃ tribhiḥ śrotriya ucyate || kṛcchratrayaṃ copanetā trīn kṛcchrāṃśca baṭuścaret ||” gāyatryā dvādaśādhikasahasrajapaścopanetṛtvādhikārasiddhyarthaṃ kāryaḥ || keciddvādaśasāhasrīṃ japaṃti ||

⟨Now the upanayana ⟨the investiture with the sacred thread⟩.⟩ The upanayana is a particular rite whose subordinate part is the leading ⟨of the boy⟩ near to the ācārya ⟨teacher⟩ and whose principal part is the imparting of the Gāyatrī — for the word “upanayana” is yogarūḍha ⟨a word that keeps its etymology and yet has been narrowed by usage to one thing⟩. Therein, those entitled ⟨to perform it⟩: “The father himself should invest the son; in his absence the father's father; in his absence the father's brother; and in his absence the full brother.” In their absence, the sapiṇḍas ⟨kinsmen who share the funeral balls⟩ of the same gotra ⟨clan⟩; in their absence the maternal uncle and the rest, who are sapiṇḍas not of the same gotra; in their absence those born in the same gotra who are not sapiṇḍas. And these are meant to be older in age than the boy, since an upanayana performed by a younger man is forbidden. In the absence of all, a śrotriya ⟨a brāhmaṇa learned in the Veda⟩. “By birth he is to be known as a brāhmaṇa; by the saṃskāras he is called twice-born; and from learning comes the state of a vipra; by the three together he is called a śrotriya. And the investor should perform three kṛcchras ⟨penances⟩, and the boy too should perform three kṛcchras.” And a japa ⟨muttered repetition⟩ of one thousand and twelve Gāyatrīs is to be done for the establishing of his fitness to be the investor. Some repeat twelve thousand.

अथोपनयनकालः ।

गर्भतो जन्मतो वा पंचमेऽष्टमे वा वर्षे ब्राह्मणस्योपनयनम् ॥ एकादशे द्वादशे वा क्षत्रियस्य ॥ द्वादशे षोडशे वा वैश्यस्य ॥ “षष्ठे तु धनकामस्य विद्याकामस्य सप्तमे ॥ अष्टमे सर्वकामस्य नवमे कांतिमिच्छतः ॥” केचित्तु विप्रस्य षष्ठं न मन्यंते ॥ आ षोडशादा द्वाविंशादा चतुर्विंशाच्च वर्षाद्ब्राह्मणादेर्गौणकालः ॥ अत्र गर्भादिसंख्या ॥ तथा च जन्मतः पंचदशवर्षपर्यंतं विप्रस्य न विशेषतः प्रायश्चित्तम् ॥ षोडशे वर्षे सशिखवपनमेकविंशतिरात्रं यावकाशनामंते सप्तब्राह्मणभोजनमिति प्रायश्चित्तम् ॥ सप्तदशादिवर्षेषु कृच्छ्रत्रयादिप्रायश्चित्तपूर्वकमपनयनं बोध्यम् ॥ विप्रक्षत्रिययोरुत्तरायणे मौंजीबंधः ॥ वैश्यस्य दक्षिणायनेपि ॥ वसंत ब्राह्मणमुपनयीत ग्रीष्मे राजन्यं शरदि वैश्यम् ॥ माघादिशुक्रांतपंचमासाः साधारणा वा सकलद्विजानामिति गर्गोक्तेर्वसंतालाभे शिशिरग्रीष्मावपि ग्राह्यौ ॥ वसंतविधिनोत्तरायणादिविधेः संकोचायोगात् ॥ एवं माघादिमासपंचकनियमात्पौषाषाढयोः सत्यप्युत्तरायणे उपनयनं न कार्यम् ॥ तत्रापि मीनार्कमार्भ्य यावन्मिथुनप्रवेशं प्रशस्तः कालः मीनमेषयोस्तु प्रशस्ततरः ॥ मकरकुंभस्थेर्के मध्यमं मीनमेषस्थे उत्तमं वृषभमिथुनस्थेऽधममुपनयनमित्यभिधानात् ॥ मीनार्कविशिष्टश्चैत्रोऽनिष्टबृहस्पत्यादिबहुविधदोषापवादकतया प्रशस्ततमः ॥ “जीवभार्गवयोरस्ते सिंहस्थे देवतागुरौ ॥ चंद्रसूर्ये दुर्बलेपि गोचरेनिष्टदे गुरौ ॥ मेखलाबंधनं कार्यं चैत्रे मीनगते रवौ ॥” इत्यर्थकस्मृतेः ॥ अत्र गुरुशुक्रास्तदोषापवादोऽतिमहासंकटविषयत्वान्न कथनीयः ॥ मीनार्कचैत्रे जन्ममासनक्षत्रदोषो नास्ति ॥ जन्ममासजन्मनक्षत्रजन्म तिथिजन्मलग्नजन्मराशिलग्नेषु विप्राणामुपनयनं न दोषाय ॥ क्षत्रियवैश्ययोरप्रथमगर्भे दोषो न ॥ ज्येष्ठापत्यस्य ज्येष्ठमासे मंगलं न ॥ “शुक्लपक्षः शुभः प्रोक्तः कृष्णश्चांत्यत्रिकं विना ॥” इति गुरुक्तेः कृष्णपक्षे दशमीपर्यंतं संकटे कार्यम् ॥ शिष्टास्तु संकटेपि कृष्णपक्षे पंचमीपर्यंतमेव कुर्वति ॥

garbhato janmato vā paṃcame'ṣṭame vā varṣe brāhmaṇasyopanayanam || ekādaśe dvādaśe vā kṣatriyasya || dvādaśe ṣoḍaśe vā vaiśyasya || “ṣaṣṭhe tu dhanakāmasya vidyākāmasya saptame || aṣṭame sarvakāmasya navame kāṃtimicchataḥ ||” kecittu viprasya ṣaṣṭhaṃ na manyaṃte || ā ṣoḍaśādā dvāviṃśādā caturviṃśācca varṣādbrāhmaṇādergauṇakālaḥ || atra garbhādisaṃkhyā || tathā ca janmataḥ paṃcadaśavarṣaparyaṃtaṃ viprasya na viśeṣataḥ prāyaścittam || ṣoḍaśe varṣe saśikhavapanamekaviṃśatirātraṃ yāvakāśanāmaṃte saptabrāhmaṇabhojanamiti prāyaścittam || saptadaśādivarṣeṣu kṛcchratrayādiprāyaścittapūrvakamapanayanaṃ bodhyam || viprakṣatriyayoruttarāyaṇe mauṃjībaṃdhaḥ || vaiśyasya dakṣiṇāyanepi || vasaṃta brāhmaṇamupanayīta grīṣme rājanyaṃ śaradi vaiśyam || māghādiśukrāṃtapaṃcamāsāḥ sādhāraṇā vā sakaladvijānāmiti gargoktervasaṃtālābhe śiśiragrīṣmāvapi grāhyau || vasaṃtavidhinottarāyaṇādividheḥ saṃkocāyogāt || evaṃ māghādimāsapaṃcakaniyamātpauṣāṣāḍhayoḥ satyapyuttarāyaṇe upanayanaṃ na kāryam || tatrāpi mīnārkamārbhya yāvanmithunapraveśaṃ praśastaḥ kālaḥ mīnameṣayostu praśastataraḥ || makarakuṃbhastherke madhyamaṃ mīnameṣasthe uttamaṃ vṛṣabhamithunasthe'dhamamupanayanamityabhidhānāt || mīnārkaviśiṣṭaścaitro'niṣṭabṛhaspatyādibahuvidhadoṣāpavādakatayā praśastatamaḥ || “jīvabhārgavayoraste siṃhasthe devatāgurau || caṃdrasūrye durbalepi gocareniṣṭade gurau || mekhalābaṃdhanaṃ kāryaṃ caitre mīnagate ravau ||” ityarthakasmṛteḥ || atra guruśukrāstadoṣāpavādo'timahāsaṃkaṭaviṣayatvānna kathanīyaḥ || mīnārkacaitre janmamāsanakṣatradoṣo nāsti || janmamāsajanmanakṣatrajanma tithijanmalagnajanmarāśilagneṣu viprāṇāmupanayanaṃ na doṣāya || kṣatriyavaiśyayoraprathamagarbhe doṣo na || jyeṣṭhāpatyasya jyeṣṭhamāse maṃgalaṃ na || “śuklapakṣaḥ śubhaḥ proktaḥ kṛṣṇaścāṃtyatrikaṃ vinā ||” iti gurukteḥ kṛṣṇapakṣe daśamīparyaṃtaṃ saṃkaṭe kāryam || śiṣṭāstu saṃkaṭepi kṛṣṇapakṣe paṃcamīparyaṃtameva kurvati ||

⟨Now the time of the upanayana ⟨the investiture with the sacred thread⟩.⟩ The upanayana of a brāhmaṇa is in the fifth or the eighth year, ⟨counted⟩ from conception or from birth; of a kṣatriya in the eleventh or the twelfth; of a vaiśya in the twelfth or the sixteenth. “But in the sixth for one who desires wealth; in the seventh for one who desires learning; in the eighth for one who desires all things; in the ninth for one who wishes for beauty.” Some, however, do not accept the sixth for a brāhmaṇa. Up to the sixteenth, up to the twenty-second, and up to the twenty-fourth year is the secondary time for the brāhmaṇa and the rest. Here the reckoning is from conception. And so for a brāhmaṇa, up to the fifteenth year from birth, there is no special prāyaścitta ⟨expiation⟩. In the sixteenth year the prāyaścitta is: shaving including the lock, the eating of yāvaka ⟨barley gruel⟩ for twenty-one nights, and at the end the feeding of seven brāhmaṇas. In the seventeenth and later years the upanayana is to be understood as preceded by a prāyaścitta of three kṛcchras and the rest. For the brāhmaṇa and the kṣatriya the girding with the muñja is in the uttarāyaṇa; for the vaiśya in the dakṣiṇāyana ⟨the southward course⟩ as well. “One should invest the brāhmaṇa in spring, the kṣatriya in summer, the vaiśya in autumn.” Because of Garga's statement, “the five months from Māgha to Śukra ⟨Jyeṣṭha⟩ are common ⟨to all⟩ for all the twice-born”, when spring is not to be had śiśira ⟨the cool season⟩ and grīṣma ⟨the hot season⟩ may also be taken, since the rule of the uttarāyaṇa and the rest cannot be narrowed by the rule of spring. So too, by the restriction to the five months beginning with Māgha, the upanayana is not to be done in Pauṣa and Āṣāḍha, even though the uttarāyaṇa exists ⟨in them⟩. Among those ⟨months⟩ too, the commended time is from the Sun's ⟨entry into⟩ Pisces up to its entry into Gemini; and in Pisces and Aries it is more commended, because of the statement, “the upanayana is middling when the Sun stands in Capricorn or Aquarius, best when it stands in Pisces or Aries, worst when it stands in Taurus or Gemini.” The Caitra marked by the Sun's standing in Pisces is the most commended of all, inasmuch as it sets aside many kinds of fault, such as an unfavourable Jupiter — because of a smṛti to this effect: “Even when Jupiter and Venus are set, when the guru of the gods ⟨Jupiter⟩ stands in Leo, when the Moon and the Sun are weak, and when Jupiter in transit gives an unfavourable ⟨result⟩, the binding of the girdle may be done in Caitra when the Sun has gone into Pisces.” Here the setting aside of the fault of the setting of Jupiter and Venus is not to be proclaimed, since it belongs only to a very great emergency. In a Caitra with the Sun in Pisces there is no fault of the birth-month or of the birth-nakṣatra. For brāhmaṇas the upanayana in the birth-month, the birth-nakṣatra, the birth-tithi, the birth-lagna ⟨the ascendant of the nativity⟩ and the lagna of the birth-rāśi is not for a fault. For the kṣatriya and the vaiśya there is no fault in the case of one who is not the first conceived. For an eldest child there is no auspicious rite in the month Jyeṣṭha. Because of the statement of the Guru ⟨Bṛhaspati⟩, “The bright fortnight is declared auspicious, and the dark one too, except its last three ⟨tithis⟩”, in an emergency it may be done in the dark fortnight up to the tenth. But the learned, even in an emergency, do it in the dark fortnight only up to the fifth.

अथ तिथिविचारः ।

द्वितीयातृतीयापंचमीषष्ठीदशम्येकादशीद्वादश्यः प्रशस्ताः ॥ क्वचित्सप्तमीत्रयोदशीकृष्णप्रतिपद्विधिः पुनरुपनयनमूकाद्युपनयनविषयः ॥ “तिथौ सोपपदाख्यायामनध्याये गलग्रहे ॥ अपराह्णे चोपनीतः पुनः संस्कारमर्हति ॥ सिता ज्येष्ठे द्वितीया च आश्विने दशमी सिता ॥ चतुर्थी द्वादशी माघे एताः सोपपदाः स्मृताः ॥ अनध्यायाः पौर्णमासी चतुर्दश्यष्टमी अमा ॥ प्रतिपत्सूर्यसंक्रांतिर्मन्वाद्याश्च युगादयः ॥ कृष्णपक्षे द्वितीयाश्च कार्त्तिकाषाढफाल्गुने ॥ ” विषुवायनसंक्रांत्योः पक्षिणी अनध्याय इति पूर्वपरिच्छेदे उक्तम् ॥ सोपपदानामन्ध्यायतिथीनां च दिनद्वये सूर्योदयोत्तरं सूर्यास्तात्पूर्वं च त्रिमुहूर्तसत्त्वे दिनद्वयमनध्यायः ॥ शिष्टास्तु प्रतिपच्छेषघटिकादिमात्रेपि व्रतबंधेऽनध्यायं वदंति ॥ विषुवायनेतरसंक्रांतिमन्वादियुगादिषु तु प्रथमद्वितीयपरिच्छेदोक्तरीत्या यत्र दिने संक्रांतिपुण्यकालो युगमन्वादिश्राद्धकालश्च तद्दिनेऽनध्यायः ॥ न तु तेषामस्तादौ मुहूर्तत्रयसत्त्वमनध्यायहेतुः ॥ “त्रयोदश्यादिचत्वारि सप्तम्यादि दिनत्रयम् ॥ चतुर्थी चैकतः प्रोक्ता अष्टावेते गलग्रहाः ॥ ”अत्र चतुर्थी नवमी च व्रतकाले त्याज्येति भाति ॥ केचिच्चतुर्थीशेषयुतपंचम्यां व्रतबंधं न कुर्वति ॥ तत्र मूलं मृग्यम् ॥ नवमीशेषयुतदशम्यां मौंजी न कार्येति मयूखे ॥ अपराह्नस्त्रेधाविभक्तदिनतृतीयांशो व्रतबंधे वर्ज्यः ॥ दिनमध्यमभागो मध्यमः प्रथमभागो मुख्यः ॥ मन्वादियुगादयो द्वितीयपरिच्छेदे दर्शिताः ॥ तत्रोपनयने चैत्रशुक्लतृतीयाया मन्वादेर्वैशाखशुक्लतृतीयाया युगादेश्च प्रसक्तिः ॥ अन्येषां युगादिमन्वादितिथीनां प्रसक्तिर्नास्ति ॥ अनयोरपवादः सिंधुकौस्तुभादौ स्मर्यते ॥ “या चैत्रवैशाखसिता तृतीया माघस्य सप्तम्यथ फाल्गुनस्य ॥ कृष्णद्वितीयोपनये प्रशस्ता प्रोक्ता भरद्वाजमुनींद्रमुख्यैः ॥ ” इति ॥ अत्र माघसप्तम्याः मन्वादेरपवादः पुनरुपनयनादिविषयः फाल्गुनकृष्णद्वितीयायाश्चातुर्मास्यद्वितीयात्वेनानध्यायत्वं प्राप्तं तस्यापवादोयम् ॥ यत्तु “अनध्यायस्य पूर्वेद्युरनध्यायात्परेहनि ॥ व्रतारंभं विसर्गं च विद्यारंभं च वर्जयेत् ॥ ” इति स्मृत्यंतरं तद्वितीयाविध्यनुपपत्त्या गलग्रहत्वेन प्राप्तसप्तमीनवमीत्रयोदशीनिषेधानुवादकमिति भाति ॥ अप्राप्तनिषेधकत्वे मन्वादियुगादिसंक्रांत्यादिप्रयुक्तानध्यायेभ्योपि पूर्वपरदिनयोर्निषेधापत्त्या चैत्रशुक्लद्वितीयादेरपि निषिद्धत्वापातान्न चेष्टापत्तिः ॥ शिष्टाचारग्रंथेषु चानुपलंभान्मुहूर्त मार्तंडोक्त्या माघशुक्लद्वितीया कृष्णद्वितीया वैशाखकृष्णद्वितीया चेत्यनध्यायात्रयमुपनयनेधिकं प्राप्नोति ॥ एतदपरे नाद्रियंते ॥ बहुग्रंथेषु मूलानुपलंभात् ॥ मौंजीप्रकरणे मुहूर्तचिंतामण्यादिग्रंथेषु काप्यनुक्तेश्च ॥ अतो मार्तंडोक्तानामतिरिक्तानध्यायानामुपनिषत्पाठादिविषयत्वं न तु मौंजीविषयत्वमिति युक्तं भाति ॥ तत्र तृतीयाषष्ठीद्वादशीषु प्रदोषसत्त्वे मौंजी न कार्या ॥ रात्रेः प्रथमयामे चतुर्थी सार्द्धयामे सप्तमी यामद्वये त्रयोदशी चेत्तदा प्रदोषः ॥ दिनद्वये प्रथमयामादिषु चतुर्थ्यादिव्याप्तौ पूर्वदिने प्रदोषो नोत्तरदिने इति कौस्तुभे ॥ प्रदोषदिने मंदवारे कृष्णपक्षांत्यत्रिके चोपनयने पुनरुपनयनमिति मयूखे ॥ एते नित्यानध्यायाः ॥

dvitīyātṛtīyāpaṃcamīṣaṣṭhīdaśamyekādaśīdvādaśyaḥ praśastāḥ || kvacitsaptamītrayodaśīkṛṣṇapratipadvidhiḥ punarupanayanamūkādyupanayanaviṣayaḥ || “tithau sopapadākhyāyāmanadhyāye galagrahe || aparāhṇe copanītaḥ punaḥ saṃskāramarhati || sitā jyeṣṭhe dvitīyā ca āśvine daśamī sitā || caturthī dvādaśī māghe etāḥ sopapadāḥ smṛtāḥ || anadhyāyāḥ paurṇamāsī caturdaśyaṣṭamī amā || pratipatsūryasaṃkrāṃtirmanvādyāśca yugādayaḥ || kṛṣṇapakṣe dvitīyāśca kārttikāṣāḍhaphālgune || ” viṣuvāyanasaṃkrāṃtyoḥ pakṣiṇī anadhyāya iti pūrvaparicchede uktam || sopapadānāmandhyāyatithīnāṃ ca dinadvaye sūryodayottaraṃ sūryāstātpūrvaṃ ca trimuhūrtasattve dinadvayamanadhyāyaḥ || śiṣṭāstu pratipaccheṣaghaṭikādimātrepi vratabaṃdhe'nadhyāyaṃ vadaṃti || viṣuvāyanetarasaṃkrāṃtimanvādiyugādiṣu tu prathamadvitīyaparicchedoktarītyā yatra dine saṃkrāṃtipuṇyakālo yugamanvādiśrāddhakālaśca taddine'nadhyāyaḥ || na tu teṣāmastādau muhūrtatrayasattvamanadhyāyahetuḥ || “trayodaśyādicatvāri saptamyādi dinatrayam || caturthī caikataḥ proktā aṣṭāvete galagrahāḥ || ”atra caturthī navamī ca vratakāle tyājyeti bhāti || keciccaturthīśeṣayutapaṃcamyāṃ vratabaṃdhaṃ na kurvati || tatra mūlaṃ mṛgyam || navamīśeṣayutadaśamyāṃ mauṃjī na kāryeti mayūkhe || aparāhnastredhāvibhaktadinatṛtīyāṃśo vratabaṃdhe varjyaḥ || dinamadhyamabhāgo madhyamaḥ prathamabhāgo mukhyaḥ || manvādiyugādayo dvitīyaparicchede darśitāḥ || tatropanayane caitraśuklatṛtīyāyā manvādervaiśākhaśuklatṛtīyāyā yugādeśca prasaktiḥ || anyeṣāṃ yugādimanvāditithīnāṃ prasaktirnāsti || anayorapavādaḥ siṃdhukaustubhādau smaryate || “yā caitravaiśākhasitā tṛtīyā māghasya saptamyatha phālgunasya || kṛṣṇadvitīyopanaye praśastā proktā bharadvājamunīṃdramukhyaiḥ || ” iti || atra māghasaptamyāḥ manvāderapavādaḥ punarupanayanādiviṣayaḥ phālgunakṛṣṇadvitīyāyāścāturmāsyadvitīyātvenānadhyāyatvaṃ prāptaṃ tasyāpavādoyam || yattu “anadhyāyasya pūrvedyuranadhyāyātparehani || vratāraṃbhaṃ visargaṃ ca vidyāraṃbhaṃ ca varjayet || ” iti smṛtyaṃtaraṃ tadvitīyāvidhyanupapattyā galagrahatvena prāptasaptamīnavamītrayodaśīniṣedhānuvādakamiti bhāti || aprāptaniṣedhakatve manvādiyugādisaṃkrāṃtyādiprayuktānadhyāyebhyopi pūrvaparadinayorniṣedhāpattyā caitraśukladvitīyāderapi niṣiddhatvāpātānna ceṣṭāpattiḥ || śiṣṭācāragraṃtheṣu cānupalaṃbhānmuhūrta mārtaṃḍoktyā māghaśukladvitīyā kṛṣṇadvitīyā vaiśākhakṛṣṇadvitīyā cetyanadhyāyātrayamupanayanedhikaṃ prāpnoti || etadapare nādriyaṃte || bahugraṃtheṣu mūlānupalaṃbhāt || mauṃjīprakaraṇe muhūrtaciṃtāmaṇyādigraṃtheṣu kāpyanukteśca || ato mārtaṃḍoktānāmatiriktānadhyāyānāmupaniṣatpāṭhādiviṣayatvaṃ na tu mauṃjīviṣayatvamiti yuktaṃ bhāti || tatra tṛtīyāṣaṣṭhīdvādaśīṣu pradoṣasattve mauṃjī na kāryā || rātreḥ prathamayāme caturthī sārddhayāme saptamī yāmadvaye trayodaśī cettadā pradoṣaḥ || dinadvaye prathamayāmādiṣu caturthyādivyāptau pūrvadine pradoṣo nottaradine iti kaustubhe || pradoṣadine maṃdavāre kṛṣṇapakṣāṃtyatrike copanayane punarupanayanamiti mayūkhe || ete nityānadhyāyāḥ ||

⟨Now the consideration of the tithi.⟩ The second, third, fifth, sixth, tenth, eleventh and twelfth are commended. The rule for the seventh, the thirteenth and the dark first, ⟨found⟩ in some ⟨works⟩, belongs to a second upanayana and to the upanayana of a mute person and the like. “One who has been invested on a tithi called sopapada, or on an anadhyāya ⟨a day on which Vedic study is forbidden⟩, or on a galagraha, or in the aparāhṇa ⟨the afternoon⟩, deserves the saṃskāra over again. The bright second in Jyeṣṭha, and the bright tenth in Āśvina, the fourth and the twelfth in Māgha — these are held to be sopapada. The anadhyāyas are the full-moon day, the fourteenth, the eighth, the new-moon day, the first, the Sun's saṅkrānti ⟨entry into a sign⟩, the manvādis ⟨the days that open a Manu's age⟩ and the yugādis ⟨the days that open a yuga⟩; and the seconds of the dark fortnight in Kārttika, Āṣāḍha and Phālguna.” That at the equinoctial and solstitial saṅkrāntis the anadhyāya is a pakṣiṇī ⟨a day together with a night⟩ was stated in the earlier pariccheda ⟨section of this work⟩. In the case of the sopapada tithis and the anadhyāya tithis, when on two days they are present for three muhūrtas after sunrise and before sunset, both days are anadhyāya. The learned, however, declare an anadhyāya for the vratabandha ⟨the girding, that is, the upanayana⟩ even when only a ghaṭikā or so of the first tithi remains. But in the case of the saṅkrāntis other than the equinoctial and the solstitial ones, and of the manvādis and yugādis, the anadhyāya is, by the method stated in the first and second paricchedas, on that day on which fall the holy time of the saṅkrānti and the time of the śrāddha of the yugādi or manvādi; the presence of three muhūrtas of them at sunset and the like is not the cause of the anadhyāya. “Four ⟨days⟩ beginning with the thirteenth, three days beginning with the seventh, and the fourth, declared by itself — these eight are the galagrahas.” Here it appears that the fourth and the ninth are to be rejected at the time of the vrata. Some do not perform the vratabandha on a fifth joined with a remainder of the fourth; the authority for that is to be sought. In the Mayūkha: the maunjī is not to be done on a tenth joined with a remainder of the ninth. The aparāhṇa, the third part of the day divided into three, is to be avoided for the vratabandha; the middle part of the day is middling, the first part the best. The manvādis and yugādis have been shown in the second pariccheda. Of these, in the upanayana there is occasion for the manvādi of the bright third of Caitra and for the yugādi of the bright third of Vaiśākha; for the other yugādi and manvādi tithis there is no occasion. An exception for these two is recorded in the Sindhu, the Kaustubha and other ⟨works⟩: “The bright third of Caitra and of Vaiśākha, then the seventh of Māgha, and the dark second of Phālguna, are declared commended for the upanayana by Bharadvāja and the other chief of sages.” Here the exception for the seventh of Māgha, which is a manvādi, concerns a second upanayana and the like; and the dark second of Phālguna had become an anadhyāya by being a second of the Cāturmāsya ⟨the four-monthly sacrifices⟩ — this is the exception to that. But as for another smṛti, “On the day before an anadhyāya and on the day after an anadhyāya one should avoid the beginning of the vrata, its dismissal, and the beginning of study” — that appears to be a mere restatement of the prohibition of the seventh, the ninth and the thirteenth, which are already obtained as galagrahas, since otherwise the injunction concerning the second would not stand. For if it prohibited something not already obtained, then, a prohibition following for the days before and after the anadhyāyas occasioned by the manvādis, the yugādis, the saṅkrāntis and the rest, the bright second of Caitra and the rest would also fall under prohibition; and that consequence is not acceptable. And because ⟨such a prohibition⟩ is not met with in the books of the usage of the learned. By the statement of the Muhūrtamārtaṇḍa three additional anadhyāyas are obtained for the upanayana: the bright second of Māgha, the dark second ⟨of Māgha⟩, and the dark second of Vaiśākha. Others do not regard this, because the source is not met with in the many books, and because it is nowhere stated in the section on the maunjī in the Muhūrtacintāmaṇi and other books. Therefore it appears right that the additional anadhyāyas stated by the Mārtaṇḍa concern the recitation of the Upaniṣad and the like, and not the maunjī. There, on the third, the sixth and the twelfth, if pradoṣa is present, the maunjī is not to be done. If the fourth ⟨falls⟩ in the first yāma ⟨watch⟩ of the night, the seventh in a yāma and a half, and the thirteenth in two yāmas, then there is pradoṣa. In the Kaustubha: when on two days the fourth and the rest pervade the first yāma and so on, the pradoṣa is on the earlier day, not on the later. In the Mayūkha: if the upanayana is done on a pradoṣa day, on a Saturday, or in the last three ⟨tithis⟩ of the dark fortnight, there must be a second upanayana. These are the constant anadhyāyas.

अथ नैमित्तिकाः ।

विवाहप्रतिष्ठोद्यापनादिष्वा समाप्तेः सगोत्राणामनध्याय इति स्मृत्यर्थसारोक्तेस्त्रिपुरुषसपिंडेषु ब्रह्मयज्ञादिवर्जनात् मौंजीविवाहादिनिमित्तकमंडपप्रतिष्ठाद्युत्सवसमाप्तिपर्यंतमुपनयनं न कार्यमिति भाति ॥ विवाहादिमंगलकरणे दोषो न ॥ शोभनदिने चानध्याय इत्युक्तेर्गर्भाधानादिशुभकार्यादिने एककुले एकगृहे वा व्रतबंधो न कार्य इति भाति ॥ भूकंपे भूविदारणे वज्रपाते उल्कापाते धूमकेतूत्पत्तौ ग्रहणे च दशाहं सप्ताहं वा व्रतबंधादिमंगलं न कार्यम् ॥ केचित्संकटे त्रिदिनमनध्यायमाहुः ॥ अकालवृष्टौ त्रिरात्रं पक्षिणी वानध्यायः ॥ पौषादिचैत्रांतमकालवृष्टिः ॥ केचिदार्द्रादिज्येष्ठांतसूर्यनक्षत्रादन्यत्राकालवृष्टिरित्याहुः ॥ यस्मिन् देशे यो वर्षाकालस्ततोन्यत्राकालवृष्टिरिति सिद्धांतः ॥ अतिवृष्टौ करकावृष्टौ रुधिरवृष्टौ च त्र्यहम् ॥ प्रातःसंध्यागर्जने त्वहोरात्रं गुरुशिष्यऋत्विङ्मरणे त्र्यहम् ॥ पशुमंडूकनकुलश्वाहिमार्जारमूषकैरांतरागमेनेहोरात्रम् ॥ आरण्यमार्जारदिगमने त्रिरात्रम् ॥ सृगालवानरैर्द्वादशरात्रम् ॥ श्रवणद्वादशीयमद्वितीयामहाभरण्यादयोऽन्येप्प्यनध्याया नित्या नैमित्तिकाश्च बहवो ग्रंथेषूक्तास्तेषामुपनयने प्रसक्त्यभावादत्र नोक्ताः ॥ व्रतबंधे नांदीश्राद्धोत्तरं पूर्वोक्तप्रातर्गर्जितादिनैमित्तिकानध्यायप्राप्तौ ज्योतिर्निबंधे “नांदीश्राद्धं कृतं चेत्स्यादनध्यायस्त्वकालिकः ॥ तदोपनयनं कार्यं वेदारंभं न कारयेत् ॥ ” इति ॥ वेदारंभं न कारयेदिति निषेधो याजुषादिविषयः ॥ बह्वृचानामुपाकर्मण्यैव वेदारंभोक्त्या मौंजीदिने वेदारंभप्रसक्तेः तदोपनयनं कार्यमिति बह्वृचादिसर्वसाधारणः ॥ याजुषादिभिर्मौंज्युत्तरमपि अनध्यायप्राप्तौ वेदारंभो वर्ज्यः ॥ नांदीश्राद्धात्प्राक् नैमित्तिकानध्याये मुहूर्तांतरे कार्यम् ॥ मौंज्युत्तरमनुप्रवचनीयात्प्राक् गर्जने वक्ष्यते ॥ इति अनध्यायादिनिर्णयः ॥ इत्थं तिथिं तत्प्रसंगप्राप्तमनध्यायादिकं च विचार्य वारादि चिंत्यते ॥ गुरुशुक्रबुधवाराः श्रेष्ठाः ॥ सूर्यवारो मध्यमः ॥ चंद्रवारोऽधमः ॥ भौममंदवारौ निषिद्धौ ॥ सामवेदिनां क्षत्रियाणां च भौमवारः प्रशस्तः ॥ “शाखाधिपतिवारश्च शाखाधिपबलं तथा ॥ शाखाधिपतिलग्नं च दुर्लभं त्रितयं व्रते ॥ गुरुशुक्रौ भौमबुधावृग्वेदाद्यधिपाः स्मृताः ॥ पती सितेज्यौ विप्राणां नृपाणां कुजभास्करौ ॥ वैश्यानां शशभृत्सौम्याविति वर्णा धिपाः स्मृताः ॥ पितुः सूर्यबलं श्रेष्ठं शाखावर्णेशयोर्वटोः ॥ पितुर्वटोश्च सर्वेषां बलं वाक्पतिचंद्रयोः ॥ ” बटुतत्पित्रोरुभयोर्गुरुचंद्रबलालाभे वटोरुभयबलमावश्यकम् ॥ तत्र चंद्रबलं गर्भाधानप्रसंगे उक्तम् ॥ द्विपंचसप्तनवैकादशस्थो गुरुः शुभफलप्रदः ॥ जन्मतृतीयषष्ठदशमस्थानेषु पूजाहोमात्मकशांत्या शुभः ॥ चतुर्थाष्टमद्वादशस्थानेषु दुष्टफलः ॥ कर्कधनुमीनराशिषु चतुर्थादिस्थानेपि न दोषः ॥ अतिसंकटे चतुर्थद्वादशस्थो द्विगुणपूजाहोमादिना शुभः ॥ अष्टमस्तु त्रिगुणपूजादिना शुभः ॥ केचिदनिष्टो वामवेधेन शुभ इत्याहुस्तन्नेति राजमार्तंडः ॥ अष्टमवर्षादिमुख्यकाले गुरुबलाभावेपि मीनगतरवियुतचैत्रे वा शांत्या वा व्रतबंधः कार्यो न तु मुख्यकालातिक्रमः ॥ नित्यकालस्य बलीयस्त्वात् ॥

vivāhapratiṣṭhodyāpanādiṣvā samāpteḥ sagotrāṇāmanadhyāya iti smṛtyarthasāroktestripuruṣasapiṃḍeṣu brahmayajñādivarjanāt mauṃjīvivāhādinimittakamaṃḍapapratiṣṭhādyutsavasamāptiparyaṃtamupanayanaṃ na kāryamiti bhāti || vivāhādimaṃgalakaraṇe doṣo na || śobhanadine cānadhyāya ityuktergarbhādhānādiśubhakāryādine ekakule ekagṛhe vā vratabaṃdho na kārya iti bhāti || bhūkaṃpe bhūvidāraṇe vajrapāte ulkāpāte dhūmaketūtpattau grahaṇe ca daśāhaṃ saptāhaṃ vā vratabaṃdhādimaṃgalaṃ na kāryam || kecitsaṃkaṭe tridinamanadhyāyamāhuḥ || akālavṛṣṭau trirātraṃ pakṣiṇī vānadhyāyaḥ || pauṣādicaitrāṃtamakālavṛṣṭiḥ || kecidārdrādijyeṣṭhāṃtasūryanakṣatrādanyatrākālavṛṣṭirityāhuḥ || yasmin deśe yo varṣākālastatonyatrākālavṛṣṭiriti siddhāṃtaḥ || ativṛṣṭau karakāvṛṣṭau rudhiravṛṣṭau ca tryaham || prātaḥsaṃdhyāgarjane tvahorātraṃ guruśiṣyaṛtviṅmaraṇe tryaham || paśumaṃḍūkanakulaśvāhimārjāramūṣakairāṃtarāgamenehorātram || āraṇyamārjāradigamane trirātram || sṛgālavānarairdvādaśarātram || śravaṇadvādaśīyamadvitīyāmahābharaṇyādayo'nyeppyanadhyāyā nityā naimittikāśca bahavo graṃtheṣūktāsteṣāmupanayane prasaktyabhāvādatra noktāḥ || vratabaṃdhe nāṃdīśrāddhottaraṃ pūrvoktaprātargarjitādinaimittikānadhyāyaprāptau jyotirnibaṃdhe “nāṃdīśrāddhaṃ kṛtaṃ cetsyādanadhyāyastvakālikaḥ || tadopanayanaṃ kāryaṃ vedāraṃbhaṃ na kārayet || ” iti || vedāraṃbhaṃ na kārayediti niṣedho yājuṣādiviṣayaḥ || bahvṛcānāmupākarmaṇyaiva vedāraṃbhoktyā mauṃjīdine vedāraṃbhaprasakteḥ tadopanayanaṃ kāryamiti bahvṛcādisarvasādhāraṇaḥ || yājuṣādibhirmauṃjyuttaramapi anadhyāyaprāptau vedāraṃbho varjyaḥ || nāṃdīśrāddhātprāk naimittikānadhyāye muhūrtāṃtare kāryam || mauṃjyuttaramanupravacanīyātprāk garjane vakṣyate || iti anadhyāyādinirṇayaḥ || itthaṃ tithiṃ tatprasaṃgaprāptamanadhyāyādikaṃ ca vicārya vārādi ciṃtyate || guruśukrabudhavārāḥ śreṣṭhāḥ || sūryavāro madhyamaḥ || caṃdravāro'dhamaḥ || bhaumamaṃdavārau niṣiddhau || sāmavedināṃ kṣatriyāṇāṃ ca bhaumavāraḥ praśastaḥ || “śākhādhipativāraśca śākhādhipabalaṃ tathā || śākhādhipatilagnaṃ ca durlabhaṃ tritayaṃ vrate || guruśukrau bhaumabudhāvṛgvedādyadhipāḥ smṛtāḥ || patī sitejyau viprāṇāṃ nṛpāṇāṃ kujabhāskarau || vaiśyānāṃ śaśabhṛtsaumyāviti varṇā dhipāḥ smṛtāḥ || pituḥ sūryabalaṃ śreṣṭhaṃ śākhāvarṇeśayorvaṭoḥ || piturvaṭośca sarveṣāṃ balaṃ vākpaticaṃdrayoḥ || ” baṭutatpitrorubhayorgurucaṃdrabalālābhe vaṭorubhayabalamāvaśyakam || tatra caṃdrabalaṃ garbhādhānaprasaṃge uktam || dvipaṃcasaptanavaikādaśastho guruḥ śubhaphalapradaḥ || janmatṛtīyaṣaṣṭhadaśamasthāneṣu pūjāhomātmakaśāṃtyā śubhaḥ || caturthāṣṭamadvādaśasthāneṣu duṣṭaphalaḥ || karkadhanumīnarāśiṣu caturthādisthānepi na doṣaḥ || atisaṃkaṭe caturthadvādaśastho dviguṇapūjāhomādinā śubhaḥ || aṣṭamastu triguṇapūjādinā śubhaḥ || kecidaniṣṭo vāmavedhena śubha ityāhustanneti rājamārtaṃḍaḥ || aṣṭamavarṣādimukhyakāle gurubalābhāvepi mīnagataraviyutacaitre vā śāṃtyā vā vratabaṃdhaḥ kāryo na tu mukhyakālātikramaḥ || nityakālasya balīyastvāt ||

⟨Now the occasional ones ⟨the naimittika anadhyāyas, the days on which study is suspended⟩.⟩ Because of the Smṛtyarthasāra's statement, “At marriages, installations ⟨of images⟩, concluding ceremonies and the like there is an anadhyāya ⟨a stoppage of Vedic study⟩ for those of the same gotra until the completion”, and because the brahmayajña and the rest are given up among sapiṇḍas of three generations, it appears that until the completion of the festival — the installation of the pavilion and the rest occasioned by a maunjī ⟨girding⟩, a marriage and so on — the upanayana is not to be done. In performing an auspicious rite such as a marriage there is no fault. And since it is said “on an auspicious day too there is an anadhyāya”, it appears that on the day of an auspicious act such as the garbhādhāna ⟨the rite performed at conception⟩ the vratabandha is not to be done in the same family or in the same house. At an earthquake, at a splitting of the ground, at the fall of a thunderbolt, at the fall of a meteor, at the appearance of a comet, and at an eclipse, an auspicious rite such as the vratabandha is not to be done for ten days, or for seven. Some say that in an emergency the anadhyāya is of three days. At an untimely rain the anadhyāya is of three nights or a pakṣiṇī ⟨a day together with a night⟩. Untimely rain is from Pauṣa to Caitra. Some say that untimely rain is when the Sun is in a nakṣatra other than those from Ārdrā to Jyeṣṭhā. The settled conclusion is that in whatever country whatever is the rainy season, rain outside that is untimely rain. At excessive rain, at a fall of hail, and at a rain of blood, three days. But at thunder in the morning twilight, a day and a night; at the death of one's teacher, of one's pupil or of an officiating priest, three days. When cattle, a frog, a mongoose, a dog, a snake, a cat or a mouse comes between ⟨teacher and pupil⟩, here a day and a night. When a wild cat and the like passes ⟨between them⟩, three nights. By a jackal or a monkey, twelve nights. Many other anadhyāyas, both constant and occasional — the Śravaṇā-dvādaśī, the Yama-dvitīyā, the Mahābharaṇī and the rest — are stated in the books; since they have no occasion in the upanayana, they are not stated here. In the vratabandha, if after the nāndīśrāddha ⟨the auspicious preliminary śrāddha⟩ an occasional anadhyāya such as the morning thunder spoken of above arrives, ⟨then⟩ in the Jyotirnibandha: “If the nāndīśrāddha has been done and an untimely anadhyāya should occur, then the upanayana is to be done, but one should not have the beginning of the Veda done.” The prohibition “one should not have the beginning of the Veda done” concerns the Yājuṣas ⟨followers of the Yajurveda⟩ and the rest — because for the Bahvṛcas ⟨the Ṛgvedins⟩ the beginning of the Veda is stated to be at the upākarman ⟨the annual opening of study⟩ alone, whereas ⟨for the others⟩ there is occasion for the beginning of the Veda on the day of the maunjī; while the ⟨other half,⟩ “then the upanayana is to be done”, is common to all, Bahvṛcas and the rest alike. By the Yājuṣas and the rest, even after the maunjī, the beginning of the Veda is to be avoided if an anadhyāya arrives. If the occasional anadhyāya ⟨arrives⟩ before the nāndīśrāddha, it is to be done at another muhūrta. Of thunder after the maunjī and before the anupravacanīya ⟨the oblation that follows the teaching⟩, ⟨the rule⟩ will be stated ⟨below⟩. Thus the determination of the anadhyāya and the rest. Having in this way considered the tithi, and the anadhyāya and the rest that arose in connection with it, the weekday and the rest are now considered. Thursday, Friday and Wednesday are best. Sunday is middling. Monday is worst. Tuesday and Saturday are forbidden. For Sāmavedins and for kṣatriyas Tuesday is commended. “The weekday of the lord of the ⟨Vedic⟩ śākhā ⟨branch⟩, and likewise the strength of the lord of the śākhā, and the lagna of the lord of the śākhā — these three are hard to get at the investiture. Jupiter and Venus, Mars and Mercury are held to be the lords of the Ṛgveda and the rest ⟨in order⟩. Venus and Jupiter are the lords of the brāhmaṇas, Mars and the Sun of the kings, and the Moon and Mercury of the vaiśyas — such are held to be the lords of the classes. For the father the strength of the Sun is best; for the boy, ⟨that⟩ of the lords of his śākhā and of his class; and for the father and for the boy, for all, the strength of Vācaspati ⟨Jupiter⟩ and of the Moon.” If the strength of Jupiter and the Moon is not to be had for both the boy and his father, the strength of both is indispensable at least for the boy. There, the strength of the Moon has been stated in connection with the garbhādhāna. Jupiter standing in the second, fifth, seventh, ninth or eleventh gives an auspicious fruit. In the natal, the third, the sixth and the tenth places he is auspicious through a śānti consisting of worship and homa. In the fourth, eighth and twelfth places his fruit is evil. In the signs Cancer, Sagittarius and Pisces there is no fault even in the fourth and the other places. In a very great emergency, standing in the fourth or the twelfth he is auspicious through a doubled worship, homa and the rest; but standing in the eighth, through a trebled worship and the rest. Some say that an unfavourable ⟨Jupiter⟩ is made auspicious by the vāmavedha ⟨the piercing from the left⟩; the Rājamārtaṇḍa says it is not so. At the principal time — the eighth year and so on — even if the strength of Jupiter is wanting, the vratabandha is to be done either in a Caitra joined with the Sun gone into Pisces or by a śānti; the principal time is not to be let pass, because the constant time is the stronger.

अथ नक्षत्राणि ।

पूर्वात्रयहस्तचित्रास्वातीमूलाश्लेषार्द्राश्रवणेषु ऋग्वेदिनां मौंजी प्रशस्ता ॥ रोहिणीमृगपुष्यपुनर्वसुत्र्युत्तराहस्तानुराधाचित्रारेवतीषु याजुषाणाम् ॥ अश्विनीपुष्योत्तरात्रयार्द्रा हस्तधनिष्ठाश्रवणेषु सामगानाम् ॥ अश्विनीमृगानुराधा हस्तधनिष्ठापुनर्वसुरेवतीषु अथर्ववेदिनाम् ॥ एषां नक्षत्राणामसंभवे भरणीकृत्तिकामघाविशाखाज्येष्ठाशततारका वर्जयित्वा सर्वाणि सर्वेषां ग्राह्याणि ॥ राजमार्तंडे पुनर्वसुनिषेधो निर्मूल इति बहवः ॥ केचिदृक्सामवेदिविषयः पुनर्वसुनिषेध इत्याहुः ॥ व्यतीपातवैधृतिपरिघार्धेषु विष्कंभादीनां निषिद्धनाडीषु भद्रायां ग्रहणे च मौंजी वर्ज्या ॥

pūrvātrayahastacitrāsvātīmūlāśleṣārdrāśravaṇeṣu ṛgvedināṃ mauṃjī praśastā || rohiṇīmṛgapuṣyapunarvasutryuttarāhastānurādhācitrārevatīṣu yājuṣāṇām || aśvinīpuṣyottarātrayārdrā hastadhaniṣṭhāśravaṇeṣu sāmagānām || aśvinīmṛgānurādhā hastadhaniṣṭhāpunarvasurevatīṣu atharvavedinām || eṣāṃ nakṣatrāṇāmasaṃbhave bharaṇīkṛttikāmaghāviśākhājyeṣṭhāśatatārakā varjayitvā sarvāṇi sarveṣāṃ grāhyāṇi || rājamārtaṃḍe punarvasuniṣedho nirmūla iti bahavaḥ || kecidṛksāmavediviṣayaḥ punarvasuniṣedha ityāhuḥ || vyatīpātavaidhṛtiparighārdheṣu viṣkaṃbhādīnāṃ niṣiddhanāḍīṣu bhadrāyāṃ grahaṇe ca mauṃjī varjyā ||

⟨Now the nakṣatras.⟩ The maunjī ⟨girding⟩ of the Ṛgvedins is commended in the three Pūrvās, Hasta, Citrā, Svātī, Mūla, Āśleṣā, Ārdrā and Śravaṇa; of the Yājuṣas ⟨the followers of the Yajurveda⟩ in Rohiṇī, Mṛgaśiras, Puṣya, Punarvasu, the three Uttarās, Hasta, Anurādhā, Citrā and Revatī; of the Sāmagas ⟨the singers of the Sāmaveda⟩ in Aśvinī, Puṣya, the three Uttarās, Ārdrā, Hasta, Dhaniṣṭhā and Śravaṇa; of the Atharvavedins in Aśvinī, Mṛgaśiras, Anurādhā, Hasta, Dhaniṣṭhā, Punarvasu and Revatī. If these nakṣatras are not to be had, all are to be taken by all, excepting Bharaṇī, Kṛttikā, Maghā, Viśākhā, Jyeṣṭhā and Śatatārakā. Many hold that the prohibition of Punarvasu in the Rājamārtaṇḍa is without a source. Some say that the prohibition of Punarvasu concerns the Ṛgvedins and the Sāmavedins. The maunjī is to be avoided in Vyatīpāta, in Vaidhṛti, in the half of Parigha, in the forbidden nāḍīs ⟨ghaṭikās⟩ of Viṣkambha and the rest, in Bhadrā, and at an eclipse.

अथ लग्ने ग्रहबलम् ।

“व्रते ग्राह्या द्वादशाष्टषड्वर्ज्याः शुभखेचराः ॥ खलास्त्र्याय रिगाश्चंद्रः शुक्लः कर्कगस्तनौ ॥ क्वचित्सूर्यस्तनौ श्रेष्ठोऽष्टमे वर्ज्योऽखिलग्रहः ॥ लग्नेशः शुक्रचंद्रौ च षष्ठे वर्ज्याः सितोंत्यगः ॥ लग्ने चंद्रखलाश्चैवेंदुर्वर्ज्यो द्वादशाष्टमे ॥ पंचेष्टग्रहहीनं च लग्नं सर्वत्र वर्जयेत् ॥ तुलामिथुनकन्याख्या धनुर्वृषझषाह्वयाः ॥ नवमांशाः शुभाः प्रोक्ताः कर्कांशं वर्जयेद्व्रते ॥ ” षड्वर्गशुद्ध्यादिकमिष्टकालसाधनादिविचारश्च ज्योतिर्ग्रंथेभ्यो ज्ञातव्यः ॥ मातरि रजस्वलायां मातुलज्येष्ठभ्रात्रादीनां पित्रसान्निध्यात्कर्तॄणां पत्न्यां रजस्वलायां च मौंजीविवाहादि न कार्यम् ॥ नांदीश्राद्धोत्तरं मातृरजसि भ्रात्रादिकर्तृतरसत्त्वेपि संनिहितमुहूर्तांतरालाभे शांतिं कृत्वा कार्यम् ॥ अन्यथा मुहूर्तांतरे एव नांदीश्राद्धोत्तरं मातुलादिकर्तॄणां पत्नीरजोदोषे आरब्धत्वाच्छांतिं विनैव कार्यम् ॥ मौंजीविवाहोत्तरं मंडपोद्वासनात्प्राक् मातृरजोदोषेपि शांतिः कार्या मंगलस्यासमाप्तत्वादिति मुहूर्त्तचिंतामणिटीकायाम् ॥ प्रारंभात्प्रागपि रजोदोषे मुहूर्त्तांतरालाभे शांतिं कृत्वातिसंकटे व्रतबंधादिकं कार्यमिति कौस्तुभे ॥ शांतिप्रकारश्च ॥ ममामुकमंगले संस्कार्यजननीरजोदोषजनिताशुभफलनिरासार्थं शुभफलावाप्त्यर्थं श्रीपूजनादिशांतिं करिष्य इति संकल्प्य माषसुवर्णनिर्मितां लक्ष्मीं श्रीसूक्तेन षोडशोपचारैः संपूज्य स्वगृह्योक्तविधिना श्रीसूक्तेन प्रत्यृचं पायसं हुत्वा कलशोदकेनाभिषिच्य विष्णुं स्मृत्वा कर्मेश्वरार्पणं कुर्यादिति ॥ प्रारंभोत्तरं सूतकप्राप्तौ एकोदरयोः समानसंस्कारे प्रेतकर्मासमाप्तौ च चौलप्रकरणे उक्तम् ॥ विशेषस्तु वक्ष्यते ॥ अथ पदार्थसंपादनम् ॥ कौपीनं प्रावारार्थं कार्पासजमहतं संपाद्यम् ॥ “ईषद्धौतं नवं श्वेतं सदशं वस्त्रमहतसंज्ञम् ॥ प्रावारार्थमजिनं वा ॥ तच्च त्र्यंगुलं चतुरंगुलं वा बहिलोमाखंडं त्रिखंडं वाष्टचत्वारिंशदंगुलं धार्यम् ॥ त्रिखंडपक्षे चतुर्विंशत्यंगुलाष्टांगुलषोडशांगुलाः क्रमेण त्रयः खंडाः ॥ कार्पासं यज्ञोपवीतम् ॥ तन्निर्माणप्रकारः ॥ ब्राह्मणेन ब्राह्मणस्त्रीभिर्विधवादिभिश्च निर्मितं सूत्रं ग्राह्यम् ॥ संहतचतुरंगुलिमूलेषु षण्णवत्या सूत्रमावेष्ट्य तत्रिगुणीकृत्योर्ध्ववृतं वलितं कृत्वा पुनरधोवृत्तरीत्या त्रिगुणीकृतं तत्सूत्रं नवतंतुकं संपद्यते ॥ तन्निरावेष्ट्य दृढग्रंथिं कुर्यात् ॥ “स्तनादूर्ध्वमधोनाभेर्न धार्य तत्कथंचन ॥ विच्छिन्नं वाप्यधोयातं भुक्त्वा निर्मितमुत्सृजेत् ॥ सिद्धे मंत्राः प्रयोक्तव्याः” इति न्यायेन सिद्धं यज्ञोपवीतं त्रिगुणीकरणादिमंत्रैरभिमंत्रितं यज्ञोपवीतं परममिति मंत्रेण धारयेत् ॥ तद्यथा ॥ गायत्र्या त्रिगुणीकृत्यापोहिष्ठेति तिसृभिः प्रक्षाल्य पुनर्गायत्र्या त्रिगुणीकृत्य ग्रंथौ विष्णुब्रह्मरुद्रान्नमेत् ॥ केचित्तवतंतुषु नवदेवतान्यासमाहुः ॥ ततो गायत्र्या दशवारमभिमंत्रिताभिरद्भिर्यज्ञोपवीतं प्रक्षाल्योदुत्यमिति त्र्यचेन सूर्याय प्रदर्श्य यज्ञोपवीतमिति मंत्रेण प्रथमं दक्षिणबाहुमुद्धृत्य पश्चात्कंठे धारयेदिति ॥ “उपवीतं ब्रह्मसूत्रं प्रोद्धृतं दक्षिणे करे ॥ प्राचीनावीतमन्यस्मिन्निवीतं कंठलंबितम् ॥

“vrate grāhyā dvādaśāṣṭaṣaḍvarjyāḥ śubhakhecarāḥ || khalāstryāya rigāścaṃdraḥ śuklaḥ karkagastanau || kvacitsūryastanau śreṣṭho'ṣṭame varjyo'khilagrahaḥ || lagneśaḥ śukracaṃdrau ca ṣaṣṭhe varjyāḥ sitoṃtyagaḥ || lagne caṃdrakhalāścaiveṃdurvarjyo dvādaśāṣṭame || paṃceṣṭagrahahīnaṃ ca lagnaṃ sarvatra varjayet || tulāmithunakanyākhyā dhanurvṛṣajhaṣāhvayāḥ || navamāṃśāḥ śubhāḥ proktāḥ karkāṃśaṃ varjayedvrate || ” ṣaḍvargaśuddhyādikamiṣṭakālasādhanādivicāraśca jyotirgraṃthebhyo jñātavyaḥ || mātari rajasvalāyāṃ mātulajyeṣṭhabhrātrādīnāṃ pitrasānnidhyātkartṝṇāṃ patnyāṃ rajasvalāyāṃ ca mauṃjīvivāhādi na kāryam || nāṃdīśrāddhottaraṃ mātṛrajasi bhrātrādikartṛtarasattvepi saṃnihitamuhūrtāṃtarālābhe śāṃtiṃ kṛtvā kāryam || anyathā muhūrtāṃtare eva nāṃdīśrāddhottaraṃ mātulādikartṝṇāṃ patnīrajodoṣe ārabdhatvācchāṃtiṃ vinaiva kāryam || mauṃjīvivāhottaraṃ maṃḍapodvāsanātprāk mātṛrajodoṣepi śāṃtiḥ kāryā maṃgalasyāsamāptatvāditi muhūrttaciṃtāmaṇiṭīkāyām || prāraṃbhātprāgapi rajodoṣe muhūrttāṃtarālābhe śāṃtiṃ kṛtvātisaṃkaṭe vratabaṃdhādikaṃ kāryamiti kaustubhe || śāṃtiprakāraśca || mamāmukamaṃgale saṃskāryajananīrajodoṣajanitāśubhaphalanirāsārthaṃ śubhaphalāvāptyarthaṃ śrīpūjanādiśāṃtiṃ kariṣya iti saṃkalpya māṣasuvarṇanirmitāṃ lakṣmīṃ śrīsūktena ṣoḍaśopacāraiḥ saṃpūjya svagṛhyoktavidhinā śrīsūktena pratyṛcaṃ pāyasaṃ hutvā kalaśodakenābhiṣicya viṣṇuṃ smṛtvā karmeśvarārpaṇaṃ kuryāditi || prāraṃbhottaraṃ sūtakaprāptau ekodarayoḥ samānasaṃskāre pretakarmāsamāptau ca caulaprakaraṇe uktam || viśeṣastu vakṣyate || atha padārthasaṃpādanam || kaupīnaṃ prāvārārthaṃ kārpāsajamahataṃ saṃpādyam || “īṣaddhautaṃ navaṃ śvetaṃ sadaśaṃ vastramahatasaṃjñam || prāvārārthamajinaṃ vā || tacca tryaṃgulaṃ caturaṃgulaṃ vā bahilomākhaṃḍaṃ trikhaṃḍaṃ vāṣṭacatvāriṃśadaṃgulaṃ dhāryam || trikhaṃḍapakṣe caturviṃśatyaṃgulāṣṭāṃgulaṣoḍaśāṃgulāḥ krameṇa trayaḥ khaṃḍāḥ || kārpāsaṃ yajñopavītam || tannirmāṇaprakāraḥ || brāhmaṇena brāhmaṇastrībhirvidhavādibhiśca nirmitaṃ sūtraṃ grāhyam || saṃhatacaturaṃgulimūleṣu ṣaṇṇavatyā sūtramāveṣṭya tatriguṇīkṛtyordhvavṛtaṃ valitaṃ kṛtvā punaradhovṛttarītyā triguṇīkṛtaṃ tatsūtraṃ navataṃtukaṃ saṃpadyate || tannirāveṣṭya dṛḍhagraṃthiṃ kuryāt || “stanādūrdhvamadhonābherna dhārya tatkathaṃcana || vicchinnaṃ vāpyadhoyātaṃ bhuktvā nirmitamutsṛjet || siddhe maṃtrāḥ prayoktavyāḥ” iti nyāyena siddhaṃ yajñopavītaṃ triguṇīkaraṇādimaṃtrairabhimaṃtritaṃ yajñopavītaṃ paramamiti maṃtreṇa dhārayet || tadyathā || gāyatryā triguṇīkṛtyāpohiṣṭheti tisṛbhiḥ prakṣālya punargāyatryā triguṇīkṛtya graṃthau viṣṇubrahmarudrānnamet || kecittavataṃtuṣu navadevatānyāsamāhuḥ || tato gāyatryā daśavāramabhimaṃtritābhiradbhiryajñopavītaṃ prakṣālyodutyamiti tryacena sūryāya pradarśya yajñopavītamiti maṃtreṇa prathamaṃ dakṣiṇabāhumuddhṛtya paścātkaṃṭhe dhārayediti || “upavītaṃ brahmasūtraṃ proddhṛtaṃ dakṣiṇe kare || prācīnāvītamanyasminnivītaṃ kaṃṭhalaṃbitam ||

⟨Now the strength of the planets in the ascendant.⟩ “At the vrata ⟨the investiture⟩ the benefic planets are to be taken, avoiding the twelfth, the eighth and the sixth; the malefics ⟨should be⟩ in the third, the eleventh and the sixth; the Moon, waxing and gone into Cancer, in the first house. In some ⟨works⟩ the Sun in the first house is best; in the eighth every planet is to be avoided. The lord of the lagna ⟨ascendant⟩, and Venus and the Moon, are to be avoided in the sixth, and Venus in the last ⟨house⟩. In the lagna the Moon and the malefics ⟨are to be avoided⟩ likewise, and the Moon is to be avoided in the twelfth and the eighth. And everywhere one should avoid a lagna destitute of the five favourable planets. The navāṃśas ⟨ninth-parts of a sign⟩ named Libra, Gemini and Virgo, and those called Sagittarius, Taurus and Pisces, are declared auspicious; at the vrata one should avoid the aṃśa of Cancer.” The purity of the six vargas ⟨the six divisional charts⟩ and the rest, and the consideration of establishing the desired time and so on, are to be learnt from the books of jyotiṣa. When the mother is in her courses, and when the wife of those who act as performers in the father's absence — the maternal uncle, the elder brother and the rest — is in her courses, the maunjī, the marriage and the rest are not to be done. If the mother's courses ⟨come⟩ after the nāndīśrāddha, then, even though another performer such as a brother is at hand, if another muhūrta close by is not to be had, it is to be done after performing the śānti ⟨rite of appeasement⟩; otherwise, at another muhūrta only. If, after the nāndīśrāddha, the menstrual defect arises in the wife of the performers — the maternal uncle and the rest — it is to be done without any śānti at all, since ⟨the rite⟩ has already been begun. In the commentary on the Muhūrtacintāmaṇi: if the mother's menstrual defect ⟨arises⟩ after the maunjī or the marriage but before the dismantling of the pavilion, the śānti is to be done, because the auspicious rite is not yet completed. In the Kaustubha: even when the menstrual defect ⟨arises⟩ before the commencement, in a very great emergency, when another muhūrta is not to be had, the vratabandha and the rest are to be done after performing the śānti. And the manner of the śānti: having made the saṅkalpa, “At my such-and-such auspicious rite, for the removal of the inauspicious fruit produced by the menstrual defect of the mother of the boy who is to be consecrated, and for the obtaining of an auspicious fruit, I shall perform the śānti of the worship of Śrī and the rest”, he should worship with the sixteen upacāras and with the Śrīsūkta an image of Lakṣmī made of a māṣa ⟨a small weight, eight guñjās⟩ of gold; then, by the rite stated in his own gṛhya ⟨sūtra⟩, he should offer pāyasa ⟨milk-rice⟩ with each ṛc of the Śrīsūkta, sprinkle ⟨the boy⟩ with the water of the jar, remember Viṣṇu, and make the offering of the act to the Lord. What is ⟨to be done⟩ when sūtaka ⟨birth-impurity⟩ arrives after the commencement, when two born of one womb have the same saṃskāra, and when the rites for the dead are not completed, has been stated in the section on the caula; the special rule will be stated ⟨below⟩. Now the procuring of the materials. A loin-cloth, and for a wrap an ahata ⟨new and unwashed⟩ cloth made of cotton, are to be procured. “A cloth slightly washed, new, white, and with its fringe, is called ahata.” Or a skin for the wrap; and that is to be worn three or four aṅgulas ⟨wide⟩, with the hair outside, either whole or in three pieces, and forty-eight aṅgulas ⟨long⟩. In the option of three pieces, the three pieces are twenty-four, eight and sixteen aṅgulas respectively. The yajñopavīta ⟨the sacred thread⟩ is of cotton. The manner of making it: thread made by a brāhmaṇa, or by brāhmaṇa women, or by widows and the like, is to be taken. Having wound the thread ninety-six times round the bases of the four fingers held together, having trebled it and twisted it with an upward turn, and having trebled it again in the manner of a downward turn, that thread comes to have nine strands; and having unwound it he should make a firm knot. By the maxim, “the mantras are to be applied to what is ready-made”, ⟨as in the verse⟩ “It is on no account to be worn above the breast or below the navel; if it is broken, or has slipped down, or ⟨has been worn⟩ while eating, he should cast off the one that was made ⟨and put on a new one⟩” — he should put on with the mantra “yajñopavītaṃ paramaṃ ⟨pavitram⟩” the ready-made yajñopavīta that has been consecrated with the mantras of the trebling and the rest. That is to say: having trebled it with the Gāyatrī, having washed it with the three ⟨ṛcs⟩ “āpo hi ṣṭhā”, and having trebled it again with the Gāyatrī, he should make obeisance in the knot to Viṣṇu, Brahmā and Rudra. Some prescribe the nyāsa ⟨the placing⟩ of nine deities upon its strands. Then, having washed the yajñopavīta with water consecrated ten times with the Gāyatrī, and having shown it to the Sun with the three-ṛc hymn “ud u tyaṃ”, he should, with the mantra “yajñopavītaṃ”, first raise it over the right arm and afterwards wear it on the neck. “The brahmasūtra raised over the right hand is upavīta; over the other, prācīnāvīta; hanging upon the neck, nīvīta.”

अथ लग्ने ग्रहबलम् ।

” चितिकाष्ठचितिधूमचांडालरजस्वलाशवसूतिकास्पर्शे स्नात्वा यज्ञोपवीतत्यागः ॥ कंठविलंबितत्वाद्यकृत्वा मलमूत्रोत्सर्गे च त्यागः ॥ मासचतुष्टयोत्तरं च यज्ञोपवीतत्यागः ॥ केचिज्जननशावाशौचयोरंतेपि तत्त्यागमाहुः ॥

” citikāṣṭhacitidhūmacāṃḍālarajasvalāśavasūtikāsparśe snātvā yajñopavītatyāgaḥ || kaṃṭhavilaṃbitatvādyakṛtvā malamūtrotsarge ca tyāgaḥ || māsacatuṣṭayottaraṃ ca yajñopavītatyāgaḥ || kecijjananaśāvāśaucayoraṃtepi tattyāgamāhuḥ ||

⟨…nīvīta, hanging upon the neck.⟩” On touching the wood of a funeral pile, the smoke of a funeral pile, a Cāṇḍāla, a woman in her courses, a corpse or a woman newly delivered, he should bathe and cast off the yajñopavīta ⟨sacred thread⟩. And if he voids faeces and urine without having first made it hang upon the neck and so on, there is the casting off. And after four months there is the casting off of the yajñopavīta. Some say that its casting off is also at the end of the impurity of a birth and of a death.

अथ जीर्णयज्ञोपवीतत्यागमंत्रः ।

समुद्रं गच्छ स्वाहेति मंत्रेण सप्रणवव्याहृतिभिर्वा जीर्णयज्ञोपवीतत्यागः ॥

samudraṃ gaccha svāheti maṃtreṇa sapraṇavavyāhṛtibhirvā jīrṇayajñopavītatyāgaḥ ||

⟨Now the mantra for discarding a worn-out sacred thread ⟨yajñopavīta⟩.⟩ The casting off of a worn-out yajñopavīta is with the mantra “samudraṃ gaccha svāhā” ⟨“go to the ocean, svāhā”⟩, or with the vyāhṛtis ⟨the utterances bhūḥ, bhuvaḥ, svaḥ⟩ together with the praṇava ⟨the syllable oṃ⟩.

अथ यज्ञोपवीतनाशे प्रायश्चित्तम् ।

यज्ञोपवीतं प्रमादाद्गतं चेत्तूष्णीं लौकिकं धृत्वा मनोज्योतिरिति अग्ने व्रतपते व्रतं चरिष्यामि तच्छकेयं तन्मे राध्यताम् ॥ वायो व्रतपते ० आदित्य व्रतपते ० इत्यादिमंत्रचतुष्टयेन चतस्र आज्याहुतीर्हुत्वा विधिवन्नूतनं धारयेत् ॥ अथवा यज्ञोपवीतनाशजन्यदोषनिरासार्थं प्रायश्चित्तं करिष्ये इति संकल्प्य आचार्यवरणाग्निप्रतिष्ठाद्याज्यभागांते सवितारं गायत्र्या तिलैराज्येनाष्टोत्तरशतं सहस्रं वा जुहुयात् ॥ नूतनं धृत्वातिक्रांतसंध्याद्याचरेदिति ॥ यज्ञोपवीतहीनः क्षणं तिष्ठेच्चेच्छतगायत्रीजपः ॥ यज्ञोपवीतं विना भोजने विण्मूत्रकरणे वा गायत्र्यष्टसहस्रं जपः ॥ वामस्कंधात्कूर्परे मणिबंधांते वा पतिते यथास्थानं धृत्वा त्रीन् षड्वा यथाक्रमं प्राणायामान्कृत्वा नवं धारयेत् ॥ कोपादिना स्वयं यज्ञोपवीतत्यागे पूर्ववल्लौकिकं धृत्वा प्रायश्चित्तांते नवं धारयेत् ॥ ब्रह्मचारिणैकं यज्ञोपवीतम् ॥ स्नातकस्य द्वे ॥ उत्तरीयाभावे तृतीयकम् ॥ जीवत्पितृकेण जीवज्ज्येष्ठभ्रातृकेण चोत्तरीयं तत्स्थाने तृतीयं यज्ञोपवीतं वा न धार्यम् ॥ आयुष्यकामस्य त्र्यधिकानि बहूनि यज्ञोपवीतानि ॥ “अभ्यंगे चोदधिस्नाने मातापित्रोर्मृतेहनि ॥ तैत्तिरीयाः कठाः कण्वाश्चरका वाजसनेयिनः ॥ कंठादुत्तार्य सूत्रं तु कुर्युर्वै क्षालनं द्विजाः ॥” अन्ययाजुषैर्बह्वृचैः सामगैश्च कंठादुत्तारणे तत्त्यक्त्वा नवं धार्यम् ॥

yajñopavītaṃ pramādādgataṃ cettūṣṇīṃ laukikaṃ dhṛtvā manojyotiriti agne vratapate vrataṃ cariṣyāmi tacchakeyaṃ tanme rādhyatām || vāyo vratapate 0 āditya vratapate 0 ityādimaṃtracatuṣṭayena catasra ājyāhutīrhutvā vidhivannūtanaṃ dhārayet || athavā yajñopavītanāśajanyadoṣanirāsārthaṃ prāyaścittaṃ kariṣye iti saṃkalpya ācāryavaraṇāgnipratiṣṭhādyājyabhāgāṃte savitāraṃ gāyatryā tilairājyenāṣṭottaraśataṃ sahasraṃ vā juhuyāt || nūtanaṃ dhṛtvātikrāṃtasaṃdhyādyācarediti || yajñopavītahīnaḥ kṣaṇaṃ tiṣṭheccecchatagāyatrījapaḥ || yajñopavītaṃ vinā bhojane viṇmūtrakaraṇe vā gāyatryaṣṭasahasraṃ japaḥ || vāmaskaṃdhātkūrpare maṇibaṃdhāṃte vā patite yathāsthānaṃ dhṛtvā trīn ṣaḍvā yathākramaṃ prāṇāyāmānkṛtvā navaṃ dhārayet || kopādinā svayaṃ yajñopavītatyāge pūrvavallaukikaṃ dhṛtvā prāyaścittāṃte navaṃ dhārayet || brahmacāriṇaikaṃ yajñopavītam || snātakasya dve || uttarīyābhāve tṛtīyakam || jīvatpitṛkeṇa jīvajjyeṣṭhabhrātṛkeṇa cottarīyaṃ tatsthāne tṛtīyaṃ yajñopavītaṃ vā na dhāryam || āyuṣyakāmasya tryadhikāni bahūni yajñopavītāni || “abhyaṃge codadhisnāne mātāpitrormṛtehani || taittirīyāḥ kaṭhāḥ kaṇvāścarakā vājasaneyinaḥ || kaṃṭhāduttārya sūtraṃ tu kuryurvai kṣālanaṃ dvijāḥ ||” anyayājuṣairbahvṛcaiḥ sāmagaiśca kaṃṭhāduttāraṇe tattyaktvā navaṃ dhāryam ||

⟨Now the expiation for the loss of the sacred thread.⟩ If the yajñopavīta is lost through negligence, he should silently put on an ordinary ⟨thread⟩, offer four oblations of ghee with the four mantras beginning “mano jyotiḥ” — “O Agni, lord of the vrata ⟨the observance⟩, I shall perform the vrata; may I be able to do it; may it be accomplished for me”, “O Vāyu, lord of the vrata…”, “O Āditya, lord of the vrata…” — and then duly put on a new one. Or else, having made the saṅkalpa, “I shall perform the prāyaścitta ⟨expiation⟩ for the removal of the fault produced by the loss of the yajñopavīta”, at the end of the choosing of the ācārya, the establishing of the fire and the ājyabhāga ⟨the two portions of ghee offered to Agni and Soma⟩ and the rest, he should offer to Savitṛ, with the Gāyatrī, with sesame and with ghee, a hundred and eight or a thousand ⟨oblations⟩; and having put on a new one he should perform the sandhyā ⟨twilight worship⟩ and the rest that had lapsed. If he stays without the yajñopavīta for a moment, the japa of a hundred Gāyatrīs ⟨is the penance⟩. If he eats without the yajñopavīta, or voids faeces and urine, the japa is of eight thousand Gāyatrīs. If it has fallen from the left shoulder to the elbow, or as far as the wrist, he should put it back in its place, perform three or six prāṇāyāmas ⟨restraints of the breath⟩ respectively, and put on a new one. If he himself casts off the yajñopavīta out of anger or the like, he should put on an ordinary ⟨thread⟩ as before and, at the end of the prāyaścitta, put on a new one. For a brahmacārin ⟨a student⟩, one yajñopavīta; for a snātaka ⟨one who has completed his studentship⟩, two; in the absence of an upper garment, a third. By one whose father is living, and by one whose elder brother is living, an upper garment — or a third yajñopavīta in its place — is not to be worn. For one who desires long life, many yajñopavītas, more than three. “At an anointing, at a bath in the sea, and on the day of the death of father or mother, the Taittirīyas, the Kaṭhas, the Kaṇvas, the Carakas and the Vājasaneyins, those twice-born, should take the thread off the neck and wash it.” By the other Yājuṣas, and by the Bahvṛcas and the Sāmagas, if it is taken off the neck, it must be cast off and a new one worn.

अथ मेखला ।

“मौंजी त्रिवृत्समा श्लक्ष्णा कार्या विप्रस्य मेखला ॥ त्रिवृता ग्रंथिनैकेन त्रिभिः पंचभिरेव च ॥ मुंजाभावे तु कर्तव्या कुशाश्मंतकबल्वजैः ॥ ब्राह्मणस्य भवेद्दंडः पालाशः केशसंमितः ॥ सर्वेषां यज्ञियो वा स्यादूर्ध्वं नासाग्रसंमितः ॥” बटुहस्तेन चतुर्हस्ता हस्तोच्छ्रिता चतुरस्रा सोपानांकिता प्रागुदक्प्रवणा कदलीस्तंभाद्यलंकृतां वेदिः संपाद्या ॥ अथोपनयनांतर्गतपदार्थेषु विशेष उच्यते ॥ वासःपरिधानोत्तरं लौकिकमाचमनम् ॥ यज्ञोपवीतधारणोत्तरं तु यथाविधि ॥ आचमनविधिवक्ष्यते ॥ एवमाज्यपात्रादुत्तरभागे बटुमाचमय्य प्रणीतापश्चिमदेशरूपतीर्थेन प्रवेश्याचार्याग्न्योर्मध्येन नीत्वाचार्यदक्षिणत उपवेशयेत् ॥ ततो बर्हिरास्तरणादिकुशसंमार्गांते यज्ञोपवीतदानाद्याचमनांतम् ॥ ततः शिष्यांजलौ जलावक्षारणादिसमिदाधानांतं गायत्र्युपदेशांगं बटोः शुचित्वसिद्धये अग्नये समिधमिति मंत्र एकश्रुत्या प्रयोक्तव्यः ॥ ततः परिदानाभिवादनांते आचारप्राप्तं गायत्रीपूजनं कृत्वाग्नेरुत्तरदेशे गायत्र्युपदेशः कार्यः ॥ अवक्षारणमप्युत्तरदेशे उक्तम् ॥ प्राङ्मुख आचार्यः प्रत्यङ्मुखायोपविष्टाय बटवे गायत्रीमुपदिशेत् ॥

“mauṃjī trivṛtsamā ślakṣṇā kāryā viprasya mekhalā || trivṛtā graṃthinaikena tribhiḥ paṃcabhireva ca || muṃjābhāve tu kartavyā kuśāśmaṃtakabalvajaiḥ || brāhmaṇasya bhaveddaṃḍaḥ pālāśaḥ keśasaṃmitaḥ || sarveṣāṃ yajñiyo vā syādūrdhvaṃ nāsāgrasaṃmitaḥ ||” baṭuhastena caturhastā hastocchritā caturasrā sopānāṃkitā prāgudakpravaṇā kadalīstaṃbhādyalaṃkṛtāṃ vediḥ saṃpādyā || athopanayanāṃtargatapadārtheṣu viśeṣa ucyate || vāsaḥparidhānottaraṃ laukikamācamanam || yajñopavītadhāraṇottaraṃ tu yathāvidhi || ācamanavidhivakṣyate || evamājyapātrāduttarabhāge baṭumācamayya praṇītāpaścimadeśarūpatīrthena praveśyācāryāgnyormadhyena nītvācāryadakṣiṇata upaveśayet || tato barhirāstaraṇādikuśasaṃmārgāṃte yajñopavītadānādyācamanāṃtam || tataḥ śiṣyāṃjalau jalāvakṣāraṇādisamidādhānāṃtaṃ gāyatryupadeśāṃgaṃ baṭoḥ śucitvasiddhaye agnaye samidhamiti maṃtra ekaśrutyā prayoktavyaḥ || tataḥ paridānābhivādanāṃte ācāraprāptaṃ gāyatrīpūjanaṃ kṛtvāgneruttaradeśe gāyatryupadeśaḥ kāryaḥ || avakṣāraṇamapyuttaradeśe uktam || prāṅmukha ācāryaḥ pratyaṅmukhāyopaviṣṭāya baṭave gāyatrīmupadiśet ||

⟨Now the girdle.⟩ “The girdle of a brāhmaṇa is to be made of muñja ⟨grass⟩, threefold, even and smooth, with one knot of the threefold ⟨cord⟩, or with three, or indeed with five. In the absence of muñja it is to be made of kuśa, aśmantaka or balbaja. The staff of a brāhmaṇa should be of palāśa wood, reaching to the hair ⟨of the head⟩; or for all it may be of a sacrificial ⟨wood⟩, reaching upward to the tip of the nose.” A vedi ⟨altar⟩ is to be made: four hastas ⟨cubits⟩ by the boy's own hand, raised a hasta, four-cornered, marked with steps, sloping to the east and the north, and adorned with plantain-stems and the rest. Now a special rule is stated concerning the items comprised within the upanayana. After the putting on of the garment the ācamana ⟨the ritual sipping of water⟩ is the ordinary one; but after the wearing of the yajñopavīta it is according to rule. The rule of the ācamana will be stated ⟨below⟩. Thus, having made the boy perform ācamana at the place north of the ghee-vessel, having led him in by the tīrtha ⟨the way of entry⟩, which is the region west of the praṇītā ⟨the vessel of consecrated water⟩, and having brought him between the ācārya and the fire, he should seat him to the south of the ācārya. Then, at the close of the strewing of the barhis ⟨the sacrificial grass⟩ and the wiping with kuśa and the rest, ⟨comes the portion⟩ from the giving of the yajñopavīta to the ācamana. Then ⟨comes the portion⟩ from the pouring of water into the pupil's joined palms to the placing of the fuel-stick, which is a subsidiary part of the imparting of the Gāyatrī; and for the establishing of the boy's purity the mantra “agnaye samidham” is to be employed in ekaśruti ⟨a single unaccented tone⟩. Then, at the close of the paridāna ⟨the handing over of the pupil⟩ and the salutation, having performed the worship of the Gāyatrī which is obtained from custom, the imparting of the Gāyatrī is to be done in the region north of the fire. The pouring ⟨of the water⟩ too is stated ⟨to be⟩ in the northern region. The ācārya, facing east, should impart the Gāyatrī to the boy, who is seated facing west.

अथोपसंग्रहणप्रकारः ।

उपसंग्रहणं नामामुकप्रवरान्वितामुकगोत्रोमुकशर्माहं भो अभिवादय इत्युक्त्वा दक्षिणोत्तरकर्णौ वामदक्षिणपाणिभ्यां स्पृष्ट्वा दक्षिणहस्तेन गुरोर्दक्षिणपादं वामेन वामं स्पृष्ट्वा शिरोवनमनमिति ॥ एवं गुरुषु मातापित्रादिषु च अभिवादनपूर्वकपादस्पर्शात्मकमुपसंग्रहणम् ॥ वृद्धतरेषु त्वभिवादनमात्रम् ॥ वृद्धेषु नमस्कारः ॥

upasaṃgrahaṇaṃ nāmāmukapravarānvitāmukagotromukaśarmāhaṃ bho abhivādaya ityuktvā dakṣiṇottarakarṇau vāmadakṣiṇapāṇibhyāṃ spṛṣṭvā dakṣiṇahastena gurordakṣiṇapādaṃ vāmena vāmaṃ spṛṣṭvā śirovanamanamiti || evaṃ guruṣu mātāpitrādiṣu ca abhivādanapūrvakapādasparśātmakamupasaṃgrahaṇam || vṛddhatareṣu tvabhivādanamātram || vṛddheṣu namaskāraḥ ||

⟨Now the manner of the upasaṅgrahaṇa ⟨the clasping of the elder's feet in salutation⟩.⟩ The upasaṅgrahaṇa ⟨the clasping of the feet⟩ is this: having said, “I, so-and-so Śarman, of such-and-such a gotra, endowed with such-and-such pravaras ⟨the ancestral seers named in the gotra⟩, salute you, sir”, and having touched the right and the left ear with the left and the right hand ⟨respectively⟩, and having touched the guru's right foot with the right hand and his left foot with the left, ⟨he makes⟩ the bowing of the head. In this way the upasaṅgrahaṇa, which consists in the touching of the feet preceded by the salutation, is ⟨made⟩ to gurus and to the parents and the rest. But for those more aged, the salutation only; for the aged, obeisance.

अथ अभिवादननिषेधः ।

अशुचिं वमंतमभ्यक्तं स्नानं कुर्वंतं जपादिरतं पुष्पजलभैक्षादिभारवाहं न नमेत् ॥ तन्नमने उपवासः ॥ उपवासत्रयमन्यत्र ॥ शूद्रनतौ त्रिरात्रम् ॥ अंत्यजे कृच्छ्रं देवतागुरुयतिनमनाकरणे उपवासः ॥ अथ प्रत्यभिवादनम् ॥ तत्रांत्यस्वरः प्लुतः कार्यः ॥ तद्यथा ॥ आयुष्मान् भव सौम्य देवदत्ता ३ ॥ एकारौकारांते नाम्नि हरा ३ इ शंभा ३ उ इति संध्यक्षरविश्लेषेण पूर्वभागाकारप्लुतः इति ॥ अनुप्रवचनीयार्थभिक्षायां भिक्षां भवान्ददातु भिक्षां भवती ददात्विति वा भवच्छब्दमध्यकभिक्षावाक्यप्रयोगः ॥ अन्यभिक्षायामादावंते वा भवच्छब्द इति ॥

aśuciṃ vamaṃtamabhyaktaṃ snānaṃ kurvaṃtaṃ japādirataṃ puṣpajalabhaikṣādibhāravāhaṃ na namet || tannamane upavāsaḥ || upavāsatrayamanyatra || śūdranatau trirātram || aṃtyaje kṛcchraṃ devatāguruyatinamanākaraṇe upavāsaḥ || atha pratyabhivādanam || tatrāṃtyasvaraḥ plutaḥ kāryaḥ || tadyathā || āyuṣmān bhava saumya devadattā 3 || ekāraukārāṃte nāmni harā 3 i śaṃbhā 3 u iti saṃdhyakṣaraviśleṣeṇa pūrvabhāgākāraplutaḥ iti || anupravacanīyārthabhikṣāyāṃ bhikṣāṃ bhavāndadātu bhikṣāṃ bhavatī dadātviti vā bhavacchabdamadhyakabhikṣāvākyaprayogaḥ || anyabhikṣāyāmādāvaṃte vā bhavacchabda iti ||

⟨Now the prohibition of the salutation.⟩ One should not salute a man who is impure, who is vomiting, who is anointed, who is bathing, who is engaged in japa and the like, or who is carrying a load of flowers, water, alms and the like. For saluting him, a fast. In other ⟨cases⟩, three fasts. For bowing to a śūdra, three nights ⟨of fasting⟩. For ⟨bowing⟩ to an antyaja ⟨an outcaste⟩, a kṛcchra ⟨penance⟩. For not bowing to a deity, to the guru or to an ascetic, a fast. Now the return-salutation. In it the last vowel is to be made pluta ⟨prolated, held for three morae⟩. Thus: “Be long-lived, gentle Devadatta³.” In a name that ends in e or in o it is “Harā³i”, “Śambhā³u” — by the splitting apart of the diphthong, the a-portion in front being made pluta. In the begging that is for the sake of the anupravacanīya ⟨the oblation that follows the teaching⟩, the begging-sentence is used with the word bhavat ⟨“your honour”⟩ in the middle: “Alms — let your honour give”, or “Alms — let your ladyship give.” In other begging the word bhavat stands at the beginning or at the end.

अथ विनायकशांतिविचारः ।

अथोपनयनविवाहादौ निर्विघ्नफलप्राप्त्यर्थमुपसर्गनिरासाय वा सपिंडमरणादिनिमित्तकप्रतिकूलनिवृत्त्यर्थं वा विनायकशांतिः कार्या ॥ तत्र कालः ॥ शुक्लपक्षचतुर्थी गुरुवारः पुष्यश्रवणोत्तरारोहिणीहस्ताश्विनीमृगनक्षत्राणि शस्तानि ॥ उपनयनादौ तु प्रधानकालानुरोधेन यथासंभवकालो ग्राह्यः ॥ तत्रामुककर्मणो निर्विघ्नफलसिद्ध्यर्थमिति वा उपसर्गनिवृत्त्यर्थमिति वामुकसपिंडमरणनिमित्तकाशुचित्वप्रतिकूल्यनिरासार्थमिति वा संकल्प ऊह्यः ॥ अवशिष्टप्रयोगोन्यत्र ज्ञेयः ॥

athopanayanavivāhādau nirvighnaphalaprāptyarthamupasarganirāsāya vā sapiṃḍamaraṇādinimittakapratikūlanivṛttyarthaṃ vā vināyakaśāṃtiḥ kāryā || tatra kālaḥ || śuklapakṣacaturthī guruvāraḥ puṣyaśravaṇottarārohiṇīhastāśvinīmṛganakṣatrāṇi śastāni || upanayanādau tu pradhānakālānurodhena yathāsaṃbhavakālo grāhyaḥ || tatrāmukakarmaṇo nirvighnaphalasiddhyarthamiti vā upasarganivṛttyarthamiti vāmukasapiṃḍamaraṇanimittakāśucitvapratikūlyanirāsārthamiti vā saṃkalpa ūhyaḥ || avaśiṣṭaprayogonyatra jñeyaḥ ||

⟨Now the consideration of the appeasing rite for Vināyaka.⟩ Now at the upanayana, the marriage and the like, the Vināyakaśānti ⟨the appeasement of Vināyaka⟩ is to be performed — either for the obtaining of the fruit without obstacle, or for the removal of an upasarga ⟨a portent, an affliction⟩, or for the removal of the adverse ⟨influence⟩ occasioned by the death of a sapiṇḍa and the like. The time for it: the fourth of the bright fortnight, Thursday, and the nakṣatras Puṣya, Śravaṇa, Uttarā, Rohiṇī, Hasta, Aśvinī and Mṛgaśiras are commended. But at the upanayana and the like the time is to be taken as it may be had, in accordance with the time of the principal ⟨rite⟩. There the saṅkalpa ⟨the declaration of intent⟩ is to be framed by inference: “for the accomplishment, without obstacle, of the fruit of such-and-such a rite”, or “for the removal of the upasarga”, or “for the removal of the adverse impurity occasioned by the death of such-and-such a sapiṇḍa”. The remainder of the procedure is to be learnt elsewhere.

अथ ग्रहमखविचारः ।

विवाहोपनयनादिष्वभ्युदयकर्मस्वादौ ग्रहयज्ञं कुर्यात् ॥ श्राद्धातिरिक्तेष्वनाभ्युदयिकेष्वपि शांत्यादिकर्मसु ग्रहानुकूलकामो ग्रहयज्ञं कुर्यात् ॥ अरिष्टनिरासार्थमुत्पातेषु शांतिस्थानेष्वप्रधानोपि ग्रहमख उक्तः ॥ प्रधानकर्मणः पूर्वमव्यवहिते व्यवहिते वा काले कुर्यात् ॥ व्यवहितपक्षे सप्तदिनाधिकव्यवधानं न कार्यं प्रतिग्रहं दशावरप्रधानाहुतिसंख्यायामेक एव ऋत्विक् ॥ दशाधिकपंचाशत्पर्यंतसंख्यायां चत्वार. ऋत्विजः ॥ तत ऊर्ध्वं शतावरहोमेष्टौ ऋत्विजो नवम आचार्यः ॥ तत्राचार्य आचार्यकर्म कृत्वा आदित्याय जुहुयात् ॥ अष्टभ्यः सोमादिभ्योष्टौ ऋत्विजो जुहुयुः ॥ ऋत्विक् चतुष्टयपक्षे द्वाभ्यां ग्रहाभ्यामेकैको जुहुयात् ॥ आचार्योऽर्काय ॥ ताम्रादिमयीषु प्रतिमासु सर्वासु सौवर्णीषु वा फलेष्वक्षतपुंजेषु वा आदित्यादिपूजनम् ॥

vivāhopanayanādiṣvabhyudayakarmasvādau grahayajñaṃ kuryāt || śrāddhātirikteṣvanābhyudayikeṣvapi śāṃtyādikarmasu grahānukūlakāmo grahayajñaṃ kuryāt || ariṣṭanirāsārthamutpāteṣu śāṃtisthāneṣvapradhānopi grahamakha uktaḥ || pradhānakarmaṇaḥ pūrvamavyavahite vyavahite vā kāle kuryāt || vyavahitapakṣe saptadinādhikavyavadhānaṃ na kāryaṃ pratigrahaṃ daśāvarapradhānāhutisaṃkhyāyāmeka eva ṛtvik || daśādhikapaṃcāśatparyaṃtasaṃkhyāyāṃ catvāra. ṛtvijaḥ || tata ūrdhvaṃ śatāvarahomeṣṭau ṛtvijo navama ācāryaḥ || tatrācārya ācāryakarma kṛtvā ādityāya juhuyāt || aṣṭabhyaḥ somādibhyoṣṭau ṛtvijo juhuyuḥ || ṛtvik catuṣṭayapakṣe dvābhyāṃ grahābhyāmekaiko juhuyāt || ācāryo'rkāya || tāmrādimayīṣu pratimāsu sarvāsu sauvarṇīṣu vā phaleṣvakṣatapuṃjeṣu vā ādityādipūjanam ||

⟨Now the consideration of the grahamakha ⟨the sacrifice to the planets⟩.⟩ At the beginning of rites of prosperity such as marriage and upanayana he should perform the grahayajña ⟨the sacrifice to the planets⟩. In rites of śānti and the like which are not rites of prosperity — other than śrāddhas — one who desires the favour of the planets should also perform the grahayajña. At portents, for the removal of calamity, the grahamakha ⟨the planet-sacrifice⟩ is enjoined in the places of śānti, though not as the principal ⟨rite⟩. He should perform it before the principal rite, at a time either immediately preceding it or separated from it; in the option of separation, an interval of more than seven days is not to be made. When the number of principal oblations is ten at the least, to each planet, there is but one ṛtvij ⟨officiating priest⟩. When the number is above ten and up to fifty, four ṛtvijes. Beyond that, in a homa of a hundred at the least, eight ṛtvijes, the ninth being the ācārya. There the ācārya, having performed the ācārya's work, should offer to Āditya ⟨the Sun⟩, and the eight ṛtvijes should offer to the eight ⟨planets⟩, Soma ⟨the Moon⟩ and the rest. In the option of four ṛtvijes, each one should offer to two planets, and the ācārya to the Sun. The worship of Āditya and the rest is upon images made of copper and the like, or upon images all of gold, or upon fruits, or upon heaps of unbroken rice.

अथ होमसंख्यया कुंडादिमानम् ।

होमसंख्यानुसारेण कुंडस्य स्थंडिलस्य वा ग्रहवेद्याश्च हस्तादिमानम् ॥ तत्र प्रधानांगाहुतीनां पंचाशदवरसंख्यात्वे रनिमितं कुंडम् ॥ शतावरत्वे अरनिमितम् ॥ सहस्रावरत्वे हस्तमितम् ॥ अयुतादिहोमे हस्तद्वयम् ॥ लक्षहोमे चतुर्हस्तम् ॥ तत्र कृतमुष्टिकरो रतिः मुक्तकनिष्ठिकः करः अरत्निः ॥ चतुर्विंशत्यंगुलो हस्तः ॥ यवोनाचतुस्त्रिंशदंगुलानि हस्तद्वयम् ॥ अष्टचत्वारिंशदंगुलानि हस्तचतुष्टयम् ॥ कुंडे मेखलायोनिनाभिखातादिमानं ग्रंथांतरेभ्यो ज्ञेयम् ॥ इदं कुंडादिमानं सर्वत्र ज्ञेयम् ॥ समिच्चर्वाज्यं द्रव्यम् ॥ “अर्कः पलाशः खदिरश्चापामार्गोथ पिप्पलः ॥ औदुंबरः शमी दूर्वा कुशोऽर्कादेः क्रमात्समिन् ॥” केचित्तिलानपि आहुः ॥ अर्कादिप्रधानहोमसंख्यादशांशेनाधिदेवताप्रत्यधिदेवतानां होमः ॥ अधिदेवताद्यर्धसंख्यया ऋतुसंरक्षकऋतुसाद्गुण्यदेवतानाम् ॥ शांत्यंगभूते ग्रहयज्ञे बलिदानं कुर्वति ॥ अन्यत्र ग्रहमखे बलिदानं न कुर्वति ॥ प्रधानभूताया एकाहुतैरेकविप्रभोजनं श्रेष्ठम् ॥ शताहुतैरेकविप्रभोजनं मध्यमम् ॥ सहस्राहुतैरेकविप्रभोजनं जघन्यम् ॥ सुविस्तरप्रयोगादिकमन्यत्र ॥ ॥ इति ग्रहयज्ञः ॥

homasaṃkhyānusāreṇa kuṃḍasya sthaṃḍilasya vā grahavedyāśca hastādimānam || tatra pradhānāṃgāhutīnāṃ paṃcāśadavarasaṃkhyātve ranimitaṃ kuṃḍam || śatāvaratve aranimitam || sahasrāvaratve hastamitam || ayutādihome hastadvayam || lakṣahome caturhastam || tatra kṛtamuṣṭikaro ratiḥ muktakaniṣṭhikaḥ karaḥ aratniḥ || caturviṃśatyaṃgulo hastaḥ || yavonācatustriṃśadaṃgulāni hastadvayam || aṣṭacatvāriṃśadaṃgulāni hastacatuṣṭayam || kuṃḍe mekhalāyoninābhikhātādimānaṃ graṃthāṃtarebhyo jñeyam || idaṃ kuṃḍādimānaṃ sarvatra jñeyam || samiccarvājyaṃ dravyam || “arkaḥ palāśaḥ khadiraścāpāmārgotha pippalaḥ || auduṃbaraḥ śamī dūrvā kuśo'rkādeḥ kramātsamin ||” kecittilānapi āhuḥ || arkādipradhānahomasaṃkhyādaśāṃśenādhidevatāpratyadhidevatānāṃ homaḥ || adhidevatādyardhasaṃkhyayā ṛtusaṃrakṣakaṛtusādguṇyadevatānām || śāṃtyaṃgabhūte grahayajñe balidānaṃ kurvati || anyatra grahamakhe balidānaṃ na kurvati || pradhānabhūtāyā ekāhutairekaviprabhojanaṃ śreṣṭham || śatāhutairekaviprabhojanaṃ madhyamam || sahasrāhutairekaviprabhojanaṃ jaghanyam || suvistaraprayogādikamanyatra || || iti grahayajñaḥ ||

⟨Now the measure of the fire-pit and the rest according to the number of oblations.⟩ The measure in hastas ⟨cubits⟩ and the rest of the kuṇḍa ⟨the fire-pit⟩ or of the sthaṇḍila ⟨the levelled plot⟩ and of the planet-altar follows the number of the oblations. There, when the number of the principal and the subsidiary oblations is fifty at the least, the kuṇḍa is of the measure of a ratni; when a hundred at the least, of an aratni; when a thousand at the least, of a hasta; in a homa of ten thousand and upwards, of two hastas; in a homa of a lakh, of four hastas. There, the forearm with the fist closed is a ratni; the forearm with the little finger extended is an aratni. A hasta is twenty-four aṅgulas ⟨finger-breadths⟩. Two hastas are thirty-four aṅgulas less a yava ⟨a barley-corn⟩; four hastas are forty-eight aṅgulas ⟨these being the sides of the square pit whose area is of that many hastas⟩. In the kuṇḍa, the measure of the mekhalā ⟨the encircling ledge⟩, the yoni ⟨the womb-shaped mouth⟩, the nābhi ⟨the navel⟩, the depth of the excavation and the rest is to be learnt from other books. This measure of the kuṇḍa and the rest is to be understood everywhere. The substances are the fuel-stick, the caru ⟨grain boiled in a pot⟩ and ghee. “Arka ⟨swallow-wort⟩, palāśa, khadira and apāmārga, then pippala, audumbara, śamī, dūrvā and kuśa are, in order, the fuel-sticks ⟨of the planets⟩ beginning with the Sun.” Some mention sesame also. The homa for the adhidevatās ⟨the presiding deities⟩ and the pratyadhidevatās ⟨the counter-presiding deities⟩ is with a tenth part of the number of the principal homa for the Sun and the rest. With half the number of the adhidevatās and the rest is ⟨the homa⟩ of the deities called ṛtusaṃrakṣaka and ṛtusādguṇya. In a grahayajña that is a subsidiary part of a śānti they make the offering of bali ⟨the food-offering set out⟩; in a grahamakha elsewhere they do not make the offering of bali. Of the principal ⟨oblations⟩, the feeding of one brāhmaṇa for each single oblation is best; the feeding of one brāhmaṇa for a hundred oblations is middling; the feeding of one brāhmaṇa for a thousand oblations is lowest. The procedure at full length and the rest ⟨is to be found⟩ elsewhere. ॥ Thus the grahayajña. ॥

अथ बृहस्पतिशांतिप्रयोगः ।

कुमारस्योपनयनकाले कन्याया विवाहे वा बृहस्पत्यानुकूल्याभावे शौनका द्युक्ता शांतिः कार्या ॥ अस्य कुमारस्योपनयने अस्याः कन्यकाया विवाहे वा बृहस्पत्यानुकूल्यसिद्धिद्वारा श्रीपरमेश्वरप्रीत्यर्थं बृहस्पतिशांतिं करिष्य इति संकल्प्याचार्यं वृणुयात् ॥ स्थंडिलेशान्यां यथाविधि स्थापिते श्वेतकलशे पंचगव्यकुशोदकविष्णुक्रांताशतावरीप्रमुखौषधीप्रक्षेपपूर्णपात्रनिधानांते हरिताक्षतनिर्मितदीर्घचतुरस्रपीठे हैमीं गुरुप्रतिमां प्रतिष्ठाप्य स्थंडिलेग्निस्थापनादि ॥ अन्वाधाने बृहस्पतिमश्वत्थसमिदाज्यसर्पिर्मिश्रपायसैः साज्येन मिश्रितयवव्रीहितिलेन च प्रतिद्रव्यमष्टोत्तरशतआहुतिभिः शेषेण स्विष्टकृतमित्याद्याज्यभागांते प्रतिमायां षोडशोपचारैर्गुरुपूजा ॥ तत्र पीतवस्त्रयुग्मपीतयज्ञोपवीतपीतचंदनपीताक्षतपीतपुष्पघृतदीपदध्योदननैवेद्यार्पणांते माणिक्यं सुवर्णं वा दक्षिणां दत्त्वा ग्रहमखोक्तरीत्या कुंभानुमंत्रणांते बृहस्पतिमंत्रेण दधिमध्वाक्तसमिदाज्यगृहसिद्धपायसमिश्रितयवाद्यैर्यथान्वाधानं होमः ॥ होमशेषं समाप्य गंधादिभिर्बृहस्पतिं संपूज्य पीतगंधाक्षतपुष्पयुतताम्रपात्रस्थजलेनार्घ्यं दद्यात् ॥ तत्र मंत्रः॥ “गंभीरदृढरूपांग देवेज्य सुमते प्रभो ॥ नमस्ते वाक्पते शांत गृहाणार्घ्यं नमोस्तु ते ॥” प्रार्थयेत् ॥ “भक्त्या यत्ते सुराचार्य होमपूजादि सत्कृतम् ॥ तत्त्वं गृहाण शांत्यर्थं बृहस्पते नमोनमः ॥ जीवो बृहस्पतिः सूरिराचार्यो गुरुरंगिराः ॥ वाचस्पतिर्देवमंत्री शुभं कुर्यात्सदा मम ॥” इति विसर्जनप्रतिमादानांते कुमारादियुतयजमानाभिषेकः ॥ तत्र मंत्राः ॥ आपोहिष्ठेति तिस्रः तत्त्वायामि० ३ स्वादिष्ठया० ३ समुद्रज्येष्ठाः० ४ इदमपःप्रवहत० १ तामग्निवर्णा० १ याओषधीः० १ अश्वावतींगोमतीर्न० १ यद्देवादेवहेडनमित्याद्याः कूष्मांडमंत्राः पुनर्मनः पुनरायु रित्यंतास्तैत्तिरीयशाखायां प्रसिद्धाः कौस्तुभादौ लिखिता एतैरभिषिच्य विप्रान् भोजयेदिति ॥ ॥ इति बृहस्पतिशांतिः ॥

kumārasyopanayanakāle kanyāyā vivāhe vā bṛhaspatyānukūlyābhāve śaunakā dyuktā śāṃtiḥ kāryā || asya kumārasyopanayane asyāḥ kanyakāyā vivāhe vā bṛhaspatyānukūlyasiddhidvārā śrīparameśvaraprītyarthaṃ bṛhaspatiśāṃtiṃ kariṣya iti saṃkalpyācāryaṃ vṛṇuyāt || sthaṃḍileśānyāṃ yathāvidhi sthāpite śvetakalaśe paṃcagavyakuśodakaviṣṇukrāṃtāśatāvarīpramukhauṣadhīprakṣepapūrṇapātranidhānāṃte haritākṣatanirmitadīrghacaturasrapīṭhe haimīṃ gurupratimāṃ pratiṣṭhāpya sthaṃḍilegnisthāpanādi || anvādhāne bṛhaspatimaśvatthasamidājyasarpirmiśrapāyasaiḥ sājyena miśritayavavrīhitilena ca pratidravyamaṣṭottaraśataāhutibhiḥ śeṣeṇa sviṣṭakṛtamityādyājyabhāgāṃte pratimāyāṃ ṣoḍaśopacārairgurupūjā || tatra pītavastrayugmapītayajñopavītapītacaṃdanapītākṣatapītapuṣpaghṛtadīpadadhyodananaivedyārpaṇāṃte māṇikyaṃ suvarṇaṃ vā dakṣiṇāṃ dattvā grahamakhoktarītyā kuṃbhānumaṃtraṇāṃte bṛhaspatimaṃtreṇa dadhimadhvāktasamidājyagṛhasiddhapāyasamiśritayavādyairyathānvādhānaṃ homaḥ || homaśeṣaṃ samāpya gaṃdhādibhirbṛhaspatiṃ saṃpūjya pītagaṃdhākṣatapuṣpayutatāmrapātrasthajalenārghyaṃ dadyāt || tatra maṃtraḥ|| “gaṃbhīradṛḍharūpāṃga devejya sumate prabho || namaste vākpate śāṃta gṛhāṇārghyaṃ namostu te ||” prārthayet || “bhaktyā yatte surācārya homapūjādi satkṛtam || tattvaṃ gṛhāṇa śāṃtyarthaṃ bṛhaspate namonamaḥ || jīvo bṛhaspatiḥ sūrirācāryo gururaṃgirāḥ || vācaspatirdevamaṃtrī śubhaṃ kuryātsadā mama ||” iti visarjanapratimādānāṃte kumārādiyutayajamānābhiṣekaḥ || tatra maṃtrāḥ || āpohiṣṭheti tisraḥ tattvāyāmi0 3 svādiṣṭhayā0 3 samudrajyeṣṭhāḥ0 4 idamapaḥpravahata0 1 tāmagnivarṇā0 1 yāoṣadhīḥ0 1 aśvāvatīṃgomatīrna0 1 yaddevādevaheḍanamityādyāḥ kūṣmāṃḍamaṃtrāḥ punarmanaḥ punarāyu rityaṃtāstaittirīyaśākhāyāṃ prasiddhāḥ kaustubhādau likhitā etairabhiṣicya viprān bhojayediti || || iti bṛhaspatiśāṃtiḥ ||

⟨Now the procedure of the appeasing rite for Bṛhaspati ⟨Jupiter⟩.⟩ At the time of a boy's upanayana, or at the marriage of a girl, if the favour of Bṛhaspati ⟨Jupiter⟩ is wanting, the śānti ⟨rite of appeasement⟩ stated by Śaunaka and others is to be performed. Having made the saṅkalpa, “At this boy's upanayana” — or “at this girl's marriage” — “for the pleasing of the blessed Supreme Lord by way of the establishing of Jupiter's favour, I shall perform the Bṛhaspatiśānti”, he should choose the ācārya. On a sthaṇḍila ⟨a levelled plot⟩, in the north-east, in a white jar duly set up, at the close of the casting in of the pañcagavya ⟨the five products of the cow⟩, of kuśa-water, and of the chief herbs viṣṇukrāntā and śatāvarī, and of the placing of the full vessel, having installed a golden image of the Guru upon an oblong seat made of green unbroken rice, ⟨there follows⟩ the establishing of the fire upon the sthaṇḍila and the rest. In the anvādhāna ⟨the formal declaration of the oblations that are to come⟩, ⟨he declares⟩ Bṛhaspati with fuel-sticks of aśvattha, with ghee, with pāyasa ⟨milk-rice⟩ mixed with clarified butter, and with barley, rice and sesame mingled together with ghee, by a hundred and eight oblations of each substance, and with the remainder “sviṣṭakṛt” and so on; and at the close of the ājyabhāga ⟨the two portions of ghee offered to Agni and Soma⟩, the worship of the Guru upon the image with the sixteen upacāras ⟨services⟩. There, at the close of the offering of a pair of yellow garments, a yellow yajñopavīta, yellow sandal-paste, yellow unbroken rice, yellow flowers, a lamp of ghee and an offering of curds and boiled rice, having given as dakṣiṇā ⟨the priest's fee⟩ a ruby or gold, and at the close of the consecration of the jar by the method stated in the grahamakha, ⟨there follows⟩ the homa, in accordance with the anvādhāna, with the Bṛhaspati mantra, with fuel-sticks smeared with curds and honey, with ghee, with pāyasa cooked at home, and with barley and the rest mingled ⟨with ghee⟩. Having completed the remainder of the homa and worshipped Bṛhaspati with perfumes and the rest, he should give the arghya ⟨the offering of water⟩ with water set in a copper vessel together with yellow perfume, unbroken rice and flowers. The mantra there: “O thou whose form and limbs are deep and firm, worshipped of the gods, of excellent mind, O lord! Obeisance to thee, O lord of speech, O peaceful one: receive the arghya; obeisance be to thee.” He should pray: “O teacher of the gods, whatever homa, worship and the rest has been offered to thee with devotion, receive thou that for the sake of appeasement; O Bṛhaspati, obeisance, obeisance! Jīva, Bṛhaspati, Sūri, Ācārya, Guru, Aṅgiras, Vācaspati, the counsellor of the gods — may he ever do me good.” Thus; and at the close of the dismissal ⟨of the deity⟩ and the giving away of the image, the sprinkling of the yajamāna ⟨the patron of the rite⟩ together with the boy and the rest. The mantras there: “āpo hi ṣṭhā”, three; “tat tvā yāmi”, three; “svādiṣṭhayā”, three; “samudrajyeṣṭhāḥ”, four; “idam āpaḥ pravahata”, one; “tām agnivarṇām”, one; “yā oṣadhīḥ”, one; “aśvāvatīṃ gomatīṃ naḥ”, one; and the Kūṣmāṇḍa mantras beginning “yad devā devaheḍanam” and ending with “punar manaḥ punar āyuḥ” — well known in the Taittirīya śākhā and written out in the Kaustubha and other ⟨works⟩. Having sprinkled ⟨him⟩ with these, he should feed brāhmaṇas. ॥ Thus the Bṛhaspatiśānti. ॥

अथोपनयनादौ संकल्पाः ।

तत्रोपनयनात्पूर्वेद्युराचार्यो ममोपनेतृत्वयोग्यतासिद्ध्यर्थं कृच्छ्रत्रयं तत्प्रत्याम्नायगोनिष्क्रयीभूतयथाशक्तिरजतद्रव्यदानेनाहमाचरिष्ये ॥ तथा द्वादशाधिकसहस्रगायत्रीजपमुपनेतृत्वयोग्यतासिद्ध्यर्थं करिष्ये इति संकल्पयेत् ॥

tatropanayanātpūrvedyurācāryo mamopanetṛtvayogyatāsiddhyarthaṃ kṛcchratrayaṃ tatpratyāmnāyagoniṣkrayībhūtayathāśaktirajatadravyadānenāhamācariṣye || tathā dvādaśādhikasahasragāyatrījapamupanetṛtvayogyatāsiddhyarthaṃ kariṣye iti saṃkalpayet ||

⟨Now the saṅkalpas ⟨statements of intent⟩ at the upanayana and the rest.⟩ There, on the day before the upanayana, the ācārya should make the saṅkalpa: “For the establishing of my fitness to be the investor I shall myself perform three kṛcchras ⟨penances⟩, by the giving, in lieu of them, of silver according to my means, that being the price of a cow; and likewise I shall perform the japa of one thousand and twelve Gāyatrīs for the establishing of my fitness to be the investor.”

अथ संस्कारलोपे प्रायश्चित्तम् ।

यदि पूर्वसंस्कारा अतीतास्तदा अस्य कुमारस्य पुंसवनादीनामथवा जातकर्मादीनां चौलांतानां संस्काराणां कालातिपत्तिजनितप्रत्यवायपरिहारद्वारा श्रीपरमेश्वरप्रीत्यर्थं प्रतिसंस्कारमेकैकां भूर्भुवःस्वःस्वाहेतिसमस्तव्याहृत्याज्याहुतिं होष्यामीति संकल्प्याग्निस्थापनेध्माधानादिपाकयज्ञतंत्रसहिता वह्निस्थापनाज्यसंस्कारपात्रसंमार्गमात्रसहिता वातीतसंस्कारसमसंख्यसमस्तव्याहृत्याज्याहुतीर्जुहुयात् ॥ ततोस्य कुमारस्य पुंसवनानवलोभनसीमंतोन्नयनजातकर्मनामकर्मसूर्यावलोकननिष्क्रमणोपवेशनान्नप्राशनचौळसंस्काराणां लोपनिमित्तप्रत्यवायपरिहारार्थं प्रतिसंस्कारं पादकृच्छ्रं प्रायश्चित्तं चौलस्यार्धं कृच्छ्रं बुद्धिपूर्वकलोपे प्रतिसंस्कारमर्धकृच्छ्रं चूडायाः कृच्छ्रं तत्प्रत्याम्नायगोनिष्क्रयीभूतयथाशक्तिरजतद्रव्यदानेनाहमाचरिष्ये ॥ चौलस्योपनीत्या सहकरणस्य कुलधर्मप्राप्तत्वे कालातिपत्तिहोमं चौललोपप्रायश्चित्तं च न कार्यम् ॥ केचित्संस्कारलोपप्रायश्चित्तं बटुना कारयंति ॥ ततो बटुर्मम कामचारकामवादकामभक्षादिदोषपरिहारद्वारोपनेयत्वयोग्यतासिद्ध्यर्थं कृच्छ्रत्रयप्रायश्चित्तं तत्प्रत्याम्नायगोनिष्क्रयीभूतयथाशक्ति रजतदानद्वारा आचरिष्ये इति संकल्पयेत् ॥ निष्कं निष्कार्धं निष्कपादं निष्कपादार्धं वा रजतं गोमूल्यं देयं न तु न्यूनम् ॥ अष्टगुंजमाषरीत्या चत्वारिंशन्माषो निष्क इत्युक्तम् ॥ ततः ॥ “प्रायश्चित्ते कृते पश्चादतीतमपि कर्म वै ॥ कार्यमित्येक आचार्या नेत्यन्येपि विपश्चितः ॥ ” इति वचनाज्जातकर्मादिसंस्काराः कार्या न कार्या इति पक्षद्वयम् ॥ तत्र प्रायश्चित्तेन प्रत्यवायपरिहारेपि संस्कारजन्यापूर्वोत्पत्त्यर्थं संस्कारानुष्ठानपक्षे संकल्पः ॥ पत्न्या कुमारेण च सहोपविश्य देशकालौ संकीर्त्यास्य कुमारस्य गर्भांबुपानजनितदोषनिबर्हणायुर्मेधाभिवृद्धिवीजगर्भसमुद्भवैनोनिबर्हणद्वारा श्रीपरमेश्वरप्रीत्यर्थमतिक्रांतं जातकर्म तथा बीजगर्भसमुद्भवैनोनिबर्हणायुरभिवृद्धिव्यवहारसिद्धिद्वारा श्रीपरमेश्वर० नामकर्म आयुरभिवृद्धिद्वारा श्रीपरमेश्वर० सूर्यावलोकनमायुःश्रीवृद्धिवीजगर्भसमुद्भवैनोनिबर्हणद्वारा श्रीप० निष्क्रमणमायुर्अभिवृद्धिद्वारा श्रीप० उपवेशनं मातृगर्भमलप्राशनशुद्ध्यन्नाद्यब्रह्मवर्चसतेजइंद्रियायुरभिवृद्धिवीजगर्भसमुद्भवैनोनिबर्हणद्वारा श्रीप० अन्नप्राशनं चाद्य करिष्ये ॥ बीजगर्भसमुद्भवैनोनिबर्हणबलायुर्वर्चोभिवृद्धिद्वारा श्रीपरमे० प्रीत्यर्थं चूडाकर्म द्विजत्वसिद्ध्या वेदाध्ययनाधिकारार्थमुपनयनं च श्वः करिष्ये ॥ जातादिसर्वसंस्कारांगत्वेन पुण्याहवाचनं मातृकापूजनं नांदीश्राद्धं च करिष्ये ॥ उपनयनांगत्वेन मंडपदेवतास्थापनं कुलदेवतास्थापनं च करिष्ये ॥ इति स्वस्वगृह्यग्रंथानुसारेण संकल्प्य नांदीश्राद्धांतं तंत्रेणे कृत्वा मंडपदेवतास्थापनादिकं बटुपितृभ्यां सुहृत्कृतवस्त्रदानांतं कृत्वात्रप्राशांताः संस्कारा यथागृह्यं पूर्वदिने कार्याः ॥ चौलोपनयने परदिने कार्ये ॥ सर्वेषां सद्यःकरणे पूर्वोक्तसंकल्पवाक्यांते उपनयनं चाद्य करिष्य इतिसंकल्पः ॥ संस्काराणामकरणपक्षे चूडाकर्मोपनयने संकल्प्योभयांगत्वेन पुण्याहवाचनं नांदीश्राद्धमुपनयनांगत्वेन मंडपदेवतास्थापनं कुलदे-

yadi pūrvasaṃskārā atītāstadā asya kumārasya puṃsavanādīnāmathavā jātakarmādīnāṃ caulāṃtānāṃ saṃskārāṇāṃ kālātipattijanitapratyavāyaparihāradvārā śrīparameśvaraprītyarthaṃ pratisaṃskāramekaikāṃ bhūrbhuvaḥsvaḥsvāhetisamastavyāhṛtyājyāhutiṃ hoṣyāmīti saṃkalpyāgnisthāpanedhmādhānādipākayajñataṃtrasahitā vahnisthāpanājyasaṃskārapātrasaṃmārgamātrasahitā vātītasaṃskārasamasaṃkhyasamastavyāhṛtyājyāhutīrjuhuyāt || tatosya kumārasya puṃsavanānavalobhanasīmaṃtonnayanajātakarmanāmakarmasūryāvalokananiṣkramaṇopaveśanānnaprāśanacauḷasaṃskārāṇāṃ lopanimittapratyavāyaparihārārthaṃ pratisaṃskāraṃ pādakṛcchraṃ prāyaścittaṃ caulasyārdhaṃ kṛcchraṃ buddhipūrvakalope pratisaṃskāramardhakṛcchraṃ cūḍāyāḥ kṛcchraṃ tatpratyāmnāyagoniṣkrayībhūtayathāśaktirajatadravyadānenāhamācariṣye || caulasyopanītyā sahakaraṇasya kuladharmaprāptatve kālātipattihomaṃ caulalopaprāyaścittaṃ ca na kāryam || kecitsaṃskāralopaprāyaścittaṃ baṭunā kārayaṃti || tato baṭurmama kāmacārakāmavādakāmabhakṣādidoṣaparihāradvāropaneyatvayogyatāsiddhyarthaṃ kṛcchratrayaprāyaścittaṃ tatpratyāmnāyagoniṣkrayībhūtayathāśakti rajatadānadvārā ācariṣye iti saṃkalpayet || niṣkaṃ niṣkārdhaṃ niṣkapādaṃ niṣkapādārdhaṃ vā rajataṃ gomūlyaṃ deyaṃ na tu nyūnam || aṣṭaguṃjamāṣarītyā catvāriṃśanmāṣo niṣka ityuktam || tataḥ || “prāyaścitte kṛte paścādatītamapi karma vai || kāryamityeka ācāryā netyanyepi vipaścitaḥ || ” iti vacanājjātakarmādisaṃskārāḥ kāryā na kāryā iti pakṣadvayam || tatra prāyaścittena pratyavāyaparihārepi saṃskārajanyāpūrvotpattyarthaṃ saṃskārānuṣṭhānapakṣe saṃkalpaḥ || patnyā kumāreṇa ca sahopaviśya deśakālau saṃkīrtyāsya kumārasya garbhāṃbupānajanitadoṣanibarhaṇāyurmedhābhivṛddhivījagarbhasamudbhavainonibarhaṇadvārā śrīparameśvaraprītyarthamatikrāṃtaṃ jātakarma tathā bījagarbhasamudbhavainonibarhaṇāyurabhivṛddhivyavahārasiddhidvārā śrīparameśvara0 nāmakarma āyurabhivṛddhidvārā śrīparameśvara0 sūryāvalokanamāyuḥśrīvṛddhivījagarbhasamudbhavainonibarhaṇadvārā śrīpa0 niṣkramaṇamāyurabhivṛddhidvārā śrīpa0 upaveśanaṃ mātṛgarbhamalaprāśanaśuddhyannādyabrahmavarcasatejaïṃdriyāyurabhivṛddhivījagarbhasamudbhavainonibarhaṇadvārā śrīpa0 annaprāśanaṃ cādya kariṣye || bījagarbhasamudbhavainonibarhaṇabalāyurvarcobhivṛddhidvārā śrīparame0 prītyarthaṃ cūḍākarma dvijatvasiddhyā vedādhyayanādhikārārthamupanayanaṃ ca śvaḥ kariṣye || jātādisarvasaṃskārāṃgatvena puṇyāhavācanaṃ mātṛkāpūjanaṃ nāṃdīśrāddhaṃ ca kariṣye || upanayanāṃgatvena maṃḍapadevatāsthāpanaṃ kuladevatāsthāpanaṃ ca kariṣye || iti svasvagṛhyagraṃthānusāreṇa saṃkalpya nāṃdīśrāddhāṃtaṃ taṃtreṇe kṛtvā maṃḍapadevatāsthāpanādikaṃ baṭupitṛbhyāṃ suhṛtkṛtavastradānāṃtaṃ kṛtvātraprāśāṃtāḥ saṃskārā yathāgṛhyaṃ pūrvadine kāryāḥ || caulopanayane paradine kārye || sarveṣāṃ sadyaḥkaraṇe pūrvoktasaṃkalpavākyāṃte upanayanaṃ cādya kariṣya itisaṃkalpaḥ || saṃskārāṇāmakaraṇapakṣe cūḍākarmopanayane saṃkalpyobhayāṃgatvena puṇyāhavācanaṃ nāṃdīśrāddhamupanayanāṃgatvena maṃḍapadevatāsthāpanaṃ kulade-

⟨Now the expiation for the omission of a saṃskāra ⟨life-cycle rite⟩.⟩ If the earlier saṃskāras have been let pass, then, having made the saṅkalpa, “For the pleasing of the blessed Supreme Lord by way of the removal of the fault produced by the lapse of the proper time for this boy's saṃskāras — those from the puṃsavana ⟨the rite for the begetting of a male⟩ onward, or those from the jātakarma up to the caula — I shall offer for each saṃskāra one oblation of ghee with all the vyāhṛtis together, ‘bhūr bhuvaḥ svaḥ svāhā’ ” — he should offer oblations of ghee with all the vyāhṛtis, equal in number to the saṃskāras that have lapsed, accompanied either by the whole framework of the pākayajña ⟨the domestic cooked oblation⟩, the establishing of the fire, the laying of the fuel and the rest, or accompanied merely by the establishing of the fire, the consecration of the ghee and the wiping of the vessels. Then: “For the removal of the fault occasioned by the omission of this boy's saṃskāras — the puṃsavana, the anavalobhana ⟨the rite against miscarriage⟩, the sīmantonnayana ⟨the parting of the hair of the pregnant wife⟩, the jātakarma, the nāmakarma ⟨the naming⟩, the sūryāvalokana, the niṣkramaṇa, the upaveśana, the annaprāśana and the caula — the prāyaścitta being a quarter of a kṛcchra for each saṃskāra, and half a kṛcchra for the caula; and, if the omission was deliberate, half a kṛcchra for each saṃskāra and a whole kṛcchra for the cūḍā — I shall perform it by the giving, in lieu of it, of silver according to my means, that being the price of a cow.” If the performing of the caula together with the upanayana is established by family custom, the homa for the lapse of time and the expiation for the omission of the caula are not to be done. Some have the expiation for the omission of the saṃskāras performed by the boy himself. Then the boy should make the saṅkalpa: “For the establishing of fitness for upaneyatva ⟨being one fit to receive the upanayana⟩, by way of the removal of my faults of free movement, free speech, free eating and the rest, I shall perform the prāyaścitta of three kṛcchras by the giving, in lieu of it, of silver according to my means, that being the price of a cow.” Silver to the price of a cow is to be given — a niṣka, or half a niṣka, or a quarter of a niṣka, or half a quarter of a niṣka — but not less. By the rule that a māṣa is eight guñjās ⟨the red-and-black berries used as weights⟩, a niṣka is said to be forty māṣas. Then, because of the statement, “When the prāyaścitta has been done, the rite that has lapsed is afterwards to be performed as well — so say some teachers; other learned men say it is not” — there are two views, that the jātakarma and the other saṃskāras are to be done and that they are not. Of these, in the view that the saṃskāras are to be performed — for the arising of the apūrva ⟨the unseen fruit⟩ born of the saṃskāra, even though the fault has been removed by the prāyaścitta — the saṅkalpa is this. Having sat down together with his wife and the boy, and having proclaimed the place and the time: “For the pleasing of the blessed Supreme Lord by way of the destruction of the fault produced by garbhāmbupāna ⟨the swallowing of the fluid of the womb⟩, the increase of this boy's life and intelligence, and the destruction of the sin arising from the seed and from the womb, ⟨I shall perform⟩ the jātakarma that has been let pass; and likewise, by way of the destruction of the sin arising from the seed and from the womb, the increase of life and success in worldly dealings, for the pleasing of the blessed Supreme Lord, the nāmakarma; by way of the increase of life, for the pleasing of the blessed Supreme Lord, the sūryāvalokana; by way of the increase of life and prosperity and the destruction of the sin arising from the seed and from the womb, for the pleasing of the blessed ⟨Lord⟩, the niṣkramaṇa; by way of the increase of life, for the pleasing of the blessed ⟨Lord⟩, the upaveśana; and by way of purification from the swallowing of the impurity of the mother's womb, the increase of food and the rest, of brahmic lustre, of splendour, of the senses and of life, and the destruction of the sin arising from the seed and from the womb, for the pleasing of the blessed ⟨Lord⟩, the annaprāśana — these I shall perform today. And tomorrow I shall perform the cūḍākarma, for the pleasing of the blessed Supreme Lord by way of the destruction of the sin arising from the seed and from the womb and the increase of strength, life and lustre; and the upanayana, for the right to the study of the Veda through the attaining of twice-born status. As subsidiary to all the saṃskāras from the jātakarma onward, I shall perform the puṇyāhavācana ⟨the declaration of the auspicious day⟩, the worship of the Mātṛkās ⟨the mother-goddesses⟩ and the nāndīśrāddha; and as subsidiary to the upanayana, the installation of the deities of the pavilion and the installation of the family deity.” Having made the saṅkalpa thus, according to each man's own gṛhya book, having performed by tantra ⟨one performance serving for all⟩ everything up to the nāndīśrāddha, and having performed the installation of the pavilion deities and the rest, ending with the giving of clothes by friends to the boy and his father, the saṃskāras up to the annaprāśana are to be done on the previous day, each according to his own gṛhya; the caula and the upanayana are to be done on the following day. If all are done on the same day, the saṅkalpa at the end of the formula given above is, “and I shall perform the upanayana today”. In the view that the saṃskāras are not to be performed, having made the saṅkalpa for the cūḍākarma and the upanayana, ⟨he resolves upon⟩ the puṇyāhavācana and the nāndīśrāddha as subsidiary to both, and, as subsidiary to the upanayana, the installation of the pavilion deities and of the family de—

अथ संस्कारलोपे प्रायश्चित्तम् ।

वतास्थापनं च करिष्य इति संकल्पः ॥ नांदीश्राद्धांते पूर्वपूजितमातृकासहितमंडपदेवतास्थापनम् ॥ ततः पूर्वोक्तरीत्या वेदिनिर्माणम् ॥ इति पूर्वदिनकृत्यम् ॥ ततः परदिनेऽतिक्रांतं चौलं कृत्वा पूर्वं जातचौलं त्वभ्यंगस्नानेन स्नापयित्वा मात्रा सह भोजयेत ॥ तदा ब्रह्मचारिभ्यो भोजनं देयमित्याचारः ॥ ततो देशकालौ संकीर्त्यास्य कुमारस्य द्विजत्वसिद्धिद्वारा श्रीपरमेश्वरप्रीत्यर्थं गायत्र्युपदेशं कर्तुं तत्प्राच्यांगभूतं वपनादि करिष्य इति संकल्प्य वपनादि कुर्यात् ॥ मुख्यशिखान्यशिखानां चौले धृतानामत्र वपनम् ॥ ततः स्नातमहतवस्त्रं बद्धशिखं कृतमंगलतिलक बटुं कुर्युः ॥ मौहूर्तिकं संपूज्य तदुक्ते सुमुहूर्ते आचार्यो वेद्यां प्राङ्मुख उपविष्टोऽतःपटमपसार्य बटुमुखमीक्षेत ॥ कृतनमस्कारांते स्वांके कुर्वीत ॥ ततो विप्रा यथाचारं मंत्रैरुभयोः शिरस्यक्षतान् क्षिपेयुः ॥ एवं यथागृह्यमुपनयनप्रयोगं ज्ञात्वानुष्ठेयम् ॥ सर्वत्र बटुना गायत्र्यादिमंत्रान्वाचनं संधिकृतं वर्णविकारं नान्यथा कुर्यात् ॥ प्रयोगशेषं समाप्य द्वे शते शतं यथाशक्ति वा ब्राह्मणभोजनं संकल्प्य विप्रेभ्यो भूयसीं दक्षिणां दद्यात् ॥ ततो ब्रह्मचारी नूतनभिक्षाभाजने मातरं मातृष्वस्रादिकां वा भिक्षां भवती ददात्विति अनुप्रवचनीयार्थं तण्डुलान्याचेत ॥ पितरं भिक्षां भवान् ददात्विति याचेत ॥ भैक्षमाचार्याय निवेद्य मध्याह्नसंध्यामुपास्य गुरुसंनिधावहःशेषं नयेत् ॥ तद्दिने मध्याह्नसंध्या विकल्पितेत्यन्ये ॥ ब्रह्मयज्ञस्तु द्वितीयदिनमारभ्य गायत्र्या कार्यः ॥ अनुप्रवचनीयहोमारंभात्पूर्वं गर्जितवृष्ट्यादिसंभावनायां दिवैव चरुश्रपणांतं कृत्वास्तमिते जुहुयात् ॥ पाकाभावे गर्जितादिनिमित्ते तु शांतिं कृत्वा पाकः कार्यः ॥ ॥ अथ शांतिप्रयोगः ॥ ब्रह्मौदनपाकात्पूर्वं गर्जितेन सूचितस्य ब्रह्मचारिकर्तृकाध्ययनविघ्नस्य निरसनद्वारा १ अनेकोद्देशेन सकृदनुष्ठानं तन्त्रम् । श्री०शांतिं करिष्ये इति संकल्प्य स्वस्तिवाचनाचार्यवरणे कृते आचार्योऽग्निं प्रतिष्ठाप्य चक्षुषी आज्येनेत्यंते सवितारमष्टोत्तरशतसंख्याज्यपायसाहुतिभिर्गायत्रीमंत्रेण शेषेण स्विष्टकृतमित्यादिप्रायश्चित्तहोमांते गायत्र्या सवितारमाज्येनेत्यन्वाधाय गृहसिद्धपायसहोमांते बृहस्पतिसूक्तजपः ॥ अंते आचार्याय धेनुं दत्त्वा शतं यथाशक्ति वा विप्रान् भोजयिष्ये इति संकल्पयेत् ॥

vatāsthāpanaṃ ca kariṣya iti saṃkalpaḥ || nāṃdīśrāddhāṃte pūrvapūjitamātṛkāsahitamaṃḍapadevatāsthāpanam || tataḥ pūrvoktarītyā vedinirmāṇam || iti pūrvadinakṛtyam || tataḥ paradine'tikrāṃtaṃ caulaṃ kṛtvā pūrvaṃ jātacaulaṃ tvabhyaṃgasnānena snāpayitvā mātrā saha bhojayeta || tadā brahmacāribhyo bhojanaṃ deyamityācāraḥ || tato deśakālau saṃkīrtyāsya kumārasya dvijatvasiddhidvārā śrīparameśvaraprītyarthaṃ gāyatryupadeśaṃ kartuṃ tatprācyāṃgabhūtaṃ vapanādi kariṣya iti saṃkalpya vapanādi kuryāt || mukhyaśikhānyaśikhānāṃ caule dhṛtānāmatra vapanam || tataḥ snātamahatavastraṃ baddhaśikhaṃ kṛtamaṃgalatilaka baṭuṃ kuryuḥ || mauhūrtikaṃ saṃpūjya tadukte sumuhūrte ācāryo vedyāṃ prāṅmukha upaviṣṭo'taḥpaṭamapasārya baṭumukhamīkṣeta || kṛtanamaskārāṃte svāṃke kurvīta || tato viprā yathācāraṃ maṃtrairubhayoḥ śirasyakṣatān kṣipeyuḥ || evaṃ yathāgṛhyamupanayanaprayogaṃ jñātvānuṣṭheyam || sarvatra baṭunā gāyatryādimaṃtrānvācanaṃ saṃdhikṛtaṃ varṇavikāraṃ nānyathā kuryāt || prayogaśeṣaṃ samāpya dve śate śataṃ yathāśakti vā brāhmaṇabhojanaṃ saṃkalpya viprebhyo bhūyasīṃ dakṣiṇāṃ dadyāt || tato brahmacārī nūtanabhikṣābhājane mātaraṃ mātṛṣvasrādikāṃ vā bhikṣāṃ bhavatī dadātviti anupravacanīyārthaṃ taṇḍulānyāceta || pitaraṃ bhikṣāṃ bhavān dadātviti yāceta || bhaikṣamācāryāya nivedya madhyāhnasaṃdhyāmupāsya gurusaṃnidhāvahaḥśeṣaṃ nayet || taddine madhyāhnasaṃdhyā vikalpitetyanye || brahmayajñastu dvitīyadinamārabhya gāyatryā kāryaḥ || anupravacanīyahomāraṃbhātpūrvaṃ garjitavṛṣṭyādisaṃbhāvanāyāṃ divaiva caruśrapaṇāṃtaṃ kṛtvāstamite juhuyāt || pākābhāve garjitādinimitte tu śāṃtiṃ kṛtvā pākaḥ kāryaḥ || || atha śāṃtiprayogaḥ || brahmaudanapākātpūrvaṃ garjitena sūcitasya brahmacārikartṛkādhyayanavighnasya nirasanadvārā 1 anekoddeśena sakṛdanuṣṭhānaṃ tantram | śrī0śāṃtiṃ kariṣye iti saṃkalpya svastivācanācāryavaraṇe kṛte ācāryo'gniṃ pratiṣṭhāpya cakṣuṣī ājyenetyaṃte savitāramaṣṭottaraśatasaṃkhyājyapāyasāhutibhirgāyatrīmaṃtreṇa śeṣeṇa sviṣṭakṛtamityādiprāyaścittahomāṃte gāyatryā savitāramājyenetyanvādhāya gṛhasiddhapāyasahomāṃte bṛhaspatisūktajapaḥ || aṃte ācāryāya dhenuṃ dattvā śataṃ yathāśakti vā viprān bhojayiṣye iti saṃkalpayet ||

⟨Now the expiation for the omission of a saṃskāra ⟨life-cycle rite⟩.⟩ “—ity's installation I shall perform” — such is the saṅkalpa. At the end of the nāndīśrāddha, the installation of the deities of the pavilion, together with the Mātṛkās worshipped before. Then the making of the vedi ⟨altar⟩ by the method stated above. This is what is to be done on the previous day. Then on the following day, having performed the caula that had lapsed — but, if the caula had already taken place earlier, having bathed him with an anointing-bath — he should feed him together with his mother. The custom is that food should then be given to brahmacārins. Then, having proclaimed the place and the time, and having made the saṅkalpa, “For the pleasing of the blessed Supreme Lord by way of the establishing of this boy's twice-born status, in order to perform the imparting of the Gāyatrī I shall perform the shaving and the rest, which are its prior subsidiary parts”, he should perform the shaving and the rest. The shaving here is of those locks other than the principal lock which were kept at the caula. Then they should make the boy bathed, clad in an ahata ⟨new and unwashed⟩ garment, with his lock tied and with the auspicious tilaka made. Having worshipped the mauhūrtika ⟨the astrologer who fixes the hour⟩, at the good muhūrta declared by him the ācārya, seated upon the vedi facing east, should draw aside the antaḥpaṭa ⟨the curtain held between them⟩ and look upon the boy's face; and at the end of the salutation ⟨made by the boy⟩ he should take him upon his own lap. Then the brāhmaṇas, according to custom, should throw unbroken rice with mantras upon the heads of both. In this way the procedure of the upanayana is to be learnt according to one's own gṛhya and performed. Everywhere the boy's recitation of the Gāyatrī and the other mantras should carry the alteration of letters that sandhi makes, and not otherwise. Having completed the remainder of the procedure, having resolved upon the feeding of two hundred brāhmaṇas, or a hundred, or as many as his means allow, he should give an ample dakṣiṇā to the brāhmaṇas. Then the brahmacārin, with a new begging-vessel, should beg rice for the anupravacanīya from his mother, or from his mother's sister and the like, ⟨saying⟩ “Alms — let your ladyship give”; and he should beg of his father, ⟨saying⟩ “Alms — let your honour give.” Having presented the alms to the ācārya, and having worshipped the midday sandhyā, he should pass the rest of the day near the guru. Others say that on that day the midday sandhyā is optional. The brahmayajña, however, is to be done with the Gāyatrī beginning from the second day. If thunder, rain or the like is to be expected before the beginning of the anupravacanīya homa, he should do everything up to the cooking of the caru ⟨the boiled grain⟩ in the daytime itself and offer after sunset. But if the cooking has not been done and thunder or the like occurs, the cooking is to be done after performing a śānti. ॥ Now the procedure of the śānti. ॥ Having made the saṅkalpa, “For the pleasing of the blessed ⟨Lord⟩ by way of the removal of the obstacle to the study that the brahmacārin is to make, which obstacle was signified by the thunder before the cooking of the brahmaudana ⟨the rice cooked for the brāhmaṇas⟩, I shall perform the śānti” ⟨the edition's footnote 1 here reads: “tantra is a single performance undertaken with several objects in view”⟩, and the svastivācana ⟨benediction⟩ and the choosing of the ācārya having been done, the ācārya should establish the fire and, at the end of “cakṣuṣī ājyena”, ⟨declare in the anvādhāna⟩ Savitṛ with oblations of ghee and pāyasa to the number of a hundred and eight with the Gāyatrī mantra, and with the remainder “sviṣṭakṛt” and so on, up to the end of the prāyaścitta homa; then, having made the anvādhāna “Savitṛ with ghee, by the Gāyatrī”, at the end of the homa with pāyasa cooked at home, the japa of the Bṛhaspatisūkta. At the end, having given a milch cow to the ācārya, he should make the saṅkalpa, “I shall feed a hundred brāhmaṇas, or as many as my means allow.”

अथ मेधाजननात्पूर्वमग्निनाशे विचारः ।

मेधाजननात्पूर्वकालिकाग्निकार्यं यावदुपनयनाग्निनाशे उपनयनाहुतिभिः कटिसूत्रधारणादिमाणवकसंस्कारावक्षारणाग्निकार्यगायत्र्युपदेशरहिताभिः पूर्वोत्तरतंत्रसहिताभिरग्निमुत्पाद्य तत्रानुप्रवचनीयपूर्वभाव्यग्निकार्यं कृत्वानुप्रवचनीयहोमं कृत्वा मेधाजननात्प्राक्तनान्यग्निकार्याणि कृत्वा मेधाजननं कार्यमिति कौस्तुभे उपपादितम् ॥ नष्टस्योपनयनाग्नेः पुनरुत्पत्तिं करिष्ये इति संकल्पः ॥ नष्टस्योपनयनाग्नेः पुनरुत्पत्तिहोमे विनियोग इति विशेष इति चोक्तम् ॥ मम तु उपनयनाहुतिभिरग्निमुत्पाद्य तत्र मेधाजननपूर्वभाव्यग्निकार्याणि कृत्वा मेधाजननं कार्यम् ॥ अनुप्रवचनपूर्वभाव्यग्निकार्यमनुप्रवचनीयहोमश्च न कार्य इति भाति ॥ गायत्र्युपदेशानुप्रवचनीयमेधाजननानां त्रयाणां समप्रधानभावेनाध्ययनांगत्वादग्निस्थित्यांगत्वात् कौस्तुभोक्तरीत्या गायत्र्युपदेशात्पूर्वाग्निकार्यावृत्त्यभाववदनुप्रवचनीयतत्पूर्वाग्निकार्ययोरावृत्त्यभावौचित्यात् ॥ न ह्यग्निष्टोमांगपशुत्रयस्यांगे यूपे पशुद्वयानुष्ठानानंतरं नष्टे तृतीयपश्वर्थे यूपोत्पादने द्वितीयपश्वनुष्ठानमप्यावर्तते ॥ अत्र सदसत्सद्भिर्विचार्यानुष्ठेयम् ॥ सायंसंध्याग्निकार्यं कृत्वानुप्रवचनीयहोमं ब्रह्मचारी कुर्यात् ॥ बटोरशक्तौ चरुश्रपणांतमन्यः कुर्यात् ॥ होममात्रं बटुः कुर्यात् ॥ हुतचरुशेषेण त्र्यवरब्राह्मणभोजनम् ॥

medhājananātpūrvakālikāgnikāryaṃ yāvadupanayanāgnināśe upanayanāhutibhiḥ kaṭisūtradhāraṇādimāṇavakasaṃskārāvakṣāraṇāgnikāryagāyatryupadeśarahitābhiḥ pūrvottarataṃtrasahitābhiragnimutpādya tatrānupravacanīyapūrvabhāvyagnikāryaṃ kṛtvānupravacanīyahomaṃ kṛtvā medhājananātprāktanānyagnikāryāṇi kṛtvā medhājananaṃ kāryamiti kaustubhe upapāditam || naṣṭasyopanayanāgneḥ punarutpattiṃ kariṣye iti saṃkalpaḥ || naṣṭasyopanayanāgneḥ punarutpattihome viniyoga iti viśeṣa iti coktam || mama tu upanayanāhutibhiragnimutpādya tatra medhājananapūrvabhāvyagnikāryāṇi kṛtvā medhājananaṃ kāryam || anupravacanapūrvabhāvyagnikāryamanupravacanīyahomaśca na kārya iti bhāti || gāyatryupadeśānupravacanīyamedhājananānāṃ trayāṇāṃ samapradhānabhāvenādhyayanāṃgatvādagnisthityāṃgatvāt kaustubhoktarītyā gāyatryupadeśātpūrvāgnikāryāvṛttyabhāvavadanupravacanīyatatpūrvāgnikāryayorāvṛttyabhāvaucityāt || na hyagniṣṭomāṃgapaśutrayasyāṃge yūpe paśudvayānuṣṭhānānaṃtaraṃ naṣṭe tṛtīyapaśvarthe yūpotpādane dvitīyapaśvanuṣṭhānamapyāvartate || atra sadasatsadbhirvicāryānuṣṭheyam || sāyaṃsaṃdhyāgnikāryaṃ kṛtvānupravacanīyahomaṃ brahmacārī kuryāt || baṭoraśaktau caruśrapaṇāṃtamanyaḥ kuryāt || homamātraṃ baṭuḥ kuryāt || hutacaruśeṣeṇa tryavarabrāhmaṇabhojanam ||

⟨Now the consideration when the fire is lost before the medhājanana ⟨the rite that kindles the initiate's intelligence⟩.⟩ If the upanayana fire is destroyed at any time up to the agnikārya ⟨the fire-service⟩ that precedes the medhājanana ⟨the rite for the producing of intelligence⟩, it is established in the Kaustubha that one should produce the fire with the oblations of the upanayana — these being without the consecration of the māṇavaka ⟨the boy⟩ such as the wearing of the waist-cord, without the pouring of water, without the agnikārya and without the imparting of the Gāyatrī, but accompanied by the preceding and the following framework — and then, having there performed the agnikārya that is to be done before the anupravacanīya, and having performed the anupravacanīya homa, and having performed the agnikāryas that come before the medhājanana, should perform the medhājanana. The saṅkalpa is: “I shall perform the re-production of the upanayana fire that has been destroyed.” And it is said that the special ⟨formula of employment⟩ is: “it is employed in the homa for the re-production of the upanayana fire that has been destroyed.” In my own view, however, having produced the fire with the oblations of the upanayana and having there performed the agnikāryas that are to be done before the medhājanana, the medhājanana is to be performed; and it appears that the agnikārya preceding the anupravacana and the anupravacanīya homa are not to be done ⟨again⟩ — because the three, the imparting of the Gāyatrī, the anupravacanīya and the medhājanana, being equally principal, are subsidiaries of the study, and are subsidiaries of the standing of the fire; and because, by the very method stated in the Kaustubha, just as there is no repetition of the agnikārya that precedes the imparting of the Gāyatrī, so it is fitting that there be no repetition of the anupravacanīya and of the agnikārya that precedes it. For when the yūpa ⟨the sacrificial post⟩, which is a subsidiary of the three victims that are subsidiary to the Agniṣṭoma, has been destroyed after the performance of two victims, and a yūpa is produced for the third victim, the performance of the second victim is not repeated as well. Here let good men consider what is right and what is not, and then act. Having performed the evening sandhyā and the agnikārya, the brahmacārin should perform the anupravacanīya homa. If the boy is unable, another should do all up to the cooking of the caru; the boy should do the homa alone. With the remainder of the caru that has been offered, the feeding of brāhmaṇas, three at the least.

अथ बटुव्रतम् ।

“क्षारादिवर्ज्यमश्नीयाद्ब्रह्मचारी दिनत्रयम् ॥ शयीताधश्चतुर्थेह्नि मेधाजननमाचरेत् ॥ यद्वा द्वादशरात्रं स्यादब्दव्रतमथापि वा ॥ मेधाजननविधिरन्यत्र ॥

“kṣārādivarjyamaśnīyādbrahmacārī dinatrayam || śayītādhaścaturthehni medhājananamācaret || yadvā dvādaśarātraṃ syādabdavratamathāpi vā || medhājananavidhiranyatra ||

⟨Now the vow of the baṭu ⟨the newly initiated boy⟩.⟩ “The brahmacārin should eat food free from salt and the like for three days, and should sleep upon the ground; on the fourth day he should perform the medhājanana ⟨the rite for the producing of intelligence⟩. Or else it may be for twelve nights, or again it may be the vrata of a year.” The rule of the medhājanana is elsewhere.

अथ मंडपदेवतोत्थापनम् ।

तच्च स्थापनदिनात्समदिवसे पंचमसप्तमदिनयोश्च शुभम् ॥ षष्ठदिने विषमदिने चाशुभम् ॥

tacca sthāpanadinātsamadivase paṃcamasaptamadinayośca śubham || ṣaṣṭhadine viṣamadine cāśubham ||

⟨Now the raising up ⟨and dismissal⟩ of the deities of the pavilion.⟩ And that ⟨the raising up of the pavilion deities⟩ is auspicious on an even day from the day of the installation, and on the fifth and seventh days. On the sixth day, and on an odd day, it is inauspicious.

अथ मंडपोद्वासनपर्यंतं निषेधाः ।

“नांदीश्राद्धे कृते पश्चाद्यावन्मातृविसर्जनम् ॥ दर्शश्राद्धं क्षयश्राद्धं स्नानं शीतोदकेन च ॥ अपसव्यं स्वधाकारं नित्यश्राद्धं तथैव च ॥ ब्रह्मयज्ञं चाध्ययनं नदीसीमादिलंघनम् ॥ उपवासव्रतं चैव श्राद्धभोजनमेव च ॥ नैव कुर्युः सपिंडाश्च मंडपोद्वासनावधि ॥” अत्र स्वधाकारग्रहणं तत्सहचरितवैश्वदेवनिषेधार्थम् ॥ अत्र सपिंडास्त्रिपुरुषपर्यंता इति पुरुषार्थचिंतामणौ ॥ “अभ्यंगे सूतके चैव विवाहे पुत्रजन्मनि ॥ मांगल्येषु च सर्वेषु न धार्यं गोपिचंदनम् ॥” एतेषु भस्मधारणमपि न कुर्वति ॥ जननाशौचे भस्मगोपीचंदने निषिद्धे ॥ मृतके भस्म धार्यम् ॥

“nāṃdīśrāddhe kṛte paścādyāvanmātṛvisarjanam || darśaśrāddhaṃ kṣayaśrāddhaṃ snānaṃ śītodakena ca || apasavyaṃ svadhākāraṃ nityaśrāddhaṃ tathaiva ca || brahmayajñaṃ cādhyayanaṃ nadīsīmādilaṃghanam || upavāsavrataṃ caiva śrāddhabhojanameva ca || naiva kuryuḥ sapiṃḍāśca maṃḍapodvāsanāvadhi ||” atra svadhākāragrahaṇaṃ tatsahacaritavaiśvadevaniṣedhārtham || atra sapiṃḍāstripuruṣaparyaṃtā iti puruṣārthaciṃtāmaṇau || “abhyaṃge sūtake caiva vivāhe putrajanmani || māṃgalyeṣu ca sarveṣu na dhāryaṃ gopicaṃdanam ||” eteṣu bhasmadhāraṇamapi na kurvati || jananāśauce bhasmagopīcaṃdane niṣiddhe || mṛtake bhasma dhāryam ||

⟨Now what is forbidden until the pavilion is taken down.⟩ “After the nāndīśrāddha has been done, until the dismissal of the Mātṛs ⟨the mother-goddesses⟩, the sapiṇḍas should not perform the darśaśrāddha ⟨the new-moon śrāddha⟩, the kṣayaśrāddha ⟨the śrāddha on a death-anniversary⟩, bathing with cold water, the apasavya ⟨the wearing of the thread over the right shoulder⟩, the utterance of svadhā, and likewise the daily śrāddha, the brahmayajña and study, the crossing of a river or a boundary and the like, a fast or a vow, and eating at a śrāddha — not up to the dismantling of the pavilion.” Here the mention of the utterance of svadhā is for the sake of prohibiting the vaiśvadeva ⟨the daily offering to all the gods⟩, which goes along with it. In the Puruṣārthacintāmaṇi: here the sapiṇḍas are those up to three generations. “At an anointing, at a sūtaka ⟨the impurity of a birth⟩, at a marriage, at the birth of a son, and at all auspicious ⟨occasions⟩, gopīcandana ⟨the pale clay worn as a sect-mark⟩ is not to be worn.” At these they do not wear ashes either. In the impurity of a birth, ashes and gopīcandana are forbidden; in ⟨the impurity of⟩ a death, ashes are to be worn.

अथ विकलांगोपनयनविचारः ।

षंढांधबधिरमूकपंगुकुब्जवामनादयः संस्कार्याः ॥ “मत्तोन्मत्तौ न संस्कार्यौ” इत्येके पातित्यं तु नास्ति ॥ कर्मानधिकारात् ॥ तदपत्यं संस्कार्यम् ॥ ब्राह्मण्यां ब्राह्मणादुत्पन्नो ब्राह्मण एवेति श्रुतेः ॥ अन्ये तु मत्तोन्मत्तावपि संस्कार्यावित्याहुः॥ तत्र होममाचार्यः करोति उपनयनं चाचार्यसमीपनयनमग्निसमीपनयनं वा गायत्रीवाचनं वा विकलांगविषये प्रधानम् ॥ एतत्त्रयान्यतममात्रं विकलांगे संपाद्यम् ॥ अन्यदंगं यथासंभवं कार्यम् ॥ मूकबधिरादेः सावित्रीवाचनासंभवे स्पृष्ट्वा सावित्रीजपः कार्यः ॥ संस्कारमंत्राः वासःपरिधानमंत्राश्चाचार्येण वाच्याः ॥ केचित्तूष्णीं वासःपरिधानादिकमाहुः ॥ एवं विवाहेपि कन्यास्वीकरणादन्यत्सर्वं विप्रेण कारयेदित्यादिवचनात् ॥ इति विकलांगोपनयनादिविचारः ॥ “अमृते जारजः कुंडो मृते भर्तरि गोलकः ॥” एतयोः कुंडगोलकयोः संस्कार्यत्ववचनं युगांतरविषयम् ॥ तस्य क्षेत्रजपुत्रविषयत्वात् ॥ कलियुगे दत्तौरसातिरिक्तपुत्राणां निषेधात् ॥ “ज्येष्ठे त्वकृतसंस्कारे गर्भाधानादिकर्मभिः ॥ कनिष्ठो नैव संस्कार्य इति शातातपोऽब्रवीत्॥”इदं चौलोपनयनांतसंस्कारविषयं विवाहविषये तु विकलांगेषु नायं नियमः ॥ कन्यास्वपि ज्येष्ठाया विवाहानंतरमेव कनिष्ठाया विवाहः ॥ ज्येष्ठपुत्रविवाहाभावेपि कनिष्ठा कन्या संस्कार्या ॥ ज्येष्ठस्योपनयनाभावे कनिष्ठा न विवाह्या ॥

ṣaṃḍhāṃdhabadhiramūkapaṃgukubjavāmanādayaḥ saṃskāryāḥ || “mattonmattau na saṃskāryau” ityeke pātityaṃ tu nāsti || karmānadhikārāt || tadapatyaṃ saṃskāryam || brāhmaṇyāṃ brāhmaṇādutpanno brāhmaṇa eveti śruteḥ || anye tu mattonmattāvapi saṃskāryāvityāhuḥ|| tatra homamācāryaḥ karoti upanayanaṃ cācāryasamīpanayanamagnisamīpanayanaṃ vā gāyatrīvācanaṃ vā vikalāṃgaviṣaye pradhānam || etattrayānyatamamātraṃ vikalāṃge saṃpādyam || anyadaṃgaṃ yathāsaṃbhavaṃ kāryam || mūkabadhirādeḥ sāvitrīvācanāsaṃbhave spṛṣṭvā sāvitrījapaḥ kāryaḥ || saṃskāramaṃtrāḥ vāsaḥparidhānamaṃtrāścācāryeṇa vācyāḥ || kecittūṣṇīṃ vāsaḥparidhānādikamāhuḥ || evaṃ vivāhepi kanyāsvīkaraṇādanyatsarvaṃ vipreṇa kārayedityādivacanāt || iti vikalāṃgopanayanādivicāraḥ || “amṛte jārajaḥ kuṃḍo mṛte bhartari golakaḥ ||” etayoḥ kuṃḍagolakayoḥ saṃskāryatvavacanaṃ yugāṃtaraviṣayam || tasya kṣetrajaputraviṣayatvāt || kaliyuge dattaurasātiriktaputrāṇāṃ niṣedhāt || “jyeṣṭhe tvakṛtasaṃskāre garbhādhānādikarmabhiḥ || kaniṣṭho naiva saṃskārya iti śātātapo'bravīt||”idaṃ caulopanayanāṃtasaṃskāraviṣayaṃ vivāhaviṣaye tu vikalāṃgeṣu nāyaṃ niyamaḥ || kanyāsvapi jyeṣṭhāyā vivāhānaṃtarameva kaniṣṭhāyā vivāhaḥ || jyeṣṭhaputravivāhābhāvepi kaniṣṭhā kanyā saṃskāryā || jyeṣṭhasyopanayanābhāve kaniṣṭhā na vivāhyā ||

⟨Now the consideration of the investiture of one with a defective limb.⟩ Eunuchs, the blind, the deaf, the dumb, the lame, the hunchbacked, dwarfs and the like are to be consecrated. Some say, “the drunken and the mad are not to be consecrated”; but there is no loss of caste ⟨for them⟩, since they have no entitlement to rites. Their offspring is to be consecrated, because of the śruti, “one born of a brāhmaṇa woman by a brāhmaṇa is a brāhmaṇa indeed.” Others, however, say that the drunken and the mad too are to be consecrated. There the ācārya performs the homa; and in the case of a defective ⟨person⟩ the principal ⟨part⟩ of the upanayana is the leading near to the ācārya, or the leading near to the fire, or the recitation of the Gāyatrī. In a defective ⟨person⟩ at least one of these three is to be accomplished; the other subsidiary parts are to be done as far as they can be. If the recitation of the Sāvitrī is impossible for one who is dumb or deaf and the like, the japa of the Sāvitrī is to be done while touching him. The mantras of the saṃskāra and the mantras for the putting on of the garment are to be uttered by the ācārya. Some, however, say that the putting on of the garment and the rest is done in silence. So too in marriage, because of statements such as, “he should have everything except the taking of the bride done by a brāhmaṇa”. Thus the consideration of the upanayana of the defective and the rest. “⟨A son⟩ born of an adulterer while ⟨the husband⟩ is not dead is a kuṇḍa; when the husband is dead, a golaka.” The statement that these two, the kuṇḍa and the golaka, are to be consecrated concerns another age of the world, since it concerns the kṣetraja ⟨the son begotten on one's wife by another⟩; for in the Kaliyuga all sons other than the adopted and the aurasa ⟨the son of one's own body⟩ are forbidden. “When the eldest has not been consecrated by the rites beginning with the garbhādhāna, the younger is not to be consecrated at all — so said Śātātapa.” And this concerns the saṃskāras up to the caula and the upanayana; in the matter of marriage, in the case of the defective, this restriction does not hold. Among girls too, the marriage of the younger is only after the marriage of the elder. Even if the eldest son's marriage has not taken place, a younger daughter may be consecrated. If the eldest's upanayana has not taken place, the younger ⟨daughter⟩ is not to be given in marriage.

अथ पुनरुपनयनम् ।

तच्च त्रिविधम् ॥ प्रत्यवायनिमित्तकं प्रायश्चित्तभूतं पुनरुपनयनमाद्यम् ॥ तच्च जातकर्मादिसहितं तद्रहितं प्रायश्चित्तांतरसहितं केवलं चेत्यनेकविधम् ॥ कृतस्योपनयनस्योक्तकालाद्यंगवैगुण्येन वैफल्यापत्तावपरम् ॥ वेदांतराध्ययनार्थं विहितं तृतीयम् ॥ तत्र प्रथमं यथा ॥ अमत्या औषधांतरानाश्यरोगनाशार्थं पैष्ट्याः सुरायाः पाने त्रिमासं कृच्छ्राचरणं पुनरुपनयनं च ॥ मत्या पैष्ट्यन्यसुराया औषधार्थं पाने कृच्छ्रातिकृच्छ्रौ पुनरुपनयनं च॥ पैष्टीपाने द्वादशाब्दम्॥अज्ञानाद्वारुणी गौडी माध्वी सुरा पीता चेत्पुनरुपनयनं तप्तकृच्छ्रं च ॥ अज्ञानाद्रेतोविण्मूत्राणामशने सुरासंस्पृष्टान्नजलादिभक्षणे च पुनः संस्कारस्तप्तकृच्छ्रं च ॥ ज्ञात्वा विण्मूत्राद्यशने चांद्रायणपुनःसंस्कारौ ॥ लशुनपलांडुगृंजनविड्वराहग्रामकुक्कुटनरगोमांसभक्षणे द्विजातीनां तत्तत्प्रायश्चित्तांते पुनरुपनयनम् ॥ अविखरोष्ट्रमानुषीक्षीरपाने हस्तिनीवडवाक्षीरपाने च तप्तकृच्छ्रं पुनः संस्कारश्च ॥ रासभोष्ट्राद्यारोहणे कृच्छ्रः पुनः संस्कारश्च ॥ इदं हेमाद्रिमतमिति सिंधौ क्वचित् मिताक्षरास्मृत्यर्थसारादिमते रासभोष्ट्रारोहे उपवासत्रयादिमात्रं न तु पुनः संस्कारः कौस्तुभाशयोप्येवमेव ॥ वृषभारोहणे अमत्या कृच्छ्रं मत्या कृच्छ्रत्रयादि ॥ केचिदुष्ट्रारोहे पुनः संस्कारं कुर्वंति तत्र मूलं मृग्यम् एवमजबस्तमहिषारोहेपि ॥ मांसभक्षकपशोर्विद्भक्षणे पुनरुपनयनमात्रम् ॥ केचित्तु मानुषमलभक्षणेपि पुनः संस्कारमात्रमाहुः ॥ “प्रेतशय्याप्रतिग्राही पुनः संस्कारमर्हति ॥” जीवतो मृतवार्तां श्रुत्वांत्यकर्मकरणे तं घृतकुंभे निमज्ज्योद्धृत्य स्नापयित्वा जातकर्माद्युपनयनांतसंस्कारान् कृत्वा त्रिरात्रव्रतांते पूर्वभार्यया तस्यां मृतायामन्यभार्यया वा विवाहः कार्यः आहिताग्निश्चेत्पुनराधानायुष्मदिष्ट्यादि ॥ तीर्थयात्रां विना कलिंगांगवंगांध्रासिंधुसौवीरम्लेच्छदेशप्रत्यंतवासिदेशगमने पुनः संस्कारः ॥ चांडालान्नभक्षणे चांद्रायणम् ॥ बुद्धिपूर्वभक्षणे कृच्छ्राब्दम् ॥ उभयत्र पुनः संस्कारः “अजिनं मेखलादंडो भैक्ष्यचर्याव्रतानि च ॥ निवर्तंते द्विजातीनां पुनः संस्कारकर्मणि ॥” वपनं मेखलेति स्मृत्यंतरे पाठः ॥ ब्रह्मचारिणो मधुमांसाशने पुनरुपनयनं प्राजापत्यं त्रिरात्रोपवासो वा ॥ मत्या भक्षणे पराकः ॥ अभ्यासे द्विगुणं पुनः संस्कारश्च ॥ पितृमातृगुरुभ्यो भिन्नस्य प्रेतस्यांत्यकर्मकरणे ब्रह्मचारिणः पुनरुपनयनम् ॥ हस्तमथितदधिभक्षणे बहिर्वेदिपुरोडाशाशने अभ्यासे कृच्छ्रः पुनः संस्कारश्च ॥ यः संन्यासं गृहीत्वा ततो निवृत्य गार्हस्थ्यं चिकीर्षति स षण्मासं कृच्छ्रान् कृत्वा जातकर्मादिसंस्कारैः संस्कृतः शुद्धो गार्हस्थ्यं कुर्यात् ॥ एवमनशनं मरणार्थं संकल्प्य निवृत्तोपि कुर्यात् ॥ “कर्मनाशाजलस्पर्शात् करतोयाविलंघनात् ॥ गंडकीबाहुतरणात्पुनः संस्कारमर्हति ॥”

tacca trividham || pratyavāyanimittakaṃ prāyaścittabhūtaṃ punarupanayanamādyam || tacca jātakarmādisahitaṃ tadrahitaṃ prāyaścittāṃtarasahitaṃ kevalaṃ cetyanekavidham || kṛtasyopanayanasyoktakālādyaṃgavaiguṇyena vaiphalyāpattāvaparam || vedāṃtarādhyayanārthaṃ vihitaṃ tṛtīyam || tatra prathamaṃ yathā || amatyā auṣadhāṃtarānāśyaroganāśārthaṃ paiṣṭyāḥ surāyāḥ pāne trimāsaṃ kṛcchrācaraṇaṃ punarupanayanaṃ ca || matyā paiṣṭyanyasurāyā auṣadhārthaṃ pāne kṛcchrātikṛcchrau punarupanayanaṃ ca|| paiṣṭīpāne dvādaśābdam||ajñānādvāruṇī gauḍī mādhvī surā pītā cetpunarupanayanaṃ taptakṛcchraṃ ca || ajñānādretoviṇmūtrāṇāmaśane surāsaṃspṛṣṭānnajalādibhakṣaṇe ca punaḥ saṃskārastaptakṛcchraṃ ca || jñātvā viṇmūtrādyaśane cāṃdrāyaṇapunaḥsaṃskārau || laśunapalāṃḍugṛṃjanaviḍvarāhagrāmakukkuṭanaragomāṃsabhakṣaṇe dvijātīnāṃ tattatprāyaścittāṃte punarupanayanam || avikharoṣṭramānuṣīkṣīrapāne hastinīvaḍavākṣīrapāne ca taptakṛcchraṃ punaḥ saṃskāraśca || rāsabhoṣṭrādyārohaṇe kṛcchraḥ punaḥ saṃskāraśca || idaṃ hemādrimatamiti siṃdhau kvacit mitākṣarāsmṛtyarthasārādimate rāsabhoṣṭrārohe upavāsatrayādimātraṃ na tu punaḥ saṃskāraḥ kaustubhāśayopyevameva || vṛṣabhārohaṇe amatyā kṛcchraṃ matyā kṛcchratrayādi || keciduṣṭrārohe punaḥ saṃskāraṃ kurvaṃti tatra mūlaṃ mṛgyam evamajabastamahiṣārohepi || māṃsabhakṣakapaśorvidbhakṣaṇe punarupanayanamātram || kecittu mānuṣamalabhakṣaṇepi punaḥ saṃskāramātramāhuḥ || “pretaśayyāpratigrāhī punaḥ saṃskāramarhati ||” jīvato mṛtavārtāṃ śrutvāṃtyakarmakaraṇe taṃ ghṛtakuṃbhe nimajjyoddhṛtya snāpayitvā jātakarmādyupanayanāṃtasaṃskārān kṛtvā trirātravratāṃte pūrvabhāryayā tasyāṃ mṛtāyāmanyabhāryayā vā vivāhaḥ kāryaḥ āhitāgniścetpunarādhānāyuṣmadiṣṭyādi || tīrthayātrāṃ vinā kaliṃgāṃgavaṃgāṃdhrāsiṃdhusauvīramlecchadeśapratyaṃtavāsideśagamane punaḥ saṃskāraḥ || cāṃḍālānnabhakṣaṇe cāṃdrāyaṇam || buddhipūrvabhakṣaṇe kṛcchrābdam || ubhayatra punaḥ saṃskāraḥ “ajinaṃ mekhalādaṃḍo bhaikṣyacaryāvratāni ca || nivartaṃte dvijātīnāṃ punaḥ saṃskārakarmaṇi ||” vapanaṃ mekhaleti smṛtyaṃtare pāṭhaḥ || brahmacāriṇo madhumāṃsāśane punarupanayanaṃ prājāpatyaṃ trirātropavāso vā || matyā bhakṣaṇe parākaḥ || abhyāse dviguṇaṃ punaḥ saṃskāraśca || pitṛmātṛgurubhyo bhinnasya pretasyāṃtyakarmakaraṇe brahmacāriṇaḥ punarupanayanam || hastamathitadadhibhakṣaṇe bahirvedipuroḍāśāśane abhyāse kṛcchraḥ punaḥ saṃskāraśca || yaḥ saṃnyāsaṃ gṛhītvā tato nivṛtya gārhasthyaṃ cikīrṣati sa ṣaṇmāsaṃ kṛcchrān kṛtvā jātakarmādisaṃskāraiḥ saṃskṛtaḥ śuddho gārhasthyaṃ kuryāt || evamanaśanaṃ maraṇārthaṃ saṃkalpya nivṛttopi kuryāt || “karmanāśājalasparśāt karatoyāvilaṃghanāt || gaṃḍakībāhutaraṇātpunaḥ saṃskāramarhati ||”

⟨Now the second investiture with the sacred thread.⟩ And that is of three kinds. The first is the re-initiation that is occasioned by a transgression and constitutes a prāyaścitta ⟨expiation⟩. And that again is of many kinds: together with the jātakarman ⟨the birth rite⟩ and the rest, without them, together with another prāyaścitta, or alone. The second is where an upanayana ⟨initiation⟩ already performed has come to be fruitless through a defect in the prescribed time or in some other subsidiary part ⟨of the rite⟩. The third is the one enjoined for the sake of studying another Veda. Among these, the first is as follows. If one drinks unwittingly the paiṣṭī surā ⟨spirituous liquor made from flour⟩ in order to destroy a disease that no other medicine can destroy, there is the performance of the kṛcchra ⟨penance⟩ for three months, and re-initiation. If one knowingly drinks, as medicine, a surā other than the paiṣṭī, ⟨there are⟩ the kṛcchra and the atikṛcchra, and re-initiation. For drinking the paiṣṭī, twelve years. If through ignorance the vāruṇī, the gauḍī or the mādhvī surā has been drunk, ⟨there are⟩ re-initiation and the taptakṛcchra. If through ignorance one eats semen, faeces or urine, or consumes food, water and the like that surā has touched, ⟨there are⟩ re-consecration ⟨punaḥsaṃskāra⟩ and the taptakṛcchra. If one eats faeces, urine and the like knowingly, ⟨there are⟩ the cāndrāyaṇa ⟨the lunar penance⟩ and re-consecration. For twice-born men, on eating garlic, onion, gṛñjana ⟨a carrot-like root⟩, the village pig, the village cock, human flesh or the flesh of a cow, re-initiation at the end of the prāyaścitta proper to each. On drinking the milk of a ewe, a she-ass, a she-camel or a woman, and on drinking the milk of a she-elephant or a mare, ⟨there are⟩ the taptakṛcchra and re-consecration. On mounting an ass, a camel and the like, the kṛcchra and re-consecration. In one place in the ⟨Nirṇaya⟩sindhu ⟨it is said⟩ that this is Hemādri's opinion. In the view of the Mitākṣarā, the Smṛtyarthasāra and the rest, on mounting an ass or a camel there is only a three days' fast and so forth, and not re-consecration; and the intent of the Kaustubha too is just this. On mounting a bull: unwittingly, a kṛcchra; knowingly, three kṛcchras and so on. Some perform re-consecration on mounting a camel; the authority for that is to be looked for. So too on mounting a goat, a he-goat or a buffalo. On eating the dung of a flesh-eating animal, only re-initiation. But some say that on eating human excrement too there is only re-consecration. “He who accepts the bed of a dead man ⟨as a gift⟩ deserves re-consecration.” If, on hearing a report that a living man has died, the last rites have been performed for him, then he is to be plunged into a jar of ghee and lifted out and bathed; the saṃskāras from the jātakarman to the upanayana are to be performed; and at the end of a three nights' vow a marriage is to be made with his former wife, or, if she is dead, with another wife. If he was an āhitāgni ⟨one who has set up the sacred fires⟩, then the punarādhāna ⟨the re-establishing of the fires⟩, the āyuṣmatī iṣṭi ⟨oblation⟩ and the rest. On going, otherwise than on a pilgrimage, to Kaliṅga, Aṅga, Vaṅga, Āndhra, Sindhu, Sauvīra, the lands of the mlecchas, or the countries of those who dwell on the borders, re-consecration. On eating a cāṇḍāla's food, the cāndrāyaṇa; on eating it deliberately, a year of kṛcchras; in both cases, re-consecration. “The skin, the girdle, the staff, the begging round and the vows cease for twice-born men in the rite of re-consecration.” In another smṛti the reading is ‘the shaving, the girdle.’ For a brahmacārin ⟨a Vedic student⟩, on eating honey or meat, re-initiation and the prājāpatya ⟨penance⟩, or a fast of three nights. On eating knowingly, the parāka. On repetition, double, and re-consecration. If a brahmacārin performs the last rites for a dead person other than his father, his mother or his guru, re-initiation. On eating curds churned by hand, and on eating the puroḍāśa ⟨sacrificial cake⟩ of the outer vedi ⟨altar⟩ — on repetition, the kṛcchra and re-consecration. He who, having taken saṃnyāsa ⟨renunciation⟩, turns back from it and wishes to live as a householder should perform kṛcchras for six months, and then, consecrated by the saṃskāras from the jātakarman onward and so purified, may live as a householder. One who has resolved upon a fast unto death and then turned back should do the same. “By touching the water of the Karmanāśā, by crossing the Karatoyā, and by swimming the Gaṇḍakī with his arms, he deserves re-consecration.”

अथ द्वितीयं पुनरुपयननम् ।

“प्रदोषे निश्यनध्याये मंदे कृष्णे गलग्रहे ॥ अपराह्णे चोपनीतः पुनः संस्कारमर्हति” ॥ अत्र प्रदोषः प्रदोषदिनं कृष्णः कृष्णपक्ष एकादश्यादिरंत्यत्रिकरूपोऽपराह्णश्च दिनतृतीयभागरूप इत्युक्तम् ॥ अनध्याया अपि नित्या एव पूर्णिमाप्रतिपदादयः पुनरुपनयननिमित्तं न तु नैमित्तिका अकालवृष्ट्यादिनिमित्तकत्रिरात्रादयः ॥ नैमित्तिकेषु प्रातर्गर्जितनिमित्तानध्याय एव पुनः संस्कारनिमित्तम् ॥ अत्रविस्तारः कौस्तुभे ॥ अंसाभिमर्शपूर्वकं वटोः समीपमानयनं प्रधानकर्म तस्य विस्मरणे पुनरुपनयनम् ॥ एवं गायत्र्युपदेशविस्मरणेपि ॥

“pradoṣe niśyanadhyāye maṃde kṛṣṇe galagrahe || aparāhṇe copanītaḥ punaḥ saṃskāramarhati” || atra pradoṣaḥ pradoṣadinaṃ kṛṣṇaḥ kṛṣṇapakṣa ekādaśyādiraṃtyatrikarūpo'parāhṇaśca dinatṛtīyabhāgarūpa ityuktam || anadhyāyā api nityā eva pūrṇimāpratipadādayaḥ punarupanayananimittaṃ na tu naimittikā akālavṛṣṭyādinimittakatrirātrādayaḥ || naimittikeṣu prātargarjitanimittānadhyāya eva punaḥ saṃskāranimittam || atravistāraḥ kaustubhe || aṃsābhimarśapūrvakaṃ vaṭoḥ samīpamānayanaṃ pradhānakarma tasya vismaraṇe punarupanayanam || evaṃ gāyatryupadeśavismaraṇepi ||

⟨Now the second, that is the repeated, upanayana.⟩ “He who has been initiated at pradosa ⟨the junction of day and night⟩, at night, on a day of anadhyāya ⟨when Vedic study is suspended⟩, on Saturday, in the dark fortnight, in the galagraha, or in the aparāhṇa ⟨the afternoon⟩, deserves re-consecration.” Here it is said that pradosa means a pradosa day; kṛṣṇa means the dark fortnight ⟨reckoned⟩ from the eleventh tithi ⟨lunar day⟩ onward; ⟨the galagraha⟩ consists of the last triad ⟨of tithis⟩; and the aparāhṇa consists of the third part of the day. Among the anadhyāyas too, only the fixed ones — the full-moon day, the first tithi and the rest — are an occasion for re-initiation, and not the occasional ones, such as the three-night ⟨suspensions⟩ caused by unseasonable rain and the like. Among the occasional ones, only the anadhyāya caused by thunder in the morning is an occasion for re-consecration. The detail of this is in the Kaustubha. The principal act ⟨of the initiation⟩ is the bringing of the boy near, preceded by the touching of his shoulder; if that is forgotten, there is re-initiation. So too if the imparting of the Gāyatrī is forgotten.

अथ तृतीयपुनरुपनयननिमित्तप्रकारः ।

एकं वेदमधीत्यवेदांतराध्ययनचिकीर्षायां प्रतिवेदं पुनरुपनयनमित्येके ॥ अन्यवेदिनामृग्वेदाध्ययनार्थं पुनरुपनयनमित्यपरे ॥ अन्ये तु एकेनैवोपनयनेन वेदत्रयाध्ययनाधिकारः ॥ अथर्ववेदाध्ययनार्थं द्वितीयमुपनयनमित्याहुः ॥ तेन ऋगादिवेदत्रयाध्यायिनो मुंडमांडूक्याद्यथर्वोपनिषदो विना पुनःसंस्कारं पठंति ते चिंत्याः ॥ युगपदनेकवेदारंभे नोपनयनावृत्त्यपेक्षेति सकृदुपनीत्या युगपत्सकलवेदारंभः सिध्यतीत्यपरे ॥ तत्रैकवेदाध्ययनांतरं यद्वेदाध्ययनचिकीर्षा तद्वेदेतिकर्तव्यताकं पुनरुपनयनम् ॥ तत्र वपनं ब्रह्मौदनं मेधाजननं दीक्षा च कृताकृता ॥ परिदानांता क्रिया भवति ॥ अनध्यायादिके द्वितीयपुनरुपनयननिमित्ते सर्वमविकृतं यथोक्तकाले उपनयनम् ॥ अथ प्रायश्चित्तार्थे व्रतबंधे विशेषः ॥ तत्र निमित्तानंतरमेव करणे उदगयनपुण्यनक्षत्राद्युक्तकालो नापेक्ष्यते ॥ अन्यथा तु यथोक्तकालापेक्षा ॥ तत्र कर्ता पिता ॥ तदभावे पितृव्यादिः सपिंडः तदभावेन्यः कश्चित् ॥ यत्र पुनरुपनयनमात्रं प्रायश्चित्तत्वेनोक्तं तत्र पर्षदुपदिष्टविधिना तदेव कार्यम् ॥ यत्र तु प्रायश्चित्तांतरसहितं विहितं तत्रोक्तविधिना प्रायश्चित्तं संस्कार्येण कारयित्वाचार्येण तस्योपनयनं कार्यम् ॥ यत्र च जातकर्मादिसंस्कारसहितमुपनयनं विहितं तत्र जातादिचौलांतसंस्कारान् कृत्वा कार्यम् ॥ पुनरुपनयने गायत्रीस्थाने तत्सवितुर्वृणीमह इत्यस्या उपदेशादाचार्येणास्या एव ऋचो द्वादशोत्तरसहस्रजपः कृच्छ्रत्रयं चोपनेतृत्वाधिकारार्थं कार्यम् ॥ तत्रास्य कृतोर्ध्वदैहिकस्य पुनः संस्कारद्वारा श्रीपरमेश्वरप्रीत्यर्थं जातकर्माद्युपनयनांतसंस्कारान् करिष्ये ॥ एवं निमित्तांतरेष्वपि संकल्प ऊह्यः सर्वसंस्कारोद्देशेन तंत्रेण नांदीश्राद्धादिश्मश्रुवपनानंतरं चौलकेशवपनम् ॥ मनुष्यादिक्षीरपानादिनिमित्तांतरे तु संस्कार्योमुकदोषपरिहारार्थं पर्षदुपदिष्टममुकप्रायश्चित्तं करिष्ये इति संकल्प्य तत्कुर्यात् ॥ आचार्यस्तु अस्यामुकदोषपरिहारार्थं पुनः संस्कारसिद्धिद्वारा श्री० पुनरुपनयनं करिष्ये इति संकल्प्योपनयनमात्रं कुर्यात् ॥ यत्रोपनयनमात्रोक्तिस्तत्र संस्कार्यस्य न संकल्पः किंत्वाचार्यस्यैव ॥ पुनरुपनयनं ग्रामाद्बहिः प्राच्यामुदीच्यां वा गत्वा कार्यम् ॥ नांदीश्राद्धांते मंडपदेवतास्थापनम् ॥ कृतमंगलस्नानं संस्कार्यं भोजयित्वा वपनपक्षे वपनस्नाने कारयित्वा अस्य प्रायश्चित्तार्थं पुनरुपनयनहोमे देवतापरिग्रहार्थमन्वाधानं करिष्ये अस्मिन्नन्वाहितेग्नावित्यादि नित्यवत् ॥ ब्रह्मचारिणः पुनरुपनयने समंत्रकं वासोधारणं नित्यमन्यस्य वैकल्पिकम् ॥ ब्रह्मसूत्रधारणादिसूर्येक्षणान्तं नित्यवत् ततो युवा सुवासा इत्येतन्मंत्रकं प्रदक्षिणमावर्तनादिवासोबद्धांजलिग्रहणान्ते प्रणवव्याहृतीनामृष्यादि स्मृत्वा तत्सवितुर्वृणीमह इत्यस्य श्यावाश्वः सवितानुष्टुप् ॥ पुनरुपनयने उपदेशे विनियोगः ॥ पादोर्घर्चशः सर्वामिति त्रिर्वाचयेत् ॥ ब्रह्मचारिणो मेखलादानादि नित्यवत् ॥ ब्रह्मचर्योपदेशांतम् अन्यस्य मेखलाजिनदंडधारणं पाक्षिकम् ॥ ब्रह्मचर्योपदेशो दिवा मास्वाप्सीरित्यंतः वेदमधीष्वेत्यादिकं न ततः स्विष्टकृदादि ॥ मेधाजननपक्षे तत्पर्यंतामिधारणं भिक्षापूर्वकानुप्रवचनीयः॥

ekaṃ vedamadhītyavedāṃtarādhyayanacikīrṣāyāṃ prativedaṃ punarupanayanamityeke || anyavedināmṛgvedādhyayanārthaṃ punarupanayanamityapare || anye tu ekenaivopanayanena vedatrayādhyayanādhikāraḥ || atharvavedādhyayanārthaṃ dvitīyamupanayanamityāhuḥ || tena ṛgādivedatrayādhyāyino muṃḍamāṃḍūkyādyatharvopaniṣado vinā punaḥsaṃskāraṃ paṭhaṃti te ciṃtyāḥ || yugapadanekavedāraṃbhe nopanayanāvṛttyapekṣeti sakṛdupanītyā yugapatsakalavedāraṃbhaḥ sidhyatītyapare || tatraikavedādhyayanāṃtaraṃ yadvedādhyayanacikīrṣā tadvedetikartavyatākaṃ punarupanayanam || tatra vapanaṃ brahmaudanaṃ medhājananaṃ dīkṣā ca kṛtākṛtā || paridānāṃtā kriyā bhavati || anadhyāyādike dvitīyapunarupanayananimitte sarvamavikṛtaṃ yathoktakāle upanayanam || atha prāyaścittārthe vratabaṃdhe viśeṣaḥ || tatra nimittānaṃtarameva karaṇe udagayanapuṇyanakṣatrādyuktakālo nāpekṣyate || anyathā tu yathoktakālāpekṣā || tatra kartā pitā || tadabhāve pitṛvyādiḥ sapiṃḍaḥ tadabhāvenyaḥ kaścit || yatra punarupanayanamātraṃ prāyaścittatvenoktaṃ tatra parṣadupadiṣṭavidhinā tadeva kāryam || yatra tu prāyaścittāṃtarasahitaṃ vihitaṃ tatroktavidhinā prāyaścittaṃ saṃskāryeṇa kārayitvācāryeṇa tasyopanayanaṃ kāryam || yatra ca jātakarmādisaṃskārasahitamupanayanaṃ vihitaṃ tatra jātādicaulāṃtasaṃskārān kṛtvā kāryam || punarupanayane gāyatrīsthāne tatsaviturvṛṇīmaha ityasyā upadeśādācāryeṇāsyā eva ṛco dvādaśottarasahasrajapaḥ kṛcchratrayaṃ copanetṛtvādhikārārthaṃ kāryam || tatrāsya kṛtordhvadaihikasya punaḥ saṃskāradvārā śrīparameśvaraprītyarthaṃ jātakarmādyupanayanāṃtasaṃskārān kariṣye || evaṃ nimittāṃtareṣvapi saṃkalpa ūhyaḥ sarvasaṃskāroddeśena taṃtreṇa nāṃdīśrāddhādiśmaśruvapanānaṃtaraṃ caulakeśavapanam || manuṣyādikṣīrapānādinimittāṃtare tu saṃskāryomukadoṣaparihārārthaṃ parṣadupadiṣṭamamukaprāyaścittaṃ kariṣye iti saṃkalpya tatkuryāt || ācāryastu asyāmukadoṣaparihārārthaṃ punaḥ saṃskārasiddhidvārā śrī0 punarupanayanaṃ kariṣye iti saṃkalpyopanayanamātraṃ kuryāt || yatropanayanamātroktistatra saṃskāryasya na saṃkalpaḥ kiṃtvācāryasyaiva || punarupanayanaṃ grāmādbahiḥ prācyāmudīcyāṃ vā gatvā kāryam || nāṃdīśrāddhāṃte maṃḍapadevatāsthāpanam || kṛtamaṃgalasnānaṃ saṃskāryaṃ bhojayitvā vapanapakṣe vapanasnāne kārayitvā asya prāyaścittārthaṃ punarupanayanahome devatāparigrahārthamanvādhānaṃ kariṣye asminnanvāhitegnāvityādi nityavat || brahmacāriṇaḥ punarupanayane samaṃtrakaṃ vāsodhāraṇaṃ nityamanyasya vaikalpikam || brahmasūtradhāraṇādisūryekṣaṇāntaṃ nityavat tato yuvā suvāsā ityetanmaṃtrakaṃ pradakṣiṇamāvartanādivāsobaddhāṃjaligrahaṇānte praṇavavyāhṛtīnāmṛṣyādi smṛtvā tatsaviturvṛṇīmaha ityasya śyāvāśvaḥ savitānuṣṭup || punarupanayane upadeśe viniyogaḥ || pādorgharcaśaḥ sarvāmiti trirvācayet || brahmacāriṇo mekhalādānādi nityavat || brahmacaryopadeśāṃtam anyasya mekhalājinadaṃḍadhāraṇaṃ pākṣikam || brahmacaryopadeśo divā māsvāpsīrityaṃtaḥ vedamadhīṣvetyādikaṃ na tataḥ sviṣṭakṛdādi || medhājananapakṣe tatparyaṃtāmidhāraṇaṃ bhikṣāpūrvakānupravacanīyaḥ||

⟨Now the kinds of occasion for a third upanayana.⟩ Some say that when, having studied one Veda, one wishes to study another, there is re-initiation for each Veda. Others say that those who follow another Veda require re-initiation in order to study the Ṛgveda. Others again say that by a single upanayana one is entitled to study the three Vedas, and that a second upanayana is required for the study of the Atharvaveda. Hence those who study the three Vedas beginning with the Ṛg and yet recite the Atharvan upaniṣads — the Muṇḍa, the Māṇḍūkya and the rest — without re-consecration are open to question. Others say that when several Vedas are begun at once there is no need to repeat the upanayana, and so by being initiated once the beginning of all the Vedas at once is accomplished. In that case, when after the study of one Veda one wishes to study ⟨another⟩ Veda, the re-initiation takes the ritual procedure of that Veda. In it the shaving, the brahmaudana ⟨the rice offering⟩, the medhājanana ⟨the rite for producing intelligence⟩ and the dīkṣā ⟨consecration⟩ are optional ⟨lit. done or not done⟩. The rite runs as far as the paridāna ⟨the handing over of the pupil⟩. When the occasion is the second kind of re-initiation, caused by an anadhyāya and so forth, everything is unaltered: the upanayana is at the prescribed time. Now the special rules for the vratabandha ⟨the girding with the vow⟩ performed as a prāyaścitta. There, if it is performed immediately upon the occasion arising, the prescribed time — the northern course of the sun, an auspicious nakṣatra ⟨lunar mansion⟩ and so on — is not required; otherwise the prescribed time is required. There the performer is the father; in his absence a sapiṇḍa ⟨a kinsman within the degrees of the funeral offering⟩ such as the paternal uncle; in his absence anyone else. Where re-initiation alone is prescribed as the prāyaścitta, that alone is to be done, by the procedure laid down by the pariṣad ⟨the assembly of learned men⟩. But where it is enjoined together with another prāyaścitta, the prāyaścitta is to be got performed by the man who is to be consecrated, according to the prescribed procedure, and then his upanayana is to be performed by the ācārya ⟨the teacher⟩. And where the upanayana is enjoined together with the jātakarman and the other saṃskāras, it is to be done after performing the saṃskāras from the jāta⟨karman⟩ to the caula ⟨tonsure⟩. Since at a re-initiation the verse 'tat savitur vṛṇīmahe' is imparted in place of the Gāyatrī, the ācārya must, in order to earn the right to act as initiator, perform the japa ⟨muttered repetition⟩ of this very ṛc one thousand and twelve times, and three kṛcchras. There ⟨the saṃkalpa is⟩: “For the pleasing of the blessed Supreme Lord, by means of the re-consecration of this man for whom the funeral rites have been performed, I shall perform the saṃskāras from the jātakarman to the upanayana.” In the same way the saṃkalpa ⟨the formal declaration of intent⟩ is to be adapted for the other occasions too. With reference to all the saṃskāras together, performed by the tantra ⟨a single combined performance⟩, ⟨come⟩ the nāndīśrāddha ⟨the auspicious offering to the fathers⟩ and the rest; after the shaving of the beard comes the caula shaving of the hair. But on another occasion, such as the drinking of the milk of a human being and the like, the man to be consecrated should declare, “For the removal of such-and-such a fault I shall perform such-and-such a prāyaścitta laid down by the pariṣad,” and then perform it. The ācārya, however, should declare, “For the removal of such-and-such a fault of this man, by accomplishing his re-consecration, for the pleasing of the blessed ⟨Supreme Lord⟩, I shall perform the re-initiation,” and then perform the upanayana alone. Where only the upanayana is prescribed, the man to be consecrated makes no saṃkalpa; it belongs to the ācārya alone. The re-initiation is to be performed after going outside the village, to the east or to the north. At the end of the nāndīśrāddha, the installing of the deities of the pavilion. Having fed the man to be consecrated after his auspicious bath, and — in the alternative in which shaving is adopted — having had him shaved and bathed, ⟨the ācārya declares:⟩ “For his prāyaścitta I shall perform the anvādhāna ⟨the laying on of the fuel⟩, in order to take hold of the deities at the homa ⟨fire offering⟩ of the re-initiation,” and “in this fire on which the fuel has been laid,” and so on, as in the ordinary rite. At the re-initiation of a brahmacārin the putting on of the garment with its mantra is obligatory; for anyone else it is optional. From the putting on of the sacred thread to the looking at the sun, ⟨all is⟩ as in the ordinary rite. Then the circumambulation with this mantra, 'yuvā suvāsāḥ'; the āvartana ⟨the turning round⟩ and the rest, ending with the taking of the hands folded and bound with the garment; then, having called to mind the ṛṣi and the rest of the praṇava ⟨Om⟩ and of the vyāhṛtis ⟨bhūḥ, bhuvaḥ, svaḥ⟩, ⟨he declares:⟩ “Of 'tat savitur vṛṇīmahe' the ṛṣi is Śyāvāśva, the deity Savitṛ, the metre anuṣṭubh; its application is in the imparting ⟨of the mantra⟩ at the re-initiation.” He should make him recite it three times: by pādas ⟨quarter-verses⟩, by half-verses, and whole. For a brahmacārin the giving of the girdle and the rest is as in the ordinary rite, as far as the imparting of the rule of brahmacarya ⟨studentship⟩. For anyone else, the wearing of the girdle, the skin and the staff is optional. The imparting of the rule of brahmacarya goes as far as 'divā mā svāpsīḥ' ⟨'do not sleep by day'⟩; 'vedam adhīṣva' ⟨'study the Veda'⟩ and the rest are not said. After that, the sviṣṭakṛt ⟨the closing oblation⟩ and the rest. In the alternative in which the medhājanana is adopted, the holding of the fire goes as far as that; the anupravacanīya ⟨the oblation that follows the recitation⟩ is preceded by the begging round.

अथ तृतीयपुनरुपनयननिमित्तप्रकारः ।

गायत्र्याः स्थाने तत्सवितुर्वृणीमह इति होमः ॥ त्रिरात्रव्रतांते यस्मिन्नाश्रमे पुनरुपनयनं तदाश्रमधर्मान्कुर्यात् ॥ यत्र पुनरुपनयनांते पुनर्विवाहः कृतोर्ध्वदैहिकादेः श्रूयते तत्र मेखलादिधारणपूर्वकं कतिचिद्दिनानि ब्रह्मचर्यं कृत्वोचितकाले समाप्य पूर्वभार्यामन्यया वा विवाहं कुर्यात् ॥ इति ऋग्वेदिनां पुनः संस्कारः ॥

gāyatryāḥ sthāne tatsaviturvṛṇīmaha iti homaḥ || trirātravratāṃte yasminnāśrame punarupanayanaṃ tadāśramadharmānkuryāt || yatra punarupanayanāṃte punarvivāhaḥ kṛtordhvadaihikādeḥ śrūyate tatra mekhalādidhāraṇapūrvakaṃ katiciddināni brahmacaryaṃ kṛtvocitakāle samāpya pūrvabhāryāmanyayā vā vivāhaṃ kuryāt || iti ṛgvedināṃ punaḥ saṃskāraḥ ||

⟨Now the kinds of occasion for a third upanayana.⟩ In place of the Gāyatrī, the homa ⟨fire offering⟩ is made with ‘tat savitur vṛṇīmahe’. At the end of the three nights' vow he should perform the duties of that āśrama ⟨stage of life⟩ in which the re-initiation ⟨was done⟩. Where a re-marriage after the re-initiation is prescribed — for one whose funeral rites had been performed, and the like — there he should, wearing the girdle and the rest, practise brahmacarya ⟨studentship⟩ for some days, conclude it at a fitting time, and then marry his former wife, or another. Thus the re-consecration of those who follow the Ṛgveda.

अथ यजुर्वेदिनां पु० ।

तत्र बौधायनो ब्रह्मचारिणः पितृज्येष्ठाभ्यामन्योच्छिष्टभक्षणे स्त्रिया सह भोजने मधुमांसश्राद्धसूतकान्नगणान्नगणिकान्नाशने पुनरुपनयनमित्याद्युक्त्वाभिमुखं कृत्वाज्याक्तपालाशसमिधमादाय वाचयति पुनस्त्वदित्या० कामाय स्वाहेति यन्मे आत्मनो मिंदाभूदग्निः पुनरग्निश्चक्षुरदादिति द्वाभ्यां हुत्वा चरुं पक्त्वा जुहोति सप्तते अग्ने० घृतेन स्वाहेति ततो येन देवाः पवित्रेणेति तिसृभिरुपहोमस्ततः स्विष्टकृत्प्रभृति सिद्धमाधेनुवरप्रदानात् ॥ अथापरमापरिधानात्कृत्वा पालाशीं समिधमादाय व्रात्यप्रायश्चित्तं जुहोति व्याहृतीर्जुहोति ॥ अथापरो ब्राह्मणवचनात् सावित्र्यां शतकृत्वोभिमंत्रितं घृतं प्राश्य कृतप्रायश्चित्तो भवतीत्यादिकमवदत् अत्रोक्तपक्षाणां शक्ताशक्तभेदेन व्यवस्था ॥ इदं कौस्तुभे द्रष्टव्यम् ॥ एवं शाखांतरेष्वपि वपनमेखलाजिनदंडभैक्ष्यचर्याव्रतादिकं वैकल्पिकं व्यवस्थयानुष्ठाय स्वस्वशाखोक्तोपनयनं कार्यम् ॥

tatra baudhāyano brahmacāriṇaḥ pitṛjyeṣṭhābhyāmanyocchiṣṭabhakṣaṇe striyā saha bhojane madhumāṃsaśrāddhasūtakānnagaṇānnagaṇikānnāśane punarupanayanamityādyuktvābhimukhaṃ kṛtvājyāktapālāśasamidhamādāya vācayati punastvadityā0 kāmāya svāheti yanme ātmano miṃdābhūdagniḥ punaragniścakṣuradāditi dvābhyāṃ hutvā caruṃ paktvā juhoti saptate agne0 ghṛtena svāheti tato yena devāḥ pavitreṇeti tisṛbhirupahomastataḥ sviṣṭakṛtprabhṛti siddhamādhenuvarapradānāt || athāparamāparidhānātkṛtvā pālāśīṃ samidhamādāya vrātyaprāyaścittaṃ juhoti vyāhṛtīrjuhoti || athāparo brāhmaṇavacanāt sāvitryāṃ śatakṛtvobhimaṃtritaṃ ghṛtaṃ prāśya kṛtaprāyaścitto bhavatītyādikamavadat atroktapakṣāṇāṃ śaktāśaktabhedena vyavasthā || idaṃ kaustubhe draṣṭavyam || evaṃ śākhāṃtareṣvapi vapanamekhalājinadaṃḍabhaikṣyacaryāvratādikaṃ vaikalpikaṃ vyavasthayānuṣṭhāya svasvaśākhoktopanayanaṃ kāryam ||

⟨Now the second investiture for the followers of the Yajurveda.⟩ There Baudhāyana, having said, “For a brahmacārin there is re-initiation on eating the leavings of anyone other than his father and his eldest brother, on eating together with a woman, and on eating honey, meat, the food of a śrāddha ⟨the offering to the dead⟩, the food of a house under sūtaka ⟨birth impurity⟩, the food of a gaṇa ⟨a corporation⟩ and the food of a courtesan,” and so forth, then — having made ⟨the boy⟩ face him and taken a palāśa fuel-stick smeared with ghee — makes him recite ‘punas tvā Ādityāḥ …’ down to ‘kāmāya svāhā’. Having offered with the two ⟨mantras⟩ ‘yan me ātmano mindābhūt ⟨agniḥ …⟩’ and ‘⟨punar no⟩ agniś cakṣur adāt’, and having cooked a caru ⟨a porridge oblation⟩, he offers with ‘sapta te agne ⟨samidhaḥ⟩ … ghṛtena svāhā’. Then the upahoma ⟨supplementary offering⟩ with the three ⟨verses⟩ beginning ‘yena devāḥ pavitreṇa’; then, from the sviṣṭakṛt onward, ⟨all is⟩ as established, down to the giving of the cow and the boon. Now another ⟨procedure⟩: having performed ⟨the rite⟩ as far as the paridhāna ⟨the laying of the enclosing sticks⟩, and having taken a palāśa fuel-stick, he offers the vrātya-prāyaścitta ⟨the expiation for one who has fallen from his duty⟩; he offers the vyāhṛtis. Now another ⟨authority⟩, on the strength of a Brāhmaṇa text, declared: “Having consumed ghee over which the Sāvitrī has been recited a hundred times, he becomes one who has performed the prāyaścitta,” and so on. The alternatives stated here are to be assigned according to the distinction between the able and the unable. This is to be seen in the Kaustubha. So too in the other śākhās ⟨Vedic recensions⟩: the shaving, the girdle, the skin, the staff, the begging round, the vows and the rest being optional, one should perform them according to the proper assignment, and then perform the upanayana as laid down in one's own śākhā.

अथ ब्रह्मचारिधर्माः ।

तत्र संध्यात्रयमग्निपरिचरणं भैक्षं च नित्यम् ॥ तत्राग्निकार्यं प्रातः सायं च सायमेव सकृद्वा ॥ तत्र पलाशखदिराश्वत्थशमीसमिधः श्रेष्ठास्तदलाभेऽर्कवेतसाम् भवच्छब्दपूर्विका भिक्षा विप्राणाम् ॥ सा च विप्रगृहेष्वेव ॥ आपदि शूद्रगृहेषु आमान्नं गृह्णीयात् हव्ये श्राद्धभिन्नकव्ये चाभ्यर्थितो भुंजीत ॥ अस्य ब्रह्मयज्ञोपि नित्यः ॥ स चोपाकरणात्पूर्वं गायत्र्या कार्यः ॥ गुरूच्छिष्टं मध्वादिकं निषिद्धमपि तदन्यापरिहार्यरोगनिवृत्त्यर्थं भक्षणीयं निषिद्धान्यत् गुरूच्छिष्टं त्वनौषधमपि भक्ष्यम् ॥ एवं ज्येष्ठभ्रातुः पितृश्चोच्छिष्टेषु ज्ञेयम् ॥ दिवास्वापो नेत्रे कज्जलमुपानच्छत्रं मंचादौ शयनं च वर्ज्यम् ॥ “तांबूलाभ्यंजनं चैव कांस्यपात्रे च भोजनम् ॥ यतिश्च ब्रह्मचारी च विधवा च विवर्जयेत् ॥” मधुसूतकान्नश्राद्धान्नादेर्निषेधाः पुनःसंस्कारप्रकरणोक्ता अनुसंधेयाः ॥ “मेखलामजिनं दण्डमुपवीतं च नित्यशः ॥ कौपीनं कटिसूत्रं च ब्रह्मचारी धारयेत् ॥” मेखलोपवीतादौ त्रुटिते जले प्रास्यान्यद्धारयेत् ॥ यज्ञोपवीतनाशे मनोज्योतिरित्यनेन व्रातपतिभिश्चेति चतस्र आज्याहुतीर्जुहुयादित्युक्तम् ॥ अस्य गुरुपरिचर्याप्रकारोऽन्यत्र ज्ञेयः ॥

tatra saṃdhyātrayamagniparicaraṇaṃ bhaikṣaṃ ca nityam || tatrāgnikāryaṃ prātaḥ sāyaṃ ca sāyameva sakṛdvā || tatra palāśakhadirāśvatthaśamīsamidhaḥ śreṣṭhāstadalābhe'rkavetasām bhavacchabdapūrvikā bhikṣā viprāṇām || sā ca vipragṛheṣveva || āpadi śūdragṛheṣu āmānnaṃ gṛhṇīyāt havye śrāddhabhinnakavye cābhyarthito bhuṃjīta || asya brahmayajñopi nityaḥ || sa copākaraṇātpūrvaṃ gāyatryā kāryaḥ || gurūcchiṣṭaṃ madhvādikaṃ niṣiddhamapi tadanyāparihāryaroganivṛttyarthaṃ bhakṣaṇīyaṃ niṣiddhānyat gurūcchiṣṭaṃ tvanauṣadhamapi bhakṣyam || evaṃ jyeṣṭhabhrātuḥ pitṛścocchiṣṭeṣu jñeyam || divāsvāpo netre kajjalamupānacchatraṃ maṃcādau śayanaṃ ca varjyam || “tāṃbūlābhyaṃjanaṃ caiva kāṃsyapātre ca bhojanam || yatiśca brahmacārī ca vidhavā ca vivarjayet ||” madhusūtakānnaśrāddhānnāderniṣedhāḥ punaḥsaṃskāraprakaraṇoktā anusaṃdheyāḥ || “mekhalāmajinaṃ daṇḍamupavītaṃ ca nityaśaḥ || kaupīnaṃ kaṭisūtraṃ ca brahmacārī dhārayet ||” mekhalopavītādau truṭite jale prāsyānyaddhārayet || yajñopavītanāśe manojyotirityanena vrātapatibhiśceti catasra ājyāhutīrjuhuyādityuktam || asya guruparicaryāprakāro'nyatra jñeyaḥ ||

⟨Now the duties of the brahmacārin.⟩ There the three sandhyās ⟨the twilight worships⟩, the tending of the fire and the begging round are obligatory. Of these the agnikārya ⟨the fire rite⟩ is done morning and evening; or once only, in the evening. There the fuel-sticks of palāśa, khadira, aśvattha and śamī are the best; failing those, ⟨those⟩ of arka and vetasa. For brāhmaṇas the begging ⟨formula⟩ has the word bhavat ⟨‘Lady’⟩ first. And that ⟨begging⟩ is to be done only in the houses of brāhmaṇas. In distress he may take uncooked food in the houses of śūdras. When invited at a havya ⟨an offering to the gods⟩, or at a kavya ⟨an offering to the fathers⟩ other than a śrāddha, he may eat. For him the brahmayajña ⟨the daily recitation of the Veda⟩ too is obligatory, and before the upākarman ⟨the ceremony that opens the year's study⟩ it is to be done with the Gāyatrī. The guru's leavings, and honey and the like, though forbidden, are to be eaten for the removal of a disease not to be avoided otherwise. ⟨Every⟩ other forbidden thing ⟨is taken only so⟩; but the guru's leavings may be eaten even when they are not medicine. The same is to be understood of the leavings of the eldest brother and of the father. Sleeping by day, collyrium in the eyes, shoes, an umbrella, and sleeping on a cot or the like are to be avoided. “Betel, anointing with oil, and eating from a bell-metal vessel — the ascetic, the brahmacārin and the widow must avoid ⟨them⟩.” The prohibitions of honey, of the food of a house under sūtaka, of śrāddha food and the rest, stated in the section on re-consecration, are to be brought in here. “The girdle, the skin, the staff and the sacred thread always, and the loin-cloth and the waist-string — the brahmacārin should wear ⟨them⟩.” If the girdle, the sacred thread or the like breaks, he should cast it into water and wear another. It is said that on the loss of the sacred thread he should offer four oblations of ghee with ‘mano jyotiḥ’ and with ‘vrātapatibhiḥ’. The manner of his service to the guru is to be learnt elsewhere.

अथ ब्रह्मचारिव्रतलोपे प्रायश्चित्तम् ।

संध्याग्निकार्यलोपेष्टसहस्रगायत्रीजपः ॥ क्वचित्सकृल्लोपे मानस्तोकेतिमंत्रस्य शतं जप उक्तः ॥ भिक्षालोपेऽष्टशतमभ्यासे द्विगुणं पुनः संस्कारश्च ॥ मधुमांसाद्यशने उक्तम् ॥ स्त्रीसंगे गर्दभपशुः एकानेकव्रतलोपसाधारणमृग्विधाने ॥ “तं वो धिया जपेन्मंत्रं लक्षं चैव शिवालये ॥ ब्रह्मचारी स्वधर्मेषु न्यूनं चेत्पूर्णमेति तत् ॥” उपाकर्म कृत्वा प्रागुक्तविद्यारंभकालेक्षरारंभोक्तविष्ण्वादिपूजाप्रकारेण वेदारंभः कार्यः ॥ द्विजस्त्रीणां युगांतरे मौंजीबंधो वेदाध्ययनं चासीत् ॥ कलियुगे तु नैतद्द्वयम् ॥ अतः स्त्रीणां वेदोच्चारणादौ दोषः ॥

saṃdhyāgnikāryalopeṣṭasahasragāyatrījapaḥ || kvacitsakṛllope mānastoketimaṃtrasya śataṃ japa uktaḥ || bhikṣālope'ṣṭaśatamabhyāse dviguṇaṃ punaḥ saṃskāraśca || madhumāṃsādyaśane uktam || strīsaṃge gardabhapaśuḥ ekānekavratalopasādhāraṇamṛgvidhāne || “taṃ vo dhiyā japenmaṃtraṃ lakṣaṃ caiva śivālaye || brahmacārī svadharmeṣu nyūnaṃ cetpūrṇameti tat ||” upākarma kṛtvā prāguktavidyāraṃbhakālekṣarāraṃbhoktaviṣṇvādipūjāprakāreṇa vedāraṃbhaḥ kāryaḥ || dvijastrīṇāṃ yugāṃtare mauṃjībaṃdho vedādhyayanaṃ cāsīt || kaliyuge tu naitaddvayam || ataḥ strīṇāṃ vedoccāraṇādau doṣaḥ ||

⟨Now the expiation for a lapse in the brahmacārin's vow.⟩ On the lapse of the sandhyā or the agnikārya, the japa ⟨muttered repetition⟩ of the Gāyatrī one thousand and eight times. In some ⟨works⟩ the japa of the mantra ‘mā nas toke’ a hundred times is prescribed for a single lapse. On the lapse of the begging round, one hundred and eight; on repetition, double, and re-consecration. For the eating of honey, meat and the like, ⟨what is to be done⟩ has been stated. For intercourse with a woman, an ass as the sacrificial beast. In the Ṛgvidhāna ⟨a remedy⟩ common to the lapse of one vow or of many: “The brahmacārin should mutter the mantra ‘taṃ vo dhiyā’ a hundred thousand times in a temple of Śiva; if he has fallen short in his own duties, that ⟨deficiency⟩ is made full.” Having performed the upākarman, the beginning of Vedic study is to be made at the time for beginning learning stated earlier, by the manner of worshipping Viṣṇu and the rest that was stated for the akṣarārambha ⟨the beginning of the letters⟩. In another yuga ⟨age⟩ the women of the twice-born had the girding with the muñja and the study of the Veda. But in the Kali age these two are not ⟨for them⟩. Hence for women there is fault in uttering the Veda and the like.

अथानध्यायाः ।

ते च नित्या नैमित्तिकाश्च प्रायेण मौंजीप्रकरणे उक्ताः ॥ ततोन्येपि उभयविधानध्याया बहवो निबंधेषूक्तास्तेत्र न प्रपंच्यंते ॥ कलिकालेस्मिंस्तावदनध्यायपालनस्य दुर्मेधसामशक्यत्वात् ॥ तथा च हेमाद्रौ स्मृतिः ॥ “चतुर्दश्यष्टमीपर्वप्रतिपत्स्वेव सर्वदा ॥ दुर्मेधसामनध्यायास्त्वंतरागमनेषु च” इति ॥ अतः कलौ प्रतिपद्द्वयमष्टमीद्वयं चतुर्दशीद्वयं पूर्णिमा दर्शोऽयनसंक्रांतिरित्येतावत एवानध्यायांस्त्यक्त्वा वेदशास्त्रादिकमध्येतव्यम् ॥ पुंसां प्रायोल्पप्रज्ञत्वात् शिष्टाचारोप्येवमेव ॥ पूर्वदिने सायं परत्र प्रातश्च त्रिमुहूर्तानध्यायतिथिसत्त्वे उदयेस्तमये वापीत्यनेन दिनद्वयेऽनध्यायप्राप्तौ वचनांतरं केचिदाहुः ॥ क्वचिद्देशे यावत्तद्दिननाडिकास्तावदेव त्वनध्यायो न तन्मिश्रे दिनांतर इति ॥ इदमप्यल्पप्रज्ञाविषयम् ॥ चतुर्थीसप्तम्यादौ प्रदोषनिर्णय उक्तः ॥ प्रदोषेषु‘न स्मरेन्न च कीर्तयेत्’इत्युक्तेरितरानध्यायतौ दोषाधिक्यम् ॥“अनध्यायस्तु नांगेषु नेतिहासपुराणयोः ॥ न धर्मशास्त्रेष्वन्येषु पर्वण्येतानि वर्जयेत् ॥ नित्ये जपे च काम्ये च क्रतौ पारायणेपि च॥ नानध्यायोस्ति वेदानां ग्रहणे ग्राहणे स्मृतः ॥ ”

te ca nityā naimittikāśca prāyeṇa mauṃjīprakaraṇe uktāḥ || tatonyepi ubhayavidhānadhyāyā bahavo nibaṃdheṣūktāstetra na prapaṃcyaṃte || kalikālesmiṃstāvadanadhyāyapālanasya durmedhasāmaśakyatvāt || tathā ca hemādrau smṛtiḥ || “caturdaśyaṣṭamīparvapratipatsveva sarvadā || durmedhasāmanadhyāyāstvaṃtarāgamaneṣu ca” iti || ataḥ kalau pratipaddvayamaṣṭamīdvayaṃ caturdaśīdvayaṃ pūrṇimā darśo'yanasaṃkrāṃtirityetāvata evānadhyāyāṃstyaktvā vedaśāstrādikamadhyetavyam || puṃsāṃ prāyolpaprajñatvāt śiṣṭācāropyevameva || pūrvadine sāyaṃ paratra prātaśca trimuhūrtānadhyāyatithisattve udayestamaye vāpītyanena dinadvaye'nadhyāyaprāptau vacanāṃtaraṃ kecidāhuḥ || kvaciddeśe yāvattaddinanāḍikāstāvadeva tvanadhyāyo na tanmiśre dināṃtara iti || idamapyalpaprajñāviṣayam || caturthīsaptamyādau pradoṣanirṇaya uktaḥ || pradoṣeṣu‘na smarenna ca kīrtayet’ityukteritarānadhyāyatau doṣādhikyam ||“anadhyāyastu nāṃgeṣu netihāsapurāṇayoḥ || na dharmaśāstreṣvanyeṣu parvaṇyetāni varjayet || nitye jape ca kāmye ca kratau pārāyaṇepi ca|| nānadhyāyosti vedānāṃ grahaṇe grāhaṇe smṛtaḥ || ”

⟨Now the days on which study is forbidden.⟩ They are of two kinds, fixed and occasional, and have for the most part been stated in the section on the girding with the muñja. Many other anadhyāyas ⟨days on which Vedic study is suspended⟩ of both kinds are stated in the digests; they are not set out at length here, since in this Kali age the keeping of the anadhyāyas is beyond men of poor understanding. And so a smṛti in Hemādri: “For men of poor understanding the anadhyāyas are always only on the fourteenth, the eighth, the parvan ⟨the full and new moon⟩ and the first tithi ⟨lunar day⟩, and when there is a passing in between ⟨of a dog and the like, between teacher and pupil⟩.” Therefore in the Kali age one should study the Veda, the śāstras and the rest, leaving out only this much of the anadhyāyas: the two first tithis, the two eighths, the two fourteenths, the full moon, the new moon, and the ayana-saṅkrānti ⟨the Sun's entry that turns his course⟩. Since men are for the most part of little understanding, the practice of the learned too is just this. When an anadhyāya tithi is present for three muhūrtas in the evening on the earlier day and in the morning on the next, then by ⟨the rule⟩ “or at sunrise or at sunset” the anadhyāya falls on both days; and some cite another text for this: that in some country the anadhyāya lasts only for as many nāḍikās as ⟨the tithi occupies⟩ on that day, and not on the other day with which it is mixed. This too has men of little understanding for its scope. The determination of the pradoṣa on the fourth, the seventh and so on has been stated. Since of the pradoṣas it is said, “he should not call ⟨the Veda⟩ to mind nor recite it,” the fault there is greater than in the other anadhyāyas. “But there is no anadhyāya for the aṅgas ⟨the auxiliary sciences⟩, nor for the itihāsa and the purāṇa, nor for the other dharmaśāstras; these one should avoid ⟨only⟩ on a parvan. In the obligatory japa, in the optional ⟨japa⟩, in a sacrifice and in a pārāyaṇa ⟨a complete recitation⟩ no anadhyāya of the Vedas is laid down; it is laid down in the receiving and in the imparting ⟨of the Veda⟩.”

अथाध्ययनधर्माः ।

वेदारंभेवसाने च गुरोः पादोपसंग्रहणम् ॥ आदौ प्रणवमुच्चार्य वेदमधीत्यांते प्रणवमुच्चार्य भूमिं स्पृष्ट्वा विरमेत् ॥ रात्रेः प्रथमयामे चरमयामे च वेदाध्ययनम् ॥ “यामद्वयं शयानस्तु ब्रह्मभूयाय कल्पते ॥ ” गुरुं पितरं मातरं च मन्येत कदापि न द्रुह्येत ॥ “अध्यापिता ये गुरुं नाद्रियंते शिष्या वाचा मनसा कर्मणा वा ॥ यथैव तेन गुरोर्भोजनीयास्तथैव तान्न भुनक्ति श्रुतं तत् ॥” इत्यध्ययनधर्माः ॥

vedāraṃbhevasāne ca guroḥ pādopasaṃgrahaṇam || ādau praṇavamuccārya vedamadhītyāṃte praṇavamuccārya bhūmiṃ spṛṣṭvā viramet || rātreḥ prathamayāme caramayāme ca vedādhyayanam || “yāmadvayaṃ śayānastu brahmabhūyāya kalpate || ” guruṃ pitaraṃ mātaraṃ ca manyeta kadāpi na druhyeta || “adhyāpitā ye guruṃ nādriyaṃte śiṣyā vācā manasā karmaṇā vā || yathaiva tena gurorbhojanīyāstathaiva tānna bhunakti śrutaṃ tat ||” ityadhyayanadharmāḥ ||

⟨Now the duties of study.⟩ At the beginning of the Veda ⟨lesson⟩ and at its close, the clasping of the guru's feet. Having uttered the praṇava ⟨Om⟩ at the beginning, he should study the Veda; and at the end, having uttered the praṇava and touched the ground, he should stop. The study of the Veda ⟨is done⟩ in the first watch of the night and in the last watch. “But he who sleeps ⟨the other⟩ two watches becomes fit for union with Brahman.” He should regard the guru ⟨as⟩ father and mother, and should never do ⟨him⟩ injury. “Those pupils who, having been taught, do not honour their guru in word, in thought or in deed — just as they are not to be fed by the guru, even so that learning does not nourish them.” Thus the rules of study.

अथ व्रतानि ।

तानि महानाम्नीव्रतमहाव्रतोपनिषद्ब्रतगोदानव्रताख्यानि चत्वारि क्रमेण जन्मतस्त्रयोदशादिषु वर्षेषूत्तरायणे चौलोक्ततिथिनक्षत्रवारादिषु कार्याणि ॥ अत्र विस्तृतप्रयोगाः कौस्तुभादौ स्वस्वगृह्येषु च द्रष्टव्याः ॥ एतेषां लोपे प्रत्येकमेकैकं कृच्छ्रं चरित्वा गायत्र्या शताज्याहुतीर्जुहुयात् ॥ त्रीन् षट् द्वादश वा कृच्छ्रान् कुर्यात् इत्यन्यत्र ॥

tāni mahānāmnīvratamahāvratopaniṣadbratagodānavratākhyāni catvāri krameṇa janmatastrayodaśādiṣu varṣeṣūttarāyaṇe cauloktatithinakṣatravārādiṣu kāryāṇi || atra vistṛtaprayogāḥ kaustubhādau svasvagṛhyeṣu ca draṣṭavyāḥ || eteṣāṃ lope pratyekamekaikaṃ kṛcchraṃ caritvā gāyatryā śatājyāhutīrjuhuyāt || trīn ṣaṭ dvādaśa vā kṛcchrān kuryāt ityanyatra ||

⟨Now the vratas.⟩ They are four, named the mahānāmnī-vrata, the mahāvrata, the upaniṣad-vrata and the godāna-vrata; they are to be performed in order, in the thirteenth year from birth and thereafter, in the uttarāyaṇa ⟨the northern course of the sun⟩, on the tithis ⟨lunar days⟩, nakṣatras ⟨lunar mansions⟩, vāras ⟨weekdays⟩ and the rest that were prescribed for the caula ⟨the tonsure⟩. The detailed procedures for these are to be seen in the Kaustubha and the rest, and in one's own gṛhya ⟨domestic manual⟩. On the lapse of these he should perform one kṛcchra ⟨penance⟩ for each and offer a hundred oblations of ghee with the Gāyatrī. Elsewhere ⟨it is said⟩: “He should perform three, six or twelve kṛcchras.”

अथ समावर्तनम् ।

गुरवे क्षेत्राद्यन्यतमं दत्त्वा तदनुज्ञया स्नायात् ॥ स्नानं नाम समावर्तनम् ॥ तानिच क्षेत्रं हेम गौरश्वश्छत्रोपानहौ धान्यं वस्त्रत्रयं शाकमित्येतानि एषु यद्गुरोः प्रियं तद्देयम् ॥ दानं विनैव गुरुप्रीतौ तदनुज्ञयैव स्नायात् ॥ क्षेत्रादिनापि न विद्यानिष्क्रयः ॥ “ एकैकमक्षरं यस्तु गुरुः शिष्ये निवेदयेत् ॥ पृथिव्यां नास्ति तद्द्रव्यं यद्दत्त्वा त्वनृणी भवेत् ” इत्युक्तेः ॥ स च स्नातकस्त्रिविधः ॥ विद्यास्नातको व्रतस्नातक उभयस्नातक इति ॥ तत्रैकं द्वौ त्रीन् चतुरो वा वेदान्वैदैकदेशं वाधीत्य तदर्थं च ज्ञात्वा द्वादशवर्षादिब्रह्मचर्यकालावधेः प्रागेव स्नाति स विद्यास्नातकः ॥ उपनयनव्रतसावित्रीव्रतवेदव्रतान्यनुष्ठाय वेदसमाप्तेः पूर्वमेव स्नातो व्रतस्नातकः ॥ द्वादशवर्षादिब्रह्मचर्यसमाप्त्या वेदं समाप्य स्नातो विद्याव्रतोभयस्नातकः ॥ तत्रोपनयनोत्तरं मेधाजननपर्यंतं त्रिरात्राद्वादशरात्रादिव्रतमुपनयनव्रतम् ॥ मेधाजननन्तरमुपाकर्मान्तं ब्रह्मचारिधर्मानुष्ठानं सावित्रीव्रतम् ॥ तदुत्तरं वेदाध्ययनार्थं द्वादशवर्षादिकालावच्छिन्नं व्रतं वेदव्रतम् ॥ स्वाध्यायोध्येतव्य इति विधेरर्थज्ञानपर्यन्तत्वाद्देदार्थज्ञानं विना वेदाध्ययनमात्रेण समावर्तनेधिकारो नेति पूर्वमीमांसकाः ॥ वेदग्रहणमेव विधिफलम् ॥ पूर्वकांडार्थज्ञानं कर्मानुष्ठानाक्षिप्तम् ॥ उत्तरकांडार्थज्ञानं काम्यश्रोतव्यविधिप्राप्तमित्युत्तरमीमांसकाः ॥ तत्र संहिताब्राह्मणं च मिलित्वैको वेदः आरण्यकांडब्राह्मणांतर्गतमेव ॥ संपूर्णवेदाध्ययनेष्वशक्तो वैदैकदेशं पठेत् ॥ अत्यशक्तेन संहितायाः प्रथमचरमसूक्ते कतिपयसूक्तानां प्रथमा ऋचः सर्वसूक्तानां प्रथमा ऋचो वाध्येतव्याः ॥ एवं वैदैकदेशाध्ययनोत्तरं समावृतो विवाहितो वा ब्रह्मचर्योक्तनियमेन वेदाध्ययनं कुर्यात् ॥ तत ऋतौ भार्यागमनं कार्यम् ॥ ब्रह्मचारिव्रतलोपप्रायश्चित्तं कृच्छ्रत्रयं कृत्वा महाव्याहृतिहोमं च कृत्वा समावर्तनं कार्यम् ॥ एतच्च संध्याभिकार्यभिक्षा लोपशूद्रादिस्पर्शकटिसूत्रमेखलाजिनत्यागदिवास्वापांजनपर्युषितभोजनादिव्रतभंगेषु अल्पकालमल्पव्रतभंगे ज्ञेयं बहुधर्मलोपे तु तं वोधियानव्यस्याविष्ठमिति मन्त्रस्य लक्षजपः शिवालये इत्युक्तम् ॥ एवं च महानाम्न्यादिव्रतलोपस्य ब्रह्मचर्यव्रतलोपस्य च प्रायश्चित्तोत्तरं समावर्तनाधिकारः ॥

gurave kṣetrādyanyatamaṃ dattvā tadanujñayā snāyāt || snānaṃ nāma samāvartanam || tānica kṣetraṃ hema gauraśvaśchatropānahau dhānyaṃ vastratrayaṃ śākamityetāni eṣu yadguroḥ priyaṃ taddeyam || dānaṃ vinaiva guruprītau tadanujñayaiva snāyāt || kṣetrādināpi na vidyāniṣkrayaḥ || “ ekaikamakṣaraṃ yastu guruḥ śiṣye nivedayet || pṛthivyāṃ nāsti taddravyaṃ yaddattvā tvanṛṇī bhavet ” ityukteḥ || sa ca snātakastrividhaḥ || vidyāsnātako vratasnātaka ubhayasnātaka iti || tatraikaṃ dvau trīn caturo vā vedānvaidaikadeśaṃ vādhītya tadarthaṃ ca jñātvā dvādaśavarṣādibrahmacaryakālāvadheḥ prāgeva snāti sa vidyāsnātakaḥ || upanayanavratasāvitrīvratavedavratānyanuṣṭhāya vedasamāpteḥ pūrvameva snāto vratasnātakaḥ || dvādaśavarṣādibrahmacaryasamāptyā vedaṃ samāpya snāto vidyāvratobhayasnātakaḥ || tatropanayanottaraṃ medhājananaparyaṃtaṃ trirātrādvādaśarātrādivratamupanayanavratam || medhājananantaramupākarmāntaṃ brahmacāridharmānuṣṭhānaṃ sāvitrīvratam || taduttaraṃ vedādhyayanārthaṃ dvādaśavarṣādikālāvacchinnaṃ vrataṃ vedavratam || svādhyāyodhyetavya iti vidherarthajñānaparyantatvāddedārthajñānaṃ vinā vedādhyayanamātreṇa samāvartanedhikāro neti pūrvamīmāṃsakāḥ || vedagrahaṇameva vidhiphalam || pūrvakāṃḍārthajñānaṃ karmānuṣṭhānākṣiptam || uttarakāṃḍārthajñānaṃ kāmyaśrotavyavidhiprāptamityuttaramīmāṃsakāḥ || tatra saṃhitābrāhmaṇaṃ ca militvaiko vedaḥ āraṇyakāṃḍabrāhmaṇāṃtargatameva || saṃpūrṇavedādhyayaneṣvaśakto vaidaikadeśaṃ paṭhet || atyaśaktena saṃhitāyāḥ prathamacaramasūkte katipayasūktānāṃ prathamā ṛcaḥ sarvasūktānāṃ prathamā ṛco vādhyetavyāḥ || evaṃ vaidaikadeśādhyayanottaraṃ samāvṛto vivāhito vā brahmacaryoktaniyamena vedādhyayanaṃ kuryāt || tata ṛtau bhāryāgamanaṃ kāryam || brahmacārivratalopaprāyaścittaṃ kṛcchratrayaṃ kṛtvā mahāvyāhṛtihomaṃ ca kṛtvā samāvartanaṃ kāryam || etacca saṃdhyābhikāryabhikṣā lopaśūdrādisparśakaṭisūtramekhalājinatyāgadivāsvāpāṃjanaparyuṣitabhojanādivratabhaṃgeṣu alpakālamalpavratabhaṃge jñeyaṃ bahudharmalope tu taṃ vodhiyānavyasyāviṣṭhamiti mantrasya lakṣajapaḥ śivālaye ityuktam || evaṃ ca mahānāmnyādivratalopasya brahmacaryavratalopasya ca prāyaścittottaraṃ samāvartanādhikāraḥ ||

⟨Now the samāvartana ⟨the return home at the end of studentship⟩.⟩ Having given the guru one of the things beginning with a field, he should bathe with his permission. The bath is what is called the samāvartana ⟨the return home from studentship⟩. And those things are: a field, gold, a cow, a horse, an umbrella and shoes, grain, three garments, and vegetables; among these, whatever is dear to the guru is to be given. If the guru is pleased even without a gift, he may bathe simply with his permission. Not even by a field and the rest is learning paid for, since it is said: “There is no substance on earth by giving which one could become free of the debt for the single syllable that a guru imparts to his pupil.” And the snātaka ⟨one who has taken that bath⟩ is of three kinds: the vidyā-snātaka, the vrata-snātaka and the snātaka of both. Of these, he who, having studied one, two, three or four Vedas, or a part of a Veda, and having understood its meaning, bathes before the term of his brahmacarya ⟨studentship⟩, twelve years and so on, is the vidyā-snātaka. He who, having performed the upanayana-vrata, the sāvitrī-vrata and the veda-vratas, has bathed before the completion of the Veda, is the vrata-snātaka. He who, on the completion of his brahmacarya of twelve years and so on, has finished the Veda and bathed, is the snātaka of both learning and vow. Of these, the vow of three nights, twelve nights and so on, from after the upanayana up to the medhājanana, is the upanayana-vrata. The observance of the brahmacārin's duties from after the medhājanana up to the upākarman is the sāvitrī-vrata. After that, the vow bounded by a period of twelve years and so on, for the sake of Vedic study, is the veda-vrata. Since the injunction ‘one's own recension is to be studied’ extends as far as knowing its meaning, there is no title to the samāvartana by mere study of the Veda without knowledge of the Veda's meaning — so the Pūrvamīmāṃsakas. But the fruit of the injunction is just the taking up of the Veda; knowledge of the meaning of the earlier section is implied by the performance of the rites, and knowledge of the meaning of the later section is obtained from the optional injunction that it is to be heard — so the Uttaramīmāṃsakas. There, the saṃhitā and the brāhmaṇa together are one Veda; the āraṇyaka section is included within the brāhmaṇa itself. One who is unable to study the complete Vedas should recite a part of a Veda. One who is quite unable should study the first and last sūktas ⟨hymns⟩ of the saṃhitā, or the first ṛcs ⟨verses⟩ of a few sūktas, or the first ṛcs of all the sūktas. So, after studying a part of a Veda, ⟨even⟩ one who has returned home or has married should carry on the study of the Veda under the rule laid down for brahmacarya. Then he should go to his wife in her ṛtu ⟨the season after her courses⟩. The samāvartana is to be performed after doing the prāyaścitta for the lapse of the brahmacārin's vow — three kṛcchras — and the mahāvyāhṛti-homa. And this is to be understood of a breach of a minor vow for a short time: the lapse of the sandhyā, of the agnikārya and of the begging round, touching a śūdra and the like, abandoning the waist-string, the girdle or the skin, sleeping by day, collyrium, eating stale food, and the like. But for the lapse of many duties it has been said that there is japa of the mantra ‘taṃ vo dhiyā navyasā ⟨śa⟩viṣṭham’ a hundred thousand times in a temple of Śiva. And thus the title to the samāvartana arises only after the prāyaścitta for the lapse of the mahānāmnī and the other vows, and for the lapse of the vow of brahmacarya.

अथ समावर्तनकालः ।

तत्रोपनयनोक्तकाले समावर्तनमिति बहवो ज्योतिर्ग्रंथाः तेनानध्याये प्रदोषदिने भौमशनिवारयोः पौषाषाढयोर्दक्षिणायने च न भवति ॥ मार्गशीर्षे विवाहप्रसक्तौ दक्षिणायनेपि भवति ॥ अन्यथा “अनाश्रमी न तिष्ठेत दिनमेकमपि द्विजः” इति निषेधातिक्रमापत्तेः ॥ अन्ये तु मौञ्ज्युक्तकालोपादाने मूलाभावात रिक्तात्रयपूर्णिमामावास्याष्टमीप्रतिपद्भिन्नतिथिषु शुक्लेऽन्त्यत्रिकाभिन्नकृष्णे च गुरुशुक्रास्तादिदिनक्षयभद्राव्यतीपातादिदोषशून्ये शुभवारे समावर्तनं कार्यम् ॥ नात्र प्रदोषसोपपदादितिथिवर्जनमावश्यकमित्याहुः ॥ पुष्यपुनर्वसुमृगरेवतीहस्तानुराधोत्तरात्रयरोहिणीश्रवणविशाखाचित्राः श्रेष्ठाः॥एतदलाभे मौञ्ज्युक्तभानि क्वचिद्भौमशनिवारौ सिन्धावुक्तौ॥अथ मणिकुंडलवस्त्रयुगच्छत्रोपानद्युगदंडस्रगुन्मर्दनानुलेपनांजनोष्णीषाणि आत्मने आचार्याय च संपाद्यालाभे आचार्यायैव वा संपादयेत् ॥ देशकालौ संकीर्त्य मम ब्रह्मचर्य नियमलोपजनितसंभावितदोषपरिहारेण समावर्तनाधिकारसंपादनद्वारा श्रीपरमेश्वरप्रीत्यर्थमाज्यहोमपूर्वकं कृच्छ्रत्रयमहानाम्न्यादिव्रतचतुष्टयलोपजनितप्रत्यवायपरिहारार्थं प्रतिसंस्कारमेकैकं कृच्छ्रं च गायत्र्याज्यहोमपूर्वकं तंत्रेणाहमाचरिष्ये इति संकल्प्याग्निप्रतिष्ठापनादि चक्षुषी आज्येनात्र प्रधानम् ॥ अग्निं वायुं सूर्यं प्रजापतिं चतसृभिराज्यहुतिभिः ॥ अग्निं पृथिवीं महांतमेकयाज्याहुत्या वायुमन्तरिक्षं महांतमेकया० आदित्यं दिवं महांतमेकया० चन्द्रमसं नक्षत्राणि दिशो महांतमेकया० अग्निं द्विः० विभावसुं शतक्रतुमग्निमग्निं वायुं सूर्यं प्रजापतिं चेत्यष्टावेकैकयाज्याहुत्या शेषेणेत्यादि ॥ आज्यभागांते व्यस्तसमस्तव्याहृतिभिर्हुत्वा ॥ भूरग्नये च पृथिव्यै च महते च स्वाहा अग्नये पृथिव्यै महते इदमित्यादि यथान्वाधानं त्यागः ॥ भुवो वायवे चांतरिक्षाय च महते च स्वाहा॥सुवरादित्याय च दिवे च महते च स्वाहा ॥ भूर्भुवः स्वश्चन्द्रमसे च नक्षत्रेभ्यश्च दिग्भ्यश्च महते च स्वाहा ॥ चन्द्रमसे नक्षत्रेभ्यो दिग्भ्यश्च महत इदं पाहि नो अग्न एनसे स्वाहा ॥ पाहि नो विश्ववेदसे स्वाहा ॥ यज्ञं पाहि विभावसो स्वाहा ॥ सर्वं पाहि शतक्रतो स्वाहा ॥ पुनरूर्जानिवर्तस्वपुनरग्न इहायुषा ॥ पुनर्नः पाह्यंहसः स्वाहा ॥ सह रय्या निवर्तस्वाग्नेपिन्वस्वधारया ॥ विश्वप्स्रिया विश्वतस्परि स्वाहा ॥ पुनर्व्यस्त समस्तव्याहृतिचतुष्टयम् ॥ व्रतचतुष्टयार्थं गायत्र्याज्यहोमः ॥ कृच्छ्रत्रयगोनिष्क्रयं दत्त्वा होमशेषं समापयेत् ॥ महानाम्न्यादिलोपे प्रत्येकमष्टोत्तरशतमष्टाविंशतिंमष्टौ वा गायत्र्याज्याहुतीर्हुत्वा एकैकं कृच्छ्रं चरेत् ॥ इति प्रायश्चित्तप्रयोगः ॥

tatropanayanoktakāle samāvartanamiti bahavo jyotirgraṃthāḥ tenānadhyāye pradoṣadine bhaumaśanivārayoḥ pauṣāṣāḍhayordakṣiṇāyane ca na bhavati || mārgaśīrṣe vivāhaprasaktau dakṣiṇāyanepi bhavati || anyathā “anāśramī na tiṣṭheta dinamekamapi dvijaḥ” iti niṣedhātikramāpatteḥ || anye tu mauñjyuktakālopādāne mūlābhāvāta riktātrayapūrṇimāmāvāsyāṣṭamīpratipadbhinnatithiṣu śukle'ntyatrikābhinnakṛṣṇe ca guruśukrāstādidinakṣayabhadrāvyatīpātādidoṣaśūnye śubhavāre samāvartanaṃ kāryam || nātra pradoṣasopapadāditithivarjanamāvaśyakamityāhuḥ || puṣyapunarvasumṛgarevatīhastānurādhottarātrayarohiṇīśravaṇaviśākhācitrāḥ śreṣṭhāḥ||etadalābhe mauñjyuktabhāni kvacidbhaumaśanivārau sindhāvuktau||atha maṇikuṃḍalavastrayugacchatropānadyugadaṃḍasragunmardanānulepanāṃjanoṣṇīṣāṇi ātmane ācāryāya ca saṃpādyālābhe ācāryāyaiva vā saṃpādayet || deśakālau saṃkīrtya mama brahmacarya niyamalopajanitasaṃbhāvitadoṣaparihāreṇa samāvartanādhikārasaṃpādanadvārā śrīparameśvaraprītyarthamājyahomapūrvakaṃ kṛcchratrayamahānāmnyādivratacatuṣṭayalopajanitapratyavāyaparihārārthaṃ pratisaṃskāramekaikaṃ kṛcchraṃ ca gāyatryājyahomapūrvakaṃ taṃtreṇāhamācariṣye iti saṃkalpyāgnipratiṣṭhāpanādi cakṣuṣī ājyenātra pradhānam || agniṃ vāyuṃ sūryaṃ prajāpatiṃ catasṛbhirājyahutibhiḥ || agniṃ pṛthivīṃ mahāṃtamekayājyāhutyā vāyumantarikṣaṃ mahāṃtamekayā0 ādityaṃ divaṃ mahāṃtamekayā0 candramasaṃ nakṣatrāṇi diśo mahāṃtamekayā0 agniṃ dviḥ0 vibhāvasuṃ śatakratumagnimagniṃ vāyuṃ sūryaṃ prajāpatiṃ cetyaṣṭāvekaikayājyāhutyā śeṣeṇetyādi || ājyabhāgāṃte vyastasamastavyāhṛtibhirhutvā || bhūragnaye ca pṛthivyai ca mahate ca svāhā agnaye pṛthivyai mahate idamityādi yathānvādhānaṃ tyāgaḥ || bhuvo vāyave cāṃtarikṣāya ca mahate ca svāhā||suvarādityāya ca dive ca mahate ca svāhā || bhūrbhuvaḥ svaścandramase ca nakṣatrebhyaśca digbhyaśca mahate ca svāhā || candramase nakṣatrebhyo digbhyaśca mahata idaṃ pāhi no agna enase svāhā || pāhi no viśvavedase svāhā || yajñaṃ pāhi vibhāvaso svāhā || sarvaṃ pāhi śatakrato svāhā || punarūrjānivartasvapunaragna ihāyuṣā || punarnaḥ pāhyaṃhasaḥ svāhā || saha rayyā nivartasvāgnepinvasvadhārayā || viśvapsriyā viśvataspari svāhā || punarvyasta samastavyāhṛticatuṣṭayam || vratacatuṣṭayārthaṃ gāyatryājyahomaḥ || kṛcchratrayagoniṣkrayaṃ dattvā homaśeṣaṃ samāpayet || mahānāmnyādilope pratyekamaṣṭottaraśatamaṣṭāviṃśatiṃmaṣṭau vā gāyatryājyāhutīrhutvā ekaikaṃ kṛcchraṃ caret || iti prāyaścittaprayogaḥ ||

⟨Now the time of the samāvartana ⟨the return home at the end of studentship⟩.⟩ Many jyotiṣa ⟨astrological⟩ works say that the samāvartana ⟨the return home from studentship⟩ is at the time prescribed for the upanayana ⟨the initiation⟩. Hence it does not take place on an anadhyāya ⟨a day when Vedic study is suspended⟩, on a pradoṣa day, on Tuesday or Saturday, in Pauṣa or Āṣāḍha, or in the dakṣiṇāyana ⟨the southern course of the sun⟩. If a marriage is in prospect in Mārgaśīrṣa, it takes place even in the dakṣiṇāyana; otherwise there would be a transgression of the prohibition, “A twice-born man should not remain even for a single day without an āśrama ⟨stage of life⟩.” But others say that, since there is no authority for adopting the time prescribed for the muñjī ⟨the initiation⟩, the samāvartana is to be performed on tithis ⟨lunar days⟩ other than the three riktās, the full moon, the new moon, the eighth and the first; in the bright fortnight, and in the dark fortnight apart from its last triad; and on an auspicious weekday free from faults such as the setting of Jupiter or Venus, the loss of a day, the bhadrā and the vyatīpāta. They say that here it is not necessary to avoid the pradoṣa or the tithis that carry a qualifying word, and the like. Puṣya, Punarvasu, Mṛga⟨śiras⟩, Revatī, Hasta, Anurādhā, the three Uttarās, Rohiṇī, Śravaṇa, Viśākhā and Citrā are the best ⟨nakṣatras⟩; failing these, the nakṣatras ⟨lunar mansions⟩ prescribed for the muñjī. In one place Tuesday and Saturday are prescribed in the ⟨Nirṇaya⟩sindhu. Now a jewel, earrings, a pair of garments, an umbrella, a pair of shoes, a staff, a garland, unguent for rubbing, ointment, collyrium and a turban are to be procured both for himself and for the ācārya ⟨the teacher⟩; or, if they are not to be had ⟨for both⟩, he should procure them for the ācārya alone. Having named the place and the time, he declares: “For the pleasing of the blessed Supreme Lord, by removing the faults that may have been incurred through the lapse of the rules of my brahmacarya ⟨studentship⟩, and so securing the title to the samāvartana, I shall perform three kṛcchras ⟨penances⟩ preceded by an oblation of ghee, and, for the removal of the transgression arising from the lapse of the four vows — the mahānāmnī and the rest — one kṛcchra for each rite, preceded by an oblation of ghee with the Gāyatrī, all in a single combined performance ⟨tantra⟩.” Then the establishing of the fire and the rest, and the cakṣuṣī ⟨oblation⟩. Here the principal ⟨offering⟩ is with ghee. ⟨He offers to⟩ Agni, Vāyu, Sūrya and Prajāpati with four oblations of ghee. To Agni, Pṛthivī and the Great One with one oblation of ghee; to Vāyu, Antarikṣa and the Great One with one; to Āditya, Dyaus and the Great One with one; to Candramas, the nakṣatras, the quarters and the Great One with one; to Agni twice; to Vibhāvasu, to Śatakratu, to Agni; and to Agni, Vāyu, Sūrya and Prajāpati — thus to eight, each with a single oblation of ghee; then with the remainder, and so on. At the end of the ājyabhāga ⟨the portions of ghee⟩, having offered with the vyāhṛtis separately and together: “bhūḥ — to Agni and to Pṛthivī and to the Great One, svāhā”; the tyāga ⟨the formula of renunciation⟩ is “this is for Agni, for Pṛthivī, for the Great One,” and so on, following the anvādhāna ⟨the laying on of the fuel⟩. “bhuvaḥ — to Vāyu and to Antarikṣa and to the Great One, svāhā.” “suvaḥ — to Āditya and to Dyaus and to the Great One, svāhā.” “bhūr bhuvaḥ svaḥ — to Candramas and to the nakṣatras and to the quarters and to the Great One, svāhā”; “this is for Candramas, for the nakṣatras, for the quarters, for the Great One.” “Protect us, O Agni, from sin, svāhā.” “Protect us, O thou who knowest all, svāhā.” “Protect the sacrifice, O Vibhāvasu, svāhā.” “Protect all, O Śatakratu, svāhā.” “Turn back again with vigour, O Agni, again here with long life; protect us again from evil, svāhā.” “Turn back together with wealth, O Agni; swell with thy stream; ⟨thou⟩ of all forms, from every side, svāhā.” Again the four vyāhṛtis, separately and together. For the sake of the four vows, an oblation of ghee with the Gāyatrī. Having given the redemption-price of a cow for the three kṛcchras, he should finish the remainder of the homa ⟨fire offering⟩. On the lapse of the mahānāmnī and the rest, he should offer one hundred and eight, or twenty-eight, or eight oblations of ghee with the Gāyatrī for each, and perform one kṛcchra for each. Thus the procedure of the prāyaścitta ⟨expiation⟩.

अथ समावर्तनसंकल्पादि ।

मम गृहस्थाश्रमार्हतासिद्धिद्वारा श्रीपरमेश्वरप्रीत्यर्थं समावर्तनं करिष्ये इति संकल्प्य नांदीश्राद्धांतं बटुरेव कुर्यात् ॥ ब्रह्मचारी जीवपितृकश्चेत्पितृमात्राद्युद्देशः ॥ ब्रह्मचार्यसक्तश्चेत्पित्रादिस्तत्प्रतिनिधित्वेन नांदीश्राद्धं कुर्यात् ॥ समावर्तने उपनयनादाविव पित्रादिरेव नांदीश्राद्धकर्तेति मतांतरेण प्रागुक्तम् ॥ अवशिष्टप्रयोगः स्वस्वगृह्यानुसारेण ॥ दश त्रीन्वा विप्रान् भोजयेत् ॥ “दास्यंति मधुपर्कं ये तत्रैतां रजनीं वसेत् ॥” ततो व्रतानि संकल्पयेत् ॥ तानि च स्वसूत्रोक्तानि स्मृत्युक्तानि चेति द्विविधानि ॥ सर्वाण्यपि पुरुषार्थान्येव न तु समावर्तनांगानि ॥ तत्राशक्तः सूत्रोक्तान्येव व्रतानि कुर्यात् ॥ शक्तस्तु स्मृत्युक्तान्यपि ॥ तानि यथा ॥ निमित्तं विना न नक्तं स्नास्यामि ॥ न नग्नः शयिष्ये ॥ न नग्नां स्त्रियमीक्ष्येत्यत्र मैथुनात् ॥ वर्षाति न धाविष्ये ॥ न वृक्षमरोहिष्ये ॥ न कूपमवरोहिष्ये ॥ न बाहुभ्यां नदीं तरिष्ये ॥ न प्राणसंशय मभ्यापत्स्ये इति सूत्रो क्तानि ॥ अथ स्मृत्युक्तानि ॥ नित्यं यज्ञोपवीतद्वयं धारयिष्ये ॥ सोदककमण्डलुं छत्रमुष्णीषं पादुके उपानहौ सुवर्णकुंडले दर्भमुष्टिं च धारयिष्ये ॥ कर्तनेन ह्रस्वीकृतकेशश्मश्रुनखः स्याम् निमित्तं विना मुंडनं न करिष्ये इत्यर्थः ॥ ‘ न समावृत्ता मुंडेरन् ’ इति निषेधात् ॥ नित्यमध्ययनरतः स्याम् ॥ स्वशरीरादुद्धृतं स्वनिर्माल्यं पुष्पचन्दनादि पुनर्न धारयिष्ये ॥ शुक्लांबरधरः स्याम् ॥ सुगंधिप्रियदर्शनः स्याम् ॥ विभवे सति जीर्णवासा मलवद्वासाश्च न स्याम् ॥ रक्तं वासः शरीरपीडावहं वा वस्त्रं न धारयिष्ये ॥ गुरुं विनान्यैर्धृतं वस्त्रमलंकारं स्रजं च न धारयिष्ये ॥ अशक्तस्तु अन्यधृतमपि वस्त्रादि प्रक्षाल्य धारयेत् ॥ अन्यधृतोपवीतमुपानहौ च न धारये कंथां न धारयिष्ये ॥ न स्वरूपमुदके निरीक्षिष्ये ॥ न भार्यया साकमेकपात्रे एककाले वाश्नीयाम् ॥ एतद्विवाहभिन्नविषयम् ॥ शूद्राय धर्मज्ञानं नीतिज्ञानं व्रतकल्पं च नोपदिशामि ॥ एतत्साक्षादुपदेशपरम् ॥ ‘कृत्वा ब्राह्मणमग्रतः’ इति ब्राह्मणद्वारकोपदेशे दोषाभावात् ॥ गृहमेधिशूद्राय स्वोच्छिष्टं न दास्ये ॥ शूद्राय होमशेषं न दास्ये ॥ उद्धतोदकेन तिष्ठन्नाचमनं न करिष्ये ॥ जानुमात्रे तदधिके वा जले तिष्ठदाचमने दोषाभावात् ॥ अशुचिना एकहस्तेन वा आनीतजलैर्नाचमिष्ये ॥ पादेन पादधावनं न करिष्ये ॥ अकल्पां स्त्रियं न गमिष्यामि ॥ न प्रावृतमस्तकोहनि पर्यटिष्यामि ॥ रात्रौ मलमूत्रोत्सर्गे च प्रावृतशिराः स्याम् ॥ सोपानत्कोशनाभिवादननमस्कारांश्च न करिष्ये ॥ पादेनासनं नापकर्षिष्यामि ॥ एवमन्यान्यपि स्मृत्युक्तानि ज्ञेयानि ॥ एतेषु व्रतेषु यानि कर्तुं शक्नुयात्तावन्त्येव संकल्पयेत् ॥ अत्र संकल्पितव्रतोल्लंघने मत्या कृते त्र्यहमभोजनम् अमत्या कृते एकरात्रमभोजनं प्रायश्चित्तम् ॥ अशक्तस्त्रीनेकं वा विप्रं भोजयेत् ॥ इति स्नातकव्रतानि ॥

mama gṛhasthāśramārhatāsiddhidvārā śrīparameśvaraprītyarthaṃ samāvartanaṃ kariṣye iti saṃkalpya nāṃdīśrāddhāṃtaṃ baṭureva kuryāt || brahmacārī jīvapitṛkaścetpitṛmātrādyuddeśaḥ || brahmacāryasaktaścetpitrādistatpratinidhitvena nāṃdīśrāddhaṃ kuryāt || samāvartane upanayanādāviva pitrādireva nāṃdīśrāddhakarteti matāṃtareṇa prāguktam || avaśiṣṭaprayogaḥ svasvagṛhyānusāreṇa || daśa trīnvā viprān bhojayet || “dāsyaṃti madhuparkaṃ ye tatraitāṃ rajanīṃ vaset ||” tato vratāni saṃkalpayet || tāni ca svasūtroktāni smṛtyuktāni ceti dvividhāni || sarvāṇyapi puruṣārthānyeva na tu samāvartanāṃgāni || tatrāśaktaḥ sūtroktānyeva vratāni kuryāt || śaktastu smṛtyuktānyapi || tāni yathā || nimittaṃ vinā na naktaṃ snāsyāmi || na nagnaḥ śayiṣye || na nagnāṃ striyamīkṣyetyatra maithunāt || varṣāti na dhāviṣye || na vṛkṣamarohiṣye || na kūpamavarohiṣye || na bāhubhyāṃ nadīṃ tariṣye || na prāṇasaṃśaya mabhyāpatsye iti sūtro ktāni || atha smṛtyuktāni || nityaṃ yajñopavītadvayaṃ dhārayiṣye || sodakakamaṇḍaluṃ chatramuṣṇīṣaṃ pāduke upānahau suvarṇakuṃḍale darbhamuṣṭiṃ ca dhārayiṣye || kartanena hrasvīkṛtakeśaśmaśrunakhaḥ syām nimittaṃ vinā muṃḍanaṃ na kariṣye ityarthaḥ || ‘ na samāvṛttā muṃḍeran ’ iti niṣedhāt || nityamadhyayanarataḥ syām || svaśarīrāduddhṛtaṃ svanirmālyaṃ puṣpacandanādi punarna dhārayiṣye || śuklāṃbaradharaḥ syām || sugaṃdhipriyadarśanaḥ syām || vibhave sati jīrṇavāsā malavadvāsāśca na syām || raktaṃ vāsaḥ śarīrapīḍāvahaṃ vā vastraṃ na dhārayiṣye || guruṃ vinānyairdhṛtaṃ vastramalaṃkāraṃ srajaṃ ca na dhārayiṣye || aśaktastu anyadhṛtamapi vastrādi prakṣālya dhārayet || anyadhṛtopavītamupānahau ca na dhāraye kaṃthāṃ na dhārayiṣye || na svarūpamudake nirīkṣiṣye || na bhāryayā sākamekapātre ekakāle vāśnīyām || etadvivāhabhinnaviṣayam || śūdrāya dharmajñānaṃ nītijñānaṃ vratakalpaṃ ca nopadiśāmi || etatsākṣādupadeśaparam || ‘kṛtvā brāhmaṇamagrataḥ’ iti brāhmaṇadvārakopadeśe doṣābhāvāt || gṛhamedhiśūdrāya svocchiṣṭaṃ na dāsye || śūdrāya homaśeṣaṃ na dāsye || uddhatodakena tiṣṭhannācamanaṃ na kariṣye || jānumātre tadadhike vā jale tiṣṭhadācamane doṣābhāvāt || aśucinā ekahastena vā ānītajalairnācamiṣye || pādena pādadhāvanaṃ na kariṣye || akalpāṃ striyaṃ na gamiṣyāmi || na prāvṛtamastakohani paryaṭiṣyāmi || rātrau malamūtrotsarge ca prāvṛtaśirāḥ syām || sopānatkośanābhivādananamaskārāṃśca na kariṣye || pādenāsanaṃ nāpakarṣiṣyāmi || evamanyānyapi smṛtyuktāni jñeyāni || eteṣu vrateṣu yāni kartuṃ śaknuyāttāvantyeva saṃkalpayet || atra saṃkalpitavratollaṃghane matyā kṛte tryahamabhojanam amatyā kṛte ekarātramabhojanaṃ prāyaścittam || aśaktastrīnekaṃ vā vipraṃ bhojayet || iti snātakavratāni ||

⟨Now the saṅkalpa ⟨statement of intent⟩ for the samāvartana, and the rest.⟩ Having declared, “For the pleasing of the blessed Supreme Lord, by means of accomplishing my fitness for the householder's āśrama ⟨stage of life⟩, I shall perform the samāvartana ⟨the return home from studentship⟩,” the boy himself should perform everything as far as the nāndīśrāddha ⟨the auspicious offering to the fathers⟩. If the brahmacārin's father is living, the designation ⟨of the recipients⟩ is of the paternal and maternal ⟨ancestors⟩ and the rest. If the brahmacārin is incapable, the father or another should perform the nāndīśrāddha as his representative. It has been stated before, as another view, that in the samāvartana, as in the upanayana ⟨initiation⟩ and the rest, it is the father or another who performs the nāndīśrāddha. The remaining procedure is according to one's own gṛhya ⟨domestic manual⟩. He should feed ten brāhmaṇas, or three. “He should spend that night where they will give him the madhuparka ⟨the honey-mixture offered to an honoured guest⟩.” Then he should formally undertake the vows. They are of two kinds: those stated in one's own sūtra and those stated in the smṛtis. All of them serve the man's own end and are not subsidiary parts of the samāvartana. There, one who is unable should undertake only the vows stated in the sūtra; one who is able, those stated in the smṛtis as well. They are as follows. “Without an occasion I shall not bathe at night.” “I shall not sleep naked.” “I shall not look upon a naked woman” — here ⟨what is meant is⟩ apart from sexual intercourse. “I shall not run when it is raining.” “I shall not climb a tree.” “I shall not go down into a well.” “I shall not swim a river with my arms.” “I shall not throw myself into danger of life.” These are stated in the sūtra. Now those stated in the smṛtis. “I shall always wear two sacred threads.” “I shall carry a kamaṇḍalu ⟨water-pot⟩ with water in it, an umbrella, a turban, wooden sandals, shoes, golden earrings and a handful of darbha ⟨sacred grass⟩.” “I shall keep my hair, beard and nails shortened by cutting” — that is to say, “I shall not shave the head without an occasion,” because of the prohibition, “those who have returned ⟨from studentship⟩ should not shave the head.” “I shall always be devoted to study.” “I shall not wear again a flower, sandal paste or the like that has been taken off my own body, my own nirmālya ⟨what has been used and laid aside⟩.” “I shall wear white garments.” “I shall be fragrant and pleasant to look upon.” “When I have the means I shall not be one who wears worn-out or dirty clothes.” “I shall not wear a red garment, nor a garment that gives the body pain.” “I shall not wear a garment, an ornament or a garland that has been worn by others, the guru excepted.” But one who is unable may wear even a garment and the like worn by another, after washing it. “I shall not wear a sacred thread or shoes that another has worn; I shall not wear a patched rag.” “I shall not look at my own form in water.” “I shall not eat with my wife from one vessel, or at the same time ⟨as she⟩” — this has a scope other than the marriage ⟨rite⟩. “I shall not teach a śūdra the knowledge of dharma, the knowledge of polity, or the rules of the vows” — this refers to teaching him directly; for by ⟨the text⟩ “having put a brāhmaṇa in front” there is no fault in teaching through a brāhmaṇa. “I shall not give my leavings to a householder śūdra.” “I shall not give the remnant of the homa ⟨fire offering⟩ to a śūdra.” “I shall not sip water standing, with water that has been drawn up” — for there is no fault in sipping while standing in water knee-deep or deeper. “I shall not sip with water brought by an impure person, or with one hand.” “I shall not wash one foot with the other.” “I shall not go to a woman who is unfit.” “I shall not walk about by day with my head covered.” “And at night, and when voiding excrement or urine, I shall keep my head covered.” “I shall not eat, greet or make obeisance with my shoes on.” “I shall not drag a seat with my foot.” Other vows stated in the smṛtis are to be understood in the same way. Among these vows he should undertake only as many as he is able to keep. Here, if a vow that has been undertaken is transgressed knowingly, the prāyaścitta ⟨expiation⟩ is going without food for three days; if unknowingly, going without food for one night. One who is unable should feed three brāhmaṇas, or one. Thus the vows of the snātaka ⟨the graduate⟩.

अथातुरसमावर्तनम् ।

आतुरदशायां यथोक्तसमावर्तनासंभवे संक्षेपतस्तत्कार्यम् ॥ तत्प्रयोगः ॥ संकल्प्य ब्रह्मचारी लिंगानि मेखलादीनि त्यक्त्वा वपनं कृत्वा तीर्थे स्नात्वा वासः परिधानाचमनतिलकधारणानि कृत्वाग्निं प्रतिष्ठाप्य तत्र प्रजापतिं मनसा ध्यायंस्तूष्णीं समिधमादध्यात् ॥ अन्यदपि अविरोधि तूष्णीमेव कर्तव्यमिति ॥ इति समावर्तनानुकल्पः ब्रह्मचर्यदशायां दशाहाशौचहेतुसपिंडमरणे समावर्तनोत्तरमुदकदानपूर्वकं त्रिरात्रमतिक्रांताशौचं कार्यम् ॥ अनुपनीतसपिंडे मातुलादौ च मृतेऽतिक्रांताशौचं न ॥ एवं जननाशौचेप्यतिक्रांताशौचं न ॥ ततश्च दशाहाशौचापादकसपिंडकमृतौ समावर्तनोत्तरं त्रिरात्रमध्ये विवाहो न कार्यः ॥ कस्यचिन्मरणाभावे तु न विवाहे दोषः ॥ “इत्थं व्रतांतकर्माण्यानंतोपाध्यायसूनुना ॥ निर्णीय श्रीविठ्ठलांघ्र्योर्वाग्विलासः समर्पितः ॥ अथ श्रीभगवत्पादौ पुंडरीकवरप्रदौ ॥ श्रीगुरूपितरौ नत्वा विवाहं वक्तुमुद्यतः ॥ उद्वहेत्तु द्विजो भार्यां सवर्णां लक्षणैर्युताम् ॥ अव्यंगांगीं सौम्यनाम्नीं मृद्वंगीं च मनोहराम् ॥” भाविशुभाशुभज्ञानहेतुलक्षणविचारोष्टौ मृत्पिंडान् कृत्वेत्यादिरूप आश्वलायनसूत्रे उक्तः ज्योतिःशास्त्रोक्तराशिनक्षत्रादिघटितविचारोपि शुभाशुभादिज्ञानहेतुः ॥

āturadaśāyāṃ yathoktasamāvartanāsaṃbhave saṃkṣepatastatkāryam || tatprayogaḥ || saṃkalpya brahmacārī liṃgāni mekhalādīni tyaktvā vapanaṃ kṛtvā tīrthe snātvā vāsaḥ paridhānācamanatilakadhāraṇāni kṛtvāgniṃ pratiṣṭhāpya tatra prajāpatiṃ manasā dhyāyaṃstūṣṇīṃ samidhamādadhyāt || anyadapi avirodhi tūṣṇīmeva kartavyamiti || iti samāvartanānukalpaḥ brahmacaryadaśāyāṃ daśāhāśaucahetusapiṃḍamaraṇe samāvartanottaramudakadānapūrvakaṃ trirātramatikrāṃtāśaucaṃ kāryam || anupanītasapiṃḍe mātulādau ca mṛte'tikrāṃtāśaucaṃ na || evaṃ jananāśaucepyatikrāṃtāśaucaṃ na || tataśca daśāhāśaucāpādakasapiṃḍakamṛtau samāvartanottaraṃ trirātramadhye vivāho na kāryaḥ || kasyacinmaraṇābhāve tu na vivāhe doṣaḥ || “itthaṃ vratāṃtakarmāṇyānaṃtopādhyāyasūnunā || nirṇīya śrīviṭhṭhalāṃghryorvāgvilāsaḥ samarpitaḥ || atha śrībhagavatpādau puṃḍarīkavarapradau || śrīgurūpitarau natvā vivāhaṃ vaktumudyataḥ || udvahettu dvijo bhāryāṃ savarṇāṃ lakṣaṇairyutām || avyaṃgāṃgīṃ saumyanāmnīṃ mṛdvaṃgīṃ ca manoharām ||” bhāviśubhāśubhajñānahetulakṣaṇavicāroṣṭau mṛtpiṃḍān kṛtvetyādirūpa āśvalāyanasūtre uktaḥ jyotiḥśāstroktarāśinakṣatrādighaṭitavicāropi śubhāśubhādijñānahetuḥ ||

⟨Now the samāvartana ⟨the return home at the end of studentship⟩ of one who is gravely ill.⟩ In a state of illness, when the samāvartana ⟨the return home from studentship⟩ as prescribed is impossible, it is to be done in an abridged form. Its procedure: having made the saṃkalpa ⟨the formal declaration of intent⟩, the brahmacārin should lay aside the marks ⟨of studentship⟩, the girdle and the rest, be shaved, bathe at a tīrtha ⟨a sacred bathing place⟩, put on his garment, sip water and put on the tilaka ⟨forehead mark⟩; then, having established the fire and meditating there in his mind upon Prajāpati, he should silently lay on a fuel-stick. Whatever else is not inconsistent with this is likewise to be done in silence. Thus the substitute form of the samāvartana. If, while he is in the state of brahmacarya ⟨studentship⟩, a sapiṇḍa ⟨a kinsman within the degrees of the funeral offering⟩ dies whose death entails ten days' āśauca ⟨ritual impurity⟩, then after the samāvartana he should observe for three nights the āśauca that has passed by, preceded by the offering of water. But when a sapiṇḍa who has not been initiated dies, or a maternal uncle and the like, there is no observing of the āśauca that has passed by; and so too in the impurity of a birth, there is no observing of it. And therefore, when a sapiṇḍa has died whose death brings ten days' āśauca, the marriage is not to be performed within the three nights after the samāvartana. But if no one has died, there is no fault in the marriage. “Thus, the rites that conclude the vow having been determined by the son of Ananta Upādhyāya, this play of speech is offered at the feet of the blessed Viṭṭhala. Now, having bowed to the feet of the blessed Lord who gave a boon to Puṇḍarīka, and to my revered guru and father, I set out to speak of marriage. A twice-born man should marry a wife of his own varṇa, endowed with the ⟨auspicious⟩ marks, with no defect in her limbs, of a gentle name, soft-limbed and charming.” The examination of the marks which are the means of knowing the good and ill to come is stated in the Āśvalāyana sūtra in the form “having made eight lumps of earth,” and so on. The examination of the fitness of the rāśi ⟨zodiacal sign⟩, the nakṣatra ⟨lunar mansion⟩ and the rest, as stated in the jyotiḥśāstra ⟨the science of the heavens⟩, is also a means of knowing what is auspicious and what is not.

अथ विवाहे घटितविचारः ।

स च संक्षेपेणोच्यते ॥ तत्र मेषादिराशिस्वामिनः “भौमः शुक्रो बुधश्चंद्रः सूर्यः सौम्यो भृगुः कुजः ॥ गुरुः शनैश्चरो मंदः सुरेज्यो राशिपाः स्मृताः ॥”

sa ca saṃkṣepeṇocyate || tatra meṣādirāśisvāminaḥ “bhaumaḥ śukro budhaścaṃdraḥ sūryaḥ saumyo bhṛguḥ kujaḥ || guruḥ śanaiścaro maṃdaḥ surejyo rāśipāḥ smṛtāḥ ||”

⟨Now the consideration of the match in marriage.⟩ And it is stated in brief. There, the lords of the signs beginning with Aries: “Mars, Venus, Mercury, the Moon, the Sun, Mercury, Venus, Mars, Jupiter, Saturn, Saturn, Jupiter — these are declared to be the lords of the rāśis ⟨zodiacal signs⟩.”

अथ ग्रहमैत्री ।

अत्र ग्रहाणां शत्रुमित्रादि ॥ रवेर्गुरुभौमचंद्रा मित्राणि शनिशुक्रौ शत्रू बुधः समः ॥ इंदोः सूर्यबुधौ मित्रे भौमगुरुशुक्रशनयः समाः अस्य शत्रुर्न ॥ कुजस्य बुधो रिपुः सूर्यगुरुचंद्रा मित्राणि शनिशुक्रौ समौ ॥ बुधस्यार्कशुक्रौ मित्रे चंद्रोरिः शनिभौमगुरवः समाः ॥ गुरोः सूर्यभौमचंद्रा मित्राणि ॥ शुक्रबुधौ शत्रू शनिः समः ॥ शुक्रस्य शनिबुधौ मित्रे सूर्यचंद्रावरी भौमगुरू समौ ॥ शनेः शुक्रबुधौ मित्रे कुजसूर्यचंद्रा अरयः गुरुः समः ॥

atra grahāṇāṃ śatrumitrādi || ravergurubhaumacaṃdrā mitrāṇi śaniśukrau śatrū budhaḥ samaḥ || iṃdoḥ sūryabudhau mitre bhaumaguruśukraśanayaḥ samāḥ asya śatrurna || kujasya budho ripuḥ sūryagurucaṃdrā mitrāṇi śaniśukrau samau || budhasyārkaśukrau mitre caṃdroriḥ śanibhaumaguravaḥ samāḥ || guroḥ sūryabhaumacaṃdrā mitrāṇi || śukrabudhau śatrū śaniḥ samaḥ || śukrasya śanibudhau mitre sūryacaṃdrāvarī bhaumagurū samau || śaneḥ śukrabudhau mitre kujasūryacaṃdrā arayaḥ guruḥ samaḥ ||

⟨Now the grahamaitrī ⟨the friendship and enmity among the planets⟩.⟩ Here, the enmity, friendship and so on of the planets. For the Sun, Jupiter, Mars and the Moon are friends; Saturn and Venus are enemies; Mercury is neutral. For the Moon, the Sun and Mercury are friends; Mars, Jupiter, Venus and Saturn are neutral; it has no enemy. For Mars, Mercury is the enemy; the Sun, Jupiter and the Moon are friends; Saturn and Venus are neutral. For Mercury, the Sun and Venus are friends; the Moon is the enemy; Saturn, Mars and Jupiter are neutral. For Jupiter, the Sun, Mars and the Moon are friends; Venus and Mercury are enemies; Saturn is neutral. For Venus, Saturn and Mercury are friends; the Sun and the Moon are enemies; Mars and Jupiter are neutral. For Saturn, Venus and Mercury are friends; Mars, the Sun and the Moon are enemies; Jupiter is neutral.

अथ गुणविचारः ।

राश्योरेकाधिपत्ये राशिपत्योर्मित्रत्वे च पंच गुणाः ॥ राशिपयोः समत्वशत्रुत्वेऽर्धो गुणः ॥ समत्वमित्रत्वे चत्वारः ॥ शत्रुत्वमित्रत्वे एकः ॥ द्वयोः समत्वे त्रयः ॥ द्वयोः शत्रुत्वे गुणाभावः ॥

rāśyorekādhipatye rāśipatyormitratve ca paṃca guṇāḥ || rāśipayoḥ samatvaśatrutve'rdho guṇaḥ || samatvamitratve catvāraḥ || śatrutvamitratve ekaḥ || dvayoḥ samatve trayaḥ || dvayoḥ śatrutve guṇābhāvaḥ ||

⟨Now the reckoning of the points ⟨the guṇas scored in matching bride and groom⟩.⟩ Where the two rāśis ⟨zodiacal signs⟩ have one and the same lord, and where the lords of the rāśis are friends, five guṇas ⟨points⟩ in each case. If ⟨one of⟩ the lords of the rāśis is neutral and ⟨the other⟩ an enemy, half a guṇa. When there is neutrality ⟨on the one side⟩ and friendship ⟨on the other⟩, four. When there is enmity ⟨on the one side⟩ and friendship ⟨on the other⟩, one. When both are neutral, three. When both are enemies, no guṇa at all.

अथ गणाः ।

पूर्वात्रयोत्तरात्रयभरणीरोहिण्यार्द्रा मनुष्यगणः ॥ हस्तरेवतीपुनर्वसुपुष्यस्वातीमृगश्रवणाश्विन्यनुराधा देवगणः ॥ कृत्तिकाश्लेषामघाचित्राविशाखाज्येष्ठामूलधनिष्ठाशततारका राक्षसगणः ॥ गणैक्ये शुभम् ॥ देवमनुष्ययोर्मध्यमम् ॥ देवरक्षसोर्वैरम् राक्षसमनुष्ययोर्मरणम् ॥ अतो मनुष्यराक्षसयोर्विवाहो न कार्यः ॥ अत्र गुणाः गणैक्ये षड्गुणाः ॥ वरो देवो नृगणा कन्यात्रापि षट् ॥ वैपरीत्ये पंच ॥ वरो राक्षसः कन्या देवगणा अत्रैकः ॥ वैपरीत्ये गुणाभावः ॥ मनुष्यराक्षसत्वेपि गुणाभावः ॥

pūrvātrayottarātrayabharaṇīrohiṇyārdrā manuṣyagaṇaḥ || hastarevatīpunarvasupuṣyasvātīmṛgaśravaṇāśvinyanurādhā devagaṇaḥ || kṛttikāśleṣāmaghācitrāviśākhājyeṣṭhāmūladhaniṣṭhāśatatārakā rākṣasagaṇaḥ || gaṇaikye śubham || devamanuṣyayormadhyamam || devarakṣasorvairam rākṣasamanuṣyayormaraṇam || ato manuṣyarākṣasayorvivāho na kāryaḥ || atra guṇāḥ gaṇaikye ṣaḍguṇāḥ || varo devo nṛgaṇā kanyātrāpi ṣaṭ || vaiparītye paṃca || varo rākṣasaḥ kanyā devagaṇā atraikaḥ || vaiparītye guṇābhāvaḥ || manuṣyarākṣasatvepi guṇābhāvaḥ ||

⟨Now the gaṇas ⟨the three classes of the nakṣatras — divine, human and demonic⟩.⟩ The three Pūrvās, the three Uttarās, Bharaṇī, Rohiṇī and Ārdrā are the manuṣya ⟨human⟩ gaṇa ⟨class⟩. Hasta, Revatī, Punarvasu, Puṣya, Svātī, Mṛga⟨śiras⟩, Śravaṇa, Aśvinī and Anurādhā are the deva ⟨divine⟩ gaṇa. Kṛttikā, Āśleṣā, Maghā, Citrā, Viśākhā, Jyeṣṭhā, Mūla, Dhaniṣṭhā and Śatatārakā are the rākṣasa ⟨demonic⟩ gaṇa. If the gaṇa is the same ⟨for both⟩, it is auspicious. Between the deva and the manuṣya it is middling. Between the deva and the rākṣasa, enmity; between the rākṣasa and the manuṣya, death. Therefore a marriage between a manuṣya and a rākṣasa is not to be made. The guṇas ⟨points⟩ here: if the gaṇa is the same, six guṇas. If the bridegroom is a deva and the girl of the human gaṇa, here too six. In the reverse case, five. If the bridegroom is a rākṣasa and the girl of the deva gaṇa, here one. In the reverse case, no guṇas. When ⟨the two are⟩ manuṣya and rākṣasa also, no guṇas.

अथ राशिकूटम् ।

द्विर्द्वादशकत्वे निर्धनत्वम् ॥ नवपंचमत्वे निःपुत्रता ॥ षट्काष्टके मरणं विपत्तिर्वा ॥ उभयसप्तमे तृतीयैकादशेचतुर्थे दशमे च शुभम् ॥ नक्षत्रैक्ये चरणभेदे शुभम् ॥ अत्र राश्यैक्येतिशुभम् ॥ राशिभेदेपि कूटदोषो न ॥ नक्षत्रभेदे राश्यैक्ये च शुभम् ॥ अत्र नाडीगणादिदोषो न ॥ चरणैक्यं षट्काष्टकं च वर्ज्यम् ॥ द्विर्द्वादशके नवपंचमे च मध्यमम् ॥ शेषं शुभम् ॥ अत्र गुणाः । सत्कूटे सप्त दुःकूटे ग्रहमैत्रीसत्त्वे चत्वारः ॥ अन्यथा एकः ॥ चरणैक्ये गुणाभावः ॥

dvirdvādaśakatve nirdhanatvam || navapaṃcamatve niḥputratā || ṣaṭkāṣṭake maraṇaṃ vipattirvā || ubhayasaptame tṛtīyaikādaśecaturthe daśame ca śubham || nakṣatraikye caraṇabhede śubham || atra rāśyaikyetiśubham || rāśibhedepi kūṭadoṣo na || nakṣatrabhede rāśyaikye ca śubham || atra nāḍīgaṇādidoṣo na || caraṇaikyaṃ ṣaṭkāṣṭakaṃ ca varjyam || dvirdvādaśake navapaṃcame ca madhyamam || śeṣaṃ śubham || atra guṇāḥ | satkūṭe sapta duḥkūṭe grahamaitrīsattve catvāraḥ || anyathā ekaḥ || caraṇaikye guṇābhāvaḥ ||

⟨Now the agreement of the signs ⟨of the bride and the groom⟩.⟩ If ⟨the two rāśis stand⟩ in the two-and-twelve relation, poverty; in the nine-and-five relation, childlessness; in the six-and-eight, death or calamity. When each is the seventh from the other, and in the third-and-eleventh and the fourth-and-tenth, it is auspicious. If the nakṣatra ⟨lunar mansion⟩ is the same but the caraṇa ⟨quarter of a nakṣatra⟩ differs, it is auspicious; and here, if the rāśi ⟨zodiacal sign⟩ too is the same, it is very auspicious. Even if the rāśis differ, there is no fault of the kūṭa ⟨the agreement⟩. If the nakṣatras differ but the rāśi is the same, it is auspicious, and here there is no fault of nāḍī, of gaṇa and the rest. Sameness of the caraṇa, and the six-and-eight relation, are to be avoided. In the two-and-twelve and in the nine-and-five it is middling. The rest is auspicious. The guṇas ⟨points⟩ here: in a good kūṭa, seven; in a bad kūṭa, if there is friendship between the planets, four; otherwise one. If the caraṇa is the same, no guṇas.

अथ नाडीविचारः ।

अश्विन्यार्द्रापुनर्वसूत्तराफल्गुनीहस्तज्येष्ठामूलशततारापूर्वाभाद्रपदेति प्रथमनाडी ॥ भरणीमृगपुष्यपूर्वाफल्गुनीचित्रानुराधापूर्वाषाढाधनिष्ठोत्तराभाद्रपदेति मध्यमनाडी ॥ कृत्तिकारोहिण्याश्लेषामघास्वातीविशाखोत्तराषाढाश्रवणरेवतीति चरमनाडी ॥ अत्र नाड्यैक्ये मृत्युः ॥ नाडीभेदेष्टौ गुणाः ॥ नाड्यैक्यं सर्वथा वर्ज्यम् शूद्रादौ पार्श्वैकनाडीद्वयं संकटे शुभम् ॥ अत्र वर्णवश्यभकूटयोनिकूटानामल्पगुणत्वात् विवाहविघटकत्वाभावाच्च स्वरूपं नोक्तम् ॥ अत्र सर्वगुणमेलनेन विंशतिगुणसंभवे मध्यमम् ॥ विंशत्यधिकगुणत्वेति शुभम् ॥ विंशत्यूनत्वे त्वशुभम् ॥ इति नक्षत्रादिघटितविचारः ॥

aśvinyārdrāpunarvasūttarāphalgunīhastajyeṣṭhāmūlaśatatārāpūrvābhādrapadeti prathamanāḍī || bharaṇīmṛgapuṣyapūrvāphalgunīcitrānurādhāpūrvāṣāḍhādhaniṣṭhottarābhādrapadeti madhyamanāḍī || kṛttikārohiṇyāśleṣāmaghāsvātīviśākhottarāṣāḍhāśravaṇarevatīti caramanāḍī || atra nāḍyaikye mṛtyuḥ || nāḍībhedeṣṭau guṇāḥ || nāḍyaikyaṃ sarvathā varjyam śūdrādau pārśvaikanāḍīdvayaṃ saṃkaṭe śubham || atra varṇavaśyabhakūṭayonikūṭānāmalpaguṇatvāt vivāhavighaṭakatvābhāvācca svarūpaṃ noktam || atra sarvaguṇamelanena viṃśatiguṇasaṃbhave madhyamam || viṃśatyadhikaguṇatveti śubham || viṃśatyūnatve tvaśubham || iti nakṣatrādighaṭitavicāraḥ ||

⟨Now the consideration of the nāḍī ⟨the three nāḍī groups of the nakṣatras⟩.⟩ Aśvinī, Ārdrā, Punarvasu, Uttaraphalgunī, Hasta, Jyeṣṭhā, Mūla, Śatatārā and Pūrvābhādrapadā are the first nāḍī. Bharaṇī, Mṛga⟨śiras⟩, Puṣya, Pūrvaphalgunī, Citrā, Anurādhā, Pūrvāṣāḍhā, Dhaniṣṭhā and Uttarābhādrapadā are the middle nāḍī. Kṛttikā, Rohiṇī, Āśleṣā, Maghā, Svātī, Viśākhā, Uttarāṣāḍhā, Śravaṇa and Revatī are the last nāḍī. Here, if the nāḍī is the same, death. If the nāḍīs differ, eight guṇas ⟨points⟩. Sameness of nāḍī is to be avoided in every way. In the case of śūdras and the like, in a strait, a pair ⟨of nakṣatras⟩ standing side by side within one nāḍī is auspicious. The nature of the varṇa, the vaśya, the bhakūṭa and the yonikūṭa has not been set out here, since they carry few guṇas and since they do not break off a marriage. Here, when by the reckoning of all the guṇas together twenty guṇas are obtained, it is middling; if the guṇas exceed twenty, it is very auspicious; but if they fall short of twenty, it is inauspicious. Thus the examination of the fitness of the nakṣatra and the rest.

अथ कन्यासापिंड्यविचारः ।

“अनन्यपूर्विकां कांतामसपिंडां यवीयसीम् ॥ अरोगिणीं भ्रातृमतीमसमानार्षगोत्रजाम्” इति याज्ञवल्क्याद्युक्तकन्याविशेषणेषु कांतत्वनीरोगित्वभ्रातृमत्त्वभिन्नविशेषणानामभावे इह परत्र पातित्यात्तानि प्रपंच्यंते ॥ तत्रान्यपूर्विकाः पुरुषांतरपूर्विकाः ॥ मनोदत्ता वाचा दत्ताग्निं परिगता सप्तमं पदं नीता भुक्ता गृहीतगर्भा प्रसूतेति सप्तविधपुनर्भवास्तद्भिन्नामनन्यपूर्विकाम् ॥ सप्तपदीविधेः पूर्वमाद्यानां तिसृणां संकटेन्येन विवाहो भवति ॥ सप्तपदीविधौ जाते बलाद्विवाहितापि नान्यत्र देया ॥ असपिंडां समानः एकः पिंडः पिंडदानक्रियामूलपुरुषशरीरं वा यस्याः सा सपिंडां तद्भिन्नाम् ॥

“ananyapūrvikāṃ kāṃtāmasapiṃḍāṃ yavīyasīm || arogiṇīṃ bhrātṛmatīmasamānārṣagotrajām” iti yājñavalkyādyuktakanyāviśeṣaṇeṣu kāṃtatvanīrogitvabhrātṛmattvabhinnaviśeṣaṇānāmabhāve iha paratra pātityāttāni prapaṃcyaṃte || tatrānyapūrvikāḥ puruṣāṃtarapūrvikāḥ || manodattā vācā dattāgniṃ parigatā saptamaṃ padaṃ nītā bhuktā gṛhītagarbhā prasūteti saptavidhapunarbhavāstadbhinnāmananyapūrvikām || saptapadīvidheḥ pūrvamādyānāṃ tisṛṇāṃ saṃkaṭenyena vivāho bhavati || saptapadīvidhau jāte balādvivāhitāpi nānyatra deyā || asapiṃḍāṃ samānaḥ ekaḥ piṃḍaḥ piṃḍadānakriyāmūlapuruṣaśarīraṃ vā yasyāḥ sā sapiṃḍāṃ tadbhinnām ||

⟨Now the consideration of the bride's sapiṇḍa kinship ⟨the degrees within which she may not be married⟩.⟩ “⟨He should marry a girl⟩ who has not belonged to another before, who is lovely, who is not a sapiṇḍa ⟨a kinswoman within the degrees of the funeral offering⟩, who is younger, free from disease, who has a brother, and who is not born of the same ārṣa ⟨line of ṛṣis⟩ or gotra ⟨clan⟩.” Among the qualifications of the bride stated by Yājñavalkya and others, the absence of those qualifications other than loveliness, freedom from disease and having a brother brings a fall ⟨from caste⟩ here and in the next world; therefore they are set out at length. There, ⟨by ‘one who has not belonged to another before’ are excluded⟩ those who have had another man before. A woman given ⟨to another⟩ in intention, one given by word, one who has gone round the fire, one who has been led the seventh step, one who has been enjoyed, one who has conceived, one who has borne a child — these are the punarbhū ⟨the twice-married woman⟩ of seven kinds; she who is other than these is ‘one who has not belonged to another before’. Before the rite of the seven steps, the first three ⟨kinds⟩ may in an emergency be married to another. Once the rite of the seven steps has taken place, even a girl married by force is not to be given to another. ‘Not a sapiṇḍā’: she is a sapiṇḍā who has a common, that is a single, piṇḍa — either the act of offering the piṇḍa ⟨the ball offered to the dead⟩, or the body of the ancestor from whom ⟨both⟩ spring; ⟨he should marry⟩ one other than her.

अथ सापिंड्यलक्षणम् ।

तत्र ॥ “लेपभाजश्चतुर्थाद्याः पित्राद्याः पिंडभागिनः ॥ पिंडदः सप्तमस्तेषां सापिंड्यं साप्तपौरुषम्” इति मात्स्योक्तेरेकस्यां पिंडदानक्रियायां दातृत्वपिंडभाक्त्वलेपभाक्त्वान्यतमसंबंधेन प्रवेशो निर्वाप्य सापिंड्यमिति केषांचिन्मतम् ॥ अत्र स्त्रीणामपि पतिभिः सह कर्तृत्वात्सापिंड्यसिद्धिः मूलपुरुषैकशरीरावयवान्वयेनावयवसापिंड्यमित्यपरं मतम् ॥ यद्यपि भ्रातृपत्नीनां परस्परं नैतत्सम्भवति तथाप्याधारत्वेनैकशरीरान्वयः॥ एकमूलपुरुषावयवानां पुत्रद्वारा तास्वाधानादिति ज्ञेयम् ॥ उभयत्रापि गयादौ मित्रादेरपि पिंडभाक्त्वादेकशरीरान्वयस्य सप्तमात्परेषु परशतेष्वपि सत्त्वाच्चातिप्रसंगप्राप्तेः“वध्वा वरस्य वा तातः कूटस्थाद्यदिसप्तमः ॥ पंचमी चेत्तयोर्माता तत्सापिंड्यं निवर्तते” इत्यादिवचनैर्निरासः ॥ मातृत्त्वपितृत्वादिसंबंधे सत्येव पंचमसप्तमपर्यंतमेवेत्युभयनियमस्वीकारात्॥ तथा च पितृद्वारकसापिंड्यविचारे सप्तमादूर्ध्वं सापिंड्यनिवृत्तिः ॥ मातृद्वारकसापिंड्यविचारे तु पंचमादूर्ध्वं तन्निवृत्तिरिति निर्णयः ॥ अत्रोदाहरणानि ॥ “विष्णोर्मूलात्कांतिगौर्यौ जातौ ताभ्यां सुधीहरौ ॥ बुधमैत्रौ चैत्रशिवौ गणभूपौ मृडाच्युतौ ॥ १ ॥ तज्जातयोरष्टमयोर्विवाहो रतिकामयोः ॥ विष्णोर्मूलादत्तचैत्रौ सोममैत्रौ सुधीबुधौ ॥ २ ॥ ताभ्यां श्यामारती तज्जशिवगौर्योः करग्रहः ॥ विष्णोर्मूलादत्तचैत्रौ सोममैत्रौ सुधीबुधौ ॥ ३ ॥ ताभ्यां श्यामा नर्मदा च शिवकामौ रमाकवी ॥ मंडूकप्लुतिसापिंड्यं रमाकव्योर्विवाहहृत् ॥ ४ ॥ विष्णोर्मूलादत्तचैत्रौ सोममैत्रौ सुधीबुधौ ॥ श्यामाशिवौ कांतिहरौ हरकांती न दंपती ॥ ५ ॥ विष्णुर्मूलभूतः | विष्णुर्मूलभूतः | विष्णुर्मूलभूतः | विष्णुर्मूलभूतः कांतिः २ गौरी २ | दत्तः २ चैत्रः २ | दत्तः २ चैत्रः २ | दत्तः २ चैत्रः २ सुधीः ३ हरः ३ | सोमः ३ मैत्रः ३ | सोमः ३ मैत्रः ३ | सोमः ३ मैत्रः ३ बुधः ४ मैत्रः ४ | सुधीः ४ बुधः ४ | सुधीः ४ बुधः ४ | सुधीः ४ बुधः ४ चैत्रः ५ शिवः ५ | श्यामा ५ रतिः ५ | श्यामा ५ नर्मदा ५ | श्यामा ५ शिवः ५ गणः ६ भूपः ६ | शिवः ६ गौरी ६ | शिवः ६ कामा ६ | कांतिः ६ हरः ६ मृडः ७ अच्युतः ७ | | रमा ७ कविः ७ | रतिः ८ कामः ८ | | | अत्र रतिकामयोरष्टमयोर्विवाहः पितृद्वारकत्वात् | अत्र गौरीशिवयोः षष्ठयोर्विवाहः मातृद्वारकत्वात् | अत्र रमाकव्योर्न विवाहः मंडूकप्लुत्या सापिंड्यानुवृत्तेः | अत्र कांतिहरयोर्न विवाहः एकतो निवृत्तावपि अन्यतो अनुवृत्तेः निवृत्तमप्येकस्तदन्यतोप्यनुवर्तते ॥ दिङ्मात्रेणोदाहृतात्र सेयं सापिंड्यपद्धतिः ६॥ ” कूटस्थात्पंचम्योः कन्ययोः संततौ मातृद्वारकत्वात्सापिंड्यनिवृत्तिः ॥ पंचम्योःकन्ययोर्यौ पुत्रौ तयोः संततौ पितृद्वारकत्वात्सापिंड्यमनुवर्तत इतीदं मंडूकप्लुतिसापिंड्यं पंचम्याः कन्यायाः पुत्रस्य षष्ठस्य कूटस्थात् पंचमादिः सपिंडो न भवति ॥ तथापि द्वितीयसंततिपंक्तौ पंचमषष्ठादेः पितृद्वारकत्वादिना सापिंड्यसत्त्वादेकतो निवृत्तावप्यन्यतोऽनुवृत्त्या पंचमषष्ठादिना पंचम्याः कन्यायाः संततिर्न विवाह्या ॥ एवं कूटस्थमारभ्याष्टमादेः कूटस्थमारभ्य द्वितीयादेश्चैकतो निवृत्तिपरतोनुवृत्त्योः सत्त्वमूह्यम् ॥

tatra || “lepabhājaścaturthādyāḥ pitrādyāḥ piṃḍabhāginaḥ || piṃḍadaḥ saptamasteṣāṃ sāpiṃḍyaṃ sāptapauruṣam” iti mātsyokterekasyāṃ piṃḍadānakriyāyāṃ dātṛtvapiṃḍabhāktvalepabhāktvānyatamasaṃbaṃdhena praveśo nirvāpya sāpiṃḍyamiti keṣāṃcinmatam || atra strīṇāmapi patibhiḥ saha kartṛtvātsāpiṃḍyasiddhiḥ mūlapuruṣaikaśarīrāvayavānvayenāvayavasāpiṃḍyamityaparaṃ matam || yadyapi bhrātṛpatnīnāṃ parasparaṃ naitatsambhavati tathāpyādhāratvenaikaśarīrānvayaḥ|| ekamūlapuruṣāvayavānāṃ putradvārā tāsvādhānāditi jñeyam || ubhayatrāpi gayādau mitrāderapi piṃḍabhāktvādekaśarīrānvayasya saptamātpareṣu paraśateṣvapi sattvāccātiprasaṃgaprāpteḥ“vadhvā varasya vā tātaḥ kūṭasthādyadisaptamaḥ || paṃcamī cettayormātā tatsāpiṃḍyaṃ nivartate” ityādivacanairnirāsaḥ || mātṛttvapitṛtvādisaṃbaṃdhe satyeva paṃcamasaptamaparyaṃtamevetyubhayaniyamasvīkārāt|| tathā ca pitṛdvārakasāpiṃḍyavicāre saptamādūrdhvaṃ sāpiṃḍyanivṛttiḥ || mātṛdvārakasāpiṃḍyavicāre tu paṃcamādūrdhvaṃ tannivṛttiriti nirṇayaḥ || atrodāharaṇāni || “viṣṇormūlātkāṃtigauryau jātau tābhyāṃ sudhīharau || budhamaitrau caitraśivau gaṇabhūpau mṛḍācyutau || 1 || tajjātayoraṣṭamayorvivāho ratikāmayoḥ || viṣṇormūlādattacaitrau somamaitrau sudhībudhau || 2 || tābhyāṃ śyāmāratī tajjaśivagauryoḥ karagrahaḥ || viṣṇormūlādattacaitrau somamaitrau sudhībudhau || 3 || tābhyāṃ śyāmā narmadā ca śivakāmau ramākavī || maṃḍūkaplutisāpiṃḍyaṃ ramākavyorvivāhahṛt || 4 || viṣṇormūlādattacaitrau somamaitrau sudhībudhau || śyāmāśivau kāṃtiharau harakāṃtī na daṃpatī || 5 || viṣṇurmūlabhūtaḥ | viṣṇurmūlabhūtaḥ | viṣṇurmūlabhūtaḥ | viṣṇurmūlabhūtaḥ kāṃtiḥ 2 gaurī 2 | dattaḥ 2 caitraḥ 2 | dattaḥ 2 caitraḥ 2 | dattaḥ 2 caitraḥ 2 sudhīḥ 3 haraḥ 3 | somaḥ 3 maitraḥ 3 | somaḥ 3 maitraḥ 3 | somaḥ 3 maitraḥ 3 budhaḥ 4 maitraḥ 4 | sudhīḥ 4 budhaḥ 4 | sudhīḥ 4 budhaḥ 4 | sudhīḥ 4 budhaḥ 4 caitraḥ 5 śivaḥ 5 | śyāmā 5 ratiḥ 5 | śyāmā 5 narmadā 5 | śyāmā 5 śivaḥ 5 gaṇaḥ 6 bhūpaḥ 6 | śivaḥ 6 gaurī 6 | śivaḥ 6 kāmā 6 | kāṃtiḥ 6 haraḥ 6 mṛḍaḥ 7 acyutaḥ 7 | | ramā 7 kaviḥ 7 | ratiḥ 8 kāmaḥ 8 | | | atra ratikāmayoraṣṭamayorvivāhaḥ pitṛdvārakatvāt | atra gaurīśivayoḥ ṣaṣṭhayorvivāhaḥ mātṛdvārakatvāt | atra ramākavyorna vivāhaḥ maṃḍūkaplutyā sāpiṃḍyānuvṛtteḥ | atra kāṃtiharayorna vivāhaḥ ekato nivṛttāvapi anyato anuvṛtteḥ nivṛttamapyekastadanyatopyanuvartate || diṅmātreṇodāhṛtātra seyaṃ sāpiṃḍyapaddhatiḥ 6|| ” kūṭasthātpaṃcamyoḥ kanyayoḥ saṃtatau mātṛdvārakatvātsāpiṃḍyanivṛttiḥ || paṃcamyoḥkanyayoryau putrau tayoḥ saṃtatau pitṛdvārakatvātsāpiṃḍyamanuvartata itīdaṃ maṃḍūkaplutisāpiṃḍyaṃ paṃcamyāḥ kanyāyāḥ putrasya ṣaṣṭhasya kūṭasthāt paṃcamādiḥ sapiṃḍo na bhavati || tathāpi dvitīyasaṃtatipaṃktau paṃcamaṣaṣṭhādeḥ pitṛdvārakatvādinā sāpiṃḍyasattvādekato nivṛttāvapyanyato'nuvṛttyā paṃcamaṣaṣṭhādinā paṃcamyāḥ kanyāyāḥ saṃtatirna vivāhyā || evaṃ kūṭasthamārabhyāṣṭamādeḥ kūṭasthamārabhya dvitīyādeścaikato nivṛttiparatonuvṛttyoḥ sattvamūhyam ||

⟨Now the definition of sāpiṇḍya ⟨the kinship reckoned through the piṇḍa, the rice-ball offering⟩.⟩ There, on the strength of the statement in the Mātsya ⟨Purāṇa⟩ — “The fourth and those beyond share the lepa ⟨the wiping of the hand after the offering⟩; the father and those after him share the piṇḍa ⟨the ball offered to the dead⟩; the giver of the piṇḍa is the seventh of them; the sāpiṇḍya ⟨the sapiṇḍa-relationship⟩ runs over seven generations” — some hold that sāpiṇḍya is entry into a single act of offering the piṇḍa, by one or another of the relations of being the giver, being a sharer of the piṇḍa, or being a sharer of the lepa. Here, since women too are performers along with their husbands, sāpiṇḍya is established ⟨for them⟩. Another opinion is that sāpiṇḍya is a relation of bodily parts, through connection with the parts of the single body of the ancestor. Although this is not possible between the wives of brothers as regards one another, still there is a connection with one body by way of their being its receptacle; for the parts of the one ancestor are deposited in them through their sons — so it is to be understood. In both views there would be over-extension, since at Gayā and such places even a friend and the like has a share in the piṇḍa, and since the connection with one body exists even in hundreds beyond the seventh. That is set aside by texts such as: “If the father of the bride or of the bridegroom is the seventh from the common ancestor, and if the mother of the two is the fifth, then their sāpiṇḍya ceases.” For a double restriction is accepted: only where the relation of motherhood, fatherhood and the rest exists, and only as far as the fifth and the seventh. And so the conclusion is that in reckoning sāpiṇḍya through the father it ceases beyond the seventh, while in reckoning sāpiṇḍya through the mother it ceases beyond the fifth. Here are the examples. “From Viṣṇu, the root ⟨ancestor⟩, were born Kānti and Gaurī; from those two, Sudhī and Hara; ⟨then⟩ Budha and Maitra; ⟨then⟩ Caitra and Śiva; ⟨then⟩ Gaṇa and Bhūpa; ⟨then⟩ Mṛḍa and Acyuta ॥1॥ — the marriage of Rati and Kāma, born of those two and standing in the eighth ⟨generation, is allowed⟩. From Viṣṇu, the root, Datta and Caitra; ⟨then⟩ Soma and Maitra; ⟨then⟩ Sudhī and Budha ॥2॥ — from those two, Śyāmā and Ratī; the taking of the hand of Śiva and Gaurī, born of them ⟨is allowed⟩. From Viṣṇu, the root, Datta and Caitra; ⟨then⟩ Soma and Maitra; ⟨then⟩ Sudhī and Budha ॥3॥ — from those two, Śyāmā and Narmadā; ⟨then⟩ Śiva and Kāma; ⟨then⟩ Ramā and Kavi. The sāpiṇḍya by the frog's leap destroys the marriage of Ramā and Kavi ॥4॥. From Viṣṇu, the root, Datta and Caitra; ⟨then⟩ Soma and Maitra; ⟨then⟩ Sudhī and Budha; ⟨then⟩ Śyāmā and Śiva; ⟨then⟩ Kānti and Hara — Hara and Kānti are not husband and wife ॥5॥. ⟨The table.⟩ First: Viṣṇu is the root; Kānti 2, Gaurī 2; Sudhī 3, Hara 3; Budha 4, Maitra 4; Caitra 5, Śiva 5; Gaṇa 6, Bhūpa 6; Mṛḍa 7, Acyuta 7; Rati 8, Kāma 8 — ‘Here there is marriage of Rati and Kāma, who stand in the eighth, because the reckoning is through the father.’ Second: Viṣṇu is the root; Datta 2, Caitra 2; Soma 3, Maitra 3; Sudhī 4, Budha 4; Śyāmā 5, Rati 5; Śiva 6, Gaurī 6 — ‘Here there is marriage of Gaurī and Śiva, who stand in the sixth, because the reckoning is through the mother.’ Third: Viṣṇu is the root; Datta 2, Caitra 2; Soma 3, Maitra 3; Sudhī 4, Budha 4; Śyāmā 5, Narmadā 5; Śiva 6, Kāmā 6; Ramā 7, Kavi 7 — ‘Here there is no marriage of Ramā and Kavi, because the sāpiṇḍya runs on by the frog's leap.’ Fourth: Viṣṇu is the root; Datta 2, Caitra 2; Soma 3, Maitra 3; Sudhī 4, Budha 4; Śyāmā 5, Śiva 5; Kānti 6, Hara 6 — ‘Here there is no marriage of Kānti and Hara, because, though it has ceased on the one side, it runs on from the other.’ This method of sāpiṇḍya has been set out here by way of indication only ॥6॥.” In the offspring of two daughters standing in the fifth from the common ancestor, the sāpiṇḍya ceases, because the reckoning is through the mother; ⟨but⟩ in the offspring of the two sons of those two daughters of the fifth, the sāpiṇḍya runs on, because the reckoning is through the father. This is the sāpiṇḍya of the frog's leap. The son of a daughter of the fifth, standing in the sixth from the common ancestor, is not a sapiṇḍa of one in the fifth and beyond. Nevertheless, since in the second line of descent the sāpiṇḍya of one in the fifth, in the sixth and beyond subsists by reason of the reckoning through the father, therefore, although it has ceased on the one side, by its not having ceased on the other the offspring of a daughter of the fifth is not to be given in marriage to one in the fifth, the sixth or beyond. In the same way, for one in the eighth and beyond counted from the common ancestor, and for one in the second and beyond counted from the common ancestor, the presence of cessation on the one side and continuance on the other is to be inferred.

अथ सापिंड्यलक्षणम् ।

एवमाशौचविषयकसापिंड्येपि एकतो निवृत्त्यादिकं यथासंभवं सर्वमूह्यम्॥ एवं पितृद्वारकसापिंड्यं सप्तमादूर्ध्वं निवर्तते मातृद्वारकं तु पंचमादूर्ध्वमिति मुख्यकल्पेन वर्जनीयानां कन्यानां संख्या चेत्थं संपद्यते ॥ पितृकुले षोडशाधिकद्विसहस्री ( २०१६ ) मातृकुले पंचोत्तरशतम् ( १०५ ) कुल द्वयमेलनेनैकविंशत्युत्तरशताधिकसहस्रद्वयसंख्या ( २१२१ ) कन्या वर्ज्याः संपद्यंते॥ अत्र गणनाप्रकारस्तत्र मूलश्लोकास्तद्व्याख्या च कौस्तुभे स्पष्टा बालानां दुर्बोधतया नेहोच्यते ॥ तथा च मुख्यकल्पेन कुलद्वये एतावत्यो वर्जनीया एव ॥ न त्वनुकल्पानुसरणेन सप्तमात्पंचमादर्वाग्विवाहः कार्यः ॥ “पंचमे सप्तमे चैव येषां वैवाहिकी क्रिया ॥ क्रियापरा अपि हि ते पतिताः शूद्रतां गताः ॥ सप्तमात्पंचमाद्धीमान्यः कन्यामुद्वहेद्विजः ॥ गुरुतल्पी स विज्ञेयः सगोत्रां चैवमुद्वहन् ॥ ” इत्यादिस्मृतिभ्यः ॥ यानि तु “चतुर्थीमुद्वहेत्कन्यां चतुर्थः पंचमो वरः ॥ तृतीयां वा चतुर्थीं वा पक्षयोरुभयोरपि ॥ ” इत्यादिवचनानि तेषु कानिचिन्निर्मूलानि कानिचिदत्तकसापत्न्यादिसंबंधविषयतया विप्राणां क्षत्रियादिषु सापिंड्यविषयतया वा नेयानि इति निर्णयसिंधुमतम् ॥ कौस्तुभे तु “उद्वहेत्सप्तमादूर्ध्वं तदभावे तु सप्तमी ॥ पंचमी तदभावे तु पितृपक्षेप्ययं विधिः ॥ सप्तमीं च तथा षष्ठीं पंचमीं च तथैव च ॥ एवमुद्वाहयेत्कन्यां न दोषः शाकटायनः ॥ तृतीयां वा चतुर्थीं वा पक्षयोरुभयोरपि ॥ विवाहयेन्मनुः प्राह पाराशर्यो यमोंगिराः ॥ यस्तु देशानुरूपेण कुल मार्गेण चोद्वहेत् ॥ नित्यं स व्यवहार्यः स्याद्वेदाच्चैतत्प्रतीयते” इत्यादिवचनानां चतुर्विंशतिमतषट्त्रिंशन्मतादिषूपलभ्यमानत्वात् सापिंड्यसंकोचेन विवाहस्य बहुदेशेषु दर्शनाच्च ॥ येषां कुले देशे चानुकल्पत्वेन सापिंड्यसंकोचः परंपरया समागतस्तेषां सापिंड्यसंकोचेन विवाहो न दोषाय ॥ स्वकुलदेशविरुद्धेन सापिंड्यसंकोचेन विवाहे दोषो भवत्येव ॥ जनपदधर्मा ग्रामधर्माश्च तान्विवाहे प्रतीयात् ॥ “येनास्य पितरो याता येन याताः पितामहाः ॥ तेन यायात्सतां मार्गं तेन गच्छन्न दुष्यति” ॥ इत्यादिवाक्यैः स्वकुलदेशाचाराविरुद्धस्यैव शास्त्रस्य विवाहेनुसर्तव्यत्वात् ॥ एवं मातुलकन्यापरिणयनेपि ॥ तृप्तां जहुर्मातुलस्येव योषा भागस्ते पैतृष्वसेयीवपामिवेति मंत्रलिंगैः॥ “मातुलस्य सुतामूढा मातृगोत्रां तथैव च ॥ समानप्रवरां चैव त्यक्त्वा चांद्रायणं चरेत्” ॥ इत्यादिस्मृतीनां बाधाद्येषां कुले मातुलकन्यापरिणयः परंपराप्राप्तस्तैः स कार्यः “गोत्रान्मातुः सपिंडाच्च विवाहो गोवधस्तथा” इति मातुलकन्याविवाहस्य कलिवर्ज्यत्ववचनमपि येषां कुले देशे मातुलकन्याविवाहो नास्ति तत्परम् ॥ मातुलकन्यापरिणयनस्यानेकश्रुतिस्मृतिसिद्धत्वात् ॥ अत एव मातुलकन्योद्वाहिनां श्राद्धे निमंत्रणनिषेधोपि स्वकुलाचारादिविरोधेन तदुद्वाहिपरः॥ उक्तविधसापिंड्यसंकोचेन विवाहं कुर्वतां शिष्टैः श्राद्धादौ भोजनाद्याचारादित्यादिबहुपपादितम् ॥ परं तु सापिंड्यसंकोचस्वीकारेपि कतिथी कन्या कतिथेन पुरुषेण विवाह्या कतिथेन न विवाह्येति व्यवस्था नोपपादिता ॥ सापिंड्यदीपिकाकारादयोर्वाचीनास्तु “चतुर्थीमुद्वहेत्कन्यां चतुर्थः पंचमो वरः ॥

evamāśaucaviṣayakasāpiṃḍyepi ekato nivṛttyādikaṃ yathāsaṃbhavaṃ sarvamūhyam|| evaṃ pitṛdvārakasāpiṃḍyaṃ saptamādūrdhvaṃ nivartate mātṛdvārakaṃ tu paṃcamādūrdhvamiti mukhyakalpena varjanīyānāṃ kanyānāṃ saṃkhyā cetthaṃ saṃpadyate || pitṛkule ṣoḍaśādhikadvisahasrī ( 2016 ) mātṛkule paṃcottaraśatam ( 105 ) kula dvayamelanenaikaviṃśatyuttaraśatādhikasahasradvayasaṃkhyā ( 2121 ) kanyā varjyāḥ saṃpadyaṃte|| atra gaṇanāprakārastatra mūlaślokāstadvyākhyā ca kaustubhe spaṣṭā bālānāṃ durbodhatayā nehocyate || tathā ca mukhyakalpena kuladvaye etāvatyo varjanīyā eva || na tvanukalpānusaraṇena saptamātpaṃcamādarvāgvivāhaḥ kāryaḥ || “paṃcame saptame caiva yeṣāṃ vaivāhikī kriyā || kriyāparā api hi te patitāḥ śūdratāṃ gatāḥ || saptamātpaṃcamāddhīmānyaḥ kanyāmudvahedvijaḥ || gurutalpī sa vijñeyaḥ sagotrāṃ caivamudvahan || ” ityādismṛtibhyaḥ || yāni tu “caturthīmudvahetkanyāṃ caturthaḥ paṃcamo varaḥ || tṛtīyāṃ vā caturthīṃ vā pakṣayorubhayorapi || ” ityādivacanāni teṣu kānicinnirmūlāni kānicidattakasāpatnyādisaṃbaṃdhaviṣayatayā viprāṇāṃ kṣatriyādiṣu sāpiṃḍyaviṣayatayā vā neyāni iti nirṇayasiṃdhumatam || kaustubhe tu “udvahetsaptamādūrdhvaṃ tadabhāve tu saptamī || paṃcamī tadabhāve tu pitṛpakṣepyayaṃ vidhiḥ || saptamīṃ ca tathā ṣaṣṭhīṃ paṃcamīṃ ca tathaiva ca || evamudvāhayetkanyāṃ na doṣaḥ śākaṭāyanaḥ || tṛtīyāṃ vā caturthīṃ vā pakṣayorubhayorapi || vivāhayenmanuḥ prāha pārāśaryo yamoṃgirāḥ || yastu deśānurūpeṇa kula mārgeṇa codvahet || nityaṃ sa vyavahāryaḥ syādvedāccaitatpratīyate” ityādivacanānāṃ caturviṃśatimataṣaṭtriṃśanmatādiṣūpalabhyamānatvāt sāpiṃḍyasaṃkocena vivāhasya bahudeśeṣu darśanācca || yeṣāṃ kule deśe cānukalpatvena sāpiṃḍyasaṃkocaḥ paraṃparayā samāgatasteṣāṃ sāpiṃḍyasaṃkocena vivāho na doṣāya || svakuladeśaviruddhena sāpiṃḍyasaṃkocena vivāhe doṣo bhavatyeva || janapadadharmā grāmadharmāśca tānvivāhe pratīyāt || “yenāsya pitaro yātā yena yātāḥ pitāmahāḥ || tena yāyātsatāṃ mārgaṃ tena gacchanna duṣyati” || ityādivākyaiḥ svakuladeśācārāviruddhasyaiva śāstrasya vivāhenusartavyatvāt || evaṃ mātulakanyāpariṇayanepi || tṛptāṃ jahurmātulasyeva yoṣā bhāgaste paitṛṣvaseyīvapāmiveti maṃtraliṃgaiḥ|| “mātulasya sutāmūḍhā mātṛgotrāṃ tathaiva ca || samānapravarāṃ caiva tyaktvā cāṃdrāyaṇaṃ caret” || ityādismṛtīnāṃ bādhādyeṣāṃ kule mātulakanyāpariṇayaḥ paraṃparāprāptastaiḥ sa kāryaḥ “gotrānmātuḥ sapiṃḍācca vivāho govadhastathā” iti mātulakanyāvivāhasya kalivarjyatvavacanamapi yeṣāṃ kule deśe mātulakanyāvivāho nāsti tatparam || mātulakanyāpariṇayanasyānekaśrutismṛtisiddhatvāt || ata eva mātulakanyodvāhināṃ śrāddhe nimaṃtraṇaniṣedhopi svakulācārādivirodhena tadudvāhiparaḥ|| uktavidhasāpiṃḍyasaṃkocena vivāhaṃ kurvatāṃ śiṣṭaiḥ śrāddhādau bhojanādyācārādityādibahupapāditam || paraṃ tu sāpiṃḍyasaṃkocasvīkārepi katithī kanyā katithena puruṣeṇa vivāhyā katithena na vivāhyeti vyavasthā nopapāditā || sāpiṃḍyadīpikākārādayorvācīnāstu “caturthīmudvahetkanyāṃ caturthaḥ paṃcamo varaḥ ||

⟨Now the definition of sāpiṇḍya ⟨the kinship reckoned through the piṇḍa, the rice-ball offering⟩.⟩ In the same way, in the sāpiṇḍya ⟨the sapiṇḍa-relationship⟩ that concerns āśauca ⟨ritual impurity⟩ also, the cessation on the one side and the rest is all to be inferred so far as it is possible. Thus sāpiṇḍya reckoned through the father ceases beyond the seventh, while that reckoned through the mother ceases beyond the fifth; and so, on the primary rule, the number of girls to be avoided works out thus: in the father's family two thousand and sixteen (2016), in the mother's family one hundred and five (105); by putting the two families together, the number of girls to be avoided comes to two thousand one hundred and twenty-one (2121). The method of that reckoning, the root verses on it and their explanation are set out clearly in the Kaustubha; being hard for beginners to grasp, they are not stated here. And so, by the primary rule, just so many in the two families are to be avoided; marriage within the seventh or within the fifth is not to be made by following the secondary rule ⟨anukalpa⟩ — this from smṛtis such as: “Those whose marriage rite takes place within the fifth and the seventh, even though they are devoted to the rites, are fallen and have gone to the state of śūdras. A wise twice-born man who marries a girl within the seventh or within the fifth is to be known as one who has defiled his guru's bed; and so likewise one who marries a girl of his own gotra ⟨clan⟩.” But as for texts such as “a bridegroom of the fourth or of the fifth may marry a girl of the fourth” and “a girl of the third or of the fourth, in either of the two lines” — the opinion of the Nirṇayasindhu is that some of them are without any root, and that others are to be taken as referring to relationship by adoption, by a co-wife and the like, or to the sāpiṇḍya of brāhmaṇas among kṣatriyas and the rest. But in the Kaustubha ⟨the view is otherwise⟩, because texts such as the following are found in the Caturviṃśatimata, the Ṣaṭtriṃśanmata and the like, and because marriage with a narrowing of the sāpiṇḍya is seen in many countries: “He should marry beyond the seventh; failing that, a girl of the seventh; failing that, a girl of the fifth — this rule is for the father's line. A girl of the seventh, and likewise of the sixth, and likewise of the fifth — one may so marry a girl; there is no fault: ⟨thus⟩ Śākaṭāyana. One may marry a girl of the third or of the fourth in either of the two lines: so said Manu, Pārāśarya, Yama and Aṅgiras. And he who marries in keeping with the usage of his country and the way of his family is always fit to be dealt with; and this is understood from the Veda too.” For those in whose family and country a narrowing of the sāpiṇḍya has come down by tradition as a secondary rule, marriage with a narrowing of the sāpiṇḍya is no fault. In a marriage with a narrowing of the sāpiṇḍya that goes against one's own family and country, there certainly is fault. The customs of the region and the customs of the village — he should conform to them in marriage; for by such texts as “By the road his fathers went, by which his grandfathers went, by that road, the way of the good, he should go; going by that he does no wrong,” only that śāstra which is not opposed to the usage of one's own family and country is to be followed in marriage. The same holds of marriage with a maternal uncle's daughter, ⟨as is shown⟩ by the marks in the mantras “tṛptāṃ jahur mātulasyeva yoṣā” and “bhāgas te paitṛṣvaseyī vapām iva,” since they set aside smṛtis such as “Having married the daughter of a maternal uncle, or a girl of the mother's gotra, or one of the same pravara ⟨line of ancestral ṛṣis⟩, he should abandon her and perform the cāndrāyaṇa ⟨lunar penance⟩.” Those in whose family marriage with a maternal uncle's daughter has come down by tradition may make it. And the text that declares marriage with a maternal uncle's daughter to be forbidden in the Kali age — “marriage from the mother's gotra and from a sapiṇḍa, and likewise the killing of a cow” — refers to those in whose family and country marriage with a maternal uncle's daughter does not exist; for marriage with a maternal uncle's daughter is established by many śrutis and smṛtis. For this very reason the prohibition against inviting to a śrāddha ⟨the offering to the dead⟩ those who have married a maternal uncle's daughter also refers to those who have so married against the usage of their own family and the rest. Much has been argued ⟨in the Kaustubha⟩ on the ground that the learned follow the practice of eating at a śrāddha and the like with those who marry with the said narrowing of the sāpiṇḍya, and so on. But even where the narrowing of the sāpiṇḍya is accepted, no settled rule has been established as to which girl, at which degree, may be married by a man of which degree, and by which she may not. The more recent writers, however — the author of the Sāpiṇḍyadīpikā and the rest — ⟨having determined the authority of texts such as⟩ “a bridegroom of the fourth or of the fifth may marry a girl of the fourth;

अथ सापिंड्यलक्षणम् ।

पाराशरमते षष्ठीं पंचमो न तु पंचमीम्” ॥ इत्यादिवचनानां समूलत्वं निश्चित्य अशक्तैः संकटे समाश्रयणीयस्य सापिंड्यसंकोचस्य व्यवस्थामूचुः ॥ तथाहि ॥ चतुर्थी कन्या पितृपक्षे मातृपक्षे च चतुर्थेन पंचमेन वा पुंसा विवाह्या ॥ द्वितीयतृतीयषष्ठाद्यैश्चतुर्थी नोद्वाह्या ॥ पाराशरमते पंचमः षष्ठीमुद्वहेत् ॥ द्वितीयतृतीयचतुर्थादिः षष्ठीं नोद्वहेत्पंचमः पंचमीं नोद्वहेत् ॥ “मातृतः पितृतश्चापि षष्ठः षष्ठीं समुद्वहेत्” इति वचनांतरात् षष्ठेनापि षष्ठी विवाह्या ॥ पंचमषष्ठभिन्नैः षष्ठी न विवाह्येति पर्यवसन्नम् ॥ तथा पितृपक्षे सप्तमी मातृपक्षे पंचमी च तृतीयाद्यैः सर्वैः परिणेया ॥ “पितृपक्षाच्च सप्तमीं मातृपक्षात्तु पंचमीम्” इति व्यासवचनात् ॥ “उद्वहेत्सप्तमादूर्ध्वं तदभावे तु सप्तमीम् ॥ पंचमीं तदभावे तु पितृपक्षेप्ययं विधिः” इति चतुर्विंशतिमतोक्तेश्च ॥ पितृपक्षेपि पंचमी तृतीयाद्यैः परिणेया ॥ तत्रापि मातृपक्षपितृपक्षेपि पंचमेन पंचमी नोद्वाह्या ॥ “पंचमो न तु पंचमीम्” इति सर्वत्र निषेधात् ॥ “तृतीयां वा चतुर्थीं वा पक्षयोरुभयोरपि” इति वचनात्तु तृतीया विवाह्या प्राप्नोति तत्र व्यवस्थोच्यते ॥ मातृपक्षे तावत्तृतीया मातुलकन्या मातृष्वसृकन्या वा संभवति ॥ पितृपक्षे तु तृतीया पितृव्यकन्या पितृष्वसृकन्या वा ॥ तत्र पितृव्यकन्या सगोत्रत्वात्त्याज्या ॥ “पैतृष्वसेयीं भगिनीं स्वस्त्रीयां मातुरेव च ॥ एतास्तिस्रस्तु भार्यार्थे नोपयच्छेत बुद्धिमान्” ॥ इति मनूक्तेः पितृष्वसृमातृष्वसृकन्ये अपि त्याज्ये ॥ पितृष्वसृकन्यां मातुर्भगिनीं मातृष्वसारं मातुः स्वस्त्रीयां मातृष्वसृकन्यामेतास्तिस्रो नोद्वहेदिति तदर्थात् ॥ मातुलकन्यैव तृतीया पूर्वोक्तरीत्या कुलपरंपरागतत्वे परिणेया ॥ एवं च तृतीयापि तृतीयेनैव मातुलकन्यैव परिणेया न चतुर्थादिना केनापि ॥ केचित्संकटे पितृष्वसृकन्यापरिणयनमाहुः ॥ तत्र देशकुलाचाराद्व्यवस्था ज्ञातव्या ॥ अत्रायं सापिंड्यदीपिकादिसिद्धार्थसंग्रहः तृतीया मातुलकन्यैवोद्वाह्या चतुर्थी चतुर्थपंचमाभ्यामेव ॥ पंचमी पंचमभिन्नैस्तृतीयाद्यैः सप्तमांतैः ॥ षष्ठी पंचमषष्ठाभ्यामेव सप्तमी तृतीयाद्यैः सप्तमांतैरिति ॥ अयं सापिंड्यसंकोचेन विवाहः संकटेष्वशक्तेन कार्यः ॥ कन्यांतरलाभे शक्तैर्न कार्यः ॥ गुरुतल्पादिदोषस्मृतेः ॥ सापिंड्यसंकोचवाक्यानामशक्तविषयत्वस्य स्पष्टत्वात् ॥ “प्रभुः प्रथमकल्पस्य योऽनुकल्पेन वर्तते ॥ स नाप्नोति फलं चेह” इति शक्तैरनुकल्पस्वीकारे दोषोक्तेः ॥ दत्तकसापिंड्यं दत्तकनिर्णये प्रागेवोक्तम् ॥ अथ सापत्नमातृकुले सापिंड्यप्रकारं सुमंतुराह ॥ पितृपत्न्यः सर्वा मातरः तद्भ्रातरो मातुलाः तद्भगिन्यो मातृष्वसारः तद्दुहितरश्च भगिन्यः तदपत्यानि भागिनेयानि अन्यथा संकरकारिणः स्युरिति ॥ अत्र लक्षणया सापत्नमातृकुले चतुःपुरुषसापिंड्यं विवाहनिषेधाय विधीयत इति केचित् ॥ अपरे तु विवाहमात्रविषयत्वे मानाभावादाशौचादिविषयकत्वस्यापि संभवात् यावद्वाचनिकं प्रमाणमिति न्यायेन परिगणितेष्वेव सापिंड्यमिति वदंति ॥ तथा च सुमंतुवाक्ये वाक्यभेदाश्रयणेनैवं वाक्यार्थाः पर्यवस्यंति ॥ पितृपत्न्यः सर्वा मातर इति प्रथमवाक्ये सापत्नमातरि मुख्य-

pārāśaramate ṣaṣṭhīṃ paṃcamo na tu paṃcamīm” || ityādivacanānāṃ samūlatvaṃ niścitya aśaktaiḥ saṃkaṭe samāśrayaṇīyasya sāpiṃḍyasaṃkocasya vyavasthāmūcuḥ || tathāhi || caturthī kanyā pitṛpakṣe mātṛpakṣe ca caturthena paṃcamena vā puṃsā vivāhyā || dvitīyatṛtīyaṣaṣṭhādyaiścaturthī nodvāhyā || pārāśaramate paṃcamaḥ ṣaṣṭhīmudvahet || dvitīyatṛtīyacaturthādiḥ ṣaṣṭhīṃ nodvahetpaṃcamaḥ paṃcamīṃ nodvahet || “mātṛtaḥ pitṛtaścāpi ṣaṣṭhaḥ ṣaṣṭhīṃ samudvahet” iti vacanāṃtarāt ṣaṣṭhenāpi ṣaṣṭhī vivāhyā || paṃcamaṣaṣṭhabhinnaiḥ ṣaṣṭhī na vivāhyeti paryavasannam || tathā pitṛpakṣe saptamī mātṛpakṣe paṃcamī ca tṛtīyādyaiḥ sarvaiḥ pariṇeyā || “pitṛpakṣācca saptamīṃ mātṛpakṣāttu paṃcamīm” iti vyāsavacanāt || “udvahetsaptamādūrdhvaṃ tadabhāve tu saptamīm || paṃcamīṃ tadabhāve tu pitṛpakṣepyayaṃ vidhiḥ” iti caturviṃśatimatokteśca || pitṛpakṣepi paṃcamī tṛtīyādyaiḥ pariṇeyā || tatrāpi mātṛpakṣapitṛpakṣepi paṃcamena paṃcamī nodvāhyā || “paṃcamo na tu paṃcamīm” iti sarvatra niṣedhāt || “tṛtīyāṃ vā caturthīṃ vā pakṣayorubhayorapi” iti vacanāttu tṛtīyā vivāhyā prāpnoti tatra vyavasthocyate || mātṛpakṣe tāvattṛtīyā mātulakanyā mātṛṣvasṛkanyā vā saṃbhavati || pitṛpakṣe tu tṛtīyā pitṛvyakanyā pitṛṣvasṛkanyā vā || tatra pitṛvyakanyā sagotratvāttyājyā || “paitṛṣvaseyīṃ bhaginīṃ svastrīyāṃ mātureva ca || etāstisrastu bhāryārthe nopayaccheta buddhimān” || iti manūkteḥ pitṛṣvasṛmātṛṣvasṛkanye api tyājye || pitṛṣvasṛkanyāṃ māturbhaginīṃ mātṛṣvasāraṃ mātuḥ svastrīyāṃ mātṛṣvasṛkanyāmetāstisro nodvahediti tadarthāt || mātulakanyaiva tṛtīyā pūrvoktarītyā kulaparaṃparāgatatve pariṇeyā || evaṃ ca tṛtīyāpi tṛtīyenaiva mātulakanyaiva pariṇeyā na caturthādinā kenāpi || kecitsaṃkaṭe pitṛṣvasṛkanyāpariṇayanamāhuḥ || tatra deśakulācārādvyavasthā jñātavyā || atrāyaṃ sāpiṃḍyadīpikādisiddhārthasaṃgrahaḥ tṛtīyā mātulakanyaivodvāhyā caturthī caturthapaṃcamābhyāmeva || paṃcamī paṃcamabhinnaistṛtīyādyaiḥ saptamāṃtaiḥ || ṣaṣṭhī paṃcamaṣaṣṭhābhyāmeva saptamī tṛtīyādyaiḥ saptamāṃtairiti || ayaṃ sāpiṃḍyasaṃkocena vivāhaḥ saṃkaṭeṣvaśaktena kāryaḥ || kanyāṃtaralābhe śaktairna kāryaḥ || gurutalpādidoṣasmṛteḥ || sāpiṃḍyasaṃkocavākyānāmaśaktaviṣayatvasya spaṣṭatvāt || “prabhuḥ prathamakalpasya yo'nukalpena vartate || sa nāpnoti phalaṃ ceha” iti śaktairanukalpasvīkāre doṣokteḥ || dattakasāpiṃḍyaṃ dattakanirṇaye prāgevoktam || atha sāpatnamātṛkule sāpiṃḍyaprakāraṃ sumaṃturāha || pitṛpatnyaḥ sarvā mātaraḥ tadbhrātaro mātulāḥ tadbhaginyo mātṛṣvasāraḥ tadduhitaraśca bhaginyaḥ tadapatyāni bhāgineyāni anyathā saṃkarakāriṇaḥ syuriti || atra lakṣaṇayā sāpatnamātṛkule catuḥpuruṣasāpiṃḍyaṃ vivāhaniṣedhāya vidhīyata iti kecit || apare tu vivāhamātraviṣayatve mānābhāvādāśaucādiviṣayakatvasyāpi saṃbhavāt yāvadvācanikaṃ pramāṇamiti nyāyena parigaṇiteṣveva sāpiṃḍyamiti vadaṃti || tathā ca sumaṃtuvākye vākyabhedāśrayaṇenaivaṃ vākyārthāḥ paryavasyaṃti || pitṛpatnyaḥ sarvā mātara iti prathamavākye sāpatnamātari mukhya-

⟨Now the definition of sāpiṇḍya ⟨the kinship reckoned through the piṇḍa, the rice-ball offering⟩.⟩ in Parāśara's view, a man of the fifth ⟨may marry⟩ a girl of the sixth, but not one of the fifth” — having determined that texts such as these have a root, they have stated the settled rule for the narrowing of the sāpiṇḍya ⟨the sapiṇḍa-relationship⟩ which those who are unable are to fall back on in a strait. Thus: a girl of the fourth, on the father's side or on the mother's side, may be married by a man of the fourth or of the fifth. A girl of the fourth may not be married by men of the second, the third, the sixth and so on. In Parāśara's view a man of the fifth may marry a girl of the sixth. A man of the second, the third, the fourth and so on may not marry a girl of the sixth; a man of the fifth may not marry a girl of the fifth. From another text — “On the mother's side and on the father's side too, a man of the sixth may marry a girl of the sixth” — a girl of the sixth may be married by a man of the sixth also. It comes to this: a girl of the sixth may not be married by any but a man of the fifth or of the sixth. Likewise a girl of the seventh on the father's side and a girl of the fifth on the mother's side may be married by all from the third onward, by Vyāsa's text, “from the father's side one of the seventh, but from the mother's side one of the fifth,” and by the statement of the Caturviṃśatimata, “He should marry beyond the seventh; failing that, one of the seventh; failing that, one of the fifth — this rule holds for the father's line too.” On the father's side too, a girl of the fifth may be married by men from the third onward. But there too, on the mother's side and on the father's side alike, a girl of the fifth may not be married by a man of the fifth, because of the prohibition everywhere, “a man of the fifth, but not a girl of the fifth.” By the text “a girl of the third or of the fourth in either of the two lines,” however, a girl of the third would become marriageable; the settled rule on that is now stated. On the mother's side, a girl of the third can be either a maternal uncle's daughter or a mother's sister's daughter; but on the father's side, a girl of the third is either a paternal uncle's daughter or a father's sister's daughter. Of these, a paternal uncle's daughter is to be rejected, being of the same gotra ⟨clan⟩. By Manu's statement — “A father's sister's daughter, a sister, and the mother's sister's daughter: these three a wise man should not take to wife” — a father's sister's daughter and a mother's sister's daughter are also to be rejected; for the meaning of that is that he should not marry these three: the father's sister's daughter; the mother's sister, that is the mātṛṣvasṛ; and the mother's own sister's daughter, that is the mātṛṣvasṛ's daughter. So only a maternal uncle's daughter, as a girl of the third, may be married, and that in the manner stated before, when it has come down by family tradition. And thus a girl of the third too — and only a maternal uncle's daughter — may be married only by a man of the third, and by no one of the fourth or beyond. Some allow marriage with a father's sister's daughter in a strait; there the settled rule is to be learnt from the usage of the country and of the family. Here is the summary of the conclusions of the Sāpiṇḍyadīpikā and the rest: a girl of the third — only a maternal uncle's daughter — may be married; a girl of the fourth only by men of the fourth and the fifth; a girl of the fifth by men from the third to the seventh, other than one of the fifth; a girl of the sixth only by men of the fifth and the sixth; a girl of the seventh by men from the third to the seventh. This marriage with a narrowing of the sāpiṇḍya is to be made in straits, by one who is unable ⟨to do otherwise⟩. It is not to be made by those who are able, when another girl is to be had, for the fault of defiling the guru's bed and the rest is declared; and because it is plain that the texts narrowing the sāpiṇḍya have the unable for their scope; and because fault is declared where the able adopt the secondary rule: “He who is master of the primary rule and yet proceeds by the secondary does not obtain the fruit here.” The sāpiṇḍya of an adopted son has already been stated in the determination of adoption. Now Sumantu states the manner of sāpiṇḍya in the family of a step-mother: “All the wives of the father are mothers; their brothers are maternal uncles; their sisters are mother's sisters; their daughters are sisters; and their children are sister's children. Otherwise ⟨men⟩ would be causers of confusion ⟨of caste⟩.” Some say that here, by implication, a sāpiṇḍya of four generations in the step-mother's family is laid down in order to forbid marriage. Others, however, say that, since there is no proof that it concerns marriage alone, and since it may equally concern āśauca ⟨ritual impurity⟩ and the rest, then by the maxim that authority extends only as far as the text states, the sāpiṇḍya holds only among those who are actually enumerated. And so, by taking Sumantu's statement as several separate sentences, the meanings of the sentences come out thus. In the first sentence, “all the wives of the father are mothers,” ⟨the word mother applies⟩ to the step-mother in its primary

अथ सापिंड्यलक्षणम् ।

मातृवत् संमाननं तद्वधे मातृवधप्रायश्चित्तं तद्गमने मातृगमनप्रायश्चित्तादिकं चातिदिश्यते ॥ नात्रातिक्रांतविषये दशाहाशौचातिदेशः ॥ त्रिरात्रविधिना बाधात् ॥ तद्भ्रातरो मातुला इत्यत्र मातुलत्वप्रयुक्तमाशौचादिकं मातुलस्य स्वभगिनीसपत्न्याः कन्योद्वाहनिषेधश्च ॥ अत्र मातुलत्वातिदेशेपि न तत्पुत्रादिषु मातुलपुत्रत्वाद्यतिदेशः ॥ तेन बंधुत्रयत्वप्रयुक्तमाशौचं न मातुलकन्यादौ विवाहविधिनिषेधावपि न ॥ एवं मातुलकन्यादौ पितृभगिनीत्वातिदेशाभावेन तत्पुत्रं प्रत्यपि पितृष्वसृत्वाद्यतिदेशो न भवति ॥ तद्भगिन्यो मातृष्वसार इत्यत्राशौचं विवाहनिषेधश्च ॥ मातृष्वसृपुत्रे बंधुत्रयवत्त्वं च न ॥ सापत्नमातृष्वसृकन्याविवाहनिषेधस्तु विरुद्धसंबंधत्वादेव वक्ष्यते॥ तदपत्यानि भगिन्य इत्यत्राशौचं संमाननादिकं च ॥ नात्र विवाहप्रसक्तिः सगोत्रत्वात् ॥ अत्र सापत्नमातुलसापत्नभ्रातृसापत्नमातृष्वसृसापत्नभगिनीनां स्वमातुलसोदरभ्रात्राद्यनंतरं तर्पणं महालयाद्युद्देशोप्यस्मादेव वचनादावश्यक इति भाति ॥ तदपत्यानि भागिनेयानि इत्यत्राशौचं विवाहनिषेधश्च ॥ भागिनेयीत्वातिदेशेपि तत्कन्यासु भागिनेयी कन्यात्वातिदेशो न यावदुक्तं प्रमाणमिति न्यायादिति दिक् ॥ क्वचित्सापिंड्याभावेपि वचनादविवाहः ॥ अविरुद्धसंबंधामुपयच्छेत ॥ दंपत्योर्मिथः पितृमातृसाम्ये विरुद्धसंबंधः ॥ यथा भार्या स्वसुर्दुहिता पितृव्यपत्नी स्वसा चेति परिशिष्टोक्तेः ॥ बौधायनः ॥ “मातुः सपत्न्या भगिनीं तत्सुतां च विवर्जयेत् ॥ पितृव्यपत्नीभगिनीं तत्सुतां च विवर्जयेत्” केचित् “ज्येष्ठभ्राता पितुः समः” इत्युक्तेर्ज्येष्ठभ्रातृपत्न्या भगिनीमातृष्वसृतुल्यत्वान्न विवाह्येत्याहुः ॥ यवीयसीं स्वापेक्षया वयसा वपुषा च न्यूनामुद्वहेत् ॥ ‘असमानार्षगोत्रजाम् ॥ ’ आर्ष प्रवरः ॥ स्वसमाने आर्षगोत्रे यस्य तज्जा न भवति या ताम्॥ असमानगोत्रामसमानप्रवरां चोद्वहेदित्यर्थः ॥

mātṛvat saṃmānanaṃ tadvadhe mātṛvadhaprāyaścittaṃ tadgamane mātṛgamanaprāyaścittādikaṃ cātidiśyate || nātrātikrāṃtaviṣaye daśāhāśaucātideśaḥ || trirātravidhinā bādhāt || tadbhrātaro mātulā ityatra mātulatvaprayuktamāśaucādikaṃ mātulasya svabhaginīsapatnyāḥ kanyodvāhaniṣedhaśca || atra mātulatvātideśepi na tatputrādiṣu mātulaputratvādyatideśaḥ || tena baṃdhutrayatvaprayuktamāśaucaṃ na mātulakanyādau vivāhavidhiniṣedhāvapi na || evaṃ mātulakanyādau pitṛbhaginītvātideśābhāvena tatputraṃ pratyapi pitṛṣvasṛtvādyatideśo na bhavati || tadbhaginyo mātṛṣvasāra ityatrāśaucaṃ vivāhaniṣedhaśca || mātṛṣvasṛputre baṃdhutrayavattvaṃ ca na || sāpatnamātṛṣvasṛkanyāvivāhaniṣedhastu viruddhasaṃbaṃdhatvādeva vakṣyate|| tadapatyāni bhaginya ityatrāśaucaṃ saṃmānanādikaṃ ca || nātra vivāhaprasaktiḥ sagotratvāt || atra sāpatnamātulasāpatnabhrātṛsāpatnamātṛṣvasṛsāpatnabhaginīnāṃ svamātulasodarabhrātrādyanaṃtaraṃ tarpaṇaṃ mahālayādyuddeśopyasmādeva vacanādāvaśyaka iti bhāti || tadapatyāni bhāgineyāni ityatrāśaucaṃ vivāhaniṣedhaśca || bhāgineyītvātideśepi tatkanyāsu bhāgineyī kanyātvātideśo na yāvaduktaṃ pramāṇamiti nyāyāditi dik || kvacitsāpiṃḍyābhāvepi vacanādavivāhaḥ || aviruddhasaṃbaṃdhāmupayaccheta || daṃpatyormithaḥ pitṛmātṛsāmye viruddhasaṃbaṃdhaḥ || yathā bhāryā svasurduhitā pitṛvyapatnī svasā ceti pariśiṣṭokteḥ || baudhāyanaḥ || “mātuḥ sapatnyā bhaginīṃ tatsutāṃ ca vivarjayet || pitṛvyapatnībhaginīṃ tatsutāṃ ca vivarjayet” kecit “jyeṣṭhabhrātā pituḥ samaḥ” ityukterjyeṣṭhabhrātṛpatnyā bhaginīmātṛṣvasṛtulyatvānna vivāhyetyāhuḥ || yavīyasīṃ svāpekṣayā vayasā vapuṣā ca nyūnāmudvahet || ‘asamānārṣagotrajām || ’ ārṣa pravaraḥ || svasamāne ārṣagotre yasya tajjā na bhavati yā tām|| asamānagotrāmasamānapravarāṃ codvahedityarthaḥ ||

⟨sense⟩; and so honouring her as a mother, the prāyaścitta ⟨expiation⟩ for killing a mother if she is killed, the prāyaścitta for approaching a mother if she is approached, and the rest are extended ⟨to her⟩. Here, in the case of an āśauca ⟨ritual impurity⟩ that has passed by, the ten days' impurity is not extended, because it is set aside by the rule of three nights. In “their brothers are maternal uncles,” the āśauca and the rest that follow from being a maternal uncle ⟨are extended⟩, and ⟨there is⟩ the prohibition against a maternal uncle's marrying the daughter of his own sister's co-wife. Here, though the character of maternal uncle is extended, the character of a maternal uncle's son and the rest is not extended to their sons and so on; hence the āśauca that follows from being one of the three kinds of bandhu ⟨cognate kinsman⟩ does not apply, nor do the injunction and the prohibition of marriage with a maternal uncle's daughter and the like. So too, since the character of a father's sister is not extended to a maternal uncle's daughter and the like, the character of a father's sister and the rest is not extended in relation to her son either. In “their sisters are mother's sisters,” the āśauca and the prohibition of marriage ⟨are extended⟩; but the character of one of the three kinds of bandhu does not attach to a mother's sister's son. The prohibition of marriage with the daughter of a step-mother's sister will be stated on the ground of a contradictory relationship alone. In “their offspring are sisters,” the āśauca and the honouring ⟨due to a sister⟩ and the rest ⟨are extended⟩; here there is no occasion for marriage, since they are of the same gotra ⟨clan⟩. It appears that from this very text it is also necessary to make the tarpaṇa ⟨the water offering⟩ to the step-maternal-uncle, the step-brother, the step-mother's sister and the step-sister immediately after one's own maternal uncle, full brother and the rest, and to name them at the Mahālaya ⟨the fortnight of offerings to the dead⟩ and so on. In “their children are sister's children,” the āśauca and the prohibition of marriage ⟨are extended⟩. Though the character of a sister's daughter is extended, the character of a sister's daughter's daughter is not extended to their daughters, by the maxim that authority extends only as far as it is stated. So much by way of indication. In some cases, even where there is no sāpiṇḍya ⟨sapiṇḍa-relationship⟩, there is no marriage, by reason of an express text: he should marry a woman with whom the relationship is not a contradictory one. There is a contradictory relationship when, as between the two spouses, the one stands to the other in the place of a father or a mother — as when the wife is a sister's daughter, or when a paternal uncle's wife is ⟨one's own⟩ sister: so it is stated in the Pariśiṣṭa. Baudhāyana: “He should avoid the sister of his mother's co-wife and her daughter; he should avoid the sister of his paternal uncle's wife and her daughter.” Some say that, since it is said that “an elder brother is equal to a father,” the sister of an elder brother's wife is like a mother's sister and therefore may not be married. ‘Younger’: he should marry one who is less than himself in age and in stature. ‘Not born of the same ārṣa or gotra’: ārṣa means the pravara ⟨the line of ancestral ṛṣis⟩. ⟨He should marry⟩ her who is not born of an ārṣa and a gotra that are the same as his own; the meaning is that he should marry a girl of a different gotra and a different pravara.

अथ संक्षेपतो गोत्रप्रवरनिर्णयः ।

तत्र गोत्रलक्षणम् ॥ विश्वामित्रो जमदग्निर्भरद्वाजोथ गौतमः ॥ अत्रिर्वसिष्ठः कश्यप इत्येते सप्तऋषयः ॥ सप्तानामृषीणामगस्त्याष्टमानां यदपत्यं तद्गोत्रमित्याचक्षते ॥ यद्यपि केवलभार्गवेष्वार्ष्टिषेणादिषु केवलांगिरसेषु हारीतादिषु च नैतल्लक्षणं भृग्वंगिरसोरष्टऋष्वनंतर्गतत्वात् ॥ तथाप्यत्र प्रवरैक्यादेवाविवाहः ॥ यद्यपि गोत्राणि अनंतानि “गोत्राणां तु सहस्राणि प्रयुतान्यर्बुदानि च” इत्युक्तेस्तथाप्यूनपंचाशदेव गोत्रभेदाः ॥ व्यावर्तकप्रवरभेदानां तावतामेव दर्शनात् ॥ प्रवरलक्षणं तु गोत्रवंशप्रवर्तकऋषीणां व्यावर्तका ऋषिविशेषाः प्रवरा इत्येव संक्षेपतो ज्ञेयम् ॥ समानगोत्रत्वं समानप्रवरत्वं च पृथक् पृथक् विवाहप्रतिबंधकम् ॥ तत्र प्रवरसाम्यं द्विविधम् ॥ एकप्रवरसाम्यं द्वित्रिप्रवरसाम्यं च ॥ तत्र भृग्वंगिरोगणेतरेषु एकप्रवरसाम्यमपि विवाहप्रतिबंधकम् ॥ केवलभृगुगणेषु केवलांगिरोगणेषु चैकप्रवरसाम्यं न विवाहबाधकम् ॥ किं तु त्रिप्रवरेषु द्विप्रवरसाम्यमेव पंचप्रवरेषु त्रिप्रवरसाम्यमेव च विवाहबाधकम् ॥ “पंचानां त्रिषु सामान्यादविवाहस्त्रिषु द्वयोः ॥ भृग्वंगिरोगणेष्वेवं शेषेष्वेकोपि वारयेत्” इत्यादिवचनात् ॥ जामदग्न्यभृगुगणेषु गौतमांगिरसेषु भरद्वाजांगिरसेषु चैकप्रवरसाम्येपि क्वचित् प्रवरसाम्याभावेपि च सगोत्रत्वादेवाविवाहः ॥

tatra gotralakṣaṇam || viśvāmitro jamadagnirbharadvājotha gautamaḥ || atrirvasiṣṭhaḥ kaśyapa ityete saptaṛṣayaḥ || saptānāmṛṣīṇāmagastyāṣṭamānāṃ yadapatyaṃ tadgotramityācakṣate || yadyapi kevalabhārgaveṣvārṣṭiṣeṇādiṣu kevalāṃgiraseṣu hārītādiṣu ca naitallakṣaṇaṃ bhṛgvaṃgirasoraṣṭaṛṣvanaṃtargatatvāt || tathāpyatra pravaraikyādevāvivāhaḥ || yadyapi gotrāṇi anaṃtāni “gotrāṇāṃ tu sahasrāṇi prayutānyarbudāni ca” ityuktestathāpyūnapaṃcāśadeva gotrabhedāḥ || vyāvartakapravarabhedānāṃ tāvatāmeva darśanāt || pravaralakṣaṇaṃ tu gotravaṃśapravartakaṛṣīṇāṃ vyāvartakā ṛṣiviśeṣāḥ pravarā ityeva saṃkṣepato jñeyam || samānagotratvaṃ samānapravaratvaṃ ca pṛthak pṛthak vivāhapratibaṃdhakam || tatra pravarasāmyaṃ dvividham || ekapravarasāmyaṃ dvitripravarasāmyaṃ ca || tatra bhṛgvaṃgirogaṇetareṣu ekapravarasāmyamapi vivāhapratibaṃdhakam || kevalabhṛgugaṇeṣu kevalāṃgirogaṇeṣu caikapravarasāmyaṃ na vivāhabādhakam || kiṃ tu tripravareṣu dvipravarasāmyameva paṃcapravareṣu tripravarasāmyameva ca vivāhabādhakam || “paṃcānāṃ triṣu sāmānyādavivāhastriṣu dvayoḥ || bhṛgvaṃgirogaṇeṣvevaṃ śeṣeṣvekopi vārayet” ityādivacanāt || jāmadagnyabhṛgugaṇeṣu gautamāṃgiraseṣu bharadvājāṃgiraseṣu caikapravarasāmyepi kvacit pravarasāmyābhāvepi ca sagotratvādevāvivāhaḥ ||

⟨Now, in brief, the determination of the gotra ⟨the line of descent⟩ and the pravara ⟨the ancestors invoked with it⟩.⟩ There, the definition of gotra ⟨clan⟩. “Viśvāmitra, Jamadagni, Bharadvāja, then Gautama, Atri, Vasiṣṭha and Kaśyapa — these are the seven ṛṣis.” The offspring of those seven ṛṣis, with Agastya as the eighth, is what they call a gotra. Although this definition does not fit the pure Bhārgavas, the Ārṣṭiṣeṇas and the rest, nor the pure Āṅgirasas, the Hārītas and the rest, since Bhṛgu and Aṅgiras are not included among the eight ṛṣis, still in their case marriage is barred simply by identity of pravara ⟨the line of ancestral ṛṣis⟩. And although the gotras are endless — as it is said, “of gotras there are thousands, millions and hundreds of millions” — still there are only forty-nine classes of gotra, since just so many distinguishing classes of pravara are found. As for the definition of pravara, it is to be understood in brief thus: the pravaras are those particular ṛṣis who distinguish ⟨one from another⟩ the ṛṣis who founded the gotra lines. Sameness of gotra and sameness of pravara are each separately a bar to marriage. There, sameness of pravara is of two kinds: sameness in one pravara, and sameness in two or three pravaras. Among those other than the Bhṛgu and Aṅgiras groups, even sameness in a single pravara is a bar to marriage. Among the pure Bhṛgu groups and the pure Aṅgiras groups, sameness in a single pravara is not a bar to marriage; rather, among those with three pravaras it is sameness in two pravaras that is the bar, and among those with five pravaras it is sameness in three pravaras — by texts such as: “Of five, marriage is barred by community in three; of three, by community in two. So it is in the Bhṛgu and Aṅgiras groups; among the rest even one bars it.” Among the Jāmadagnya Bhṛgu groups, the Gautama Āṅgirasas and the Bharadvāja Āṅgirasas, even where there is sameness in a single pravara, and in some cases even where there is no sameness of pravara at all, marriage is barred simply by identity of gotra.

अथ गोत्रगणना ।

“गोत्राणां प्रवराणां च गणना प्रोच्यतेऽधुना ॥ संक्षेपात्सुखबोधाय भगवत्प्रीतयेपि च” ॥ सप्त भृगवः ॥ सप्तदशांगिरसः । चत्वारोऽत्रयः । दश विश्वामित्राः । त्रयः कश्यपाः । चत्वारो वसिष्ठाः । चत्वारोगस्तयः । इत्येकोनपंचाशद्गणास्तथापि सर्वग्रंथमत संग्रहेणाधिकास्तत्रतत्र वक्ष्यन्ते तत्र सप्त भृगुगणाः । वत्साः बिदाः एतौ जामदग्न्यौ ॥ आष्टिषेणाः यस्काः मित्रयुवः वैन्याः शुनका एते च पंच केवलभृगवः एवं सप्त । तत्र वत्साः मार्कंडेयाः मांडूकेयाः इत्यादयः शतद्वयाधिका वत्सगोत्रभेदाः एतेषां पंच प्रवराः ॥ भार्गवच्यावनाप्नवानौर्वजामदग्न्येति ॥ भार्गवौर्वजामदग्न्येति त्रयो वा ॥ भार्गवच्यावनाप्नवानेति त्रयो वा ॥ बिदाः शैलाः अवटाः इत्यादयो विंशत्यधिका बिदाः ॥ तेषां पंच प्रवराः भार्गवच्यावनाप्नवानौर्वबैदेति ॥ भार्गवौर्वजामदग्न्येति वा ॥ आष्टिषेणाः नैर्ऋतयः याम्यायणाः इत्यादयो विंशत्यधिका आष्टिषेणाः ॥ एषां भार्गवच्यावनाप्नवानाष्टिषेणानूपेति पंच ॥ भार्गवाष्टिषेणानूपेति त्रयो वा ॥ एतेषां त्रयाणां वत्सविदाष्टिषेणानां परस्परमविवाहः द्वित्रिप्रवरसाम्यात् ॥ आद्ययोर्जा मदग्न्यत्वेन सगोत्रत्वाच्च ॥ यद्यपि त्रिप्रवराष्टिषेणानां वत्सविदैः सह न द्विप्रवरसाम्यं नापि सगोत्रत्वं जामदग्न्यत्वाभावात् ॥ तथापि पंचप्रवरपक्षगतमपि त्रिप्रवरसाम्यं विवाहबाधकम् एवमग्रेपि ज्ञेयम् ॥ वात्स्यानां भार्गवच्यावनाप्नवानेति त्रयः ॥ वत्सपुरोधसोर्भार्गवच्यावनाप्नवान्वत्सपौरोधसेति पंच ॥ बैजमथितयोर्भार्गवच्यावनाप्नवान्बैजमथितेपि पंच ॥ एते त्रयः क्वचित् ॥ एतेषां परस्परं पूर्वोक्तैश्च त्रिभिर्न विवाहः त्रिप्रवरसाम्यात् ॥ यस्काः मौनाः मूकाः इत्यादयस्त्रिपंचाशदधिका यस्काः ॥ एषां भार्गववैतहव्यसावेतसेति त्रयः ॥ मित्रयुवः रौष्ट्यायनाः सापिंडिनाः इत्यादयस्त्रिंशदधिका मित्रयुवः ॥ तेषां भार्गववाध्यश्व दैवोदासेति त्रयः ॥ भार्गवच्यावनदैवोदासेति वा ॥ वाध्यश्वेत्येको वा ॥ वैन्याः पार्थाः बाष्कलाः इयेता इत्येते वैन्याः ॥ एषां भार्गववैन्यपार्थेति त्रयः ॥ शुनकाः गार्त्समदाः यज्ञपतयः इत्यादयः सप्तदशाधिकाः शुनकाः एषां शौनकेत्येकः । गार्त्समदेति वा ॥ भार्गवशौनहोत्रगार्त्समदेति त्रयो वा ॥ भार्गवगार्त्समदेति द्वौ वा ॥ यस्कादीनां चतुर्णां स्वस्वगणं हित्वा परस्परं पूर्वैर्जा मदग्न्यवत्सादिभिश्च सह विवाहो भवति ॥ एकप्रवरसाम्येपि द्वित्रिप्रवरसाम्याभावात् ॥ भृगुगणेषु एकप्रवरसाम्यस्य दूषकत्वाभावात् ॥ अजामदग्न्यत्वेनासगोत्रत्वात् ॥ मित्रयूनां पाक्षिकद्विप्रवरसाम्यात् त्रिप्रवरैर्वत्सादिभिः सह न विवाह इति केचित् ॥ तत्प्रवरपक्षग्राहिणामविवाहः ॥ पक्षांतरग्राहिणां मित्रयूनां विवाह एवेत्यन्ये ॥ क्वचिदधिकं गणद्वयमुक्तम् ॥ वेदविश्वज्योतिषां भार्गववेदवैश्वज्योतिषेति त्रयः ॥ शाठरमाठराणां भार्गवशाठरमाठरेति त्रयः ॥ अनयोः परस्परं पूर्वैश्च सर्वैर्विवाहः ॥ इति भृगुगणाः ॥ अथांगिरसः ॥ ते त्रिविधाः गौतमा भरद्वाजाः केवलाश्चेति ॥ तत्र गौतमांगिरसो दश आयास्याः शारद्वताः कौमंडाः दीर्घतमसः करेणुपालयः वामदेवाः औशनसाः राहूगणाः सोमराजकाः बृहदुक्थाश्चेति ॥ १ ॥ तत्र आयास्याः श्रोणिवेधाः

“gotrāṇāṃ pravarāṇāṃ ca gaṇanā procyate'dhunā || saṃkṣepātsukhabodhāya bhagavatprītayepi ca” || sapta bhṛgavaḥ || saptadaśāṃgirasaḥ | catvāro'trayaḥ | daśa viśvāmitrāḥ | trayaḥ kaśyapāḥ | catvāro vasiṣṭhāḥ | catvārogastayaḥ | ityekonapaṃcāśadgaṇāstathāpi sarvagraṃthamata saṃgraheṇādhikāstatratatra vakṣyante tatra sapta bhṛgugaṇāḥ | vatsāḥ bidāḥ etau jāmadagnyau || āṣṭiṣeṇāḥ yaskāḥ mitrayuvaḥ vainyāḥ śunakā ete ca paṃca kevalabhṛgavaḥ evaṃ sapta | tatra vatsāḥ mārkaṃḍeyāḥ māṃḍūkeyāḥ ityādayaḥ śatadvayādhikā vatsagotrabhedāḥ eteṣāṃ paṃca pravarāḥ || bhārgavacyāvanāpnavānaurvajāmadagnyeti || bhārgavaurvajāmadagnyeti trayo vā || bhārgavacyāvanāpnavāneti trayo vā || bidāḥ śailāḥ avaṭāḥ ityādayo viṃśatyadhikā bidāḥ || teṣāṃ paṃca pravarāḥ bhārgavacyāvanāpnavānaurvabaideti || bhārgavaurvajāmadagnyeti vā || āṣṭiṣeṇāḥ nairṛtayaḥ yāmyāyaṇāḥ ityādayo viṃśatyadhikā āṣṭiṣeṇāḥ || eṣāṃ bhārgavacyāvanāpnavānāṣṭiṣeṇānūpeti paṃca || bhārgavāṣṭiṣeṇānūpeti trayo vā || eteṣāṃ trayāṇāṃ vatsavidāṣṭiṣeṇānāṃ parasparamavivāhaḥ dvitripravarasāmyāt || ādyayorjā madagnyatvena sagotratvācca || yadyapi tripravarāṣṭiṣeṇānāṃ vatsavidaiḥ saha na dvipravarasāmyaṃ nāpi sagotratvaṃ jāmadagnyatvābhāvāt || tathāpi paṃcapravarapakṣagatamapi tripravarasāmyaṃ vivāhabādhakam evamagrepi jñeyam || vātsyānāṃ bhārgavacyāvanāpnavāneti trayaḥ || vatsapurodhasorbhārgavacyāvanāpnavānvatsapaurodhaseti paṃca || baijamathitayorbhārgavacyāvanāpnavānbaijamathitepi paṃca || ete trayaḥ kvacit || eteṣāṃ parasparaṃ pūrvoktaiśca tribhirna vivāhaḥ tripravarasāmyāt || yaskāḥ maunāḥ mūkāḥ ityādayastripaṃcāśadadhikā yaskāḥ || eṣāṃ bhārgavavaitahavyasāvetaseti trayaḥ || mitrayuvaḥ rauṣṭyāyanāḥ sāpiṃḍināḥ ityādayastriṃśadadhikā mitrayuvaḥ || teṣāṃ bhārgavavādhyaśva daivodāseti trayaḥ || bhārgavacyāvanadaivodāseti vā || vādhyaśvetyeko vā || vainyāḥ pārthāḥ bāṣkalāḥ iyetā ityete vainyāḥ || eṣāṃ bhārgavavainyapārtheti trayaḥ || śunakāḥ gārtsamadāḥ yajñapatayaḥ ityādayaḥ saptadaśādhikāḥ śunakāḥ eṣāṃ śaunaketyekaḥ | gārtsamadeti vā || bhārgavaśaunahotragārtsamadeti trayo vā || bhārgavagārtsamadeti dvau vā || yaskādīnāṃ caturṇāṃ svasvagaṇaṃ hitvā parasparaṃ pūrvairjā madagnyavatsādibhiśca saha vivāho bhavati || ekapravarasāmyepi dvitripravarasāmyābhāvāt || bhṛgugaṇeṣu ekapravarasāmyasya dūṣakatvābhāvāt || ajāmadagnyatvenāsagotratvāt || mitrayūnāṃ pākṣikadvipravarasāmyāt tripravarairvatsādibhiḥ saha na vivāha iti kecit || tatpravarapakṣagrāhiṇāmavivāhaḥ || pakṣāṃtaragrāhiṇāṃ mitrayūnāṃ vivāha evetyanye || kvacidadhikaṃ gaṇadvayamuktam || vedaviśvajyotiṣāṃ bhārgavavedavaiśvajyotiṣeti trayaḥ || śāṭharamāṭharāṇāṃ bhārgavaśāṭharamāṭhareti trayaḥ || anayoḥ parasparaṃ pūrvaiśca sarvairvivāhaḥ || iti bhṛgugaṇāḥ || athāṃgirasaḥ || te trividhāḥ gautamā bharadvājāḥ kevalāśceti || tatra gautamāṃgiraso daśa āyāsyāḥ śāradvatāḥ kaumaṃḍāḥ dīrghatamasaḥ kareṇupālayaḥ vāmadevāḥ auśanasāḥ rāhūgaṇāḥ somarājakāḥ bṛhadukthāśceti || 1 || tatra āyāsyāḥ śroṇivedhāḥ

⟨Now the reckoning of the gotras ⟨the lineages⟩.⟩ “The enumeration of the gotras ⟨clans⟩ and the pravaras ⟨lines of ancestral ṛṣis⟩ is now set forth, in brief, for easy understanding and also for the pleasing of the Lord.” Seven Bhṛgus; seventeen Āṅgirasas; four Ātreyas; ten Viśvāmitras; three Kāśyapas; four Vāsiṣṭhas; four Āgastyas — thus forty-nine groups. Still, by gathering the views of all the works, additional ones will be mentioned here and there. There, the seven Bhṛgu groups: the Vatsas and the Bidas, these two being Jāmadagnyas; and the Ārṣṭiṣeṇas, the Yaskas, the Mitrayus, the Vainyas and the Śunakas, these five being pure Bhṛgus — thus seven. Of these the Vatsas: the Mārkaṇḍeyas, the Māṇḍūkeyas and the rest; the subdivisions of the Vatsa gotra are more than two hundred. Their pravaras are five: Bhārgava, Cyāvana, Āpnavāna, Aurva, Jāmadagnya; or three: Bhārgava, Aurva, Jāmadagnya; or three: Bhārgava, Cyāvana, Āpnavāna. The Bidas: the Śailas, the Avaṭas and the rest; the Bidas are more than twenty. Their pravaras are five: Bhārgava, Cyāvana, Āpnavāna, Aurva, Baida; or: Bhārgava, Aurva, Jāmadagnya. The Ārṣṭiṣeṇas: the Nairṛtis, the Yāmyāyanas and the rest; the Ārṣṭiṣeṇas are more than twenty. Theirs are five: Bhārgava, Cyāvana, Āpnavāna, Ārṣṭiṣeṇa, Anūpa; or three: Bhārgava, Ārṣṭiṣeṇa, Anūpa. These three — the Vatsas, the Bidas and the Ārṣṭiṣeṇas — may not marry one another, because of sameness in two or three pravaras, and because the first two are of one gotra, being Jāmadagnyas. Although the Ārṣṭiṣeṇas with three pravaras have neither sameness in two pravaras with the Vatsas and the Bidas nor identity of gotra, not being Jāmadagnyas, still sameness in three pravaras, even when it falls under the five-pravara alternative, is a bar to marriage; and so it is to be understood further on as well. For the Vātsyas, three: Bhārgava, Cyāvana, Āpnavāna. For the Vatsapurodhases, five: Bhārgava, Cyāvana, Āpnavāna, Vātsa, Paurodhasa. For the Baijamathitas, five as well: Bhārgava, Cyāvana, Āpnavāna, Baija, Mathita. These three ⟨are found⟩ in some ⟨works⟩. These may not marry one another, nor the three mentioned before, because of sameness in three pravaras. The Yaskas: the Maunas, the Mūkas and the rest; the Yaskas are more than fifty-three. Theirs are three: Bhārgava, Vaitahavya, Sāvetasa. The Mitrayus: the Rauṣṭyāyanas, the Sāpiṇḍins and the rest; the Mitrayus are more than thirty. Theirs are three: Bhārgava, Vādhyaśva, Daivodāsa; or: Bhārgava, Cyāvana, Daivodāsa; or one only: Vādhyaśva. The Vainyas: the Pārthas, the Bāṣkalas, the Iyetas — these are the Vainyas. Theirs are three: Bhārgava, Vainya, Pārtha. The Śunakas: the Gārtsamadas, the Yajñapatis and the rest; the Śunakas are more than seventeen. Theirs is one: Śaunaka; or: Gārtsamada; or three: Bhārgava, Śaunahotra, Gārtsamada; or two: Bhārgava, Gārtsamada. The four beginning with the Yaskas may marry one another, each leaving aside his own group, and also the earlier ones, the Jāmadagnya Vatsas and the rest; for even though there is sameness in one pravara, there is no sameness in two or three; and among the Bhṛgu groups sameness in one pravara is no defect; and, not being Jāmadagnyas, they are not of the same gotra. Some say that, because the Mitrayus have an optional sameness in two pravaras, they may not marry with the Vatsas and the rest who have three pravaras. Others say that marriage is barred ⟨only⟩ for those who take that alternative of the pravaras, and that those Mitrayus who take the other alternative may indeed marry. In some ⟨works⟩ two further groups are mentioned. For the Veda-Viśvajyotises, three: Bhārgava, Veda, Vaiśvajyotiṣa. For the Śāṭhara-Māṭharas, three: Bhārgava, Śāṭhara, Māṭhara. These two may marry each other and all the earlier ones. Thus the Bhṛgu groups. Now the Āṅgirasas. They are of three kinds: the Gautamas, the Bharadvājas and the pure ⟨Āṅgirasas⟩. There, the Gautama Āṅgirasas are ten: the Āyāsyas, the Śāradvatas, the Kaumaṇḍas, the Dīrghatamases, the Kareṇupālis, the Vāmadevas, the Auśanasas, the Rāhūgaṇas, the Somarājakas and the Bṛhaduktas ॥1॥. There, the Āyāsyas: the Śroṇivedhas

अथ गोत्रगणना ।

मूढरथा इत्याद्योष्टादशाधिका आयास्यास्तेषामांगिरसायास्यगौतमेति त्रयः ॥ शारद्वताः अभिजिता रौहिण्या इत्यादयः सप्तत्यधिकाः शारद्वतास्तेषामांगिरसगौतमशारद्वतेति त्रयः कौमंडाः मामंथेरेषणाः आसुराक्षा इत्यादयो दशाधिकाः ॥ कौमंडास्तेषामांगिरसौतथ्यकाक्षीवतगौतमकौमंडेति पंच ॥ आंगिरसौ तथ्यगौतमौशिजकाक्षीवतेति वा ॥ आंगिरसायास्यौशिजगौतमकाक्षीवतेति वा ॥ आंगिरसौशिजकाक्षीवतेति त्रयो वा ॥ आंगिरसौतथ्यकाक्षीवतेति वा ॥ औतथ्यगौतमकौमंडेति वा ॥ अथ दीर्घतमसो गौतमास्तेषामांगिरसौतथ्यकाक्षीवतगौतमदैर्घतमसेति पंच ॥ आंगिरसौतथ्यदैर्घतमसेति त्रयो वा ॥ करेणुपालयः वास्तव्या श्वेतीया इत्यादयः सप्ताधिकाः करेणुपालयस्तेषामांगिरसगौतमकारेणुपालेति त्रयः वामदेवानामांगिरसवामदेव्यगौतमेति त्रयः ॥ आंगिरसवामदेव्यबार्हदुक्थेति वा ॥ औशनसाः दिश्याः प्रशस्ताः इत्यादिका नवाधिका औशनसास्तेषामांगिरसगौतमौशनसेति त्रयः ॥ राहूगणानामांगिरसराहूगणगौतमेति त्रयः ॥ सोमराजकानामांगिरससोमराज्यगौतमेति त्रयः ॥ बृहदुक्थानामांगिरसबार्हदुक्थगौतमेति त्रयः ॥ १० ॥ क्वचिद्गणद्वयमधिकमुक्तम् ॥ उतथ्यानामांगिरसौतथ्यगौतमेति ॥ राघुवानानामांगिरसराघुवगौतमेति ॥ गौतमानां सर्वेषामविवाहः ॥ सगोत्रत्वात्प्रायेण द्वित्रिप्रवरसाम्याच्च ॥ १ अथ भरद्वाजाः । ते चत्वारः भरद्वाजाः गर्गाः ऋक्षाः कपयश्चेति भरद्वाजाः क्षाम्यायणाः देवाश्वा इत्यादयः षष्ट्युत्तरशताधिका भरद्वाजास्तेषामांगिरसबार्हस्पत्यभारद्वाजेति त्रयः ॥ गर्गाः सांभरायणाः सखीनयः इत्यादयः पंचाशदधिका गर्गास्तेषामांगिरसबार्हस्पत्यभारद्वाजशैन्यगार्ग्येति पंच ॥ आंगिरसशैन्यगार्ग्येति त्रयो वा ॥ अंत्ययोर्व्यत्ययो वा ॥ भारद्वाजगार्ग्यशैन्येति वा गर्गभेदानांमांगिरसतैत्तिरकापिभुवेति ॥ ऋक्षाः रौक्षायणाः कपिला इत्यादयो नवाधिका ऋक्षास्तेषामांगिरसबार्हस्पत्यभारद्वाजवांदनमातवचसेति पंच ॥ आंगिरसवांदनमातवचसेति त्रयो वा ॥ कपयः स्वास्तितरयः दंडिन इत्यादयः पंचविंशत्यधिकाः कपयस्तेषामांगिरसामहय्यौरुक्षय्येति त्रयः ॥ आंगिरसामहीयवौरुक्षयसेत्याश्वलायनपाठः॥ आत्मभुवामांगिरसभारद्वाजबार्हस्पत्यवरात्मभुवेति पंच ॥ अयं गणः क्वचित् ॥ भरद्वाजानां सर्वेषां परस्परमविवाहः ॥ सगोत्रत्वात् ॥ प्रायेण द्वित्रिप्रवरसाम्याच्च ॥ ऋक्षांतर्गतानां कपिलानां विश्वामित्रैरप्यविवाहः ॥ इति भारद्वाजांगिरसः ॥ २ अथ केवलांगिरसः । ते च षट् हरिताः कुत्साः कण्वाः रथीतराः विष्णुवृद्धाः मुद्गलाश्चेति ॥ हरिताः सौभगाः नैय्यगवा इत्यादयो द्वात्रिंशदधिका हरितास्तेषामांगिरसांबरीषयौवनाश्वेति ॥ आद्यो मांधाता वा कुत्सानामांगिरसमांधात्रकौत्सेति त्रयः ॥ कण्वाः औपमर्कटाः बाष्कलायना इत्यादय एकविंशत्यधिकाः कण्वास्तेषामांगिरसाजमीढकाण्वेति त्रयः ॥ आंगिरसघौरकाण्वेति वा ॥ रथीतराः हस्तिदाः नैतिरक्षय इत्यादयश्चतुर्दशाधिका रथीतरास्तेषामांगिरसवैरूपरथीतरेति त्रयः ॥ आंगिरसवैरूपपार्षदश्वेति वा अष्टादंष्ट्रवैरूपपार्षदश्वेति वा ॥ अंत्ययोर्व्यत्ययो वा ॥ विष्णुवृद्धाः शठाः मरणा इत्यादयः पंचविंशत्यधिका विष्णुवृद्धास्तेषामांगिरसपौरुकुत्स्यत्रासदस्यवेति त्रयः ॥ मुद्गलाः सात्यमुग्रियः हिरण्यस्तंबय इत्यादिका अष्टा-

mūḍharathā ityādyoṣṭādaśādhikā āyāsyāsteṣāmāṃgirasāyāsyagautameti trayaḥ || śāradvatāḥ abhijitā rauhiṇyā ityādayaḥ saptatyadhikāḥ śāradvatāsteṣāmāṃgirasagautamaśāradvateti trayaḥ kaumaṃḍāḥ māmaṃthereṣaṇāḥ āsurākṣā ityādayo daśādhikāḥ || kaumaṃḍāsteṣāmāṃgirasautathyakākṣīvatagautamakaumaṃḍeti paṃca || āṃgirasau tathyagautamauśijakākṣīvateti vā || āṃgirasāyāsyauśijagautamakākṣīvateti vā || āṃgirasauśijakākṣīvateti trayo vā || āṃgirasautathyakākṣīvateti vā || autathyagautamakaumaṃḍeti vā || atha dīrghatamaso gautamāsteṣāmāṃgirasautathyakākṣīvatagautamadairghatamaseti paṃca || āṃgirasautathyadairghatamaseti trayo vā || kareṇupālayaḥ vāstavyā śvetīyā ityādayaḥ saptādhikāḥ kareṇupālayasteṣāmāṃgirasagautamakāreṇupāleti trayaḥ vāmadevānāmāṃgirasavāmadevyagautameti trayaḥ || āṃgirasavāmadevyabārhaduktheti vā || auśanasāḥ diśyāḥ praśastāḥ ityādikā navādhikā auśanasāsteṣāmāṃgirasagautamauśanaseti trayaḥ || rāhūgaṇānāmāṃgirasarāhūgaṇagautameti trayaḥ || somarājakānāmāṃgirasasomarājyagautameti trayaḥ || bṛhadukthānāmāṃgirasabārhadukthagautameti trayaḥ || 10 || kvacidgaṇadvayamadhikamuktam || utathyānāmāṃgirasautathyagautameti || rāghuvānānāmāṃgirasarāghuvagautameti || gautamānāṃ sarveṣāmavivāhaḥ || sagotratvātprāyeṇa dvitripravarasāmyācca || 1 atha bharadvājāḥ | te catvāraḥ bharadvājāḥ gargāḥ ṛkṣāḥ kapayaśceti bharadvājāḥ kṣāmyāyaṇāḥ devāśvā ityādayaḥ ṣaṣṭyuttaraśatādhikā bharadvājāsteṣāmāṃgirasabārhaspatyabhāradvājeti trayaḥ || gargāḥ sāṃbharāyaṇāḥ sakhīnayaḥ ityādayaḥ paṃcāśadadhikā gargāsteṣāmāṃgirasabārhaspatyabhāradvājaśainyagārgyeti paṃca || āṃgirasaśainyagārgyeti trayo vā || aṃtyayorvyatyayo vā || bhāradvājagārgyaśainyeti vā gargabhedānāṃmāṃgirasataittirakāpibhuveti || ṛkṣāḥ raukṣāyaṇāḥ kapilā ityādayo navādhikā ṛkṣāsteṣāmāṃgirasabārhaspatyabhāradvājavāṃdanamātavacaseti paṃca || āṃgirasavāṃdanamātavacaseti trayo vā || kapayaḥ svāstitarayaḥ daṃḍina ityādayaḥ paṃcaviṃśatyadhikāḥ kapayasteṣāmāṃgirasāmahayyaurukṣayyeti trayaḥ || āṃgirasāmahīyavaurukṣayasetyāśvalāyanapāṭhaḥ|| ātmabhuvāmāṃgirasabhāradvājabārhaspatyavarātmabhuveti paṃca || ayaṃ gaṇaḥ kvacit || bharadvājānāṃ sarveṣāṃ parasparamavivāhaḥ || sagotratvāt || prāyeṇa dvitripravarasāmyācca || ṛkṣāṃtargatānāṃ kapilānāṃ viśvāmitrairapyavivāhaḥ || iti bhāradvājāṃgirasaḥ || 2 atha kevalāṃgirasaḥ | te ca ṣaṭ haritāḥ kutsāḥ kaṇvāḥ rathītarāḥ viṣṇuvṛddhāḥ mudgalāśceti || haritāḥ saubhagāḥ naiyyagavā ityādayo dvātriṃśadadhikā haritāsteṣāmāṃgirasāṃbarīṣayauvanāśveti || ādyo māṃdhātā vā kutsānāmāṃgirasamāṃdhātrakautseti trayaḥ || kaṇvāḥ aupamarkaṭāḥ bāṣkalāyanā ityādaya ekaviṃśatyadhikāḥ kaṇvāsteṣāmāṃgirasājamīḍhakāṇveti trayaḥ || āṃgirasaghaurakāṇveti vā || rathītarāḥ hastidāḥ naitirakṣaya ityādayaścaturdaśādhikā rathītarāsteṣāmāṃgirasavairūparathītareti trayaḥ || āṃgirasavairūpapārṣadaśveti vā aṣṭādaṃṣṭravairūpapārṣadaśveti vā || aṃtyayorvyatyayo vā || viṣṇuvṛddhāḥ śaṭhāḥ maraṇā ityādayaḥ paṃcaviṃśatyadhikā viṣṇuvṛddhāsteṣāmāṃgirasapaurukutsyatrāsadasyaveti trayaḥ || mudgalāḥ sātyamugriyaḥ hiraṇyastaṃbaya ityādikā aṣṭā-

⟨Now the reckoning of the gotras ⟨the lineages⟩.⟩ The Āyāsyas — Mūḍharatha and the rest — are more than eighteen; their pravaras ⟨the ancestral ṛṣis named in the marriage-formula⟩ are three: Āṅgirasa, Āyāsya, Gautama. The Śāradvatas — Abhijitas, Rauhiṇyas and the rest — are more than seventy Śāradvatas; their three are Āṅgirasa, Gautama, Śāradvata. The Kaumaṇḍas — Māmantheraiṣaṇas, Āsurākṣas and the rest — are more than ten Kaumaṇḍas; their five are Āṅgirasa, Autathya, Kākṣīvata, Gautama, Kaumaṇḍa. Or Āṅgirasa, Autathya, Gautama, Auśija, Kākṣīvata. Or Āṅgirasa, Āyāsya, Auśija, Gautama, Kākṣīvata. Or three: Āṅgirasa, Auśija, Kākṣīvata. Or Āṅgirasa, Autathya, Kākṣīvata. Or Autathya, Gautama, Kaumaṇḍa. Now the Gautamas ⟨descended⟩ from Dīrghatamas: their five are Āṅgirasa, Autathya, Kākṣīvata, Gautama, Dairghatamasa. Or three: Āṅgirasa, Autathya, Dairghatamasa. The Kareṇupālis — Vāstavyas, Śvetīyas and the rest — are more than seven Kareṇupālis; their three are Āṅgirasa, Gautama, Kāreṇupāla. For the Vāmadevas, three: Āṅgirasa, Vāmadevya, Gautama. Or Āṅgirasa, Vāmadevya, Bārhaduktha. The Auśanasas — Diśyas, Praśastas and the rest — are more than nine Auśanasas; their three are Āṅgirasa, Gautama, Auśanasa. For the Rāhūgaṇas, three: Āṅgirasa, Rāhūgaṇa, Gautama. For the Somarājakas, three: Āṅgirasa, Somarājya, Gautama. For the Bṛhadukthas, three: Āṅgirasa, Bārhaduktha, Gautama. ॥ १० ॥ In some ⟨authorities⟩ two further gaṇas ⟨groups⟩ are stated. For the Utathyas: Āṅgirasa, Autathya, Gautama. For the Rāghuvas: Āṅgirasa, Rāghuva, Gautama. Among all the Gautamas there is no marriage, because they are of one gotra ⟨lineage stock⟩ and because generally two or three of their pravaras agree. 1. Now the Bharadvājas. They are four: Bharadvājas, Gargas, Ṛkṣas and Kapis. The Bharadvājas — Kṣāmyāyaṇas, Devāśvas and the rest — are more than a hundred and sixty Bharadvājas; their three are Āṅgirasa, Bārhaspatya, Bhāradvāja. The Gargas — Sāmbharāyaṇas, Sakhīnayas and the rest — are more than fifty Gargas; their five are Āṅgirasa, Bārhaspatya, Bhāradvāja, Śainya, Gārgya. Or three: Āṅgirasa, Śainya, Gārgya. Or the last two in the reverse order. Or Bhāradvāja, Gārgya, Śainya. For the sub-divisions of the Gargas: Āṅgirasa, Taittira, Kāpibhuva. The Ṛkṣas — Raukṣāyaṇas, Kapilas and the rest — are more than nine Ṛkṣas; their five are Āṅgirasa, Bārhaspatya, Bhāradvāja, Vāndana, Mātavacasa. Or three: Āṅgirasa, Vāndana, Mātavacasa. The Kapis — Svāstitaris, Daṇḍins and the rest — are more than twenty-five Kapis; their three are Āṅgirasa, Āmahayya, Aurukṣayya. "Āṅgirasa, Āmahīyava, Aurukṣayasa" is Āśvalāyana's reading. For the Ātmabhus: Āṅgirasa, Bhāradvāja, Bārhaspatya, Vara, Ātmabhuva — five. This gaṇa ⟨is found⟩ in some ⟨authorities⟩ only. Among all the Bharadvājas there is no marriage with one another, because they are of one gotra, and because generally two or three of their pravaras agree. The Kapilas, who fall within the Ṛkṣas, may not marry with the Viśvāmitras either. Thus the Bhāradvāja Āṅgirasas. ॥ १३ ॥ 2. Now the pure Āṅgirasas. And they are six: Haritas, Kutsas, Kaṇvas, Rathītaras, Viṣṇuvṛddhas and Mudgalas. The Haritas — Saubhagas, Naiyyagavas and the rest — are more than thirty-two Haritas; theirs are Āṅgirasa, Āmbarīṣa, Yauvanāśva. Or the first is Māndhātā. For the Kutsas, three: Āṅgirasa, Māndhātra, Kautsa. The Kaṇvas — Aupamarkaṭas, Bāṣkalāyanas and the rest — are more than twenty-one Kaṇvas; their three are Āṅgirasa, Ajamīḍha, Kāṇva. Or Āṅgirasa, Ghaura, Kāṇva. The Rathītaras — Hastidas, Naitirakṣayas and the rest — are more than fourteen Rathītaras; their three are Āṅgirasa, Vairūpa, Rathītara. Or Āṅgirasa, Vairūpa, Pārṣadaśva. Or Aṣṭādaṃṣṭra, Vairūpa, Pārṣadaśva. Or the last two in the reverse order. The Viṣṇuvṛddhas — Śaṭhas, Maraṇas and the rest — are more than twenty-five Viṣṇuvṛddhas; their three are Āṅgirasa, Paurukutsya, Trāsadasyava. The Mudgalas — Sātyamugris, Hiraṇyastambis and the rest — are more than eigh—

अथ गोत्रगणना ।

दशाधिकास्तेषामांगिरसभार्म्याश्वमौद्गल्येति त्रयः ॥ आद्यस्तार्क्ष्यो वा ॥ आंगिरसतार्क्ष्यमौद्गल्येति वा ॥ येषां षण्णां केवलांगिरसानां स्वस्वगणं हित्वा परस्परं पूर्वैश्च सर्वैर्विवाहो भवति ॥ अंगिरसोगस्त्याष्टमसप्तर्षिभिन्नत्वेन तदपत्यानां सगोत्रत्वाभावात् ॥ द्वित्रिप्रवरसाम्याभावाच्च हरितकुत्सयोस्तु न विवाहः पाक्षिकाद्विप्रवरसाम्यात् ॥ ३ अथात्रयः । ते चत्वारः अत्रयः गविष्ठिराः वाद्भुतकाः मुद्गलाश्चेति ॥ अत्रयो भूरयः छांदय इत्यादयश्चतुर्नवत्यधिका अत्रयस्तेषामात्रेयार्चनानसश्यावाश्वेति त्रयः ॥ गविष्ठिराः दक्षयः अलंदना इत्यादयश्चतुर्विंशत्यधिका गविष्ठिरास्तेषामात्रेयार्चनानसगाविष्ठिरेति त्रयः ॥ आत्रेयगाविष्ठिरपौर्वातिथेति वा ॥ वाद्भुतकानामात्रेयार्चनानसवाद्भुतकेति त्रयः ॥ मुद्गलाः शालिसंधयः अर्णवा इत्यादयो दशावरा मुद्गलास्तेषामात्रेयार्चनानसपौर्वातिथेति त्रयः ॥ क्वचिदतिथयो वामरथ्याः सुमंगला बीजवापा धनंजयाश्चेति पंचगणा अधिकाः ॥ तत्राद्यचतुर्णामात्रेयार्चनानसातिथेति त्रयः ॥ आत्रेयार्चनानसगाविष्ठिरेति वा सुमंगलानामात्रिसुमंगलश्यावाश्वेति वा ॥ धनंजयानामात्रेयार्चनानसधानंजयेति ॥ वालेयाः कौन्द्रेयाः शौश्रेयाः वामरथ्याः इत्यादयः अत्रेः पुत्रिकापुत्रास्तेषामात्रेयवामरथ्यपौत्रिकेति त्रयः ॥ अत्रीणां सर्वेषामविवाहः ॥ सगोत्रत्वात्सप्रवरत्वाच्च ॥ अत्रेः पुत्रिकापुत्राणां वामरथ्यादीनां च वासिष्ठविश्वामित्राभ्यामप्यविवाहः ॥ इत्यत्रयः ॥ ४ अथ च विश्वामित्राः । ते दश कुशिकाः लोहिताः रौक्षकाः कामकायनाः अजाः कताः धनंजयाः अघमर्षणाः पूरणाः इंद्रकौशिकाश्चेति कुशिकाः पर्णजंघाः वारक्या इत्यादयः सप्तत्यधिकाः कुशिकास्तेषां वैश्वामित्रदेवरातौदलेति त्रयः १ ॥ लोहिताः कुडक्याश्चाक्रवर्णायना इत्यादयः पंचाधिका लोहिताः रोहिता इति केचित् ॥ तेषां वैश्वामित्राष्टकलौहितेति त्रयः॥ अंत्ययोर्व्यत्ययो वा वैश्वामित्रमाधुच्छंदसाष्टकेति वा ॥ विश्वामित्राष्टकेति द्वौ वा २ ॥ रौक्षकाणां वैश्वामित्रगाथिनरैवणेति त्रयः ॥ विश्वामित्ररौक्षकरैवणेति वा ॥ एते रैवणा वा ३ ॥ कामकायनाः देवश्रवसः दैवतरसा इत्यादयः पंचावराः कामकायनाः ॥ औमता वा ॥ तेषां वैश्वामित्रदेवश्रवसदैवत रसेति त्रयः ४ ॥ अजानां वैश्वामित्रमाधुच्छंदसाज्येति त्रयः ५ ॥ कताः औदुंबरायः शैशिरयः इत्यादयो विंशत्यधिकाः कतास्तेषां वैश्वामित्रकात्यात्कीलेति त्रयः ६ ॥ धनंजयाः पार्थिवाः बंधुलाः इत्यादयः सप्तावरा धनंजयास्तेषां वैश्वामित्रमाधुच्छंदसधानंजयेति त्रयः॥ वैश्वामित्रमाधुच्छंदसाघमर्षणेति वा ७ ॥ अघमर्षणानां वैश्वामित्राघमर्षणकौशिकेति त्रयः ८ ॥ पूरणानां वैश्वामित्रपूरणेति द्वौ वैश्वामित्रदेवरातपौरणेति वा ९ ॥ इंद्रकौशिकानां वैश्वामित्रेंद्रकौशिकेति द्वौ १० ॥ क्वचिदन्ये प्येकादशोक्ताः आश्मरथ्याः १ ॥ साहुलाः २ ॥ गाथिनः ३ ॥ वैणवाः ४ ॥ हिरण्यरेतसः ५ ॥ सुवर्णरेतसः ६ ॥ कपोतरेतसः ७ ॥ शालंकायनाः ८ ॥ घृतकौशिकाः ९ ॥ कथकाः १० ॥ रौहिणा इति ११ ॥ आश्मरथ्यानां वैश्वामित्राश्मरथ्यवाधुलेति त्रयः १ ॥ साहुलानां वैश्वामित्रसाहुलमाहुलेति त्रयः २ ॥ गाथिनां वैश्वामित्रगाथिनरैवणेति त्रयः ३ ॥

daśādhikāsteṣāmāṃgirasabhārmyāśvamaudgalyeti trayaḥ || ādyastārkṣyo vā || āṃgirasatārkṣyamaudgalyeti vā || yeṣāṃ ṣaṇṇāṃ kevalāṃgirasānāṃ svasvagaṇaṃ hitvā parasparaṃ pūrvaiśca sarvairvivāho bhavati || aṃgirasogastyāṣṭamasaptarṣibhinnatvena tadapatyānāṃ sagotratvābhāvāt || dvitripravarasāmyābhāvācca haritakutsayostu na vivāhaḥ pākṣikādvipravarasāmyāt || 3 athātrayaḥ | te catvāraḥ atrayaḥ gaviṣṭhirāḥ vādbhutakāḥ mudgalāśceti || atrayo bhūrayaḥ chāṃdaya ityādayaścaturnavatyadhikā atrayasteṣāmātreyārcanānasaśyāvāśveti trayaḥ || gaviṣṭhirāḥ dakṣayaḥ alaṃdanā ityādayaścaturviṃśatyadhikā gaviṣṭhirāsteṣāmātreyārcanānasagāviṣṭhireti trayaḥ || ātreyagāviṣṭhirapaurvātitheti vā || vādbhutakānāmātreyārcanānasavādbhutaketi trayaḥ || mudgalāḥ śālisaṃdhayaḥ arṇavā ityādayo daśāvarā mudgalāsteṣāmātreyārcanānasapaurvātitheti trayaḥ || kvacidatithayo vāmarathyāḥ sumaṃgalā bījavāpā dhanaṃjayāśceti paṃcagaṇā adhikāḥ || tatrādyacaturṇāmātreyārcanānasātitheti trayaḥ || ātreyārcanānasagāviṣṭhireti vā sumaṃgalānāmātrisumaṃgalaśyāvāśveti vā || dhanaṃjayānāmātreyārcanānasadhānaṃjayeti || vāleyāḥ kaundreyāḥ śauśreyāḥ vāmarathyāḥ ityādayaḥ atreḥ putrikāputrāsteṣāmātreyavāmarathyapautriketi trayaḥ || atrīṇāṃ sarveṣāmavivāhaḥ || sagotratvātsapravaratvācca || atreḥ putrikāputrāṇāṃ vāmarathyādīnāṃ ca vāsiṣṭhaviśvāmitrābhyāmapyavivāhaḥ || ityatrayaḥ || 4 atha ca viśvāmitrāḥ | te daśa kuśikāḥ lohitāḥ raukṣakāḥ kāmakāyanāḥ ajāḥ katāḥ dhanaṃjayāḥ aghamarṣaṇāḥ pūraṇāḥ iṃdrakauśikāśceti kuśikāḥ parṇajaṃghāḥ vārakyā ityādayaḥ saptatyadhikāḥ kuśikāsteṣāṃ vaiśvāmitradevarātaudaleti trayaḥ 1 || lohitāḥ kuḍakyāścākravarṇāyanā ityādayaḥ paṃcādhikā lohitāḥ rohitā iti kecit || teṣāṃ vaiśvāmitrāṣṭakalauhiteti trayaḥ|| aṃtyayorvyatyayo vā vaiśvāmitramādhucchaṃdasāṣṭaketi vā || viśvāmitrāṣṭaketi dvau vā 2 || raukṣakāṇāṃ vaiśvāmitragāthinaraivaṇeti trayaḥ || viśvāmitraraukṣakaraivaṇeti vā || ete raivaṇā vā 3 || kāmakāyanāḥ devaśravasaḥ daivatarasā ityādayaḥ paṃcāvarāḥ kāmakāyanāḥ || aumatā vā || teṣāṃ vaiśvāmitradevaśravasadaivata raseti trayaḥ 4 || ajānāṃ vaiśvāmitramādhucchaṃdasājyeti trayaḥ 5 || katāḥ auduṃbarāyaḥ śaiśirayaḥ ityādayo viṃśatyadhikāḥ katāsteṣāṃ vaiśvāmitrakātyātkīleti trayaḥ 6 || dhanaṃjayāḥ pārthivāḥ baṃdhulāḥ ityādayaḥ saptāvarā dhanaṃjayāsteṣāṃ vaiśvāmitramādhucchaṃdasadhānaṃjayeti trayaḥ|| vaiśvāmitramādhucchaṃdasāghamarṣaṇeti vā 7 || aghamarṣaṇānāṃ vaiśvāmitrāghamarṣaṇakauśiketi trayaḥ 8 || pūraṇānāṃ vaiśvāmitrapūraṇeti dvau vaiśvāmitradevarātapauraṇeti vā 9 || iṃdrakauśikānāṃ vaiśvāmitreṃdrakauśiketi dvau 10 || kvacidanye pyekādaśoktāḥ āśmarathyāḥ 1 || sāhulāḥ 2 || gāthinaḥ 3 || vaiṇavāḥ 4 || hiraṇyaretasaḥ 5 || suvarṇaretasaḥ 6 || kapotaretasaḥ 7 || śālaṃkāyanāḥ 8 || ghṛtakauśikāḥ 9 || kathakāḥ 10 || rauhiṇā iti 11 || āśmarathyānāṃ vaiśvāmitrāśmarathyavādhuleti trayaḥ 1 || sāhulānāṃ vaiśvāmitrasāhulamāhuleti trayaḥ 2 || gāthināṃ vaiśvāmitragāthinaraivaṇeti trayaḥ 3 ||

⟨Now the reckoning of the gotras ⟨the lineages⟩.⟩ —teen; their three are Āṅgirasa, Bhārmyāśva, Maudgalya. Or the first is Tārkṣya. Or Āṅgirasa, Tārkṣya, Maudgalya. These six pure Āṅgirasas marry one another, each leaving aside his own gaṇa ⟨group⟩, and they marry all the preceding ⟨gaṇas⟩ as well — because Aṅgiras is other than the seven ṛṣis reckoned with Agastya as the eighth, so that his descendants are not of one gotra ⟨lineage stock⟩, and because two or three of their pravaras ⟨the ancestral ṛṣis named in the marriage-formula⟩ do not agree. But between the Haritas and the Kutsas there is no marriage, because on one of the alternatives two pravaras do agree. 3. Now the Atris. They are four: Atris, Gaviṣṭhiras, Vādbhutakas and Mudgalas. The Atris — Bhūris, Chāndayas and the rest — are more than ninety-four Atris; their three are Ātreya, Ārcanānasa, Śyāvāśva. The Gaviṣṭhiras — Dakṣayas, Alandanas and the rest — are more than twenty-four Gaviṣṭhiras; their three are Ātreya, Ārcanānasa, Gāviṣṭhira. Or Ātreya, Gāviṣṭhira, Paurvātitha. For the Vādbhutakas, three: Ātreya, Ārcanānasa, Vādbhutaka. The Mudgalas — Śālisandhis, Arṇavas and the rest — are at least ten Mudgalas; their three are Ātreya, Ārcanānasa, Paurvātitha. In some ⟨authorities⟩ five further gaṇas are counted: Atithis, Vāmarathyas, Sumaṅgalas, Bījavāpas and Dhanañjayas. Of these, for the first four, three: Ātreya, Ārcanānasa, Ātitha. Or Ātreya, Ārcanānasa, Gāviṣṭhira. Or, for the Sumaṅgalas, Ātri, Sumaṅgala, Śyāvāśva. For the Dhanañjayas: Ātreya, Ārcanānasa, Dhānañjaya. The Vāleyas, Kaundreyas, Śauśreyas, Vāmarathyas and the rest are the sons of Atri's putrikā ⟨a daughter appointed so that her son counts as her father's son⟩; their three are Ātreya, Vāmarathya, Pautrika. Among all the Atris there is no marriage, because they are of one gotra and share their pravaras. The sons of Atri's putrikā, and the Vāmarathyas and the rest, may not marry with the Vāsiṣṭhas or the Viśvāmitras either. Thus the Atris. 4. And now the Viśvāmitras. They are ten: Kuśikas, Lohitas, Raukṣakas, Kāmakāyanas, Ajas, Katas, Dhanañjayas, Aghamarṣaṇas, Pūraṇas and Indrakauśikas. The Kuśikas — Parṇajaṅghas, Vārakyas and the rest — are more than seventy Kuśikas; their three are Vaiśvāmitra, Devarāta, Audala. ॥1॥ The Lohitas — Kuḍakyas, Cākravarṇāyanas and the rest — are more than five Lohitas; some say Rohitas. Their three are Vaiśvāmitra, Aṣṭaka, Lauhita. Or the last two in the reverse order. Or Vaiśvāmitra, Mādhucchandasa, Aṣṭaka. Or two: Viśvāmitra, Aṣṭaka. ॥2॥ For the Raukṣakas, three: Vaiśvāmitra, Gāthina, Raivaṇa. Or Viśvāmitra, Raukṣaka, Raivaṇa. Or these are ⟨called⟩ Raivaṇas. ॥3॥ The Kāmakāyanas — Devaśravases, Daivatarasas and the rest — are at least five Kāmakāyanas; or ⟨they are called⟩ Aumatas. Their three are Vaiśvāmitra, Devaśravasa, Daivatarasa. ॥4॥ For the Ajas, three: Vaiśvāmitra, Mādhucchandasa, Ājya. ॥5॥ The Katas — Audumbarāyas, Śaiśirayas and the rest — are more than twenty Katas; their three are Vaiśvāmitra, Kātya, Ātkīla. ॥6॥ The Dhanañjayas — Pārthivas, Bandhulas and the rest — are at least seven Dhanañjayas; their three are Vaiśvāmitra, Mādhucchandasa, Dhānañjaya. Or Vaiśvāmitra, Mādhucchandasa, Aghamarṣaṇa. ॥7॥ For the Aghamarṣaṇas, three: Vaiśvāmitra, Aghamarṣaṇa, Kauśika. ॥8॥ For the Pūraṇas, two: Vaiśvāmitra, Pūraṇa; or Vaiśvāmitra, Devarāta, Paurāṇa. ॥9॥ For the Indrakauśikas, two: Vaiśvāmitra, Indrakauśika. ॥10॥ In some ⟨authorities⟩ eleven others are named besides: Āśmarathyas 1, Sāhulas 2, Gāthinas 3, Vaiṇavas 4, Hiraṇyaretases 5, Suvarṇaretases 6, Kapotaretases 7, Śālaṅkāyanas 8, Ghṛtakauśikas 9, Kathakas 10, Rauhiṇas 11. For the Āśmarathyas, three: Vaiśvāmitra, Āśmarathya, Vādhula. ॥1॥ For the Sāhulas, three: Vaiśvāmitra, Sāhula, Māhula. ॥2॥ For the Gāthinas, three: Vaiśvāmitra, Gāthina, Raivaṇa. ॥3॥

अथ गोत्रगणना ।

वैणुवेति क्वचित्पाठः ॥ एत एव रेणव इति उदवेणव इति चोच्यंते ३ ॥ वैणवानां वैश्वामित्रगाथिनवैणवेति ४ ॥ हिरण्यरेतसां वैश्वामित्रहैरण्यरेतसेति द्वौ ५ ॥ सुवर्णरेतसां वैश्वामित्रसौवर्णरेतसेति द्वौ ६ ॥ कपोतरेतसां वैश्वामित्रकपोतरेतसेति द्वौ ७ ॥ शालंकायनानां वैश्वामित्रशालंकायनकौशिकेति त्रयः ॥ एत एव कौशिका इति जह्रव इति चोच्यंते ८ ॥ घृतकौशिकानां वैश्वामित्रघृतकौशिकेति द्वौ ९ ॥ कथकानां वैश्वामित्रकाथकेति १० ॥ रौहिणानां वैश्वामित्रमाधुच्छंदसरौहिणेति त्रयः ११ ॥ विश्वामित्रगणानां सर्वेषां परस्परमविवाहः सगोत्रत्वात्सप्रवरत्वाच्च ॥ कुशिकानां देवरातप्रवरसाम्येन देवराताद्वेदानिर्णयाद्वक्ष्यमाणदेवरातवदेव जामदग्न्यैरप्यविवाह इति भाति ॥ धनंजयानां विश्वामित्रैरात्रिभिश्चाविवाहः ॥ कतानां भरद्वाजैर्विश्वामित्रैश्चाविवाहः द्विगोत्रत्वात् ॥ इति विश्वामित्राः ॥ ५ अथ कश्यपाः । ते त्रयः निध्रुवाः रेभाः शंडिलाश्चेति ॥ तत्र निध्रुवाः कश्यपाः अष्टांगिरसः इत्यादयश्चत्वारिंशदधिकशतावरा निध्रुवास्तेषां काश्यपावत्सारनैध्रुवेति त्रयः ॥ निर्णयसिंधौ तु निध्रुवगणोत्तरं कश्यपगणमुक्त्वा कश्यपानां काश्यपावत्सारासितेति प्रवरत्रयमुक्तम् ॥ अत्र शिष्टाचारोपि दृश्यते १ ॥ रेभाणां काश्यपावत्साररैभ्येति त्रयः २ ॥ शंडिलाः कोहलाः उद्मेधा इत्यादयः षष्ट्यवराः शांडिलास्तेषां काश्यपावत्सारशांडिल्येति त्रयः अंत्यस्थाने देवलो वा असितो वा ३ ॥ काश्यपासितदेवलेति वा ॥ अंत्ययोर्व्यत्ययो वा देवलासितेति द्वौ वा ३॥ एषां कश्यपानां परस्परमविवाहः सगोत्रत्वात्सप्रवरत्वाच्च ॥ ६ अथ वसिष्ठाः । ते चत्वारः वसिष्ठाः १ ॥ कुंडिनाः २ ॥ उपमन्यवः ३ ॥ पराशराश्च ४ ॥ वसिष्ठा वैतालकवयः रक्य इत्यादयः षष्ट्यधिकाः वसिष्ठास्तेषां वासिष्ठेंद्रप्रमदाभरद्वस्विति त्रयः ॥ वासिष्ठेत्येको वा १॥ कुंडिनाः लोहितायनाः गुग्गुलयः इत्यादयः पंचविंशत्यवराः कुंडिनास्तेषां वासिष्ठमैत्रावरुणकौंडिन्येति त्रयः २॥ उपमन्यवः औदल्यः मांडलेखय इत्यादयः सप्तत्यवराः उपमन्यवस्तेषां वासिष्ठेंद्रप्रमदाभरद्वस्विति त्रयः ॥ आभरद्वस्व्येति पाठांतरम् ॥ वासिष्ठाभरद्वस्विंद्रप्रमदेति वा ॥ आद्ययोर्व्यत्ययो वा ३ ॥ पराशराः कांडूशयाः वाजय इत्यादयः सप्तचत्वारिंशदवराः पराशरास्तेषां वासिष्ठशाक्त्यपाराशर्येति त्रयः ४ ॥ एषां वसिष्ठानां परस्परमविवाहः ॥ इति वसिष्ठाः ॥ ७ अथअगस्त्याः । ते दश इध्मवाहाः १ ॥ सांभवाहाः २ ॥ सोमवाहाः ३ ॥ यज्ञवाहाः ४ ॥ दर्भवाहाः ५ ॥ सारवाहाः ६ ॥ अगस्तयः ७ ॥ पूर्णमासाः ८ ॥ हिमोदकाः ९ ॥ पाणिकाश्चेति १० ॥ इध्मवाहाः विशालाक्षाः स्फालायनाः इत्यादयः पंचाशदधिका इध्मवाहास्तेषामागस्त्यदार्ढ्यच्युतेध्मवाहेति त्रयः आगस्त्येत्येको वा १ ॥ सांभवाहानामागस्त्यदार्ढ्यच्युतसांभवाहेति त्रयः २ ॥ सोमवाहानां सोमवाहोन्त्यः आद्यौ पूर्वोक्तावेव ३ ॥ एवं यज्ञवाहानां यज्ञवाहोन्त्यः ४ ॥ दर्भवाहानां दर्भवाहोन्त्यः ५ ॥ सारवाहानां सारवाहोन्त्यः ६ ॥ अगस्तीनामांगस्त्यमाहेंद्रमायोभुवेति ७ ॥ पूर्णमासानामागस्त्यपौर्णमासपारणेति त्रयः ८ ॥ हिमोदकानामागस्त्यहैमवर्चिहैमोदकेति त्रयः ९ ॥ पाणिकानामागस्त्यपैनायकापाणिकेति त्रयः १० ॥ अगस्तीनां सर्वेषामविवाहः ॥ सगोत्रत्वात्सप्रवरत्वाच्च ॥ इत्यगस्तयः ॥

vaiṇuveti kvacitpāṭhaḥ || eta eva reṇava iti udaveṇava iti cocyaṃte 3 || vaiṇavānāṃ vaiśvāmitragāthinavaiṇaveti 4 || hiraṇyaretasāṃ vaiśvāmitrahairaṇyaretaseti dvau 5 || suvarṇaretasāṃ vaiśvāmitrasauvarṇaretaseti dvau 6 || kapotaretasāṃ vaiśvāmitrakapotaretaseti dvau 7 || śālaṃkāyanānāṃ vaiśvāmitraśālaṃkāyanakauśiketi trayaḥ || eta eva kauśikā iti jahrava iti cocyaṃte 8 || ghṛtakauśikānāṃ vaiśvāmitraghṛtakauśiketi dvau 9 || kathakānāṃ vaiśvāmitrakāthaketi 10 || rauhiṇānāṃ vaiśvāmitramādhucchaṃdasarauhiṇeti trayaḥ 11 || viśvāmitragaṇānāṃ sarveṣāṃ parasparamavivāhaḥ sagotratvātsapravaratvācca || kuśikānāṃ devarātapravarasāmyena devarātādvedānirṇayādvakṣyamāṇadevarātavadeva jāmadagnyairapyavivāha iti bhāti || dhanaṃjayānāṃ viśvāmitrairātribhiścāvivāhaḥ || katānāṃ bharadvājairviśvāmitraiścāvivāhaḥ dvigotratvāt || iti viśvāmitrāḥ || 5 atha kaśyapāḥ | te trayaḥ nidhruvāḥ rebhāḥ śaṃḍilāśceti || tatra nidhruvāḥ kaśyapāḥ aṣṭāṃgirasaḥ ityādayaścatvāriṃśadadhikaśatāvarā nidhruvāsteṣāṃ kāśyapāvatsāranaidhruveti trayaḥ || nirṇayasiṃdhau tu nidhruvagaṇottaraṃ kaśyapagaṇamuktvā kaśyapānāṃ kāśyapāvatsārāsiteti pravaratrayamuktam || atra śiṣṭācāropi dṛśyate 1 || rebhāṇāṃ kāśyapāvatsāraraibhyeti trayaḥ 2 || śaṃḍilāḥ kohalāḥ udmedhā ityādayaḥ ṣaṣṭyavarāḥ śāṃḍilāsteṣāṃ kāśyapāvatsāraśāṃḍilyeti trayaḥ aṃtyasthāne devalo vā asito vā 3 || kāśyapāsitadevaleti vā || aṃtyayorvyatyayo vā devalāsiteti dvau vā 3|| eṣāṃ kaśyapānāṃ parasparamavivāhaḥ sagotratvātsapravaratvācca || 6 atha vasiṣṭhāḥ | te catvāraḥ vasiṣṭhāḥ 1 || kuṃḍināḥ 2 || upamanyavaḥ 3 || parāśarāśca 4 || vasiṣṭhā vaitālakavayaḥ rakya ityādayaḥ ṣaṣṭyadhikāḥ vasiṣṭhāsteṣāṃ vāsiṣṭheṃdrapramadābharadvasviti trayaḥ || vāsiṣṭhetyeko vā 1|| kuṃḍināḥ lohitāyanāḥ guggulayaḥ ityādayaḥ paṃcaviṃśatyavarāḥ kuṃḍināsteṣāṃ vāsiṣṭhamaitrāvaruṇakauṃḍinyeti trayaḥ 2|| upamanyavaḥ audalyaḥ māṃḍalekhaya ityādayaḥ saptatyavarāḥ upamanyavasteṣāṃ vāsiṣṭheṃdrapramadābharadvasviti trayaḥ || ābharadvasvyeti pāṭhāṃtaram || vāsiṣṭhābharadvasviṃdrapramadeti vā || ādyayorvyatyayo vā 3 || parāśarāḥ kāṃḍūśayāḥ vājaya ityādayaḥ saptacatvāriṃśadavarāḥ parāśarāsteṣāṃ vāsiṣṭhaśāktyapārāśaryeti trayaḥ 4 || eṣāṃ vasiṣṭhānāṃ parasparamavivāhaḥ || iti vasiṣṭhāḥ || 7 athaagastyāḥ | te daśa idhmavāhāḥ 1 || sāṃbhavāhāḥ 2 || somavāhāḥ 3 || yajñavāhāḥ 4 || darbhavāhāḥ 5 || sāravāhāḥ 6 || agastayaḥ 7 || pūrṇamāsāḥ 8 || himodakāḥ 9 || pāṇikāśceti 10 || idhmavāhāḥ viśālākṣāḥ sphālāyanāḥ ityādayaḥ paṃcāśadadhikā idhmavāhāsteṣāmāgastyadārḍhyacyutedhmavāheti trayaḥ āgastyetyeko vā 1 || sāṃbhavāhānāmāgastyadārḍhyacyutasāṃbhavāheti trayaḥ 2 || somavāhānāṃ somavāhontyaḥ ādyau pūrvoktāveva 3 || evaṃ yajñavāhānāṃ yajñavāhontyaḥ 4 || darbhavāhānāṃ darbhavāhontyaḥ 5 || sāravāhānāṃ sāravāhontyaḥ 6 || agastīnāmāṃgastyamāheṃdramāyobhuveti 7 || pūrṇamāsānāmāgastyapaurṇamāsapāraṇeti trayaḥ 8 || himodakānāmāgastyahaimavarcihaimodaketi trayaḥ 9 || pāṇikānāmāgastyapaināyakāpāṇiketi trayaḥ 10 || agastīnāṃ sarveṣāmavivāhaḥ || sagotratvātsapravaratvācca || ityagastayaḥ ||

⟨Now the reckoning of the gotras ⟨the lineages⟩.⟩ In some ⟨copies⟩ the reading is Vaiṇuva. These same are also called Reṇavas and Udaveṇavas. ॥3॥ For the Vaiṇavas: Vaiśvāmitra, Gāthina, Vaiṇava. ॥4॥ For the Hiraṇyaretases, two: Vaiśvāmitra, Hairaṇyaretasa. ॥5॥ For the Suvarṇaretases, two: Vaiśvāmitra, Sauvarṇaretasa. ॥6॥ For the Kapotaretases, two: Vaiśvāmitra, Kapotaretasa. ॥7॥ For the Śālaṅkāyanas, three: Vaiśvāmitra, Śālaṅkāyana, Kauśika. These same are also called Kauśikas and Jahnavas. ॥8॥ For the Ghṛtakauśikas, two: Vaiśvāmitra, Ghṛtakauśika. ॥9॥ For the Kathakas: Vaiśvāmitra, Kāthaka. ॥10॥ For the Rauhiṇas, three: Vaiśvāmitra, Mādhucchandasa, Rauhiṇa. ॥11॥ Among all the Viśvāmitra gaṇas ⟨groups⟩ there is no marriage with one another, because they are of one gotra ⟨lineage stock⟩ and share their pravaras ⟨the ancestral ṛṣis named in the marriage-formula⟩. For the Kuśikas, since the pravara Devarāta is shared, and from the settled ⟨rule⟩ about the twofold ⟨descent⟩ from Devarāta, it appears that they too may not marry with the Jāmadagnyas, just like the Devarātas who are to be described ⟨below⟩. The Dhanañjayas may not marry with the Viśvāmitras or with the Atris. The Katas may not marry with the Bharadvājas or with the Viśvāmitras, because they are of two gotras. Thus the Viśvāmitras. 5. Now the Kaśyapas. They are three: Nidhruvas, Rebhas and Śaṇḍilas. Among them the Nidhruvas — Kaśyapas, Aṣṭāṅgirasas and the rest — are at least a hundred and forty Nidhruvas; their three are Kāśyapa, Āvatsāra, Naidhruva. In the Nirṇayasindhu, however, a Kaśyapa gaṇa is stated after the Nidhruva gaṇa, and for the Kaśyapas three pravaras are given: Kāśyapa, Āvatsāra, Asita. Here too the usage of the learned is seen. ॥1॥ For the Rebhas, three: Kāśyapa, Āvatsāra, Raibhya. ॥2॥ The Śaṇḍilas — Kohalas, Udmedhas and the rest — are at least sixty Śāṇḍilas; their three are Kāśyapa, Āvatsāra, Śāṇḍilya, with either Devala or Asita in the last place. ॥3॥ Or Kāśyapa, Asita, Devala. Or the last two in the reverse order. Or two: Devala, Asita. ॥3॥ These Kaśyapas may not marry with one another, because they are of one gotra and share their pravaras. 6. Now the Vasiṣṭhas. They are four: Vasiṣṭhas 1, Kuṇḍinas 2, Upamanyus 3 and Parāśaras 4. The Vasiṣṭhas — Vaitālakavis, Rakyas and the rest — are more than sixty Vasiṣṭhas; their three are Vāsiṣṭha, Indrapramada, Ābharadvasu. Or one only: Vāsiṣṭha. ॥1॥ The Kuṇḍinas — Lohitāyanas, Guggulis and the rest — are at least twenty-five Kuṇḍinas; their three are Vāsiṣṭha, Maitrāvaruṇa, Kauṇḍinya. ॥2॥ The Upamanyus — Audalis, Māṇḍalekhayas and the rest — are at least seventy Upamanyus; their three are Vāsiṣṭha, Indrapramada, Ābharadvasu. Ābharadvasvya is a variant reading. Or Vāsiṣṭha, Ābharadvasu, Indrapramada. Or the first two in the reverse order. ॥3॥ The Parāśaras — Kāṇḍūśayas, Vājayas and the rest — are at least forty-seven Parāśaras; their three are Vāsiṣṭha, Śāktya, Pārāśarya. ॥4॥ These Vasiṣṭhas may not marry with one another. Thus the Vasiṣṭhas. 7. Now the Agastyas. They are ten: Idhmavāhas 1, Sāmbhavāhas 2, Somavāhas 3, Yajñavāhas 4, Darbhavāhas 5, Sāravāhas 6, Agastyas 7, Pūrṇamāsas 8, Himodakas 9 and Pāṇikas 10. The Idhmavāhas — Viśālākṣas, Sphālāyanas and the rest — are more than fifty Idhmavāhas; their three are Āgastya, Dārḍhyacyuta, Idhmavāha; or one only: Āgastya. ॥1॥ For the Sāmbhavāhas, three: Āgastya, Dārḍhyacyuta, Sāmbhavāha. ॥2॥ For the Somavāhas, Somavāha is the last; the first two are just those already stated. ॥3॥ So too for the Yajñavāhas, Yajñavāha is the last. ॥4॥ For the Darbhavāhas, Darbhavāha is the last. ॥5॥ For the Sāravāhas, Sāravāha is the last. ॥6॥ For the Agastyas: Āgastya, Māhendra, Māyobhuva. ॥7॥ For the Pūrṇamāsas, three: Āgastya, Paurṇamāsa, Pāraṇa. ॥8॥ For the Himodakas, three: Āgastya, Haimavarci, Haimodaka. ॥9॥ For the Pāṇikas, three: Āgastya, Paināyaka, Āpāṇika. ॥10॥ Among all the Agastyas there is no marriage, because they are of one gotra and share their pravaras. Thus the Agastyas.

अथ द्विगोत्राः ।

तत्र भारद्वाजाच्छुंगात् वैश्वामित्रस्य शैशिरेः क्षेत्रे जातः शौंगशैशिरिर्नाम ऋषिः तस्य गोत्रलक्षणाक्रांतत्वाद्गोत्रत्वं तद्गोत्राणामांगिरसबार्हस्पत्यभारद्वाजशौंगशैशिरेति पंच ॥ आंगिरसबार्हस्पत्यभारद्वाजकात्यात्कीलेति वा ॥ आंगिरसकात्यात्कीलेति त्रयो वा ॥ आद्यो भारद्वाजो वा ॥ एषां सर्वभरद्वाजैः सर्वैर्विश्वामित्रैश्चाविवाहः ॥ संकृतयः पूतिमाषास्तंडय इत्याद्योष्टाविंशत्यवराः संकृतयस्तेषामांगिरसगौरिवीति सांकृत्येति त्रयः ॥ शाक्त्यगौरिवीति सांकृत्येति वा ॥ अंत्ययोर्व्यत्ययो वा ॥ एषां स्वगणस्थैः पूतिमाषादिभिः सर्ववसिष्ठगणैश्चाहर्वसिष्ठसंज्ञकवक्ष्यमाणलौगाक्षिभिश्चाविवाहः केवलांगिरोगणैस्तु विवाहो भवत्येव ॥ आंगिरसत्वेपि सगोत्रत्वाभावात् ॥ द्वित्रिप्रवरसाम्याभावाच्च ॥ केचिद्भारद्वाजांगिरसत्वमाश्रित्य भारद्वाजशौंगशैशिरैः सहाविवाहमाहुस्तन्न ॥ भारद्वाजत्वे दृढप्रमाणाभावात् ॥ प्रयोगपारिजाते काश्यपैः सहैषामविवाह इत्युक्तं तत्र हेतुश्चिंत्य इति कौस्तुभे ॥ लौगाक्ष्यः दार्भायणाः इत्याद्योष्टत्रिंशदधिका लौगाक्ष्यस्तेषां काश्यपावत्सारवासिष्ठेति त्रयः ॥ काश्यपावत्सारासितेति वा ॥ एते अहर्वसिष्ठाः॥ नक्तंकाश्यपाः दिनकर्मणि वासिष्ठत्वप्रयुक्तकार्यभाजः ॥ रात्रिकर्मणि काश्यपत्वप्रयुक्तकार्यभाज इत्यर्थः ॥ एतेषां सर्वैः काश्यपैः सर्वैश्च वसिष्ठैः संकृतिभिश्चाविवाहः ॥ अथ स्मृत्यर्थसाराद्युक्ता द्विगोत्राः ॥ देवरातानां वैश्वामित्रदेवरातौदलेति त्रयः ॥ एतेषां सर्वैर्जामदग्न्यैर्विश्वामित्रैश्चाविवाहः ॥ धनंजयानां वैश्वामित्रमाधुच्छंदसधानंजयेति त्रयः ॥ एषां सर्वैर्विश्वामित्रैरात्रिभिश्चाविवाहः ॥ अयं विश्वामित्रगणे प्रागुक्तः ॥ जातूकर्ण्यानां वासिष्ठात्रेयजातूकर्ण्येति ॥ एषां वसिष्ठैरात्रिभिश्चाविवाहः ॥ अयं वसिष्ठगणे सिंधावुक्तः ॥ पूर्वमत्रिगणेषूक्तानां वामरथ्यादीनामत्रिपुत्रिकापुत्राणां च वसिष्ठात्रिभ्यामविवाहः ॥ अत्रिविश्वामित्राभ्यामिति केचित् ॥ पूर्वं भरद्वाजगणस्थ ऋक्षांतरगणत्वेनोक्तानां कपिलानामांगिरसबार्हस्पत्यभारद्वाजवांदनमातवचसेति पंचप्रवराणां विश्वामित्रभरद्वाजाभ्यामविवाहः ॥ पूर्वं विश्वामित्रेषूक्तानां कतानां वैश्वामित्रकात्यात्कीलेति त्रिप्रवराणां विश्वामित्रभरद्वाजाभ्यामविवाहः ॥ अनेनैव न्यायेन परगोत्रोत्पन्नदत्तकादीनामिदानींतनानामपि द्विगोत्रत्वात् जनकप्रतिग्रहीतृपित्रोर्द्वयोरपि सगोत्रैः सह अविवाहो ज्ञेयः ॥ नात्र पुरुषसंख्या ॥ तेन शतपुरुषोत्तरमपि द्विगोत्रत्वं नापैति ॥ क्षत्रियवैश्यौ तु पुरोहितगोत्रप्रवराविति सर्वसिद्धांतः ॥ अथ स्वगोत्राज्ञाने उपनयने य आचार्यस्तद्गोत्रप्रवरैरेव कर्माणि विवाहाविवाहौ चेति ॥ आचार्यगोत्राज्ञाने तु ॥ “दत्त्वात्मानं तु कस्मैचित्तद्गोत्रप्रवरो भवेत् ॥”

tatra bhāradvājācchuṃgāt vaiśvāmitrasya śaiśireḥ kṣetre jātaḥ śauṃgaśaiśirirnāma ṛṣiḥ tasya gotralakṣaṇākrāṃtatvādgotratvaṃ tadgotrāṇāmāṃgirasabārhaspatyabhāradvājaśauṃgaśaiśireti paṃca || āṃgirasabārhaspatyabhāradvājakātyātkīleti vā || āṃgirasakātyātkīleti trayo vā || ādyo bhāradvājo vā || eṣāṃ sarvabharadvājaiḥ sarvairviśvāmitraiścāvivāhaḥ || saṃkṛtayaḥ pūtimāṣāstaṃḍaya ityādyoṣṭāviṃśatyavarāḥ saṃkṛtayasteṣāmāṃgirasagaurivīti sāṃkṛtyeti trayaḥ || śāktyagaurivīti sāṃkṛtyeti vā || aṃtyayorvyatyayo vā || eṣāṃ svagaṇasthaiḥ pūtimāṣādibhiḥ sarvavasiṣṭhagaṇaiścāharvasiṣṭhasaṃjñakavakṣyamāṇalaugākṣibhiścāvivāhaḥ kevalāṃgirogaṇaistu vivāho bhavatyeva || āṃgirasatvepi sagotratvābhāvāt || dvitripravarasāmyābhāvācca || kecidbhāradvājāṃgirasatvamāśritya bhāradvājaśauṃgaśaiśiraiḥ sahāvivāhamāhustanna || bhāradvājatve dṛḍhapramāṇābhāvāt || prayogapārijāte kāśyapaiḥ sahaiṣāmavivāha ityuktaṃ tatra hetuściṃtya iti kaustubhe || laugākṣyaḥ dārbhāyaṇāḥ ityādyoṣṭatriṃśadadhikā laugākṣyasteṣāṃ kāśyapāvatsāravāsiṣṭheti trayaḥ || kāśyapāvatsārāsiteti vā || ete aharvasiṣṭhāḥ|| naktaṃkāśyapāḥ dinakarmaṇi vāsiṣṭhatvaprayuktakāryabhājaḥ || rātrikarmaṇi kāśyapatvaprayuktakāryabhāja ityarthaḥ || eteṣāṃ sarvaiḥ kāśyapaiḥ sarvaiśca vasiṣṭhaiḥ saṃkṛtibhiścāvivāhaḥ || atha smṛtyarthasārādyuktā dvigotrāḥ || devarātānāṃ vaiśvāmitradevarātaudaleti trayaḥ || eteṣāṃ sarvairjāmadagnyairviśvāmitraiścāvivāhaḥ || dhanaṃjayānāṃ vaiśvāmitramādhucchaṃdasadhānaṃjayeti trayaḥ || eṣāṃ sarvairviśvāmitrairātribhiścāvivāhaḥ || ayaṃ viśvāmitragaṇe prāguktaḥ || jātūkarṇyānāṃ vāsiṣṭhātreyajātūkarṇyeti || eṣāṃ vasiṣṭhairātribhiścāvivāhaḥ || ayaṃ vasiṣṭhagaṇe siṃdhāvuktaḥ || pūrvamatrigaṇeṣūktānāṃ vāmarathyādīnāmatriputrikāputrāṇāṃ ca vasiṣṭhātribhyāmavivāhaḥ || atriviśvāmitrābhyāmiti kecit || pūrvaṃ bharadvājagaṇastha ṛkṣāṃtaragaṇatvenoktānāṃ kapilānāmāṃgirasabārhaspatyabhāradvājavāṃdanamātavacaseti paṃcapravarāṇāṃ viśvāmitrabharadvājābhyāmavivāhaḥ || pūrvaṃ viśvāmitreṣūktānāṃ katānāṃ vaiśvāmitrakātyātkīleti tripravarāṇāṃ viśvāmitrabharadvājābhyāmavivāhaḥ || anenaiva nyāyena paragotrotpannadattakādīnāmidānīṃtanānāmapi dvigotratvāt janakapratigrahītṛpitrordvayorapi sagotraiḥ saha avivāho jñeyaḥ || nātra puruṣasaṃkhyā || tena śatapuruṣottaramapi dvigotratvaṃ nāpaiti || kṣatriyavaiśyau tu purohitagotrapravarāviti sarvasiddhāṃtaḥ || atha svagotrājñāne upanayane ya ācāryastadgotrapravaraireva karmāṇi vivāhāvivāhau ceti || ācāryagotrājñāne tu || “dattvātmānaṃ tu kasmaicittadgotrapravaro bhavet ||”

⟨Now those who have two gotras.⟩ Among them: from Śuṅga, a Bhāradvāja, there was born in the field ⟨the wife⟩ of Śiśiri, a Vaiśvāmitra, a ṛṣi named Śauṅgaśaiśiri; and because he is covered by the defining marks of a gotra ⟨-founder⟩, he has gotra-status. For those of his gotra ⟨lineage stock⟩ there are five pravaras ⟨ancestral ṛṣis named in the marriage-formula⟩: Āṅgirasa, Bārhaspatya, Bhāradvāja, Śauṅga, Śaiśiri. Or Āṅgirasa, Bārhaspatya, Bhāradvāja, Kātya, Ātkīla. Or three: Āṅgirasa, Kātya, Ātkīla. Or the first is Bhāradvāja. These may not marry with any of the Bharadvājas nor with any of the Viśvāmitras. The Saṅkṛtis — Pūtimāṣas, Taṇḍayas and the rest — are at least twenty-eight Saṅkṛtis; their three are Āṅgirasa, Gaurivīti, Sāṅkṛtya. Or Śāktya, Gaurivīti, Sāṅkṛtya. Or the last two in the reverse order. These may not marry with the Pūtimāṣas and the rest who stand in their own gaṇa ⟨group⟩, nor with all the Vasiṣṭha gaṇas, nor with the Laugākṣis — called Ahar-vasiṣṭhas ⟨'Vasiṣṭhas by day'⟩ — who are to be described ⟨below⟩; but with the pure Āṅgiras gaṇas marriage does take place, because, though they are Āṅgirasa, they are not of the same gotra, and because two or three of their pravaras do not agree. Some, relying on their being Bhāradvāja-Āṅgirasas, say that there is no marriage with the Bhāradvājas and the Śauṅgaśaiśiris; that is not so, because there is no firm authority for their being Bhāradvāja. In the Prayogapārijāta it is said that these may not marry with the Kāśyapas; and the Kaustubha says that the reason for that needs looking into. The Laugākṣis — Dārbhāyaṇas and the rest — are more than thirty-eight Laugākṣis; their three are Kāśyapa, Āvatsāra, Vāsiṣṭha. Or Kāśyapa, Āvatsāra, Asita. These are the Ahar-vasiṣṭhas and the Naktaṃ-kāśyapas ⟨'Kāśyapas by night'⟩ — the sense being that in the daytime rites they take the duties that follow from being Vāsiṣṭha, and in the night rites the duties that follow from being Kāśyapa. These may not marry with any of the Kāśyapas, nor with any of the Vasiṣṭhas, nor with the Saṅkṛtis. Now those of two gotras as stated in the Smṛtyarthasāra and other ⟨works⟩. For the Devarātas, three: Vaiśvāmitra, Devarāta, Audala. These may not marry with any of the Jāmadagnyas nor with the Viśvāmitras. For the Dhanañjayas, three: Vaiśvāmitra, Mādhucchandasa, Dhānañjaya. These may not marry with any of the Viśvāmitras nor with the Atris. This one was stated earlier among the Viśvāmitra gaṇas. For the Jātūkarṇyas: Vāsiṣṭha, Ātreya, Jātūkarṇya. These may not marry with the Vasiṣṭhas nor with the Atris. This one is stated in the Sindhu ⟨the Nirṇayasindhu⟩ among the Vasiṣṭha gaṇas. The Vāmarathyas and the rest, mentioned earlier among the Atri gaṇas, and the sons of Atri's putrikā ⟨a daughter appointed so that her son counts as her father's son⟩, may not marry with the Vasiṣṭhas or the Atris. Some say, with the Atris or the Viśvāmitras. The Kapilas, mentioned earlier as a group within the Ṛkṣas standing within the Bharadvāja gaṇa, whose five pravaras are Āṅgirasa, Bārhaspatya, Bhāradvāja, Vāndana, Mātavacasa, may not marry with the Viśvāmitras or the Bharadvājas. The Katas, mentioned earlier among the Viśvāmitras, whose three pravaras are Vaiśvāmitra, Kātya, Ātkīla, may not marry with the Viśvāmitras or the Bharadvājas. By this very reasoning it is to be understood that adopted sons and the like who were born in another gotra — present-day ones too — being of two gotras, may not marry with those of the same gotra as either of their two fathers, the begetter and the receiver. There is no counting of generations here. Hence even after a hundred generations the two-gotra status does not depart. But the kṣatriya and the vaiśya have the gotra and pravara of their purohita ⟨family priest⟩ — that is the settled conclusion of all. Now, when a man's own gotra is unknown, the rites, and marriage or its prohibition, go by the gotra and pravaras of the ācārya ⟨teacher⟩ who ⟨officiated⟩ at his upanayana ⟨initiation⟩. But when the ācārya's gotra too is unknown: "Having given himself to someone, he takes that man's gotra and pravara."

अथ मातृगोत्रवर्जननिर्णयः ।

तत्र मातृगोत्रपदेन मातामहगोत्रमेव वर्ज्यम् ॥ तच्च गांधर्वादि विवाहोढापुत्राणां सर्वेषां वर्ज्यम् ॥ ब्राह्मविवाहोढापुत्राणां तु सर्वेषां मातामहगोत्रं न वर्ज्यम् ॥ किं तु माध्यंदिनानामेव ॥ मातृगोत्रं माध्यंदिनीयानामिति सत्याषाढवचनात् ॥ तथैव सर्वत्र शिष्टाचाराच्च ॥

tatra mātṛgotrapadena mātāmahagotrameva varjyam || tacca gāṃdharvādi vivāhoḍhāputrāṇāṃ sarveṣāṃ varjyam || brāhmavivāhoḍhāputrāṇāṃ tu sarveṣāṃ mātāmahagotraṃ na varjyam || kiṃ tu mādhyaṃdinānāmeva || mātṛgotraṃ mādhyaṃdinīyānāmiti satyāṣāḍhavacanāt || tathaiva sarvatra śiṣṭācārācca ||

⟨Now the determination of the avoidance of the mother's gotra ⟨lineage⟩.⟩ Here, by the words "the mother's gotra", it is the maternal grandfather's gotra ⟨lineage stock⟩ alone that is to be avoided. And that is to be avoided by all the sons of women married by the gāndharva ⟨mutual consent⟩ and the other ⟨lower⟩ forms. But for all the sons of a woman married by the brāhma form the maternal grandfather's gotra is not to be avoided — except only for the Mādhyandinas, because of Satyāṣāḍha's statement, "The mother's gotra ⟨is avoided⟩ by the Mādhyandinīyas"; and because the usage of the learned is everywhere just so.

अथ सगोत्रादिविवाहादौ प्रायश्चित्तम् ।

तत्राज्ञानतः सगोत्रसप्रवरविवाहे कन्यां त्यक्त्वा चांद्रायणं प्रायश्चित्तं कार्यम् ॥ ज्ञानतो द्विगुणम् ॥ एवं कन्याया एतदर्धम् ॥ एवं सपिंडाया विवाहेपि त्यागश्च ब्राह्मण्याः संभोगधर्मकार्ययोरेव ॥ “मातृवत्परिपालयेत्” इत्यन्नादिना पालनोक्तेः ॥ यस्तु सगोत्रादिकां विवाह्योपगच्छति तस्याज्ञाने विवाहप्रयुक्तचांद्रायणं सगोत्रागमनप्रयुक्तं चांद्रायणद्वयाधिकं ज्ञानतस्तु अधिकं कल्प्यमिति केचित् ॥ अन्ये तु गुरुतल्पव्रताच्छुध्येदिति गुरुतल्पसाम्योक्तेः षडब्दं प्रायश्चित्तम् ॥ अज्ञानतस्त्र्यब्दं चांद्रायणत्रयं वेत्याहुः ॥ अज्ञानतः सगोत्रादिषूत्पन्नानां जनकप्रायश्चित्तोत्तरं काश्यपगोत्रेण व्यवहारः कार्यो न तु त्यागः ॥ ज्ञानतस्तु सगोत्राद्युत्पन्नानांचांडालत्वमेव ॥ “आरूढपतितापत्यं ब्राह्मण्यां यश्च शूद्रजः ॥ सगोत्रोढासुतश्चैव चांडालास्त्रय ईरिताः” इति यमस्मृतेः ॥

tatrājñānataḥ sagotrasapravaravivāhe kanyāṃ tyaktvā cāṃdrāyaṇaṃ prāyaścittaṃ kāryam || jñānato dviguṇam || evaṃ kanyāyā etadardham || evaṃ sapiṃḍāyā vivāhepi tyāgaśca brāhmaṇyāḥ saṃbhogadharmakāryayoreva || “mātṛvatparipālayet” ityannādinā pālanokteḥ || yastu sagotrādikāṃ vivāhyopagacchati tasyājñāne vivāhaprayuktacāṃdrāyaṇaṃ sagotrāgamanaprayuktaṃ cāṃdrāyaṇadvayādhikaṃ jñānatastu adhikaṃ kalpyamiti kecit || anye tu gurutalpavratācchudhyediti gurutalpasāmyokteḥ ṣaḍabdaṃ prāyaścittam || ajñānatastryabdaṃ cāṃdrāyaṇatrayaṃ vetyāhuḥ || ajñānataḥ sagotrādiṣūtpannānāṃ janakaprāyaścittottaraṃ kāśyapagotreṇa vyavahāraḥ kāryo na tu tyāgaḥ || jñānatastu sagotrādyutpannānāṃcāṃḍālatvameva || “ārūḍhapatitāpatyaṃ brāhmaṇyāṃ yaśca śūdrajaḥ || sagotroḍhāsutaścaiva cāṃḍālāstraya īritāḥ” iti yamasmṛteḥ ||

⟨Now the expiation for a marriage within the same gotra and the like.⟩ There, if through ignorance one marries a woman of the same gotra ⟨lineage stock⟩ or the same pravara ⟨line of ancestral ṛṣis⟩, he must abandon the girl and perform the cāndrāyaṇa ⟨the month-long fast that waxes and wanes with the moon⟩ as prāyaścitta ⟨expiation⟩. Knowingly, double. So too for the girl, half of this. So too in a marriage with a sapiṇḍā ⟨a woman within the forbidden degrees of kinship⟩. And the abandonment of a brāhmaṇa woman is only as regards conjugal union and the joint performance of religious duties, because maintenance with food and the rest is enjoined in the words "he should maintain her as a mother". But he who marries a woman of his own gotra or the like and then goes in to her: if in ignorance, ⟨he owes⟩ the cāndrāyaṇa entailed by the marriage, increased by two further cāndrāyaṇas entailed by going in to a woman of his own gotra; if knowingly, more is to be prescribed — so say some. Others, however, say: since ⟨the offence⟩ is declared equal to defiling the guru's bed, in the words "he is purified by the vow for the guru's bed", the prāyaścitta is of six years; and if in ignorance, of three years, or three cāndrāyaṇas. Children begotten in ignorance upon a woman of the same gotra and the like are, after their begetter's expiation, to be dealt with under the Kāśyapa gotra, and are not to be abandoned. But those begotten knowingly upon a woman of the same gotra and the like are simply caṇḍālas ⟨outcastes⟩, because of the Yamasmṛti: "The offspring of a woman who has gone over ⟨to another man⟩ and fallen; he who is born of a śūdra upon a brāhmaṇa woman; and the son of a married woman of the same gotra — these three are declared to be caṇḍālas."

अथान्येपि विवाहे निषेधाः ।

“प्रत्युद्वाहो नैव कार्यो नैकस्मै दुहितृद्वयम् ॥ न चैकजन्ययोः पुंसोरेकजन्ये तु कन्यके ॥” अत्रापवादः सोदरयोः सोदरकन्यके वत्सरादिकालव्यवधाने महानद्यादिव्यवधाने वा देये ॥ पूर्वकन्याया दत्तायाः मृतौ तस्यैव वरस्य द्वितीया कन्या देया ॥ प्रत्युद्वाहो दारिद्यादिसंकटे कार्यः सोदराणां तुल्यसंस्कारो वर्षमध्ये निषिद्धः ॥ गृहनिर्माणविवाहौ वर्षांतर्न कार्यौ ॥ गृहप्रवेशस्य निषेधाभावाद्गृहप्रवेशोत्तरं विवाहः कार्यः ॥ सोदरयोः पुत्रयोः कन्यापुत्रयोर्वा कन्ययोर्वा विवाहौ षण्मासाभ्यंतरे विशेषतो निषिद्धौ ॥ पुरुषत्रयात्मककुले विवाहान्मौंजीबंधः षण्मासे निषिद्धः ॥ षण्मासे शुभकार्यत्रयं न कार्यम् ॥ अत्र शुभकार्यपदेन मौंजीविवाहावेव ॥ तेन गर्भाधाननामकर्मादिसंस्काराणां न त्रित्वनिषेधः ॥ न वा गर्भाधानादिना चतुष्ट्वादिसंपादनं नाभिकार्यत्रयं भवेदित्यनेनैकवाक्यतालाघवादिति भाति ॥ भिन्नोदराणामभिकार्यत्रयं न दोषायेति कश्चित् ॥ केचिन्न कुर्यान्मंगलत्रयमित्यस्य भिन्नार्थत्वं स्वीकृत्य यत्किंचिच्छुभकार्याणामपि त्रित्वं न शुभमित्याहुः ॥ पुरुषोद्वाहात् स्त्र्युद्वाहः षण्मासाभ्यंतरे निषिद्धः ॥ ज्येष्ठमंगलाल्लघुमंगलं न कार्यम् ॥ बहिर्मंडपे विहितं ज्येष्ठमंगलम् ॥ तद्भिन्नलघुगर्भाधानादिकस्य प्राप्तकालस्य न निषेधः ॥ एवं शांत्यादेरपि नैमित्तिकस्य प्राप्तकालस्य न निषेधः ॥ अतिपन्नस्य त्वयं निषेधः ॥ एवं व्रतोद्यापनादीनां वास्तुप्रवेशादीनां च लघुत्वादेव विवाहाद्युत्तरं निषेधः ॥ इदं निषेधचतुष्टयं त्रिपुरुषात्मककुले षण्मासाभ्यंतर एव ॥ एवं मुंडनद्वयनिषेधं व्रतबंधाच्चौलनिषेधं च केचिदाहुः ॥ अथैषामपवादाः ॥ सोदराणामपि समानसंस्कारौ विवाहौ च संकटे अब्दभेदात्कार्यौ ॥ चतुर्दिनव्यवधानादेकदिनव्यवधानाद्वा कार्यौ अतिसंकटे एकदिने कर्तृभेदेन मंडपभेदेन वा कार्यौ ॥ द्वाभ्यां कर्तृभ्यां एकस्मिन्नपि लग्ने एकस्मिन्नपि गृहे भिन्नोदरयोर्विवाहः कार्यः ॥ एवं पूर्वोक्तनिषेधचतुष्टयेपि वर्षभेदे दोषाभावः ॥ यमलयोरेककाले एकमंडपे वा समानसंस्काराणां न दोषः ॥ एवं मातृभेदेपि षण्मासाभ्यंतरे समानसंस्कारे दोषो न ॥ मातृभेदे एकजातकन्ययोरेकदिने एकमंडपेपि वेदीभेदेन विवाहो न दोषायेति केचित् ॥

“pratyudvāho naiva kāryo naikasmai duhitṛdvayam || na caikajanyayoḥ puṃsorekajanye tu kanyake ||” atrāpavādaḥ sodarayoḥ sodarakanyake vatsarādikālavyavadhāne mahānadyādivyavadhāne vā deye || pūrvakanyāyā dattāyāḥ mṛtau tasyaiva varasya dvitīyā kanyā deyā || pratyudvāho dāridyādisaṃkaṭe kāryaḥ sodarāṇāṃ tulyasaṃskāro varṣamadhye niṣiddhaḥ || gṛhanirmāṇavivāhau varṣāṃtarna kāryau || gṛhapraveśasya niṣedhābhāvādgṛhapraveśottaraṃ vivāhaḥ kāryaḥ || sodarayoḥ putrayoḥ kanyāputrayorvā kanyayorvā vivāhau ṣaṇmāsābhyaṃtare viśeṣato niṣiddhau || puruṣatrayātmakakule vivāhānmauṃjībaṃdhaḥ ṣaṇmāse niṣiddhaḥ || ṣaṇmāse śubhakāryatrayaṃ na kāryam || atra śubhakāryapadena mauṃjīvivāhāveva || tena garbhādhānanāmakarmādisaṃskārāṇāṃ na tritvaniṣedhaḥ || na vā garbhādhānādinā catuṣṭvādisaṃpādanaṃ nābhikāryatrayaṃ bhavedityanenaikavākyatālāghavāditi bhāti || bhinnodarāṇāmabhikāryatrayaṃ na doṣāyeti kaścit || kecinna kuryānmaṃgalatrayamityasya bhinnārthatvaṃ svīkṛtya yatkiṃcicchubhakāryāṇāmapi tritvaṃ na śubhamityāhuḥ || puruṣodvāhāt stryudvāhaḥ ṣaṇmāsābhyaṃtare niṣiddhaḥ || jyeṣṭhamaṃgalāllaghumaṃgalaṃ na kāryam || bahirmaṃḍape vihitaṃ jyeṣṭhamaṃgalam || tadbhinnalaghugarbhādhānādikasya prāptakālasya na niṣedhaḥ || evaṃ śāṃtyāderapi naimittikasya prāptakālasya na niṣedhaḥ || atipannasya tvayaṃ niṣedhaḥ || evaṃ vratodyāpanādīnāṃ vāstupraveśādīnāṃ ca laghutvādeva vivāhādyuttaraṃ niṣedhaḥ || idaṃ niṣedhacatuṣṭayaṃ tripuruṣātmakakule ṣaṇmāsābhyaṃtara eva || evaṃ muṃḍanadvayaniṣedhaṃ vratabaṃdhāccaulaniṣedhaṃ ca kecidāhuḥ || athaiṣāmapavādāḥ || sodarāṇāmapi samānasaṃskārau vivāhau ca saṃkaṭe abdabhedātkāryau || caturdinavyavadhānādekadinavyavadhānādvā kāryau atisaṃkaṭe ekadine kartṛbhedena maṃḍapabhedena vā kāryau || dvābhyāṃ kartṛbhyāṃ ekasminnapi lagne ekasminnapi gṛhe bhinnodarayorvivāhaḥ kāryaḥ || evaṃ pūrvoktaniṣedhacatuṣṭayepi varṣabhede doṣābhāvaḥ || yamalayorekakāle ekamaṃḍape vā samānasaṃskārāṇāṃ na doṣaḥ || evaṃ mātṛbhedepi ṣaṇmāsābhyaṃtare samānasaṃskāre doṣo na || mātṛbhede ekajātakanyayorekadine ekamaṃḍapepi vedībhedena vivāho na doṣāyeti kecit ||

⟨Now other prohibitions too in marriage.⟩ "A pratyudvāha ⟨a return-marriage: giving a daughter back to the family one has taken a bride from⟩ must never be made, nor two daughters to one man; nor ⟨are⟩ two girls born of one mother ⟨to be given⟩ to two men born of one mother." Here is the exception: two girls born of one mother may be given to two brothers born of one mother if a year or more separates them in time, or a great river or the like separates them ⟨in place⟩. If the first girl given dies, a second girl may be given to that same bridegroom. A pratyudvāha may be made in a strait such as poverty. For full brothers the same saṃskāra ⟨sacrament⟩ within one year is forbidden. House-building and marriage are not to be done within one year ⟨of each other⟩; but since there is no prohibition of gṛhapraveśa ⟨entering the new house⟩, the marriage may be made after the house-entry. The marriages of two uterine brothers, or of a daughter and a son, or of two daughters, within six months are particularly forbidden. In a family made up of three generations ⟨of males⟩, a mauñjībandha ⟨the tying of the girdle, that is, initiation⟩ after a marriage is forbidden within six months. Three auspicious rites are not to be done within six months. Here by the word "auspicious rite" only the mauñjī and the marriage ⟨are meant⟩; hence for saṃskāras such as garbhādhāna ⟨the rite at conception⟩ and nāmakarman ⟨name-giving⟩ there is no prohibition of a third. Or rather, by garbhādhāna and the rest a set of four and so on is not made up — it appears so, because of the economy of reading this as one sentence with "let there not be three abhyudaya ⟨prosperity⟩ rites". Someone says that three abhyudaya rites for children of different mothers is no fault. Some, accepting that "let him not perform three maṅgalas ⟨auspicious rites⟩" has a different sense, say that a threefold of auspicious rites of any kind whatever is not auspicious. After a man's marriage a woman's marriage is forbidden within six months. After a greater maṅgala a lesser maṅgala is not to be done. A greater maṅgala is one enjoined ⟨to be performed⟩ in an outer pavilion. There is no prohibition of garbhādhāna and the rest, which are lesser and other than that, when their due time has come. So too there is no prohibition of a śānti ⟨pacificatory rite⟩ and the like, which is occasional, when its time has come; but this prohibition does apply to one whose time has gone by. So too the udyāpana ⟨concluding rite⟩ of a vrata and the rest, and vāstupraveśa ⟨entry into a new dwelling⟩ and the rest, are forbidden after a marriage and the like, simply because they are lesser. This set of four prohibitions holds only within six months, and only in a family made up of three generations. Some likewise state a prohibition of two muṇḍanas ⟨head-shavings⟩, and a prohibition of the cūḍā ⟨tonsure⟩ after the vratabandha ⟨initiation⟩. Now the exceptions to these. Even for full brothers, two identical saṃskāras and two marriages may be performed in a strait, the years being different. Or they may be performed with an interval of four days, or of one day. In a very great strait they may be performed on one day, with different performers or in different pavilions. The marriage of two ⟨children⟩ of different mothers may be performed by two performers even at one lagna ⟨rising sign, that is, the same auspicious moment⟩ and even in one house. So too in the set of four prohibitions stated above, there is no fault when the years differ. For twins there is no fault in identical saṃskāras at one time or in one pavilion. So too, when the mothers are different, there is no fault in an identical saṃskāra within six months. Some say that when the mothers are different, the marriage of two girls born of one ⟨father⟩ on one day, even in one pavilion, with separate altars, is no fault.

अथ मंडनान्मुंडननिषेधः ।

पुरुषत्रयात्मककुले मंगलकार्योत्तरं षण्मासाभ्यंतरे मुंडनयुक्तं कर्म न कार्यम् ॥ अत्र सर्वत्र पुरुषत्रयगणनाप्रकारः प्रतिकूलविचारे स्पष्टीकरिष्यते ॥

puruṣatrayātmakakule maṃgalakāryottaraṃ ṣaṇmāsābhyaṃtare muṃḍanayuktaṃ karma na kāryam || atra sarvatra puruṣatrayagaṇanāprakāraḥ pratikūlavicāre spaṣṭīkariṣyate ||

⟨Now the prohibition of the tonsure after an adornment ⟨an auspicious rite such as a wedding⟩.⟩ In a family made up of three generations ⟨of males⟩, a rite involving muṇḍana ⟨head-shaving⟩ is not to be done within six months after an auspicious rite. The manner of counting the three generations, everywhere in this ⟨book⟩, will be made clear in the discussion of pratikūla ⟨the adverse bar that a death raises against a rite⟩.

अथ मुंडनोदाहरणम् ।

मुंडनकर्म तु चौलं नामसंस्कारादिकमाधानादिकमभ्युदयार्थमैच्छिकसर्वप्रायश्चित्तादिकं क्षौरप्रापकतीर्थयात्रादिकं चोह्यम् ॥ व्रतबंधस्तु कात्यायनमते मंगलरूपत्वाद्विवाहाद्युत्तरं कार्यः ॥ अन्येषां मते मुंडनरूपत्वान्न कार्यः ॥ पित्रोरंत्यक्रियादिप्राप्तमुंडनमाकस्मिकप्राप्तप्रायश्चित्तमुंडनमासन्नमरणेन सर्वप्रायश्चित्तीयमुंडनं च कर्तव्यमेव ॥ नित्यत्वादर्शपूर्णमासचातुर्मास्यादिमुंडनेपि न दोषः ॥ न च 'मुंडनं चौलमित्युक्तम्' 'व्रतोद्वाहौ तु मंगलम्' इति वचसा मंडनमुंडनयोः परिगणनादाधानादीनां न दोष इति वाच्यम् ॥ वाक्यस्योदाहरणार्थत्वात् ॥ अन्यथा व्रतोद्वाहान्नचौलकमित्येव वक्तव्ये 'मंडनान्न तु मुंडनम् ॥' इति सामान्येन वचनरचनानर्थक्यापातात् ॥ तस्माद्गर्भाधानादिलघुमंगलादुद्वाहादिज्येष्ठमंगलाच्चाधानादिमुंडनमपि वर्ज्यमिति भाति ॥ एवं सति कुले बहुकर्मोपरोधः स्यादिति चेत् ॥ विवाहव्रतचूडोत्तरमंगलेषु पिंडदानादौ मासाद्यल्पकालप्रतिबंधवत् ॥ पित्राद्यन्यमरणेल्पकालप्रतिकूलनिर्णयवच्च लघुमंगलोत्तरं मासाद्यल्पकालमुंडननिषेधकल्पनं युक्तिबलादाश्रयणीयमिति भाति ॥ अत्र विषये प्राचीननिबंधेषु विशेषो न दृश्यते तथापि धार्ष्ट्येन मयोक्तो विशेषो युक्तश्चेद्ग्राह्यः ॥ इति मंडनमुंडननिर्णयः ॥

muṃḍanakarma tu caulaṃ nāmasaṃskārādikamādhānādikamabhyudayārthamaicchikasarvaprāyaścittādikaṃ kṣauraprāpakatīrthayātrādikaṃ cohyam || vratabaṃdhastu kātyāyanamate maṃgalarūpatvādvivāhādyuttaraṃ kāryaḥ || anyeṣāṃ mate muṃḍanarūpatvānna kāryaḥ || pitroraṃtyakriyādiprāptamuṃḍanamākasmikaprāptaprāyaścittamuṃḍanamāsannamaraṇena sarvaprāyaścittīyamuṃḍanaṃ ca kartavyameva || nityatvādarśapūrṇamāsacāturmāsyādimuṃḍanepi na doṣaḥ || na ca 'muṃḍanaṃ caulamityuktam' 'vratodvāhau tu maṃgalam' iti vacasā maṃḍanamuṃḍanayoḥ parigaṇanādādhānādīnāṃ na doṣa iti vācyam || vākyasyodāharaṇārthatvāt || anyathā vratodvāhānnacaulakamityeva vaktavye 'maṃḍanānna tu muṃḍanam ||' iti sāmānyena vacanaracanānarthakyāpātāt || tasmādgarbhādhānādilaghumaṃgalādudvāhādijyeṣṭhamaṃgalāccādhānādimuṃḍanamapi varjyamiti bhāti || evaṃ sati kule bahukarmoparodhaḥ syāditi cet || vivāhavratacūḍottaramaṃgaleṣu piṃḍadānādau māsādyalpakālapratibaṃdhavat || pitrādyanyamaraṇelpakālapratikūlanirṇayavacca laghumaṃgalottaraṃ māsādyalpakālamuṃḍananiṣedhakalpanaṃ yuktibalādāśrayaṇīyamiti bhāti || atra viṣaye prācīnanibaṃdheṣu viśeṣo na dṛśyate tathāpi dhārṣṭyena mayokto viśeṣo yuktaścedgrāhyaḥ || iti maṃḍanamuṃḍananirṇayaḥ ||

⟨Now an example of the ⟨rule about the⟩ tonsure.⟩ The rites involving muṇḍana ⟨head-shaving⟩ are the cūḍā ⟨tonsure⟩, the nāma-saṃskāra ⟨name-giving⟩ and the like, the ādhāna ⟨the setting up of the sacred fires⟩ and the like, whatever is done for prosperity, the optional sarva-prāyaścitta ⟨the general expiation⟩ and the like, and a pilgrimage and the like that brings on a shaving — ⟨the rest⟩ is to be supplied by analogy. The vratabandha ⟨initiation⟩, however, in Kātyāyana's view may be done after a marriage and the like, since it is of the nature of a maṅgala ⟨auspicious rite⟩; in the view of others it may not, since it is of the nature of a muṇḍana. The muṇḍana required by the funeral rites of one's parents and the like, the muṇḍana required by an expiation that has suddenly fallen due, and the muṇḍana belonging to the sarva-prāyaścitta performed when death is near, must certainly be done. And since they are obligatory, there is no fault even in the muṇḍana of the darśa-pūrṇamāsa ⟨the new- and full-moon sacrifices⟩, the cāturmāsya ⟨the four-monthly sacrifices⟩ and the like. Nor should it be said that, on the strength of the statements "muṇḍana means the cūḍā" and "but the vrata and the marriage are maṅgala", maṇḍana ⟨adornment, that is, the marriage rites⟩ and muṇḍana are exhaustively enumerated and so the ādhāna and the rest are no fault; for the statement is meant only as an illustration. Otherwise, when it would have been enough to say "no cūḍā after a vrata or a marriage", the framing of the statement in general terms — "but no muṇḍana after a maṇḍana" — would fall to being purposeless. Therefore it appears that after a lesser maṅgala such as the garbhādhāna ⟨the rite at conception⟩, and after a greater maṅgala such as the marriage, a muṇḍana such as the ādhāna is also to be avoided. If it be objected that in that case many rites in a family would be blocked — ⟨the answer is⟩ that, just as in the maṅgalas that follow a marriage, a vrata or a cūḍā there is a short bar of a month or so upon the piṇḍadāna ⟨the offering of rice-balls⟩ and the like, and just as on the death of a father or another a short-term pratikūla ⟨adverse bar⟩ is ruled, so, by the force of reasoning, one should assume a prohibition of muṇḍana for a short period of a month or so after a lesser maṅgala — it appears so. On this subject no special rule is to be seen in the older digests; even so, the special rule I have stated out of boldness may be accepted if it is sound. Thus the determination of maṇḍana and muṇḍana.

अथ प्रतिकूलविचारः ।

विवाहनिश्चयोत्तरं वरस्य कन्याया वा सगोत्रत्रिपुरुषात्मककुले कस्यचिन्मरणे प्रतिकूलदोषः ॥ विवाहनिश्चयश्च वैदिको लौकिको वा ग्राह्यः ॥ तत्र वैदिको वाग्दानाख्यविधिना कृतो मुख्यः ॥ लौकिको लग्नतिथिनिश्चयादिर्वरवध्वोः शुल्कभाषाबंधपूगीफलदानादिश्च ॥ सगोत्रत्रिपुरुषेत्युक्त्या मातामहकुलादिव्यावृत्तिः ॥ तथा च वरस्तत्पूर्वपत्नीवरमातापितरौ वरपितामहपितामह्यावनूढा पितृष्वसा चेति पूर्वत्रिपुरुषी ॥ वरस्तस्य भ्राता पत्नी पुत्रानूढकन्यासहितो वरस्यानूढा भगिनी वरस्य स्नुषापुत्रौ अनूढा कन्या च पौत्रस्तद्भार्या चानूढा पौत्री चेति परत्रिपुरुषी ॥ पितृव्यतत्पत्न्यौ पितृव्यपुत्रस्तत्पत्न्यावनूढा पितृव्यकन्या चेति संतानभेदे त्रिपुरुषी चेति सगोत्रत्रिपुरुषीपुरुषपरिगणना ॥ एतेषामन्यतममरणे प्रतिकूलमिति पर्यवसितोर्थः ॥ अत्र भ्राता पुत्रपौत्रादिश्चानुपनीतोपि त्रिवर्षाधिकवया ग्राह्यः ॥ एवमनूढभगिन्यादेरपि त्रिवर्षाधिकत्वं युक्तं भाति ॥ एवं वधुकुलेप्यूह्यम् ॥ एवमेव मंडनमुंडनादावपि त्रिपुरुषगणनोह्या ॥ अत्र विशेषः ॥ पिता माता पितामहः पितामही पितृव्यः पूर्वपत्नी पूर्वस्त्रियाः पुत्रो भ्रातानूढा भगिनी चैतेषामरणे विशेषतः प्रतिकूलदोषान्नैव कर्तव्यो विवाहः ॥ एतदन्यत्रिपुरुषसपिंडमरणे शांत्यादिना दोषं परिहृत्य विवाहः कार्यः ॥ संकटे तु पित्रादिमरणेपि कालप्रतीक्षाशांतिभ्यां दोषं निर्हृत्य विवाहः कार्यः ॥ तत्र व्यवस्था ॥ निश्चयोत्तरं मातापित्रोर्द्वयोरपि मरणे कालप्रतीक्षाशांतिभ्यामपि दोषशांत्यभावान्न कार्यो विवाहः ॥ मातापित्रोरेकैक मरणे तु शांत्यादिना विवाहः ॥ तत्र ॥ “पितुरब्दमिहाशौचं तदर्धं मातुरेव च ॥ मासत्रयं तु भार्यायास्तदर्धं भ्रातृपुत्रयोः ॥ अन्येषां तु सपिंडानामाशौचं माससंमितम् ॥ तदंते शांतिकं कृत्वा ततो लग्नं विधीयते ॥ प्रतिकूले न कर्तव्यं लग्नं यावदृतुत्रयम् ॥ प्रतिकूले सपिंडस्य मासमेकं विवर्जयेत्” ॥ इत्यादिवाक्याश्रयेण व्यवस्थोच्यते ॥ अत्राशौचपदेन प्रतिकूलकृतं विवाहानधिकारमात्रं कालप्रतीक्षार्थमुच्यते ॥ अतः पितृमरणे वर्षोत्तरं विनायकशांतिं कृत्वा संकटे विवाहः कार्यः ॥ अतिसंकटे षण्मासोत्तरं विनायकशांतिं श्रीपूजनादिशान्तिं च कृत्वा विवाहः ॥ ततोप्यतिसंकटे मासोत्तरं शांतिद्वयांते विवाह इति संकटतारतम्येन पक्षत्रयम् ॥ मातृमरणे षण्मासांते विनायकशांत्या विवाहः ॥ अतिसंकटे मासांते शांतिद्वयं कृत्वोद्वाहः ॥ यत्तु ॥ “प्रमीतौ पितरौ यस्य देहस्तस्याशुचिर्भवेत् ॥ न दैवं नापि वा पित्र्यं यावत्पूर्णो न वत्सरः” इति पित्रोर्मृतौ वर्षपर्यंतं सर्वशुभकर्मनिषेधवचनं तत्प्राग्वाङ्निश्चयात्पित्रोर्मृतौ संकटाभावे वा ज्ञेयम् ॥ भार्यामरणे मासत्रयांते मासांते वा श्रीपूजनादिशान्तिः॥ भ्रातृमरणे सार्धमासांते मासांते वा विनायकशांतिः ॥ पुत्रमृतौ सार्धमासं मासं वा प्रतीक्ष्य श्रीपूजनादिशान्तिः ॥ पितृव्यमरणे मासांते विनायकशांतिः ॥ पितामह्या अनूढभगिन्याश्च मरणे मासांते श्रीपूजनादिशान्तिः ॥ एतदन्यत्रिपुरुषसपिंडमरणे मासांते श्रीपूजनादिशान्तिः ॥ ततो विवाहः ॥ गुणवत्तरमातृमृतौ षण्मासेन मनःखेदानपगमे वर्षप्रतीक्षा ॥ एवं गुणवत्तरभार्यायाः षण्मासपर्यंतं प्रतीक्षा ॥

vivāhaniścayottaraṃ varasya kanyāyā vā sagotratripuruṣātmakakule kasyacinmaraṇe pratikūladoṣaḥ || vivāhaniścayaśca vaidiko laukiko vā grāhyaḥ || tatra vaidiko vāgdānākhyavidhinā kṛto mukhyaḥ || laukiko lagnatithiniścayādirvaravadhvoḥ śulkabhāṣābaṃdhapūgīphaladānādiśca || sagotratripuruṣetyuktyā mātāmahakulādivyāvṛttiḥ || tathā ca varastatpūrvapatnīvaramātāpitarau varapitāmahapitāmahyāvanūḍhā pitṛṣvasā ceti pūrvatripuruṣī || varastasya bhrātā patnī putrānūḍhakanyāsahito varasyānūḍhā bhaginī varasya snuṣāputrau anūḍhā kanyā ca pautrastadbhāryā cānūḍhā pautrī ceti paratripuruṣī || pitṛvyatatpatnyau pitṛvyaputrastatpatnyāvanūḍhā pitṛvyakanyā ceti saṃtānabhede tripuruṣī ceti sagotratripuruṣīpuruṣaparigaṇanā || eteṣāmanyatamamaraṇe pratikūlamiti paryavasitorthaḥ || atra bhrātā putrapautrādiścānupanītopi trivarṣādhikavayā grāhyaḥ || evamanūḍhabhaginyāderapi trivarṣādhikatvaṃ yuktaṃ bhāti || evaṃ vadhukulepyūhyam || evameva maṃḍanamuṃḍanādāvapi tripuruṣagaṇanohyā || atra viśeṣaḥ || pitā mātā pitāmahaḥ pitāmahī pitṛvyaḥ pūrvapatnī pūrvastriyāḥ putro bhrātānūḍhā bhaginī caiteṣāmaraṇe viśeṣataḥ pratikūladoṣānnaiva kartavyo vivāhaḥ || etadanyatripuruṣasapiṃḍamaraṇe śāṃtyādinā doṣaṃ parihṛtya vivāhaḥ kāryaḥ || saṃkaṭe tu pitrādimaraṇepi kālapratīkṣāśāṃtibhyāṃ doṣaṃ nirhṛtya vivāhaḥ kāryaḥ || tatra vyavasthā || niścayottaraṃ mātāpitrordvayorapi maraṇe kālapratīkṣāśāṃtibhyāmapi doṣaśāṃtyabhāvānna kāryo vivāhaḥ || mātāpitrorekaika maraṇe tu śāṃtyādinā vivāhaḥ || tatra || “piturabdamihāśaucaṃ tadardhaṃ mātureva ca || māsatrayaṃ tu bhāryāyāstadardhaṃ bhrātṛputrayoḥ || anyeṣāṃ tu sapiṃḍānāmāśaucaṃ māsasaṃmitam || tadaṃte śāṃtikaṃ kṛtvā tato lagnaṃ vidhīyate || pratikūle na kartavyaṃ lagnaṃ yāvadṛtutrayam || pratikūle sapiṃḍasya māsamekaṃ vivarjayet” || ityādivākyāśrayeṇa vyavasthocyate || atrāśaucapadena pratikūlakṛtaṃ vivāhānadhikāramātraṃ kālapratīkṣārthamucyate || ataḥ pitṛmaraṇe varṣottaraṃ vināyakaśāṃtiṃ kṛtvā saṃkaṭe vivāhaḥ kāryaḥ || atisaṃkaṭe ṣaṇmāsottaraṃ vināyakaśāṃtiṃ śrīpūjanādiśāntiṃ ca kṛtvā vivāhaḥ || tatopyatisaṃkaṭe māsottaraṃ śāṃtidvayāṃte vivāha iti saṃkaṭatāratamyena pakṣatrayam || mātṛmaraṇe ṣaṇmāsāṃte vināyakaśāṃtyā vivāhaḥ || atisaṃkaṭe māsāṃte śāṃtidvayaṃ kṛtvodvāhaḥ || yattu || “pramītau pitarau yasya dehastasyāśucirbhavet || na daivaṃ nāpi vā pitryaṃ yāvatpūrṇo na vatsaraḥ” iti pitrormṛtau varṣaparyaṃtaṃ sarvaśubhakarmaniṣedhavacanaṃ tatprāgvāṅniścayātpitrormṛtau saṃkaṭābhāve vā jñeyam || bhāryāmaraṇe māsatrayāṃte māsāṃte vā śrīpūjanādiśāntiḥ|| bhrātṛmaraṇe sārdhamāsāṃte māsāṃte vā vināyakaśāṃtiḥ || putramṛtau sārdhamāsaṃ māsaṃ vā pratīkṣya śrīpūjanādiśāntiḥ || pitṛvyamaraṇe māsāṃte vināyakaśāṃtiḥ || pitāmahyā anūḍhabhaginyāśca maraṇe māsāṃte śrīpūjanādiśāntiḥ || etadanyatripuruṣasapiṃḍamaraṇe māsāṃte śrīpūjanādiśāntiḥ || tato vivāhaḥ || guṇavattaramātṛmṛtau ṣaṇmāsena manaḥkhedānapagame varṣapratīkṣā || evaṃ guṇavattarabhāryāyāḥ ṣaṇmāsaparyaṃtaṃ pratīkṣā ||

⟨Now the consideration of the pratikūla ⟨the bar raised by a death in the family after a marriage is settled⟩.⟩ After a marriage has been settled, if anyone dies in the bridegroom's or the girl's family of the same gotra ⟨lineage stock⟩ made up of three generations, there is the fault of pratikūla ⟨the adverse bar a death raises against the rite⟩. And the settling of the marriage may be taken as either Vedic or worldly. Of these, the Vedic one, made by the rite called vāgdāna ⟨betrothal, the 'giving of the word'⟩, is the primary one. The worldly one is the fixing of the lagna ⟨the rising sign, the auspicious moment⟩ and the tithi ⟨lunar day⟩ and the like, and, between bridegroom and bride, the binding of the agreement on the bride-price, the giving of betel-nut and so on. By saying "of the same gotra and of three generations", the maternal grandfather's family and the like are excluded. And so: the bridegroom, his former wife, the bridegroom's mother and father, the bridegroom's paternal grandfather and grandmother, and an unmarried paternal aunt — that is the three generations on the earlier side. The bridegroom, his brother together with the brother's wife, son and unmarried daughter, the bridegroom's unmarried sister, the bridegroom's daughter-in-law and son and unmarried daughter, and the grandson with his wife and an unmarried granddaughter — that is the three generations on the later side. The paternal uncle and his wife, the uncle's son and his wife, and the uncle's unmarried daughter — that is the three generations in the collateral line. Such is the reckoning of the persons of the three generations of the same gotra. The upshot is that pratikūla arises on the death of any one of these. Here a brother, a son, a grandson and so on are to be counted even if not yet initiated, provided they are over three years of age; and for the unmarried sister and the rest too, being over three years seems right. The same is to be applied to the bride's family. And in just the same way the reckoning of the three generations is to be applied to maṇḍana ⟨the marriage rites⟩, muṇḍana ⟨head-shaving⟩ and the rest. Here is a special rule. On the death of the father, the mother, the paternal grandfather, the paternal grandmother, the paternal uncle, a former wife, the son of a former wife, a brother or an unmarried sister, the marriage must not be performed at all, because of the particularly grave fault of pratikūla. On the death of any other sapiṇḍa ⟨kinsman within the offering-degrees⟩ of the three generations, the fault should be removed by a śānti ⟨pacificatory rite⟩ and the like, and the marriage performed. But in a strait, even on the death of a father and the rest, the fault should be removed by waiting out the time and by a śānti, and the marriage performed. Here is the settlement. If after the settling both mother and father die, the marriage is not to be performed, since even waiting and a śānti cannot quiet the fault. But if only one of the two dies, the marriage ⟨is done⟩ with a śānti and the like. There: "Here the āśauca ⟨the impurity that bars a rite⟩ for a father is a year, and for a mother half of that; for a wife three months, and for a brother or a son half of that. For other sapiṇḍas the āśauca is reckoned at a month. At the end of it one performs the śānti rite, and then the lagna is appointed. Under pratikūla no lagna is to be appointed for three seasons. Under the pratikūla of a sapiṇḍa one should avoid one month." By recourse to these and similar statements the settlement is declared. Here by the word āśauca is meant only the disqualification for marriage caused by pratikūla, and it is stated for the sake of the waiting period. Hence on a father's death the marriage should be performed, in a strait, after a year, having performed the Vināyaka-śānti. In a very great strait, the marriage after six months, having performed the Vināyaka-śānti and the Śrī-worship śānti. In a strait greater still, the marriage after a month, at the close of both śāntis — so there are three alternatives according to the degree of the strait. On a mother's death, the marriage at the end of six months, with the Vināyaka-śānti; in a very great strait, at the end of a month, having performed both śāntis. As for the statement that forbids every auspicious rite for a year when both parents have died — "He whose parents are dead, his body is impure; neither the rite for the gods nor the rite for the fathers, until the year is full" — that is to be understood of the death of the parents before the word was given, or where there is no strait. On a wife's death, the Śrī-worship śānti at the end of three months, or of one month. On a brother's death, the Vināyaka-śānti at the end of a month and a half, or of a month. On a son's death, after waiting a month and a half or a month, the Śrī-worship śānti. On a paternal uncle's death, the Vināyaka-śānti at the end of a month. On the death of a paternal grandmother or an unmarried sister, the Śrī-worship śānti at the end of a month. On the death of any other sapiṇḍa of the three generations, the Śrī-worship śānti at the end of a month; then the marriage. If a mother of more than common worth dies and the grief of the mind does not pass in six months, one waits a year. So too for a wife of more than common worth, a wait of six months.

अथ प्रतिकूलापवादः ।

ज्योतिःप्रकाशे तु ॥ अतिसंकटवशेन मात्रादिमरणे मासाधिकप्रतीक्षाया असंभवे मासमध्येपि दशाहोत्तरं कंचित्कालं प्रतीक्ष्योक्तव्यवस्थया विनायकशांतिं श्रीपूजनादिशान्तिं च कृत्वा गां दत्त्वा पुनर्वाग्दानादि चरेदित्युक्तम् ॥ सर्वोप्ययमपवादः संकटेषु तारतम्येन बुधैर्योज्यः ॥ अल्पसंकटविषये महासंकटविषयकविधिकथने वक्तुः कर्तुश्च दोष एव ॥ दुर्भिक्षराष्ट्रभंगादिभये पित्रोर्मरणाशंकायां च न प्रतिकूलम् ॥ दीर्घरोगिदूरदेशस्थविरक्तानां कन्यायाः प्रौढत्वे च प्रतिकूलदोषो नेत्यपवादः ॥

jyotiḥprakāśe tu || atisaṃkaṭavaśena mātrādimaraṇe māsādhikapratīkṣāyā asaṃbhave māsamadhyepi daśāhottaraṃ kaṃcitkālaṃ pratīkṣyoktavyavasthayā vināyakaśāṃtiṃ śrīpūjanādiśāntiṃ ca kṛtvā gāṃ dattvā punarvāgdānādi caredityuktam || sarvopyayamapavādaḥ saṃkaṭeṣu tāratamyena budhairyojyaḥ || alpasaṃkaṭaviṣaye mahāsaṃkaṭaviṣayakavidhikathane vaktuḥ kartuśca doṣa eva || durbhikṣarāṣṭrabhaṃgādibhaye pitrormaraṇāśaṃkāyāṃ ca na pratikūlam || dīrgharogidūradeśasthaviraktānāṃ kanyāyāḥ prauḍhatve ca pratikūladoṣo netyapavādaḥ ||

⟨Now the exceptions to the pratikūla ⟨bar⟩.⟩ But in the Jyotiḥprakāśa it is said: when, by force of a very great strait, on the death of a mother or another, a wait of more than a month is impossible, then even within the month — after the tenth day — one should wait some time, perform the Vināyaka-śānti and the Śrī-worship śānti by the settlement stated, give a cow, and then perform the vāgdāna ⟨betrothal⟩ and the rest afresh. This whole exception is to be applied by the wise according to the degree of the strait. If a rule that belongs to a great strait is stated for a case of small strait, both the speaker and the doer incur fault. In the fear of famine, of the breaking of the realm and the like, and when the parents' death is to be apprehended, there is no pratikūla ⟨adverse bar⟩. And the exception is that there is no fault of pratikūla for men long diseased, living in a distant country, or grown averse ⟨to the world⟩, nor when the girl is already full-grown.

अथ श्रीपूजनादिशान्तिः ।

श्रीपूजनादिशान्तिश्च श्रिये जात इति श्रियम् ॥ इदं विष्णुरिति विष्णुम् ॥ गौरीर्मिमायेति गौरीम् ॥ त्र्यंबकमिति रुद्रम् ॥ परं मृत्योरिति यमं च संपूज्याष्टोत्तरशततिलाज्यं जुहुयात् ॥ भूः स्वाहा मृत्युर्नश्यतां स्नुषायै सुखं वर्धतां स्वाहेति ततो होमं समाप्याथ गोद्वयं दक्षिणा भवेदिति कौस्तुभे द्रष्टव्या ॥ इति प्रतिकूलविचारः ॥

śrīpūjanādiśāntiśca śriye jāta iti śriyam || idaṃ viṣṇuriti viṣṇum || gaurīrmimāyeti gaurīm || tryaṃbakamiti rudram || paraṃ mṛtyoriti yamaṃ ca saṃpūjyāṣṭottaraśatatilājyaṃ juhuyāt || bhūḥ svāhā mṛtyurnaśyatāṃ snuṣāyai sukhaṃ vardhatāṃ svāheti tato homaṃ samāpyātha godvayaṃ dakṣiṇā bhavediti kaustubhe draṣṭavyā || iti pratikūlavicāraḥ ||

⟨Now the appeasing rite that consists of the worship of Śrī and the rest.⟩ And the Śrī-worship śānti ⟨pacificatory rite⟩ is this: having worshipped Śrī with "śriye jātaḥ", Viṣṇu with "idaṃ viṣṇuḥ", Gaurī with "gaurīr mimāya", Rudra with "tryambakam" and Yama with "paraṃ mṛtyoḥ", he should offer a hundred and eight oblations of sesame and ghee with "bhūḥ svāhā; let death perish; let happiness increase for the daughter-in-law, svāhā". Then, having completed the homa ⟨fire-offering⟩, the dakṣiṇā ⟨the officiant's fee⟩ should be two cows. The ⟨full rite⟩ is to be looked up in the Kaustubha. Thus the discussion of pratikūla ⟨the adverse bar a death raises against a rite⟩.

अथांत्यकर्माभावनिमित्तकमंगलप्रतिबंधनिर्णयः ।

“प्रेतकर्माण्यनिर्वर्त्य चरेन्नाभ्युदयक्रियाम् ॥ आचतुर्थं ततः पुंसि पंचमे शुभदं भवेत् ॥” अत्र प्रेतकर्मपदेन सपिंडीकरणात्पूर्वभाविकर्माणि सपिंडीकरणं च सपिंडीकरणोत्तरं पार्वणविधिनोक्तानि मासिकानि चोच्यन्ते ॥ “सपिंडीकरणादर्वागपकृष्य कृतान्यपि ॥ पुनरप्यपकृष्यंते वृद्धयुत्तरनिषेधनात्” इत्यनुमासिकानामप्यपकर्षोक्तेः ॥ अभ्युदयपदेन नांदीश्राद्धयुक्तं कर्ममात्रं ग्राह्यम् ॥ कैश्चिद्विवाहाद्येव ग्राह्यमित्युक्तम् आचतुर्थमिति नांदीश्राद्धकर्तारं पुरुषमारभ्य जनकचतुःपुरुषी जन्यचतुःपुरुषी संतानभेदे च चतुःपुरुषी सगोत्रा गृह्यते ॥ तथा च नांदीश्राद्धकर्तुः पितृपितामहप्रपितामहाः पत्नीसहिताः कर्तुर्भार्यापुत्रपौत्रप्रपौत्रास्तद्भार्याश्च भ्राता तत्पुत्रपौत्रास्तद्भार्याः पितृव्यतत्पुत्रपौत्रास्तद्भार्याश्च प्रपितामहस्य पुत्रपौत्रप्रपौत्रास्तद्भार्याश्चैतेषां मृतानामनुमासिकांतप्रेतकर्माकरणे मंगलं न कार्यमित्यर्थः ॥ नांदीश्राद्धकर्तात्र मुख्य एव ग्राह्यो न तु मातुलादिर्गौणः ॥ मृतपितृकस्योपनयनादौ संस्कार्यमारभ्यैव चतुःपुरुषी गणना ॥ मातामहादेर्भिन्नगोत्रत्वेपि नांदीश्राद्धदेवतात्वात् प्रेतकर्माभावे मंगलं न भवति ॥ मातामह्यादेः स्वातंत्र्येण देवतात्वाभावादशाहान्त्यकर्माभावेपि मंगलप्रतिबंधो नास्ति ॥ इत्यंत्यकर्माभावनिमित्तकमंगलप्रतिबंधनिर्णयः ॥

“pretakarmāṇyanirvartya carennābhyudayakriyām || ācaturthaṃ tataḥ puṃsi paṃcame śubhadaṃ bhavet ||” atra pretakarmapadena sapiṃḍīkaraṇātpūrvabhāvikarmāṇi sapiṃḍīkaraṇaṃ ca sapiṃḍīkaraṇottaraṃ pārvaṇavidhinoktāni māsikāni cocyante || “sapiṃḍīkaraṇādarvāgapakṛṣya kṛtānyapi || punarapyapakṛṣyaṃte vṛddhayuttaraniṣedhanāt” ityanumāsikānāmapyapakarṣokteḥ || abhyudayapadena nāṃdīśrāddhayuktaṃ karmamātraṃ grāhyam || kaiścidvivāhādyeva grāhyamityuktam ācaturthamiti nāṃdīśrāddhakartāraṃ puruṣamārabhya janakacatuḥpuruṣī janyacatuḥpuruṣī saṃtānabhede ca catuḥpuruṣī sagotrā gṛhyate || tathā ca nāṃdīśrāddhakartuḥ pitṛpitāmahaprapitāmahāḥ patnīsahitāḥ karturbhāryāputrapautraprapautrāstadbhāryāśca bhrātā tatputrapautrāstadbhāryāḥ pitṛvyatatputrapautrāstadbhāryāśca prapitāmahasya putrapautraprapautrāstadbhāryāścaiteṣāṃ mṛtānāmanumāsikāṃtapretakarmākaraṇe maṃgalaṃ na kāryamityarthaḥ || nāṃdīśrāddhakartātra mukhya eva grāhyo na tu mātulādirgauṇaḥ || mṛtapitṛkasyopanayanādau saṃskāryamārabhyaiva catuḥpuruṣī gaṇanā || mātāmahāderbhinnagotratvepi nāṃdīśrāddhadevatātvāt pretakarmābhāve maṃgalaṃ na bhavati || mātāmahyādeḥ svātaṃtryeṇa devatātvābhāvādaśāhāntyakarmābhāvepi maṃgalapratibaṃdho nāsti || ityaṃtyakarmābhāvanimittakamaṃgalapratibaṃdhanirṇayaḥ ||

⟨Now the determination of the bar to auspicious rites caused by the funeral rites not having been performed.⟩ "Without completing the rites for the dead, one should not perform an abhyudaya ⟨prosperity⟩ rite — up to the fourth generation of men; from the fifth on it is auspicious." Here by the words "rites for the dead" are meant the rites that fall before the sapiṇḍīkaraṇa ⟨the rite joining the dead man to the ancestors⟩, the sapiṇḍīkaraṇa itself, and the monthly śrāddhas ⟨offerings to the dead⟩ prescribed by the pārvaṇa procedure after the sapiṇḍīkaraṇa — for it is said that the monthly śrāddhas too are brought forward: "Even those performed in anticipation before the sapiṇḍīkaraṇa are brought forward again, because of the prohibition ⟨of their being done⟩ after the vṛddhi ⟨prosperity rite⟩." By the word abhyudaya, any rite whatever that carries a nāndīśrāddha ⟨the śrāddha of rejoicing that opens an auspicious rite⟩ is to be taken. Some have said that only the marriage and the like is to be taken. "Up to the fourth" — beginning from the man who performs the nāndīśrāddha, the four generations on the begetting side, the four generations on the begotten side, and, in the collateral line, four generations of the same gotra ⟨lineage stock⟩ are taken. And so: the performer's father, paternal grandfather and great-grandfather together with their wives; the performer's wife, son, grandson and great-grandson together with their wives; his brother and the brother's son and grandson together with their wives; his paternal uncle and the uncle's son and grandson together with their wives; and the great-grandfather's son, grandson and great-grandson together with their wives — if any of these are dead and the rites for the dead, down to the last monthly śrāddha, have not been performed, then the auspicious rite is not to be done. That is the sense. Here the performer of the nāndīśrāddha is to be taken as the primary performer only, not a secondary one such as a maternal uncle. For a boy whose father is dead, in his upanayana ⟨initiation⟩ and the like, the reckoning of four generations begins from the boy to be consecrated himself. Although the maternal grandfather and the rest are of a different gotra, they are deities of the nāndīśrāddha; so if the rites for their dead are wanting, the auspicious rite does not take place. But the maternal grandmother and the rest are not deities in their own right, so even if the funeral rites ending on the tenth day are wanting there is no bar upon the auspicious rite. Thus the determination of the bar upon auspicious rites caused by the omission of the funeral rites.

अथ चतुर्थीकर्ममध्ये दर्शादिनिर्णयः ।

अथ मौंजीविवाहयोर्नांदीश्राद्धमारभ्य मंडपोद्वासनपर्यंतं मध्ये दर्शादिनं यथा न पतेत्तथा कार्यम् ॥ दर्शान्यत्पित्रोः क्षयाहादिश्राद्धदिनं यदि ज्ञानादज्ञानाद्वापतति तदा त्रिपुरुषसपिंडैर्विवाहादिमंगलसमाप्त्युत्तरं श्राद्धं कार्यम् ॥ एवं च दर्शा न्यश्राद्धस्यैव स्वरूपतो विवाहमध्ये निषेधः न तु दर्शवच्छ्राद्धरहितस्यापि श्राद्धतिथिमात्रस्य ॥ ‘वृत्ते विवाहे परतस्तु कुर्याच्छ्राद्धम्’ ॥ इत्याद्युक्तेः ॥ एतेन संक्रांतिमन्वाद्यष्टकादिदिनानां श्राद्धदिनत्वाद्दर्शवन्मध्ये पातो निषिद्ध इति शंका निरस्ता ॥ तेन षण्णवतिश्राद्धकर्तृभिः सपिंडैर्मध्यपतितमन्वादेः प्रायश्चित्तादिना संपत्तिः संपाद्या ॥ इति चतुर्थीकर्ममध्ये दर्शादिनिर्णयः ॥

atha mauṃjīvivāhayornāṃdīśrāddhamārabhya maṃḍapodvāsanaparyaṃtaṃ madhye darśādinaṃ yathā na patettathā kāryam || darśānyatpitroḥ kṣayāhādiśrāddhadinaṃ yadi jñānādajñānādvāpatati tadā tripuruṣasapiṃḍairvivāhādimaṃgalasamāptyuttaraṃ śrāddhaṃ kāryam || evaṃ ca darśā nyaśrāddhasyaiva svarūpato vivāhamadhye niṣedhaḥ na tu darśavacchrāddharahitasyāpi śrāddhatithimātrasya || ‘vṛtte vivāhe paratastu kuryācchrāddham’ || ityādyukteḥ || etena saṃkrāṃtimanvādyaṣṭakādidinānāṃ śrāddhadinatvāddarśavanmadhye pāto niṣiddha iti śaṃkā nirastā || tena ṣaṇṇavatiśrāddhakartṛbhiḥ sapiṃḍairmadhyapatitamanvādeḥ prāyaścittādinā saṃpattiḥ saṃpādyā || iti caturthīkarmamadhye darśādinirṇayaḥ ||

⟨Now the determination of the new moon and the rest falling in the midst of the fourth-day rite ⟨of the marriage⟩.⟩ Now, in the mauñjī ⟨initiation⟩ and the marriage, it should be so arranged that no darśa ⟨new-moon⟩ day or the like falls between the nāndīśrāddha ⟨the śrāddha of rejoicing that opens the rite⟩ and the dismantling of the pavilion. If a śrāddha ⟨offering to the dead⟩ day other than the darśa — the parents' kṣayāha ⟨death-anniversary⟩ and the like — does fall within it, knowingly or unknowingly, then the sapiṇḍas ⟨kinsmen within the offering-degrees⟩ of the three generations should perform that śrāddha after the marriage or other auspicious rite is finished. And so what is forbidden in the middle of a marriage is a śrāddha other than the darśa, in its own form; not a mere śrāddha-tithi ⟨the lunar day on which a śrāddha falls⟩ carrying no śrāddha with it, as the darśa does — because of statements such as "when the marriage is over, he should perform the śrāddha afterwards". By this is set aside the doubt that, since the saṅkrānti ⟨the Sun's entry into a sign⟩, the manvādi ⟨the opening days of the Manu-periods⟩, the aṣṭakā and such days are śrāddha days, their falling in the middle would be forbidden like the darśa. Hence those sapiṇḍas who perform the ninety-six śrāddhas should make good, by an expiation and the like, the manvādi and the rest that fall in the middle. Thus the determination about the darśa day and the like in the middle of the caturthīkarman ⟨the rite of the fourth day of the marriage⟩.

अथ विवाहादौ रजोदोषसूतकनिर्णयः ।

प्रारंभात्प्रागारंभोत्तरं वा मातुः पितृव्यादेः कर्तुरितरस्य पत्न्या वा रजोदोषे यद्वक्तव्यं तद्व्रतबंधप्रकरणे विस्तरेणोक्तं तत एव ज्ञेयं रजोदोषजननाशौचादिसंभावनायां नांदीश्राद्धस्यापकृष्यानुष्ठाने दिनावधिः ॥ “एकविंशत्यहर्यज्ञे विवाहे दशवासराः ॥ त्रिषट्चौलोपनयने नांदीश्राद्धं विधीयते ॥” दशदिनाद्यतिक्रमे पुनर्नांदीश्राद्धमित्यर्थात्सिद्धम् ॥ नांदीश्राद्धोत्तरं सूतकमृतकयोः प्राप्तौ न विवाहादिप्रतिबंधः ॥ “ विवाहव्रतयज्ञेषु श्राद्धे होमेर्चने जपे ॥ आरब्धे सूतकं न स्यादनारब्धे तु सूतकम् ॥ प्रारंभो वरणं यज्ञे संकल्पो व्रतसत्रयोः ॥ नांदीमुखं विवाहादौ श्राद्धे पाकपरिक्रिया ” इत्युक्तेः ॥ इदं सन्निहितमुहूर्तांतराभावादिसंकटे एव ज्ञेयम् ॥ संकटाभावे तु नांदीश्राद्धे जातेपि सूतकांते मुहूर्तांतरे एव मंगलम् ॥ सर्वोप्याशौचापवादोऽनन्यगतिकत्वे आत्तौ च ज्ञेय इति सिंधूक्तेः ॥ तेन व्रते संकल्पोत्तरमाशौचेपि विप्रद्वारैव पूजादि ॥ यज्ञादौ मधुपर्कविधिना वरणोत्तरमपि ऋत्विगंतरालाभादिके नन्यगतौ संकटे एव च मधुपर्कविधिना वृतस्याशौचाभावः ॥ एवं जपहोमादावप्यूह्यम् श्राद्धे पाकपरिक्रिया पाकप्रोक्षणम् ॥ एतदप्यार्त्तिसत्त्वे ॥ महासंकटे प्रारंभात्प्रागपि सूतकप्राप्तौ कूष्मांडमंत्रैर्घृतहोमं कृत्वा पयस्विनीं गां दत्त्वा पंचगव्यं प्राश्य शुद्धश्चूडोपनयनोद्वाहप्रतिष्ठादिकमाचरेत् ॥ उपकल्पितबहुसंभारस्य सन्निहितलग्नांतराभावेन नाशाद्यापत्तावप्येवं शुद्धिः ॥ इदं जननाशौचमात्रविषयमिति मार्तंडादौ ॥

prāraṃbhātprāgāraṃbhottaraṃ vā mātuḥ pitṛvyādeḥ karturitarasya patnyā vā rajodoṣe yadvaktavyaṃ tadvratabaṃdhaprakaraṇe vistareṇoktaṃ tata eva jñeyaṃ rajodoṣajananāśaucādisaṃbhāvanāyāṃ nāṃdīśrāddhasyāpakṛṣyānuṣṭhāne dināvadhiḥ || “ekaviṃśatyaharyajñe vivāhe daśavāsarāḥ || triṣaṭcaulopanayane nāṃdīśrāddhaṃ vidhīyate ||” daśadinādyatikrame punarnāṃdīśrāddhamityarthātsiddham || nāṃdīśrāddhottaraṃ sūtakamṛtakayoḥ prāptau na vivāhādipratibaṃdhaḥ || “ vivāhavratayajñeṣu śrāddhe homercane jape || ārabdhe sūtakaṃ na syādanārabdhe tu sūtakam || prāraṃbho varaṇaṃ yajñe saṃkalpo vratasatrayoḥ || nāṃdīmukhaṃ vivāhādau śrāddhe pākaparikriyā ” ityukteḥ || idaṃ sannihitamuhūrtāṃtarābhāvādisaṃkaṭe eva jñeyam || saṃkaṭābhāve tu nāṃdīśrāddhe jātepi sūtakāṃte muhūrtāṃtare eva maṃgalam || sarvopyāśaucāpavādo'nanyagatikatve āttau ca jñeya iti siṃdhūkteḥ || tena vrate saṃkalpottaramāśaucepi vipradvāraiva pūjādi || yajñādau madhuparkavidhinā varaṇottaramapi ṛtvigaṃtarālābhādike nanyagatau saṃkaṭe eva ca madhuparkavidhinā vṛtasyāśaucābhāvaḥ || evaṃ japahomādāvapyūhyam śrāddhe pākaparikriyā pākaprokṣaṇam || etadapyārttisattve || mahāsaṃkaṭe prāraṃbhātprāgapi sūtakaprāptau kūṣmāṃḍamaṃtrairghṛtahomaṃ kṛtvā payasvinīṃ gāṃ dattvā paṃcagavyaṃ prāśya śuddhaścūḍopanayanodvāhapratiṣṭhādikamācaret || upakalpitabahusaṃbhārasya sannihitalagnāṃtarābhāvena nāśādyāpattāvapyevaṃ śuddhiḥ || idaṃ jananāśaucamātraviṣayamiti mārtaṃḍādau ||

⟨Now the determination of the fault of the menses and of the birth-impurity at a marriage and the rest.⟩ What is to be said when, before the rite begins or after it has begun, the rajodoṣa ⟨the fault of menstruation⟩ falls upon the mother, or upon the wife of someone other than the performer — a paternal uncle and so on — has been stated at length in the section on the vratabandha ⟨initiation⟩ and is to be learnt from there. Where a rajodoṣa, a birth-impurity or the like is to be apprehended, there is a limit in days for performing the nāndīśrāddha ⟨the śrāddha of rejoicing that opens an auspicious rite⟩ in anticipation: "Twenty-one days for a sacrifice, ten days for a marriage, three and six for the cūḍā ⟨tonsure⟩ and the upanayana ⟨initiation⟩ — so the nāndīśrāddha is prescribed." It follows by implication that if the ten days and the rest are exceeded, the nāndīśrāddha must be done again. If a sūtaka ⟨birth-impurity⟩ or a mṛtaka ⟨death-impurity⟩ falls after the nāndīśrāddha, there is no bar to the marriage and the rest, because it is said: "In a marriage, a vrata, a sacrifice, a śrāddha, a homa ⟨fire-offering⟩, a worship or a japa ⟨muttered recitation⟩, once it has been begun there is no sūtaka; if it has not been begun, there is sūtaka. The beginning is: in a sacrifice, the choosing ⟨of the priests⟩; in a vrata or a sattra, the saṅkalpa ⟨the formal resolve⟩; in a marriage and the like, the nāndīmukha ⟨the nāndīśrāddha⟩; in a śrāddha, the handling of the cooking." This is to be understood only in a strait, such as when no other muhūrta ⟨auspicious moment⟩ is at hand. Where there is no strait, then even though the nāndīśrāddha has been performed, the auspicious rite ⟨is to be done⟩ only at another muhūrta, at the end of the sūtaka — for the Sindhu says that every exception to āśauca ⟨impurity⟩ is to be understood as holding when there is no other recourse, and in distress. Hence in a vrata, if āśauca falls after the saṅkalpa, the worship and the rest are done only through a brāhmaṇa. And in a sacrifice and the like, even after the choosing by the madhuparka ⟨honey-mixture⟩ rite, the freedom of the man so chosen from āśauca holds only where there is no other recourse — as when no other ṛtvij ⟨officiating priest⟩ can be got — and in a strait. The same is to be applied to japa, homa and the rest. In a śrāddha, "the handling of the cooking" means the sprinkling of the cooked food; and this too ⟨holds⟩ where there is distress. In a great strait, if a sūtaka falls even before the beginning, he should perform a ghee-homa with the kūṣmāṇḍa mantras, give a milch cow, drink the pañcagavya ⟨the five products of the cow⟩, and, being pure, perform the cūḍā, the upanayana, the marriage, the installation ⟨of an image⟩ and the rest. Purification is made in this way also when much material has been got ready and there is danger of its being lost because no other lagna ⟨auspicious moment⟩ is at hand. This applies only to birth-impurity — so ⟨says⟩ the Mārtaṇḍa and other ⟨works⟩.

अथ सूतकान्नभोजने दोषाभावविचारः ।

कूष्मांडहोमादिना शुद्धिपूर्वकं सूतकमृतकयोर्मध्ये आरब्धे विवाहादौ विप्राणां पूर्वसंकल्पितान्नभोजने दोषो न ॥ पाकपरिवेषणादिकमपि सूतकिभिः कार्यं होमादिविधिना शुद्धिसंपादनादिति कौस्तुभे स्थितम् ॥ नैतद्युक्तम् ॥ लोकविद्विष्टत्वादतः परगोत्रैरेवान्नदानं युक्तमिति भाति ॥ नांदीश्राद्धोत्तरं सूतकमृतकयोः प्राप्तौ पूर्वमन्नसंकल्पाभावेपि विवाहोत्तरकालसंकल्पितान्नभोजनं विप्रैः कार्यम् ॥ अत्रापि “परैरन्नं प्रदातव्यं भोक्तव्यं च द्विजोत्तमैः” इति सर्वसंमतं परैरसगोत्रैरिति सिंधुमयूखादौ व्याख्यानात् ॥ पूर्वसंकल्पितान्नस्यापि भोजनसमये सूतकप्राप्तौ भोक्तृभिर्भुक्तशेषं त्यक्त्वा परगृहोदकैराचांततादि विधेयम् ॥ पाकशेषः सूतकिभिर्भोक्तव्यः ॥ “ भुंजानेषु च विप्रेषु त्वंतरामृतसूतके ॥ अन्यगेहोदकाचांताः ” इति स्मृतेः ॥ नांदीश्राद्धोत्तरं भोजनादन्यकाले सूतकप्राप्तौ सूतकिगृहे भोक्तव्यम् ॥ भुंजानेषु सूतकप्राप्तौ भोक्तृभिः पात्रस्थमप्यन्नं त्याज्यमिति वाचनिक एव विशेषः ॥ नहि वचनस्यातिभार इति न्यायात् ॥ मम तु भुंजानेष्विति वाक्यमारब्धानारब्धसर्वकर्मस्वसंकल्पितान्नविषयमिति भाति ॥ इति विवाहादौ रजोदोषसूतकप्राप्तिनिर्णयः ॥

kūṣmāṃḍahomādinā śuddhipūrvakaṃ sūtakamṛtakayormadhye ārabdhe vivāhādau viprāṇāṃ pūrvasaṃkalpitānnabhojane doṣo na || pākapariveṣaṇādikamapi sūtakibhiḥ kāryaṃ homādividhinā śuddhisaṃpādanāditi kaustubhe sthitam || naitadyuktam || lokavidviṣṭatvādataḥ paragotrairevānnadānaṃ yuktamiti bhāti || nāṃdīśrāddhottaraṃ sūtakamṛtakayoḥ prāptau pūrvamannasaṃkalpābhāvepi vivāhottarakālasaṃkalpitānnabhojanaṃ vipraiḥ kāryam || atrāpi “parairannaṃ pradātavyaṃ bhoktavyaṃ ca dvijottamaiḥ” iti sarvasaṃmataṃ parairasagotrairiti siṃdhumayūkhādau vyākhyānāt || pūrvasaṃkalpitānnasyāpi bhojanasamaye sūtakaprāptau bhoktṛbhirbhuktaśeṣaṃ tyaktvā paragṛhodakairācāṃtatādi vidheyam || pākaśeṣaḥ sūtakibhirbhoktavyaḥ || “ bhuṃjāneṣu ca vipreṣu tvaṃtarāmṛtasūtake || anyagehodakācāṃtāḥ ” iti smṛteḥ || nāṃdīśrāddhottaraṃ bhojanādanyakāle sūtakaprāptau sūtakigṛhe bhoktavyam || bhuṃjāneṣu sūtakaprāptau bhoktṛbhiḥ pātrasthamapyannaṃ tyājyamiti vācanika eva viśeṣaḥ || nahi vacanasyātibhāra iti nyāyāt || mama tu bhuṃjāneṣviti vākyamārabdhānārabdhasarvakarmasvasaṃkalpitānnaviṣayamiti bhāti || iti vivāhādau rajodoṣasūtakaprāptinirṇayaḥ ||

⟨Now the consideration of the absence of fault in eating the food of one under a sūtaka ⟨birth-impurity⟩.⟩ When a marriage or the like has been begun in the middle of a sūtaka ⟨birth-impurity⟩ or a mṛtaka ⟨death-impurity⟩ after purification by the kūṣmāṇḍa homa and the rest, there is no fault in brāhmaṇas eating food that was resolved upon beforehand; and the Kaustubha holds that the cooking, the serving and the rest may be done by those under sūtaka as well, since purification has been accomplished by the homa procedure and the rest. This is not right, because it is detested by the world; hence it appears right that the food should be given only by men of another gotra ⟨lineage stock⟩. If a sūtaka or a mṛtaka falls after the nāndīśrāddha ⟨the śrāddha of rejoicing that opens the rite⟩, then even though there was no prior resolve about the food, the brāhmaṇas should eat food resolved upon at a time after the marriage. Here too all agree on "the food is to be given by others and eaten by the best of the twice-born", since the Sindhu, the Mayūkha and others explain "others" as "those not of the same gotra". Even with food resolved upon beforehand, if the sūtaka arises at the time of eating, the eaters must leave what remains of the meal and rinse the mouth with water from another house, and so on; and what remains of the cooked food is to be eaten by those under sūtaka — because of the smṛti: "When the brāhmaṇas are eating and a death or a birth falls in the meantime, they rinse the mouth with water from another house." If, after the nāndīśrāddha, the sūtaka falls at a time other than the meal, one may eat in the house of those under sūtaka. That when the sūtaka falls while they are eating the eaters must leave even the food in their dish, is a special rule resting on an express text alone — by the maxim that a text is under no excessive burden. But to me it appears that the sentence "when they are eating" concerns food not resolved upon, in all rites alike, whether begun or not begun. Thus the determination about the occurrence of the rajodoṣa ⟨the fault of menstruation⟩ and of sūtaka in a marriage and the like.

अथ विवाहात्पूर्वं कन्यारजोदोषे प्रायश्चित्तम् ।

विवाहात्पूर्वं कन्याया रजोदर्शने मातृपितृभ्रातॄणां नरकपातः कन्यायाः वृषलीत्वं तद्भर्तुर्वृषलीपतित्वम् ॥ अत्र शुद्धिप्रकारः ॥ कन्यादाता ऋतुसंख्यया गोदानानि एकं वा गोदानं यथाशक्ति ब्राह्मणभोजनं वा कृत्वा कन्यादाने योग्यो भवेत् ॥ कन्या तूपवासत्रयांते गव्यपयःपानं कृत्वा विप्रकुमार्यै सरत्नभूषणं दत्त्वोद्वाहयोग्या भवति ॥ वरश्च कूष्मांडहोमपूर्वकं तामुद्वहन्न दोषी स्यादिति ॥ विवाहहोमकाले रजोदोषे तां स्नापयित्वा युंजानेति तैत्तिरीयमंत्रेण प्रायश्चित्तं हुत्वा होमतंत्रं समापयेत् ॥ यदा तु दात्रभावाद्रजोदर्शनं तदा कन्या वर्षत्रयं प्रतीक्ष्य स्वयं वरं वृणुयात् ॥ नात्र वरस्यापि दोषः ॥ इति कन्यारजोदोषनिर्णयः ॥

vivāhātpūrvaṃ kanyāyā rajodarśane mātṛpitṛbhrātṝṇāṃ narakapātaḥ kanyāyāḥ vṛṣalītvaṃ tadbharturvṛṣalīpatitvam || atra śuddhiprakāraḥ || kanyādātā ṛtusaṃkhyayā godānāni ekaṃ vā godānaṃ yathāśakti brāhmaṇabhojanaṃ vā kṛtvā kanyādāne yogyo bhavet || kanyā tūpavāsatrayāṃte gavyapayaḥpānaṃ kṛtvā viprakumāryai saratnabhūṣaṇaṃ dattvodvāhayogyā bhavati || varaśca kūṣmāṃḍahomapūrvakaṃ tāmudvahanna doṣī syāditi || vivāhahomakāle rajodoṣe tāṃ snāpayitvā yuṃjāneti taittirīyamaṃtreṇa prāyaścittaṃ hutvā homataṃtraṃ samāpayet || yadā tu dātrabhāvādrajodarśanaṃ tadā kanyā varṣatrayaṃ pratīkṣya svayaṃ varaṃ vṛṇuyāt || nātra varasyāpi doṣaḥ || iti kanyārajodoṣanirṇayaḥ ||

⟨Now the expiation when a girl's menses appear before the marriage.⟩ If a girl sees her courses before marriage, her mother, father and brothers fall into hell; the girl becomes a vṛṣalī ⟨a woman of low condition⟩, and her husband the husband of a vṛṣalī. Here is the manner of purification. The giver of the girl becomes fit to give her by making gifts of cows to the number of her courses, or one gift of a cow, or by feeding brāhmaṇas as he is able. The girl becomes fit for marriage by drinking cow's milk at the end of three fasts and giving a jewelled ornament to a brāhmaṇa girl. And the bridegroom, marrying her after a kūṣmāṇḍa homa ⟨fire-offering⟩, incurs no fault. If the rajodoṣa ⟨the fault of menstruation⟩ arises at the time of the marriage homa, he should bathe her, offer the expiatory oblation with the Taittirīya mantra "yuñjānaḥ", and complete the course of the homa. But when the courses appear because there was no one to give her away, the girl should wait three years and then choose a husband herself; here there is no fault even for the bridegroom. Thus the determination about a girl's rajodoṣa.

अथ क्षयपक्षादिविचारः ।

पक्षमध्ये तिथिद्वयस्य क्षयेण यस्त्रयोदशदिनात्मकः पक्षः स क्षयपक्षः ॥ तदा बहुप्रजासंहारो राजसंहारो वा ॥ क्षयपक्षे चौलोपनयनोद्वाहादिवास्तुकर्मादि शुभं न कार्यम् ॥ क्षयमासाधिमासगुरुशुक्रास्तादौ विवाहनिषेधः प्रथमपरिच्छेदे ॥ एवं सिंहस्थगुरुनिषेधनिर्णयोपि प्रथमपरिच्छेदे द्रष्टव्यः ॥ क्षयसंवत्सरोपि निषिद्धः ॥ शीघ्रगत्या पूर्वराशिशेषमतिक्रम्य राश्यंतरसंचारोतिचारस्तं प्राप्तो गुरुः पुनः पूर्वराशिं वक्रगत्या यदि नायाति तदा स क्षयसंवत्सरः सर्वकर्मसु वर्ज्यः ॥ तत्र मेषवृषभवृश्चिककुंभमीनराशिषु न दोषः ॥ केचिद्गोदादक्षिणदेशे कोप्यतिचारादिगुरुदोषो नेत्याहुः ॥ इति क्षयपक्षादिविचारः ॥

pakṣamadhye tithidvayasya kṣayeṇa yastrayodaśadinātmakaḥ pakṣaḥ sa kṣayapakṣaḥ || tadā bahuprajāsaṃhāro rājasaṃhāro vā || kṣayapakṣe caulopanayanodvāhādivāstukarmādi śubhaṃ na kāryam || kṣayamāsādhimāsaguruśukrāstādau vivāhaniṣedhaḥ prathamaparicchede || evaṃ siṃhasthaguruniṣedhanirṇayopi prathamaparicchede draṣṭavyaḥ || kṣayasaṃvatsaropi niṣiddhaḥ || śīghragatyā pūrvarāśiśeṣamatikramya rāśyaṃtarasaṃcāroticārastaṃ prāpto guruḥ punaḥ pūrvarāśiṃ vakragatyā yadi nāyāti tadā sa kṣayasaṃvatsaraḥ sarvakarmasu varjyaḥ || tatra meṣavṛṣabhavṛścikakuṃbhamīnarāśiṣu na doṣaḥ || kecidgodādakṣiṇadeśe kopyaticārādigurudoṣo netyāhuḥ || iti kṣayapakṣādivicāraḥ ||

⟨Now the consideration of the kṣaya fortnight ⟨the fortnight that is lost⟩ and the rest.⟩ A pakṣa ⟨fortnight⟩ which, through the loss of two tithis ⟨lunar days⟩ in the middle of it, comes to consist of thirteen days, is a kṣayapakṣa ⟨a wasted fortnight⟩. Then there is a great destruction of the people, or the destruction of the king. In a kṣayapakṣa no auspicious rite — the cūḍā ⟨tonsure⟩, the upanayana ⟨initiation⟩, a marriage and the like, house-rites and the rest — is to be done. The prohibition of marriage in a kṣayamāsa ⟨a lost month⟩, an adhimāsa ⟨an intercalary month⟩, the setting of Jupiter or Venus and so on, is in the first pariccheda ⟨section⟩. So too the determination of the prohibition while Jupiter stands in Leo is to be seen in the first pariccheda. A kṣaya year too is forbidden. Passing beyond the remainder of the earlier sign with swift motion and moving on into another sign is aticāra ⟨accelerated passage⟩; if Jupiter, having come to that, does not return to the earlier sign by retrograde motion, then that is a kṣaya year, to be avoided for all rites. There is no fault in the signs Aries, Taurus, Scorpio, Aquarius and Pisces. Some say that in the country south of the Godāvarī there is no fault of Jupiter at all, whether from aticāra or otherwise. Thus the discussion of the kṣayapakṣa and the rest.

अथ वधूवरयोर्गुर्वादिबलविचारः ॥

“ मुख्यं गुरुबलं वध्वा वरस्येष्टं रवेर्बलम् ॥ ” द्विपंचसप्तनवैकादशस्थो गुरुः कन्यायाः शुभः जन्मतृतीयषष्ठदशमस्थानेषु पूजाहोमात्मकशांत्या शुभः ॥ चतुर्थाष्टमद्वादशस्थानेषु दुष्टफलः ॥ कर्कधनुर्मीनगश्चतुर्थादिस्थानेपि न दुष्टः ॥ संकटे चतुर्थद्वादशस्थो द्विवारमष्टमस्त्रिवारं होमादिरूपपूजयार्चितः शुभः ॥ वरराशेत्रिषट्दशैकादशस्थाने रविः शुभः ॥ अन्यत्र ग्रहमखोक्तपूजया शुभः ॥ गुरुपूजाप्रकार उपनयनप्रकरणे उक्तः ॥

“ mukhyaṃ gurubalaṃ vadhvā varasyeṣṭaṃ raverbalam || ” dvipaṃcasaptanavaikādaśastho guruḥ kanyāyāḥ śubhaḥ janmatṛtīyaṣaṣṭhadaśamasthāneṣu pūjāhomātmakaśāṃtyā śubhaḥ || caturthāṣṭamadvādaśasthāneṣu duṣṭaphalaḥ || karkadhanurmīnagaścaturthādisthānepi na duṣṭaḥ || saṃkaṭe caturthadvādaśastho dvivāramaṣṭamastrivāraṃ homādirūpapūjayārcitaḥ śubhaḥ || vararāśetriṣaṭdaśaikādaśasthāne raviḥ śubhaḥ || anyatra grahamakhoktapūjayā śubhaḥ || gurupūjāprakāra upanayanaprakaraṇe uktaḥ ||

⟨Now the consideration of the strength of Jupiter and the rest for the bride and the groom.⟩ "For the bride the strength of Jupiter is chief; for the bridegroom the strength of the Sun is desired." Jupiter standing in the 2nd, 5th, 7th, 9th or 11th ⟨place from the girl's birth-sign⟩ is auspicious for her. In the janma ⟨the birth-sign itself⟩, the 3rd, the 6th and the 10th places he is auspicious ⟨only⟩ with a śānti ⟨pacificatory rite⟩ consisting of worship and homa ⟨fire-offering⟩. In the 4th, 8th and 12th places his fruit is bad. But standing in Cancer, Sagittarius or Pisces he is not bad even in the 4th and the rest. In a strait, standing in the 4th or 12th he is auspicious if worshipped twice with a worship consisting of homa and the rest, and standing in the 8th, if worshipped three times. The Sun is auspicious in the 3rd, 6th, 10th and 11th place from the bridegroom's rāśi ⟨birth-sign⟩; elsewhere he is auspicious with the worship stated for the grahamakha ⟨the sacrifice to the planets⟩. The manner of worshipping Jupiter has been stated in the section on the upanayana ⟨initiation⟩.

अथ कन्याविवाहकालः ॥

जन्मतो गर्भतो वा पंचमवर्षप्रभृति अष्टमवर्षपर्यंतं कन्याविवाहे उचितः कालः षड्वर्षोत्तरं वर्षद्वयं प्रशस्ततरः ॥ “ षडब्दमध्ये नोद्वाह्या कन्या वर्षद्वयं यतः ॥ सोमो भुंक्ते ततस्तद्वद्गंधर्वश्च ततोनलः” इत्युक्तेः ॥ नवमदशमयोर्मध्यमः ॥ एकादशवर्षेधमः ॥ द्वादशादौ प्रायश्चित्तावहः ॥

janmato garbhato vā paṃcamavarṣaprabhṛti aṣṭamavarṣaparyaṃtaṃ kanyāvivāhe ucitaḥ kālaḥ ṣaḍvarṣottaraṃ varṣadvayaṃ praśastataraḥ || “ ṣaḍabdamadhye nodvāhyā kanyā varṣadvayaṃ yataḥ || somo bhuṃkte tatastadvadgaṃdharvaśca tatonalaḥ” ityukteḥ || navamadaśamayormadhyamaḥ || ekādaśavarṣedhamaḥ || dvādaśādau prāyaścittāvahaḥ ||

⟨Now the time for the marriage of a daughter.⟩ From the fifth year up to the eighth, reckoned from birth or from conception, is the fit time for a girl's marriage; the two years after the sixth are the most commended — because it is said: "A girl is not to be married within six years, because for two years Soma enjoys her, then likewise the Gandharva, and then Agni." The ninth and the tenth are middling. In the eleventh year it is lowest. From the twelfth on it brings expiation.

अथ ब्राह्मादिविवाहभेदाः ॥

ब्राह्मो दैव आर्षः प्राजापत्य आसुरो गांधर्वो राक्षसः पैशाच इत्यष्टौ विवाहाः ॥ योग्यवरमाहूयालंकृत्य कन्यादानविधिना तस्मै दानं ब्राह्मो विवाहः १ यज्ञे ऋत्विक्कर्म कुर्वतेऽलंकृत्य कन्यार्पणं दैवः २ वरादेकं गोमिथुनं द्वे वा गृहीत्वा तस्मै कन्यार्पणमार्षः ३ इदं गोमिथुनग्रहणं न निंदितम् ॥ तस्य कुमारीपूजनार्थत्वेन कन्याविक्रयाभावात् ॥ त्वयैतयैव सह गृहधर्म आचरणीय एतस्या जीवनपर्यंतं विवाहोत्तरं चतुर्थाश्रमो वा न कार्य इत्याभाष्य कन्यादानं प्राजापत्यः ४ ज्ञातिभ्यो यथेच्छं धनं दत्त्वा विवाह आसुरः ५ वरवध्वोरिच्छयान्योन्यसंयोगो गांधर्वः ६ युद्धादिना बलाद्धरणं राक्षसः ७ चौर्येण कन्याहरणं पैशाचः ८ पूर्वचतुर्षु पूर्वःपूर्वः श्रेष्ठः उत्तरेषूत्तरउत्तरो निंद्यः ॥ तत्र विप्रस्य ब्राह्मदैवौ प्रशस्तौ ॥ क्षत्रियस्य गांधर्वराक्षसौ ॥ आसुरो वैश्यस्य ॥ आर्षप्राजापत्यपैशाचाः सर्वेषाम् ॥ संकटे राक्षसभिन्नाः सप्त विप्रस्य ॥ ब्राह्मदैवेतरे षट् क्षत्रियस्य ॥ वैश्यशूद्रयोर्ब्राह्मदैवराक्षसभिन्नाः पंच ॥ सर्वेष्वपि विवाहेषु तत्तत्प्रकारैः कन्यापरिग्रहोत्तरं स्वस्वगृह्यरीत्या विवाहहोमादिविधिरावश्यकः ॥ दानविधिना दानं सर्वत्र न भवति ॥

brāhmo daiva ārṣaḥ prājāpatya āsuro gāṃdharvo rākṣasaḥ paiśāca ityaṣṭau vivāhāḥ || yogyavaramāhūyālaṃkṛtya kanyādānavidhinā tasmai dānaṃ brāhmo vivāhaḥ 1 yajñe ṛtvikkarma kurvate'laṃkṛtya kanyārpaṇaṃ daivaḥ 2 varādekaṃ gomithunaṃ dve vā gṛhītvā tasmai kanyārpaṇamārṣaḥ 3 idaṃ gomithunagrahaṇaṃ na niṃditam || tasya kumārīpūjanārthatvena kanyāvikrayābhāvāt || tvayaitayaiva saha gṛhadharma ācaraṇīya etasyā jīvanaparyaṃtaṃ vivāhottaraṃ caturthāśramo vā na kārya ityābhāṣya kanyādānaṃ prājāpatyaḥ 4 jñātibhyo yathecchaṃ dhanaṃ dattvā vivāha āsuraḥ 5 varavadhvoricchayānyonyasaṃyogo gāṃdharvaḥ 6 yuddhādinā balāddharaṇaṃ rākṣasaḥ 7 cauryeṇa kanyāharaṇaṃ paiśācaḥ 8 pūrvacaturṣu pūrvaḥpūrvaḥ śreṣṭhaḥ uttareṣūttaraüttaro niṃdyaḥ || tatra viprasya brāhmadaivau praśastau || kṣatriyasya gāṃdharvarākṣasau || āsuro vaiśyasya || ārṣaprājāpatyapaiśācāḥ sarveṣām || saṃkaṭe rākṣasabhinnāḥ sapta viprasya || brāhmadaivetare ṣaṭ kṣatriyasya || vaiśyaśūdrayorbrāhmadaivarākṣasabhinnāḥ paṃca || sarveṣvapi vivāheṣu tattatprakāraiḥ kanyāparigrahottaraṃ svasvagṛhyarītyā vivāhahomādividhirāvaśyakaḥ || dānavidhinā dānaṃ sarvatra na bhavati ||

⟨Now the kinds of marriage, beginning with the brāhma.⟩ The marriages are eight: brāhma, daiva, ārṣa, prājāpatya, āsura, gāndharva, rākṣasa and paiśāca. Calling a worthy bridegroom, adorning ⟨the girl⟩ and giving her to him by the rite of kanyādāna ⟨the gift of a maiden⟩ is the brāhma marriage — 1. Giving the girl, adorned, to a man who is performing the office of ṛtvij ⟨officiating priest⟩ at a sacrifice is the daiva — 2. Taking from the bridegroom one pair of cattle, or two, and giving him the girl is the ārṣa — 3. This taking of a pair of cattle is not censured, because it serves the honouring of the maiden and so is no sale of the girl. Giving the girl after saying, "You are to practise the householder's duty together with this woman and no other, as long as she lives", or "after the marriage the fourth āśrama ⟨renunciation⟩ is not to be taken up", is the prājāpatya — 4. Marriage after giving wealth to her kinsmen as one pleases is the āsura — 5. The union of bridegroom and bride with each other by their own desire is the gāndharva — 6. Carrying her off by force, by war and the like, is the rākṣasa — 7. Carrying the girl off by stealth is the paiśāca — 8. Among the first four, each earlier one is the better; among the later ones, each later one is the more blameable. Of these, for a brāhmaṇa the brāhma and the daiva are commended; for a kṣatriya the gāndharva and the rākṣasa; the āsura for a vaiśya; the ārṣa, prājāpatya and paiśāca for all. In a strait, the seven other than the rākṣasa are allowed to a brāhmaṇa; the six other than the brāhma and daiva to a kṣatriya; and to a vaiśya and a śūdra the five other than the brāhma, daiva and rākṣasa. In every one of the marriages alike, once the girl has been taken in the manner proper to each, the procedure of the marriage homa ⟨fire-offering⟩ and the rest according to one's own gṛhya ⟨domestic ritual manual⟩ is indispensable. The giving by the rite of formal gift does not take place in every case.

अथ सप्तपदीविधेः पूर्वं कन्यामन्यत्र देया ॥

पैशाचादौ सप्तपदीविधेः पूर्वमन्यस्मै कन्या देया ॥ ब्राह्मादिष्वपि कन्यादानोत्तरमपि सप्तपदीविधेः पूर्वं वरस्य षंढत्वादिदोषज्ञाने वरमृतौ वा कन्यामन्यस्मै देया ॥ ब्राह्मविवाहोढायां जातः पुत्रो दश पूर्वान् दश परान्पितृंस्तारयते ॥ दैवोढापुत्रः सप्तसप्त ॥ प्राजापत्योढापुत्रः षट्षट् ॥ आर्षोढापुत्रस्त्रींस्त्रीन् ॥ आश्वलायनसूत्रे तु ब्राह्मादिषु द्वादश दशाष्टौ सप्त च पूर्वान्परांश्च पुत्रस्तारयत इत्युक्तम् ॥ “अन्येषु दुर्विवाहेषु ब्रह्मधर्मद्विषः सुताः ॥ ” वाग्दानोत्तरं वरस्य देशांतरगमने षण्मासं प्रतीक्ष्यान्यस्मै देया ॥ कन्यायाः शुल्कं प्रदाय गमने वर्षप्रतीक्षा ॥ यत्तु बलाद्विवाहे सगोत्रत्वक्लीबत्वादिवरदोषे वा कन्या सप्तपदीविध्युत्तरमपि अन्यस्मै देयेति तत्कलियुगे निषिद्धम् ॥

paiśācādau saptapadīvidheḥ pūrvamanyasmai kanyā deyā || brāhmādiṣvapi kanyādānottaramapi saptapadīvidheḥ pūrvaṃ varasya ṣaṃḍhatvādidoṣajñāne varamṛtau vā kanyāmanyasmai deyā || brāhmavivāhoḍhāyāṃ jātaḥ putro daśa pūrvān daśa parānpitṛṃstārayate || daivoḍhāputraḥ saptasapta || prājāpatyoḍhāputraḥ ṣaṭṣaṭ || ārṣoḍhāputrastrīṃstrīn || āśvalāyanasūtre tu brāhmādiṣu dvādaśa daśāṣṭau sapta ca pūrvānparāṃśca putrastārayata ityuktam || “anyeṣu durvivāheṣu brahmadharmadviṣaḥ sutāḥ || ” vāgdānottaraṃ varasya deśāṃtaragamane ṣaṇmāsaṃ pratīkṣyānyasmai deyā || kanyāyāḥ śulkaṃ pradāya gamane varṣapratīkṣā || yattu balādvivāhe sagotratvaklībatvādivaradoṣe vā kanyā saptapadīvidhyuttaramapi anyasmai deyeti tatkaliyuge niṣiddham ||

⟨Now, before the rite of the seven steps, the girl may be given to another.⟩ In the paiśāca and the rest, the girl may be given to another before the rite of saptapadī ⟨the seven steps taken together⟩. In the brāhma and the rest too, even after the gift of the girl, if before the saptapadī the bridegroom is found to have a defect such as impotence, or if he dies, the girl may be given to another. A son born of a woman married by the brāhma form carries ten ancestors before and ten after across ⟨the flood⟩. The son of a daiva-married woman, seven and seven; the son of a prājāpatya-married woman, six and six; the son of an ārṣa-married woman, three and three. But in the Āśvalāyana Sūtra it is said that in the brāhma and the rest the son carries across twelve, ten, eight and seven, both before and after. "In the other, ill-made marriages, the sons are haters of brahman and of dharma." If after the vāgdāna ⟨betrothal⟩ the bridegroom goes away to another country, she is to be given to another after waiting six months. If he goes away after paying the girl's bride-price, the wait is a year. As to ⟨the rule⟩ that in a forced marriage, or where the bridegroom has a defect such as being of the same gotra ⟨lineage stock⟩ or being impotent, the girl may be given to another even after the rite of saptapadī — that is forbidden in the Kali age.

अथ वाग्दानोत्तरं कन्यामदातुर्विवादः ॥

वाग्दानोत्तरं पातित्यादिदोषाभावेपि कन्यामदातुर्दंड उक्तः ॥ एवं कन्याया अपस्मारदोषमनुक्त्वा दातापि दंड्यः ॥ अधर्म्यविवाहेषु द्विजैर्भोजनादौ कृते आसुरे एकरात्रमुपवासो गांधर्वे त्रिरात्रं राक्षसपैशाचयोश्चांद्रायणं प्रायश्चित्तम् ॥ इति विवाहभेदाः ॥

vāgdānottaraṃ pātityādidoṣābhāvepi kanyāmadāturdaṃḍa uktaḥ || evaṃ kanyāyā apasmāradoṣamanuktvā dātāpi daṃḍyaḥ || adharmyavivāheṣu dvijairbhojanādau kṛte āsure ekarātramupavāso gāṃdharve trirātraṃ rākṣasapaiśācayoścāṃdrāyaṇaṃ prāyaścittam || iti vivāhabhedāḥ ||

⟨Now the dispute when the girl is not given after the betrothal.⟩ A punishment is laid down for the man who, after the vāgdāna ⟨betrothal⟩, does not give the girl, even where there is no fault such as loss of caste. Likewise a giver who does not declare a defect of the girl, such as epilepsy, is also to be punished. When twice-born men have taken food and the rest at unlawful marriages, the expiation is: at an āsura, a fast of one night; at a gāndharva, three nights; at a rākṣasa or a paiśāca, the cāndrāyaṇa ⟨the month-long fast that waxes and wanes with the moon⟩. Thus the kinds of marriage.

अथ परिवेत्रादिनिर्णयविचारः ।

“दाराग्निहोत्रसंयोगं कुरुते योऽग्रजे स्थिते ॥” स कनिष्ठः परिवेत्ता ज्येष्ठः परिवित्तिः एवं ज्येष्ठायामनूढायां कनिष्ठकन्योद्वाहे ज्येष्ठा कन्या दिधिषुः कनिष्ठाग्रेदिधिषुः ॥ अत्र प्रायश्चित्तम् ॥ अज्ञानतः पित्रादिदत्तोद्वाहे भ्रात्रोः परिवेत्तृपरिवित्तिसंज्ञयोः कृच्छ्रद्वयं कन्यायाः कृच्छ्रं दातुरतिकृच्छ्रं याजकस्य चांद्रायणम् ॥ ज्ञानतः पित्राद्यदत्तोद्वाहे सर्वेषां वत्सरं कृच्छ्राचरणं कामतः पित्रादिदत्तोद्वाहे त्रैमासिकम् ॥ अज्ञानेनादत्तोद्वाहे चांद्रायणादि ॥ दिधिष्वादिपतेरतिकृच्छ्रकृच्छ्रौ ॥ अत्रापवादः ॥ सापत्ने दत्तके वा ज्येष्ठे कनिष्ठस्य दाराग्निहोत्रग्रहणे दोषो न ॥ सोदरेपि क्लीबे मूकबधिरवामनभग्नपादत्वादिदोषयुते देशांतरस्थे वेश्यासक्ते पतिते महारोगिण्यतिवृद्धे कृषिसक्ते धनवृद्धिराजसेवादिब्यापारासक्ते चौर्यादिसक्ते उन्मत्ते विवाहाग्निहोत्रेच्छानिवृत्ते च ज्येष्ठे कनिष्ठस्य दाराग्निहोत्रग्रहणे दोषो न ॥ देशांतरगतं ज्येष्ठमष्टौ द्वादश वा वर्षाणि कनिष्ठः प्रतीक्षेत् ॥ एवं कन्याया अपि ज्येष्ठाया भिन्नमातृजत्वे कनिष्ठाया विवाहे दोषो न ॥ एवं मूकत्वादिदोषयुतायां ज्येष्ठायामप्ययम् ॥ इति परिवेत्रादिनिर्णयः ॥

“dārāgnihotrasaṃyogaṃ kurute yo'graje sthite ||” sa kaniṣṭhaḥ parivettā jyeṣṭhaḥ parivittiḥ evaṃ jyeṣṭhāyāmanūḍhāyāṃ kaniṣṭhakanyodvāhe jyeṣṭhā kanyā didhiṣuḥ kaniṣṭhāgredidhiṣuḥ || atra prāyaścittam || ajñānataḥ pitrādidattodvāhe bhrātroḥ parivettṛparivittisaṃjñayoḥ kṛcchradvayaṃ kanyāyāḥ kṛcchraṃ dāturatikṛcchraṃ yājakasya cāṃdrāyaṇam || jñānataḥ pitrādyadattodvāhe sarveṣāṃ vatsaraṃ kṛcchrācaraṇaṃ kāmataḥ pitrādidattodvāhe traimāsikam || ajñānenādattodvāhe cāṃdrāyaṇādi || didhiṣvādipateratikṛcchrakṛcchrau || atrāpavādaḥ || sāpatne dattake vā jyeṣṭhe kaniṣṭhasya dārāgnihotragrahaṇe doṣo na || sodarepi klībe mūkabadhiravāmanabhagnapādatvādidoṣayute deśāṃtarasthe veśyāsakte patite mahārogiṇyativṛddhe kṛṣisakte dhanavṛddhirājasevādibyāpārāsakte cauryādisakte unmatte vivāhāgnihotrecchānivṛtte ca jyeṣṭhe kaniṣṭhasya dārāgnihotragrahaṇe doṣo na || deśāṃtaragataṃ jyeṣṭhamaṣṭau dvādaśa vā varṣāṇi kaniṣṭhaḥ pratīkṣet || evaṃ kanyāyā api jyeṣṭhāyā bhinnamātṛjatve kaniṣṭhāyā vivāhe doṣo na || evaṃ mūkatvādidoṣayutāyāṃ jyeṣṭhāyāmapyayam || iti parivetrādinirṇayaḥ ||

⟨Now the examination of the rule for the parivettṛ ⟨a younger brother who marries while his elder is unmarried⟩ and the rest.⟩ "He who takes to a wife and to the agnihotra ⟨the daily fire-offering⟩ while an elder brother stands ⟨unwed⟩" — that younger brother is a parivettā ⟨the one who supplants⟩ and the elder is a parivitti ⟨the one supplanted⟩. So too, when a younger girl is married while the elder is unmarried, the elder girl is a didhiṣū and the younger an agredidhiṣū ⟨married before her elder sister⟩. Here is the expiation. If in ignorance the marriage was made by the father or another, the two brothers who bear the names parivettā and parivitti ⟨perform⟩ two kṛcchras ⟨penances⟩, the girl a kṛcchra, the giver an atikṛcchra ⟨the severer penance⟩, the officiating priest a cāndrāyaṇa ⟨the month-long fast that waxes and wanes with the moon⟩. If knowingly, in a marriage not made by the father or another, all perform the kṛcchra for a year. If deliberately, in a marriage made by the father or another, for three months. If in ignorance, in a marriage not made ⟨by them⟩, the cāndrāyaṇa and the rest. For the husband of a didhiṣū and the rest, an atikṛcchra and a kṛcchra. Here is the exception. If the elder is a half-brother by another wife, or is adopted, there is no fault in the younger taking a wife and the agnihotra. Even if the elder is a full brother, there is no fault in the younger taking a wife and the agnihotra when the elder is impotent, or afflicted with a defect such as dumbness, deafness, dwarfishness or a crippled foot, or living in another country, or given to harlots, or fallen, or gravely diseased, or very old, or given over to agriculture, or engaged in business such as usury or the king's service, or given to theft and the like, or mad, or has ceased to wish for marriage and the agnihotra at all. For an elder brother gone to another country the younger should wait eight or twelve years. So too with girls: if the elder is born of a different mother, there is no fault in the marriage of the younger. And this holds too when the elder is afflicted with a defect such as dumbness. Thus the determination about the parivettā and the rest.

अथ कन्यादातृक्रमः ।

पिता पितामहो भ्राता पितृकुलस्थः पितृव्यादिर्मातृकुलस्थो मातामहमातुलादिः सर्वाभावे जननी चेत्येवं पूर्वाभावे परः परः ॥ भ्रातृणामुपनीतानामेवाधिकारः ॥ अनुपनीतभ्रातृमात्रादेश्च सत्त्वे मात्रादेरेवाधिकारो न त्वनुपनीतभ्रातुः ॥ सर्वाभावे कन्या वरश्च नांदीमुखाधिकारी । सर्वाभावे कन्या स्वयं वरं वृणुयात् ॥ कन्यास्वयंवरे मातृदातृत्वे च ताभ्यामेव नांदीश्राद्धं कार्यम् ॥ तत्र माता कन्या वा स्वयं प्रधानसंकल्पमात्रं कृत्वाऽन्यद्ब्राह्मणद्वारा कारयेत् ॥ वरस्तु संस्कृतभ्रात्राद्यभावे स्वयमेव नांदीश्राद्धं कुर्यान्न माता ॥ उपनयनेन कर्माधिकारस्य जातत्वात् ॥ द्वितीयादिविवाहे वरः स्वयमेव नांदीश्राद्धं कुर्यात् ॥

pitā pitāmaho bhrātā pitṛkulasthaḥ pitṛvyādirmātṛkulastho mātāmahamātulādiḥ sarvābhāve jananī cetyevaṃ pūrvābhāve paraḥ paraḥ || bhrātṛṇāmupanītānāmevādhikāraḥ || anupanītabhrātṛmātrādeśca sattve mātrāderevādhikāro na tvanupanītabhrātuḥ || sarvābhāve kanyā varaśca nāṃdīmukhādhikārī | sarvābhāve kanyā svayaṃ varaṃ vṛṇuyāt || kanyāsvayaṃvare mātṛdātṛtve ca tābhyāmeva nāṃdīśrāddhaṃ kāryam || tatra mātā kanyā vā svayaṃ pradhānasaṃkalpamātraṃ kṛtvā'nyadbrāhmaṇadvārā kārayet || varastu saṃskṛtabhrātrādyabhāve svayameva nāṃdīśrāddhaṃ kuryānna mātā || upanayanena karmādhikārasya jātatvāt || dvitīyādivivāhe varaḥ svayameva nāṃdīśrāddhaṃ kuryāt ||

⟨Now the order of those who may give the bride away.⟩ The father, the paternal grandfather, the brother, a paternal uncle or another of the father's family, the maternal grandfather or maternal uncle or another of the mother's family, and, failing all these, the mother — thus, in the absence of the earlier, each next one ⟨in turn has the right to give the girl⟩. Among brothers only those who have been initiated have the right. And where there are only an uninitiated brother and the mother and the rest, the right belongs to the mother and the rest, not to the uninitiated brother. Failing all, the girl and the bridegroom are entitled to the nāndīmukha ⟨the nāndīśrāddha that opens the rite⟩. Failing all, the girl may choose a husband herself. In a girl's self-choice, and when the mother is the giver, the nāndīśrāddha is to be performed by those two themselves; there the mother or the girl should herself make only the principal saṅkalpa ⟨formal resolve⟩ and have the rest done through a brāhmaṇa. The bridegroom, however, in the absence of a consecrated brother and the rest, should perform the nāndīśrāddha himself, and not his mother — because by the upanayana ⟨initiation⟩ his right to perform rites has already arisen. At a second or later marriage the bridegroom should perform the nāndīśrāddha himself.

अथ परकीयकन्यादाने विशेषः ।

“आत्मीकृत्य सुवर्णेन परकीयां तु कन्यकाम् ॥ धर्मेण विधिना दानमसगोत्रेपि युज्यते ॥” इति दातृनिर्णये वरवध्वोरपि नांदीकर्तृत्वनिर्णयः ॥

“ātmīkṛtya suvarṇena parakīyāṃ tu kanyakām || dharmeṇa vidhinā dānamasagotrepi yujyate ||” iti dātṛnirṇaye varavadhvorapi nāṃdīkartṛtvanirṇayaḥ ||

⟨Now what is special in giving away a girl who belongs to another.⟩ "Having made another's girl his own with gold, the giving of her by the lawful rite is proper even for one not of her gotra ⟨lineage stock⟩." So ⟨it stands⟩ in the determination of the giver; and ⟨so too⟩ the determination that the bridegroom and the bride may themselves be the performers of the nāndī ⟨the nāndīśrāddha that opens the rite⟩.

अथ वधूवरयोर्मूलजातत्वादिगुणदोषनिर्णयः ।

मूलनक्षत्राद्यपादत्रयजातौ वधूवरौ स्वस्वश्वशुरं नाशयतः ॥ आश्लेषांत्यपादत्रयजातौ श्वश्रूं ज्येष्ठांत्यपादजातावन्योन्यज्येष्ठभ्रातरम् ॥ विशाखांत्यपादजातावन्योन्यकनिष्ठभ्रातरम् ॥ मघाप्रथमपादे मूलवत्फलं केचिदाहुः ॥ केचित्तूपनयनस्य द्वितीयजन्मरूपत्वात्तेन च द्वितीयजन्मना पूर्वजन्मसंभवमूलादिदोषस्य निरस्तत्वाद्वरस्य श्वशुरघातित्वादिदोषो नेत्यपवादं संकटे वदंति श्वशुराद्यभावे वध्वा अपि न दोषः॥ “नर्क्षवृक्षनदीनाम्नीं नांत्यपर्वतनामिकाम् ॥ न पक्ष्यहिप्रेष्यनाम्नीं न बिभीषणनामिकामुद्वहेत्” इति ॥ वराय पुंस्त्वं परीक्ष्य कन्या देया ॥ “यस्याप्सु प्लवते बीजं ह्रादि मूत्रं च फेनिलम्” इत्यादि पुंस्त्वपरीक्षा ॥ “कुलं च शीलं च वपुर्वयश्च विद्यां च वित्तं च सनाथतां च ॥ एतान्गुणान्सप्त परीक्ष्य देया कन्या बुधैः शेषमचिंतनीयम् ॥” ॥ इति वधूवरयोर्मूलजातत्वादिगुणदोषनिर्णयः ॥

mūlanakṣatrādyapādatrayajātau vadhūvarau svasvaśvaśuraṃ nāśayataḥ || āśleṣāṃtyapādatrayajātau śvaśrūṃ jyeṣṭhāṃtyapādajātāvanyonyajyeṣṭhabhrātaram || viśākhāṃtyapādajātāvanyonyakaniṣṭhabhrātaram || maghāprathamapāde mūlavatphalaṃ kecidāhuḥ || kecittūpanayanasya dvitīyajanmarūpatvāttena ca dvitīyajanmanā pūrvajanmasaṃbhavamūlādidoṣasya nirastatvādvarasya śvaśuraghātitvādidoṣo netyapavādaṃ saṃkaṭe vadaṃti śvaśurādyabhāve vadhvā api na doṣaḥ|| “narkṣavṛkṣanadīnāmnīṃ nāṃtyaparvatanāmikām || na pakṣyahipreṣyanāmnīṃ na bibhīṣaṇanāmikāmudvahet” iti || varāya puṃstvaṃ parīkṣya kanyā deyā || “yasyāpsu plavate bījaṃ hrādi mūtraṃ ca phenilam” ityādi puṃstvaparīkṣā || “kulaṃ ca śīlaṃ ca vapurvayaśca vidyāṃ ca vittaṃ ca sanāthatāṃ ca || etānguṇānsapta parīkṣya deyā kanyā budhaiḥ śeṣamaciṃtanīyam ||” || iti vadhūvarayormūlajātatvādiguṇadoṣanirṇayaḥ ||

⟨Now the determination of the merits and the faults of the bride and the groom, such as birth under Mūla.⟩ A bride and a bridegroom born in the first three pādas ⟨quarters⟩ of the nakṣatra ⟨lunar mansion⟩ Mūla destroy their respective fathers-in-law. Born in the last three pādas of Āśleṣā, ⟨they destroy⟩ the mother-in-law. Born in the last pāda of Jyeṣṭhā, each other's elder brother. Born in the last pāda of Viśākhā, each other's younger brother. Some say that in the first pāda of Maghā the fruit is as with Mūla. But some, in a strait, state this exception: since the upanayana ⟨initiation⟩ is of the nature of a second birth, and by that second birth the fault of Mūla and the rest that arose at the first birth is removed, the bridegroom has no fault of slaying his father-in-law and the like. And where the father-in-law and the rest are not living, there is no fault for the bride either. "He should not marry a girl named after a nakṣatra, a tree or a river, nor one named after an antya ⟨a man of the lowest caste⟩ or a mountain, nor one named after a bird, a snake or a servant, nor one with a terrifying name." The girl is to be given to the bridegroom after examining his manhood. "He whose seed floats upon water, and whose urine sounds and foams" — and so on: this is the test of manhood. "Family, character, body, age, learning, wealth, and having ⟨living⟩ protectors — the wise should give the girl after examining these seven qualities; the rest is not to be thought about." Thus the determination of the merits and faults, such as birth under Mūla, of bride and bridegroom.

अथ विवाहे मासादिनिर्णयः ।

“माघफाल्गुनवैशाखज्येष्ठमासाः शुभप्रदाः ॥ मार्गशीर्षो मध्यमः स्यात्क्वचिदाषाढकार्त्तिकौ ॥” अत्र मिथुनेर्के आषाढो वृश्चिके कार्त्तिकश्च देशाचारानुरोधेन ग्राह्यो न सर्वदेशे ॥ एवं मकरस्थपौषो मेषस्थचैत्रोपि ॥ ज्येष्ठस्य ज्येष्ठमासि विचारः । ज्येष्ठयोर्वधूवरयोर्ज्येष्ठे मासि विवाहो न शुभः ॥ मासांतरे मध्यमः ॥ “न ज्येष्ठयोर्विवाहः स्याज्ज्येष्ठे मासि विशेषतः ॥ द्वौ ज्येष्ठौ मध्यमौ प्रोक्तावेकं ज्यैष्ठ्यं सुखावहम् ॥ ज्येष्ठत्रयं न कुर्वीत विवाहे सर्वसंमतम्” इत्युक्तेः ॥ तथा च ज्येष्ठमासो ज्येष्ठगर्भस्य मंगले मध्यमः ॥ जन्ममासजन्मनक्षत्रादिकं ज्येष्ठापत्यस्य निषिद्धम् ॥ सार्वकालमेके विवाहमिति त्वासुराद्यधर्मविवाहविषयम् ॥

“māghaphālgunavaiśākhajyeṣṭhamāsāḥ śubhapradāḥ || mārgaśīrṣo madhyamaḥ syātkvacidāṣāḍhakārttikau ||” atra mithunerke āṣāḍho vṛścike kārttikaśca deśācārānurodhena grāhyo na sarvadeśe || evaṃ makarasthapauṣo meṣasthacaitropi || jyeṣṭhasya jyeṣṭhamāsi vicāraḥ | jyeṣṭhayorvadhūvarayorjyeṣṭhe māsi vivāho na śubhaḥ || māsāṃtare madhyamaḥ || “na jyeṣṭhayorvivāhaḥ syājjyeṣṭhe māsi viśeṣataḥ || dvau jyeṣṭhau madhyamau proktāvekaṃ jyaiṣṭhyaṃ sukhāvaham || jyeṣṭhatrayaṃ na kurvīta vivāhe sarvasaṃmatam” ityukteḥ || tathā ca jyeṣṭhamāso jyeṣṭhagarbhasya maṃgale madhyamaḥ || janmamāsajanmanakṣatrādikaṃ jyeṣṭhāpatyasya niṣiddham || sārvakālameke vivāhamiti tvāsurādyadharmavivāhaviṣayam ||

⟨Now the determination of the month and the rest for a marriage.⟩ "The months Māgha, Phālguna, Vaiśākha and Jyeṣṭha give good fortune; Mārgaśīrṣa is middling, and in some places Āṣāḍha and Kārttika." Here Āṣāḍha while the Sun is in Gemini, and Kārttika while he is in Scorpio, are to be taken in deference to the custom of the country, not in every country; and so too Pauṣa while ⟨the Sun⟩ is in Capricorn and Caitra while he is in Aries. The question of an eldest child in the month Jyeṣṭha. If both bride and bridegroom are eldest children, a marriage in the month Jyeṣṭha is not auspicious; in another month it is middling — because it is said: "There should be no marriage of two eldest children, and especially not in the month Jyeṣṭha. Two 'eldests' are declared middling; a single eldest-ness brings happiness. One should not make a threefold eldest-ness in a marriage — this all agree." And so the month Jyeṣṭha is middling for the auspicious rite of an eldest-born child. The birth-month, the birth-nakṣatra ⟨lunar mansion⟩ and the like are forbidden for an eldest child. But "some ⟨allow⟩ marriage at any time" concerns the unlawful marriages, the āsura and the rest.

अथार्द्राप्रवेशविचारः ।

मयूखे आर्द्रादिदशनक्षत्रेषु सूर्याधिष्ठितेषु विवाहमौंज्यादिकं वसिष्ठादिभिर्निषिद्धमित्युक्तम् ॥ नैतत्कौस्तुभसिंध्वादिग्रंथे मार्तंडादिज्योतिर्ग्रंथेपीति बहवः शिष्टाः आर्द्रादिप्रवेशदोषं न मन्यंते ॥

mayūkhe ārdrādidaśanakṣatreṣu sūryādhiṣṭhiteṣu vivāhamauṃjyādikaṃ vasiṣṭhādibhirniṣiddhamityuktam || naitatkaustubhasiṃdhvādigraṃthe mārtaṃḍādijyotirgraṃthepīti bahavaḥ śiṣṭāḥ ārdrādipraveśadoṣaṃ na manyaṃte ||

⟨Now the consideration of the ⟨Sun's⟩ entry into Ārdrā.⟩ In the Mayūkha it is said that while the Sun occupies the ten nakṣatras ⟨lunar mansions⟩ beginning with Ārdrā, marriage, the mauñjī ⟨initiation⟩ and the rest are forbidden by Vasiṣṭha and others. This is not ⟨found⟩ in works such as the Kaustubha and the Sindhu, nor in astrological works such as the Mārtaṇḍa; so many learned men do not admit the fault of the entry into Ārdrā and the rest.

अथ तिथिनक्षत्रादिविचारः ।

अमावास्या निषिद्धा रिक्ताष्टमीषष्ठ्योल्पफलाः ॥ अन्यास्तिथयो बहुफलाः ॥ शुक्लपक्षः श्रेष्ठः कृष्णस्त्रयोदशीपर्यंतो मध्यमः ॥ सोमबुधगुरुशुक्रवाराः शुभाः ॥ अन्ये मध्यमाः ॥ रोहिणीमृगमघास्तिस्र उत्तराहस्तस्वातीमूलानुराधारेवत्यः सर्वसंमतनक्षत्राणि ॥ हरदत्तमते चित्राश्रवणधनिष्ठाश्विन्य इत्यधिकानि चत्वारि ॥ तत्रापि खलग्रहयुतं नक्षत्रं वर्ज्यम् ॥ चंद्रताराबलं कन्यावरयोरुभयोरपि ॥ अन्यतरस्य चंद्रबलाभावे रजतादिदानं कार्यम् ॥ “ मेषः कन्या घटः सिंहो नक्रं युग्मं धनुर्वृषः ॥ मीनः सिंहो धनुः कुंभोजादीनां घातचंद्रमाः ॥ यात्रायां युद्धकार्येषु घातचंद्रं विवर्जयेत् ॥ विवाहे सर्वमांगल्ये चौलादौ व्रतबंधने ॥ घातचंद्रो नैव चिंत्यो यज्ञे सीमंतजातयोः ॥ मृत्युयोगे पारिघार्धे भद्रायां पातवैधृतौ ॥ विष्कंभादेर्दुष्टभागे तिथिवृद्धिक्षयेपि च ॥ यामार्धकुलिकादौ च गंडांते रविसंक्रमे ॥ केतूद्गमे भूमिकंपे विवाहाद्यं विवर्जयेत् ॥ ” ग्रहणे पादादिग्रासे त्रिचतुःषडष्टदिवसाः प्रागार्धता वर्ज्याः ॥ भूकंपे उल्कापाते च त्रिदिनं वज्रपाते चैकं दिनं वर्ज्यम् ॥ यावत्केतूद्गमस्तावदशुभः समयो भवेत् ॥ अस्यापवादः भूकंपादेर्न दोषो स्ति वृद्धिश्राद्धे कृते सति दिवाविवाहः प्रशस्तः ॥ रात्रावपि कन्यादानं हेमाद्यादिमते प्रशस्तं भवति ॥

amāvāsyā niṣiddhā riktāṣṭamīṣaṣṭhyolpaphalāḥ || anyāstithayo bahuphalāḥ || śuklapakṣaḥ śreṣṭhaḥ kṛṣṇastrayodaśīparyaṃto madhyamaḥ || somabudhaguruśukravārāḥ śubhāḥ || anye madhyamāḥ || rohiṇīmṛgamaghāstisra uttarāhastasvātīmūlānurādhārevatyaḥ sarvasaṃmatanakṣatrāṇi || haradattamate citrāśravaṇadhaniṣṭhāśvinya ityadhikāni catvāri || tatrāpi khalagrahayutaṃ nakṣatraṃ varjyam || caṃdratārābalaṃ kanyāvarayorubhayorapi || anyatarasya caṃdrabalābhāve rajatādidānaṃ kāryam || “ meṣaḥ kanyā ghaṭaḥ siṃho nakraṃ yugmaṃ dhanurvṛṣaḥ || mīnaḥ siṃho dhanuḥ kuṃbhojādīnāṃ ghātacaṃdramāḥ || yātrāyāṃ yuddhakāryeṣu ghātacaṃdraṃ vivarjayet || vivāhe sarvamāṃgalye caulādau vratabaṃdhane || ghātacaṃdro naiva ciṃtyo yajñe sīmaṃtajātayoḥ || mṛtyuyoge pārighārdhe bhadrāyāṃ pātavaidhṛtau || viṣkaṃbhāderduṣṭabhāge tithivṛddhikṣayepi ca || yāmārdhakulikādau ca gaṃḍāṃte ravisaṃkrame || ketūdgame bhūmikaṃpe vivāhādyaṃ vivarjayet || ” grahaṇe pādādigrāse tricatuḥṣaḍaṣṭadivasāḥ prāgārdhatā varjyāḥ || bhūkaṃpe ulkāpāte ca tridinaṃ vajrapāte caikaṃ dinaṃ varjyam || yāvatketūdgamastāvadaśubhaḥ samayo bhavet || asyāpavādaḥ bhūkaṃpāderna doṣo sti vṛddhiśrāddhe kṛte sati divāvivāhaḥ praśastaḥ || rātrāvapi kanyādānaṃ hemādyādimate praśastaṃ bhavati ||

⟨Now the consideration of the tithi, the nakṣatra and the rest.⟩ The amāvāsyā ⟨new-moon day⟩ is forbidden. The riktā tithis ⟨the fourth, ninth and fourteenth lunar days⟩, the eighth and the sixth give little fruit; the other tithis give much fruit. The bright fortnight is best; the dark fortnight, up to the thirteenth, is middling. Monday, Wednesday, Thursday and Friday are auspicious; the others are middling. Rohiṇī, Mṛgaśiras, Maghā, the three Uttarās, Hasta, Svātī, Mūla, Anurādhā and Revatī are the nakṣatras ⟨lunar mansions⟩ agreed upon by all. In Haradatta's view there are four more: Citrā, Śravaṇa, Dhaniṣṭhā and Aśvinī. Even among these, a nakṣatra joined with a malefic planet is to be avoided. The strength of the Moon and of the tārā ⟨the star-reckoning from the birth-nakṣatra⟩ is required for the girl and the bridegroom both. If either of them lacks the strength of the Moon, a gift of silver and the like should be made. "Aries, Virgo, Aquarius, Leo, Capricorn, Gemini, Sagittarius, Taurus, Pisces, Leo, Sagittarius, Aquarius — these are the ghātacandra ⟨the slaying Moon⟩ for the signs beginning with Aries. On a journey and in matters of war one should avoid the ghātacandra. In a marriage, in every auspicious rite, in the cūḍā ⟨tonsure⟩ and the rest, in the vratabandha ⟨initiation⟩, in a sacrifice, in the sīmantonnayana ⟨the parting of the hair in pregnancy⟩ and in the birth-rite, the ghātacandra is not to be considered at all. In the mṛtyuyoga, in the half of Parigha, in Bhadrā, in Pāta and Vaidhṛti, in the bad portion of Viṣkambha and the rest, and in the increase or the loss of a tithi ⟨lunar day⟩; in the half-yāma, the kulika and the like; at the gaṇḍānta ⟨the junction of certain signs and nakṣatras⟩, at the Sun's saṅkramaṇa ⟨passage into a new sign⟩, at the rising of a comet and in an earthquake — one should avoid a marriage and the like." At an eclipse, according as a quarter or more is swallowed, three, four, six or eight days beforehand are to be avoided. In an earthquake and at the fall of a meteor, three days; and at the fall of a thunderbolt, one day is to be avoided. As long as a comet is risen, so long is the time inauspicious. The exception to this: there is no fault from an earthquake and the like once the vṛddhiśrāddha ⟨the śrāddha of rejoicing that opens the rite⟩ has been performed. A marriage by day is commended; in the view of Hemādri and others the gift of the girl is commended at night too.

अथ मुहूर्तविचारः तत्र लग्ने ग्रहबलम् ।

त्रि ३ षष्ठा ६ ऽष्ट ८ स्वर्कस्त्रि ३ जल ४ धन २ गोब्जः क्षितिसुतस्त्रि ३ षष्ठ ६ स्थौ ज्ञेज्यौ व्ययनिधन १२ । ८ वर्ज्यौ भृगुसुतः ॥ द्वितीयाब्धिष्वंकाभ्रतनुषु २ ४ । ५। ९ । १० । १ रिपु ६ त्र्य ३ ष्ट ८ सु शनिस्तमःकेतुश्चाये ११भवति सुखहेतुश्च सकलः ॥ ”

tri 3 ṣaṣṭhā 6 'ṣṭa 8 svarkastri 3 jala 4 dhana 2 gobjaḥ kṣitisutastri 3 ṣaṣṭha 6 sthau jñejyau vyayanidhana 12 | 8 varjyau bhṛgusutaḥ || dvitīyābdhiṣvaṃkābhratanuṣu 2 4 | 5| 9 | 10 | 1 ripu 6 trya 3 ṣṭa 8 su śanistamaḥketuścāye 11bhavati sukhahetuśca sakalaḥ || ”

⟨Now the consideration of the muhūrta ⟨the auspicious moment⟩, and in it the strength of the planets in the ascendant.⟩ "The Sun in the 3rd (3), the 6th (6) and the 8th (8); the Moon and Mars standing in the 3rd (3), the 4th (4) and the 2nd (2); Mercury and Jupiter standing in the 3rd (3) and the 6th (6), ⟨but⟩ both to be shunned in the 12th and the 8th (12, 8); Venus in the 2nd, the 4th, the 5th, the 9th, the 10th and the 1st (2, 4, 5, 9, 10, 1); Saturn in the 6th, the 3rd and the 8th (6, 3, 8); and Rāhu and Ketu in the 11th (11) — the whole ⟨set⟩ becomes a cause of happiness."

अथ लग्ने वर्ज्यग्रहाः ।

“ रविलग्ने १ चंद्रस्तनु १ रिपु ६ मृति ८ स्थः क्षितिसुतोष्टलग्नाग्रे ८। १ ।१० ज्ञेज्यौ निधन ८ उशनारुय ३ ष्ट ८ रिपु ६ षु ॥ शनिः शेषौ लग्ने १ तनुपतिरथार्य ६ ष्टम ८ गृहे विवाहे स्युः सर्वे मदनसदने ७ नैव शुभदाः ॥ शेषौ राहुकेतू ॥ अन्ये द्वादशगं १२ चंद्रं दृक्केशनवमांशपौ ॥ षष्ठाष्ट ६ । ८ । गौ बुधं चाग्रे १० वर्ज्यानाहुर्मनीषिणः ॥ मेषान्नक्रात्तुलात्कर्कात्त्रिर्गण्या नवमांशकाः ॥ शस्ता वृषनृयुक्कर्ककन्यातुलधनुर्झषाः ॥ ”

“ ravilagne 1 caṃdrastanu 1 ripu 6 mṛti 8 sthaḥ kṣitisutoṣṭalagnāgre 8| 1 |10 jñejyau nidhana 8 uśanāruya 3 ṣṭa 8 ripu 6 ṣu || śaniḥ śeṣau lagne 1 tanupatirathārya 6 ṣṭama 8 gṛhe vivāhe syuḥ sarve madanasadane 7 naiva śubhadāḥ || śeṣau rāhuketū || anye dvādaśagaṃ 12 caṃdraṃ dṛkkeśanavamāṃśapau || ṣaṣṭhāṣṭa 6 | 8 | gau budhaṃ cāgre 10 varjyānāhurmanīṣiṇaḥ || meṣānnakrāttulātkarkāttrirgaṇyā navamāṃśakāḥ || śastā vṛṣanṛyukkarkakanyātuladhanurjhaṣāḥ || ”

⟨Now the planets to be avoided in the ascendant.⟩ "The Sun in the lagna ⟨the rising sign⟩ (1); the Moon standing in the 1st (1), the 6th (6) or in death, the 8th (8); Mars in the 8th, the 1st and the 10th (8, 1, 10); Mercury and Jupiter in death, the 8th (8); Venus in the 3rd, the 8th and the 6th (3, 8, 6); Saturn and the remaining two in the lagna (1); the lord of the 1st in the house of the enemy or the eighth (6, 8) — in a marriage all these, and all planets whatever in the house of Kāma, the 7th (7), are in no way givers of good." The "remaining two" are Rāhu and Ketu. "Others, the thoughtful, call these to be shunned: the Moon gone to the 12th (12); the lords of the dṛkkāṇa ⟨the third-part of a sign⟩ and of the navāṃśa ⟨the ninth-part⟩ standing in the 6th and the 8th (6, 8); and Mercury in the 10th (10). The navāṃśas are to be counted three ⟨signs at a time⟩ from Aries, from Capricorn, from Libra and from Cancer. Those commended are Taurus, Gemini, Cancer, Virgo, Libra, Sagittarius and Pisces."

अथैकविंशतिमहादोषाः ।

“दुःपंचांग्यष्टमोसृक् सविधुखलतनुः षण्मृतींदुः सितौरौ संक्रांतिर्गंडदोषः सखलभदिनजौ चक्रचक्रार्धपातौ ॥ रंध्रं लग्नं कुवर्गोस्तगखल उदयास्ताशुचिः क्रूरवेधः कर्तर्येकार्गलांघ्रिग्रहणभकुलवौ दुःक्षणोत्पातभे च ॥ ”

“duḥpaṃcāṃgyaṣṭamosṛk savidhukhalatanuḥ ṣaṇmṛtīṃduḥ sitaurau saṃkrāṃtirgaṃḍadoṣaḥ sakhalabhadinajau cakracakrārdhapātau || raṃdhraṃ lagnaṃ kuvargostagakhala udayāstāśuciḥ krūravedhaḥ kartaryekārgalāṃghrigrahaṇabhakulavau duḥkṣaṇotpātabhe ca || ”

⟨Now the twenty-one great faults ⟨in the fixing of an auspicious time⟩.⟩ "A bad pañcāṅga ⟨the five limbs of the almanac: tithi, vāra, nakṣatra, yoga and karaṇa⟩; Mars in the eighth; the lagna ⟨rising sign⟩ holding a malefic together with the Moon; the Moon in the sixth or in death, the eighth; Venus ⟨and⟩ …; the saṅkrānti ⟨the Sun's passage into a new sign⟩; the gaṇḍa fault; the nakṣatra holding a malefic, and the two ⟨faults⟩ born of the day; the pāta of the whole circle and of the half-circle; the eighth as lagna; a bad varga ⟨divisional placement⟩; a malefic in the setting place; impurity of the rising and the setting points; piercing by a cruel planet; the kartarī ⟨the 'scissors', malefics on both sides⟩; the ekārgala; the aṅghri ⟨quarter⟩; the eclipse nakṣatra ⟨lunar mansion⟩; the kulava; a bad kṣaṇa ⟨moment⟩; and the nakṣatra of a portent."

अथ संकटे गोधूलम् ।

“गोधूले पदजादिके शुभकरं पंचांगशुद्धौ रवेरर्धास्तात्परपूर्वतोर्धघटिकं तत्रैदुमष्टारिगम् ॥ सोप्रांगं कुजमष्टमं गुरुयमाहःपातमर्कक्रमं जह्याद्विप्रमुखेति संकट इदं सद्यौवनाद्ये क्वचित् ॥”

“godhūle padajādike śubhakaraṃ paṃcāṃgaśuddhau raverardhāstātparapūrvatordhaghaṭikaṃ tatraidumaṣṭārigam || soprāṃgaṃ kujamaṣṭamaṃ guruyamāhaḥpātamarkakramaṃ jahyādvipramukheti saṃkaṭa idaṃ sadyauvanādye kvacit ||”

⟨Now the godhūla ⟨the dusk hour when the cattle raise dust⟩ in an emergency.⟩ "At the godhūli ⟨the 'cow-dust' hour, when the returning cattle raise dust⟩, reckoned from the quarter ⟨of the disc⟩ and so on, it gives good when the pañcāṅga ⟨the five limbs of the almanac⟩ is pure: half a ghaṭikā after and before the setting of half the Sun's disc. There one should abandon the Moon gone to the eighth or the sixth, Mars in the eighth with …, the day-fall of Jupiter and of Yama ⟨Saturn⟩, and the Sun's course — so, beginning with the brāhmaṇa. This is in a strait, in the case of full-grown youth and the like, in some places."

अथ यथोक्तचंद्रताराद्यभावे दानानि ।

“ चंद्रे च शंखं लवणं च तारे तिथौ विरुद्धे त्वथ तंडुलांश्च ॥ धान्यं च दद्यात्करणे च वारे योगे विरुद्धे कनकं च देयम् ॥ ” षड्वर्गशुद्ध्यादिविचारः कालसाधनादिप्रकारः कुलिकादिस्वरूपाणि च ज्योतिर्ग्रंथेभ्यो ज्ञातव्यानि विस्तरभयान्नेहोच्यंते ॥ इति मुहूर्तविचारसंक्षेपः ॥

“ caṃdre ca śaṃkhaṃ lavaṇaṃ ca tāre tithau viruddhe tvatha taṃḍulāṃśca || dhānyaṃ ca dadyātkaraṇe ca vāre yoge viruddhe kanakaṃ ca deyam || ” ṣaḍvargaśuddhyādivicāraḥ kālasādhanādiprakāraḥ kulikādisvarūpāṇi ca jyotirgraṃthebhyo jñātavyāni vistarabhayānnehocyaṃte || iti muhūrtavicārasaṃkṣepaḥ ||

⟨Now the gifts to be made when the moon, the star and the rest are not as prescribed.⟩ "When the Moon ⟨is adverse⟩, ⟨let him give⟩ a conch, and when the tārā ⟨the star-reckoning from the birth-nakṣatra⟩, salt; and when the tithi ⟨lunar day⟩ is adverse, rice-grains; and let him give grain when the karaṇa ⟨half of a tithi⟩ or the vāra ⟨weekday is adverse⟩; and when the yoga is adverse, gold is to be given." The discussion of the purity of the six vargas ⟨divisional placements⟩ and the rest, the manner of computing the time and the like, and the nature of the kulika and so on, are to be learnt from the astrological works; for fear of prolixity they are not stated here. Thus the summary of the discussion of the muhūrta ⟨the auspicious moment⟩.

अथ मंडपादिमुहूर्ताः ॥

मंडपनिर्माणाद्यंगजातमंगिनो विवाहादेरुक्तनक्षत्रादौ कार्यम् ॥“कंडनदलनयवारकंमंडपमृद्भेदिवर्णकाद्यखिलम् ॥ तत्संबंधिगतार्तवृक्षे वैवाहिके कुर्यात् ” इत्युक्तेः ॥ यवारकं विकसा इति भाषायाम् ॥ एवं हरिद्रादि ॥ अंगेषु चंद्रबलं नापेक्ष्यम् ॥ विवाहांगं विवाहात्प्राक् तृतीयषष्ठनवमदिनेषु न कार्यम् ॥ तत्र मंडपः षोडशद्वादशदशाष्टान्यतमसंख्यहस्तश्चतुर्द्वारः कार्यः ॥ मंडपे चतुर्वरकरां पंचवधूकरां वा वेदीं चतुरस्रां सोपानयुतां प्राक्प्रवणां रंभास्तंभादिभिः सर्वतः सुशोभितां गृहनिर्गमाद्वामभागे कुर्यात् ॥ अथ कन्याया जन्मकालीनग्रहादियोगसूचितवैधव्यपरिहारोपायः ॥ तत्र मूर्तिदानम् ॥ कन्या देशकालौ संकीर्त्य वैधव्यहरं श्रीविष्णुप्रतिमादानं करिष्ये इति संकल्प्य पलतदर्धतदर्धान्यतमप्रमाणहेमनिर्मितां विष्णुप्रतिमां चतुर्भुजां सायुधां वृतेनाचार्येणाग्न्युत्तरणादिपूर्वकं षोडशोपचारैः पूजयेत् ॥ वस्त्रार्पणकाले पीतवस्त्रे पुष्पार्पणकाले कुमुदोत्पलमालां च दद्यात् ॥ पूजांते कन्या देवं प्रणम्य मंत्रेण दद्यात् ॥ “यन्मया प्राग्भवे जनुषि धृत्या पतिसमागमम् ॥ विषोपविषशस्त्राद्यैर्हतो वापि विरक्तया ॥प्राप्यमाणं महाघोरं यशःसौख्यधनापहम् ॥ वैधव्याद्यतिदुःखौघं तन्नाशाय सुखाप्तये ॥ बहुसौभाग्यवृद्धयै च महाविष्णोरिमां तनुम् ॥ सौवर्णीं निर्मितां शक्त्या तुभ्यं संप्रददे द्विज” इति ॥ ततो यथाशक्ति हेमदक्षिणां दत्त्वा अनघाद्याहमस्मीति त्रिवदेत् ॥ एवमस्त्विति विप्रोऽपि त्रिः ॥ ततो विप्रभोजनम् ॥

maṃḍapanirmāṇādyaṃgajātamaṃgino vivāhāderuktanakṣatrādau kāryam ||“kaṃḍanadalanayavārakaṃmaṃḍapamṛdbhedivarṇakādyakhilam || tatsaṃbaṃdhigatārtavṛkṣe vaivāhike kuryāt ” ityukteḥ || yavārakaṃ vikasā iti bhāṣāyām || evaṃ haridrādi || aṃgeṣu caṃdrabalaṃ nāpekṣyam || vivāhāṃgaṃ vivāhātprāk tṛtīyaṣaṣṭhanavamadineṣu na kāryam || tatra maṃḍapaḥ ṣoḍaśadvādaśadaśāṣṭānyatamasaṃkhyahastaścaturdvāraḥ kāryaḥ || maṃḍape caturvarakarāṃ paṃcavadhūkarāṃ vā vedīṃ caturasrāṃ sopānayutāṃ prākpravaṇāṃ raṃbhāstaṃbhādibhiḥ sarvataḥ suśobhitāṃ gṛhanirgamādvāmabhāge kuryāt || atha kanyāyā janmakālīnagrahādiyogasūcitavaidhavyaparihāropāyaḥ || tatra mūrtidānam || kanyā deśakālau saṃkīrtya vaidhavyaharaṃ śrīviṣṇupratimādānaṃ kariṣye iti saṃkalpya palatadardhatadardhānyatamapramāṇahemanirmitāṃ viṣṇupratimāṃ caturbhujāṃ sāyudhāṃ vṛtenācāryeṇāgnyuttaraṇādipūrvakaṃ ṣoḍaśopacāraiḥ pūjayet || vastrārpaṇakāle pītavastre puṣpārpaṇakāle kumudotpalamālāṃ ca dadyāt || pūjāṃte kanyā devaṃ praṇamya maṃtreṇa dadyāt || “yanmayā prāgbhave januṣi dhṛtyā patisamāgamam || viṣopaviṣaśastrādyairhato vāpi viraktayā ||prāpyamāṇaṃ mahāghoraṃ yaśaḥsaukhyadhanāpaham || vaidhavyādyatiduḥkhaughaṃ tannāśāya sukhāptaye || bahusaubhāgyavṛddhayai ca mahāviṣṇorimāṃ tanum || sauvarṇīṃ nirmitāṃ śaktyā tubhyaṃ saṃpradade dvija” iti || tato yathāśakti hemadakṣiṇāṃ dattvā anaghādyāhamasmīti trivadet || evamastviti vipro'pi triḥ || tato viprabhojanam ||

⟨Now the auspicious moments for the pavilion and the rest.⟩ The whole class of subsidiary acts, beginning with the building of the pavilion, is to be done in the nakṣatra ⟨lunar mansion⟩ and the rest stated for the principal rite, the marriage and so on — because it is said: "The pounding, the splitting, the yavāraka, the pavilion, the breaking of the ground, the pigment and all the rest, one should do in the … connected with it, at a marriage." Yavāraka is vikasā in the vernacular. So too the turmeric ⟨rite⟩ and the rest. In the subsidiary acts the strength of the Moon need not be looked to. A subsidiary act of the marriage is not to be done on the third, sixth or ninth day before the marriage. There the pavilion should be made with four doors, and of sixteen, twelve, ten or eight cubits. In the pavilion one should make the vedī ⟨altar⟩ four of the bridegroom's cubits, or five of the bride's cubits, square, furnished with steps, sloping to the east, well adorned on every side with plantain-posts and the like, on the left side of the exit of the house. Now the means of averting the widowhood indicated by the planetary and other conjunctions at the time of a girl's birth. Here is the gift of an image. The girl, having named the place and the time and made the saṅkalpa ⟨formal resolve⟩ "I shall make the gift of an image of Śrī Viṣṇu that takes away widowhood", should, together with a chosen ācārya ⟨officiant⟩ and preceded by the agnyuttāraṇa ⟨the raising of the fire⟩ and the rest, worship with the sixteen upacāras ⟨services of honour⟩ an image of Viṣṇu, four-armed and bearing his weapons, made of gold of the measure of a pala, or half of that, or half of that again. At the time of offering cloth she should give two yellow garments, and at the time of offering flowers a garland of white and blue lotuses. At the end of the worship the girl should bow to the god and give ⟨the image⟩ with this mantra: "Whatever ⟨guilt I incurred⟩ because in a former birth, in that life, I resolutely ⟨refused⟩ union with my husband, or because, being averse to him, he was slain ⟨by me⟩ with poison, secondary poison, weapons and the rest — for the destruction of that flood of extreme misery, widowhood and the rest, most terrible, robbing me of fame, of happiness and of wealth, which is now coming upon me; for the winning of happiness; and for the increase of abundant good fortune — I give over to you, O brāhmaṇa, this golden body of Mahāviṣṇu, made according to my means." Then, having given a fee of gold according to her means, she should say three times, "From this day I am free of sin"; and the brāhmaṇa too three times, "So be it." Then the feeding of brāhmaṇas.

अथ वैधव्यहरः कुंभविवाहः ।

विवाहकर्ता पित्रादिः कन्यावैधव्यहरं कुंभविवाहं करिष्ये इति संकल्प्य नांदीश्राद्धांतं कृत्वा महीद्यौरित्यादिना कुंभस्थापनांते तत्र वरुणप्रतिमायां वरुणं संपूज्य तत्र कलशमध्ये विष्णुप्रतिमायां विष्णुं षोडशोपचारैः संपूज्य प्रार्थयेत् ॥ “वरुणांगस्वरूपाय जीवनानां समाश्रय ॥ पतिं जीवय कन्यायाश्चिरं पुत्रसुखं कुरु॥ देहि विष्णो वरं देव कन्यां पालय दुःखतः” इति ॥ ततो विष्णुरूपिणे कुंभायेमां कन्यां श्रीरूपिणीं समर्पयामीति समर्प्य परित्वेत्यादिमंत्रैरधस्तादुपरि च कुंभं कन्यां च मन्त्रावृत्त्या परिवेष्ट्य ततः कुंभं निःसार्य जलाशये प्रभज्य शुद्धजलेन समुद्रज्येष्ठेत्यादिमंत्रैः पंचपल्लवैः कन्यामभिषिच्य विप्रान् भोजयेदिति ॥ इति कुम्भविवाहः ॥

vivāhakartā pitrādiḥ kanyāvaidhavyaharaṃ kuṃbhavivāhaṃ kariṣye iti saṃkalpya nāṃdīśrāddhāṃtaṃ kṛtvā mahīdyaurityādinā kuṃbhasthāpanāṃte tatra varuṇapratimāyāṃ varuṇaṃ saṃpūjya tatra kalaśamadhye viṣṇupratimāyāṃ viṣṇuṃ ṣoḍaśopacāraiḥ saṃpūjya prārthayet || “varuṇāṃgasvarūpāya jīvanānāṃ samāśraya || patiṃ jīvaya kanyāyāściraṃ putrasukhaṃ kuru|| dehi viṣṇo varaṃ deva kanyāṃ pālaya duḥkhataḥ” iti || tato viṣṇurūpiṇe kuṃbhāyemāṃ kanyāṃ śrīrūpiṇīṃ samarpayāmīti samarpya paritvetyādimaṃtrairadhastādupari ca kuṃbhaṃ kanyāṃ ca mantrāvṛttyā pariveṣṭya tataḥ kuṃbhaṃ niḥsārya jalāśaye prabhajya śuddhajalena samudrajyeṣṭhetyādimaṃtraiḥ paṃcapallavaiḥ kanyāmabhiṣicya viprān bhojayediti || iti kumbhavivāhaḥ ||

⟨Now the marriage to a pot, which takes away widowhood.⟩ The performer of the marriage — the father or another — having made the saṅkalpa ⟨formal resolve⟩ "I shall perform the kumbha marriage ⟨the marrying of the girl to a water-jar⟩ that takes away the girl's widowhood", and having carried the rite through to the nāndīśrāddha, should, at the close of the installation of the kumbha with "mahī dyauḥ" and the rest, worship Varuṇa there in an image of Varuṇa; then, in the middle of the jar, worship Viṣṇu in an image of Viṣṇu with the sixteen upacāras ⟨services of honour⟩, and pray: "O you whose very form is a limb of Varuṇa, refuge of living beings! Keep the girl's husband alive; grant her long the happiness of sons. Grant a boon, O god Viṣṇu; guard the girl from sorrow." Then, saying "I make over this girl, who has the form of Śrī, to the jar, which has the form of Viṣṇu", and having made her over, he should wind ⟨the thread⟩ round the jar and the girl, below and above, with the mantras beginning "pari tvā", repeating the mantra as often as needed. Then he should take the jar out, break it in a piece of water, sprinkle the girl with pure water and the five sprouts with the mantras beginning "samudrajyeṣṭhāḥ", and feed brāhmaṇas. Thus the kumbha marriage.

अथ वरस्य मृतभार्यत्वपरिहारोपायः ।

तत्र परिवेत्तृत्वपापान्मृतभार्यत्वम् ॥ तत्पापपरिहाराय प्राजापत्यत्रयं चांद्रायणत्रयं कृत्वा असकृन्मृतभार्यत्वयोगे तदुभयत्रयमावृत्त्या कृत्वा मृतभार्यत्वनिरासनद्वारा श्रीपरमेश्वरप्रीत्यर्थमयुतसंख्यचर्वाज्यहोमं करिष्य इति संकल्प्याग्निस्थापनांतेऽन्वाधानम् ॥ दुर्गाग्निविष्णून् अष्टाधिकायुतसंख्याभिश्चर्वाज्याहुतिभिः शेषेण स्विष्टकृतमित्यादि ॥ प्रतिदैवतं तूष्णीं निरूप्य प्रोक्ष्य च त्यागकाले अष्टोत्तरायुतसंख्याहुतिपर्याप्तं चर्वाज्यद्रव्यं यथामन्त्रलिंगं दुर्गायै अग्नये विष्णवे च न ममेति त्यजेत् ॥ जातवेदसेत्यनुवाकस्य उपनिषद् ऋषयः ॥ दुर्गाग्निविष्णवो देवताः ॥ त्रिष्टुप्छन्दः॥चर्वाज्यहोमे विनियोगः ॥ अनुवाकानुवृत्त्या प्रत्यृचं होमः॥ तत्र प्रथमं चतुरधिकपंचसहस्रसंख्यश्चरुहोमस्ततश्चतुरधिकपंचसहस्राज्यहोम इत्येवमयुतहोमः ॥ होमशेषं समाप्य दश विप्रान् भोजयेदिति ॥ अथ वा कस्य चिद्ब्राह्मणस्य विवाहं कुर्यात् ॥ अथ मृतपुत्रत्वदोषे ब्राह्मणोद्वाहनं हरिवंशश्रवणं महारुद्रजपश्चेति त्रीणि व्यस्तानि समस्तानि वा शक्त्यपेक्षया कुर्यात् ॥ रुद्रजपदशांशेनाज्याक्तदूर्वाहोमः॥ हरिवंशश्रवणविधिरन्येपि विधयो विस्तरेण प्रागुक्ताः ॥

tatra parivettṛtvapāpānmṛtabhāryatvam || tatpāpaparihārāya prājāpatyatrayaṃ cāṃdrāyaṇatrayaṃ kṛtvā asakṛnmṛtabhāryatvayoge tadubhayatrayamāvṛttyā kṛtvā mṛtabhāryatvanirāsanadvārā śrīparameśvaraprītyarthamayutasaṃkhyacarvājyahomaṃ kariṣya iti saṃkalpyāgnisthāpanāṃte'nvādhānam || durgāgniviṣṇūn aṣṭādhikāyutasaṃkhyābhiścarvājyāhutibhiḥ śeṣeṇa sviṣṭakṛtamityādi || pratidaivataṃ tūṣṇīṃ nirūpya prokṣya ca tyāgakāle aṣṭottarāyutasaṃkhyāhutiparyāptaṃ carvājyadravyaṃ yathāmantraliṃgaṃ durgāyai agnaye viṣṇave ca na mameti tyajet || jātavedasetyanuvākasya upaniṣad ṛṣayaḥ || durgāgniviṣṇavo devatāḥ || triṣṭupchandaḥ||carvājyahome viniyogaḥ || anuvākānuvṛttyā pratyṛcaṃ homaḥ|| tatra prathamaṃ caturadhikapaṃcasahasrasaṃkhyaścaruhomastataścaturadhikapaṃcasahasrājyahoma ityevamayutahomaḥ || homaśeṣaṃ samāpya daśa viprān bhojayediti || atha vā kasya cidbrāhmaṇasya vivāhaṃ kuryāt || atha mṛtaputratvadoṣe brāhmaṇodvāhanaṃ harivaṃśaśravaṇaṃ mahārudrajapaśceti trīṇi vyastāni samastāni vā śaktyapekṣayā kuryāt || rudrajapadaśāṃśenājyāktadūrvāhomaḥ|| harivaṃśaśravaṇavidhiranyepi vidhayo vistareṇa prāguktāḥ ||

⟨Now the means of removing the taint of a groom whose wife has died.⟩ There, the state of losing one's wives arises from the sin of being a parivettā ⟨a younger brother who marries before his elder⟩. For the removal of that sin he should perform three prājāpatyas and three cāndrāyaṇas ⟨two graded penances⟩; and where wives have been lost more than once, he should perform both triads over again. Then he should make the saṅkalpa ⟨formal resolve⟩: "for the pleasure of the supreme Lord, by way of doing away with the state of losing one's wives, I shall perform a homa ⟨fire-offering⟩ of caru ⟨cooked grain⟩ and ājya ⟨ghee⟩ to the number of ten thousand"; and at the close of the installation of the fire comes the anvādhāna ⟨the formal declaration of the oblations⟩: "⟨to⟩ Durgā, Agni and Viṣṇu, with oblations of caru and ājya ten thousand and eight in number, and with the remainder the Sviṣṭakṛt", and so on. Having silently set apart and sprinkled ⟨the material⟩ for each deity, he should at the time of the tyāga ⟨the renunciation of the oblation⟩ renounce it thus: "This material of caru and ājya, sufficient for ten thousand and eight oblations, is for Durgā, for Agni and for Viṣṇu, as the marks in the mantras direct; not mine." For the anuvāka beginning "jātavedase": the ṛṣis are the Upaniṣad ⟨-ṛṣis⟩; the deities are Durgā, Agni and Viṣṇu; the metre is triṣṭubh; the application is in the caru-and-ājya homa. The homa is made verse by verse, going through the anuvāka again and again. There, first a caru homa of five thousand and four, then an ājya homa of five thousand and four — thus the homa of ten thousand. Having completed what remains of the homa, he should feed ten brāhmaṇas. Or else he should bring about the marriage of some brāhmaṇa. Now in the fault of losing one's sons, he should do three things — bringing about a brāhmaṇa's marriage, hearing the Harivaṃśa, and the japa ⟨muttered recitation⟩ of the Mahārudra — separately or all together, as his means allow. A homa of dūrvā grass smeared with ghee is made to a tenth of the Rudra japa. The procedure for hearing the Harivaṃśa, and the other procedures too, have been stated at length above.

अथ कन्यादानप्रशंसा ।

यथाशक्ति भूषणालंकृतकन्याप्रदाताश्वमेधयाजीभयेषु प्राणदाता चेति त्रयः समपुण्याः ॥ “श्रुत्वा कन्याप्रदातारं पितरः सपितामहाः ॥ विमुक्ताः सर्वपापेभ्यो ब्रह्मलोकं व्रजंति ते ॥” इति कन्यादानप्रशंसा ॥

yathāśakti bhūṣaṇālaṃkṛtakanyāpradātāśvamedhayājībhayeṣu prāṇadātā ceti trayaḥ samapuṇyāḥ || “śrutvā kanyāpradātāraṃ pitaraḥ sapitāmahāḥ || vimuktāḥ sarvapāpebhyo brahmalokaṃ vrajaṃti te ||” iti kanyādānapraśaṃsā ||

⟨Now the praise of the gift of a daughter ⟨in marriage⟩.⟩ Three are of equal merit: he who gives away a girl adorned with ornaments according to his means, he who performs the aśvamedha ⟨horse sacrifice⟩, and he who gives life ⟨to another⟩ in perils. "Hearing of a man who has given a girl in marriage, his fathers together with his grandfathers, released from all sins, go to the world of Brahmā." Thus the praise of kanyādāna ⟨the gift of a maiden⟩.

अथ कन्यागृहे भोजननिषेधः स्त्रिया सह च ।

“ विष्णुं जामातरं मत्वा तस्य कोपं न कारयेत् ॥ अप्रजायां तु कन्यायां नाश्नीयात्तस्य वै गृहे ॥” इति कन्यागृहे पित्रोर्भोजननिषेधः ॥ विवाहमध्ये स्त्रिया सह भोजनेपि न दोषः ॥ अन्यदा पत्न्या सह भोजने चांद्रायणं प्रायश्चित्तम् ॥

“ viṣṇuṃ jāmātaraṃ matvā tasya kopaṃ na kārayet || aprajāyāṃ tu kanyāyāṃ nāśnīyāttasya vai gṛhe ||” iti kanyāgṛhe pitrorbhojananiṣedhaḥ || vivāhamadhye striyā saha bhojanepi na doṣaḥ || anyadā patnyā saha bhojane cāṃdrāyaṇaṃ prāyaścittam ||

⟨Now the prohibition of eating in the daughter's house, and of eating together with a woman.⟩ "Holding his son-in-law to be Viṣṇu, he should not provoke his anger; but while the daughter is without a child, he should not eat in his house." ॥ १४ ॥ Thus the prohibition of the parents' eating in the daughter's house. During the marriage there is no fault even in eating together with a woman. At other times, eating together with one's wife has the cāndrāyaṇa ⟨the month-long fast that waxes and wanes with the moon⟩ for expiation.

अथ वाग्दानादिविचारः ।

विवाहनक्षत्रादियुते सुदिने वरस्य पित्रादिः कन्यागृहं गत्वा कन्यापूजनं करिष्ये ॥ तदंगत्वेन गणपतिपूजनं वरुणपूजनं च करिष्य इति संकल्पयेत् ॥ कन्यापिता तु करिष्यमाणकन्यादानांगभूतं वाग्दानं करिष्ये तदंगगणपतिपूजनं वरुणपूजनं च करिष्य इति संकल्पयेत् ॥ अवशिष्टः प्रयोगोन्यत्र ज्ञेयः ॥

vivāhanakṣatrādiyute sudine varasya pitrādiḥ kanyāgṛhaṃ gatvā kanyāpūjanaṃ kariṣye || tadaṃgatvena gaṇapatipūjanaṃ varuṇapūjanaṃ ca kariṣya iti saṃkalpayet || kanyāpitā tu kariṣyamāṇakanyādānāṃgabhūtaṃ vāgdānaṃ kariṣye tadaṃgagaṇapatipūjanaṃ varuṇapūjanaṃ ca kariṣya iti saṃkalpayet || avaśiṣṭaḥ prayogonyatra jñeyaḥ ||

⟨Now the consideration of the betrothal and the rest.⟩ On a good day joined with a marriage nakṣatra ⟨lunar mansion⟩ and the rest, the bridegroom's father or another should go to the girl's house and make the saṅkalpa ⟨formal resolve⟩: "I shall perform the worship of the girl, and, as its subsidiaries, the worship of Gaṇapati and the worship of Varuṇa." The girl's father, however, should make the saṅkalpa: "I shall perform the vāgdāna ⟨betrothal, the giving of the word⟩, which is a subsidiary of the gift of the girl that is to be made, and, as its subsidiaries, the worship of Gaṇapati and the worship of Varuṇa." The rest of the procedure is to be learnt elsewhere.

अथ पुत्रविवाहे संकल्पादि ।

अथ विवाहदिने तत्पूर्वदिने वा वध्वा हरिद्रातैलादिना मंगलस्नानं कारयित्वा तच्छेषहरिद्रादिना वरस्य मंगलस्नानं कारणीयमित्याचारः ॥ एवं वरस्य पित्रादिः पत्न्या संस्कार्येण च सह कृताभ्यंगस्नानोऽहतवासाः प्राङ्मुख उपविश्य स्वदक्षिणे पत्नीं तद्दक्षिणे संस्कार्यमुपवेश्य देशकालौ संकीर्त्य ममास्य पुत्रस्य दैवपित्र्यऋणापाकरणहेतुधर्मप्रजोत्पादनसिद्धिद्वारा श्रीपरमेश्वरप्रीत्यर्थं विवाहाख्यं संस्कारकर्म करिष्ये ॥ तदंगत्वेन स्वस्तिवाचनं मातृकापूजनं नांदीश्राद्धं नंदिन्यादिमण्डपदेवतास्थापनं च करिष्ये ॥ तदादौ निर्विघ्नतासिद्ध्यर्थं गणपतिपूजनं करिष्य इति पुत्रविवाहे संकल्पः ॥ कन्याविवाहे तु जातकर्मादिलोपे ममास्याः कन्यायाः जातकर्मनामकर्मसूर्यावलोकननिष्क्रमणोपवेशनान्नप्राशनचौळसंस्काराणां बुद्धिपूर्वकलोपजन्यप्रत्यवायपरिहारार्थं प्रतिसंस्कारमर्धकृच्छ्रं चूडायाः कृच्छ्रं तत्प्रत्याम्नायगोनिष्क्रयीभूतयथाशक्तिरजतदानेनाहमाचरिष्ये ॥ गर्भाधानसीमंतयोर्लोपे तयोरप्यूहः ॥ ततो ममास्याः कन्याया भर्त्रा सह धर्मप्रजोत्पादनगृह्यपरिग्रहधर्माचरणेष्वधिकारसिद्धिद्वारा श्रीपरमेश्वरप्रीत्यर्थं विवाहाख्यं संस्कारं करिष्य इति विशेषः ॥ शेषं पूर्ववत् ॥ भ्राता मम भ्रातुरिति भगिन्या इति वा ॥ पितृव्यादिः कर्ता मम भ्रातुः सुतस्य भ्रातृकन्याया इति वा संकल्पोहं कुर्यात् ॥ वरवध्वोः स्वयं कर्तृत्वे मम दैवपित्र्यऋणेत्यादि मम भर्त्रा सहेत्यादि च संकल्पः ॥ केचित्स्वस्तिवाचनकाले कन्यादानादिकाले वा प्रधानविवाहसंस्कारसंकल्पं न कुर्वंति स प्रमाद इति बहवः ॥ अन्ये तु कन्यादानविवाहहोमादिसंकल्प एव प्रधानसंकल्पस्तदतिरिक्तविवाहपदार्थाभावादित्याहुः ॥

atha vivāhadine tatpūrvadine vā vadhvā haridrātailādinā maṃgalasnānaṃ kārayitvā taccheṣaharidrādinā varasya maṃgalasnānaṃ kāraṇīyamityācāraḥ || evaṃ varasya pitrādiḥ patnyā saṃskāryeṇa ca saha kṛtābhyaṃgasnāno'hatavāsāḥ prāṅmukha upaviśya svadakṣiṇe patnīṃ taddakṣiṇe saṃskāryamupaveśya deśakālau saṃkīrtya mamāsya putrasya daivapitryaṛṇāpākaraṇahetudharmaprajotpādanasiddhidvārā śrīparameśvaraprītyarthaṃ vivāhākhyaṃ saṃskārakarma kariṣye || tadaṃgatvena svastivācanaṃ mātṛkāpūjanaṃ nāṃdīśrāddhaṃ naṃdinyādimaṇḍapadevatāsthāpanaṃ ca kariṣye || tadādau nirvighnatāsiddhyarthaṃ gaṇapatipūjanaṃ kariṣya iti putravivāhe saṃkalpaḥ || kanyāvivāhe tu jātakarmādilope mamāsyāḥ kanyāyāḥ jātakarmanāmakarmasūryāvalokananiṣkramaṇopaveśanānnaprāśanacauḷasaṃskārāṇāṃ buddhipūrvakalopajanyapratyavāyaparihārārthaṃ pratisaṃskāramardhakṛcchraṃ cūḍāyāḥ kṛcchraṃ tatpratyāmnāyagoniṣkrayībhūtayathāśaktirajatadānenāhamācariṣye || garbhādhānasīmaṃtayorlope tayorapyūhaḥ || tato mamāsyāḥ kanyāyā bhartrā saha dharmaprajotpādanagṛhyaparigrahadharmācaraṇeṣvadhikārasiddhidvārā śrīparameśvaraprītyarthaṃ vivāhākhyaṃ saṃskāraṃ kariṣya iti viśeṣaḥ || śeṣaṃ pūrvavat || bhrātā mama bhrāturiti bhaginyā iti vā || pitṛvyādiḥ kartā mama bhrātuḥ sutasya bhrātṛkanyāyā iti vā saṃkalpohaṃ kuryāt || varavadhvoḥ svayaṃ kartṛtve mama daivapitryaṛṇetyādi mama bhartrā sahetyādi ca saṃkalpaḥ || kecitsvastivācanakāle kanyādānādikāle vā pradhānavivāhasaṃskārasaṃkalpaṃ na kurvaṃti sa pramāda iti bahavaḥ || anye tu kanyādānavivāhahomādisaṃkalpa eva pradhānasaṃkalpastadatiriktavivāhapadārthābhāvādityāhuḥ ||

⟨Now the declaration and the rest at a son's marriage.⟩ Now, on the wedding day or on the day before it, the bride is to be given the auspicious bath with turmeric, oil and the rest, and with the turmeric and the rest left over from hers the bridegroom's auspicious bath is to be performed: such is the custom. Then the bridegroom's father ⟨or whoever else acts⟩, having taken the anointing bath together with his wife and with the one to be consecrated, wearing unwashed garments, seated facing east, having seated his wife on his own right and the one to be consecrated on her right, and having proclaimed the place and the time, ⟨declares⟩: "For the sake of the pleasure of Śrī Parameśvara, by way of the accomplishment of the begetting of dharmic offspring, which is the means of discharging the debts to the gods and to the fathers, for this my son I shall perform the saṃskāra ⟨consecratory rite⟩ named marriage. As limbs of it I shall perform the svastivācana ⟨the auspicious recitation⟩, the worship of the Mātṛkās, the nāndīśrāddha ⟨the śrāddha of rejoicing offered before an auspicious rite⟩, and the installation of the maṇḍapa ⟨pavilion⟩ deities beginning with Nandinī. At the beginning of that, for the securing of freedom from obstacles, I shall perform the worship of Gaṇapati." This is the saṅkalpa ⟨declaration of intent⟩ at a son's marriage. But at a daughter's marriage, where the jātakarma ⟨birth rite⟩ and the rest have been omitted, ⟨he declares⟩: "For the averting of the sin born of the deliberate omission of the saṃskāras of this my daughter — the jātakarma, the nāmakarma ⟨naming⟩, the sūryāvalokana ⟨showing her the Sun⟩, the niṣkramaṇa ⟨first going out⟩, the upaveśana ⟨first seating on the ground⟩, the annaprāśana ⟨first feeding of solid food⟩ and the cauḷa ⟨tonsure⟩ — I shall undergo half a kṛcchra ⟨a penance of fasting⟩ for each saṃskāra, and a full kṛcchra for the cūḍā, by the gift of silver according to my means, which stands as the redemption-price of the cow that is the substitute for that ⟨penance⟩." If the garbhādhāna ⟨the rite at conception⟩ and the sīmanta ⟨the parting of the hair in pregnancy⟩ have been omitted, the adaptation of the formula is made for those two as well. Then: "For the pleasure of Śrī Parameśvara, by way of the securing of this my daughter's competence, together with her husband, in the begetting of dharmic offspring, in the taking up of the domestic ⟨fire and its rites⟩, and in the practice of dharma, I shall perform the saṃskāra named marriage." This is the difference. The rest is as before. A brother ⟨says⟩ "of my brother" or "of my sister". A paternal uncle or other performer should make the adaptation of the saṅkalpa as "of my brother's son" or "of my brother's daughter". When the bridegroom or the bride is himself or herself the performer, the saṅkalpa is "of my own debt to the gods and to the fathers…" and "together with my husband…" ⟨respectively⟩. Some do not make the saṅkalpa of the principal marriage-saṃskāra at all, either at the time of the svastivācana or at the time of the giving away of the bride and the like; many ⟨authorities⟩ say that this is a blunder. But others say that the saṅkalpa of the kanyādāna ⟨the giving of the bride⟩, of the vivāha-homa ⟨the marriage oblation⟩ and the rest is itself the principal saṅkalpa, since there exists no thing called "marriage" over and above those.

अथ नांदीश्राद्धे देवताभेदेन संकल्पाः ।

मातृकापूजांते मृतपितृमातृमातामहो वरवध्वोः पिता स्वपित्राद्युद्देशकपार्वणत्रययुतं नांदीश्राद्धं कुर्यादित्यसंदिग्धम् ॥

mātṛkāpūjāṃte mṛtapitṛmātṛmātāmaho varavadhvoḥ pitā svapitrādyuddeśakapārvaṇatrayayutaṃ nāṃdīśrāddhaṃ kuryādityasaṃdigdham ||

⟨Now the saṅkalpas in the nāndīśrāddha according to the difference of the deity.⟩ At the end of the worship of the Mātṛkās, the father of the bridegroom or of the bride, whose own father, mother and maternal grandfather are dead, should perform the nāndīśrāddha ⟨the śrāddha of rejoicing⟩ furnished with the three pārvaṇas ⟨sets of offerings to three ancestors⟩ addressed to his own father and the rest. This is beyond doubt.

अथ जीवत्पित्रादीनां नांदीश्राद्धे ।

मातर्येव जीवंत्यां तत्पार्वणलोपः ॥ मातामहमात्रजीवने तत्पार्वणमात्रलोपः ॥ तथा चोभयत्र पार्वणद्वयेनैव नांदीश्राद्धसिद्धिः ॥ मातृमातामहयोर्जीवने पितृपार्वणेनैव तत्सिद्धिः पितृप्रपितामहमृतौ पितामहजीवने च पितृप्रपितामहतत्पितॄनुद्दिश्य पितृपार्वणम् ॥ तथा च पितृप्रपितामहतत्पितरो नांदीमुखा इदं वः पाद्यमित्यादिप्रयोगः ॥ प्रपितामहमात्रजीवने पितृपितामहतत्पितामहा इत्युद्देशः ॥ पितृमृतौ पितामहप्रपितामहजीवने पितः पितामहस्य पितामहप्रपितामहौ च नांदीमुखा इत्युच्चारः ॥ एवं मातृमरणे पितामहीमात्रजीवने मातः पितुः पितामहीप्रपितामह्यौ च नांदीमुखा इत्युच्चारः ॥ प्रपितामहीमात्रजीवने मातृपितामह्यौ पितुः प्रपितामही च नांदीमुखा इत्युच्चारः ॥ पितामहीप्रपितामह्योर्जीवने मातः पितामहस्य पितामहीप्रपितामह्यौ चेत्युच्चारः ॥ मुख्यमातृजीवने सापत्नमातृमरणेपि न मातृपार्वणम् ॥ एवं मुख्यपितामहीजीवने पितामह्याः सपत्नीमृतावपि तया सह न मातृपार्वणं किं तु पूर्वोक्त एवोच्चारः ॥ एवं प्रपितामहीसपत्नीविषयेपि ॥ एवं मुख्यमातामहीजीवने तत्सपत्न्यादिमरणेपि न मातामहादीनां सपत्नीकत्वेनोच्चारः किं तु केवलानामेव ॥ दर्शादौ मातृजीवने सापत्नमातृमृतौ केवलानामेव पित्रादीनामुद्देश इति सिद्धांतात् ॥ अथ मातामहमृतौ मातुः पितामहजीवने मातामहतत्पितामहप्रपितामहा इत्युच्चारः ॥ मातुः प्रपितामहमात्रजीवने मातामहमातृपितामहौ मातामहस्य प्रपितामहश्च नांदीमुखा इत्युच्चारः ॥ द्वयोर्जीवने मातामहमातुः पितामहस्य पितामहप्रपितामहौ च नांदीमुखा इत्युच्चारः ॥ अथ जीवत्पितृको मृतमातृमातामहश्च विवाहौपनयनजातकर्मादिषु पुत्रसंस्कारेषु मातृमातामहपार्वणद्वयमेव कुर्यात् ॥ मातर्यपि जीवंत्यां मातामहपार्वणमेव ॥ मातामहजीवने मातृमरणे जीवत्पितृकः सुतसंस्कारे मातृपार्वणमेव देवरहितं कुर्यात् ॥ त्रिष्वपि जीवत्सु सुतसंस्कारे पितुः पित्रादीनुद्दिश्य पार्वणत्रयं कुर्यात् ॥ त्रिष्वपि जीवत्सु सुतसंस्कारे नांदीश्राद्धलोप एवेति पक्षांतरं ग्रंथारंभे उक्तम् ॥ द्वितीयविवाहसमावर्तनाधानादिषु स्वसंस्कारेषु नांदीश्राद्धं कुर्वन् जीवत्पितृकः पितुः पित्रादीनुद्दिश्य पार्वणत्रयं कुर्यात् ॥ पितृमातृपितामहीप्रपितामह्यः पितुः पितृपितामहप्रपितामहाः पितृमातामहमातुः पितामहमातुः प्रपितामह्या नांदीमुखा इति तत्रोच्चारः ॥ अत्र पितृमात्रादिजीवने तत्पार्वणलोपः ॥ मृतपितृकस्तु स्वपित्रादीनुद्दिश्येति त्वसंदिग्धम् ॥ पितृपितामहयोर्जीवने पितामहस्य मात्रादिपार्वणत्रयोद्देशः ॥ त्रयाणां जीवने पितृपार्वणलोपः तत्र सुतसंस्कार इव स्वसंस्कारे मातृमातामहयोः पार्वणाभ्यामेव नांदीश्राद्धसिद्धिः ॥ पित्रादित्रयजीवने मातृमातामहयोश्च जीवने प्रपितामहस्य पित्रादिपार्वणत्रयोद्देशेन नांदीश्राद्धम् ॥ एवं प्रथमविवाहेपि कर्त्रंतराभावात् ॥ वर एव नांदीश्राद्धं कुर्वन् मृतपितृकः स्वपित्रादीनुद्दिश्य जीवत्पितृकस्तु पितुः पित्रादीनुद्दिश्य कुर्यात् ॥ जीवत्पितृपितामहस्तु पितामहस्य पित्रादिपार्वणत्रयोद्देशेन ॥ प्रपितामहस्यापि जीवने प्रपितामहस्य पित्रादिपार्वणत्रयोद्देशेन वा पितृपार्वणलोपेन वा नांदीश्राद्धम् ॥ अत्र सर्वत्र पितुः पितामहादेर्वा पित्रादिपार्वणोद्देशपक्षे स्वमातृमातामहयोर्मरणेपि न स्वमातृमातामहयोः पार्वणं किं तु पित्रादेर्मातृमातामहयोरेवेति ज्ञेयम् ॥ इति जीवत्पितृकनांदीश्राद्धप्रयोगः ॥

mātaryeva jīvaṃtyāṃ tatpārvaṇalopaḥ || mātāmahamātrajīvane tatpārvaṇamātralopaḥ || tathā cobhayatra pārvaṇadvayenaiva nāṃdīśrāddhasiddhiḥ || mātṛmātāmahayorjīvane pitṛpārvaṇenaiva tatsiddhiḥ pitṛprapitāmahamṛtau pitāmahajīvane ca pitṛprapitāmahatatpitṝnuddiśya pitṛpārvaṇam || tathā ca pitṛprapitāmahatatpitaro nāṃdīmukhā idaṃ vaḥ pādyamityādiprayogaḥ || prapitāmahamātrajīvane pitṛpitāmahatatpitāmahā ityuddeśaḥ || pitṛmṛtau pitāmahaprapitāmahajīvane pitaḥ pitāmahasya pitāmahaprapitāmahau ca nāṃdīmukhā ityuccāraḥ || evaṃ mātṛmaraṇe pitāmahīmātrajīvane mātaḥ pituḥ pitāmahīprapitāmahyau ca nāṃdīmukhā ityuccāraḥ || prapitāmahīmātrajīvane mātṛpitāmahyau pituḥ prapitāmahī ca nāṃdīmukhā ityuccāraḥ || pitāmahīprapitāmahyorjīvane mātaḥ pitāmahasya pitāmahīprapitāmahyau cetyuccāraḥ || mukhyamātṛjīvane sāpatnamātṛmaraṇepi na mātṛpārvaṇam || evaṃ mukhyapitāmahījīvane pitāmahyāḥ sapatnīmṛtāvapi tayā saha na mātṛpārvaṇaṃ kiṃ tu pūrvokta evoccāraḥ || evaṃ prapitāmahīsapatnīviṣayepi || evaṃ mukhyamātāmahījīvane tatsapatnyādimaraṇepi na mātāmahādīnāṃ sapatnīkatvenoccāraḥ kiṃ tu kevalānāmeva || darśādau mātṛjīvane sāpatnamātṛmṛtau kevalānāmeva pitrādīnāmuddeśa iti siddhāṃtāt || atha mātāmahamṛtau mātuḥ pitāmahajīvane mātāmahatatpitāmahaprapitāmahā ityuccāraḥ || mātuḥ prapitāmahamātrajīvane mātāmahamātṛpitāmahau mātāmahasya prapitāmahaśca nāṃdīmukhā ityuccāraḥ || dvayorjīvane mātāmahamātuḥ pitāmahasya pitāmahaprapitāmahau ca nāṃdīmukhā ityuccāraḥ || atha jīvatpitṛko mṛtamātṛmātāmahaśca vivāhaupanayanajātakarmādiṣu putrasaṃskāreṣu mātṛmātāmahapārvaṇadvayameva kuryāt || mātaryapi jīvaṃtyāṃ mātāmahapārvaṇameva || mātāmahajīvane mātṛmaraṇe jīvatpitṛkaḥ sutasaṃskāre mātṛpārvaṇameva devarahitaṃ kuryāt || triṣvapi jīvatsu sutasaṃskāre pituḥ pitrādīnuddiśya pārvaṇatrayaṃ kuryāt || triṣvapi jīvatsu sutasaṃskāre nāṃdīśrāddhalopa eveti pakṣāṃtaraṃ graṃthāraṃbhe uktam || dvitīyavivāhasamāvartanādhānādiṣu svasaṃskāreṣu nāṃdīśrāddhaṃ kurvan jīvatpitṛkaḥ pituḥ pitrādīnuddiśya pārvaṇatrayaṃ kuryāt || pitṛmātṛpitāmahīprapitāmahyaḥ pituḥ pitṛpitāmahaprapitāmahāḥ pitṛmātāmahamātuḥ pitāmahamātuḥ prapitāmahyā nāṃdīmukhā iti tatroccāraḥ || atra pitṛmātrādijīvane tatpārvaṇalopaḥ || mṛtapitṛkastu svapitrādīnuddiśyeti tvasaṃdigdham || pitṛpitāmahayorjīvane pitāmahasya mātrādipārvaṇatrayoddeśaḥ || trayāṇāṃ jīvane pitṛpārvaṇalopaḥ tatra sutasaṃskāra iva svasaṃskāre mātṛmātāmahayoḥ pārvaṇābhyāmeva nāṃdīśrāddhasiddhiḥ || pitrāditrayajīvane mātṛmātāmahayośca jīvane prapitāmahasya pitrādipārvaṇatrayoddeśena nāṃdīśrāddham || evaṃ prathamavivāhepi kartraṃtarābhāvāt || vara eva nāṃdīśrāddhaṃ kurvan mṛtapitṛkaḥ svapitrādīnuddiśya jīvatpitṛkastu pituḥ pitrādīnuddiśya kuryāt || jīvatpitṛpitāmahastu pitāmahasya pitrādipārvaṇatrayoddeśena || prapitāmahasyāpi jīvane prapitāmahasya pitrādipārvaṇatrayoddeśena vā pitṛpārvaṇalopena vā nāṃdīśrāddham || atra sarvatra pituḥ pitāmahādervā pitrādipārvaṇoddeśapakṣe svamātṛmātāmahayormaraṇepi na svamātṛmātāmahayoḥ pārvaṇaṃ kiṃ tu pitrādermātṛmātāmahayoreveti jñeyam || iti jīvatpitṛkanāṃdīśrāddhaprayogaḥ ||

⟨Now, in the nāndīśrāddha, for those whose father and the rest are living.⟩ If the mother alone is living, her pārvaṇa ⟨set of offerings to three ancestors⟩ is dropped. If only the maternal grandfather is living, only his pārvaṇa is dropped. And so in both cases the nāndīśrāddha is accomplished with two pārvaṇas only. If both the mother and the maternal grandfather are living, it is accomplished with the father's pārvaṇa alone. When the father and the great-grandfather are dead but the grandfather is living, the father's pārvaṇa is addressed to the father, the great-grandfather and the latter's father; and so the formula runs, "O father, great-grandfather, and his father, ⟨you⟩ nāndīmukhas ⟨the fathers invoked at a nāndīśrāddha⟩, this is your pādya ⟨water for the feet⟩," and so on. If only the great-grandfather is living, the address is "O father, grandfather, and the latter's grandfather." When the father is dead but the grandfather and the great-grandfather are living, the utterance is "O father, and the grandfather's grandfather and great-grandfather, ⟨you⟩ nāndīmukhas." So too, when the mother is dead and only the paternal grandmother is living, the utterance is "O mother, and the father's grandmother and great-grandmother, ⟨you⟩ nāndīmukhas." If only the great-grandmother is living, the utterance is "O mother and grandmother, and the father's great-grandmother, ⟨you⟩ nāndīmukhas." If both the grandmother and the great-grandmother are living, the utterance is "O mother, and the grandfather's grandmother and great-grandmother." If the principal mother ⟨the natural mother⟩ is living, there is no mother's pārvaṇa even though a step-mother is dead. So too, if the principal paternal grandmother is living, then even though a co-wife of the grandmother is dead there is no mother's pārvaṇa together with her; rather the utterance is exactly as stated before. So too in the case of a co-wife of the great-grandmother. So too, if the principal maternal grandmother is living, then even though her co-wife and the rest are dead, the maternal grandfather and the rest are not uttered as accompanied by their wives, but alone — since it is the settled conclusion that at the darśa ⟨the new-moon śrāddha⟩ and the rest, when the mother is living and a step-mother is dead, the address is to the father and the rest alone. Now, when the maternal grandfather is dead but the mother's grandfather is living, the utterance is "O maternal grandfather, and his grandfather and great-grandfather." If only the mother's great-grandfather is living, the utterance is "O maternal grandfather and mother's grandfather, and the maternal grandfather's great-grandfather, ⟨you⟩ nāndīmukhas." If both are living, the utterance is "O maternal grandfather, and the mother's grandfather's grandfather and great-grandfather, ⟨you⟩ nāndīmukhas." Now, a man whose father is living but whose mother and maternal grandfather are dead should, in his son's saṃskāras ⟨consecratory rites⟩ — marriage, upanayana ⟨investiture with the sacred thread⟩, jātakarma ⟨the birth rite⟩ and the rest — perform only the two pārvaṇas of the mother and of the maternal grandfather. If the mother too is living, only the maternal grandfather's pārvaṇa. When the maternal grandfather is living and the mother is dead, a man whose father is living should at his son's saṃskāra perform only the mother's pārvaṇa, and that without the deity ⟨portion⟩. If all three are living, he should at his son's saṃskāra perform the three pārvaṇas addressed to his father's father and the rest. That when all three are living the nāndīśrāddha is simply dropped at a son's saṃskāra — that other view has been stated at the beginning of the work. In his own saṃskāras — a second marriage, the samāvartana ⟨the return from studentship⟩, the ādhāna ⟨the setting up of the fires⟩ and the rest — a man whose father is living, when he performs the nāndīśrāddha, should perform the three pārvaṇas addressed to his father's father and the rest. There the utterance is: "O father's mother, grandmother and great-grandmother; O father's father, grandfather and great-grandfather; O father's maternal grandfather, and that mother's grandfather and great-grandfather — ⟨you⟩ nāndīmukhas." Here, if the father's mother and the rest are living, that pārvaṇa is dropped. But that a man whose father is dead addresses his own father and the rest is beyond doubt. If both the father and the grandfather are living, the three pārvaṇas are addressed to the grandfather's mother and the rest. If the three ⟨father, grandfather and great-grandfather⟩ are living, the father's pārvaṇa is dropped; there, in one's own saṃskāra as in a son's, the nāndīśrāddha is accomplished by the two pārvaṇas of the mother and the maternal grandfather alone. If the three beginning with the father are living, and the mother and the maternal grandfather are living too, the nāndīśrāddha is done by addressing the three pārvaṇas to the great-grandfather's father and the rest. So too in a first marriage, since there is no other performer. The bridegroom himself, performing the nāndīśrāddha, should address his own father and the rest if his father is dead, but his father's father and the rest if his father is living. But one whose father and grandfather are both living ⟨does it⟩ by addressing the three pārvaṇas to the grandfather's father and the rest. If the great-grandfather too is living, the nāndīśrāddha is done either by addressing the three pārvaṇas to the great-grandfather's father and the rest, or by dropping the father's pārvaṇa. In all these cases, on the view that the pārvaṇas are addressed to the father's — or the grandfather's and so on — father and the rest, it is to be understood that even though one's own mother and maternal grandfather are dead there is no pārvaṇa of one's own mother and maternal grandfather, but only of the mother and the maternal grandfather of that father or grandfather. Thus the procedure of the nāndīśrāddha for a man whose father is living.

अथ पित्रन्यकर्तृकनांदीश्राद्धप्रयोगः ।

यदा तु कन्याविवाहं पुत्रस्योपनयनं प्रथमविवाहं च पितृव्यमातुलादिः करोति तदा संस्कार्यस्य मृतपितृकत्वे अस्य संस्कार्यस्य पितृपितामहप्रपितामहा इत्यादि प्रयोगं कुर्यात् ॥ सोदरभ्रातुर्नोच्चारे विशेषः भ्रातुः पित्रादीनां संस्कार्यपित्रादीनां चैक्यात् ॥ सापत्नभ्राता तु संस्कार्यस्य मातृपितामहीप्रपितामह्य इत्याद्युच्चारयेत् ॥ संस्कार्यमातृजीवने तत्पार्वणलोपः ॥ संस्कार्यस्य जीवत्पितृकत्वे मातुलादिः कर्ता संस्कार्यपितुः मातृपितामहीप्रपितामह्यः संस्कार्यपितुः पितृपितामहप्रपितामहा इत्याद्युच्चार्य तत्पितुः पित्रादिपार्वणत्रयं कुर्यात् ॥ संस्कार्यस्य पितृपितामहयोर्जीवने मातुलादिः संस्कार्यस्य पितुर्मात्रादीन् मातामहादींश्चोद्दिश्य पार्वणद्वयं कुर्यात् ॥ पितृवर्गद्वयाद्यजीवने एकैकवर्गपार्वणम् ॥ पितृवर्गत्रयाद्यजीवने मातुलादिः पितामहस्य मात्रादिपार्वणत्रयोद्देशं कुर्यात् ॥ पितामहस्य मात्रादिजीवने तत्पार्वणलोपः पूर्ववत् ॥ पितृव्ये जीवत्पितृकसंस्कारकर्तरि नोच्चारे विशेषः ॥ संस्कार्यपितुः पित्रादीनां पितृव्यस्य पित्रादीनां चैक्यात् ॥ पितामहस्य संस्कर्तृत्वे संस्कार्यपितृमरणे संस्कार्यस्य पितः मम पितृपितामहौ च नांदीमुखाः संस्कार्यस्य मात्रादयो मातामहादयश्चेत्याद्युच्चारः ॥ संस्कार्यपितृजीवने पितामहः कर्ता स्वमातृपितृमातामहपार्वणानि ममेति पदरहितानि तत्सहितानि वोच्चारयेत् ॥ एवं प्रपितामहे कर्तर्यपि योज्यम् ॥ दातुमशक्नुवता कन्यादानाधिकारिणा त्वं कन्यादानं कुर्विति प्रार्थितो यः परकीयकन्यां दातुमिच्छति यश्च सुवर्णेनात्मीयां कृत्वा अनाथां ज्ञात्वा वाऽन्यकन्यां दातुमिच्छति सोपि संस्कार्यायाः कन्यायाः पित्रादीनुच्चारयेत् ॥ तस्याः पितृजीवने तदीयमात्रादीन् तस्या वर्गत्रयाद्यजीवने पितुः पित्रादीनिति यथासम्भवमूह्यम् ॥ इति पित्रन्यकर्तृकनांदीश्राद्धप्रयोगः ॥

yadā tu kanyāvivāhaṃ putrasyopanayanaṃ prathamavivāhaṃ ca pitṛvyamātulādiḥ karoti tadā saṃskāryasya mṛtapitṛkatve asya saṃskāryasya pitṛpitāmahaprapitāmahā ityādi prayogaṃ kuryāt || sodarabhrāturnoccāre viśeṣaḥ bhrātuḥ pitrādīnāṃ saṃskāryapitrādīnāṃ caikyāt || sāpatnabhrātā tu saṃskāryasya mātṛpitāmahīprapitāmahya ityādyuccārayet || saṃskāryamātṛjīvane tatpārvaṇalopaḥ || saṃskāryasya jīvatpitṛkatve mātulādiḥ kartā saṃskāryapituḥ mātṛpitāmahīprapitāmahyaḥ saṃskāryapituḥ pitṛpitāmahaprapitāmahā ityādyuccārya tatpituḥ pitrādipārvaṇatrayaṃ kuryāt || saṃskāryasya pitṛpitāmahayorjīvane mātulādiḥ saṃskāryasya piturmātrādīn mātāmahādīṃścoddiśya pārvaṇadvayaṃ kuryāt || pitṛvargadvayādyajīvane ekaikavargapārvaṇam || pitṛvargatrayādyajīvane mātulādiḥ pitāmahasya mātrādipārvaṇatrayoddeśaṃ kuryāt || pitāmahasya mātrādijīvane tatpārvaṇalopaḥ pūrvavat || pitṛvye jīvatpitṛkasaṃskārakartari noccāre viśeṣaḥ || saṃskāryapituḥ pitrādīnāṃ pitṛvyasya pitrādīnāṃ caikyāt || pitāmahasya saṃskartṛtve saṃskāryapitṛmaraṇe saṃskāryasya pitaḥ mama pitṛpitāmahau ca nāṃdīmukhāḥ saṃskāryasya mātrādayo mātāmahādayaścetyādyuccāraḥ || saṃskāryapitṛjīvane pitāmahaḥ kartā svamātṛpitṛmātāmahapārvaṇāni mameti padarahitāni tatsahitāni voccārayet || evaṃ prapitāmahe kartaryapi yojyam || dātumaśaknuvatā kanyādānādhikāriṇā tvaṃ kanyādānaṃ kurviti prārthito yaḥ parakīyakanyāṃ dātumicchati yaśca suvarṇenātmīyāṃ kṛtvā anāthāṃ jñātvā vā'nyakanyāṃ dātumicchati sopi saṃskāryāyāḥ kanyāyāḥ pitrādīnuccārayet || tasyāḥ pitṛjīvane tadīyamātrādīn tasyā vargatrayādyajīvane pituḥ pitrādīniti yathāsambhavamūhyam || iti pitranyakartṛkanāṃdīśrāddhaprayogaḥ ||

⟨Now the procedure of the nāndīśrāddha ⟨the auspicious rite for the fathers⟩ when one other than the father performs it.⟩ But when a paternal uncle, a maternal uncle or the like performs a daughter's marriage, or a son's upanayana ⟨investiture with the sacred thread⟩ or first marriage, then, if the one to be consecrated has lost his father, he should use the formula "the father, grandfather and great-grandfather of this one to be consecrated," and so on. For a full brother there is no difference in the utterance, since the brother's father and the rest and the saṃskārya's ⟨the one to be consecrated's⟩ father and the rest are the same. But a half-brother ⟨born of another wife⟩ should utter "the mother, paternal grandmother and great-grandmother of the one to be consecrated," and so on. If the saṃskārya's mother is living, that pārvaṇa ⟨set of offerings to three ancestors⟩ is dropped. If the saṃskārya's father is living, the performer — a maternal uncle or the like — should utter "the mother, grandmother and great-grandmother of the saṃskārya's father; the father, grandfather and great-grandfather of the saṃskārya's father," and so on, and should perform the three pārvaṇas of that father's father and the rest. If the saṃskārya's father and grandfather are both living, the maternal uncle or the like should perform two pārvaṇas, addressed to the saṃskārya's father's mother and the rest, and to his maternal grandfather and the rest. If the heads of two of the father's groups are living, there is the pārvaṇa of a single group ⟨only⟩. If the heads of all three of the father's groups are living, the maternal uncle or the like should address the three pārvaṇas to the grandfather's mother and the rest. If the grandfather's mother and the rest are living, that pārvaṇa is dropped, as before. When the performer of the saṃskāra of one whose father is living is a paternal uncle, there is no difference in the utterance, since the saṃskārya's father's father and the rest and the paternal uncle's father and the rest are the same. When the grandfather is the performer and the saṃskārya's father is dead, the utterance is "O father of the one to be consecrated, and my father and grandfather, ⟨you⟩ nāndīmukhas ⟨the fathers invoked at a nāndīśrāddha⟩; and the mother and the rest, and the maternal grandfather and the rest, of the one to be consecrated," and so on. If the saṃskārya's father is living, the grandfather as performer should utter the pārvaṇas of his own mother, his father and his maternal grandfather, either without the word "my" or with it. The same is to be applied when the great-grandfather is the performer. He who, being asked by one entitled to give the bride but unable to give her — "Do you make the gift of the bride" — wishes to give another's daughter; and he who wishes to give another's daughter having made her his own by ⟨a gift of⟩ gold, or knowing her to be without protector: he too should utter the father and the rest of the girl to be consecrated. If her father is living, ⟨he should utter⟩ her mother and the rest; if the heads of her three groups are living, the father's father and the rest. The adaptation is to be made as the case allows. Thus the procedure of the nāndīśrāddha when the performer is someone other than the father.

अथ दत्तककर्तृत्वे व्यवस्था ।

दत्तकन्याया विवाहं कुर्वन्प्रतिग्रहीता पिता स्वपित्रादीनुद्दिश्यैव कुर्यात् ॥ दत्तकस्तु पुत्रो यदि अधिकार्यंतराभावाल्लब्धजनकपितृधनस्तदाजनकपित्रादीन् प्रतिग्रहीतृपित्रादींश्च पितरौ पितामहौ प्रपितामहौ च नांदीमुखा इत्येवमुच्चार्य श्राद्धं कुर्यात् ॥ एवं मातृपार्वणे मातामहपार्वणे च द्विवचनप्रयोग ऊह्यः ॥ यदि तु जनकधनग्रहणेऽधिकार्यतरसत्त्वादलब्धजनकधनस्तदा प्रतिग्रहीतृपित्रादीनेवोद्दिश्य कुर्यात् न पितृद्वयोद्देशेन अत्र सर्वत्र संभ्रमेण क्वचित्क्वचित् मातृपार्वणपितृपार्वणयोः क्रमवैपरीत्यपातेपि स क्रमो न विवक्षितः ॥ सर्वत्र नांदीश्राद्धेषु पूर्वं मातृपार्वणं ततः पितुः पार्वणं ततो मातामहस्येति क्रमस्य निश्चितत्वात् ॥ बह्वृचकात्यायनैर्मातृपितामहीप्रपितामह्य इत्यादिनानुलोम्येन पार्वणत्रयेप्युच्चारः॥ तैत्तिरीयादिभिस्तु प्रपितामहपितामहपितर इत्येवमादिना व्युत्क्रमेणोच्चारः कार्यः ॥ एकसंस्कार्यस्यानेकसंस्काराणां सहानुष्ठानेपि नांदीश्राद्धं सकृदेव एवं यमलयोर्द्वयोः पुत्रयोः कन्ययोर्वा विवाहोपनयनादिसंस्काराणां सहैवानुष्ठानेपि नांदीश्राद्धं सकृदेव ॥ यमलयोः संस्काराणामेकमंडपे एककाले एकेन कर्त्रा सह करणे दोषो नेत्युक्तम् ॥ नांदीश्राद्धे अन्नाभावे आममामाभावे हिरण्यं दद्यात् ॥ हिरण्याभावे युग्मब्राह्मणभोजनपर्याप्तान्ननिष्क्रयीभूतं यथाशक्ति किंचिद् द्रव्यं स्वाहा न ममेति वदेत् ॥ अन्यः सर्वोपि विशेषो गर्भाधानप्रकरणे विस्तरेणोक्तस्तत एवानुसंधेयः ॥ इति नांदीश्राद्धम् ॥ ततो मंडपदेवतास्थापनं ग्रहयज्ञश्च स्वस्तिवाचनात्पूर्वं नांदीश्राद्धोत्तरं वा कार्यः ॥

dattakanyāyā vivāhaṃ kurvanpratigrahītā pitā svapitrādīnuddiśyaiva kuryāt || dattakastu putro yadi adhikāryaṃtarābhāvāllabdhajanakapitṛdhanastadājanakapitrādīn pratigrahītṛpitrādīṃśca pitarau pitāmahau prapitāmahau ca nāṃdīmukhā ityevamuccārya śrāddhaṃ kuryāt || evaṃ mātṛpārvaṇe mātāmahapārvaṇe ca dvivacanaprayoga ūhyaḥ || yadi tu janakadhanagrahaṇe'dhikāryatarasattvādalabdhajanakadhanastadā pratigrahītṛpitrādīnevoddiśya kuryāt na pitṛdvayoddeśena atra sarvatra saṃbhrameṇa kvacitkvacit mātṛpārvaṇapitṛpārvaṇayoḥ kramavaiparītyapātepi sa kramo na vivakṣitaḥ || sarvatra nāṃdīśrāddheṣu pūrvaṃ mātṛpārvaṇaṃ tataḥ pituḥ pārvaṇaṃ tato mātāmahasyeti kramasya niścitatvāt || bahvṛcakātyāyanairmātṛpitāmahīprapitāmahya ityādinānulomyena pārvaṇatrayepyuccāraḥ|| taittirīyādibhistu prapitāmahapitāmahapitara ityevamādinā vyutkrameṇoccāraḥ kāryaḥ || ekasaṃskāryasyānekasaṃskārāṇāṃ sahānuṣṭhānepi nāṃdīśrāddhaṃ sakṛdeva evaṃ yamalayordvayoḥ putrayoḥ kanyayorvā vivāhopanayanādisaṃskārāṇāṃ sahaivānuṣṭhānepi nāṃdīśrāddhaṃ sakṛdeva || yamalayoḥ saṃskārāṇāmekamaṃḍape ekakāle ekena kartrā saha karaṇe doṣo netyuktam || nāṃdīśrāddhe annābhāve āmamāmābhāve hiraṇyaṃ dadyāt || hiraṇyābhāve yugmabrāhmaṇabhojanaparyāptānnaniṣkrayībhūtaṃ yathāśakti kiṃcid dravyaṃ svāhā na mameti vadet || anyaḥ sarvopi viśeṣo garbhādhānaprakaraṇe vistareṇoktastata evānusaṃdheyaḥ || iti nāṃdīśrāddham || tato maṃḍapadevatāsthāpanaṃ grahayajñaśca svastivācanātpūrvaṃ nāṃdīśrāddhottaraṃ vā kāryaḥ ||

⟨Now the settled rule ⟨vyavasthā⟩ when an adopted son is the performer ⟨of the rites⟩.⟩ An adoptive father performing the marriage of a daughter given to him ⟨in adoption⟩ should address his own father and the rest only. But an adopted son, if he has obtained the property of his natural father because there was no other claimant, should perform the śrāddha addressing both the natural father's father and the rest and the adoptive father's father and the rest, uttering it thus: "O ⟨our two⟩ fathers, ⟨two⟩ grandfathers and ⟨two⟩ great-grandfathers, ⟨you⟩ nāndīmukhas ⟨the fathers invoked at a nāndīśrāddha⟩." So too the use of the dual is to be supplied in the mother's pārvaṇa ⟨set of offerings to three ancestors⟩ and in the maternal grandfather's pārvaṇa. But if he has not obtained the natural father's wealth, another claimant to it existing, then he should perform it addressing the adoptive father's father and the rest only, and not by addressing two fathers. In all this, even though here and there, through haste, the order of the mother's pārvaṇa and the father's pārvaṇa has fallen out reversed, that order is not what is meant — for in all nāndīśrāddhas the order is settled as first the mother's pārvaṇa, then the father's pārvaṇa, then the maternal grandfather's. By the Bahvṛcas ⟨the Ṛgvedins⟩ and the followers of Kātyāyana the utterance in all three pārvaṇas is in the direct order, "mother, grandmother, great-grandmother," and so on. But by the Taittirīyas and the rest the utterance is to be made in the reverse order, "great-grandfather, grandfather, father," and so on. Even when several saṃskāras ⟨consecratory rites⟩ of one person to be consecrated are performed together, the nāndīśrāddha is done once only. So too, even when the saṃskāras of marriage, upanayana ⟨investiture with the sacred thread⟩ and the rest are performed together for twin sons or twin daughters, the nāndīśrāddha is done once only. It has been said that there is no fault in performing the saṃskāras of twins together in one maṇḍapa ⟨pavilion⟩, at one time, by one performer. In the nāndīśrāddha, if cooked food is lacking ⟨he should give⟩ āma ⟨uncooked grain⟩; if āma is lacking, he should give gold. If gold is lacking, he should say "svāhā, not mine" over some substance according to his means, which stands as the price of food enough to feed an even number of brāhmaṇas. Every other particular has been stated at length in the section on the garbhādhāna ⟨the rite at conception⟩ and is to be looked up there. Thus the nāndīśrāddha. Then the installation of the maṇḍapa deities and the graha-yajña ⟨the sacrifice to the planets⟩ are to be done either before the svastivācana ⟨the auspicious recitation⟩ or after the nāndīśrāddha.

अथ सीमंतपूजा ।

अथ कन्यादाता वरगृहं गतः करिष्यमाणकन्याविवाहांगत्वेन वरस्य सीमांतपूजां करिष्य इति संकल्प्य गणेशवरुणौ संपूज्य वरं पादप्रक्षालनवस्त्रगंधपुष्पनीराजनैः संपूज्य यथाचारं दुग्धादि प्राशयेत् ॥ ततो वरो मंगलघोषैर्वाहिनारूढो वधूगृहं गच्छेद्वरपिता वधूं वस्त्रादिना पूजयेदिति यथाचारम् ॥

atha kanyādātā varagṛhaṃ gataḥ kariṣyamāṇakanyāvivāhāṃgatvena varasya sīmāṃtapūjāṃ kariṣya iti saṃkalpya gaṇeśavaruṇau saṃpūjya varaṃ pādaprakṣālanavastragaṃdhapuṣpanīrājanaiḥ saṃpūjya yathācāraṃ dugdhādi prāśayet || tato varo maṃgalaghoṣairvāhinārūḍho vadhūgṛhaṃ gacchedvarapitā vadhūṃ vastrādinā pūjayediti yathācāram ||

⟨Now the sīmānta worship ⟨the honouring of the bridegroom at the village boundary⟩.⟩ Now the giver of the bride, having gone to the bridegroom's house, makes the saṅkalpa ⟨declaration of intent⟩: "As a limb of the marriage of the bride which is about to be performed, I shall perform the sīmānta-pūjā ⟨the worship at the boundary⟩ of the bridegroom." Having then worshipped Gaṇeśa and Varuṇa, and having honoured the bridegroom with the washing of his feet, with a garment, sandal-paste, flowers and the waving of lights, he should give him milk and the rest to taste, according to custom. Then the bridegroom, mounted on a conveyance, should go to the bride's house with auspicious acclamations, and the bridegroom's father should honour the bride with a garment and the rest — thus according to custom.

अथ गौरीहरपूजा ।

लग्नदिने कन्यापिता कन्या वा अन्योन्यालिंगितगौरीहरयोः प्रतिमां सुवर्णरौप्यादिनिर्मितां कात्यायनीमहालक्ष्मीशचीभिः सह पूजयेत्॥ तत्र कोणचतुष्टयस्थापितकलशश्रेणीनां मध्ये उपलयुतदृषदि वस्त्रे वा तंडुलपूर्णे गौरीहरौ मंत्रेण पूजयेत्॥ तत्र “ सिंहासनस्थां देवेशीं सर्वालंकारसंयुताम् ॥ पीतांबरधरं देवं चंद्रार्धकृतशेखरम् ॥ करेणाधः सुधापूर्णं कलशं दक्षिणेन तु ॥ वरदं चाभयं वामेनाश्लिष्य च तनुप्रियाम्” इति ध्यानमंत्रः ॥ “गौरीहर महेशान सर्वमंगलदायक॥ पूजां गृहाण देवेश सर्वदा मंगलं कुरु ॥” इति पूजामंत्रः ॥ “कन्यादेहप्रमाणेन सप्तविंशतितंतुभिः ॥ ” कृतया वर्त्तिकया दीपं प्रज्वाल्य सुवासिनीब्राह्मणान् भोजयेत् ॥ इति गौरीहरपूजा ॥

lagnadine kanyāpitā kanyā vā anyonyāliṃgitagaurīharayoḥ pratimāṃ suvarṇaraupyādinirmitāṃ kātyāyanīmahālakṣmīśacībhiḥ saha pūjayet|| tatra koṇacatuṣṭayasthāpitakalaśaśreṇīnāṃ madhye upalayutadṛṣadi vastre vā taṃḍulapūrṇe gaurīharau maṃtreṇa pūjayet|| tatra “ siṃhāsanasthāṃ deveśīṃ sarvālaṃkārasaṃyutām || pītāṃbaradharaṃ devaṃ caṃdrārdhakṛtaśekharam || kareṇādhaḥ sudhāpūrṇaṃ kalaśaṃ dakṣiṇena tu || varadaṃ cābhayaṃ vāmenāśliṣya ca tanupriyām” iti dhyānamaṃtraḥ || “gaurīhara maheśāna sarvamaṃgaladāyaka|| pūjāṃ gṛhāṇa deveśa sarvadā maṃgalaṃ kuru ||” iti pūjāmaṃtraḥ || “kanyādehapramāṇena saptaviṃśatitaṃtubhiḥ || ” kṛtayā varttikayā dīpaṃ prajvālya suvāsinībrāhmaṇān bhojayet || iti gaurīharapūjā ||

⟨Now the worship of Gaurī and Hara ⟨Śiva⟩.⟩ On the day of the lagna ⟨the wedding hour⟩ the bride's father, or the bride herself, should worship an image of Gaurī and Hara embracing each other, made of gold or of silver or the like, together with Kātyāyanī, Mahālakṣmī and Śacī. There, in the middle of the rows of water-jars set at the four corners, he should worship Gaurī and Hara with the mantra upon a grinding-stone with its upper stone, or upon a cloth heaped with rice. There the meditation-mantra is: "⟨I meditate on⟩ the Goddess of gods, seated on a lion-throne, joined with every ornament; and the God clad in yellow, who has made the half-moon his crest, who holds in his lower right hand a jar filled with nectar, and ⟨who shows⟩ the boon-giving and the fear-dispelling ⟨gestures⟩, embracing with his left his slender-bodied beloved." The worship-mantra is: "O Gaurīhara, great Lord, giver of all auspiciousness! Accept this worship, O Lord of gods, and ever make ⟨all⟩ auspicious." "With twenty-seven threads of the measure of the girl's body" — having kindled a lamp with a wick made ⟨thus⟩, he should feed married women and brāhmaṇas. Thus the worship of Gaurī and Hara.

अथ मधुपर्के विचारः ।

पंचविंशतिदर्भाणां वैण्यग्रंथिसंयुतो लंवग्रो विष्टरः संपाद्यः॥ “वरस्य या भवेच्छाखा तच्छाखा गृहचोदिता ॥ मधुपर्कः प्रदातव्यो ह्यन्यशाखेपि दातरि ॥” दधिमधुमिश्रं मधुपर्कः ॥ तत्र दध्यलाभे पयो जलं वा ॥ मध्वलाभे सर्पिर्गुडो वा प्रतिनिधिः ॥ गृहागतं स्नातकं वरं मधुपर्केणार्हयिष्य इति संकल्पः ॥ वरस्य द्वितीयोद्वाहे तु स्नातकमिति पदलोपः ॥ ततो यथागृह्यं मधुपर्कप्रयोगो ज्ञातव्यः ॥ एवं गुरुः श्रेष्ठविप्रा राजा चेति गृहागताः ॥ यज्ञे वृता ऋत्विजश्च मधुपर्केण पूजनीयाः ॥ ऋत्विगादीनामपि अर्च्यशाखयैव मधुपर्को न तु दातृशाखया ॥ जयंतस्तु सर्वत्र यजमानशाखयैव मधुपर्क इत्याह ॥ अत्र गंधपुष्पधूपदीपपूजांते उपहारो माषविकारसहितो भोजनार्थं देयः ॥ एवं मधुपर्के तत्पूर्वं वा कृतभोजनायैव वरायोपोषितो दाता कन्यां दद्यात् ॥

paṃcaviṃśatidarbhāṇāṃ vaiṇyagraṃthisaṃyuto laṃvagro viṣṭaraḥ saṃpādyaḥ|| “varasya yā bhavecchākhā tacchākhā gṛhacoditā || madhuparkaḥ pradātavyo hyanyaśākhepi dātari ||” dadhimadhumiśraṃ madhuparkaḥ || tatra dadhyalābhe payo jalaṃ vā || madhvalābhe sarpirguḍo vā pratinidhiḥ || gṛhāgataṃ snātakaṃ varaṃ madhuparkeṇārhayiṣya iti saṃkalpaḥ || varasya dvitīyodvāhe tu snātakamiti padalopaḥ || tato yathāgṛhyaṃ madhuparkaprayogo jñātavyaḥ || evaṃ guruḥ śreṣṭhaviprā rājā ceti gṛhāgatāḥ || yajñe vṛtā ṛtvijaśca madhuparkeṇa pūjanīyāḥ || ṛtvigādīnāmapi arcyaśākhayaiva madhuparko na tu dātṛśākhayā || jayaṃtastu sarvatra yajamānaśākhayaiva madhuparka ityāha || atra gaṃdhapuṣpadhūpadīpapūjāṃte upahāro māṣavikārasahito bhojanārthaṃ deyaḥ || evaṃ madhuparke tatpūrvaṃ vā kṛtabhojanāyaiva varāyopoṣito dātā kanyāṃ dadyāt ||

⟨Now the consideration of the madhuparka ⟨the honey-mixture offered to a guest⟩.⟩ A viṣṭara ⟨a seat of grass⟩ of twenty-five darbha ⟨kuśa grass⟩ blades, bound with a knot of bamboo ⟨fibre⟩ and with its tips hanging down, is to be prepared. "Whatever śākhā ⟨Vedic branch⟩ is the bridegroom's, that śākhā is the one enjoined by the domestic ritual; the madhuparka must indeed be given ⟨by it⟩ even when the giver belongs to another śākhā." The madhuparka ⟨the honey-offering to an honoured guest⟩ is a mixture of curds and honey. There, if curds are not to be had, milk or water; if honey is not to be had, ghee or jaggery is the substitute. The saṅkalpa ⟨declaration of intent⟩ is: "I shall honour with the madhuparka the bridegroom, a snātaka ⟨one who has completed his studentship⟩, come to my house." But at a bridegroom's second marriage the word "snātaka" is dropped. Thereafter the procedure of the madhuparka is to be learnt from one's own gṛhya ⟨domestic manual⟩. In the same way the teacher, eminent brāhmaṇas and a king, when they come to the house, and the ṛtvijs ⟨officiating priests⟩ chosen at a sacrifice, are to be honoured with the madhuparka. For the ṛtvijs and the rest too the madhuparka goes by the śākhā of the one who is honoured, and not by the śākhā of the giver. But Jayanta says that everywhere the madhuparka goes by the yajamāna's ⟨the sacrificer's⟩ own śākhā. Here, at the end of the worship with sandal-paste, flowers, incense and lamp, an offering together with a preparation of māṣa ⟨black gram⟩ is to be given for eating. Thus, at the madhuparka or before it, the giver, himself fasting, should give away the bride to the bridegroom only when the bridegroom has eaten.

अथ लग्नघटीस्थापनम् ।

दशपलमितताम्रघटितं षडंगुलोन्नतं द्वादशांगुलविस्तृतं घटीयंत्रं कुर्यादिति सिंधुः ॥ “द्वादशार्धपलोन्मानं चतुर्भिश्चतुरंगुलैः ॥ स्वर्णमाषैः कृतच्छिद्रं यावत्प्रस्थजलप्लुतम्” इति तु श्रीभागवते तृतीयस्कंधे उक्तम् ॥ अस्यार्थः ॥ अशीतिगुंजात्मकः कर्षः अस्यैव सुवर्णसंज्ञा ॥ कर्षचतुष्टयं पलम् ॥ तथा च षट्पलताम्रविरचितं पात्रं विंशतिगुंजोन्मितसुवर्णनिर्मितचतुरंगुलदीर्घशलाकया मूले कृतच्छिद्रं कुर्यात् ॥ तेन छिद्रेण यावत्प्रस्थपरिमितं जलं प्रविशति तेन च प्रस्थजलपूरणेन तत्पात्रं जले मग्नं भवति तत्पात्रं घटीकालप्रमाणम् ॥ तत्र प्रस्थमानं तु षोडशपलात्मकम् ॥ “पलं सुवर्णाश्चत्वारः कुडवः प्रस्थमाढकम् ॥ द्रोणं च खारिका चेति पूर्वपूर्वचतुर्गुणम्” इत्युक्तेः ॥ ग्रंथांतरे चतुर्मुष्टिः कुडवश्चत्वारः कुडवाः प्रस्थ इति ॥ केचित्षष्टिसंख्याकगुरुवर्णोच्चारे पलसंज्ञः कालः षष्टिपलकाला नाडिकेत्याहुः ॥ एवं प्रमाणीकृतं घटीयंत्रं सूर्यमंडलस्यार्धोदयेर्धास्ते वा जलपूर्णे ताम्रपात्रे मृत्पात्रे वा क्षिपेत् ॥ तत्र मंत्रः ॥ “मुख्यं त्वमसि यंत्राणां ब्रह्मणा निर्मितं पुरा ॥ भवभावाय दंपत्योः कालसाधनकारणम् ॥” अनेन मंत्रेण गणेशवरुणपूजनपूर्वकं घटीयंत्रं स्थापयेत् ॥ एवं स्थापिता घटी आग्नेययाम्यनैर्ऋतवायव्यदिग्गता न शुभा ॥ मध्यस्थितान्यदिग्गता च शुभा ॥ एवमाग्नेयादिपंचदिक्षु पूर्णा न शुभा ॥ इति घटिकाविचारः ॥

daśapalamitatāmraghaṭitaṃ ṣaḍaṃgulonnataṃ dvādaśāṃgulavistṛtaṃ ghaṭīyaṃtraṃ kuryāditi siṃdhuḥ || “dvādaśārdhapalonmānaṃ caturbhiścaturaṃgulaiḥ || svarṇamāṣaiḥ kṛtacchidraṃ yāvatprasthajalaplutam” iti tu śrībhāgavate tṛtīyaskaṃdhe uktam || asyārthaḥ || aśītiguṃjātmakaḥ karṣaḥ asyaiva suvarṇasaṃjñā || karṣacatuṣṭayaṃ palam || tathā ca ṣaṭpalatāmraviracitaṃ pātraṃ viṃśatiguṃjonmitasuvarṇanirmitacaturaṃguladīrghaśalākayā mūle kṛtacchidraṃ kuryāt || tena chidreṇa yāvatprasthaparimitaṃ jalaṃ praviśati tena ca prasthajalapūraṇena tatpātraṃ jale magnaṃ bhavati tatpātraṃ ghaṭīkālapramāṇam || tatra prasthamānaṃ tu ṣoḍaśapalātmakam || “palaṃ suvarṇāścatvāraḥ kuḍavaḥ prasthamāḍhakam || droṇaṃ ca khārikā ceti pūrvapūrvacaturguṇam” ityukteḥ || graṃthāṃtare caturmuṣṭiḥ kuḍavaścatvāraḥ kuḍavāḥ prastha iti || kecitṣaṣṭisaṃkhyākaguruvarṇoccāre palasaṃjñaḥ kālaḥ ṣaṣṭipalakālā nāḍiketyāhuḥ || evaṃ pramāṇīkṛtaṃ ghaṭīyaṃtraṃ sūryamaṃḍalasyārdhodayerdhāste vā jalapūrṇe tāmrapātre mṛtpātre vā kṣipet || tatra maṃtraḥ || “mukhyaṃ tvamasi yaṃtrāṇāṃ brahmaṇā nirmitaṃ purā || bhavabhāvāya daṃpatyoḥ kālasādhanakāraṇam ||” anena maṃtreṇa gaṇeśavaruṇapūjanapūrvakaṃ ghaṭīyaṃtraṃ sthāpayet || evaṃ sthāpitā ghaṭī āgneyayāmyanairṛtavāyavyadiggatā na śubhā || madhyasthitānyadiggatā ca śubhā || evamāgneyādipaṃcadikṣu pūrṇā na śubhā || iti ghaṭikāvicāraḥ ||

⟨Now the setting up of the water-clock for the ascendant.⟩ One should make the ghaṭī-yantra ⟨the water-clock bowl⟩ wrought of ten palas of copper, six aṅgulas ⟨finger-breadths⟩ high and twelve aṅgulas broad — so the Sindhu ⟨the Nirṇayasindhu⟩. But in the third skandha of the Śrī Bhāgavata it is said: "Of the measure of half of twelve palas ⟨that is, six⟩, with a hole made by four gold māṣas of four aṅgulas, ⟨sinking⟩ when flooded with a prastha of water." Its meaning is this. A karṣa consists of eighty guñjās ⟨guñjā seeds⟩, and this same is called a suvarṇa. Four karṣas are a pala. And so one should make a vessel wrought of six palas of copper, pierced with a hole at the bottom by a rod four aṅgulas long made of gold measuring twenty guñjās. Water to the measure of a prastha enters by that hole, and by that filling with a prastha of water the vessel sinks in the water; that vessel is the measure of the time of one ghaṭī. There the measure of a prastha is sixteen palas, since it is said: "Four suvarṇas are a pala; the kuḍava, the prastha, the āḍhaka, the droṇa and the khārikā are each four times the one before." In another work: "Four handfuls are a kuḍava, four kuḍavas a prastha." Some say that the time taken in uttering sixty heavy syllables is called a pala, and that a nāḍikā is a time of sixty palas. The ghaṭī-yantra thus made to measure should be dropped, when the Sun's disc is half risen or half set, into a copper or an earthen vessel filled with water. There the mantra is: "You are the chief of instruments, fashioned of old by Brahmā, the means of reckoning time, for the welfare of the wedded pair." With this mantra, after worshipping Gaṇeśa and Varuṇa, he should set up the ghaṭī-yantra. The ghaṭī so set up is not auspicious if it goes to the south-east, the south, the south-west or the north-west; and it is auspicious if it stays in the middle or goes to any other direction. So too it is not auspicious if it fills ⟨and sinks⟩ in the five directions beginning with the south-east. Thus the consideration of the ghaṭikā ⟨the hour-measure⟩.

अथांतःपटधारणविधिः ।

अथ ज्योतिर्विदादिष्टे शुभकाले हस्तांतराले तंदुलराशी पूर्वापरौ कृत्वा पूर्वराशौ प्रत्यङ्मुखं वरमपरस्मिन्प्राङ्मुखीं कन्यामवस्थाप्य तयोर्मध्ये कुंकुमादिकृतस्वस्तिकांकितमंतःपटमुदग्दशं धारयेयुः ॥ कन्यावरयोः पित्रादिज्योतिर्विदं संपूज्य तद्दत्ताक्षताः फलयुताः कन्यावरयोरंजलौ दद्यात् ॥ कन्यावरौ साक्षतहस्तौ स्वस्तिकालोकनपरौ अमुकदेवतायै नम इति स्वस्वकुलदेवतां ध्यायंतौ तिष्ठेताम् ॥ ज्योतिर्विदा मंगलपद्याष्टकपाठांते स्वोक्तकाले “तदेवलग्नं” इति पठित्वा सुमुहूर्तमस्तु ॥ ॐ प्रतिष्ठेत्युक्ते अंतःपटमुत्तरतोपसारयेयुः ॥ ततः कन्यावरौ परस्परशिरसोरक्षतप्रक्षेपं परस्परप्रेक्षणं च कुर्याताम् ॥ वरो वध्वा भ्रूमध्ये दर्भाग्रेण ॐ भूर्भुवः स्वरिति परिमृज्य दर्भ निरस्यापः स्पृशेत् ॥ वैदिकैः पठ्यमानब्राह्मणखण्डवाक्यांते कन्यापूर्वकं ताभ्यामक्षतारोपणं प्रतिवाक्यं कार्यम् ॥

atha jyotirvidādiṣṭe śubhakāle hastāṃtarāle taṃdularāśī pūrvāparau kṛtvā pūrvarāśau pratyaṅmukhaṃ varamaparasminprāṅmukhīṃ kanyāmavasthāpya tayormadhye kuṃkumādikṛtasvastikāṃkitamaṃtaḥpaṭamudagdaśaṃ dhārayeyuḥ || kanyāvarayoḥ pitrādijyotirvidaṃ saṃpūjya taddattākṣatāḥ phalayutāḥ kanyāvarayoraṃjalau dadyāt || kanyāvarau sākṣatahastau svastikālokanaparau amukadevatāyai nama iti svasvakuladevatāṃ dhyāyaṃtau tiṣṭhetām || jyotirvidā maṃgalapadyāṣṭakapāṭhāṃte svoktakāle “tadevalagnaṃ” iti paṭhitvā sumuhūrtamastu || ॐ pratiṣṭhetyukte aṃtaḥpaṭamuttaratopasārayeyuḥ || tataḥ kanyāvarau parasparaśirasorakṣataprakṣepaṃ parasparaprekṣaṇaṃ ca kuryātām || varo vadhvā bhrūmadhye darbhāgreṇa ॐ bhūrbhuvaḥ svariti parimṛjya darbha nirasyāpaḥ spṛśet || vaidikaiḥ paṭhyamānabrāhmaṇakhaṇḍavākyāṃte kanyāpūrvakaṃ tābhyāmakṣatāropaṇaṃ prativākyaṃ kāryam ||

⟨Now the rule for holding the antaḥpaṭa ⟨the cloth screen held between bride and bridegroom⟩.⟩ Now, at the auspicious time appointed by the astrologer, they should make two heaps of rice, an eastern and a western, a hasta ⟨cubit⟩ apart, place the bridegroom facing west upon the eastern heap and the bride facing east upon the western one, and hold between the two the antaḥpaṭa ⟨the cloth held between bride and bridegroom⟩, marked with a svastika made of kuṅkuma ⟨saffron paste⟩ and the rest, with its fringe to the north. The father or other ⟨elder⟩ of the bride and the bridegroom, having worshipped the astrologer, should place the akṣatas ⟨unbroken rice grains⟩ given by him, together with fruit, in the cupped hands of the bride and the bridegroom. The bride and the bridegroom should stand with the akṣatas in their hands, intent upon looking at the svastika, each meditating on his or her own family deity with "Salutation to such-and-such a deity." When the astrologer, at the end of the recitation of the eight auspicious verses, at the moment he has himself declared, has recited "that indeed is the lagna ⟨the wedding hour⟩" and has said, "May the muhūrta ⟨the moment⟩ be good! Oṃ, may it stand fast!", they should draw the antaḥpaṭa away to the north. Then the bride and the bridegroom should cast akṣatas upon each other's heads and look upon each other. The bridegroom should wipe the space between the bride's brows with the tip of a darbha ⟨kuśa grass⟩ blade, ⟨saying⟩ "Oṃ bhūr bhuvaḥ svaḥ"; then, throwing the darbha away, he should touch water. At the end of each sentence of the Brāhmaṇa passage recited by the Vedic ⟨priests⟩, the two of them, the bride first, are to cast the akṣatas — at every sentence.

अथ कन्यादानविधिः ।

ततः प्राङ्मुखं वरं प्रत्यङ्मुखीं कन्यां कृत्वा दाता दक्षिणे सपत्नीक उपविश्य वरदत्तालंकारादिरहितामहतवस्त्रां स्वदेयालंकारमात्रयुतां कनकयुक्तांजलिं वरपूजावशिष्टगंधलिप्तहस्तपादां कन्यामेवं दद्यात् ॥ कुशहस्तो देशकालौ संकीर्त्यामुकप्रवरामुकगोत्रोमुकशर्माहं मम समस्तपितॄणां निरतिशयानंदब्रह्मलोकावाप्त्यादिकन्यादानकल्पोक्तफलावाप्तये अनेन वरेणास्यां कन्यायामुत्पादयिष्यमाणसंतत्या द्वादशावरान्द्वादशपरान् पुरुषांश्च पवित्रीकर्तुमात्मनश्च श्रीलक्ष्मीनारायणप्रीतये ब्राह्मविवाहविधिना कन्यादानं करिष्य इति कुशाक्षतजलेन संकल्प्योत्थाय कन्यां संप्रगृह्य ॥ “कन्यां कनकसंपन्नां कनकाभरणैर्युताम् ॥ दास्यामि विष्णवे तुभ्यं ब्रह्मलोकजिगीषया ॥ विश्वंभरः सर्वभूतः साक्षिण्यः सर्वदेवताः ॥ इमां कन्यां प्रदास्यामि पितॄणां तारणाय च ” इत्युक्त्वा कांस्यपात्रस्थकन्यांजलेरुपरि वरांजलिं निधाय दक्षिणस्थितपत्न्या संततां क्रियमाणां शुद्धोदकधारां सहिरण्ये वरहस्ते निक्षिपेत् ॥ कन्या तारयतु ॥ पुण्यं वर्धयतु ॥ शांतिः पुष्टिस्तुष्टिश्चास्तु ॥ पुण्याहं भवंतो ब्रुवंतु ॥ इत्यादिवाक्यचतुष्टयांते अमुकप्रवरामुकगोत्रोमुकशर्माहं मम समस्त्येत्यादिप्रीतये इत्यन्तमुक्त्वा ॥ अमुकप्रवरोपेतामुकगोत्रायामुकशर्मणः प्रपौत्रायामुकशर्मणः पौत्रायामुकशर्मणः पुत्रायामुकशर्मणे श्रीधररूपिणे वराय अमुकप्रवरामुकगोत्रामुकशर्मणः प्रपौत्रीम् अमुकशर्मणः पौत्रीममुकशर्मणः मम पुत्रीम् अमुकनाम्नीं कन्यां श्रीरूपिणीं प्रजापतिदैवत्यां प्रजोत्पादनार्थं तुभ्यमहं संप्रददे इति सहिरण्यहस्ते साक्षतजलं क्षिपेत् ॥ प्रजापतिः प्रीयतां कन्यां प्रतिगृह्णातु भवानिति वदेत् ॥ एवं त्रिवारं कन्या तारयत्वित्यादिना कन्यादानं कार्यम् ॥ वरः ॐ स्वस्तीत्युक्त्वा कन्यादक्षिणांसं स्पृष्ट्वा क इदं कस्मा अदात्० पृथिवी प्रतिगृह्णात्विति त्रिरुक्त्वा धर्मप्रजासिद्ध्यर्थं प्रतिगृह्णामीति वदेत् ॥ दाता “गौरीं कन्यामिमां विप्र यथाशक्तिविभूषिताम् ॥ गोत्राय शर्मणे तुभ्यं दत्तां विप्र समाश्रय ॥ कन्ये ममाग्रतो भूयाः कन्ये मे देवि पार्श्वयोः ॥ कन्ये मे पृष्ठतो भूयास्त्वद्दानान्मोक्षमाप्नुयाम् ॥ मम वंशकुले जाता पालिता वत्सराष्टकम् ॥ तुभ्यं विप्र मया दत्ता पुत्रपौत्रप्रवर्धिनी ॥” धर्मे चार्थे च कामे च नातिचरितव्या त्वयेयम् ॥ वरो नातिचरामीति ॥ दातोपविश्य कन्यादानप्रतिष्ठासिद्ध्यर्थं इदं सुवर्णमग्निदैवतं दक्षिणात्वेन संप्रददे ॥ ॐ स्वस्तीति वरः ॥ ततो भोजनपात्रजलपात्रादिदानानि ॥

tataḥ prāṅmukhaṃ varaṃ pratyaṅmukhīṃ kanyāṃ kṛtvā dātā dakṣiṇe sapatnīka upaviśya varadattālaṃkārādirahitāmahatavastrāṃ svadeyālaṃkāramātrayutāṃ kanakayuktāṃjaliṃ varapūjāvaśiṣṭagaṃdhaliptahastapādāṃ kanyāmevaṃ dadyāt || kuśahasto deśakālau saṃkīrtyāmukapravarāmukagotromukaśarmāhaṃ mama samastapitṝṇāṃ niratiśayānaṃdabrahmalokāvāptyādikanyādānakalpoktaphalāvāptaye anena vareṇāsyāṃ kanyāyāmutpādayiṣyamāṇasaṃtatyā dvādaśāvarāndvādaśaparān puruṣāṃśca pavitrīkartumātmanaśca śrīlakṣmīnārāyaṇaprītaye brāhmavivāhavidhinā kanyādānaṃ kariṣya iti kuśākṣatajalena saṃkalpyotthāya kanyāṃ saṃpragṛhya || “kanyāṃ kanakasaṃpannāṃ kanakābharaṇairyutām || dāsyāmi viṣṇave tubhyaṃ brahmalokajigīṣayā || viśvaṃbharaḥ sarvabhūtaḥ sākṣiṇyaḥ sarvadevatāḥ || imāṃ kanyāṃ pradāsyāmi pitṝṇāṃ tāraṇāya ca ” ityuktvā kāṃsyapātrasthakanyāṃjalerupari varāṃjaliṃ nidhāya dakṣiṇasthitapatnyā saṃtatāṃ kriyamāṇāṃ śuddhodakadhārāṃ sahiraṇye varahaste nikṣipet || kanyā tārayatu || puṇyaṃ vardhayatu || śāṃtiḥ puṣṭistuṣṭiścāstu || puṇyāhaṃ bhavaṃto bruvaṃtu || ityādivākyacatuṣṭayāṃte amukapravarāmukagotromukaśarmāhaṃ mama samastyetyādiprītaye ityantamuktvā || amukapravaropetāmukagotrāyāmukaśarmaṇaḥ prapautrāyāmukaśarmaṇaḥ pautrāyāmukaśarmaṇaḥ putrāyāmukaśarmaṇe śrīdhararūpiṇe varāya amukapravarāmukagotrāmukaśarmaṇaḥ prapautrīm amukaśarmaṇaḥ pautrīmamukaśarmaṇaḥ mama putrīm amukanāmnīṃ kanyāṃ śrīrūpiṇīṃ prajāpatidaivatyāṃ prajotpādanārthaṃ tubhyamahaṃ saṃpradade iti sahiraṇyahaste sākṣatajalaṃ kṣipet || prajāpatiḥ prīyatāṃ kanyāṃ pratigṛhṇātu bhavāniti vadet || evaṃ trivāraṃ kanyā tārayatvityādinā kanyādānaṃ kāryam || varaḥ ॐ svastītyuktvā kanyādakṣiṇāṃsaṃ spṛṣṭvā ka idaṃ kasmā adāt0 pṛthivī pratigṛhṇātviti triruktvā dharmaprajāsiddhyarthaṃ pratigṛhṇāmīti vadet || dātā “gaurīṃ kanyāmimāṃ vipra yathāśaktivibhūṣitām || gotrāya śarmaṇe tubhyaṃ dattāṃ vipra samāśraya || kanye mamāgrato bhūyāḥ kanye me devi pārśvayoḥ || kanye me pṛṣṭhato bhūyāstvaddānānmokṣamāpnuyām || mama vaṃśakule jātā pālitā vatsarāṣṭakam || tubhyaṃ vipra mayā dattā putrapautrapravardhinī ||” dharme cārthe ca kāme ca nāticaritavyā tvayeyam || varo nāticarāmīti || dātopaviśya kanyādānapratiṣṭhāsiddhyarthaṃ idaṃ suvarṇamagnidaivataṃ dakṣiṇātvena saṃpradade || ॐ svastīti varaḥ || tato bhojanapātrajalapātrādidānāni ||

⟨Now the procedure for the gift of the daughter ⟨in marriage⟩.⟩ Then, having placed the bridegroom facing east and the bride facing west, the giver, seated to the south together with his wife, should give away the bride thus: she being stripped of the ornaments and the rest given by the bridegroom, clad in an unwashed garment, wearing only the ornaments he himself is to give, her joined palms holding gold, her hands and feet smeared with the sandal-paste left over from the worship of the bridegroom. With kuśa ⟨grass⟩ in his hand, having proclaimed the place and the time, ⟨he declares⟩: "I, so-and-so Śarman, of such-and-such a pravara ⟨line of ancestral sages⟩ and such-and-such a gotra ⟨clan⟩, for the obtaining by all my ancestors of the unsurpassed bliss of the world of Brahmā and of the other fruits declared in the kanyādāna-kalpa ⟨the manual of the giving of a daughter⟩, and to purify twelve generations below and twelve above by the offspring that shall be begotten upon this girl by this bridegroom, and for my own sake, for the pleasure of Śrī Lakṣmī-Nārāyaṇa, shall perform the kanyādāna ⟨the giving of the bride⟩ by the rule of the brāhma marriage." Having thus declared with kuśa, akṣatas ⟨unbroken rice grains⟩ and water, he should rise and take hold of the bride, and say: "I shall give to you, who are Viṣṇu, this girl endowed with gold and furnished with golden ornaments, desiring to win the world of Brahmā. Viśvambhara ⟨the upholder of the world⟩, who is all beings, and all the deities are witnesses. I shall give this girl, and that too for the deliverance of my ancestors." Then he should place the bridegroom's joined palms above the bride's joined palms, which rest in a bell-metal vessel, and pour into the bridegroom's hand, which holds gold, an unbroken stream of pure water made to flow by his wife standing at his right. At the end of the four sentences "May the girl deliver ⟨us⟩! May she increase merit! May there be peace, prosperity and contentment! May your honours pronounce the day holy!", he says "I, so-and-so Śarman, of such-and-such a pravara and such-and-such a gotra, of all my …" down to "… for the pleasure ⟨of Śrī Lakṣmī-Nārāyaṇa⟩"; and then: "To you, the bridegroom so-and-so Śarman, bearing the form of Śrīdhara ⟨Viṣṇu⟩, of such-and-such a gotra, endowed with such-and-such a pravara, great-grandson of so-and-so Śarman, grandson of so-and-so Śarman, son of so-and-so Śarman — I give this girl named so-and-so, of such-and-such a pravara and such-and-such a gotra, great-granddaughter of so-and-so Śarman, granddaughter of so-and-so Śarman, my own daughter, bearing the form of Śrī, whose presiding deity is Prajāpati, for the begetting of offspring." And he should pour water with akṣatas into the hand that holds the gold. He should say: "May Prajāpati be pleased; let your honour accept the girl." The giving of the bride is to be done in this way three times, with "May the girl deliver ⟨us⟩" and the rest. The bridegroom, having said "Oṃ, svasti," and having touched the bride's right shoulder, and having said three times "Who gave this to whom …, may the Earth accept it," should say: "I accept her for the accomplishment of dharma and of offspring." The giver ⟨says⟩: "O brāhmaṇa, take to yourself this girl Gaurī, adorned according to my means, given to you of such gotra and named Śarman, O brāhmaṇa. O girl, be before me; O girl, O goddess, be at my sides; O girl, be behind me — by the gift of you may I obtain liberation. Born in my family line, cherished for eight years, she is given by me to you, O brāhmaṇa, she who shall increase sons and grandsons. In dharma, in artha and in kāma she is not to be transgressed against by you." The bridegroom ⟨says⟩: "I shall not transgress." The giver, seated, ⟨says⟩: "For the securing and the establishment of the kanyādāna I give this gold, whose deity is Agni, as the dakṣiṇā ⟨the priestly fee⟩." The bridegroom ⟨says⟩: "Oṃ, svasti." Then follow the gifts of an eating-vessel, a water-vessel and the rest.

अथ पितामहादिकर्तृत्वे कन्यादाने ऊहे विशेषः ।

पितामहो दानकर्ता चेत्पौत्रीमित्यतः पूर्वं ममेति वदेत् ॥ पुत्रीमित्यतः पूर्वं न वदेत् ॥ भ्रात्रादिः पुरुषत्रयकीर्तनमेव कुर्यात् ॥ क्वापि ममेति न वदेत् ॥ प्रपितामहः प्रपौत्रीमित्यत्र ममेति वदेत् ॥ मातुलादिरन्यो वा दाता स्वगोत्रं स्वाविशेषणत्वेनोक्त्वामुकशर्मणः समस्तपितॄणामिति कन्यापितृनामषष्ठ्यंतमुक्त्वा कन्याविशेषणत्वेन तद्गोत्रादि वदेत् ॥ ‘मम वंशकुले जाता’ इत्यत्र ममेति स्थाने कन्यापितृनाम वदेत् ॥ दत्तककन्यादाने ‘मम वंशकुले दत्ता’ इति ऊहः ॥

pitāmaho dānakartā cetpautrīmityataḥ pūrvaṃ mameti vadet || putrīmityataḥ pūrvaṃ na vadet || bhrātrādiḥ puruṣatrayakīrtanameva kuryāt || kvāpi mameti na vadet || prapitāmahaḥ prapautrīmityatra mameti vadet || mātulādiranyo vā dātā svagotraṃ svāviśeṣaṇatvenoktvāmukaśarmaṇaḥ samastapitṝṇāmiti kanyāpitṛnāmaṣaṣṭhyaṃtamuktvā kanyāviśeṣaṇatvena tadgotrādi vadet || ‘mama vaṃśakule jātā’ ityatra mameti sthāne kanyāpitṛnāma vadet || dattakakanyādāne ‘mama vaṃśakule dattā’ iti ūhaḥ ||

⟨Now what is special in the adaptation ⟨of the mantras⟩ at the giving of the girl when the grandfather or another performs it.⟩ If the grandfather is the giver, he should say "my" before the word "granddaughter", and should not say it before the word "daughter". A brother or other ⟨kinsman⟩ should merely name the three ⟨ancestral⟩ persons, and should not say "my" anywhere. The great-grandfather should say "my" at the word "great-granddaughter". A maternal uncle, or any other giver, should state his own gotra ⟨clan⟩ as a qualification of himself, then pronounce the girl's father's name in the genitive in the form "of so-and-so Śarman, of all ⟨his⟩ ancestors", and state her gotra and the rest as qualifications of the girl. At "born in my family line" he should say the girl's father's name in place of "my". In the giving of an adopted daughter the adaptation is "given into my family line".

अथ कन्यादानांगत्वेन गवादिदाने मंत्राः ।

“यज्ञसाधनभूता या विश्वस्याघविनाशिनी ॥ विश्वरूपधरो देवः प्रीयतामनया गवा ॥” इति गोः॥“हिरण्यगर्भसंभूतं सौवर्णं चांगुलीयकम् ॥ सर्वप्रदं प्रयच्छामि प्रीणातु कमलापतिः ॥” इत्यंगुलीयकस्य ॥ “क्षीरोदमथने पूर्वमुद्धृतं कुंडलद्वयम् ॥ श्रिया सह समुद्भूतं ददे श्रीः प्रीयतामिति” ॥ कुंडलयोः ॥ “कांचनं हस्तवलयं रूपकांतिसुखप्रदम् ॥ विभूषणं प्रदास्यामि विभूषयतु मे सदा” इति वलययोः ॥ “परापवादपैशून्यादभक्ष्यस्य च भक्षणात् ॥ उत्पन्नपापं दानेन ताम्रपात्रस्य नश्यतु ॥” इति ताम्रजलपात्रस्य ॥ “यानि पापानि काम्यानि काम्योत्थानि कृतानि च ॥ कांस्यपात्रप्रदानेन तानि नश्यंतु मे सदा ॥” इति भोजनार्थकांस्यपात्रस्य ॥ “अगम्यागमनं चैव परदाराभिमर्शनम् ॥ रौप्यपात्रप्रदानेन तानि नश्यंतु मे सदा ॥” इति जलार्थस्य भोजनार्थस्य च रौप्यपात्रस्य ॥ “पूरितं पूगपूगेन नागवल्लीदलान्वितम् ॥ पूर्णेन चूर्णपात्रेण कर्पूरपिष्टकेन च ॥ सपूगखंडनं दिव्यं गंधर्वाप्सरसां प्रियम् ॥ ददे देवनिरातंकं त्वत्प्रसादात्कुरुष्व माम्” इति तांबूलस्य ॥ एवं दासीमहिषीगजाश्वभूमिस्वर्णपात्रपुस्तकशय्यागृहराजतवृषभानां दानमंत्राः कौस्तुभे द्रष्टव्याः ॥

“yajñasādhanabhūtā yā viśvasyāghavināśinī || viśvarūpadharo devaḥ prīyatāmanayā gavā ||” iti goḥ||“hiraṇyagarbhasaṃbhūtaṃ sauvarṇaṃ cāṃgulīyakam || sarvapradaṃ prayacchāmi prīṇātu kamalāpatiḥ ||” ityaṃgulīyakasya || “kṣīrodamathane pūrvamuddhṛtaṃ kuṃḍaladvayam || śriyā saha samudbhūtaṃ dade śrīḥ prīyatāmiti” || kuṃḍalayoḥ || “kāṃcanaṃ hastavalayaṃ rūpakāṃtisukhapradam || vibhūṣaṇaṃ pradāsyāmi vibhūṣayatu me sadā” iti valayayoḥ || “parāpavādapaiśūnyādabhakṣyasya ca bhakṣaṇāt || utpannapāpaṃ dānena tāmrapātrasya naśyatu ||” iti tāmrajalapātrasya || “yāni pāpāni kāmyāni kāmyotthāni kṛtāni ca || kāṃsyapātrapradānena tāni naśyaṃtu me sadā ||” iti bhojanārthakāṃsyapātrasya || “agamyāgamanaṃ caiva paradārābhimarśanam || raupyapātrapradānena tāni naśyaṃtu me sadā ||” iti jalārthasya bhojanārthasya ca raupyapātrasya || “pūritaṃ pūgapūgena nāgavallīdalānvitam || pūrṇena cūrṇapātreṇa karpūrapiṣṭakena ca || sapūgakhaṃḍanaṃ divyaṃ gaṃdharvāpsarasāṃ priyam || dade devanirātaṃkaṃ tvatprasādātkuruṣva mām” iti tāṃbūlasya || evaṃ dāsīmahiṣīgajāśvabhūmisvarṇapātrapustakaśayyāgṛharājatavṛṣabhānāṃ dānamaṃtrāḥ kaustubhe draṣṭavyāḥ ||

⟨Now the mantras for the gift of a cow and the rest, as a limb of the gift of the daughter.⟩ "She who is the means of sacrifice, the destroyer of the world's sin — may the God who bears the form of the universe be pleased with this cow." — for the cow. "This golden finger-ring, sprung from Hiraṇyagarbha, the giver of all, I bestow; may the lord of Kamalā ⟨Viṣṇu⟩ be gratified." — for the finger-ring. "The pair of earrings drawn up of old at the churning of the ocean of milk, which arose together with Śrī — these I give; may Śrī be pleased." — for the two earrings. "A golden bracelet for the wrist, bestower of beauty, lustre and happiness — this ornament I shall give; may it ever adorn ⟨her⟩ for me." — for the two bracelets. "May the sin arisen from slandering others, from backbiting, and from eating what may not be eaten, perish by the gift of a copper vessel." — for the copper water-vessel. "Whatever sins done out of desire and sprung from desire I have committed — may they ever perish for me by the gift of a bell-metal vessel." — for the bell-metal vessel meant for eating. "Going in to a woman who may not be approached, and the touching of another man's wife — may these ever perish for me by the gift of a silver vessel." — for the silver vessel meant for water and for eating. "Filled with heap upon heap of areca nut, furnished with betel leaves, with a full lime-box and with camphor paste — this divine ⟨betel⟩ with its pieces of areca, dear to the gandharvas and the apsarases, I give; O god, by your grace make me free from affliction." — for the tāmbūla ⟨betel⟩. In the same way the gift-mantras for a female servant, a she-buffalo, an elephant, a horse, land, a golden vessel, a book, a bed, a house, silver and a bull are to be looked up in the Kaustubha.

अथ ऋग्वेदिनामनुष्ठानक्रमः ।

अंतःपटधारणादिकन्यादानांतं केचिदग्निप्रतिष्ठापनोत्तरं कुर्वंति ॥ केचित्पूर्वांगहोमोत्तरं केचिदाज्यसंस्कारोत्तरमित्यनेके पक्षास्तत्र स्वस्वगृह्यानुसारेणाचारानुसारेण च व्यवस्था ॥ ततो वधूवराभिषेकः ॥ ततः कंकणबंधनम् ॥ अथाक्षतारोपणम् ॥ वधूवराभ्यामन्योन्यतिलककरणं मालाबंधनम् ॥ अष्टपुत्रीकंचुकीमांगल्यतंत्यादिदानम् ॥ गणेशपूजा ॥ लडुकबंधनम् ॥ उत्तरीयवस्त्रांतग्रंथिसंयोजनम् ॥ लक्ष्म्यादिपूजा ॥ इति कन्यादानानुक्रमः ॥ प्रायो बह्वृचानामन्येषां च यथागृह्यं ज्ञेयः ॥

aṃtaḥpaṭadhāraṇādikanyādānāṃtaṃ kecidagnipratiṣṭhāpanottaraṃ kurvaṃti || kecitpūrvāṃgahomottaraṃ kecidājyasaṃskārottaramityaneke pakṣāstatra svasvagṛhyānusāreṇācārānusāreṇa ca vyavasthā || tato vadhūvarābhiṣekaḥ || tataḥ kaṃkaṇabaṃdhanam || athākṣatāropaṇam || vadhūvarābhyāmanyonyatilakakaraṇaṃ mālābaṃdhanam || aṣṭaputrīkaṃcukīmāṃgalyataṃtyādidānam || gaṇeśapūjā || laḍukabaṃdhanam || uttarīyavastrāṃtagraṃthisaṃyojanam || lakṣmyādipūjā || iti kanyādānānukramaḥ || prāyo bahvṛcānāmanyeṣāṃ ca yathāgṛhyaṃ jñeyaḥ ||

⟨Now the order of the observances of the Ṛgvedins.⟩ Some perform the ⟨rites⟩ from the holding of the antaḥpaṭa ⟨the cloth held between bride and bridegroom⟩ down to the kanyādāna ⟨the giving of the bride⟩ after the establishing of the fire; some after the preliminary aṅga-homa ⟨subsidiary oblation⟩; some after the consecration of the ghee. There are many views, and the settlement there goes by each man's own gṛhya ⟨domestic manual⟩ and by custom. Then the sprinkling of the bride and the bridegroom; then the tying of the wrist-thread; then the casting of the akṣatas ⟨unbroken rice grains⟩; the making by the bride and the bridegroom of the tilaka ⟨forehead-mark⟩ upon each other; the binding of the garlands; the gift of the aṣṭaputrī, of the bodice, of the auspicious thread and the rest; the worship of Gaṇeśa; the tying of the laḍuka; the joining in a knot of the ends of the upper garments; the worship of Lakṣmī and the rest. This is the order of the kanyādāna. It is chiefly for the Bahvṛcas ⟨the Ṛgvedins⟩; for others it is to be learnt according to their own gṛhya.

अथ विवाहहोमः ।

वधूवरौ पूर्वोक्तलक्षणां वेदीं मंत्रघोषेणारुह्य वरः स्वासन उपविश्य वधूं दक्षिणत उपवेश्य देशकालौ संकीर्त्य प्रतिगृहीतायामस्यां वध्वां भार्यत्वसिद्धये विवाहहोमं करिष्ये इति संकल्प्य यथागृह्यं विवाहहोमं कुर्यात् ॥ एतदादिं विवाहाग्निं रक्षेत् ॥ रक्षितोऽग्निश्चतुर्थीकर्मपर्यंतं गृहप्रवेशनीयहोमात्पूर्वमनुगतश्चेद्विवाहहोमः पुनः कार्यः ॥ गृहप्रवेशनीयोत्तरमनुगते होमद्वयमपि पुनः कार्यम् ॥ केचित्तु द्वादशरात्रपर्यंतं वृत्त्युक्तायाश्चेत्याज्याहुतेः सार्वत्रिकत्वमाश्रित्यात्रापि अयाश्चेत्याहुतिमेवाहुः ॥

vadhūvarau pūrvoktalakṣaṇāṃ vedīṃ maṃtraghoṣeṇāruhya varaḥ svāsana upaviśya vadhūṃ dakṣiṇata upaveśya deśakālau saṃkīrtya pratigṛhītāyāmasyāṃ vadhvāṃ bhāryatvasiddhaye vivāhahomaṃ kariṣye iti saṃkalpya yathāgṛhyaṃ vivāhahomaṃ kuryāt || etadādiṃ vivāhāgniṃ rakṣet || rakṣito'gniścaturthīkarmaparyaṃtaṃ gṛhapraveśanīyahomātpūrvamanugataścedvivāhahomaḥ punaḥ kāryaḥ || gṛhapraveśanīyottaramanugate homadvayamapi punaḥ kāryam || kecittu dvādaśarātraparyaṃtaṃ vṛttyuktāyāścetyājyāhuteḥ sārvatrikatvamāśrityātrāpi ayāścetyāhutimevāhuḥ ||

⟨Now the marriage oblation.⟩ The bride and the bridegroom having ascended, with the sounding of mantras, the vedi ⟨altar⟩ of the description given before, the bridegroom should seat himself in his own seat, seat the bride on his right, proclaim the place and the time, and make the saṅkalpa ⟨declaration of intent⟩: "For the establishing of wifehood in this bride who has been accepted, I shall perform the vivāha-homa ⟨the marriage oblation⟩." He should then perform the marriage oblation according to his own gṛhya ⟨domestic manual⟩. He should guard the marriage fire, of which this is the beginning. The fire, once guarded, ⟨is to be kept⟩ up to the caturthīkarma ⟨the rite of the fourth day⟩; if it has gone out before the gṛhapraveśanīya-homa ⟨the oblation for entering the house⟩, the marriage oblation is to be performed again. If it has gone out after the gṛhapraveśanīya, both oblations are to be performed again. But some, relying on the universal application of the ghee-oblation "ayāś ca" that is stated in the Vṛtti for up to twelve nights, say that here too that same "ayāś ca" oblation ⟨suffices⟩.

अथ गृहप्रवेशनीयहोमः ।

स च वध्वा सह स्वगृहं गतस्य विहितस्तथापि शिष्टाः श्वशुरगृहे एव कुर्वंति ॥ तत्रार्धरात्रोत्तरं विवाहहोमे परेद्युः प्रातस्तिथ्यादि संकीर्त्य ममाग्नेर्गृह्याग्नित्वसिद्धिद्वारा श्रीपरमेश्वरप्रीत्यर्थं गृहप्रवेशनीयाख्यं होमं करिष्य इति संकल्पः कार्यः ॥ अर्धरात्रात्पूर्वं विवाहहोमे तदैव होमोत्तरं पुनस्तिथ्यादि संकीर्त्य संकल्पपूर्वकं रात्रावपि गृहप्रवेशनीयहोमकरणे दोषो न ॥ यत्तु विवाहहोमगृहप्रवेशनीयहोमयोरेकतंत्रेणानुष्ठानं कुर्वंति तन्न युक्तम् ॥ विवाहाग्नेरेव गृहप्रवेशनीयहोमोत्तरं गृह्यत्वसिद्धिराश्वलायनतैत्तिरीयादीनां भवति ॥ तैत्तिरीयकात्यायनादीनां पुनराधाने प्रकारांतरमस्ति ॥ यदि रात्रौ षड्घटीमध्येग्न्युत्पत्तिस्तदा गृहप्रवेशनीयाभावेपि व्यतीपातादिसंभवेपि तदैवोपासनहोमारंभः ॥ तदुत्तरं चेत्परदिने सायमौपासनारंभः ॥ स चेत्थम् ॥ सायंसंध्यामुपास्य विवाहाग्निं प्रज्वाल्य प्राणानायम्य देशकालौ संकीर्त्यास्मिन्विवाहाग्नौ यथोक्तकाले श्रीपरमेश्वरप्रीत्यर्थं यावज्जीवमुपासनं करिष्य इति संकल्प्य पुनर्देशकालौ संकीर्त्य श्रीपरमेश्वरप्रीत्यर्थं सायंप्रातरौपासनहोमौ करिष्ये ॥ तत्रेदानीं सायमौपासनहोमं करिष्ये ॥ प्रातस्तु पूर्वसंकल्पितप्रातरौपासनहोमं करिष्य इति संकल्प्य होमः कार्यः ॥ अथ त्रिरात्रं वधूवरौ ब्रह्मचारिणावलंकुर्वाणावधःशायिनावक्षारालवणाशिनौ तिष्ठेताम् ॥

sa ca vadhvā saha svagṛhaṃ gatasya vihitastathāpi śiṣṭāḥ śvaśuragṛhe eva kurvaṃti || tatrārdharātrottaraṃ vivāhahome paredyuḥ prātastithyādi saṃkīrtya mamāgnergṛhyāgnitvasiddhidvārā śrīparameśvaraprītyarthaṃ gṛhapraveśanīyākhyaṃ homaṃ kariṣya iti saṃkalpaḥ kāryaḥ || ardharātrātpūrvaṃ vivāhahome tadaiva homottaraṃ punastithyādi saṃkīrtya saṃkalpapūrvakaṃ rātrāvapi gṛhapraveśanīyahomakaraṇe doṣo na || yattu vivāhahomagṛhapraveśanīyahomayorekataṃtreṇānuṣṭhānaṃ kurvaṃti tanna yuktam || vivāhāgnereva gṛhapraveśanīyahomottaraṃ gṛhyatvasiddhirāśvalāyanataittirīyādīnāṃ bhavati || taittirīyakātyāyanādīnāṃ punarādhāne prakārāṃtaramasti || yadi rātrau ṣaḍghaṭīmadhyegnyutpattistadā gṛhapraveśanīyābhāvepi vyatīpātādisaṃbhavepi tadaivopāsanahomāraṃbhaḥ || taduttaraṃ cetparadine sāyamaupāsanāraṃbhaḥ || sa cettham || sāyaṃsaṃdhyāmupāsya vivāhāgniṃ prajvālya prāṇānāyamya deśakālau saṃkīrtyāsminvivāhāgnau yathoktakāle śrīparameśvaraprītyarthaṃ yāvajjīvamupāsanaṃ kariṣya iti saṃkalpya punardeśakālau saṃkīrtya śrīparameśvaraprītyarthaṃ sāyaṃprātaraupāsanahomau kariṣye || tatredānīṃ sāyamaupāsanahomaṃ kariṣye || prātastu pūrvasaṃkalpitaprātaraupāsanahomaṃ kariṣya iti saṃkalpya homaḥ kāryaḥ || atha trirātraṃ vadhūvarau brahmacāriṇāvalaṃkurvāṇāvadhaḥśāyināvakṣārālavaṇāśinau tiṣṭhetām ||

⟨Now the homa for the entering of the house.⟩ That ⟨oblation⟩ is prescribed for one who has gone to his own house with the bride; nevertheless the learned perform it in the father-in-law's house itself. There, if the marriage oblation was made after midnight, on the next day in the morning he should proclaim the tithi ⟨lunar day⟩ and the rest and make the saṅkalpa: "For the pleasure of Śrī Parameśvara, by way of the establishing of my fire as the domestic fire, I shall perform the oblation named gṛhapraveśanīya ⟨for entering the house⟩." If the marriage oblation was before midnight, there is no fault in performing the gṛhapraveśanīya oblation that very night, immediately after the ⟨marriage⟩ oblation, proclaiming the tithi and the rest again and making the saṅkalpa. But that some perform the marriage oblation and the gṛhapraveśanīya oblation by one and the same procedure — that is not right. For the followers of Āśvalāyana, the Taittirīyas and the rest, it is the marriage fire itself that becomes the domestic fire after the gṛhapraveśanīya oblation. For the Taittirīyas, the followers of Kātyāyana and the rest, there is another procedure in the re-establishing ⟨of the fire⟩. If the production of the fire happens at night within six ghaṭīs, then, even though the gṛhapraveśanīya has not been done, and even though a vyatīpāta ⟨an inauspicious yoga⟩ or the like is present, the aupāsana ⟨daily domestic⟩ oblation is begun at that very time. If it is later than that, the aupāsana is begun the next day in the evening; and it is thus. Having performed the evening sandhyā ⟨twilight worship⟩, having kindled the marriage fire, having restrained the breaths, and having proclaimed the place and the time, he makes the saṅkalpa: "In this marriage fire, at the prescribed times, for the pleasure of Śrī Parameśvara, I shall perform the aupāsana as long as I live." Then, proclaiming the place and the time again: "For the pleasure of Śrī Parameśvara I shall perform the evening and the morning aupāsana oblations. Of these, now I shall perform the evening aupāsana oblation." But in the morning: "I shall perform the morning aupāsana oblation already resolved upon." Having made the saṅkalpa, the oblation is to be offered. Then for three nights the bride and the bridegroom should remain chaste, keeping their ornaments on, sleeping on the ground, and eating food free of pungent ⟨alkaline⟩ substances and of salt.

अथ चतुर्थेदिवसे ऐरिणीदानम् ।

तच्च वधूपितृभ्यामुपोषिताभ्यामुपोषितायै वरमात्रे कार्यम् ॥ वरमातृ रजोदोषे तस्याः शुद्धिप्रतीक्षाकरणासम्भवे मनसा पात्रमुद्दिश्येति रीत्या तां मनसोद्दिश्यैरिणीदानम् ॥

tacca vadhūpitṛbhyāmupoṣitābhyāmupoṣitāyai varamātre kāryam || varamātṛ rajodoṣe tasyāḥ śuddhipratīkṣākaraṇāsambhave manasā pātramuddiśyeti rītyā tāṃ manasoddiśyairiṇīdānam ||

⟨Now the gift of the airiṇī on the fourth day ⟨of the marriage⟩.⟩ And that ⟨gift⟩ is to be made by the bride's father and mother, both of them fasting, to the bridegroom's mother, she too fasting. If the bridegroom's mother is in the impurity of her courses and it is not possible to wait for her purification, the gift of the airiṇī is made by designating her in the mind, after the manner of ⟨the rule⟩ "designating the recipient in the mind."

अथ विवाहोत्तरं मात्रादे रजोदोषविधिः ।

वधूवरमात्रोर्विवाहोत्तरं देवकोत्थापनात् प्राक् रजोदोषे पूर्वोक्तां शांतिं कृत्वा शुद्ध्यंते संकटे शुद्धेः प्रागपि देवकोत्थापनं कार्यम् ॥ मातुलादेः कर्त्रंतरस्य पत्न्या रजसि मौंजीप्रकरणे उक्तम् ॥

vadhūvaramātrorvivāhottaraṃ devakotthāpanāt prāk rajodoṣe pūrvoktāṃ śāṃtiṃ kṛtvā śuddhyaṃte saṃkaṭe śuddheḥ prāgapi devakotthāpanaṃ kāryam || mātulādeḥ kartraṃtarasya patnyā rajasi mauṃjīprakaraṇe uktam ||

⟨Now the rule for the fault of the menses of the mother and the rest after the marriage.⟩ If the mothers of the bride and of the bridegroom fall into the impurity of their courses after the marriage but before the raising up of the devaka ⟨the deity installed for the marriage⟩, the śānti ⟨propitiatory rite⟩ stated before is to be performed and the raising up of the devaka done at the end of their purification; in a strait it may be done even before the purification. The case of the courses of the wife of some other performer — a maternal uncle or the like — has been stated in the section on the mauñjī ⟨the girding with the sacred girdle⟩.

अथ विवाहोत्तरमाशौचे प्राप्ते ।

एवं विवाहोत्तरमाशौचपाते चतुर्थीकर्मपर्यंतं प्राप्तकर्मकरणे दातुर्वरस्य कन्यायाश्च नाशौचम् ॥ आशौचांते देवकोत्थापनम् ॥ असंभवे आशौचमध्य एव देवकोत्थापनं कृत्वा आशौचं कार्यम् ॥ विवाहात्पूर्वमाशौचरजोदोषयोस्तु प्रागुक्तम् ॥ चतुर्थीकर्महोमः कौस्तुभे उक्तः ॥ एनं केचित् ऋक्शाखिनो न कुर्वंति ॥

evaṃ vivāhottaramāśaucapāte caturthīkarmaparyaṃtaṃ prāptakarmakaraṇe dāturvarasya kanyāyāśca nāśaucam || āśaucāṃte devakotthāpanam || asaṃbhave āśaucamadhya eva devakotthāpanaṃ kṛtvā āśaucaṃ kāryam || vivāhātpūrvamāśaucarajodoṣayostu prāguktam || caturthīkarmahomaḥ kaustubhe uktaḥ || enaṃ kecit ṛkśākhino na kurvaṃti ||

⟨Now, when impurity arrives after the marriage.⟩ So too, if an āśauca ⟨ritual impurity from a birth or a death⟩ falls after the marriage, there is no āśauca for the giver, for the bridegroom or for the bride so long as the rites that are due, up to the caturthīkarma ⟨the rite of the fourth day⟩, are being performed. At the end of the āśauca, the raising up of the devaka ⟨the deity installed for the marriage⟩. If that is not possible, the raising up of the devaka is done in the very middle of the āśauca, and then the āśauca is observed. But the case of an āśauca or of the impurity of the courses before the marriage has been stated earlier. The oblation of the caturthīkarma is stated in the Kaustubha. Some of the Ṛgvedic śākhā ⟨branch⟩ do not perform it.

अथ मण्डपोद्वासनादि ।

मण्डपोद्वासनदिननिर्णयो मंडपोद्वासनपर्यंतं कर्त्तव्याकर्त्तव्यनिर्णयश्चोपनयनप्रकरणे उक्तस्तत्रैव द्रष्टव्यः ॥

maṇḍapodvāsanadinanirṇayo maṃḍapodvāsanaparyaṃtaṃ karttavyākarttavyanirṇayaścopanayanaprakaraṇe uktastatraiva draṣṭavyaḥ ||

⟨Now the taking down of the pavilion and the rest.⟩ The determining of the day for the dismantling of the maṇḍapa ⟨the marriage pavilion⟩, and the determining of what is to be done and what is not to be done up to that dismantling, have been stated in the section on the upanayana ⟨investiture with the sacred thread⟩, and are to be looked up there.

अथ विवाहोत्तरं निषेधाः ।

“ न स्नायादुत्सवेतीते मंगलं विनिवर्त्य च ॥ अनुव्रज्य सुहृद्वंधूनर्चयित्वेष्टदेवताम् ॥ स्नानं सचैलं तिलमिश्रकर्म प्रेतानुयानं कलशप्रदानम् ॥ अपूर्वतीर्थामरदर्शनं च विवर्जयेन्मंगलतोऽब्दमेकम् ॥ मासषट्कं विवाहादौ व्रतप्रारंभणेपि च ॥ जीर्णभांडादि न त्याज्यं गृहसंमार्जनं तथा ॥ ऊर्ध्वं विवाहात्पुत्रस्य तथा च व्रतबंधनात् ॥ आत्मनो मुंडनं नैव वर्षं वर्षार्धमेव च ॥ मासमन्यत्र संस्कारे त्रिमासं चौलकर्मणि ॥ पिंडदानं मृदा स्नानं न कुर्यात्तिलतर्पणम् ॥” अयं विवाहव्रतबंधचौलोत्तरं वर्षषण्मासत्रिमासेषु अन्यवृद्धिश्राद्धयुतमंगलोत्तरं च मासमेकं पिंडदानतिलतर्पणनिषेधस्त्रिपुरुषसपिंडानामेव ॥ एवं मुंडननिषेधोपि ‘ व्रतोद्वाहौ तु मंगलम् ’ इति पक्षे मौंज्युत्तरं मुंडननिषेधः ॥ व्रतबंधस्य मुंडनरूपत्वपक्षे तु न निषेधः ॥ ‘आत्मनो मुंडनम्’ इति कर्मांगतया प्राप्तं रागप्राप्तं च मुंडनं निषिध्यते ॥ अत्रापवादः ॥ “गंगायां भास्करक्षेत्रे मातापित्रोर्मृतेहनि ॥ आधाने सोमयागादौ दर्शादौ क्षौरमिष्यते॥ महालये गयाश्राद्धे पित्रोः प्रत्याब्दिके तथा ॥ सपिंड्यंते प्रेतकर्म श्राद्धषोडशकेष्वपि ॥ कृतोद्वाहादिकः कुर्यात् पिंडदानं च तर्पणम् ॥ केचिच्चातृपितृव्यादेराब्दिकेऽप्येवमूचिरे ॥” एवं पिण्डपितृयज्ञे अष्टकान्वष्टकापूर्वद्युःश्राद्धेषु न पिण्डदाननिषेधः ॥ दर्शश्राद्धं त्वपिण्डकमेव तेन बह्वृचानां व्यतिषंगो न ॥ इति मंडपोद्वासनोत्तरं कार्याकार्यनिर्णयः ॥

“ na snāyādutsavetīte maṃgalaṃ vinivartya ca || anuvrajya suhṛdvaṃdhūnarcayitveṣṭadevatām || snānaṃ sacailaṃ tilamiśrakarma pretānuyānaṃ kalaśapradānam || apūrvatīrthāmaradarśanaṃ ca vivarjayenmaṃgalato'bdamekam || māsaṣaṭkaṃ vivāhādau vrataprāraṃbhaṇepi ca || jīrṇabhāṃḍādi na tyājyaṃ gṛhasaṃmārjanaṃ tathā || ūrdhvaṃ vivāhātputrasya tathā ca vratabaṃdhanāt || ātmano muṃḍanaṃ naiva varṣaṃ varṣārdhameva ca || māsamanyatra saṃskāre trimāsaṃ caulakarmaṇi || piṃḍadānaṃ mṛdā snānaṃ na kuryāttilatarpaṇam ||” ayaṃ vivāhavratabaṃdhacaulottaraṃ varṣaṣaṇmāsatrimāseṣu anyavṛddhiśrāddhayutamaṃgalottaraṃ ca māsamekaṃ piṃḍadānatilatarpaṇaniṣedhastripuruṣasapiṃḍānāmeva || evaṃ muṃḍananiṣedhopi ‘ vratodvāhau tu maṃgalam ’ iti pakṣe mauṃjyuttaraṃ muṃḍananiṣedhaḥ || vratabaṃdhasya muṃḍanarūpatvapakṣe tu na niṣedhaḥ || ‘ātmano muṃḍanam’ iti karmāṃgatayā prāptaṃ rāgaprāptaṃ ca muṃḍanaṃ niṣidhyate || atrāpavādaḥ || “gaṃgāyāṃ bhāskarakṣetre mātāpitrormṛtehani || ādhāne somayāgādau darśādau kṣauramiṣyate|| mahālaye gayāśrāddhe pitroḥ pratyābdike tathā || sapiṃḍyaṃte pretakarma śrāddhaṣoḍaśakeṣvapi || kṛtodvāhādikaḥ kuryāt piṃḍadānaṃ ca tarpaṇam || keciccātṛpitṛvyāderābdike'pyevamūcire ||” evaṃ piṇḍapitṛyajñe aṣṭakānvaṣṭakāpūrvadyuḥśrāddheṣu na piṇḍadānaniṣedhaḥ || darśaśrāddhaṃ tvapiṇḍakameva tena bahvṛcānāṃ vyatiṣaṃgo na || iti maṃḍapodvāsanottaraṃ kāryākāryanirṇayaḥ ||

⟨Now what is forbidden after the marriage.⟩ "One should not bathe when a festival is over, when an auspicious rite has been brought to its close, when one has escorted friends and kinsmen on their way, or when one has worshipped one's chosen deity. A bath taken with one's clothes on, a rite mixed with sesame, the following of a corpse, the gift of a water-jar, and the seeing of a tīrtha ⟨a sacred ford⟩ or of a god not seen before — these one should avoid for one year from an auspicious rite. For six months after a marriage and the rest, and also at the beginning of a vow, worn-out vessels and the like are not to be thrown away, nor is the house to be swept out. After a son's marriage, and likewise after his investiture, there is to be no shaving of oneself for a year and for half a year; for a month at any other saṃskāra ⟨consecratory rite⟩, and for three months at the cauḷa ⟨tonsure⟩ rite. He should not make the offering of piṇḍas ⟨rice-balls for the ancestors⟩, nor bathe with earth, nor make the tarpaṇa ⟨libation⟩ with sesame." This prohibition of the offering of piṇḍas and of the sesame tarpaṇa — for a year, six months and three months after a marriage, an investiture and a cauḷa, and for one month after any other auspicious rite that carries a vṛddhiśrāddha ⟨the śrāddha of increase⟩ — holds only for sapiṇḍas ⟨kinsmen sharing the funeral offerings⟩ within three generations. So too the prohibition of shaving. On the view that "the investiture and the marriage are ⟨each⟩ an auspicious rite", there is a prohibition of shaving after the mauñjī ⟨the girding with the sacred girdle⟩; but on the view that the investiture is itself of the nature of a shaving, there is no prohibition. By the words "the shaving of oneself", both the shaving that comes as a limb of a rite and the shaving undertaken out of inclination are forbidden. Here is the exception: "At the Gaṅgā, at a sacred place of the Sun, on the death-day of one's mother or father, at the ādhāna ⟨the setting up of the fires⟩, at a soma sacrifice and the rest, and at the darśa ⟨the new-moon rite⟩ and the rest, shaving is allowed. At the mahālaya ⟨the fortnight of the ancestors⟩, at the śrāddha at Gayā, at the yearly rite of one's parents, at the close of the sapiṇḍīkaraṇa ⟨the rite joining the newly dead to the ancestors⟩, at the rites for the preta ⟨the newly dead⟩, and at the sixteen śrāddhas as well, one who has performed a marriage or the like may make the offering of piṇḍas and the tarpaṇa; and some have said the same of the yearly rite of a brother, a paternal uncle and the like." So too there is no prohibition of the offering of piṇḍas at the piṇḍapitṛyajña ⟨the offering of piṇḍas to the fathers⟩, at the aṣṭakā and the anvaṣṭakā ⟨the ancestral rites of the eighth day and the day after⟩, and at the śrāddhas of the day before. But the darśa-śrāddha is altogether without piṇḍas, so for the Bahvṛcas ⟨the Ṛgvedins⟩ there is no clash. Thus the determination of what is to be done and not done after the dismantling of the maṇḍapa ⟨the marriage pavilion⟩.

अथ वधूप्रवेशः ।

विवाहात्षोडशदिनांतःसमदिनेषु पंचमसप्तमनवमदिनेषु च रात्रौ स्थिरलग्ने नूतनाभिन्नगृहे वधूप्रवेशः शुभः ॥ प्रथमदिनेपि क्वचित् षष्ठदिने निषेधः प्रयोगरत्नोक्तो निर्मूलः ॥ षोडशदिनमध्ये पूर्वोक्तदिनेषु प्रवेशोक्तनक्षत्रतिथिवारगोचरस्थचंद्रबलाद्यभावेपि गुरुशुक्रास्तादावपि न दोषः ॥ “व्यतीपाते क्षयतिथौ ग्रहणे वैधृतौ तथा ॥ अमासंक्रांतिविष्ट्यादौ प्राप्तकालेपि नाचरेत् ॥” प्रथमवधूप्रवेशे विवाहार्थगमने च प्रतिशुक्रास्तादिदोषो नास्ति ॥ द्विरागमने एव संमुखशुक्रदोषः ॥ षोडशदिनोत्तरं मासपर्यंतं विषमदिनेषु मासोत्तरं विषममासेषु वर्षोत्तरं विषमवर्षेषु वधूप्रवेशः शुभः ॥ समेष्वेतेषु वैधव्यादिदोषः ॥ पंचमवर्षोत्तरं समविषमविचारो नास्ति ॥ षोडशदिनोत्तरं वधूप्रवेशे नक्षत्राणि ॥ अश्विनीरोहिणीमृगपुष्यमघोत्तरात्रयहस्तचित्रास्वात्यनुराधामूलश्रवणधनिष्ठारेवत्यः शुभाः ॥ मासोत्तरं मार्गशीर्षमाघफाल्गुनवैशाखज्येष्ठमासाः शुभाः ॥ चतुर्थींनवमीचतुर्दशीपंचदशीभिन्नतिथयो रविभौमेतरवाराश्च शुभाः ॥ इति नववधूप्रवेशः ॥

vivāhātṣoḍaśadināṃtaḥsamadineṣu paṃcamasaptamanavamadineṣu ca rātrau sthiralagne nūtanābhinnagṛhe vadhūpraveśaḥ śubhaḥ || prathamadinepi kvacit ṣaṣṭhadine niṣedhaḥ prayogaratnokto nirmūlaḥ || ṣoḍaśadinamadhye pūrvoktadineṣu praveśoktanakṣatratithivāragocarasthacaṃdrabalādyabhāvepi guruśukrāstādāvapi na doṣaḥ || “vyatīpāte kṣayatithau grahaṇe vaidhṛtau tathā || amāsaṃkrāṃtiviṣṭyādau prāptakālepi nācaret ||” prathamavadhūpraveśe vivāhārthagamane ca pratiśukrāstādidoṣo nāsti || dvirāgamane eva saṃmukhaśukradoṣaḥ || ṣoḍaśadinottaraṃ māsaparyaṃtaṃ viṣamadineṣu māsottaraṃ viṣamamāseṣu varṣottaraṃ viṣamavarṣeṣu vadhūpraveśaḥ śubhaḥ || sameṣveteṣu vaidhavyādidoṣaḥ || paṃcamavarṣottaraṃ samaviṣamavicāro nāsti || ṣoḍaśadinottaraṃ vadhūpraveśe nakṣatrāṇi || aśvinīrohiṇīmṛgapuṣyamaghottarātrayahastacitrāsvātyanurādhāmūlaśravaṇadhaniṣṭhārevatyaḥ śubhāḥ || māsottaraṃ mārgaśīrṣamāghaphālgunavaiśākhajyeṣṭhamāsāḥ śubhāḥ || caturthīṃnavamīcaturdaśīpaṃcadaśībhinnatithayo ravibhaumetaravārāśca śubhāḥ || iti navavadhūpraveśaḥ ||

⟨Now the bride's entry ⟨into her husband's house⟩.⟩ The entry of the bride ⟨into her husband's house⟩ is auspicious on the even days within sixteen days from the marriage, and on the fifth, seventh and ninth days, at night, in a fixed lagna ⟨sign rising⟩, in a house that is new and unbroken. On the first day too, in some ⟨texts⟩. The prohibition of the sixth day stated in the Prayogaratna is without foundation. Within the sixteen days, on the days stated above, there is no fault even when the nakṣatra ⟨lunar mansion⟩, the tithi ⟨lunar day⟩ and the weekday prescribed for the entry are wanting, and the strength of the Moon in transit and the rest is wanting, and even at the setting of Jupiter and Venus and the like. "At a vyatīpāta ⟨an inauspicious yoga⟩, on a kṣaya-tithi ⟨a lunar day that is lost⟩, at an eclipse, at a vaidhṛti ⟨another inauspicious yoga⟩, at the new moon, at a saṅkrānti ⟨the Sun's passage into a sign⟩, at a viṣṭi ⟨bhadrā⟩ and the like, one should not do it, even though the time has come." At the first entry of the bride, and in going for the sake of a marriage, there is no fault of pratiśukra ⟨travelling against Venus⟩, of a setting and the rest. The fault of Venus in front applies only at the dvirāgamana ⟨the bride's second coming⟩. After the sixteen days and up to a month, the bride's entry is auspicious on odd days; after a month, in odd months; after a year, in odd years. On the even ones of these there is the fault of widowhood and the rest. After the fifth year there is no consideration of even and odd. The nakṣatras for the bride's entry after the sixteen days: Aśvinī, Rohiṇī, Mṛgaśiras, Puṣya, Maghā, the three Uttarās, Hasta, Citrā, Svātī, Anurādhā, Mūla, Śravaṇa, Dhaniṣṭhā and Revatī are auspicious. After a month, the months Mārgaśīrṣa, Māgha, Phālguna, Vaiśākha and Jyeṣṭha are auspicious. Tithis other than the fourth, the ninth, the fourteenth and the fifteenth, and weekdays other than Sunday and Tuesday, are auspicious. Thus the entry of the new bride.

अथ द्विरागमनम् ।

तत्र माघफाल्गुनवैशाखाः शुक्लपक्षश्च शुभाः ॥ अश्विनीरोहिणीपुनर्वसुपुष्योत्तरात्रयानुराधाज्येष्ठाहस्तस्वातीचित्राश्रवणशततारकानक्षत्रेषु चंद्रबुधगुरुशुक्रवारे गुरुशुक्रास्तादिरहिते स्थिरलग्नादिशुभकाले द्वितीयवधूप्रवेशः शुभः ॥

tatra māghaphālgunavaiśākhāḥ śuklapakṣaśca śubhāḥ || aśvinīrohiṇīpunarvasupuṣyottarātrayānurādhājyeṣṭhāhastasvātīcitrāśravaṇaśatatārakānakṣatreṣu caṃdrabudhaguruśukravāre guruśukrāstādirahite sthiralagnādiśubhakāle dvitīyavadhūpraveśaḥ śubhaḥ ||

⟨Now the dvirāgamana ⟨the bride's second coming to her husband's house⟩.⟩ There Māgha, Phālguna and Vaiśākha, and the bright fortnight, are auspicious. The second entry of the bride is auspicious in the nakṣatras ⟨lunar mansions⟩ Aśvinī, Rohiṇī, Punarvasu, Puṣya, the three Uttarās, Anurādhā, Jyeṣṭhā, Hasta, Svātī, Citrā, Śravaṇa and Śatatārakā; on Monday, Wednesday, Thursday or Friday; when free of the setting of Jupiter and Venus and the like; at an auspicious time such as a fixed lagna ⟨sign rising⟩.

अथ द्विरागमे वर्ज्यानि ।

द्विरागमनेऽधिमासविष्णुशयनमासाः समवत्सराः प्रतिशुक्रादिदोषाश्च वर्ज्याः ॥ द्विरागमोपि यदि विवाहमारभ्य षोडशदिनमध्ये क्रियते तदा प्रतिशुक्रादिदोषोऽस्तादिदोषश्च नास्ति ॥ “द्विरागमे षोडशवासरांतरे एकादशाहे समवासरेषु ॥ न चात्र ऋक्षं न तिथिर्न योगो न वारशुद्ध्यादि विचारणीयम् ॥” केवलांगिरसकेवलभृगुभरद्वाजवसिष्ठकश्यपात्रिवत्सगोत्राणां प्रतिशुक्रदोषो न ॥ रेवत्यश्विनीभरणीकृत्तिकाद्यचरणेषु चंद्रे सति शुक्रस्यांधत्वात्प्रतिशुक्रदोषो न ॥ दुर्भिक्षे देशविप्लवे विवाहे तीर्थगमने एकनगरग्रामयोश्च प्रतिशुक्रदोषो न ॥ इति द्विरागमः ॥

dvirāgamane'dhimāsaviṣṇuśayanamāsāḥ samavatsarāḥ pratiśukrādidoṣāśca varjyāḥ || dvirāgamopi yadi vivāhamārabhya ṣoḍaśadinamadhye kriyate tadā pratiśukrādidoṣo'stādidoṣaśca nāsti || “dvirāgame ṣoḍaśavāsarāṃtare ekādaśāhe samavāsareṣu || na cātra ṛkṣaṃ na tithirna yogo na vāraśuddhyādi vicāraṇīyam ||” kevalāṃgirasakevalabhṛgubharadvājavasiṣṭhakaśyapātrivatsagotrāṇāṃ pratiśukradoṣo na || revatyaśvinībharaṇīkṛttikādyacaraṇeṣu caṃdre sati śukrasyāṃdhatvātpratiśukradoṣo na || durbhikṣe deśaviplave vivāhe tīrthagamane ekanagaragrāmayośca pratiśukradoṣo na || iti dvirāgamaḥ ||

⟨Now the things to be avoided at the dvirāgamana.⟩ At the dvirāgamana ⟨the bride's second coming⟩ the intercalary month, the months of Viṣṇu's sleep, even years, and the faults of pratiśukra ⟨travelling against Venus⟩ and the rest are to be avoided. But if the dvirāgamana too is done within sixteen days counting from the marriage, then there is no fault of pratiśukra and the rest, nor the fault of a setting and the rest. "At the dvirāgamana within the sixteen days, on the eleventh day, on even days — here neither the nakṣatra ⟨lunar mansion⟩ nor the tithi ⟨lunar day⟩ nor the yoga nor the purity of the weekday and the rest need be considered." For those of the gotras ⟨clans⟩ of Aṅgiras alone, of Bhṛgu alone, of Bharadvāja, Vasiṣṭha, Kaśyapa, Atri and Vatsa there is no fault of pratiśukra. When the Moon stands in Revatī, Aśvinī, Bharaṇī or the first quarter of Kṛttikā there is no fault of pratiśukra, because Venus is then blind. In famine, in the ruin of a country, at a marriage, in going to a tīrtha ⟨a sacred ford⟩, and within one and the same town or village, there is no fault of pratiśukra. Thus the dvirāgamana.

अथ वध्वाः प्रथमाब्दे निवासः ।

“उद्वाहात्प्रथमे शुचौ यदि वसेद्भर्तुर्गृहे कन्यका हन्यात्तज्जननीं क्षये निजतनुं ज्येष्ठे पतिज्येष्ठकम् ॥ पौषे च श्वशुरं पतिं च मलिने चैत्रे स्वपित्रालये तिष्ठंती पितरं निहंति न भयं तेषामभावे भवेत् ॥” इति वध्वाः प्रथमाब्दे निवासविचारः ॥

“udvāhātprathame śucau yadi vasedbharturgṛhe kanyakā hanyāttajjananīṃ kṣaye nijatanuṃ jyeṣṭhe patijyeṣṭhakam || pauṣe ca śvaśuraṃ patiṃ ca maline caitre svapitrālaye tiṣṭhaṃtī pitaraṃ nihaṃti na bhayaṃ teṣāmabhāve bhavet ||” iti vadhvāḥ prathamābde nivāsavicāraḥ ||

⟨Now where the bride is to live in the first year.⟩ "If in the first ⟨year⟩ after the marriage the girl dwells in her husband's house in Śuci ⟨Āṣāḍha⟩, she kills his mother; in the kṣaya ⟨the omitted month⟩, her own body; in Jyeṣṭha, her husband's elder brother; in Pauṣa, her father-in-law; and in the malina ⟨the intercalary month⟩, her husband. Staying in her own father's house in Caitra, she kills her father. If those ⟨persons⟩ do not exist, there is no danger." Thus the consideration of the bride's dwelling in the first year.

अथ पुनर्विवाहः ।

दुष्टलग्ने यथोक्तग्रहताराद्यभावेऽन्यत्रापि दुष्टयोगाद्यशुभकाले कूष्मांडघृतहोमादियथोक्तविधिं विना सूतकादौ च विवाहे जाते तयोरेव दंपत्योः सुमुहूर्ते पुनर्विवाहः कर्तव्यः ॥

duṣṭalagne yathoktagrahatārādyabhāve'nyatrāpi duṣṭayogādyaśubhakāle kūṣmāṃḍaghṛtahomādiyathoktavidhiṃ vinā sūtakādau ca vivāhe jāte tayoreva daṃpatyoḥ sumuhūrte punarvivāhaḥ kartavyaḥ ||

⟨Now the second marriage.⟩ If the marriage has taken place in a bad lagna ⟨sign rising⟩, or when the planetary and stellar ⟨conditions⟩ prescribed are wanting, or otherwise at an inauspicious time such as a bad yoga, or without the prescribed procedure such as the kūṣmāṇḍa oblation with ghee, or during a sūtaka ⟨birth impurity⟩ and the like, then a second marriage of that same wedded pair is to be performed at a good muhūrta ⟨moment⟩.

अथ पुनर्विवाहनिमित्तानि ।

“सुरापी व्याधिता धूर्ता वन्ध्यार्थघ्न्यप्रियंवदा ॥ स्त्रीप्रसूश्चाधिवेत्तव्या पुरुषद्वेषिणी तथा” ॥ अधिवेदं भार्यांतरकरणम् ॥ “अप्रजां दशमे वर्षे स्त्रीप्रजां द्वादशे त्यजेत् ॥ मृतप्रजां पंचदशे सद्यस्त्वप्रियवादिनीम् ॥” अत्राप्रियवादो व्यभिचारः ॥ प्रतिकूलभाषणरूपस्य तस्य प्रायः कलौ सार्वत्रिकत्वात् ॥ आज्ञासंपादिनीं दक्षां वीरसूं प्रियवादिनीम् ॥ पत्नीं त्यक्त्वा भोगार्थमन्योद्वाही पूर्वभार्यायै स्वधनस्य तृतीयांशं दद्यात् ॥ निर्द्धनश्चेत्तां पोषयेत् ॥ मनुः “अधिविन्ना तु या नारी निर्गच्छेद्रोषिता गृहात् ॥ सा सद्यः सन्निरोद्धव्या त्याज्या वा कुलसन्निधौ ॥”

“surāpī vyādhitā dhūrtā vandhyārthaghnyapriyaṃvadā || strīprasūścādhivettavyā puruṣadveṣiṇī tathā” || adhivedaṃ bhāryāṃtarakaraṇam || “aprajāṃ daśame varṣe strīprajāṃ dvādaśe tyajet || mṛtaprajāṃ paṃcadaśe sadyastvapriyavādinīm ||” atrāpriyavādo vyabhicāraḥ || pratikūlabhāṣaṇarūpasya tasya prāyaḥ kalau sārvatrikatvāt || ājñāsaṃpādinīṃ dakṣāṃ vīrasūṃ priyavādinīm || patnīṃ tyaktvā bhogārthamanyodvāhī pūrvabhāryāyai svadhanasya tṛtīyāṃśaṃ dadyāt || nirddhanaścettāṃ poṣayet || manuḥ “adhivinnā tu yā nārī nirgacchedroṣitā gṛhāt || sā sadyaḥ sanniroddhavyā tyājyā vā kulasannidhau ||”

⟨Now the occasions for a second marriage.⟩ "A wife who drinks liquor, who is diseased, who is crafty, who is barren, who destroys wealth, who speaks unkindly, who bears only daughters, and likewise one who hates her husband — over her another wife may be taken." Adhivedana ⟨superseding a wife⟩ is the taking of another wife. "He should put away a childless wife in the tenth year, one who bears only daughters in the twelfth, one whose children die in the fifteenth, and one who speaks unkindly at once." Here "unkind speech" means adultery — because unkind speech in the form of contrary words is in the Kali age almost universal. One who abandons a wife who carries out his commands, who is capable, who bears heroic sons and who speaks kindly, and marries another for the sake of enjoyment, must give the former wife a third part of his wealth; and if he has no wealth, he must maintain her. Manu: "But the woman who, having been superseded, goes out of the house in anger — she is at once to be confined, or to be cast off in the presence of the family."

अथाग्निशुश्रूषाधर्मादिचरणे ज्येष्ठकनिष्ठस्त्रीव्यवस्था ।

अग्निशुश्रूषादिधर्माचरणं ज्येष्ठया सह कार्यं न तु कनिष्ठया ॥ इदं ज्येष्ठाया आज्ञासंपादिनीत्वे ॥ यदि तु रोषादिशीलेन समनंतरोक्तमनुवाक्याज्ज्येष्ठा कुलसन्निधौ त्यागार्हा गृहांतरे निरोधार्हा वा तर्हि कनिष्ठयापि सह धर्मं चरेदन्यथा धर्मभ्रंशापातात् ॥ “तथा वीरसुता या स्यादाज्ञासंपादिनी च या ॥ दक्षा प्रियंवदा शुद्धा तामत्र विनियोजयेत्” इति माधवीये स्मृतेश्च ॥

agniśuśrūṣādidharmācaraṇaṃ jyeṣṭhayā saha kāryaṃ na tu kaniṣṭhayā || idaṃ jyeṣṭhāyā ājñāsaṃpādinītve || yadi tu roṣādiśīlena samanaṃtaroktamanuvākyājjyeṣṭhā kulasannidhau tyāgārhā gṛhāṃtare nirodhārhā vā tarhi kaniṣṭhayāpi saha dharmaṃ caredanyathā dharmabhraṃśāpātāt || “tathā vīrasutā yā syādājñāsaṃpādinī ca yā || dakṣā priyaṃvadā śuddhā tāmatra viniyojayet” iti mādhavīye smṛteśca ||

⟨Now the settled rule for the elder and the younger wife in the tending of the fire, in the practice of the duties and the rest.⟩ The performance of religious duties such as the tending of the fire is to be done together with the elder wife and not with the younger. This holds when the elder carries out his commands. But if, through an angry disposition and the like, the elder deserves by the verse of Manu just quoted to be cast off in the presence of the family, or to be confined in another house, then he may perform his religious duty with the younger as well; otherwise there would follow a lapse from dharma. And a smṛti ⟨text of sacred law⟩ in the Mādhavīya ⟨says⟩: "And she who bears heroic sons, and she who carries out his commands, who is capable, who speaks kindly and who is pure — her he should employ in this."

अथ द्वितीयविवाहेऽग्निविचारः ।

द्वितीयविवाहहोमः पूर्वविवाहसम्बन्धिगृह्याग्नावेव कार्यः ॥ तदसंभवे लौकिकाग्नौ कार्यः ॥ लौकिकाग्नौ करणपक्षे द्वितीयविवाहहोमादिनोत्पन्नाग्नेर्गृह्याग्नित्वाद्योर्गृह्याग्न्योः संसर्गः कार्यः ॥

dvitīyavivāhahomaḥ pūrvavivāhasambandhigṛhyāgnāveva kāryaḥ || tadasaṃbhave laukikāgnau kāryaḥ || laukikāgnau karaṇapakṣe dvitīyavivāhahomādinotpannāgnergṛhyāgnitvādyorgṛhyāgnyoḥ saṃsargaḥ kāryaḥ ||

⟨Now the consideration of the fire in a second marriage.⟩ The oblation of a second marriage is to be made in the very domestic fire that belongs to the earlier marriage. If that is not possible, it is to be made in a common fire. On the view that it is made in a common fire, since the fire produced by the second marriage-oblation and the rest becomes a domestic fire, the combining of the two domestic fires is to be performed.

अथाग्निद्वयसंसर्गप्रयोगः ।

देशकालौ संकीर्त्य मम द्वाभ्यां भार्याभ्यां सह निष्पन्नगृह्याग्न्योस्ताभ्यां सहाधिकारसिद्धिद्वारा श्रीपरमेश्वरप्रीत्यर्थं संसर्गं करिष्ये इति संकल्प्य स्वस्तिवाचनं कृत्वोदगपवर्गस्थंडिले कृत्वा दक्षिणे स्थंडिले ज्येष्ठाया गृह्याग्निमुत्तरे कनिष्ठाया गृह्याग्निं प्रतिष्ठाप्य प्रथमाग्नौ ज्येष्ठपत्न्यान्वारब्धोन्वाधानं कुर्यात् ॥ अग्निद्वयसंसर्गार्थे प्रथमाग्निहोमकर्मणि देवतापरिग्रहार्थमन्वाधानं करिष्ये ॥ चक्षुषी आज्येनेत्यंते अग्निं नवभिराज्याहुतिभिः शेषेणेत्यादि ‘अग्निमीळे’ इति नवानां मधुच्छंदाऋषिर्गायत्री ॥ अग्निद्वयसंसर्गार्थं प्रथमाग्नौ प्रधानाज्यहोमे वि० । ‘अग्निमीळे’ इत्यादिनवभिर्ऋग्भिः प्रत्यृचं स्रुवेण नवाज्याहुतीर्जुहुयात् ॥ अग्नय इदमिति सर्वत्र त्यागः ॥ होमशेषं समाप्य अयं ते योनिरिति मंत्रेण ज्येष्ठाग्निं समिधिसमारोप्य प्रत्यवरोहेति मंत्रेण तं द्वितीयाग्नौ प्रत्यवरोह्य ध्यात्वा पत्नीद्वयान्वारब्धोन्वाधानं कुर्यात् ॥ अग्निद्वयसंसर्गार्थं प्रथमसंसृष्टद्वितीयाग्नौ विहितहोमे देवतापरिग्रहार्थमन्वाधानं करिष्ये ॥ आज्यभागांते अग्निं प्रधानं षड्वारमाज्येन शेषेणेत्यादि ॥ प्रोक्षणीं कुशान् दर्वीस्रुवौ प्रणीताज्यपात्रे इध्माबर्हिषीत्यष्टौ पात्राणि ॥ स्रुचि चतुर्गृहीतमाज्यं गृहीत्वा पत्नीद्वयान्वारब्धो जुहुयात् ॥ अग्नावम्निरित्यस्य हिरण्यगर्भोऽग्निरष्टी ॥ अग्निद्वयसंसर्गार्थं संसृष्टाग्नौ प्रधानाज्यहोमे० ॥ ॐ अग्नावग्निश्चरति प्रविष्टऋषीणां पुत्रो अधिराज एषः ॥ तस्मै जुहोमि हविषा घृतेन मा देवानां नो सुहृद्भागधेयं स्वाहा ॥ अग्नय इदं ० ॥ एवमग्रेपि ॥ आज्यस्य स्रुचि चतुर्ग्रहणं विनियोगस्त्यागश्च ॥ अग्निनाग्निर्मेधातिथिः काण्वोग्निर्गायत्री ॥ अग्निद्वयसं ० ॥ अग्निनाग्निः समिध्यते० ॥ अस्तीदमिति तिसृणां विश्वामित्रोऽग्निरनुष्टुप् अंत्ये त्रिष्टुभौ ॥ अस्तीदमधि ० ॥ अरण्यो ० ॥ उत्तानायाम् ० ॥ पाहि नो अग्न इत्यस्य भर्गः प्रगाथोऽग्निर्बृहती ॥ पाहि नो अग्न एकया ० ॥ भिर्वसो स्वाहा ॥ होमशेषं समाप्याहिताग्नये गोयुग्मं दत्त्वा विप्रान् भोजयेत् ॥ इत्यग्निद्वयसंसर्गप्रयोगः ॥ “पत्न्योरेका यदि मृता दग्ध्वा तेनैव तां पुनः ॥ आधीतान्यया सार्धमाधानविधिना गृही ॥” द्वितीयादिविवाहकालः “प्रमदामृतिवासरादितः पुनरुद्वाहविधिर्वरस्य च ॥ विषमे परिवत्सरे शुभो युगले चापि मृतिप्रदो भवेत् ॥” संकटे महारुद्राभिषेकं मृत्युंजयमंत्रजपं वा कृत्वा विवाहः कार्य इति भाति ॥ “तृतीया मानुषी कन्या नोद्वाह्या म्रियते हि सा ॥ विधवा वा भवेत्तस्मात्तृतीयेर्कं समुद्वहेत् ॥

deśakālau saṃkīrtya mama dvābhyāṃ bhāryābhyāṃ saha niṣpannagṛhyāgnyostābhyāṃ sahādhikārasiddhidvārā śrīparameśvaraprītyarthaṃ saṃsargaṃ kariṣye iti saṃkalpya svastivācanaṃ kṛtvodagapavargasthaṃḍile kṛtvā dakṣiṇe sthaṃḍile jyeṣṭhāyā gṛhyāgnimuttare kaniṣṭhāyā gṛhyāgniṃ pratiṣṭhāpya prathamāgnau jyeṣṭhapatnyānvārabdhonvādhānaṃ kuryāt || agnidvayasaṃsargārthe prathamāgnihomakarmaṇi devatāparigrahārthamanvādhānaṃ kariṣye || cakṣuṣī ājyenetyaṃte agniṃ navabhirājyāhutibhiḥ śeṣeṇetyādi ‘agnimīḷe’ iti navānāṃ madhucchaṃdāṛṣirgāyatrī || agnidvayasaṃsargārthaṃ prathamāgnau pradhānājyahome vi0 | ‘agnimīḷe’ ityādinavabhirṛgbhiḥ pratyṛcaṃ sruveṇa navājyāhutīrjuhuyāt || agnaya idamiti sarvatra tyāgaḥ || homaśeṣaṃ samāpya ayaṃ te yoniriti maṃtreṇa jyeṣṭhāgniṃ samidhisamāropya pratyavaroheti maṃtreṇa taṃ dvitīyāgnau pratyavarohya dhyātvā patnīdvayānvārabdhonvādhānaṃ kuryāt || agnidvayasaṃsargārthaṃ prathamasaṃsṛṣṭadvitīyāgnau vihitahome devatāparigrahārthamanvādhānaṃ kariṣye || ājyabhāgāṃte agniṃ pradhānaṃ ṣaḍvāramājyena śeṣeṇetyādi || prokṣaṇīṃ kuśān darvīsruvau praṇītājyapātre idhmābarhiṣītyaṣṭau pātrāṇi || sruci caturgṛhītamājyaṃ gṛhītvā patnīdvayānvārabdho juhuyāt || agnāvamnirityasya hiraṇyagarbho'gniraṣṭī || agnidvayasaṃsargārthaṃ saṃsṛṣṭāgnau pradhānājyahome0 || ॐ agnāvagniścarati praviṣṭaṛṣīṇāṃ putro adhirāja eṣaḥ || tasmai juhomi haviṣā ghṛtena mā devānāṃ no suhṛdbhāgadheyaṃ svāhā || agnaya idaṃ 0 || evamagrepi || ājyasya sruci caturgrahaṇaṃ viniyogastyāgaśca || agnināgnirmedhātithiḥ kāṇvognirgāyatrī || agnidvayasaṃ 0 || agnināgniḥ samidhyate0 || astīdamiti tisṛṇāṃ viśvāmitro'gniranuṣṭup aṃtye triṣṭubhau || astīdamadhi 0 || araṇyo 0 || uttānāyām 0 || pāhi no agna ityasya bhargaḥ pragātho'gnirbṛhatī || pāhi no agna ekayā 0 || bhirvaso svāhā || homaśeṣaṃ samāpyāhitāgnaye goyugmaṃ dattvā viprān bhojayet || ityagnidvayasaṃsargaprayogaḥ || “patnyorekā yadi mṛtā dagdhvā tenaiva tāṃ punaḥ || ādhītānyayā sārdhamādhānavidhinā gṛhī ||” dvitīyādivivāhakālaḥ “pramadāmṛtivāsarāditaḥ punarudvāhavidhirvarasya ca || viṣame parivatsare śubho yugale cāpi mṛtiprado bhavet ||” saṃkaṭe mahārudrābhiṣekaṃ mṛtyuṃjayamaṃtrajapaṃ vā kṛtvā vivāhaḥ kārya iti bhāti || “tṛtīyā mānuṣī kanyā nodvāhyā mriyate hi sā || vidhavā vā bhavettasmāttṛtīyerkaṃ samudvahet ||

⟨Now the procedure for the joining of the two fires.⟩ Having proclaimed the place and the time, ⟨he declares⟩: "For the pleasure of Śrī Parameśvara, by way of the securing of my competence ⟨for rites⟩ together with them, I shall perform the combining of the two domestic fires that have come into being with my two wives." Having so declared, and having performed the svastivācana ⟨the auspicious recitation⟩, he should make ⟨two⟩ sthaṇḍilas ⟨levelled altar-plots⟩ running to the north, establish the elder wife's domestic fire on the southern sthaṇḍila and the younger wife's on the northern, and perform in the first fire, touched from behind by his elder wife, the anvādhāna ⟨the laying on of the fuel that follows⟩: "For the combining of the two fires, in the oblation-rite of the first fire, I shall perform the anvādhāna for the acceptance of the deities." At the end of "the two eyes with ghee": "Agni with nine oblations of ghee, with the remainder," and so on. For the nine ⟨verses⟩ beginning "agním īḷe" the ṛṣi ⟨seer⟩ is Madhucchandas and the metre gāyatrī. "For the combining of the two fires, in the principal ghee-oblation in the first fire, the application ⟨of the mantra⟩…" With the nine ṛcs ⟨verses⟩ beginning "agním īḷe" he should offer nine ghee-oblations with the sruva ⟨the small ladle⟩, one at each verse. Everywhere the renunciation is "this is for Agni, not mine." Having finished the remainder of the oblation, he should raise the elder's fire onto a kindling-stick with the mantra "ayaṃ te yoniḥ," bring it down into the second fire with the mantra "pratyavaroha," meditate, and then perform the anvādhāna, touched from behind by both wives: "For the combining of the two fires, in the oblation prescribed in the second fire now joined with the first, I shall perform the anvādhāna for the acceptance of the deities." At the end of the ājyabhāgas ⟨the two portions of ghee⟩: "Agni as the principal ⟨deity⟩ six times with ghee, with the remainder," and so on. The prokṣaṇī ⟨sprinkling vessel⟩, the kuśa blades, the darvī and the sruva ⟨the two ladles⟩, the praṇītā and the ghee-vessel, the kindling wood and the barhis ⟨the strewn sacrificial grass⟩ — these are the eight implements. Having taken up in the sruc ⟨the offering ladle⟩ the ghee taken up four times, he should offer, touched from behind by both wives. For "agnāv agniḥ" the ṛṣi is Hiraṇyagarbha, ⟨the deity⟩ Agni, ⟨the metre⟩ aṣṭi. "For the combining of the two fires, in the principal ghee-oblation in the joined fire…" "Oṃ. Agni moves within Agni, having entered in; this one is the son of the ṛṣis, the over-king. To him I offer with the oblation, with ghee. … our portion, the friend of the gods. Svāhā." "This is for Agni ⟨not mine⟩…" — and so also further on. The taking up of the ghee four times in the sruc, the viniyoga ⟨the statement of application⟩ and the renunciation ⟨are as before⟩. For "agninā agniḥ": Medhātithi Kāṇva ⟨is the ṛṣi⟩, Agni ⟨the deity⟩, gāyatrī ⟨the metre⟩. "For the combining of the two fires…" "agninā agniḥ samidhyate…" For the three ⟨verses⟩ beginning "astīdam": Viśvāmitra ⟨is the ṛṣi⟩, Agni ⟨the deity⟩, anuṣṭubh ⟨the metre⟩; the last two are triṣṭubhs. "astīdam adhi…" "araṇyoḥ…" "uttānāyām…" For "pāhi no agne": Bharga Prāgātha ⟨is the ṛṣi⟩, Agni ⟨the deity⟩, bṛhatī ⟨the metre⟩. "pāhi no agna ekayā…" "…bhir vaso, svāhā." Having completed the remainder of the oblation, he should give a pair of cows to an āhitāgni ⟨one who maintains the sacred fires⟩ and feed brāhmaṇas. Thus the procedure for the combining of the two fires. "If one of his two wives has died, the householder, having burnt her with that very ⟨fire⟩, should set up the fires again together with the other, by the rule of the ādhāna ⟨the establishing of the fires⟩." The time for a second or later marriage: "Counting from the day of the wife's death, the rite of a further marriage for the man is auspicious in an odd year, but in an even one it becomes death-dealing." In a strait, it appears that the marriage should be performed after doing the mahārudrābhiṣeka ⟨the great Rudra lustration⟩ or a japa ⟨repetition⟩ of the Mṛtyuñjaya mantra. "A third human bride is not to be married, for she dies, or else becomes a widow; therefore at the third one should marry the arka ⟨the Calotropis plant⟩."

अथार्कविवाहः ।

रविशन्योर्वारे हस्तर्क्षे वान्यत्र शुभदिने वा पुष्पफलयुतमर्कं गत्वा अर्ककन्यादातारमाचार्यं कृत्वा रक्तगंधादिभूषितो देशकालौ स्मृत्वा मम तृतीयमानुषीविवाहजन्यदोषपरिहारार्थं तृतीयमर्कविवाहं करिष्ये ॥ आचार्यं वृत्वा नांदीश्राद्धांतं कुर्यात् ॥ दाता मधुपर्कयज्ञोपवीतवस्त्रगंधमाल्यादिभिर्वरं पूजयेत् ॥ अर्कस्य पुरतः स्थित्वा ॥ “त्रिलोकवासिन् सप्ताश्व च्छायया सहितो रवे ॥ तृतीयोद्वाहजं दोषं निवारय सुखं कुरु” इति प्रार्थ्य छायायुतं रविमर्के ध्यात्वाब्लिंगैराभिषिच्य वस्त्रादिभिराकृष्णेनेति मन्त्रेण संपूज्य श्वेतवस्त्रेण सूत्रेण वा वेष्ट्य गुडौदनं निवेद्य तांबूलं दद्यात् ॥ “मम प्रीतिकरा येयं मया स्पृष्टा पुरातनी ॥ अर्कजा ब्रह्मणा सृष्टाद्यास्मान्संप्रति रक्षतु” इत्यर्कं प्रदक्षिणीकृत्य ॥ “नमस्ते मंगले देवि नमः सवितुरात्मजे ॥ त्राहि मां कृपया देवि पत्नी त्वं म इहागता ॥ अर्क त्वं ब्रह्मणा सृष्टः सर्वप्राणिहिताय च ॥ वृक्षाणामधिभूतस्त्वं देवानां प्रीतिवर्द्धन ॥ तृतीयोद्वाहजं पापं मृत्युं चाशु विनाशय” इति च प्रदक्षिणीकुर्यात् ॥ अन्तःपटधारणादिकन्यादानपर्यंतं विधिं कृत्वा कन्यादाता आदित्यस्य प्रपौत्रीं सवितुः पौत्रीमर्कस्य पुत्रीं काश्यपगोत्रामर्ककन्याममुकगोत्राय वराय तुभ्यं संप्रददे ॥ “अर्ककन्यामिमां विप्र यथाशक्ति विभूषिताम् ॥ गोत्राय शर्मणे तुभ्यं दत्तां विप्र समाश्रय ॥” दक्षिणां दत्त्वा गायत्र्या वेष्टितसूत्रेण बृहत्सामेति मन्त्रेणार्कवरयोः कंकणं बद्ध्वार्कस्य चतुर्दिक्षु कुंभेषु विष्णुं नाममन्त्रेण षोडशोपचारैः संपूज्यार्कस्योत्तरे अर्कपत्न्यान्वारब्धो वरः अस्याः सम्यक् भार्यत्वसिद्ध्यर्थं पाणिग्रहहोमं करिष्ये ॥ आधारदैवते आज्येनेत्यंते बृहस्पतिं अग्निम् अग्निं वायुं सूर्यं प्रजापतिं चाज्यद्रव्येण शेषेण स्विष्टकृतमाधारांतं कृत्वा ॥ संगोभिरित्यस्यांगिरसो बृहस्पतिस्त्रिष्टुप् ॥ आज्यहोमे विनियोगः ॥ संगोभिरंगिरसो० ॥ बृहस्पतय इदं ० ॥ यस्मै त्वेति वामदेवोऽग्निस्त्रिष्टुप् ॥ यस्मै त्वाकामकामाय वयं सन्नाब्यजामहे ॥ तमस्मभ्यं कामं दत्त्वाथेदं त्वं घृतं पिब स्वाहा ॥ अग्नय इदं ० ॥ ततो व्यस्तसमस्तव्याहृतिभिर्हुत्वा होमशेषं समाप्य ॥ “मया कृतमिदं कर्म स्थावरेषु जरायुणा ॥ अर्कपत्यानि नो देहि तत्सर्वं क्षंतुमर्हसि” इति प्रार्थ्य शांतिसूक्तपाठांते गोयुग्ममाचार्याय दत्त्वा स्वधृतवस्त्राणि गुरवे दत्त्वान्यानि धारयेत् ॥ दश त्रयो वा विप्रा भोज्याः ॥ इत्यर्कविवाहः ॥

raviśanyorvāre hastarkṣe vānyatra śubhadine vā puṣpaphalayutamarkaṃ gatvā arkakanyādātāramācāryaṃ kṛtvā raktagaṃdhādibhūṣito deśakālau smṛtvā mama tṛtīyamānuṣīvivāhajanyadoṣaparihārārthaṃ tṛtīyamarkavivāhaṃ kariṣye || ācāryaṃ vṛtvā nāṃdīśrāddhāṃtaṃ kuryāt || dātā madhuparkayajñopavītavastragaṃdhamālyādibhirvaraṃ pūjayet || arkasya purataḥ sthitvā || “trilokavāsin saptāśva cchāyayā sahito rave || tṛtīyodvāhajaṃ doṣaṃ nivāraya sukhaṃ kuru” iti prārthya chāyāyutaṃ ravimarke dhyātvābliṃgairābhiṣicya vastrādibhirākṛṣṇeneti mantreṇa saṃpūjya śvetavastreṇa sūtreṇa vā veṣṭya guḍaudanaṃ nivedya tāṃbūlaṃ dadyāt || “mama prītikarā yeyaṃ mayā spṛṣṭā purātanī || arkajā brahmaṇā sṛṣṭādyāsmānsaṃprati rakṣatu” ityarkaṃ pradakṣiṇīkṛtya || “namaste maṃgale devi namaḥ saviturātmaje || trāhi māṃ kṛpayā devi patnī tvaṃ ma ihāgatā || arka tvaṃ brahmaṇā sṛṣṭaḥ sarvaprāṇihitāya ca || vṛkṣāṇāmadhibhūtastvaṃ devānāṃ prītivarddhana || tṛtīyodvāhajaṃ pāpaṃ mṛtyuṃ cāśu vināśaya” iti ca pradakṣiṇīkuryāt || antaḥpaṭadhāraṇādikanyādānaparyaṃtaṃ vidhiṃ kṛtvā kanyādātā ādityasya prapautrīṃ savituḥ pautrīmarkasya putrīṃ kāśyapagotrāmarkakanyāmamukagotrāya varāya tubhyaṃ saṃpradade || “arkakanyāmimāṃ vipra yathāśakti vibhūṣitām || gotrāya śarmaṇe tubhyaṃ dattāṃ vipra samāśraya ||” dakṣiṇāṃ dattvā gāyatryā veṣṭitasūtreṇa bṛhatsāmeti mantreṇārkavarayoḥ kaṃkaṇaṃ baddhvārkasya caturdikṣu kuṃbheṣu viṣṇuṃ nāmamantreṇa ṣoḍaśopacāraiḥ saṃpūjyārkasyottare arkapatnyānvārabdho varaḥ asyāḥ samyak bhāryatvasiddhyarthaṃ pāṇigrahahomaṃ kariṣye || ādhāradaivate ājyenetyaṃte bṛhaspatiṃ agnim agniṃ vāyuṃ sūryaṃ prajāpatiṃ cājyadravyeṇa śeṣeṇa sviṣṭakṛtamādhārāṃtaṃ kṛtvā || saṃgobhirityasyāṃgiraso bṛhaspatistriṣṭup || ājyahome viniyogaḥ || saṃgobhiraṃgiraso0 || bṛhaspataya idaṃ 0 || yasmai tveti vāmadevo'gnistriṣṭup || yasmai tvākāmakāmāya vayaṃ sannābyajāmahe || tamasmabhyaṃ kāmaṃ dattvāthedaṃ tvaṃ ghṛtaṃ piba svāhā || agnaya idaṃ 0 || tato vyastasamastavyāhṛtibhirhutvā homaśeṣaṃ samāpya || “mayā kṛtamidaṃ karma sthāvareṣu jarāyuṇā || arkapatyāni no dehi tatsarvaṃ kṣaṃtumarhasi” iti prārthya śāṃtisūktapāṭhāṃte goyugmamācāryāya dattvā svadhṛtavastrāṇi gurave dattvānyāni dhārayet || daśa trayo vā viprā bhojyāḥ || ityarkavivāhaḥ ||

⟨Now the marriage to the arka ⟨the sun-plant, wedded in place of a third wife⟩.⟩ On a Sunday or a Saturday, in the nakṣatra ⟨lunar mansion⟩ Hasta, or else on some other auspicious day, having gone to an arka ⟨Calotropis⟩ plant bearing flowers and fruit, having made the ācārya ⟨officiating teacher⟩ the giver of the arka-bride, adorned with red sandal-paste and the rest, and having called to mind the place and the time, ⟨he declares⟩: "For the averting of the fault born of a third marriage with a human ⟨bride⟩, I shall perform a third marriage, with an arka." Having chosen the ācārya, he should perform the rites down to the nāndīśrāddha ⟨the śrāddha of rejoicing⟩. The giver should honour the bridegroom with the madhuparka ⟨the honey-offering⟩, the sacred thread, a garment, sandal-paste, garlands and the rest. Standing before the arka, he should pray: "O dweller in the three worlds, O seven-horsed one, O Sun, together with Chāyā! Avert the fault born of a third marriage, and make ⟨me⟩ happy." Then, having meditated on the Sun together with Chāyā in the arka, having sprinkled it with the ab-liṅga ⟨water⟩ mantras, having worshipped it with garments and the rest with the mantra "ā kṛṣṇena," having wound it about with a white cloth or a thread, and having offered rice cooked with jaggery, he should give betel. "This ancient one, born of the arka, who gives me pleasure, whom I have touched, created by Brahmā — may she now this day protect us." Saying this he should circumambulate the arka; and ⟨saying⟩ this too he should circumambulate it: "Salutation to you, O auspicious goddess; salutation, O daughter of Savitṛ. Save me by your grace, O goddess: you have come here as my wife. O arka, you were created by Brahmā for the good of all living beings; you are the foremost of trees, O increaser of the delight of the gods. Destroy swiftly the sin born of a third marriage, and death." Having performed the rite from the holding of the antaḥpaṭa ⟨the cloth held between bride and bridegroom⟩ down to the kanyādāna ⟨the giving of the bride⟩, the giver of the bride ⟨says⟩: "To you, the bridegroom of such-and-such a gotra ⟨clan⟩, I give the arka-maiden, of the Kāśyapa gotra, great-granddaughter of Āditya, granddaughter of Savitṛ, daughter of Arka." "O brāhmaṇa, take to yourself this arka-maiden, adorned according to my means, given to you of such gotra and named Śarman, O brāhmaṇa." Having given the dakṣiṇā ⟨the fee⟩, having bound the wrist-thread upon the arka and the bridegroom, with a thread wound ⟨to the recitation⟩ of the gāyatrī, with the mantra "bṛhat sāma," and having worshipped Viṣṇu with the sixteen upacāras ⟨services⟩ and with the name-mantra in the water-jars set in the four directions about the arka, the bridegroom, to the north of the arka, touched from behind by the arka-wife, ⟨declares⟩: "For the full establishing of this one's wifehood I shall perform the pāṇigrahaṇa-homa ⟨the oblation of the taking of the hand⟩." At the end of "the ādhāras and the deities with ghee", ⟨he offers to⟩ Bṛhaspati, Agni, Vāyu, Sūrya and Prajāpati with ghee as the substance, and with the remainder the sviṣṭakṛt, performing ⟨the rite⟩ down to the ādhāra. For "saṃ gobhiḥ": Āṅgirasa ⟨is the ṛṣi⟩, Bṛhaspati ⟨the deity⟩, triṣṭubh ⟨the metre⟩; the application is in the ghee-oblation. "saṃ gobhir aṅgiraso…" "This is for Bṛhaspati ⟨not mine⟩." For "yasmai tvā": Vāmadeva ⟨is the ṛṣi⟩, Agni ⟨the deity⟩, triṣṭubh ⟨the metre⟩. "You whom, O fulfiller of desires, we anoint for the desire we desire — having given us that desire, then drink this ghee. Svāhā." "This is for Agni ⟨not mine⟩." Then, having offered with the vyāhṛtis ⟨the sacred utterances⟩ severally and together, and having completed the remainder of the oblation, he should pray: "This rite has been done by me, a womb-born ⟨creature⟩, among immovable things. O arka, give us offspring; deign to forgive all that." At the end of the recitation of the śānti-sūkta ⟨the hymn of peace⟩, having given a pair of cows to the ācārya and the garments he himself wore to the teacher, he should put on others. Ten brāhmaṇas, or three, are to be fed. Thus the arka marriage.

अथाह्निकप्रारंभः ।

“श्रीमन्नाथांघ्रिकमलं दीनानाथदयार्णवम् ॥ स्मारंस्मारं कामपूरमाह्निकाचरणं ब्रुवे ॥ प्रथमोक्तो बह्वृचानां प्रकारः स तु याजुषैः ॥ ग्राह्यो यत्र स्वसूत्रोक्तो विशेषः स्यान्न बाधकः ॥ ” ब्राह्मे मुहूर्ते उत्थाय श्रीविष्णुं स्मृत्वा गजेंद्रमोक्षादि पठित्वेष्टदेवतादि स्मरेत् ॥ “ समुद्रवसने देवि पर्वतस्तनमंडिते ॥ विष्णुपत्नि नमस्तुभ्यं पादस्पर्शं क्षमस्व मे ” इति भूमिं प्रार्थ्य गवादिमंगलानि पश्येत् ॥

“śrīmannāthāṃghrikamalaṃ dīnānāthadayārṇavam || smāraṃsmāraṃ kāmapūramāhnikācaraṇaṃ bruve || prathamokto bahvṛcānāṃ prakāraḥ sa tu yājuṣaiḥ || grāhyo yatra svasūtrokto viśeṣaḥ syānna bādhakaḥ || ” brāhme muhūrte utthāya śrīviṣṇuṃ smṛtvā gajeṃdramokṣādi paṭhitveṣṭadevatādi smaret || “ samudravasane devi parvatastanamaṃḍite || viṣṇupatni namastubhyaṃ pādasparśaṃ kṣamasva me ” iti bhūmiṃ prārthya gavādimaṃgalāni paśyet ||

⟨Now the beginning of the āhnika ⟨the daily round of duties⟩.⟩ "Calling to mind again and again the lotus feet of the glorious Lord, the ocean of compassion for the wretched and the helpless, the fulfiller of desires, I declare the performance of the āhnika ⟨the daily round of observances⟩. The procedure stated first is that of the Bahvṛcas ⟨the Ṛgvedins⟩; but it is to be taken up by the Yājuṣas ⟨the Yajurvedins⟩ as well, wherever the particular rule stated in their own sūtra does not stand against it." Having risen in the brāhma muhūrta ⟨the last watch of the night⟩, having called Śrī Viṣṇu to mind, and having recited the Gajendramokṣa and the rest, he should call to mind his chosen deity and the rest. "O goddess clothed in the ocean, adorned with the mountains for breasts, O wife of Viṣṇu, salutation to you; forgive me the touch of my feet." Having thus prayed to the Earth, he should look upon auspicious things, a cow and the rest.

अथ मूत्रपुरीषोत्सर्गादिविधिः ।

तृणाद्यंतर्हितभूमौ शिरः प्रावृत्य यज्ञोपवीतं निवीतं पृष्ठतः कर्णे वा कृत्वा घ्राणपिधानं कृत्वा दिवा संध्ययोरुदङ्मुखो रात्रौ दक्षिणामुखो मौन्यनुपानत् आसीनो मूत्रपुरीषोत्सर्गं कुर्यात् ॥ यज्ञोपवीतस्य निवीतत्वं विनैव कर्णे धारणमनाचारः ॥ मार्गजलदेवालयनदीतीरादौ मलोत्सर्गो निषिद्धः ॥ “हस्ताद्द्वादश संत्यज्य मूत्रं कुर्याज्जलाशयात् ॥ अवकाशे षोडश वा पुरीषे तु चतुर्गुणम् ॥ ” प्रत्यर्कादिमेहने स्वशकृद्दर्शने च सूर्यं गां वा पश्येत् ॥ ततो गृहीतशिश्न उत्थाय शौचं कुर्यात् ॥ मूत्रोत्सर्गे शुद्धमृदं सकृल्लिङ्गे त्रिवारं वामकरे द्विवारमुभयोः करयोर्दत्त्वा तावद्वारं जलेन क्षालयेत् ॥ “ मूत्रात्तु द्विगुणं शुक्रे मैथुने त्रिगुणं स्मृतम् ॥ ” पुरीषे तु ॥ “ एका लिङ्गे गुदे तिस्रस्तथा वामकरे दश ॥ उभयोः करयोः सप्त सप्त त्रिर्वापि पादयोः ॥ द्विगुणं ब्रह्मचर्ये स्याद्यतीनां च चतुर्गुणम् ॥ एवं मृद्भिर्जलैः शौचं तदर्धं निशि कीर्त्तितम् ॥ तदर्धमातुरे शूद्रस्त्रीबालानां तदर्धतः ॥ ” उक्तसंख्यया गंधलेपक्षयाभावे यावता तत्क्षयस्तावच्छौचम् ॥ मृदार्द्रामलकमात्रा ॥ जलालाभेन शौचविलंबे सचैलं स्नानम् ॥ यथोक्तशौचाकरणे तु ॥ “गायत्र्यष्टशतं जप्त्वा प्राणायामत्रयं चरेत् ॥ ” मूत्रे चत्वारो गंडूषाः पुरीषे द्वादशाष्टौ वा भोजनांते षोडश कार्याः ॥

tṛṇādyaṃtarhitabhūmau śiraḥ prāvṛtya yajñopavītaṃ nivītaṃ pṛṣṭhataḥ karṇe vā kṛtvā ghrāṇapidhānaṃ kṛtvā divā saṃdhyayorudaṅmukho rātrau dakṣiṇāmukho maunyanupānat āsīno mūtrapurīṣotsargaṃ kuryāt || yajñopavītasya nivītatvaṃ vinaiva karṇe dhāraṇamanācāraḥ || mārgajaladevālayanadītīrādau malotsargo niṣiddhaḥ || “hastāddvādaśa saṃtyajya mūtraṃ kuryājjalāśayāt || avakāśe ṣoḍaśa vā purīṣe tu caturguṇam || ” pratyarkādimehane svaśakṛddarśane ca sūryaṃ gāṃ vā paśyet || tato gṛhītaśiśna utthāya śaucaṃ kuryāt || mūtrotsarge śuddhamṛdaṃ sakṛlliṅge trivāraṃ vāmakare dvivāramubhayoḥ karayordattvā tāvadvāraṃ jalena kṣālayet || “ mūtrāttu dviguṇaṃ śukre maithune triguṇaṃ smṛtam || ” purīṣe tu || “ ekā liṅge gude tisrastathā vāmakare daśa || ubhayoḥ karayoḥ sapta sapta trirvāpi pādayoḥ || dviguṇaṃ brahmacarye syādyatīnāṃ ca caturguṇam || evaṃ mṛdbhirjalaiḥ śaucaṃ tadardhaṃ niśi kīrttitam || tadardhamāture śūdrastrībālānāṃ tadardhataḥ || ” uktasaṃkhyayā gaṃdhalepakṣayābhāve yāvatā tatkṣayastāvacchaucam || mṛdārdrāmalakamātrā || jalālābhena śaucavilaṃbe sacailaṃ snānam || yathoktaśaucākaraṇe tu || “gāyatryaṣṭaśataṃ japtvā prāṇāyāmatrayaṃ caret || ” mūtre catvāro gaṃḍūṣāḥ purīṣe dvādaśāṣṭau vā bhojanāṃte ṣoḍaśa kāryāḥ ||

⟨Now the rule for voiding urine and faeces and the rest.⟩ On ground covered over with grass or the like, having covered his head, having made the sacred thread nivīta ⟨hung round the neck⟩ and put it behind his back or upon his ear, and having stopped his nose, facing north by day and at the two sandhyās ⟨twilights⟩ and facing south at night, silent, without shoes, seated — so should he void urine and faeces. To wear the sacred thread on the ear without first making it nivīta is against usage. The voiding of excrement on a road, in water, at a temple, on a river bank and the like is forbidden. "Leaving twelve hastas ⟨cubits⟩ from a pool of water he should pass urine, or sixteen where there is room; but for faeces four times ⟨that⟩." If he urinates facing the Sun and the like, or looks upon his own excrement, he should look at the Sun or at a cow. Then, holding the penis, he should rise and perform the cleansing. After voiding urine he should apply pure earth once to the penis, three times to the left hand and twice to both hands, and should wash with water as many times. "For semen it is declared double that for urine, and for sexual intercourse threefold." But for faeces: "One ⟨application⟩ on the penis, three on the anus, ten on the left hand, seven on both hands, and seven, or three, on the feet. For one under the vow of chastity it is double, and for ascetics fourfold. Such is the cleansing with earth and water; at night half of that is declared, for one who is ill half of that, and for śūdras, women and children half of that again." If by the stated number the smell and the smear are not gone, the cleansing is to be as much as removes them. The measure of the earth is that of a wet āmalaka ⟨myrobalan fruit⟩. If the cleansing is delayed for want of water, a bath with the clothes on ⟨is required⟩. But if the prescribed cleansing has not been done: "Having repeated the gāyatrī a hundred and eight times, he should perform three prāṇāyāmas ⟨restraints of the breath⟩." After urine four rinsings of the mouth are to be made, after faeces twelve or eight, and after a meal sixteen.

अथाचमनविधिः ।

अप्रावृतशिरःकंठ उपविष्टः उपवीती प्राङ्मुख उदङ्मुखो वांगुष्ठमूलेन मुक्तांगुष्ठकनिष्ठहस्तेनानुष्णं फेनादिरहितं जलं हृदयं गतं त्रिः पिबेत् ॥ “ केशवाद्यैस्त्रिभिः पीत्वैकेन दक्षकरं मृजेत्॥द्वाभ्यामोष्ठौ च संमृज्य एकेनोन्मार्जयेच्च तौ॥ जलमेकेन संमंत्र्यैकेन वामकरं मृजेत् ॥ एकेन दक्षिणं पादं वाममेकेन चैव हि ॥ संप्रोक्ष्यैकेन मूर्धानमूर्ध्वोष्ठं नासिकाद्वयम् ॥ नेत्रयुग्मं श्रोत्रयुग्मं दक्षिणोपक्रमं क्रमात्॥ नाभिं हृदयमूर्धानौ दक्षवामभुजौ स्पृशेत् ॥” केचित् “केशवाद्यैस्त्रिभिः पीत्वा द्वाभ्यां प्रक्षालयेत्करौ ॥ गंडोष्ठौ मार्जयेद्विर्द्विरेकैकं पाणिपादयोः ” यद्वा ॥ “ ओष्ठं मार्ज्योन्मृजेद्विर्द्विरेकैकं पाणिपादयोः ” शेषं प्राग्वदित्याहुः ॥ तत्रोर्ध्वोष्ठस्यांगुल्यग्रैः स्पर्शः ॥ अंगुष्ठतर्जनीभ्यांनासिकयोः ॥ अंगुष्ठानामिकाभ्यां नेत्रयोः ॥ अंगुष्ठकनिष्ठिकाभ्यां कर्णयोर्नाभेश्च ॥ तलेन हृदयस्य पाणिना मूर्ध्नः अंगुल्यग्रैर्भुजयोः ॥ एतावदाचमनविधावशक्तास्त्रिः पीत्वा करं प्रक्षाल्य दक्षिणकर्ण स्पृशेत् ॥ कांस्यायःसीसत्रपुपित्तलपात्रैर्नाचामेत् ॥ श्रौताचमनं तु देव्यास्त्रयः पादा आपोहिष्ठेति नव पादाः सप्तव्याहृतयो देवीपादत्रयं द्वेधा विभक्तं देवीशिरश्चेति चतुर्विंशतिस्थानानि ॥ अथाचमननिमित्तानि ॥ कर्म कुर्वन्नधोवायुनिःसरणेऽश्रुपाते क्रोधे मार्जारस्पर्शे क्षुते वस्त्रपरिधाने रजकाद्यंत्यजदर्शने चाचामेत् ॥ स्नात्वा पीत्वा भुक्त्वा सुप्त्वा वाचामेत् ॥ विण्मूत्ररेतःशौचांत आचामेत् ॥ सर्वत्राचमनासंभवे दक्षिणकर्णस्पर्शः ॥ दंतलग्नमात्रं मृदुपायेन निर्हरेत् ॥ रक्तनिर्गमे दोषोक्तेः ॥ दंतलग्नं च दंतवत् तस्यान्नस्य कालांतरे निर्गमे आचमनम् ॥ “ वामहस्तस्थिते दर्भे दक्षिणेन न वाचमेत् ॥ करद्वयस्थिते दर्भे आचामेत्सोमपो भवेत् ॥ न चोच्छिष्टं पवित्रं तदुक्ते पित्र्ये च संत्यजेत् ॥ ” विण्मूत्रोत्सर्गे च त्यजेत् ॥

aprāvṛtaśiraḥkaṃṭha upaviṣṭaḥ upavītī prāṅmukha udaṅmukho vāṃguṣṭhamūlena muktāṃguṣṭhakaniṣṭhahastenānuṣṇaṃ phenādirahitaṃ jalaṃ hṛdayaṃ gataṃ triḥ pibet || “ keśavādyaistribhiḥ pītvaikena dakṣakaraṃ mṛjet||dvābhyāmoṣṭhau ca saṃmṛjya ekenonmārjayecca tau|| jalamekena saṃmaṃtryaikena vāmakaraṃ mṛjet || ekena dakṣiṇaṃ pādaṃ vāmamekena caiva hi || saṃprokṣyaikena mūrdhānamūrdhvoṣṭhaṃ nāsikādvayam || netrayugmaṃ śrotrayugmaṃ dakṣiṇopakramaṃ kramāt|| nābhiṃ hṛdayamūrdhānau dakṣavāmabhujau spṛśet ||” kecit “keśavādyaistribhiḥ pītvā dvābhyāṃ prakṣālayetkarau || gaṃḍoṣṭhau mārjayedvirdvirekaikaṃ pāṇipādayoḥ ” yadvā || “ oṣṭhaṃ mārjyonmṛjedvirdvirekaikaṃ pāṇipādayoḥ ” śeṣaṃ prāgvadityāhuḥ || tatrordhvoṣṭhasyāṃgulyagraiḥ sparśaḥ || aṃguṣṭhatarjanībhyāṃnāsikayoḥ || aṃguṣṭhānāmikābhyāṃ netrayoḥ || aṃguṣṭhakaniṣṭhikābhyāṃ karṇayornābheśca || talena hṛdayasya pāṇinā mūrdhnaḥ aṃgulyagrairbhujayoḥ || etāvadācamanavidhāvaśaktāstriḥ pītvā karaṃ prakṣālya dakṣiṇakarṇa spṛśet || kāṃsyāyaḥsīsatrapupittalapātrairnācāmet || śrautācamanaṃ tu devyāstrayaḥ pādā āpohiṣṭheti nava pādāḥ saptavyāhṛtayo devīpādatrayaṃ dvedhā vibhaktaṃ devīśiraśceti caturviṃśatisthānāni || athācamananimittāni || karma kurvannadhovāyuniḥsaraṇe'śrupāte krodhe mārjārasparśe kṣute vastraparidhāne rajakādyaṃtyajadarśane cācāmet || snātvā pītvā bhuktvā suptvā vācāmet || viṇmūtraretaḥśaucāṃta ācāmet || sarvatrācamanāsaṃbhave dakṣiṇakarṇasparśaḥ || daṃtalagnamātraṃ mṛdupāyena nirharet || raktanirgame doṣokteḥ || daṃtalagnaṃ ca daṃtavat tasyānnasya kālāṃtare nirgame ācamanam || “ vāmahastasthite darbhe dakṣiṇena na vācamet || karadvayasthite darbhe ācāmetsomapo bhavet || na cocchiṣṭaṃ pavitraṃ tadukte pitrye ca saṃtyajet || ” viṇmūtrotsarge ca tyajet ||

⟨Now the rule of the ācamana ⟨the sipping of water⟩.⟩ With head and neck uncovered, seated, wearing the sacred thread over the left shoulder, facing east or facing north, he should thrice drink — by the root of the thumb, with a hand from which the thumb and the little finger are held free — water that is not hot, free of froth and the like, and enough to reach the heart. "Having sipped with the three ⟨names⟩ beginning with Keśava, he should wipe the right hand with one; having wiped the two lips with two, he should wipe them clean with one; having charged the water ⟨with a mantra⟩ with one, he should wipe the left hand with one; with one the right foot and with one the left; and having sprinkled with one the head, the upper lip, the two nostrils, the pair of eyes and the pair of ears — in order, beginning with the right — he should touch the navel, the heart and the head, and the right and the left arm." Some ⟨say⟩: "Having sipped with the three beginning with Keśava, he should wash the two hands with two; he should wipe the cheek and the lip twice each, and one each on the hands and the feet." Or else: "Having wiped the lip, he should wipe it clean twice each, and one each on the hands and the feet" — the rest as before, they say. There the upper lip is touched with the finger-tips; the two nostrils with the thumb and forefinger; the two eyes with the thumb and ring finger; the two ears and the navel with the thumb and little finger; the heart with the palm; the head with the hand; the two arms with the finger-tips. Those unable to do so much in the rule of ācamana ⟨the sipping of water⟩ should sip three times, wash the hand and touch the right ear. He should not sip from vessels of bell-metal, iron, lead, tin or brass. But the śrauta ācamana has twenty-four places: the three pādas ⟨quarter-verses⟩ of the "devī" ⟨verse⟩, the nine pādas of "āpo hi ṣṭhā", the seven vyāhṛtis ⟨sacred utterances⟩, the three pādas of the "devī" divided in two, and the "devī-śiras". Now the occasions for ācamana. While performing a rite he should sip on the escape of downward wind, on the falling of tears, on anger, on the touch of a cat, on sneezing, on putting on a garment, and on seeing a washerman or another of the lowest castes. He should sip after bathing, after drinking, after eating, or after sleeping. He should sip at the end of the cleansing after faeces, urine or semen. Wherever ācamana is impossible, ⟨there is⟩ the touching of the right ear. What merely sticks to the teeth he should remove by some gentle means, since a fault is declared if blood comes out. And what sticks to the teeth is like the teeth themselves; if that food comes out at a later time, there is ācamana. "When darbha ⟨kuśa grass⟩ is in the left hand he should not sip with the right; when darbha is in both hands he may sip — he becomes a drinker of soma. And the pavitra ⟨the purifying darbha ring⟩ is not polluted; but in the case stated, and in a rite for the fathers, he should cast it away." And he should cast it away when voiding faeces or urine.

अथ दंतधावनम् ।

कंटकीक्षीरवृक्षापामार्गादिकाष्ठैः कार्यम् ॥ काष्ठालाभे श्राद्धोपवासादिनिषिद्धदिने च पर्णादिना प्रदेशिनीवर्ज्यांगुल्या वा द्वादशगंडूषैर्वा दंतान् शोधयेत् ॥

kaṃṭakīkṣīravṛkṣāpāmārgādikāṣṭhaiḥ kāryam || kāṣṭhālābhe śrāddhopavāsādiniṣiddhadine ca parṇādinā pradeśinīvarjyāṃgulyā vā dvādaśagaṃḍūṣairvā daṃtān śodhayet ||

⟨Now the cleaning of the teeth.⟩ It is to be done with twigs of thorny trees, of trees with milky sap, of the apāmārga and the like. When a twig is not to be had, and on a forbidden day such as one of a śrāddha or of an upavāsa ⟨fast⟩, he should clean his teeth with a leaf or the like, or with the fingers excluding the forefinger, or with twelve rinsings of the mouth.

अथ संक्षेपतः स्नानविधिः ।

नद्यादौ गत्वा शिखां बद्ध्वा जानूर्ध्वजले तिष्ठन्नन्यथा तूपविश्याचम्य मम कायिकवाचिकमानसिकदोषनिरसनपूर्वकं सर्वकर्मसु शुद्धिसिद्ध्यर्थं प्रातःस्नानं करिष्ये इति संकल्प्य जलं नत्वा प्राङ्मुखः प्रवाहाभिमुखो वा त्रिरवगाह्यांगानि निमृज्य स्नात्वा द्विराचम्यापोहिष्ठेति मार्जनं कृत्वा ' इमं मे गंग इति त्रिजलमालोच्याघमर्षणे त्रिरावृत्तेन ऋतं च ' इति सूक्तेन कात्यायनैर्द्रुपदेति ऋचा जले निमग्नतया कृत्वाप्लुत्याचम्य जलतर्पणं कुर्यान्न वा तदित्थम् ॥ उपवीती ॥ ब्रह्मादयो ये देवास्तान्देवांस्तर्पयामि ॥ भूर्देवास्तर्प० ॥ भुवदेवास्तर्प० ॥ स्वदेवास्त ० ॥ भूर्भुवःस्वदेवास्तर्पयामि ॥ निवीती ॥ कृष्णद्वैपायनादयो ये ऋषयस्तान् ऋषींस्तर्पयामि ॥ भूर्ऋषींस्तर्पयामि ॥ भुवऋषींस्तर्पयामि ॥ स्वऋषींस्तर्पयामि ॥ भूर्भुवःस्वऋषींस्तर्पयामि ॥ प्राचीनावीती ॥ सोमः पितृमान्यमोंगिरस्वानग्निष्वात्ताः कव्यवाहनादयो ये पितरस्तान्पितॄंस्तर्पयामि ॥ भुवः पितॄंस्तर्पयामि ॥ स्वः पितॄंस्तर्पयामि ॥ भूर्भुवः स्वः पितॄंस्तर्पयामि ॥ एकनद्यां स्नाने अन्यां नदीं न स्मरेत् ॥ अत्र तैत्तिरीयादिभिस्तर्पणे ऋष्यादीनां नामांतराण्यक्तानि तानि संक्षेपविधौ तस्य तर्पणस्य कृताकृतत्वान्नोक्तानि ॥ अथ गृहे उष्णोदकेन स्नानं न तु शीतोदकेन ॥ तद्विधिश्च पात्रे शीतोदकं प्रक्षिप्य तदुपरि उष्णोदकेनापूर्य ॥ “ शं नो देवी ० ॥ आपः पुनंतु ० ॥ द्रुपदादिव ० ॥ ऋतं च ० ॥ आपोहिष्ठेति पंचभिर्ऋग्भिरभिमंत्र्येमं मे ” इत्यादिना तीर्थानि स्मरन् स्नायात् ॥ गृहस्नाने संकल्प आचमनमघमर्षणं तर्पणं च न ॥ अंते आचमनं मार्जनं च कार्यम् ॥

nadyādau gatvā śikhāṃ baddhvā jānūrdhvajale tiṣṭhannanyathā tūpaviśyācamya mama kāyikavācikamānasikadoṣanirasanapūrvakaṃ sarvakarmasu śuddhisiddhyarthaṃ prātaḥsnānaṃ kariṣye iti saṃkalpya jalaṃ natvā prāṅmukhaḥ pravāhābhimukho vā triravagāhyāṃgāni nimṛjya snātvā dvirācamyāpohiṣṭheti mārjanaṃ kṛtvā ' imaṃ me gaṃga iti trijalamālocyāghamarṣaṇe trirāvṛttena ṛtaṃ ca ' iti sūktena kātyāyanairdrupadeti ṛcā jale nimagnatayā kṛtvāplutyācamya jalatarpaṇaṃ kuryānna vā tadittham || upavītī || brahmādayo ye devāstāndevāṃstarpayāmi || bhūrdevāstarpa0 || bhuvadevāstarpa0 || svadevāsta 0 || bhūrbhuvaḥsvadevāstarpayāmi || nivītī || kṛṣṇadvaipāyanādayo ye ṛṣayastān ṛṣīṃstarpayāmi || bhūrṛṣīṃstarpayāmi || bhuvaṛṣīṃstarpayāmi || svaṛṣīṃstarpayāmi || bhūrbhuvaḥsvaṛṣīṃstarpayāmi || prācīnāvītī || somaḥ pitṛmānyamoṃgirasvānagniṣvāttāḥ kavyavāhanādayo ye pitarastānpitṝṃstarpayāmi || bhuvaḥ pitṝṃstarpayāmi || svaḥ pitṝṃstarpayāmi || bhūrbhuvaḥ svaḥ pitṝṃstarpayāmi || ekanadyāṃ snāne anyāṃ nadīṃ na smaret || atra taittirīyādibhistarpaṇe ṛṣyādīnāṃ nāmāṃtarāṇyaktāni tāni saṃkṣepavidhau tasya tarpaṇasya kṛtākṛtatvānnoktāni || atha gṛhe uṣṇodakena snānaṃ na tu śītodakena || tadvidhiśca pātre śītodakaṃ prakṣipya tadupari uṣṇodakenāpūrya || “ śaṃ no devī 0 || āpaḥ punaṃtu 0 || drupadādiva 0 || ṛtaṃ ca 0 || āpohiṣṭheti paṃcabhirṛgbhirabhimaṃtryemaṃ me ” ityādinā tīrthāni smaran snāyāt || gṛhasnāne saṃkalpa ācamanamaghamarṣaṇaṃ tarpaṇaṃ ca na || aṃte ācamanaṃ mārjanaṃ ca kāryam ||

⟨Now, in brief, the rule of bathing.⟩ Having gone to a river or the like, having tied up his tuft, standing in water above the knee — or, if that is not possible, seated — and having sipped water, he makes the saṅkalpa ⟨declaration of intent⟩: "For the accomplishment of purity in all rites, together with the removal of my faults of body, of speech and of mind, I shall perform the morning bath." Then, having bowed to the water, facing east or facing the current, having plunged three times, rubbed his limbs and bathed, having sipped twice, having performed the mārjana ⟨sprinkling⟩ with "āpo hi ṣṭhā", having looked upon the water three times with "imaṃ me gaṅge", having performed the aghamarṣaṇa ⟨the effacing of sin⟩ while immersed in the water, with the sūkta "ṛtaṃ ca" repeated three times — but for the followers of Kātyāyana with the ṛc "drupadā" — and having come up out and sipped, he may or may not perform the water-tarpaṇa ⟨libation⟩. It is thus. Wearing the sacred thread over the left shoulder: "Those gods who begin with Brahmā, those gods I satisfy. Bhūḥ, I satisfy the gods. Bhuvaḥ, I satisfy the gods. Svaḥ, I satisfy the gods. Bhūr bhuvaḥ svaḥ, I satisfy the gods." With the thread round the neck: "Those ṛṣis ⟨seers⟩ who begin with Kṛṣṇa Dvaipāyana, those ṛṣis I satisfy. Bhūḥ, I satisfy the ṛṣis. Bhuvaḥ, I satisfy the ṛṣis. Svaḥ, I satisfy the ṛṣis. Bhūr bhuvaḥ svaḥ, I satisfy the ṛṣis." With the thread over the right shoulder: "Soma accompanied by the fathers, Yama accompanied by Aṅgiras, the Agniṣvāttas, Kavyavāhana and the rest — those fathers I satisfy. Bhuvaḥ, I satisfy the fathers. Svaḥ, I satisfy the fathers. Bhūr bhuvaḥ svaḥ, I satisfy the fathers." When bathing in one river he should not call another river to mind. Here, in the tarpaṇa of the Taittirīyas and the rest, other names of the ṛṣis and so on are given; those have not been stated in this abridged rule, because that tarpaṇa may be done or left undone. Now, at home the bath is with hot water and not with cold. And its rule is this: having put cold water into a vessel and filled it up above with hot water, and having charged it with the five ṛcs "śaṃ no devī…", "āpaḥ punantu…", "drupadād iva…", "ṛtaṃ ca…" and "āpo hi ṣṭhā", he should bathe while calling the tīrthas ⟨sacred fords⟩ to mind with "imaṃ me…" and the rest. In a bath at home there is no saṅkalpa, no ācamana ⟨sipping⟩, no aghamarṣaṇa and no tarpaṇa. At the end the ācamana and the mārjana are to be done.

अथ वस्त्रधारणविधिः ।

एवं स्नात्वा वस्त्रेण पाणिना वा जलापनयनमकृत्वा शुष्कं शुभ्रं कार्पासवस्त्रं परिधाय स्नानार्द्रवस्त्रमूर्ध्वत उतारयेत् ॥ “ विकच्छोनुत्तरीयश्च नग्नश्चावस्त्र एव च ॥ श्रौतस्मार्ते नैव कुर्यात् ॥ ” द्विगुणवस्त्रो दग्धवस्त्रस्यूतग्रथितवस्त्रः काषायवस्त्रादयो दिगंबरश्च नग्नाः ॥ निष्पीडितं वस्त्रं न स्कंधे क्षिपेत् ॥ चतुर्गुणीकृत्य वस्त्रं गृहेऽधोदशं नद्यामूर्ध्वदशं स्थले निष्पीडयेत् ॥ न तु त्रिगुणम् ॥ उत्तरीयं जीवत्पितृकजीवज्ज्येष्ठभ्रातृकैर्न धार्यम् ॥ प्रावारवस्त्रं तु सर्वैर्धार्यम् ॥ इति प्रात र्नित्यस्नानम् ॥

evaṃ snātvā vastreṇa pāṇinā vā jalāpanayanamakṛtvā śuṣkaṃ śubhraṃ kārpāsavastraṃ paridhāya snānārdravastramūrdhvata utārayet || “ vikacchonuttarīyaśca nagnaścāvastra eva ca || śrautasmārte naiva kuryāt || ” dviguṇavastro dagdhavastrasyūtagrathitavastraḥ kāṣāyavastrādayo digaṃbaraśca nagnāḥ || niṣpīḍitaṃ vastraṃ na skaṃdhe kṣipet || caturguṇīkṛtya vastraṃ gṛhe'dhodaśaṃ nadyāmūrdhvadaśaṃ sthale niṣpīḍayet || na tu triguṇam || uttarīyaṃ jīvatpitṛkajīvajjyeṣṭhabhrātṛkairna dhāryam || prāvāravastraṃ tu sarvairdhāryam || iti prāta rnityasnānam ||

⟨Now the rule for wearing clothes.⟩ Having bathed thus, and without wiping off the water with a cloth or with the hand, he should put on a dry white cotton garment and draw off the wet bathing-cloth from above. "One without the kaccha ⟨the tucked-in end of the lower garment⟩, one without an upper garment, one naked, and one without any garment at all — he must never perform the śrauta and the smārta ⟨rites⟩." One wearing a doubled cloth, one wearing a burnt cloth, one wearing a cloth sewn and knotted, those wearing ochre cloth and the like, and one who is sky-clad, are all counted as naked. He should not throw a wrung-out cloth upon his shoulder. Having folded the cloth fourfold, he should wring it out on dry ground — at home with the fringe downward, at a river with the fringe upward — but not folded threefold. An upper garment is not to be worn by those whose father is living or whose elder brother is living; but a wrapper may be worn by all. Thus the daily morning bath.

अथ नैमित्तिकस्नानानि ।

मध्याह्नस्नानमपि नित्यमित्यन्ये ॥ चांडालसूतकिसूतिकोदक्याचितिकाष्ठशवचांडालच्छायादिस्पर्शे स्नानम् ॥ चांडालादिस्पर्शिनमारभ्य तत्स्पृष्टस्पृष्टेषु तृतीयपर्यंतं सचैलं स्नानम् ॥ चतुर्थस्याचमनमात्रम् ॥ तदूर्ध्वं प्रोक्षणम् ॥ द्वितीयादेर्दंडतृणाद्यंतरितस्पर्शे त्वाचमनमेव ॥ वस्त्रांतरितः साक्षात्स्पर्श एवेति तत्र चतुर्थस्यैवाचमनम् ॥ नैमित्तिकस्नानं रात्रावपि ॥ “ मृते जन्मनि संक्रांतौ श्राद्धे जन्मदिने तथा ॥ अस्पृश्यस्पर्शने चैव न स्नायादुष्णवारिणा ॥ ” नैमित्तिके जलतर्पणादिविधिर्न ॥ नित्यस्नानमकृत्वा भुक्तौ उपवासः ॥ ग्रहणसंक्रांत्यादिनैमित्तिकस्नानमकृत्वा भोजने पाने चाष्टसहस्रजपः ॥ शूद्रादिस्पर्शिनिमित्ते उपवासः ॥ श्वकाकचांडालादिस्पर्शे स्नानमकृत्वा भुक्तौ पाने च त्रिरात्रम् ॥ रजकादिस्पर्शेऽर्धम् ॥ इति नैमित्तिकस्नानम् ॥

madhyāhnasnānamapi nityamityanye || cāṃḍālasūtakisūtikodakyācitikāṣṭhaśavacāṃḍālacchāyādisparśe snānam || cāṃḍālādisparśinamārabhya tatspṛṣṭaspṛṣṭeṣu tṛtīyaparyaṃtaṃ sacailaṃ snānam || caturthasyācamanamātram || tadūrdhvaṃ prokṣaṇam || dvitīyāderdaṃḍatṛṇādyaṃtaritasparśe tvācamanameva || vastrāṃtaritaḥ sākṣātsparśa eveti tatra caturthasyaivācamanam || naimittikasnānaṃ rātrāvapi || “ mṛte janmani saṃkrāṃtau śrāddhe janmadine tathā || aspṛśyasparśane caiva na snāyāduṣṇavāriṇā || ” naimittike jalatarpaṇādividhirna || nityasnānamakṛtvā bhuktau upavāsaḥ || grahaṇasaṃkrāṃtyādinaimittikasnānamakṛtvā bhojane pāne cāṣṭasahasrajapaḥ || śūdrādisparśinimitte upavāsaḥ || śvakākacāṃḍālādisparśe snānamakṛtvā bhuktau pāne ca trirātram || rajakādisparśe'rdham || iti naimittikasnānam ||

⟨Now the occasional ⟨naimittika⟩ bathings.⟩ Others say that the midday bath too is obligatory. A bath ⟨is required⟩ upon touching a caṇḍāla, one under the impurity of a birth or a death, a woman lately delivered, a woman in her courses, wood of a funeral pyre, a corpse, the shadow of a caṇḍāla and the like. Beginning with the man who touched the caṇḍāla and so on, and through those who touched the one he touched, a bath with the clothes on ⟨is required⟩ as far as the third; for the fourth, ācamana ⟨sipping of water⟩ only; beyond that, sprinkling. But if the touch of the second and the rest is through a stick, grass or the like, then ācamana only. A touch through a cloth is a direct touch, so there the ācamana belongs to the fourth alone. The naimittika ⟨occasional⟩ bath may be taken even at night. "At a death, at a birth, at a saṅkrānti ⟨the Sun's passage into a sign⟩, at a śrāddha, and on one's birthday, and upon touching an untouchable, one should not bathe with hot water." In an occasional bath there is no rule of the water-tarpaṇa ⟨libation⟩ and the rest. For eating without having taken the daily bath, an upavāsa ⟨fast⟩. For eating or drinking without having taken the occasional bath of an eclipse, a saṅkrānti and the like, the repetition ⟨of the mantra⟩ eight thousand times. On the occasion of touching a śūdra and the like, a fast. For eating or drinking without bathing after touching a dog, a crow, a caṇḍāla and the like, three nights ⟨of fasting⟩. On touching a washerman and the like, half of that. Thus the occasional bath.

अथ काम्यस्नानानि ।

दर्शव्यतीपातरथसप्तम्यादौ स्नानं कार्तिकस्नानमाघस्नानादिकं च काम्यम् ॥ इति जलावगाहादिरूपवारुणस्नानानि ॥

darśavyatīpātarathasaptamyādau snānaṃ kārtikasnānamāghasnānādikaṃ ca kāmyam || iti jalāvagāhādirūpavāruṇasnānāni ||

⟨Now the bathings undertaken for a desired end ⟨kāmya⟩.⟩ The bath at the darśa ⟨the new-moon day⟩, at a vyatīpāta ⟨an inauspicious yoga⟩, at the Rathasaptamī and the like, and the Kārttika bath, the Māgha bath and the rest, are kāmya ⟨done for a desired end⟩. These are the vāruṇa ⟨water⟩ baths, in the form of immersion in water and the like.

अथ गौणस्नानानि ।

आपोहिष्ठादिभिर्मंत्रैः प्रोक्षणं मन्त्रस्नानम् ॥ गायत्र्या दशकृत्वो जलमभिमंत्र्य तेन सर्वांगप्रोक्षणं गायत्रम् ॥ भस्मना स्नानमाग्नेयम् ॥ आर्द्रवस्त्रेणांगमार्जनं कापिलम् ॥ विष्णुपादोदकविप्रपादोदकप्रोक्षणविष्णुध्यानादिभिश्च स्नानांतराणि ॥ गौणस्नानैर्जपसंध्यादौ शुद्धिर्न तु श्राद्धदेवार्चनादौ ॥ ब्रह्मयज्ञे विकल्पः ॥

āpohiṣṭhādibhirmaṃtraiḥ prokṣaṇaṃ mantrasnānam || gāyatryā daśakṛtvo jalamabhimaṃtrya tena sarvāṃgaprokṣaṇaṃ gāyatram || bhasmanā snānamāgneyam || ārdravastreṇāṃgamārjanaṃ kāpilam || viṣṇupādodakaviprapādodakaprokṣaṇaviṣṇudhyānādibhiśca snānāṃtarāṇi || gauṇasnānairjapasaṃdhyādau śuddhirna tu śrāddhadevārcanādau || brahmayajñe vikalpaḥ ||

⟨Now the secondary ⟨gauṇa⟩ bathings.⟩ Sprinkling with the mantras "āpo hi ṣṭhā" and the rest is the mantra-bath. Charging water with the gāyatrī ten times and sprinkling all the limbs with it is the gāyatra ⟨bath⟩. A bath with ashes is the āgneya ⟨of fire⟩. Rubbing the body with a wet cloth is the kāpila. And there are further baths, by sprinkling with the water from Viṣṇu's feet or from a brāhmaṇa's feet, by meditation on Viṣṇu, and so on. By the secondary baths there is purity for japa ⟨repetition of mantras⟩, for the sandhyā ⟨twilight worship⟩ and the like, but not for a śrāddha, for the worship of a deity and the like. For the brahmayajña ⟨the daily recitation of the Veda⟩ there is an option.

अथ तिलकविधिः ।

“प्रातःपुंड्रं मृदा कुर्याद्धुत्वा चैव तु भस्मना ॥ ” मृदश्च गोपीचंदनतुलसीमूलसिंधुतीरजाह्नवीतीरवल्मीकादिस्थाः ॥ ललाटोदरहृदयकंठे दक्षिणपार्श्वबाहुकर्णदेशे वामपार्श्वबाहुकर्णदेशे पृष्ठे ककुदि चेति द्वादशस्थानेषु शुक्ले केशवादिनामभिः ॥ कृष्णपक्षे संकर्षणादिनामभिः ॥ शिरसि वासुदेवेति मृदा तिलको विधेयः ॥

“prātaḥpuṃḍraṃ mṛdā kuryāddhutvā caiva tu bhasmanā || ” mṛdaśca gopīcaṃdanatulasīmūlasiṃdhutīrajāhnavītīravalmīkādisthāḥ || lalāṭodarahṛdayakaṃṭhe dakṣiṇapārśvabāhukarṇadeśe vāmapārśvabāhukarṇadeśe pṛṣṭhe kakudi ceti dvādaśasthāneṣu śukle keśavādināmabhiḥ || kṛṣṇapakṣe saṃkarṣaṇādināmabhiḥ || śirasi vāsudeveti mṛdā tilako vidheyaḥ ||

⟨Now the procedure for the tilaka ⟨the mark on the forehead⟩.⟩ "In the morning he should make the puṇḍra ⟨sectarian mark⟩ with earth, and after making the oblation, with ashes." And the earths are those found where there is gopīcandana, at the root of a tulasī ⟨holy basil⟩, on the bank of the Sindhu, on the bank of the Jāhnavī ⟨Gaṅgā⟩, at an ant-hill and the like. In the bright fortnight ⟨the marks are made⟩ in twelve places — the forehead, the belly, the heart and the throat; the region of the right side, arm and ear; the region of the left side, arm and ear; the back and the nape — with the names beginning with Keśava. In the dark fortnight, with the names beginning with Saṃkarṣaṇa. On the head, with "Vāsudeva". The tilaka ⟨forehead-mark⟩ is to be made with earth.

अथ भस्मत्रिपुंड्रः ॥

“ श्राद्धे यज्ञे जपे होमे वैश्वदेवे सुरार्चने ॥ भस्मत्रिपुंड्रैः पूतात्मा मृत्युं जयति मानवः” भस्म गृहीत्वा अग्निरिति भस्म जलमिति भस्म स्थलमिति भस्म व्योमेति भस्म सर्वꣳ ह वा इदं भस्म ॥ मन एतानि चक्षूंषि भस्मानीति मंत्रेणाभिमंत्र्य जलमिश्रितेन मध्यमांगुलित्रयगृहीतेन ललाटहृदयनाभिगलांसबाहुसंधिपृष्ठशिरःस्थानेषु शिवमंत्रेण नारायणाष्टाक्षरेण वा गायत्र्या वा प्रणवेन वा त्रिपुंड्रान्कुर्यात्॥

“ śrāddhe yajñe jape home vaiśvadeve surārcane || bhasmatripuṃḍraiḥ pūtātmā mṛtyuṃ jayati mānavaḥ” bhasma gṛhītvā agniriti bhasma jalamiti bhasma sthalamiti bhasma vyometi bhasma sarvaꣳ ha vā idaṃ bhasma || mana etāni cakṣūṃṣi bhasmānīti maṃtreṇābhimaṃtrya jalamiśritena madhyamāṃgulitrayagṛhītena lalāṭahṛdayanābhigalāṃsabāhusaṃdhipṛṣṭhaśiraḥsthāneṣu śivamaṃtreṇa nārāyaṇāṣṭākṣareṇa vā gāyatryā vā praṇavena vā tripuṃḍrānkuryāt||

⟨Now the three lines of ash on the brow.⟩ "At a śrāddha, at a sacrifice, at japa ⟨repetition of mantras⟩, at a homa ⟨oblation⟩, at the vaiśvadeva ⟨offering to the All-gods⟩ and at the worship of the gods, the man whose self is purified by the tripuṇḍras ⟨three lines⟩ of ashes conquers death." Having taken up ashes and charged them with the mantra "Agni is ash, water is ash, earth is ash, the sky is ash, all this indeed is ash; the mind, these eyes, are ashes," he should make the tripuṇḍras with ⟨ashes⟩ mixed with water and taken up with the three middle fingers, on the forehead, the heart, the navel, the throat, the shoulders, the joints of the arms, the back and the head, with the Śiva mantra, or with the eight-syllabled Nārāyaṇa mantra, or with the gāyatrī, or with the praṇava ⟨Oṃ⟩.

अथ संध्याकालः ॥

“ उत्तमा तारकोपेता मध्यमा लुप्ततारका ॥ अधमा सूर्यसहिता प्रातःसंध्या त्रिधा मता ॥ उत्तमा सूर्यसहिता मध्यमा लुप्तभास्करा ॥ अधमा तारकोपेता सायंसंध्या त्रिधा मता ॥ अध्यर्धयामादासायं संध्या माध्याह्निकीष्यते ॥ ” सर्वेषां संध्यात्रयं नद्यादौ बहिरेव प्रशस्तम् ॥ साग्निकस्य तु प्रादुष्करणाद्यनुरोधेन सायंप्रातःसंध्ये गृहे कर्तव्ये ॥

“ uttamā tārakopetā madhyamā luptatārakā || adhamā sūryasahitā prātaḥsaṃdhyā tridhā matā || uttamā sūryasahitā madhyamā luptabhāskarā || adhamā tārakopetā sāyaṃsaṃdhyā tridhā matā || adhyardhayāmādāsāyaṃ saṃdhyā mādhyāhnikīṣyate || ” sarveṣāṃ saṃdhyātrayaṃ nadyādau bahireva praśastam || sāgnikasya tu prāduṣkaraṇādyanurodhena sāyaṃprātaḥsaṃdhye gṛhe kartavye ||

⟨Now the time of the sandhyā ⟨the twilight worship⟩.⟩ "The morning sandhyā ⟨twilight worship⟩ is held to be of three kinds: the best is the one that still has the stars, the middling the one in which the stars have vanished, and the lowest the one that has the Sun ⟨already risen⟩. The evening sandhyā is held to be of three kinds: the best is the one that still has the Sun, the middling the one in which the Sun has vanished, and the lowest the one that has the stars ⟨already out⟩. The midday sandhyā is allowed from one and a half yāmas ⟨watches⟩ until evening." For all men the three sandhyās are commended out of doors, at a river and the like. But one who maintains the ⟨sacred⟩ fires should perform the evening and the morning sandhyās at home, in deference to the prāduṣkaraṇa ⟨the bringing forth of the fire⟩ and the rest.

अथ संक्षेपतः संध्याप्रयोगो बह्वृचानाम् ।

दर्भद्वयकृते पवित्रे ग्रंथियुते ग्रंथिरहिते वा हस्तयोर्धृत्वा द्विराचम्य प्राणायामं कुर्यात् ॥ प्रणवस्य परब्रह्म ऋषिः परमात्मा देवता देवी गायत्री छंदः सप्तानां व्याहृतीनां विश्वामित्रजमदग्निभरद्वाजगौतमात्रिवसिष्ठकश्यपा ऋषयः अग्निवाय्वादित्यबृहस्पतिवरुणेंद्रविश्वेदेवा देवताः गायत्र्युष्णिगनुष्टुब्बृहतीपंक्तित्रिष्टुब्जगत्यश्छंदांसि ॥ गायत्र्या विश्वामित्र ऋषिः सविता देवता गायत्रीछंदः ॥ गायत्रीशिरसः प्रजापतिर्ऋषिः ब्रह्माग्निवाय्वादित्या देवताः यजुश्छंदः ॥ प्राणायामे विनियोगः ॥ सर्वांगुलीभिस्तर्जनीमध्यमाभिन्नाभिर्वा नासां धृत्वा दक्षिणेन वायुमाकृष्य रोधयेत् ॥ ॐ भूः ॐ भुवः ॐ स्वः ॐ महः ॐ जनः ॐ तपः ॐ सत्यम् ॐ तत्सवितुर्वरेण्यं ० ॐ आपो ज्योतीरसोऽमृतं ब्रह्म भूर्भुवः स्वरोम् ॥ इति सप्रणवसप्तव्याहृतिगायत्रीशिरस्त्रिः पठित्वा वामनासया वायुं विसृजेदिति प्राणायामः सर्वशाखासाधारणः॥ ममोपात्तदुरितक्षयद्वारा श्रीपरमेश्वरप्रीत्यर्थं प्रातःसंध्यामुपासिष्ये ॥ आपोहिष्ठेति त्र्यृचस्यांबरीषः सिंधुद्वीप आपो गायत्री मार्जने विनियोगः ॥ आपोहिष्ठेति नवभिः पादैः सप्रणवैः कुशोदकेन मूर्ध्नि नवकृत्वो मार्जयेत् ॥ यस्य क्षयायेत्यथो मार्जयेत् ॥ नद्यादौ तीर्थस्थं ताम्रमृन्मयादिभूमिष्ठपात्रस्थं वा वामकरस्थं वा जलं दर्भादिनादाय मार्जनं सर्वत्र न तु धाराच्युतजलेन ॥ अथ मंत्राचमनम् ॥ सूर्यश्चेति मंत्रस्य याज्ञवल्क्य उपनिषद् ऋषिः ॥ सूर्यमाममन्युमन्युपतयो रात्रिश्च देवताः ॥ प्रकृतिश्छंदः आचमने विनियोगः ॥ सूर्यश्च मामन्युश्च मन्युपतयश्च मन्युकृतेभ्यः पापेभ्यो रक्षंताम् ॥ यद्रात्र्या पापमकार्षं मनसा वाचा हस्ताभ्यां पद्भ्यामुदरेण शिश्ना ॥ रात्रिस्तदवलुंपतु यत्किंच दुरितं मयि इदमहं माममृतयोनौ सूर्ये ज्योतिषि जुहोमि स्वाहेति जलं पिबेत् ॥ आचम्य ॥ आपोहिष्ठेति नवर्चस्यांबरीषः सिंधुद्वीप आपो गायत्री ॥ पंचमी वर्धमाना सप्तमी प्रतिष्ठा ॥ अंत्ये द्वे अनुष्टुभौ मार्जने विनियोगः ॥ “ प्रणवेन व्याहृतिभिर्गायत्र्या प्रणवांतया ॥ आपोहिष्ठेति. सूक्तेन मार्जनं च चतुर्थकम् ॥ ऋगंतेर्धऋचांते वा पादांते वापि मार्जयेत् ॥ गायत्रीशिरसाचांते मार्जयित्वाघमर्षणम् ॥ ” ऋतं चेति तृचस्य माधुच्छंदसोघमर्षणो भाववृत्तमनुष्टुप् ॥ अघमर्षणे विनियोगः ॥ दक्षिणहस्ते जलं कृत्वा ॥ ऋतं चेति ऋक्त्रयं द्रुपदेति ऋचं वा जप्त्वा दक्षिणनासया पापपुरुषं निरस्य तज्जलं नावलोक्य वामभागे क्षितौ क्षिपेत् ॥ आचम्य गायत्र्या विश्वामित्रः सविता गायत्री ॥ श्रीसूर्यायार्घ्यदाने वि० ॥ प्रणवव्याहृतिपूर्वया गायत्र्या तिष्ठन्सूर्योन्मुखजलांजलिं त्रिः क्षिपेत् ॥ कालातिक्रमे प्रायश्चित्तार्थम् ॥ असावादित्यो ब्रह्मेति प्रदक्षिणं भ्रमन् जलं सिंचेत् ॥ अर्घ्यजलौ तर्जनींगुष्ठयोगो न कार्यः ॥ इदमर्घ्यदानं प्रधानमित्येके ॥ अंगमित्यपरे ॥ अथ गायत्रीजपः ॥ प्राणायामं कृत्वा ॥ गायत्र्या विश्वामित्रः सविता गायत्री जपे वि०॥ तत्सवितुहृदया०॥ वरेण्यं शिरसे स्वाहा ॥ भर्गोदेवस्य शिखायै वषट्॥ धीमहि कवचायहुम् ॥ धियो यो नःनेत्रत्रयाय वौषट् ॥ प्रचोदयात् अस्त्राय फट् ॥ इति षडंगन्यासः कार्यो न वा कार्यः ॥

darbhadvayakṛte pavitre graṃthiyute graṃthirahite vā hastayordhṛtvā dvirācamya prāṇāyāmaṃ kuryāt || praṇavasya parabrahma ṛṣiḥ paramātmā devatā devī gāyatrī chaṃdaḥ saptānāṃ vyāhṛtīnāṃ viśvāmitrajamadagnibharadvājagautamātrivasiṣṭhakaśyapā ṛṣayaḥ agnivāyvādityabṛhaspativaruṇeṃdraviśvedevā devatāḥ gāyatryuṣṇiganuṣṭubbṛhatīpaṃktitriṣṭubjagatyaśchaṃdāṃsi || gāyatryā viśvāmitra ṛṣiḥ savitā devatā gāyatrīchaṃdaḥ || gāyatrīśirasaḥ prajāpatirṛṣiḥ brahmāgnivāyvādityā devatāḥ yajuśchaṃdaḥ || prāṇāyāme viniyogaḥ || sarvāṃgulībhistarjanīmadhyamābhinnābhirvā nāsāṃ dhṛtvā dakṣiṇena vāyumākṛṣya rodhayet || ॐ bhūḥ ॐ bhuvaḥ ॐ svaḥ ॐ mahaḥ ॐ janaḥ ॐ tapaḥ ॐ satyam ॐ tatsaviturvareṇyaṃ 0 ॐ āpo jyotīraso'mṛtaṃ brahma bhūrbhuvaḥ svarom || iti sapraṇavasaptavyāhṛtigāyatrīśirastriḥ paṭhitvā vāmanāsayā vāyuṃ visṛjediti prāṇāyāmaḥ sarvaśākhāsādhāraṇaḥ|| mamopāttaduritakṣayadvārā śrīparameśvaraprītyarthaṃ prātaḥsaṃdhyāmupāsiṣye || āpohiṣṭheti tryṛcasyāṃbarīṣaḥ siṃdhudvīpa āpo gāyatrī mārjane viniyogaḥ || āpohiṣṭheti navabhiḥ pādaiḥ sapraṇavaiḥ kuśodakena mūrdhni navakṛtvo mārjayet || yasya kṣayāyetyatho mārjayet || nadyādau tīrthasthaṃ tāmramṛnmayādibhūmiṣṭhapātrasthaṃ vā vāmakarasthaṃ vā jalaṃ darbhādinādāya mārjanaṃ sarvatra na tu dhārācyutajalena || atha maṃtrācamanam || sūryaśceti maṃtrasya yājñavalkya upaniṣad ṛṣiḥ || sūryamāmamanyumanyupatayo rātriśca devatāḥ || prakṛtiśchaṃdaḥ ācamane viniyogaḥ || sūryaśca māmanyuśca manyupatayaśca manyukṛtebhyaḥ pāpebhyo rakṣaṃtām || yadrātryā pāpamakārṣaṃ manasā vācā hastābhyāṃ padbhyāmudareṇa śiśnā || rātristadavaluṃpatu yatkiṃca duritaṃ mayi idamahaṃ māmamṛtayonau sūrye jyotiṣi juhomi svāheti jalaṃ pibet || ācamya || āpohiṣṭheti navarcasyāṃbarīṣaḥ siṃdhudvīpa āpo gāyatrī || paṃcamī vardhamānā saptamī pratiṣṭhā || aṃtye dve anuṣṭubhau mārjane viniyogaḥ || “ praṇavena vyāhṛtibhirgāyatryā praṇavāṃtayā || āpohiṣṭheti. sūktena mārjanaṃ ca caturthakam || ṛgaṃterdhaṛcāṃte vā pādāṃte vāpi mārjayet || gāyatrīśirasācāṃte mārjayitvāghamarṣaṇam || ” ṛtaṃ ceti tṛcasya mādhucchaṃdasoghamarṣaṇo bhāvavṛttamanuṣṭup || aghamarṣaṇe viniyogaḥ || dakṣiṇahaste jalaṃ kṛtvā || ṛtaṃ ceti ṛktrayaṃ drupadeti ṛcaṃ vā japtvā dakṣiṇanāsayā pāpapuruṣaṃ nirasya tajjalaṃ nāvalokya vāmabhāge kṣitau kṣipet || ācamya gāyatryā viśvāmitraḥ savitā gāyatrī || śrīsūryāyārghyadāne vi0 || praṇavavyāhṛtipūrvayā gāyatryā tiṣṭhansūryonmukhajalāṃjaliṃ triḥ kṣipet || kālātikrame prāyaścittārtham || asāvādityo brahmeti pradakṣiṇaṃ bhraman jalaṃ siṃcet || arghyajalau tarjanīṃguṣṭhayogo na kāryaḥ || idamarghyadānaṃ pradhānamityeke || aṃgamityapare || atha gāyatrījapaḥ || prāṇāyāmaṃ kṛtvā || gāyatryā viśvāmitraḥ savitā gāyatrī jape vi0|| tatsavituhṛdayā0|| vareṇyaṃ śirase svāhā || bhargodevasya śikhāyai vaṣaṭ|| dhīmahi kavacāyahum || dhiyo yo naḥnetratrayāya vauṣaṭ || pracodayāt astrāya phaṭ || iti ṣaḍaṃganyāsaḥ kāryo na vā kāryaḥ ||

⟨Now, in brief, the procedure of the sandhyā ⟨the twilight worship⟩ for the Bahvṛcas ⟨the followers of the Ṛgveda⟩.⟩ Wearing on both hands the pavitras ⟨rings of grass worn on the finger⟩ made of two darbha ⟨kuśa grass⟩ blades, whether knotted or without a knot, and having sipped water twice, he should perform prāṇāyāma ⟨restraint of the breath⟩. — Of the praṇava ⟨the syllable oṃ⟩ the ṛṣi ⟨seer⟩ is Parabrahman, the deity is Paramātman, the metre is Devī Gāyatrī. Of the seven vyāhṛtis ⟨the calls bhūḥ, bhuvaḥ and the rest⟩ the ṛṣis are Viśvāmitra, Jamadagni, Bharadvāja, Gautama, Atri, Vasiṣṭha and Kaśyapa; the deities are Agni, Vāyu, Āditya, Bṛhaspati, Varuṇa, Indra and the Viśvedevas; the metres are Gāyatrī, Uṣṇik, Anuṣṭubh, Bṛhatī, Paṅkti, Triṣṭubh and Jagatī. Of the Gāyatrī the ṛṣi is Viśvāmitra, the deity Savitṛ, the metre Gāyatrī. Of the Gāyatrī-śiras ⟨the “head”, the formula appended to the Gāyatrī⟩ the ṛṣi is Prajāpati, the deities are Brahman, Agni, Vāyu and Āditya, the metre is Yajus. The viniyoga ⟨the use to which the mantra is put⟩ is in prāṇāyāma. Holding the nose with all the fingers, or with the fingers other than the index and the middle one, he should draw the breath in by the right ⟨nostril⟩ and hold it. Having recited three times “oṃ bhūḥ, oṃ bhuvaḥ, oṃ svaḥ, oṃ mahaḥ, oṃ janaḥ, oṃ tapaḥ, oṃ satyam; oṃ tat savitur vareṇyaṃ …; oṃ āpo jyotī raso'mṛtaṃ brahma bhūr bhuvaḥ svar oṃ” — that is, the Gāyatrī together with the praṇava, the vyāhṛtis and the śiras — he should let the breath out by the left nostril. This prāṇāyāma is common to all the śākhās ⟨Vedic schools⟩. ⟨Then the saṅkalpa ⟨declaration of intent⟩:⟩ “By way of the wearing away of the sins I have incurred, and for the pleasure of the blessed Supreme Lord, I shall worship the morning sandhyā ⟨the twilight worship⟩.” Of the three ṛcs ⟨verses⟩ beginning āpo hi ṣṭhā the ṛṣis are Ambarīṣa and Sindhudvīpa, the deity is Āpaḥ ⟨the Waters⟩, the metre Gāyatrī; the viniyoga is in the mārjana ⟨the wiping of the body with water⟩. With the nine pādas ⟨quarter-verses⟩ of āpo hi ṣṭhā, each with the praṇava, he should wipe the head nine times with kuśa-water. Then he should wipe with yasya kṣayāya. Everywhere the mārjana is made by taking up water with a darbha blade or the like — water standing at a tīrtha ⟨bathing place⟩ in a river or elsewhere, or standing in a vessel of copper or clay or the like set on the ground, or held in the left hand — but never with water falling in a stream. Now the mantra-ācamana ⟨the sipping of water with a mantra⟩. Of the mantra sūryaś ca, the ṛṣi is the Yājñavalkya Upaniṣad; the deities are Sūrya, Manyu ⟨Wrath⟩, the lords of Manyu, and Rātri ⟨Night⟩; the metre is Prakṛti; the viniyoga is in the ācamana. “May Sūrya, and Manyu, and the lords of Manyu guard me from the sins that wrath has made. Whatever sin I have done in the night with mind, with speech, with the two hands, with the two feet, with the belly, with the organ of generation — may Night wipe that away. Whatever evil there is in me, this I offer here into Sūrya, the light, the womb of the deathless — svāhā.” So saying, he should drink the water. Having sipped: of the nine ṛcs beginning āpo hi ṣṭhā, the ṛṣis are Ambarīṣa and Sindhudvīpa, the deity Āpaḥ, the metre Gāyatrī; the fifth is Vardhamānā, the seventh Pratiṣṭhā, and the last two are Anuṣṭubh; the viniyoga is in the mārjana. “With the praṇava, with the vyāhṛtis, with the Gāyatrī that ends in the praṇava, and fourthly with the hymn āpo hi ṣṭhā — so is the mārjana. He may wipe at the end of each ṛc, or at the end of each half-ṛc, or even at the end of each pāda. Having wiped with the Gāyatrī-śiras, and having sipped at the close, ⟨he does⟩ the aghamarṣaṇa ⟨the rite that rubs out sin⟩.” Of the three ṛcs beginning ṛtaṃ ca, the ṛṣi is Aghamarṣaṇa the son of Madhucchandas, the deity is Bhāvavṛtta, the metre Anuṣṭubh; the viniyoga is in the aghamarṣaṇa. Taking water in the right hand, and having muttered the three ṛcs beginning ṛtaṃ ca, or the one ṛc beginning drupadād iva, he should expel the man of sin through the right nostril and throw that water on the ground to his left without looking at it. Having sipped: of the Gāyatrī, Viśvāmitra ⟨is the ṛṣi⟩, Savitṛ ⟨the deity⟩, Gāyatrī ⟨the metre⟩; the viniyoga is in the giving of arghya ⟨an offering of water⟩ to the blessed Sun. Standing, with the Gāyatrī preceded by the praṇava and the vyāhṛtis, he should thrice throw up a cupped handful of water facing the Sun. If the proper time has been overstepped, ⟨one more is thrown⟩ for the sake of prāyaścitta ⟨expiation⟩. Saying asāv ādityo brahma, he should turn round to the right and sprinkle water. In ⟨giving⟩ the arghya water the joining of the index finger to the thumb is not to be made. Some say that this giving of arghya is the principal act; others, that it is an aṅga ⟨a subsidiary member of the rite⟩. Now the japa ⟨muttered repetition⟩ of the Gāyatrī. Having performed prāṇāyāma: of the Gāyatrī, Viśvāmitra is the ṛṣi, Savitṛ the deity, Gāyatrī the metre; the viniyoga is in japa. “tat savituḥ — to the heart ⟨namaḥ⟩; vareṇyaṃ — to the head, svāhā; bhargo devasya — to the crest-lock, vaṣaṭ; dhīmahi — to the armour, hum; dhiyo yo naḥ — to the three eyes, vauṣaṭ; pracodayāt — to the weapon, phaṭ.” This ṣaḍaṅga-nyāsa ⟨the placing of the mantra's six limbs on the body⟩ is to be done, or else it is not to be done.

अथ संक्षेपतः संध्याप्रयोगो बह्वृचानाम् ।

न्यासविधेरवैदिकत्वादिति गृह्यपरिशिष्टे स्पष्टम् ॥ एतेनाक्षरन्यासपदन्यासपादन्यासादीनां मुद्रादिविधेः शापविमोचनादिविधेश्च तांत्रिकत्वेनाऽवैदिकत्वादनावश्यकत्वं वेदितव्यम् ॥ मन्त्रदेवतां ध्यायेत् ॥ केचिद्गायत्र्यादिध्यानं वदंति ॥ “ आगच्छ वरदे देवि जपे मे सन्निधौ भव ॥ गायंतं त्रायसे यस्माद्गायत्री त्वं ततः स्मृता ” इत्यावाह्य ॥ “यो देवः सवितास्माकं धियो धर्मादिगोचरे ॥ प्रेरयेत्तस्य तद्भर्गस्तद्वरेण्यमुपास्महे ॥ इति मन्त्रार्थं चिंतयन् मौनी प्रातः सूर्याभिमुखस्तिष्ठन्नामंडलदर्शनात्प्रणवव्याहृतिकायाः गायत्र्या अष्टशतमष्टाविंशतिं दशकं वा जपेत् ॥ सायं वायव्याभिमुखः आनक्षत्रदर्शनादिति विशेषः ॥ अनध्यायेष्टाविंशतिं प्रदोषे दशैव जपेदिति कारिकायाम् ॥ रुद्राक्षविद्रुमादिमालाभिरंगुलीपर्वभिर्वा जपः ॥ अष्ट शतं चतुःपंचाशत् सप्तविंशतिर्वा मालामणयः ॥ उत्तरन्यासंकृत्वोपस्थानम् ॥ जातवेदसे० ॥ तच्छंयो ० नमो ब्रह्मण इति मन्त्रैः सायं प्रातश्चोपतिष्ठेदिति परिशिष्टमतम् ॥ स्मृत्यंतरे मित्रस्य चर्षणीत्यादिमित्रदेवताकैः प्रातः ॥ इमं मे वरुणेत्यादिभिर्वरुणपदोपेतैः सायं सूर्योपस्थानमुक्तम्॥ प्राच्यै दिशे नम इंद्राय नमः॥ आग्नेय्यै दिशे अग्नये नमः इत्यादिना दश दिग्वंदनांते संध्यायै नमः ॥ गायत्र्यै नमः ॥ सावित्र्यै नमः ॥ सरस्वत्यै नमः ॥ सर्वाभ्यो देवताभ्यो नमः ॥ इति नत्वा “ उत्तमे शिखरे जाते भूम्यां पर्वतमूर्धनि ॥ ब्राह्मणैरभ्यनुज्ञाता गच्छ देवि यथासुखम् ” इति विसृज्य भद्रं नो अपि वातय मन इति त्रिरुक्त्वा प्रदक्षिणं भ्रमन् “ आसत्यलोकात्पातालादालोकालोकपर्वतात् ॥ ये सन्ति ब्राह्मणा देवास्तेभ्यो नित्यं नमोनमः ” इति भूम्युपसंग्रहं नमस्कृत्य द्विराचामेदिति ॥

nyāsavidheravaidikatvāditi gṛhyapariśiṣṭe spaṣṭam || etenākṣaranyāsapadanyāsapādanyāsādīnāṃ mudrādividheḥ śāpavimocanādividheśca tāṃtrikatvenā'vaidikatvādanāvaśyakatvaṃ veditavyam || mantradevatāṃ dhyāyet || kecidgāyatryādidhyānaṃ vadaṃti || “ āgaccha varade devi jape me sannidhau bhava || gāyaṃtaṃ trāyase yasmādgāyatrī tvaṃ tataḥ smṛtā ” ityāvāhya || “yo devaḥ savitāsmākaṃ dhiyo dharmādigocare || prerayettasya tadbhargastadvareṇyamupāsmahe || iti mantrārthaṃ ciṃtayan maunī prātaḥ sūryābhimukhastiṣṭhannāmaṃḍaladarśanātpraṇavavyāhṛtikāyāḥ gāyatryā aṣṭaśatamaṣṭāviṃśatiṃ daśakaṃ vā japet || sāyaṃ vāyavyābhimukhaḥ ānakṣatradarśanāditi viśeṣaḥ || anadhyāyeṣṭāviṃśatiṃ pradoṣe daśaiva japediti kārikāyām || rudrākṣavidrumādimālābhiraṃgulīparvabhirvā japaḥ || aṣṭa śataṃ catuḥpaṃcāśat saptaviṃśatirvā mālāmaṇayaḥ || uttaranyāsaṃkṛtvopasthānam || jātavedase0 || tacchaṃyo 0 namo brahmaṇa iti mantraiḥ sāyaṃ prātaścopatiṣṭhediti pariśiṣṭamatam || smṛtyaṃtare mitrasya carṣaṇītyādimitradevatākaiḥ prātaḥ || imaṃ me varuṇetyādibhirvaruṇapadopetaiḥ sāyaṃ sūryopasthānamuktam|| prācyai diśe nama iṃdrāya namaḥ|| āgneyyai diśe agnaye namaḥ ityādinā daśa digvaṃdanāṃte saṃdhyāyai namaḥ || gāyatryai namaḥ || sāvitryai namaḥ || sarasvatyai namaḥ || sarvābhyo devatābhyo namaḥ || iti natvā “ uttame śikhare jāte bhūmyāṃ parvatamūrdhani || brāhmaṇairabhyanujñātā gaccha devi yathāsukham ” iti visṛjya bhadraṃ no api vātaya mana iti triruktvā pradakṣiṇaṃ bhraman “ āsatyalokātpātālādālokālokaparvatāt || ye santi brāhmaṇā devāstebhyo nityaṃ namonamaḥ ” iti bhūmyupasaṃgrahaṃ namaskṛtya dvirācāmediti ||

⟨The ṣaḍaṅga-nyāsa is not to be done⟩ because the rite of nyāsa ⟨the placing of mantras on the limbs⟩ is not Vedic: so it is stated plainly in the Gṛhyapariśiṣṭa. By this it is to be understood that the akṣara-nyāsa ⟨placing the mantra's syllables on the body⟩, the pada-nyāsa, the pāda-nyāsa and the rest, the rite of the mudrās ⟨hand-gestures⟩ and the rest, and the rite of śāpavimocana ⟨release from the curse laid on the mantra⟩ and the rest, are likewise unnecessary, being Tāntric and so not Vedic. He should meditate on the deity of the mantra. Some prescribe a meditation on Gāyatrī and the rest: “Come, O goddess who grants boons, be near me at my japa ⟨muttered repetition⟩. Because you protect him who sings, you are therefore remembered as Gāyatrī” — having invoked her thus, and pondering the sense of the mantra thus: “That god Savitṛ who impels our thoughts towards dharma and the rest — his is that radiance, that most excellent thing which we worship” — he should stand in the morning, silent, facing the Sun, and until the disc is seen should mutter the Gāyatrī with its praṇava ⟨the syllable oṃ⟩ and vyāhṛtis ⟨the calls bhūḥ, bhuvaḥ and the rest⟩ one hundred and eight times, or twenty-eight times, or ten. In the evening the difference is that he faces the north-west, and ⟨mutters⟩ until the stars are seen. In the Kārikā it is said that on days when Veda-study is forbidden he should mutter twenty-eight, and at dusk only ten. The japa is done with rosaries of rudrākṣa, coral and the like, or on the joints of the fingers. The beads of the rosary are a hundred and eight, or fifty-four, or twenty-seven. Having made the closing nyāsa, ⟨he performs⟩ the upasthāna ⟨the standing worship⟩. The view of the Pariśiṣṭa is that he should perform the upasthāna, both evening and morning, with the mantras jātavedase…, tac chaṃ yoḥ…, and namo brahmaṇe…. In another smṛti the upasthāna of the Sun is prescribed in the morning with the verses beginning mitrasya carṣaṇī…, which have Mitra for their deity, and in the evening with those beginning imaṃ me varuṇa…, which carry the word Varuṇa. “To the eastern quarter, homage; to Indra, homage. To the south-eastern quarter, ⟨homage⟩; to Agni, homage” — and so on; and at the end of this salutation of the ten quarters, “homage to Sandhyā, homage to Gāyatrī, homage to Sāvitrī, homage to Sarasvatī, homage to all the deities.” Having bowed thus, he dismisses her with “O you who are born on the highest peak, on the earth, on the head of the mountain — permitted by the brāhmaṇas, go, O goddess, at your ease”; then, having said bhadraṃ no api vātaya manaḥ three times and turning round to the right, he says “from Satyaloka to Pātāla, as far as the Lokāloka mountain — to the brāhmaṇas who are gods there, homage and homage for ever”, touches the earth ⟨bhūmyupasaṅgraha⟩ and makes his salutation, and then sips water twice.

अथ तैत्तिरीयाणां संध्या ।

संकल्पांतं पूर्ववत् गायत्रीं ध्यात्वा ॥ “ आयातु वरदा देवी अक्षरं ब्रह्मसंमितम् ॥ गायत्रीं छन्दसां मातरिदं ब्रह्म जुषस्व मे ॥ सर्ववर्णे महादेवि संध्याविद्ये सरस्वति ॥ अजरे अमरे देवि सर्वदेवि नमोस्तु ते ॥ ” ओजोसि सहोसि बलमसि भ्राजोसि देवानां धामनामासि विश्वमसि विश्वायुः सर्वमसि सर्वायुरभिभूरों गायत्रीमावाहयामि ॥ सावित्रीमावाहयामि ॥ सरस्वतीमावाह० ॥ छन्दऋषीनावा०॥ श्रियमा०॥ ह्रियमा०॥ इत्यावाह्य मार्जनं पूर्ववत् ॥ आपोवा इद ५ सर्वं विश्वा भूतान्यापः प्राणा वा आपः पशव आपोन्नमापोऽमृतमापः सम्राडापो विराडापः स्वराडापश्छंदां ५ स्यापो ज्योती ५ ष्यापो यजू ५ ष्यापः सत्यमापः सर्वा देवता आपो भूर्भुवः सुवराप आप ॐ इति जलमभिमंत्र्य॥ सूर्यश्चेति पूर्ववन्मंत्राचमनम् ॥ दधिक्राव्णो अकारिषमिति ऋचमुक्त्वा आपोहिष्ठेति तिसृभिः हिरण्यवर्णा इति पवमानः सुवर्चन इत्यनुवाकेन च ऋगंते मार्जनांतेऽघमर्षणं कृत्वा न कृत्वा वार्घ्यदानादिगायत्रीजपांतमावाहनं मन्त्रवर्ज्यं पूर्ववत् ॥ न्यासविधेरवैदिकत्वमुक्तमेव ॥ जपांते उपस्थानम् ॥ मित्रस्य चर्षणी० मित्रो जनान्० प्रसमित्र० यच्चिद्धिते० यत्किंचेदं० कितवासो यदि० ॥ इति षड्भिरुपस्थाय ॥ प्राच्यै दिशे याश्च देवता एतस्यां प्रतिवसंत्येताभ्यश्च नमो नम इत्यादिना अधरांताः षण्नत्वा अवांतरायै दिशे याश्च देवता इति च नत्वा नमो गंगायमुनयोर्मध्ये इत्यादिना मुनिदेवान्नत्वा स ५ स्रवंतु दिश इति मन्त्रं पठित्वा गोत्राद्युच्चार्य पूर्ववद्भूम्युपसंग्रहं नत्वा पूर्ववत्संध्यां विसृजेदिति ॥

saṃkalpāṃtaṃ pūrvavat gāyatrīṃ dhyātvā || “ āyātu varadā devī akṣaraṃ brahmasaṃmitam || gāyatrīṃ chandasāṃ mātaridaṃ brahma juṣasva me || sarvavarṇe mahādevi saṃdhyāvidye sarasvati || ajare amare devi sarvadevi namostu te || ” ojosi sahosi balamasi bhrājosi devānāṃ dhāmanāmāsi viśvamasi viśvāyuḥ sarvamasi sarvāyurabhibhūroṃ gāyatrīmāvāhayāmi || sāvitrīmāvāhayāmi || sarasvatīmāvāha0 || chandaṛṣīnāvā0|| śriyamā0|| hriyamā0|| ityāvāhya mārjanaṃ pūrvavat || āpovā ida 5 sarvaṃ viśvā bhūtānyāpaḥ prāṇā vā āpaḥ paśava āponnamāpo'mṛtamāpaḥ samrāḍāpo virāḍāpaḥ svarāḍāpaśchaṃdāṃ 5 syāpo jyotī 5 ṣyāpo yajū 5 ṣyāpaḥ satyamāpaḥ sarvā devatā āpo bhūrbhuvaḥ suvarāpa āpa ॐ iti jalamabhimaṃtrya|| sūryaśceti pūrvavanmaṃtrācamanam || dadhikrāvṇo akāriṣamiti ṛcamuktvā āpohiṣṭheti tisṛbhiḥ hiraṇyavarṇā iti pavamānaḥ suvarcana ityanuvākena ca ṛgaṃte mārjanāṃte'ghamarṣaṇaṃ kṛtvā na kṛtvā vārghyadānādigāyatrījapāṃtamāvāhanaṃ mantravarjyaṃ pūrvavat || nyāsavidheravaidikatvamuktameva || japāṃte upasthānam || mitrasya carṣaṇī0 mitro janān0 prasamitra0 yacciddhite0 yatkiṃcedaṃ0 kitavāso yadi0 || iti ṣaḍbhirupasthāya || prācyai diśe yāśca devatā etasyāṃ prativasaṃtyetābhyaśca namo nama ityādinā adharāṃtāḥ ṣaṇnatvā avāṃtarāyai diśe yāśca devatā iti ca natvā namo gaṃgāyamunayormadhye ityādinā munidevānnatvā sa 5 sravaṃtu diśa iti mantraṃ paṭhitvā gotrādyuccārya pūrvavadbhūmyupasaṃgrahaṃ natvā pūrvavatsaṃdhyāṃ visṛjediti ||

⟨Now the sandhyā of the Taittirīyas.⟩ Up to the end of the saṅkalpa ⟨the declaration of intent⟩, as before. Having meditated on Gāyatrī: “May the boon-giving goddess come, the imperishable one, equal to Brahman. O Gāyatrī, mother of the metres, accept this prayer of mine. O you of every colour, great goddess, knowledge of the sandhyā ⟨the twilight worship⟩, Sarasvatī, unaging, undying goddess, goddess of all — homage be to you.” “You are vigour, you are might, you are strength, you are splendour; you are the abode and the name of the gods; you are the All, life of the All; you are everything, life of everything, the overpowerer. Oṃ.” “I invoke Gāyatrī. I invoke Sāvitrī. I invoke Sarasvatī. I invoke the metres and the ṛṣis ⟨seers⟩. I invoke Śrī. I invoke Hrī.” Having invoked thus, the mārjana ⟨the wiping of the body with water⟩ as before. He consecrates the water with the mantra: “The waters indeed are all this; the waters are all beings; the waters are the breaths; the waters are the cattle; the waters are food; the waters are the deathless; the waters are the sovereign ruler, the waters are the wide ruler, the waters are the self-ruler; the waters are the metres, the waters are the lights, the waters are the yajus formulas, the waters are truth, the waters are all the deities, the waters are bhūr bhuvaḥ suvaḥ — āpaḥ, āpaḥ, oṃ.” Then the mantra-ācamana ⟨the sipping of water with a mantra⟩ with sūryaś ca, as before. Having recited the ṛc ⟨verse⟩ dadhikrāvṇo akāriṣam, then with the three ṛcs āpo hi ṣṭhā, with hiraṇyavarṇāḥ, and with the anuvāka ⟨section⟩ pavamānaḥ suvarcanaḥ, wiping at the end of each ṛc — and at the end of the mārjana having performed the aghamarṣaṇa ⟨the rite that rubs out sin⟩, or not having performed it — everything from the giving of arghya ⟨an offering of water⟩ up to the end of the Gāyatrī japa ⟨muttered repetition⟩ is as before, except for the mantras of the invocation. That the rite of nyāsa ⟨the placing of mantras on the limbs⟩ is not Vedic has already been said. At the end of the japa, the upasthāna ⟨the standing worship⟩. Having performed the upasthāna with these six — mitrasya carṣaṇī…, mitro janān…, pra sa mitra…, yac cid dhi te…, yat kiñcedam…, kitavāso yadi… — he bows to the six ⟨quarters⟩, ending with the one below, saying “to the eastern quarter, and to the deities that dwell in it, homage and homage” and so on; he bows also with “to the intermediate quarter, and to the deities…”; he bows to the sage-gods with “homage to those between the Gaṅgā and the Yamunā” and so on; he recites the mantra saṃsravantu diśaḥ; he pronounces his gotra ⟨lineage⟩ and the rest; he touches the earth and bows as before; and he dismisses the Sandhyā as before.

अथ कात्यायनानां संध्याप्रयोगः ।

आचम्य भूः पुनातु ॥ भुवः पुनातु ॥ स्वः पुनातु ॥ भूर्भुवः स्वः पुनात्वित्यादिना पावनं कृत्वा ॥ ‘ अपवित्रः पवित्रोवा ’ इति विष्णुं स्मृत्वा ॥ आसनादिविधिं कृत्वा द्विराचम्य प्राणानायम्य पूर्ववत्संकल्प्य “गायत्रीं त्र्यक्षरां बालां साक्षसूत्रकमंडलुम् ॥ रक्तवस्त्रां चतुर्वक्त्रां हंसवाहनसंस्थिताम् ॥ ब्रह्माणीं ब्रह्मदैवत्यां ब्रह्मलोकनिवासिनीम् ॥ आवाहयाम्यहं देवीमायांतीं सूर्यमंडलात् ॥ आगच्छ वरदे देवि त्र्यक्षरे ब्रह्मवादिनि ॥ गायत्रीं छंदसां मातर्ब्रह्मयोने नमोस्तु ते ॥ ” इत्यावाह्य ॥ पूर्ववदापोहिष्ठेति तृचेन मार्जयेत् ॥ सूर्यश्चेति मंत्रस्य नारायण ऋषिः सूर्यो देवता अनुष्टुप्छंदः ॥ आचमनेवि० सूर्यश्चेति० जलं प्राश्याचम्य ॥ आपोहिष्ठेति नव ऋङ्मार्जनं कुर्यादिति केचिदाहुः ॥ बहवस्तु संकल्पाद्यंते सूर्यश्चेति मंत्राचमनं कृत्वापोहिष्ठेति तिसृभिः प्रतिपादमार्जनांतेऽघमर्षणं कार्यं न तु मार्जनद्वयमित्याहुः ॥ सुमित्र्या दुर्मित्र्या इति द्वयोः प्रजापतिर्ऋषिरापो देवता यजुश्छंदः ॥ आदानप्रक्षेपणे वि० सुमित्र्या न आप ओषधयः संतु इति जलमादाय दुर्मित्र्यास्तस्मै संतु योस्मान्द्वेष्टि यं च वयं द्विष्म इति वामभुवि क्षिपेत् ॥ तत ऋतं चेति त्र्यृचेन द्रुपदेति त्रिरुक्तं ऋचा वाघमर्षणं पूर्ववत् ॥ सायं प्रातश्च त्रिरर्घ्यदानं पुष्पयुतजलेन पूर्ववत् ॥ मध्याह्ने सकृद्गायत्र्या परित उक्षणम् ॥ अथोपस्थानम् ॥ उद्वयमुदुत्यमिति द्वयोः प्रस्कण्वः सूर्योऽनुष्टुब्गायत्र्यौ ॥ चित्रं देवानामांगिरसः कुत्सः सूर्यस्त्रिष्टुप् ॥ तच्चक्षुर्दध्यङ्ङाथर्वणः सूर्यः पुर उष्णिक् ॥ उपस्थाने वि०॥ उद्वयं तमसस्परि० ॥ उदुत्यं जातवेदसं० चित्रं देवानां० तच्चक्षुर्देवहितमित्यूर्ध्वबाहुः सूर्यमुदीक्षमाणो यथाशाखं पठेत् ॥ प्राणायामादि विधाय ॥ न्यासमुद्रातर्पणादिविधिः कृताकृतः ॥ तेजोसीति परमेष्ठी प्रजापतिराज्यं यजुः ॥ आवाहने विनियोगः ॥ तेजोसि शुक्रमस्यमृतमसि धामनामासि प्रियं देवानामनाधृष्टं देवयजनमसि ॥ परोरजस इति विमलः परमात्माऽनुष्टुप् ॥ गायत्र्युपस्था० गायत्र्यस्येकपदीद्विपदी त्रिपदीचतुष्पद्यपदसि न हि पद्यसे नमस्ते तुरीयाय दर्शताय पदाय परो रजसे सावदोम् ॥ ततो गायत्रीजपांतं पूर्ववत् ॥ ततः शक्तेन विश्वादित्यनुवाकेन पुरुषसूक्तेन वा शिवसंकल्पेन वा मंडलब्राह्मणेन वोपस्थानं कार्यम् ॥ अत्र ऋक्शाखोक्तवत् दिग्वंदनं केचित्कुर्वंति ॥ तत उत्तमे शिखरे० ॥ देवा गातु विदो गातुमिति मंत्राभ्यां विसर्जनम् ॥ भूम्युपसंग्रहं नमस्कारादि पूर्ववत् ॥ इति कात्यायनसंध्या ॥ “ संध्यामुपासते ये वै निष्पापा ब्रह्मलोकगाः ॥ अन्यकर्मफलं नास्ति संध्याहीनोशुचिस्ततः ॥ जीवमानो भवेच्छूद्रो मृतः श्वा जायते ध्रुवम् ॥ ” संध्यात्रये कालातिक्रमे प्रायश्चित्तार्थमेकमर्घ्यमधिकं दत्त्वा ॥ रात्रौ प्रहरपर्यंतं दिनोक्तकर्माणि कुर्यात् ॥ ब्रह्मयज्ञं सौरं च वर्जयेत् ॥ सर्वथा संध्यालोपे प्रतिसंध्यमेकोपवासोऽप्यतमष्टोत्तरसहस्रं वा गायत्रीजपः ॥ अत्यशक्तौ प्रतिसंध्यालोपे शतगायत्रीजपः द्व्यहं त्र्यहं लोपे तदावृत्तिः ततः परं कृच्छ्रादिकल्प्यम् ॥

ācamya bhūḥ punātu || bhuvaḥ punātu || svaḥ punātu || bhūrbhuvaḥ svaḥ punātvityādinā pāvanaṃ kṛtvā || ‘ apavitraḥ pavitrovā ’ iti viṣṇuṃ smṛtvā || āsanādividhiṃ kṛtvā dvirācamya prāṇānāyamya pūrvavatsaṃkalpya “gāyatrīṃ tryakṣarāṃ bālāṃ sākṣasūtrakamaṃḍalum || raktavastrāṃ caturvaktrāṃ haṃsavāhanasaṃsthitām || brahmāṇīṃ brahmadaivatyāṃ brahmalokanivāsinīm || āvāhayāmyahaṃ devīmāyāṃtīṃ sūryamaṃḍalāt || āgaccha varade devi tryakṣare brahmavādini || gāyatrīṃ chaṃdasāṃ mātarbrahmayone namostu te || ” ityāvāhya || pūrvavadāpohiṣṭheti tṛcena mārjayet || sūryaśceti maṃtrasya nārāyaṇa ṛṣiḥ sūryo devatā anuṣṭupchaṃdaḥ || ācamanevi0 sūryaśceti0 jalaṃ prāśyācamya || āpohiṣṭheti nava ṛṅmārjanaṃ kuryāditi kecidāhuḥ || bahavastu saṃkalpādyaṃte sūryaśceti maṃtrācamanaṃ kṛtvāpohiṣṭheti tisṛbhiḥ pratipādamārjanāṃte'ghamarṣaṇaṃ kāryaṃ na tu mārjanadvayamityāhuḥ || sumitryā durmitryā iti dvayoḥ prajāpatirṛṣirāpo devatā yajuśchaṃdaḥ || ādānaprakṣepaṇe vi0 sumitryā na āpa oṣadhayaḥ saṃtu iti jalamādāya durmitryāstasmai saṃtu yosmāndveṣṭi yaṃ ca vayaṃ dviṣma iti vāmabhuvi kṣipet || tata ṛtaṃ ceti tryṛcena drupadeti triruktaṃ ṛcā vāghamarṣaṇaṃ pūrvavat || sāyaṃ prātaśca trirarghyadānaṃ puṣpayutajalena pūrvavat || madhyāhne sakṛdgāyatryā parita ukṣaṇam || athopasthānam || udvayamudutyamiti dvayoḥ praskaṇvaḥ sūryo'nuṣṭubgāyatryau || citraṃ devānāmāṃgirasaḥ kutsaḥ sūryastriṣṭup || taccakṣurdadhyaṅṅātharvaṇaḥ sūryaḥ pura uṣṇik || upasthāne vi0|| udvayaṃ tamasaspari0 || udutyaṃ jātavedasaṃ0 citraṃ devānāṃ0 taccakṣurdevahitamityūrdhvabāhuḥ sūryamudīkṣamāṇo yathāśākhaṃ paṭhet || prāṇāyāmādi vidhāya || nyāsamudrātarpaṇādividhiḥ kṛtākṛtaḥ || tejosīti parameṣṭhī prajāpatirājyaṃ yajuḥ || āvāhane viniyogaḥ || tejosi śukramasyamṛtamasi dhāmanāmāsi priyaṃ devānāmanādhṛṣṭaṃ devayajanamasi || parorajasa iti vimalaḥ paramātmā'nuṣṭup || gāyatryupasthā0 gāyatryasyekapadīdvipadī tripadīcatuṣpadyapadasi na hi padyase namaste turīyāya darśatāya padāya paro rajase sāvadom || tato gāyatrījapāṃtaṃ pūrvavat || tataḥ śaktena viśvādityanuvākena puruṣasūktena vā śivasaṃkalpena vā maṃḍalabrāhmaṇena vopasthānaṃ kāryam || atra ṛkśākhoktavat digvaṃdanaṃ kecitkurvaṃti || tata uttame śikhare0 || devā gātu vido gātumiti maṃtrābhyāṃ visarjanam || bhūmyupasaṃgrahaṃ namaskārādi pūrvavat || iti kātyāyanasaṃdhyā || “ saṃdhyāmupāsate ye vai niṣpāpā brahmalokagāḥ || anyakarmaphalaṃ nāsti saṃdhyāhīnośucistataḥ || jīvamāno bhavecchūdro mṛtaḥ śvā jāyate dhruvam || ” saṃdhyātraye kālātikrame prāyaścittārthamekamarghyamadhikaṃ dattvā || rātrau praharaparyaṃtaṃ dinoktakarmāṇi kuryāt || brahmayajñaṃ sauraṃ ca varjayet || sarvathā saṃdhyālope pratisaṃdhyamekopavāso'pyatamaṣṭottarasahasraṃ vā gāyatrījapaḥ || atyaśaktau pratisaṃdhyālope śatagāyatrījapaḥ dvyahaṃ tryahaṃ lope tadāvṛttiḥ tataḥ paraṃ kṛcchrādikalpyam ||

⟨Now the performance of the sandhyā for the Kātyāyanas.⟩ Having sipped water, he performs the purification with “may bhūḥ purify, may bhuvaḥ purify, may svaḥ purify, may bhūr bhuvaḥ svaḥ purify” and the rest; he calls Viṣṇu to mind with “whether impure or pure…”; he performs the rite of the seat and the rest, sips twice, restrains the breaths, makes the saṅkalpa ⟨the declaration of intent⟩ as before, and invokes her with: “Gāyatrī of three syllables, a young girl, holding the rosary and the water-pot, clad in red, four-faced, seated on the swan as her vehicle, Brahmāṇī, having Brahman for her deity, dwelling in Brahmaloka — I invoke the goddess as she comes from the orb of the Sun. Come, O boon-giving goddess, O three-syllabled one, O speaker of Brahman; O Gāyatrī, mother of the metres, O womb of Brahman, homage be to you.” Having invoked thus, he should wipe ⟨mārjana⟩ with the three ṛcs ⟨verses⟩ āpo hi ṣṭhā, as before. Of the mantra sūryaś ca, the ṛṣi ⟨seer⟩ is Nārāyaṇa, the deity Sūrya, the metre Anuṣṭubh; the viniyoga ⟨the use of the mantra⟩ is in the ācamana ⟨the sipping of water⟩. With sūryaś ca… he swallows the water and sips. Some say he should make the mārjana with the nine ṛcs āpo hi ṣṭhā. But many say that at the end of the saṅkalpa and the rest he should make the mantra-ācamana with sūryaś ca, then wipe pāda ⟨quarter-verse⟩ by pāda with the three ṛcs āpo hi ṣṭhā, and at the end of the mārjana perform the aghamarṣaṇa ⟨the rite that rubs out sin⟩ — and that there is no second mārjana. Of the two formulas sumitryā and durmitryā the ṛṣi is Prajāpati, the deity Āpaḥ ⟨the Waters⟩, the metre Yajus; the viniyoga is in the taking up and the throwing down ⟨of the water⟩. Taking water with “may the waters and the plants be good friends to us”, he should throw it on the ground to his left with “may they be bad friends to him who hates us and whom we hate”. Then the aghamarṣaṇa as before, with the three ṛcs ṛtaṃ ca, or with the ṛc drupadād iva spoken three times. Evening and morning the arghya ⟨the offering of water⟩ is given three times with water holding flowers, as before. At midday it is given once, with the Gāyatrī, sprinkling all round. Now the upasthāna ⟨the standing worship⟩. Of the two, ud vayam and ud u tyam, the ṛṣi is Praskaṇva, the deity Sūrya, the metres Anuṣṭubh and Gāyatrī. For citraṃ devānām, the ṛṣi is Kutsa Āṅgirasa, the deity Sūrya, the metre Triṣṭubh. For tac cakṣuḥ, the ṛṣi is Dadhyaṅ Ātharvaṇa, the deity Sūrya, the metre Purauṣṇik. The viniyoga is in the upasthāna. With ud vayaṃ tamasas pari…, ud u tyaṃ jātavedasam…, citraṃ devānām…, tac cakṣur devahitam… — arms raised, gazing up at the Sun — he should recite according to his own śākhā ⟨Vedic school⟩. Having performed prāṇāyāma ⟨restraint of the breath⟩ and the rest: the rite of nyāsa ⟨placing mantras on the limbs⟩, of mudrā ⟨hand-gestures⟩, of tarpaṇa ⟨the water-offering to gods and forefathers⟩ and so on may be done or left undone. For tejo'si, the ṛṣi is Parameṣṭhī Prajāpati, the deity is Ājya ⟨the clarified butter⟩, the metre Yajus; the viniyoga is in the invocation. “You are splendour, you are brightness, you are the deathless, you are the abode and the name; you are the dear and unassailable place where the gods are worshipped.” For paro rajase, the ṛṣi is Vimala, the deity Paramātman, the metre Anuṣṭubh; the viniyoga is in the upasthāna of Gāyatrī. “You are Gāyatrī, one-footed, two-footed, three-footed, four-footed; you are footless, for you do not walk. Homage to your fourth, visible foot, beyond the realm of dust — to that one yonder. Oṃ.” Then, up to the end of the Gāyatrī japa ⟨muttered repetition⟩, as before. Then one who is able should perform the upasthāna with the anuvāka ⟨section⟩ beginning viśvā, or with the Puruṣasūkta, or with the Śivasaṅkalpa, or with the Maṇḍalabrāhmaṇa. Here some perform the salutation of the quarters in the manner prescribed for the Ṛgveda śākhā. Then uttame śikhare…; and the dismissal with the two mantras devā gātuvido gātum…. The touching of the earth, the salutation and the rest as before. Thus the Kātyāyana sandhyā ⟨twilight worship⟩. “Those who worship the sandhyā are without sin and go to Brahmaloka. ⟨For him who neglects it⟩ there is no fruit of any other rite; he who is without sandhyā is therefore impure. While he lives he becomes a śūdra, and when he dies he is surely born a dog.” If the time is overstepped in any of the three sandhyās, he gives one additional arghya by way of prāyaścitta ⟨expiation⟩. At night, up to one prahara ⟨a watch of three hours⟩, he may perform the rites prescribed for the day, but he should leave out the brahmayajña ⟨the daily recitation of the Veda⟩ and the solar rite. If the sandhyā is dropped altogether, there is one fast for each dropped sandhyā, or ⟨for one who cannot fast⟩ the japa of the Gāyatrī one thousand and eight times. If he is quite unable, then for each dropped sandhyā the japa of a hundred Gāyatrīs; if it is dropped for two days or three, that same is repeated; beyond that a kṛcchra ⟨a penance of fasting⟩ and the like is to be laid down.

अथौपासनहोमे अधिकारिणः ।

स्वयं होमो मुख्यः ॥ अशक्तौ पत्नी पुत्रः कुमारी भ्राता शिष्यो भागिनेयो जामाता ऋत्विग्वा ॥ पुत्रादिर्दंपत्योः संनिधाने एकतरसंनिधाने वा जुहुयात् ॥ त्यागं यजमानः पत्नी वा कुर्यात् ॥ तस्या असंनिधौ तदाज्ञया ऋत्विगादिरपि ॥ पत्न्या ऋतुप्रसवोन्मादादिदोषे तु तदाज्ञां विनापि ऋत्विगादिस्त्यागं कुर्यात् ॥ “ स्वयं होमे फलं यत्स्यादन्यैर्होमे तदर्धकम् ॥ ” पर्वणि तु स्वयमेव जुहुयात् ॥ तत्र प्रातः सूर्योदयात्प्राक् सायं सूर्यास्तात्प्राक् अग्नीनां गृह्याग्नेर्वा प्रादुष्करणं कृत्वा सूर्योदयास्तोत्तरं होमः कार्यः ॥ प्रादुष्करणकालातिक्रमे ॥ ॐ भूर्भुवः स्वः स्वाहेति मंत्रेण स्रुवाज्याहुतिरूपं सर्वप्रायश्चित्तमाज्यसंस्कारपूर्वकं कृत्वा होमः सूर्योदयोत्तरं दशघटिकापर्यंतं प्रातर्होमकालो मुख्यः ॥ तत् आसायं गौणः ॥ सायं नवनाडिकापर्यंतं मुख्यः ॥ तत आप्रातर्गौणः ॥ मुख्यकालातिक्रमे कालातिक्रमनिमित्तप्रायश्चित्तपूर्वकममुकहोमं करिष्य इति संकल्प्याज्यं संस्कृत्य स्रुचि चतुर्गृहीतं गृहीत्वा सायंकाले दोषावस्तर्नमः स्वाहेति हुत्वा प्रातस्तु प्रातर्वस्तर्नमः स्वाहेति हुत्वा होम्यं संस्कृत्य नित्यहोमः ॥ श्रौतहोमं कृत्वा स्मार्तहोमः ॥ केचित्स्मार्तहोमं पूर्वमाहुः ॥ आधाने पुनराधाने सायमुपक्रमो होमः ॥ सायंप्रातर्होमयोर्द्रव्यैक्यं कर्त्रैक्यं च ॥ प्रातर्यजमानः कर्ता चेत्कर्तृभेदो न दोषाय ॥

svayaṃ homo mukhyaḥ || aśaktau patnī putraḥ kumārī bhrātā śiṣyo bhāgineyo jāmātā ṛtvigvā || putrādirdaṃpatyoḥ saṃnidhāne ekatarasaṃnidhāne vā juhuyāt || tyāgaṃ yajamānaḥ patnī vā kuryāt || tasyā asaṃnidhau tadājñayā ṛtvigādirapi || patnyā ṛtuprasavonmādādidoṣe tu tadājñāṃ vināpi ṛtvigādistyāgaṃ kuryāt || “ svayaṃ home phalaṃ yatsyādanyairhome tadardhakam || ” parvaṇi tu svayameva juhuyāt || tatra prātaḥ sūryodayātprāk sāyaṃ sūryāstātprāk agnīnāṃ gṛhyāgnervā prāduṣkaraṇaṃ kṛtvā sūryodayāstottaraṃ homaḥ kāryaḥ || prāduṣkaraṇakālātikrame || ॐ bhūrbhuvaḥ svaḥ svāheti maṃtreṇa sruvājyāhutirūpaṃ sarvaprāyaścittamājyasaṃskārapūrvakaṃ kṛtvā homaḥ sūryodayottaraṃ daśaghaṭikāparyaṃtaṃ prātarhomakālo mukhyaḥ || tat āsāyaṃ gauṇaḥ || sāyaṃ navanāḍikāparyaṃtaṃ mukhyaḥ || tata āprātargauṇaḥ || mukhyakālātikrame kālātikramanimittaprāyaścittapūrvakamamukahomaṃ kariṣya iti saṃkalpyājyaṃ saṃskṛtya sruci caturgṛhītaṃ gṛhītvā sāyaṃkāle doṣāvastarnamaḥ svāheti hutvā prātastu prātarvastarnamaḥ svāheti hutvā homyaṃ saṃskṛtya nityahomaḥ || śrautahomaṃ kṛtvā smārtahomaḥ || kecitsmārtahomaṃ pūrvamāhuḥ || ādhāne punarādhāne sāyamupakramo homaḥ || sāyaṃprātarhomayordravyaikyaṃ kartraikyaṃ ca || prātaryajamānaḥ kartā cetkartṛbhedo na doṣāya ||

⟨Now those entitled to perform the aupāsana homa ⟨the domestic fire-offering⟩.⟩ The homa ⟨the fire-offering⟩ done by oneself is the primary form. If one is unable: the wife, a son, an unmarried daughter, a brother, a pupil, a sister's son, a son-in-law, or a ṛtvij ⟨an officiating priest⟩. The son and the rest should offer in the presence of both husband and wife, or of one of the two. The tyāga ⟨the formal surrender of the oblation, “this is not mine”⟩ should be made by the sacrificer or by his wife. In her absence, and by her leave, even the ṛtvij or another may make it. But if the wife is under a disability — her monthly period, childbirth, madness and the like — the ṛtvij or another makes the tyāga even without her leave. “Whatever fruit there is in the homa done by oneself, in a homa done by others it is half of that.” But on a parvan ⟨the new-moon and full-moon day⟩ he must offer himself. There, in the morning before sunrise and in the evening before sunset, he should make the fires — or the gṛhya ⟨domestic⟩ fire — appear, and the homa is to be done after sunrise and after sunset ⟨respectively⟩. If the time for making the fire appear has passed, he first consecrates the ājya ⟨clarified butter⟩ and performs the sarvaprāyaścitta ⟨the all-purpose expiation⟩, which takes the form of an ājya oblation with the sruva ⟨the small ladle⟩ and the mantra “oṃ bhūr bhuvaḥ svaḥ svāhā”; then the homa. Up to ten ghaṭikās ⟨a ghaṭikā is twenty-four minutes⟩ after sunrise is the primary time for the morning homa; from then until evening is the secondary time. In the evening the primary time is up to nine nāḍikās ⟨the same measure as the ghaṭikā⟩; from then until morning is the secondary time. If the primary time is overstepped, he makes the saṅkalpa ⟨declaration of intent⟩ “I shall perform such and such a homa, preceded by the expiation occasioned by the lapse of the time”, consecrates the ājya, takes a fourfold portion in the sruc ⟨the larger ladle⟩, offers in the evening with “doṣāvastar namaḥ svāhā” and in the morning with “prātarvastar namaḥ svāhā”, and then consecrates the material to be offered and performs the regular homa. The smārta homa ⟨the one prescribed by the smṛtis⟩ comes after the śrauta homa ⟨the one prescribed by the Veda⟩. Some say the smārta homa comes first. At the ādhāna ⟨the first establishing of the fires⟩ and at the punarādhāna ⟨their re-establishing⟩ the homa begins in the evening. For the evening and the morning homa the material must be the same and the performer the same. If the sacrificer himself is the performer in the morning, a difference of performer is no fault.

अथ आश्वलायनस्मार्तहोमः ।

आचम्य प्राणानायम्य देशकालौ संकीर्त्य श्रीपरमेश्वरप्रीत्यर्थं सायमौपासनहोमं प्रातरौपासनहोमं वाऽमुकद्रव्येण करिष्ये ॥ “चत्वारि शृंगेति ध्यात्वा सोदकहस्तेन त्रिः परिसमुह्य परिस्तीर्य त्रिः पर्युक्ष्य होमद्रव्यं समिद्युतमुत्तरतः स्थितं दर्भेणावज्वाल्य प्रोक्ष्य त्रिः पर्यग्नि कृत्वाग्नेः पश्चिमतो दर्भे निधाय विश्वानि न इत्यभ्यर्च्य प्रजापतिं मनसा ध्यायन् समिधमग्नौ प्रक्षिप्य तथैव त्यक्त्वा समिधि दीप्तायां शततंडुलैरग्नये स्वाहेति सायं प्रथमाहुतिः सूर्याय स्वाहेति प्रातः प्रथमाहुतिः शताधिकतंडुलैः प्रजापतय इति मनसोच्चार्य होमत्यागाभ्यां द्वितीयाहुतिरुभयकाले ॥ परिस्तरणं विसृज्य परिसमूहनपर्युक्षणे कृत्वोपस्थानम् ॥ अग्न आयूंषीति तिसृणां शतं वैखानसा अग्निः पवमानो गायत्री ॥ अग्न्युपस्थाने वि० ॥ अग्ने त्वं न इति चतसृणां गौपायना लौपायना वा बन्धुः सुबंधुः श्रुतबन्धुर्विप्रबन्धुश्चाग्निर्द्विपदा विराट् ॥ अग्न्युपस्थाने वि० ॥ प्रजापते हिरण्यगर्भः प्रजापतिस्त्रिष्टुप् प्रजाप ॥ त्युपस्थाने० ॥ तंतु तन्वन्देवा अग्निर्जगती ॥ यद्वा देवा प्रजापतिर्जगती ॥ उपस्थाने वि० ॥ हिरण्यगर्भो हिरण्यगर्भः प्रजापतिस्त्रिष्टुप् ॥ प्रजापत्यु० ॥ इति वायव्यदेशे तिष्ठन्नुपस्थाय ॥ उपविश्य मानस्तोक इत्यादिना विभूतिधारणं क्वचिदुक्तम् ॥ विष्णुं स्मृत्वा अनेन होमकर्मणा परमेश्वरः प्रीयतामित्यर्पयेत् ॥ प्रातस्तु ॥ सूर्यो नो दिवः सूर्यश्चक्षुः सूर्यो गायत्री ॥ सूर्योप० ॥ उदुत्यं काण्वः प्रस्कण्वः सूर्यो गायत्री ॥ सूर्योप० ॥ चित्रं देवानामांगिरसः कुत्सः सूर्यस्त्रिष्टुप् ॥ सूर्योप० ॥ नमो मित्रस्य सौर्योभितपाः सूर्यो जगती ॥ सूर्यो० ॥ इति चतुर्भिः पूर्वोक्तैस्त्रिभिः प्राजापत्यैश्चोपस्थानम् ॥ केचित्प्रातस्तंतुं तन्वन्निति न पठंति ॥ पत्नी कुमारीकर्तृकहोमे ध्यानोपस्थानादौ मंत्रा वर्ज्याः ॥

ācamya prāṇānāyamya deśakālau saṃkīrtya śrīparameśvaraprītyarthaṃ sāyamaupāsanahomaṃ prātaraupāsanahomaṃ vā'mukadravyeṇa kariṣye || “catvāri śṛṃgeti dhyātvā sodakahastena triḥ parisamuhya paristīrya triḥ paryukṣya homadravyaṃ samidyutamuttarataḥ sthitaṃ darbheṇāvajvālya prokṣya triḥ paryagni kṛtvāgneḥ paścimato darbhe nidhāya viśvāni na ityabhyarcya prajāpatiṃ manasā dhyāyan samidhamagnau prakṣipya tathaiva tyaktvā samidhi dīptāyāṃ śatataṃḍulairagnaye svāheti sāyaṃ prathamāhutiḥ sūryāya svāheti prātaḥ prathamāhutiḥ śatādhikataṃḍulaiḥ prajāpataya iti manasoccārya homatyāgābhyāṃ dvitīyāhutirubhayakāle || paristaraṇaṃ visṛjya parisamūhanaparyukṣaṇe kṛtvopasthānam || agna āyūṃṣīti tisṛṇāṃ śataṃ vaikhānasā agniḥ pavamāno gāyatrī || agnyupasthāne vi0 || agne tvaṃ na iti catasṛṇāṃ gaupāyanā laupāyanā vā bandhuḥ subaṃdhuḥ śrutabandhurviprabandhuścāgnirdvipadā virāṭ || agnyupasthāne vi0 || prajāpate hiraṇyagarbhaḥ prajāpatistriṣṭup prajāpa || tyupasthāne0 || taṃtu tanvandevā agnirjagatī || yadvā devā prajāpatirjagatī || upasthāne vi0 || hiraṇyagarbho hiraṇyagarbhaḥ prajāpatistriṣṭup || prajāpatyu0 || iti vāyavyadeśe tiṣṭhannupasthāya || upaviśya mānastoka ityādinā vibhūtidhāraṇaṃ kvaciduktam || viṣṇuṃ smṛtvā anena homakarmaṇā parameśvaraḥ prīyatāmityarpayet || prātastu || sūryo no divaḥ sūryaścakṣuḥ sūryo gāyatrī || sūryopa0 || udutyaṃ kāṇvaḥ praskaṇvaḥ sūryo gāyatrī || sūryopa0 || citraṃ devānāmāṃgirasaḥ kutsaḥ sūryastriṣṭup || sūryopa0 || namo mitrasya sauryobhitapāḥ sūryo jagatī || sūryo0 || iti caturbhiḥ pūrvoktaistribhiḥ prājāpatyaiścopasthānam || kecitprātastaṃtuṃ tanvanniti na paṭhaṃti || patnī kumārīkartṛkahome dhyānopasthānādau maṃtrā varjyāḥ ||

⟨Now the smārta homa ⟨the fire offering taught in the smṛti⟩ of the Āśvalāyanas.⟩ Having sipped water, restrained the breaths, and named the place and the time: “For the pleasure of the blessed Supreme Lord I shall perform the evening aupāsana homa ⟨the daily domestic fire-offering⟩” — or “the morning aupāsana homa” — “with such and such material.” Having meditated with catvāri śṛṅgā ⟨“four are his horns”⟩, with his hand wet with water he sweeps round ⟨the fire⟩ three times, strews the grass round it and sprinkles round it three times; the material of the homa together with the fuel-stick, set to the north, he lights up with a darbha ⟨kuśa grass⟩ blade, sprinkles it, carries fire round it three times, and lays it on a darbha blade to the west of the fire; he worships with viśvāni naḥ, and, meditating on Prajāpati in his mind, throws the fuel-stick into the fire and makes the tyāga ⟨the formal surrender of the oblation⟩ in the same way. When the stick is blazing, with a hundred grains of rice, “agnaye svāhā” is the first oblation in the evening and “sūryāya svāhā” the first in the morning; with more than a hundred grains, uttering “prajāpataye” in the mind, comes the second oblation, with its offering and its tyāga, at both times. Having removed the strewn grass and performed the sweeping and the sprinkling round, ⟨he does⟩ the upasthāna ⟨the standing worship⟩. Of the three ⟨ṛcs⟩ agna āyūṃṣi, the ṛṣis ⟨seers⟩ are the hundred Vaikhānasas, the deity is Agni Pavamāna, the metre Gāyatrī; the viniyoga ⟨the use of the mantra⟩ is in the upasthāna of Agni. Of the four ⟨ṛcs⟩ agne tvaṃ naḥ, the ṛṣis are the Gaupāyanas — or the Laupāyanas — Bandhu, Subandhu, Śrutabandhu and Viprabandhu; the deity is Agni; the metre Dvipadā Virāṭ; the viniyoga is in the upasthāna of Agni. For prajāpate, the ṛṣi is Hiraṇyagarbha, the deity Prajāpati, the metre Triṣṭubh; the viniyoga is in the upasthāna of Prajāpati. For tantuṃ tanvan, the ṛṣis are the gods, the deity Agni, the metre Jagatī; or else the ṛṣis are the gods, the deity Prajāpati, the metre Jagatī; the viniyoga is in the upasthāna. For hiraṇyagarbhaḥ, the ṛṣi is Hiraṇyagarbha, the deity Prajāpati, the metre Triṣṭubh; the viniyoga is in the upasthāna of Prajāpati. Standing in the north-western quarter he performs this upasthāna. In some places it is said that, seated, he should put on the ashes with mā nas toke and the rest. Calling Viṣṇu to mind, he should dedicate the act: “by this act of homa may the Supreme Lord be pleased.” But in the morning: for sūryo no divaḥ, the ṛṣi is Cakṣus Saurya, the deity Sūrya, the metre Gāyatrī; the viniyoga is in the upasthāna of the Sun. For ud u tyam, the ṛṣi is Praskaṇva Kāṇva, the deity Sūrya, the metre Gāyatrī; the viniyoga is in the upasthāna of the Sun. For citraṃ devānām, the ṛṣi is Kutsa Āṅgirasa, the deity Sūrya, the metre Triṣṭubh; the viniyoga is in the upasthāna of the Sun. For namo mitrasya, the ṛṣi is Abhitapas Saurya, the deity Sūrya, the metre Jagatī; the viniyoga is in the upasthāna of the Sun. The upasthāna is with these four and with the three Prājāpatya ⟨verses⟩ named before. Some do not recite tantuṃ tanvan in the morning. When the homa is performed by the wife or by an unmarried girl, the mantras in the meditation, in the upasthāna and the rest are to be left out.

अथ हिरण्यकेशीयानाम् ।

पूर्वोक्तसंकल्पाद्यंते यथा ह तद्वसव इति परिसमुह्य परिस्तीर्य ॥ अदितेऽनुमन्यस्वेति दक्षिणतः प्राचीनं पर्युक्षेत् ॥ अनुमतेनुमन्यस्वेति पश्चादुदीचीनम् ॥ सरस्वतेनुमन्यस्वेति उत्तरतः प्राचीनम् ॥ देवसवितः प्रसुवेति सर्वतः॥ तूष्णीं समिधमाधाय होमादिप्राग्वत् ॥ अदितेऽन्वम ꣴ स्थाः॥ अनुमतेऽन्वमꣴस्थाः सरस्वतेऽन्वम ꣴस्थाः ॥ देवसवितः प्रासावीरिति पूर्ववत् परिषेचनम् ॥ उदुत्यं चित्रं देवानामिति प्रातरुपस्थानम् ॥ अग्निमूर्द्धादिव इति त्वामग्ने पुष्करादधीति द्वाभ्यां सायमुपस्थानम् ॥ आपस्तंबानां सायमग्नये स्वाहाग्नये स्विष्टकृते स्वाहेति द्वे आहुती प्रातस्तु सूर्याय स्वाहाग्नये स्विष्टकृते स्वाहेति विशेषः ॥ शेषं हिरण्यकेशीयवत् ॥

pūrvoktasaṃkalpādyaṃte yathā ha tadvasava iti parisamuhya paristīrya || adite'numanyasveti dakṣiṇataḥ prācīnaṃ paryukṣet || anumatenumanyasveti paścādudīcīnam || sarasvatenumanyasveti uttarataḥ prācīnam || devasavitaḥ prasuveti sarvataḥ|| tūṣṇīṃ samidhamādhāya homādiprāgvat || adite'nvama ꣴ sthāḥ|| anumate'nvamaꣴsthāḥ sarasvate'nvama ꣴsthāḥ || devasavitaḥ prāsāvīriti pūrvavat pariṣecanam || udutyaṃ citraṃ devānāmiti prātarupasthānam || agnimūrddhādiva iti tvāmagne puṣkarādadhīti dvābhyāṃ sāyamupasthānam || āpastaṃbānāṃ sāyamagnaye svāhāgnaye sviṣṭakṛte svāheti dve āhutī prātastu sūryāya svāhāgnaye sviṣṭakṛte svāheti viśeṣaḥ || śeṣaṃ hiraṇyakeśīyavat ||

⟨Now for the followers of Hiraṇyakeśin.⟩ At the end of the saṅkalpa ⟨declaration of intent⟩ stated before, he sweeps round ⟨the fire⟩ and strews the grass round it with yathā ha tad vasavaḥ. With adite'numanyasva he should sprinkle on the south, the water running eastward; with anumate'numanyasva on the west, running northward; with sarasvate'numanyasva on the north, running eastward; with deva savitaḥ prasuva, all round. Silently he lays on the fuel-stick; the homa ⟨fire-offering⟩ and the rest as before. “Adite, you have consented; Anumate, you have consented; Sarasvatī, you have consented; O god Savitṛ, you have impelled” — and the sprinkling round as before. The morning upasthāna ⟨standing worship⟩ is with ud u tyam and citraṃ devānām. The evening upasthāna is with the two, agnir mūrdhā divaḥ and tvām agne puṣkarād adhi. For the Āpastambas the difference is that in the evening the two oblations are “agnaye svāhā” and “agnaye sviṣṭakṛte svāhā”, but in the morning “sūryāya svāhā” and “agnaye sviṣṭakṛte svāhā”. The rest is as for the Hiraṇyakeśins.

अथ कात्यायनानाम् ।

सायमस्तमिते होमः ॥ प्रातः सूर्येऽनुदिते होमः ॥ तत्र प्रातरुपस्थानांतां संध्यां कृत्वा होमांते गायत्रीजपादिसंध्यासमापनम् ॥ तत्र पूर्ववत्संकल्पांते उपयमनान्कुशानादाय सव्ये कृत्वा दक्षिणकरेण तिस्रः समिधोऽग्नावाधाय मणिकोदकेन पर्युक्ष्याग्निमर्चयित्वाग्नये स्वाहा प्रजापतये स्वाहेति सायं दध्ना तंडुलैर्वा हुत्वा प्रातस्तथैव सूर्याय प्रजापतये च जुहुयात् ॥ समास्त्वेत्यनुवाकेन सायमुपस्थानं प्रातस्तु विभ्राडित्यनुवाकेन ॥ अत्र दधिहोमादौ संस्रावप्राशनमाहुः ॥ होमलोपेष्टोत्तरसहस्रगायत्रीजपः॥ मुख्यकालातिक्रमे अनादिष्टहोमः॥ अथ होमद्रव्याणि ॥ व्रीहिश्यामाकयवानां तंडुलाः पयोदधिसर्पिर्यवव्रीहिगोधूमप्रियंगवः स्वरूपेणापि होम्याः ॥ तिलास्तु स्वरूपेणैव ॥ तंडुलादयः शतसंख्याहस्तेन होतव्याः ॥ दध्यादिद्रवद्रव्यं स्रुवेण ॥ सर्वत्रोत्तराहुतिः पूर्वतो भूयसी ॥ समिधश्चार्क पलाशखदिरापामार्गपिप्पलोदुंबरशमीदूर्वादर्भमया दश द्वादशांगुलाः सत्वचः वटप्लक्षबिल्वादिजा हेमाद्रौ ॥ होमाहुत्योः संसर्गे यत्र वेत्थेति मन्त्रेणाग्नये समिद्धोमः ॥

sāyamastamite homaḥ || prātaḥ sūrye'nudite homaḥ || tatra prātarupasthānāṃtāṃ saṃdhyāṃ kṛtvā homāṃte gāyatrījapādisaṃdhyāsamāpanam || tatra pūrvavatsaṃkalpāṃte upayamanānkuśānādāya savye kṛtvā dakṣiṇakareṇa tisraḥ samidho'gnāvādhāya maṇikodakena paryukṣyāgnimarcayitvāgnaye svāhā prajāpataye svāheti sāyaṃ dadhnā taṃḍulairvā hutvā prātastathaiva sūryāya prajāpataye ca juhuyāt || samāstvetyanuvākena sāyamupasthānaṃ prātastu vibhrāḍityanuvākena || atra dadhihomādau saṃsrāvaprāśanamāhuḥ || homalopeṣṭottarasahasragāyatrījapaḥ|| mukhyakālātikrame anādiṣṭahomaḥ|| atha homadravyāṇi || vrīhiśyāmākayavānāṃ taṃḍulāḥ payodadhisarpiryavavrīhigodhūmapriyaṃgavaḥ svarūpeṇāpi homyāḥ || tilāstu svarūpeṇaiva || taṃḍulādayaḥ śatasaṃkhyāhastena hotavyāḥ || dadhyādidravadravyaṃ sruveṇa || sarvatrottarāhutiḥ pūrvato bhūyasī || samidhaścārka palāśakhadirāpāmārgapippaloduṃbaraśamīdūrvādarbhamayā daśa dvādaśāṃgulāḥ satvacaḥ vaṭaplakṣabilvādijā hemādrau || homāhutyoḥ saṃsarge yatra vettheti mantreṇāgnaye samiddhomaḥ ||

⟨Now for the Kātyāyanas.⟩ In the evening the homa ⟨the fire-offering⟩ is made after the sun has set; in the morning, before the sun has risen. There, in the morning, having performed the sandhyā ⟨the twilight worship⟩ up to the upasthāna ⟨the standing worship⟩, he completes the sandhyā at the end of the homa with the Gāyatrī japa ⟨muttered repetition⟩ and the rest. There, at the end of the saṅkalpa ⟨declaration of intent⟩ as before, taking the upayamana kuśa blades ⟨the grass held in the hand while offering⟩ and keeping them in the left hand, with the right hand he lays three fuel-sticks on the fire, sprinkles round with water from the maṇika ⟨the water-jar⟩, worships the fire, and in the evening offers with “agnaye svāhā” and “prajāpataye svāhā”, using curds or rice-grains; in the morning likewise he should offer to Sūrya and to Prajāpati. The evening upasthāna is with the anuvāka ⟨section⟩ beginning samās tvā, but the morning one with the anuvāka beginning vibhrāṭ. Here, in the curd-offering and the rest, they prescribe the swallowing of the saṃsrāva ⟨what remains running in the ladle⟩. If the homa is dropped, the japa of one thousand and eight Gāyatrīs. If the primary time is overstepped, the anādiṣṭa homa ⟨the homa laid down for no particular occasion⟩. Now the materials of the homa. The grains of rice, śyāmāka ⟨millet⟩ and barley; and milk, curds, ghee, barley, rice, wheat and priyaṅgu ⟨panic seed⟩ may be offered even in their natural form. But sesame only in its natural form. Rice-grains and the rest are to be offered with the hand, to the number of a hundred. Curds and other liquid materials, with the sruva ⟨the small ladle⟩. Everywhere the later oblation is larger than the earlier. And the fuel-sticks are of arka, palāśa, khadira, apāmārga, pippala, udumbara, śamī, dūrvā and darbha, ten to twelve aṅgulas ⟨finger-breadths⟩ long, with their bark on. In the Hemādri, ⟨sticks⟩ born of the vaṭa, the plakṣa, the bilva and the rest ⟨are named⟩. If the oblations of the homa get mixed together, there is a fuel-stick offering to Agni with the mantra yatra vettha.

अथ होमलोपे प्रायश्चित्तम् ।

नित्यहोमे त्वतिक्रांते आज्यं संस्कृत्य चतुर्गृहीत्वा मनोज्योतिर्जुषतामिति जुहुयात् ॥ द्वादशदिनपर्यंतं होमलोपे इदमेव प्रायश्चित्तम् ॥ ततः परमग्निनाशः ॥ एवं होमलोपप्रायश्चित्तं कृत्वातिक्रांतहोमार्थं द्रव्यं संस्कृत्य सायं प्रातः क्रमेण द्वेद्वे आहुती दिनगणनया जुहुयात् ॥ अग्निसूर्यप्रजापतीनुपतिष्ठेन्न वा जुहुयात् ॥ प्रायश्चित्तेन चारितार्थ्यात् ॥ सूतकादिना होमलोपेप्येवम् ॥ हिरण्यकेशीयानामप्येवम् ॥ आपस्तंबादीनां त्रिरात्रात्परमग्निनाशो भवतीति सूतकेपि स्वयं होमः कार्यः ॥ समारोपोत्तरं सूतकपाते प्रत्यवरोहासंभवेन त्रिरात्रं होमलोपे पुनराधानम् ॥ अथ समस्य होमः ॥ सायं प्रातर्होमौ समस्य करिष्ये ॥ पूर्ववत्सायंकालहोमांतं कृत्वा पर्युक्ष्य पुनर्द्रव्यं संस्कृत्य समिधं प्रक्षिप्य सूर्यप्रजापत्याहुतीर्दत्त्वा हविष्पांतमित्युपतिष्ठेत ॥ हविष्पांतमिति पंचर्चस्य वामदेवः सूर्यवैश्वानरौ त्रिष्टुप् ॥ नित्यवत्प्रजापत्युपस्थानम् ॥

nityahome tvatikrāṃte ājyaṃ saṃskṛtya caturgṛhītvā manojyotirjuṣatāmiti juhuyāt || dvādaśadinaparyaṃtaṃ homalope idameva prāyaścittam || tataḥ paramagnināśaḥ || evaṃ homalopaprāyaścittaṃ kṛtvātikrāṃtahomārthaṃ dravyaṃ saṃskṛtya sāyaṃ prātaḥ krameṇa dvedve āhutī dinagaṇanayā juhuyāt || agnisūryaprajāpatīnupatiṣṭhenna vā juhuyāt || prāyaścittena cāritārthyāt || sūtakādinā homalopepyevam || hiraṇyakeśīyānāmapyevam || āpastaṃbādīnāṃ trirātrātparamagnināśo bhavatīti sūtakepi svayaṃ homaḥ kāryaḥ || samāropottaraṃ sūtakapāte pratyavarohāsaṃbhavena trirātraṃ homalope punarādhānam || atha samasya homaḥ || sāyaṃ prātarhomau samasya kariṣye || pūrvavatsāyaṃkālahomāṃtaṃ kṛtvā paryukṣya punardravyaṃ saṃskṛtya samidhaṃ prakṣipya sūryaprajāpatyāhutīrdattvā haviṣpāṃtamityupatiṣṭheta || haviṣpāṃtamiti paṃcarcasya vāmadevaḥ sūryavaiśvānarau triṣṭup || nityavatprajāpatyupasthānam ||

⟨Now the expiation for the omission of the homa.⟩ But if the daily homa ⟨fire-offering⟩ has gone by, he should consecrate the ājya ⟨clarified butter⟩, take a fourfold portion, and offer with mano jyotir juṣatām. For an omission of the homa up to twelve days this alone is the expiation; beyond that the fire is lost. Having thus made the expiation for the omitted homa, he should consecrate the material for the homas that have gone by and offer two oblations for each, in the order evening and morning, counting by the number of days. He may or may not perform the upasthāna ⟨standing worship⟩ of Agni, Sūrya and Prajāpati when he offers, since the purpose is already served by the expiation. It is the same when the homa is dropped because of sūtaka ⟨the impurity of a birth⟩ or the like. For the Hiraṇyakeśins also it is the same. For the Āpastambas and the rest the fire is lost after three nights, so the homa must be done by oneself even during the impurity. If the impurity falls after the samāropa ⟨the withdrawing of the fire into the fire-sticks⟩, the pratyavarohaṇa ⟨the bringing of the fire back down⟩ becomes impossible, and with the homa dropped for three nights there must be a punarādhāna ⟨a fresh establishing of the fire⟩. Now the homa done by combining ⟨the two⟩. “I shall perform the evening and morning homas combined.” Having done as before up to the end of the evening homa, he sprinkles round, consecrates the material again, throws in the fuel-stick, gives the oblations to Sūrya and Prajāpati, and performs the upasthāna with haviṣpāntam. Of the five ṛcs ⟨verses⟩ haviṣpāntam, the ṛṣi ⟨seer⟩ is Vāmadeva, the deities are Sūrya and Vaiśvānara, the metre Triṣṭubh. The upasthāna of Prajāpati as in the daily rite.

अथ पक्षहोमः ।

प्रतिपदि ॥ अद्य सायमारभ्य चतुर्दशीसायमवधिकान् पक्षहोमान् तन्त्रेण करिष्ये ॥ सायं तण्डुलान् पात्रद्वये वृद्धिक्षयानुसारेण चतुर्दशादिवारं गृहीत्वा होमकालेग्नये स्वाहेति सर्वान्पूर्वपात्रस्थानेकदैव हुत्वा द्वितीयपात्रस्थान् प्रजापतये तथैव जुहुयात्॥एवं द्वितीयायां प्रातरद्यावधि पर्वप्रातरवधिकान् पक्षहोमान् तन्त्रेण करिष्ये इत्यादि सायंवत् ॥ विशेषस्तु प्रथमपात्रस्थान्सूर्याय स्वाहेति जुहुयात् ॥ द्वितीयपात्रस्थान्प्रजापतये हुत्वोभयत्र समिदेकोपस्थानादि सकृत् ॥ पक्षमध्ये आपत्प्राप्तौ तत्सायंकालाच्चतुर्दशीसायंपर्यन्तान् शेषहोमान् सायं पक्षहोमवद्धुत्वा पर्वप्रातर्होमांतान् प्रातर्जुहुयात् ॥ सर्वथा पर्वसायंहोमः प्रतिपत्प्रातर्होमश्च पृथगेव ॥ इति पक्षहोमशेषहोमौ ॥ पक्षमध्ये आपन्निवृत्तावपकृष्टा होमाः पुनः कार्याः ॥ संततपक्षहोमत्रयेग्निनाशात्तृतीये पक्षे प्रतिदिनं होमः ॥ सर्वथापन्निवृत्त्यभावे यावज्जीवं पक्षहोमाः ॥

pratipadi || adya sāyamārabhya caturdaśīsāyamavadhikān pakṣahomān tantreṇa kariṣye || sāyaṃ taṇḍulān pātradvaye vṛddhikṣayānusāreṇa caturdaśādivāraṃ gṛhītvā homakālegnaye svāheti sarvānpūrvapātrasthānekadaiva hutvā dvitīyapātrasthān prajāpataye tathaiva juhuyāt||evaṃ dvitīyāyāṃ prātaradyāvadhi parvaprātaravadhikān pakṣahomān tantreṇa kariṣye ityādi sāyaṃvat || viśeṣastu prathamapātrasthānsūryāya svāheti juhuyāt || dvitīyapātrasthānprajāpataye hutvobhayatra samidekopasthānādi sakṛt || pakṣamadhye āpatprāptau tatsāyaṃkālāccaturdaśīsāyaṃparyantān śeṣahomān sāyaṃ pakṣahomavaddhutvā parvaprātarhomāṃtān prātarjuhuyāt || sarvathā parvasāyaṃhomaḥ pratipatprātarhomaśca pṛthageva || iti pakṣahomaśeṣahomau || pakṣamadhye āpannivṛttāvapakṛṣṭā homāḥ punaḥ kāryāḥ || saṃtatapakṣahomatrayegnināśāttṛtīye pakṣe pratidinaṃ homaḥ || sarvathāpannivṛttyabhāve yāvajjīvaṃ pakṣahomāḥ ||

⟨Now the pakṣahoma ⟨the fortnight's fire offerings, made together⟩.⟩ On the first lunar day ⟨pratipad⟩: “Beginning this evening and ending with the evening of the fourteenth, I shall perform the homas ⟨fire-offerings⟩ of the fortnight by tantra ⟨as one combined performance⟩.” In the evening he takes rice-grains into two vessels fourteen times over, or more, according as ⟨the fortnight⟩ gains or loses a day; and at the time of the homa he offers all those in the first vessel at once with “agnaye svāhā”, and offers those in the second vessel to Prajāpati in the same way. So too on the morning of the second day: “From today, ending with the morning of the parvan ⟨the new- or full-moon day⟩, I shall perform the homas of the fortnight by tantra”, and the rest as in the evening. The difference is that he offers those in the first vessel with “sūryāya svāhā” and those in the second to Prajāpati; and in both cases there is a single fuel-stick, and the upasthāna ⟨standing worship⟩ and the rest are done once only. If a calamity befalls in the middle of the fortnight, in the evening he offers, in the manner of the fortnight-homa, the remaining homas from that evening up to the evening of the fourteenth, and in the morning he offers those ending with the morning homa of the parvan. In every case the evening homa of the parvan and the morning homa of the first lunar day stand apart by themselves. Thus the fortnight-homa and the remainder-homa. If the calamity ceases in the middle of the fortnight, the homas that were drawn forward must be performed again. Since three fortnight-homas in unbroken succession destroy the fire, in the third fortnight the homa is to be done every day. If the calamity does not cease at all, the fortnight-homas continue as long as he lives.

अथ समारोपः ।

अयं ते योनिरित्यस्य विश्वामित्रोग्निरनुष्टुप् ॥ अग्निसमारोपे वि० ॥ अनेन मंत्रेण होमोत्तरमरणीमश्वत्थसमिधं वा प्रताप्याग्निसमारोहं तत्र भावयेत् ॥ होमादिकाले अरणीं निर्मथ्य प्रत्यवरोहेति मंत्रेण स्थंडिलेग्निं प्रतिष्ठापयेत् ॥ समित्समारोपे श्रोत्रियागारादग्निं प्रतिष्ठाप्य प्रत्यवरोहेति मंत्रेण तां समिधमग्नावादध्यात् ॥ सूत्रांतरे आजुह्वान उद्बुध्यस्वेति मंत्राभ्यां प्रत्यवरोहणम्॥प्रत्यहं समारोपाद्द्वादशदिनमेव ॥ पर्वाणि सायंतनहोमकालपर्यंतं प्रत्यवरोहणाभावेग्निनाश इति केचित् ॥ समारोपप्रत्यवरोहौ यजमानकर्तृकावेव ॥ तेन समारोपोत्तरं पर्वण्याशौचप्राप्तौ प्रत्यवरोहासंभवादग्निनाशः ॥ एतत्रिदिनं होमलोपे विहितपुनराधानानामापस्तंबादीनामेव ॥ आश्वलायनानां तु द्वादशरात्रमध्ये पर्वाणि प्रत्यवरोहाभावेपि नाग्निनाशः किं तु द्वादशरात्रोत्तरं होमलोप एवेत्यपरे ॥ आश्वलायनानां तु द्वादशदिनं होमलोप एवाग्निनाशः ॥ राजक्रांत्यादिसंकटे ऋत्विग्द्वारापि समारोपादि ॥ केचिदृत्विगाद्यभावेनानन्यगतिकत्वे आशौचपातात्पूर्वं पर्वहोममहितापि होमानपकृष्य कृत्वा न कृत्वा वा समारोपं कृत्वा सूतकांते प्रत्यवरोहः कार्यो नात्र पर्वोल्लंघनदोष इत्याहुः ॥

ayaṃ te yonirityasya viśvāmitrogniranuṣṭup || agnisamārope vi0 || anena maṃtreṇa homottaramaraṇīmaśvatthasamidhaṃ vā pratāpyāgnisamārohaṃ tatra bhāvayet || homādikāle araṇīṃ nirmathya pratyavaroheti maṃtreṇa sthaṃḍilegniṃ pratiṣṭhāpayet || samitsamārope śrotriyāgārādagniṃ pratiṣṭhāpya pratyavaroheti maṃtreṇa tāṃ samidhamagnāvādadhyāt || sūtrāṃtare ājuhvāna udbudhyasveti maṃtrābhyāṃ pratyavarohaṇam||pratyahaṃ samāropāddvādaśadinameva || parvāṇi sāyaṃtanahomakālaparyaṃtaṃ pratyavarohaṇābhāvegnināśa iti kecit || samāropapratyavarohau yajamānakartṛkāveva || tena samāropottaraṃ parvaṇyāśaucaprāptau pratyavarohāsaṃbhavādagnināśaḥ || etatridinaṃ homalope vihitapunarādhānānāmāpastaṃbādīnāmeva || āśvalāyanānāṃ tu dvādaśarātramadhye parvāṇi pratyavarohābhāvepi nāgnināśaḥ kiṃ tu dvādaśarātrottaraṃ homalopa evetyapare || āśvalāyanānāṃ tu dvādaśadinaṃ homalopa evāgnināśaḥ || rājakrāṃtyādisaṃkaṭe ṛtvigdvārāpi samāropādi || kecidṛtvigādyabhāvenānanyagatikatve āśaucapātātpūrvaṃ parvahomamahitāpi homānapakṛṣya kṛtvā na kṛtvā vā samāropaṃ kṛtvā sūtakāṃte pratyavarohaḥ kāryo nātra parvollaṃghanadoṣa ityāhuḥ ||

⟨Now the samāropa ⟨the withdrawing of the fire into the fire-sticks⟩.⟩ For ayaṃ te yoniḥ, the ṛṣi ⟨seer⟩ is Viśvāmitra, the deity Agni, the metre Anuṣṭubh; the viniyoga ⟨the use of the mantra⟩ is in the samāropa ⟨the withdrawing of the fire⟩. With this mantra, after the homa ⟨fire-offering⟩, he should heat the araṇi ⟨the wood of the fire-drill⟩, or an aśvattha fuel-stick, and conceive the fire as having gone up into it. At the time of the homa and the rest he should churn the araṇi and establish the fire on the sthaṇḍila ⟨the levelled altar-ground⟩ with the mantra pratyavaroha. If the withdrawal was into a fuel-stick, he should establish fire brought from the house of a śrotriya ⟨a brāhmaṇa learned in the Veda⟩ and lay that stick on the fire with the mantra pratyavaroha. In another sūtra the bringing down is done with the two mantras ājuhvāna and udbudhyasva. From a daily withdrawal, only twelve days are allowed. Some say that on a parvan ⟨the new- or full-moon day⟩, if the bringing down has not been made by the time of the evening homa, the fire is lost. The withdrawal and the bringing down are to be performed by the sacrificer himself. Therefore, if impurity comes on a parvan after the withdrawal, the bringing down is impossible and the fire is lost. This holds only of the Āpastambas and the rest, for whom a re-establishing is prescribed when the homa is dropped for these three days. But others say that for the Āśvalāyanas, even if the bringing down is not made on a parvan within the twelve nights, the fire is not lost; the loss comes only from an omission of the homa after the twelve nights. For the Āśvalāyanas the fire is lost only by an omission of the homa for twelve days. In a crisis such as the incursion of a king, the withdrawal and the rest may be done through a ṛtvij ⟨an officiating priest⟩. Some say that when there is no ṛtvij or the like and no other course is open, he should draw the homas forward and perform them before the impurity falls — including the parvan homa, though its own time has not come — or he may leave them undone; and having made the withdrawal, the bringing down is to be done at the end of the impurity; and there is here no fault of passing the parvan over.

अथ यजमानस्य प्रवासोपस्थितौ ।

समारोपोत्तरं दंपत्योः प्रवासे सीमान्त्योरुल्लंघनकाले उभाभ्यामन्यतरेण वा समिदाद्यन्वारंभकार्यः ॥ अन्यथाग्निनाशः ॥ यजमानस्यैव प्रवासे कृत्यम् ॥ अभयं वोभयं मेस्त्विति अग्निमुपस्थाय प्रवासं गच्छेत् ॥ तत आगत्य गृहामाबिभीतोपवः स्वस्त्येवोस्मासु च प्रजायध्वं मा च वो गोपतीरिषदिति मन्त्रेण स्वगृहं निरीक्ष्य ॥ गृहानहं सुमनसः प्रपद्ये वीरघ्नो वीरवतः सुवीरान् ॥ इरां वहंतो घृतमुक्षमाणास्तेष्वहं सुमनाः संविशानीति गृहं प्रविश्य शिवं शग्मं शंयोरिति पुनस्त्रिरनुवीक्ष्य नित्यहोमांते अभयं वोभयं मेस्त्वित्यग्निमुपतिष्ठेत् ॥ ज्येष्ठपुत्रशिरः पाणिभ्यां परिगृह्य अंगादंगात्संभवसीति मन्त्रं जपित्वा मूर्द्धानं त्रिर्जिघ्रेत् ॥ एवमितरपुत्राणाम् ॥ प्रत्तकन्यानां तूष्णीं जिघ्रेत् ॥ प्रवासादागतं प्रतिज्ञातमपि अप्रियं तद्दिने न वदेयुः ॥ प्रोषिते पत्यौ पत्नी स्मार्तहोमौ स्वयं कृत्वा दर्शपूर्णमासस्थालीपाकपिंडपितृयज्ञान्विप्रेण कारयेत् ॥ अनुगतप्रायश्चित्तादिपत्न्यां रजस्वलायामपि ऋत्विक्कुर्यात् ॥ पुनः संधानं तु पत्यौ प्रोषिते न भवेत् ॥ नैमित्तिकाजातेष्टिगृहदाहेष्टयोपि न भवंति ॥ प्रायश्चित्तेष्टेः पूर्णाहुतिः ॥ अथोपासनाग्न्यनुगमने गृह्याग्नेरनुगमनप्रायश्चित्तं करिष्य इति संकल्प्य आयतनस्थं भस्म दूरीकृत्योपलेपादि कृत्वाग्निं प्रतिष्ठाप्याज्यं संस्कृत्य अयाश्चेति मन्त्रेणैकामाज्याहुतिं सर्वप्रायश्चित्तं च हुत्वा दंपत्योरन्यतरेणापरहोमकालपर्यंतमुपोषितेन स्थातव्यम् ॥ एवं द्वादशरात्रपर्यंतम् ॥ केचिदुपवासमयाश्चेति होमं वा कुर्यात् न द्वयमित्याहुः ॥ एतद्वृत्तिकारमतम् ॥ केचित्तु यद्यग्न्यनुगमने होमकालद्वयातिक्रमस्तदा नष्टाग्निसंधानम् ॥ तत्र त्रिरात्रमग्निनाशे प्राणायामशतम् ॥ तत आविंशतिरात्रमेकदिनोपवासः ॥ तत आमासद्वयं त्रिरात्रोपवासः ॥ तत ऊर्ध्वं संवत्सरपर्यंतं प्राजापत्यकृच्छ्रम् ॥ ततः प्रतिवर्षं कृच्छ्रावृत्तिः ॥ एवं प्रायश्चित्तं कृत्वा आधानोक्तसम्भारान्निधाय नष्टस्य गृह्याग्नेः प्रायश्चित्तं करिष्य इति संकल्प्यायाश्चेत्याज्येन स्रुवाहुतिपत्न्युपवासादि पूर्ववत् लाजाहोमादिकं वा ॥ एवं द्वादशरात्रपर्यन्तमग्न्युत्पत्तिरित्याहुः ॥ द्वादशदिनोत्तरं विच्छेदप्रायश्चित्तं होमादिद्रव्यदानं च कृत्वा विवाहहोमादिविधिना यथास्वस्वगृहं पुनः संधानम् ॥ अथान्वाहिताग्नेः प्राक् यागादनुगतौ अयाश्चेति पूर्ववदग्निमुत्पाद्य पुनरन्वाधानं कृत्वा भूर्भुवः स्वरित्युपस्थाय सर्वप्रायश्चित्तं हुत्वा स्थालीपाकं कुर्यात् ॥ अन्वाधानोत्तरं प्रयाणप्राप्तौ तुभ्यं ता ·अंगिरस्तम इत्याज्याहुतिमग्नये हुत्वा सर्वप्रायश्चित्तं हुत्वाग्निं समारोप्य गच्छेत् ॥ ‘समारूढे समिन्नाशे पुनराधेयमिष्यते ॥ ’ उपलेपादिकं कृत्वा नष्टाग्निप्रायश्चित्तं पुनराधेयं संकल्प्य आधानोक्तसंभारान्निधायाग्निं प्रतिष्ठाप्य अयाश्चेतिस्रुवाज्याहुतिं सर्वप्रायश्चित्तं च जुहुयादिति पुनराधेयम् ॥ स्वाग्निश्रमेणान्याग्नौ स्वयं यजने स्वाग्नावन्ययजने वा पथिकृत्स्थालीपाकं करिष्ये इति संकल्प्य चरुः कार्योथ वा पथिकृत्स्थाने पूर्णाहुतिं होष्यामीति संकल्प्य स्रुचि द्वादशवारं चतुर्वारं वाज्यं गृहीत्वा अग्नये पथिकृते स्वाहेति जुहुया-

samāropottaraṃ daṃpatyoḥ pravāse sīmāntyorullaṃghanakāle ubhābhyāmanyatareṇa vā samidādyanvāraṃbhakāryaḥ || anyathāgnināśaḥ || yajamānasyaiva pravāse kṛtyam || abhayaṃ vobhayaṃ mestviti agnimupasthāya pravāsaṃ gacchet || tata āgatya gṛhāmābibhītopavaḥ svastyevosmāsu ca prajāyadhvaṃ mā ca vo gopatīriṣaditi mantreṇa svagṛhaṃ nirīkṣya || gṛhānahaṃ sumanasaḥ prapadye vīraghno vīravataḥ suvīrān || irāṃ vahaṃto ghṛtamukṣamāṇāsteṣvahaṃ sumanāḥ saṃviśānīti gṛhaṃ praviśya śivaṃ śagmaṃ śaṃyoriti punastriranuvīkṣya nityahomāṃte abhayaṃ vobhayaṃ mestvityagnimupatiṣṭhet || jyeṣṭhaputraśiraḥ pāṇibhyāṃ parigṛhya aṃgādaṃgātsaṃbhavasīti mantraṃ japitvā mūrddhānaṃ trirjighret || evamitaraputrāṇām || prattakanyānāṃ tūṣṇīṃ jighret || pravāsādāgataṃ pratijñātamapi apriyaṃ taddine na vadeyuḥ || proṣite patyau patnī smārtahomau svayaṃ kṛtvā darśapūrṇamāsasthālīpākapiṃḍapitṛyajñānvipreṇa kārayet || anugataprāyaścittādipatnyāṃ rajasvalāyāmapi ṛtvikkuryāt || punaḥ saṃdhānaṃ tu patyau proṣite na bhavet || naimittikājāteṣṭigṛhadāheṣṭayopi na bhavaṃti || prāyaścitteṣṭeḥ pūrṇāhutiḥ || athopāsanāgnyanugamane gṛhyāgneranugamanaprāyaścittaṃ kariṣya iti saṃkalpya āyatanasthaṃ bhasma dūrīkṛtyopalepādi kṛtvāgniṃ pratiṣṭhāpyājyaṃ saṃskṛtya ayāśceti mantreṇaikāmājyāhutiṃ sarvaprāyaścittaṃ ca hutvā daṃpatyoranyatareṇāparahomakālaparyaṃtamupoṣitena sthātavyam || evaṃ dvādaśarātraparyaṃtam || kecidupavāsamayāśceti homaṃ vā kuryāt na dvayamityāhuḥ || etadvṛttikāramatam || kecittu yadyagnyanugamane homakāladvayātikramastadā naṣṭāgnisaṃdhānam || tatra trirātramagnināśe prāṇāyāmaśatam || tata āviṃśatirātramekadinopavāsaḥ || tata āmāsadvayaṃ trirātropavāsaḥ || tata ūrdhvaṃ saṃvatsaraparyaṃtaṃ prājāpatyakṛcchram || tataḥ prativarṣaṃ kṛcchrāvṛttiḥ || evaṃ prāyaścittaṃ kṛtvā ādhānoktasambhārānnidhāya naṣṭasya gṛhyāgneḥ prāyaścittaṃ kariṣya iti saṃkalpyāyāścetyājyena sruvāhutipatnyupavāsādi pūrvavat lājāhomādikaṃ vā || evaṃ dvādaśarātraparyantamagnyutpattirityāhuḥ || dvādaśadinottaraṃ vicchedaprāyaścittaṃ homādidravyadānaṃ ca kṛtvā vivāhahomādividhinā yathāsvasvagṛhaṃ punaḥ saṃdhānam || athānvāhitāgneḥ prāk yāgādanugatau ayāśceti pūrvavadagnimutpādya punaranvādhānaṃ kṛtvā bhūrbhuvaḥ svarityupasthāya sarvaprāyaścittaṃ hutvā sthālīpākaṃ kuryāt || anvādhānottaraṃ prayāṇaprāptau tubhyaṃ tā ·aṃgirastama ityājyāhutimagnaye hutvā sarvaprāyaścittaṃ hutvāgniṃ samāropya gacchet || ‘samārūḍhe saminnāśe punarādheyamiṣyate || ’ upalepādikaṃ kṛtvā naṣṭāgniprāyaścittaṃ punarādheyaṃ saṃkalpya ādhānoktasaṃbhārānnidhāyāgniṃ pratiṣṭhāpya ayāścetisruvājyāhutiṃ sarvaprāyaścittaṃ ca juhuyāditi punarādheyam || svāgniśrameṇānyāgnau svayaṃ yajane svāgnāvanyayajane vā pathikṛtsthālīpākaṃ kariṣye iti saṃkalpya caruḥ kāryotha vā pathikṛtsthāne pūrṇāhutiṃ hoṣyāmīti saṃkalpya sruci dvādaśavāraṃ caturvāraṃ vājyaṃ gṛhītvā agnaye pathikṛte svāheti juhuyā-

⟨Now, when the sacrificer has to go abroad.⟩ After the withdrawal ⟨of the fire into the sticks⟩, when husband and wife go abroad, at the moment of crossing the two boundaries the anvārambha ⟨the ritual touching⟩ with a fuel-stick and the rest must be made by both of them, or by one of them. Otherwise the fire is lost. What is to be done when the sacrificer alone goes abroad: having performed the upasthāna ⟨standing worship⟩ of the fire with abhayaṃ vo'bhayaṃ me astu, he should set out on his journey. Then, on coming back, he should look at his own house with the mantra “O houses, do not fear; ⟨may there be⟩ well-being for you and for us; be fruitful in us, and may no hurt reach your lord of cattle”; and, entering the house with “with a glad mind I come to these houses, that slay no heroes, that hold heroes, that are rich in heroes, bearing refreshment and sprinkling ghee — glad in mind may I dwell in them”, he should look at it again three times with śivaṃ śagmaṃ śaṃ yoḥ, and at the end of the daily homa ⟨fire-offering⟩ should perform the upasthāna of the fire with abhayaṃ vo'bhayaṃ me astu. Taking the head of his eldest son in both hands and muttering the mantra “from limb by limb you come to be”, he should smell his head three times; so too for the other sons; but for daughters already given ⟨in marriage⟩ he should smell in silence. To one who has come home from a journey they should speak nothing unpleasant on that day, even if it had been promised. When the husband is away, the wife should perform the two smārta homas ⟨those prescribed by the smṛtis⟩ herself, and have the darśapūrṇamāsa ⟨the new- and full-moon sacrifice⟩, the sthālīpāka ⟨the pot-boiled offering⟩ and the piṇḍapitṛyajña ⟨the offering of balls to the forefathers⟩ performed by a brāhmaṇa. The ṛtvij ⟨officiating priest⟩ should perform the expiation for the fire's going out and the rest even when the wife is in her monthly period. But the re-joining ⟨of a lost fire⟩ should not take place while the husband is away. Nor do the occasional iṣṭis ⟨offerings⟩ — the iṣṭi on the birth of a child and the iṣṭi for the burning of the house — take place. For the expiatory iṣṭi there is the pūrṇāhuti ⟨the full oblation⟩. Now if the aupāsana fire goes out: having made the saṅkalpa ⟨declaration of intent⟩ “I shall perform the expiation for the going out of the gṛhya ⟨domestic⟩ fire”, he removes the ashes lying in the fire-place, smears the ground and so on, establishes the fire, consecrates the ājya ⟨clarified butter⟩, offers one ājya oblation with the mantra ayāś ca together with the sarvaprāyaścitta ⟨the all-purpose expiation⟩; and one of the two, husband or wife, must remain fasting until the time of the next homa. So up to twelve nights. Some say he should do either the fast or the homa with ayāś ca, and not both; this is the view of the Vṛttikāra ⟨the author of the commentary⟩. But some say that if, when the fire has gone out, two homa-times pass, then the lost fire must be re-joined. There, if the fire is lost for three nights, a hundred prāṇāyāmas ⟨restraints of the breath⟩; from then up to twenty nights, a fast of one day; from then up to two months, a fast of three nights; beyond that, up to a year, the Prājāpatya kṛcchra ⟨a fixed penance of fasting⟩; after that, a repetition of the kṛcchra every year. Having made the expiation in this way, and having laid out the materials named for the ādhāna ⟨the establishing of the fires⟩, he makes the saṅkalpa “I shall perform the expiation for the lost gṛhya fire”, and then the sruva ⟨small ladle⟩ oblation of ājya with ayāś ca, the wife's fast and the rest as before, or else the lāja-homa ⟨the offering of parched grain⟩ and the rest. They say that in this way the fire is produced again, up to twelve nights. After twelve days, having made the expiation for the break and given away the materials of the homa and the rest, the fire is re-joined by the rule of the marriage-homa and so on, each according to his own gṛhya manual. Now if the fire on which the anvādhāna ⟨the laying on of fuel for the coming sacrifice⟩ has been made goes out before the sacrifice: having produced the fire with ayāś ca as before, having made the anvādhāna again, having performed the upasthāna with bhūr bhuvaḥ svaḥ and offered the sarvaprāyaścitta, he should perform the sthālīpāka. If a journey falls due after the anvādhāna, he offers an ājya oblation to Agni with tubhyaṃ tā aṅgirastama, offers the sarvaprāyaścitta, withdraws the fire ⟨into the sticks⟩ and goes. “When the fire has been withdrawn and the fuel-stick is lost, the punarādheya ⟨re-establishing⟩ is required.” Having smeared the ground and so on, having made the saṅkalpa for the expiation of the lost fire and for the re-establishing, having laid out the materials named for the ādhāna and established the fire, he should offer with ayāś ca the sruva oblation of ājya and the sarvaprāyaścitta: this is the punarādheya. If, from the trouble of his own fire, he himself sacrifices on another's fire, or another sacrifices on his own fire, he should make the saṅkalpa “I shall perform the sthālīpāka for Pathikṛt ⟨Agni the maker of the road⟩” and prepare the caru ⟨the boiled offering⟩; or else he should make the saṅkalpa “in place of the Pathikṛt offering I shall offer the pūrṇāhuti”, take ājya into the sruc ⟨the larger ladle⟩ twelve times or four times, and offer with “agnaye pathikṛte svāhā” —

अथ यजमानस्य प्रवासोपस्थितौ ।

त् ॥ विवाहोत्तरमाधानोत्तरं वा पौर्णमास्यां स्थालीपाकारंभः ॥ प्रतिपदि यागोतिक्रांतश्चेदागामिपर्वपूर्वातिथिषु चतुर्थी नवमीचतुर्दशीद्वितीयापंचम्यष्टमीर्विहाय कार्यः ॥ नात्र कालातिक्रमप्रायश्चित्तम् ॥ अन्वाधानोत्तरं प्रतिपदीष्ट्यकरणे तृतीयादितिथिषु सर्वप्रायश्चित्तं हुत्वा पुनरन्वाधाय यागः ॥ द्वितीयपर्वप्राप्तौ अतीतेष्टिः पथिकृच्चरुपूर्वकं पर्वणि कार्या ॥ तत्राप्यतिक्रमे द्वितीयप्रतिपदि लुप्तेष्टेः पादकृच्छ्रं कृत्वा प्राप्तकालयागः ॥ द्वितीययागस्यापि आगामितिथिषु लोपे तत्पर्वणि पादकृच्छ्रपथिकृत्पूर्वकं द्वितीययागः ॥ तत्राप्यतिक्रमे तृतीयप्रतिपदि अर्धकृच्छ्रं यागद्वयस्य कृत्वा प्राप्तयागः ॥ तृतीययागस्योक्ततिथावर्धकृच्छ्रपथिकृत्पूर्वकं चतुर्थपर्वणि वाऽकरणे अग्निनाशात्पुनराधेयम् ॥ अत्र पुनराधेयस्वरूपं संभारनिधानपूर्वकमयाश्चेतिस्रुवाज्याहुतिरित्युन्वारूढसमिन्नाशस्थले उक्तमेव ॥ पुनराधानं तु विवाहहोमादिरूपं पुनराधेयाद्भिन्नम् ॥ आयतनाद्वहिः शम्यापरासात्प्राक् वह्निपाते इदं त एकमित्यृचा तमायतने प्रक्षिप्य सर्वप्रायश्चित्तं जुहुयात् ॥

t || vivāhottaramādhānottaraṃ vā paurṇamāsyāṃ sthālīpākāraṃbhaḥ || pratipadi yāgotikrāṃtaścedāgāmiparvapūrvātithiṣu caturthī navamīcaturdaśīdvitīyāpaṃcamyaṣṭamīrvihāya kāryaḥ || nātra kālātikramaprāyaścittam || anvādhānottaraṃ pratipadīṣṭyakaraṇe tṛtīyāditithiṣu sarvaprāyaścittaṃ hutvā punaranvādhāya yāgaḥ || dvitīyaparvaprāptau atīteṣṭiḥ pathikṛccarupūrvakaṃ parvaṇi kāryā || tatrāpyatikrame dvitīyapratipadi lupteṣṭeḥ pādakṛcchraṃ kṛtvā prāptakālayāgaḥ || dvitīyayāgasyāpi āgāmitithiṣu lope tatparvaṇi pādakṛcchrapathikṛtpūrvakaṃ dvitīyayāgaḥ || tatrāpyatikrame tṛtīyapratipadi ardhakṛcchraṃ yāgadvayasya kṛtvā prāptayāgaḥ || tṛtīyayāgasyoktatithāvardhakṛcchrapathikṛtpūrvakaṃ caturthaparvaṇi vā'karaṇe agnināśātpunarādheyam || atra punarādheyasvarūpaṃ saṃbhāranidhānapūrvakamayāścetisruvājyāhutirityunvārūḍhasaminnāśasthale uktameva || punarādhānaṃ tu vivāhahomādirūpaṃ punarādheyādbhinnam || āyatanādvahiḥ śamyāparāsātprāk vahnipāte idaṃ ta ekamityṛcā tamāyatane prakṣipya sarvaprāyaścittaṃ juhuyāt ||

⟨Now, when the sacrificer has to go abroad.⟩ — ⟨he should offer.⟩ After the marriage, or after the ādhāna ⟨the establishing of the fires⟩, the sthālīpāka ⟨the pot-boiled offering⟩ begins on a full-moon day. If the sacrifice has been let slip on the first lunar day ⟨pratipad⟩, it is to be done on the tithis ⟨lunar days⟩ before the coming parvan ⟨the new- or full-moon day⟩, leaving out the fourth, the ninth, the fourteenth, the second, the fifth and the eighth. Here there is no expiation for the lapse of time. If, after the anvādhāna ⟨the laying on of fuel for the coming sacrifice⟩, the iṣṭi ⟨offering⟩ is not performed on the first lunar day, then on the third and the following tithis he offers the sarvaprāyaścitta ⟨the all-purpose expiation⟩, makes the anvādhāna again, and sacrifices. When the second parvan comes, the lapsed iṣṭi is to be performed on the parvan, preceded by the caru ⟨boiled offering⟩ for Pathikṛt ⟨Agni the maker of the road⟩. If that too is let slip, then on the second pratipad he performs a quarter-kṛcchra ⟨a quarter of the fixed fasting penance⟩ for the lapsed iṣṭi and then the sacrifice whose time has come. If the second sacrifice also lapses on the following tithis, then on that parvan the second sacrifice is done, preceded by a quarter-kṛcchra and the Pathikṛt offering. If that too is let slip, then on the third pratipad he performs a half-kṛcchra for the two sacrifices and then the sacrifice whose time has come. If the third sacrifice is not performed on the said tithi, nor on the fourth parvan preceded by a half-kṛcchra and the Pathikṛt offering, the fire is lost and there must be a punarādheya ⟨re-establishing⟩. The form of the re-establishing here — the laying out of the materials, followed by the sruva ⟨small ladle⟩ oblation of ājya ⟨clarified butter⟩ with ayāś ca — has already been stated in the case of the loss of the fuel-stick into which the fire had been withdrawn. But the punarādhāna, which takes the form of the marriage-homa ⟨fire-offering⟩ and so on, is a different thing from the punarādheya. If fire falls outside the fire-place, within a śamyā's throw ⟨the distance a yoke-pin can be flung⟩, he should throw it back into the fire-place with the ṛc ⟨verse⟩ idaṃ ta ekam and offer the sarvaprāyaścitta.

अथ पर्वणि व्रतलोपेश्रुपाते च ।

पर्वणि व्रतलोपभये व्रतपतये चरुः पूर्णाहुतिर्वा ॥ पर्वणि दंपत्योरन्यतराश्रुपातेभये व्रतभृते चरुः पूर्णाहुतिर्वा ॥ पवित्रनाशेभये पवित्रवते चरुः पूर्णाहुतिर्वा ॥ अन्वाधानेष्टिमध्ये चंद्रग्रहणेऽत्राह गौरिति चंद्रायाज्यं हुत्वा नवो नव इत्युपस्थायेध्माधानादियागः ॥ सूर्योपरागे उद्वयमिति सूर्यायाज्यं हुत्वा चित्रं देवानामृत्युपस्थानम् ॥ अन्वाधानोत्तरं स्वप्ने रेतोविसर्गे इमं मे वरुण तत्त्वायामीति वरुणाय द्वे आज्याहुती रविपूजा ॥ पुनर्मामैति सौत्रमंत्रयोर्जपश्च ॥ बुद्ध्या रेतोविसर्गेभित्रतपतिश्चरुः ॥ अन्यदा स्वप्ने रेतोविसर्गे सूर्यनमस्कारत्रयम् ॥ इध्माधानोत्तरं हविर्दोषे दुष्टस्थाने आज्यं प्रतिनिधिं कृत्वा यागं समाप्य दुष्टं जले त्यक्त्वाऽन्वाधानादिस्तद्देवताकः पुनर्यागः ॥ इध्माधानात्पूर्वं हविर्दोषे तद्देवताकं हविः पुनरुत्पाद्य यागः ॥ स्विष्टकृदर्थहविर्दोषे आज्येन स्विष्टकृतं कुर्यात् ॥ अंगहविर्दोषे तदाज्यं पुनरुत्पादयेत् ॥ हविर्दोषास्तु ॥ प्रच्युतनखकेशैः कीटै रक्तास्थिविण्मूत्रश्लेष्माद्यैर्बीभत्सितैश्च मार्जारनकुलकाकैर्मुखजलबिंदुघर्मनासिकामलाश्रुकर्णमलैः सूतिकारजस्वलाचांडालादिदृष्टिभिश्च संसर्गाः ॥ देवताहविर्मंत्रादिविपर्यासे यद्वो देवा इति मरुद्भ्य आज्यहोमः ॥ कृत्स्नहविर्दाहे तद्विरुत्पाद्य स एव यागो न तु पुनर्यागः ॥ पूर्वादिचतुर्दिक्षु चरूत्सेके अग्नये यमाय वरुणाय सोमायेति क्रमेण हुत्वा सर्वत उत्सेके चतुर्भ्योपि हुत्वा कोणेषूत्सेके व्याहृतीर्हुत्वा चरुमाप्यायस्वसंतेपयांसीति मंत्राभ्यामाज्येनाप्याययति ॥ अग्नौ मिंदाहुती च द्वे इति केचित् ॥ स्वगृह्याग्नेरन्यगृह्याग्निना संसर्गे उभौ यजमानौ युगपत्तमग्निं समारोप्योभौ प्रत्यवरोहणं कृत्वाऽग्नये विविचये चरुं कुर्याताम् ॥ शवाग्निना संसर्गेऽग्नये शुचये चरुः पचनाग्निना संसर्गे संवर्गायाग्नये चरुः सर्वत्र संसर्गे समारोपप्रत्यवरोहणोत्तरं चरुः स्वयमग्निप्रज्वलने उद्दीप्यस्व जातवेदो० मानोहि ५ सीर्जातवेदो गामश्वं पुरुषं जगत् ॥ अबिभ्रदग्न आगहि श्रियामा परिपातयेति द्वाभ्यां द्वे समिधावग्नये जुहुयात् ॥ सर्वत्र विध्यपराधे सांगतार्थं सर्वप्रायश्चित्तम् ॥ गृहदाहेग्नये क्षामवते चरुः ॥ एवमन्यान्यपि प्रायश्चित्तानि बह्वृचब्राह्मणादिषूक्तानि ज्ञेयानि ॥ यत्र तु प्रायश्चित्तविशेषो नोक्तस्तत्र सर्वप्रायश्चित्तम् ॥ भूर्भुवःस्वरित्यनेनाज्याहुतेः सर्वप्रायश्चित्तसंज्ञा ॥

parvaṇi vratalopabhaye vratapataye caruḥ pūrṇāhutirvā || parvaṇi daṃpatyoranyatarāśrupātebhaye vratabhṛte caruḥ pūrṇāhutirvā || pavitranāśebhaye pavitravate caruḥ pūrṇāhutirvā || anvādhāneṣṭimadhye caṃdragrahaṇe'trāha gauriti caṃdrāyājyaṃ hutvā navo nava ityupasthāyedhmādhānādiyāgaḥ || sūryoparāge udvayamiti sūryāyājyaṃ hutvā citraṃ devānāmṛtyupasthānam || anvādhānottaraṃ svapne retovisarge imaṃ me varuṇa tattvāyāmīti varuṇāya dve ājyāhutī ravipūjā || punarmāmaiti sautramaṃtrayorjapaśca || buddhyā retovisargebhitratapatiścaruḥ || anyadā svapne retovisarge sūryanamaskāratrayam || idhmādhānottaraṃ havirdoṣe duṣṭasthāne ājyaṃ pratinidhiṃ kṛtvā yāgaṃ samāpya duṣṭaṃ jale tyaktvā'nvādhānādistaddevatākaḥ punaryāgaḥ || idhmādhānātpūrvaṃ havirdoṣe taddevatākaṃ haviḥ punarutpādya yāgaḥ || sviṣṭakṛdarthahavirdoṣe ājyena sviṣṭakṛtaṃ kuryāt || aṃgahavirdoṣe tadājyaṃ punarutpādayet || havirdoṣāstu || pracyutanakhakeśaiḥ kīṭai raktāsthiviṇmūtraśleṣmādyairbībhatsitaiśca mārjāranakulakākairmukhajalabiṃdugharmanāsikāmalāśrukarṇamalaiḥ sūtikārajasvalācāṃḍālādidṛṣṭibhiśca saṃsargāḥ || devatāhavirmaṃtrādiviparyāse yadvo devā iti marudbhya ājyahomaḥ || kṛtsnahavirdāhe tadvirutpādya sa eva yāgo na tu punaryāgaḥ || pūrvādicaturdikṣu carūtseke agnaye yamāya varuṇāya somāyeti krameṇa hutvā sarvata utseke caturbhyopi hutvā koṇeṣūtseke vyāhṛtīrhutvā carumāpyāyasvasaṃtepayāṃsīti maṃtrābhyāmājyenāpyāyayati || agnau miṃdāhutī ca dve iti kecit || svagṛhyāgneranyagṛhyāgninā saṃsarge ubhau yajamānau yugapattamagniṃ samāropyobhau pratyavarohaṇaṃ kṛtvā'gnaye vivicaye caruṃ kuryātām || śavāgninā saṃsarge'gnaye śucaye caruḥ pacanāgninā saṃsarge saṃvargāyāgnaye caruḥ sarvatra saṃsarge samāropapratyavarohaṇottaraṃ caruḥ svayamagniprajvalane uddīpyasva jātavedo0 mānohi 5 sīrjātavedo gāmaśvaṃ puruṣaṃ jagat || abibhradagna āgahi śriyāmā paripātayeti dvābhyāṃ dve samidhāvagnaye juhuyāt || sarvatra vidhyaparādhe sāṃgatārthaṃ sarvaprāyaścittam || gṛhadāhegnaye kṣāmavate caruḥ || evamanyānyapi prāyaścittāni bahvṛcabrāhmaṇādiṣūktāni jñeyāni || yatra tu prāyaścittaviśeṣo noktastatra sarvaprāyaścittam || bhūrbhuvaḥsvarityanenājyāhuteḥ sarvaprāyaścittasaṃjñā ||

⟨Now, at the parvan ⟨the new- or full-moon offering⟩, when the vow lapses and when tears fall.⟩ If on a parvan ⟨the new- or full-moon day⟩ there is fear that the vow will be broken, a caru ⟨boiled offering⟩ to Vratapati, or a pūrṇāhuti ⟨full oblation⟩. If on a parvan there is fear that tears will fall from either husband or wife, a caru to Vratabhṛt, or a pūrṇāhuti. If there is fear that the pavitra ⟨the purifying blade of grass⟩ will be lost, a caru to Pavitravat, or a pūrṇāhuti. If the moon is eclipsed in the middle of the anvādhāna-iṣṭi ⟨the offering for which the fuel has been laid on⟩, he offers ājya ⟨clarified butter⟩ to Candra with atrāha gauḥ, performs the upasthāna ⟨standing worship⟩ with navo navaḥ, and then the sacrifice from the laying on of the fuel onward. At an eclipse of the sun he offers ājya to Sūrya with ud vayam and makes the upasthāna with the ṛc ⟨verse⟩ citraṃ devānām. If semen is emitted in a dream after the anvādhāna: two ājya oblations to Varuṇa with imaṃ me varuṇa and tat tvā yāmi, and worship of the Sun; and the muttering of the two mantras of the sūtra beginning punar mām aitu. If the emission is deliberate, a caru to Vratapati. At any other time, if semen is emitted in a dream, three salutations to the Sun. If the oblation-material is spoiled after the laying on of the fuel, he puts ājya in place of the spoiled thing, completes the sacrifice, throws the spoiled thing into water, and then performs the sacrifice again to the same deity, from the anvādhāna onward. If the material is spoiled before the laying on of the fuel, he produces the material for that deity again and sacrifices. If the material meant for the Sviṣṭakṛt ⟨the offering to Agni as maker of the good oblation⟩ is spoiled, he should make the Sviṣṭakṛt with ājya. If the material of a subsidiary offering is spoiled, he should produce that ājya again. Now the spoiling of the material is this: contact with fallen nails or hair, with insects, with blood, bone, dung, urine, phlegm and the like, with loathsome things, with a cat, a mongoose or a crow, with drops of water from the mouth, with sweat, with mucus of the nose, with tears, with the dirt of the ear; and the gaze of a woman newly delivered, of a woman in her period, of a caṇḍāla ⟨an outcaste⟩ and the like. If the deity, the material, the mantra or the like are put the wrong way round, an ājya-homa ⟨fire-offering⟩ to the Maruts with yad vo devāḥ. If the whole material is burnt, he produces that material again and performs that same sacrifice, not a second sacrifice. If the caru boils over towards the four quarters, east and the rest, he offers in order to Agni, Yama, Varuṇa and Soma; if it boils over on every side, he offers to all four; if it boils over at the corners, he offers the vyāhṛtis ⟨the calls bhūḥ, bhuvaḥ and the rest⟩; and he replenishes the caru with ājya, with the two mantras āpyāyasva and saṃ te payāṃsi. Some say there are also two mindā ⟨blemish⟩ oblations in the fire. If one's own gṛhya ⟨domestic⟩ fire gets mixed with another's gṛhya fire, both sacrificers should withdraw that fire at the same moment, both perform the bringing down, and offer a caru to Agni Vivici ⟨the separator⟩. If it is mixed with a corpse-fire, a caru to Agni Śuci ⟨the pure⟩. If it is mixed with the cooking fire, a caru to Agni Saṃvarga. In every case of mixing, the caru comes after the withdrawal and the bringing down. If the fire blazes up of itself, he should offer two fuel-sticks to Agni with these two: “Blaze forth, O Jātavedas…”, and “Do not harm, O Jātavedas, cow, horse, man or the moving world; come to us, O Agni, bearing no hurt; do not let our fortune fall away.” In every offence against the rule, the sarvaprāyaścitta ⟨the all-purpose expiation⟩ is made, so that the rite may be whole with all its members. If the house burns, a caru to Agni Kṣāmavat. Other expiations too, stated in the Bahvṛcabrāhmaṇa and elsewhere, are to be understood in the same way. But where no particular expiation is stated, there the sarvaprāyaścitta applies. The name “sarvaprāyaścitta” belongs to the ājya oblation made with “bhūr bhuvaḥ svaḥ”.

अथान्युपघातनिमित्तानि ।

श्वसूकररासभकाकशृगालमर्कटशूद्रांत्यजपतितकुणपसूतिकारजस्वलाभिः पुरीषमूत्ररेतोश्रुपूयश्लेष्मशोणितास्थिमांसादिभिरन्यैर्वा जुगुप्सितैरारोपितारणिस्पर्शेऽग्नेः स्पर्शे वाग्निनाशः ॥ तत्रारणिगते वह्नौ नष्टे पुनराधेयमग्नेः स्पर्शे पुनराधानं यद्वा पुनस्त्वादित्या रुद्रा वसवः समिंधतां पुनर्ब्रह्माणो वसुनीथ यज्ञैः ॥ घृतेन त्वं तन्वँवर्धयस्व सत्याः संतु यजमानस्य कामाः स्वाहा ॥ आदित्यरुद्रवसुब्रह्मभ्य इदं न ममेति समिद्धोमः स्रुवेणाज्याहुतिर्वा ॥ अग्नौ जलोपघातेपीदमेव ॥ स्वस्य जीविनो मृतशब्दश्रवणेग्नये सुरभिमतेचरुः पूर्णाहुतिर्वा ॥ प्रधानाहुतीनां स्विष्टकृता संसर्गे सर्वप्रायश्चित्तम् ॥ पिंडपितृयज्ञेऽतिप्रणीतनाशे तत्राहोमपक्षे सर्वप्रायश्चित्तम् ॥ होमपक्षे पुनः प्रणयनमपि ॥ आपस्तंबानां प्रायश्चित्तान्ते प्रणयनमेव नित्यम् ॥ पिंडपितृयज्ञलोपे वैश्वानरश्चरुः सप्तहोत्राख्यमहाहविर्होतेत्यादिमंत्रैः पूर्णाहुतिर्वा ॥

śvasūkararāsabhakākaśṛgālamarkaṭaśūdrāṃtyajapatitakuṇapasūtikārajasvalābhiḥ purīṣamūtraretośrupūyaśleṣmaśoṇitāsthimāṃsādibhiranyairvā jugupsitairāropitāraṇisparśe'gneḥ sparśe vāgnināśaḥ || tatrāraṇigate vahnau naṣṭe punarādheyamagneḥ sparśe punarādhānaṃ yadvā punastvādityā rudrā vasavaḥ samiṃdhatāṃ punarbrahmāṇo vasunītha yajñaiḥ || ghṛtena tvaṃ tanvam̐vardhayasva satyāḥ saṃtu yajamānasya kāmāḥ svāhā || ādityarudravasubrahmabhya idaṃ na mameti samiddhomaḥ sruveṇājyāhutirvā || agnau jalopaghātepīdameva || svasya jīvino mṛtaśabdaśravaṇegnaye surabhimatecaruḥ pūrṇāhutirvā || pradhānāhutīnāṃ sviṣṭakṛtā saṃsarge sarvaprāyaścittam || piṃḍapitṛyajñe'tipraṇītanāśe tatrāhomapakṣe sarvaprāyaścittam || homapakṣe punaḥ praṇayanamapi || āpastaṃbānāṃ prāyaścittānte praṇayanameva nityam || piṃḍapitṛyajñalope vaiśvānaraścaruḥ saptahotrākhyamahāhavirhotetyādimaṃtraiḥ pūrṇāhutirvā ||

⟨Now the occasions that defile the ⟨sacred⟩ fire.⟩ If the araṇi ⟨the wood of the fire-drill⟩ into which the fire has been withdrawn is touched — or the fire itself is touched — by a dog, a boar, an ass, a crow, a jackal, a monkey, a śūdra, a man of the lowest castes, an outcaste, a corpse, a woman newly delivered or a woman in her period; or by dung, urine, semen, tears, pus, phlegm, blood, bone, flesh and the like; or by any other loathsome thing — the fire is lost. There, if the fire that has gone into the araṇi is lost, the punarādheya ⟨re-establishing⟩; if the fire itself is touched, the punarādhāna ⟨the fresh establishing⟩. Or else a fuel-stick offering, or an ājya ⟨clarified butter⟩ oblation with the sruva ⟨small ladle⟩, with: “May the Ādityas, the Rudras and the Vasus kindle you again; may the Brahmans again, O leader of wealth, ⟨kindle you⟩ with sacrifices. Do you increase your body with ghee; may the desires of the sacrificer come true — svāhā. To the Ādityas, the Rudras, the Vasus and the Brahmans: this is not mine.” The same holds when the fire is injured by water. If a man hears the word “dead” spoken of himself while he is alive, a caru ⟨boiled offering⟩ to Agni Surabhimat, or a pūrṇāhuti ⟨full oblation⟩. If the principal oblations get mixed with the Sviṣṭakṛt ⟨the offering to Agni as maker of the good oblation⟩, the sarvaprāyaścitta ⟨the all-purpose expiation⟩. In the piṇḍapitṛyajña ⟨the offering of balls to the forefathers⟩, if the praṇītā water ⟨the consecrated water carried forward⟩ is lost, then on the view that there is no homa ⟨fire-offering⟩ there, the sarvaprāyaścitta; on the view that there is a homa, the carrying forward of the water again as well. For the Āpastambas, the carrying forward at the end of the expiation is always required. If the piṇḍapitṛyajña is dropped, a caru to Vaiśvānara, or a pūrṇāhuti with the mantras beginning hotā, called the Saptahotṛ great oblation.

अथ श्रवणाकर्मलोपे ।

श्रवणाकर्मसर्पबल्याश्वयुज्याग्रयणप्रत्यवरोहणकर्मणामन्यतमलोपे प्राजापत्यकृच्छ्रम् ॥ अकृताग्रयणस्य नवान्नभक्षणेग्नये वैश्वानराय चरुः ॥ अष्टकालोपे उपवासः पूर्वेद्युः श्राद्धलोपेप्युपवासः ॥ उपवासप्रत्याम्नाय एकविप्रभोजनं वा ॥ अन्वष्टक्या लोपे एभिर्द्युभिः सुमना एभिरिंदुभिरिति ऋचः शतं जपः ॥ सर्वत्र चरुस्थाने पूर्णाहुतिः दर्शपूर्णमासानारंभे आलस्यादिना पूर्णाहुतिकरणे तु यागपर्याप्तं व्रीह्याज्यं देयमिति गृह्याग्निसागरे ॥ निषिद्धतिथ्यादौ स्वभार्यागमने अयाज्ययाजने लशुनादिगणिकान्नाद्यभोज्यभोजने निषिद्धप्रतिग्रहे पुनर्मामेत्विंद्रियम् इमेये धिष्ण्या स इति द्वाभ्यामाज्यहोमः समिद्धोमो वा जपो वा ॥ गृहोपरि कपोतोपवेशने देवाः कपोत इति पंचर्चसूक्तजपः प्रत्यृचमाज्यहोमो वा पाकयज्ञतंत्रेण ॥ दुःस्वप्नदर्शने यो मे राजन्पुज्योवेत्यृचा सूर्योपस्थानम् ॥ आतुरत्वनाशाय यक्ष्मरोगनाशाय वा मुंचामित्वेति सूक्तेन प्रत्यृचं चरोर्होमः यक्ष्मनाशायेदं न ममेति पंचसु त्यागः ॥ षष्ठं स्विष्टकृदिति ॥ प्रोक्षणीप्रणीतास्थजलानां बिंदुपाते स्रावे वा आपोहिष्ठेतित्र्यृचेन पुनः पूरणं ततं मे अपस्तदुतायते इत्यृचाज्याहुतिः ॥ इध्माधानलोपे तस्याज्यभागोत्तरं स्मरणे विपर्यासंप्रायश्चित्तं कृत्वेध्माधानं च कृत्वा प्रधानयागः ॥ प्रधानयागोत्तरं स्मरणेग्निसमिधनरूपद्वारस्याभावाल्लोप एवेति प्रायश्चित्तेनैव सिद्धिः ॥ अन्यांगेष्वप्येवमूह्यम्॥

śravaṇākarmasarpabalyāśvayujyāgrayaṇapratyavarohaṇakarmaṇāmanyatamalope prājāpatyakṛcchram || akṛtāgrayaṇasya navānnabhakṣaṇegnaye vaiśvānarāya caruḥ || aṣṭakālope upavāsaḥ pūrvedyuḥ śrāddhalopepyupavāsaḥ || upavāsapratyāmnāya ekaviprabhojanaṃ vā || anvaṣṭakyā lope ebhirdyubhiḥ sumanā ebhiriṃdubhiriti ṛcaḥ śataṃ japaḥ || sarvatra carusthāne pūrṇāhutiḥ darśapūrṇamāsānāraṃbhe ālasyādinā pūrṇāhutikaraṇe tu yāgaparyāptaṃ vrīhyājyaṃ deyamiti gṛhyāgnisāgare || niṣiddhatithyādau svabhāryāgamane ayājyayājane laśunādigaṇikānnādyabhojyabhojane niṣiddhapratigrahe punarmāmetviṃdriyam imeye dhiṣṇyā sa iti dvābhyāmājyahomaḥ samiddhomo vā japo vā || gṛhopari kapotopaveśane devāḥ kapota iti paṃcarcasūktajapaḥ pratyṛcamājyahomo vā pākayajñataṃtreṇa || duḥsvapnadarśane yo me rājanpujyovetyṛcā sūryopasthānam || āturatvanāśāya yakṣmaroganāśāya vā muṃcāmitveti sūktena pratyṛcaṃ carorhomaḥ yakṣmanāśāyedaṃ na mameti paṃcasu tyāgaḥ || ṣaṣṭhaṃ sviṣṭakṛditi || prokṣaṇīpraṇītāsthajalānāṃ biṃdupāte srāve vā āpohiṣṭhetitryṛcena punaḥ pūraṇaṃ tataṃ me apastadutāyate ityṛcājyāhutiḥ || idhmādhānalope tasyājyabhāgottaraṃ smaraṇe viparyāsaṃprāyaścittaṃ kṛtvedhmādhānaṃ ca kṛtvā pradhānayāgaḥ || pradhānayāgottaraṃ smaraṇegnisamidhanarūpadvārasyābhāvāllopa eveti prāyaścittenaiva siddhiḥ || anyāṃgeṣvapyevamūhyam||

⟨Now on the omission of the Śravaṇā rite ⟨performed on the full moon of Śrāvaṇa⟩.⟩ If any one of these rites is dropped — the Śravaṇā rite, the offering to the serpents, the Āśvayujī, the Āgrayaṇa ⟨the offering of first fruits⟩, the Pratyavarohaṇa ⟨the bringing down of the fire⟩ — the Prājāpatya kṛcchra ⟨a fixed penance of fasting⟩. If a man who has not performed the Āgrayaṇa eats the new grain, a caru ⟨boiled offering⟩ to Agni Vaiśvānara. If the Aṣṭakā ⟨the eighth-day offering to the forefathers⟩ is dropped, a fast; and if the śrāddha ⟨the offering to the forefathers⟩ of the day before is dropped, a fast also. Or, as a substitute for the fast, the feeding of one brāhmaṇa. If the Anvaṣṭakā is dropped, the japa ⟨muttered repetition⟩ of the ṛc ⟨verse⟩ “glad in mind with these days, with these moons” a hundred times. Everywhere a pūrṇāhuti ⟨full oblation⟩ may stand in the place of a caru. But the Gṛhyāgnisāgara says that if, before the darśapūrṇamāsa ⟨the new- and full-moon sacrifice⟩ has been begun, the pūrṇāhuti is made out of laziness or the like, then rice and ājya ⟨clarified butter⟩ enough for the sacrifice must be given away. For going to one's own wife on a forbidden tithi ⟨lunar day⟩ or the like; for sacrificing for a man for whom one should not sacrifice; for eating garlic and the like, or a harlot's food, or any other food that may not be eaten; and for accepting a forbidden gift — an ājya-homa ⟨fire-offering of clarified butter⟩, or a fuel-stick offering, or japa, with the two ⟨mantras⟩ punar mām aitv indriyam and ime ye dhiṣṇyāḥ. If a pigeon settles on the house, the japa of the five-verse hymn devāḥ kapotaḥ, or an ājya-homa with each ṛc of that hymn, by the procedure of the pākayajña ⟨the domestic cooked offering⟩. If a bad dream is seen, the upasthāna ⟨standing worship⟩ of the Sun with the ṛc beginning yo me rājan. To drive away sickness, or to drive away the disease yakṣma ⟨consumption⟩, an offering of caru with each ṛc of the hymn muñcāmi tvā; with five of them the tyāga ⟨the formal surrender of the oblation⟩, “for the destruction of yakṣma, this is not mine”; the sixth is the Sviṣṭakṛt ⟨the offering to Agni as maker of the good oblation⟩. If a drop falls, or there is a leak, from the water standing in the prokṣaṇī ⟨the sprinkling vessel⟩ or the praṇītā ⟨the vessel of consecrated water⟩, it is filled up again with the three ṛcs āpo hi ṣṭhā, and an ājya oblation is made with the ṛc tataṃ me apas tad u tāyate. If the laying on of the fuel is omitted and this is remembered after the ājyabhāga ⟨the two portions of clarified butter⟩, he makes the expiation for the reversal of order, then performs the laying on of the fuel, and then the principal sacrifice. If it is remembered after the principal sacrifice, then, since the means — the kindling of the fire with fuel — no longer exists, it is simply an omission, and the matter is settled by the expiation alone. The same is to be worked out for the other subsidiary parts as well.

अथाग्निनाशकानि ।

दंपत्योरन्यतरोग्निसमीपे उदयास्तमयकाले वसेत्॥ उभौ दंपती गृहसीमां ग्रामसीमां वा नदीं वोल्लंघ्य होमकाले बहिर्वसेतां तदा पुनराधानम् ॥ अग्नीनामजस्रहरणे शम्याप्रासात्प्रागुद्वासेग्निनाशः ॥ कर्मार्थं हरणेग्नीनां नाद्वासादि चोद्यते ॥ आत्मसमारोपणपक्षेप्पु मज्जने मैथुने शूद्रादिस्पर्शनेग्निनाशः ॥ पत्न्यनेकत्वेप्येकस्यामपि होमकाले गृहसीम्नो बहिर्गतायामग्निनाशः ज्येष्ठायामग्निसमीपस्थायां कनिष्ठया सह यजमानप्रवासो न दोषाय ॥ दंपती उभावपि ग्रामगृहयोः सीम्नोर्बहिर्गत्वा होमकालात्पूर्वमागतौ चेन्न दोषः ॥ यजमानेग्निसमीपस्थेपि होमकाले पत्न्या ग्रामांतरस्थितौ पुनराधानमाहुः ॥ प्रवासेन्यतरेण समारूढाग्नेरन्वारंभासत्त्वे नदीसीम्नोल्लंघने पुनराधानम् ॥ अग्निं विहाय यजमानस्य शतयोजनगमने वर्षपर्यंतं स्वयं होमाभावेग्निनाशः ॥ तत्र पुनराधानं पवित्रेष्टिर्वा ॥ “विनाग्निभिर्यदा पत्नी नदीमंबुधिगामिनीम्॥ अतिक्रमेत्तदाग्नीनां विनाशः स्यादिति श्रुतिः ॥” अग्निसमीपे पत्न्यौ पत्न्यंतरे वा पत्न्या नदीलंघने दोषो न ॥ पतिप्रवासे पत्न्या अग्निभिः सह सीमोल्लंघनेग्निनाशः ॥ एवं पत्युरपि पत्नीप्रवासे जलेन हेतुनाग्निरुपशांतश्चेत्पुनराधेयम् ॥ तदैव पुनराधेयमग्नावनुगते सति ॥ असमाधाय चेत्स्वामी सीमामुल्लंघ्य गच्छति ॥ ” समारोपणं विना शम्यापरासादूर्ध्वमग्नीनां हरणे नाशः ॥“ रजोदोषे समुत्पन्ने सूतके मृतकेपिवा ॥ प्रवसन्नग्निमान्विप्रः पुनराधानमर्हति ॥ बह्वीनामपि चैकस्यामुदक्यायां न तु व्रजेत् ॥ एकादशे चतुर्थेह्नि गंतुमिच्छेन्निमित्ततः ॥ न चाग्निहोमवेलायां प्रवसेन्न च पर्वणि ॥” होमद्वयात्यये दर्शपूर्णमासात्यये पुनराधेयमापस्तंबादिविषयम् ॥ “ पचनाग्नौ पचेदन्नं सूतके मृतकेपि वा ॥ अपक्त्वा तु वसेद्रात्रिं पुनराधानमर्हति ” इदं कात्यायनादिपरम् ॥ पत्नीप्रवासे पुनराधानमुक्तं तदेकभार्यस्य !! बहुभार्यस्य तु ज्येष्ठाप्रवास एव पुनराधानमिति केचित् ॥ एतेषु निमित्तेषु स्थितानग्नीनुत्सृज्यान्येषामाधानम् ॥ आरादुपकारकांगलोपे कर्मसमाप्तेः प्राक् प्रायश्चित्तं कृत्वा तदंगं कुर्यात् ॥ कर्मसमाप्तौ प्रायश्चित्तमेव नांगावृत्तिः ॥ सन्निपत्योपकारकांगस्य द्रव्यसंस्काररूपस्य लोपे प्रधानात्प्राक् तत्कार्यम् ॥ प्रधानोत्तरं प्रायश्चित्तमेव नावृत्तिः ॥

daṃpatyoranyatarognisamīpe udayāstamayakāle vaset|| ubhau daṃpatī gṛhasīmāṃ grāmasīmāṃ vā nadīṃ vollaṃghya homakāle bahirvasetāṃ tadā punarādhānam || agnīnāmajasraharaṇe śamyāprāsātprāgudvāsegnināśaḥ || karmārthaṃ haraṇegnīnāṃ nādvāsādi codyate || ātmasamāropaṇapakṣeppu majjane maithune śūdrādisparśanegnināśaḥ || patnyanekatvepyekasyāmapi homakāle gṛhasīmno bahirgatāyāmagnināśaḥ jyeṣṭhāyāmagnisamīpasthāyāṃ kaniṣṭhayā saha yajamānapravāso na doṣāya || daṃpatī ubhāvapi grāmagṛhayoḥ sīmnorbahirgatvā homakālātpūrvamāgatau cenna doṣaḥ || yajamānegnisamīpasthepi homakāle patnyā grāmāṃtarasthitau punarādhānamāhuḥ || pravāsenyatareṇa samārūḍhāgneranvāraṃbhāsattve nadīsīmnollaṃghane punarādhānam || agniṃ vihāya yajamānasya śatayojanagamane varṣaparyaṃtaṃ svayaṃ homābhāvegnināśaḥ || tatra punarādhānaṃ pavitreṣṭirvā || “vināgnibhiryadā patnī nadīmaṃbudhigāminīm|| atikramettadāgnīnāṃ vināśaḥ syāditi śrutiḥ ||” agnisamīpe patnyau patnyaṃtare vā patnyā nadīlaṃghane doṣo na || patipravāse patnyā agnibhiḥ saha sīmollaṃghanegnināśaḥ || evaṃ patyurapi patnīpravāse jalena hetunāgnirupaśāṃtaścetpunarādheyam || tadaiva punarādheyamagnāvanugate sati || asamādhāya cetsvāmī sīmāmullaṃghya gacchati || ” samāropaṇaṃ vinā śamyāparāsādūrdhvamagnīnāṃ haraṇe nāśaḥ ||“ rajodoṣe samutpanne sūtake mṛtakepivā || pravasannagnimānvipraḥ punarādhānamarhati || bahvīnāmapi caikasyāmudakyāyāṃ na tu vrajet || ekādaśe caturthehni gaṃtumicchennimittataḥ || na cāgnihomavelāyāṃ pravasenna ca parvaṇi ||” homadvayātyaye darśapūrṇamāsātyaye punarādheyamāpastaṃbādiviṣayam || “ pacanāgnau pacedannaṃ sūtake mṛtakepi vā || apaktvā tu vasedrātriṃ punarādhānamarhati ” idaṃ kātyāyanādiparam || patnīpravāse punarādhānamuktaṃ tadekabhāryasya !! bahubhāryasya tu jyeṣṭhāpravāsa eva punarādhānamiti kecit || eteṣu nimitteṣu sthitānagnīnutsṛjyānyeṣāmādhānam || ārādupakārakāṃgalope karmasamāpteḥ prāk prāyaścittaṃ kṛtvā tadaṃgaṃ kuryāt || karmasamāptau prāyaścittameva nāṃgāvṛttiḥ || sannipatyopakārakāṃgasya dravyasaṃskārarūpasya lope pradhānātprāk tatkāryam || pradhānottaraṃ prāyaścittameva nāvṛttiḥ ||

⟨Now the things that destroy the ⟨sacred⟩ fire.⟩ At the times of sunrise and sunset one of the two, husband or wife, must stay near the fire. If the two together cross the boundary of the house, or the boundary of the village, or a river, and are outside at the time of the homa ⟨fire-offering⟩, then there must be a punarādhāna ⟨a fresh establishing of the fire⟩. When the fires are being carried without a break, the fire is lost if they are set down short of a śamyā's throw ⟨the distance a yoke-pin can be flung⟩. When the fires are carried for the sake of a rite, no such setting-down and the rest is enjoined. Even on the view that the fire is withdrawn into oneself, it is lost by plunging into water, by intercourse, and by the touch of a śūdra and the like. Even where there are several wives, the fire is lost if even one of them has gone outside the boundary of the house at the time of the homa; but if the eldest wife stays near the fire, the sacrificer's going abroad with a younger wife is no fault. If both husband and wife go outside the boundaries of the village and the house but return before the time of the homa, there is no fault. Even if the sacrificer is near the fire, they say there must be a punarādhāna if the wife is in another village at the time of the homa. On a journey, if neither of the two makes the anvārambha ⟨the ritual touching⟩ of the fire that has been withdrawn ⟨into the sticks⟩, and a river or a boundary is crossed, there must be a punarādhāna. If the sacrificer leaves the fire behind and goes a hundred yojanas ⟨a yojana is roughly four krośas⟩, and for a year there is no homa done by himself, the fire is lost; there a punarādhāna, or else a pavitreṣṭi ⟨the offering called pavitrā⟩. “When the wife, without the fires, crosses a river that runs to the sea, then the fires are destroyed — so says the śruti.” If the husband is near the fire, or if there is another wife, there is no fault in a wife's crossing a river. When the husband is away, if the wife crosses the boundary together with the fires, the fire is lost; and so too for the husband when the wife is away. If the fire is quenched by water, there must be a punarādheya ⟨re-establishing⟩; and likewise a punarādheya when the fire has gone out, “and if the master goes across the boundary without having set ⟨the fire⟩ in order.” Without the withdrawal, if the fires are carried beyond a śamyā's throw, they are lost. “When the menses have appeared, or in the impurity of a birth or of a death, a brāhmaṇa who keeps the fires and goes abroad deserves a punarādhāna. Even where he has many wives, he should not travel while one of them is in her period. He may wish to go, for cause, on the eleventh day or on the fourth. And he should not go abroad at the hour of the fire-offering, nor on a parvan ⟨the new- or full-moon day⟩.” The re-establishing on the lapse of two homas, or on the lapse of the darśapūrṇamāsa ⟨the new- and full-moon sacrifice⟩, concerns the Āpastambas and the rest. “He should cook the food on the cooking fire, in the impurity of a birth or of a death; but if he passes a night without cooking, he deserves a punarādhāna.” This refers to the Kātyāyanas and the rest. The punarādhāna prescribed when the wife goes abroad is for a man with one wife; but some say that for a man with many wives the punarādhāna comes only when the eldest goes abroad. On these occasions the fires that stand established are given up and others are established. If a subsidiary member that helps from a distance is omitted, he should make the expiation before the rite is finished and then perform that member; if the rite is already finished, the expiation alone — the member is not repeated. If a member that helps by direct contact, such as the consecration of the material, is omitted, it must be done before the principal act; after the principal act, the expiation alone — no repetition.

अथ पूर्व भार्यामृतौ अग्निदाहविचारः ।

मृतायै पत्न्यै दाहायार्धाग्निं दत्त्वावशिष्टाग्नौ सायं प्रातर्होमस्थालीपाकाग्रयणानि कुर्यात् ॥ कौस्तुभे त्वर्धाग्निदानादिकमुक्त्वा विधुरस्यापूर्वाधानप्रकारस्तस्य विच्छेदे पुनराधानप्रकारश्चोक्तः॥ तत्राधानप्रकारोवशिष्टाग्नेः प्राक् होमान्नापरः॥ यद्वा श्रौताग्निषु भार्यायै अर्धाग्निदानं कृत्वा उत्सर्गेष्ट्या पूर्वाग्नीन्परित्यज्य पुनराधानं कृत्वाग्निहोत्रं कार्यमित्युक्तं तद्वदत्रापि उत्सर्गेष्ट्या पूर्वाग्नित्यागोत्तरमपूर्वाधानं कौस्तुभे उक्तमिति योज्यमिति भाति ॥ अरणिस्त्रुवादिपात्राणां लक्षणवृक्षादिविचारोन्यत्र ज्ञेयः ॥ एतेषां विधीनां संकल्पादिबिस्तरयुक्ताः प्रयोगा गृह्याग्निसागरे ॥ प्रायश्चित्तादिविधयः प्रायः सर्वसूत्रेषु समाना एव ॥ क्वचित्क्वचित्स्वस्वसूत्रोक्ता विशेषा ऊह्याः ॥ विवाहहोमो गृहप्रवेशनीयहोमेन समानतंत्रेणानुष्ठीयमानो बह्वृचानां पुनराधानमन्येषां विवाहहोमाद्भिन्नमेवेति विशेषः ॥

mṛtāyai patnyai dāhāyārdhāgniṃ dattvāvaśiṣṭāgnau sāyaṃ prātarhomasthālīpākāgrayaṇāni kuryāt || kaustubhe tvardhāgnidānādikamuktvā vidhurasyāpūrvādhānaprakārastasya vicchede punarādhānaprakāraścoktaḥ|| tatrādhānaprakārovaśiṣṭāgneḥ prāk homānnāparaḥ|| yadvā śrautāgniṣu bhāryāyai ardhāgnidānaṃ kṛtvā utsargeṣṭyā pūrvāgnīnparityajya punarādhānaṃ kṛtvāgnihotraṃ kāryamityuktaṃ tadvadatrāpi utsargeṣṭyā pūrvāgnityāgottaramapūrvādhānaṃ kaustubhe uktamiti yojyamiti bhāti || araṇistruvādipātrāṇāṃ lakṣaṇavṛkṣādivicāronyatra jñeyaḥ || eteṣāṃ vidhīnāṃ saṃkalpādibistarayuktāḥ prayogā gṛhyāgnisāgare || prāyaścittādividhayaḥ prāyaḥ sarvasūtreṣu samānā eva || kvacitkvacitsvasvasūtroktā viśeṣā ūhyāḥ || vivāhahomo gṛhapraveśanīyahomena samānataṃtreṇānuṣṭhīyamāno bahvṛcānāṃ punarādhānamanyeṣāṃ vivāhahomādbhinnameveti viśeṣaḥ ||

⟨Now, when the wife dies first, the consideration of the cremation with the ⟨sacred⟩ fire.⟩ Having given half the fire for the cremation of a wife who has died, he should perform the evening and morning homa ⟨fire-offering⟩, the sthālīpāka ⟨pot-boiled offering⟩ and the Āgrayaṇa ⟨offering of first fruits⟩ on the fire that is left. But in the Kaustubha, after stating the giving of half the fire and the rest, the manner of a fresh ādhāna ⟨establishing of the fire⟩ for the widower is given, and the manner of the punarādhāna ⟨re-establishing⟩ if there is a break in it. There the manner of the ādhāna is no other than ⟨what was said⟩ before the homa on the fire that is left. Or else — just as it has been said that, in the case of the śrauta fires, one gives half the fire for the wife, abandons the former fires by the utsarga-iṣṭi ⟨the offering of dismissal⟩, makes a punarādhāna and then performs the agnihotra — so here too it seems right to take it that what the Kaustubha means is a fresh ādhāna after the former fire has been abandoned by the utsarga-iṣṭi. The examination of the marks of the araṇi ⟨the wood of the fire-drill⟩, the sruva ⟨small ladle⟩ and the other vessels, and of the trees ⟨they are made from⟩ and the rest, is to be learned elsewhere. The performances of these rules, set out at length with the saṅkalpa ⟨declaration of intent⟩ and the rest, are in the Gṛhyāgnisāgara. The rules of expiation and the rest are for the most part the same in all the sūtras; here and there the particulars stated in each man's own sūtra are to be worked out. The distinction is this: the marriage-homa, performed by the same procedure as the homa of entering the house, is itself the punarādhāna for the Bahvṛcas, while for the others the punarādhāna is something different from the marriage-homa.

अथ पराग्निपक्कनिषेधः ।

अथ कात्यायनोपयोगि किंचिदुच्यते ॥ “ पराग्निपक्कं नाश्नीयाद्गुडगोरसमंतरा ॥ आहिताग्नेरयं धर्मो याज्ञिकानां तु संमतः ॥ इक्षुक्षीरविकाराश्च भ्राष्ट्रभृष्टयवा अपि ॥ पराग्निपक्कं न ज्ञेयं प्रवासे चाग्निहोत्रिणः ॥ यदन्नं वारिहीनं च पक्कं केवलपावके ॥ तदन्नं फलवद्ग्राह्यमन्नदोषो न विद्यते ॥ ”

atha kātyāyanopayogi kiṃciducyate || “ parāgnipakkaṃ nāśnīyādguḍagorasamaṃtarā || āhitāgnerayaṃ dharmo yājñikānāṃ tu saṃmataḥ || ikṣukṣīravikārāśca bhrāṣṭrabhṛṣṭayavā api || parāgnipakkaṃ na jñeyaṃ pravāse cāgnihotriṇaḥ || yadannaṃ vārihīnaṃ ca pakkaṃ kevalapāvake || tadannaṃ phalavadgrāhyamannadoṣo na vidyate || ”

⟨Now the prohibition of food cooked on another's fire.⟩ Now something is said that is of use to the Kātyāyanas. “He should not eat what has been cooked on another's fire, except molasses and the products of the cow. This is the law for a man who has established the fires, and it is approved by the ritualists. Products of sugar-cane and of milk, and even barley parched in a frying-pan, are not to be reckoned as cooked on another's fire; nor ⟨is anything so reckoned⟩ when the agnihotrin ⟨one who keeps the daily fire-offering⟩ is abroad. And food that has no water in it, cooked on fire alone, may be taken as fruit is taken; there is no fault of food in it.”

अथ गृह्याग्नौ पाकविचारः ।

“प्रातर्होमं तु निर्वर्त्य समुद्धृत्य हुताशनात् ॥ शेषं महानसे कृत्वा तत्र पाकं समाचरेत् ॥ पूर्वेण योजयित्वा तं तस्मिन्होमो विधीयते ॥ अतोस्मिन्वैश्वदेवादि कर्म कुर्यादतंद्रितः ॥ ” बह्वृचकारिकायाम् ॥ “ नित्यपाकाय शालाग्नेरेकदेशस्य कार्यतः ॥ पाकार्थमुल्मुकं हृत्वा तत्र पक्त्वा महानसे ॥ वैश्वदेवोग्न्यगारेस्यात्पाकार्थोग्निश्च लौकिकः ॥ भूरिपाको भवेद्यत्र श्राद्धाद्युत्सवेषु च ॥ कृते च वैश्वदेवेथ लौकिको नैव कार्यतः ॥ दीपको धूपकश्चैव तापार्थं यश्च नीयते ॥ सर्वे ते लौकिका ज्ञेयास्तावन्मात्रापवर्गतः ॥ बहुधा विहतोह्यग्निरावसथ्यात्कथंचन ॥ यावदेकोपतिष्ठेत तावदन्यो न मथ्यते ॥ वैश्वदेवात्तथा होमात्प्राग् ज्ञेयं नैव मंथनम् ॥ पचनाग्नावपक्वाहः पुनराधानमर्हति ॥ आरोपितारणी चोभे एका वा यदि नश्यति ॥ तत्राग्न्याधेयमिच्छंति पुनराधेयमेव वा ॥ ”

“prātarhomaṃ tu nirvartya samuddhṛtya hutāśanāt || śeṣaṃ mahānase kṛtvā tatra pākaṃ samācaret || pūrveṇa yojayitvā taṃ tasminhomo vidhīyate || atosminvaiśvadevādi karma kuryādataṃdritaḥ || ” bahvṛcakārikāyām || “ nityapākāya śālāgnerekadeśasya kāryataḥ || pākārthamulmukaṃ hṛtvā tatra paktvā mahānase || vaiśvadevognyagāresyātpākārthogniśca laukikaḥ || bhūripāko bhavedyatra śrāddhādyutsaveṣu ca || kṛte ca vaiśvadevetha laukiko naiva kāryataḥ || dīpako dhūpakaścaiva tāpārthaṃ yaśca nīyate || sarve te laukikā jñeyāstāvanmātrāpavargataḥ || bahudhā vihatohyagnirāvasathyātkathaṃcana || yāvadekopatiṣṭheta tāvadanyo na mathyate || vaiśvadevāttathā homātprāg jñeyaṃ naiva maṃthanam || pacanāgnāvapakvāhaḥ punarādhānamarhati || āropitāraṇī cobhe ekā vā yadi naśyati || tatrāgnyādheyamicchaṃti punarādheyameva vā || ”

⟨Now the consideration of cooking on the domestic fire.⟩ “Having finished the morning homa ⟨fire-offering⟩ and taken ⟨fire⟩ up out of the fire-eater ⟨Agni⟩, he should carry the remainder into the kitchen and do the cooking there. Having joined it to the earlier ⟨fire⟩, the homa is prescribed in it; therefore in this fire he should perform the Vaiśvadeva ⟨the daily offering to all the gods⟩ and the rest, and not be slack about it.” — so in the Bahvṛca-kārikā. “For the daily cooking, a part of the hall-fire is to be used: he carries a brand for the cooking and cooks with it there in the kitchen. The Vaiśvadeva should be in the fire-house, and the fire meant for cooking is the common one. Where there is much cooking — at a śrāddha ⟨offering to the forefathers⟩ and at festivals — and once the Vaiśvadeva has been done, the common fire is not to be used at all. The fire of the lamp, the fire of the incense, and the fire that is carried for warmth — all these are to be known as common, each by the single purpose it is let go for. Though the fire has somehow been divided many times out of the āvasathya ⟨the household fire⟩, so long as one of them stands by, another is not churned. And no churning at all is to be known before the Vaiśvadeva and the homa. He who lets a day pass without cooking on the cooking fire deserves a punarādhāna ⟨re-establishing of the fire⟩. And if both the araṇis ⟨the woods of the fire-drill⟩ into which the fire was withdrawn are lost, or one of them, then in that case they hold that there should be an agnyādheya, or else a punarādheya.”

अथारणिनाशे ।

“आधानारोपितारण्योः क्षये ग्राह्ये नवे पुनः ॥ तदलाभे यदोद्घायादत्र स्यात्पुनराहितिः ॥ शूद्रोदक्यांत्यजैश्चैव पतितामेध्यरासभैः ॥ अनारूढारणिस्पर्शे ते विहायान्ययोर्ग्रहः ॥ ” आरूढारणिस्पर्शे पुनराधेयमुक्तम् ॥ “ भवंतं नः समेत्यप्सु मज्जयेद् दूषितारणी ॥ एकारण्येव दुष्टा चेत्तामेवाप्सु निमज्जयेत् ॥ तत्रान्यारणि लाभात्प्रागुद्घाते पुनराहितिः ॥ ” उद्घाते अग्नौ नष्टे ॥ “ नष्टायामरणी यावदग्निस्तिष्ठति वेश्मनि ॥ तावद्धोमादिकं कृत्वा तन्नाशे पुनराहरेत् ॥ ” अत्रैकारणिनाशेऽन्यामेकां मन्त्रेणोपादायोभाभ्यां मंथनमिति केचित् ॥ अवशिष्टां तामेव च्छित्त्वा मंथनमित्यपरे॥एकस्याः दोषेप्यरणिद्वयं त्यक्त्वा नूतनद्वयोपादानमिति नारायणवृत्त्याशयः॥अयमरणिविचारः श्रौतस्मार्तसाधारणः सर्वशाखासाधारणश्च॥अग्निसमारोपे कार्तीयैर्वैश्वदेवः पाकश्च लौकिकेग्नौ कार्य इत्याहुः॥ “यस्य वेदश्च वेदी च विच्छिद्येते त्रिपुरुषम्॥स वै दुर्ब्राह्मणो ज्ञेयः सर्वकर्मसु गर्हितः॥अग्निहोत्रं प्रकुर्वीत ज्ञानवाञ्छ्रद्धयान्वितः ॥ अग्निहोत्रात्परो धर्मो न भूतो न भविष्यति ॥ श्रौते कर्मणि नो शक्तो ज्ञानद्रव्याद्यभावतः ॥ स्मार्तं कुर्याद्यथाशक्त्यात्राप्याचारं लभेत्सदा ॥ कृतदारो न तिष्ठेत क्षणमप्यग्निना विना ॥ तिष्ठेत चेद्विजो व्रात्यस्तथा च पतितो भवेत् ॥ न गृह्णीयाद्विवाहाग्निं गृहस्थ इति मन्यते ॥ अन्नं तस्य न भोक्तव्यं वृथा पाको हि स स्मृतः ॥ यो दद्यात्कांचनं मेरुं पृथिवीं च ससागराम् ॥ तत्सायंप्रातर्होमस्य तुल्यं भवति वा न वा ॥” इति होमप्रकरणम् ॥

“ādhānāropitāraṇyoḥ kṣaye grāhye nave punaḥ || tadalābhe yadodghāyādatra syātpunarāhitiḥ || śūdrodakyāṃtyajaiścaiva patitāmedhyarāsabhaiḥ || anārūḍhāraṇisparśe te vihāyānyayorgrahaḥ || ” ārūḍhāraṇisparśe punarādheyamuktam || “ bhavaṃtaṃ naḥ sametyapsu majjayed dūṣitāraṇī || ekāraṇyeva duṣṭā cettāmevāpsu nimajjayet || tatrānyāraṇi lābhātprāgudghāte punarāhitiḥ || ” udghāte agnau naṣṭe || “ naṣṭāyāmaraṇī yāvadagnistiṣṭhati veśmani || tāvaddhomādikaṃ kṛtvā tannāśe punarāharet || ” atraikāraṇināśe'nyāmekāṃ mantreṇopādāyobhābhyāṃ maṃthanamiti kecit || avaśiṣṭāṃ tāmeva cchittvā maṃthanamityapare||ekasyāḥ doṣepyaraṇidvayaṃ tyaktvā nūtanadvayopādānamiti nārāyaṇavṛttyāśayaḥ||ayamaraṇivicāraḥ śrautasmārtasādhāraṇaḥ sarvaśākhāsādhāraṇaśca||agnisamārope kārtīyairvaiśvadevaḥ pākaśca laukikegnau kārya ityāhuḥ|| “yasya vedaśca vedī ca vicchidyete tripuruṣam||sa vai durbrāhmaṇo jñeyaḥ sarvakarmasu garhitaḥ||agnihotraṃ prakurvīta jñānavāñchraddhayānvitaḥ || agnihotrātparo dharmo na bhūto na bhaviṣyati || śraute karmaṇi no śakto jñānadravyādyabhāvataḥ || smārtaṃ kuryādyathāśaktyātrāpyācāraṃ labhetsadā || kṛtadāro na tiṣṭheta kṣaṇamapyagninā vinā || tiṣṭheta cedvijo vrātyastathā ca patito bhavet || na gṛhṇīyādvivāhāgniṃ gṛhastha iti manyate || annaṃ tasya na bhoktavyaṃ vṛthā pāko hi sa smṛtaḥ || yo dadyātkāṃcanaṃ meruṃ pṛthivīṃ ca sasāgarām || tatsāyaṃprātarhomasya tulyaṃ bhavati vā na vā ||” iti homaprakaraṇam ||

⟨Now on the loss of the araṇis ⟨the two sticks from which the fire is churned⟩.⟩ “If the araṇis ⟨the woods of the fire-drill⟩ into which the fire was placed at the ādhāna ⟨the establishing of the fire⟩ are destroyed, new ones are to be taken again; and if they cannot be got, then, when ⟨the fire⟩ goes out, there must be a fresh establishing. And if an araṇi into which the fire has not been withdrawn is touched by a śūdra, by a woman in her period, by a man of the lowest castes, by an outcaste, by an unclean thing or by an ass, those two are given up and two others are taken.” If an araṇi into which the fire has been withdrawn is touched, a punarādheya ⟨re-establishing⟩ is prescribed. “Saying bhavantaṃ naḥ sam etya he should sink the polluted araṇis in water; and if only one araṇi is polluted, he should sink that one alone in water. There, if ⟨the fire⟩ goes out before another araṇi can be got, there must be a fresh establishing.” “Goes out” means that the fire is lost. “When the araṇi is lost, so long as the fire stands in the house he should perform the homa ⟨fire-offering⟩ and the rest with it; when that too is lost, he should fetch ⟨fire⟩ again.” Here, when one araṇi is lost, some say he should take another single one with the mantra and churn with the two together; others say he should split the one that is left and churn with that; the purport of Nārāyaṇa's commentary is that even when one is polluted both araṇis are given up and two new ones are taken. This examination of the araṇi is common to the śrauta and the smārta rites, and common to all the śākhās ⟨Vedic schools⟩. They say that when the fire has been withdrawn, the Kārtīyas must perform the Vaiśvadeva ⟨the daily offering to all the gods⟩ and the cooking on the common fire. “He in whose family the Veda and the altar have been broken off for three generations is to be known as a bad brāhmaṇa, blamed in every rite. A man of knowledge, filled with faith, should perform the agnihotra; there has not been and there will not be any dharma higher than the agnihotra. One who is not able to do the śrauta rite, for want of knowledge or of means, should do the smārta rite as far as he can, and in this too he always keeps the practice. A married man should not remain even a moment without the fire; if he does, the twice-born becomes a vrātya ⟨one who has fallen from the rites⟩ and so an outcaste. He who does not take up the marriage fire is held to be a householder ⟨in name only⟩; his food must not be eaten, for his cooking is declared to be in vain. Though a man should give a Meru of gold and the earth with its seas, that is or is not the equal of the evening and the morning homa.” Thus the section on the homa.

अथ नित्यदानम् ।

“एकस्मिन्नप्यतिक्रांते दिने दानविवर्जिते ॥ दस्युभिर्मुषितस्येव युक्तमाक्रंदितुं भृशम्” ॥ तस्माद्विभवानुसारेण धनधान्यादि देयमसंभवे पूगीफलादिकमपि प्रत्यहं देयम् ॥ ततो गोब्राह्मणादिमंगलदर्शनमित्यष्टधा विभक्तदिनस्य प्रथमभागकृत्यम् ॥ द्वितीयभागे वेदशास्त्राभ्यासः ॥“ पठेद्ध्यापयेद्वेदान् जपेच्चैव विचारयेत् ॥ अवेक्षेत च शास्त्राणि धर्मादीनि द्विजोत्तमः ॥” देवार्चनमपि प्रातर्होमोत्तरं वा चतुर्थभागे ब्रह्मयज्ञोत्तरं वा कार्यम् ॥ “ विधाय देवतापूजां प्रातर्होमादनंतरम् ॥ कुर्वीत देवतापूजां जपयज्ञानंतरम् ” इत्यादिद्विविधस्मृतेः ॥

“ekasminnapyatikrāṃte dine dānavivarjite || dasyubhirmuṣitasyeva yuktamākraṃdituṃ bhṛśam” || tasmādvibhavānusāreṇa dhanadhānyādi deyamasaṃbhave pūgīphalādikamapi pratyahaṃ deyam || tato gobrāhmaṇādimaṃgaladarśanamityaṣṭadhā vibhaktadinasya prathamabhāgakṛtyam || dvitīyabhāge vedaśāstrābhyāsaḥ ||“ paṭheddhyāpayedvedān japeccaiva vicārayet || avekṣeta ca śāstrāṇi dharmādīni dvijottamaḥ ||” devārcanamapi prātarhomottaraṃ vā caturthabhāge brahmayajñottaraṃ vā kāryam || “ vidhāya devatāpūjāṃ prātarhomādanaṃtaram || kurvīta devatāpūjāṃ japayajñānaṃtaram ” ityādidvividhasmṛteḥ ||

⟨Now the daily gift.⟩ “Even for a single day gone by without a gift it is fitting to cry aloud bitterly, like a man robbed by thieves.” Therefore, according to his means, money and grain and the rest are to be given; and if that is not possible, even an areca-nut or the like must be given every day. Then the auspicious sight of a cow, a brāhmaṇa and the rest. This is the work of the first part of the day, which is divided into eight parts. In the second part, the study of the Veda and the śāstras. “The best of the twice-born should recite the Vedas and teach them, should mutter them and reflect on them, and should look into the śāstras that deal with dharma and the rest.” The worship of the gods too is to be done either right after the morning homa ⟨fire-offering⟩, or in the fourth part after the brahmayajña ⟨the daily recitation of the Veda⟩; for the smṛti is of two kinds — “having done the worship of the deity right after the morning homa…”, and “he should do the worship of the deity after the japa-sacrifice ⟨the sacrifice that consists of muttered recitation⟩.”

अथ पूज्यप्रतिमादिविचारः ।

तत्र विष्णुशिवब्रह्मसूर्यशक्तिविनायकादिष्वभिमतां देवतामर्चयेत् ॥ तत्रापि कलौ हरिहरयोः पूजा प्रशस्ता ॥ “ न विष्ण्वाराधनात्पुण्यं विद्यते कर्म वैदिकम् ॥ तस्मादनादिमध्यांतं नित्यमाराधयेद्धरिम् ॥ अथ वा देवमीशानं भगवंतं सनातनम् ॥ प्रणवेनाथ वा रुद्रगायत्र्या त्र्यंबकेन वा ॥ तथोन्नमः शिवायैति मंत्रेणानेन वा यजेत् ॥ ” तत्रापि प्रतिमास्थंडिलादिभ्यः शालग्रामे बाणलिंगे च प्रशस्ता ॥ आवाहनादिकं विना सदा देवतासंनिधानात् ॥ श्रीमद्भागवते ॥ “ उद्वासावाहने न स्तः स्थिरायामुद्धवार्चने ॥ अस्थिरायां विकल्पः स्यात् स्थंडिले तु भवेद्वयम् ॥ ” तत्र संक्षेपतः पूजाप्रयोग उच्यते ॥ विशेषविचारस्तु मूर्त्तिप्रतिष्ठाप्रसंगेन वक्ष्यते ॥ “ देवार्चनं प्रकर्तव्यं त्रिकालेपि यथाक्रमम् ॥ अशक्तौ विस्तरात्प्रातर्मध्याह्ने चंदनादितः ॥ सायं नीराजनं कुर्यात्त्रिकाले तुलसीदलम् ॥ यथा संध्या तथा पूजा त्रिकाले मोक्षदा स्मृता ” इति कमलाकरः ॥ तत्रोदयात्पूर्वं निर्माल्यमपसार्य यथाकाले पूजारंभः ॥ येभ्यो माता० एवापित्रे विश्वदेवाय० इति पठन् घंटानादं कृत्वाचम्य प्राणानायम्य देशकालादिसंकीर्तनांते श्रीमहाविष्णुपूजां करिष्ये इति पंचायतनपक्षे श्रीरुद्रविनायकसूर्यशक्तिपरिवृतश्रीमहाविष्णुपूजां करिष्य इति संकल्प्यासनादि विधाय सहस्रशीर्षेति षोडशर्चस्य सूक्तस्य नारायणः पुरुषोऽनुष्टुप् अन्त्या त्रिष्टुप् ॥ न्यासे पूजायां च विनियोगः ॥ ततः प्रथमामृचं वामे करे । द्वितीयां दक्षिणे न्यसेत् । तृतीयां वामे पादे । चतुर्थीं दक्षिणे पादे । पंचमीं वामे जानुनि । षष्ठीं दक्षिणे । सप्तमीं वामकटौ । अष्टमीं दक्षिणे । नवमीं नाभौ । दशमीं हृदि । एकादशीं कंठे । द्वादशीं वामबाहौ । त्रयोदशीं दक्षिणे । चतुर्दशीं मुखे । पंचदशीमक्ष्णोः । षोडशीं मूर्ध्नि ॥ “ एवं देहे च देवे च न्यासं कुर्याद्विधानतः ॥ अन्त्याभिः पंचभिर्ऋग्भिर्हृदयाद्यंगपंचके ॥ कलशं शंखघंटे च पाद्यार्घ्याचमनीयकम् ॥ संपूज्य प्रोक्ष्य चात्मानं पूजासंभारमेव च ॥ ध्यायेदभिमतां विष्णुमूर्त्तिं संपूजयेत्ततः ॥ ” प्रथमया पुरुषसूक्तस्य ऋचावाहनम् ॥ शालग्रामादौ आवाहनाभावान्मंत्रपुष्पं ऋगंते श्रीमहाविष्णवे श्रीकृष्णायेत्येवमभिमतमूर्त्तिं चतुर्थ्यादिश्य सर्वोपचारार्पणम्॥ पंचायतने तु श्रीविष्णवे शिवविनायकसूर्यशक्तिभ्यश्चेत्येवं यथोपास्यमुच्चारः ॥ नैवेद्यादौ पार्थक्याभावे यथांशत इति वदेत् ॥ द्वितीययासनं दद्यात् ॥ तृतीयया पाद्यम् ॥ चतुर्थ्यार्घ्यम् ॥ पंचम्याचमनम् ॥ षष्ठ्या स्नानम् ॥ संभवे पंचामृतस्नानान्याप्यायस्वेत्यादिमंत्रैः ॥ चंदनौशीरकर्पूरकुंकुमागुरुवासितजलैः सुवर्णघर्मानुवाकमहापुरुषविद्यापुरुषसूक्तनीराजनसामभिरभिषेकः ॥ सप्तम्या वस्त्रम् ॥ अष्टम्या यज्ञोपवीतम् ॥ नवम्या गंधम् ॥ दशम्या पुष्पाणि ॥ एकादश्या धूपम् ॥ द्वादश्या दीपम् ॥ “ स्नाने धूपे च दीपे च घंटादेर्नादमाचरेत् ॥ ” त्रयोदश्या नैवेद्यम्॥ संभवे फलतांबूलदक्षिणाः नीराजनं च॥ चतुर्दश्या नमनम्॥ पंचदश्या प्रदक्षिणाः ॥ षोडश्या विसर्जनं पुष्पांजलिर्वा ॥ “स्नाने वस्त्रे च नैवेद्ये दद्यादाचमनं तथा॥ दत्त्वा षोडशभिर्ऋग्भिः षोडशान्नस्य चाहुतीः ॥ सूक्तेन प्रत्यृचं

tatra viṣṇuśivabrahmasūryaśaktivināyakādiṣvabhimatāṃ devatāmarcayet || tatrāpi kalau hariharayoḥ pūjā praśastā || “ na viṣṇvārādhanātpuṇyaṃ vidyate karma vaidikam || tasmādanādimadhyāṃtaṃ nityamārādhayeddharim || atha vā devamīśānaṃ bhagavaṃtaṃ sanātanam || praṇavenātha vā rudragāyatryā tryaṃbakena vā || tathonnamaḥ śivāyaiti maṃtreṇānena vā yajet || ” tatrāpi pratimāsthaṃḍilādibhyaḥ śālagrāme bāṇaliṃge ca praśastā || āvāhanādikaṃ vinā sadā devatāsaṃnidhānāt || śrīmadbhāgavate || “ udvāsāvāhane na staḥ sthirāyāmuddhavārcane || asthirāyāṃ vikalpaḥ syāt sthaṃḍile tu bhavedvayam || ” tatra saṃkṣepataḥ pūjāprayoga ucyate || viśeṣavicārastu mūrttipratiṣṭhāprasaṃgena vakṣyate || “ devārcanaṃ prakartavyaṃ trikālepi yathākramam || aśaktau vistarātprātarmadhyāhne caṃdanāditaḥ || sāyaṃ nīrājanaṃ kuryāttrikāle tulasīdalam || yathā saṃdhyā tathā pūjā trikāle mokṣadā smṛtā ” iti kamalākaraḥ || tatrodayātpūrvaṃ nirmālyamapasārya yathākāle pūjāraṃbhaḥ || yebhyo mātā0 evāpitre viśvadevāya0 iti paṭhan ghaṃṭānādaṃ kṛtvācamya prāṇānāyamya deśakālādisaṃkīrtanāṃte śrīmahāviṣṇupūjāṃ kariṣye iti paṃcāyatanapakṣe śrīrudravināyakasūryaśaktiparivṛtaśrīmahāviṣṇupūjāṃ kariṣya iti saṃkalpyāsanādi vidhāya sahasraśīrṣeti ṣoḍaśarcasya sūktasya nārāyaṇaḥ puruṣo'nuṣṭup antyā triṣṭup || nyāse pūjāyāṃ ca viniyogaḥ || tataḥ prathamāmṛcaṃ vāme kare | dvitīyāṃ dakṣiṇe nyaset | tṛtīyāṃ vāme pāde | caturthīṃ dakṣiṇe pāde | paṃcamīṃ vāme jānuni | ṣaṣṭhīṃ dakṣiṇe | saptamīṃ vāmakaṭau | aṣṭamīṃ dakṣiṇe | navamīṃ nābhau | daśamīṃ hṛdi | ekādaśīṃ kaṃṭhe | dvādaśīṃ vāmabāhau | trayodaśīṃ dakṣiṇe | caturdaśīṃ mukhe | paṃcadaśīmakṣṇoḥ | ṣoḍaśīṃ mūrdhni || “ evaṃ dehe ca deve ca nyāsaṃ kuryādvidhānataḥ || antyābhiḥ paṃcabhirṛgbhirhṛdayādyaṃgapaṃcake || kalaśaṃ śaṃkhaghaṃṭe ca pādyārghyācamanīyakam || saṃpūjya prokṣya cātmānaṃ pūjāsaṃbhārameva ca || dhyāyedabhimatāṃ viṣṇumūrttiṃ saṃpūjayettataḥ || ” prathamayā puruṣasūktasya ṛcāvāhanam || śālagrāmādau āvāhanābhāvānmaṃtrapuṣpaṃ ṛgaṃte śrīmahāviṣṇave śrīkṛṣṇāyetyevamabhimatamūrttiṃ caturthyādiśya sarvopacārārpaṇam|| paṃcāyatane tu śrīviṣṇave śivavināyakasūryaśaktibhyaścetyevaṃ yathopāsyamuccāraḥ || naivedyādau pārthakyābhāve yathāṃśata iti vadet || dvitīyayāsanaṃ dadyāt || tṛtīyayā pādyam || caturthyārghyam || paṃcamyācamanam || ṣaṣṭhyā snānam || saṃbhave paṃcāmṛtasnānānyāpyāyasvetyādimaṃtraiḥ || caṃdanauśīrakarpūrakuṃkumāguruvāsitajalaiḥ suvarṇagharmānuvākamahāpuruṣavidyāpuruṣasūktanīrājanasāmabhirabhiṣekaḥ || saptamyā vastram || aṣṭamyā yajñopavītam || navamyā gaṃdham || daśamyā puṣpāṇi || ekādaśyā dhūpam || dvādaśyā dīpam || “ snāne dhūpe ca dīpe ca ghaṃṭādernādamācaret || ” trayodaśyā naivedyam|| saṃbhave phalatāṃbūladakṣiṇāḥ nīrājanaṃ ca|| caturdaśyā namanam|| paṃcadaśyā pradakṣiṇāḥ || ṣoḍaśyā visarjanaṃ puṣpāṃjalirvā || “snāne vastre ca naivedye dadyādācamanaṃ tathā|| dattvā ṣoḍaśabhirṛgbhiḥ ṣoḍaśānnasya cāhutīḥ || sūktena pratyṛcaṃ

⟨Now the consideration of which images and the like are to be worshipped.⟩ There he should worship the deity he prefers among Viṣṇu, Śiva, Brahmā, Sūrya, Śakti, Vināyaka and the rest; and among these, in the Kali age, the worship of Hari and Hara is commended. “There is no Vedic act more meritorious than the worship of Viṣṇu; therefore one should always worship Hari, who has no beginning, middle or end. Or else the god Īśāna, the blessed, the everlasting: with the praṇava ⟨the syllable oṃ⟩, or with the Rudra-gāyatrī, or with the Tryambaka ⟨mantra⟩, or with this mantra oṃ namaḥ śivāya, he should worship him.” And among these, the worship is better in the śālagrāma ⟨the sacred stone of Viṣṇu⟩ and in the bāṇaliṅga ⟨the stone liṅga of Śiva⟩ than in an image, on the sthaṇḍila ⟨the levelled ground⟩ and the rest, because the deity is always present there without any invocation and so on. In the Śrīmad Bhāgavata: “In the worship of a fixed ⟨image⟩, O Uddhava, there is neither dismissal nor invocation; in a movable one there is an option; but on the sthaṇḍila both take place.” There the procedure of worship is now stated in brief; the detailed examination will be given in connection with the consecration of an image. “The worship of the deity is to be done at all three times of the day, each in its order. If a man is unable, then at length in the morning, at midday with sandal-paste and the rest, and in the evening he should do the nīrājana ⟨the waving of lights⟩; at all three times a leaf of tulasī. As the sandhyā ⟨twilight worship⟩, so the pūjā: at the three times it is declared to give liberation.” — so Kamalākara. There, before sunrise, having taken away the nirmālya ⟨the faded offerings of the previous worship⟩, the worship begins at its proper time. Reciting yebhyo mātā… and evāpitre viśvadevāya…, he sounds the bell, sips water, restrains the breaths, and at the end of the naming of the place and time makes the saṅkalpa ⟨declaration of intent⟩ “I shall perform the worship of the blessed Mahāviṣṇu” — or, on the pañcāyatana ⟨five-shrine⟩ plan, “I shall perform the worship of the blessed Mahāviṣṇu surrounded by the blessed Rudra, Vināyaka, Sūrya and Śakti.” Having performed the rite of the seat and the rest: of the sixteen-ṛc hymn beginning sahasraśīrṣā, the ṛṣi ⟨seer⟩ is Nārāyaṇa, the deity Puruṣa, the metre Anuṣṭubh, the last ⟨verse⟩ Triṣṭubh; the viniyoga ⟨the use of the mantra⟩ is in the nyāsa ⟨the placing of mantras on the body⟩ and in the worship. Then he should place the first ṛc on the left hand, the second on the right; the third on the left foot, the fourth on the right foot; the fifth on the left knee, the sixth on the right; the seventh on the left hip, the eighth on the right; the ninth on the navel, the tenth on the heart, the eleventh on the throat; the twelfth on the left arm, the thirteenth on the right; the fourteenth on the mouth, the fifteenth on the two eyes, the sixteenth on the head. “Thus he should make the nyāsa by rule, both on his own body and on the god; with the last five ṛcs, on the five limbs beginning with the heart. Having worshipped the water-pot, the conch and the bell, and the water for the feet, the arghya ⟨the offering of water⟩ and the water for sipping, and having sprinkled himself and the materials of worship as well, he should meditate on the form of Viṣṇu he prefers, and then worship it.” With the first ṛc of the Puruṣasūkta, the invocation. In the śālagrāma and the like, since there is no invocation, ⟨he offers⟩ the mantra-flower; at the end of each ṛc, naming in the dative the form he prefers — “to the blessed Mahāviṣṇu”, “to the blessed Kṛṣṇa” — he offers all the services. But in the pañcāyatana the utterance is “to the blessed Viṣṇu, and to Śiva, Vināyaka, Sūrya and Śakti”, according to what he worships. In the food-offering and the rest, if there is no separate portion, he should say “according to the share”. With the second ṛc he should give the seat; with the third, water for the feet; with the fourth, the arghya; with the fifth, water for sipping; with the sixth, the bath — if possible the baths of the five nectars, with the mantras āpyāyasva and the rest. The sprinkling is done with water scented with sandal, uśīra ⟨fragrant root⟩, camphor, saffron and aguru, and with the Suvarṇagharma anuvāka ⟨section⟩, the Mahāpuruṣavidyā, the Puruṣasūkta and the Nīrājana sāmans. With the seventh, the garment; with the eighth, the sacred thread; with the ninth, the scent; with the tenth, the flowers; with the eleventh, the incense; with the twelfth, the lamp. “At the bath, at the incense and at the lamp he should sound the bell and the rest.” With the thirteenth, the food-offering — if possible fruit, betel and the fee, and the waving of lights; with the fourteenth, the bowing; with the fifteenth, the circumambulations; with the sixteenth, the dismissal, or a handful of flowers. “At the bath, at the garment and at the food-offering he should likewise give water for sipping. Having given sixteen oblations of food with the sixteen ṛcs, and, with the hymn, with each ṛc —

अथ पूज्यप्रतिमादिविचारः ।

पुष्पं दत्त्वा सूक्तेन संस्तुयात् ॥ ” ततः पौराणिकैः प्राकृतैश्च स्तुत्वा ॥ “शिरोमत्पादयोः कृत्वा बाहुभ्यां च परस्परम्॥ प्रपन्नं पाहि मामीश भीतं मृत्युग्रहार्णवात् ॥ ” इति वदन्नमेत् ॥ निर्माल्यं देवदत्तं भावयित्वा शिरसि धारयेत् ॥ शंखोदकं शिरसि धृत्वा देवतीर्थं पूजांते वैश्वदेवांते वा शिरसि धार्यं पेयं च ॥ तत्र क्रमः ॥ “विप्रपादोदकं पीत्वा विष्णुपादोदकं पिबेत् ॥ शालग्रामशिलातोयमपीत्वा यस्तु मस्तके ॥ प्रक्षेपणं च कुरुते ब्रह्महा स निगद्यते ॥ पात्रांतरेण वै ग्राह्यं न करेण कदाचन” इति कमलाकरः ॥ क्षालनेन एकस्यैव वस्त्रस्य प्रतिदिने दाने दोषो न ॥ एवं सुवर्णादिभूषणानामपि ॥ सुवर्णमययज्ञोपवीतेप्येवमाचारः ॥ एवं पूजायाः फलं स्कांदे ॥ “ कामासक्तोथ वा क्रुद्धः शालाग्रामशिलार्चनात् ॥ भक्त्या वा यदि वाऽभक्त्या कलौ मुक्तिमवाप्नुयात् ॥ कथां यः कुरुते विष्णोः शालग्रामशिलाग्रतः ॥ वैवस्वतभयं नास्ति तथा च कलिकालजम् ॥ प्रायश्चित्तं हि पापानां कलौ पादोदकं हरेः ॥ धृते शिरसि पीते च सर्वास्तुष्यंति देवताः ॥ विष्णुमूर्ध्नि स्थितं पुष्पं शिरसा न वहेन्नरः ॥ ” बौधायनोक्तो हरिहरयोः पूजाविधिः पराशरमाधवे ॥ मया तु शिवपूजाविधिः शिवरात्रिप्रकरणे द्वितीयपरिच्छेदे उक्तः इति नेहोच्यते ॥

puṣpaṃ dattvā sūktena saṃstuyāt || ” tataḥ paurāṇikaiḥ prākṛtaiśca stutvā || “śiromatpādayoḥ kṛtvā bāhubhyāṃ ca parasparam|| prapannaṃ pāhi māmīśa bhītaṃ mṛtyugrahārṇavāt || ” iti vadannamet || nirmālyaṃ devadattaṃ bhāvayitvā śirasi dhārayet || śaṃkhodakaṃ śirasi dhṛtvā devatīrthaṃ pūjāṃte vaiśvadevāṃte vā śirasi dhāryaṃ peyaṃ ca || tatra kramaḥ || “viprapādodakaṃ pītvā viṣṇupādodakaṃ pibet || śālagrāmaśilātoyamapītvā yastu mastake || prakṣepaṇaṃ ca kurute brahmahā sa nigadyate || pātrāṃtareṇa vai grāhyaṃ na kareṇa kadācana” iti kamalākaraḥ || kṣālanena ekasyaiva vastrasya pratidine dāne doṣo na || evaṃ suvarṇādibhūṣaṇānāmapi || suvarṇamayayajñopavītepyevamācāraḥ || evaṃ pūjāyāḥ phalaṃ skāṃde || “ kāmāsaktotha vā kruddhaḥ śālāgrāmaśilārcanāt || bhaktyā vā yadi vā'bhaktyā kalau muktimavāpnuyāt || kathāṃ yaḥ kurute viṣṇoḥ śālagrāmaśilāgrataḥ || vaivasvatabhayaṃ nāsti tathā ca kalikālajam || prāyaścittaṃ hi pāpānāṃ kalau pādodakaṃ hareḥ || dhṛte śirasi pīte ca sarvāstuṣyaṃti devatāḥ || viṣṇumūrdhni sthitaṃ puṣpaṃ śirasā na vahennaraḥ || ” baudhāyanokto hariharayoḥ pūjāvidhiḥ parāśaramādhave || mayā tu śivapūjāvidhiḥ śivarātriprakaraṇe dvitīyaparicchede uktaḥ iti nehocyate ||

⟨Now the consideration of which images and the like are to be worshipped.⟩ — having offered a flower, he should praise ⟨the god⟩ with the hymn.” Then, having praised him with the hymns of the purāṇas and with those in the common tongue, he should bow with: “Placing my head at your feet and my two arms one upon the other: protect me, O lord, who have come to you for refuge and am afraid of the sea of death and its seizing.” Taking the nirmālya ⟨the offerings taken down from the god⟩ as given by the god, he should wear it on his head. Having placed the conch-water on his head, the devatīrtha ⟨the water from the god's feet⟩ is to be worn on the head and drunk, either at the end of the worship or at the end of the Vaiśvadeva ⟨the daily offering to all the gods⟩. The order there is this: “Having drunk the water from a brāhmaṇa's feet, he should drink the water from Viṣṇu's feet. But he who, without drinking the water of the śālagrāma ⟨the sacred stone of Viṣṇu⟩ stone, sprinkles it on his head, is called a slayer of a brāhmaṇa. It is to be taken in a separate vessel, never in the hand.” — so Kamalākara. There is no fault in giving the same single garment day after day, provided it is washed; and so too with ornaments of gold and the rest; and the same practice holds even with a sacred thread made of gold. The fruit of such worship, in the Skānda: “Whether attached to desire or angry, whether with devotion or without devotion, by the worship of the śālagrāma stone a man wins liberation in the Kali age. He who tells the story of Viṣṇu before the śālagrāma stone has no fear of Vaivasvata ⟨Yama, the god of death⟩, nor any fear born of the Kali age. In the Kali age the water of Hari's feet is the expiation of sins; when it is borne on the head and drunk, all the deities are pleased. A man should not carry on his head a flower that has stood on Viṣṇu's head.” The rule for the worship of Hari and Hara stated by Baudhāyana is in the Parāśaramādhava. But I have stated the rule for the worship of Śiva in the section on Śivarātri in the second pariccheda ⟨division of this book⟩, and so it is not stated here.

अथ पूजालोपे दोषः ।

कौर्मे ॥“ यो मोहादथ वालस्यादकृत्वा देवतार्चनम् ॥ भुंक्ते स याति नरकं सूकरेष्वभिजायते ॥ ” एवं देवं संपूज्य मातापितृप्रमुखान् गुरून्पूजयेत् ॥ “ यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ ” इति श्रुतेरिति माधवः ॥

kaurme ||“ yo mohādatha vālasyādakṛtvā devatārcanam || bhuṃkte sa yāti narakaṃ sūkareṣvabhijāyate || ” evaṃ devaṃ saṃpūjya mātāpitṛpramukhān gurūnpūjayet || “ yasya deve parā bhaktiryathā deve tathā gurau ” iti śruteriti mādhavaḥ ||

⟨Now the fault of omitting the worship.⟩ In the Kūrma: “He who, from delusion or from laziness, eats without having done the worship of the deity goes to hell and is born among pigs.” Having thus worshipped the god, he should worship his elders, beginning with his mother and father; for the śruti says, “he who has the highest devotion to God, and to his teacher as to God” — so Mādhava.

अथतृतीयेऽह्नो भागे जीविकाविचारः ।

तृतीयभागे पोष्यवर्गार्थं धनार्जनम् ॥ यजनाध्ययनदानयाजनाध्यापनप्रतिग्रहाः षट् विप्रकर्माणि ॥ “ षण्णां तु कर्मणामस्य त्रीणि कर्माणि जीविका ॥ याजनाध्यापने चैव विशुद्धाच्च प्रतिग्रहः ॥ ” श्रीभागवते-“प्रतिग्रहं मन्यमानस्तपस्तेजोयशोनुदम् ॥ अन्याभ्यामेव जीवेत शिलैर्वा दोषवृत्तयोः ” इति ॥ तथा-‘वार्ता विचित्रा शालीनयायावरशिलोञ्छनम् ॥’ विचित्रा वार्ता कृष्यादि ॥ शालीनमयाचितम् ॥ यायावरं प्रत्यहं धान्ययाच्ञा ॥ कणिशोपादानं कणोपादानं च शिलोञ्छनम् ॥ अत्रोत्तरोत्तरा प्रशस्ता॥ शिलोञ्छनं कलौ निषिद्धम् ॥ “कुसूलकुंभीधान्यो वा त्र्याहिकोश्वस्तनोपि वा ॥ ” कुटुंबपोषणे द्वादशाहपर्याप्तधान्यः कुसूलधान्यः ॥ षडहपर्याप्तधान्यः कुंभीधान्यः ॥ न कुर्यात्कृषिवाणिज्यं सेवावृत्तिं तथैव च॥ब्राह्मण्याद्धीयते तेन तस्मात्तानि विवर्जयेत् ॥”इत्युक्तेर्वार्तावृत्तिरापद्विषया ॥ “ पुत्रमांसं वरं भोक्तुं न तु राजप्रतिग्रहः ” इति वाक्यमधर्मवर्त्तिराजप्रतिग्रहविषयम् ॥

tṛtīyabhāge poṣyavargārthaṃ dhanārjanam || yajanādhyayanadānayājanādhyāpanapratigrahāḥ ṣaṭ viprakarmāṇi || “ ṣaṇṇāṃ tu karmaṇāmasya trīṇi karmāṇi jīvikā || yājanādhyāpane caiva viśuddhācca pratigrahaḥ || ” śrībhāgavate-“pratigrahaṃ manyamānastapastejoyaśonudam || anyābhyāmeva jīveta śilairvā doṣavṛttayoḥ ” iti || tathā-‘vārtā vicitrā śālīnayāyāvaraśiloñchanam ||’ vicitrā vārtā kṛṣyādi || śālīnamayācitam || yāyāvaraṃ pratyahaṃ dhānyayācñā || kaṇiśopādānaṃ kaṇopādānaṃ ca śiloñchanam || atrottarottarā praśastā|| śiloñchanaṃ kalau niṣiddham || “kusūlakuṃbhīdhānyo vā tryāhikośvastanopi vā || ” kuṭuṃbapoṣaṇe dvādaśāhaparyāptadhānyaḥ kusūladhānyaḥ || ṣaḍahaparyāptadhānyaḥ kuṃbhīdhānyaḥ || na kuryātkṛṣivāṇijyaṃ sevāvṛttiṃ tathaiva ca||brāhmaṇyāddhīyate tena tasmāttāni vivarjayet ||”ityuktervārtāvṛttirāpadviṣayā || “ putramāṃsaṃ varaṃ bhoktuṃ na tu rājapratigrahaḥ ” iti vākyamadharmavarttirājapratigrahaviṣayam ||

⟨Now, in the third part of the day, the consideration of livelihood.⟩ In the third part ⟨of the day⟩, the earning of money for those he has to support. Sacrificing, studying, giving, officiating at sacrifices, teaching, and accepting gifts are the six duties of a brāhmaṇa. “But of his six duties, three are his livelihood: officiating at sacrifices, teaching, and accepting gifts from a pure man.” In the Śrī Bhāgavata: “Holding that the accepting of gifts drives away austerity, lustre and fame, he should live by the other two alone, or by gleaned ears when those two occupations are at fault.” And: “Trade of many kinds, the śālīna and yāyāvara ways, and the gleaning of ears and of grains.” “Trade of many kinds” is agriculture and the like; “śālīna” is what comes unasked; “yāyāvara” is the begging of grain every day; “śiloñchana” is the taking up of ears of corn and the taking up of single grains. Among these, each later one is the more commended. Gleaning is forbidden in the Kali age. “He may be a man who keeps his grain in a granary, or in a jar, or who has a store for three days, or one for the morrow.” In supporting a family, he who has grain enough for twelve days is a kusūladhānya ⟨granary-holder⟩; he who has grain enough for six days is a kumbhīdhānya ⟨jar-holder⟩. “He should not take to agriculture, to trade, or to a life of service; by these he falls away from his brāhmaṇahood, and therefore he should shun them.” Since this is said, living by trade concerns times of distress only. The saying “it is better to eat the flesh of one's son than to accept a gift from a king” concerns a gift from a king who walks in unrighteousness.

अथापद्वृत्तिः पक्वान्नभिक्षा च ।

वृद्धौ च मातापितरौ साध्वी भार्या सुतः शिशुश्चायाज्ययाजनशूद्रप्रतिग्रहादिनापि पोषणीया इत्यप्यापदि ॥ शाकपयोदधिपुष्पजलकुशभूमयः कुलटाषंढपतितभिन्नान्नीचादप्ययाचितप्राप्ता ग्राह्याः ॥ “ ब्रह्मचारी यतिश्चैव विद्यार्थी गुरुपोषकः ॥ अध्वगः क्षीणवृत्तिश्च षट् पक्वान्नस्य भिक्षुकाः ॥ ” शूद्रस्य द्विजशुश्रूषावृत्तिः ॥ आपदि कृष्यादिः ॥ चतुर्थभागे मध्याह्नस्नानम् ॥ प्रातर्गोमयस्नानं मध्याह्ने मृत्तिकास्नानमनयोर्विधिः प्रायश्चित्ते उक्तः। शेषविधिः प्रातःस्नानवत्॥ ब्रह्मयज्ञांगतर्पणात्प्राक् वस्त्रं न निष्पीड्यमिति विशेषः॥ततो धृतपुंड्रो मध्याह्नसंध्यां कुर्यात् ॥

vṛddhau ca mātāpitarau sādhvī bhāryā sutaḥ śiśuścāyājyayājanaśūdrapratigrahādināpi poṣaṇīyā ityapyāpadi || śākapayodadhipuṣpajalakuśabhūmayaḥ kulaṭāṣaṃḍhapatitabhinnānnīcādapyayācitaprāptā grāhyāḥ || “ brahmacārī yatiścaiva vidyārthī gurupoṣakaḥ || adhvagaḥ kṣīṇavṛttiśca ṣaṭ pakvānnasya bhikṣukāḥ || ” śūdrasya dvijaśuśrūṣāvṛttiḥ || āpadi kṛṣyādiḥ || caturthabhāge madhyāhnasnānam || prātargomayasnānaṃ madhyāhne mṛttikāsnānamanayorvidhiḥ prāyaścitte uktaḥ| śeṣavidhiḥ prātaḥsnānavat|| brahmayajñāṃgatarpaṇātprāk vastraṃ na niṣpīḍyamiti viśeṣaḥ||tato dhṛtapuṃḍro madhyāhnasaṃdhyāṃ kuryāt ||

⟨Now the livelihood in a time of distress, and the begging of cooked food.⟩ Aged mother and father, a virtuous wife, and a son who is a small child must be supported even by officiating for a man for whom one ought not to officiate, or by accepting a gift from a śūdra and the like — and this too only in distress. Vegetables, milk, curds, flowers, water, kuśa grass and land, if they come unasked even from a low person — an unchaste woman, a eunuch, an outcaste, or one whose food may not be shared — may be accepted. “A brahmacārin ⟨a student of the Veda⟩, an ascetic, a student of learning, one who supports his teacher, a traveller, and one whose livelihood has failed: these six may beg cooked food.” The śūdra's livelihood is the service of the twice-born; in distress, agriculture and the rest. In the fourth part ⟨of the day⟩, the midday bath. In the morning the bath with cow-dung, at midday the bath with earth; the rule for these two has been stated under prāyaścitta ⟨expiation⟩. The rest of the rule is as for the morning bath. The difference is that the garment is not to be wrung out before the tarpaṇa ⟨the offering of water⟩ that is a member of the brahmayajña ⟨the daily recitation of the Veda⟩. Then, wearing the puṇḍra ⟨the sectarian mark on the forehead⟩, he should perform the midday sandhyā ⟨twilight worship⟩.

अथ ऋग्वेदिनां मध्याह्नसंध्या ।

“अध्यर्धयामादासायं संध्या माध्याह्निकीष्यते” तत्र विशेषः॥ सूर्यश्चेति स्थाने आपः पुनंत्विति मन्त्राचमनम् ॥ आपः पुनंत्वित्यस्य नारायणयाज्ञवल्क्य आपः पृथिवी ब्रह्मणस्पतिरृष्टी मन्त्राचमने विनियोगः॥ ॐ “ आपः पुनंतु पृथिवीं पृथिवी पूता पुनातु माम् ॥ पुनंतु ब्रह्मणस्पतिर्ब्रह्मपूता पुनातु माम् ॥ यदुच्छिष्टमभोज्यं यद्वा दुश्चरितं मम ॥ सर्वं पुनंतु मामापोऽसतां च प्रतिग्रह ꣿ स्वाहा ” इति पिबेत् ॥ अघमर्षांते तिष्ठन्॥ हंसः शुचिषदित्यस्य गौतमः सूर्यो जगती ॥ सूर्यार्घ्यदाने विनियोगः॥ ॐ हंसः शुचिष० एकार्घ्यम्॥ अर्घ्यांते उपस्थानम्॥ ऊर्ध्वबाहुः॥ उदुत्यमिति त्रयोदशर्चस्य काण्वः प्रस्कण्वः सूर्यो गायत्री॥ अन्त्याश्चतस्रोऽनुष्टुभः॥ सूर्योपस्थाने०॥ केचित् चित्रं देवानामिति षड्भिरप्युपतिष्ठंते शेषमुपस्थानवर्ज्यं प्रातःसंध्यावत् ॥ रात्रौ मध्याह्नसंध्यायामाकृष्णेनेत्यर्घ्यदानम् ॥ गायत्र्या प्रायश्चित्तार्थं द्वितीयं दत्त्वा हविष्पांतमिति पंचर्चोपस्थानम् ॥

“adhyardhayāmādāsāyaṃ saṃdhyā mādhyāhnikīṣyate” tatra viśeṣaḥ|| sūryaśceti sthāne āpaḥ punaṃtviti mantrācamanam || āpaḥ punaṃtvityasya nārāyaṇayājñavalkya āpaḥ pṛthivī brahmaṇaspatirṛṣṭī mantrācamane viniyogaḥ|| ॐ “ āpaḥ punaṃtu pṛthivīṃ pṛthivī pūtā punātu mām || punaṃtu brahmaṇaspatirbrahmapūtā punātu mām || yaducchiṣṭamabhojyaṃ yadvā duścaritaṃ mama || sarvaṃ punaṃtu māmāpo'satāṃ ca pratigraha ꣿ svāhā ” iti pibet || aghamarṣāṃte tiṣṭhan|| haṃsaḥ śuciṣadityasya gautamaḥ sūryo jagatī || sūryārghyadāne viniyogaḥ|| ॐ haṃsaḥ śuciṣa0 ekārghyam|| arghyāṃte upasthānam|| ūrdhvabāhuḥ|| udutyamiti trayodaśarcasya kāṇvaḥ praskaṇvaḥ sūryo gāyatrī|| antyāścatasro'nuṣṭubhaḥ|| sūryopasthāne0|| kecit citraṃ devānāmiti ṣaḍbhirapyupatiṣṭhaṃte śeṣamupasthānavarjyaṃ prātaḥsaṃdhyāvat || rātrau madhyāhnasaṃdhyāyāmākṛṣṇenetyarghyadānam || gāyatryā prāyaścittārthaṃ dvitīyaṃ dattvā haviṣpāṃtamiti paṃcarcopasthānam ||

⟨Now the midday sandhyā ⟨twilight worship⟩ of the Ṛgvedins.⟩ “From a yāma and a half ⟨a yāma is three hours⟩ until evening, the midday sandhyā ⟨twilight worship⟩ is allowed.” The particulars here: in place of sūryaś ca, the mantra-ācamana ⟨the sipping of water with a mantra⟩ is made with āpaḥ punantu. Of āpaḥ punantu the ṛṣis ⟨seers⟩ are Nārāyaṇa and Yājñavalkya; the deities are Āpaḥ ⟨the Waters⟩, Pṛthivī ⟨Earth⟩ and Brahmaṇaspati; the viniyoga ⟨the use of the mantra⟩ is in the mantra-ācamana. “Oṃ. May the waters purify the earth; may the earth, being purified, purify me. May Brahmaṇaspati purify; may she who is purified by Brahman purify me. Whatever is left over and not to be eaten, or whatever ill conduct is mine, and the accepting of gifts from the wicked — may the waters purify me of it all. Svāhā.” So saying he should drink. Standing at the end of the aghamarṣaṇa ⟨the rite that rubs out sin⟩: of haṃsaḥ śuciṣat the ṛṣi is Gautama, the deity Sūrya, the metre Jagatī; the viniyoga is in the giving of arghya ⟨an offering of water⟩ to the Sun. “Oṃ, haṃsaḥ śuciṣat…” — one arghya. At the end of the arghya, the upasthāna ⟨the standing worship⟩, with the arms raised. Of the thirteen ṛcs ⟨verses⟩ ud u tyam, the ṛṣi is Praskaṇva Kāṇva, the deity Sūrya, the metre Gāyatrī; the last four are Anuṣṭubh; the viniyoga is in the upasthāna of the Sun. But some perform the upasthāna with six verses, taking in citraṃ devānām as well. The rest, except for the upasthāna, is as in the morning sandhyā. At night, in the midday sandhyā, the arghya is given with ā kṛṣṇena; and having given a second one with the Gāyatrī by way of expiation, the upasthāna with the five ṛcs haviṣpāntam.

अथ तैत्तिरीयाणाम् ।

आपः पुनंत्वित्यपः पीत्वा दधिक्राव्णेति पूर्ववत्कृत्वा सूर्यायैकमर्घ्यं गायत्र्या दत्त्वोर्ध्वबाहुस्तिष्ठन्नुपतिष्ठेत् ॥ उद्वयं० १ उदुत्यं जातवेदसं० १ चित्रं देवाना० १ तच्चक्षुर्देवहितं पुरस्ताद् १ य उदगान्महतो० ॥ ततो जपादि उपस्थानवर्ज्यं प्राग्वत् ॥

āpaḥ punaṃtvityapaḥ pītvā dadhikrāvṇeti pūrvavatkṛtvā sūryāyaikamarghyaṃ gāyatryā dattvordhvabāhustiṣṭhannupatiṣṭhet || udvayaṃ0 1 udutyaṃ jātavedasaṃ0 1 citraṃ devānā0 1 taccakṣurdevahitaṃ purastād 1 ya udagānmahato0 || tato japādi upasthānavarjyaṃ prāgvat ||

⟨Now for the Taittirīyas.⟩ Having drunk the water with āpaḥ punantu, having done as before with dadhikrāvṇaḥ, and having given one arghya ⟨an offering of water⟩ to the Sun with the Gāyatrī, he should stand with his arms raised and perform the upasthāna ⟨the standing worship⟩: ud vayam… १; ud u tyaṃ jātavedasam… १; citraṃ devānām… १; tac cakṣur devahitaṃ purastāt १; ya udagān mahataḥ…. Then the japa ⟨muttered repetition⟩ and the rest, except for the upasthāna, as before.

अथ कातीयानाम् ।

आपः पुनंत्विति प्राग्वत् ॥ गायत्र्यैकार्घ्यम् ॥ उद्वयमित्यादि चतुर्भिरुपस्थानम् ॥ जपांतेऽशक्तस्य पूर्वोक्तैर्विभ्राडित्यनुवाकादिभिरुपस्थानं शेषं प्राग्वत् ॥

āpaḥ punaṃtviti prāgvat || gāyatryaikārghyam || udvayamityādi caturbhirupasthānam || japāṃte'śaktasya pūrvoktairvibhrāḍityanuvākādibhirupasthānaṃ śeṣaṃ prāgvat ||

⟨Now for the Kātīyas ⟨the followers of Kātyāyana's sūtra⟩.⟩ With “āpaḥ punantu” ⟨the rite is⟩ as before. With the gāyatrī, a single arghya ⟨offering of water⟩. The upasthāna ⟨the standing worship that closes the sandhyā⟩ is with the four ⟨verses⟩ beginning “ud vayam”. For one who is unable ⟨to do that⟩, the upasthāna at the end of the japa ⟨muttered recitation⟩ is with the already-mentioned anuvākas ⟨Vedic sections⟩ beginning “vibhrāṭ”. The rest is as before.

अथ ब्रह्मयज्ञः ।

स च प्रातर्होमोत्तरं वा मध्याह्नसंध्योत्तरं वा वैश्वदेवांते वा सकृदेव कार्यः ॥ भट्टोजिदीक्षितीये तु प्रातराहुतेरनंतरकालः शाखांतरविषयः ॥ आश्वलायनैस्तु मध्याह्नसंध्योत्तरमेवानुष्ठेय इत्युक्तम् ॥

sa ca prātarhomottaraṃ vā madhyāhnasaṃdhyottaraṃ vā vaiśvadevāṃte vā sakṛdeva kāryaḥ || bhaṭṭojidīkṣitīye tu prātarāhuteranaṃtarakālaḥ śākhāṃtaraviṣayaḥ || āśvalāyanaistu madhyāhnasaṃdhyottaramevānuṣṭheya ityuktam ||

⟨Now the brahmayajña ⟨the daily recitation of the Veda⟩.⟩ And that ⟨brahmayajña⟩ is to be done once only — either after the morning homa ⟨fire-offering⟩, or after the midday sandhyā ⟨twilight worship⟩, or at the close of the vaiśvadeva. But in Bhaṭṭoji Dīkṣita's work ⟨it is said that⟩ the time immediately following the morning oblation is the province of another śākhā ⟨branch of the Veda⟩. By the Āśvalāyanas, however, it is said that it must be performed only after the midday sandhyā.

अथ बह्वृचां ब्रह्मयज्ञप्रयोगः ।

शुष्कं वासस्तदभावे आर्द्रं त्रिविधुन्वन्परिधायाचम्य प्राणानायम्य श्रीपरमेश्वरप्रीत्यर्थं ब्रह्मयज्ञं करिष्ये ॥ तदंगतया देवऋष्याचार्यातर्पणं करिष्ये ॥ मृतापितृकैः पितृतर्पणं च करिष्ये ॥ इति संकल्प्य दर्भेषु दर्भपाणिः प्राङ्मुख एवोपविश्य वामजंघोपरि मूलदेशे दक्षिणपादं निधायाथ वा वामपादांगुष्ठोपरि दक्षिणपादांगुष्ठं निधायैवोपस्थं कृत्वा दक्षिणजानुस्थे वामे करे उत्ताने प्रागग्रांगुलौ प्रागग्रे द्वे पवित्रे धृत्वा दक्षिणकरेण तथैव संपुटीकृत्य द्यावापृथिव्योः संधिमीक्षमाणो निमीलिताक्षो वोंकारव्याहृतीः सकृदुच्चार्य गायत्रीं पच्छोर्धर्चशः सर्वामनवानामिनि त्रिजपेत् ॥ ततोऽग्निमीळे इति सूक्तं पठित्वा संहिताब्राह्मणषडंगानि एकं समाप्यापरमित्यध्यायं सूत्रमृचं वा यथाशक्ति क्रमशः पठेत् ॥ मन्त्रब्राह्मणादीनि भागशः सर्वाणि यथाशक्ति प्रतिदिनं पठेदिति केचित् ॥ एवं चतुर्वेदाध्यायी क्रमशःश्चतुर्वेदान् भागशः सर्वानेव वा ऋग्वेदपूर्वकान् पठेत् ॥ एकैकशाखाध्यायी तु स्वशाखामेव ॥ शाखाध्ययनाभावे सूक्तमृचं वा पठित्वैकं यजुः साम चोपनिषदश्चेतिहासपुराणादींश्च पठेत् ॥ पुरुषसूक्तमुक्त्वा नमो ब्रह्मणे नमो अस्त्वग्नय इत्यृचं त्रिः पठेत् ॥ नात्र ऋष्यादिस्मरणम् ॥विद्युदसीत्यादेराद्यंते पाठस्तैत्तिरीयविषयः ॥ उपविश्य पाठाशक्तस्तिष्ठन्व्रजन् शयानो वा पठेदित्याश्वलायनः ॥ अनध्यायेष्वल्पं पठेत् ॥

śuṣkaṃ vāsastadabhāve ārdraṃ trividhunvanparidhāyācamya prāṇānāyamya śrīparameśvaraprītyarthaṃ brahmayajñaṃ kariṣye || tadaṃgatayā devaṛṣyācāryātarpaṇaṃ kariṣye || mṛtāpitṛkaiḥ pitṛtarpaṇaṃ ca kariṣye || iti saṃkalpya darbheṣu darbhapāṇiḥ prāṅmukha evopaviśya vāmajaṃghopari mūladeśe dakṣiṇapādaṃ nidhāyātha vā vāmapādāṃguṣṭhopari dakṣiṇapādāṃguṣṭhaṃ nidhāyaivopasthaṃ kṛtvā dakṣiṇajānusthe vāme kare uttāne prāgagrāṃgulau prāgagre dve pavitre dhṛtvā dakṣiṇakareṇa tathaiva saṃpuṭīkṛtya dyāvāpṛthivyoḥ saṃdhimīkṣamāṇo nimīlitākṣo voṃkāravyāhṛtīḥ sakṛduccārya gāyatrīṃ pacchordharcaśaḥ sarvāmanavānāmini trijapet || tato'gnimīḷe iti sūktaṃ paṭhitvā saṃhitābrāhmaṇaṣaḍaṃgāni ekaṃ samāpyāparamityadhyāyaṃ sūtramṛcaṃ vā yathāśakti kramaśaḥ paṭhet || mantrabrāhmaṇādīni bhāgaśaḥ sarvāṇi yathāśakti pratidinaṃ paṭhediti kecit || evaṃ caturvedādhyāyī kramaśaḥścaturvedān bhāgaśaḥ sarvāneva vā ṛgvedapūrvakān paṭhet || ekaikaśākhādhyāyī tu svaśākhāmeva || śākhādhyayanābhāve sūktamṛcaṃ vā paṭhitvaikaṃ yajuḥ sāma copaniṣadaścetihāsapurāṇādīṃśca paṭhet || puruṣasūktamuktvā namo brahmaṇe namo astvagnaya ityṛcaṃ triḥ paṭhet || nātra ṛṣyādismaraṇam ||vidyudasītyāderādyaṃte pāṭhastaittirīyaviṣayaḥ || upaviśya pāṭhāśaktastiṣṭhanvrajan śayāno vā paṭhedityāśvalāyanaḥ || anadhyāyeṣvalpaṃ paṭhet ||

⟨Now the procedure of the brahmayajña ⟨the daily recitation of the Veda⟩ for the Ṛgvedins.⟩ Wearing a dry garment — or, in its absence, a wet one, shaken out three times — having sipped water and restrained the breath, he makes the saṅkalpa ⟨formal resolve⟩: “For the pleasure of Śrī Parameśvara I shall perform the brahmayajña. As a limb of it I shall perform the tarpaṇa ⟨satisfying with water⟩ to the gods, the ṛṣis and the teachers.” And by those whose father is dead: “And I shall perform the tarpaṇa to the fathers.” Having so resolved, he sits on darbhas ⟨sacred grass⟩ with darbha in his hand, facing east; he places the right foot on the root of the left thigh, or else places the right big toe upon the left big toe, and so makes the lap ⟨posture⟩; on the left hand, which rests on the right knee turned palm-upward with the fingers pointing east, he holds two pavitras ⟨darbha rings⟩ with their tips to the east, and closes it over with the right hand in the same way; gazing at the junction of heaven and earth ⟨the horizon⟩, or with his eyes shut, he utters the oṃkāra and the vyāhṛtis ⟨bhūḥ bhuvaḥ svaḥ⟩ once, and mutters the gāyatrī three times — by its pādas ⟨quarters⟩, by its half-verses, and the whole of it without drawing breath. Then, having recited the sūkta ⟨hymn⟩ beginning “agnim īḷe”, he should recite in order, as far as he is able, the saṃhitā, the brāhmaṇa and the six aṅgas ⟨the auxiliary sciences⟩ — an adhyāya, a sūtra or a ṛc — finishing one and ⟨then taking up⟩ another. Some say that he should recite all of them — the mantra, the brāhmaṇa and the rest — portion by portion, every day, as far as he is able. In the same way, one who has studied four Vedas should recite the four Vedas in order, portion by portion, or else all of them together, beginning with the Ṛgveda. But one who has studied a single śākhā ⟨recites⟩ his own śākhā only. If he has not studied a śākhā, he should recite a sūkta or a ṛc, and one yajus and one sāman, and the upaniṣads, and the itihāsa, purāṇa and so on. Having said the puruṣasūkta, he should recite three times the ṛc “namo brahmaṇe namo astv agnaye”. Here there is no calling to mind of the ṛṣi and the rest ⟨of the mantra⟩. The recitation of “vidyud asi” and the rest at the beginning and the end is the concern of the Taittirīyas. One who is unable to recite seated may recite standing, walking, or lying down — so Āśvalāyana. On days when study is forbidden ⟨anadhyāya⟩ he should recite a little.

अथ तर्पणम् ।

तत्र सव्येन देवतीर्थेन दर्भाग्रैर्देवतर्पणम् ॥ तद्यथा ॥ साक्षतजलैर्देवर्षितर्पणम् ॥ सतिलजलैराचार्यपितृतर्पणम् ॥ प्रजापतिस्तृप्यतु ॥ ब्रह्मातृ० ॥ वेदास्तृप्यं तु ॥ देवास्तृ० ॥ ऋषयस्तृ० ॥ सर्वाणि छंदांसि० ॐकारस्तृ० वषट्कारस्तृ० व्याहतयस्तृ० सावित्री० यज्ञास्तृ० द्यावापृथिवी तृप्यताम् ॥ अंतरिक्षं० अहोरात्राणि तृप्यंतु० सांख्यास्तृ० सिद्धास्तृ० समुद्रास्तृ० नद्यस्तृ० गिरयस्तृ० क्षेत्रौषधिवनस्पतिगंधर्वाप्सरसस्तृ० नागास्तृ० वयांसि० गावस्तृ० साध्यास्तृ० विप्रास्तृ० यक्षास्तृ० रक्षांसि० भूतानि० एवमन्तानि तृप्यंतु० ॥ २९ ॥ अथ ऋषयः ॥ निवीती ॥ कनिष्ठिकामूलेन दर्भमध्यैः ॥ शतर्चिनस्तृ० माध्यमास्तृ० गृत्समदस्तृ० विश्वामित्रस्तृ० वामदेवस्तृ० अत्रिस्तृ० भरद्वाजस्तृ० वसिष्ठस्तृ० प्रगाथास्तृ० पावमान्यस्तृ ० क्षुद्रसूक्तास्तृ ० महासूक्तास्तृ ० ॥ १२ ॥ एकत्वद्वित्वबहुत्वेषु तृप्यतु तृप्यतां तृप्यंत्विति यथायथं वदेत् ॥ अथ प्राचीनावीती ॥ पितृतीर्थेन द्विगुणीकृतदर्भमूलाग्रैः ॥ सुमंतुजैमिनिवैशंपायनपैलसूत्रभाष्यभारतमहाभारतधर्माचार्यास्तृप्यंतु ॥ जानंतिबाहविगार्ग्यगौतमशाकल्यबाभ्रव्यमांडव्यमांडूकेयास्तृप्यंतु ॥ गर्गीवाचक्नवी तृ० वडवाप्रातीथेयी ० सुलभा मैत्रेयी ० कहोळं तर्प ० कौषीतकं ० महाकौषीतकं ० पैंग्यं ० महापेंग्यं ० सुयज्ञं ० सांख्यायनं ० ऐतरेयं ० महैतरेयं ० शाकलं ० बाष्कलं ० सुजातवक्त्रं ० औदवाहिं ० महौदवाहिं ० सौजामिं ० शौनकं ० आश्वलायनं ० ये चान्ये आचार्यास्ते सर्वे तृप्यंतु ॥ २३ ॥ ततो मृतपितृकः पितृत्रयीं मातृत्रयीं सपत्नीकमातामहत्रयीं पत्न्याद्येकोद्दिष्टगणांश्च महालयप्रकरणोक्तान्मृतांस्तर्पयेत् ॥ “ संबंधं प्रथमं ब्रूयान्नामगोत्रमनन्तरम् ॥ पश्चाद्रूपं विजानीयात्क्रम एष सनातनः ” ॥ एकैकमंजलिं देवेभ्यो द्वौ द्वौ ऋषिभ्यस्त्रींस्त्रीन्पितृभ्य इति संख्याविशेषः ॥ आश्वलायनानां वैकल्पिकः तत्सूत्रे संख्याऽनुक्तेः ॥ येषां सूत्रे संख्योक्तिस्तेषां नित्य इति माधवः ॥ मातृत्रयीभिन्नस्त्रीभ्य एकांजलिः ॥ एतावद्विस्तृततर्पणाशक्तौ ॥ “ आब्रह्मस्तंबपर्यंतं देवर्षिपितृमानवाः ॥ तृप्यंतु पितरः सर्वे मातृमातामहादयः ॥ अतीतकुलकोटीनां सप्तद्वीपनिवासिनाम् ॥ आब्रह्मभुवनाल्लोकादिदमस्तु तिलोदकम् ” इति त्रिस्रिर्दद्यात् ॥ ततो “ ये के चास्मत्कुले जाता अपुत्रा गोत्रिणो मृताः ॥ ते गृह्णंतु मया दत्तं वस्त्रनिष्पीडनोदकम् ” इति परिधानवस्त्रं भूमौ निष्पीड्य दद्यात् ॥ अत्र बह्वृचानां प्राचीनावीती ॥ अन्येषां निवीती ॥ इदं गृहे निषिद्धम् ॥ ब्रह्मयज्ञो ग्रामाद्वहिरुदकसमीपे विहितः ॥ ग्रामे मनसाधीयीत ॥ सव्यानवारब्धदक्षिणेन वा अंजलिना वा तर्पणम् ॥ “ तर्पणं बर्हिषाच्छन्ने स्थले कार्यं तु नो जले ॥ पात्राद्वा जलमादाय शुभे पात्रांतरे क्षिपेत् ॥ जलपूर्णेथवा गर्ते न स्थले तु विवर्हिषि ॥ हेमरौप्यताम्रकांस्यमये पात्रे न मृन्मये ॥ यत्राशुचिस्थलं तत्र तर्पणं स्यान्नदीजले ॥ अनामिकाधृतं हेम तर्जन्यां रौप्यमेव च ॥ कनिष्ठिकाधृतं खड्गं तेन पूतो भवेन्नरः ॥ अंगुल्यग्रे तीर्थं दैवं स्वल्पांगुल्योर्मूले कायम् ॥ मध्येऽगुष्ठांगुल्योः पित्र्यं मूले त्वंगुष्ठस्य ब्राह्मम् ॥

tatra savyena devatīrthena darbhāgrairdevatarpaṇam || tadyathā || sākṣatajalairdevarṣitarpaṇam || satilajalairācāryapitṛtarpaṇam || prajāpatistṛpyatu || brahmātṛ0 || vedāstṛpyaṃ tu || devāstṛ0 || ṛṣayastṛ0 || sarvāṇi chaṃdāṃsi0 ॐkārastṛ0 vaṣaṭkārastṛ0 vyāhatayastṛ0 sāvitrī0 yajñāstṛ0 dyāvāpṛthivī tṛpyatām || aṃtarikṣaṃ0 ahorātrāṇi tṛpyaṃtu0 sāṃkhyāstṛ0 siddhāstṛ0 samudrāstṛ0 nadyastṛ0 girayastṛ0 kṣetrauṣadhivanaspatigaṃdharvāpsarasastṛ0 nāgāstṛ0 vayāṃsi0 gāvastṛ0 sādhyāstṛ0 viprāstṛ0 yakṣāstṛ0 rakṣāṃsi0 bhūtāni0 evamantāni tṛpyaṃtu0 || 29 || atha ṛṣayaḥ || nivītī || kaniṣṭhikāmūlena darbhamadhyaiḥ || śatarcinastṛ0 mādhyamāstṛ0 gṛtsamadastṛ0 viśvāmitrastṛ0 vāmadevastṛ0 atristṛ0 bharadvājastṛ0 vasiṣṭhastṛ0 pragāthāstṛ0 pāvamānyastṛ 0 kṣudrasūktāstṛ 0 mahāsūktāstṛ 0 || 12 || ekatvadvitvabahutveṣu tṛpyatu tṛpyatāṃ tṛpyaṃtviti yathāyathaṃ vadet || atha prācīnāvītī || pitṛtīrthena dviguṇīkṛtadarbhamūlāgraiḥ || sumaṃtujaiminivaiśaṃpāyanapailasūtrabhāṣyabhāratamahābhāratadharmācāryāstṛpyaṃtu || jānaṃtibāhavigārgyagautamaśākalyabābhravyamāṃḍavyamāṃḍūkeyāstṛpyaṃtu || gargīvācaknavī tṛ0 vaḍavāprātītheyī 0 sulabhā maitreyī 0 kahoḷaṃ tarpa 0 kauṣītakaṃ 0 mahākauṣītakaṃ 0 paiṃgyaṃ 0 mahāpeṃgyaṃ 0 suyajñaṃ 0 sāṃkhyāyanaṃ 0 aitareyaṃ 0 mahaitareyaṃ 0 śākalaṃ 0 bāṣkalaṃ 0 sujātavaktraṃ 0 audavāhiṃ 0 mahaudavāhiṃ 0 saujāmiṃ 0 śaunakaṃ 0 āśvalāyanaṃ 0 ye cānye ācāryāste sarve tṛpyaṃtu || 23 || tato mṛtapitṛkaḥ pitṛtrayīṃ mātṛtrayīṃ sapatnīkamātāmahatrayīṃ patnyādyekoddiṣṭagaṇāṃśca mahālayaprakaraṇoktānmṛtāṃstarpayet || “ saṃbaṃdhaṃ prathamaṃ brūyānnāmagotramanantaram || paścādrūpaṃ vijānīyātkrama eṣa sanātanaḥ ” || ekaikamaṃjaliṃ devebhyo dvau dvau ṛṣibhyastrīṃstrīnpitṛbhya iti saṃkhyāviśeṣaḥ || āśvalāyanānāṃ vaikalpikaḥ tatsūtre saṃkhyā'nukteḥ || yeṣāṃ sūtre saṃkhyoktisteṣāṃ nitya iti mādhavaḥ || mātṛtrayībhinnastrībhya ekāṃjaliḥ || etāvadvistṛtatarpaṇāśaktau || “ ābrahmastaṃbaparyaṃtaṃ devarṣipitṛmānavāḥ || tṛpyaṃtu pitaraḥ sarve mātṛmātāmahādayaḥ || atītakulakoṭīnāṃ saptadvīpanivāsinām || ābrahmabhuvanāllokādidamastu tilodakam ” iti trisrirdadyāt || tato “ ye ke cāsmatkule jātā aputrā gotriṇo mṛtāḥ || te gṛhṇaṃtu mayā dattaṃ vastraniṣpīḍanodakam ” iti paridhānavastraṃ bhūmau niṣpīḍya dadyāt || atra bahvṛcānāṃ prācīnāvītī || anyeṣāṃ nivītī || idaṃ gṛhe niṣiddham || brahmayajño grāmādvahirudakasamīpe vihitaḥ || grāme manasādhīyīta || savyānavārabdhadakṣiṇena vā aṃjalinā vā tarpaṇam || “ tarpaṇaṃ barhiṣācchanne sthale kāryaṃ tu no jale || pātrādvā jalamādāya śubhe pātrāṃtare kṣipet || jalapūrṇethavā garte na sthale tu vivarhiṣi || hemaraupyatāmrakāṃsyamaye pātre na mṛnmaye || yatrāśucisthalaṃ tatra tarpaṇaṃ syānnadījale || anāmikādhṛtaṃ hema tarjanyāṃ raupyameva ca || kaniṣṭhikādhṛtaṃ khaḍgaṃ tena pūto bhavennaraḥ || aṃgulyagre tīrthaṃ daivaṃ svalpāṃgulyormūle kāyam || madhye'guṣṭhāṃgulyoḥ pitryaṃ mūle tvaṃguṣṭhasya brāhmam ||

⟨Now the tarpaṇa ⟨the water offered to the gods, the seers and the ancestors⟩.⟩ There, with ⟨the sacred thread⟩ over the left shoulder, by the devatīrtha ⟨the passage across the finger-tips⟩, with the tips of the darbhas, is the tarpaṇa to the gods. It is thus. The tarpaṇa to the gods and the ṛṣis is with water and unhusked rice; the tarpaṇa to the teachers and the fathers is with water and sesame. “May Prajāpati be satisfied”; “may Brahmā ⟨be satisfied⟩”; “may the Vedas be satisfied”; “the gods”; “the ṛṣis”; “all the metres”; “the oṃkāra”; “the vaṣaṭkāra”; “the vyāhṛtis”; “the sāvitrī”; “the sacrifices”; “may heaven and earth be satisfied”; “the atmosphere”; “may the days and nights be satisfied”; “the Sāṅkhyas”; “the Siddhas”; “the oceans”; “the rivers”; “the mountains”; “the fields, herbs, trees, gandharvas and apsarases”; “the nāgas”; “the birds”; “the cows”; “the Sādhyas”; “the brāhmaṇas”; “the yakṣas”; “the rākṣasas”; “the beings”; “may ⟨all⟩ that end with these be satisfied” — ॥29॥. Now the ṛṣis. With the thread worn as a garland ⟨nivītī⟩; by the root of the little finger; with the middles of the darbhas. “May the Śatarcins be satisfied”; “the Mādhyamas”; “Gṛtsamada”; “Viśvāmitra”; “Vāmadeva”; “Atri”; “Bharadvāja”; “Vasiṣṭha”; “the Pragāthas”; “the Pāvamānīs”; “the short sūktas”; “the great sūktas” — ॥12॥. For the singular, the dual and the plural he should say, as each case requires, tṛpyatu, tṛpyatām, tṛpyantu. Now with the thread over the right shoulder ⟨prācīnāvītī⟩; by the pitṛtīrtha ⟨between thumb and forefinger⟩; with the root-ends of doubled darbhas. “May Sumantu, Jaimini, Vaiśampāyana, Paila, the sūtra, the bhāṣya, the Bhārata, the Mahābhārata and the teachers of dharma be satisfied”; “may Jānantibāhavi, Gārgya, Gautama, Śākalya, Bābhravya, Māṇḍavya and Māṇḍūkeya be satisfied”; “Gārgī Vācaknavī”; “Vaḍavā Prātītheyī”; “Sulabhā Maitreyī”; “I satisfy Kahoḷa”; “Kauṣītaka”; “Mahākauṣītaka”; “Paiṅgya”; “Mahāpaiṅgya”; “Suyajña”; “Sāṅkhyāyana”; “Aitareya”; “Mahaitareya”; “Śākala”; “Bāṣkala”; “Sujātavaktra”; “Audavāhi”; “Mahaudavāhi”; “Saujāmi”; “Śaunaka”; “Āśvalāyana”; “and whatever other teachers there are, may they all be satisfied” — ॥23॥. Then one whose father is dead should offer tarpaṇa to the three paternal ancestors, the three maternal ancestresses, the three maternal grandfathers with their wives, and to the ekoddiṣṭa ⟨single-person⟩ groups beginning with the wife — those dead who are named in the section on the mahālaya. “He should state the relationship first, the name and gotra next, and afterwards he should mark the form: this is the eternal order.” The rule about number is this: one añjali ⟨handful of water⟩ each for the gods, two each for the ṛṣis, three each for the fathers. For the Āśvalāyanas it is optional, since the number is not stated in their sūtra. For those in whose sūtra the number is stated, it is obligatory — so Mādhava. For women other than the three maternal ancestresses, one añjali. If one is unable to do a tarpaṇa of such extent, he should offer three times, saying: “From Brahmā down to a tuft of grass, may the gods, the ṛṣis, the fathers and men — may all the fathers, the mothers, the maternal grandfathers and the rest — be satisfied. For the crores of families gone by, dwelling in the seven continents, from the world of Brahmā downward, let this sesame-water be.” Then, saying “Whoever have been born in our family and have died sonless, sharers of our gotra — let them receive the water wrung from the garment, given by me”, he should wring out the garment he is wearing onto the ground and offer it. Here the Ṛgvedins have the thread over the right shoulder; the others wear it as a garland. This is forbidden in the house. The brahmayajña is enjoined outside the village, near water; in the village one should recite mentally. The tarpaṇa is made with the right hand unjoined by the left, or with the two hands cupped together. “The tarpaṇa should be done on ground covered with barhis ⟨strewn kuśa⟩, and not in water. Or, taking water from a vessel, he should pour it into another clean vessel; or into a pit filled with water — but not on ground that has no barhis. In a vessel of gold, silver, copper or bell-metal, not in one of clay. Where the ground is impure, there the tarpaṇa should be in river water. Gold worn on the ring finger, and silver on the forefinger, and a khaḍga ⟨rhinoceros-horn ring⟩ worn on the little finger — by that a man becomes pure. At the finger-tips is the daiva tīrtha; at the root of the two small fingers, the kāya; between the thumb and the fingers, the pitrya; and at the root of the thumb, the brāhma.”

अथ तर्पणम् ।

” उद्धृतजलेन पितृतर्पणे तिलान्संमिश्रयेज्जले ॥ अनुद्धृतजलेन तर्पणे वामहस्ते तिला ग्राह्याः ॥ तिलतर्पणं गृहे निषिद्धम् ॥ रविभृगुवारे सप्तमीनंदासु कृत्तिकामघाभरणीषु मन्वादौ युगादौ च ॥ पिंडदानं मृदा स्नानं न कुर्यात्तिलतर्पणम् ॥ पित्रोः श्राद्धदिने नित्यतर्पणे तिला निषिद्धाः ॥ पर्वदिने निषिद्धतिथिवारादिष्वपि तिलतर्पणम् ॥ “ विकिरे पिंडदाने च तर्पणे स्नानकर्मणि ॥ आचांतः संप्रकुर्वीत दर्भसंत्याजनं बुधः ” दर्भत्यागमंत्रस्तु ॥ “ येषां पिता न च भ्राता न पुत्रो नान्यगोत्रिणः ॥ ते सर्वे तृप्तिमायांतु मयोत्सृष्टैः कुशैस्तथा ” इति ॥

” uddhṛtajalena pitṛtarpaṇe tilānsaṃmiśrayejjale || anuddhṛtajalena tarpaṇe vāmahaste tilā grāhyāḥ || tilatarpaṇaṃ gṛhe niṣiddham || ravibhṛguvāre saptamīnaṃdāsu kṛttikāmaghābharaṇīṣu manvādau yugādau ca || piṃḍadānaṃ mṛdā snānaṃ na kuryāttilatarpaṇam || pitroḥ śrāddhadine nityatarpaṇe tilā niṣiddhāḥ || parvadine niṣiddhatithivārādiṣvapi tilatarpaṇam || “ vikire piṃḍadāne ca tarpaṇe snānakarmaṇi || ācāṃtaḥ saṃprakurvīta darbhasaṃtyājanaṃ budhaḥ ” darbhatyāgamaṃtrastu || “ yeṣāṃ pitā na ca bhrātā na putro nānyagotriṇaḥ || te sarve tṛptimāyāṃtu mayotsṛṣṭaiḥ kuśaistathā ” iti ||

⟨Now the tarpaṇa ⟨the water offered to the gods, the seers and the ancestors⟩.⟩ In a tarpaṇa to the fathers with water that has been drawn up, he should mix the sesame into the water; in a tarpaṇa with water not drawn up, the sesame should be held in the left hand. Sesame tarpaṇa is forbidden in the house. On a Sunday or a Friday, on the seventh tithi ⟨lunar day⟩ and the nandā tithis, on Kṛttikā, Maghā and Bharaṇī, at a manvādi and at a yugādi ⟨the beginnings of a Manu-period and of a world-age⟩ — he should not make the piṇḍa offering, nor bathe with earth, nor do the sesame tarpaṇa. On the śrāddha day of one's parents, sesame is forbidden in the daily tarpaṇa. On a parvan day, sesame tarpaṇa ⟨is done⟩ even on the forbidden tithis, weekdays and the rest. “At the vikira ⟨the scattering of grain⟩, at the piṇḍa offering, at the tarpaṇa and in the act of bathing, the wise man, having sipped water, should duly perform the casting away of the darbhas.” And the mantra for casting away the darbhas is: “Those who have no father, no brother, no son, and no kinsmen of another gotra — may they all come to satisfaction by the kuśas thus cast away by me.”

अथ हिरण्यकेशीयानाम् ।

संकल्पादिन्त्रिगायत्रीजपांतं प्राग्वत् ॥ तत इषेत्वोर्जेत्यध्यायमनुवाकं वा यथाशक्ति पठित्वा ऋचं सामषडंगेतिहासपुराणादीनि पठित्वा नमो ब्रह्मणे इत्येतया त्रिः परिदधाति ॥ अथ तर्पणम् ॥ तच्च तैत्तिरीयाणां ब्रह्मयज्ञांगं न भवति ॥ तेन ब्रह्मयज्ञोत्तरं व्यवहितकालेपि ब्रह्मयज्ञात्प्रागपि भवति ॥ एवं काण्वमाध्यंदिनानापि ॥ अतो देवर्ष्याचार्यपितृतृप्तिद्वारा श्रीपरमेश्वर० देवर्ष्याचार्यपितृतर्पणं करिष्ये इति पृथगेव संकल्पः॥ पूर्ववदेकैकांजलिना देवतर्पणम्॥ब्रह्माणं तर्पयामि ॥ प्रजापतिं त० बृहस्पतिं त०अग्निं त० वायुं त०सूर्य त० चन्द्रमसं त०नक्षत्राणि ० इन्द्रं ५ राजानं ० यम ५ राजानं ० वरुण ५ राजानं ० सोम ५राजानं ० वैश्रवण ५ राजानं ० वसून् ० रुद्रान् ० आदित्यान् ० विश्वान्देवान् ० साध्यान् ० ऋषून् ० भृगून् ० मरुतः ० अथर्वणः ० अंगिरसस्तर्पयामीति ॥ निवीती उदङ्मुखः ॥ विश्वामित्रं ० जमदग्निं ० भरद्वाजं ० गौतमं ० अत्रिं ० वसिष्ठं ० कश्यपं ० अरुंधतीं ० अगस्त्यं ० कृष्णद्वैपायनं ० जातुकर्ण्यं ० तरुक्षं ० तृणबिंदुं ० वर्मिणं ० वरूथिनं ० वाजिनं ० वालिश्रवसं ० सत्यश्रवसं ० सुश्रवसं ० सुतश्रवसं ० सोमशुष्मायणं ० सत्त्ववंतं ० बृहदुक्थ्यं त० वामदेवं ० वाजिरत्नं ० हर्यज्वायनं ० उदमयं ० गौतमं ० ऋतंजयं ० ऋतंजयं ० कृतंजयं ० धनंजयं ० बभ्रुं ० व्यरुणं ० त्रिवर्षं ० त्रिधातुं ० शिबिंतुं ० पराशरं ० विष्णुं ० रुद्रं ० स्कंदं ० काशीश्वरं ० ज्वरं ० धर्मं ० अर्थं ० कामं ० क्रोधं ० वसिष्ठं ० इंद्रं ० त्वष्टारं ० कर्तारं ० धर्तारं ० धातारं ० मृत्युं ० सवितारं ० सावित्रीं ० ऋग्वेदं ० यजुर्वेदं ० सामवेदं ० अथर्ववेदं ० इतिहासपुराणं ० ६१ इति द्वौ द्वावंजली ॥ प्राचीनावीती दक्षिणामुखः ॥ वैशंपायनं त० पिलिंगुं त० तित्तिरिं त० उखं त० आत्रेयं पदकारं ० कौंडिन्यं वृत्तिकारं ० सूत्रकारान् ० सत्याषाढं ० प्रवचनकर्तृन् ० आचार्यान् ० ऋषीन् ० वानप्रस्थान् ० ऊर्ध्वरेतसः ० एकपत्नीस्तर्पयामीति त्रींस्त्रीनंजलीनीति विशेषः ॥ शेषं पितृतर्पणादि सर्वं प्रागुक्तमेव ॥

saṃkalpādintrigāyatrījapāṃtaṃ prāgvat || tata iṣetvorjetyadhyāyamanuvākaṃ vā yathāśakti paṭhitvā ṛcaṃ sāmaṣaḍaṃgetihāsapurāṇādīni paṭhitvā namo brahmaṇe ityetayā triḥ paridadhāti || atha tarpaṇam || tacca taittirīyāṇāṃ brahmayajñāṃgaṃ na bhavati || tena brahmayajñottaraṃ vyavahitakālepi brahmayajñātprāgapi bhavati || evaṃ kāṇvamādhyaṃdinānāpi || ato devarṣyācāryapitṛtṛptidvārā śrīparameśvara0 devarṣyācāryapitṛtarpaṇaṃ kariṣye iti pṛthageva saṃkalpaḥ|| pūrvavadekaikāṃjalinā devatarpaṇam||brahmāṇaṃ tarpayāmi || prajāpatiṃ ta0 bṛhaspatiṃ ta0agniṃ ta0 vāyuṃ ta0sūrya ta0 candramasaṃ ta0nakṣatrāṇi 0 indraṃ 5 rājānaṃ 0 yama 5 rājānaṃ 0 varuṇa 5 rājānaṃ 0 soma 5rājānaṃ 0 vaiśravaṇa 5 rājānaṃ 0 vasūn 0 rudrān 0 ādityān 0 viśvāndevān 0 sādhyān 0 ṛṣūn 0 bhṛgūn 0 marutaḥ 0 atharvaṇaḥ 0 aṃgirasastarpayāmīti || nivītī udaṅmukhaḥ || viśvāmitraṃ 0 jamadagniṃ 0 bharadvājaṃ 0 gautamaṃ 0 atriṃ 0 vasiṣṭhaṃ 0 kaśyapaṃ 0 aruṃdhatīṃ 0 agastyaṃ 0 kṛṣṇadvaipāyanaṃ 0 jātukarṇyaṃ 0 tarukṣaṃ 0 tṛṇabiṃduṃ 0 varmiṇaṃ 0 varūthinaṃ 0 vājinaṃ 0 vāliśravasaṃ 0 satyaśravasaṃ 0 suśravasaṃ 0 sutaśravasaṃ 0 somaśuṣmāyaṇaṃ 0 sattvavaṃtaṃ 0 bṛhadukthyaṃ ta0 vāmadevaṃ 0 vājiratnaṃ 0 haryajvāyanaṃ 0 udamayaṃ 0 gautamaṃ 0 ṛtaṃjayaṃ 0 ṛtaṃjayaṃ 0 kṛtaṃjayaṃ 0 dhanaṃjayaṃ 0 babhruṃ 0 vyaruṇaṃ 0 trivarṣaṃ 0 tridhātuṃ 0 śibiṃtuṃ 0 parāśaraṃ 0 viṣṇuṃ 0 rudraṃ 0 skaṃdaṃ 0 kāśīśvaraṃ 0 jvaraṃ 0 dharmaṃ 0 arthaṃ 0 kāmaṃ 0 krodhaṃ 0 vasiṣṭhaṃ 0 iṃdraṃ 0 tvaṣṭāraṃ 0 kartāraṃ 0 dhartāraṃ 0 dhātāraṃ 0 mṛtyuṃ 0 savitāraṃ 0 sāvitrīṃ 0 ṛgvedaṃ 0 yajurvedaṃ 0 sāmavedaṃ 0 atharvavedaṃ 0 itihāsapurāṇaṃ 0 61 iti dvau dvāvaṃjalī || prācīnāvītī dakṣiṇāmukhaḥ || vaiśaṃpāyanaṃ ta0 piliṃguṃ ta0 tittiriṃ ta0 ukhaṃ ta0 ātreyaṃ padakāraṃ 0 kauṃḍinyaṃ vṛttikāraṃ 0 sūtrakārān 0 satyāṣāḍhaṃ 0 pravacanakartṛn 0 ācāryān 0 ṛṣīn 0 vānaprasthān 0 ūrdhvaretasaḥ 0 ekapatnīstarpayāmīti trīṃstrīnaṃjalīnīti viśeṣaḥ || śeṣaṃ pitṛtarpaṇādi sarvaṃ prāguktameva ||

⟨Now for the followers of Hiraṇyakeśin.⟩ From the saṅkalpa up to the threefold japa of the gāyatrī, as before. Then, having recited an adhyāya or an anuvāka beginning “iṣe tvorje” as far as he is able, and having recited a ṛc, a sāman, the six aṅgas, the itihāsa, purāṇa and so on, he performs the paridhāna ⟨the closing recitation⟩ three times with “namo brahmaṇe”. Now the tarpaṇa. For the Taittirīyas it is not a limb of the brahmayajña. Therefore it may be done after the brahmayajña even at a time separated from it, and even before the brahmayajña. So too for the Kāṇvas and the Mādhyandinas. Hence the saṅkalpa is made separately: “Through the satisfaction of the gods, the ṛṣis, the teachers and the fathers, for the pleasure of Śrī Parameśvara ⟨and so on⟩, I shall perform the tarpaṇa to the gods, the ṛṣis, the teachers and the fathers.” The tarpaṇa to the gods is with one añjali each, as before. “I satisfy Brahmā”; “I satisfy Prajāpati”; “Bṛhaspati”; “Agni”; “Vāyu”; “Sūrya”; “Candramas”; “the nakṣatras ⟨lunar mansions⟩”; “Indra”; “the king”; “Yama”; “the king”; “Varuṇa”; “the king”; “Soma”; “the king”; “Vaiśravaṇa”; “the king”; “the Vasus”; “the Rudras”; “the Ādityas”; “the Viśve Devas”; “the Sādhyas”; “the ṛṣis”; “the Bhṛgus”; “the Maruts”; “the Atharvans”; “I satisfy the Aṅgirases.” With the thread worn as a garland, facing north: “Viśvāmitra”; “Jamadagni”; “Bharadvāja”; “Gautama”; “Atri”; “Vasiṣṭha”; “Kaśyapa”; “Arundhatī”; “Agastya”; “Kṛṣṇa Dvaipāyana”; “Jātukarṇya”; “Tarukṣa”; “Tṛṇabindu”; “Varmin”; “Varūthin”; “Vājin”; “Vāliśravas”; “Satyaśravas”; “Suśravas”; “Sutaśravas”; “Somaśuṣmāyaṇa”; “Sattvavant”; “I satisfy Bṛhadukthya”; “Vāmadeva”; “Vājiratna”; “Haryajvāyana”; “Udamaya”; “Gautama”; “Ṛtaṃjaya”; “Ṛtaṃjaya”; “Kṛtaṃjaya”; “Dhanaṃjaya”; “Babhru”; “Vyaruṇa”; “Trivarṣa”; “Tridhātu”; “Śibintu”; “Parāśara”; “Viṣṇu”; “Rudra”; “Skanda”; “Kāśīśvara”; “Jvara”; “Dharma”; “Artha”; “Kāma”; “Krodha”; “Vasiṣṭha”; “Indra”; “Tvaṣṭṛ”; “Kartṛ”; “Dhartṛ”; “Dhātṛ”; “Mṛtyu”; “Savitṛ”; “Sāvitrī”; “the Ṛgveda”; “the Yajurveda”; “the Sāmaveda”; “the Atharvaveda”; “the itihāsa and purāṇa” — 61 ⟨in all⟩; thus, two añjalis each. With the thread over the right shoulder, facing south: “I satisfy Vaiśampāyana”; “I satisfy Piliṅgu”; “I satisfy Tittiri”; “I satisfy Ukha”; “Ātreya the maker of the pada-text”; “Kauṇḍinya the maker of the vṛtti”; “the makers of sūtras”; “Satyāṣāḍha”; “the makers of expositions”; “the teachers”; “the ṛṣis”; “the forest-dwellers”; “those whose seed is drawn upward”; “I satisfy the women who had one husband only” — the special rule here being three añjalis each. The rest, the tarpaṇa to the fathers and all else, is exactly as stated before.

अथापस्तंवादीनाम् ।

ब्रह्मादयो ये देवास्तां ० सर्वान्देवां ० सर्वान्देवगणान् ० ॥ सर्वा देवपत्नीः ० ॥ सर्वान्पुत्रां ० सर्वान्पौत्रां ० भूर्देवां ० भुवदेवां ० सुवर्देवां ० भूर्भुवःसुवर्देवां ० कृष्णद्वैपायनादयो ये ऋषयः ॥ तानृषीं ० सर्वानृषीं ० सर्वानृषिगणान् ० सर्वा ऋषिपत्नीः ० सर्वानृषिपुत्रां ० सर्वानृषिपौत्रां ० । ६ भूर्ऋषीं ० ४१० एवं सोमः पितृमान्यमोंगिरस्वानग्निष्वात्ताः ० ॥ तान्पितृनित्यादयो दश पितृपर्याया ऊह्याः ॥ एवमन्येषामप्यूह्यम् ॥

brahmādayo ye devāstāṃ 0 sarvāndevāṃ 0 sarvāndevagaṇān 0 || sarvā devapatnīḥ 0 || sarvānputrāṃ 0 sarvānpautrāṃ 0 bhūrdevāṃ 0 bhuvadevāṃ 0 suvardevāṃ 0 bhūrbhuvaḥsuvardevāṃ 0 kṛṣṇadvaipāyanādayo ye ṛṣayaḥ || tānṛṣīṃ 0 sarvānṛṣīṃ 0 sarvānṛṣigaṇān 0 sarvā ṛṣipatnīḥ 0 sarvānṛṣiputrāṃ 0 sarvānṛṣipautrāṃ 0 | 6 bhūrṛṣīṃ 0 410 evaṃ somaḥ pitṛmānyamoṃgirasvānagniṣvāttāḥ 0 || tānpitṛnityādayo daśa pitṛparyāyā ūhyāḥ || evamanyeṣāmapyūhyam ||

⟨Now for the followers of Āpastamba and the rest.⟩ “Those gods who are Brahmā and the rest — I satisfy them”; “all the gods”; “all the hosts of gods”; “all the wives of the gods”; “all ⟨their⟩ sons”; “all ⟨their⟩ grandsons”; “bhūḥ — the gods”; “bhuvaḥ — the gods”; “suvaḥ — the gods”; “bhūr bhuvaḥ suvaḥ — the gods.” “Those ṛṣis who are Kṛṣṇa Dvaipāyana and the rest — I satisfy those ṛṣis”; “all the ṛṣis”; “all the hosts of ṛṣis”; “all the wives of the ṛṣis”; “all the sons of the ṛṣis”; “all the grandsons of the ṛṣis” — 6; “bhūḥ — the ṛṣis” ⟨and the rest⟩ — 4; 10 ⟨in all⟩. In the same way: “Soma who has the fathers with him”, “Yama who has the Aṅgirases with him”, “the Agniṣvāttas”. The ten series for the fathers, beginning “tān pitṝn”, are to be supplied by analogy. In the same way ⟨the procedure⟩ for the others too is to be supplied by analogy.

अथ कात्यायनानाम् ।

प्राङ्मुख आचम्य पवित्रे धृत्वा प्राणानायम्य श्रीपरमे०र्थं ब्रह्मयज्ञेन यक्ष्ये ॥ दर्भांजलौ धृत्वा दक्षिणजानौ कृत्वा सूत्रांतराद्गायत्रीं त्रिरुच्चार्य ॥ इषेत्वेत्यादि आरभ्य संहितां ब्राह्मणं च पूर्वोक्तरीत्या पठेत् ॥ अंते उपनिषदितिहासपुराणादि पठित्वा अंते ॐ स्वस्तीति वदेत् सूत्रांतरोक्तत्वात् ॥ नमो ब्रह्मण इति त्रिः पठंति केचित् ॥ अथ तर्पणम् ॥ एतच्च प्रातःसंध्योत्तरं वा मध्याह्ने ब्रह्मयज्ञोत्तरं वा सकृदेव कार्यम् ॥ ब्रह्मयज्ञस्य वैकल्पिकं कालत्रयमुक्तम् ॥ तत्र देवर्षिपितृतर्पणं करिष्ये इति संकल्प्यादौ पूर्वोक्तधर्मेण देवतर्पणम् ॥ भूमौ ताम्रादिपात्रे वा दर्भानास्तीर्य ॥ विश्वेदेवास आगतेति देवानावह्य विश्वेदेवाः शृणुतेममिति जपित्वा त्रीन्प्राग्रान्दर्भान्धृत्वा देवतीर्थेन ॥ ॐ ब्रह्मतृप्यताम् ॥ विष्णुस्तृप्यताम् ॥ रुद्र० प्रजापति० देवास्तृ० छंदांसि० वेदा० ऋषयः० पुराणाचार्या० गंधर्वा० इतराचार्या० संवत्सरः सावयव० ॥ देव्यस्तृप्यंताम् ॥ अप्सरस० देवानुगा० नागा० सागरा० पर्वता० सरित० मनुष्या० यक्षा० रक्षांसि० पिशाचा० सुपर्णा० भूतानि० पशव० वनस्पतय० ओषधय० भूतग्रामचतुर्विधस्तृप्यतामिति ॥ सर्वत्र सप्रणवं प्रथमांतं नामोच्चार्य तर्पयेत् २९ सप्तऋषय इति मंत्रेणर्षीनावाह्य निवीती द्विर्द्विः ॥ सनकस्तृप्यतु ॥ सनंदन० सनातन० कपिलस्तृ० आसुरि० वोढुस्तृ० पंचशिख० अपसव्यम् ॥ उशांतस्त्वेति पितृनावाह्यायं तु नः पितर इति जपित्वा पितृतीर्थेन त्रिस्त्रिः ॥ कव्यवाडनलस्तृप्यताम् ॥ सोम० यम० अर्यमा० अग्निष्वात्ताः पितरस्तृप्यंताम् ॥ सोमपाः पितरः० बर्हिषदः० यमाय नमः तर्पयामि ॥ धर्मराजाय० मृत्यवे० अंतकाय० वैवस्वताय० कालाय० सर्वभूतक्षयाय० औदुंबराय० दध्नाय० नीलाय० परमेष्ठिने० वृकोदराय० चित्राय० चित्रगुप्ताय० २१ यमतर्पणं वैकल्पिकं सूत्रे एके इत्युक्तेः ॥ जीवत्पितृकस्य मणिबंधपर्यंतमपसव्यं सर्वत्र ॥ ततो मृतपितृकः ॥ पित्रादित्रयीं मात्रादित्रयीं च तर्पयित्वा ॥ उदीरतामिति नवभिर्ऋग्भिस्तर्पणं जलस्थाने अंजलिना धारां निषिंचेत् ॥ उदीरतां० १ अंगिरसोनः पितरो०२ आयंतु नः० ३ऊर्जंवहंतीरमृतं० ४ पितृभ्यः स्वधा नमः ५ ये चेह० ६ मधुवाता इति तिस्र इति ९ प्रत्यृचं प्रत्येकं कुर्यात्तृप्यध्वमिति च त्रिः सिंचेत् ॥ ततो नमो वः पितर इत्यष्टौ यजूंषि पठित्वा मातामहादीनेकोद्दिष्टगणांश्च तर्पयेत् ॥ देवा गातु विद इति विसर्जयेत् ॥ स्नानवस्त्रनिष्पीडनोदकदानादि प्राग्वत् ॥ प्रातर्होमोत्तरं देवतार्चनं न कृतं चेच्चतुर्थभागे ब्रह्मयज्ञोत्तरं कार्यम् ॥ १ ॥

prāṅmukha ācamya pavitre dhṛtvā prāṇānāyamya śrīparame0rthaṃ brahmayajñena yakṣye || darbhāṃjalau dhṛtvā dakṣiṇajānau kṛtvā sūtrāṃtarādgāyatrīṃ triruccārya || iṣetvetyādi ārabhya saṃhitāṃ brāhmaṇaṃ ca pūrvoktarītyā paṭhet || aṃte upaniṣaditihāsapurāṇādi paṭhitvā aṃte ॐ svastīti vadet sūtrāṃtaroktatvāt || namo brahmaṇa iti triḥ paṭhaṃti kecit || atha tarpaṇam || etacca prātaḥsaṃdhyottaraṃ vā madhyāhne brahmayajñottaraṃ vā sakṛdeva kāryam || brahmayajñasya vaikalpikaṃ kālatrayamuktam || tatra devarṣipitṛtarpaṇaṃ kariṣye iti saṃkalpyādau pūrvoktadharmeṇa devatarpaṇam || bhūmau tāmrādipātre vā darbhānāstīrya || viśvedevāsa āgateti devānāvahya viśvedevāḥ śṛṇutemamiti japitvā trīnprāgrāndarbhāndhṛtvā devatīrthena || ॐ brahmatṛpyatām || viṣṇustṛpyatām || rudra0 prajāpati0 devāstṛ0 chaṃdāṃsi0 vedā0 ṛṣayaḥ0 purāṇācāryā0 gaṃdharvā0 itarācāryā0 saṃvatsaraḥ sāvayava0 || devyastṛpyaṃtām || apsarasa0 devānugā0 nāgā0 sāgarā0 parvatā0 sarita0 manuṣyā0 yakṣā0 rakṣāṃsi0 piśācā0 suparṇā0 bhūtāni0 paśava0 vanaspataya0 oṣadhaya0 bhūtagrāmacaturvidhastṛpyatāmiti || sarvatra sapraṇavaṃ prathamāṃtaṃ nāmoccārya tarpayet 29 saptaṛṣaya iti maṃtreṇarṣīnāvāhya nivītī dvirdviḥ || sanakastṛpyatu || sanaṃdana0 sanātana0 kapilastṛ0 āsuri0 voḍhustṛ0 paṃcaśikha0 apasavyam || uśāṃtastveti pitṛnāvāhyāyaṃ tu naḥ pitara iti japitvā pitṛtīrthena tristriḥ || kavyavāḍanalastṛpyatām || soma0 yama0 aryamā0 agniṣvāttāḥ pitarastṛpyaṃtām || somapāḥ pitaraḥ0 barhiṣadaḥ0 yamāya namaḥ tarpayāmi || dharmarājāya0 mṛtyave0 aṃtakāya0 vaivasvatāya0 kālāya0 sarvabhūtakṣayāya0 auduṃbarāya0 dadhnāya0 nīlāya0 parameṣṭhine0 vṛkodarāya0 citrāya0 citraguptāya0 21 yamatarpaṇaṃ vaikalpikaṃ sūtre eke ityukteḥ || jīvatpitṛkasya maṇibaṃdhaparyaṃtamapasavyaṃ sarvatra || tato mṛtapitṛkaḥ || pitrāditrayīṃ mātrāditrayīṃ ca tarpayitvā || udīratāmiti navabhirṛgbhistarpaṇaṃ jalasthāne aṃjalinā dhārāṃ niṣiṃcet || udīratāṃ0 1 aṃgirasonaḥ pitaro02 āyaṃtu naḥ0 3ūrjaṃvahaṃtīramṛtaṃ0 4 pitṛbhyaḥ svadhā namaḥ 5 ye ceha0 6 madhuvātā iti tisra iti 9 pratyṛcaṃ pratyekaṃ kuryāttṛpyadhvamiti ca triḥ siṃcet || tato namo vaḥ pitara ityaṣṭau yajūṃṣi paṭhitvā mātāmahādīnekoddiṣṭagaṇāṃśca tarpayet || devā gātu vida iti visarjayet || snānavastraniṣpīḍanodakadānādi prāgvat || prātarhomottaraṃ devatārcanaṃ na kṛtaṃ ceccaturthabhāge brahmayajñottaraṃ kāryam || 1 ||

⟨Now for the Kātyāyanas.⟩ Facing east, having sipped water, holding the two pavitras and restrained the breath: “For the pleasure of Śrī Parameśvara ⟨and so on⟩ I shall sacrifice with the brahmayajña.” Holding darbhas in the cupped hands and setting them on the right knee, having uttered the gāyatrī three times — this on the authority of another sūtra — he should recite the saṃhitā and the brāhmaṇa in the manner already stated, beginning with “iṣe tvā” and the rest. At the end, having recited an upaniṣad, an itihāsa, a purāṇa and so on, he should at the close say “oṃ svasti”, since another sūtra prescribes it. Some recite “namo brahmaṇe” three times. Now the tarpaṇa. This too is to be done once only, either after the morning sandhyā, or at midday after the brahmayajña. Three optional times have been stated for the brahmayajña. There, having made the saṅkalpa “I shall perform the tarpaṇa to the gods, the ṛṣis and the fathers”, first the tarpaṇa to the gods by the rule already stated. Having strewn darbhas on the ground or in a vessel of copper or the like; having invoked the gods with “viśve devāsa āgata” and muttered “viśve devāḥ śṛṇutemam”; holding three darbhas with their tips to the east, by the devatīrtha: “Oṃ, may Brahmā be satisfied”; “may Viṣṇu be satisfied”; “Rudra”; “Prajāpati”; “the gods”; “the metres”; “the Vedas”; “the ṛṣis”; “the teachers of the purāṇas”; “the gandharvas”; “the other teachers”; “the year with its parts”; “may the goddesses be satisfied”; “the apsarases”; “the followers of the gods”; “the nāgas”; “the seas”; “the mountains”; “the rivers”; “men”; “the yakṣas”; “the rākṣasas”; “the piśācas”; “the suparṇas”; “the beings”; “the beasts”; “the trees”; “the herbs”; “may the fourfold host of creatures be satisfied.” Everywhere he should utter the name in the nominative with the praṇava ⟨oṃ⟩ before it, and so make the tarpaṇa — 29 ⟨in all⟩. Having invoked the ṛṣis with the mantra “sapta ṛṣayaḥ”, with the thread worn as a garland, twice each: “May Sanaka be satisfied”; “Sanandana”; “Sanātana”; “may Kapila be satisfied”; “Āsuri”; “may Voḍhu be satisfied”; “Pañcaśikha.” ⟨Now⟩ with the thread reversed. Having invoked the fathers with “uśantas tvā” and muttered “ayaṃ tu naḥ pitaraḥ”, by the pitṛtīrtha, three times each: “May Kavyavāḍ Anala be satisfied”; “Soma”; “Yama”; “Aryaman”; “may the Agniṣvātta fathers be satisfied”; “the Somapā fathers”; “the Barhiṣads”; “Homage to Yama — I satisfy him”; “to Dharmarāja”; “to Mṛtyu”; “to Antaka”; “to Vaivasvata”; “to Kāla”; “to the Destroyer of all beings”; “to Audumbara”; “to Dadhna”; “to Nīla”; “to Parameṣṭhin”; “to Vṛkodara”; “to Citra”; “to Citragupta” — 21. The tarpaṇa to Yama is optional, since the sūtra says “some ⟨do it⟩”. For one whose father is living, the reversal of the thread reaches only to the wrist, in every case. Then one whose father is dead, having offered tarpaṇa to the three beginning with the father and the three beginning with the mother, ⟨makes⟩ the tarpaṇa with the nine ṛcs beginning “ud īratām”; at a place of water he should pour a stream with his cupped hands. “ud īratām” 1; “aṅgiraso naḥ pitaraḥ” 2; “āyantu naḥ” 3; “ūrjaṃ vahantīr amṛtam” 4; “pitṛbhyaḥ svadhā namaḥ” 5; “ye ceha” 6; “madhu vātāḥ” — three — thus 9. He should do it separately for each single ṛc, and should pour three times saying “tṛpyadhvam”. Then, having recited the eight yajuses beginning “namo vaḥ pitaraḥ”, he should offer tarpaṇa to the maternal grandfathers and the rest and to the ekoddiṣṭa groups. He should dismiss ⟨them⟩ with “devā gātuvidaḥ”. The bath, the offering of water wrung from the garment, and the rest, are as before. If the worship of the deity was not performed after the morning homa, it is to be done in the fourth part ⟨of the day⟩, after the brahmayajña. ॥1॥

अथ पंचमभागकृत्यम् ।

“वैश्वदेवः प्रकर्तव्यः पंचसूनापनुत्तये ॥ कंडणीपेषणीचुल्लीजलकुंभोथमार्जनी” इतिपंचहिंसास्थानानि पंचसूनाः ॥ वैश्वदेवस्य प्रातरेव प्रारंभो न त्वग्निहोत्रादिवत्सायं तेन प्रातः सायं वैश्वदेवेत्यादिरेव संकल्पः ॥ पंचमहायज्ञा अहरहः कर्तव्याः ते च ब्रह्मयज्ञदेवयज्ञभूतयज्ञपितृयज्ञमनुष्ययज्ञारूपाः ॥ तत्र ब्रह्मयज्ञ उक्तः ॥ बह्वृचादीनां वैश्वदेवो देवयज्ञादियज्ञत्रयरूपः ॥ मनुष्ययज्ञस्तु मनुष्येभ्योन्नदानम् ॥ “गृहपकहविष्यान्नैस्तैलक्षारादिवर्जितैः ॥ जुहुयात्सर्पिषाभ्यक्तैर्गृह्येग्नौ लौकिकेपि वा ॥ यस्मिन्नग्नौ पचेदन्नं तस्मिन्होमो विधीयते ” ॥ वैश्वदेवांतर्गतपितृयज्ञेनैव नित्यश्राद्धसिद्धेर्न नित्यश्राद्धार्थविप्रभोजनम् ॥ अनेनैव दर्शश्राद्धस्यापि सिद्ध्या दर्शश्राद्धमप्यशक्तैः संवत्सरमध्ये सकृदेव कार्यमिति भट्टोजिये ॥ सूतके पंचमहायज्ञानां लोप इत्युक्तम् ॥ स चायं वैश्वदेव आत्मसंस्कारार्थोन्नसंस्कारार्थश्च ॥ तेनाविभक्तानां पाकैक्ये पृथग्वैश्वदेवो न ॥ विभक्तानां तु पाकैक्येपि हविष्यांतरेण पृथगेव ॥ अविभक्तानां पाकभेदे पृथक् वैश्वदेवः कृताकृत इति भट्टोजिये ॥ पाकासंभवे एकादश्यादौ तंडुलैर्वा पयोदधिघृतफलोदकादिभिर्वा कार्यः ॥ “हस्तेनान्नादिभिः कुर्यादद्भिर्जलंजलिना जले ॥ कोद्रवं चणकं माषं मसूरं च कुलित्थकम् ॥ क्षारं च लवणं सर्वं वैश्वदेवे विवर्जयेत् ॥” प्रवसता गृहे पुत्रर्विगादिद्वारा वैश्वदेवः कारयितव्यः ॥ गृहे कर्त्रंतराभावे प्रवासे स्वयं कार्यः वैश्वदेवो बह्वृचैस्तैत्तिरीयैश्च दिवारात्रौ चेति द्विवारं कार्यः ॥ अशक्तैस्त्वेककाले एव द्विरावृत्त्या सह वा कार्यः ॥ बह्वृचतैत्तिरीययोर्लौकिकाग्नौ पाको वैश्वदेवश्चेति प्रायेणाचारः ॥

“vaiśvadevaḥ prakartavyaḥ paṃcasūnāpanuttaye || kaṃḍaṇīpeṣaṇīcullījalakuṃbhothamārjanī” itipaṃcahiṃsāsthānāni paṃcasūnāḥ || vaiśvadevasya prātareva prāraṃbho na tvagnihotrādivatsāyaṃ tena prātaḥ sāyaṃ vaiśvadevetyādireva saṃkalpaḥ || paṃcamahāyajñā aharahaḥ kartavyāḥ te ca brahmayajñadevayajñabhūtayajñapitṛyajñamanuṣyayajñārūpāḥ || tatra brahmayajña uktaḥ || bahvṛcādīnāṃ vaiśvadevo devayajñādiyajñatrayarūpaḥ || manuṣyayajñastu manuṣyebhyonnadānam || “gṛhapakahaviṣyānnaistailakṣārādivarjitaiḥ || juhuyātsarpiṣābhyaktairgṛhyegnau laukikepi vā || yasminnagnau pacedannaṃ tasminhomo vidhīyate ” || vaiśvadevāṃtargatapitṛyajñenaiva nityaśrāddhasiddherna nityaśrāddhārthaviprabhojanam || anenaiva darśaśrāddhasyāpi siddhyā darśaśrāddhamapyaśaktaiḥ saṃvatsaramadhye sakṛdeva kāryamiti bhaṭṭojiye || sūtake paṃcamahāyajñānāṃ lopa ityuktam || sa cāyaṃ vaiśvadeva ātmasaṃskārārthonnasaṃskārārthaśca || tenāvibhaktānāṃ pākaikye pṛthagvaiśvadevo na || vibhaktānāṃ tu pākaikyepi haviṣyāṃtareṇa pṛthageva || avibhaktānāṃ pākabhede pṛthak vaiśvadevaḥ kṛtākṛta iti bhaṭṭojiye || pākāsaṃbhave ekādaśyādau taṃḍulairvā payodadhighṛtaphalodakādibhirvā kāryaḥ || “hastenānnādibhiḥ kuryādadbhirjalaṃjalinā jale || kodravaṃ caṇakaṃ māṣaṃ masūraṃ ca kulitthakam || kṣāraṃ ca lavaṇaṃ sarvaṃ vaiśvadeve vivarjayet ||” pravasatā gṛhe putrarvigādidvārā vaiśvadevaḥ kārayitavyaḥ || gṛhe kartraṃtarābhāve pravāse svayaṃ kāryaḥ vaiśvadevo bahvṛcaistaittirīyaiśca divārātrau ceti dvivāraṃ kāryaḥ || aśaktaistvekakāle eva dvirāvṛttyā saha vā kāryaḥ || bahvṛcataittirīyayorlaukikāgnau pāko vaiśvadevaśceti prāyeṇācāraḥ ||

⟨Now what is to be done in the fifth part ⟨of the day⟩.⟩ “The vaiśvadeva ⟨the offering to all the gods⟩ is to be performed to drive away the five sūnās: the pounding-mortar, the grinding-stone, the hearth, the water-jar, and then the broom.” These five places of injury are the five sūnās. The vaiśvadeva begins in the morning only, and not, like the agnihotra and the rest, in the evening; therefore the saṅkalpa is simply “the morning and evening vaiśvadeva”, and so on. The five great sacrifices are to be performed day after day; and they take the form of the brahmayajña, the devayajña, the bhūtayajña, the pitṛyajña and the manuṣyayajña. Of these the brahmayajña has been stated. For the Ṛgvedins and the rest, the vaiśvadeva takes the form of the three sacrifices beginning with the devayajña. The manuṣyayajña is the giving of food to men. “With food fit for oblation, cooked at home, free of oil, alkali and the rest, and smeared with clarified butter, he should offer in the domestic fire, or even in a common fire. In whatever fire he cooks the food, in that the offering is prescribed.” Since the daily śrāddha is accomplished by the very pitṛyajña contained within the vaiśvadeva, there is no feeding of brāhmaṇas for the sake of the daily śrāddha. And since by this same ⟨rite⟩ the darśaśrāddha too is accomplished, those who are unable ⟨to do more⟩ should perform the darśaśrāddha only once within the year — so in Bhaṭṭoji's work. It has been said that during a birth-impurity the five great sacrifices lapse. And this vaiśvadeva is for the purification of the self and also for the purification of the food. Therefore, for those who have not divided ⟨the household⟩, when the cooking is one, there is no separate vaiśvadeva; but for those who have divided, even when the cooking is one, there is a separate one, with a separate oblation-food. For those who have not divided, when the cooking is separate, a separate vaiśvadeva is neither enjoined nor forbidden — so in Bhaṭṭoji's work. When cooking is impossible, as on an ekādaśī and the like, it should be done with rice-grains, or with milk, curds, ghee, fruit, water and so on. “With the hand he should perform it with food and the like; with water, when the water is in cupped hands, in water. Kodrava, chickpea, māṣa beans, lentils and kulittha, and alkali, and all salt, he should avoid in the vaiśvadeva.” One who is away from home must have the vaiśvadeva performed at his house through a son, a ṛtvij ⟨officiating priest⟩ or the like. If there is no other performer at home, he should do it himself while abroad. The vaiśvadeva is to be done twice — by day and by night — by the Ṛgvedins and the Taittirīyas. But those who are unable may do it at one time only, either by repeating it twice or together. Among the Ṛgvedins and the Taittirīyas the usual practice is that both the cooking and the vaiśvadeva are in a common fire.

अथ प्रातः सायं वैश्वदेवस्य सहकरणपक्षे तंत्रप्रयोगः ।

तत्र वैष्णवैर्भगवते षोडशोपचारेषु दीपांतानुपचारान्समर्प्य सर्वान्नात्पुरुषाहारपर्याप्तं नैवेद्यं समर्प्य शेषान्नेन वैश्वदेवः कार्यः ॥ वैष्णवभिन्नैस्तु वैश्वदेवांते तच्छेषेण नैवेद्यः कार्यः ॥ “विष्णोर्निवेदितान्नेन यष्टव्यं देवतांतरम् ॥ पितृभ्यश्चापि तद्देयं तदानंत्याय कल्पते” इत्यादिवचनानां वैष्णवविषयकत्वस्य निबंधकारैरुक्तत्वात् ॥

tatra vaiṣṇavairbhagavate ṣoḍaśopacāreṣu dīpāṃtānupacārānsamarpya sarvānnātpuruṣāhāraparyāptaṃ naivedyaṃ samarpya śeṣānnena vaiśvadevaḥ kāryaḥ || vaiṣṇavabhinnaistu vaiśvadevāṃte taccheṣeṇa naivedyaḥ kāryaḥ || “viṣṇorniveditānnena yaṣṭavyaṃ devatāṃtaram || pitṛbhyaścāpi taddeyaṃ tadānaṃtyāya kalpate” ityādivacanānāṃ vaiṣṇavaviṣayakatvasya nibaṃdhakārairuktatvāt ||

⟨Now the combined procedure, on the view that the morning and the evening vaiśvadeva ⟨offering to all the gods⟩ are done together.⟩ There, Vaiṣṇavas should present to the Lord the sixteen services of worship up to the lamp, then present as naivedya ⟨food offering⟩ enough of the whole food to make a man's meal, and perform the vaiśvadeva with the food that remains. Those who are not Vaiṣṇavas, however, should make the naivedya at the end of the vaiśvadeva, with what remains of it. For the writers of the digests have said that such texts as “With the food offered to Viṣṇu, another deity is to be worshipped; and it may also be given to the fathers — that conduces to endlessness ⟨of merit⟩” have Vaiṣṇavas for their scope.

अथ वैष्णवस्वरूपम् ।

अत्र वैष्णवा नारायणाष्टाक्षरादिवैष्णवमंत्रदीक्षोपदेशजपवंतो मुख्याः ॥ ‘उपदेशः कलौ युगे’ इति स्मृत्युपदेशमात्रस्यापि दीक्षासमफलत्वात् ॥ गौणाश्च पारंपर्यागतारुणोदयविद्धैकादश्यनुपवासशुक्लकृष्णैकादश्युपवासादि यत्किंचिद्धर्ममात्रपरा मंत्रोपदेशादिरहिताः ॥ ननु “पांचरात्राद्यागमोक्तदीक्षां प्राप्तो हि वैष्णवः” इत्युक्तेः किंचिद्धर्ममात्रानुष्ठानेन कथं वैष्णवत्वमिति चेत् ॥ गायत्र्यध्ययनादिक्षत्रियवैश्यसाधारणधर्मवतां याजनाध्यापनप्रतिग्रहरूपासाधारणधर्मशून्यानां पित्रादिपरंपरया वैश्यादिवृत्तिपराणामप्यव्यभिचरितैकगोत्रत्वादि यत्किंचिद्ब्राह्मणधर्ममात्रेण यथा ब्राह्मणत्वं तदुचितसूतकाद्याचारश्च तथा कलियुगे किंचिद्धर्मेणापि वैष्णवत्वं तदुचिताचारश्च युज्यते ॥ क्षत्रियाणां हि पुरोहितभेदेन गोत्रभेदस्तेन यदुवंशेषु परस्परं विवाहो नैवं ब्राह्मणेष्विति स्पष्टम् ॥ एवं श्राद्धेपि नैवेद्यं समर्प्य पितृभ्योन्ननिवेदनं ज्ञेयम् ॥

atra vaiṣṇavā nārāyaṇāṣṭākṣarādivaiṣṇavamaṃtradīkṣopadeśajapavaṃto mukhyāḥ || ‘upadeśaḥ kalau yuge’ iti smṛtyupadeśamātrasyāpi dīkṣāsamaphalatvāt || gauṇāśca pāraṃparyāgatāruṇodayaviddhaikādaśyanupavāsaśuklakṛṣṇaikādaśyupavāsādi yatkiṃciddharmamātraparā maṃtropadeśādirahitāḥ || nanu “pāṃcarātrādyāgamoktadīkṣāṃ prāpto hi vaiṣṇavaḥ” ityukteḥ kiṃciddharmamātrānuṣṭhānena kathaṃ vaiṣṇavatvamiti cet || gāyatryadhyayanādikṣatriyavaiśyasādhāraṇadharmavatāṃ yājanādhyāpanapratigraharūpāsādhāraṇadharmaśūnyānāṃ pitrādiparaṃparayā vaiśyādivṛttiparāṇāmapyavyabhicaritaikagotratvādi yatkiṃcidbrāhmaṇadharmamātreṇa yathā brāhmaṇatvaṃ taducitasūtakādyācāraśca tathā kaliyuge kiṃciddharmeṇāpi vaiṣṇavatvaṃ taducitācāraśca yujyate || kṣatriyāṇāṃ hi purohitabhedena gotrabhedastena yaduvaṃśeṣu parasparaṃ vivāho naivaṃ brāhmaṇeṣviti spaṣṭam || evaṃ śrāddhepi naivedyaṃ samarpya pitṛbhyonnanivedanaṃ jñeyam ||

⟨Now what makes a Vaiṣṇava.⟩ Here the principal Vaiṣṇavas are those who have the initiation, the instruction and the muttered repetition of a Vaiṣṇava mantra such as the eight-syllabled Nārāyaṇa mantra. For, by the smṛti “In the Kali age, instruction ⟨alone suffices⟩”, mere instruction also has a fruit equal to initiation. And the secondary ⟨Vaiṣṇavas⟩ are those who are without the instruction in a mantra and the rest, and who go only by some trifling observance handed down in the family — not fasting on an ekādaśī pierced by the aruṇodaya ⟨dawn⟩, fasting on the ekādaśī of both the bright and the dark fortnight, and so on. Now if it be asked: since it is said “He alone is a Vaiṣṇava who has obtained the initiation stated in the Pāñcarātra and the other Āgamas”, how can there be Vaiṣṇava-hood by the performance of some trifling observance only? — ⟨the answer is this.⟩ Just as there are men who possess the duties common to kṣatriyas and vaiśyas, such as the recitation of the gāyatrī, but who lack the special duties of officiating at sacrifices, teaching and receiving gifts, and who live by the occupation of a vaiśya or the like, handed down from their fathers and forefathers, and who are yet brāhmaṇas by some trifling brāhmaṇa duty or other, such as an unbroken single gotra, and have the birth- and death-impurity and the usage proper to that — so too in the Kali age Vaiṣṇava-hood, and the usage proper to it, may be had by some trifling observance as well. For among kṣatriyas the gotra differs according to the difference of the family priest, and therefore there is marriage among the Yādavas with one another; it is plain that it is not so among brāhmaṇas. In the same way, in a śrāddha too it is to be understood that one presents the naivedya and then offers the food to the fathers.

अथ ऋग्वेदि वैश्वदेवप्रयोगः ।

ममात्मान्नसंस्कारपंचसूनाजनितदोषपरिहारद्वारा श्रीपरमेश्वरप्रीत्यर्थं प्रातर्वैश्व देवं सायं वैश्वदेवं च सह तंत्रेण करिष्ये ॥ कुंडे स्थंडिलादौ वा पचनाग्निं व्याहतिभिः पावकनामानं प्रतिष्ठाप्य ॥ चत्वारिशृंगेति ध्यात्वा परिसमुह्य पर्युक्ष्य विश्वानिन इत्यर्चनादि विधाय घृताक्तमन्नमग्नावधिश्रित्य प्रोक्ष्योद्वास्याग्नेः पश्चान्निधाय त्रिधा विभज्य प्रथमं भागं देवेभ्यो जुहुयात् ॥ तद्यथा हृदि सव्यं करं निधायोत्तानहस्तेन सूर्याय स्वाहा सूर्यायेदं न मम ॥ प्रजापतये० सोमाय वनस्पतये० अग्नीषोमाभ्यां० इंद्राग्निभ्यां० द्यावापृथिवीभ्यां० धन्वंतरये० इंद्राय० विश्वेभ्यो देवेभ्यः० ब्रह्मणे० इति दश प्रातर्वैश्वदेवाहूतयः ॥ अथ सायं वैश्वदेवीयाः ॥ अग्नये स्वाहेति हुत्वा प्रजापतय इत्यादिपुनर्नव जुहुयात् ॥ एवं विंशत्याहुतीर्हुत्वा प्रायश्चित्तार्थं व्यस्तसमस्तव्याहृतिभिर्हुत्वा न हुत्वा वा परिसमूहनपर्युक्षणे कुर्यात् ॥ ॐ चम इत्युपतिष्ठेत् ॥ इति देवयज्ञः ॥

mamātmānnasaṃskārapaṃcasūnājanitadoṣaparihāradvārā śrīparameśvaraprītyarthaṃ prātarvaiśva devaṃ sāyaṃ vaiśvadevaṃ ca saha taṃtreṇa kariṣye || kuṃḍe sthaṃḍilādau vā pacanāgniṃ vyāhatibhiḥ pāvakanāmānaṃ pratiṣṭhāpya || catvāriśṛṃgeti dhyātvā parisamuhya paryukṣya viśvānina ityarcanādi vidhāya ghṛtāktamannamagnāvadhiśritya prokṣyodvāsyāgneḥ paścānnidhāya tridhā vibhajya prathamaṃ bhāgaṃ devebhyo juhuyāt || tadyathā hṛdi savyaṃ karaṃ nidhāyottānahastena sūryāya svāhā sūryāyedaṃ na mama || prajāpataye0 somāya vanaspataye0 agnīṣomābhyāṃ0 iṃdrāgnibhyāṃ0 dyāvāpṛthivībhyāṃ0 dhanvaṃtaraye0 iṃdrāya0 viśvebhyo devebhyaḥ0 brahmaṇe0 iti daśa prātarvaiśvadevāhūtayaḥ || atha sāyaṃ vaiśvadevīyāḥ || agnaye svāheti hutvā prajāpataya ityādipunarnava juhuyāt || evaṃ viṃśatyāhutīrhutvā prāyaścittārthaṃ vyastasamastavyāhṛtibhirhutvā na hutvā vā parisamūhanaparyukṣaṇe kuryāt || ॐ cama ityupatiṣṭhet || iti devayajñaḥ ||

⟨Now the performance of the vaiśvadeva ⟨the daily offering to the All-gods⟩ for a Ṛgvedin.⟩ “For the pleasure of Śrī Parameśvara, by way of removing the fault born of the five sūnās ⟨the five household implements that take life⟩ and of purifying myself and the food, I shall perform the morning vaiśvadeva and the evening vaiśvadeva together, in one procedure.” Having established the cooking fire, under the name Pāvaka, with the vyāhṛtis, in a kuṇḍa ⟨fire-pit⟩ or on a sthaṇḍila ⟨levelled altar⟩ or the like; having meditated with “catvāri śṛṅgā”; having swept round and sprinkled round; having performed the worship and the rest with “viśvāni…”; having set the ghee-smeared food upon the fire, sprinkled it and taken it down; having placed it to the west of the fire and divided it in three, he should offer the first portion to the gods. That is thus: placing the left hand on his heart, with the right hand turned palm upward — “To Sūrya, svāhā; this is for Sūrya, not for me”; “to Prajāpati”; “to Soma the lord of plants”; “to Agni and Soma”; “to Indra and Agni”; “to Heaven and Earth”; “to Dhanvantari”; “to Indra”; “to the Viśve Devas”; “to Brahmā” — these are the ten oblations of the morning vaiśvadeva. Now those of the evening vaiśvadeva. Having offered “To Agni, svāhā”, he should offer the remaining nine again, beginning with “to Prajāpati”. Having thus offered twenty oblations, he should offer, by way of prāyaścitta ⟨expiation⟩, with the vyāhṛtis separately and together — or without offering — and should perform the sweeping round and the sprinkling round. He should perform the upasthāna with “oṃ ca me”. This is the devayajña.

अथ बलिहरणाख्यो भूतयज्ञः ।

द्वितीयभागाद्गृहीत्वा शुद्धायां भूमौ सूर्याय स्वाहा ॥ सूर्यायेदं न ममेत्येवं दशाहुतीः प्राक् संस्था निरंतरं हुत्वा मध्येंतरालं त्यक्त्वा ॥ अद्भ्यः स्वाहा ओषधिवनस्पतिभ्यः० गृहाय० गृहदेवताभ्यः० वास्तुदेव इति प्राक्संस्था हुत्वा ॥ अद्भ्य आहुतेः पश्चात् इंद्राय० तदुत्तरे इंद्रपुरुषेभ्यः अंतरालस्य दक्षिणे यमाय० तदुत्तरे यमपुरुषेभ्यः ब्रह्मण आहुतेः प्राक् ॥ वरुणाय० तदुत्तरे वरुणपुरुषेभ्यः० अंतरालस्योत्तरे सोमाय० तदुत्तरे सोमपुरुषेभ्यः०अंतराले ब्रह्मणे ब्रह्मपुरुषेभ्यः०विश्वेभ्यो देवेभ्यः० सर्वेभ्यो भूतेभ्यः० दिवाचारिभ्यःसोमपुरुषोत्तरे रक्षोभ्यः०एवमेव सूर्यस्थाने प्रथममग्नये हुत्वा प्रजापतय इत्यादि पूर्ववत् ॥ सायं वैश्वदेवसंबंधि द्वितीयबलिहरणं कुर्यात् ॥ तत्र दिवाचारिभ्य इत्यस्य स्थाने नक्तंचारिभ्यः स्वाहेति जुहुयादितिविशेषः ॥ इति भूतयज्ञः ॥ प्राचीनावीती तृतीयभागादादाय स्वधा पितृभ्यः इति यमबलेर्दक्षिणतो दत्त्वा पितृभ्य इदं न ममेति त्यक्त्वा द्वितीयबलेर्दक्षिणतः द्वितीयपितृयज्ञमेवं कुर्यात् ॥ इति पितृयज्ञः ॥ अपरे चक्राकारं बलिमाहुः “बलावनुद्धृतेनान्नान्नोद्धरेच्च स्वयं बलिम्॥” ततो गृहांगणे भूमावप आसिच्य॥“ऐंद्रवारुणवायव्यां याम्यां नैर्ऋतिकाश्च ये॥ ते काकाः प्रतिगृह्णंतु भूम्यां पिंडं मयोज्झितम्” इति पितृयज्ञशेषेण दत्त्वा “वैवस्वतकुले जातौ द्वौ श्वानशबलौ शुनौ ॥ ताभ्यां पिंडो मया दत्तो रक्षेतां पथि मां सदा॥” ‘ये भूताः प्रचरंति०’ इति द्वयं भूतयज्ञशेषेण दद्यात् ॥ ये भूता इति मंत्रे तंत्रेण वैश्वदेवप्रयोगे दिवा नक्तं बलिमिति पाठः॥अह्नि रात्रौ च पृथक् प्रयोगे दिवा बलिमिच्छंतो नक्तं बलिमिच्छंत इति विभागेन पाठः ॥ प्रक्षालितपाणिपाद आचम्य गृहं प्रविश्य शांता पृथिवीत्यादि जपित्वा विष्णुं स्मृत्वा कर्मार्पयेत् ॥

dvitīyabhāgādgṛhītvā śuddhāyāṃ bhūmau sūryāya svāhā || sūryāyedaṃ na mametyevaṃ daśāhutīḥ prāk saṃsthā niraṃtaraṃ hutvā madhyeṃtarālaṃ tyaktvā || adbhyaḥ svāhā oṣadhivanaspatibhyaḥ0 gṛhāya0 gṛhadevatābhyaḥ0 vāstudeva iti prāksaṃsthā hutvā || adbhya āhuteḥ paścāt iṃdrāya0 taduttare iṃdrapuruṣebhyaḥ aṃtarālasya dakṣiṇe yamāya0 taduttare yamapuruṣebhyaḥ brahmaṇa āhuteḥ prāk || varuṇāya0 taduttare varuṇapuruṣebhyaḥ0 aṃtarālasyottare somāya0 taduttare somapuruṣebhyaḥ0aṃtarāle brahmaṇe brahmapuruṣebhyaḥ0viśvebhyo devebhyaḥ0 sarvebhyo bhūtebhyaḥ0 divācāribhyaḥsomapuruṣottare rakṣobhyaḥ0evameva sūryasthāne prathamamagnaye hutvā prajāpataya ityādi pūrvavat || sāyaṃ vaiśvadevasaṃbaṃdhi dvitīyabaliharaṇaṃ kuryāt || tatra divācāribhya ityasya sthāne naktaṃcāribhyaḥ svāheti juhuyāditiviśeṣaḥ || iti bhūtayajñaḥ || prācīnāvītī tṛtīyabhāgādādāya svadhā pitṛbhyaḥ iti yamabalerdakṣiṇato dattvā pitṛbhya idaṃ na mameti tyaktvā dvitīyabalerdakṣiṇataḥ dvitīyapitṛyajñamevaṃ kuryāt || iti pitṛyajñaḥ || apare cakrākāraṃ balimāhuḥ “balāvanuddhṛtenānnānnoddharecca svayaṃ balim||” tato gṛhāṃgaṇe bhūmāvapa āsicya||“aiṃdravāruṇavāyavyāṃ yāmyāṃ nairṛtikāśca ye|| te kākāḥ pratigṛhṇaṃtu bhūmyāṃ piṃḍaṃ mayojjhitam” iti pitṛyajñaśeṣeṇa dattvā “vaivasvatakule jātau dvau śvānaśabalau śunau || tābhyāṃ piṃḍo mayā datto rakṣetāṃ pathi māṃ sadā||” ‘ye bhūtāḥ pracaraṃti0’ iti dvayaṃ bhūtayajñaśeṣeṇa dadyāt || ye bhūtā iti maṃtre taṃtreṇa vaiśvadevaprayoge divā naktaṃ balimiti pāṭhaḥ||ahni rātrau ca pṛthak prayoge divā balimicchaṃto naktaṃ balimicchaṃta iti vibhāgena pāṭhaḥ || prakṣālitapāṇipāda ācamya gṛhaṃ praviśya śāṃtā pṛthivītyādi japitvā viṣṇuṃ smṛtvā karmārpayet ||

⟨Now the offering to the beings, called the scattering of the bali.⟩ Taking from the second portion, on clean ground: “To Sūrya, svāhā; this is for Sūrya, not for me.” Having thus offered ten oblations in an unbroken line running east, and having left a gap in the middle: “To the waters, svāhā”; “to the herbs and trees”; “to the house”; “to the household deities”; “to the Vāstu deity” — having offered these in a line running east. To the west of the oblation to the waters, “to Indra”; north of that, “to the men of Indra”. South of the gap, “to Yama”; north of that, “to the men of Yama”. East of the oblation to Brahmā, “to Varuṇa”; north of that, “to the men of Varuṇa”. North of the gap, “to Soma”; north of that, “to the men of Soma”. In the gap, “to Brahmā”, “to the men of Brahmā”, “to the Viśve Devas”, “to all beings”, “to those that move by day”. North of the men of Soma, “to the rākṣasas”. In just this way, offering first to Agni in the place of Sūrya, then to Prajāpati and the rest as before, he should perform the second scattering of bali ⟨food-portions⟩ belonging to the evening vaiśvadeva. The difference there is that in the place of “to those that move by day” he should offer “to those that move by night, svāhā”. This is the bhūtayajña. With the thread over the right shoulder, taking from the third portion, offering “svadhā to the fathers” to the south of the bali of Yama, and relinquishing it with “this is for the fathers, not for me”, he should perform the second pitṛyajña in the same way to the south of the second bali. This is the pitṛyajña. Others say the bali is circular in shape: “While the bali has not been taken out, one should not take ⟨anything⟩ out of the food; and he should take out the bali himself.” Then, having poured water on the ground in the courtyard of the house, he should offer, with what is left of the pitṛyajña, saying “Those crows who belong to the east, the west, the north-west, the south and the south-west — let them receive the piṇḍa cast by me on the ground”; and he should offer, with what is left of the bhūtayajña, the two ⟨formulas⟩ “Two dogs, Śyāma and Śabala, were born in the family of Vaivasvata; to them the piṇḍa has been given by me — let them guard me always on the road” and “Those beings who move about…”. In the mantra “ye bhūtāḥ”, when the vaiśvadeva is done in a single combined procedure, the reading is “the bali by day and by night”; when the procedure is separate for day and for night, the reading is divided — “those who desire the bali by day”, “those who desire the bali by night”. Having washed his hands and feet and sipped water, he should enter the house, mutter “śāntā pṛthivī” and the rest, call Viṣṇu to mind, and make over the act ⟨to him⟩.

अथ मनुष्ययज्ञः ।

अतिथिभोजनपर्याप्तं वा षोडशग्रासमितं वा ग्रासचतुष्टयं वा ग्रासमितं वान्नं सनकादिमनुष्येभ्यो हंत इदं न ममेति दद्यात् ॥ बहुषु भिक्षुकेष्वागतेष्वशक्तेन त्रिभ्यो ग्रासत्रयं देयम् ॥ अथ तैत्तिरीयाणाम् ॥ श्राद्धदिने भिन्नपाकेन्नादौ वैश्वदेव देवयज्ञादिचतुष्टयं च भवति ॥ अपरे आदौ वैश्वदेवांते पंचमहायज्ञा इत्याहुः ॥ “याजुषाः सामगाः पूर्वं मध्ये कुर्वंत्यथर्वणाः ॥ बह्वृचाः श्राद्धशेषेण तत्राप्यादौ तु सामिकाः ॥ ” स्वर्गपुष्ट्यर्थमात्मसंस्कारार्थं प्रातः सायं वैश्वदेवं तंत्रेण करिष्ये ॥ औपासनाग्निं पचनाग्निं वा प्रतिष्ठापितमौपासनहोमवत् परिसमुह्य परिषिच्यान्नमग्नावधिश्रित्य प्रोक्ष्योद्धार्याभिघार्याग्निं संपूज्यान्नं त्रेधा विभज्य हस्तेन जुहुयात् ॥ अग्नये स्वाहा ॥ विश्वेभ्यो देवेभ्यः० ध्रुवाय भूमाय० ध्रुवक्षितये० अच्युतक्षितये० अग्नये स्विष्टकृते० परिसमुह्य पर्युक्ष्याग्नेः पश्चादेकत्रैव देशे व्यजनाकारश्चक्राकारो वा बलिः ॥ तत्र देवताः ॥ धर्माय स्वाहा ॥ धर्मायेदं० अधर्माय० अद्भ्यः० ओषधिवनस्पतिभ्यः०रक्षोदेवजनेभ्यः०गृह्याभ्यः० अवसानेभ्यः० अवसानपतिभ्यः० सर्वभूतेभ्यः० कामाय० अंतरिक्षाय० यदेजति जगति यच्च चेष्टति नाम्नो भागो यन्नाम्ने स्वाहा ॥ नाम्न इदं० केचिद्वायव इदमिति त्यागमाहुः ॥ पृथिव्यै स्वाहा ॥ अंतरिक्षाय० दिवे० सूर्याय० चंद्रमसे० नक्षत्रेभ्य० इंद्राय० बृहस्पतये० प्रजापतये० ब्रह्मणे० सर्वांत्सकृत्परिषिच्य ॥ पृथक् पृथक् परिषेचनपक्षे ॥ “द्वावेकं द्वे च चत्वारि प्रत्येकं त्रीणि चैव हि ॥ पृथिव्यादिदशस्वेकमत ऊर्ध्वं पृथक् क्रमात्” इति ज्ञेयम् ॥ प्राचीनावीती तद्दक्षिणतः स्वधा पितृभ्यः स्वाहा एतदुत्तरत उपवीती नमो रुद्राय पशुपतये स्वाहा ॥ पितृरुद्रबली पृथक् परिषिंचेत् ॥ इति वैश्वदेवः ॥

atithibhojanaparyāptaṃ vā ṣoḍaśagrāsamitaṃ vā grāsacatuṣṭayaṃ vā grāsamitaṃ vānnaṃ sanakādimanuṣyebhyo haṃta idaṃ na mameti dadyāt || bahuṣu bhikṣukeṣvāgateṣvaśaktena tribhyo grāsatrayaṃ deyam || atha taittirīyāṇām || śrāddhadine bhinnapākennādau vaiśvadeva devayajñādicatuṣṭayaṃ ca bhavati || apare ādau vaiśvadevāṃte paṃcamahāyajñā ityāhuḥ || “yājuṣāḥ sāmagāḥ pūrvaṃ madhye kurvaṃtyatharvaṇāḥ || bahvṛcāḥ śrāddhaśeṣeṇa tatrāpyādau tu sāmikāḥ || ” svargapuṣṭyarthamātmasaṃskārārthaṃ prātaḥ sāyaṃ vaiśvadevaṃ taṃtreṇa kariṣye || aupāsanāgniṃ pacanāgniṃ vā pratiṣṭhāpitamaupāsanahomavat parisamuhya pariṣicyānnamagnāvadhiśritya prokṣyoddhāryābhighāryāgniṃ saṃpūjyānnaṃ tredhā vibhajya hastena juhuyāt || agnaye svāhā || viśvebhyo devebhyaḥ0 dhruvāya bhūmāya0 dhruvakṣitaye0 acyutakṣitaye0 agnaye sviṣṭakṛte0 parisamuhya paryukṣyāgneḥ paścādekatraiva deśe vyajanākāraścakrākāro vā baliḥ || tatra devatāḥ || dharmāya svāhā || dharmāyedaṃ0 adharmāya0 adbhyaḥ0 oṣadhivanaspatibhyaḥ0rakṣodevajanebhyaḥ0gṛhyābhyaḥ0 avasānebhyaḥ0 avasānapatibhyaḥ0 sarvabhūtebhyaḥ0 kāmāya0 aṃtarikṣāya0 yadejati jagati yacca ceṣṭati nāmno bhāgo yannāmne svāhā || nāmna idaṃ0 kecidvāyava idamiti tyāgamāhuḥ || pṛthivyai svāhā || aṃtarikṣāya0 dive0 sūryāya0 caṃdramase0 nakṣatrebhya0 iṃdrāya0 bṛhaspataye0 prajāpataye0 brahmaṇe0 sarvāṃtsakṛtpariṣicya || pṛthak pṛthak pariṣecanapakṣe || “dvāvekaṃ dve ca catvāri pratyekaṃ trīṇi caiva hi || pṛthivyādidaśasvekamata ūrdhvaṃ pṛthak kramāt” iti jñeyam || prācīnāvītī taddakṣiṇataḥ svadhā pitṛbhyaḥ svāhā etaduttarata upavītī namo rudrāya paśupataye svāhā || pitṛrudrabalī pṛthak pariṣiṃcet || iti vaiśvadevaḥ ||

⟨Now the offering to men ⟨the feeding of a guest⟩.⟩ He should give to men — to Sanaka and the rest — food enough to feed a guest, or the measure of sixteen mouthfuls, or four mouthfuls, or one mouthful, saying “hanta, this is not mine”. When many mendicants have come and he is unable ⟨to feed them all⟩, three mouthfuls are to be given to three. Now for the Taittirīyas. On a śrāddha day, when the food has been cooked separately and the rest, both the vaiśvadeva and the set of four beginning with the devayajña take place. Others say that the five great sacrifices come first and the vaiśvadeva last. “The followers of the Yajurveda and of the Sāmaveda ⟨perform them⟩ first, the Atharvans in the middle, and the Ṛgvedins with what is left of the śrāddha; and there too the Sāmavedins come first.” “For the increase of heaven and for the purification of myself, I shall perform the morning and evening vaiśvadeva in one combined procedure.” Having established the aupāsana fire or the cooking fire, having swept round and sprinkled round it as in the aupāsana homa, having set the food on the fire and sprinkled it, taken out ⟨a portion⟩, poured ghee over it and worshipped the fire, he should divide the food in three and offer with his hand: “To Agni, svāhā”; “to the Viśve Devas”; “to Dhruva Bhūma”; “to Dhruvakṣiti”; “to Acyutakṣiti”; “to Agni Sviṣṭakṛt”. Having swept round and sprinkled round, west of the fire, in one and the same place, the bali is made in the shape of a fan or of a circle. The deities there are: “To Dharma, svāhā; this is for Dharma”; “to Adharma”; “to the waters”; “to the herbs and trees”; “to the rākṣasas and the hosts of gods”; “to the domestic ⟨deities⟩”; “to the boundaries”; “to the lords of the boundaries”; “to all beings”; “to Kāma”; “to the atmosphere”; “whatever moves in the world and whatever stirs, the share of the Name — to that Name, svāhā; this is for the Name.” Some say the relinquishing is with “this is for the Winds”. “To the earth, svāhā”; “to the atmosphere”; “to heaven”; “to Sūrya”; “to Candramas”; “to the nakṣatras”; “to Indra”; “to Bṛhaspati”; “to Prajāpati”; “to Brahmā” — sprinkling round all at once. In the alternative of sprinkling round each separately, it is to be understood thus: “Two, one, two and four, and three for each singly; one for the ten beginning with the earth; and from that point on, separately, in order.” With the thread over the right shoulder, to the south of that, “svadhā to the fathers, svāhā”; to the north of that, with the thread in the ordinary way, “homage to Rudra Paśupati, svāhā”. He should sprinkle round the bali of the fathers and the bali of Rudra separately. This is the vaiśvadeva.

अथ देवयज्ञादिचतुष्टयम् ।

देवयज्ञेन यक्ष्ये इति संकल्प्याग्निं परिषिच्य देवेभ्यः स्वाहेत्यग्नौ हुत्वोत्तरपरिषेकः ॥ प्राचीनावीती पितृयज्ञेन यक्ष्ये दक्षिणतो भूमौ पितृभ्यः स्वधास्तु इति दत्त्वा त्यक्त्वा परिषिच्य ॥ यज्ञोपवीती अपः स्पृष्ट्वा ॥ भूतयज्ञेन यक्ष्ये ॥ भूतेभ्यो नम इति भूमौ दत्त्वा ॥ परिषिच्य ॥ निवीती मनुष्ययज्ञेन यक्ष्ये ॥ उक्तप्रमाणमन्नं मनुष्येभ्यो हंत इति दद्यात् ॥ सर्वयज्ञेष्वाद्यंतयोः क्रमेण विद्युदसि वृष्टिरसीति मंत्रयोः पाठः प्रायेणेषाम् ॥ बलिशिष्टमन्नं ये भूताः प्रचरंतीति गृहांगणे गत्वाकाशे उत्क्षिपेत् ॥ ततो यथाचारं श्ववायसादिवलिः ॥

devayajñena yakṣye iti saṃkalpyāgniṃ pariṣicya devebhyaḥ svāhetyagnau hutvottarapariṣekaḥ || prācīnāvītī pitṛyajñena yakṣye dakṣiṇato bhūmau pitṛbhyaḥ svadhāstu iti dattvā tyaktvā pariṣicya || yajñopavītī apaḥ spṛṣṭvā || bhūtayajñena yakṣye || bhūtebhyo nama iti bhūmau dattvā || pariṣicya || nivītī manuṣyayajñena yakṣye || uktapramāṇamannaṃ manuṣyebhyo haṃta iti dadyāt || sarvayajñeṣvādyaṃtayoḥ krameṇa vidyudasi vṛṣṭirasīti maṃtrayoḥ pāṭhaḥ prāyeṇeṣām || baliśiṣṭamannaṃ ye bhūtāḥ pracaraṃtīti gṛhāṃgaṇe gatvākāśe utkṣipet || tato yathācāraṃ śvavāyasādivaliḥ ||

⟨Now the set of four beginning with the devayajña ⟨the sacrifice to the gods⟩.⟩ Having made the saṅkalpa “I shall sacrifice with the devayajña”, having sprinkled round the fire, having offered in the fire with “to the gods, svāhā”, ⟨comes⟩ the later sprinkling. With the thread over the right shoulder: “I shall sacrifice with the pitṛyajña”; having given on the ground to the south with “let there be svadhā to the fathers”, and relinquished it, and sprinkled round. With the thread in the ordinary way, having touched water: “I shall sacrifice with the bhūtayajña”; having given on the ground with “homage to the beings”; having sprinkled round. With the thread as a garland: “I shall sacrifice with the manuṣyayajña”; he should give food of the measure stated to men with “hanta”. In all the sacrifices, the reading of the two mantras “vidyud asi” and “vṛṣṭir asi” at the beginning and the end, in that order, is the general practice of these people. The food left over from the bali he should go into the courtyard of the house and throw up into the air with “ye bhūtāḥ pracaranti”. Then, according to usage, the bali for dogs, crows and the rest.

अथ कातीयानाम् ।

तत्र सामिकानामेकपाकेनैव श्राद्धदिने आदौ वैश्वदेवः ॥ अन्येषामते ॥ आवसथ्योल्मुकं महानसे कृत्वा तत्र पाकं विधाय महानसस्थांगारान् गृह्याग्नौ निधाय पाकादन्नं घृताक्तमादाय पूर्ववदात्मार्थं वैश्वदेवाख्यं कर्म करिष्य इति संकल्पः ॥ अथवा देवभूतपितृमनुष्यान् वैश्वदेवान्नेन यक्ष्ये ॥ गृह्याग्निं मणिकोदकेन पर्युक्ष्य हस्तेनाग्नौ जुहुयात् ॥ ब्रह्मणे स्वाहा ॥ इदं ब्रह्मणे न मम ॥ एवमग्रेपि प्रजापतये० गृह्याभ्य० कश्यपाय० अनुमतये० ॥ इति देवयज्ञः ॥ ततो मणिकसमीपे बलित्रयमुदक्संस्थम् ॥ पर्जन्याय नमः स्वाहा ॥ इदं पर्जन्याय न मम॥ अद्भ्यो न० पृथिव्यै न० अथ द्वारशाखयोः प्राक्संस्थं बलिद्वयम् ॥ धात्रे० विधात्रे० उदकेन चतुरस्रं कृत्वा ॥ तत्र पूर्वे वायवे० दक्षिणे वायवे० पश्चिमे वायवे० उत्तरे वायवे० प्रागादिषु वायुबलेः प्रागुदग्वा ॥ प्राच्यै दिशे० दक्षिणस्यै दि० प्रतीच्यै दिशे०॥ उदीच्यै दि० मध्ये प्राक्संस्थम्॥ ब्रह्मणे० अंतरिक्षाय० सूर्याय० एषामुत्तरे विश्वेभ्यो देवेभ्यो० विश्वेभ्यो भूतेभ्यो० अनयोरुत्तरे ॥ उषसे० भूतानां च पतये० ॥ इति भूतयज्ञः ॥ प्राचीनावीती ब्रह्मादिवलित्रयस्य दक्षिणे पितृतीर्थेन पितृभ्यः स्वधा नम इदं पितृभ्यो न ममेति दद्यात्॥ इति पितृयज्ञः॥ पात्रं प्रक्षाल्य सव्येन ब्रह्मादिवलितो वायव्यां यक्ष्मैतत्ते निर्णेजनमिति तज्जलं निनयेत् ॥ पूर्ववन्मनुष्ययज्ञः ॥ निरग्निकस्तु लौकिकाग्निमाहृत्य पृष्टोदिवीति प्रतिष्ठाप्य तत्सवितु० ता०सवितु० विश्वानिदेव० इति त्रिभिः सावित्रैः प्रज्वाल्य तत्र नित्योपासनहोमं कृत्वा पाकं पचेद्वैश्वदेवं च कुर्यादिति गदाधरः ॥ तत्राप्यशक्तौ बह्वृचाद्युक्तरीत्या पचनाग्निं प्रतिष्ठाप्य ध्यात्वा संपूज्य तत्र पूर्वोक्तरीत्या वैश्वदेवस्तत्र अग्नये स्विष्टकृते स्वाहेति पंचाहुतीनामुत्तरं होमः ॥ सर्वत्र निरग्नेरिति विशेषः शेषं प्राग्वत् ॥ कात्यायनानां दिवैवैको वैश्वदेवो न द्वितीयो रात्रौ ॥ सामगाथर्वणैरपि स्वगृह्योक्तरीत्या पंचमहायज्ञाः कार्याः ॥ स्वगृह्यानुपलंभे बह्वृचोक्तरीत्योपनयनादिसंस्काराः पंचमहायज्ञादयश्च कार्याः ॥ “शाखांतरमतं सम्यगनालोच्य स्वधार्ष्ट्यतः ॥ शाखांतराह्निकं प्रोक्तं ज्ञात्वा शोध्यं स्वशाखिभिः ॥”

tatra sāmikānāmekapākenaiva śrāddhadine ādau vaiśvadevaḥ || anyeṣāmate || āvasathyolmukaṃ mahānase kṛtvā tatra pākaṃ vidhāya mahānasasthāṃgārān gṛhyāgnau nidhāya pākādannaṃ ghṛtāktamādāya pūrvavadātmārthaṃ vaiśvadevākhyaṃ karma kariṣya iti saṃkalpaḥ || athavā devabhūtapitṛmanuṣyān vaiśvadevānnena yakṣye || gṛhyāgniṃ maṇikodakena paryukṣya hastenāgnau juhuyāt || brahmaṇe svāhā || idaṃ brahmaṇe na mama || evamagrepi prajāpataye0 gṛhyābhya0 kaśyapāya0 anumataye0 || iti devayajñaḥ || tato maṇikasamīpe balitrayamudaksaṃstham || parjanyāya namaḥ svāhā || idaṃ parjanyāya na mama|| adbhyo na0 pṛthivyai na0 atha dvāraśākhayoḥ prāksaṃsthaṃ balidvayam || dhātre0 vidhātre0 udakena caturasraṃ kṛtvā || tatra pūrve vāyave0 dakṣiṇe vāyave0 paścime vāyave0 uttare vāyave0 prāgādiṣu vāyubaleḥ prāgudagvā || prācyai diśe0 dakṣiṇasyai di0 pratīcyai diśe0|| udīcyai di0 madhye prāksaṃstham|| brahmaṇe0 aṃtarikṣāya0 sūryāya0 eṣāmuttare viśvebhyo devebhyo0 viśvebhyo bhūtebhyo0 anayoruttare || uṣase0 bhūtānāṃ ca pataye0 || iti bhūtayajñaḥ || prācīnāvītī brahmādivalitrayasya dakṣiṇe pitṛtīrthena pitṛbhyaḥ svadhā nama idaṃ pitṛbhyo na mameti dadyāt|| iti pitṛyajñaḥ|| pātraṃ prakṣālya savyena brahmādivalito vāyavyāṃ yakṣmaitatte nirṇejanamiti tajjalaṃ ninayet || pūrvavanmanuṣyayajñaḥ || niragnikastu laukikāgnimāhṛtya pṛṣṭodivīti pratiṣṭhāpya tatsavitu0 tā0savitu0 viśvānideva0 iti tribhiḥ sāvitraiḥ prajvālya tatra nityopāsanahomaṃ kṛtvā pākaṃ pacedvaiśvadevaṃ ca kuryāditi gadādharaḥ || tatrāpyaśaktau bahvṛcādyuktarītyā pacanāgniṃ pratiṣṭhāpya dhyātvā saṃpūjya tatra pūrvoktarītyā vaiśvadevastatra agnaye sviṣṭakṛte svāheti paṃcāhutīnāmuttaraṃ homaḥ || sarvatra niragneriti viśeṣaḥ śeṣaṃ prāgvat || kātyāyanānāṃ divaivaiko vaiśvadevo na dvitīyo rātrau || sāmagātharvaṇairapi svagṛhyoktarītyā paṃcamahāyajñāḥ kāryāḥ || svagṛhyānupalaṃbhe bahvṛcoktarītyopanayanādisaṃskārāḥ paṃcamahāyajñādayaśca kāryāḥ || “śākhāṃtaramataṃ samyaganālocya svadhārṣṭyataḥ || śākhāṃtarāhnikaṃ proktaṃ jñātvā śodhyaṃ svaśākhibhiḥ ||”

⟨Now for the Kātīyas ⟨the followers of Kātyāyana's sūtra⟩.⟩ There, for the Sāmavedins, on a śrāddha day, with a single cooking, the vaiśvadeva comes first. In the opinion of others: having brought a firebrand from the āvasathya fire into the kitchen, having done the cooking there, having placed the coals that are in the kitchen into the domestic fire, and having taken from the cooked food some food smeared with ghee, the saṅkalpa is, as before, “I shall perform for myself the act called vaiśvadeva.” Or else: “I shall sacrifice to the gods, the beings, the fathers and men with the food of the vaiśvadeva.” Having sprinkled round the domestic fire with water from the maṇika ⟨water-jar⟩, he should offer in the fire with his hand: “To Brahmā, svāhā; this is for Brahmā, not for me.” So too in what follows: “to Prajāpati”; “to the domestic ⟨deities⟩”; “to Kaśyapa”; “to Anumati”. This is the devayajña. Then near the maṇika three balis in a line running north: “Homage to Parjanya, svāhā; this is for Parjanya, not for me”; “to the waters, not ⟨for me⟩”; “to the earth, not ⟨for me⟩”. Then on the two door-posts two balis in a line running east: “to Dhātṛ”; “to Vidhātṛ”. Having made a square with water, there: “to Vāyu” in the east; “to Vāyu” in the south; “to Vāyu” in the west; “to Vāyu” in the north; ⟨these⟩ in the east and the other quarters, or to the east or the north of the bali of Vāyu: “to the eastern quarter”; “to the southern quarter”; “to the western quarter”; “to the northern quarter”. In the middle, in a line running east: “to Brahmā”; “to the atmosphere”; “to Sūrya”. To the north of these: “to the Viśve Devas”; “to all beings”. To the north of these two: “to the Dawn”; “to the lord of beings”. This is the bhūtayajña. With the thread over the right shoulder, to the south of the three balis beginning with Brahmā, by the pitṛtīrtha, he should give, saying “svadhā and homage to the fathers; this is for the fathers, not for me”. This is the pitṛyajña. Having washed the vessel, with the left hand, to the north-west of the bali of Brahmā and the rest, he should pour out that water with “yakṣma, this is thy washing”. The manuṣyayajña is as before. But one who has no ⟨consecrated⟩ fire should bring a common fire, establish it with “pṛṣṭho divi”, kindle it with the three sāvitrī ⟨verses⟩ “tat savituḥ”, “tā savituḥ”, “viśvāni deva”, perform there the regular aupāsana homa, cook the food, and do the vaiśvadeva — so Gadādhara. If he is unable to do even that, he should establish the cooking fire in the manner stated for the Ṛgvedins and the rest, meditate on it, worship it, and there perform the vaiśvadeva in the manner already stated; there the homa comes after the five oblations, with “to Agni Sviṣṭakṛt, svāhā”. The distinguishing rule everywhere is “of one who has no ⟨consecrated⟩ fire”; the rest is as before. For the Kātyāyanas there is one vaiśvadeva by day only, and no second one at night. The Sāmavedins and the Atharvans too should perform the five great sacrifices in the manner stated in their own gṛhyasūtra. If their own gṛhya ⟨rule⟩ is not to be found, the upanayana and the other saṃskāras, and the five great sacrifices and the rest, are to be performed in the manner stated for the Ṛgvedins. “Without rightly considering the view of another śākhā, out of my own presumption, the daily rite of another śākhā has been stated; once this is known, it is to be corrected by those of one's own śākhā.”

अथ फलादिभक्षणेपि पंचमहायज्ञादिकरणे दोषो न ।

“इक्षूनपः फलं मूलं तांबूलं पय औषधम् ॥ भक्षयित्वापि कर्तव्याः स्नानदानादिकाः क्रियाः ॥” पंचमहायज्ञेष्वन्यतमस्य लोपे उपवासः प्रायश्चित्तम् ॥ धनिकस्यातुरस्य च प्रतियज्ञं कृच्छ्रार्धम् ॥ अन्ये त्वेकाहं लोपे मनस्वत्याहुतिद्वयं त्र्यहं लोपे तिसृभिस्तंतुमतीभिर्होमो वारुणीनां चतसृणां जपो द्वादशाहं लोपे तंतुमतीस्थालीपाको वारुणीभिराज्यहोमश्चेत्याहुः ॥

“ikṣūnapaḥ phalaṃ mūlaṃ tāṃbūlaṃ paya auṣadham || bhakṣayitvāpi kartavyāḥ snānadānādikāḥ kriyāḥ ||” paṃcamahāyajñeṣvanyatamasya lope upavāsaḥ prāyaścittam || dhanikasyāturasya ca pratiyajñaṃ kṛcchrārdham || anye tvekāhaṃ lope manasvatyāhutidvayaṃ tryahaṃ lope tisṛbhistaṃtumatībhirhomo vāruṇīnāṃ catasṛṇāṃ japo dvādaśāhaṃ lope taṃtumatīsthālīpāko vāruṇībhirājyahomaścetyāhuḥ ||

⟨Now that there is no fault in performing the five great sacrifices and the rest even after eating fruit and the like.⟩ “Even after eating sugarcane, water, fruit, root, betel, milk or medicine, the acts of bathing, giving and the rest are to be performed.” On the lapse of any one of the five great sacrifices, the prāyaścitta ⟨expiation⟩ is a fast. For a rich man and for a sick man, half a kṛcchra for each sacrifice. But others say: on a lapse of one day, two oblations with the manasvatī ⟨verse⟩; on a lapse of three days, a homa with the three tantumatī ⟨verses⟩ and a japa of the four vāruṇī ⟨verses⟩; on a lapse of twelve days, a sthālīpāka with the tantumatīs and a ghee-homa with the vāruṇīs.

अथ सर्वसाधारणो भोजनादिविधिः ।

हैमे राजते पात्रे आम्रादिपत्रे वा भोजनं शस्तम् एक एव तु भुंजीत कांस्यपात्रे नान्यौच्छिष्टे ॥“ तांबूलाभ्यंजनं चैव कांस्यपात्रे च भोजनम् ॥ यतिश्च ब्रह्मचारी च विधवा च विवर्जयेत् ॥” पलाशपर्णेषु यत्यादेः प्रशस्तम् ॥ गृहिणस्तु चांद्रायणम् ॥ इदं वल्लीपलाशविषयमिति स्मृत्यर्थसारे ॥ कदलीकुटजमधुजंबूपनसाम्रचंपकोदुंबरपत्राणि शस्तानि ॥ अर्कश्वत्थवटादिपत्राणि निषिद्धानि ॥ चतुरस्रमंडले प्रक्षालितपात्रं निधाय पंचमहायज्ञावशिष्टं घृतादियुतं परिविष्टमन्नमस्माकं नित्यमस्त्वेतदिति वदन्नत्वा ग्रंथिरहितपवित्रयुतदक्षिणपाणिः पादाभ्यां पादेन वा भुवं स्पृशन् व्याहृतिभिर्गायत्र्या चाभिमंत्र्य सत्यं त्वर्तेन परिषिंचामीति दिवा ऋतं त्वा सत्येन परिषिंचामीति रात्रौ परिषेचनं कृत्वा ॥“ अन्तश्चरति भूतेषु गुहायां विश्वतो मुखः॥त्वं यज्ञस्त्वं वषट्कारस्त्वं विष्णुः पुरुषः परः॥” पात्राद्दक्षिणे भूमौ॥ भूपतये नमः॥भुवनपतये०भूतानां पतये० इति त्रीन्बलीन्दद्यात्॥यद्वा चित्राय०चित्रगुप्ताय० यमाय० यमधर्माय० सर्वभूतेभ्य० इति वा व्यस्तसमस्तव्याहृतिभिर्वा चत्वारः धर्मराजाय चित्रगुप्तायेति द्वौ वा भूपत्यादित्रययुतावेताविति पंच वा देयाः ॥ हस्तपादमुखार्द्रः ॥ आपोशनार्थं जलमादायान्नं ब्रह्मरसो विष्णुः० ‘अहं वैश्वानरो भूत्वा’ इत्यर्थं ध्यात्वा वामकरेण पात्रं धृत्वामृतोपस्तरणमसीत्यपः प्राश्य ॥ मौनी ॐ प्राणाय स्वाहा ॥ ॐ अपानाय स्वाहा ॥ ॐ व्यानाय स्वाहा ॥ ॐ उदानाय स्वाहा ॥ ॐ समानाय स्वाहा ॥ इति सघृताः सक्षीरा वा पंचाहूतीः सर्वांगुलिभिः सर्वं ग्रासं ग्रसन् मुखे जुहुयात् ब्रह्मणे स्वाहेति षष्ठी क्वचित् ॥ प्राणाहुतिपर्यंतं पात्रालंभो मौनं च नियतमग्रे ऐच्छिकं द्वयम् ॥ भोजनं प्राङ्मुखं प्रत्यङ्मुखं वा शस्तम् ॥ दक्षिणामुखं यशःफलं काम्यम् ॥ उदङ्मुखं मध्यमम् ॥ विदिक्मुखं निषिद्धम् ॥ कृत्स्नं ग्रासं ग्रसन् द्वात्रिंशदादिनियतग्रासमनियतग्रासं वा भुक्त्वामृतापिधानमसीति गंडूषार्धं पीत्वार्धं भूमौ निनीय पवित्रं त्यक्त्वा मुखहस्तोच्छिष्टं सम्यक् प्रक्षालयेत् ॥ तर्जन्या मुखं न शोधयेत् ॥ किंचिद्गंडूषोत्तरं हस्तप्रक्षालनं षोडशगं डूषांते द्विराचामेत् ॥ भोजनगृहे च नाचामेत् ॥ अनाचांतो मूत्रपुरीषौ न कुर्यात् ॥

haime rājate pātre āmrādipatre vā bhojanaṃ śastam eka eva tu bhuṃjīta kāṃsyapātre nānyaucchiṣṭe ||“ tāṃbūlābhyaṃjanaṃ caiva kāṃsyapātre ca bhojanam || yatiśca brahmacārī ca vidhavā ca vivarjayet ||” palāśaparṇeṣu yatyādeḥ praśastam || gṛhiṇastu cāṃdrāyaṇam || idaṃ vallīpalāśaviṣayamiti smṛtyarthasāre || kadalīkuṭajamadhujaṃbūpanasāmracaṃpakoduṃbarapatrāṇi śastāni || arkaśvatthavaṭādipatrāṇi niṣiddhāni || caturasramaṃḍale prakṣālitapātraṃ nidhāya paṃcamahāyajñāvaśiṣṭaṃ ghṛtādiyutaṃ pariviṣṭamannamasmākaṃ nityamastvetaditi vadannatvā graṃthirahitapavitrayutadakṣiṇapāṇiḥ pādābhyāṃ pādena vā bhuvaṃ spṛśan vyāhṛtibhirgāyatryā cābhimaṃtrya satyaṃ tvartena pariṣiṃcāmīti divā ṛtaṃ tvā satyena pariṣiṃcāmīti rātrau pariṣecanaṃ kṛtvā ||“ antaścarati bhūteṣu guhāyāṃ viśvato mukhaḥ||tvaṃ yajñastvaṃ vaṣaṭkārastvaṃ viṣṇuḥ puruṣaḥ paraḥ||” pātrāddakṣiṇe bhūmau|| bhūpataye namaḥ||bhuvanapataye0bhūtānāṃ pataye0 iti trīnbalīndadyāt||yadvā citrāya0citraguptāya0 yamāya0 yamadharmāya0 sarvabhūtebhya0 iti vā vyastasamastavyāhṛtibhirvā catvāraḥ dharmarājāya citraguptāyeti dvau vā bhūpatyāditrayayutāvetāviti paṃca vā deyāḥ || hastapādamukhārdraḥ || āpośanārthaṃ jalamādāyānnaṃ brahmaraso viṣṇuḥ0 ‘ahaṃ vaiśvānaro bhūtvā’ ityarthaṃ dhyātvā vāmakareṇa pātraṃ dhṛtvāmṛtopastaraṇamasītyapaḥ prāśya || maunī ॐ prāṇāya svāhā || ॐ apānāya svāhā || ॐ vyānāya svāhā || ॐ udānāya svāhā || ॐ samānāya svāhā || iti saghṛtāḥ sakṣīrā vā paṃcāhūtīḥ sarvāṃgulibhiḥ sarvaṃ grāsaṃ grasan mukhe juhuyāt brahmaṇe svāheti ṣaṣṭhī kvacit || prāṇāhutiparyaṃtaṃ pātrālaṃbho maunaṃ ca niyatamagre aicchikaṃ dvayam || bhojanaṃ prāṅmukhaṃ pratyaṅmukhaṃ vā śastam || dakṣiṇāmukhaṃ yaśaḥphalaṃ kāmyam || udaṅmukhaṃ madhyamam || vidikmukhaṃ niṣiddham || kṛtsnaṃ grāsaṃ grasan dvātriṃśadādiniyatagrāsamaniyatagrāsaṃ vā bhuktvāmṛtāpidhānamasīti gaṃḍūṣārdhaṃ pītvārdhaṃ bhūmau ninīya pavitraṃ tyaktvā mukhahastocchiṣṭaṃ samyak prakṣālayet || tarjanyā mukhaṃ na śodhayet || kiṃcidgaṃḍūṣottaraṃ hastaprakṣālanaṃ ṣoḍaśagaṃ ḍūṣāṃte dvirācāmet || bhojanagṛhe ca nācāmet || anācāṃto mūtrapurīṣau na kuryāt ||

⟨Now the rule of eating and the rest, common to all.⟩ Eating in a vessel of gold or silver, or on a leaf of mango and the like, is commended. In a bell-metal vessel one should eat alone, and not in one that holds another's leavings. “Betel, anointing with oil, and eating in a bell-metal vessel — the ascetic, the brahmacārin and the widow should avoid ⟨these⟩.” On palāśa leaves it is commended for the ascetic and the like; but for a householder ⟨it entails⟩ a cāndrāyaṇa. In the Smṛtyarthasāra ⟨it is said⟩ that this refers to the creeper-palāśa. The leaves of the plantain, kuṭaja, madhūka, jambū, jackfruit, mango, campaka and udumbara are commended. The leaves of the arka, aśvattha, banyan and the like are forbidden. Having set the washed vessel within a square maṇḍala, and having said “Let this food that has been served, with ghee and the rest, be ours always”, and bowed, with his right hand bearing a knotless pavitra, touching the ground with both feet or with one, having consecrated ⟨the food⟩ with the vyāhṛtis and the gāyatrī, and having performed the sprinkling round with “satyaṃ tvartena pariṣiñcāmi” by day and “ṛtaṃ tvā satyena pariṣiñcāmi” by night: “He moves within beings, in the cave ⟨of the heart⟩, facing every way; thou art the sacrifice, thou art the vaṣaṭkāra, thou art Viṣṇu, the supreme Puruṣa.” On the ground to the south of the vessel he should give three balis: “Homage to Bhūpati”; “to Bhuvanapati”; “to the lord of beings”. Or else five: “to Citra”; “to Citragupta”; “to Yama”; “to Yamadharma”; “to all beings”. Or four, with the vyāhṛtis separately and together. Or two: “to Dharmarāja”, “to Citragupta”. Or five, these two joined with the three beginning with Bhūpati. ⟨Then⟩ hands, feet and mouth are wet. Taking water for the āpośana ⟨the sip that precedes the meal⟩, having meditated on the sense of “Food is Brahman, its essence is Viṣṇu ⟨and so on⟩” and of “Having become Vaiśvānara ⟨I…⟩”, holding the vessel with his left hand, having sipped the water with “amṛtopastaraṇam asi”, then in silence: “Oṃ, to prāṇa, svāhā”; “Oṃ, to apāna, svāhā”; “Oṃ, to vyāna, svāhā”; “Oṃ, to udāna, svāhā”; “Oṃ, to samāna, svāhā” — thus he should offer into his mouth five oblations, with ghee or with milk, swallowing the whole mouthful with all his fingers. In some places there is a sixth, “to Brahmā, svāhā”. Up to the prāṇa-oblations, touching the vessel and silence are obligatory; afterwards the two are optional. Eating facing east or facing west is commended. Facing south has fame for its fruit and is optional. Facing north is middling. Facing an intermediate quarter is forbidden. Swallowing each mouthful whole, having eaten either a fixed number of mouthfuls — thirty-two and the like — or an unfixed number, he should drink half a mouthful with “amṛtāpidhānam asi”, pour the other half on the ground, cast away the pavitra, and thoroughly wash his mouth and his hand of the leavings. He should not clean his mouth with the forefinger. After a few rinses, the washing of the hand; at the end of sixteen rinses he should sip water twice. And he should not sip water in the room where he ate. Without having sipped water he should not pass urine or excrement.

अथ भोजने विधिनिषेधाः ।

उत्तरापोशनमकृत्वोत्थाने स्नात्वा शुद्धिः हस्तौ संमृज्य प्रक्षाल्यांगुष्ठेन नेत्रयोर्निषिंच्येष्टदेवतां स्मरेत् ॥ नांजलिना पिवेत् ॥ पालाशं दग्धमयोबद्धं च पीठं वर्जयेत्॥न शिशुभिः सह भुंजीत ॥ भार्यया च सह विवाहवर्ज्यं न भुंजीत॥बालवृद्धेभ्योन्नमदत्त्वा न भुंजीत ॥ न प्रौढपादो नासनारूढपादो न प्रसारितपादो न विदिक्तुंडो न दुष्टैकपंक्तौ न शून्याग्निपाकगृहे न देवालये भुंजीत ॥ न संध्ययोर्न महानिशायां न यज्ञोपवीतहीनो न वामहस्तेन न शूद्रशेषं भुंजीत ॥ आदौ मधुरं मध्ये लवणाम्लमंते तिक्तादि ॥ पूर्वं द्रवं मध्ये कठिनमंते द्रवम् ॥ अष्टौ ग्रासा यतेः षोडश द्वात्रिंशद्वा गृहिणो वनस्थस्य षोडश यथेष्टं ब्रह्मचारिणः॥“सर्वं सशेषमश्नीयान्निःशेषं घृतपायसम् ॥” क्षीरं दधि मधु भुंजीत ॥ दिवा रात्रौ चेति द्विवारमेव नांतराभोजनम् ॥“ अर्कपर्वद्वये रात्रौ चतुर्दश्यष्टमी दिवा ॥ एकादश्यामहोरात्रं भुक्त्वा चांद्रायणं चरेत् ॥ यस्तु पाणितले भुंक्ते यश्च फूत्कारसंयुतम् ॥ प्रसृतांगुलिभिश्चैव तस्य गोमांसवच्च तत् ॥ नाजीर्णे भोजनं कुर्यात्कुर्यान्नाति बुभुक्षितः ॥ नार्द्रवासा नार्द्रशिरा न पादारोपिते करे ॥ ग्रासशेषं च नाश्नीयात्पीतशेषं पिवेन्न च ॥ शाकमूलफलादीनि दंतच्छेदैर्न भक्षयेत् ॥ नोच्छिष्टो घृतमादद्यान्न पदा भाजनं स्पृशेत् ॥ पिवतो यत्पतेत्तोयं भाजने मुखनिःसृतम् ॥ अभोज्यं तत् ॥” पीतावशिष्टतोयपाने चांद्रायणम् ॥ हस्तनखस्पृष्टजलपाने वामहस्तोद्धृतजलपाने च सुरापानसमम्॥ एकपंक्त्युपविष्टानां विप्राणां भुंजानानामेकस्मिन्नप्युत्थिते आचांते वाऽन्यैर्न भोज्यम् ॥ अत्रोत्थितस्य भोक्तुश्च दोषः गुरोर्न दोषः ॥“लवणं व्यंजनं चैव घृतं तैलं तथैव च ॥ लेह्यं पेयं च विविधं हस्तदत्तं न भक्षयेत् ॥” ताम्रे गव्यं कांस्ये नारीकेलेक्षुरसौ सगुडं दधि सगुडमार्द्रकं च मद्यसमम् ॥ सैंधवसामुद्रभिन्नप्रत्यक्षलवणभक्षणं मृद्भक्षणं च गोमांससमम् ॥“ उदक्यामपि चांडालं श्वानं कुक्कुटमेव च ॥ भुंजानो यदि पश्येत्तु तदन्नं तु परित्यजेत् ॥” भुंजानस्य गुदस्रावे उपवासः पंचगव्यं च आपोशनोत्तरं प्राणाहुतेः प्राक् तत्स्रावे स्नानं षट् प्राणायामाः भुंजानस्याशौचप्राप्तौ ग्रासं त्यक्त्वा स्नानम् ॥ ग्रासाशने उपवासः सर्वाशने त्रिरात्रम् ॥ विष्ठादिस्पर्शे स्नानं प्राणायामत्रयं च ॥ चांडालपतितोदक्या वाक्यं श्रुत्वा भोजने एकोपवासः ॥ स्नात्वा शतगायत्रीजपो वा ॥ कलहघरट्टोलूखलमुसलानां यावच्छब्दस्तावदभोजनम् ॥“ अप्येकपंक्त्यां नाश्नीयाद्ब्राह्मणैः स्वजनैरपि ॥ कोपि जानाति किं कस्य प्रच्छन्नं पातकं भवेत् ॥ ततोमिना भस्मना च स्तंभेन सलिलेन च ॥ द्वारेणैव च मार्गेण पंक्तिभेदं चरेद्बुधः ॥” केशपिपीलिकामक्षिकाभिः सह पक्कमन्नं त्यजेदेव ॥ पाकोत्तरं केशपिपीलिकादिकीटकमक्षिकासंसृष्टे गवाघ्राते वान्ने ॥ “सलिलं भस्म मृद्वापि प्रक्षेप्यं विशुद्धये ॥” इति विज्ञानेश्वरः ॥ शूद्रान्नं शूद्रदत्तब्राह्मणान्नं रात्रिपर्युषितं रजस्वलाचांडालपतितादिदृष्टं काकादिपक्ष्युच्छिष्टमभोज्यम् ॥ स्नेहपक्कं मंडकादि च पर्युषितं ग्राह्यम् ॥

uttarāpośanamakṛtvotthāne snātvā śuddhiḥ hastau saṃmṛjya prakṣālyāṃguṣṭhena netrayorniṣiṃcyeṣṭadevatāṃ smaret || nāṃjalinā pivet || pālāśaṃ dagdhamayobaddhaṃ ca pīṭhaṃ varjayet||na śiśubhiḥ saha bhuṃjīta || bhāryayā ca saha vivāhavarjyaṃ na bhuṃjīta||bālavṛddhebhyonnamadattvā na bhuṃjīta || na prauḍhapādo nāsanārūḍhapādo na prasāritapādo na vidiktuṃḍo na duṣṭaikapaṃktau na śūnyāgnipākagṛhe na devālaye bhuṃjīta || na saṃdhyayorna mahāniśāyāṃ na yajñopavītahīno na vāmahastena na śūdraśeṣaṃ bhuṃjīta || ādau madhuraṃ madhye lavaṇāmlamaṃte tiktādi || pūrvaṃ dravaṃ madhye kaṭhinamaṃte dravam || aṣṭau grāsā yateḥ ṣoḍaśa dvātriṃśadvā gṛhiṇo vanasthasya ṣoḍaśa yatheṣṭaṃ brahmacāriṇaḥ||“sarvaṃ saśeṣamaśnīyānniḥśeṣaṃ ghṛtapāyasam ||” kṣīraṃ dadhi madhu bhuṃjīta || divā rātrau ceti dvivārameva nāṃtarābhojanam ||“ arkaparvadvaye rātrau caturdaśyaṣṭamī divā || ekādaśyāmahorātraṃ bhuktvā cāṃdrāyaṇaṃ caret || yastu pāṇitale bhuṃkte yaśca phūtkārasaṃyutam || prasṛtāṃgulibhiścaiva tasya gomāṃsavacca tat || nājīrṇe bhojanaṃ kuryātkuryānnāti bubhukṣitaḥ || nārdravāsā nārdraśirā na pādāropite kare || grāsaśeṣaṃ ca nāśnīyātpītaśeṣaṃ pivenna ca || śākamūlaphalādīni daṃtacchedairna bhakṣayet || nocchiṣṭo ghṛtamādadyānna padā bhājanaṃ spṛśet || pivato yatpatettoyaṃ bhājane mukhaniḥsṛtam || abhojyaṃ tat ||” pītāvaśiṣṭatoyapāne cāṃdrāyaṇam || hastanakhaspṛṣṭajalapāne vāmahastoddhṛtajalapāne ca surāpānasamam|| ekapaṃktyupaviṣṭānāṃ viprāṇāṃ bhuṃjānānāmekasminnapyutthite ācāṃte vā'nyairna bhojyam || atrotthitasya bhoktuśca doṣaḥ gurorna doṣaḥ ||“lavaṇaṃ vyaṃjanaṃ caiva ghṛtaṃ tailaṃ tathaiva ca || lehyaṃ peyaṃ ca vividhaṃ hastadattaṃ na bhakṣayet ||” tāmre gavyaṃ kāṃsye nārīkelekṣurasau saguḍaṃ dadhi saguḍamārdrakaṃ ca madyasamam || saiṃdhavasāmudrabhinnapratyakṣalavaṇabhakṣaṇaṃ mṛdbhakṣaṇaṃ ca gomāṃsasamam ||“ udakyāmapi cāṃḍālaṃ śvānaṃ kukkuṭameva ca || bhuṃjāno yadi paśyettu tadannaṃ tu parityajet ||” bhuṃjānasya gudasrāve upavāsaḥ paṃcagavyaṃ ca āpośanottaraṃ prāṇāhuteḥ prāk tatsrāve snānaṃ ṣaṭ prāṇāyāmāḥ bhuṃjānasyāśaucaprāptau grāsaṃ tyaktvā snānam || grāsāśane upavāsaḥ sarvāśane trirātram || viṣṭhādisparśe snānaṃ prāṇāyāmatrayaṃ ca || cāṃḍālapatitodakyā vākyaṃ śrutvā bhojane ekopavāsaḥ || snātvā śatagāyatrījapo vā || kalahagharaṭṭolūkhalamusalānāṃ yāvacchabdastāvadabhojanam ||“ apyekapaṃktyāṃ nāśnīyādbrāhmaṇaiḥ svajanairapi || kopi jānāti kiṃ kasya pracchannaṃ pātakaṃ bhavet || tatominā bhasmanā ca staṃbhena salilena ca || dvāreṇaiva ca mārgeṇa paṃktibhedaṃ caredbudhaḥ ||” keśapipīlikāmakṣikābhiḥ saha pakkamannaṃ tyajedeva || pākottaraṃ keśapipīlikādikīṭakamakṣikāsaṃsṛṣṭe gavāghrāte vānne || “salilaṃ bhasma mṛdvāpi prakṣepyaṃ viśuddhaye ||” iti vijñāneśvaraḥ || śūdrānnaṃ śūdradattabrāhmaṇānnaṃ rātriparyuṣitaṃ rajasvalācāṃḍālapatitādidṛṣṭaṃ kākādipakṣyucchiṣṭamabhojyam || snehapakkaṃ maṃḍakādi ca paryuṣitaṃ grāhyam ||

⟨Now what is enjoined and what forbidden in eating.⟩ If one rises without doing the uttarāpośana ⟨the sip that closes the meal⟩, purification is by bathing. Having wiped and washed both hands, and sprinkled ⟨water⟩ on the eyes with the thumb, he should call to mind his chosen deity. He should not drink from his cupped hands. He should avoid a seat of palāśa wood, a burnt one, and one bound with iron. He should not eat together with small children. Nor should he eat together with his wife, except at the wedding. He should not eat without having given food to the young and the old. He should not eat with his feet propped up, nor with a foot up on the seat, nor with his legs stretched out, nor with his face to an intermediate quarter, nor in one row with a corrupt man, nor in an empty house or at the fire or in the kitchen, nor in a temple. He should not eat at the two twilights, nor at midnight, nor without his sacred thread, nor with the left hand, nor a śūdra's leavings. Sweet at the beginning, salt and sour in the middle, bitter and the rest at the end. Liquid first, solid in the middle, liquid at the end. Eight mouthfuls for the ascetic; sixteen, or thirty-two, for the householder; sixteen for the forest-dweller; as many as he likes for the brahmacārin. “He should eat everything leaving a remainder; ghee and pāyasa ⟨he should eat⟩ leaving nothing.” He should eat milk, curds and honey ⟨likewise⟩. Eating is twice only, by day and at night; there is no eating in between. “Having eaten at night on a Sunday and on the two parvans, by day on the fourteenth and the eighth, and at any hour of day or night on the ekādaśī, he should perform a cāndrāyaṇa. He who eats on the palm of his hand, and he who eats with blowing, and with his fingers spread — for him that is as though it were beef. He should not eat when the last meal is undigested, nor when he is too hungry. Not with wet clothes, not with a wet head, not with his hand placed on his foot. He should not eat what is left of a mouthful, nor drink what is left of a drink. He should not eat vegetables, roots, fruits and the like by tearing them with the teeth. One who is uncleansed of his leavings should not take ghee, nor touch a vessel with his foot. Water that falls from the mouth of a man drinking, back into the vessel — that is not to be eaten.” For drinking water left over from what one has drunk, a cāndrāyaṇa. Drinking water touched by the fingernails, and drinking water lifted with the left hand, is the same as drinking liquor. When brāhmaṇas seated in one row are eating, if even one of them rises or sips water, the others must not eat. Here the fault is the one who rose and of the one who eats on; for a guru there is no fault. “Salt and condiment, and ghee and oil likewise, and things to be licked and drunk of many kinds — he should not eat what is given by the hand.” Cow's produce in copper; coconut juice and sugarcane juice in bell-metal; curds with jaggery; and fresh ginger with jaggery — ⟨each⟩ is equal to liquor. Eating salt in its visible form, other than rock-salt and sea-salt, and eating earth, are equal to beef. “If, while eating, he should see a menstruating woman, or a caṇḍāla, or a dog, or a cock, he should give up that food.” If, while one is eating, there is a discharge from the anus: a fast and the pañcagavya ⟨the five products of the cow⟩. If that discharge comes after the āpośana and before the prāṇa-oblations: a bath and six prāṇāyāmas ⟨breath-restraints⟩. If impurity ⟨from a death or a birth⟩ reaches one while eating: he lets the mouthful go and bathes. If he has swallowed the mouthful, a fast; if he has eaten the whole meal, three nights. On touching excrement and the like, a bath and three prāṇāyāmas. If he eats after hearing the speech of a caṇḍāla, an outcaste or a menstruating woman: one fast; or a bath and a japa of a hundred gāyatrīs. So long as there is the noise of a quarrel, of a hand-mill, of a mortar or of a pestle, there is no eating. “He should not eat in one row even with brāhmaṇas, even with his own people; for who knows whose hidden sin there may be? Therefore by fire, by ashes, by a pillar, by water, and by a door or by a path, the wise man should make a break in the row.” Cooked food together with hair, ants or flies he must certainly give up. When, after the cooking, food has been contaminated by hair, ants, other insects or flies, or has been sniffed by a cow, “water, ashes or even earth is to be thrown in for purification” — so Vijñāneśvara. A śūdra's food; a brāhmaṇa's food given by a śūdra; food kept overnight; food seen by a menstruating woman, a caṇḍāla, an outcaste and the like; food left over by crows and other birds — these are not to be eaten. But a maṇḍaka and the like cooked in oil or ghee may be taken even when stale.

अथ वर्ज्यक्षीराणि ।

अवत्साया गोरनिर्दशानां गोमहिष्यजानां गर्भिण्या एककालांतरितदोहाया यमलसूप्रवस्तन्योरजवज्र्ज्दिस्तनीनामुष्ट्रीवडवयोराण्यकमृगादेरैवैश्च क्षीराणि वर्ज्यानि ॥ शिग्रुं हिंगुवर्ज्यं रक्तं वृक्षनिर्यासं पुरीषस्थानोत्पन्नतंडुलीयकादिकं देवाद्युद्देशं विना कृतं संयावपायसापूपशष्कुलीकृसरं वर्जयेत् ॥ शणकुसुंभालाबुवार्ताककोविदारवटादिफलानि मातुलिंगं च वर्ज्यम् ॥ पलांडुलशुनगृंजनभक्षणे चांद्रायणम् ॥ भुंजानेषु परस्परस्पर्शे अन्नत्यागः ॥ पात्रस्थान्नभक्षणे स्नात्वाष्टोत्तरशतगायत्रीजपः अधिकभोजने सहस्रम् ॥ भुंजानस्याशुचिना विप्रेण स्पर्शेन्नत्यागः ॥ भुक्तोच्छिष्टस्पर्शे सवर्णे स्नानं जपो वा ॥ असवर्णे तूपवासः ॥ भुक्तोच्छिष्टस्य श्वशूद्रादिस्पर्शे उपोष्य पंचगव्यम् ॥ रजकादिस्पर्शे त्रिरात्रम् ॥ परिवेषणं कुर्वन्नुच्छिष्टस्पर्शे पयोदधिघृतादिलघुद्रव्यमत्यजन्नाचांतः शुचिः ॥ अभ्याद्यन्नस्य त्याग एव वस्त्रे विकल्पः ॥ परिवेषणादिकाले रजोदृष्टौ तत्स्पृष्टान्नत्यागः ॥ भोजनांत उच्छिष्टशेषान्नं “रौरवे पूयनिलये पद्मार्बुदनिवासिनाम् ॥ प्राणिनां सर्वभूतानामक्षय्यमुपतिष्ठतु” इति दद्यात् ॥ “ आचांतोप्यशुचिस्तावद्यावत्पात्रमनुद्धृतम् ॥ उद्धृतेप्यशुचिस्तावद्यावन्नमृज्यते मही ॥ पर्णस्याग्रं च मूलं च शिरां चैव विशेषतः ॥ चूर्णपर्णं वर्जयित्वा तांबूलं खाद्येद्बुधः ॥ अनिधाय मुखे पूर्णं पूगं वै भक्षयेन्न च” ॥ इति पंचमभागकृत्यम् ॥ अथ षष्ठभागादिकृत्यविचारः ॥ “इतिहासपुराणाद्यैः षष्ठसप्तमकौ नयेत् ॥ अष्टमे लोकयात्रा तु बहिः संध्या ततः पुनः ॥”

avatsāyā goranirdaśānāṃ gomahiṣyajānāṃ garbhiṇyā ekakālāṃtaritadohāyā yamalasūpravastanyorajavajrjdistanīnāmuṣṭrīvaḍavayorāṇyakamṛgāderaivaiśca kṣīrāṇi varjyāni || śigruṃ hiṃguvarjyaṃ raktaṃ vṛkṣaniryāsaṃ purīṣasthānotpannataṃḍulīyakādikaṃ devādyuddeśaṃ vinā kṛtaṃ saṃyāvapāyasāpūpaśaṣkulīkṛsaraṃ varjayet || śaṇakusuṃbhālābuvārtākakovidāravaṭādiphalāni mātuliṃgaṃ ca varjyam || palāṃḍulaśunagṛṃjanabhakṣaṇe cāṃdrāyaṇam || bhuṃjāneṣu parasparasparśe annatyāgaḥ || pātrasthānnabhakṣaṇe snātvāṣṭottaraśatagāyatrījapaḥ adhikabhojane sahasram || bhuṃjānasyāśucinā vipreṇa sparśennatyāgaḥ || bhuktocchiṣṭasparśe savarṇe snānaṃ japo vā || asavarṇe tūpavāsaḥ || bhuktocchiṣṭasya śvaśūdrādisparśe upoṣya paṃcagavyam || rajakādisparśe trirātram || pariveṣaṇaṃ kurvannucchiṣṭasparśe payodadhighṛtādilaghudravyamatyajannācāṃtaḥ śuciḥ || abhyādyannasya tyāga eva vastre vikalpaḥ || pariveṣaṇādikāle rajodṛṣṭau tatspṛṣṭānnatyāgaḥ || bhojanāṃta ucchiṣṭaśeṣānnaṃ “raurave pūyanilaye padmārbudanivāsinām || prāṇināṃ sarvabhūtānāmakṣayyamupatiṣṭhatu” iti dadyāt || “ ācāṃtopyaśucistāvadyāvatpātramanuddhṛtam || uddhṛtepyaśucistāvadyāvannamṛjyate mahī || parṇasyāgraṃ ca mūlaṃ ca śirāṃ caiva viśeṣataḥ || cūrṇaparṇaṃ varjayitvā tāṃbūlaṃ khādyedbudhaḥ || anidhāya mukhe pūrṇaṃ pūgaṃ vai bhakṣayenna ca” || iti paṃcamabhāgakṛtyam || atha ṣaṣṭhabhāgādikṛtyavicāraḥ || “itihāsapurāṇādyaiḥ ṣaṣṭhasaptamakau nayet || aṣṭame lokayātrā tu bahiḥ saṃdhyā tataḥ punaḥ ||”

⟨Now the milks to be avoided.⟩ The milks of these are to be avoided: of a cow that has lost her calf; of cows, buffaloes and goats within ten days ⟨of calving⟩; of one that is pregnant; of one that has been milked with one milking-time skipped; of one that has borne twins; of two-teated ⟨animals⟩, the goat excepted; of the she-camel and the mare; of forest deer and the like; and of the sheep. He should avoid the śigru ⟨drumstick tree⟩; red tree-exudation, hiṅgu ⟨asafoetida⟩ excepted; taṇḍulīyaka ⟨amaranth⟩ and the like grown on a place of excrement; and saṃyāva, pāyasa, apūpa, śaṣkulī and kṛsara ⟨prepared dishes⟩ made without being intended for the gods and the rest. The fruits of hemp, safflower, bottle-gourd, brinjal, kovidāra, banyan and the like, and the citron, are to be avoided. For eating onion, garlic or gṛñjana, a cāndrāyaṇa. If those who are eating touch one another, the food is to be given up. For eating food that is ⟨left standing⟩ in the vessel, a bath and a japa of a hundred and eight gāyatrīs; for eating more than ⟨one's share⟩, a thousand. If one who is eating is touched by an impure brāhmaṇa, the food is to be given up. If one's leavings after eating are touched by a man of the same varṇa, a bath or a japa; if by one of a different varṇa, a fast. If the leavings after eating are touched by a dog, a śūdra or the like, he should fast and take the pañcagavya; if by a washerman or the like, three nights. If one who is serving touches leavings, he is pure by sipping water, without giving up light substances such as milk, curds and ghee. Of the staple food there is simply abandonment; as to the garment there is an option. If menstruation appears at the time of serving and the like, the food she has touched is to be given up. At the end of the meal he should offer the food left over from his leavings, saying: “To the beings, to all creatures dwelling in Raurava, in Pūyanilaya, in Padma and Arbuda, let this stand as an inexhaustible ⟨store⟩.” “Even one who has sipped water is impure so long as the vessel has not been taken away; and even when it has been taken away he is impure so long as the ground is not wiped. Having discarded the tip of the leaf and its root and especially its vein, and the lime-smeared leaf, the wise man should chew the betel; and he should not eat a whole areca-nut that fills the mouth without setting it down ⟨first⟩.” This is the duty of the fifth part ⟨of the day⟩. Now the consideration of the duties of the sixth part and the rest. “He should pass the sixth and the seventh ⟨parts⟩ with itihāsa, purāṇa and the like; in the eighth, worldly business, and then again the sandhyā outside.”

अथ सायंसंध्या ।

सायंसंध्या प्रातःसंध्यावत् ॥ अग्निश्च मामन्युश्च० यदह्नापापमकार्ष० अहस्त दवलुंपतु० सत्ये ज्योतिषि जुहोमि स्वाहेति मन्त्राचमने विशेषः ॥ पश्चिमाभिमुखस्तिष्ठन् अर्घ्यं दद्यात् ॥ ऊर्ध्वजानुरुपविश्य प्रत्यङ्मुख एव गायत्रीं जपेत् ॥ सायंहोमस्तूक्त एव सायं वैश्वदेवे पुनः पाकः अतिथिं संपूज्य घटीत्रयानंतरं सार्धयामात्प्राग् भुक्त्वा शयीत ॥ भोजनकाले दीप नाशे पात्रमालभ्य सूर्यं स्मृत्वा पुनर्दीपं दृष्ट्वा पात्रस्थं भुंजीत नान्यत् ॥ श्राद्धतत्पूर्वदिने पातधृतिसंक्रांत्यादिषु न निशि भोजनम् ॥ “ चतुर्थप्रथमौ यामौ विद्याभ्यासैर्नयेन्निशि ॥ प्रहरद्वयशायी तु ब्रह्मभूयाय कल्पते ॥” प्राक् प्रत्यग्दक्षिणास्यां शिरः कृत्वा शयीत न कदाचिदुदक्शिराः ॥ रात्रिसूक्तं जपित्वा सुखशायिनः स्मृत्वा विष्णुं नत्वा स्वप्यात् ॥ “अगस्तिर्माधवश्चैव मुचुकुंदो महामुनिः ॥ कपिलो मुनिरास्तीकः पंचैते सुखशायिनः ॥ न संध्यायां न धान्ये न गोगेहे न देवविप्रगुरूणामुपरि नोच्छिष्टो न दिवा न नग्नः शयीत ॥ निद्राकाले तांबूलं मुखात्स्त्रियं शयनाद्भालात्तिलकं शिरसः पुष्पं च त्यजेत् ॥ गर्भाधानप्रकरणोक्तकाले सार्धयामोत्तरं दीपे सत्यसति वा निवीतं यज्ञोपवीतं कंठादौ कृत्वा पत्नीं गच्छेत् ॥ “अष्टम्यां च चतुर्दश्यां दिवा पर्वाणि मैथुनम् ॥ कृत्वा सचैलं स्नात्वा तु वारुणीभिश्च मार्जयेत् ॥” पुनर्मामैत्विति जपश्वोक्त एव ॥

sāyaṃsaṃdhyā prātaḥsaṃdhyāvat || agniśca māmanyuśca0 yadahnāpāpamakārṣa0 ahasta davaluṃpatu0 satye jyotiṣi juhomi svāheti mantrācamane viśeṣaḥ || paścimābhimukhastiṣṭhan arghyaṃ dadyāt || ūrdhvajānurupaviśya pratyaṅmukha eva gāyatrīṃ japet || sāyaṃhomastūkta eva sāyaṃ vaiśvadeve punaḥ pākaḥ atithiṃ saṃpūjya ghaṭītrayānaṃtaraṃ sārdhayāmātprāg bhuktvā śayīta || bhojanakāle dīpa nāśe pātramālabhya sūryaṃ smṛtvā punardīpaṃ dṛṣṭvā pātrasthaṃ bhuṃjīta nānyat || śrāddhatatpūrvadine pātadhṛtisaṃkrāṃtyādiṣu na niśi bhojanam || “ caturthaprathamau yāmau vidyābhyāsairnayenniśi || praharadvayaśāyī tu brahmabhūyāya kalpate ||” prāk pratyagdakṣiṇāsyāṃ śiraḥ kṛtvā śayīta na kadācidudakśirāḥ || rātrisūktaṃ japitvā sukhaśāyinaḥ smṛtvā viṣṇuṃ natvā svapyāt || “agastirmādhavaścaiva mucukuṃdo mahāmuniḥ || kapilo munirāstīkaḥ paṃcaite sukhaśāyinaḥ || na saṃdhyāyāṃ na dhānye na gogehe na devavipragurūṇāmupari nocchiṣṭo na divā na nagnaḥ śayīta || nidrākāle tāṃbūlaṃ mukhātstriyaṃ śayanādbhālāttilakaṃ śirasaḥ puṣpaṃ ca tyajet || garbhādhānaprakaraṇoktakāle sārdhayāmottaraṃ dīpe satyasati vā nivītaṃ yajñopavītaṃ kaṃṭhādau kṛtvā patnīṃ gacchet || “aṣṭamyāṃ ca caturdaśyāṃ divā parvāṇi maithunam || kṛtvā sacailaṃ snātvā tu vāruṇībhiśca mārjayet ||” punarmāmaitviti japaśvokta eva ||

⟨Now the evening sandhyā ⟨the twilight worship⟩.⟩ The evening sandhyā is like the morning sandhyā. The difference lies in the mantras of the sipping of water: “agniś ca mā manyuś ca”, “yad ahnā pāpam akārṣam”, “ahas tad avalumpatu”, “satye jyotiṣi juhomi svāhā”. Standing and facing west he should offer the arghya. Seated with his knees drawn up and facing west, he should mutter the gāyatrī. The evening homa has already been stated. At the evening vaiśvadeva the cooking is done again. Having honoured a guest, and having eaten after three ghaṭīs ⟨have passed⟩ and before a yāma and a half, he should lie down. If the lamp goes out during the meal, he should touch the vessel, call the Sun to mind, and, having seen the lamp again, eat what is in the vessel and nothing else. On a śrāddha day and the day before it, on a pāta, a dhṛti, a saṅkrānti and the like, there is no eating at night. “He should pass the fourth and the first watches of the night in the practice of learning; and he who sleeps two prahars ⟨watches⟩ becomes fit for union with Brahman.” He should lie with his head to the east, the west or the south, and never with his head to the north. Having muttered the rātrisūkta, having called to mind those who sleep happily, and bowed to Viṣṇu, he should sleep. “Agasti and Mādhava, and Mucukunda the great sage, Kapila the sage, and Āstīka — these five sleep happily.” He should not sleep at twilight, nor among grain, nor in a cowshed, nor above gods, brāhmaṇas or elders, nor while unwashed of his leavings, nor by day, nor naked. At the time of sleep he should give up the betel from his mouth, the woman from his bed, the tilaka ⟨mark⟩ from his forehead, and the flower from his head. At the time stated in the section on garbhādhāna ⟨the rite of impregnation⟩, after a yāma and a half, whether there is a lamp or not, he should put the sacred thread round his neck as a garland and go to his wife. “Having had intercourse on the eighth and the fourteenth, by day, and on the parvans, he should bathe with his clothes on and wipe himself with the vāruṇī ⟨verses⟩.” And the japa “punar mām aitu” has already been stated.

अथ सर्वत्र विष्णूच्चारणं प्रायश्चित्तम् ।

एवं स्नानभोजनादिके बहुविधविधिनिषेधाकुले आह्निककर्मणि न्यूनाधिकदोषविधिनिषेधातिक्रमदोषपरिहारार्थं प्रायश्चित्ताज्ञाने तत्सांगतार्थं प्रायश्चित्तसांगतार्थं च श्रीविष्णुनामोच्चारणादिकं कार्यम् ॥ “प्रायश्चित्तान्यशेषाणि तपःकर्मात्मकानि वै। यानि तेषामशेषाणां कृष्णानुस्मरणं परम् ॥ यस्य स्मृत्या च नामोक्त्या तपोयज्ञक्रियादिषु ॥ न्यूनं संपूर्णतां याति सद्यो वंदे तमच्युतम् ॥ नाम्नोस्ति यावती शक्तिः पापनिर्हरणे हरेः ॥ तावत्कर्तुं न शक्नोति पातकं पातकी जनः ॥” लौकिकं वैदिकं कर्मेश्वरेर्पणीयम् ॥ “यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ॥ यत्तपस्यसि कौंतेय तत्कुरुष्व मदर्पणम्” इत्युक्तेः ॥ युगपत्सर्वकर्मार्पणे मंत्रः ॥ “कामतोकामतो वापि यत्करोमि शुभाशुभम् ॥ तत्सर्वं त्वयि संन्यस्तं त्वत्प्रयुक्तः करोम्यहम् ॥ अपारमाह्निकं कर्म गहनं बहुभेदयुक् ॥ निःशेषमक्षमो वक्तुं यथामत्यवदल्लघु ॥ अनंतोपाध्यायजनिः काशीनाथाभिधः सुधीः ॥ तुष्यतां तेन भगवान्छ्रीनाथो विठ्ठलः प्रभुः ॥” इत्यनंतोपाध्यायसुतकाशीनाथोपाध्यायविरचिते धर्मसिंधुसारे तृतीयपरिच्छेदे आह्निकाचारप्रकरणं समाप्तम् ॥

evaṃ snānabhojanādike bahuvidhavidhiniṣedhākule āhnikakarmaṇi nyūnādhikadoṣavidhiniṣedhātikramadoṣaparihārārthaṃ prāyaścittājñāne tatsāṃgatārthaṃ prāyaścittasāṃgatārthaṃ ca śrīviṣṇunāmoccāraṇādikaṃ kāryam || “prāyaścittānyaśeṣāṇi tapaḥkarmātmakāni vai| yāni teṣāmaśeṣāṇāṃ kṛṣṇānusmaraṇaṃ param || yasya smṛtyā ca nāmoktyā tapoyajñakriyādiṣu || nyūnaṃ saṃpūrṇatāṃ yāti sadyo vaṃde tamacyutam || nāmnosti yāvatī śaktiḥ pāpanirharaṇe hareḥ || tāvatkartuṃ na śaknoti pātakaṃ pātakī janaḥ ||” laukikaṃ vaidikaṃ karmeśvarerpaṇīyam || “yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat || yattapasyasi kauṃteya tatkuruṣva madarpaṇam” ityukteḥ || yugapatsarvakarmārpaṇe maṃtraḥ || “kāmatokāmato vāpi yatkaromi śubhāśubham || tatsarvaṃ tvayi saṃnyastaṃ tvatprayuktaḥ karomyaham || apāramāhnikaṃ karma gahanaṃ bahubhedayuk || niḥśeṣamakṣamo vaktuṃ yathāmatyavadallaghu || anaṃtopādhyāyajaniḥ kāśīnāthābhidhaḥ sudhīḥ || tuṣyatāṃ tena bhagavānchrīnātho viṭhṭhalaḥ prabhuḥ ||” ityanaṃtopādhyāyasutakāśīnāthopādhyāyaviracite dharmasiṃdhusāre tṛtīyaparicchede āhnikācāraprakaraṇaṃ samāptam ||

⟨Now, in every case, the uttering of Viṣṇu's name is the expiation.⟩ Thus, in the daily round of duty — the bath, the meal and the rest — crowded as it is with injunctions and prohibitions of many kinds, one should utter the name of Śrī Viṣṇu and so forth: to remove the fault of doing too little or too much and the fault of transgressing an injunction or a prohibition; when the prāyaścitta ⟨expiation⟩ is not known; to complete the prāyaścitta in all its parts; and to complete ⟨the act itself⟩ in all its parts. “All the prāyaścittas that consist of austerity and rite — of all of them, the calling of Kṛṣṇa to mind is the highest. I bow to that Acyuta by whose being remembered and by the uttering of whose name what is deficient in austerities, sacrifices, rites and the rest comes at once to fullness. Such power as the name of Hari has to take sin away, so much sin a sinful man is not able to commit.” Worldly and Vedic acts alike are to be made over to the Lord, since it is said: “Whatever thou doest, whatever thou eatest, whatever thou offerest, whatever thou givest, whatever austerity thou practisest, Kaunteya — do that as an offering to me.” The mantra for making over all acts at once is: “Whatever I do, good or bad, willingly or unwillingly, all that is laid down in thee; impelled by thee I act. The daily round of duty is boundless, deep, and beset with many divisions; unable to state it without remainder, he has spoken briefly, according to his understanding. The wise man named Kāśīnātha, born of Ananta Upādhyāya — by that may the Lord Śrīnātha Viṭṭhala, the master, be pleased.” ॥ Thus, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya, son of Ananta Upādhyāya, in the third pariccheda ⟨book⟩, the section on daily observance is completed. ॥

अथ काम्यनैमित्तिकविचारः ।

“अवश्यं प्रत्यहं कृत्यमुक्त्वा तच्छेष उच्यते ॥ काम्यं नैमित्तिकं चापि प्रायः सिंधुक्रमादथ ॥

“avaśyaṃ pratyahaṃ kṛtyamuktvā taccheṣa ucyate || kāmyaṃ naimittikaṃ cāpi prāyaḥ siṃdhukramādatha ||

⟨Now the consideration of the kāmya ⟨done for a desired end⟩ and the naimittika ⟨occasional⟩ rites.⟩ “Having stated what must necessarily be done every day, what remains of it is now stated: the kāmya ⟨desire-prompted⟩ and the naimittika ⟨occasional⟩ ⟨rites⟩ too, mostly following the order of the ⟨Nirṇaya⟩sindhu.”

अथाधानविचारः ।

तत्राधाननक्षत्रादिकालाविचारः प्रथमपरिच्छेदे उक्तः ॥ आवसथ्याधानं तु दारकाले दायविभागकाले वा ॥ “अग्निर्वैवाहिको येन न गृहीतः प्रमादिना ॥ पितर्युपरते तेन ग्रहीतव्यः प्रयत्नतः ॥” गृह्याग्निहीनस्यान्नमभोज्यम् ॥ पितरि ज्येष्ठभ्रातरि वा साग्निके कनिष्ठादेरविभक्तस्य निरग्निकत्वदोषो न ॥ एवं ज्ञानाध्ययनादिनिष्ठस्यापि न दोषः ॥ गृहस्थस्याप्यध्ययनोक्तेः स्मार्ताधानमपि ज्येष्ठे भ्रातरि अकृताधाने सति न कार्यमिति निर्णयसिंध्वादौ गार्ग्योक्तिः ॥ अत्रैवं निर्णयो भाति ॥ यत्र ज्येष्ठेन दायाद्यपक्षमवलंब्य विवाहकाले यावज्जीवमौपासनं करिष्ये इत्येवं संकल्पपूर्वकं विवाहाग्निर्न गृहीतस्तद्विषयोऽयं कनिष्ठस्य निषेधः ॥ येन ज्येष्ठेन विवाहकाले तथा संकल्पपूर्वक मग्निः परिगृहीतः स पश्चात्परिचरणाभावे नाविद्यमानाग्निकोप्युच्छिन्नाग्निरेव न त्वकृताधान इति तत्र कनिष्ठस्याधाने दोषो नेति ॥ अत्राधिकारिणोपि भ्रातुरनुज्ञया कनिष्ठस्याधानं भवति विवाहस्त्वनुज्ञायापि न ॥ एवं पितुरनुज्ञाप्याधानम् ॥ “संन्यस्ते छिन्नहस्तादौ यद्वा षंढादिदूषणे ॥ जनके सोदरे ज्येष्ठे कुर्यादेवेतरः क्रियाम्” इत्यादिविशेषः विवाहप्रकरणे परिवेत्तृप्रसंगे उक्तः ॥

tatrādhānanakṣatrādikālāvicāraḥ prathamaparicchede uktaḥ || āvasathyādhānaṃ tu dārakāle dāyavibhāgakāle vā || “agnirvaivāhiko yena na gṛhītaḥ pramādinā || pitaryuparate tena grahītavyaḥ prayatnataḥ ||” gṛhyāgnihīnasyānnamabhojyam || pitari jyeṣṭhabhrātari vā sāgnike kaniṣṭhāderavibhaktasya niragnikatvadoṣo na || evaṃ jñānādhyayanādiniṣṭhasyāpi na doṣaḥ || gṛhasthasyāpyadhyayanokteḥ smārtādhānamapi jyeṣṭhe bhrātari akṛtādhāne sati na kāryamiti nirṇayasiṃdhvādau gārgyoktiḥ || atraivaṃ nirṇayo bhāti || yatra jyeṣṭhena dāyādyapakṣamavalaṃbya vivāhakāle yāvajjīvamaupāsanaṃ kariṣye ityevaṃ saṃkalpapūrvakaṃ vivāhāgnirna gṛhītastadviṣayo'yaṃ kaniṣṭhasya niṣedhaḥ || yena jyeṣṭhena vivāhakāle tathā saṃkalpapūrvaka magniḥ parigṛhītaḥ sa paścātparicaraṇābhāve nāvidyamānāgnikopyucchinnāgnireva na tvakṛtādhāna iti tatra kaniṣṭhasyādhāne doṣo neti || atrādhikāriṇopi bhrāturanujñayā kaniṣṭhasyādhānaṃ bhavati vivāhastvanujñāyāpi na || evaṃ pituranujñāpyādhānam || “saṃnyaste chinnahastādau yadvā ṣaṃḍhādidūṣaṇe || janake sodare jyeṣṭhe kuryādevetaraḥ kriyām” ityādiviśeṣaḥ vivāhaprakaraṇe parivettṛprasaṃge uktaḥ ||

⟨Now the consideration of the ādhāna ⟨the setting up of the sacred fire⟩.⟩ There, the consideration of the nakṣatra and the other times for the ādhāna ⟨the setting up of the sacred fires⟩ has been stated in the first pariccheda. But the setting up of the āvasathya fire is at the time of marriage, or at the time of the division of the inheritance. “That careless man who has not taken up the marriage fire must take it up with effort when his father has died.” The food of one who has no domestic fire is not to be eaten. While the father or the elder brother keeps the fires, there is no fault of firelessness in the younger brother and the rest who have not divided ⟨from him⟩. In the same way there is no fault in one who is devoted to knowledge, to study and the like. Since study is prescribed for the householder as well, Gārgya's statement in the Nirṇayasindhu and elsewhere is that the smārta ādhāna too is not to be performed while the elder brother has not performed his ādhāna. Here the settlement appears to be this. The prohibition upon the younger brother has for its scope the case where the elder, relying upon the view that ⟨the fire goes⟩ with the inheritance, has not taken up the marriage fire at the time of marriage with the resolve “I shall perform the aupāsana as long as I live”. But an elder who did take up the fire at the time of marriage with that resolve, even if his fire no longer exists because he failed to tend it afterwards, is merely one whose fire has been cut off, and not one who has not performed the ādhāna; so in that case there is no fault in the younger brother's ādhāna. And here, even when the elder brother is qualified, the younger's ādhāna takes place with the brother's permission; marriage, however, does not, even with permission. So too the ādhāna ⟨is allowed⟩ with the father's permission. “When the father, or the full elder brother, has entered saṃnyāsa, or has a severed hand or the like, or is blemished by impotence and so forth, the other should certainly perform the rite” — this and other special rules have been stated in the section on marriage, in the discussion of the parivettṛ ⟨the younger brother who marries first⟩.

अथ शूद्रादिसंस्कारविचारः ।

गर्भाधानपुंसवनानवलोभनसीमंतोन्नयनजातकर्मनामकर्मनिष्क्रमणान्नप्राशनचौलोपनयनमहानाम्न्यादिव्रतचतुष्टयसमावर्तनविवाहा इति षोडश संस्कारा द्विजाना म् ॥ जातकर्मनामकर्मनिष्क्रमणान्नप्राशनचूडाविवाहा इति षट् द्विजस्त्रीणाम् ॥ तत्र विवाहः समंत्रकोन्ये मंत्ररहिताः ॥ गर्भाधानसीमंतौ स्त्रीपुरुषसाधारणौ चूडांता नव विवाहश्चेति दशामंत्रकाः शूद्राणामिति बहुसंमतम् ॥ शूद्रकमलाकरे शूद्राणां पंचमहायज्ञा अप्युक्ताः॥ केचिदवैदिकमंत्रेणोपनयनमप्याहुः ॥ ब्राह्मे तु ॥ “विवाहमात्रं संस्कारं शूद्रोपि लभतां सदा” इत्युक्तम् ॥ अत्र सदसच्छूद्रगोचरत्वेन वा परंपराप्राप्तप्रकारेण वा व्यवस्था ॥

garbhādhānapuṃsavanānavalobhanasīmaṃtonnayanajātakarmanāmakarmaniṣkramaṇānnaprāśanacaulopanayanamahānāmnyādivratacatuṣṭayasamāvartanavivāhā iti ṣoḍaśa saṃskārā dvijānā m || jātakarmanāmakarmaniṣkramaṇānnaprāśanacūḍāvivāhā iti ṣaṭ dvijastrīṇām || tatra vivāhaḥ samaṃtrakonye maṃtrarahitāḥ || garbhādhānasīmaṃtau strīpuruṣasādhāraṇau cūḍāṃtā nava vivāhaśceti daśāmaṃtrakāḥ śūdrāṇāmiti bahusaṃmatam || śūdrakamalākare śūdrāṇāṃ paṃcamahāyajñā apyuktāḥ|| kecidavaidikamaṃtreṇopanayanamapyāhuḥ || brāhme tu || “vivāhamātraṃ saṃskāraṃ śūdropi labhatāṃ sadā” ityuktam || atra sadasacchūdragocaratvena vā paraṃparāprāptaprakāreṇa vā vyavasthā ||

⟨Now the consideration of the saṃskāras ⟨life-cycle rites⟩ of a śūdra and the rest.⟩ Garbhādhāna ⟨impregnation⟩, puṃsavana, anavalobhana, sīmantonnayana, jātakarman, nāmakarman, niṣkramaṇa, annaprāśana, caula, upanayana, the set of four vratas beginning with the mahānāmnī, samāvartana and marriage — these are the sixteen saṃskāras ⟨consecratory rites⟩ of the twice-born. Jātakarman, nāmakarman, niṣkramaṇa, annaprāśana, cūḍā and marriage — these six are for the women of the twice-born. Of these, the marriage is with mantras; the others are without mantras. The garbhādhāna and the sīmanta are common to woman and man; the nine ending with the cūḍā, and the marriage — thus ten are without mantras for śūdras: this is the view of the many. In the Śūdrakamalākara even the five great sacrifices are stated for śūdras. Some say that even the upanayana ⟨is theirs⟩, with a non-Vedic mantra. But in the Brāhma ⟨Purāṇa⟩ it is said: “Let even a śūdra always obtain marriage alone as his saṃskāra.” Here the settlement is either by taking ⟨the rules⟩ as applying respectively to good and bad śūdras, or by the manner handed down in the family.

अथ शूद्रधर्मविचारः ।

अस्य द्विजसेवा वृत्तिः ॥ आपदि वाणिज्याशिल्पादि॥शूद्रेण लवणादि विक्रेयम् । मद्यं मांसं च न ॥ “कपिलाक्षीरपानेन ब्राह्मणीगमनेन च ॥ वेदाक्षरविचारेण शूद्रश्चांडालतां व्रजेत् ॥ शूद्रो वर्णश्चतुर्थोपि वर्णत्वाद्धर्ममर्हति ॥ वेदमंत्रस्वधास्वाहावषट्कारादिभिर्विना ॥” स्त्रीशूद्रधर्मेषु व्रतादिषु सर्वत्र विप्रेण मंत्रः पठनीयः ॥ सोपि पौराण एव ॥ भारतपुराणयोः श्रवणे स्त्रीशूद्रयोरधिकारो न त्वध्ययने ॥ ‘श्रावयेच्चतुरो वर्णान् कृत्वा ब्राह्मणमग्रतः ॥’शूद्रस्य पंचयज्ञश्राद्धादिकर्माणि कातीयसूत्रानुसारेणेति मयूखे ॥ आगमोक्ता विष्णुशिवादिमंत्रा नमोंताः प्रणवरहिताः ॥ पुराणादिश्रवणनिदिध्यासनादि कृत्वा ब्रह्मज्ञानमपि स्त्रीशूद्रैः संपाद्यम् ॥ उपनिषच्छ्रवणे तु नाधिकार “इति शूद्रस्य तदनादरश्रवणात्” इत्यधिकरणे॥शूद्रस्य सर्वश्राद्धान्यामेनैव ॥ केचित्सर्वप्रजानां काश्यपत्वात्सर्वशूद्राणां काश्यपगोत्रं तच्च श्राद्ध एव कीर्तनीयं नान्यत्रेत्याहुः ॥ एवं शांतिकादावधिकारो विप्रद्वारैव ॥ यदि विप्रः शूद्रदक्षिणामादाय वैदिकमंत्रैस्तदीयहोमाभिषेकादि करोति तदा तत्र शूद्रस्तत्पुण्यफलभाक् विप्रस्तु महाप्रत्यवायीति माधवः ॥ अहिंसासत्यास्तेयशौचेंद्रियनिग्रहदानशमदमक्षमादयः शूद्रादिसर्वसाधारणा धर्माः परपदप्रापकाः ॥ स्वस्तिवाचनादिशूद्रकर्मणां प्रयोगास्तु शूद्रकमलाकरे ज्ञेयाः ॥

asya dvijasevā vṛttiḥ || āpadi vāṇijyāśilpādi||śūdreṇa lavaṇādi vikreyam | madyaṃ māṃsaṃ ca na || “kapilākṣīrapānena brāhmaṇīgamanena ca || vedākṣaravicāreṇa śūdraścāṃḍālatāṃ vrajet || śūdro varṇaścaturthopi varṇatvāddharmamarhati || vedamaṃtrasvadhāsvāhāvaṣaṭkārādibhirvinā ||” strīśūdradharmeṣu vratādiṣu sarvatra vipreṇa maṃtraḥ paṭhanīyaḥ || sopi paurāṇa eva || bhāratapurāṇayoḥ śravaṇe strīśūdrayoradhikāro na tvadhyayane || ‘śrāvayeccaturo varṇān kṛtvā brāhmaṇamagrataḥ ||’śūdrasya paṃcayajñaśrāddhādikarmāṇi kātīyasūtrānusāreṇeti mayūkhe || āgamoktā viṣṇuśivādimaṃtrā namoṃtāḥ praṇavarahitāḥ || purāṇādiśravaṇanididhyāsanādi kṛtvā brahmajñānamapi strīśūdraiḥ saṃpādyam || upaniṣacchravaṇe tu nādhikāra “iti śūdrasya tadanādaraśravaṇāt” ityadhikaraṇe||śūdrasya sarvaśrāddhānyāmenaiva || kecitsarvaprajānāṃ kāśyapatvātsarvaśūdrāṇāṃ kāśyapagotraṃ tacca śrāddha eva kīrtanīyaṃ nānyatretyāhuḥ || evaṃ śāṃtikādāvadhikāro vipradvāraiva || yadi vipraḥ śūdradakṣiṇāmādāya vaidikamaṃtraistadīyahomābhiṣekādi karoti tadā tatra śūdrastatpuṇyaphalabhāk viprastu mahāpratyavāyīti mādhavaḥ || ahiṃsāsatyāsteyaśauceṃdriyanigrahadānaśamadamakṣamādayaḥ śūdrādisarvasādhāraṇā dharmāḥ parapadaprāpakāḥ || svastivācanādiśūdrakarmaṇāṃ prayogāstu śūdrakamalākare jñeyāḥ ||

⟨Now the consideration of the duties of a śūdra.⟩ His livelihood is the service of the twice-born. In distress, trade, a craft and the like. A śūdra may sell salt and the rest; not liquor and not meat. “By drinking the milk of a tawny cow, by going to a brāhmaṇa woman, and by considering the syllables of the Veda, a śūdra goes to the state of a caṇḍāla. Though the śūdra is the fourth varṇa, he deserves dharma by being a varṇa — but without Vedic mantras, without svadhā and svāhā and the vaṣaṭkāra and the rest.” In the duties of women and śūdras — in vratas and the rest — the mantra everywhere is to be recited by a brāhmaṇa; and even that is purāṇic only. Women and śūdras have the right to hear the Bhārata and the purāṇas, but not to study them. “He should cause the four varṇas to hear it, putting a brāhmaṇa in front.” The five sacrifices, the śrāddha and the other acts of a śūdra are according to the Kātyāyana sūtra — so in the Mayūkha. The mantras of Viṣṇu, Śiva and the rest stated in the Āgamas ⟨are theirs⟩, ending in “namaḥ” and without the praṇava. Women and śūdras should achieve even the knowledge of brahman, by hearing the purāṇas and the rest, and by deep meditation and so forth. But in the hearing of the upaniṣad they have no right, ⟨as settled⟩ in the adhikaraṇa ⟨of the Brahmasūtra beginning⟩ “because the śūdra's being disregarded there is heard of”. All the śrāddhas of a śūdra are with uncooked provisions only. Some say that, since all creatures are descended from Kaśyapa, all śūdras have the Kaśyapa gotra, and that it is to be named only in a śrāddha and nowhere else. So too their right in a śānti rite and the rest is only through a brāhmaṇa. If a brāhmaṇa takes a fee from a śūdra and performs his homa, his consecration and the rest with Vedic mantras, then the śūdra has the reward of that merit, while the brāhmaṇa incurs a great transgression — so Mādhava. Non-injury, truthfulness, not stealing, purity, restraint of the senses, giving, calm, self-control, forbearance and the rest are duties common to śūdras and all others, and they lead to the supreme state. The procedures of the svastivācana and the other rites of śūdras are to be learnt from the Śūdrakamalākara.

अथ वापीकूपायुत्सर्गादिकालः ।

गृहग्रामयोराग्नेयदक्षिणनैर्ऋत्यवायव्येषु मध्ये च दुष्टफलः कूपः शेषदिक्षु शुभः ॥ वापीकूपतडागाद्युत्सर्ग उत्तरायणे माघादिमासषट्कस्य शुक्लपक्षेषु प्रशस्तः ॥ जलक्षयसंभावनायां कार्तिकमार्गशीर्षयोरपि ॥ “न कालनियमस्तत्र सलिलं कारणं परम्” इत्युक्तेः ॥ चतुर्षु विष्णुशयनमासेषु शुक्रास्तादौ च वर्ज्यम् ॥ अश्विनीरोहिणीमृगपुष्यमघाद्युत्तरा मूलश्रवणादित्रयहस्तज्येष्ठानुराधा रेवतीषु द्वितीयातृतीयापंचमीसप्तमीदशम्येकादशीत्रयोदशीतिथिषु बुधगुरुशुक्रसोमवारेषु जलोत्सर्गः शुभः ॥ उत्सर्गाभावे जलं न ग्राह्यम् ॥ “वापीकूपतडागादौ यज्जलं स्यादसंस्कृतम् ॥ न स्प्रष्टव्यं न पेयं च पीत्वा चांद्रायणं चरेत्” ॥ उत्सर्गप्रयोगोन्यतो ज्ञेयः ॥

gṛhagrāmayorāgneyadakṣiṇanairṛtyavāyavyeṣu madhye ca duṣṭaphalaḥ kūpaḥ śeṣadikṣu śubhaḥ || vāpīkūpataḍāgādyutsarga uttarāyaṇe māghādimāsaṣaṭkasya śuklapakṣeṣu praśastaḥ || jalakṣayasaṃbhāvanāyāṃ kārtikamārgaśīrṣayorapi || “na kālaniyamastatra salilaṃ kāraṇaṃ param” ityukteḥ || caturṣu viṣṇuśayanamāseṣu śukrāstādau ca varjyam || aśvinīrohiṇīmṛgapuṣyamaghādyuttarā mūlaśravaṇāditrayahastajyeṣṭhānurādhā revatīṣu dvitīyātṛtīyāpaṃcamīsaptamīdaśamyekādaśītrayodaśītithiṣu budhaguruśukrasomavāreṣu jalotsargaḥ śubhaḥ || utsargābhāve jalaṃ na grāhyam || “vāpīkūpataḍāgādau yajjalaṃ syādasaṃskṛtam || na spraṣṭavyaṃ na peyaṃ ca pītvā cāṃdrāyaṇaṃ caret” || utsargaprayogonyato jñeyaḥ ||

⟨Now the time for the dedication of step-wells, wells and the rest.⟩ In the south-east, the south, the south-west and the north-west of a house or a village, and in the middle, a well has evil fruit; in the remaining directions it is auspicious. The dedication of a stepwell, a well, a tank and the like is commended in the uttarāyaṇa ⟨the Sun's northward course⟩, in the bright fortnights of the six months beginning with Māgha. If a failure of water is to be feared, in Kārttika and Mārgaśīrṣa as well, since it is said “There is no fixed time in that matter; water is the highest reason.” In the four months of Viṣṇu's sleep, and when Venus is set and the like, it is to be avoided. The dedication of water is auspicious on Aśvinī, Rohiṇī, Mṛgaśiras, Puṣya, Maghā, the Uttarās, Mūla, the three beginning with Śravaṇa, Hasta, Jyeṣṭhā, Anurādhā and Revatī; on the tithis the second, third, fifth, seventh, tenth, eleventh and thirteenth; and on Wednesday, Thursday, Friday and Monday. If there has been no dedication, the water is not to be taken. “Water that is in a stepwell, a well, a tank or the like and has not been consecrated is not to be touched and not to be drunk; and having drunk it, one should perform a cāndrāyaṇa.” The procedure of the dedication is to be learnt elsewhere.

अथ वृक्षादिरोपणकालः ।

अश्विनीरोहिणीमृगपुष्यमघोत्त रात्रयहस्तचित्राविशाखानुराधामूलशततारकारेवतीषु सत्तिथिवारेषु वृक्षलतारोपः शस्तः ॥ “आश्लेषायां सोमवारः सोमो लग्ने बलान्वितः ॥ योगेस्मिन् रोपयेदिक्षुकदलीक्रमुकादिकान् ॥ नारिकेलान्वपेद्भूमावश्विन्यां लग्नगे रवौ ॥ नागवल्लीं गुरौ लग्ने चंद्रे स्वांशस्थिते सति ॥”

aśvinīrohiṇīmṛgapuṣyamaghotta rātrayahastacitrāviśākhānurādhāmūlaśatatārakārevatīṣu sattithivāreṣu vṛkṣalatāropaḥ śastaḥ || “āśleṣāyāṃ somavāraḥ somo lagne balānvitaḥ || yogesmin ropayedikṣukadalīkramukādikān || nārikelānvapedbhūmāvaśvinyāṃ lagnage ravau || nāgavallīṃ gurau lagne caṃdre svāṃśasthite sati ||”

⟨Now the time for planting trees and the rest.⟩ The planting of trees and creepers is commended on Aśvinī, Rohiṇī, Mṛgaśiras, Puṣya, Maghā, the three Uttarās, Hasta, Citrā, Viśākhā, Anurādhā, Mūla, Śatatārakā and Revatī, on good tithis and weekdays. “A Monday falling on Āśleṣā, with the Moon strong in the lagna ⟨ascendant⟩: in this yoga one should plant sugarcane, plantain, areca and the like. One should sow coconuts in the ground on Aśvinī with the Sun in the lagna. ⟨One should plant⟩ the betel-vine with Jupiter in the lagna and the Moon standing in its own aṃśa ⟨navāṃśa division⟩.”

अथ मूर्तिप्रतिष्ठाकालः ।

“प्रतिष्ठा सर्वदेवानां वैशाखज्येष्ठफाल्गुने ॥ चैत्रे तु स्याद्विकल्पेन माघे विष्ण्वन्यमूर्तिषु ॥ सौम्यायने शुभा प्रोक्ता निंदिता दक्षिणायने ॥ मातृभैरववाराहनरसिंहत्रिविक्रमाः ॥ दक्षिणेप्ययने स्थाप्या देव्यश्चेत्यूचिरे परे ॥ विष्णोः शस्ताश्चैत्रमासाश्विनश्रावणका अपि ॥ माघफाल्गुनवैशाखज्येष्ठाषाढसहःसु च ॥ श्रावणे च नभस्य च लिंगस्थापनमुत्तमम् ॥ देव्या माघेऽश्विने मासेप्युत्तमा सर्वकामदा ॥” अश्विनीरोहिण्युत्तरात्रयमृगपुनर्वसुपुष्यहस्तचित्रास्वात्यनुराधाश्रवणत्रयरेवतीषु शनिभौमान्यवासरे दर्शरिक्तान्यतिथौ सर्वदेवप्रतिष्ठा शुभा ॥ श्रवणे कृत्तिकादिविशाखांतेषु च द्वादश्यां च विष्णोः प्रशस्ता ॥ चतुर्थी गणेशस्योक्ता नवमी मूलभं च देव्याः ॥ तथा स्वस्वनक्षत्राणि सर्वेषाम् ॥ यथार्द्रा शिवस्य, हस्तः सूर्यस्येत्यादि ॥ “हंत्यर्थहीना कर्तारं मंत्रहीना तु ऋत्विजम् ॥ स्त्रियं लक्षणहीना तु न प्रतिष्ठासमो रिपुः ॥”

“pratiṣṭhā sarvadevānāṃ vaiśākhajyeṣṭhaphālgune || caitre tu syādvikalpena māghe viṣṇvanyamūrtiṣu || saumyāyane śubhā proktā niṃditā dakṣiṇāyane || mātṛbhairavavārāhanarasiṃhatrivikramāḥ || dakṣiṇepyayane sthāpyā devyaścetyūcire pare || viṣṇoḥ śastāścaitramāsāśvinaśrāvaṇakā api || māghaphālgunavaiśākhajyeṣṭhāṣāḍhasahaḥsu ca || śrāvaṇe ca nabhasya ca liṃgasthāpanamuttamam || devyā māghe'śvine māsepyuttamā sarvakāmadā ||” aśvinīrohiṇyuttarātrayamṛgapunarvasupuṣyahastacitrāsvātyanurādhāśravaṇatrayarevatīṣu śanibhaumānyavāsare darśariktānyatithau sarvadevapratiṣṭhā śubhā || śravaṇe kṛttikādiviśākhāṃteṣu ca dvādaśyāṃ ca viṣṇoḥ praśastā || caturthī gaṇeśasyoktā navamī mūlabhaṃ ca devyāḥ || tathā svasvanakṣatrāṇi sarveṣām || yathārdrā śivasya, hastaḥ sūryasyetyādi || “haṃtyarthahīnā kartāraṃ maṃtrahīnā tu ṛtvijam || striyaṃ lakṣaṇahīnā tu na pratiṣṭhāsamo ripuḥ ||”

⟨Now the time for installing an image.⟩ “The installation of all the gods ⟨is to be made⟩ in Vaiśākha, Jyeṣṭha and Phālguna; in Caitra it may be, optionally; and in Māgha for images other than Viṣṇu's. It is said to be auspicious in the northern course and blamed in the southern course. Others have said that the Mothers, Bhairava, Varāha, Narasiṃha, Trivikrama, and the goddesses too, may be installed even in the southern course. For Viṣṇu, the months of Caitra, Āśvina and Śrāvaṇa are also commended, and Māgha, Phālguna, Vaiśākha, Jyeṣṭha, Āṣāḍha and Sahas ⟨Mārgaśīrṣa⟩. In Śrāvaṇa and in Nabhasya ⟨Bhādrapada⟩ the setting up of a liṅga is best. For the Goddess, the month of Māgha and of Āśvina too are best, and grant every wish.” The installation of all the gods is auspicious on Aśvinī, Rohiṇī, the three Uttarās, Mṛgaśiras, Punarvasu, Puṣya, Hasta, Citrā, Svāti, Anurādhā, the three beginning with Śravaṇa, and Revatī; on a day other than Saturday and Tuesday; and on a tithi other than the new moon and the riktā tithis. For Viṣṇu it is commended on Śravaṇa, on the nakṣatras from Kṛttikā to Viśākhā, and on the twelfth. The fourth is stated for Gaṇeśa, and the ninth and the Mūla nakṣatra for the Goddess. And likewise, for each ⟨god⟩, his own nakṣatra — as Ārdrā for Śiva, Hasta for the Sun, and so on. “⟨An installation⟩ deficient in wealth kills the performer; one deficient in mantras kills the ṛtvij; one deficient in the ⟨proper⟩ marks kills the wife. There is no enemy like an installation ⟨wrongly done⟩.”

अथ प्रतिष्ठाधिकारिणः ।

“ब्रह्मा तु ब्राह्मणैः स्थाप्यो गायत्रीसहितः प्रभुः ॥ सर्ववर्णैस्तथा विष्णुः प्रतिष्ठाप्यः सुखार्थिभिः ॥” मातृभैरवाद्याः सर्वैः शिवलिंगं यतिनापि ॥ पुराणप्रसिद्धजीर्णलिंगं स्त्रीशूद्रैरपि पूज्यम् ॥ नूतनस्थापितं लिंगं स्त्रीशूद्रो वापि न स्पृशेत् ॥ शिवादिप्रतिष्ठायां स्त्रीशूद्रादेर्नाधिकारः ॥ “शूद्रो वानुपनीतो वा स्त्रियो वा पतितोपि वा ॥ केशवं वा शिवं वापि स्पृष्ट्वा नरकमश्नुते ॥” स्थिरप्रतिमाः प्राङ्मुखीरुदङ्मुखो यजेत ॥ चलप्रतिमास्तु प्राङ्मुखः ॥

“brahmā tu brāhmaṇaiḥ sthāpyo gāyatrīsahitaḥ prabhuḥ || sarvavarṇaistathā viṣṇuḥ pratiṣṭhāpyaḥ sukhārthibhiḥ ||” mātṛbhairavādyāḥ sarvaiḥ śivaliṃgaṃ yatināpi || purāṇaprasiddhajīrṇaliṃgaṃ strīśūdrairapi pūjyam || nūtanasthāpitaṃ liṃgaṃ strīśūdro vāpi na spṛśet || śivādipratiṣṭhāyāṃ strīśūdrādernādhikāraḥ || “śūdro vānupanīto vā striyo vā patitopi vā || keśavaṃ vā śivaṃ vāpi spṛṣṭvā narakamaśnute ||” sthirapratimāḥ prāṅmukhīrudaṅmukho yajeta || calapratimāstu prāṅmukhaḥ ||

⟨Now those entitled to install ⟨an image⟩.⟩ “Brahmā the lord is to be installed by brāhmaṇas, together with the gāyatrī; and Viṣṇu is to be installed by men of all varṇas who desire happiness.” The Mothers, Bhairava and the rest ⟨may be installed⟩ by all; the Śiva-liṅga even by an ascetic. An old liṅga well known from the purāṇas may be worshipped even by women and śūdras. A newly installed liṅga neither a woman nor a śūdra should touch. In the installation of Śiva and the rest, a woman, a śūdra and the like have no right. “A śūdra, or one who has not been invested, or women, or even an outcaste — having touched Keśava or Śiva, he goes to hell.” He should worship fixed images that face east, himself facing north; but movable images, facing east.

अथ प्रतिमाविचारः ।

“सौवर्णी राजती ताम्री मृन्मयी प्रतिमा भवेत् ॥ पाषाणधातुयुक्ता वा कांस्यपित्तलयोरपि ॥ अंगुष्ठपर्वमानात्सा वितस्ति यावदेव तु ॥ गृहेषु प्रतिमा कार्या नाधिका शस्यते बुधैः ॥” मृद्दारुलाक्षागोमेदमधूच्छिष्टेन चेति केचित् ॥ श्रीमद्भागवते ॥ “शैली दारुमयी लौही लेप्या लेख्या च सैकती ॥ मनोमयी मणिमयी प्रतिमाष्टविधा स्मृता ॥” लौही सौवर्णी ॥ दारु मधूकवृक्षस्यैव ॥ सप्तांगुलाधिका द्वादशांगुलपर्यंता गृहे प्रतिमेति देवीपुराणे ॥ “अर्चकस्य तपोयोगादर्चनस्यातिशयनात् ॥ आभिरूप्याच्च बिंबानां देवः सान्निध्यमृच्छति ॥ प्रतिमापट्टयंत्राणां नित्यं स्नानं न कारयेत् ॥ कारयेत्पर्वदिवसे यदा च मलधारणम् ॥” पार्थिवलिंगपूजादिविचारो द्वितीयपरिच्छेदे उक्तः ॥

“sauvarṇī rājatī tāmrī mṛnmayī pratimā bhavet || pāṣāṇadhātuyuktā vā kāṃsyapittalayorapi || aṃguṣṭhaparvamānātsā vitasti yāvadeva tu || gṛheṣu pratimā kāryā nādhikā śasyate budhaiḥ ||” mṛddārulākṣāgomedamadhūcchiṣṭena ceti kecit || śrīmadbhāgavate || “śailī dārumayī lauhī lepyā lekhyā ca saikatī || manomayī maṇimayī pratimāṣṭavidhā smṛtā ||” lauhī sauvarṇī || dāru madhūkavṛkṣasyaiva || saptāṃgulādhikā dvādaśāṃgulaparyaṃtā gṛhe pratimeti devīpurāṇe || “arcakasya tapoyogādarcanasyātiśayanāt || ābhirūpyācca biṃbānāṃ devaḥ sānnidhyamṛcchati || pratimāpaṭṭayaṃtrāṇāṃ nityaṃ snānaṃ na kārayet || kārayetparvadivase yadā ca maladhāraṇam ||” pārthivaliṃgapūjādivicāro dvitīyaparicchede uktaḥ ||

⟨Now the consideration of the image.⟩ “The image may be of gold, of silver, of copper, or of clay; or made of stone or of ⟨mixed⟩ metal, or of bell-metal or brass as well. From the measure of a thumb-joint up to a vitasti ⟨a span⟩ — such an image is to be made in houses; the wise do not commend a larger one.” Some say ⟨it may be⟩ of clay, wood, lac, gomeda and beeswax as well. In the Śrīmad Bhāgavata: “Of stone, of wood, of metal, painted, drawn, of sand, made in the mind, and made of gems — the image is held to be of eight kinds.” “Of metal” means of gold. The wood is to be of the madhūka tree only. In the Devīpurāṇa, an image in a house is more than seven aṅgulas ⟨finger-breadths⟩ and up to twelve aṅgulas. “By the austerity and yoga of the worshipper, by the excellence of the worship, and by the beauty of the images, the god comes to be present ⟨in them⟩. He should not have images, plaques and yantras bathed every day; he should have it done on a parvan day, and when they hold dirt.” The consideration of the worship of the earthen liṅga and the rest has been stated in the second pariccheda.

अथ पंचसूत्रीनिर्णयः ।

लिंगोच्चता लिंगविस्तारो लिंगस्थौल्यं पीठविस्तारः प्रनालिका मानं चेति पंचसूत्राणि ॥ तत्र लिंगमस्तकविस्तारं लिंगोच्चतातुल्यं कृत्वा तद्विगुणसूत्रवेष्टनार्हं लिंगस्थौल्यं कृत्वा लिंगात्सर्वतो लिंगसमविस्तारं पीठं वर्तुलं कुर्यात् ॥ पीठोच्चता लिंगोच्चताद्विगुणा ॥ पीठाद्वहिः पीठोत्तरभागे लिंगसमदीर्घा मूले दैर्घ्यसमविस्तारा ॥ अग्रे तदर्धविस्तारा प्रनालिका ॥ लिंगोच्चत्वत्रिगुणा पीठोच्चतेति केचित् ॥ अथ पीठमध्यभागे लिंगाद्विगुणं स्थूलं पीठोच्चतातृतीयांशेन कंठं कुर्यात् ॥ कंठस्योर्ध्वाधोभागयोः समं वप्रद्वयं कृत्वा पीठोपरि लिंगविस्तारषष्ठांशेन मेखलां कृत्वा तदंतःसंलग्नं तत्समं खातं कुर्यात् ॥ प्रनालिकायामपि विस्तारतृतीयांशेन खातपीठवन्मेखला च कार्येति ॥

liṃgoccatā liṃgavistāro liṃgasthaulyaṃ pīṭhavistāraḥ pranālikā mānaṃ ceti paṃcasūtrāṇi || tatra liṃgamastakavistāraṃ liṃgoccatātulyaṃ kṛtvā tadviguṇasūtraveṣṭanārhaṃ liṃgasthaulyaṃ kṛtvā liṃgātsarvato liṃgasamavistāraṃ pīṭhaṃ vartulaṃ kuryāt || pīṭhoccatā liṃgoccatādviguṇā || pīṭhādvahiḥ pīṭhottarabhāge liṃgasamadīrghā mūle dairghyasamavistārā || agre tadardhavistārā pranālikā || liṃgoccatvatriguṇā pīṭhoccateti kecit || atha pīṭhamadhyabhāge liṃgādviguṇaṃ sthūlaṃ pīṭhoccatātṛtīyāṃśena kaṃṭhaṃ kuryāt || kaṃṭhasyordhvādhobhāgayoḥ samaṃ vapradvayaṃ kṛtvā pīṭhopari liṃgavistāraṣaṣṭhāṃśena mekhalāṃ kṛtvā tadaṃtaḥsaṃlagnaṃ tatsamaṃ khātaṃ kuryāt || pranālikāyāmapi vistāratṛtīyāṃśena khātapīṭhavanmekhalā ca kāryeti ||

⟨Now the determination of the pañcasūtrī ⟨the five measuring lines of the liṅga⟩.⟩ The height of the liṅga, the breadth of the liṅga, the thickness of the liṅga, the breadth of the pīṭha ⟨pedestal⟩ and the measure of the pranālikā ⟨the drain-spout⟩ — these are the five sūtras ⟨measuring-lines⟩. There, having made the breadth of the liṅga's head equal to the height of the liṅga, and having made the thickness of the liṅga such that it can be encircled by a cord twice that; he should make the pīṭha round, extending from the liṅga on every side by a breadth equal to the liṅga. The height of the pīṭha is twice the height of the liṅga. Outside the pīṭha, on the northern part of the pīṭha, the pranālikā is as long as the liṅga, at its base as broad as it is long, and at its front half that breadth. Some say the height of the pīṭha is three times the height of the liṅga. Now in the middle part of the pīṭha he should make a kaṇṭha ⟨neck⟩ twice as thick as the liṅga, measuring a third of the pīṭha's height. Having made two equal vapras ⟨ridges⟩ on the upper and lower parts of the neck, and having made on top of the pīṭha a mekhalā ⟨girdle⟩ of a sixth part of the liṅga's breadth, he should make a hollow adjoining it within, of the same measure. In the pranālikā too a hollow of a third of its breadth is to be made, and a mekhalā as on the pīṭha.

अथ शालग्रामादिपूज्यसंख्या ।

“गृहे लिंगद्वयं नार्च्यं शालग्रामद्वयं तथा ॥ द्वे चक्रे द्वारकायास्तु नार्चेत्सूर्यद्वयं तथा ॥ शक्तित्रयं त्रिविघ्नेशं द्वौ शंखौ नार्चयेत्सुधीः ॥” अन्यत्र तु “चक्रांकमिथुनं पूज्यं नैकं चक्रांकमर्चयेत् ” इत्युक्तं तेन विकल्पः ॥ “ नार्चयेच्च तथा मत्स्यकूर्मादिदशकं गृहे ॥ अग्निदग्धाश्च भग्नाश्च न पूज्याः प्रतिमा गृहे ॥ भग्ना वा स्फुटिता वापि शालग्रामशिला शुभा ॥ शालग्रामाः समाः पूज्याः समेषु द्वितयं न हि ॥ विषमा नैव पूज्यंते विषमेष्वेक एव हि ॥ ” ससुवर्णशालग्रामदाने पृथ्वीदानफलम् ॥ शतशालग्रामपूजनेऽनन्तफलम् ॥ अविभक्तानामपि भ्रातृणां देवतार्चनमग्निहोत्रं संध्या ब्रह्मयज्ञश्च पृथगेव ॥ स्त्री शूद्रो वा स्पर्शसहितं शालग्रामचक्रांकितबाणलिंगानि नार्चयेत् ॥ “ शूद्रो वानुपनीतो वा सधवा विधवांगना ॥ दूरादेवास्पृशन्पूजां कुर्याच्छिवकृष्णयोः ॥ ” शालग्रामबाणयोरेव स्पर्शनानिषेधो न तु प्रतिमादौ ॥ सर्ववर्णैस्तु संपूज्याः प्रतिमाः सर्वदेवताः ॥ लिंगान्यपि तु पूज्यानि मणिभिः कल्पितानि च ॥ ” इत्युक्तेः ॥ “ शालग्रामशिला क्रीता मध्यमा याचिताधमा ॥ उक्तलक्षणसंपन्ना पारंपर्यक्रमागता ॥ उत्तमा सा तु विज्ञेया गुरुदत्ता तु तत्समा ॥ तत्राप्यामलकी तुल्या पूज्या सूक्ष्मैव या भवेत् ॥ यथायथा शिला सूक्ष्मा तथा स्यात्तु महत्फलम् ॥ यवमात्रं तु गर्तः स्याद्यवार्थं लिंगमुच्यते ॥ शिवनाभिरिति ख्यातस्त्रिषु लोकेषु दुर्लभः ॥ शालग्रामशिलायास्तु प्रतिष्ठा नैव विद्यते ॥ महापूजां तु कृत्वादौ पूजयेत्तां ततो बुधः ॥ बाणलिंगानि राजेंद्र ख्यातानि भुवनत्रये ॥ न प्रतिष्ठा न संस्कारस्तेषामावाहनं तथा ॥ ” वासुदेवसंकर्षणप्रद्युम्नानिरुद्धा विप्राद्यैः क्रमेण पूज्याः ॥ तल्लक्षणं तु ॥ पंचचक्रो वासुदेवः षड्भिश्चक्रैः प्रद्युम्नः सप्तभिः संकर्षण एकादशभिरनिरुद्ध इति ॥ “ प्रणवोच्चारणाच्चैव शालग्रामशिलार्चनात् ॥ ब्राह्मणीगमनाच्चैव शूद्रश्चांडालतां व्रजेत् ॥ ” शूद्रस्य विप्रद्वारा शालग्रामपूजा । “ दीक्षायुक्तैस्तथा शूद्रैर्मद्यपानविवर्जितैः ॥ कर्तव्यं ब्राह्मणद्वारा शालग्रामशिलार्चनम् ॥ विष्णुप्रीतिकरं नित्यं तुलसीकाष्ठचंदनम् ॥ कार्तिके केतकीपुष्पं येन दत्तं हरेः कलौ ॥ दीपदानं च देवर्षे तारितं तेन वै कुलम् ॥ ” शालग्रामसंबंधितोयवच्चक्रांकशिलातोयस्यापि पानविधानात्सापि शालग्रामसन्निधौ पूज्या ॥ “ अग्राह्यं शिवनिर्माल्यं पत्रं पुष्पं फलं जलम् ॥ शालग्रामस्य संस्पर्शात्सर्वं याति पवित्रताम् ॥ मध्यमानामिकामध्ये पुष्पं संगृह्य पूजयेत् ॥ अंगुष्ठतर्जनीभ्यां निर्माल्यमपनोदयेत् ॥ विना भस्मत्रिपुंड्रेण विना रुद्राक्षमालया ॥ पूजितोपि महादेवो न स्यात्तस्य फलप्रदः ॥ विना मंत्रं न बिभृयाद्रुद्राक्षान्भुवि मानवः ॥ पंचामृतं पंचगव्यं स्नानकाले प्रयोजयेत् ॥ रुद्राक्षस्य प्रतिष्ठायां मन्त्रं पंचाक्षरं तथा ॥ त्र्यंबकादिकमंत्रं च तथा तत्र प्रयोजयेत् ॥ अष्टोत्तरशतं कुर्याच्चतुःपंचाशदेव तु ॥ सप्तविंशतिमाना वा माला हीना न युज्यते ॥ सप्तविंशतिरुद्राक्षमालया देहसंस्थया ॥ यः करोति नरः पुण्यं सर्वं कोटिगुणं भवेत् ॥ ”

“gṛhe liṃgadvayaṃ nārcyaṃ śālagrāmadvayaṃ tathā || dve cakre dvārakāyāstu nārcetsūryadvayaṃ tathā || śaktitrayaṃ trivighneśaṃ dvau śaṃkhau nārcayetsudhīḥ ||” anyatra tu “cakrāṃkamithunaṃ pūjyaṃ naikaṃ cakrāṃkamarcayet ” ityuktaṃ tena vikalpaḥ || “ nārcayecca tathā matsyakūrmādidaśakaṃ gṛhe || agnidagdhāśca bhagnāśca na pūjyāḥ pratimā gṛhe || bhagnā vā sphuṭitā vāpi śālagrāmaśilā śubhā || śālagrāmāḥ samāḥ pūjyāḥ sameṣu dvitayaṃ na hi || viṣamā naiva pūjyaṃte viṣameṣveka eva hi || ” sasuvarṇaśālagrāmadāne pṛthvīdānaphalam || śataśālagrāmapūjane'nantaphalam || avibhaktānāmapi bhrātṛṇāṃ devatārcanamagnihotraṃ saṃdhyā brahmayajñaśca pṛthageva || strī śūdro vā sparśasahitaṃ śālagrāmacakrāṃkitabāṇaliṃgāni nārcayet || “ śūdro vānupanīto vā sadhavā vidhavāṃganā || dūrādevāspṛśanpūjāṃ kuryācchivakṛṣṇayoḥ || ” śālagrāmabāṇayoreva sparśanāniṣedho na tu pratimādau || sarvavarṇaistu saṃpūjyāḥ pratimāḥ sarvadevatāḥ || liṃgānyapi tu pūjyāni maṇibhiḥ kalpitāni ca || ” ityukteḥ || “ śālagrāmaśilā krītā madhyamā yācitādhamā || uktalakṣaṇasaṃpannā pāraṃparyakramāgatā || uttamā sā tu vijñeyā gurudattā tu tatsamā || tatrāpyāmalakī tulyā pūjyā sūkṣmaiva yā bhavet || yathāyathā śilā sūkṣmā tathā syāttu mahatphalam || yavamātraṃ tu gartaḥ syādyavārthaṃ liṃgamucyate || śivanābhiriti khyātastriṣu lokeṣu durlabhaḥ || śālagrāmaśilāyāstu pratiṣṭhā naiva vidyate || mahāpūjāṃ tu kṛtvādau pūjayettāṃ tato budhaḥ || bāṇaliṃgāni rājeṃdra khyātāni bhuvanatraye || na pratiṣṭhā na saṃskārasteṣāmāvāhanaṃ tathā || ” vāsudevasaṃkarṣaṇapradyumnāniruddhā viprādyaiḥ krameṇa pūjyāḥ || tallakṣaṇaṃ tu || paṃcacakro vāsudevaḥ ṣaḍbhiścakraiḥ pradyumnaḥ saptabhiḥ saṃkarṣaṇa ekādaśabhiraniruddha iti || “ praṇavoccāraṇāccaiva śālagrāmaśilārcanāt || brāhmaṇīgamanāccaiva śūdraścāṃḍālatāṃ vrajet || ” śūdrasya vipradvārā śālagrāmapūjā | “ dīkṣāyuktaistathā śūdrairmadyapānavivarjitaiḥ || kartavyaṃ brāhmaṇadvārā śālagrāmaśilārcanam || viṣṇuprītikaraṃ nityaṃ tulasīkāṣṭhacaṃdanam || kārtike ketakīpuṣpaṃ yena dattaṃ hareḥ kalau || dīpadānaṃ ca devarṣe tāritaṃ tena vai kulam || ” śālagrāmasaṃbaṃdhitoyavaccakrāṃkaśilātoyasyāpi pānavidhānātsāpi śālagrāmasannidhau pūjyā || “ agrāhyaṃ śivanirmālyaṃ patraṃ puṣpaṃ phalaṃ jalam || śālagrāmasya saṃsparśātsarvaṃ yāti pavitratām || madhyamānāmikāmadhye puṣpaṃ saṃgṛhya pūjayet || aṃguṣṭhatarjanībhyāṃ nirmālyamapanodayet || vinā bhasmatripuṃḍreṇa vinā rudrākṣamālayā || pūjitopi mahādevo na syāttasya phalapradaḥ || vinā maṃtraṃ na bibhṛyādrudrākṣānbhuvi mānavaḥ || paṃcāmṛtaṃ paṃcagavyaṃ snānakāle prayojayet || rudrākṣasya pratiṣṭhāyāṃ mantraṃ paṃcākṣaraṃ tathā || tryaṃbakādikamaṃtraṃ ca tathā tatra prayojayet || aṣṭottaraśataṃ kuryāccatuḥpaṃcāśadeva tu || saptaviṃśatimānā vā mālā hīnā na yujyate || saptaviṃśatirudrākṣamālayā dehasaṃsthayā || yaḥ karoti naraḥ puṇyaṃ sarvaṃ koṭiguṇaṃ bhavet || ”

⟨Now the number of śālagrāmas and other objects of worship ⟨that may be kept in one house⟩.⟩ "In a house two liṅgas ⟨the aniconic pillar in which Śiva is worshipped⟩ are not to be worshipped, nor two śālagrāmas ⟨the ammonite stones in which Viṣṇu is present⟩, nor two discus-stones of Dvārakā; nor should one worship two Suns. The wise man should not worship three Śaktis, three Gaṇeśas, or two conches." But elsewhere it is said, "A pair of discus-marked stones is to be worshipped; one should not worship a single discus-marked stone" — hence there is an option ⟨vikalpa: either rule may be taken⟩. "And likewise in the house one should not worship the set of ten, Matsya, Kūrma and the rest ⟨the ten descents of Viṣṇu⟩. Images burnt by fire and broken images are not to be worshipped in the house; but a śālagrāma stone is auspicious even when broken or cracked. Śālagrāmas are to be worshipped in even numbers — yet among even numbers not two; odd numbers are not worshipped at all — yet among odd numbers one alone ⟨is worshipped⟩." In the giving of a śālagrāma together with gold there is the fruit of the gift of the earth. In the worship of a hundred śālagrāmas there is endless fruit. Even for brothers who are undivided ⟨in property⟩, the worship of the deity, the agnihotra ⟨the daily fire offering⟩, the sandhyā ⟨the twilight worship⟩ and the brahmayajña ⟨the daily recitation of the Veda⟩ are each separate. A woman or a śūdra must not worship śālagrāmas, discus-marked stones and bāṇaliṅgas ⟨the smooth stones of the Narmadā in which Śiva is present⟩ with touching: "A śūdra, or one not invested with the sacred thread, or a woman whether her husband lives or she is a widow, should perform the worship of Śiva and of Kṛṣṇa from a distance only, without touching." The prohibition of touching is for the śālagrāma and the bāṇa alone, not for images and the like — because it is said, "Images of all the deities are to be worshipped by all the varṇas ⟨classes⟩; and liṅgas too are to be worshipped, and those fashioned out of gems." "A śālagrāma stone that is bought is middling; one that is begged for is the lowest. One furnished with the marks described and come down through an unbroken succession is to be known as the best, and one given by the guru is equal to that. Among these too, the one to be worshipped is the fine one, the size of an āmalakī ⟨emblic myrobalan⟩ fruit: the finer the stone, the greater the fruit. The cavity should be of the measure of a barley grain, and the liṅga ⟨within it⟩ is said to be of half a barley grain; that is known as the Śivanābhi ⟨Śiva's navel⟩, hard to obtain in the three worlds. For a śālagrāma stone there is no pratiṣṭhā ⟨consecration⟩ at all: the wise man should first perform a great worship and then worship it. Bāṇaliṅgas, O lord of kings, are famed in the three worlds: for them there is no consecration, no saṃskāra ⟨sacrament⟩, and no āvāhana ⟨the calling of the god into the image⟩ either." Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are to be worshipped in that order by the brāhmaṇa and the rest ⟨of the four varṇas⟩. Their marks are these: Vāsudeva has five discus-marks, Pradyumna six discus-marks, Saṅkarṣaṇa seven, Aniruddha eleven. "By uttering the praṇava ⟨the syllable oṃ⟩, by worshipping a śālagrāma stone, and by going to a brāhmaṇa woman, a śūdra goes to the state of a caṇḍāla." For a śūdra the worship of the śālagrāma is through a brāhmaṇa. "And by śūdras who are furnished with initiation and who abstain from the drinking of liquor, the worship of the śālagrāma stone is to be performed through a brāhmaṇa. Tulasī wood and sandal always give pleasure to Viṣṇu. He who in the Kali age has given Hari a ketakī flower in Kārttika, and the gift of a lamp — by him, O sage of the gods, his family has verily been carried across." Since the drinking of the water of a discus-marked stone is enjoined just as of the water that has been in contact with a śālagrāma, that stone too is to be worshipped in the presence of the śālagrāma. "What has been offered to Śiva and left over — leaf, flower, fruit, water — is not to be taken; but by the touch of a śālagrāma it all attains purity. He should take up the flower between the middle finger and the ring finger and worship ⟨with it⟩; with the thumb and the forefinger he should remove the leavings. Without the tripuṇḍra ⟨the three horizontal lines⟩ of ash and without a rudrākṣa rosary, Mahādeva, though worshipped, does not give him the fruit. A man on earth should not wear rudrākṣas without the mantra. At the time of bathing ⟨them⟩ he should use the pañcāmṛta ⟨the five sweet substances⟩ and the pañcagavya ⟨the five products of the cow⟩; and at the consecration of a rudrākṣa he should employ there the five-syllabled mantra and also the mantra beginning tryambaka. He should make ⟨a rosary⟩ of a hundred and eight, or else of just fifty-four; or one of the measure of twenty-seven — a rosary less than that is not fit. Whatever merit a man performs while a rosary of twenty-seven rudrākṣas rests on his body, all of it becomes a crore-fold."

अथ रुद्राक्षतुलस्यादिसर्वजपमालााना संस्कारः ।

कुशोदकसहितैः पंचगव्यैर्मालां प्रक्षाल्य ॥ ॐ ह्रीं अं आं इं ईं उं ऊं ऋं ॠं लृं लॄं एं ऐं ओं औं अं अः ॥ कं खं गं घं ङं ॥ चं छं जं झं ञं ॥ टं ठं डं ढं णं ॥ तं थं दं धं नं ॥ पं फं बं भं मं ॥ यं रं लं वं शं षं सं हं क्षं इत्येतानि पञ्चाशन्मातृकाक्षराणि अश्वत्थपत्रस्थापितमालायां विन्यस्य ॥ ॐ सद्यो जातं० वामदेवाय० अघोरेभ्यो० तत्पुरुषाय० ईशानः सर्वविद्याना० इति पंचमंत्रान् जपित्वा ॥ सद्योजातेति मन्त्रेण मालां पंचगव्येन प्रोक्ष्य सितजलेन प्रक्षाल्य वामदेवेति चन्दनेनाघृष्याघोरेति मालां धूपयित्वा तत्पुरुषेति चन्दनकस्तूर्यादिना लेपयित्वेशान इति मन्त्रेण प्रतिमणिं शतवारं दशवारं वाभिमन्त्र्याघोर इति मन्त्रेण मेरुं शतवारमभिमन्त्रयेत् ॥ तत एतैरेव पञ्चभिर्मन्त्रैर्मालां पञ्चोपचारैः पूजयेदिति बोपदेवः ॥

kuśodakasahitaiḥ paṃcagavyairmālāṃ prakṣālya || ॐ hrīṃ aṃ āṃ iṃ īṃ uṃ ūṃ ṛṃ ṝṃ lṛṃ lṝṃ eṃ aiṃ oṃ auṃ aṃ aḥ || kaṃ khaṃ gaṃ ghaṃ ṅaṃ || caṃ chaṃ jaṃ jhaṃ ñaṃ || ṭaṃ ṭhaṃ ḍaṃ ḍhaṃ ṇaṃ || taṃ thaṃ daṃ dhaṃ naṃ || paṃ phaṃ baṃ bhaṃ maṃ || yaṃ raṃ laṃ vaṃ śaṃ ṣaṃ saṃ haṃ kṣaṃ ityetāni pañcāśanmātṛkākṣarāṇi aśvatthapatrasthāpitamālāyāṃ vinyasya || ॐ sadyo jātaṃ0 vāmadevāya0 aghorebhyo0 tatpuruṣāya0 īśānaḥ sarvavidyānā0 iti paṃcamaṃtrān japitvā || sadyojāteti mantreṇa mālāṃ paṃcagavyena prokṣya sitajalena prakṣālya vāmadeveti candanenāghṛṣyāghoreti mālāṃ dhūpayitvā tatpuruṣeti candanakastūryādinā lepayitveśāna iti mantreṇa pratimaṇiṃ śatavāraṃ daśavāraṃ vābhimantryāghora iti mantreṇa meruṃ śatavāramabhimantrayet || tata etaireva pañcabhirmantrairmālāṃ pañcopacāraiḥ pūjayediti bopadevaḥ ||

⟨Now the consecration of all rosaries for japa, of rudrākṣa, tulasī and the rest.⟩ Having washed the rosary with the pañcagavya ⟨the five products of the cow⟩ together with kuśa-water, he should place upon the rosary — which is set on an aśvattha leaf — these fifty mātṛkā ⟨alphabet⟩ syllables: "oṃ hrīṃ; aṃ āṃ iṃ īṃ uṃ ūṃ ṛṃ ṝṃ ḷṃ ḹṃ eṃ aiṃ oṃ auṃ aṃ aḥ; kaṃ khaṃ gaṃ ghaṃ ṅaṃ; caṃ chaṃ jaṃ jhaṃ ñaṃ; ṭaṃ ṭhaṃ ḍaṃ ḍhaṃ ṇaṃ; taṃ thaṃ daṃ dhaṃ naṃ; paṃ phaṃ baṃ bhaṃ maṃ; yaṃ raṃ laṃ vaṃ śaṃ ṣaṃ saṃ haṃ kṣaṃ." Then, having muttered the five mantras "oṃ sadyojātaṃ…", "vāmadevāya…", "aghorebhyo…", "tatpuruṣāya…", "īśānaḥ sarvavidyānām…", he should — with the mantra sadyojāta — sprinkle the rosary with pañcagavya and wash it with clear water; with vāmadeva rub it with sandal; with aghora fumigate the rosary with incense; with tatpuruṣa smear it with sandal, musk and the like; with the mantra īśāna consecrate each bead a hundred times, or ten times; and with the mantra aghora consecrate the meru ⟨the head bead of the rosary⟩ a hundred times. Then with these same five mantras he should worship the rosary with the five upacāras ⟨services: scent, flowers, incense, lamp and food⟩ — so says Bopadeva.

अथ रुद्राक्षधारणसंख्याः ।

“ रुद्राक्षान्कण्ठदेशे दशन ३२ परिमितान्मस्तके विंशती द्वे ४० षट् ६ षट् ६ कर्णप्रदेशे करयुगलकृते द्वादश १२ द्वादशैव १२ ॥ बाहोरिंदोः कलाभि १६ नयनयुगकृते एक १ मेकं १ शिखायां वक्षस्यष्टाधिकं यः कलयति शतकं स स्वयं नीलकण्ठः ॥ ” रुद्राक्षदानाद्रुद्रपदप्राप्तिः ॥

“ rudrākṣānkaṇṭhadeśe daśana 32 parimitānmastake viṃśatī dve 40 ṣaṭ 6 ṣaṭ 6 karṇapradeśe karayugalakṛte dvādaśa 12 dvādaśaiva 12 || bāhoriṃdoḥ kalābhi 16 nayanayugakṛte eka 1 mekaṃ 1 śikhāyāṃ vakṣasyaṣṭādhikaṃ yaḥ kalayati śatakaṃ sa svayaṃ nīlakaṇṭhaḥ || ” rudrākṣadānādrudrapadaprāptiḥ ||

⟨Now the numbers of rudrākṣa beads to be worn.⟩ "Rudrākṣas on the throat to the number of the teeth ⟨32⟩; on the head two twenties ⟨40⟩; six and six on the region of the ears; twelve and twelve made for the pair of hands; on the arm by the digits of the moon ⟨16⟩; one and one made for the pair of eyes; one on the tuft of hair; on the chest a hundred with eight more ⟨108⟩ — he who reckons these is himself Nīlakaṇṭha ⟨the blue-throated, Śiva⟩." From the gift of a rudrākṣa comes the attainment of the state of Rudra.

अथ शिवे अभ्यंगस्नानादिमानम् ।

“पञ्चविंशत्पलं लिंगेष्वभ्यंगं कारयेदथ॥स्नापयेत्तिलतैलैश्च करयन्त्रोद्भवैः शिवम्॥ स्नानं पलशतं ज्ञेयमभ्यंगः पंचविंशतिः ॥ पलानां द्विसहस्रेण महास्नानं जलेन तत् ॥ पयोदधिघृतक्षौद्रशर्कराद्यैस्ततः क्रमात् ॥ शिवस्य सर्पिषा स्नानं प्रोक्तं पलशतेन वै ॥ तावता मधुना चैव दध्ना च पयसापि च ॥ पलसार्धसहस्रेण रसेनैवेक्षवेण च ॥ भक्त्या चोष्णोदकैः शीतोदकैः संस्नापयेच्छिवम् ॥ श्रीविष्णुं क्षीरदध्याद्यैः क्रमाद्दशगुणोत्तरैः ॥ स्नापयेत्किं चिदुष्णैश्च क्षीराद्यैः पञ्चभिः समैः ॥

“pañcaviṃśatpalaṃ liṃgeṣvabhyaṃgaṃ kārayedatha||snāpayettilatailaiśca karayantrodbhavaiḥ śivam|| snānaṃ palaśataṃ jñeyamabhyaṃgaḥ paṃcaviṃśatiḥ || palānāṃ dvisahasreṇa mahāsnānaṃ jalena tat || payodadhighṛtakṣaudraśarkarādyaistataḥ kramāt || śivasya sarpiṣā snānaṃ proktaṃ palaśatena vai || tāvatā madhunā caiva dadhnā ca payasāpi ca || palasārdhasahasreṇa rasenaivekṣaveṇa ca || bhaktyā coṣṇodakaiḥ śītodakaiḥ saṃsnāpayecchivam || śrīviṣṇuṃ kṣīradadhyādyaiḥ kramāddaśaguṇottaraiḥ || snāpayetkiṃ ciduṣṇaiśca kṣīrādyaiḥ pañcabhiḥ samaiḥ ||

⟨Now, for Śiva, the measure of the anointing, of the bathing and of the rest.⟩ "He should then have the anointing of liṅgas made with twenty-five palas ⟨a pala is a measure of weight, about four tolās⟩, and should bathe Śiva with sesame oil got from the hand-press. The bath is to be known as a hundred palas and the anointing as twenty-five; with two thousand palas of water, that is the great bath. Then, in order, with milk, curd, ghee, honey, sugar and the rest: the bath of Śiva with ghee is declared to be of a hundred palas, and with just so much of honey, and of curd, and of milk too; and with fifteen hundred palas of the juice of sugarcane. With devotion he should bathe Śiva with hot water and with cold water. Śrī Viṣṇu he should bathe with milk, curd and the rest, each ten times greater than the one before in order; and he should bathe him with the five, milk and the rest, slightly warm and in equal measures."

अथ श्रीविष्णुवादिपंचायतनानि ।

“विष्णुर्मध्ये शिवेभास्यसूर्यार्या ईशदिक्क्रमात् ॥ शंभौ मध्ये विष्णुसूर्यगजास्यार्यास्तथाक्रमात् ॥ १ ॥ रवौ मध्यगते रुद्रगणेशाच्युतशक्तयः ॥ मध्ये देवीविष्णुशिवगणेश्वरवयः क्रमात् ॥ २ ॥ मध्ये गणपतिर्विष्णुशिवसूर्याम्बिकास्तथा ॥ ॥ ईशानादिक्रमेणैव पंचायतनपंचकम् ॥ ३ ॥”

“viṣṇurmadhye śivebhāsyasūryāryā īśadikkramāt || śaṃbhau madhye viṣṇusūryagajāsyāryāstathākramāt || 1 || ravau madhyagate rudragaṇeśācyutaśaktayaḥ || madhye devīviṣṇuśivagaṇeśvaravayaḥ kramāt || 2 || madhye gaṇapatirviṣṇuśivasūryāmbikāstathā || || īśānādikrameṇaiva paṃcāyatanapaṃcakam || 3 ||”

⟨Now the pañcāyatanas ⟨the groupings of five deities⟩ beginning with Śrī Viṣṇu.⟩ "With Viṣṇu in the middle: Śiva, the elephant-faced one ⟨Gaṇeśa⟩, Sūrya and Āryā ⟨the Goddess⟩, in the order of the directions beginning from the Īśāna ⟨north-east⟩ corner. With Śambhu ⟨Śiva⟩ in the middle: Viṣṇu, Sūrya, the elephant-faced one and Āryā, likewise in order. ॥1॥ With Ravi ⟨the Sun⟩ placed in the middle: Rudra, Gaṇeśa, Acyuta ⟨Viṣṇu⟩ and Śakti. With the Devī in the middle: Viṣṇu, Śiva, Gaṇeśvara and Ravi, in order. ॥2॥ In the middle Gaṇapati, and then Viṣṇu, Śiva, Sūrya and Ambikā — precisely in the order beginning from the Īśāna corner. ⟨These are⟩ the set of five pañcāyatanas ⟨five-shrine arrangements⟩. ॥3॥"

अथ केशवादिचतुर्विंशतिमूर्तयः ।

अथ केशवादिचतुर्विंशतिमूर्तिनिर्णायकबोपदेवश्लोकः सिंधौ व्याख्यातः ॥ तस्यायं संग्रहः॥ “केशवादेश्चतुर्बाहोर्दक्षिणोर्ध्वकरक्रमात्॥ शंखचक्रगदापद्मायुधैः केशव उच्यते ॥१॥ नारायणः पद्मगदाचक्रशंखायुधैः क्रमात् ॥ माधवश्चक्रशंखाभ्यां पद्मेन गदया भवेत् ॥ २ ॥ गोविंदो गदया पद्मशंखचक्रैः क्रमाद्भवेत् ॥ विष्णुः पद्मेन शंखेन चक्रेण गदया क्रमात् ॥ ३ ॥ शंखपद्मगदाचक्रैर्मधुसूदन ईरितः ॥ त्रिविक्रमो गदाचक्रशंखपद्मैरनुक्रमात् ॥४॥ वामनः शंखचक्राभ्यां पद्मेन गदयापि च ॥ चक्रेण गदया शंखपद्माभ्यां श्रीधरः स्मृतः ॥ ५ ॥ हृषीकेशः स्मृतश्चक्रपद्मशंखगदायुधैः ॥ पद्मनाभः पद्मचक्रगदाशंखैः क्रमात्स्मृतः ॥ ६ ॥ दामोदरः शंखगदाचक्रपद्मैरुदीर्यते ॥ संकर्षणः शंखपद्मचक्रायुधगदायुधैः ॥ ७ ॥ वासुदेवश्चक्रगदापद्मशंखाख्यलक्षणैः ॥ प्रद्युम्नः स्याच्छंखगदापद्मचक्रैः क्रमाहृतैः ॥८॥ अनिरुद्धो गदा शंखपद्मचक्रैरनुक्रमात् ॥ पद्मशंखगदाचक्रायुधैः स्यात्पुरुषोत्तमः ॥ ९ ॥ अधोक्षजो गदाशंखचक्रपद्मैः करस्थितैः ॥ नरसिंहः पद्मगदाशंखचक्रायुधैर्भवेत् ॥१०॥ अच्युतः पद्मचक्राभ्यां शंखेन गदया क्रमात् ॥ जनार्दनश्चक्रशंखगदापद्माढ्यबाहुभिः ॥ ११ ॥ उपेंद्रो गदया चक्रपद्मशंखान्वितैः करैः ॥ चक्रपद्मगदाशंखैः करस्थैः स्यात्क्रमाद्धरिः ॥ १२ ॥ श्रीकृष्णाख्यो गदापद्मचक्रशंखैर्मतो विभुः॥ इति प्रोक्ताः केशवादिचतुर्विंशतिमूर्तयः ॥ १३ ॥”

atha keśavādicaturviṃśatimūrtinirṇāyakabopadevaślokaḥ siṃdhau vyākhyātaḥ || tasyāyaṃ saṃgrahaḥ|| “keśavādeścaturbāhordakṣiṇordhvakarakramāt|| śaṃkhacakragadāpadmāyudhaiḥ keśava ucyate ||1|| nārāyaṇaḥ padmagadācakraśaṃkhāyudhaiḥ kramāt || mādhavaścakraśaṃkhābhyāṃ padmena gadayā bhavet || 2 || goviṃdo gadayā padmaśaṃkhacakraiḥ kramādbhavet || viṣṇuḥ padmena śaṃkhena cakreṇa gadayā kramāt || 3 || śaṃkhapadmagadācakrairmadhusūdana īritaḥ || trivikramo gadācakraśaṃkhapadmairanukramāt ||4|| vāmanaḥ śaṃkhacakrābhyāṃ padmena gadayāpi ca || cakreṇa gadayā śaṃkhapadmābhyāṃ śrīdharaḥ smṛtaḥ || 5 || hṛṣīkeśaḥ smṛtaścakrapadmaśaṃkhagadāyudhaiḥ || padmanābhaḥ padmacakragadāśaṃkhaiḥ kramātsmṛtaḥ || 6 || dāmodaraḥ śaṃkhagadācakrapadmairudīryate || saṃkarṣaṇaḥ śaṃkhapadmacakrāyudhagadāyudhaiḥ || 7 || vāsudevaścakragadāpadmaśaṃkhākhyalakṣaṇaiḥ || pradyumnaḥ syācchaṃkhagadāpadmacakraiḥ kramāhṛtaiḥ ||8|| aniruddho gadā śaṃkhapadmacakrairanukramāt || padmaśaṃkhagadācakrāyudhaiḥ syātpuruṣottamaḥ || 9 || adhokṣajo gadāśaṃkhacakrapadmaiḥ karasthitaiḥ || narasiṃhaḥ padmagadāśaṃkhacakrāyudhairbhavet ||10|| acyutaḥ padmacakrābhyāṃ śaṃkhena gadayā kramāt || janārdanaścakraśaṃkhagadāpadmāḍhyabāhubhiḥ || 11 || upeṃdro gadayā cakrapadmaśaṃkhānvitaiḥ karaiḥ || cakrapadmagadāśaṃkhaiḥ karasthaiḥ syātkramāddhariḥ || 12 || śrīkṛṣṇākhyo gadāpadmacakraśaṃkhairmato vibhuḥ|| iti proktāḥ keśavādicaturviṃśatimūrtayaḥ || 13 ||”

⟨Now the twenty-four forms ⟨of Viṣṇu⟩ beginning with Keśava.⟩ Now the verse of Bopadeva which determines the twenty-four forms beginning with Keśava has been explained in the Sindhu ⟨the Nirṇayasindhu, the digest this work follows⟩. This is a summary of it: "Of the four-armed one beginning with Keśava, ⟨the emblems are named⟩ in the order of the hands from the upper right. With the weapons conch, discus, mace and lotus he is called Keśava. ॥1॥ Nārāyaṇa is with the weapons lotus, mace, discus and conch in order. Mādhava is with discus and conch, with lotus and with mace. ॥2॥ Govinda is with mace, and then with lotus, conch and discus in order. Viṣṇu is with lotus, with conch, with discus and with mace in order. ॥3॥ By conch, lotus, mace and discus Madhusūdana is declared. Trivikrama is by mace, discus, conch and lotus in succession. ॥4॥ Vāmana is with conch and discus, with lotus and with mace as well. By discus, by mace, and by conch and lotus, Śrīdhara is remembered. ॥5॥ Hṛṣīkeśa is remembered with the weapons discus, lotus, conch and mace. Padmanābha is remembered with lotus, discus, mace and conch in order. ॥6॥ Dāmodara is proclaimed with conch, mace, discus and lotus. Saṅkarṣaṇa is with the weapons conch, lotus, discus and mace. ॥7॥ Vāsudeva is by the marks named discus, mace, lotus and conch. Pradyumna is with conch, mace, lotus and discus, taken in order. ॥8॥ Aniruddha is with mace, conch, lotus and discus in succession. With the weapons lotus, conch, mace and discus is Puruṣottama. ॥9॥ Adhokṣaja is with mace, conch, discus and lotus set in the hands. Narasiṃha is with the weapons lotus, mace, conch and discus. ॥10॥ Acyuta is with lotus and discus, with conch and with mace in order. Janārdana is with arms furnished with discus, conch, mace and lotus. ॥11॥ Upendra is with mace, and with hands endowed with discus, lotus and conch. With discus, lotus, mace and conch set in the hands is Hari, in order. ॥12॥ The Lord named Śrīkṛṣṇa is held to be with mace, lotus, discus and conch. Thus are declared the twenty-four forms beginning with Keśava. ॥13॥"

अथ सिंध्वनुसारेण देवमूर्तिप्रतिष्ठाप्रयोगः ।

यजमानो द्वादशादिहस्तं मण्डपं कृत्वाग्नेये पूर्वतो वा हस्तमात्रं कुण्डं स्थंडिलं वा कृत्वा मध्ये वेदीं तदुपरि सर्वतोभद्रं ग्रहचिकीर्षायां पूर्वत ईशानीं वा ग्रहवेदीं प्रासादसंस्कारे मंडपसंस्कारे वा चिकीर्षिते नैर्ऋते वास्तुपीठं कृत्वा ॥ अस्यां मूर्तौ लिंगे वा देवतासान्निध्यार्थं दीर्घायुर्लक्ष्मीसर्वकामसमृद्ध्यक्षयसुखकामोऽमुकदेवमूर्तिप्रतिष्ठां करिष्ये इति संकल्प्य स्वस्तिवाचनादिनांदीश्राद्धांते आचार्यं वृत्वाष्टौ चतुरो वा ऋत्विजो वृत्वा पूजयेत् ॥ आचार्यो यदत्रेति सर्षपान् विकीर्यापोहिष्ठेति कुशोदकैर्भूमिं प्रोक्ष्य देवा आयांतु यातुधाना अपयांतु विष्णो देवयजनं रक्षस्वेति भूमौ प्रादेशं कृत्वा ॥ मण्डपप्रतिष्ठां तद्विधिस्तु मूर्तिप्रतिष्ठाग्रंथादवगंतव्यस्तदनुसारेण कृत्वा न कृत्वा वा “ यदत्र संस्थितं भूतं स्थानमाश्रित्य तिष्ठति ॥ स्थानं त्यक्त्वा तु तत्सर्वं यत्रस्थं तत्र गच्छतु ॥ ” अपक्रामंतु० मूर्तिं पंचगव्यहिरण्ययवदूर्वाश्वत्थपलाशपर्णान्युदकुंभे प्रक्षिप्य ताभिरद्भिरापोहिष्ठेति तिसृभिर्हिरण्यवर्णाः शुचयः पावका यासु जातः कश्यपो यास्विंद्रः ॥ अग्निं या गर्भं दधिरे विरूपास्ता न आपः श ॐ स्योना भवन्तु ॥१॥ यासा ॐ राजा वरुणो याति मध्ये सत्यानृते अवपश्यं जनानाम् ॥ मधुश्चुतः शुचयो याः पावकास्ता०॥२॥ यासां देवा दिवि कृण्वंति भक्षं या अंतरिक्षे बहुधा भवंति ॥ याः पृथिवीं पयसोंदन्ति शुक्रास्तान०॥३॥ शिवेन मा चक्षुषा पश्यतापः शिवया तनुवोपस्पृशत त्वचं मे सर्वा ॐ अग्नि ॐ रप्सु षदो हुवेवो मयि वर्चो बलमोजो निधत्त ॥४॥ पवमानः सुवर्जनः पवित्रेण विचर्षणिः॥ यः पोता स पुनातु मा ॥ पुनंतु मा देवजनाः पुनंतु मनवो धिया ॥ पुनंतु विश्व आयवः जातवेदः पवित्रवत् ॥ पवित्रेण पुनाहि मा शुक्रेण देव दीद्यत् ॥१॥ अग्ने क्रत्वाक्रतू ँ रनु यत्ते पवित्रमर्चिषि ॥ अग्ने विततमंतरा ॥ ब्रह्म तेन पुनीमहे ॥ उभाभ्यां देवसवितः ॥ पवित्रेण सवेन च ॥ इदं ब्रह्म पुनीमहे ॥ वैश्वदेवी पुनती देव्यागात् यस्यै बह्वीस्तनुवो वीतपृष्ठाः ॥ तया मदन्तः सधमाद्येषु वय ँ स्याम पतयो रयीणाम् ॥ २ ॥ वैश्वानरो रश्मिभिर्मा पुनातु ॥ वातः प्राणेनेषि रो मयो भूः ॥ द्यावापृथिवी पयसा पयोभिः ॥ ऋतावरी यज्ञिये मा पुनीताम् ॥ बृहद्भिः सवितस्तृभिः ॥ वर्षिष्ठैर्देव मन्मभिः॥ अग्ने दक्षैः पुनाहि मा ॥ येन देवा अपुनत ॥ येनापो दिव्यंकशः ॥ तेन दिव्येन ब्रह्मणा ॥ ३ ॥ इदं ब्रह्म पुनीमहे ॥ यः पावमानीरध्येति ॥ ऋषिभिः संभृत ँ रसम् ॥ सर्व ँ सपूतमश्नाति ॥ स्वादितं मातरिश्वना ॥ पावमानीर्यो अध्येति ॥ ऋषिभिः संभृत ँ रसम् ॥ तस्मै सरस्वतीदुहे ॥ क्षीर ँ सर्पिर्मधूदकम् ॥ पावमानीः स्वस्तयनीः ॥ ४ ॥ सुदुघा हि पयस्वतीः ॥ ऋषिभिः संभृतो रसः ॥ ब्राह्मणेष्वमृत ँ हितम् ॥ पावमानीर्दिशंतु नः ॥ इमं लोकमथो अमुम् ॥ कामान्त्समर्धयंतु नः ॥ देवीर्देवैः समाभृताः ॥ पावमानीः स्वस्तयनीः ॥ सुदुघाहि घृतश्चुतः ॥ ऋषिभिः संभृतो रसः ॥ ५ ॥ ब्राह्मणेष्वमृत ँ हितम् ॥ येन देवाः पवित्रेण ॥ आत्मानं पुनते सदा ॥ तेन सहस्रधारेण ॥ पावमान्यः पुनंतु मा प्राजापत्यं पवित्रम् ॥ शतोद्याम ँ हिरण्मयम् ॥ तेन ब्रह्मविदो वयम् ॥ पूतं ब्रह्म पुनीमहे ॥

yajamāno dvādaśādihastaṃ maṇḍapaṃ kṛtvāgneye pūrvato vā hastamātraṃ kuṇḍaṃ sthaṃḍilaṃ vā kṛtvā madhye vedīṃ tadupari sarvatobhadraṃ grahacikīrṣāyāṃ pūrvata īśānīṃ vā grahavedīṃ prāsādasaṃskāre maṃḍapasaṃskāre vā cikīrṣite nairṛte vāstupīṭhaṃ kṛtvā || asyāṃ mūrtau liṃge vā devatāsānnidhyārthaṃ dīrghāyurlakṣmīsarvakāmasamṛddhyakṣayasukhakāmo'mukadevamūrtipratiṣṭhāṃ kariṣye iti saṃkalpya svastivācanādināṃdīśrāddhāṃte ācāryaṃ vṛtvāṣṭau caturo vā ṛtvijo vṛtvā pūjayet || ācāryo yadatreti sarṣapān vikīryāpohiṣṭheti kuśodakairbhūmiṃ prokṣya devā āyāṃtu yātudhānā apayāṃtu viṣṇo devayajanaṃ rakṣasveti bhūmau prādeśaṃ kṛtvā || maṇḍapapratiṣṭhāṃ tadvidhistu mūrtipratiṣṭhāgraṃthādavagaṃtavyastadanusāreṇa kṛtvā na kṛtvā vā “ yadatra saṃsthitaṃ bhūtaṃ sthānamāśritya tiṣṭhati || sthānaṃ tyaktvā tu tatsarvaṃ yatrasthaṃ tatra gacchatu || ” apakrāmaṃtu0 mūrtiṃ paṃcagavyahiraṇyayavadūrvāśvatthapalāśaparṇānyudakuṃbhe prakṣipya tābhiradbhirāpohiṣṭheti tisṛbhirhiraṇyavarṇāḥ śucayaḥ pāvakā yāsu jātaḥ kaśyapo yāsviṃdraḥ || agniṃ yā garbhaṃ dadhire virūpāstā na āpaḥ śa ॐ syonā bhavantu ||1|| yāsā ॐ rājā varuṇo yāti madhye satyānṛte avapaśyaṃ janānām || madhuścutaḥ śucayo yāḥ pāvakāstā0||2|| yāsāṃ devā divi kṛṇvaṃti bhakṣaṃ yā aṃtarikṣe bahudhā bhavaṃti || yāḥ pṛthivīṃ payasoṃdanti śukrāstāna0||3|| śivena mā cakṣuṣā paśyatāpaḥ śivayā tanuvopaspṛśata tvacaṃ me sarvā ॐ agni ॐ rapsu ṣado huvevo mayi varco balamojo nidhatta ||4|| pavamānaḥ suvarjanaḥ pavitreṇa vicarṣaṇiḥ|| yaḥ potā sa punātu mā || punaṃtu mā devajanāḥ punaṃtu manavo dhiyā || punaṃtu viśva āyavaḥ jātavedaḥ pavitravat || pavitreṇa punāhi mā śukreṇa deva dīdyat ||1|| agne kratvākratū m̐ ranu yatte pavitramarciṣi || agne vitatamaṃtarā || brahma tena punīmahe || ubhābhyāṃ devasavitaḥ || pavitreṇa savena ca || idaṃ brahma punīmahe || vaiśvadevī punatī devyāgāt yasyai bahvīstanuvo vītapṛṣṭhāḥ || tayā madantaḥ sadhamādyeṣu vaya m̐ syāma patayo rayīṇām || 2 || vaiśvānaro raśmibhirmā punātu || vātaḥ prāṇeneṣi ro mayo bhūḥ || dyāvāpṛthivī payasā payobhiḥ || ṛtāvarī yajñiye mā punītām || bṛhadbhiḥ savitastṛbhiḥ || varṣiṣṭhairdeva manmabhiḥ|| agne dakṣaiḥ punāhi mā || yena devā apunata || yenāpo divyaṃkaśaḥ || tena divyena brahmaṇā || 3 || idaṃ brahma punīmahe || yaḥ pāvamānīradhyeti || ṛṣibhiḥ saṃbhṛta m̐ rasam || sarva m̐ sapūtamaśnāti || svāditaṃ mātariśvanā || pāvamānīryo adhyeti || ṛṣibhiḥ saṃbhṛta m̐ rasam || tasmai sarasvatīduhe || kṣīra m̐ sarpirmadhūdakam || pāvamānīḥ svastayanīḥ || 4 || sudughā hi payasvatīḥ || ṛṣibhiḥ saṃbhṛto rasaḥ || brāhmaṇeṣvamṛta m̐ hitam || pāvamānīrdiśaṃtu naḥ || imaṃ lokamatho amum || kāmāntsamardhayaṃtu naḥ || devīrdevaiḥ samābhṛtāḥ || pāvamānīḥ svastayanīḥ || sudughāhi ghṛtaścutaḥ || ṛṣibhiḥ saṃbhṛto rasaḥ || 5 || brāhmaṇeṣvamṛta m̐ hitam || yena devāḥ pavitreṇa || ātmānaṃ punate sadā || tena sahasradhāreṇa || pāvamānyaḥ punaṃtu mā prājāpatyaṃ pavitram || śatodyāma m̐ hiraṇmayam || tena brahmavido vayam || pūtaṃ brahma punīmahe ||

⟨Now, following the Sindhu ⟨this work, the Dharmasindhu⟩, the procedure for the installation of an image of a deity.⟩ The yajamāna ⟨the man for whom the rite is performed⟩ should make a maṇḍapa ⟨pavilion⟩ of twelve cubits or more; in the south-east, or in the east, a kuṇḍa ⟨fire-pit⟩ or a sthaṇḍila ⟨levelled earth altar⟩ of one cubit; in the middle a vedī ⟨altar⟩ and upon it the sarvatobhadra ⟨the diagram 'auspicious on every side'⟩; if he wishes to do the grahas ⟨the rite of the nine planets⟩, a graha-vedī in the east or the north-east; and, if the consecration of the temple or of the pavilion is intended, a vāstu-pīṭha ⟨seat of the site-deities⟩ in the south-west. Then he should form the saṅkalpa ⟨declaration of intent⟩: "Desiring long life, prosperity, the fulfilment of every wish and unfailing happiness, I shall perform the installation of the image of such-and-such a god, so that the deity may be present in this image or liṅga." Then, from the svastivācana ⟨the recital of benedictions⟩ to the end of the nāndīśrāddha ⟨the auspicious offering to the ancestors⟩, he should choose an ācārya ⟨the officiating teacher⟩ and choose eight or four ṛtvijs ⟨priests⟩ and worship them. The ācārya should scatter mustard seeds with yad atra, sprinkle the ground with kuśa-water with āpo hi ṣṭhā, and make a prādeśa ⟨a span-mark⟩ on the ground with "let the gods come, let the demons depart; O Viṣṇu, guard the place where the gods are worshipped." Whether he has performed the installation of the pavilion — its procedure is to be learnt from a manual of image-installation, and he may do it accordingly or not do it — ⟨he then says⟩: "Whatever being stands here, resorting to this place, let all of it leave the place and go where it belongs"; and apakrāmantu… ⟨the verse 'let them depart'⟩. Having thrown into a water-jar the pañcagavya ⟨the five products of the cow⟩, gold, barley, dūrvā grass and leaves of aśvattha and palāśa, ⟨he bathes the image⟩ with that water, with the three verses āpo hi ṣṭhā and with ⟨these⟩: "hiraṇyavarṇāḥ śucayaḥ pāvakā yāsu jātaḥ kaśyapo yāsv indraḥ | agniṃ yā garbhaṃ dadhire virūpās tā na āpaḥ śaṃ syonā bhavantu ||1|| yāsāṃ rājā varuṇo yāti madhye satyānṛte avapaśyaṃ janānām | madhuścutaḥ śucayo yāḥ pāvakās tā… ||2|| yāsāṃ devā divi kṛṇvanti bhakṣaṃ yā antarikṣe bahudhā bhavanti | yāḥ pṛthivīṃ payasondanti śukrās tā na… ||3|| śivena mā cakṣuṣā paśyatāpaḥ śivayā tanuvopaspṛśata tvacaṃ me | sarvāṃ agniṃ rapsuṣado huve vo mayi varco balam ojo nidhatta ||4||"; "pavamānaḥ suvarjanaḥ pavitreṇa vicarṣaṇiḥ | yaḥ potā sa punātu mā || punantu mā devajanāḥ punantu manavo dhiyā | punantu viśva āyavaḥ || jātavedaḥ pavitravat pavitreṇa punāhi mā śukreṇa deva dīdyat ||1|| agne kratvā kratūṃr anu yat te pavitram arciṣi | agne vitatam antarā | brahma tena punīmahe || ubhābhyāṃ devasavitaḥ | pavitreṇa savena ca | idaṃ brahma punīmahe || vaiśvadevī punatī devy āgāt yasyai bahvīs tanuvo vītapṛṣṭhāḥ | tayā madantaḥ sadhamādyeṣu vayaṃ syāma patayo rayīṇām ||2|| vaiśvānaro raśmibhir mā punātu | vātaḥ prāṇeneṣiro mayobhūḥ | dyāvāpṛthivī payasā payobhiḥ | ṛtāvarī yajñiye mā punītām || bṛhadbhiḥ savitas tṛbhiḥ | varṣiṣṭhair deva manmabhiḥ | agne dakṣaiḥ punāhi mā | yena devā apunata | yenāpo divyaṅkaśaḥ | tena divyena brahmaṇā ||3|| idaṃ brahma punīmahe || yaḥ pāvamānīr adhyeti | ṛṣibhiḥ saṃbhṛtaṃ rasam | sarvaṃ sa pūtam aśnāti | svāditaṃ mātariśvanā || pāvamānīr yo adhyeti | ṛṣibhiḥ saṃbhṛtaṃ rasam | tasmai sarasvatī duhe | kṣīraṃ sarpir madhūdakam || pāvamānīḥ svastayanīḥ ||4|| sudughā hi payasvatīḥ | ṛṣibhiḥ saṃbhṛto rasaḥ | brāhmaṇeṣv amṛtaṃ hitam || pāvamānīr diśantu naḥ | imaṃ lokam atho amum | kāmān samardhayantu naḥ | devīr devaiḥ samābhṛtāḥ || pāvamānīḥ svastayanīḥ | sudughā hi ghṛtaścutaḥ | ṛṣibhiḥ saṃbhṛto rasaḥ ||5|| brāhmaṇeṣv amṛtaṃ hitam || yena devāḥ pavitreṇa | ātmānaṃ punate sadā | tena sahasradhāreṇa | pāvamānyaḥ punantu mā | prājāpatyaṃ pavitram | śatodyāmaṃ hiraṇmayam | tena brahmavido vayam | pūtaṃ brahma punīmahe ||"

अथ सिंध्वनुसारेण देवमूर्तिप्रतिष्ठाप्रयोगः ।

इन्द्रः सुनीती सह मा पुनातु॥ सोमः स्वस्त्या वरुणः समीच्या ॥ यमो राजा प्रमृणाभिः पुनातु मा ॥ जातवेद मोर्जयंत्या पुनातु सः ॥ ६ ॥ इत्यनुवाकेनचाभिषिच्य ॥ व्याहृतिभिरिदं विष्णुरिति च फलयवदूर्वाः समर्प्य रक्षोहणमिति देवहस्ते कंकणं बद्धा वाससाच्छाद्य ॥ अवतेहेळो उदुत्तममिति जलेधिवासयेत् ॥ अथ चलप्रतिष्ठायामग्निं प्रतिष्ठाप्य ध्यात्वा ग्रहादिद्विपक्षे ग्रहान् वास्तुदेवताश्च प्रतिष्ठाप्यान्वादध्यात् ॥ चक्षुषी आज्येनेत्यंते ग्रहादिहोमपक्षे ग्रहाधिदेवतादींश्च समिच्चर्वाज्येन वास्तुपीठदेवताश्चान्वाधाने उद्दिश्य ॥ इंद्रं पृथिवीं शर्वम् अग्निम् अग्निमूर्तिं पशुपतिं यमं यजमानमूर्तिम् ॥ उग्रं निर्ऋतिं सूर्यमूर्तिं रुद्रं वरुणं जलमूर्तिं भवं वायुं वायुमूर्तिम् ईशानं कुबेरं सोममूर्तिं महादेवम् ईशानम् आकाशं भीमम् एताः लोकपालमूर्तिमुर्तिपतिदेवताः ॥ पलाशोदुंबराश्वत्थशम्यपामार्गसमिद्भिराज्याहुतिभिस्तिलाहुतिश्च प्रतिदैवतं प्रतिद्रव्यमष्टाष्टसंख्याकाभिः स्थाप्य देवताममुकां पलाशोदुम्बराश्वत्थशम्यपामार्गसमित्तिलचर्वाज्यैः प्रतिद्रव्यमष्टोत्तरसहस्रमष्टोत्तरशतमष्टाविंशतिसंख्यया वा ॥ अग्निर्यजुर्भिरित्यनुवाकेन विश्वान्देवांस्तिलाज्याभ्यां दशदशाहुतिभिः ॥ एवं द्वितीये पर्याये एता एव देवतास्तत्तत्संख्याकैस्तैरेव द्रव्यैरेवं तृतीये पर्याये एता एव देवतास्तत्तत्संख्याकैस्तैरेव द्रव्यैर्ब्रह्मादिमंडलदेवतास्तिलाज्याहुतिभिः प्रतिदैवतं दशदशसंख्याभिः शेषेण स्विष्टकृतमित्यादि ॥ शूर्पे प्रधानदेवतार्थं तूष्णीं चतुरो मुष्टीन्निरूप्य होमपर्याप्तं गृहीत्वा तथैव प्रोक्ष्य गोक्षीरे नीवारचरुं श्रपयेदाज्यभागांते यजमान इदमुपकल्पितमन्वाधानोक्तद्रव्यजातमन्वाधानोक्ताहुतिसंख्यापर्याप्तमन्वाधानोक्ताभ्यो यक्ष्यमाणाभ्यो देवताभ्योस्तु न ममेति त्यागं कुर्यात् ॥ गृहसिद्धान्नादिना ग्रहादिहोमंविधाय लोकपालमूर्तिमूर्तिपतिभ्यः समित्पंचकं तिलाज्ये च जुहुयात् ॥ प्रतिद्रव्यहोमांते देवं पादनाभिशिरसि स्पृशेत् ॥ आज्यहोमे चोत्तरतः सजलकुंभे संपातान्नयेत् ॥ तेषां मंत्राः ॥ इंद्रायेंदो इतींद्रस्य स्योनेति पृथिवीमूर्तेः ॥ अघोरेभ्य इति तत्पतेः शर्वस्य ॥ अग्न आयाहीत्यग्नेः ॥ अग्निंदूतमित्यग्निमूर्तेः ॥ नमः शर्वाय च पशुपतये चेति पशुपतेः ॥ यमाय सोममिति यमस्य ॥ असिहि वीरेति यजमानमूर्तेः ॥ स्तुहि श्रुतमिति तत्पतेरुग्रस्य ॥ असुन्वंतमिति निरृतेः ॥ आकृष्णेनेति सूर्यमूर्तेः ॥ यो रुद्रो अग्नाविति तत्पतेरुद्रस्य इमं मे वरुणेति वरुणस्य ॥ शन्नो देवीति जलमूर्तेः नमो भवाय चेति भवस्य ॥ आनो नियुद्भिः० वायोः ॥ वात आवातु वायुमूर्तेः ॥ तमीशानं० ॥ ईशानस्य ॥ आप्यायस्व० कुबेरस्य ॥ वयं सोम० सोममूर्तेः ॥ तत्पुरुषाय० महादेवस्य ॥ अभित्वा देव० ईशानस्य ॥ आदिप्रत्नस्य० आकाशस्य ॥ नम उग्राय चेति भीमस्य ॥ ततः स्थाप्यदेवमंत्रेण समित्पंचकपायसचरुतिलाज्यहोमः ॥ प्रतिद्रव्यहोमांते देवे पादनाभिशिरःस्पर्शः ॥ देवमंत्रश्च तांत्रिको मूलमंत्रो देवगायत्री वा वैदिको वा ग्राह्यः ॥ अग्निर्यजुर्भिः ॥ सवितास्तोमैः ॥ इंद्र उक्थामदैः ॥ मित्रावरुणावाशिषा ॥ अंगिरसो धिष्ण्यैरग्निभिः ॥ मरुतः सहोहविर्धाना-

indraḥ sunītī saha mā punātu|| somaḥ svastyā varuṇaḥ samīcyā || yamo rājā pramṛṇābhiḥ punātu mā || jātaveda morjayaṃtyā punātu saḥ || 6 || ityanuvākenacābhiṣicya || vyāhṛtibhiridaṃ viṣṇuriti ca phalayavadūrvāḥ samarpya rakṣohaṇamiti devahaste kaṃkaṇaṃ baddhā vāsasācchādya || avateheḷo uduttamamiti jaledhivāsayet || atha calapratiṣṭhāyāmagniṃ pratiṣṭhāpya dhyātvā grahādidvipakṣe grahān vāstudevatāśca pratiṣṭhāpyānvādadhyāt || cakṣuṣī ājyenetyaṃte grahādihomapakṣe grahādhidevatādīṃśca samiccarvājyena vāstupīṭhadevatāścānvādhāne uddiśya || iṃdraṃ pṛthivīṃ śarvam agnim agnimūrtiṃ paśupatiṃ yamaṃ yajamānamūrtim || ugraṃ nirṛtiṃ sūryamūrtiṃ rudraṃ varuṇaṃ jalamūrtiṃ bhavaṃ vāyuṃ vāyumūrtim īśānaṃ kuberaṃ somamūrtiṃ mahādevam īśānam ākāśaṃ bhīmam etāḥ lokapālamūrtimurtipatidevatāḥ || palāśoduṃbarāśvatthaśamyapāmārgasamidbhirājyāhutibhistilāhutiśca pratidaivataṃ pratidravyamaṣṭāṣṭasaṃkhyākābhiḥ sthāpya devatāmamukāṃ palāśodumbarāśvatthaśamyapāmārgasamittilacarvājyaiḥ pratidravyamaṣṭottarasahasramaṣṭottaraśatamaṣṭāviṃśatisaṃkhyayā vā || agniryajurbhirityanuvākena viśvāndevāṃstilājyābhyāṃ daśadaśāhutibhiḥ || evaṃ dvitīye paryāye etā eva devatāstattatsaṃkhyākaistaireva dravyairevaṃ tṛtīye paryāye etā eva devatāstattatsaṃkhyākaistaireva dravyairbrahmādimaṃḍaladevatāstilājyāhutibhiḥ pratidaivataṃ daśadaśasaṃkhyābhiḥ śeṣeṇa sviṣṭakṛtamityādi || śūrpe pradhānadevatārthaṃ tūṣṇīṃ caturo muṣṭīnnirūpya homaparyāptaṃ gṛhītvā tathaiva prokṣya gokṣīre nīvāracaruṃ śrapayedājyabhāgāṃte yajamāna idamupakalpitamanvādhānoktadravyajātamanvādhānoktāhutisaṃkhyāparyāptamanvādhānoktābhyo yakṣyamāṇābhyo devatābhyostu na mameti tyāgaṃ kuryāt || gṛhasiddhānnādinā grahādihomaṃvidhāya lokapālamūrtimūrtipatibhyaḥ samitpaṃcakaṃ tilājye ca juhuyāt || pratidravyahomāṃte devaṃ pādanābhiśirasi spṛśet || ājyahome cottarataḥ sajalakuṃbhe saṃpātānnayet || teṣāṃ maṃtrāḥ || iṃdrāyeṃdo itīṃdrasya syoneti pṛthivīmūrteḥ || aghorebhya iti tatpateḥ śarvasya || agna āyāhītyagneḥ || agniṃdūtamityagnimūrteḥ || namaḥ śarvāya ca paśupataye ceti paśupateḥ || yamāya somamiti yamasya || asihi vīreti yajamānamūrteḥ || stuhi śrutamiti tatpaterugrasya || asunvaṃtamiti nirṛteḥ || ākṛṣṇeneti sūryamūrteḥ || yo rudro agnāviti tatpaterudrasya imaṃ me varuṇeti varuṇasya || śanno devīti jalamūrteḥ namo bhavāya ceti bhavasya || āno niyudbhiḥ0 vāyoḥ || vāta āvātu vāyumūrteḥ || tamīśānaṃ0 || īśānasya || āpyāyasva0 kuberasya || vayaṃ soma0 somamūrteḥ || tatpuruṣāya0 mahādevasya || abhitvā deva0 īśānasya || ādipratnasya0 ākāśasya || nama ugrāya ceti bhīmasya || tataḥ sthāpyadevamaṃtreṇa samitpaṃcakapāyasacarutilājyahomaḥ || pratidravyahomāṃte deve pādanābhiśiraḥsparśaḥ || devamaṃtraśca tāṃtriko mūlamaṃtro devagāyatrī vā vaidiko vā grāhyaḥ || agniryajurbhiḥ || savitāstomaiḥ || iṃdra ukthāmadaiḥ || mitrāvaruṇāvāśiṣā || aṃgiraso dhiṣṇyairagnibhiḥ || marutaḥ sahohavirdhānā-

⟨Now, following the Sindhu ⟨this work, the Dharmasindhu⟩, the procedure for the installation of an image of a deity.⟩ "indraḥ sunītī saha mā punātu | somaḥ svastyā varuṇaḥ samīcyā | yamo rājā pramṛṇābhiḥ punātu mā | jātaveda morjayantyā punātu saḥ ||6||" — and having bathed ⟨the image⟩ with that anuvāka, and having presented fruit, barley and dūrvā grass with the vyāhṛtis ⟨bhūḥ, bhuvaḥ, svaḥ⟩ and with idaṃ viṣṇuḥ, he should tie the kaṅkaṇa ⟨the protective thread-bracelet⟩ on the god's hand with rakṣohaṇam, cover him with a cloth, and with ava te heḷo and ud uttamam lay him in water for the adhivāsa ⟨the preparatory laying-to-rest before installation⟩. Now, in the installation of a movable ⟨image⟩, he should establish the fire, meditate, and — since there are two options regarding the grahas and the rest — establish the grahas and the Vāstu deities and then perform the anvādhāna ⟨the laying of fuel with the declaration of the offerings to come⟩. At the close of cakṣuṣī ājyena, in the option of offering homa to the grahas and the rest, he should name in the anvādhāna the grahas, their presiding deities and the rest, with fuel-stick, caru ⟨boiled grain⟩ and ghee, and also the deities of the vāstu-pīṭha: Indra, Pṛthivī ⟨the earth as a mūrti⟩, Śarva; Agni, the Agni-mūrti, Paśupati; Yama, the Yajamāna-mūrti, Ugra; Nirṛti, the Sūrya-mūrti, Rudra; Varuṇa, the Jala-mūrti ⟨water⟩, Bhava; Vāyu, the Vāyu-mūrti, Īśāna; Kubera, the Soma-mūrti, Mahādeva; Īśāna, Ākāśa ⟨space⟩, Bhīma — these are the deities who are the lokapālas ⟨guardians of the quarters⟩, the mūrtis ⟨embodiments⟩ and the lords of the mūrtis; with fuel-sticks of palāśa, udumbara, aśvattha, śamī and apāmārga, with oblations of ghee and with an oblation of sesame, eight and eight in number for each deity and for each substance. ⟨And he names⟩ the deity to be installed, such-and-such, with palāśa, udumbara, aśvattha, śamī and apāmārga fuel-sticks, with sesame, caru and ghee — for each substance to the number of one thousand and eight, or a hundred and eight, or twenty-eight. With the anuvāka agnir yajurbhiḥ, the Viśvedevas with ten oblations each of sesame and ghee. So too in the second round: these same deities, with those same substances in those same numbers; and so in the third round: these same deities, with those same substances in those same numbers; and the deities of the maṇḍala beginning with Brahmā with oblations of sesame and ghee, ten for each deity; and with the remainder the sviṣṭakṛt ⟨the closing offering to Agni 'the maker of the good offering'⟩ and the rest. In a winnowing basket he should silently set apart four handfuls for the principal deity, take as much as suffices for the homa, sprinkle it in the same manner, and cook a caru of wild rice in cow's milk. At the end of the ājyabhāga ⟨the two portions of ghee⟩ the yajamāna should make the tyāga ⟨the giving up of ownership⟩: "Let this collection of substances that has been prepared, named in the anvādhāna and sufficient for the number of oblations named in the anvādhāna, be for the deities named in the anvādhāna who are to be worshipped, and not mine." Having performed the homa to the grahas and the rest with food cooked at home and so on, he should offer to the lokapālas, the mūrtis and the lords of the mūrtis the five kinds of fuel-stick, and sesame and ghee. At the end of the offering of each substance he should touch the god on the feet, the navel and the head. And in the ghee offering he should lead the saṃpātas ⟨the drops of ghee poured off from the offering⟩ into the water-jar set to the north. Their mantras are these: indrāyendo for Indra; syonā for the Pṛthivī-mūrti; aghorebhyaḥ for its lord Śarva; agna āyāhi for Agni; agniṃ dūtam for the Agni-mūrti; namaḥ śarvāya ca paśupataye ca for Paśupati; yamāya somam for Yama; asi hi vīra for the Yajamāna-mūrti; stuhi śrutam for its lord Ugra; asunvantam for Nirṛti; ā kṛṣṇena for the Sūrya-mūrti; yo rudro agnau for its lord Rudra; imaṃ me varuṇa for Varuṇa; śaṃ no devī for the Jala-mūrti; namo bhavāya ca for Bhava; ā no niyudbhiḥ… for Vāyu; vāta ā vātu for the Vāyu-mūrti; tam īśānam… for Īśāna; āpyāyasva… for Kubera; vayaṃ soma… for the Soma-mūrti; tatpuruṣāya… for Mahādeva; abhi tvā deva… for Īśāna; ādi pratnasya… for Ākāśa; nama ugrāya ca for Bhīma. Then, with the mantra of the god to be installed, the offering of the five fuel-sticks, milk-rice, caru, sesame and ghee. At the end of the offering of each substance, the touching of the god's feet, navel and head. And as the god's mantra one may take the tāntric mūlamantra ⟨root-mantra⟩, or the god's gāyatrī, or a Vedic one. "agnir yajurbhiḥ | savitā stomaiḥ | indra ukthāmadaiḥ | mitrāvaruṇāv āśiṣā | aṅgiraso dhiṣṇyair agnibhiḥ | marutaḥ saho-havirdhānā-"

अथ सिंध्वनुसारेण देवमूर्तिप्रतिष्ठाप्रयोगः ।

भ्याम् ॥ आपः प्रोक्षणीभिः ॥ ओषधयो बर्हिषा ॥ अदितिर्वेद्या ॥ सोमो दीक्षया ॥ त्वष्टेध्मेन ॥ विष्णुर्यज्ञेन ॥ वसव आज्येन ॥ आदित्या दक्षिणाभिः॥ विश्वेदेवा ऊर्जा ॥ पूषा स्वगाकारेण ॥ बृहस्पतिः पुरोधसा ॥ प्रजापतिरुद्गीथेन ॥ अंतरिक्षं पवित्रेण ॥ वायुः पात्रैः ॥ अह ५ श्रद्धया स्वाहेत्यनुवाकेन तिलाज्ययोर्दशदशाहुतयः ॥ ततो देवस्य पादौ स्पृशेत् ॥ संपातजलेन देवमभिषिंचेत् ॥ एवमेव द्वितीयपर्यायेण हुत्वा देवस्य नाभिं स्पृशेत् ॥ एवं तृतीयपर्यायेण हुत्वा शिरः स्पृशेत् ॥ प्रतिपर्यायं संपाताभिषेकः ॥ एकपर्याये आहुतिसंख्या ॥ पलाशसमिधः १९२ औदुंबर १९२ अश्वत्थ १९२ शमी १९२ अपामार्ग १९२ आज्यं १९२ तिलाः १९२ स्थाप्यदेवस्याष्टाविंशतिपक्षे ॥ समित्पंचकं १४० चर्वाज्यतिलाः ८४ अनुवाक २० मिलिताः १५८८ पर्यायत्रये ४७६४ एवं हुत्वार्चां शोधयेत् ॥ देवं नत्वा ॥ “स्वागतं देवदेवेश विश्वरूप नमोस्तुते ॥ शुद्धेपि त्वद्धिष्ठाने शुद्धिं कुर्मः सहस्व ताम् ” इति प्रार्थ्य ॥ उत्तिष्ठ ब्रह्मणस्पत इति सर्विगुत्थाप्याभ्युत्तारण कार्यम् ॥ अग्निः सप्तिमिति सूक्तमग्निपदहीनं पठित्वा तत्सहितं पुनः पठेत् ॥ एवमष्टशतमष्टाविंशतिवारं वा पठन् जलं पातयेत् ॥ ततोर्चां द्वादशवारं मृदा जलेन च प्रक्षाल्य मंत्रैः पञ्चगव्यं कृत्वा ॥ पयः पृथिव्यां पय ओषधीषु पयो दिव्यंतरिक्षे पयोधः ॥ पयस्वतीः प्रदिशः संतु मह्यम् ॥ आवो राजानमिति च संस्नाप्य आप्यायस्वेति पञ्चमंत्रैः पञ्चामृतेन संस्नाप्य लिंगं चेन्नमस्ते रुद्र इत्यष्टाभिः संस्नाप्य घृताभ्यंगमुद्वर्तनमुष्णोदकेन क्षालनं च कृत्वा गंधं दत्त्वा संपातोदकैरभिषिच्य सपल्लवैश्चतुर्भिः कुंभैः क्रमेणापोहिष्ठा० यो वः शिवतमो० तस्मा० आकलशेषु० इति संस्नाप्य समुद्रज्येष्ठेति चतसृभिराकलशेष्विति च मिलितचतुःकुंभैः संस्नाप्य ॥ औदुम्बरादिपीठेर्चासुपवेश्य परितोष्टदिक्षु सजलकुंभेषु गन्धपुष्पदूर्वाः क्षिप्त्वाद्यकुंभे सप्तमृदः ॥ द्वितीये पुष्करपर्णशमीविकंकताश्मन्तकत्वचः पल्लवांश्च ॥ तृतीये सप्तधान्यानि ॥ चतुर्थे पञ्चरत्नानि ॥ पंचमे फलपुष्पाणि ॥ षष्ठे कुशदूर्वागोरोचनाः सप्तमे संपातोदकम् ॥ अष्टमे सर्वौषधीः क्षिप्त्वा क्रमेणापोहिष्ठेति त्रिभिः हिरण्यवर्णाः शुचय इति चतुर्भिः पवमानानुवाकेन चाभिषिच्य एककुंभे शमीपलाशवटखदिरबिल्वाश्वत्थविकंकतपनसाम्रशिरीषोडुंबराणां पल्लवान् कषायांश्च क्षिप्त्वाश्वत्थेव इत्यभिषिच्य पंचरत्नोदकेन हिरण्यवर्णाः शुचय इति संस्नाप्य वाससी दत्त्वोपरि वितानं बध्नंति केचित् ॥ यज्ञोपवीतगंधपुष्पधूपदीपान्दत्त्वा ॥ हिरण्यगर्भः ० १ य आत्मदा० २ यः प्राणतो० ३ यस्येमे० ४ येन द्यौ० ५ यं क्रंदसी ० ६ आपो हयत्० ७ यश्चिदापो० ८ इत्यष्टौ पीठदीपान्दत्त्वा सुवर्णशलाकया तैजसपात्रस्थं मधुघृतं च गृहीत्वा चित्रं देवाना० तेजोसि शुक्रमस्यमृतमसि धामनामासि ॥ प्रियं देवानामनाधृष्टं देवयजनम् इति मन्त्राभ्याम् ॥ ॐ “ नमो भगवते तुभ्यं शिवाय हरये नमः ॥ हिरण्यरेतसे विष्णो विश्वरूपाय ते नमः ” इति च दक्षिणसव्ये देवनेत्रे मन्त्रावृत्त्या लिखेत् ॥ अंजांति त्वेत्यंजनेनाङ्क्त्वा ॥ देवस्य त्वा सवितुः प्रसवे० इंद्रस्येंद्रियेणानज्मीति मध्वाज्यशर्कराभिरक्ता अंजनं पुनरं-

bhyām || āpaḥ prokṣaṇībhiḥ || oṣadhayo barhiṣā || aditirvedyā || somo dīkṣayā || tvaṣṭedhmena || viṣṇuryajñena || vasava ājyena || ādityā dakṣiṇābhiḥ|| viśvedevā ūrjā || pūṣā svagākāreṇa || bṛhaspatiḥ purodhasā || prajāpatirudgīthena || aṃtarikṣaṃ pavitreṇa || vāyuḥ pātraiḥ || aha 5 śraddhayā svāhetyanuvākena tilājyayordaśadaśāhutayaḥ || tato devasya pādau spṛśet || saṃpātajalena devamabhiṣiṃcet || evameva dvitīyaparyāyeṇa hutvā devasya nābhiṃ spṛśet || evaṃ tṛtīyaparyāyeṇa hutvā śiraḥ spṛśet || pratiparyāyaṃ saṃpātābhiṣekaḥ || ekaparyāye āhutisaṃkhyā || palāśasamidhaḥ 192 auduṃbara 192 aśvattha 192 śamī 192 apāmārga 192 ājyaṃ 192 tilāḥ 192 sthāpyadevasyāṣṭāviṃśatipakṣe || samitpaṃcakaṃ 140 carvājyatilāḥ 84 anuvāka 20 militāḥ 1588 paryāyatraye 4764 evaṃ hutvārcāṃ śodhayet || devaṃ natvā || “svāgataṃ devadeveśa viśvarūpa namostute || śuddhepi tvaddhiṣṭhāne śuddhiṃ kurmaḥ sahasva tām ” iti prārthya || uttiṣṭha brahmaṇaspata iti sarvigutthāpyābhyuttāraṇa kāryam || agniḥ saptimiti sūktamagnipadahīnaṃ paṭhitvā tatsahitaṃ punaḥ paṭhet || evamaṣṭaśatamaṣṭāviṃśativāraṃ vā paṭhan jalaṃ pātayet || tatorcāṃ dvādaśavāraṃ mṛdā jalena ca prakṣālya maṃtraiḥ pañcagavyaṃ kṛtvā || payaḥ pṛthivyāṃ paya oṣadhīṣu payo divyaṃtarikṣe payodhaḥ || payasvatīḥ pradiśaḥ saṃtu mahyam || āvo rājānamiti ca saṃsnāpya āpyāyasveti pañcamaṃtraiḥ pañcāmṛtena saṃsnāpya liṃgaṃ cennamaste rudra ityaṣṭābhiḥ saṃsnāpya ghṛtābhyaṃgamudvartanamuṣṇodakena kṣālanaṃ ca kṛtvā gaṃdhaṃ dattvā saṃpātodakairabhiṣicya sapallavaiścaturbhiḥ kuṃbhaiḥ krameṇāpohiṣṭhā0 yo vaḥ śivatamo0 tasmā0 ākalaśeṣu0 iti saṃsnāpya samudrajyeṣṭheti catasṛbhirākalaśeṣviti ca militacatuḥkuṃbhaiḥ saṃsnāpya || audumbarādipīṭhercāsupaveśya paritoṣṭadikṣu sajalakuṃbheṣu gandhapuṣpadūrvāḥ kṣiptvādyakuṃbhe saptamṛdaḥ || dvitīye puṣkaraparṇaśamīvikaṃkatāśmantakatvacaḥ pallavāṃśca || tṛtīye saptadhānyāni || caturthe pañcaratnāni || paṃcame phalapuṣpāṇi || ṣaṣṭhe kuśadūrvāgorocanāḥ saptame saṃpātodakam || aṣṭame sarvauṣadhīḥ kṣiptvā krameṇāpohiṣṭheti tribhiḥ hiraṇyavarṇāḥ śucaya iti caturbhiḥ pavamānānuvākena cābhiṣicya ekakuṃbhe śamīpalāśavaṭakhadirabilvāśvatthavikaṃkatapanasāmraśirīṣoḍuṃbarāṇāṃ pallavān kaṣāyāṃśca kṣiptvāśvattheva ityabhiṣicya paṃcaratnodakena hiraṇyavarṇāḥ śucaya iti saṃsnāpya vāsasī dattvopari vitānaṃ badhnaṃti kecit || yajñopavītagaṃdhapuṣpadhūpadīpāndattvā || hiraṇyagarbhaḥ 0 1 ya ātmadā0 2 yaḥ prāṇato0 3 yasyeme0 4 yena dyau0 5 yaṃ kraṃdasī 0 6 āpo hayat0 7 yaścidāpo0 8 ityaṣṭau pīṭhadīpāndattvā suvarṇaśalākayā taijasapātrasthaṃ madhughṛtaṃ ca gṛhītvā citraṃ devānā0 tejosi śukramasyamṛtamasi dhāmanāmāsi || priyaṃ devānāmanādhṛṣṭaṃ devayajanam iti mantrābhyām || ॐ “ namo bhagavate tubhyaṃ śivāya haraye namaḥ || hiraṇyaretase viṣṇo viśvarūpāya te namaḥ ” iti ca dakṣiṇasavye devanetre mantrāvṛttyā likhet || aṃjāṃti tvetyaṃjanenāṅktvā || devasya tvā savituḥ prasave0 iṃdrasyeṃdriyeṇānajmīti madhvājyaśarkarābhiraktā aṃjanaṃ punaraṃ-

⟨Now, following the Sindhu ⟨this work, the Dharmasindhu⟩, the procedure for the installation of an image of a deity.⟩ "—bhyām" ⟨the tail of the word havirdhānā- that breaks off at the end of the preceding record⟩. "The Waters by the sprinkling-waters; the plants by the sacrificial grass; Aditi by the altar; Soma by the consecration; Tvaṣṭṛ by the kindling-wood; Viṣṇu by the sacrifice; the Vasus by the ghee; the Ādityas by the priestly fees; the Viśvedevas by strength; Pūṣan by the utterance svagā; Bṛhaspati by the office of chaplain; Prajāpati by the udgītha ⟨the chanted portion of the Sāman⟩; the intermediate space by the strainer; Vāyu by the vessels; I, by faith — svāhā." With that anuvāka, ten oblations each of sesame and ghee. Then he should touch the god's feet. He should sprinkle the god with the saṃpāta-water ⟨the water into which the drops of offered ghee were led⟩. Having offered in just this way in the second round, he should touch the god's navel; having offered thus in the third round, he should touch the head. At each round there is a sprinkling with the saṃpāta-water. The number of oblations in one round: palāśa fuel-sticks 192, udumbara 192, aśvattha 192, śamī 192, apāmārga 192, ghee 192, sesame 192; and, in the option of twenty-eight for the god to be installed, the five fuel-sticks 140, caru, ghee and sesame 84, the anuvāka 20 — together 1,588; in the three rounds 4,764. Having offered thus, he should cleanse the image. Having bowed to the god, he should pray: "Welcome, O lord of the lords of the gods, O thou of universal form, homage be to thee. Though thy abode is pure, we perform a purification of it: bear with it." Having raised ⟨the image⟩ with uttiṣṭha brahmaṇaspate, the lifting-out is to be performed. Having recited the sūkta agniḥ saptim without the word agni, he should recite it again together with it; and reciting it thus a hundred and eight times, or twenty-eight times, he should let water fall ⟨upon the image⟩. Then, having washed the image twelve times with earth and with water, and having made the pañcagavya with the mantras; having bathed him with "payaḥ pṛthivyāṃ paya oṣadhīṣu payo divy antarikṣe payo dhāḥ | payasvatīḥ pradiśaḥ santu mahyam" and with ā vo rājānam; having bathed him with the pañcāmṛta with the five mantras āpyāyasva; and, if it is a liṅga, having bathed it with the eight ⟨verses⟩ namas te rudra; having performed the anointing with ghee, the rubbing-down and the washing with hot water, having given scent and having sprinkled him with the saṃpāta-waters; having bathed him with four jars furnished with sprigs, in order, with āpo hi ṣṭhā…, yo vaḥ śivatamo…, tasmā…, ā kalaśeṣu…, and having bathed him from the four jars together with the four ⟨verses⟩ samudrajyeṣṭhāḥ and with ā kalaśeṣu; having seated the image on a pedestal of udumbara wood or the like, and having thrown scent, flowers and dūrvā grass into the water-jars set round about in the eight directions: in the first jar the seven earths; in the second lotus-leaf, and the barks and sprigs of śamī, vikaṅkata and aśmantaka; in the third the seven grains; in the fourth the five gems; in the fifth fruits and flowers; in the sixth kuśa, dūrvā and gorocanā ⟨the yellow pigment from a cow⟩; in the seventh the saṃpāta-water; and in the eighth all the herbs — having thrown these in, he should sprinkle him in order with the three āpo hi ṣṭhā, the four hiraṇyavarṇāḥ śucayaḥ and the pavamāna anuvāka. Having thrown into a single jar the sprigs and the astringent decoctions of śamī, palāśa, vaṭa, khadira, bilva, aśvattha, vikaṅkata, panasa, mango, śirīṣa and udumbara, he should sprinkle him with aśvatthe vaḥ; and having bathed him with the water of the five gems with hiraṇyavarṇāḥ śucayaḥ, he should give him a pair of garments. Some tie a canopy above. Having given the sacred thread, scent, flowers, incense and lamps; having given the eight lamps of the pedestal with hiraṇyagarbhaḥ… ⟨1⟩, ya ātmadā… ⟨2⟩, yaḥ prāṇato… ⟨3⟩, yasyeme… ⟨4⟩, yena dyauḥ… ⟨5⟩, yaṃ krandasī… ⟨6⟩, āpo ha yat… ⟨7⟩, yaś cid āpo… ⟨8⟩; and having taken up on a golden rod honey and ghee held in a metal vessel — with the two mantras citraṃ devānām… and "tejo'si śukram asy amṛtam asi dhāma nāmāsi | priyaṃ devānām anādhṛṣṭaṃ devayajanam", and with "oṃ, homage to thee, O blessed one; homage to Śiva, to Hari; homage to thee, O Viṣṇu, whose seed is gold, whose form is the universe" — he should draw ⟨open⟩ the god's right and left eye, repeating the mantra. With añjanti tvā he should anoint them with collyrium. With devasya tvā savituḥ prasave… indrasyendriyeṇānajmi ⟨he should anoint them⟩ with collyrium mixed with honey, ghee and sugar, and the collyrium again—

अथ सिंध्वनुसारेण देवमूर्तिप्रतिष्ठाप्रयोगः ।

जयेत् ॥ तत आदर्शभक्ष्यादि दर्शयेत् ॥ अत्र कर्ता चार्याय गामृत्विग्भ्यो दक्षिणां दद्यात् ॥ आचार्यः प्रत्यृचमादौ प्रणवं वदन्पुरुषसूक्तेन स्तुत्वा वंशपात्रस्थपंचवर्णौदनेन देवं नीराजयित्वा रुद्राय चतुष्पथादौ दद्यात् ॥ मन्त्रस्तु ॥ “ ॐ नमो रुद्राय सर्वभूताधिपतये दीप्तशूलधरायोमादयिताय विश्वाधिपतये रुद्राय वै नमो नमः ॥ शिवमगर्हितं कर्मास्तु स्वाहा ॥ ” इति ॥ अश्वत्थपर्णे भूतेभ्यो नम इति ॥ अथाचार्यः सर्वतोभद्रदेवता आवाहयेत् ॥ मध्ये ब्रह्माणम् ॥ पूर्वादिदिक्षु इंद्रादिलोकपालान् ॥ ईशानेंद्राद्यंतरालेषु ॥ वसून १ रुद्रान् २ आदित्यान् ३ अश्विनौ ४ विश्वान्देवान् ५ पितॄन् ६ नागान् ७ स्कंदवृषौ ८ ब्रह्मोशानाद्यंतरालेषु दक्षम् १ विष्णुम् २ दुर्गाम् ३ स्वधाकारम् ४ मृत्युरोगान् ५ ॥ समुद्रान्सरितः ६ मरुतः ७ गणपतिं ८ मध्ये पृथिवीं मेरुं संस्थाप्य देवं चावाह्य प्रागादिदिक्षु ॥ वज्रं शक्तिं दंडं खड्गं पाशम् अंकुशं गदां शूलम् ॥ तद्वाह्ये गौतमं भरद्वाजं विश्वामित्रं कश्यपं जमदग्निं वसिष्ठमत्रिमरुंधतीं च ॥ तद्वाह्ये नवग्रहान् ॥ तद्वाह्ये ऐंद्रीं कौमारीं ब्राह्मीं वाराहीं चामुंडां वैष्णवीं माहेश्वरीं वैनायकीम् ॥ एता नामभिरावाह्य संपूज्य प्रतिमायां देवं तन्मंत्रेणावाह्य मंडलमध्ये प्रतिमां सुप्रतिष्ठितो भवेति निवेश्य संपूज्य वह्नौ मंडलदेवतानां नामभिस्तिलाज्येन दशदशाहुतीर्हुत्वा पुष्पांजलिं समर्प्य नमो महदिति देवं नत्वा मंडलादुत्तरतः स्वस्तिके मंचकं तदुपरि शय्यां कृत्वोत्तिष्ठेति देवमुत्थाप्य मंगलघोषैः शय्यायां देवमुपवेश्य ॥ पुरुषसूक्तोत्तरमहान्यासनारायणाभ्यां स्तुत्वा देवे न्यासं कुर्यात् ॥ तथाहि ॥ पुरुषात्मने नमः ॥ प्राणात्मने० प्रकृतितत्त्वाय० बुद्धितत्त्वाय० अहंकारतत्त्वाय० मनस्तत्त्वाय० इति सर्वांगेषु ॥ प्रकृतितत्त्वाय० बुद्धितत्त्वाय० हृदि शब्दतत्त्वाय० शिरसि ॥ स्पर्शतत्त्वाय० त्वचि ॥ रूपतत्त्वाय० हृदि ॥ एवं हृद्येव रसगंधश्रोत्रत्वक्चक्षुर्जिह्वाघ्राणवाक्पाणिपादपायूपस्थपृथिव्यप्तेजोवाय्वाकाशसत्त्वरजस्तमोदेहतत्त्वानि विन्यसेत् ॥ ततः पुरुषसूक्ताद्यम् ऋग्द्वयं करयोः ॥ तदुत्तरद्वयं जानुनोः ॥ तदुत्तरद्वयं कट्योः ॥ ततः तिस्रो नाभिहृत्कंठेषु ततो द्वयं बाह्वोः ॥ ततो द्वयं नासयोः ॥ ततो द्वयमक्ष्णोः ॥ अंत्यां शिरसि ॥ ततः सुखशायी भवेति शय्यायां देवं स्वापयित्वा ॥ मण्डलशय्ययोरंतरा न गंतव्यमिति प्रैषं दत्त्वा स्विष्टकृदादिहोमशेषं समाप्य मंडलदेवताभ्यो नामभिश्चरुणा बलीन्दद्यात् ॥ नीवारचरुशेषेण दिग्बलिम् ॥ ततो धामंत इति पूर्णाहुतिं जुहुयात् ॥ इत्यधिवासनम् ॥

jayet || tata ādarśabhakṣyādi darśayet || atra kartā cāryāya gāmṛtvigbhyo dakṣiṇāṃ dadyāt || ācāryaḥ pratyṛcamādau praṇavaṃ vadanpuruṣasūktena stutvā vaṃśapātrasthapaṃcavarṇaudanena devaṃ nīrājayitvā rudrāya catuṣpathādau dadyāt || mantrastu || “ ॐ namo rudrāya sarvabhūtādhipataye dīptaśūladharāyomādayitāya viśvādhipataye rudrāya vai namo namaḥ || śivamagarhitaṃ karmāstu svāhā || ” iti || aśvatthaparṇe bhūtebhyo nama iti || athācāryaḥ sarvatobhadradevatā āvāhayet || madhye brahmāṇam || pūrvādidikṣu iṃdrādilokapālān || īśāneṃdrādyaṃtarāleṣu || vasūna 1 rudrān 2 ādityān 3 aśvinau 4 viśvāndevān 5 pitṝn 6 nāgān 7 skaṃdavṛṣau 8 brahmośānādyaṃtarāleṣu dakṣam 1 viṣṇum 2 durgām 3 svadhākāram 4 mṛtyurogān 5 || samudrānsaritaḥ 6 marutaḥ 7 gaṇapatiṃ 8 madhye pṛthivīṃ meruṃ saṃsthāpya devaṃ cāvāhya prāgādidikṣu || vajraṃ śaktiṃ daṃḍaṃ khaḍgaṃ pāśam aṃkuśaṃ gadāṃ śūlam || tadvāhye gautamaṃ bharadvājaṃ viśvāmitraṃ kaśyapaṃ jamadagniṃ vasiṣṭhamatrimaruṃdhatīṃ ca || tadvāhye navagrahān || tadvāhye aiṃdrīṃ kaumārīṃ brāhmīṃ vārāhīṃ cāmuṃḍāṃ vaiṣṇavīṃ māheśvarīṃ vaināyakīm || etā nāmabhirāvāhya saṃpūjya pratimāyāṃ devaṃ tanmaṃtreṇāvāhya maṃḍalamadhye pratimāṃ supratiṣṭhito bhaveti niveśya saṃpūjya vahnau maṃḍaladevatānāṃ nāmabhistilājyena daśadaśāhutīrhutvā puṣpāṃjaliṃ samarpya namo mahaditi devaṃ natvā maṃḍalāduttarataḥ svastike maṃcakaṃ tadupari śayyāṃ kṛtvottiṣṭheti devamutthāpya maṃgalaghoṣaiḥ śayyāyāṃ devamupaveśya || puruṣasūktottaramahānyāsanārāyaṇābhyāṃ stutvā deve nyāsaṃ kuryāt || tathāhi || puruṣātmane namaḥ || prāṇātmane0 prakṛtitattvāya0 buddhitattvāya0 ahaṃkāratattvāya0 manastattvāya0 iti sarvāṃgeṣu || prakṛtitattvāya0 buddhitattvāya0 hṛdi śabdatattvāya0 śirasi || sparśatattvāya0 tvaci || rūpatattvāya0 hṛdi || evaṃ hṛdyeva rasagaṃdhaśrotratvakcakṣurjihvāghrāṇavākpāṇipādapāyūpasthapṛthivyaptejovāyvākāśasattvarajastamodehatattvāni vinyaset || tataḥ puruṣasūktādyam ṛgdvayaṃ karayoḥ || taduttaradvayaṃ jānunoḥ || taduttaradvayaṃ kaṭyoḥ || tataḥ tisro nābhihṛtkaṃṭheṣu tato dvayaṃ bāhvoḥ || tato dvayaṃ nāsayoḥ || tato dvayamakṣṇoḥ || aṃtyāṃ śirasi || tataḥ sukhaśāyī bhaveti śayyāyāṃ devaṃ svāpayitvā || maṇḍalaśayyayoraṃtarā na gaṃtavyamiti praiṣaṃ dattvā sviṣṭakṛdādihomaśeṣaṃ samāpya maṃḍaladevatābhyo nāmabhiścaruṇā balīndadyāt || nīvāracaruśeṣeṇa digbalim || tato dhāmaṃta iti pūrṇāhutiṃ juhuyāt || ityadhivāsanam ||

⟨Now, following the Sindhu ⟨this work, the Dharmasindhu⟩, the procedure for the installation of an image of a deity.⟩ —⟨and⟩ he should anoint ⟨them⟩ again. Then he should show him a mirror, food and the rest. Here the performer of the rite should give a cow to the ācārya ⟨the officiating teacher⟩ and dakṣiṇā ⟨the fee⟩ to the ṛtvijs ⟨the priests⟩. The ācārya, uttering the praṇava ⟨oṃ⟩ at the head of each ṛc, should praise ⟨the god⟩ with the Puruṣasūkta, wave before him the five-coloured rice set in a bamboo vessel, and then give it to Rudra at a crossroads or the like. The mantra is: "oṃ, homage to Rudra, lord of all beings, bearer of the blazing trident, delighter of Umā, lord of the universe — to Rudra homage, homage indeed. May the rite be auspicious and unblamed — svāhā." On an aśvattha leaf, ⟨he offers⟩ with "homage to the beings." Then the ācārya should invoke the deities of the sarvatobhadra ⟨diagram⟩: in the middle Brahmā; in the directions beginning from the east, the lokapālas ⟨guardians of the quarters⟩ beginning with Indra; in the intervals between Īśāna, Indra and the rest, the Vasus ⟨1⟩, the Rudras ⟨2⟩, the Ādityas ⟨3⟩, the two Aśvins ⟨4⟩, the Viśvedevas ⟨5⟩, the Pitṛs ⟨the fathers⟩ ⟨6⟩, the Nāgas ⟨7⟩, Skanda and the Bull ⟨8⟩; in the intervals between Brahmā, Īśāna and the rest, Dakṣa ⟨1⟩, Viṣṇu ⟨2⟩, Durgā ⟨3⟩, Svadhākāra ⟨4⟩, Mṛtyu and the diseases ⟨5⟩, the oceans and the rivers ⟨6⟩, the Maruts ⟨7⟩, Gaṇapati ⟨8⟩. Having established in the middle the Earth and Meru and having invoked the god, ⟨he should set⟩ in the directions beginning from the east the thunderbolt, the spear, the staff, the sword, the noose, the goad, the mace and the trident; outside that, Gautama, Bharadvāja, Viśvāmitra, Kaśyapa, Jamadagni, Vasiṣṭha, Atri and Arundhatī; outside that, the nine planets; outside that, Aindrī, Kaumārī, Brāhmī, Vārāhī, Cāmuṇḍā, Vaiṣṇavī, Māheśvarī and Vaināyakī. Having invoked these by their names and worshipped them; having invoked the god into the image with his own mantra; having set the image in the middle of the maṇḍala with "be well established" and worshipped it; having offered in the fire ten oblations each of sesame and ghee with the names of the maṇḍala deities; having offered a handful of flowers, and having bowed to the god with namo mahat; having made, to the north of the maṇḍala, on a svastika ⟨figure⟩, a cot, and on it a bed; having raised the god with uttiṣṭha, he should seat the god on the bed to the sound of auspicious music. Having praised him with the Mahānyāsa and the Nārāyaṇa ⟨sūkta⟩ that follow the Puruṣasūkta, he should perform the nyāsa ⟨the placing of formulas⟩ upon the god, thus: "homage to the Self that is Puruṣa", "to the Self that is breath…", "to the principle of prakṛti ⟨primal matter⟩…", "to the principle of buddhi ⟨intellect⟩…", "to the principle of ahaṅkāra ⟨the I-maker⟩…", "to the principle of manas ⟨mind⟩…" — on all the limbs. "To the principle of prakṛti…", "to the principle of buddhi…" on the heart; "to the principle of sound…" on the head; "to the principle of touch…" on the skin; "to the principle of form…" on the heart. In the same way, on the heart itself, he should place the principles of taste, smell, ear, skin, eye, tongue, nose, speech, hand, foot, anus, generative organ, earth, water, fire, air, space, sattva, rajas, tamas and the body. Then the first two ṛcs of the Puruṣasūkta on the two hands; the next two on the knees; the next two on the hips; then three on the navel, the heart and the throat; then two on the arms; then two on the nostrils; then two on the eyes; the last one on the head. Then, having laid the god to sleep on the bed with "be one who sleeps happily", and having given the direction "no one is to pass between the maṇḍala and the bed", he should complete the remainder of the homa beginning with the sviṣṭakṛt, and give bali ⟨food-offerings⟩ with caru to the maṇḍala deities by their names; and with the remainder of the nīvāra ⟨wild rice⟩ caru, the bali to the directions. Then with dhāma te he should offer the pūrṇāhuti ⟨the full oblation⟩. This is the adhivāsana ⟨the preparatory laying-to-rest⟩.

अथ स्थिरार्चायां क्रमो विशेषश्च ।

संकल्पादिजलाधिवासांतं कृत्वा देवं नत्वा “ स्वागतं देवदेवेश ॥ ” इत्यादि प्रार्थनोत्थापनाग्न्युत्तारणादिनेत्रोन्मीलनांतं पूर्ववत् ॥ तत्र स्थिरे शिवलिंगे स्वर्णसूच्या गंधेन ॥ ॐ नमो भगवते रुद्राय हिरण्यरेतसे पराय परमात्मने विश्वरूपायोमाप्रियाय नम इत्युक्त्वा अंजनादिनांजयेदिति नेत्रोन्मीलने लिंगे विशेषः ॥ ततः सूक्तस्तुत्यादिमंडलदेवतास्थापनांतम् ॥ ततो मंडले मूर्तिनिवेशस्ततः शय्यायां देवतारोहणं ततः स्तुतिः पूर्वोक्तन्यासाः ततः शय्यायां देवशयनम् ॥ ततोऽग्निस्थापनादि । पूर्वोक्तान्वाधाने विष्णौ नारायणं षोडशाज्याहुतिभिः शिवश्चेत् यातइषुः द्रापेसहस्राणीत्यनुवाकस्थऋग्भी रुद्रमाज्येनेति प्रधानोत्तरमूह इति विशेषः ॥ लोकपालमूर्तिमूर्तिपतिहोमांतं पूर्ववत् ॥ स्थाप्यदेवताहोमे नैवारश्चरुर्नास्ति सप्तैव हवींषि ॥ ततश्च विष्णोः स्थिरार्चायां पूर्वोक्तसमित्तिलाज्यहोमोत्तरं पुरुषसूक्तेन प्रत्यृचमाज्यं हुत्वा इदं विष्णुरिति पादौ स्पृष्ट्वा पुनस्ता एव हुत्वा ॥ अतो देवेति शिरः स्पृष्ट्वा पुनस्ता एव हुत्वा पुरुषसूक्तेन सर्वांगं स्पृशेत् ॥ स्थिरं लिंगं चेत्समिदाज्यतिलहोमांते यात इषुरित्यनुवाकांतेन द्रापे इति सहस्राणीत्यनुवाकाभ्यां च प्रत्यृचमाज्यं हुत्वा सर्वो वै रुद्र इति मूलं स्पृशेत् ॥ पुनस्ता एव हुत्वा कद्रुद्रायेति मध्यं पुनस्ता एव हुत्वा नमो हिरण्यबाहव इत्यग्रं स्पृशेत् पुनस्ता एव हुत्वा सर्वरुद्रेण सर्वांगं स्पृशेत् ॥ इत्यधिवासने विशेषः ॥ परेद्युः पीठिकां स्नापयित्वा महीमूष्वित्यावाह्य ॥ अदितिर्द्यौरिति स्तुत्वा ह्रीं नम इति संपूज्य तेनैव पूर्णाहुतिं हुत्वा ॥ उत्तिष्ठ ब्रह्मणस्पत इति देवमुत्थाप्य पुष्पांजलिं दत्त्वा पुरुषसूक्तेन स्तुत्वा ॥ उदुत्यमित्युत्थाप्य कनिक्रददिति सूक्तेन विष्णुं सद्यो जातमिति पंचानुवाकैर्लिंगं गृहं प्रवेश्य पीठिकायामिंद्रादिनामभिरष्टरत्नानि क्षिप्त्वा सप्तधान्यरौप्यमनःशिलाः क्षिप्त्वा पायसेन संलिप्य प्रणवेनांगन्यासं कृत्वा सुवर्णशलाकामंतरितां कृत्वा सुलग्ने प्रतितिष्ठ परमेश्वरेत्युक्त्वाऽतो देवेति विष्णुं रुद्रेण लिंगं च स्थापयेत् ॥ ततश्चरुहोमप्राणप्रतिष्ठादि इति ॥ ततः स्थिरार्चायामधिवासने परेद्युःकृत्ये च विशेषोऽन्यत्सर्वमुक्तवक्ष्यमाणचल्लार्चावदेव ॥ अथ चलप्रतिष्ठायामधिवासनांते परेद्युरेकाहपक्षे सद्यो वा उत्तिष्ठ ब्रह्म इति देवमुत्थाप्य पुरुषसूक्तोत्तरनारायणाभ्यां स्तुयात् ॥

saṃkalpādijalādhivāsāṃtaṃ kṛtvā devaṃ natvā “ svāgataṃ devadeveśa || ” ityādi prārthanotthāpanāgnyuttāraṇādinetronmīlanāṃtaṃ pūrvavat || tatra sthire śivaliṃge svarṇasūcyā gaṃdhena || ॐ namo bhagavate rudrāya hiraṇyaretase parāya paramātmane viśvarūpāyomāpriyāya nama ityuktvā aṃjanādināṃjayediti netronmīlane liṃge viśeṣaḥ || tataḥ sūktastutyādimaṃḍaladevatāsthāpanāṃtam || tato maṃḍale mūrtiniveśastataḥ śayyāyāṃ devatārohaṇaṃ tataḥ stutiḥ pūrvoktanyāsāḥ tataḥ śayyāyāṃ devaśayanam || tato'gnisthāpanādi | pūrvoktānvādhāne viṣṇau nārāyaṇaṃ ṣoḍaśājyāhutibhiḥ śivaścet yātaïṣuḥ drāpesahasrāṇītyanuvākasthaṛgbhī rudramājyeneti pradhānottaramūha iti viśeṣaḥ || lokapālamūrtimūrtipatihomāṃtaṃ pūrvavat || sthāpyadevatāhome naivāraścarurnāsti saptaiva havīṃṣi || tataśca viṣṇoḥ sthirārcāyāṃ pūrvoktasamittilājyahomottaraṃ puruṣasūktena pratyṛcamājyaṃ hutvā idaṃ viṣṇuriti pādau spṛṣṭvā punastā eva hutvā || ato deveti śiraḥ spṛṣṭvā punastā eva hutvā puruṣasūktena sarvāṃgaṃ spṛśet || sthiraṃ liṃgaṃ cetsamidājyatilahomāṃte yāta iṣurityanuvākāṃtena drāpe iti sahasrāṇītyanuvākābhyāṃ ca pratyṛcamājyaṃ hutvā sarvo vai rudra iti mūlaṃ spṛśet || punastā eva hutvā kadrudrāyeti madhyaṃ punastā eva hutvā namo hiraṇyabāhava ityagraṃ spṛśet punastā eva hutvā sarvarudreṇa sarvāṃgaṃ spṛśet || ityadhivāsane viśeṣaḥ || paredyuḥ pīṭhikāṃ snāpayitvā mahīmūṣvityāvāhya || aditirdyauriti stutvā hrīṃ nama iti saṃpūjya tenaiva pūrṇāhutiṃ hutvā || uttiṣṭha brahmaṇaspata iti devamutthāpya puṣpāṃjaliṃ dattvā puruṣasūktena stutvā || udutyamityutthāpya kanikradaditi sūktena viṣṇuṃ sadyo jātamiti paṃcānuvākairliṃgaṃ gṛhaṃ praveśya pīṭhikāyāmiṃdrādināmabhiraṣṭaratnāni kṣiptvā saptadhānyaraupyamanaḥśilāḥ kṣiptvā pāyasena saṃlipya praṇavenāṃganyāsaṃ kṛtvā suvarṇaśalākāmaṃtaritāṃ kṛtvā sulagne pratitiṣṭha parameśvaretyuktvā'to deveti viṣṇuṃ rudreṇa liṃgaṃ ca sthāpayet || tataścaruhomaprāṇapratiṣṭhādi iti || tataḥ sthirārcāyāmadhivāsane paredyuḥkṛtye ca viśeṣo'nyatsarvamuktavakṣyamāṇacallārcāvadeva || atha calapratiṣṭhāyāmadhivāsanāṃte paredyurekāhapakṣe sadyo vā uttiṣṭha brahma iti devamutthāpya puruṣasūktottaranārāyaṇābhyāṃ stuyāt ||

⟨Now, for a fixed image, the order and the special rule.⟩ Having done everything from the saṅkalpa ⟨the declaration of intent⟩ to the laying in water, and having bowed to the god, the prayer "Welcome, O lord of the lords of the gods…" and the rest, the raising, the carrying round of the fire and so on, down to the opening of the eyes, are as before. There, in the case of a fixed Śiva-liṅga, ⟨the eyes are opened⟩ with a golden needle and with scent, saying "oṃ, homage to the blessed Rudra, whose seed is gold, the supreme one, the Supreme Self, of universal form, dear to Umā — homage"; and he should anoint ⟨them⟩ with collyrium and the rest. This is the special rule for a liṅga at the opening of the eyes. Then, from the praise with the sūkta and the rest down to the establishing of the maṇḍala deities; then the setting of the image in the maṇḍala; then the god's ascent onto the bed; then the praise and the nyāsas stated before; then the god's sleeping on the bed; then the establishing of the fire and the rest. In the anvādhāna stated before, the special rule is this substitution after the principal offering: if it is Viṣṇu, ⟨he names⟩ Nārāyaṇa with sixteen oblations of ghee; if it is Śiva, Rudra with ghee, by the ṛcs that stand in the anuvākas yāta iṣuḥ, drāpe and sahasrāṇi. Down to the homa for the lokapālas, the mūrtis and the lords of the mūrtis it is as before. In the homa for the deity to be installed there is no caru of wild rice: the oblation substances are just seven. And then, for a fixed image of Viṣṇu, after the offering of fuel-stick, sesame and ghee stated before, he should offer ghee with each ṛc of the Puruṣasūkta, touch the feet with idaṃ viṣṇuḥ, offer those same ṛcs again, touch the head with ato devā, offer those same again, and touch the whole body with the Puruṣasūkta. If it is a fixed liṅga, at the end of the offering of fuel-stick, ghee and sesame, having offered ghee with each ṛc of the anuvāka ending with yāta iṣuḥ and of the two anuvākas drāpe and sahasrāṇi, he should touch the base with sarvo vai rudraḥ; having offered those same again, touch the middle with kad rudrāya; having offered those same again, touch the top with namo hiraṇyabāhave; and having offered those same again, touch the whole body with the whole Rudra ⟨recitation⟩. So much is the special rule in the adhivāsana ⟨the preparatory laying-to-rest⟩. On the next day, having bathed the pedestal, invoked ⟨the Earth⟩ with mahīm ū ṣu, praised her with aditir dyauḥ, worshipped her with hrīṃ namaḥ and offered the pūrṇāhuti ⟨the full oblation⟩ with that same ⟨mantra⟩; having raised the god with uttiṣṭha brahmaṇaspate, given a handful of flowers and praised him with the Puruṣasūkta; having raised him with ud u tyam and brought Viṣṇu into the house with the sūkta kanikradat, or the liṅga with the five anuvākas sadyojātam; having thrown into the pedestal the eight gems with the names of Indra and the rest, and thrown in the seven grains, silver and realgar; having smeared it with milk-rice, made the aṅganyāsa ⟨the placing of formulas on the limbs⟩ with the praṇava, and set a golden rod within — then at an auspicious lagna ⟨rising sign⟩, saying "stand firm, O Supreme Lord", he should install Viṣṇu with ato devā, and the liṅga with the Rudra ⟨recitation⟩. Then the caru-homa, the prāṇapratiṣṭhā ⟨the infusing of the breaths⟩ and the rest. So much is the special rule for a fixed image in the adhivāsana and in the rite of the next day; everything else is exactly as for the movable image, as has been said and as will be said. Now, in the installation of a movable image, at the end of the adhivāsana — on the next day, or, in the one-day option, at once — he should raise the god with uttiṣṭha brahmaṇaspate and praise him with the Puruṣasūkta and the Nārāyaṇa ⟨sūkta⟩ that follows it.

अथ प्रायः स्थिरचल्लार्चयोः साधारणप्रयोगः ।

प्रतिष्ठांगं परेद्युर्होमं करिष्य इति संकल्प्य चक्षुषी आज्येनेत्यंते स्थाप्यदेवं तन्मंत्रेण घृतपक्वव्रीहिचरुणा दशाहुतिभिरग्निं सोमं धन्वंतरिं कुहूम् अनुमतिं प्रजापतिं परमेष्ठिनं ब्रह्माणमग्निं सोमम् अग्निमन्नादमग्निमन्नपतिं प्रजापतिं विश्वान्देवान् सर्वान्देवानग्निं स्विष्टकृतम् ॥ पूजांगहोमे विष्णुश्चेत्संकर्षणादिद्वादशदेवताः शार्ङ्गिणं श्रियं सरस्वतीं विष्णुं कृसरेणैकैकयाहुत्या विष्णुं षड्वारं कृसरेण ॥ शिवश्चेद्भवं शर्वमीशानं पशुपतिं रुद्रमुग्रं भीमं महांतं कृसरेणैकैकया ० भवस्य देवस्य पत्नीमित्याद्यष्टौ गुडौदनेनैकैकया भवस्य देवस्य सुतमित्यादि ८ हरिद्रौदनेन एकै० रुद्रं सप्तदशवारं शिवं शंकरं सहमानं शितिकंठं कपर्दिनं ताम्रमरुणमपगुरमाणं हिरण्यबाहुं शष्पिंजरं बभ्लुशं हिरण्यमेताः कृसरेणैकैकया ० ॥ शेषेण स्विष्टकृतमित्यादि ॥ शूर्पे तूष्णीं स्थाप्यदेवतायै चतुर्मुष्टीनग्न्यादिषोडशदेवताभ्यो नाम्ना चतुश्चतुर्मुष्टीन्निरूप्य तथैव प्रोक्ष्य सघृतजले श्रपयित्वा स्रुच्यावदानधर्मेण स्थाप्यदेवमंत्रेण दशाहुतीर्हुत्वा नामभिर्जुहुयात् ॥ अग्नये स्वाहा ॥ सोमाय ० धन्वंतरये ० कुह्वै ० अनुमत्यै ० प्रजापतये ० परमेष्ठिने ० ब्रह्मणे ० अग्नये ० सोमाय ० अग्नयेन्नादाय ० अग्नयेन्नपतये ० प्रजापतये ० विश्वेभ्यो देवेभ्यः ० सर्वेभ्यो देवेभ्यः ० भूर्भुवः स्वरग्नये स्विष्टकृते स्वाहा ॥ १६ ॥ इति ॥ सप्त ते अग्ने समिधः सप्तजिह्वाः सप्तऋषयः सप्तधामप्रियाणि ॥ सप्तहोत्राः सप्तधात्वा यजंति सप्तयोनीरापृणस्वाघृतेन ॥ पुनस्त्वादित्या रुद्रा वसवः समिन्धतां पुनर्ब्रह्माणो वसुनीथयज्ञैः ॥ घृतेन त्वं तन्वं वर्धयस्व सत्याः संतु यजमानस्य कामा इति मंत्राभ्यां पूर्णाहुतिं कृत्वाचार्यो या ओषधीरिति पुष्पफलसर्वौषधीः समर्प्य संपातोदकं ताम्रपात्रे आदाय देवमंत्रेण शतवारमभिमंत्र्य तेन देवशिरसि सिंचेत् ॥ तत उत्तिष्ठ ब्रह्मण० इति देवमुत्थाप्य विश्वतश्चक्षुरित्युपतिष्ठेत ॥ एते उत्थापनोपस्थाने चलार्चायामेव ॥ देवं ध्यात्वा जपेत् ब्रह्मणे नमः विष्णवे नमः रुद्राय नमः इंद्रादीनष्टौ ० ८ वसुभ्यो ० रुद्रेभ्यो ० आदित्येभ्यो ० अश्विभ्यां ० मरुद्भ्यो ० कुबेराय ० गंगादिमहानदीभ्यो ० अग्नीषोमाभ्यां ० इंद्राग्निभ्यां ० द्यावापृथिवीभ्यां ० धन्वंतरये ० सर्वेशाय ० विश्वेभ्यो देवेभ्यो ० ब्रह्मणे इति ॥ ततः संपातोदकेन यजमानाभिषेकः ॥ देवं ध्यात्वा प्रतितिष्ठ परमेश्वरेति पुष्पांजलिं दत्त्वा सच्चिदानंदं ब्रह्मैव भक्तानुग्रहाय गृहीतविग्रहं स्वायुधास्त्रं निजवाहनाद्युपेतं निजहृत्कमलेवस्थितं सर्वलोकसाक्षिणमणीयांसं परमेष्ठ्यसि परमां श्रियं गमयेति मंत्रेण पुष्पांजलावागतं बिंबाद्यर्चायां विन्यस्य प्राणप्रतिष्ठां कुर्यात् ॥ यथा ॥ अस्य श्रीप्राणप्रतिष्ठामंत्रस्य ॥ ब्रह्मविष्णुरुद्रा ऋषयः ॥ ऋग्यजुःसामानि च्छंदांसि ॥ क्रियामयवपुः प्राणाख्या देवता ॥ आं बीजं क्रौं शक्तिः ॥ प्राणप्रतिष्ठायां विनियोगः ॥ ब्रह्मविष्णुरुद्रऋषिभ्यो नमः शिरसि ॥ ऋग्यजुःसामच्छंदोभ्यो ० मुखे ॥ प्राणाख्यदेवतायै ० हृदि ॥ आं बीजाय नमः गुह्ये ॥ क्रौं शक्त्यै ० पादयोः ॥ ॐ झं जं इं शब्दस्पर्शरूपरसगंधात्मने ईं शिरसे स्वाहा ॥

pratiṣṭhāṃgaṃ paredyurhomaṃ kariṣya iti saṃkalpya cakṣuṣī ājyenetyaṃte sthāpyadevaṃ tanmaṃtreṇa ghṛtapakvavrīhicaruṇā daśāhutibhiragniṃ somaṃ dhanvaṃtariṃ kuhūm anumatiṃ prajāpatiṃ parameṣṭhinaṃ brahmāṇamagniṃ somam agnimannādamagnimannapatiṃ prajāpatiṃ viśvāndevān sarvāndevānagniṃ sviṣṭakṛtam || pūjāṃgahome viṣṇuścetsaṃkarṣaṇādidvādaśadevatāḥ śārṅgiṇaṃ śriyaṃ sarasvatīṃ viṣṇuṃ kṛsareṇaikaikayāhutyā viṣṇuṃ ṣaḍvāraṃ kṛsareṇa || śivaścedbhavaṃ śarvamīśānaṃ paśupatiṃ rudramugraṃ bhīmaṃ mahāṃtaṃ kṛsareṇaikaikayā 0 bhavasya devasya patnīmityādyaṣṭau guḍaudanenaikaikayā bhavasya devasya sutamityādi 8 haridraudanena ekai0 rudraṃ saptadaśavāraṃ śivaṃ śaṃkaraṃ sahamānaṃ śitikaṃṭhaṃ kapardinaṃ tāmramaruṇamapaguramāṇaṃ hiraṇyabāhuṃ śaṣpiṃjaraṃ babhluśaṃ hiraṇyametāḥ kṛsareṇaikaikayā 0 || śeṣeṇa sviṣṭakṛtamityādi || śūrpe tūṣṇīṃ sthāpyadevatāyai caturmuṣṭīnagnyādiṣoḍaśadevatābhyo nāmnā catuścaturmuṣṭīnnirūpya tathaiva prokṣya saghṛtajale śrapayitvā srucyāvadānadharmeṇa sthāpyadevamaṃtreṇa daśāhutīrhutvā nāmabhirjuhuyāt || agnaye svāhā || somāya 0 dhanvaṃtaraye 0 kuhvai 0 anumatyai 0 prajāpataye 0 parameṣṭhine 0 brahmaṇe 0 agnaye 0 somāya 0 agnayennādāya 0 agnayennapataye 0 prajāpataye 0 viśvebhyo devebhyaḥ 0 sarvebhyo devebhyaḥ 0 bhūrbhuvaḥ svaragnaye sviṣṭakṛte svāhā || 16 || iti || sapta te agne samidhaḥ saptajihvāḥ saptaṛṣayaḥ saptadhāmapriyāṇi || saptahotrāḥ saptadhātvā yajaṃti saptayonīrāpṛṇasvāghṛtena || punastvādityā rudrā vasavaḥ samindhatāṃ punarbrahmāṇo vasunīthayajñaiḥ || ghṛtena tvaṃ tanvaṃ vardhayasva satyāḥ saṃtu yajamānasya kāmā iti maṃtrābhyāṃ pūrṇāhutiṃ kṛtvācāryo yā oṣadhīriti puṣpaphalasarvauṣadhīḥ samarpya saṃpātodakaṃ tāmrapātre ādāya devamaṃtreṇa śatavāramabhimaṃtrya tena devaśirasi siṃcet || tata uttiṣṭha brahmaṇa0 iti devamutthāpya viśvataścakṣurityupatiṣṭheta || ete utthāpanopasthāne calārcāyāmeva || devaṃ dhyātvā japet brahmaṇe namaḥ viṣṇave namaḥ rudrāya namaḥ iṃdrādīnaṣṭau 0 8 vasubhyo 0 rudrebhyo 0 ādityebhyo 0 aśvibhyāṃ 0 marudbhyo 0 kuberāya 0 gaṃgādimahānadībhyo 0 agnīṣomābhyāṃ 0 iṃdrāgnibhyāṃ 0 dyāvāpṛthivībhyāṃ 0 dhanvaṃtaraye 0 sarveśāya 0 viśvebhyo devebhyo 0 brahmaṇe iti || tataḥ saṃpātodakena yajamānābhiṣekaḥ || devaṃ dhyātvā pratitiṣṭha parameśvareti puṣpāṃjaliṃ dattvā saccidānaṃdaṃ brahmaiva bhaktānugrahāya gṛhītavigrahaṃ svāyudhāstraṃ nijavāhanādyupetaṃ nijahṛtkamalevasthitaṃ sarvalokasākṣiṇamaṇīyāṃsaṃ parameṣṭhyasi paramāṃ śriyaṃ gamayeti maṃtreṇa puṣpāṃjalāvāgataṃ biṃbādyarcāyāṃ vinyasya prāṇapratiṣṭhāṃ kuryāt || yathā || asya śrīprāṇapratiṣṭhāmaṃtrasya || brahmaviṣṇurudrā ṛṣayaḥ || ṛgyajuḥsāmāni cchaṃdāṃsi || kriyāmayavapuḥ prāṇākhyā devatā || āṃ bījaṃ krauṃ śaktiḥ || prāṇapratiṣṭhāyāṃ viniyogaḥ || brahmaviṣṇurudraṛṣibhyo namaḥ śirasi || ṛgyajuḥsāmacchaṃdobhyo 0 mukhe || prāṇākhyadevatāyai 0 hṛdi || āṃ bījāya namaḥ guhye || krauṃ śaktyai 0 pādayoḥ || ॐ jhaṃ jaṃ iṃ śabdasparśarūparasagaṃdhātmane īṃ śirase svāhā ||

⟨Now the procedure common, for the most part, to the worship of a fixed and of a movable ⟨image⟩.⟩ Having resolved, "on the next day I shall perform the homa that is a limb of the installation", at the close of cakṣuṣī ājyena ⟨he names in the anvādhāna⟩ the god to be installed, with his own mantra, with ten oblations of a caru of rice cooked in ghee; and Agni, Soma, Dhanvantari, Kuhū, Anumati, Prajāpati, Parameṣṭhin, Brahman, Agni, Soma, Agni the eater of food, Agni the lord of food, Prajāpati, the Viśvedevas, all the gods, and Agni Sviṣṭakṛt. In the homa that is a limb of the worship: if it is Viṣṇu, the twelve deities beginning with Saṅkarṣaṇa, and Śārṅgin ⟨the bearer of the bow Śārṅga⟩, Śrī, Sarasvatī and Viṣṇu, each with a single oblation of kṛsara ⟨rice mixed with sesame⟩; and Viṣṇu six times with kṛsara. If it is Śiva: Bhava, Śarva, Īśāna, Paśupati, Rudra, Ugra, Bhīma and Mahat, each with one ⟨oblation⟩ of kṛsara; the eight beginning "to the wife of the god Bhava", each with one of jaggery-rice; the eight beginning "to the son of the god Bhava", each with one of turmeric-rice; Rudra seventeen times; and Śiva, Śaṅkara, Sahamāna, Śitikaṇṭha, Kapardin, Tāmra, Aruṇa, Apagurmāṇa, Hiraṇyabāhu, Śaṣpiñjara, Babhluśa and Hiraṇya — these each with one ⟨oblation⟩ of kṛsara. With the remainder, the sviṣṭakṛt and so on. In a winnowing basket he should silently set apart four handfuls for the deity to be installed, and, naming them, four handfuls each for the sixteen deities beginning with Agni; sprinkle them in the same way; cook them in water with ghee; and, by the rule of taking portions into the ladle, offer ten oblations with the mantra of the god to be installed, and then offer with the names: "to Agni, svāhā"; "to Soma…"; "to Dhanvantari…"; "to Kuhū…"; "to Anumati…"; "to Prajāpati…"; "to Parameṣṭhin…"; "to Brahman…"; "to Agni…"; "to Soma…"; "to Agni the eater of food…"; "to Agni the lord of food…"; "to Prajāpati…"; "to the Viśvedevas…"; "to all the gods…"; "bhūr bhuvaḥ svaḥ, to Agni Sviṣṭakṛt, svāhā." ॥16॥ So it is. Having made the pūrṇāhuti ⟨the full oblation⟩ with the two mantras "sapta te agne samidhaḥ sapta jihvāḥ sapta ṛṣayaḥ sapta dhāma priyāṇi | sapta hotrāḥ saptadhā tvā yajanti sapta yonīr ā pṛṇasvā ghṛtena" and "punas tvā ādityā rudrā vasavaḥ samindhatāṃ punar brahmāṇo vasunītha yajñaiḥ | ghṛtena tvaṃ tanvaṃ vardhayasva satyāḥ santu yajamānasya kāmāḥ", the ācārya should offer flowers, fruits and all the herbs with yā oṣadhīḥ, take the saṃpāta-water ⟨the water into which the drops of offered ghee were led⟩ in a copper vessel, consecrate it a hundred times with the god's mantra, and with it sprinkle the god's head. Then, having raised the god with uttiṣṭha brahmaṇaspate, he should attend upon him with viśvataścakṣuḥ. These two — the raising and the attendance — belong to the movable image only. Having meditated on the god he should mutter: "homage to Brahman", "homage to Viṣṇu", "homage to Rudra", the eight beginning with Indra ⟨8⟩, "to the Vasus…", "to the Rudras…", "to the Ādityas…", "to the two Aśvins…", "to the Maruts…", "to Kubera…", "to the great rivers beginning with Gaṅgā…", "to Agni and Soma…", "to Indra and Agni…", "to Heaven and Earth…", "to Dhanvantari…", "to the Lord of all…", "to the Viśvedevas…", "to Brahman." Then the sprinkling of the yajamāna with the saṃpāta-water. Having meditated on the god and given a handful of flowers with "stand firm, O Supreme Lord", he should, with the mantra "⟨Thou art⟩ Brahman itself, being, consciousness and bliss, who hast taken a body for the favour of thy devotees, bearing thy own weapons and missiles, attended by thy own vehicle and the rest, dwelling in the lotus of my own heart, the witness of all the worlds, subtler than the subtle; thou art the highest — lead ⟨me⟩ to the supreme glory", place him, come into the handful of flowers, into the image or other object of worship, and perform the prāṇapratiṣṭhā ⟨the infusing of the breaths⟩. Thus: "Of this holy prāṇapratiṣṭhā mantra, the ṛṣis ⟨seers⟩ are Brahmā, Viṣṇu and Rudra; the metres are Ṛk, Yajus and Sāman; the deity is the one called Prāṇa, whose body is made of action; āṃ is the bīja ⟨seed-syllable⟩, krauṃ the śakti ⟨power⟩; the viniyoga ⟨application⟩ is in the prāṇapratiṣṭhā." "Homage to the ṛṣis Brahmā, Viṣṇu and Rudra" — on the head; "to the metres Ṛk, Yajus and Sāman…" — on the mouth; "to the deity called Prāṇa…" — on the heart; "homage to the bīja āṃ" — on the private parts; "to the śakti krauṃ…" — on the two feet. "oṃ jhaṃ jaṃ iṃ, to the Self that is sound, touch, form, taste and smell, īṃ, to the head, svāhā."

अथ प्रायः स्थिरचल्लार्चयोः साधारणप्रयोगः ।

ॐ टं ठं डं ढं णं उं श्रोत्रत्वक्चक्षुर्जिह्वाघ्राणात्मने ऊं शिखायै वषट् ॥ ॐ तं थं दं धं नं एं वाक्पाणिपादपायूपस्थात्मने ऐं कवचाय हुं ॥ ॐ पं फं बं भं मं ओं वचनादानविहरणोत्सर्गानंदात्मने औं नेत्रत्रयाय वौषट् ॥ ॐ यं रं लं वं शं षं सं हं क्षं अं मनोबुद्ध्यहंकारचित्तात्मने अः अस्त्राय फट् ॥ एवमात्मनि देवे च कृत्वा देवं स्पृष्ट्वा जपेत् ॥ ॐ आं ह्रीं क्रौं यं रं लं वं शं षं सं हं सः देवस्य प्राणा इह प्राणाः ॥ ॐ आं ह्रीं हं सः देवस्य जीव इह स्थितः ॥ ॐ आं ह्रीं ० हं सः देवस्य सर्वेद्रियाणि ॥ ॐ आं ह्रीं ० हं सः देवस्य वाङ्मनश्चक्षुःश्रोत्रघ्राणप्राणा इहागत्य स्वस्तये सुखेन सुचिरं तिष्ठंतु स्वाहा ॥ अर्चाहृद्यंगुष्ठं दत्त्वा जपेत् ॥ “अस्यै प्राणाः प्रतिष्ठंतु अस्यै प्राणाश्चरंतु च ॥ अस्यै देवत्वमर्चायै मा महेति च कश्च न ॥ ” प्रणवेन संनिरुध्य सजीवं ध्यात्वा ध्रुवाद्यौरिति ऋचंच जपित्वा कर्णे गायत्रीं देवमंत्रं च जपित्वा पुरुषसूक्तेनोपस्थाय पादनाभिशिरः स्पृष्ट्वा ॥ इहैवैधीति त्रिजपेत् ॥ ततः कर्ता “स्वागतं देवदेवेश मद्भाग्यात्त्वमिहागतः ॥ प्राकृतं त्वमदृष्ट्वा मां बालवत्परिपालय ॥ धर्मार्थकामसिद्ध्यर्थं स्थिरो भव शिवाय नः ॥ सान्निध्यं तु तदा देव स्वर्चायां परिकल्पय ॥ यावच्चंद्रावनीसूर्यास्तिष्ठन्त्यप्रतिघातिनः ॥ तावत्त्वयात्र देवेश स्थेयं भक्तानुकंपया ॥ भगवन्देवदेवेश त्वं पिता सर्वदेहिनाम् ॥ येन रूपेण भगवंस्त्वया व्याप्तं चराचरम् ॥ तेन रूपेण देवेश स्वार्च्चायां सन्निधौ भव ” इति नमेत् ॥ अथाचार्यः कर्ता वा लिंगमर्चा वा भूः पुरुषमावाहयामि ॥ भुवः पुरुषमावाह० ॥ स्वः पुरुष० ॥ भूर्भुवःस्वः पुरुष० ॥ इत्यावाह्य प्रणवेनासनं दत्त्वा दूर्वाश्यामाकविष्णुक्रांतापद्ममिश्रं पाद्यम् ॥ ॐ इमा आपः शिवतमाः पूताः पूततमा मेध्या मेध्यतमा अमृता अमृतरसाः ॥ पाद्यास्ता जुषतां प्रतिगृह्यतां प्रतिगृह्णातु भगवान् महाविष्णुर्विष्णवे नम इति पाद्यं भगवान् महादेवो रुद्राय नम इति लिंगे ॥ एवं देवतांतरेषूह्यम् ॥ इमा आपः शिवतमा० आचमनीयास्ताजुषतां प्रतिगृह्य० इत्याचमनम् ॥ इमा आ० अर्घ्यास्ता० इत्यर्घ्यं० पंचामृतस्नानम् ॥ इदं मंत्रैः संस्नाप्य इदं विष्णुरिति विष्णौ नमो अस्तु नीलग्रीवायेति लिंगे कंकणं विसृज्य वस्त्रं यज्ञोपवीतं च दत्त्वा ॥ “ इमे गंधाः शुभा दिव्याः सर्वगंधैरलंकृताः ॥ पूता ब्रह्म पवित्रेण पूताः सूर्यस्य रश्मिभिः ” ॥ पूता इत्यादिसूर्ववदिति गन्धम् ॥ “इमे माल्याः शुभा दिव्याः सर्वमाल्यैरलंकृताः ॥ ” पूता इत्यादि० इति मालाः ॥ इमे पुष्पा इति पुष्पाणि ॥ वनस्पतिरसोद्भूतो० धूपोयं प्रतिगृह्यताम् ॥ “प्रतिगृह्णातु भगवानित्यादि ॥ ज्योतिः शुक्रं च तेजश्च देवानां सततं प्रियम् ॥ भास्करः सर्वभूतानां दीपो० ताम् ॥ ” प्रतिगृह्णातु भगवानिति दीपं दत्त्वा ॥ विष्णौ संकर्षणादिद्वादशनामभिः पुष्पाणि समर्प्य तैरेव तर्पणं कृत्वा पायसगुडौदनचित्रौदनानि पवित्रं ते विततमिति निवेद्य संकर्षणादिनामभिर्द्वादशगृहासिद्धान्नकृसराहुतीर्हुत्वा कृसरेणैव शार्ङ्गिणे० श्रियै० सरस्वत्यै० विष्णवे० इति हुत्वा ॥ विष्णोर्नुकं० तदस्य प्रियम्० प्रतद्विष्णु० परोमात्रया० विचक्रमे० त्रिर्देवः पृथिवीं० इतिषण्मंत्रै-

ॐ ṭaṃ ṭhaṃ ḍaṃ ḍhaṃ ṇaṃ uṃ śrotratvakcakṣurjihvāghrāṇātmane ūṃ śikhāyai vaṣaṭ || ॐ taṃ thaṃ daṃ dhaṃ naṃ eṃ vākpāṇipādapāyūpasthātmane aiṃ kavacāya huṃ || ॐ paṃ phaṃ baṃ bhaṃ maṃ oṃ vacanādānaviharaṇotsargānaṃdātmane auṃ netratrayāya vauṣaṭ || ॐ yaṃ raṃ laṃ vaṃ śaṃ ṣaṃ saṃ haṃ kṣaṃ aṃ manobuddhyahaṃkāracittātmane aḥ astrāya phaṭ || evamātmani deve ca kṛtvā devaṃ spṛṣṭvā japet || ॐ āṃ hrīṃ krauṃ yaṃ raṃ laṃ vaṃ śaṃ ṣaṃ saṃ haṃ saḥ devasya prāṇā iha prāṇāḥ || ॐ āṃ hrīṃ haṃ saḥ devasya jīva iha sthitaḥ || ॐ āṃ hrīṃ 0 haṃ saḥ devasya sarvedriyāṇi || ॐ āṃ hrīṃ 0 haṃ saḥ devasya vāṅmanaścakṣuḥśrotraghrāṇaprāṇā ihāgatya svastaye sukhena suciraṃ tiṣṭhaṃtu svāhā || arcāhṛdyaṃguṣṭhaṃ dattvā japet || “asyai prāṇāḥ pratiṣṭhaṃtu asyai prāṇāścaraṃtu ca || asyai devatvamarcāyai mā maheti ca kaśca na || ” praṇavena saṃnirudhya sajīvaṃ dhyātvā dhruvādyauriti ṛcaṃca japitvā karṇe gāyatrīṃ devamaṃtraṃ ca japitvā puruṣasūktenopasthāya pādanābhiśiraḥ spṛṣṭvā || ihaivaidhīti trijapet || tataḥ kartā “svāgataṃ devadeveśa madbhāgyāttvamihāgataḥ || prākṛtaṃ tvamadṛṣṭvā māṃ bālavatparipālaya || dharmārthakāmasiddhyarthaṃ sthiro bhava śivāya naḥ || sānnidhyaṃ tu tadā deva svarcāyāṃ parikalpaya || yāvaccaṃdrāvanīsūryāstiṣṭhantyapratighātinaḥ || tāvattvayātra deveśa stheyaṃ bhaktānukaṃpayā || bhagavandevadeveśa tvaṃ pitā sarvadehinām || yena rūpeṇa bhagavaṃstvayā vyāptaṃ carācaram || tena rūpeṇa deveśa svārccāyāṃ sannidhau bhava ” iti namet || athācāryaḥ kartā vā liṃgamarcā vā bhūḥ puruṣamāvāhayāmi || bhuvaḥ puruṣamāvāha0 || svaḥ puruṣa0 || bhūrbhuvaḥsvaḥ puruṣa0 || ityāvāhya praṇavenāsanaṃ dattvā dūrvāśyāmākaviṣṇukrāṃtāpadmamiśraṃ pādyam || ॐ imā āpaḥ śivatamāḥ pūtāḥ pūtatamā medhyā medhyatamā amṛtā amṛtarasāḥ || pādyāstā juṣatāṃ pratigṛhyatāṃ pratigṛhṇātu bhagavān mahāviṣṇurviṣṇave nama iti pādyaṃ bhagavān mahādevo rudrāya nama iti liṃge || evaṃ devatāṃtareṣūhyam || imā āpaḥ śivatamā0 ācamanīyāstājuṣatāṃ pratigṛhya0 ityācamanam || imā ā0 arghyāstā0 ityarghyaṃ0 paṃcāmṛtasnānam || idaṃ maṃtraiḥ saṃsnāpya idaṃ viṣṇuriti viṣṇau namo astu nīlagrīvāyeti liṃge kaṃkaṇaṃ visṛjya vastraṃ yajñopavītaṃ ca dattvā || “ ime gaṃdhāḥ śubhā divyāḥ sarvagaṃdhairalaṃkṛtāḥ || pūtā brahma pavitreṇa pūtāḥ sūryasya raśmibhiḥ ” || pūtā ityādisūrvavaditi gandham || “ime mālyāḥ śubhā divyāḥ sarvamālyairalaṃkṛtāḥ || ” pūtā ityādi0 iti mālāḥ || ime puṣpā iti puṣpāṇi || vanaspatirasodbhūto0 dhūpoyaṃ pratigṛhyatām || “pratigṛhṇātu bhagavānityādi || jyotiḥ śukraṃ ca tejaśca devānāṃ satataṃ priyam || bhāskaraḥ sarvabhūtānāṃ dīpo0 tām || ” pratigṛhṇātu bhagavāniti dīpaṃ dattvā || viṣṇau saṃkarṣaṇādidvādaśanāmabhiḥ puṣpāṇi samarpya taireva tarpaṇaṃ kṛtvā pāyasaguḍaudanacitraudanāni pavitraṃ te vitatamiti nivedya saṃkarṣaṇādināmabhirdvādaśagṛhāsiddhānnakṛsarāhutīrhutvā kṛsareṇaiva śārṅgiṇe0 śriyai0 sarasvatyai0 viṣṇave0 iti hutvā || viṣṇornukaṃ0 tadasya priyam0 pratadviṣṇu0 paromātrayā0 vicakrame0 trirdevaḥ pṛthivīṃ0 itiṣaṇmaṃtrai-

⟨Now the procedure common, for the most part, to the worship of a fixed and of a movable ⟨image⟩.⟩ "oṃ ṭaṃ ṭhaṃ ḍaṃ ḍhaṃ ṇaṃ uṃ, to the Self that is ear, skin, eye, tongue and nose, ūṃ, to the tuft, vaṣaṭ. oṃ taṃ thaṃ daṃ dhaṃ naṃ eṃ, to the Self that is speech, hand, foot, anus and generative organ, aiṃ, to the armour, huṃ. oṃ paṃ phaṃ baṃ bhaṃ maṃ oṃ, to the Self that is speaking, taking, moving, excreting and delight, auṃ, to the three eyes, vauṣaṭ. oṃ yaṃ raṃ laṃ vaṃ śaṃ ṣaṃ saṃ haṃ kṣaṃ aṃ, to the Self that is mind, intellect, I-sense and thought, aḥ, to the missile, phaṭ." Having done this upon himself and upon the god, he should touch the god and mutter: "oṃ āṃ hrīṃ krauṃ yaṃ raṃ laṃ vaṃ śaṃ ṣaṃ saṃ haṃ saḥ — the god's breaths are here the breaths. oṃ āṃ hrīṃ haṃ saḥ — the god's life stands here. oṃ āṃ hrīṃ… haṃ saḥ — the god's every sense-organ. oṃ āṃ hrīṃ… haṃ saḥ — let the god's speech, mind, eye, ear, nose and breaths come here and abide long and happily, for ⟨our⟩ well-being, svāhā." Having laid his thumb on the heart of the image, he should mutter: "Let the breaths be established in this image, let the breaths move in this image; let there be godhead for this image — mā maha, ⟨says⟩ no one at all." Having shut ⟨the breaths⟩ in with the praṇava ⟨oṃ⟩, having meditated on him as alive, having muttered the ṛc dhruvā dyauḥ, having muttered the gāyatrī and the god's own mantra into his ear, having attended upon him with the Puruṣasūkta, and having touched his feet, navel and head, he should mutter iha evaidhi ⟨"be here indeed"⟩ three times. Then the performer should bow, ⟨saying⟩: "Welcome, O lord of the lords of the gods: by my good fortune thou hast come here. Not regarding me as a common man, protect me as a child. For the attainment of dharma, artha and kāma, be steady for our welfare. Then, O god, establish thy presence in thy own image. As long as the moon, the earth and the sun stand unhindered, so long, O lord of gods, must thou remain here, out of pity for thy devotees. O blessed one, O lord of the lords of the gods, thou art the father of all embodied beings. In whatever form, O blessed one, the moving and the unmoving world is pervaded by thee, in that form, O lord of gods, be present in thy own image." Then the ācārya, or the performer — with the liṅga or with the image — should invoke ⟨him⟩ with "bhūḥ, I invoke the Puruṣa", "bhuvaḥ, I invoke the Puruṣa", "svaḥ, ⟨I invoke⟩ the Puruṣa", "bhūr bhuvaḥ svaḥ, ⟨I invoke⟩ the Puruṣa"; and having given a seat with the praṇava, ⟨he gives⟩ the pādya ⟨water for the feet⟩ mixed with dūrvā, śyāmāka, viṣṇukrāntā and lotus: "oṃ, these waters, most auspicious, purified and most pure, clean and most clean, immortal and of the savour of nectar — let him enjoy them as pādya, let them be accepted, let the blessed Mahāviṣṇu accept them; homage to Viṣṇu" — thus the pādya; and in the case of a liṅga, "let the blessed Mahādeva ⟨accept them⟩; homage to Rudra." It is to be altered in the same way for other deities. "These waters most auspicious… let him enjoy them as ācamanīya ⟨water for sipping⟩, let them be accepted…" — thus the ācamana. "These waters… as arghya ⟨the respectful offering⟩…" — thus the arghya. Then the bath with the pañcāmṛta ⟨the five sweet substances⟩. Having bathed him with these mantras, and having released the kaṅkaṇa ⟨the protective thread-bracelet⟩ — with idaṃ viṣṇuḥ in the case of Viṣṇu, with namo astu nīlagrīvāya in the case of a liṅga — he should give a garment and the sacred thread. "These scents, auspicious and divine, adorned with every fragrance, purified by the strainer of Brahman, purified by the rays of the sun" — and from pūtāḥ onward as before: thus the scent. "These garlands, auspicious and divine, adorned with every garland" — pūtāḥ and the rest: thus the garlands. "These flowers…" — thus the flowers. "Arisen from the sap of the lord of the forest… let this incense be accepted; let the blessed one accept it", and so on. "Light and brightness and radiance, ever dear to the gods; the sun, ⟨the light⟩ of all beings — let this lamp ⟨be accepted⟩"; having given the lamp with "let the blessed one accept it", then, in the case of Viṣṇu, having offered flowers with the twelve names beginning with Saṅkarṣaṇa, having made the tarpaṇa ⟨libation⟩ with those same names, having presented milk-rice, jaggery-rice and mixed rice with pavitraṃ te vitatam, having offered with the names beginning with Saṅkarṣaṇa twelve oblations of food cooked at home and of kṛsara ⟨rice mixed with sesame⟩, and having offered with kṛsara alone — "to Śārṅgin…", "to Śrī…", "to Sarasvatī…", "to Viṣṇu…" — he should offer with the six mantras viṣṇor nu kam…, tad asya priyam…, pra tad viṣṇuḥ…, paro mātrayā…, vi cakrame…, trir devaḥ pṛthivīm—

अथ प्रायः स्थिरचल्लार्चयोः साधारणप्रयोगः ।

र्जुहुयात् ॥ लिंगे तु दीपांतं कृत्वा भवाय देवाय० शर्वाय ईशानाय देवाय० पशुपतये दे० रुद्राय देवाय० उग्राय दे० भीमाय दे० महते देवाय नम इति पुष्पाणि दत्त्वा तैरेव तर्पणं कृत्वा पवित्रं ते इति पायसं गुडौदनं च निवेद्य भवाय देवाय स्वाहेत्याद्यष्टाभिः कृसरं जुहुयात् ॥ तिलमिश्रौदनः कृसरः ॥ भवस्य देवस्य पत्न्यै स्वाहेत्याद्यष्टभिर्गुडौदनं हुत्वा ॥ भवस्य देवस्य सुताय स्वाहेत्याद्यष्टभिर्हरिद्रौदनं हुत्वा त्र्यंबकं० ॥ मानोमहांतं० ॥ मानस्तोके० आरात्ते० विकिरिद० सहस्राणि सहस्र० इति द्वादश ऋचः ॥ एतैः कृसरं हुत्वा ॥ शिवाय० शंकराय० सहमानाय० शितिकंठाय० कपर्दिने० ताम्राय० अरुणाय० अपगुरमाणाय० हिरण्यबाहवे० शष्पिंजराय० बभ्लुशाय० हिरण्यायेति द्वादशनामभिर्जुहुयात् स्विष्टकृदादिहोमशेषं समाप्य पूर्वोक्तसर्वहविर्भिर्विष्णवे लिंगाय वा बलिं दद्यात् ॥ मंत्रस्तु “त्वामेकमाद्यं पुरुषं पुरातनं नारायणं विश्वसृजं यजामहे ॥ त्वमेव यज्ञो विहितो विधेयस्त्वमात्मात्मन्प्रतिगृह्णीष्व हव्यम्” ॥ लिंगे तु नारायणपदे रुद्रं शिवमिति वदेत् ॥ अश्वत्थपर्णे भूर्भुवः स्वरोमिति हुतशेषं निधाय प्रदक्षिणीकृत्य ॥ विश्वभुजे सर्वभुजे आत्मने परमात्मने नम इति नत्वाचार्याय द्वादश तिस्र एकां वा गां दत्त्वा ऋत्विग्भ्यो दक्षिणां दत्त्वा शतं द्वादश वा विप्रान्भोजयेदिति ॥ प्रासादे नूतने जलाशयोक्तप्रतिष्ठाविधिः कार्यः ॥ तत्र गोरुत्तारणपात्रीप्रक्षेपादि न कुर्यात् ॥ वारुणहोमस्थाने वास्तुहोमः ॥ इति स्थिरार्चाचलार्चयोः प्रतिष्ठाप्रयोगः ॥

rjuhuyāt || liṃge tu dīpāṃtaṃ kṛtvā bhavāya devāya0 śarvāya īśānāya devāya0 paśupataye de0 rudrāya devāya0 ugrāya de0 bhīmāya de0 mahate devāya nama iti puṣpāṇi dattvā taireva tarpaṇaṃ kṛtvā pavitraṃ te iti pāyasaṃ guḍaudanaṃ ca nivedya bhavāya devāya svāhetyādyaṣṭābhiḥ kṛsaraṃ juhuyāt || tilamiśraudanaḥ kṛsaraḥ || bhavasya devasya patnyai svāhetyādyaṣṭabhirguḍaudanaṃ hutvā || bhavasya devasya sutāya svāhetyādyaṣṭabhirharidraudanaṃ hutvā tryaṃbakaṃ0 || mānomahāṃtaṃ0 || mānastoke0 ārātte0 vikirida0 sahasrāṇi sahasra0 iti dvādaśa ṛcaḥ || etaiḥ kṛsaraṃ hutvā || śivāya0 śaṃkarāya0 sahamānāya0 śitikaṃṭhāya0 kapardine0 tāmrāya0 aruṇāya0 apaguramāṇāya0 hiraṇyabāhave0 śaṣpiṃjarāya0 babhluśāya0 hiraṇyāyeti dvādaśanāmabhirjuhuyāt sviṣṭakṛdādihomaśeṣaṃ samāpya pūrvoktasarvahavirbhirviṣṇave liṃgāya vā baliṃ dadyāt || maṃtrastu “tvāmekamādyaṃ puruṣaṃ purātanaṃ nārāyaṇaṃ viśvasṛjaṃ yajāmahe || tvameva yajño vihito vidheyastvamātmātmanpratigṛhṇīṣva havyam” || liṃge tu nārāyaṇapade rudraṃ śivamiti vadet || aśvatthaparṇe bhūrbhuvaḥ svaromiti hutaśeṣaṃ nidhāya pradakṣiṇīkṛtya || viśvabhuje sarvabhuje ātmane paramātmane nama iti natvācāryāya dvādaśa tisra ekāṃ vā gāṃ dattvā ṛtvigbhyo dakṣiṇāṃ dattvā śataṃ dvādaśa vā viprānbhojayediti || prāsāde nūtane jalāśayoktapratiṣṭhāvidhiḥ kāryaḥ || tatra goruttāraṇapātrīprakṣepādi na kuryāt || vāruṇahomasthāne vāstuhomaḥ || iti sthirārcācalārcayoḥ pratiṣṭhāprayogaḥ ||

⟨Now the procedure common, for the most part, to the worship of a fixed and of a movable ⟨image⟩.⟩ —he should offer. But in the case of a liṅga, having done everything down to the lamp, he should give flowers with "to the god Bhava…", "to Śarva…", "to the god Īśāna…", "to Paśupati…", "to the god Rudra…", "to Ugra…", "to Bhīma…", "homage to the great god"; make the tarpaṇa ⟨libation⟩ with those same names; present milk-rice and jaggery-rice with pavitraṃ te; and offer kṛsara with the eight beginning "to the god Bhava, svāhā". Kṛsara is rice mixed with sesame. Having offered jaggery-rice with the eight beginning "to the wife of the god Bhava, svāhā", and turmeric-rice with the eight beginning "to the son of the god Bhava, svāhā", and ⟨having taken⟩ tryambakam…, mā no mahāntam…, mā nas toke…, ārāt te…, vikirida…, sahasrāṇi sahasraśaḥ… — these twelve ṛcs — he should offer kṛsara with them. He should offer with the twelve names "to Śiva…", "to Śaṅkara…", "to Sahamāna…", "to Śitikaṇṭha…", "to Kapardin…", "to Tāmra…", "to Aruṇa…", "to Apagurmāṇa…", "to Hiraṇyabāhu…", "to Śaṣpiñjara…", "to Babhluśa…", "to Hiraṇya". Having completed the remainder of the homa beginning with the sviṣṭakṛt, he should give bali ⟨a food-offering⟩ to Viṣṇu, or to the liṅga, with all the oblation materials named before. The mantra is: "Thee alone, the first and ancient Puruṣa, Nārāyaṇa, the maker of the universe, do we worship. Thou art the sacrifice, thou art what is ordained and what is to be accomplished; thou art the Self — O Self, accept this oblation." In the case of a liṅga he should say "Rudra" or "Śiva" in place of the word "Nārāyaṇa". Having laid the remains of the offering on an aśvattha leaf with "bhūr bhuvaḥ svar oṃ", and having made the circumambulation, he should bow with "homage to the all-enjoying, to the all-devouring, to the Self, to the Supreme Self"; then give the ācārya twelve cows, or three, or one; give dakṣiṇā ⟨the fee⟩ to the ṛtvijs; and feed a hundred brāhmaṇas, or twelve. For a new temple, the rule of installation stated for a reservoir is to be followed. There he should not perform the leading out of the cow, the throwing in of the vessel, and the rest. In place of the Vāruṇa homa there is the Vāstu homa. This is the procedure of installation for the fixed image and for the movable image.

अथातोपि संक्षिप्त एकाध्वरविधानेन चलप्रतिष्ठाप्रयोगः ।

संकल्पादिनांदीश्राद्धांतं प्राग्वत् ॥ एकमाचार्यं वृणुयात् ॥ आचार्योमुकदेवप्रतिष्ठाकर्म करिष्ये इत्यादिसर्षपविकिरणान्ते सर्वतोभद्रमंडले प्राग्वन्नामभिर्ब्रह्मादिमंडलदेवता आवाह्य संपूज्य यथागृह्यमग्निं प्रतिष्ठाप्यान्वादध्यात् ॥ आज्यभागांते स्थाप्यदेवतां सहस्रमष्टोत्तरशतं वा समिदाज्यचरुतिलद्रव्यैर्ब्रह्मादिमंडलदेवताः प्रत्येकं दशदश तिलाज्याहुतिभिः शेषेणेत्यादि ॥ तूष्णीं निर्वापप्रोक्षणे आज्यभागांते तडागनदीतीरगोष्ठचत्वरपर्वतगजाश्वह्रदवल्मीकसंगमेति दशमृद्भिरष्टवारं देवं संस्नाप्य पंचगव्यैः क्रमेण स्थापयित्वा दूर्वासिद्धार्थपल्लवोपेतैरष्टकलशैरापोहिष्ठादिमन्त्रैरभिषिच्याग्न्युत्तारणं कुर्यात् ॥ सर्वतोभद्रपीठे देवमुपवेश्य नाम्ना वस्त्रगन्धधूपादि दत्त्वाष्टदिक्षु पल्लवादियुतोदकुंभानष्टौ दीपांश्च संस्थाप्य प्राग्वन्नेत्रोन्मीलनं चित्रान्नेन बलिं दत्त्वा पुरुषसूक्तेन स्तुत्वोक्तद्रव्यचतुष्टयं स्थाप्यदेवमंत्रेण हुत्वा एकैकद्रव्यहोमांते देवं स्पृशेत् । आज्यहोमे कुंभे संपातान् क्षिपेत् ॥ मंडलदेवताभ्यो हुत्वा होमशेषं समाप्य पूर्णाहुतिं कुर्यात् ॥ ततः पूर्वोक्तरीत्या सूक्तन्यासावाहनप्राणप्रतिष्ठांतं कृत्वा इहैवैधीति ऋचं पुरुषसूक्तं च जपित्वा मूलमंत्रादिनावाहनादिपंचामृतस्नानांते संपातोदकैरिमा आपः शिवतमा इत्यादिनाभिषेकः ॥ वस्त्रादिनैवेद्यांतं प्राग्वत् ॥ तांबूलफलदक्षिणानीराजननमस्कारप्रदक्षिणादि विधाय ॥ पुष्पांजलिं दत्त्वा साचार्यः कर्ता देवं नत्वा क्षमाप्याचार्यदक्षिणां तेऽष्टकुंभोदकैर्यजमानाभिषेकः ॥ विष्णुं स्मृत्वा कर्मेश्वरेर्पयेदिति संक्षेपः ॥

saṃkalpādināṃdīśrāddhāṃtaṃ prāgvat || ekamācāryaṃ vṛṇuyāt || ācāryomukadevapratiṣṭhākarma kariṣye ityādisarṣapavikiraṇānte sarvatobhadramaṃḍale prāgvannāmabhirbrahmādimaṃḍaladevatā āvāhya saṃpūjya yathāgṛhyamagniṃ pratiṣṭhāpyānvādadhyāt || ājyabhāgāṃte sthāpyadevatāṃ sahasramaṣṭottaraśataṃ vā samidājyacarutiladravyairbrahmādimaṃḍaladevatāḥ pratyekaṃ daśadaśa tilājyāhutibhiḥ śeṣeṇetyādi || tūṣṇīṃ nirvāpaprokṣaṇe ājyabhāgāṃte taḍāganadītīragoṣṭhacatvaraparvatagajāśvahradavalmīkasaṃgameti daśamṛdbhiraṣṭavāraṃ devaṃ saṃsnāpya paṃcagavyaiḥ krameṇa sthāpayitvā dūrvāsiddhārthapallavopetairaṣṭakalaśairāpohiṣṭhādimantrairabhiṣicyāgnyuttāraṇaṃ kuryāt || sarvatobhadrapīṭhe devamupaveśya nāmnā vastragandhadhūpādi dattvāṣṭadikṣu pallavādiyutodakuṃbhānaṣṭau dīpāṃśca saṃsthāpya prāgvannetronmīlanaṃ citrānnena baliṃ dattvā puruṣasūktena stutvoktadravyacatuṣṭayaṃ sthāpyadevamaṃtreṇa hutvā ekaikadravyahomāṃte devaṃ spṛśet | ājyahome kuṃbhe saṃpātān kṣipet || maṃḍaladevatābhyo hutvā homaśeṣaṃ samāpya pūrṇāhutiṃ kuryāt || tataḥ pūrvoktarītyā sūktanyāsāvāhanaprāṇapratiṣṭhāṃtaṃ kṛtvā ihaivaidhīti ṛcaṃ puruṣasūktaṃ ca japitvā mūlamaṃtrādināvāhanādipaṃcāmṛtasnānāṃte saṃpātodakairimā āpaḥ śivatamā ityādinābhiṣekaḥ || vastrādinaivedyāṃtaṃ prāgvat || tāṃbūlaphaladakṣiṇānīrājananamaskārapradakṣiṇādi vidhāya || puṣpāṃjaliṃ dattvā sācāryaḥ kartā devaṃ natvā kṣamāpyācāryadakṣiṇāṃ te'ṣṭakuṃbhodakairyajamānābhiṣekaḥ || viṣṇuṃ smṛtvā karmeśvarerpayediti saṃkṣepaḥ ||

⟨Now, briefer even than this, the procedure for installing a movable ⟨image⟩ by the rule of a single fire-rite.⟩ From the saṅkalpa ⟨the declaration of intent⟩ to the end of the nāndīśrāddha as before. He should choose a single ācārya. The ācārya, saying "I shall perform the rite of installation of such-and-such a god", and so on down to the scattering of the mustard seeds, should invoke by their names, as before, the maṇḍala deities beginning with Brahmā into the sarvatobhadra maṇḍala, worship them, establish the fire according to his own gṛhya ⟨domestic rule⟩, and perform the anvādhāna ⟨the laying of fuel with the declaration of the offerings to come⟩. At the end of the ājyabhāga ⟨he names⟩ the deity to be installed, a thousand times or a hundred and eight times, with the substances fuel-stick, ghee, caru and sesame; and the maṇḍala deities beginning with Brahmā, ten oblations of sesame and ghee for each; and with the remainder ⟨the sviṣṭakṛt⟩ and so on. The scattering out of the grain and the sprinkling are done in silence. At the end of the ājyabhāga, having bathed the god eight times with the ten earths — those of a tank, a river bank, a cow-pen, a crossroads, a mountain, an elephant ⟨stall⟩, a horse ⟨stall⟩, a lake, an ant-hill and a confluence — having established him in order with the pañcagavya, and having sprinkled him with eight jars furnished with dūrvā grass, white mustard and sprigs, with the mantras āpo hi ṣṭhā and the rest, he should perform the carrying round of the fire. Having seated the god on the sarvatobhadra pedestal, having given garment, scent, incense and the rest with the ⟨proper⟩ name, having set up in the eight directions eight water-jars furnished with sprigs and the rest and eight lamps, having done the opening of the eyes as before, having given bali ⟨a food-offering⟩ with variegated rice, having praised him with the Puruṣasūkta, and having offered the four substances named with the mantra of the god to be installed, he should touch the god at the end of the offering of each single substance. In the ghee offering he should throw the saṃpātas ⟨the drops of offered ghee⟩ into the jar. Having offered to the maṇḍala deities and completed the remainder of the homa, he should make the pūrṇāhuti ⟨the full oblation⟩. Then, having done in the manner stated before ⟨everything⟩ from the sūkta, the nyāsa and the invocation down to the prāṇapratiṣṭhā, and having muttered the ṛc iha evaidhi and the Puruṣasūkta, and ⟨having done⟩ from the invocation with the mūlamantra ⟨root-mantra⟩ and the rest down to the bath with pañcāmṛta, there is the sprinkling with the saṃpāta-waters with imā āpaḥ śivatamāḥ and the rest. From the garment down to the food-offering as before. Having performed the betel, the fruit, the fee, the waving of lights, the salutation, the circumambulation and the rest, and having given a handful of flowers, the performer together with the ācārya should bow to the god and beg his pardon; ⟨he gives⟩ the ācārya's fee; then the sprinkling of the yajamāna with the water of those eight jars. Having remembered Viṣṇu, he should make over the rite to the Lord. This is the short form.

अथ पुनरर्चानिमित्तानि पुनः प्रतिष्ठा ।

मद्यचांडालस्पृष्टा वह्निदग्धा विप्ररक्तदूषिता शवपापिस्पृष्टा च प्रतिमा पुनःसंस्कार्या ॥ खंडिते स्फुटिते स्थानभ्रंशे पूजनाभावे श्वगर्दभादिस्पर्शे पतितरजस्वलाचौरैः स्पर्शे च पुनः प्रतिष्ठा ॥ खंडितां भग्नां विधिनोद्धृत्यान्यां संस्थाप्यार्चाया भंगचौर्यादौ तद्दिने उपवासः ॥ ताम्रादिधातुमूर्तीनां चोरचांडालादिस्पर्शे ताम्रादिधातूक्तशुद्धिं कृत्वा पुनः प्रतिष्ठा ॥ पूर्वं प्रतिष्ठितस्याबुद्धिपूर्वकमेकरात्रमेकमासं द्विमासं वार्चनादिविच्छेदे शूद्ररजस्वलाद्युपस्पर्शने वा जलाधिवासं कृत्वा कलशेन स्नापयेत् ॥ ततः पंचगव्येन स्नापयित्वाऽष्टसहस्रमष्टशतमष्टाविंशतिसंख्यं वा कलशैः शुद्धोदकेन पुरुषसूक्तेन स्नपयेत् ॥ गंधपुष्पादिना पूजयित्वा गुडौदनं निवेदयेदिति शुद्धिः ॥ बुद्धिपूर्व पूजनविच्छेदे शूद्रस्पर्शादौ च पुनः प्रतिष्ठयैव शुद्धिः ॥ अन्ये तु ॥ “एकाहपूजाविहतौ कुर्याद्विगुणमर्चनम् ॥ द्विरात्रे तु महापूजां संप्रोक्षणमतः परम् ॥” मासादूर्ध्वं पूजाविहतौ पुनः प्रतिष्ठा प्रोक्षणविधिर्वा कार्य इत्याहुः ॥ पुनःप्रतिष्ठादि मलमासशुक्रास्तादावपि कार्यम् ॥

madyacāṃḍālaspṛṣṭā vahnidagdhā vipraraktadūṣitā śavapāpispṛṣṭā ca pratimā punaḥsaṃskāryā || khaṃḍite sphuṭite sthānabhraṃśe pūjanābhāve śvagardabhādisparśe patitarajasvalācauraiḥ sparśe ca punaḥ pratiṣṭhā || khaṃḍitāṃ bhagnāṃ vidhinoddhṛtyānyāṃ saṃsthāpyārcāyā bhaṃgacauryādau taddine upavāsaḥ || tāmrādidhātumūrtīnāṃ coracāṃḍālādisparśe tāmrādidhātūktaśuddhiṃ kṛtvā punaḥ pratiṣṭhā || pūrvaṃ pratiṣṭhitasyābuddhipūrvakamekarātramekamāsaṃ dvimāsaṃ vārcanādivicchede śūdrarajasvalādyupasparśane vā jalādhivāsaṃ kṛtvā kalaśena snāpayet || tataḥ paṃcagavyena snāpayitvā'ṣṭasahasramaṣṭaśatamaṣṭāviṃśatisaṃkhyaṃ vā kalaśaiḥ śuddhodakena puruṣasūktena snapayet || gaṃdhapuṣpādinā pūjayitvā guḍaudanaṃ nivedayediti śuddhiḥ || buddhipūrva pūjanavicchede śūdrasparśādau ca punaḥ pratiṣṭhayaiva śuddhiḥ || anye tu || “ekāhapūjāvihatau kuryādviguṇamarcanam || dvirātre tu mahāpūjāṃ saṃprokṣaṇamataḥ param ||” māsādūrdhvaṃ pūjāvihatau punaḥ pratiṣṭhā prokṣaṇavidhirvā kārya ityāhuḥ || punaḥpratiṣṭhādi malamāsaśukrāstādāvapi kāryam ||

⟨Now the occasions for worshipping again, and the re-installation ⟨of the image⟩.⟩ An image touched by liquor or by a caṇḍāla, burnt by fire, defiled by the blood of a brāhmaṇa, or touched by a corpse or by a sinner, is to be consecrated again. If it is chipped, cracked, fallen from its place; if worship has ceased; if it is touched by a dog, an ass or the like, or touched by an outcaste, by a menstruating woman or by thieves — there is a re-installation. Having removed by the ⟨prescribed⟩ rule an image that is chipped or broken, and having installed another: on the breaking, the theft and the like of an image there is a fast on that day. For images of copper and other metals, when they are touched by a thief, a caṇḍāla or the like, the purification prescribed for copper and the other metals is to be performed, and then a re-installation. If, in the case of an image installed earlier, the worship and the rest has been interrupted unintentionally for one night, for one month or for two months, or if it has been touched by a śūdra, a menstruating woman or the like, he should lay it in water and bathe it with a jar. Then, having bathed it with pañcagavya ⟨the five products of the cow⟩, he should bathe it with pure water from jars to the number of a thousand and eight, or a hundred and eight, or twenty-eight, with the Puruṣasūkta. Having worshipped it with scent, flowers and the rest, he should present jaggery-rice. This is the purification. But if the worship has been interrupted deliberately, and in the case of the touch of a śūdra and the like, the purification is by a fresh installation alone. Others, however, ⟨say⟩: "If the worship is broken for one day he should perform the worship twofold; if for two nights, a great worship; beyond that, a sprinkling." And they say that if the worship is broken for more than a month, a re-installation or the rite of sprinkling is to be done. A re-installation and the rest may be done even in a malamāsa ⟨an intercalary month⟩, during the setting of Venus, and so on.

अथ देवालयादिभंगे विचारः ।

देवालयवापीकूपतडागभेदने आरामसेतुसभाभंगे इदं विष्णुर्मानस्तोके विष्णोः कर्माणि पादोस्येति चतस्र आज्याहुतीर्हुत्वा ब्राह्मणान् भोजयेदिति ॥ अथ प्रोक्षणविधिः ॥ देवमुद्वास्य पंचवारं मृज्जलैः प्रक्षाल्य पंचगव्यैः स्नापयित्वा कुशोदकैर्विशोध्य मूलेनाष्टोत्तरशतवारं प्रोक्ष्य मूलेन मूर्धादिपीठांतं संस्पृश्य तत्त्वन्यासलिपिन्यासमंत्रन्यासपूर्वकं प्राणप्रतिष्ठां कृत्वा महापूजां कुर्यात् ॥ ‘पूजाहीनादिषु ह्येष संप्रोक्षणविधिः स्मृतः ॥’

devālayavāpīkūpataḍāgabhedane ārāmasetusabhābhaṃge idaṃ viṣṇurmānastoke viṣṇoḥ karmāṇi pādosyeti catasra ājyāhutīrhutvā brāhmaṇān bhojayediti || atha prokṣaṇavidhiḥ || devamudvāsya paṃcavāraṃ mṛjjalaiḥ prakṣālya paṃcagavyaiḥ snāpayitvā kuśodakairviśodhya mūlenāṣṭottaraśatavāraṃ prokṣya mūlena mūrdhādipīṭhāṃtaṃ saṃspṛśya tattvanyāsalipinyāsamaṃtranyāsapūrvakaṃ prāṇapratiṣṭhāṃ kṛtvā mahāpūjāṃ kuryāt || ‘pūjāhīnādiṣu hyeṣa saṃprokṣaṇavidhiḥ smṛtaḥ ||’

⟨Now the consideration when a temple and the like is broken.⟩ If a temple, a step-well, a well or a tank is broken into, or a garden, a bridge or an assembly-hall is damaged, he should offer four oblations of ghee with idaṃ viṣṇuḥ, mā nas toke, viṣṇoḥ karmāṇi and pādo'sya, and should feed brāhmaṇas. Now the rule of sprinkling. Having dismissed the god ⟨from the image⟩, washed it five times with earth and water, bathed it with pañcagavya ⟨the five products of the cow⟩, purified it with kuśa-water, sprinkled it a hundred and eight times with the mūlamantra ⟨the root-mantra⟩, and touched it with the mūlamantra from the head down to the pedestal, he should perform the prāṇapratiṣṭhā ⟨the infusing of the breaths⟩, preceded by the tattvanyāsa, the lipinyāsa ⟨the placing of the letters⟩ and the mantranyāsa, and then perform a great worship. "For this rite of sprinkling is prescribed in the case of ⟨images⟩ deprived of worship and the like."

अथ जीर्णोद्धारविधिः ।

स च लिंगादौ भग्ने दग्धे वा कार्यः ॥ अयं चानादिसिद्धप्रतिष्ठितलिंगादौ भंगादिदोषेपि न कार्यः ॥ तत्र तु महाभिषेकः कार्यः ॥ कर्तामुकदेवस्य जीर्णोद्धारं करिष्ये इत्युक्त्वा नांदीश्राद्धांतं कृत्वाचार्यं वृत्वा पीठे मंडलदेवता आवाह्य लिंगे ॐ व्यापकेश्वरहृदयाय नमः॥ ॐ व्यापकेश्वरशिरसे स्वाहेत्यादिषडंगं कृत्वा देवतांतरे मूलमंत्रेण षडंगं कृत्वार्चयेत् ॥ अघोरेति मंत्रमष्टोत्तरशतं जपित्वाग्निं प्रतिष्ठाप्य ॥ अघोरेण घृताक्तसर्षपैः सहस्रं हुत्वेंद्रादिभ्यो नाम्ना बलिं दत्त्वा जीर्णं देवं प्रणवेन संपूज्य साज्यतिलैर्मंडलदेवताहोमं कृत्वा प्रार्थयेत् ॥ “ जीर्णभग्नमिदं चैवं सर्वदोषवहं नृणाम् ॥ अस्योद्धारे कृते शांतिः शास्त्रेस्मिन्कथिता त्वया ॥ जीर्णोद्धारविधानं च नृपराष्ट्रहितावहम् ॥ तदधस्तिष्ठतां देव प्रहरामि तवाज्ञया ॥” क्षीराज्यमधुदूर्वासमिद्भिर्देवमंत्रेणाष्टोत्तरशतं हुत्वा तिलैः सहस्रं हुत्वा पायसेन शतं हुत्वा लिंगं प्रार्थयेत्॥“लिंगरूपं समागत्य येनेदं समाधिष्ठितम् ॥ यायास्त्वं संमितं स्थानं संत्यज्यैव शिवाज्ञया ॥ १ ॥ अत्र स्थाने च या विद्या सर्वविद्येश्वरैर्युता ॥ शिवेन सह संतिष्ठ ” इति मंत्रितजलेनाभिषिच्य विसर्जयेत् ॥ अस्त्रमंत्रितेन खनित्रेण खात्वा लिंगमादाय वामदेवमंत्रेण नद्यादौ क्षिपेत् ॥ मूर्तिं प्रणवेन क्षिपेत् ॥ दारुजं मधुनाभ्यज्याघोरेण दहेत् ॥ हेमादिमयं योग्यं कृत्वा तत्रैव स्थापयेत् ॥ ततः शांत्यर्थमघोरेण घृतक्षीरमध्वक्तैस्तिलैः सहस्रं हुत्वा प्रार्थयेत् ॥ “भगवन्भूतभव्येश लोकनाथ जगत्पते ॥ जीर्णलिंगसमुद्धारः कृतस्ते चाज्ञया मया ॥ अग्निना दारुजं दग्धं क्षिप्तं शैलादिकं जले ॥ प्रायश्चित्ताय देवेश अघोरास्त्रेण तर्पितम् ॥ जानतोऽजानतो वापि यथोक्तं न कृतं यदि ॥ तत्सर्वं पूर्णमेवास्तु त्वत्प्रसादान्महेश्वर ॥” ॥ अथ यजमानः प्रार्थयेत् ॥ “गोविप्रशिल्पिभूपानामाचार्यस्य च यज्वनः ॥ शांतिर्भवतु देवेश अच्छिद्रं जायतामिदम् ॥” मूर्तौ तु विशेषः ॥ “त्वत्प्रसादेन निर्विघ्नं देहं निर्मापयत्यसौ ॥ वासं कुरु सुरश्रेष्ठ तावत्त्वं चाल्पके गृहे ॥ वस क्लेशं सहित्वेह मूर्त्तौ वै तव पूर्ववत् ॥ यावत्कारयते भक्तः कुरु तस्य च वांछितम् ॥” ततो नवां मूर्तिं लिंगं वा कृत्वोक्तविधिना प्रतिष्ठाकालानपेक्षया मासादर्वाक्स्थापयेत् ॥ इति जीर्णोद्धारः ॥

sa ca liṃgādau bhagne dagdhe vā kāryaḥ || ayaṃ cānādisiddhapratiṣṭhitaliṃgādau bhaṃgādidoṣepi na kāryaḥ || tatra tu mahābhiṣekaḥ kāryaḥ || kartāmukadevasya jīrṇoddhāraṃ kariṣye ityuktvā nāṃdīśrāddhāṃtaṃ kṛtvācāryaṃ vṛtvā pīṭhe maṃḍaladevatā āvāhya liṃge ॐ vyāpakeśvarahṛdayāya namaḥ|| ॐ vyāpakeśvaraśirase svāhetyādiṣaḍaṃgaṃ kṛtvā devatāṃtare mūlamaṃtreṇa ṣaḍaṃgaṃ kṛtvārcayet || aghoreti maṃtramaṣṭottaraśataṃ japitvāgniṃ pratiṣṭhāpya || aghoreṇa ghṛtāktasarṣapaiḥ sahasraṃ hutveṃdrādibhyo nāmnā baliṃ dattvā jīrṇaṃ devaṃ praṇavena saṃpūjya sājyatilairmaṃḍaladevatāhomaṃ kṛtvā prārthayet || “ jīrṇabhagnamidaṃ caivaṃ sarvadoṣavahaṃ nṛṇām || asyoddhāre kṛte śāṃtiḥ śāstresminkathitā tvayā || jīrṇoddhāravidhānaṃ ca nṛparāṣṭrahitāvaham || tadadhastiṣṭhatāṃ deva praharāmi tavājñayā ||” kṣīrājyamadhudūrvāsamidbhirdevamaṃtreṇāṣṭottaraśataṃ hutvā tilaiḥ sahasraṃ hutvā pāyasena śataṃ hutvā liṃgaṃ prārthayet||“liṃgarūpaṃ samāgatya yenedaṃ samādhiṣṭhitam || yāyāstvaṃ saṃmitaṃ sthānaṃ saṃtyajyaiva śivājñayā || 1 || atra sthāne ca yā vidyā sarvavidyeśvarairyutā || śivena saha saṃtiṣṭha ” iti maṃtritajalenābhiṣicya visarjayet || astramaṃtritena khanitreṇa khātvā liṃgamādāya vāmadevamaṃtreṇa nadyādau kṣipet || mūrtiṃ praṇavena kṣipet || dārujaṃ madhunābhyajyāghoreṇa dahet || hemādimayaṃ yogyaṃ kṛtvā tatraiva sthāpayet || tataḥ śāṃtyarthamaghoreṇa ghṛtakṣīramadhvaktaistilaiḥ sahasraṃ hutvā prārthayet || “bhagavanbhūtabhavyeśa lokanātha jagatpate || jīrṇaliṃgasamuddhāraḥ kṛtaste cājñayā mayā || agninā dārujaṃ dagdhaṃ kṣiptaṃ śailādikaṃ jale || prāyaścittāya deveśa aghorāstreṇa tarpitam || jānato'jānato vāpi yathoktaṃ na kṛtaṃ yadi || tatsarvaṃ pūrṇamevāstu tvatprasādānmaheśvara ||” || atha yajamānaḥ prārthayet || “govipraśilpibhūpānāmācāryasya ca yajvanaḥ || śāṃtirbhavatu deveśa acchidraṃ jāyatāmidam ||” mūrtau tu viśeṣaḥ || “tvatprasādena nirvighnaṃ dehaṃ nirmāpayatyasau || vāsaṃ kuru suraśreṣṭha tāvattvaṃ cālpake gṛhe || vasa kleśaṃ sahitveha mūrttau vai tava pūrvavat || yāvatkārayate bhaktaḥ kuru tasya ca vāṃchitam ||” tato navāṃ mūrtiṃ liṃgaṃ vā kṛtvoktavidhinā pratiṣṭhākālānapekṣayā māsādarvāksthāpayet || iti jīrṇoddhāraḥ ||

⟨Now the procedure for the renovation of what has fallen into decay ⟨jīrṇoddhāra⟩.⟩ It is to be performed when a liṅga or the like is broken or burnt. But in the case of a liṅga or the like that is beginningless and self-established, it is not to be performed even when there is the fault of breakage and so on; there a great consecration-bath is to be performed. The performer, having said "I shall perform the renovation of such-and-such a god", having done everything down to the nāndīśrāddha ⟨the auspicious offering to the ancestors⟩, having chosen an ācārya, and having invoked the maṇḍala deities onto the pedestal, should — in the case of a liṅga — perform the six-limbed nyāsa with "oṃ, homage to the heart of Vyāpakeśvara", "oṃ, to the head of Vyāpakeśvara, svāhā", and so on; and in the case of another deity perform the six-limbed nyāsa with the mūlamantra ⟨root-mantra⟩; and then worship. Having muttered the aghora mantra a hundred and eight times and established the fire, having offered a thousand ⟨oblations⟩ of mustard seeds smeared with ghee with the aghora ⟨mantra⟩, having given bali ⟨food-offerings⟩ to Indra and the rest by their names, having worshipped the worn-out god with the praṇava ⟨oṃ⟩, and having performed the homa to the maṇḍala deities with sesame together with ghee, he should pray: "This thing, worn out and broken, brings every fault upon men. When its raising up is done there is peace — so hast thou said in this śāstra; and the ordinance of renovation brings welfare to king and kingdom. Therefore, O god, by thy command I strike; let those who dwell beneath it ⟨depart⟩." Having offered a hundred and eight ⟨oblations⟩ of milk, ghee, honey, dūrvā and fuel-sticks with the god's mantra, a thousand with sesame, and a hundred with milk-rice, he should pray to the liṅga: "Thou by whom this was occupied, having come in the form of a liṅga — do thou by Śiva's command wholly leave ⟨it⟩ and go to the place appointed. ॥1॥ And the learning that is in this place, joined with the lords of all learning — abide thou together with Śiva." Having sprinkled it with water consecrated by that ⟨mantra⟩, he should dismiss ⟨the god⟩. Having dug with a spade consecrated by the astra ⟨missile⟩ mantra, he should take up the liṅga and cast it into a river or the like with the vāmadeva mantra; an image he should cast in with the praṇava. One made of wood he should smear with honey and burn with the aghora ⟨mantra⟩. One made of gold or the like he should make fit again and install in that very place. Then, for the sake of peace, having offered a thousand ⟨oblations⟩ of sesame smeared with ghee, milk and honey with the aghora ⟨mantra⟩, he should pray: "O blessed one, lord of what has been and what is to be, lord of the worlds, master of the universe! The raising up of the worn-out liṅga has been done by me, and by thy command. What was of wood has been burnt with fire; what was of stone and the like has been cast into the water; and for expiation, O lord of gods, ⟨thou hast been⟩ gratified with the aghora-astra. If, knowingly or unknowingly, anything has not been done as prescribed, let all of it be complete by thy grace, O Maheśvara." Then the yajamāna should pray: "O lord of gods, let there be peace for the cows, the brāhmaṇas, the craftsmen and the kings, for the ācārya and for the sacrificer, and let this be free from flaw." In the case of an image there is this special ⟨prayer⟩: "By thy grace this man is having a body made ⟨for thee⟩ without hindrance. Meanwhile, O best of the gods, take up thy dwelling in a small house. Bear the discomfort and dwell here in thy image as before, for as long as the devotee is having it made; and fulfil his wish." Then, having made a new image or liṅga, he should install it by the rule stated, within a month, without regard to the ⟨usual⟩ time for installation. This is the renovation.

अथ प्रतिमाभंगादिशांतिः ।

प्रतिमाशिवलिंगप्रासादकलशादिभंगे स्वामिनो मरणं भवेत् ॥ तत्र शांतिः ॥ “कुंडं कृत्वा विधानेन ततो होमं समाचरेत् ॥ चरुं च यमदैवत्यं साधयित्वा विधानतः ॥ दधिक्षौद्रघृताक्तानामश्वत्थसमिधां ततः ॥ जुहुयादष्टशतं प्राज्ञ इमा रुद्रेति मंत्रवित् ॥ माषैर्मुद्गैस्तिलैश्चैव घृतेन मधुनापि च ॥ एभिः पंचसहस्राणि शक्तिबीजेन होमयेत् ॥” शक्तिबीजं ह्रीं बीजम् ॥ “भूमिं धेनुमनड्वाहं स्वर्णं धान्यं सदक्षिणम् ॥ दत्त्वाथ पंचगव्येन स्नापयेद्देवालये द्विजः ॥ बलिं दद्याद्यमायाथ कृसरैः पायसैस्तथा ॥ ईशानाय बलिं दत्त्वा कृतकृत्यो भवेन्नरः” ॥ अत्र मूलं कमलाकरे ॥

pratimāśivaliṃgaprāsādakalaśādibhaṃge svāmino maraṇaṃ bhavet || tatra śāṃtiḥ || “kuṃḍaṃ kṛtvā vidhānena tato homaṃ samācaret || caruṃ ca yamadaivatyaṃ sādhayitvā vidhānataḥ || dadhikṣaudraghṛtāktānāmaśvatthasamidhāṃ tataḥ || juhuyādaṣṭaśataṃ prājña imā rudreti maṃtravit || māṣairmudgaistilaiścaiva ghṛtena madhunāpi ca || ebhiḥ paṃcasahasrāṇi śaktibījena homayet ||” śaktibījaṃ hrīṃ bījam || “bhūmiṃ dhenumanaḍvāhaṃ svarṇaṃ dhānyaṃ sadakṣiṇam || dattvātha paṃcagavyena snāpayeddevālaye dvijaḥ || baliṃ dadyādyamāyātha kṛsaraiḥ pāyasaistathā || īśānāya baliṃ dattvā kṛtakṛtyo bhavennaraḥ” || atra mūlaṃ kamalākare ||

⟨Now the appeasing rite when an image is broken and the like.⟩ If an image, a Śiva-liṅga, a temple or its crowning jar and the like breaks, the death of the owner follows. The appeasement for that: "Having made a fire-pit by the ordinance, he should then perform the homa; and having duly prepared a caru whose deity is Yama, the wise man who knows the mantras should offer a hundred and eight aśvattha fuel-sticks smeared with curd, honey and ghee, with imā rudra. And with black gram, green gram, sesame, ghee and honey — with these he should offer five thousand ⟨oblations⟩ with the śakti-bīja ⟨the seed-syllable of the Goddess⟩." The śakti-bīja is the syllable hrīṃ. "Having given land, a milch cow, an ox, gold and grain together with the fee, the twice-born should then bathe ⟨the image⟩ with pañcagavya ⟨the five products of the cow⟩ in the temple; and he should then give bali ⟨food-offerings⟩ to Yama with kṛsara ⟨rice mixed with sesame⟩ and with milk-rice; and having given bali to Īśāna, a man becomes one who has done what was to be done." The original of this is in Kamalākara's ⟨work⟩.

अथ पुष्पे ग्राह्याग्राह्यविधिः ।

“अपर्युषितनिश्छिद्रैः प्रोक्षितैर्जंतुवर्जितैः ॥ आत्मारामोद्भवैर्मुख्यैर्भक्त्या संपूजयेत्सुरान् ॥ त्यजेत्कीटावपन्नानि शीर्णपर्युषितानि च ॥ स्वयं पतितपुष्पाणि मलाद्युपहतानि च ॥ मुकुलैर्नार्चयेद्देवमपक्कैः कृमियुक्फलैः ॥ पुष्पाभावे पत्रपूजा पत्रालाभे फलैरपि ॥ निवेदयेत्फलालाभे तृणगुल्मौषधीरपि ॥ समित्पुष्पकुशादीनि ब्राह्मणः स्वयमाहरेत् ॥ शूद्रानीतैः क्रयक्रीतैः कर्म कुर्वन्पतत्यधः ॥ ” लक्षपुष्पार्चनं क्रयक्रीतैरपि ॥ केचित्तु “धर्मार्जितधनक्रीतैर्यः कुर्यात्केशवार्चनम् ॥ न पर्युषितदोषोस्ति मालाकारगृहेषु च” इत्याद्युक्तेर्मालाकारानीतैः क्रयक्रीतैरपि पुष्पपत्रैः पूजयंति ॥ नित्यपूजार्थं परोपवनादेरपि पुष्पादिग्रहे चौर्यदोषो न ॥ पूजार्थं पुष्पादि न याचेत् ॥ “समित्पुष्पकुशादीनि वहंतं नाभिवादयेत् ॥ तद्धारी चैव नान्यान्हि निर्माल्यं तद्वदेत्तयोः ॥ ” देवोपरि धृतं वामहस्तेधोवस्त्रे च धृतं जलैः क्षालितं च पुष्पं निर्माल्यम् ॥ “वर्ज्यं पर्युषितं पुष्पं वर्ज्यं पर्युषितं जलम् ॥ न वर्ज्यं तुलसीपत्रं न वर्ज्यं तीर्थजं जलम् ॥ प्रहरं तिष्ठते जाती करवीरमहर्निशम् ॥ नैव पर्युषितं पद्मं तुलसीबिल्वपत्रकम् ॥ कुंदं च दमनं चैवागस्त्यं च कलिका तथा ॥ ” बिल्वादेःपर्युषितत्वादिनसंख्या ॥ बिल्वः ३० अपामार्गः ३ जाती १ तुलसी ६ मल्लिका ७ शतावरी ११ केतकी ४ भृंगराजः ९ दूर्वा ८ मंदारः १ पद्मं १ नागकेसरः २ दर्भाः ३० अगस्त्यः ३ तिलः १ तगरः ६ पलाशः ६ कह्लारं ११ मल्लिका ४ चंपकः ९ करवीरं ८ कुंभी १ दमनः १ मरुबकः २ एतेषामेतद्दिनोत्तरं पर्युषितत्वम् ॥ तुलसीग्रहणकालः ॥ “वैधृतौ च व्यतीपाते भौमभार्गवभानुषु ॥ पर्वद्वये च संक्रांतौ द्वादश्यां सूतकद्वये ॥ तुलसीं ये विचिन्वंति ते छिंदंति हरेः शिरः ॥ नैव च्छिन्द्याद्रवौ दूर्वा तुलसीं निशि संध्ययोः ॥ धात्रीपत्रं कार्तिके च पुण्यार्थी मतिमान्नरः॥ द्वादश्यां च दिवा स्वापस्तुलस्यवचयस्तथा ॥ विष्णोश्चैव दिवा स्नानं वर्जनीयं सदा बुधैः ॥ ”अत्रदिवानिषेधाद्रात्रौ स्नानादिषोडशोपचारैः पूजा कार्या ॥ दिवा तु गंधादिपुष्पांजल्यंता एवोपचारा इति कमलाकराह्निके ॥ विष्णोर्द्वादश्यां निर्माल्यापनयमपि न कार्यमिति तंत्रांतरे स्मर्यते ॥ एतदपवादः पुरुषार्थचिंतामणौ नारदीये ॥ “पंचामृतेन संस्नाप्य एकादश्यां जनार्दनम् ॥ द्वादश्यां पयसास्नाप्य हरिसायुज्यमश्नुते” इति ॥ “देवार्थे तुलसीच्छेदो होमार्थे समिधां तथा ॥ इंदुक्षये न दुष्येत गवार्थे तु तृणस्य च॥ ”तुलसीग्रहणमंत्रः॥ “तुलस्यमृतजन्मासि सदा त्वं केशवप्रिये ॥ केशवार्थे विचिन्वामि वरदा भव शोभने ॥ ” जातिमल्लिकाकरवीराशोकोत्पलचंपकबकुलबिल्वशमीकुशा एतानि सर्वदेवांनां विहितानि ॥ अथ विहितप्रतिषिद्धत्वाद्वैकल्पिकानि ॥ पाटला शमीपत्रं च दुर्गायाः ॥ कुन्दपलाशबकुलदूर्वाः शिवस्य ॥ कुमुदतगरे सूर्यस्य ॥ तुलसीभृंगराजतमालपत्राणि शिवदुर्गयोः ॥ अगस्ती माधवी लता लोध्रपुष्पं विष्णुशिवयोः ॥ धत्तूरमंदारौ विष्णुसूर्ययोः ॥ इति विकल्पितानि ॥ अथ विष्णोः प्रियाणि ॥ मालतीजातीकेतकीमल्लिकाशोकचंपकपुन्नागबकुलोत्पलकुंदकरवीरपाटलातगरपुष्पाणि ॥ अन्यानि च सुरभीणि विष्णोः प्रियाणि ॥ अपामार्गभृंगराजखदिरशमीदूर्वाकुशद-

“aparyuṣitaniśchidraiḥ prokṣitairjaṃtuvarjitaiḥ || ātmārāmodbhavairmukhyairbhaktyā saṃpūjayetsurān || tyajetkīṭāvapannāni śīrṇaparyuṣitāni ca || svayaṃ patitapuṣpāṇi malādyupahatāni ca || mukulairnārcayeddevamapakkaiḥ kṛmiyukphalaiḥ || puṣpābhāve patrapūjā patrālābhe phalairapi || nivedayetphalālābhe tṛṇagulmauṣadhīrapi || samitpuṣpakuśādīni brāhmaṇaḥ svayamāharet || śūdrānītaiḥ krayakrītaiḥ karma kurvanpatatyadhaḥ || ” lakṣapuṣpārcanaṃ krayakrītairapi || kecittu “dharmārjitadhanakrītairyaḥ kuryātkeśavārcanam || na paryuṣitadoṣosti mālākāragṛheṣu ca” ityādyuktermālākārānītaiḥ krayakrītairapi puṣpapatraiḥ pūjayaṃti || nityapūjārthaṃ paropavanāderapi puṣpādigrahe cauryadoṣo na || pūjārthaṃ puṣpādi na yācet || “samitpuṣpakuśādīni vahaṃtaṃ nābhivādayet || taddhārī caiva nānyānhi nirmālyaṃ tadvadettayoḥ || ” devopari dhṛtaṃ vāmahastedhovastre ca dhṛtaṃ jalaiḥ kṣālitaṃ ca puṣpaṃ nirmālyam || “varjyaṃ paryuṣitaṃ puṣpaṃ varjyaṃ paryuṣitaṃ jalam || na varjyaṃ tulasīpatraṃ na varjyaṃ tīrthajaṃ jalam || praharaṃ tiṣṭhate jātī karavīramaharniśam || naiva paryuṣitaṃ padmaṃ tulasībilvapatrakam || kuṃdaṃ ca damanaṃ caivāgastyaṃ ca kalikā tathā || ” bilvādeḥparyuṣitatvādinasaṃkhyā || bilvaḥ 30 apāmārgaḥ 3 jātī 1 tulasī 6 mallikā 7 śatāvarī 11 ketakī 4 bhṛṃgarājaḥ 9 dūrvā 8 maṃdāraḥ 1 padmaṃ 1 nāgakesaraḥ 2 darbhāḥ 30 agastyaḥ 3 tilaḥ 1 tagaraḥ 6 palāśaḥ 6 kahlāraṃ 11 mallikā 4 caṃpakaḥ 9 karavīraṃ 8 kuṃbhī 1 damanaḥ 1 marubakaḥ 2 eteṣāmetaddinottaraṃ paryuṣitatvam || tulasīgrahaṇakālaḥ || “vaidhṛtau ca vyatīpāte bhaumabhārgavabhānuṣu || parvadvaye ca saṃkrāṃtau dvādaśyāṃ sūtakadvaye || tulasīṃ ye vicinvaṃti te chiṃdaṃti hareḥ śiraḥ || naiva cchindyādravau dūrvā tulasīṃ niśi saṃdhyayoḥ || dhātrīpatraṃ kārtike ca puṇyārthī matimānnaraḥ|| dvādaśyāṃ ca divā svāpastulasyavacayastathā || viṣṇoścaiva divā snānaṃ varjanīyaṃ sadā budhaiḥ || ”atradivāniṣedhādrātrau snānādiṣoḍaśopacāraiḥ pūjā kāryā || divā tu gaṃdhādipuṣpāṃjalyaṃtā evopacārā iti kamalākarāhnike || viṣṇordvādaśyāṃ nirmālyāpanayamapi na kāryamiti taṃtrāṃtare smaryate || etadapavādaḥ puruṣārthaciṃtāmaṇau nāradīye || “paṃcāmṛtena saṃsnāpya ekādaśyāṃ janārdanam || dvādaśyāṃ payasāsnāpya harisāyujyamaśnute” iti || “devārthe tulasīcchedo homārthe samidhāṃ tathā || iṃdukṣaye na duṣyeta gavārthe tu tṛṇasya ca|| ”tulasīgrahaṇamaṃtraḥ|| “tulasyamṛtajanmāsi sadā tvaṃ keśavapriye || keśavārthe vicinvāmi varadā bhava śobhane || ” jātimallikākaravīrāśokotpalacaṃpakabakulabilvaśamīkuśā etāni sarvadevāṃnāṃ vihitāni || atha vihitapratiṣiddhatvādvaikalpikāni || pāṭalā śamīpatraṃ ca durgāyāḥ || kundapalāśabakuladūrvāḥ śivasya || kumudatagare sūryasya || tulasībhṛṃgarājatamālapatrāṇi śivadurgayoḥ || agastī mādhavī latā lodhrapuṣpaṃ viṣṇuśivayoḥ || dhattūramaṃdārau viṣṇusūryayoḥ || iti vikalpitāni || atha viṣṇoḥ priyāṇi || mālatījātīketakīmallikāśokacaṃpakapunnāgabakulotpalakuṃdakaravīrapāṭalātagarapuṣpāṇi || anyāni ca surabhīṇi viṣṇoḥ priyāṇi || apāmārgabhṛṃgarājakhadiraśamīdūrvākuśada-

⟨Now the rule on which flowers may and may not be taken.⟩ "With flowers that are not stale, without holes, sprinkled, free of insects, grown in one's own garden and of the first quality, he should worship the gods with devotion. He should reject those that insects have got into, those withered and stale, flowers fallen of themselves, and those spoiled by dirt and the like. He should not worship the god with buds, nor with unripe fruits or fruits holding worms. When there are no flowers, worship is with leaves; when leaves are not to be had, even with fruits; when fruits are not to be had, he may offer even grasses, shrubs and herbs. A brāhmaṇa should himself fetch fuel-sticks, flowers, kuśa and the rest; he who performs the rite with things brought by a śūdra or bought with money falls downward." The worship with a lakh of flowers ⟨may be done⟩ even with bought ones. But some, on the strength of such statements as "He who performs the worship of Keśava with ⟨flowers⟩ bought with wealth earned righteously — there is no fault of staleness ⟨for him⟩, nor in the houses of flower-sellers", worship with flowers and leaves brought by flower-sellers and bought with money. In taking flowers and the like even from another man's garden for the daily worship there is no fault of theft. He should not beg for flowers and the like for worship. "He should not salute one who is carrying fuel-sticks, flowers, kuśa and the rest; nor should the carrier ⟨salute⟩ others. The nirmālya ⟨what has been offered and set aside⟩ is to be declared in the same way for both." A flower held over the god, one held in the left hand or in the lower garment, and one washed with water, is nirmālya. "A stale flower is to be avoided, stale water is to be avoided; but a tulasī leaf is not to be avoided, nor water from a tīrtha ⟨bathing place⟩. The jātī ⟨jasmine⟩ keeps for a prahara ⟨a watch of three hours⟩, the karavīra ⟨oleander⟩ for a day and a night. The lotus never becomes stale, nor the tulasī or bilva leaf, nor the kunda, the damana, the agastya, nor the bud." The number of days after which bilva and the rest become stale: bilva 30, apāmārga 3, jātī 1, tulasī 6, mallikā 7, śatāvarī 11, ketakī 4, bhṛṅgarāja 9, dūrvā 8, mandāra 1, lotus 1, nāgakeśara 2; darbha 30, agastya 3, sesame 1, tagara 6, palāśa 6, kahlāra 11, mallikā 4, campaka 9, karavīra 8, kumbhī 1, damana 1, marubaka 2. For these, staleness comes after that many days. The time for gathering tulasī: "Those who pluck tulasī on Vaidhṛti and on Vyatīpāta ⟨two inauspicious yogas⟩, on Tuesdays, Fridays and Sundays, on the two parvans ⟨full moon and new moon⟩, at a saṅkrānti ⟨the Sun's entry into a sign⟩, on the twelfth tithi ⟨lunar day⟩, and during the two impurities ⟨of birth and of death⟩ — they cut off the head of Hari. A wise man who desires merit should never cut dūrvā on a Sunday, nor tulasī at night or at the two twilights, nor the āmalakī leaf in Kārttika. On the twelfth, sleeping by day, the plucking of tulasī, and likewise the bathing of Viṣṇu by day, are always to be avoided by the wise." Since ⟨bathing⟩ by day is forbidden here, the worship with the sixteen upacāras ⟨services⟩ beginning with the bath is to be done at night; by day only the services from scent to the handful of flowers — so in Kamalākara's Āhnika. In another tantra it is recorded that on the twelfth the removal of Viṣṇu's nirmālya also should not be done. An exception to this is in the Puruṣārthacintāmaṇi, from the Nāradīya: "Having bathed Janārdana with pañcāmṛta on the eleventh, and bathed him with milk on the twelfth, one obtains union with Hari." "The cutting of tulasī for the god, and of fuel-sticks for the homa, and of grass for the cow — in these one incurs no fault on the waning of the moon ⟨indukṣaya, the new-moon day⟩." The mantra for gathering tulasī: "O Tulasī, thou art born of the nectar, and ever dear to Keśava; I pluck thee for Keśava's sake — be a giver of boons, O lovely one." Jātī, mallikā, karavīra, aśoka, utpala, campaka, bakula, bilva, śamī and kuśa — these are prescribed for all the gods. Now those that are optional, being both prescribed and forbidden: pāṭalā and the śamī leaf for Durgā; kunda, palāśa, bakula and dūrvā for Śiva; kumuda and tagara for Sūrya; tulasī, bhṛṅgarāja and tamāla leaves for Śiva and Durgā; agastī, the mādhavī creeper and the lodhra flower for Viṣṇu and Śiva; dhattūra and mandāra for Viṣṇu and Sūrya. These are the optional ones. Now those dear to Viṣṇu: the flowers mālatī, jātī, ketakī, mallikā, aśoka, campaka, punnāga, bakula, utpala, kunda, karavīra, pāṭalā and tagara; and other fragrant ones too are dear to Viṣṇu. Apāmārga, bhṛṅgarāja, khadira, śamī, dūrvā, kuśa, d—

अथ पुष्पे ग्राह्याग्राह्यविधिः ।

मनकबिल्वतुलसीपत्राण्युत्तरोत्तराधिकप्रियाणि ॥ तुलसी सर्वाधिका ॥ जातिपुष्पसहस्रेण मालार्पणे कल्पकोटिसहस्रं विष्णुपुरे वासः ॥ आम्रमंजर्या पूजने गोकोटिदानफलम् ॥ ॥ अथ शिवस्य ॥ “ चतुर्णां पुष्पजातीनां गन्धमाघ्राति शंकरः ॥ अर्कस्य करवीरस्य बिल्वस्य बकुलस्य च ॥ ” दशसुवर्णदानफलं श्वेतार्कपुष्पम् ॥ ततः सहस्रगुणं बकुलं पुष्पम् ॥ एवं धत्तूरशमीपुष्पद्रोणपुष्पनीलोत्पलानामुत्तरोत्तराणां सहस्रगुणत्वम् ॥ “ मणिमुक्ताप्रवालैस्तु रत्नैरप्यर्चनं कृतम् ॥ नगृह्णामि विना देवि बिल्वपत्रैर्वरानने ॥ सर्वकामप्रदं बिल्वं दारिद्र्यस्य विनाशनम् ॥ ” नीलोत्पलसहस्रेण मालार्पणे कल्पकोटिसहस्रं शिवपुरे वासः ॥ धत्तूरैर्बृहतीपुष्पैश्च पूजने गोलक्षफलम् पाटलामन्दारापामार्गजातीचंपकोशीरतगरनागकेसरपुन्नागजपामल्लिकासहकारकुसुम्भपुष्पाणि शिवप्रियाणि ॥ “ धत्तूराणि कदंबानि रात्रौ देयानि शंकरे ॥ ” मदनरत्ने ॥ केतकानि कदंबानीति पाठः ॥ “अभावे पुष्पपत्राणामन्नाद्येनापि पूजयेत् ॥ शालितंडुलगोधूमयवैर्वापि समर्चयेत् ॥ ” अथ निषिद्धानि ॥ बन्धूककुन्दातिमुक्तकेतकीकपित्थबकुलशिरीषनिम्बानि ॥ पुष्पपत्रादिकं स्वाभिमुखमुत्तानमर्पयेत् ॥ “पत्रं पुष्पं फलं चैव यथोत्पन्नं तथार्पयेत् ” इति वचनात् । बिल्वपत्रं तु स्वाभिमुखाग्रं न्युब्जमर्पयेत् ॥ पक्काम्रफलस्य शिवार्पणे वर्षांयुतं शिवपुरे वासः॥ “सव्यं व्रजेत्ततोऽसव्यं प्रणालीं नैव लंघयेत् ” इत्यादिस्थिरलिंगेप्रदक्षिणाप्रकारः ॥ चरे तु सव्येनैव ॥ देव्या अपि बकुलकुन्दादिसहितान्येतान्येव प्रियाणि ॥ धान्यानां सर्वपत्रैश्च पुष्पैर्देवीं प्रपूजयेत् ॥ दूर्वांकुन्दैः सिंधुवारैर्बन्धूकागस्तिसंभवैः ॥ बिल्वपत्रैः पूजने राजसूयफलं करवीरस्रजाग्निष्टोमस्य ॥ बकुलस्रजा वाजपेयस्य ॥ द्रोणस्रजा राजसूयस्येति ॥ एवं सूर्यविघ्नेशादेरपि प्रायो विष्णुवज्ज्ञेयानि ॥

manakabilvatulasīpatrāṇyuttarottarādhikapriyāṇi || tulasī sarvādhikā || jātipuṣpasahasreṇa mālārpaṇe kalpakoṭisahasraṃ viṣṇupure vāsaḥ || āmramaṃjaryā pūjane gokoṭidānaphalam || || atha śivasya || “ caturṇāṃ puṣpajātīnāṃ gandhamāghrāti śaṃkaraḥ || arkasya karavīrasya bilvasya bakulasya ca || ” daśasuvarṇadānaphalaṃ śvetārkapuṣpam || tataḥ sahasraguṇaṃ bakulaṃ puṣpam || evaṃ dhattūraśamīpuṣpadroṇapuṣpanīlotpalānāmuttarottarāṇāṃ sahasraguṇatvam || “ maṇimuktāpravālaistu ratnairapyarcanaṃ kṛtam || nagṛhṇāmi vinā devi bilvapatrairvarānane || sarvakāmapradaṃ bilvaṃ dāridryasya vināśanam || ” nīlotpalasahasreṇa mālārpaṇe kalpakoṭisahasraṃ śivapure vāsaḥ || dhattūrairbṛhatīpuṣpaiśca pūjane golakṣaphalam pāṭalāmandārāpāmārgajātīcaṃpakośīratagaranāgakesarapunnāgajapāmallikāsahakārakusumbhapuṣpāṇi śivapriyāṇi || “ dhattūrāṇi kadaṃbāni rātrau deyāni śaṃkare || ” madanaratne || ketakāni kadaṃbānīti pāṭhaḥ || “abhāve puṣpapatrāṇāmannādyenāpi pūjayet || śālitaṃḍulagodhūmayavairvāpi samarcayet || ” atha niṣiddhāni || bandhūkakundātimuktaketakīkapitthabakulaśirīṣanimbāni || puṣpapatrādikaṃ svābhimukhamuttānamarpayet || “patraṃ puṣpaṃ phalaṃ caiva yathotpannaṃ tathārpayet ” iti vacanāt | bilvapatraṃ tu svābhimukhāgraṃ nyubjamarpayet || pakkāmraphalasya śivārpaṇe varṣāṃyutaṃ śivapure vāsaḥ|| “savyaṃ vrajettato'savyaṃ praṇālīṃ naiva laṃghayet ” ityādisthiraliṃgepradakṣiṇāprakāraḥ || care tu savyenaiva || devyā api bakulakundādisahitānyetānyeva priyāṇi || dhānyānāṃ sarvapatraiśca puṣpairdevīṃ prapūjayet || dūrvāṃkundaiḥ siṃdhuvārairbandhūkāgastisaṃbhavaiḥ || bilvapatraiḥ pūjane rājasūyaphalaṃ karavīrasrajāgniṣṭomasya || bakulasrajā vājapeyasya || droṇasrajā rājasūyasyeti || evaṃ sūryavighneśāderapi prāyo viṣṇuvajjñeyāni ||

⟨Now the rule on which flowers may and may not be taken.⟩ The leaves of manaka, bilva and tulasī are each dearer than the one before; tulasī is dearest of all. By offering a garland of a thousand jātī ⟨jasmine⟩ flowers, ⟨there is⟩ a dwelling in Viṣṇu's city for a thousand crore kalpas ⟨world-ages⟩. In worship with a mango-blossom, the fruit of giving a crore of cows. ॥ Now Śiva's ⟨flowers⟩: “Śaṅkara smells the fragrance of four kinds of flower — of arka ⟨calotropis⟩, of karavīra ⟨oleander⟩, of bilva and of bakula.” The white-arka flower ⟨gives⟩ the fruit of giving ten suvarṇas ⟨of gold⟩; the bakula flower is a thousand times that; and so dhattūra, śamī-flower, droṇa-flower and blue lotus, each later one a thousandfold the one before. “Worship performed even with gems, pearls, corals and jewels I do not accept, O Goddess, fair-faced one, without bilva leaves. The bilva gives every wish and destroys poverty.” By offering a garland of a thousand blue lotuses, ⟨there is⟩ a dwelling in Śiva's city for a thousand crore kalpas. In worship with dhattūras and bṛhatī flowers, the fruit of a lakh of cows. Pāṭalā, mandāra, apāmārga, jātī, campaka, uśīra, tagara, nāgakeśara, punnāga, japā, mallikā, sahakāra and kusumbha flowers are dear to Śiva. “Dhattūras and kadambas are to be given to Śaṅkara at night.” In the Madanaratna the reading is “ketakas and kadambas”. “In the absence of flowers and leaves one should worship with food ⟨and the like⟩ as well; or one may worship with śāli rice, wheat and barley.” Now the forbidden ones: bandhūka, kunda, atimukta, ketakī, kapittha, bakula, śirīṣa and nimba. Flower, leaf and the rest should be offered turned toward oneself and face up, because of the text “Leaf, flower and fruit should be offered just as they grew.” But a bilva leaf should be offered with its tip toward oneself and face down. In offering a ripe mango to Śiva, a dwelling in Śiva's city for ten thousand years. “One should go to the left, then to the right; one must never step across the praṇālī ⟨the channel that drains the liṅga's ablutions⟩” — this and the rest is the manner of circumambulation at a fixed liṅga; but at a movable one, by the right alone. For the Goddess too these very ⟨flowers⟩, together with bakula, kunda and the rest, are dear. One should worship the Goddess with the leaves and flowers of all the grains, with dūrvā and kunda, with sindhuvāra, and with what comes of bandhūka and agasti. In worship with bilva leaves, the fruit of a rājasūya ⟨sacrifice⟩; with a garland of karavīra, that of an agniṣṭoma; with a garland of bakula, that of a vājapeya; with a garland of droṇa, that of a rājasūya. In the same way, for Sūrya, Vighneśa ⟨Gaṇeśa⟩ and the rest too, ⟨the flowers⟩ are mostly to be known as for Viṣṇu.

अथ शिवनिर्माल्यग्रहणविचारः ।

“अग्राह्यं शिवनैवेद्यं पत्रं पुष्पं फलं जलम् ॥ शालग्रामशिलासंगात्सर्वं याति पवित्रताम् ॥” शैवसौरनैवेद्यभक्षणे चांद्रायणम् ॥ अभ्यासे द्विगुणं मत्याभ्यासे सांतपनम् ॥ अन्यनिर्माल्येप्यनापद्येवम् ॥ इदं च ज्योतिर्लिंगस्वयंभूलिंगसिद्धप्रतिष्ठालिंगातिरिक्तस्थावरलिंगविषयम् ॥ ज्योतिर्लिंगादौ तु पूजकेन दत्तं फलतीर्थादिकं भक्त्या शुद्ध्यर्थं ग्राह्यं न लोभेन पंचायतनस्थितलिंगेषु चरेषु प्रतिमासु चान्नादेरपि स्वयंग्रहणेपि न दोषः ॥ ज्योतिर्लिंगाद्यन्यस्थिरलिंगेषु तीर्थोदकचन्दनमात्रं श्रद्धावद्भिः शिवोपासकैरेव ग्राह्यम् ॥ ज्योतिर्लिंगादौ पूजकदत्तमन्नमपि भक्ष्यमिति केचित् ॥

“agrāhyaṃ śivanaivedyaṃ patraṃ puṣpaṃ phalaṃ jalam || śālagrāmaśilāsaṃgātsarvaṃ yāti pavitratām ||” śaivasauranaivedyabhakṣaṇe cāṃdrāyaṇam || abhyāse dviguṇaṃ matyābhyāse sāṃtapanam || anyanirmālyepyanāpadyevam || idaṃ ca jyotirliṃgasvayaṃbhūliṃgasiddhapratiṣṭhāliṃgātiriktasthāvaraliṃgaviṣayam || jyotirliṃgādau tu pūjakena dattaṃ phalatīrthādikaṃ bhaktyā śuddhyarthaṃ grāhyaṃ na lobhena paṃcāyatanasthitaliṃgeṣu careṣu pratimāsu cānnāderapi svayaṃgrahaṇepi na doṣaḥ || jyotirliṃgādyanyasthiraliṃgeṣu tīrthodakacandanamātraṃ śraddhāvadbhiḥ śivopāsakaireva grāhyam || jyotirliṃgādau pūjakadattamannamapi bhakṣyamiti kecit ||

⟨Now the consideration of taking the nirmālya ⟨the leavings of an offering⟩ of Śiva.⟩ “Śiva's naivedya ⟨food offered to him⟩ — leaf, flower, fruit, water — is not to be taken. By contact with a śālagrāma stone all of it attains purity.” For eating the naivedya of Śiva or of the Sun, a cāndrāyaṇa ⟨the lunar fast⟩. If it is done repeatedly, double that; if repeatedly and knowingly, a sāntapana. With another's nirmālya ⟨what has been offered and removed⟩ too, when there is no emergency, it is the same. And this concerns fixed liṅgas other than the jyotirliṅgas, the self-manifested liṅgas and the liṅgas installed by siddhas. But at a jyotirliṅga and the like, the fruit, the tīrtha ⟨consecrated water⟩ and the rest given by the officiant is to be taken with devotion, for purification — not out of greed. In the liṅgas set in a pañcāyatana ⟨the household set of five shrines⟩, in movable ⟨liṅgas⟩ and in images, there is no fault even in taking food and the rest oneself. In fixed liṅgas other than the jyotirliṅgas and their kind, only the tīrtha-water and the sandal-paste may be taken, and only by Śiva-worshippers who have faith. Some say that at a jyotirliṅga and the like even the food given by the officiant may be eaten.

अथ नक्षत्रसंज्ञा ।

त्र्युत्तरा रोहिणी ध्रुवम् ॥ मघा भरणी पूर्वत्रयं क्रूरम् ॥ श्रवणत्रयपुनर्वसुस्वात्यश्चरम् ॥ अश्विनीहस्तपुष्यं क्षिप्रम् ॥ अनुराधारेवतीमृगचित्रं मृदु ॥ कृत्तिकाविशाखे मिश्रम् ॥ मूलाश्लेषाज्येष्ठार्द्रास्तीक्ष्णम् ॥ इति नक्षत्रसंज्ञाः ॥ “यत्र नोक्ता तिथिस्तत्र ग्राह्या रिक्ताममां विना ॥ वारोपि यत्र नोक्तस्तत्रार्कार्किकुजान्विना ॥”

tryuttarā rohiṇī dhruvam || maghā bharaṇī pūrvatrayaṃ krūram || śravaṇatrayapunarvasusvātyaścaram || aśvinīhastapuṣyaṃ kṣipram || anurādhārevatīmṛgacitraṃ mṛdu || kṛttikāviśākhe miśram || mūlāśleṣājyeṣṭhārdrāstīkṣṇam || iti nakṣatrasaṃjñāḥ || “yatra noktā tithistatra grāhyā riktāmamāṃ vinā || vāropi yatra noktastatrārkārkikujānvinā ||”

⟨Now the designations of the nakṣatras.⟩ The three Uttarās and Rohiṇī are dhruva ⟨fixed⟩. Maghā, Bharaṇī and the three Pūrvās are krūra ⟨cruel⟩. The three Śravaṇas ⟨Śravaṇa, Dhaniṣṭhā, Śatabhiṣā⟩, Punarvasu and Svātī are cara ⟨movable⟩. Aśvinī, Hasta and Puṣya are kṣipra ⟨swift⟩. Anurādhā, Revatī, Mṛgaśiras and Citrā are mṛdu ⟨soft⟩. Kṛttikā and Viśākhā are miśra ⟨mixed⟩. Mūla, Āśleṣā, Jyeṣṭhā and Ārdrā are tīkṣṇa ⟨sharp⟩. These are the classes of the nakṣatras ⟨lunar mansions⟩. “Where no tithi ⟨lunar day⟩ is stated, any is to be taken except a riktā and the amāvāsyā ⟨new moon⟩. And where no vāra ⟨weekday⟩ is stated, any except the Sun's, Saturn's and Mars's.”

अथ कृषिमुहूर्तादि ।

चरमृदुक्षिप्रध्रुवमूलविशाखामघासु सकुजेष्टशुभवारे भूकर्षणं हितम् ॥ सूर्यत्यक्तनक्षत्राद्यष्टनवाष्टस्वशुभं शुभमशुभं शुभमिति हलचक्रम् ॥ अत्रैव नक्षत्रे शनिभौमभिन्नवारे बीजवापः सस्यारोपणं च धान्यच्छेदश्च ॥ क्षीरवृक्षजन्यः खलमध्ये स्तंभः ॥ धान्यानां मर्दनं ज्येष्ठामूलमघाश्रवणरेवतीरोहिण्यनुराधाफाल्गुनीद्वये शुभम् ॥ धान्यसंग्रहः क्षिप्रध्रुवचरमृदुमूलेषु ज्ञगुरुशुक्रेषु चरभिन्नलग्ने शुभः ॥

caramṛdukṣipradhruvamūlaviśākhāmaghāsu sakujeṣṭaśubhavāre bhūkarṣaṇaṃ hitam || sūryatyaktanakṣatrādyaṣṭanavāṣṭasvaśubhaṃ śubhamaśubhaṃ śubhamiti halacakram || atraiva nakṣatre śanibhaumabhinnavāre bījavāpaḥ sasyāropaṇaṃ ca dhānyacchedaśca || kṣīravṛkṣajanyaḥ khalamadhye staṃbhaḥ || dhānyānāṃ mardanaṃ jyeṣṭhāmūlamaghāśravaṇarevatīrohiṇyanurādhāphālgunīdvaye śubham || dhānyasaṃgrahaḥ kṣipradhruvacaramṛdumūleṣu jñaguruśukreṣu carabhinnalagne śubhaḥ ||

⟨Now the muhūrta ⟨the auspicious moment⟩ for husbandry, and the rest.⟩ Ploughing the ground is good in the cara, mṛdu, kṣipra and dhruva ⟨nakṣatras⟩, and in Mūla, Viśākhā and Maghā, on a desired auspicious weekday, Mars's included. Beginning from the nakṣatra the Sun has left: in the first eight it is inauspicious, in the next nine auspicious, in the next eight inauspicious, ⟨and in what remains⟩ auspicious — this is the halacakra ⟨plough-diagram⟩. In these same nakṣatras, on a weekday other than Saturn's and Mars's, ⟨are done⟩ the sowing of seed, the planting of crops, and the cutting of the grain. The post in the middle of the threshing-floor is to be of a milk-tree ⟨one with milky sap⟩. Threshing the grain is auspicious in Jyeṣṭhā, Mūla, Maghā, Śravaṇa, Revatī, Rohiṇī, Anurādhā and the two Phālgunīs. Storing the grain is auspicious in the kṣipra, dhruva, cara and mṛdu ⟨nakṣatras⟩ and in Mūla, on the days of Mercury, Jupiter and Venus, in a lagna ⟨rising sign⟩ other than a movable one.

अथ धान्यमंत्रः ।

ॐ धनदाय सर्वलोकहिताय देहि मे धान्यं स्वाहेति मंत्रं लिखित्वा धान्यागारे क्षिपेत् तेन धान्यवृद्धिः ॥ “बुधमंददिने नैव धनधान्यव्ययः शुभः ॥ अद्यान्नवान्नं सद्वारे मृदुक्षिप्रचरे दिवा ॥”

ॐ dhanadāya sarvalokahitāya dehi me dhānyaṃ svāheti maṃtraṃ likhitvā dhānyāgāre kṣipet tena dhānyavṛddhiḥ || “budhamaṃdadine naiva dhanadhānyavyayaḥ śubhaḥ || adyānnavānnaṃ sadvāre mṛdukṣipracare divā ||”

⟨Now the mantra for the grain ⟨written out and placed in the granary⟩.⟩ Having written the mantra “oṃ dhanadāya sarvalokahitāya dehi me dhānyaṃ svāhā” ⟨“Oṃ, to the giver of wealth, to the benefactor of all the worlds: give me grain, svāhā”⟩, one should cast it into the granary; by that the grain increases. “On the days of Mercury and Saturn the spending of wealth and grain is not auspicious at all. One should eat the new grain on a good ⟨tithi and⟩ weekday, in a mṛdu, kṣipra or cara ⟨nakṣatra⟩, by day.”

अथ वस्त्रादिविचारः ।

“वस्त्रभूषणविधिर्ध्रुवाश्विनीहस्तपंचकपुनर्वसुद्वये ॥ पौष्णवासवभयोश्च सत्तिथौ मंदभौमशशिवासरान्विना ॥ अनुक्तेपीष्टदं वस्त्रं विप्राज्ञोत्सवलब्धिषु ॥ ध्रुवपुष्यादितौ योषिद्धत्ते या वस्त्रभूषणे ॥ न प्राप्नोति पतिप्रीतिं स्नाति वारुणभे च या ॥ पादुकासनशय्यादेर्भोगः सत्तिथिवासरे ॥ ध्रुवक्षिप्रमृदुश्रोत्रभरणीषु पुनर्वसौ ॥ चेन्नव्यवस्त्रं मध्यांशे दग्धं स्फुटितपंकितम् ॥ तत्त्यजेच्छांतिकं कुर्यात्त्यजेद्देवांश्यभागयोः ॥ विज्ञेयमेतच्छय्यायामास्तृतौ पादुकास्वपि ॥ सूचीकर्म्मानुराधाश्विचित्रामृगपुनर्वसौ ॥ वस्त्रं क्षाल्यं धारणोक्ते काले बुधदिनं विना ॥ भोजनं भाजने रौप्यस्वर्णकांस्यादिनिर्मिते ॥ कुर्यादमृतयोगेषु चरक्षिप्रमृदुध्रुवैः ॥ स्याद्भूषणानां घटनं चरक्षिप्रमृदुध्रुवैः ॥ शुभवारे रत्नवतां मिश्रभेपि रवौ कुजे ॥” इति वस्त्रादिविचारः ॥

“vastrabhūṣaṇavidhirdhruvāśvinīhastapaṃcakapunarvasudvaye || pauṣṇavāsavabhayośca sattithau maṃdabhaumaśaśivāsarānvinā || anuktepīṣṭadaṃ vastraṃ viprājñotsavalabdhiṣu || dhruvapuṣyāditau yoṣiddhatte yā vastrabhūṣaṇe || na prāpnoti patiprītiṃ snāti vāruṇabhe ca yā || pādukāsanaśayyāderbhogaḥ sattithivāsare || dhruvakṣipramṛduśrotrabharaṇīṣu punarvasau || cennavyavastraṃ madhyāṃśe dagdhaṃ sphuṭitapaṃkitam || tattyajecchāṃtikaṃ kuryāttyajeddevāṃśyabhāgayoḥ || vijñeyametacchayyāyāmāstṛtau pādukāsvapi || sūcīkarmmānurādhāśvicitrāmṛgapunarvasau || vastraṃ kṣālyaṃ dhāraṇokte kāle budhadinaṃ vinā || bhojanaṃ bhājane raupyasvarṇakāṃsyādinirmite || kuryādamṛtayogeṣu carakṣipramṛdudhruvaiḥ || syādbhūṣaṇānāṃ ghaṭanaṃ carakṣipramṛdudhruvaiḥ || śubhavāre ratnavatāṃ miśrabhepi ravau kuje ||” iti vastrādivicāraḥ ||

⟨Now the consideration of ⟨the time for new⟩ clothes and the rest.⟩ “The rule for ⟨new⟩ clothes and ornaments: in the dhruva ⟨nakṣatras⟩, in Aśvinī, in the five beginning with Hasta, in the two beginning with Punarvasu, and in the two nakṣatras of Pūṣan ⟨Revatī⟩ and Vasu ⟨Dhaniṣṭhā⟩, on a good tithi, excluding the days of Saturn, Mars and the Moon. Even in an unstated ⟨nakṣatra⟩ a garment gives what is wished, when it is got from a brāhmaṇa, by ⟨a superior's⟩ command, or at a festival. A woman who puts on clothes and ornaments in a dhruva ⟨nakṣatra⟩, in Puṣya, or in Punarvasu ⟨āditi⟩ does not obtain her husband's love; ⟨nor⟩ she who bathes in Varuṇa's nakṣatra ⟨Śatabhiṣā⟩. The ⟨first⟩ enjoyment of sandals, a seat, a bed and the like is on a good tithi and weekday, in the dhruva, kṣipra and mṛdu ⟨nakṣatras⟩, in Śravaṇa ⟨śrotra⟩, in Bharaṇī and in Punarvasu. If a new garment is burnt, split or stained in its middle part, one should abandon it and perform a śāntika ⟨pacifying rite⟩; one should abandon it ⟨likewise if it is damaged⟩ in the deva portion and the ⟨other⟩ portion. This is to be understood of a bed, of a spread cloth, and of sandals too. Needle-work ⟨is done⟩ in Anurādhā, Aśvinī, Citrā, Mṛgaśiras and Punarvasu. A garment is to be washed at the time stated for wearing it, except on Mercury's day. One should eat from a vessel made of silver, gold, bell-metal and the like in the amṛta yogas, with the cara, kṣipra, mṛdu and dhruva ⟨nakṣatras⟩. The making of ornaments ⟨should be⟩ with the cara, kṣipra, mṛdu and dhruva ⟨nakṣatras⟩, on an auspicious weekday; for those set with jewels, even in a miśra nakṣatra, on the Sun's or Mars's day.” Thus the consideration of clothes and the rest.

अथ शस्त्रघटनधारणे ।

“शस्त्राणां घटनं क्रूरमिश्राश्विमृगतीक्ष्णभे ॥ शस्त्रं धार्यं ध्रुवक्षिप्रमृदुज्येष्ठाविशाखके ॥”

“śastrāṇāṃ ghaṭanaṃ krūramiśrāśvimṛgatīkṣṇabhe || śastraṃ dhāryaṃ dhruvakṣipramṛdujyeṣṭhāviśākhake ||”

⟨Now on the forging of weapons and the wearing of them.⟩ “The forging of weapons ⟨is done⟩ in the krūra and miśra ⟨nakṣatras⟩, in Aśvinī, Mṛgaśiras and the tīkṣṇa nakṣatras. A weapon is to be worn in the dhruva, kṣipra and mṛdu ⟨nakṣatras⟩, and in Jyeṣṭhā and Viśākhā.”

अथ सेवाकरणम् ।

“सेवा कार्या क्षिप्रमैत्रध्रुवैज्ञेज्यार्कभार्गवे ॥ मंदेपि चेत्सेवकक्षं स्वामिभान्न द्वितीयकम् ॥”

“sevā kāryā kṣipramaitradhruvaijñejyārkabhārgave || maṃdepi cetsevakakṣaṃ svāmibhānna dvitīyakam ||”

⟨Now the entering into service.⟩ “Service is to be taken up in the kṣipra ⟨nakṣatras⟩, in Anurādhā ⟨maitra⟩ and the dhruva ⟨nakṣatras⟩, on the days of Mercury, Jupiter, the Sun and Venus. Even on Saturn's day, if the servant's nakṣatra is not the second from the master's nakṣatra.”

अथ वाहनारोहः ।

“हस्तषट्कध्रुवश्रोत्ररेवतीपुष्यभे शुभम् ॥ पुनर्वसौ च शिविकागजाश्वादिषु रोहणम् ॥”

“hastaṣaṭkadhruvaśrotrarevatīpuṣyabhe śubham || punarvasau ca śivikāgajāśvādiṣu rohaṇam ||”

⟨Now the mounting of a vehicle.⟩ “Mounting a palanquin, an elephant, a horse and the like is auspicious in the six beginning with Hasta, in the dhruva ⟨nakṣatras⟩, in Śravaṇa ⟨śrotra⟩, Revatī and Puṣya, and in Punarvasu.”

अथ राजदर्शनं नृत्यं च ।

“राज्ञां विलोकनं क्षिप्रश्रुतिद्वयमृदुध्रुवे॥नृत्यारंभःपुष्यध्रुवे मृगज्येष्ठाधनिष्ठयोः॥”

“rājñāṃ vilokanaṃ kṣipraśrutidvayamṛdudhruve||nṛtyāraṃbhaḥpuṣyadhruve mṛgajyeṣṭhādhaniṣṭhayoḥ||”

⟨Now the audience with a king, and the dance.⟩ “The seeing of kings ⟨is done⟩ in the kṣipra ⟨nakṣatras⟩, in the two Śravaṇas ⟨Śravaṇa and Dhaniṣṭhā⟩, and in the mṛdu and dhruva ⟨nakṣatras⟩. The beginning of dance, in Puṣya and the dhruva ⟨nakṣatras⟩, and in Mṛgaśiras, Jyeṣṭhā and Dhaniṣṭhā.”

अथ हट्टरचना क्रयविक्रयश्च ।

“अनुराधाशतभिषग्हस्ते स्याच्छुभवासरे ॥ विपणिः स्यान्मृदुक्षिप्रध्रुवैरिक्ताकुजान्विना ॥ क्रयः कार्योश्विनीस्वातीश्रवाश्चित्राशतांत्यभे ॥ विक्रयो भरणीपूर्वात्रयाश्लेषासु मिश्रभे ॥”

“anurādhāśatabhiṣaghaste syācchubhavāsare || vipaṇiḥ syānmṛdukṣipradhruvairiktākujānvinā || krayaḥ kāryośvinīsvātīśravāścitrāśatāṃtyabhe || vikrayo bharaṇīpūrvātrayāśleṣāsu miśrabhe ||”

⟨Now the laying out of a market, and buying and selling.⟩ “⟨The laying out of a market⟩ should be in Anurādhā, Śatabhiṣaj and Hasta, on an auspicious weekday. A shop may be ⟨opened⟩ with the mṛdu, kṣipra and dhruva ⟨nakṣatras⟩, leaving out the riktā tithis and Mars's day. Buying should be done in Aśvinī, Svātī, Śravaṇa, Citrā, Śatabhiṣā and Revatī ⟨antya⟩. Selling, in Bharaṇī, the three Pūrvās, Āśleṣā, and in a miśra nakṣatra.”

अथ सेतुबंधः पशुक्रिया च ।

“सेतुबंधो ध्रुवे स्वात्यां जीवार्कशनिवासरे ॥ नानापशुक्रियाहस्तपुष्यार्द्रामृगमिश्रभे ॥ पुनर्वसौ धनिष्ठाश्विपूर्वाज्येष्ठाशतांत्यभे ॥ त्यक्तार्कभौमेंदुशनीञ्श्रुतिचित्राध्रुवाणि च ॥ अमारिक्ताष्टमीश्चापि पशुक्रयमुखाः शुभाः ॥”

“setubaṃdho dhruve svātyāṃ jīvārkaśanivāsare || nānāpaśukriyāhastapuṣyārdrāmṛgamiśrabhe || punarvasau dhaniṣṭhāśvipūrvājyeṣṭhāśatāṃtyabhe || tyaktārkabhaumeṃduśanīñśruticitrādhruvāṇi ca || amāriktāṣṭamīścāpi paśukrayamukhāḥ śubhāḥ ||”

⟨Now the building of a dam, and dealings with livestock.⟩ “The building of a bridge ⟨or dam⟩ ⟨is done⟩ in a dhruva ⟨nakṣatra⟩ or in Svātī, on the days of Jupiter, the Sun or Saturn. The various operations upon cattle, in Hasta, Puṣya, Ārdrā, Mṛgaśiras and a miśra nakṣatra, in Punarvasu, Dhaniṣṭhā, Aśvinī, the Pūrvās, Jyeṣṭhā, Śatabhiṣā and Revatī ⟨antya⟩ — leaving out the days of the Sun, Mars, the Moon and Saturn, and Śravaṇa, Citrā and the dhruva ⟨nakṣatras⟩, and the amāvāsyā, the riktā tithis and the eighth as well: ⟨so⟩ the buying of cattle and the rest is auspicious.”

अथ धनस्य ग्रहणादिविचारः ।

“द्रव्यं लघुचरैर्योज्यं वृद्ध्यर्थं चरलग्नके ॥ ऋणं भौमे न गृह्णीयाद्वियोगेर्कसंक्रमे ॥ धनिष्ठापंचके हस्ते त्रिपुष्करद्विपुष्करे ॥ भौमादिषु ऋणच्छेदं कुर्याच्च धनसंग्रहम् ॥ बुधे धनं न प्रदेयं संग्रहस्तु बुधे शुभः ॥ शन्यर्कौरैस्त्रिपादर्क्षैर्भद्रातिथ्या त्रिपुष्करः ॥ मृगचित्राधनिष्ठासु तत्तिथ्यहिद्विपुष्करः ॥ शुभाशुभेषु त्रिगुणं द्विगुणं च फलं क्रमात् ॥”

“dravyaṃ laghucarairyojyaṃ vṛddhyarthaṃ caralagnake || ṛṇaṃ bhaume na gṛhṇīyādviyogerkasaṃkrame || dhaniṣṭhāpaṃcake haste tripuṣkaradvipuṣkare || bhaumādiṣu ṛṇacchedaṃ kuryācca dhanasaṃgraham || budhe dhanaṃ na pradeyaṃ saṃgrahastu budhe śubhaḥ || śanyarkauraistripādarkṣairbhadrātithyā tripuṣkaraḥ || mṛgacitrādhaniṣṭhāsu tattithyahidvipuṣkaraḥ || śubhāśubheṣu triguṇaṃ dviguṇaṃ ca phalaṃ kramāt ||”

⟨Now the consideration of the taking of money and the rest ⟨the times for borrowing and lending⟩.⟩ “Money should be put out in the laghu ⟨= kṣipra⟩ and cara ⟨nakṣatras⟩, in a movable lagna, for increase. One should not take a loan on Mars's day, in a viyoga, or at the Sun's saṅkrānti ⟨entry into a sign⟩. In the five beginning with Dhaniṣṭhā, in Hasta, in a tripuṣkara or a dvipuṣkara, on Mars's day and the rest, one should make the clearing of debt and the gathering of money. On Mercury's day money is not to be given out; but gathering is auspicious on Mercury's day. With ⟨the days of⟩ Saturn, the Sun and Mars, with the tripāda ⟨three-quarter⟩ nakṣatras and with a bhadrā tithi, ⟨arises⟩ the tripuṣkara; in Mṛgaśiras, Citrā and Dhaniṣṭhā, with those same tithis and days, the dvipuṣkara. In good things and bad the fruit is threefold and twofold respectively.”

अथ नष्टलाभे ।

“मिश्रक्रूरेषु तीक्ष्णेषु स्वात्यां द्रव्यं न लभ्यते ॥ दत्तं प्रयुक्तं निक्षिप्तं नष्टं चेत्याह नारदः ॥ अंधं मंदं च चिविटं सुलोचनमिति क्रमात् ॥ गणनीयं रोहिणीभादंधे नष्टं लभेद्द्रुतम् ॥ मंदे यत्नाल्लभेतैव चिविटस्वक्षयोर्न हि ॥ अन्विष्यं पूर्वतोंधेषु मंदसंज्ञेषु दक्षिणे ॥ प्रतीच्यां चिविटाख्येषु सुलोचन उदग्दिशि ॥”

“miśrakrūreṣu tīkṣṇeṣu svātyāṃ dravyaṃ na labhyate || dattaṃ prayuktaṃ nikṣiptaṃ naṣṭaṃ cetyāha nāradaḥ || aṃdhaṃ maṃdaṃ ca civiṭaṃ sulocanamiti kramāt || gaṇanīyaṃ rohiṇībhādaṃdhe naṣṭaṃ labheddrutam || maṃde yatnāllabhetaiva civiṭasvakṣayorna hi || anviṣyaṃ pūrvatoṃdheṣu maṃdasaṃjñeṣu dakṣiṇe || pratīcyāṃ civiṭākhyeṣu sulocana udagdiśi ||”

⟨Now, on the recovery of what has been lost.⟩ “In the miśra, krūra and tīkṣṇa ⟨nakṣatras⟩ and in Svātī, property is not recovered — property given, lent out, deposited or lost: so says Nārada. Counting from the nakṣatra Rohiṇī in order — blind, dull, squint-eyed, fair-eyed — what is lost in a ‘blind’ one is recovered quickly; in a ‘dull’ one it is recovered only with effort; in the ‘squint-eyed’ and the ‘fair-eyed’ ones, not at all. One should search in the east for the ‘blind’ ones, in the south for those named ‘dull’, in the west for those called ‘squint-eyed’, and the ‘fair-eyed’ in the northern direction.”

अथ राजाभिषेकः ।

“राजाभिषेकः श्रवणे ध्रुवर्क्षे ज्येष्ठामृदुक्षिप्रं उदग्रवौ स्यात् ॥ त्यक्ताररिक्ताधिकचैत्ररात्रीश्चंद्रेज्यशुक्राभ्युदये शुभाय ॥”

“rājābhiṣekaḥ śravaṇe dhruvarkṣe jyeṣṭhāmṛdukṣipraṃ udagravau syāt || tyaktārariktādhikacaitrarātrīścaṃdrejyaśukrābhyudaye śubhāya ||”

⟨Now the consecration of a king.⟩ “The consecration of a king ⟨is done⟩ in Śravaṇa, in a dhruva nakṣatra, in Jyeṣṭhā, and in the mṛdu and kṣipra ⟨nakṣatras⟩, when the Sun is northward ⟨in the uttarāyaṇa⟩. Leaving out Mars's ⟨day⟩, the riktā tithis, the intercalary ⟨month⟩, Caitra and the nights — at the rising of the Moon, Jupiter or Venus it is for good fortune.”

अथ कूपादिखनने ।

“जलाशयानां खननं मघापुष्यध्रुवे मृगे ॥ पूर्वाषाढानुराधांत्यधनिष्ठाशतहस्तभे ॥ जलराशिगते चंद्रे लग्नस्थे च बुधे गुरौ ॥”

“jalāśayānāṃ khananaṃ maghāpuṣyadhruve mṛge || pūrvāṣāḍhānurādhāṃtyadhaniṣṭhāśatahastabhe || jalarāśigate caṃdre lagnasthe ca budhe gurau ||”

⟨Now, on the digging of a well and the like.⟩ “The digging of water-reservoirs ⟨is done⟩ in Maghā, Puṣya, a dhruva ⟨nakṣatra⟩ and Mṛgaśiras, in Pūrvāṣāḍhā, Anurādhā, Revatī ⟨antya⟩, Dhaniṣṭhā, Śatabhiṣā and Hasta, when the Moon has gone into a watery sign and Mercury or Jupiter stands in the lagna.”

अथ क्षौरविचारः ।

“क्षौरं चौलोक्तनक्षत्रवारादिषु शुभं जगुः ॥ पञ्चमे पञ्चमे राज्ञां दिनेऽन्येषां यदृच्छया ॥श्मश्रुकर्म भवेन्नैव नवमे दिवसे क्वचित् ॥ क्षौरं भूते रतं दर्शं वर्जयेच्च जिजीविषुः ॥ क्षौरं न कुर्युरभ्यक्तभुक्तस्नातविभूषिताः ॥ प्रयाणसमरारंभे न रात्रौ न च संध्ययोः ॥ श्राद्धाहे प्रतिपद्रिक्ताव्रताहि च न वैधृतौ ॥ प्रशस्तं जन्मनक्षत्रं सर्वकर्मसु कीर्तितम् ॥ क्षौरं प्रयाणभैषज्यविवादेषु न शोभनम् ॥ षष्ठ्यमापूर्णिमापातचतुर्दश्यष्टमी तथा ॥ आसु सन्निहितं पापं तैलेषु स्त्रीभगे क्षुरे ॥ राजकार्यनियुक्तानां नराणां भूपजीविनाम् ॥ श्मश्रुलोमनखच्छेदे नास्ति कालविशोधनम् ॥ क्षौरं नैमित्तिकं कार्यं निषेधे सत्यपि ध्रुवम् ॥ यज्ञे मृतौ बन्धमोक्षे नृपविप्राज्ञयापि च ॥ प्राग्वयस्कैः सपितृकैर्न कार्यं मुंडनं सदा ॥ मुंडनस्य निषेधोपि कर्तनं तु विधीयते ॥ उदङ्मुखः प्राङ्मुखो वा वपनं कारयेत्सुधीः ॥ केशश्मश्रुलोमनखान्युदक्संस्थानि वापयेत् ॥ आनंतोहिच्छत्रः पाटलिपुत्रोदितिर्दितिः श्रीशः ॥ क्षौरे स्मरणादेषां दोषा नश्यंति निःशेषाः ॥

“kṣauraṃ cauloktanakṣatravārādiṣu śubhaṃ jaguḥ || pañcame pañcame rājñāṃ dine'nyeṣāṃ yadṛcchayā ||śmaśrukarma bhavennaiva navame divase kvacit || kṣauraṃ bhūte rataṃ darśaṃ varjayecca jijīviṣuḥ || kṣauraṃ na kuryurabhyaktabhuktasnātavibhūṣitāḥ || prayāṇasamarāraṃbhe na rātrau na ca saṃdhyayoḥ || śrāddhāhe pratipadriktāvratāhi ca na vaidhṛtau || praśastaṃ janmanakṣatraṃ sarvakarmasu kīrtitam || kṣauraṃ prayāṇabhaiṣajyavivādeṣu na śobhanam || ṣaṣṭhyamāpūrṇimāpātacaturdaśyaṣṭamī tathā || āsu sannihitaṃ pāpaṃ taileṣu strībhage kṣure || rājakāryaniyuktānāṃ narāṇāṃ bhūpajīvinām || śmaśrulomanakhacchede nāsti kālaviśodhanam || kṣauraṃ naimittikaṃ kāryaṃ niṣedhe satyapi dhruvam || yajñe mṛtau bandhamokṣe nṛpaviprājñayāpi ca || prāgvayaskaiḥ sapitṛkairna kāryaṃ muṃḍanaṃ sadā || muṃḍanasya niṣedhopi kartanaṃ tu vidhīyate || udaṅmukhaḥ prāṅmukho vā vapanaṃ kārayetsudhīḥ || keśaśmaśrulomanakhānyudaksaṃsthāni vāpayet || ānaṃtohicchatraḥ pāṭaliputroditirditiḥ śrīśaḥ || kṣaure smaraṇādeṣāṃ doṣā naśyaṃti niḥśeṣāḥ ||

⟨Now the consideration of shaving ⟨kṣaura⟩.⟩ “They declare shaving auspicious in the nakṣatras, weekdays and the rest stated for the cūḍākaraṇa ⟨tonsure rite⟩. For kings, on every fifth day; for others, at will. The trimming of the beard must never be done on the ninth day. One who wishes to live should avoid shaving on a bhūta ⟨the fourteenth⟩ and on the darśa ⟨new-moon day⟩. Those who have been anointed, who have eaten, who have bathed, or who are adorned should not shave; nor at the setting out on a journey or the beginning of a battle, nor at night, nor at the two twilights; nor on the day of a śrāddha ⟨rite for the dead⟩, on a pratipad, on a riktā, on a vow-day, nor in the Vaidhṛti ⟨yoga⟩. One's birth-nakṣatra is declared commendable in all acts. Shaving is not good in ⟨matters of⟩ travel, of medicine and of lawsuits. The sixth, the new moon, the full moon, a pāta, the fourteenth and the eighth: on these, sin is lodged in oil, in a woman's genitals and in the razor. For men appointed to the king's business, who live by the king, there is no examination of the time in the cutting of beard, body-hair and nails. Occasional shaving must certainly be done even when there is a prohibition: at a sacrifice, at a death, at release from bondage, and also by the command of a king or a brāhmaṇa. Those of earlier years whose fathers are living should never have the head shaved; though shaving the head is forbidden ⟨for them⟩, cutting ⟨the hair⟩ is enjoined. The wise man should have himself shaved facing north or facing east. He should have hair, beard, body-hair and nails cut so that they lie to the north. Ananta, Ahicchatra, Pāṭaliputra, Aditi, Diti, Śrīśa — by remembering these at a shaving, the faults perish without remainder.

अथ रोगोत्पत्तौ नक्षत्रफलं रोगशांतिर्दिनावधिश्च ।

अश्विन्यां रोगोत्पत्तावेकाहं नवदिनानि वा पंचविंशतिदिनानि वा पीडा ॥ १ ॥ भरण्यामेकादशैकविंशतिर्वा मासं वा मृत्युर्वा ॥ २ ॥ कृत्तिकायां दशनवैकविंशतिर्वा ॥ ३ ॥ रोहिण्यां दश वा नव वा सप्त वा त्रीणि वाहानि ॥ ४ ॥ मृगे पंच नव वा त्रिंशद्वा ॥ ५ ॥ आर्द्रायां मृत्युर्वा दशाहं वा मासं वा ॥ ६ ॥ पुनर्वसौ सप्त नव वा मृत्युर्वा ॥ ७ ॥ पुष्ये सप्त वा मृत्युर्वा ॥ ८ ॥ आश्लेषायां मृत्युर्विंशतिस्त्रिंशद्वा नव वा दिनानि पीडा ॥ ९ ॥ मघायां मृत्युर्वा सार्धमासं वा मासं वा विंशतिदिनानि वा पीडा ॥ १० ॥ पूर्वाफाल्गुन्यां मृत्युर्वाब्दं मासं वा पीडा पंचदश वा षष्टिर्वा दिनानि ॥ ११ ॥ उत्तरायां सप्तविंशतिः पंचदश सप्त वा दिनानि ॥ १२ ॥ हस्ते मृत्युरष्टौ वा नव वा सप्त वा पंचदश वाहानि ॥ १३ ॥ चित्रायां पक्षमष्टौ वा दश वैकादश वाहानि ॥ १४ ॥ स्वात्यां मृत्युर्वैकद्वित्रिचतुःपंचमासैर्वा दश दिनैर्वा रोगनाशः ॥ १५ ॥ विशाखायां मासं वा पक्षं वाष्टदिनं विंशतिदिनानि वा पीडा ॥ १६ ॥ अनुराधायां दशरात्रमष्टाविंशतिरात्रं वा ॥ १७ ॥ ज्येष्ठायां मृत्युर्वा पक्षं वा मासं वैकविंशतिरात्रं वा पीडा ॥ १८ ॥ मूले मृत्युः पक्षं नवरात्रं विंशतिरात्रं वा पीडा ॥ १९ ॥ पूर्वाषाढायां मृत्युर्वा द्वित्रिषडादिमासैर्विंशतिदिनैः पक्षेण वा रोगनाशः ॥ २० ॥ उत्तराषाढायां सार्धमासं विंशतिरात्रं वा मासं वा ॥ २१ ॥ श्रवणे पंचविंशतिर्दश वैकादश वा षष्टिर्वाहानि ॥ २२ ॥ धनिष्ठायां दशरात्रं पक्षं मासं त्रयोदशरात्रं वा ॥ २३ ॥ शततारकायां द्वादशाष्ट वैकादश वा ॥ २४ ॥ पूर्वाभाद्रपदायां मृत्युर्वा द्वित्र्यादिमासं वा दशरात्रं वा ॥ २५ ॥ उत्तराभाद्रपदायां सार्धमासं पक्षं सप्ताहं दशाहं वा ॥ २६ ॥ रेवत्यां ज्वराद्युत्पत्तौ दशाहमष्टाविंशतिरात्रं वा पीडा ॥ २७ ॥ जन्मनक्षत्रे जन्मराशावष्टमचंद्रे च रोगोत्पत्तौ मृत्युः ॥ अर्कादिवारे क्रमेण मघाद्वादश्यौ विशाखैकादश्यौ पंचम्यार्द्रे तृतीयोत्तराषाढे शतताराषष्ठ्यौ अष्टम्यश्विन्यौ पूर्वाषाढानवम्यौ चेति त्रयाणां योगे मृत्युः ॥ एवमर्कादावनुराधाभरण्यावौत्तरषाढे मघाशततारे विशाखाश्विन्यौ ज्येष्ठामृगौ श्रवणाश्लेषे पूर्वाभाद्रपदहस्तौ चेन्मृत्युयोगः ॥ अत्रोक्तास्तिथिवारनक्षत्रशांतयो विस्तृताः कार्याः ॥ येषु नक्षत्रेषु मरणमुक्तं तत्र शांतिरावश्यकी अन्यत्र कृताकृता ॥

aśvinyāṃ rogotpattāvekāhaṃ navadināni vā paṃcaviṃśatidināni vā pīḍā || 1 || bharaṇyāmekādaśaikaviṃśatirvā māsaṃ vā mṛtyurvā || 2 || kṛttikāyāṃ daśanavaikaviṃśatirvā || 3 || rohiṇyāṃ daśa vā nava vā sapta vā trīṇi vāhāni || 4 || mṛge paṃca nava vā triṃśadvā || 5 || ārdrāyāṃ mṛtyurvā daśāhaṃ vā māsaṃ vā || 6 || punarvasau sapta nava vā mṛtyurvā || 7 || puṣye sapta vā mṛtyurvā || 8 || āśleṣāyāṃ mṛtyurviṃśatistriṃśadvā nava vā dināni pīḍā || 9 || maghāyāṃ mṛtyurvā sārdhamāsaṃ vā māsaṃ vā viṃśatidināni vā pīḍā || 10 || pūrvāphālgunyāṃ mṛtyurvābdaṃ māsaṃ vā pīḍā paṃcadaśa vā ṣaṣṭirvā dināni || 11 || uttarāyāṃ saptaviṃśatiḥ paṃcadaśa sapta vā dināni || 12 || haste mṛtyuraṣṭau vā nava vā sapta vā paṃcadaśa vāhāni || 13 || citrāyāṃ pakṣamaṣṭau vā daśa vaikādaśa vāhāni || 14 || svātyāṃ mṛtyurvaikadvitricatuḥpaṃcamāsairvā daśa dinairvā roganāśaḥ || 15 || viśākhāyāṃ māsaṃ vā pakṣaṃ vāṣṭadinaṃ viṃśatidināni vā pīḍā || 16 || anurādhāyāṃ daśarātramaṣṭāviṃśatirātraṃ vā || 17 || jyeṣṭhāyāṃ mṛtyurvā pakṣaṃ vā māsaṃ vaikaviṃśatirātraṃ vā pīḍā || 18 || mūle mṛtyuḥ pakṣaṃ navarātraṃ viṃśatirātraṃ vā pīḍā || 19 || pūrvāṣāḍhāyāṃ mṛtyurvā dvitriṣaḍādimāsairviṃśatidinaiḥ pakṣeṇa vā roganāśaḥ || 20 || uttarāṣāḍhāyāṃ sārdhamāsaṃ viṃśatirātraṃ vā māsaṃ vā || 21 || śravaṇe paṃcaviṃśatirdaśa vaikādaśa vā ṣaṣṭirvāhāni || 22 || dhaniṣṭhāyāṃ daśarātraṃ pakṣaṃ māsaṃ trayodaśarātraṃ vā || 23 || śatatārakāyāṃ dvādaśāṣṭa vaikādaśa vā || 24 || pūrvābhādrapadāyāṃ mṛtyurvā dvitryādimāsaṃ vā daśarātraṃ vā || 25 || uttarābhādrapadāyāṃ sārdhamāsaṃ pakṣaṃ saptāhaṃ daśāhaṃ vā || 26 || revatyāṃ jvarādyutpattau daśāhamaṣṭāviṃśatirātraṃ vā pīḍā || 27 || janmanakṣatre janmarāśāvaṣṭamacaṃdre ca rogotpattau mṛtyuḥ || arkādivāre krameṇa maghādvādaśyau viśākhaikādaśyau paṃcamyārdre tṛtīyottarāṣāḍhe śatatārāṣaṣṭhyau aṣṭamyaśvinyau pūrvāṣāḍhānavamyau ceti trayāṇāṃ yoge mṛtyuḥ || evamarkādāvanurādhābharaṇyāvauttaraṣāḍhe maghāśatatāre viśākhāśvinyau jyeṣṭhāmṛgau śravaṇāśleṣe pūrvābhādrapadahastau cenmṛtyuyogaḥ || atroktāstithivāranakṣatraśāṃtayo vistṛtāḥ kāryāḥ || yeṣu nakṣatreṣu maraṇamuktaṃ tatra śāṃtirāvaśyakī anyatra kṛtākṛtā ||

⟨Now, when an illness begins, the result of the nakṣatra, the appeasing rite for the illness, and how long it lasts.⟩ If an illness arises in Aśvinī, the affliction lasts one day, or nine days, or twenty-five days. ॥1॥ In Bharaṇī, eleven or twenty-one ⟨days⟩, or a month, or death. ॥2॥ In Kṛttikā, ten, nine or twenty-one. ॥3॥ In Rohiṇī, ten or nine or seven or three days. ॥4॥ In Mṛgaśiras, five, or nine, or thirty. ॥5॥ In Ārdrā, death, or ten days, or a month. ॥6॥ In Punarvasu, seven or nine, or death. ॥7॥ In Puṣya, seven, or death. ॥8॥ In Āśleṣā, death; or affliction for twenty or thirty or nine days. ॥9॥ In Maghā, death; or affliction for a month and a half, or a month, or twenty days. ॥10॥ In Pūrvāphālgunī, death; or a year; or affliction for a month, or fifteen or sixty days. ॥11॥ In Uttarā⟨phālgunī⟩, twenty-seven, fifteen or seven days. ॥12॥ In Hasta, death, or eight or nine or seven or fifteen days. ॥13॥ In Citrā, a fortnight, or eight or ten or eleven days. ॥14॥ In Svātī, death; or the disease ends in one, two, three, four or five months, or in ten days. ॥15॥ In Viśākhā, affliction for a month, or a fortnight, or eight days, or twenty days. ॥16॥ In Anurādhā, ten nights or twenty-eight nights. ॥17॥ In Jyeṣṭhā, death; or affliction for a fortnight, or a month, or twenty-one nights. ॥18॥ In Mūla, death; affliction for a fortnight, nine nights, or twenty nights. ॥19॥ In Pūrvāṣāḍhā, death; or the disease ends in two, three, six or more months, in twenty days, or in a fortnight. ॥20॥ In Uttarāṣāḍhā, a month and a half, or twenty nights, or a month. ॥21॥ In Śravaṇa, twenty-five, ten, eleven or sixty days. ॥22॥ In Dhaniṣṭhā, ten nights, a fortnight, a month, or thirteen nights. ॥23॥ In Śatatārakā ⟨Śatabhiṣā⟩, twelve, eight or eleven. ॥24॥ In Pūrvābhādrapadā, death; or two, three or more months; or ten nights. ॥25॥ In Uttarābhādrapadā, a month and a half, a fortnight, seven days, or ten days. ॥26॥ In Revatī, if fever and the like arise, affliction for ten days or twenty-eight nights. ॥27॥ If the illness arises in one's birth-nakṣatra, in one's birth rāśi ⟨sign⟩, or when the Moon is in the eighth, ⟨the result is⟩ death. On the weekdays beginning with the Sun's, in order: Maghā with the twelfth; Viśākhā with the eleventh; the fifth with Ārdrā; the third with Uttarāṣāḍhā; Śatatārā with the sixth; the eighth with Aśvinī; and Pūrvāṣāḍhā with the ninth — when these three ⟨weekday, nakṣatra and tithi⟩ meet, death. Likewise, beginning with the Sun's day: Anurādhā and Bharaṇī; Uttarā and Āṣāḍhā; Maghā and Śatatārā; Viśākhā and Aśvinī; Jyeṣṭhā and Mṛgaśiras; Śravaṇa and Āśleṣā; Pūrvābhādrapadā and Hasta — ⟨if these fall so⟩, it is a death-combination. The pacifications for the tithis, weekdays and nakṣatras stated here are to be done at length. In those nakṣatras in which death is stated the śānti is obligatory; elsewhere it may be done or not.

अथ सर्वनक्षत्रसाधारणः शांतिप्रयोगः।

देशकालौ संकीर्त्य ममोत्पन्नव्याधेर्जीवच्छरीराविरोधेन समूलनाशार्थममुकनक्षत्रशांतिं करिष्ये इति संकल्प्य गणेशपूजादि ॥ आचार्यं वृत्वा कुम्भोपरि पूर्णपात्रे द्वादशदले नक्षत्रदेवताप्रतिमां सौवर्णीं संपूज्य द्वादशदलेषु संकर्षणादिद्वादशमूर्तीर्द्वादशादित्यान्वा संपूज्य दूर्वासमित्तिलक्षीराज्यैर्गायत्र्या तत्तद्देवतायै अष्टोत्तरशतं हुत्वा मरणादिपीडाधिक्योक्तौ सहस्रं हुत्वा दध्योदनबलिं दत्त्वाचार्याय गां प्रतिमां च दद्यादिति संक्षेपः ॥ शांतिमयूखादौ नक्षत्रभेदेन हविर्मंत्रबलिधूपादिभेदस्तिथिवारदेवतामन्त्रादिभेद इत्यादिविस्तारो द्रष्टव्यः ॥ कर्मविपाके ॥ जातवेदस इत्यृचोऽयुतं लक्षं वा जपो रुद्रे नमकानुवाकैः सहस्रकलशस्नानं वा विष्णौ सहस्रावृत्तपुरुषसूक्तेन सहस्रघटस्नानं वा ज्वरनाशकम् ॥ यद्वा श्रीभागवतस्थज्वरस्तोत्रजपः ॥

deśakālau saṃkīrtya mamotpannavyādherjīvaccharīrāvirodhena samūlanāśārthamamukanakṣatraśāṃtiṃ kariṣye iti saṃkalpya gaṇeśapūjādi || ācāryaṃ vṛtvā kumbhopari pūrṇapātre dvādaśadale nakṣatradevatāpratimāṃ sauvarṇīṃ saṃpūjya dvādaśadaleṣu saṃkarṣaṇādidvādaśamūrtīrdvādaśādityānvā saṃpūjya dūrvāsamittilakṣīrājyairgāyatryā tattaddevatāyai aṣṭottaraśataṃ hutvā maraṇādipīḍādhikyoktau sahasraṃ hutvā dadhyodanabaliṃ dattvācāryāya gāṃ pratimāṃ ca dadyāditi saṃkṣepaḥ || śāṃtimayūkhādau nakṣatrabhedena havirmaṃtrabalidhūpādibhedastithivāradevatāmantrādibheda ityādivistāro draṣṭavyaḥ || karmavipāke || jātavedasa ityṛco'yutaṃ lakṣaṃ vā japo rudre namakānuvākaiḥ sahasrakalaśasnānaṃ vā viṣṇau sahasrāvṛttapuruṣasūktena sahasraghaṭasnānaṃ vā jvaranāśakam || yadvā śrībhāgavatasthajvarastotrajapaḥ ||

⟨Now the appeasing procedure common to all the nakṣatras.⟩ Having named the place and the time, he makes the saṅkalpa ⟨resolve⟩: “For the destruction, root and all, of the disease that has arisen in me, without harm to my living body, I shall perform the śānti ⟨pacification⟩ of such-and-such a nakṣatra” — and then the worship of Gaṇeśa and the rest. Having chosen an ācārya ⟨officiating teacher⟩, on a full vessel set upon a pot, on a twelve-petalled ⟨lotus⟩, he worships a golden image of the nakṣatra's deity; and on the twelve petals he worships the twelve forms beginning with Saṅkarṣaṇa, or the twelve Ādityas. With dūrvā grass, fuel-sticks, sesame, milk and ghee he offers a hundred and eight oblations to each deity with the Gāyatrī; where great affliction or death has been stated, a thousand. He gives a bali ⟨offering⟩ of curd and rice, and gives the ācārya a cow and the image. This in brief. In the Śāntimayūkha and elsewhere the fuller treatment is to be seen — the differences of oblation, mantra, bali, incense and the rest according to the nakṣatra, and the differences of deity, mantra and the rest according to the tithi and the weekday. In the Karmavipāka: ten thousand or a hundred thousand recitations of the verse beginning “jātavedase”; or, for Rudra, a bath with a thousand kalaśas ⟨pots⟩ with the anuvākas of the Namaka; or, for Viṣṇu, a bath with a thousand jars with the Puruṣasūkta repeated a thousand times — ⟨these⟩ destroy fever. Or else the recitation of the fever-hymn found in the Śrī Bhāgavata.

अथ सर्वरोगनाशकानि ।

रोगानुसारेण लघुरुद्रमहारुद्रातिरुद्राणां जपोभिषेको वा ॥ विष्णुसहस्रनामस्तोत्रस्य शतं सहस्रमयुतं वा जपः ॥ सौरजपः॥ सूर्यनमस्कारार्घ्यदानानि ‘मुंचामित्वा ’ इति सूक्तजपोऽच्युतानंतगोविंदेति नामत्रयजपो मृत्युंजयजपश्चरोगानुसारेणेति सर्वरोगहराणि ॥

rogānusāreṇa laghurudramahārudrātirudrāṇāṃ japobhiṣeko vā || viṣṇusahasranāmastotrasya śataṃ sahasramayutaṃ vā japaḥ || saurajapaḥ|| sūryanamaskārārghyadānāni ‘muṃcāmitvā ’ iti sūktajapo'cyutānaṃtagoviṃdeti nāmatrayajapo mṛtyuṃjayajapaścarogānusāreṇeti sarvarogaharāṇi ||

⟨Now the ⟨observances⟩ that destroy all diseases.⟩ According to the disease, the recitation of the Laghurudra, the Mahārudra or the Atirudra, or an abhiṣeka ⟨ceremonial bathing⟩ with them. A hundred, a thousand or ten thousand recitations of the Viṣṇusahasranāmastotra. The recitation of the Saura ⟨solar⟩ ⟨mantras⟩. The sūrya-namaskāras and the giving of arghya. The recitation of the sūkta beginning “muñcāmi tvā”; the recitation of the three names “Acyuta, Ananta, Govinda”; and the Mṛtyuñjaya recitation — according to the disease. These remove all diseases.

अथौषधभक्षणे नक्षत्राणि ।

“ज्येष्ठामूलश्रुतिस्वातीमृदुक्षिप्रपुनर्वसौ ॥ गुरुशुक्रेंदुवारेषु शस्तं भेषजभक्षणम् ॥”

“jyeṣṭhāmūlaśrutisvātīmṛdukṣiprapunarvasau || guruśukreṃduvāreṣu śastaṃ bheṣajabhakṣaṇam ||”

⟨Now the nakṣatras for taking medicine.⟩ “The taking of medicine is commended in Jyeṣṭhā, Mūla, Śravaṇa ⟨śruti⟩ and Svātī, in the mṛdu and kṣipra ⟨nakṣatras⟩ and in Punarvasu, on the days of Jupiter, Venus and the Moon.”

अथ रोगमुक्तस्नानविचारः ।

“रिक्तायां चरलग्ने मिश्रक्षिप्रेंद्रमूलपूर्वासु ॥ चित्राभरणीश्रवणत्रयभे रविकुजबुधार्कजे स्नायात् ॥ वैधृतौ च व्यतीपाते भद्रायां संक्रमे तथा ॥ रोगमुक्तस्नानमन्त्रचन्द्रताराबलं न वा ॥ ”

“riktāyāṃ caralagne miśrakṣipreṃdramūlapūrvāsu || citrābharaṇīśravaṇatrayabhe ravikujabudhārkaje snāyāt || vaidhṛtau ca vyatīpāte bhadrāyāṃ saṃkrame tathā || rogamuktasnānamantracandratārābalaṃ na vā || ”

⟨Now the consideration of the bath on recovery from illness.⟩ “One should bathe on a riktā ⟨tithi⟩, in a movable lagna, in the miśra and kṣipra ⟨nakṣatras⟩, in Jyeṣṭhā ⟨indra⟩, Mūla and the Pūrvās, in Citrā, Bharaṇī and the three Śravaṇas, on the days of the Sun, Mars, Mercury and Saturn ⟨arkaja⟩. And in Vaidhṛti, in Vyatīpāta, in Bhadrā and at a saṅkrānti likewise: for the bath on release from illness, the strength of mantra, of the Moon and of the tārā ⟨the star-reckoning⟩ is not ⟨required⟩ — or is optional.”

अथाभ्यंगः ।

“भद्रासंक्रमपातवैधृतिसितेज्यार्कारषष्ठ्यादिषु श्राद्धाहे प्रतिपद्वये परिहरेद्धेतुं विनाभ्यंजनम् ॥ मांगल्यं विजयोत्सवोब्दवदनं दीपावलीहेतवोभ्यंगस्याथ बुधांबुपर्क्षपितृभाभ्यंगात्पतिघ्न्यंगना ॥ “अथापवादः” ॥ सार्षपं गन्धतैलं च यत्तैलं पुष्पवासितम् ॥ द्रव्यांतरयुतं तैलं पक्वतैलं न दुष्यति ॥ किंचिद्गोघृतयुक्तं वा विप्रपादरजोन्वितम् ॥ नित्याभ्यंगे च नो दुष्टं तैलं नित्येह्नि सर्वदा ॥ रवौ पुष्पं गुरौ दूर्वा भौमवारे च मृत्तिकाम् ॥ भार्गवे गोमयं क्षिप्त्वा तैलस्नानं सुखावहम् ॥ ”

“bhadrāsaṃkramapātavaidhṛtisitejyārkāraṣaṣṭhyādiṣu śrāddhāhe pratipadvaye parihareddhetuṃ vinābhyaṃjanam || māṃgalyaṃ vijayotsavobdavadanaṃ dīpāvalīhetavobhyaṃgasyātha budhāṃbuparkṣapitṛbhābhyaṃgātpatighnyaṃganā || “athāpavādaḥ” || sārṣapaṃ gandhatailaṃ ca yattailaṃ puṣpavāsitam || dravyāṃtarayutaṃ tailaṃ pakvatailaṃ na duṣyati || kiṃcidgoghṛtayuktaṃ vā viprapādarajonvitam || nityābhyaṃge ca no duṣṭaṃ tailaṃ nityehni sarvadā || ravau puṣpaṃ gurau dūrvā bhaumavāre ca mṛttikām || bhārgave gomayaṃ kṣiptvā tailasnānaṃ sukhāvaham || ”

⟨Now the anointing with oil.⟩ “In Bhadrā, at a saṅkrānti, in a pāta, in Vaidhṛti, on the days of Venus, Jupiter, the Sun and Mars, on the sixth ⟨tithi⟩ and the rest, on the day of a śrāddha and on the two pratipads, one should avoid anointing without a reason. An auspicious rite, a victory, a festival, the face of the year ⟨New Year's Day⟩ and Dīpāvalī are reasons for anointing. And from anointing on Mercury's ⟨day⟩ and in the nakṣatras of the lord of the waters ⟨Varuṇa; Śatabhiṣā⟩ and of the Pitṛs ⟨Maghā⟩, a woman becomes a husband-killer.” “Now the exception”: “Mustard oil, scented oil, oil perfumed with flowers, oil mixed with other substances, and cooked oil are not defiled; or oil with a little cow's ghee in it, or with the dust of a brāhmaṇa's feet. And in the daily anointing the oil is not defiled, on every day, at all times. On Sunday having cast in a flower, on Thursday dūrvā grass, on Tuesday earth, and on Friday cow-dung, the oil-bath brings ease.”

अथ वास्तुप्रकरणम् ।

“वैशाखे फाल्गुने पौषे श्रावणे मार्गशीर्षके ॥ गृहारंभप्रवेशौ स्तः स्तंभोच्छ्रायश्च शस्यते ॥ ज्येष्ठकार्तिकमाघांश्च शुभदान्प्राह नारदः ॥ तृणगेहं सर्वमासे पौषे मुख्यगृहं न हि ॥ हस्तत्रयध्रुवमृदुधनिष्ठाद्वयपुष्यभे ॥ रिक्ता अर्ककुजौ त्यक्त्वा गृहं कुर्याद्विशेपि ॥ शिलान्यासं च खातं च श्रुत्यश्विक्रूरमित्रभैः ॥ आश्लेषामूलपुष्यार्कमृगांत्यध्रुवभैरपि ॥ केंद्राष्टमे पापहीने वेश्मकृत्यं स्थिरोदये ॥ धनिष्ठापंचके वर्ज्यः स्तंभोच्छ्रायः सदा बुधैः ॥ नेष्टानि सप्त सूर्यर्क्षादिष्टान्येकादशाष्टमात् ॥ दश शिष्टानि नेष्टानि चक्रे स्युर्वृषवास्तुनि ॥ यद्वा तुर्यात्पंचदशात्त्रयोविंशतिसंख्यकात् ॥ वेदाब्धिपंचमेष्टानि गृहारंभप्रवेशयोः ॥ स्नानपाकस्वापवस्त्रभुजीनां पशुकोशयोः ॥ देवानां च गृहान्कुर्यात्पूर्वादौ मुख्यवेश्मनः ॥ उदग्दिशं ध्रुवमुखाज्ज्ञात्वा प्राचीं प्रसाधयेत् ॥ कोणाध्वभ्रमकूपद्वाःपंकस्तंभद्रुमामरैः ॥ विद्धा दुष्टा द्वारं दोषो गृहोच्चद्विगुणांतरे ॥ सूत्रं भित्तिशिलान्यासं स्तंभस्यारोपणं तथा ॥ आग्नेयीं दिशमारभ्य कुर्यादित्याह कश्यपः ॥ अन्यवेश्मस्थितं दारु नान्यवेश्मनि योजयेत् ॥ नूतने नूतनं काष्ठं जीर्णे जीर्णं प्रशस्यते ॥ द्वात्रिंशाधिकहस्ते च तृणागारे चतुर्मुखे ॥ न तत्र चिंतयेद्धीमान्गुणानायव्ययादिकान् ॥”

“vaiśākhe phālgune pauṣe śrāvaṇe mārgaśīrṣake || gṛhāraṃbhapraveśau staḥ staṃbhocchrāyaśca śasyate || jyeṣṭhakārtikamāghāṃśca śubhadānprāha nāradaḥ || tṛṇagehaṃ sarvamāse pauṣe mukhyagṛhaṃ na hi || hastatrayadhruvamṛdudhaniṣṭhādvayapuṣyabhe || riktā arkakujau tyaktvā gṛhaṃ kuryādviśepi || śilānyāsaṃ ca khātaṃ ca śrutyaśvikrūramitrabhaiḥ || āśleṣāmūlapuṣyārkamṛgāṃtyadhruvabhairapi || keṃdrāṣṭame pāpahīne veśmakṛtyaṃ sthirodaye || dhaniṣṭhāpaṃcake varjyaḥ staṃbhocchrāyaḥ sadā budhaiḥ || neṣṭāni sapta sūryarkṣādiṣṭānyekādaśāṣṭamāt || daśa śiṣṭāni neṣṭāni cakre syurvṛṣavāstuni || yadvā turyātpaṃcadaśāttrayoviṃśatisaṃkhyakāt || vedābdhipaṃcameṣṭāni gṛhāraṃbhapraveśayoḥ || snānapākasvāpavastrabhujīnāṃ paśukośayoḥ || devānāṃ ca gṛhānkuryātpūrvādau mukhyaveśmanaḥ || udagdiśaṃ dhruvamukhājjñātvā prācīṃ prasādhayet || koṇādhvabhramakūpadvāḥpaṃkastaṃbhadrumāmaraiḥ || viddhā duṣṭā dvāraṃ doṣo gṛhoccadviguṇāṃtare || sūtraṃ bhittiśilānyāsaṃ staṃbhasyāropaṇaṃ tathā || āgneyīṃ diśamārabhya kuryādityāha kaśyapaḥ || anyaveśmasthitaṃ dāru nānyaveśmani yojayet || nūtane nūtanaṃ kāṣṭhaṃ jīrṇe jīrṇaṃ praśasyate || dvātriṃśādhikahaste ca tṛṇāgāre caturmukhe || na tatra ciṃtayeddhīmānguṇānāyavyayādikān ||”

⟨Now the section on the building site.⟩ “In Vaiśākha, Phālguna, Pauṣa, Śrāvaṇa and Mārgaśīrṣa the beginning of a house and the entering of it take place, and the raising of the pillar is commended. And Nārada calls Jyeṣṭha, Kārtika and Māgha givers of good. A grass hut ⟨may be made⟩ in any month, but the principal house not in Pauṣa. In the three beginning with Hasta, in the dhruva and mṛdu ⟨nakṣatras⟩, in the two beginning with Dhaniṣṭhā and in Puṣya, leaving out the riktā tithis and the days of the Sun and Mars, one may build a house. The laying of the foundation-stone and the digging ⟨are done⟩ with Śravaṇa, Aśvinī, the krūra ⟨nakṣatras⟩ and Anurādhā ⟨maitra⟩, and also with Āśleṣā, Mūla, Puṣya, Hasta ⟨arka⟩, Mṛgaśiras, Revatī ⟨antya⟩ and the dhruva nakṣatras. House-work ⟨is to be done⟩ when the kendras ⟨angles⟩ and the eighth are free of malefics, in a fixed rising sign. The raising of the pillar is always to be avoided by the wise in the five beginning with Dhaniṣṭhā. Seven ⟨nakṣatras⟩ from the Sun's nakṣatra are not desired; eleven from the eighth are desired; the ten that remain are not desired: so they stand in the diagram in the Bull-vāstu. Or else, counting from the fourth, from the fifteenth and from the twenty-third, four, four and five are desired for the beginning of a house and for the entering of it. The rooms for bathing, cooking, sleeping, clothes and eating, for the cattle and the treasury, and for the gods, one should make in the east and the other ⟨directions⟩ from the principal house. Having learnt the northern direction from the face of the pole-star, one should lay out the east. A door pierced by a corner, a road, a water-wheel, a well, another door, mud, a pillar, a tree or a god is faulty; the fault ⟨holds⟩ within twice the house's height. The measuring-cord, the wall, the laying of the stone, and likewise the raising of the pillar, one should begin from the south-eastern quarter — so says Kaśyapa. Wood standing in one house should not be fitted into another house. For a new ⟨house⟩ new timber is commended, for an old one old. And in ⟨a house⟩ of more than thirty-two hastas ⟨cubits⟩, in a grass hut, and in a four-faced ⟨house⟩, the wise man should not there consider the qualities — income, expenditure and the rest.”

अथ गृहप्रवेशविचारः ।

“वास्तुपूजाविधिः कार्यः पूर्वमेव प्रवेशतः॥ मैत्रध्रुवक्षिप्रचरमूलभैर्धनपुत्रकृत्॥” वास्तुशांतिप्रयोगोन्यतो ज्ञेयः ॥ “वास्तुशांतिर्दिवैवोक्ता प्रवेशस्तु निशि क्वचित् ॥ गृहप्रवेशः प्रारंभोदितमासादिकैः शुभः॥ क्वचिन्माघोज्ज्र्शुकेषु कैश्चिदुक्तो मृदुध्रुवे ॥ श्रेष्ठः क्षिप्रैश्चरैर्मध्यो निंद्यस्तीक्ष्णोग्रमिश्रभैः ॥ त्रिषडाये खलैः सद्भिः षडष्टव्ययवर्जितैः ॥ शुद्धेंदुरंध्रे च तनौ विजनुर्लग्नभाष्टमे ॥ ऋक्षाणि पंच सूर्यर्क्षान्नेष्टान्यष्टचतुर्दशात् ॥ शेषभानि शुभान्येवं प्रवेशे घटचक्रकम् ” ॥ इति वास्तुप्रकरणम् ॥

“vāstupūjāvidhiḥ kāryaḥ pūrvameva praveśataḥ|| maitradhruvakṣipracaramūlabhairdhanaputrakṛt||” vāstuśāṃtiprayogonyato jñeyaḥ || “vāstuśāṃtirdivaivoktā praveśastu niśi kvacit || gṛhapraveśaḥ prāraṃbhoditamāsādikaiḥ śubhaḥ|| kvacinmāghojjrśukeṣu kaiścidukto mṛdudhruve || śreṣṭhaḥ kṣipraiścarairmadhyo niṃdyastīkṣṇogramiśrabhaiḥ || triṣaḍāye khalaiḥ sadbhiḥ ṣaḍaṣṭavyayavarjitaiḥ || śuddheṃduraṃdhre ca tanau vijanurlagnabhāṣṭame || ṛkṣāṇi paṃca sūryarkṣānneṣṭānyaṣṭacaturdaśāt || śeṣabhāni śubhānyevaṃ praveśe ghaṭacakrakam ” || iti vāstuprakaraṇam ||

⟨Now the consideration of entering a house ⟨gṛhapraveśa⟩.⟩ “The rite of vāstu-worship is to be done before the entry itself. ⟨Entry⟩ with Anurādhā ⟨maitra⟩, the dhruva, kṣipra and cara ⟨nakṣatras⟩ and Mūla gives wealth and sons.” The procedure of the vāstu-śānti is to be learnt elsewhere. “The vāstu-śānti is stated ⟨to be done⟩ by day; the entry, sometimes at night. Entering a house is auspicious in the months and the rest stated for its beginning. In some places it is said ⟨to be done⟩ in Māgha and ⟨two other months, whose names the printing has corrupted⟩; by some it is stated ⟨to be done⟩ in a mṛdu or dhruva ⟨nakṣatra⟩. With the kṣipra ⟨nakṣatras⟩ it is best, with the cara middling, and with the tīkṣṇa, ugra and miśra nakṣatras blameworthy. ⟨It is done⟩ with the malefics in the third, sixth and eleventh, and the benefics free of the sixth, eighth and twelfth; with the eighth and the first clear; avoiding the birth ⟨nakṣatra⟩, the lagna's nakṣatra and the eighth. Five nakṣatras from the Sun's nakṣatra are not desired, ⟨and five⟩ from the eighth and from the fourteenth; the remaining nakṣatras are auspicious. Such is the ghaṭa-cakra ⟨pot-diagram⟩ for entry.” Thus the section on vāstu.

अथ धनार्थगमनम् ।

“श्रुतिद्वयाश्विपुष्यांत्यानुराधामृगहस्तभे ॥ पुनर्वसौ गोचरेष्टप्रद्वारे व्रजेन्नरः ॥ अभिज्जिद्रं गमे श्रेष्ठं दक्षिणाशां विना क्षणः ॥ मघाचित्रात्रयाश्लेषाभरण्यार्द्राः सकृत्तिकाः ॥ पूर्वाभाद्रा च नेष्टाः स्युः प्रयाणे जन्मभं तथा ॥ त्यजेद्रिक्तां पर्वषष्ठ्यष्टमीद्वादशिकास्तिथीः ॥ कृत्तिकाभरणीपूर्वामघानां घटिकाः क्रमात् ॥ एकविंशतिसप्ताथ षोडशैकादश त्यजेत् ॥ ज्येष्ठाश्लेषाविशाखासु स्वात्यां चापि चतुर्दश ॥ भृगोर्मते संकटेपि सर्वां स्वातीं मघां त्यजेत् ॥ भरण्याः पूर्वमर्धं च चित्राश्लेषांतकोत्त रम् ॥ वारशूलः सोमशनी प्राच्यामीज्यस्तु दक्षिणे ॥ रविशुक्रौ प्रतीच्यां स्यादुदीच्यां बुधमङ्गलौ ॥ पूर्वादिदिक्षु मेषाद्याः क्रमात्त्रिश्चंद्रराशयः ॥ संमुखो दक्षिणोब्जः सन्पृष्ठे वामेतिनिंदितः ॥ दिशि यत्रोदेति शुक्रस्तां दिशं न व्रजेन्नरः ॥ न व्रजेत्संमुखे ज्ञेपि शुभं पृष्ठेपि वामतः॥ रेवतीमेषगे चंद्रे शुक्रांध्यात्संमुखं व्रजेत्॥ प्रयाणे शुभाः केंद्र १ । ४ । ७ । १० । कोणेषु ९ । ५ । शस्ताः खलाहया ३ य ११ । षट् ६ खे १० ष्वनिष्टः शनिः १० खे ॥ कविः सप्तमे ७ ग्लौः षडष्टांत्यलग्ने ६ । ८ । १२ । १ विलग्नेश्वरोप्यस्तषष्ठाष्टमांत्ये ६ । ८ । १२ । १ ॥ केंद्रे वक्री वक्रिवर्गो लग्ने वारश्च वक्रिणः ॥ कुंभः कुंभनवांशश्च लग्ने त्याज्यः प्रयत्नतः ॥ मीनलग्ने तदंशे वा यातुर्मार्गोतिदुःखदः ॥ शत्रुलग्नभतः षष्ठं तत्पतिर्वा मृतिप्रदः॥ शत्रुक्षेत्रे तदंशे वा तद्दृष्टे गमनं न सत् ॥ लग्नेस्तंगतराशिश्च जन्मराशिश्च नो शुभः ॥ शशीवर्गोत्तमे लग्ने वर्गोत्तमयुते जयः ॥ शुक्लादितिथिवारर्क्षयोगोश्चैरष्टभिस्त्रिभिः ॥ त्रिस्थस्तष्टोवशिष्टश्चेत्सर्वांकः सार्वकामिकः ॥ त्रिषु क्रमाद्वेच्छून्यं दुःखदारिद्र्यमृत्युदम् ॥ यद्येकस्मिन्नेव दिने पुराद्गच्छेत्पुरांतरम् ॥ प्रावेशिकी कालशुद्धिस्तदा ज्ञेया न यात्रिकी ॥ प्रवेशान्निर्गमो नेष्टः प्रवेशो निर्गमादपि॥जिष्णोः कदापि नवमे धिष्ण्ये वारे तिथौ तथा ॥ याम्यादिग्गमनं शय्यावितानं छादनं गृहे ॥ न कुंभमीनगे चंद्रे तृणकाष्ठस्य संग्रहः ॥ तर्पितामिसुहृद्विप्रभार्यादिस्तृप्तिमान् व्रजेत् ॥ स्वकीयां परकीयां वा स्त्रियं पुरुषमेव वा ॥ ताडयित्वा तु यो गच्छेद्ब्राह्मणानवमान्य च ॥ व्याधितः क्षुधितो वापि तदंतं तस्य जीवितम् ॥ क्रोधं क्षौरं तथा वांतिं तैलाभ्यंगाश्रुमोचनम् ॥ मद्यं मांसं गुडं तैलं सितान्यतिलकं तथा ॥ श्वेतभिन्नं च वसनं प्रयाणे परिवर्जयेत् ॥ क्षौरं पंचदिनं दुग्धं त्रिदिनं सप्तरात्रकम् ॥ मैथुनं चापरं तैलं मध्वाज्यं तद्दिने त्यजेत् ॥ ह्वयार्तवं बीजदानांतं तथा कुशकुनांस्त्यजेत् ॥” सुमुहूर्ते स्वयं गमनासंभवे प्रस्थानं कार्यम् ॥

“śrutidvayāśvipuṣyāṃtyānurādhāmṛgahastabhe || punarvasau gocareṣṭapradvāre vrajennaraḥ || abhijjidraṃ game śreṣṭhaṃ dakṣiṇāśāṃ vinā kṣaṇaḥ || maghācitrātrayāśleṣābharaṇyārdrāḥ sakṛttikāḥ || pūrvābhādrā ca neṣṭāḥ syuḥ prayāṇe janmabhaṃ tathā || tyajedriktāṃ parvaṣaṣṭhyaṣṭamīdvādaśikāstithīḥ || kṛttikābharaṇīpūrvāmaghānāṃ ghaṭikāḥ kramāt || ekaviṃśatisaptātha ṣoḍaśaikādaśa tyajet || jyeṣṭhāśleṣāviśākhāsu svātyāṃ cāpi caturdaśa || bhṛgormate saṃkaṭepi sarvāṃ svātīṃ maghāṃ tyajet || bharaṇyāḥ pūrvamardhaṃ ca citrāśleṣāṃtakotta ram || vāraśūlaḥ somaśanī prācyāmījyastu dakṣiṇe || raviśukrau pratīcyāṃ syādudīcyāṃ budhamaṅgalau || pūrvādidikṣu meṣādyāḥ kramāttriścaṃdrarāśayaḥ || saṃmukho dakṣiṇobjaḥ sanpṛṣṭhe vāmetiniṃditaḥ || diśi yatrodeti śukrastāṃ diśaṃ na vrajennaraḥ || na vrajetsaṃmukhe jñepi śubhaṃ pṛṣṭhepi vāmataḥ|| revatīmeṣage caṃdre śukrāṃdhyātsaṃmukhaṃ vrajet|| prayāṇe śubhāḥ keṃdra 1 | 4 | 7 | 10 | koṇeṣu 9 | 5 | śastāḥ khalāhayā 3 ya 11 | ṣaṭ 6 khe 10 ṣvaniṣṭaḥ śaniḥ 10 khe || kaviḥ saptame 7 glauḥ ṣaḍaṣṭāṃtyalagne 6 | 8 | 12 | 1 vilagneśvaropyastaṣaṣṭhāṣṭamāṃtye 6 | 8 | 12 | 1 || keṃdre vakrī vakrivargo lagne vāraśca vakriṇaḥ || kuṃbhaḥ kuṃbhanavāṃśaśca lagne tyājyaḥ prayatnataḥ || mīnalagne tadaṃśe vā yāturmārgotiduḥkhadaḥ || śatrulagnabhataḥ ṣaṣṭhaṃ tatpatirvā mṛtipradaḥ|| śatrukṣetre tadaṃśe vā taddṛṣṭe gamanaṃ na sat || lagnestaṃgatarāśiśca janmarāśiśca no śubhaḥ || śaśīvargottame lagne vargottamayute jayaḥ || śuklāditithivārarkṣayogoścairaṣṭabhistribhiḥ || tristhastaṣṭovaśiṣṭaścetsarvāṃkaḥ sārvakāmikaḥ || triṣu kramādvecchūnyaṃ duḥkhadāridryamṛtyudam || yadyekasminneva dine purādgacchetpurāṃtaram || prāveśikī kālaśuddhistadā jñeyā na yātrikī || praveśānnirgamo neṣṭaḥ praveśo nirgamādapi||jiṣṇoḥ kadāpi navame dhiṣṇye vāre tithau tathā || yāmyādiggamanaṃ śayyāvitānaṃ chādanaṃ gṛhe || na kuṃbhamīnage caṃdre tṛṇakāṣṭhasya saṃgrahaḥ || tarpitāmisuhṛdviprabhāryādistṛptimān vrajet || svakīyāṃ parakīyāṃ vā striyaṃ puruṣameva vā || tāḍayitvā tu yo gacchedbrāhmaṇānavamānya ca || vyādhitaḥ kṣudhito vāpi tadaṃtaṃ tasya jīvitam || krodhaṃ kṣauraṃ tathā vāṃtiṃ tailābhyaṃgāśrumocanam || madyaṃ māṃsaṃ guḍaṃ tailaṃ sitānyatilakaṃ tathā || śvetabhinnaṃ ca vasanaṃ prayāṇe parivarjayet || kṣauraṃ paṃcadinaṃ dugdhaṃ tridinaṃ saptarātrakam || maithunaṃ cāparaṃ tailaṃ madhvājyaṃ taddine tyajet || hvayārtavaṃ bījadānāṃtaṃ tathā kuśakunāṃstyajet ||” sumuhūrte svayaṃ gamanāsaṃbhave prasthānaṃ kāryam ||

⟨Now the setting out for the sake of wealth.⟩ “In the two Śravaṇas ⟨Śravaṇa and Dhaniṣṭhā⟩, Aśvinī, Puṣya, Revatī ⟨antya⟩, Anurādhā, Mṛgaśiras and Hasta, and in Punarvasu, a man should set out, by a door favourable in the gocara ⟨the reckoning of the transits⟩. Abhijit is the best ⟨moment⟩ at a departure; it is the ⟨right⟩ moment except toward the southern quarter. Maghā, Citrā, the three ⟨Pūrvās⟩, Āśleṣā, Bharaṇī, Ārdrā with Kṛttikā, and Pūrvābhādrapadā are not desired at a journey, and so too one's birth-nakṣatra. One should avoid the riktā, the parvan ⟨new and full moon⟩, the sixth, the eighth and the twelfth tithis. Of Kṛttikā, Bharaṇī, Pūrvā⟨phālgunī⟩ and Maghā one should avoid, in order, twenty-one, seven, sixteen and eleven ghaṭikās; and in Jyeṣṭhā, Āśleṣā, Viśākhā and Svātī, fourteen. In Bhṛgu's opinion, even in a strait, one should avoid the whole of Svātī and of Maghā, and the first half of Bharaṇī, and the latter part of Citrā, Āśleṣā and antaka. The vāraśūla ⟨the spike of the weekdays⟩: Monday and Saturday in the east, Jupiter's day in the south, the Sun's and Venus's in the west, and Mercury's and Mars's in the north. In the directions beginning with the east, the Moon's signs beginning with Aries, three by three in order. The Moon standing in front or on the right ⟨is good⟩; behind or on the left it is condemned. A man should not travel toward the quarter in which Venus rises. Nor should he travel with Mercury in front; it is auspicious behind and on the left. When the Moon is in Revatī or in Aries, one may travel facing ⟨Venus⟩, because Venus is then blind. On a journey, benefics in the kendras ⟨1, 4, 7, 10⟩ and in the koṇas ⟨9, 5⟩ are good; malefics are commended in the third ⟨3⟩, the eleventh ⟨11⟩, the sixth ⟨6⟩ and the tenth ⟨10⟩ — but among these Saturn in the tenth ⟨10⟩ is not desired; Venus in the seventh ⟨7⟩; the Moon in the sixth, eighth, twelfth and first ⟨6, 8, 12, 1⟩; and the lord of the lagna combust, or in the sixth, eighth, twelfth or first ⟨6, 8, 12, 1⟩. A retrograde planet in a kendra, the varga of a retrograde planet in the lagna, and the weekday of a retrograde planet ⟨are to be shunned⟩. Aquarius and the Aquarius navāṃśa in the lagna are to be avoided with effort. In a Pisces lagna or its aṃśa the traveller's road gives great sorrow. The sixth from the lagna's nakṣatra, or its lord, gives death. Going is not good when ⟨the lagna is⟩ in an enemy's sign or its aṃśa, or aspected by that ⟨enemy⟩. The sign in which ⟨a planet⟩ is set, and the birth-sign, are not auspicious as the lagna. When the Moon is in a vargottama ⟨sign⟩ and the lagna is joined with a vargottama, there is victory. With the tithi counted from the bright pratipad, the weekday, the nakṣatra and the yoga, by eight and by three: if, divided, it stands at three and leaves a remainder, the whole figure fulfils every wish; among the three in order, ⟨two⟩ and zero give sorrow, poverty and death. If on one and the same day one goes from a town to another town, then the purity of time for entering is to be reckoned, not that for travelling. Departure after an entry is not desired, nor an entry after a departure. For one who seeks victory, never in the ninth nakṣatra, weekday or tithi. Going in the southern direction, a bed, a canopy, the roofing of a house, and the gathering of grass and wood — not when the Moon is in Aquarius or Pisces. Having satisfied the fire, friends, brāhmaṇas, wife and the rest, and himself content, let him set out. But he who goes after striking a woman, his own or another's, or a man, and after slighting brāhmaṇas, or who goes diseased or hungry — his life ends there. At a journey one should avoid anger, shaving, vomiting, oil-anointing, the shedding of tears, wine, meat, molasses, oil, sugar, going without a tilaka, and a garment other than white. ⟨One should avoid⟩ shaving for five days, milk for three days, sexual intercourse for seven nights; and on that day one should give up oil again, honey and ghee; and one should avoid ⟨…⟩ a woman in her courses, ⟨what ends⟩ with the giving of seed, and ill omens.” When it is not possible to go oneself at a good muhūrta ⟨auspicious moment⟩, a prasthāna ⟨a token setting-forth⟩ is to be made.

अथ प्रस्थानाविचारः ।

प्रस्थानं नामाभीष्टवस्तुचालनम् ॥ “यज्ञोपवीतकं शस्त्रं मधु च स्थापयेत्फलम् ॥ विप्रादिक्रमतः सर्वे स्वर्णधान्यांबरादिकम् ॥ राजा दशाहं पंचाहमन्यो न प्रस्थितो वसेत् ॥” स्वयं गमनादूरस्तुस्थापनाख्यप्रस्थानेर्धफलम् ॥ प्रस्थानदेशावधिः ॥ “ गेहाद्गेहांतरं गर्गः सीम्नः सीमांतरं भृगुः ॥ बाणक्षेपं भरद्वाजो वसिष्ठो नगराद्बहिः ॥ प्रस्थानेपि कृते नेयान्महादोषान्विते दिने ॥ ” प्रस्थानदिनेपि क्रोधादिकं वर्जयेत् ॥ शकुनापशकुनप्रपंचोन्यत्र ॥ इति यात्राप्रकरणम् ॥

prasthānaṃ nāmābhīṣṭavastucālanam || “yajñopavītakaṃ śastraṃ madhu ca sthāpayetphalam || viprādikramataḥ sarve svarṇadhānyāṃbarādikam || rājā daśāhaṃ paṃcāhamanyo na prasthito vaset ||” svayaṃ gamanādūrastusthāpanākhyaprasthānerdhaphalam || prasthānadeśāvadhiḥ || “ gehādgehāṃtaraṃ gargaḥ sīmnaḥ sīmāṃtaraṃ bhṛguḥ || bāṇakṣepaṃ bharadvājo vasiṣṭho nagarādbahiḥ || prasthānepi kṛte neyānmahādoṣānvite dine || ” prasthānadinepi krodhādikaṃ varjayet || śakunāpaśakunaprapaṃconyatra || iti yātrāprakaraṇam ||

⟨Now the consideration of the prasthāna ⟨the sending of one's goods ahead before a journey⟩.⟩ Prasthāna means the moving forward of the thing one wants. “One should set out the sacred thread, a weapon, honey and a fruit, for the brāhmaṇa and the rest in order; all ⟨may set out⟩ gold, grain, cloth and the like. A king should not stay ten days, another five, once he has made the prasthāna.” ⟨Full fruit comes⟩ from going oneself; in the prasthāna called sthāpana ⟨the mere setting out of the object⟩ the fruit is half. The limit of the place for a prasthāna: “From the house to another house, says Garga; from one boundary to another, says Bhṛgu; an arrow's cast, says Bharadvāja; outside the town, says Vasiṣṭha. Even when the prasthāna has been made, one should not go on a day beset with great faults.” On the day of the prasthāna too one should avoid anger and the rest. The full treatment of omens and ill omens is elsewhere. Thus the section on travel.

अथ गोचरप्रकरणम् ।

“जन्मराशेः क्रूरचंद्रास्त्रिषड्दशमगाः शुभाः ॥ सप्ताद्यगश्चापि चंद्रः शुक्ले द्विनवपंचसु ॥ बुधोव्यत्यसमे २।४।६।८।१० जीवो द्विपंचनवसप्तसु ॥ जन्मादिपंचसु तथा नवाष्टद्वादशे भृगुः ॥ एकादशे सर्वखेटाः शुभाः स्युरिति संग्रहः ॥ जन्मसंपद्विपत्क्षेमं प्रत्यरिः साधिका वधः ॥ मैत्रातिमैत्राः स्युस्तारास्त्रिरावृत्त्या स्वजन्मभात् ॥ क्रमशः सूर्यादिबलं नृपदर्शनसर्वकार्ययुद्धेषु ॥ शास्त्रकरग्रहयात्रादीक्षासूक्तं विशेषेण ॥” अनिष्टसूर्यादीनां दानानि द्वितीयपरिच्छेदांते ॥

“janmarāśeḥ krūracaṃdrāstriṣaḍdaśamagāḥ śubhāḥ || saptādyagaścāpi caṃdraḥ śukle dvinavapaṃcasu || budhovyatyasame 2|4|6|8|10 jīvo dvipaṃcanavasaptasu || janmādipaṃcasu tathā navāṣṭadvādaśe bhṛguḥ || ekādaśe sarvakheṭāḥ śubhāḥ syuriti saṃgrahaḥ || janmasaṃpadvipatkṣemaṃ pratyariḥ sādhikā vadhaḥ || maitrātimaitrāḥ syustārāstrirāvṛttyā svajanmabhāt || kramaśaḥ sūryādibalaṃ nṛpadarśanasarvakāryayuddheṣu || śāstrakaragrahayātrādīkṣāsūktaṃ viśeṣeṇa ||” aniṣṭasūryādīnāṃ dānāni dvitīyaparicchedāṃte ||

⟨Now the section on the gocara ⟨the transit of the planets⟩.⟩ “Malefics and the Moon, gone to the third, sixth and tenth from the birth-sign, are auspicious; and the Moon also in the seventh and the first, and in the bright fortnight in the second, the ninth and the fifth. Mercury too in the even ⟨houses⟩ ⟨2, 4, 6, 8, 10⟩; Jupiter in the second, fifth, ninth and seventh; and Venus in the five beginning with the birth-sign, and in the ninth, eighth and twelfth. In the eleventh all the planets are auspicious. Such is the summary. Janma, sampad, vipat, kṣema, pratyari, sādhikā, vadha, maitra and atimaitra are the tārās, by three rounds from one's own birth-nakṣatra. The strength of the Sun and the rest, in order, ⟨is wanted⟩ in seeing a king, in every undertaking, in battle, in a śāstra, in the taking of the hand ⟨marriage⟩, in a journey and in initiation — this especially.” The gifts for the Sun and the others when they are unfavourable ⟨are given⟩ at the end of the second pariccheda ⟨section⟩.

अथ पल्लीसरटयोः फलम् ।

“दक्षांगोदरनाभिहृत्सु पतिता पल्ली वरांगे हनुं मुक्त्वा नुः शुभदास्त्रियाः फलमिदं वामेतरव्यत्ययात् ॥ इत्याहुः सरटप्ररोहणफलं पातेन्यथैके वृथा पल्ल्यारोहणकेपि वस्त्रसहितं ज्ञात्वा चरेच्छांतिकम् ॥”

“dakṣāṃgodaranābhihṛtsu patitā pallī varāṃge hanuṃ muktvā nuḥ śubhadāstriyāḥ phalamidaṃ vāmetaravyatyayāt || ityāhuḥ saraṭaprarohaṇaphalaṃ pātenyathaike vṛthā pallyārohaṇakepi vastrasahitaṃ jñātvā carecchāṃtikam ||”

⟨Now the result of the house-lizard and the chameleon ⟨falling or climbing on the body⟩.⟩ “A house-lizard fallen on a man's right limb, on the belly, the navel, the heart or the genitals — leaving out the jaw — is a giver of good; for a woman this same fruit ⟨holds⟩ by the reversal of left and right. So they state the fruit of a chameleon's climbing ⟨upon one⟩; at its falling some ⟨say it is⟩ otherwise. Even when a house-lizard's climbing is without effect, one should know it to be together with the garment and perform a śāntika ⟨pacifying rite⟩.”

अथ पल्लीसरटशांतिः ।

तयोः स्पर्शमात्रे स्नानं कृत्वा पंचगव्यं प्राश्याज्यमवलोक्याशुभनाशार्थं शुभवृद्ध्यर्थं वा शांतिः कार्या ॥ पल्ल्याः सरटस्य वा हेम्ना प्रतिमां कृत्वा रक्तवस्त्रेण संवेष्ट्य संपूज्य कलशे रुद्रं संपूज्य मृत्युंजयमंत्रेण खादिरसमिद्द्भिरष्टोत्तरशतं तिलैर्व्याहृतिभिरष्टोत्तरं सहस्रं शतं वा हुत्वा स्विष्टकृदाद्यभिषेकांते स्वर्णवस्त्रतिलदानम् ॥ अथ कपोतप्रवेशमधुवल्मीकोत्पत्तिपिंगलास्वरकाकवैकृतग्राम्यारण्यादिमृगपक्षिविकारे शांतिः । देवाः कपोत इति पंचर्चस्य सूक्तस्य सहस्रं शतं वा जपं कृत्वा समिदाज्यचरुभिः प्रत्येकमष्टोत्तरशतं ‘यत इंद्र भयामहे स्वस्तिदा विशस्पत्यंबकम्’ इति मंत्रैर्हुत्वा व्याहृतिभिरष्टोत्तरशतं तिलहोमं कुर्यात् ॥ अथ वा पंचविप्रैः क्रमेण देवाः कपोत इति सूक्तं सुदेवो असीत्यृचं कनिक्रददिति शाकुंतसूक्तं ‘नमो ब्रह्मणे नमो’ इति मंत्रं च सहस्रादिसंख्यया जप्त्वोपनिषदश्च पठित्वा व्याहृतिभिस्तिलहोमं कुर्यात् ॥

tayoḥ sparśamātre snānaṃ kṛtvā paṃcagavyaṃ prāśyājyamavalokyāśubhanāśārthaṃ śubhavṛddhyarthaṃ vā śāṃtiḥ kāryā || pallyāḥ saraṭasya vā hemnā pratimāṃ kṛtvā raktavastreṇa saṃveṣṭya saṃpūjya kalaśe rudraṃ saṃpūjya mṛtyuṃjayamaṃtreṇa khādirasamiddbhiraṣṭottaraśataṃ tilairvyāhṛtibhiraṣṭottaraṃ sahasraṃ śataṃ vā hutvā sviṣṭakṛdādyabhiṣekāṃte svarṇavastratiladānam || atha kapotapraveśamadhuvalmīkotpattipiṃgalāsvarakākavaikṛtagrāmyāraṇyādimṛgapakṣivikāre śāṃtiḥ | devāḥ kapota iti paṃcarcasya sūktasya sahasraṃ śataṃ vā japaṃ kṛtvā samidājyacarubhiḥ pratyekamaṣṭottaraśataṃ ‘yata iṃdra bhayāmahe svastidā viśaspatyaṃbakam’ iti maṃtrairhutvā vyāhṛtibhiraṣṭottaraśataṃ tilahomaṃ kuryāt || atha vā paṃcavipraiḥ krameṇa devāḥ kapota iti sūktaṃ sudevo asītyṛcaṃ kanikradaditi śākuṃtasūktaṃ ‘namo brahmaṇe namo’ iti maṃtraṃ ca sahasrādisaṃkhyayā japtvopaniṣadaśca paṭhitvā vyāhṛtibhistilahomaṃ kuryāt ||

⟨Now the appeasing rite for the house-lizard and the chameleon.⟩ At the mere touch of those two, having bathed, having drunk the pañcagavya ⟨the five products of the cow⟩ and looked upon ghee, a śānti is to be performed, for the destruction of ill or for the increase of good. Having made an image of the house-lizard or of the chameleon in gold, wrapped it in red cloth and worshipped it, having worshipped Rudra in the kalaśa ⟨pot⟩, and having offered with the Mṛtyuñjaya mantra a hundred and eight oblations of khadira fuel-sticks, and with the vyāhṛtis a thousand, a hundred and eight, or a hundred oblations of sesame, then from the Sviṣṭakṛt to the close of the abhiṣeka ⟨he completes the rite⟩; and a gift of gold, cloth and sesame ⟨is made⟩. Now the śānti for a dove's entering ⟨the house⟩, the appearance of honey or of an ant-hill, the cry of the piṅgalā, an abnormality among crows, and any strange behaviour of the beasts and birds, domestic and wild. Having recited the five-verse sūkta beginning “devāḥ kapota” a thousand or a hundred times, and having offered with the mantras “yata indra bhayāmahe”, “svastidā viśaspatiḥ” and “ambakam” a hundred and eight oblations of each — fuel-sticks, ghee and caru ⟨the cooked offering⟩ — he should make a sesame-offering of a hundred and eight with the vyāhṛtis. Or else, by five brāhmaṇas in order, having recited a thousand times and so on the sūkta “devāḥ kapota”, the verse “sudevo asi”, the bird-sūkta “kanikradat”, and the mantra “namo brahmaṇe namaḥ”, and having read the Upaniṣads as well, he should make the sesame-offering with the vyāhṛtis.

अथ काकस्पर्शमैथुनदर्शनादिशांतिः ।

संकल्पाद्यग्निप्रतिष्ठापनांते कुंभे सौवर्णमिंद्रं लोकपालांश्च संपूज्याग्नौ चरुं श्रपयित्वा पलाशसमिच्चर्वाज्यव्रीहिभिः प्रत्येकमष्टोत्तरं सहस्रं शतं वा यत इंद्रेति मंत्रेण हुत्वा लोकपालेभ्यस्तैरेव द्रव्यैः दशकृत्वः सकृद्वा हुत्वा लोकपालबलिं कुंभाये वायसेभ्यो बलिमैंद्रवारुणेति मंत्रेण दत्त्वा यजमानोभिषेकांते शतं दश वा विप्रान्भोजयेत् ॥

saṃkalpādyagnipratiṣṭhāpanāṃte kuṃbhe sauvarṇamiṃdraṃ lokapālāṃśca saṃpūjyāgnau caruṃ śrapayitvā palāśasamiccarvājyavrīhibhiḥ pratyekamaṣṭottaraṃ sahasraṃ śataṃ vā yata iṃdreti maṃtreṇa hutvā lokapālebhyastaireva dravyaiḥ daśakṛtvaḥ sakṛdvā hutvā lokapālabaliṃ kuṃbhāye vāyasebhyo balimaiṃdravāruṇeti maṃtreṇa dattvā yajamānobhiṣekāṃte śataṃ daśa vā viprānbhojayet ||

⟨Now the śānti for the touch of a crow, the sight of copulation and the like.⟩ From the saṅkalpa ⟨resolve⟩ to the establishing of the fire: having worshipped a golden Indra and the Lokapālas ⟨the guardians of the quarters⟩ in the pot, and cooked the caru on the fire, he offers with the mantra “yata indra” a thousand and eight, or a hundred and eight, oblations of each — palāśa fuel-sticks, caru, ghee and rice; then with those same substances he offers to the Lokapālas, ten times or once; then, having given the Lokapāla-bali to the pot and a bali to the crows with the mantra “aindravāruṇa”, the yajamāna ⟨the man for whom the rite is done⟩, at the close of the abhiṣeka, should feed a hundred brāhmaṇas, or ten.

अथ घरट्टादिभेदनादिके ।

घरट्टोलूखलमुसलदृषदासनमंचकादेरकस्मात्स्फोटने घृताक्तमधुयुताश्वत्थसमिधः प्रजापतये हुत्वा गायत्र्याष्टोत्तरसहस्रेणाभिमंत्रयेत् ॥

gharaṭṭolūkhalamusaladṛṣadāsanamaṃcakāderakasmātsphoṭane ghṛtāktamadhuyutāśvatthasamidhaḥ prajāpataye hutvā gāyatryāṣṭottarasahasreṇābhimaṃtrayet ||

⟨Now, on the breaking of the quern ⟨gharaṭṭa, the hand-mill⟩ and the like.⟩ When a hand-mill, a mortar, a pestle, a grinding-stone, a seat, a cot or the like splits of itself, he should offer to Prajāpati aśvattha fuel-sticks smeared with ghee and mixed with honey, and should consecrate ⟨the thing⟩ with a thousand and eight Gāyatrīs.

अथ नानाविधदिव्यभौमांतरिक्षोत्पातेषु शांतिः ।

संकल्पादि कृत्वा कुंभे इंद्ररुद्रौ संपूज्य यत इंद्र स्वस्तिदा विशस्पतिः ॥ अघोरेभ्योथेति मंत्रैः समिदाज्यचरुव्रीहितिलान्प्रतिद्रव्यमष्टोत्तरशतं हुत्वा व्याहृतिभिः कोटिहोमं लक्षहोममयुतहोमं तत्पादहोमं वा तिलैर्वित्तानुसारेण निमित्तानुसारेण च सप्तरात्रं त्रिरात्रमेकरात्रं वा कृत्वा सूर्यगणेशक्षेत्रपालदुर्गामंत्राणां जपं कृत्वा पायसादिना ब्राह्मणभोजनं कार्यम् ॥ यद्वा चंडीसप्तशतीजपः ॥ अथ वा रुद्रैर्जपाभिषेको वा ॥ अश्वत्थप्रदक्षिणा शिवपूजा गोविप्रपूजादि वेति नानोत्पातसामान्यशांतयः ॥

saṃkalpādi kṛtvā kuṃbhe iṃdrarudrau saṃpūjya yata iṃdra svastidā viśaspatiḥ || aghorebhyotheti maṃtraiḥ samidājyacaruvrīhitilānpratidravyamaṣṭottaraśataṃ hutvā vyāhṛtibhiḥ koṭihomaṃ lakṣahomamayutahomaṃ tatpādahomaṃ vā tilairvittānusāreṇa nimittānusāreṇa ca saptarātraṃ trirātramekarātraṃ vā kṛtvā sūryagaṇeśakṣetrapāladurgāmaṃtrāṇāṃ japaṃ kṛtvā pāyasādinā brāhmaṇabhojanaṃ kāryam || yadvā caṃḍīsaptaśatījapaḥ || atha vā rudrairjapābhiṣeko vā || aśvatthapradakṣiṇā śivapūjā goviprapūjādi veti nānotpātasāmānyaśāṃtayaḥ ||

⟨Now the śānti for portents of every kind — of the sky, of the earth and of the middle air.⟩ Having done the saṅkalpa and the rest, and having worshipped Indra and Rudra in the pot, he offers with the mantras “yata indra”, “svastidā viśaspatiḥ” and “aghorebhyo 'tha” a hundred and eight oblations of each substance — fuel-sticks, ghee, caru, rice and sesame; then with the vyāhṛtis he makes with sesame a koṭi-homa ⟨of ten million⟩, a lakṣa-homa ⟨of a hundred thousand⟩, an ayuta-homa ⟨of ten thousand⟩, or a quarter of that, according to his means and according to the portent, over seven nights, three nights or one night; then, having recited the mantras of Sūrya, Gaṇeśa, Kṣetrapāla and Durgā, he should feed brāhmaṇas with pāyasa ⟨rice cooked in milk⟩ and the rest. Or else the recitation of the Caṇḍī Saptaśatī. Or else a recitation with the Rudra ⟨hymns⟩, or an abhiṣeka. Or circumambulation of an aśvattha, worship of Śiva, worship of cows and brāhmaṇas, and the like. These are the general śāntis for the various portents.

अथ गायत्रीपुरश्चरणप्रयोगः ।

देशकालौ संकीर्त्य करिष्यमाणगायत्रीपुरश्चरणाधिकारसिद्ध्यर्थं कृच्छ्रत्रयममुकप्रत्याम्नायेनाहमाचरिष्ये इति संकल्प्य होमादिप्रत्याम्नायविधिना कृच्छ्राण्यनुष्ठायामुकशर्मणो मम गायत्रीपुरश्चरणेनानेन कृच्छ्रत्रयानुष्ठानेनाधिकारसिद्धिरस्त्विति विप्रान्वदेत् ॥ विप्रा अधिकारसिद्धिरस्त्विति ब्रूयुः ॥ ततः करिष्यमाणपुरश्चरणांगत्वेन विहितं गायत्रीजपादि करिष्य इति संकल्प्य स्वयं विप्रद्वारा वा तत् कुर्यात् ॥ तद्यथा ॥ सप्रणवव्याहृतिकगायत्र्या अयुतं जपित्वा आपोहिष्ठेति सूक्तम् एतोन्विंद्रमिति चतस्रः ऋतं चेति सूक्तं स्वस्ति न इत्याद्याः स्वस्तिमतीः स्वादिष्ठयेत्याद्याः पावमानीश्च सर्वाः प्रत्येकं दशवारं स्वयमन्यद्वारा वा जपं कृत्वा तत्सवितुरित्यस्याचार्यमृषिं विश्वामित्रं तर्पयामि ॥ गायत्रीछंदस्त० सवितारं देवतां० इति तर्पणं कृत्वा रुद्रं नमस्कृत्य कद्रुद्रायेत्यादीनि रुद्रसूक्तानि जपेत् ॥ ततो दिनांतरे देशकालौ संकीर्त्य मम सकलपापक्षयद्वारा श्रीपरमेश्वरप्रीत्यर्थं चतुर्विंशतिलक्षात्मकगायत्रीपुरश्चरणं स्वयं विप्रद्वारा वा करिष्ये तदंगत्वेन स्वस्तिवाचनं मातृकापूजनं नांदीश्राद्धं विप्रद्वारा जपे जपकर्तृवरणं च करिष्ये इति संकल्पः ॥ संकल्पस्यापि ऋत्विक्कर्तृकत्वेमुकशर्मणो यजमानस्य सकलपापक्षयेत्यादियजमानानुज्ञया करिष्ये ॥ एवं पूर्वत्रापि संकल्प ऊह्यः ॥ नांदीश्राद्धांते सविता प्रीयतामिति ॥ गायत्रीपुरश्चरणे जपकतारं त्वां वृणे इति विप्रमेकैकं वृणुयात् ॥ वस्त्रादिभिः पूजयेत् ॥ अथ नित्यकर्म एकैको विप्रः स्वयं वा कुशाद्यासनोपविष्टः पवित्रपाणिराचम्य प्राणानायम्य देवताः प्रार्थयेत् ॥ “सूर्यः सोमो यमः कालः संध्ये भूतान्यहः क्षपा ॥ पवमानो दिक्पतिर्भूराकाशं खेचरामराः ॥ ब्रह्मशासनमास्थाय कल्पध्वमिह संनिधिम्” इति ॥ ततो देशकालौ संकीर्त्य प्रत्याहिकजपं संकल्प्य ॥ गुरवे नमः ॥ गणपतये ० ॥ दुर्गायै ० ॥ मातृभ्यो न० ॥ इति नत्वा त्रिः प्राणानायम्य ॥ तत्सवितुरितिगायत्र्या विश्वामित्र ऋषिः ॥ सविता देवता ॥ गायत्री छन्दः ॥ जपे वि० ॥ विश्वामित्रऋषये नमः शिरसि ॥ गायत्रीछन्दसे नमो मुखे ॥ सवितृदेवतायै नमो हृदि इति न्यस्य ॥ तत्सवितुरंगुष्ठाभ्यां ० ॥ वरेण्यं तर्जनीभ्यां ० ॥ भर्गोदेवस्य मध्यमा० ॥ धीमह्यनामिका० ॥ धियो यो नः कनिष्ठिकाभ्यां ० ॥ प्रचोदयात् करतलकरपृष्ठाभ्यां नमः ॥ इति करन्यासं कृत्वैवं हृदयादिषडंगन्यासं कुर्यात् ॥ पूर्वोक्तरीत्या संस्कृतां जपमालां पात्रे निधाय संप्रोक्ष्य ॥ “ ॐ महामाये महामाले सर्वशक्तिस्वरूपिणि ॥ चतुर्वर्गस्त्वयि न्यस्तस्तस्मान्मां सिद्धिदा भव ” इति प्रार्थ्य ॥ “ ॐ अविघ्नं कुरु माले त्वम् ” इति तामादाय मन्त्रदेवतां सवितारं ध्यायन् हृदये मालां धारयन्मन्त्रार्थं स्मरन्मध्यंदिनावधि जपेत् ॥ अतित्वरायां सार्धत्रयप्रहरावधि ॥ जपांते पुनः प्रणवमुक्त्वा ॥ “ त्वं माले सर्वदेवानां प्रीतिदा शुभदा भव ॥ शिवं कुरुष्व मे भद्रे यशो वीर्यं च सर्वदा ॥ ” इति मालां शिरसि निधाय ॥ त्रिः प्राणानायम्य ॥ न्यासत्रयं कृत्वा ॥ जपमीश्वरार्पणं कुर्यात् ॥ प्रत्यहं समानसंख्य एव जपो न तु न्यूनाधिकः ॥ एवं पुरश्चरणजपसमाप्तौ होमः ॥

deśakālau saṃkīrtya kariṣyamāṇagāyatrīpuraścaraṇādhikārasiddhyarthaṃ kṛcchratrayamamukapratyāmnāyenāhamācariṣye iti saṃkalpya homādipratyāmnāyavidhinā kṛcchrāṇyanuṣṭhāyāmukaśarmaṇo mama gāyatrīpuraścaraṇenānena kṛcchratrayānuṣṭhānenādhikārasiddhirastviti viprānvadet || viprā adhikārasiddhirastviti brūyuḥ || tataḥ kariṣyamāṇapuraścaraṇāṃgatvena vihitaṃ gāyatrījapādi kariṣya iti saṃkalpya svayaṃ vipradvārā vā tat kuryāt || tadyathā || sapraṇavavyāhṛtikagāyatryā ayutaṃ japitvā āpohiṣṭheti sūktam etonviṃdramiti catasraḥ ṛtaṃ ceti sūktaṃ svasti na ityādyāḥ svastimatīḥ svādiṣṭhayetyādyāḥ pāvamānīśca sarvāḥ pratyekaṃ daśavāraṃ svayamanyadvārā vā japaṃ kṛtvā tatsaviturityasyācāryamṛṣiṃ viśvāmitraṃ tarpayāmi || gāyatrīchaṃdasta0 savitāraṃ devatāṃ0 iti tarpaṇaṃ kṛtvā rudraṃ namaskṛtya kadrudrāyetyādīni rudrasūktāni japet || tato dināṃtare deśakālau saṃkīrtya mama sakalapāpakṣayadvārā śrīparameśvaraprītyarthaṃ caturviṃśatilakṣātmakagāyatrīpuraścaraṇaṃ svayaṃ vipradvārā vā kariṣye tadaṃgatvena svastivācanaṃ mātṛkāpūjanaṃ nāṃdīśrāddhaṃ vipradvārā jape japakartṛvaraṇaṃ ca kariṣye iti saṃkalpaḥ || saṃkalpasyāpi ṛtvikkartṛkatvemukaśarmaṇo yajamānasya sakalapāpakṣayetyādiyajamānānujñayā kariṣye || evaṃ pūrvatrāpi saṃkalpa ūhyaḥ || nāṃdīśrāddhāṃte savitā prīyatāmiti || gāyatrīpuraścaraṇe japakatāraṃ tvāṃ vṛṇe iti vipramekaikaṃ vṛṇuyāt || vastrādibhiḥ pūjayet || atha nityakarma ekaiko vipraḥ svayaṃ vā kuśādyāsanopaviṣṭaḥ pavitrapāṇirācamya prāṇānāyamya devatāḥ prārthayet || “sūryaḥ somo yamaḥ kālaḥ saṃdhye bhūtānyahaḥ kṣapā || pavamāno dikpatirbhūrākāśaṃ khecarāmarāḥ || brahmaśāsanamāsthāya kalpadhvamiha saṃnidhim” iti || tato deśakālau saṃkīrtya pratyāhikajapaṃ saṃkalpya || gurave namaḥ || gaṇapataye 0 || durgāyai 0 || mātṛbhyo na0 || iti natvā triḥ prāṇānāyamya || tatsavituritigāyatryā viśvāmitra ṛṣiḥ || savitā devatā || gāyatrī chandaḥ || jape vi0 || viśvāmitraṛṣaye namaḥ śirasi || gāyatrīchandase namo mukhe || savitṛdevatāyai namo hṛdi iti nyasya || tatsavituraṃguṣṭhābhyāṃ 0 || vareṇyaṃ tarjanībhyāṃ 0 || bhargodevasya madhyamā0 || dhīmahyanāmikā0 || dhiyo yo naḥ kaniṣṭhikābhyāṃ 0 || pracodayāt karatalakarapṛṣṭhābhyāṃ namaḥ || iti karanyāsaṃ kṛtvaivaṃ hṛdayādiṣaḍaṃganyāsaṃ kuryāt || pūrvoktarītyā saṃskṛtāṃ japamālāṃ pātre nidhāya saṃprokṣya || “ ॐ mahāmāye mahāmāle sarvaśaktisvarūpiṇi || caturvargastvayi nyastastasmānmāṃ siddhidā bhava ” iti prārthya || “ ॐ avighnaṃ kuru māle tvam ” iti tāmādāya mantradevatāṃ savitāraṃ dhyāyan hṛdaye mālāṃ dhārayanmantrārthaṃ smaranmadhyaṃdināvadhi japet || atitvarāyāṃ sārdhatrayapraharāvadhi || japāṃte punaḥ praṇavamuktvā || “ tvaṃ māle sarvadevānāṃ prītidā śubhadā bhava || śivaṃ kuruṣva me bhadre yaśo vīryaṃ ca sarvadā || ” iti mālāṃ śirasi nidhāya || triḥ prāṇānāyamya || nyāsatrayaṃ kṛtvā || japamīśvarārpaṇaṃ kuryāt || pratyahaṃ samānasaṃkhya eva japo na tu nyūnādhikaḥ || evaṃ puraścaraṇajapasamāptau homaḥ ||

⟨Now the performance of the puraścaraṇa ⟨the preparatory course of repetitions⟩ of the Gāyatrī.⟩ Having named the place and the time, he makes the saṅkalpa: “For gaining the right to the Gāyatrī puraścaraṇa ⟨preparatory course of recitation⟩ that I am about to perform, I shall carry out three kṛcchras ⟨penances⟩ by such-and-such a substitute.” Having performed the kṛcchras by the substitute-rule of a homa and the rest, he says to the brāhmaṇas: “By this performance of three kṛcchras, let the right to the Gāyatrī puraścaraṇa be gained by me, so-and-so by name.” The brāhmaṇas say: “Let the right be gained.” Then, resolving “I shall do the Gāyatrī recitation and the rest enjoined as a limb of the puraścaraṇa I am about to perform”, he should do it himself or through brāhmaṇas. Thus: having recited ten thousand Gāyatrīs with the praṇava ⟨oṃ⟩ and the vyāhṛtis, he recites ten times each, himself or through another, the sūkta “āpo hi ṣṭhā”, the four verses “eto nv indram”, the sūkta “ṛtaṃ ca”, the svasti verses beginning “svasti naḥ”, and all the pavamānī verses beginning “svādiṣṭhayā”. Then he performs the tarpaṇa ⟨libation⟩: “I gratify the ācārya, and Viśvāmitra the ṛṣi of ‘tat savituḥ’; the Gāyatrī metre…; Savitṛ the deity…”; and having bowed to Rudra, he should recite the Rudra hymns beginning “kad rudrāya”. Then on another day, having named the place and the time, the saṅkalpa: “For the pleasure of the supreme Lord, by way of the destruction of all my sins, I shall perform, myself or through brāhmaṇas, the Gāyatrī puraścaraṇa consisting of twenty-four lakhs; and as its limbs I shall perform the svastivācana, the worship of the Mātṛkās, the Nāndīśrāddha, and — where the recitation is through brāhmaṇas — the choosing of the reciters.” If the saṅkalpa too is made by the officiating priest, ⟨he says⟩: “For the destruction of all the sins of the yajamāna so-and-so by name…, I shall do it by the yajamāna's permission.” The saṅkalpa in the earlier ⟨case⟩ is to be adapted in the same way. At the close of the Nāndīśrāddha, “May Savitṛ be pleased.” He should choose each brāhmaṇa one by one with “I choose you as a reciter in the Gāyatrī puraścaraṇa”, and should worship them with clothes and the rest. Now the daily act. Each brāhmaṇa, or the man himself, seated on a kuśa seat, with the pavitra ⟨ring of grass⟩ on his hand, having sipped water and restrained his breath, should pray to the deities: “Sun, Moon, Yama, Time, the two twilights, the beings, day, night, the Wind, the lord of the quarter, Earth, Sky, the sky-goers and the immortals — abiding by Brahmā's command, make yourselves present here.” Then, having named the place and time and resolved upon the day's recitation, he bows with “Salutation to the guru; to Gaṇapati…; to Durgā…; to the Mothers…”, and restrains his breath three times. For the Gāyatrī “tat savituḥ”: Viśvāmitra is the ṛṣi, Savitṛ the deity, Gāyatrī the metre; ⟨its use⟩ is in recitation. He performs the nyāsa ⟨placing⟩: “Salutation to Viśvāmitra the ṛṣi” on the head, “Salutation to the Gāyatrī metre” on the mouth, “Salutation to Savitṛ the deity” on the heart. “tat savituḥ — to the two thumbs”; “vareṇyam — to the forefingers”; “bhargo devasya — to the middle fingers”; “dhīmahi — to the ring fingers”; “dhiyo yo naḥ — to the little fingers”; “pracodayāt — to the palms and the backs of the hands, salutation.” Having thus made the hand-nyāsa, he should make the six-limbed nyāsa beginning with the heart in the same way. Having placed in a vessel the japa-mālā ⟨rosary⟩ consecrated in the manner stated before, and sprinkled it, he prays: “Oṃ, great Māyā, great garland, you whose form is all power! The four ends of man are laid in you; therefore be to me the giver of success.” Taking it up with “Oṃ, garland, make ⟨this⟩ free of obstacles”, meditating upon Savitṛ the deity of the mantra, holding the garland at his heart and calling to mind the meaning of the mantra, he should recite until midday; in great haste, until three and a half praharas ⟨watches⟩. At the end of the recitation, having uttered the praṇava again, he places the garland on his head with “O garland, be to all the gods the giver of love and of good; do me good, auspicious one, and fame and vigour always.” Restraining his breath three times and performing the three nyāsas, he should make over the recitation to the Lord. Every day the recitation must be of the same number, neither less nor more. When the puraścaraṇa recitation is thus finished, the homa ⟨follows⟩.

अथ गायत्रीपुरश्चरणप्रयोगः ।

पुरश्चरणसांगतासिद्ध्यर्थं होमविधिं करिष्ये इति संकल्प्याग्निं प्रतिष्ठाप्य पीठे सूर्यादिनवग्रहपूजनादिकलशस्थापनांतेन्वाद्ध्यात् ॥ चक्षुषी आज्येनेत्यंते गृहपीठेदेवतान्वाधानम् ॥ अर्कादिसमिच्चर्वाज्यहुतिभिः कृत्वा प्रधानदेवतां सवितारं चतुर्विंशतिसहस्रतिलाहुतिभिस्त्रिसहस्रसंख्याकाभिः पायसाहुतिभिर्घृतमिश्रतिलाहुतिभिर्दूर्वाहुतिभिः क्षीरद्रुमसमिदाहुतिभिश्च शेषेण स्विष्टकृतमित्यादिरूपायसतिलैः सहाज्यस्य पर्यग्निकरणादि ॥ आज्यभागांते इदं हवनीयद्रव्यमन्वाधानोक्तदेवताभ्योस्तु न ममेति यजमानस्त्यागं कुर्यात् ॥ होमे सप्रणवा व्याहृतिरहिता स्वाहांता गायत्री ॥ दूर्वात्रयस्यैकाहुतिः दूर्वासमिधां दधिमध्वाज्यांजनम् ॥ स्विष्टकृदादिबलिदानांते समुद्रज्येष्ठा इत्यादिभिर्यजमानाभिषेकः प्रतिलक्षं तु सुवर्णनिष्कत्रयं तदर्धं वा शक्त्या वा दक्षिणा ॥ होमांते जले देवं सवितारं संपूज्य होमसंख्या दशांशेन २४०० गायत्र्यंते सवितारं तर्पयामीत्युक्त्वा तर्पणं कार्यम् ॥ तर्पणदशांशेन २४० गायत्र्यंते आत्मानमभिषिंचामि नम इति स्वमूर्द्धन्यभिषेकः ॥ होमतर्पणाभिषेकाणां मध्ये यदेव न संभवति तत्स्थाने तत्तद्विगुणो जपः कार्यः ॥ अभिषेकसंख्या दशांशेनाधिकं वा विप्रभोजनम् ॥ पुरश्चरणं पूर्णमस्त्विति विप्रान्वाचयित्वेश्वरार्पणं कार्यम् ॥ प्रत्यहं यज्जाग्रत इति शिवसंकल्पमंत्रस्य त्रिः पाठः ॥ कर्ता ब्राह्मणैः सह हविष्याशी सत्यवागधःशायी परगृहीतभूपदेशानातिचारी च भवेत् ॥ इत्यनन्तदेवीयानुसारेण चतुर्विंशतिलक्षपुरश्चरणप्रयोगः ॥ ऋग्विधाने तु ॥ “ मध्याह्ने मितभुङ् मौनी त्रिःस्नानार्चनतत्परः ॥ लक्षत्रयं जपेद्धीमान् ” इति त्रिलक्षं पुरश्चरणमुक्तम् ॥ जपशतांशास्त्रिसहस्रं होमः ‘कलौ चतुर्गुणं प्रोक्तम् ’ इति पक्षे द्वादशलक्षजपो द्वादशसहस्रहोम इत्याद्यूह्यम्॥ विष्णुशयनमासेषु पुरश्चरणं न कार्यम्॥ तीर्थादौ शीघ्रं सिद्धिः॥ बिल्ववृक्षाश्रयेण जपे एकाहात्सिद्धिरिति सर्वमन्त्रप्रक्रिया॥ इति गायत्रीपुरश्चरणं ज्ञेयम् ॥

puraścaraṇasāṃgatāsiddhyarthaṃ homavidhiṃ kariṣye iti saṃkalpyāgniṃ pratiṣṭhāpya pīṭhe sūryādinavagrahapūjanādikalaśasthāpanāṃtenvāddhyāt || cakṣuṣī ājyenetyaṃte gṛhapīṭhedevatānvādhānam || arkādisamiccarvājyahutibhiḥ kṛtvā pradhānadevatāṃ savitāraṃ caturviṃśatisahasratilāhutibhistrisahasrasaṃkhyākābhiḥ pāyasāhutibhirghṛtamiśratilāhutibhirdūrvāhutibhiḥ kṣīradrumasamidāhutibhiśca śeṣeṇa sviṣṭakṛtamityādirūpāyasatilaiḥ sahājyasya paryagnikaraṇādi || ājyabhāgāṃte idaṃ havanīyadravyamanvādhānoktadevatābhyostu na mameti yajamānastyāgaṃ kuryāt || home sapraṇavā vyāhṛtirahitā svāhāṃtā gāyatrī || dūrvātrayasyaikāhutiḥ dūrvāsamidhāṃ dadhimadhvājyāṃjanam || sviṣṭakṛdādibalidānāṃte samudrajyeṣṭhā ityādibhiryajamānābhiṣekaḥ pratilakṣaṃ tu suvarṇaniṣkatrayaṃ tadardhaṃ vā śaktyā vā dakṣiṇā || homāṃte jale devaṃ savitāraṃ saṃpūjya homasaṃkhyā daśāṃśena 2400 gāyatryaṃte savitāraṃ tarpayāmītyuktvā tarpaṇaṃ kāryam || tarpaṇadaśāṃśena 240 gāyatryaṃte ātmānamabhiṣiṃcāmi nama iti svamūrddhanyabhiṣekaḥ || homatarpaṇābhiṣekāṇāṃ madhye yadeva na saṃbhavati tatsthāne tattadviguṇo japaḥ kāryaḥ || abhiṣekasaṃkhyā daśāṃśenādhikaṃ vā viprabhojanam || puraścaraṇaṃ pūrṇamastviti viprānvācayitveśvarārpaṇaṃ kāryam || pratyahaṃ yajjāgrata iti śivasaṃkalpamaṃtrasya triḥ pāṭhaḥ || kartā brāhmaṇaiḥ saha haviṣyāśī satyavāgadhaḥśāyī paragṛhītabhūpadeśānāticārī ca bhavet || ityanantadevīyānusāreṇa caturviṃśatilakṣapuraścaraṇaprayogaḥ || ṛgvidhāne tu || “ madhyāhne mitabhuṅ maunī triḥsnānārcanatatparaḥ || lakṣatrayaṃ japeddhīmān ” iti trilakṣaṃ puraścaraṇamuktam || japaśatāṃśāstrisahasraṃ homaḥ ‘kalau caturguṇaṃ proktam ’ iti pakṣe dvādaśalakṣajapo dvādaśasahasrahoma ityādyūhyam|| viṣṇuśayanamāseṣu puraścaraṇaṃ na kāryam|| tīrthādau śīghraṃ siddhiḥ|| bilvavṛkṣāśrayeṇa jape ekāhātsiddhiriti sarvamantraprakriyā|| iti gāyatrīpuraścaraṇaṃ jñeyam ||

⟨Now the performance of the puraścaraṇa ⟨the preparatory course of repetitions⟩ of the Gāyatrī.⟩ Making the saṅkalpa “I shall perform the rite of the homa for the completeness of the puraścaraṇa in all its limbs”, he establishes the fire, and from the worship of the nine planets beginning with the Sun upon the seat, up to the setting down of the kalaśa, he makes the anvādhāna ⟨the declaration of the oblations⟩. At the end of “the two eyes with ghee”, the anvādhāna of the deities upon the house-seat. Having made the oblations of arka fuel-sticks and the rest, of caru and of ghee, ⟨he worships⟩ the chief deity Savitṛ with twenty-four thousand sesame oblations, or with pāyasa oblations to the number of three thousand, or with oblations of sesame mixed with ghee, with dūrvā oblations and with oblations of milk-tree fuel-sticks; and with the remainder, the Sviṣṭakṛt and the rest — the carrying of fire around the ghee together with the pāyasa and the sesame, and so on. At the end of the ājyabhāgas the yajamāna makes the renunciation: “Let this substance to be offered be for the deities named in the anvādhāna, not mine.” In the homa the Gāyatrī is with the praṇava, without the vyāhṛtis, ending in svāhā. Three dūrvā blades make one oblation; the dūrvā and the fuel-sticks are smeared with curd, honey and ghee. From the Sviṣṭakṛt to the giving of the bali, the yajamāna is sprinkled with “samudrajyeṣṭhāḥ” and the rest. The dakṣiṇā ⟨the fee⟩ is three gold niṣkas for each lakh, or half that, or according to ability. At the end of the homa, having worshipped the god Savitṛ in the water, the tarpaṇa is to be done with a tenth of the number of the homa — 2,400 — saying at the end of each Gāyatrī “I gratify Savitṛ”. With a tenth of the tarpaṇa — 240 — at the end of each Gāyatrī, “I sprinkle myself, salutation”: that is the sprinkling upon his own head. Whichever of the homa, the tarpaṇa and the abhiṣeka is not possible, in its place a recitation of twice that number is to be made. The feeding of brāhmaṇas is a tenth of the number of the abhiṣeka, or more. Having had the brāhmaṇas pronounce “Let the puraścaraṇa be complete”, he should make it over to the Lord. Every day, a threefold reading of the Śivasaṅkalpa mantra beginning “yaj jāgrataḥ”. The performer, together with the brāhmaṇas, should eat haviṣya ⟨the food fit for offering⟩, speak truth, sleep on the ground, and not go beyond the tracts of ground taken by others. Such is the procedure of the twenty-four-lakh puraścaraṇa, according to Anantadeva. But in the Ṛgvidhāna: “Eating little at midday, keeping silence, intent on bathing and worship three times over, the wise man should recite three lakhs” — so a three-lakh puraścaraṇa is stated. The homa is a hundredth of the recitation: three thousand. On the view “in the Kali age it is stated fourfold”, ⟨it becomes⟩ a recitation of twelve lakhs and a homa of twelve thousand; and the rest is to be inferred so. The puraścaraṇa is not to be done in the months of Viṣṇu's sleep. At a tīrtha and the like, success is quick. In recitation under the shelter of a bilva tree, success comes in a single day — so the Sarvamantraprakriyā. Thus the Gāyatrī puraścaraṇa is to be known.

अथ पूर्तकमलाकरेऽश्वत्थोपनयनम् ।

तच्च वर्णैः क्रमेण वृक्षस्थापनादष्टमैकादशे द्वादशवर्षे उपनयनोक्तमुहूर्त्ते पूर्वाह्णे कार्यम् ॥ शूद्रस्थापिताश्वत्थे पौराणिकमंत्रैरारामप्रतिष्ठामात्रं कार्यं नोपनयनम् ॥

tacca varṇaiḥ krameṇa vṛkṣasthāpanādaṣṭamaikādaśe dvādaśavarṣe upanayanoktamuhūrtte pūrvāhṇe kāryam || śūdrasthāpitāśvatthe paurāṇikamaṃtrairārāmapratiṣṭhāmātraṃ kāryaṃ nopanayanam ||

⟨Now the investiture of the aśvattha ⟨the pipal tree⟩, as the Pūrtakamalākara gives it.⟩ And that is to be done by the ⟨three twice-born⟩ varṇas in order, in the eighth, the eleventh and the twelfth year from the planting of the tree, at the muhūrta ⟨auspicious moment⟩ stated for the upanayana ⟨initiation⟩, in the forenoon. For an aśvattha planted by a śūdra, only the consecration of the grove is to be done, with Purāṇic mantras — not an upanayana.

अथ प्रयोगः ।

कर्त्ता देशकालौ संकीर्त्य सर्वपापक्षयकुलकोटिसमुद्धरणपूर्वकविष्णुसायुज्यप्राप्तिकामोश्वत्थोपनयनं करिष्ये इति संकल्प्य नांदीश्राद्धांते आचार्यं वृणुयात् ॥ आचार्यः पंचामृतैः शुद्धोदकैः सर्वौषधिजलैश्चाश्वत्थमभिषिच्य पिष्टातकेनालंकृत्य तत्पूर्वे स्थंडिलेग्निं प्रतिष्ठाप्यन्वाधानेग्निं वायुं सूर्यं त्रिरग्निं पवमानं प्रजापतिं द्विरौषधीर्वनस्पतिं पिप्पलं प्रजापतिं च पलाशसमिद्भिर्वाज्यैः प्रत्येकमेकैकयाहुत्या शेषेणेत्यादि ॥ अष्टचत्वारिंशन्मुष्टीनां तूष्णीं निर्वापप्रोक्षणे ॥ श्रपणाद्याज्यभागांते ॥ युवं वस्त्राणीत्यश्वत्थं वस्त्रयुग्मेनावेष्ट्य यज्ञोपवीतमिति यज्ञोपवीतं दत्त्वा प्रावेपामेतिमेखलां त्रिरावेष्ट्याजिनं दंडं च तूष्णीं दत्त्वा ॥ अश्वत्थेव इत्यृचा गंधपुष्पैः संपूज्य देवस्य त्वेति मंत्रांते हस्तं गृह्णाम्यश्वत्थेति स्पृष्ट्वा सप्रणवव्याहृतिकां गायत्रीं त्रिजपित्वा ॥ अश्वत्थेवो निषदनमिति सूक्तेन व्याहृतिभिश्चाश्वत्थं स्थापयामीति स्वर्णशलाकया स्पृष्ट्वाज्यपलाशसमिच्चरुभिः प्रत्येकं द्वादशमंत्रैर्द्वादशाहुतीर्जुहुयात्॥ मंत्रास्तु भूः स्वा० अग्नय इदं० भुवः स्वा० वायव० स्वः स्वा० सूर्याय० भूर्भुवः स्वः स्वा० प्रजापतय० अग्न आयूंषि० अग्निऋषिः० अग्ने पवस्वेति त्रिभिरग्नये पवमानायेदं० प्रजापते नत्व० प्रजापतय० ओषधयः संवदंते० अश्वत्थे वो० ओषधीभ्य इदं० वनस्पते शत० वनस्पतय इ० द्वासुपर्णा० पिप्पलायेदं० समस्तव्याहृतिभिः प्रजापतय इदं स्विष्टकृदादिहोमशेषं समाप्याश्वत्थेव इति गंधपुष्पधूपदीपनैवेद्यफलतांबूलाद्यैः संपूज्याश्वत्थं स्पृष्ट्वाचार्याय गामन्येभ्यो दक्षिणां दत्त्वाश्वत्थवस्त्रादिकमाचार्याय दत्त्वाष्टौ विप्रान्भोजयेदिति॥अपुत्रेण पुंसा स्त्रिया वा वटवृक्षादेः पुत्रत्वेन प्रतिग्रहः कार्यः ॥ देशकालौ संकीर्त्य मम महापापक्षयकुलत्रयसमुद्धरणप्रजापतिपुरगमननिरयस्थपितृद्धरणमधुधारातृप्तिसिद्ध्यर्थं तत्पुत्रत्वासिद्ध्यर्थममुकवृक्षं प्रतिग्रहीष्ये इति संकल्प्योपवासं कृत्वा रात्रावष्टौ विप्रानाहूय चन्द्रं संपूज्य जागरं भूशयनं वा कृत्वा प्रातर्वृक्षं संपूज्य तच्छायायां विप्रान्संभोज्य ॥ पुण्याहं वाचयित्वा प्रार्थयेत् ॥ “ अपुत्रो भगवन्तोत्र पुत्रप्रतिकृतिं तरुम् ॥ ग्रहीष्यामि ममानुज्ञां कर्तुमर्हथ सत्तमाः ॥ ” ताम्रपात्रे पंचसौवर्णफलानि बीजपंचरत्नयुतान्यधिवास्य लोकपालबलीन्दद्यात् ॥ परेद्युस्तिलाज्यचरुभिरष्टशतं वनस्पतिमन्त्रेण हुत्वा ॥ जातकर्मादिविवाहांतसंस्कारान्कृत्वाभिषिक्तः कर्त्ता पुष्पांजलिमादाय प्रार्थयेत् ॥ “ये शाखिनः शिखरिणां शिरसां विभूषा येनंदनादिषु वनेषु कृतप्रतिष्ठाः॥ये कामदाः सुरनरोरगकिन्नराणां ते मे नतस्यदुरितार्तिहरा भवन्तु ॥ एते द्विजा विधिवदत्र हुतो हुताशः पश्यत्यसौ च हिमदीधितिरंतरस्थः ॥ त्वं वृक्ष पुत्रपरिकल्पनया वृतोसि कार्यं सदैव भवता मम पुत्रकार्यम् ॥ ” अंगादंगादिति स्पृष्ट्वा विप्रेभ्यो दक्षिणां दत्त्वा विसृजेत् ॥ इति वटादितरुपुत्रविधिः ॥

karttā deśakālau saṃkīrtya sarvapāpakṣayakulakoṭisamuddharaṇapūrvakaviṣṇusāyujyaprāptikāmośvatthopanayanaṃ kariṣye iti saṃkalpya nāṃdīśrāddhāṃte ācāryaṃ vṛṇuyāt || ācāryaḥ paṃcāmṛtaiḥ śuddhodakaiḥ sarvauṣadhijalaiścāśvatthamabhiṣicya piṣṭātakenālaṃkṛtya tatpūrve sthaṃḍilegniṃ pratiṣṭhāpyanvādhānegniṃ vāyuṃ sūryaṃ triragniṃ pavamānaṃ prajāpatiṃ dvirauṣadhīrvanaspatiṃ pippalaṃ prajāpatiṃ ca palāśasamidbhirvājyaiḥ pratyekamekaikayāhutyā śeṣeṇetyādi || aṣṭacatvāriṃśanmuṣṭīnāṃ tūṣṇīṃ nirvāpaprokṣaṇe || śrapaṇādyājyabhāgāṃte || yuvaṃ vastrāṇītyaśvatthaṃ vastrayugmenāveṣṭya yajñopavītamiti yajñopavītaṃ dattvā prāvepāmetimekhalāṃ trirāveṣṭyājinaṃ daṃḍaṃ ca tūṣṇīṃ dattvā || aśvattheva ityṛcā gaṃdhapuṣpaiḥ saṃpūjya devasya tveti maṃtrāṃte hastaṃ gṛhṇāmyaśvattheti spṛṣṭvā sapraṇavavyāhṛtikāṃ gāyatrīṃ trijapitvā || aśvatthevo niṣadanamiti sūktena vyāhṛtibhiścāśvatthaṃ sthāpayāmīti svarṇaśalākayā spṛṣṭvājyapalāśasamiccarubhiḥ pratyekaṃ dvādaśamaṃtrairdvādaśāhutīrjuhuyāt|| maṃtrāstu bhūḥ svā0 agnaya idaṃ0 bhuvaḥ svā0 vāyava0 svaḥ svā0 sūryāya0 bhūrbhuvaḥ svaḥ svā0 prajāpataya0 agna āyūṃṣi0 agniṛṣiḥ0 agne pavasveti tribhiragnaye pavamānāyedaṃ0 prajāpate natva0 prajāpataya0 oṣadhayaḥ saṃvadaṃte0 aśvatthe vo0 oṣadhībhya idaṃ0 vanaspate śata0 vanaspataya i0 dvāsuparṇā0 pippalāyedaṃ0 samastavyāhṛtibhiḥ prajāpataya idaṃ sviṣṭakṛdādihomaśeṣaṃ samāpyāśvattheva iti gaṃdhapuṣpadhūpadīpanaivedyaphalatāṃbūlādyaiḥ saṃpūjyāśvatthaṃ spṛṣṭvācāryāya gāmanyebhyo dakṣiṇāṃ dattvāśvatthavastrādikamācāryāya dattvāṣṭau viprānbhojayediti||aputreṇa puṃsā striyā vā vaṭavṛkṣādeḥ putratvena pratigrahaḥ kāryaḥ || deśakālau saṃkīrtya mama mahāpāpakṣayakulatrayasamuddharaṇaprajāpatipuragamananirayasthapitṛddharaṇamadhudhārātṛptisiddhyarthaṃ tatputratvāsiddhyarthamamukavṛkṣaṃ pratigrahīṣye iti saṃkalpyopavāsaṃ kṛtvā rātrāvaṣṭau viprānāhūya candraṃ saṃpūjya jāgaraṃ bhūśayanaṃ vā kṛtvā prātarvṛkṣaṃ saṃpūjya tacchāyāyāṃ viprānsaṃbhojya || puṇyāhaṃ vācayitvā prārthayet || “ aputro bhagavantotra putrapratikṛtiṃ tarum || grahīṣyāmi mamānujñāṃ kartumarhatha sattamāḥ || ” tāmrapātre paṃcasauvarṇaphalāni bījapaṃcaratnayutānyadhivāsya lokapālabalīndadyāt || paredyustilājyacarubhiraṣṭaśataṃ vanaspatimantreṇa hutvā || jātakarmādivivāhāṃtasaṃskārānkṛtvābhiṣiktaḥ karttā puṣpāṃjalimādāya prārthayet || “ye śākhinaḥ śikhariṇāṃ śirasāṃ vibhūṣā yenaṃdanādiṣu vaneṣu kṛtapratiṣṭhāḥ||ye kāmadāḥ suranaroragakinnarāṇāṃ te me natasyaduritārtiharā bhavantu || ete dvijā vidhivadatra huto hutāśaḥ paśyatyasau ca himadīdhitiraṃtarasthaḥ || tvaṃ vṛkṣa putraparikalpanayā vṛtosi kāryaṃ sadaiva bhavatā mama putrakāryam || ” aṃgādaṃgāditi spṛṣṭvā viprebhyo dakṣiṇāṃ dattvā visṛjet || iti vaṭāditaruputravidhiḥ ||

⟨Now the procedure.⟩ The performer, having named the place and the time, makes the saṅkalpa ⟨resolve⟩: “Desiring the attainment of union with Viṣṇu, preceded by the destruction of all sin and the deliverance of a crore of my family, I shall perform the upanayana ⟨initiation⟩ of an aśvattha.” At the close of the Nāndīśrāddha he should choose an ācārya ⟨officiating teacher⟩. The ācārya sprinkles the aśvattha with the pañcāmṛta ⟨the five nectars⟩, with pure water and with the water of all the herbs, adorns it with scented flour, establishes the fire on an altar to its east, and in the anvādhāna ⟨the declaration of the oblations⟩ ⟨names⟩ Agni, Vāyu, Sūrya, Agni-Pavamāna three times, Prajāpati, the Herbs twice, Vanaspati, Pippala and Prajāpati — each with a single oblation of palāśa fuel-sticks or of ghee, and with the remainder ⟨the Sviṣṭakṛt⟩ and so on. The silent scattering and sprinkling of forty-eight handfuls. From the cooking to the end of the ājyabhāgas ⟨the ghee-portions⟩. With “yuvaṃ vastrāṇi” he wraps the aśvattha in a pair of cloths; with “yajñopavītam” he gives it the sacred thread; with “prāvepā” he winds the girdle round it three times; and he gives the antelope-skin and the staff in silence. Having worshipped it with scent and flowers with the verse “aśvatthe vaḥ”, and at the end of the mantra “devasya tvā” having touched it with “I take your hand, aśvattha”, he recites three times the Gāyatrī with the praṇava ⟨oṃ⟩ and the vyāhṛtis. With the sūkta “aśvatthe vo niṣadanam” and with the vyāhṛtis, saying “I establish the aśvattha”, he touches it with a golden rod, and should offer, of each of ghee, palāśa fuel-sticks and caru, twelve oblations with twelve mantras. And the mantras are: “bhūḥ svāhā” — “this is for Agni”; “bhuvaḥ svāhā” — “for Vāyu”; “svaḥ svāhā” — “for Sūrya”; “bhūr bhuvaḥ svaḥ svāhā” — “for Prajāpati”; “agna āyūṃṣi”, “agnir ṛṣiḥ” and “agne pavasva” — with these three, “this is for Agni Pavamāna”; “prajāpate na tvad” — “for Prajāpati”; “oṣadhayaḥ saṃvadante” and “aśvatthe vaḥ” — “this is for the Herbs”; “vanaspate śata” — “for Vanaspati”; “dvā suparṇā” — “this is for Pippala”; and with all the vyāhṛtis together, “this is for Prajāpati”. Having finished the remainder of the homa from the Sviṣṭakṛt onward, having worshipped ⟨the tree⟩ with “aśvatthe vaḥ” with scent, flowers, incense, lamp, food-offering, fruit, betel and the rest, having touched the aśvattha, having given a cow to the ācārya and a dakṣiṇā ⟨fee⟩ to the others, and having given the aśvattha's cloths and the rest to the ācārya, he should feed eight brāhmaṇas. A sonless man, or a woman, should take a banyan or another tree in the place of a son. Having named the place and the time, he makes the saṅkalpa: “For the destruction of my great sins, for the deliverance of three lines of my family, for going to Prajāpati's city, for the raising up of my forefathers who stand in hell, for the attaining of satisfaction by the stream of honey, and for the attaining of its sonship, I shall take such-and-such a tree.” Then, having fasted, having called eight brāhmaṇas at night, having worshipped the Moon, having kept vigil or slept on the ground, in the morning he worships the tree, feeds the brāhmaṇas in its shade, has the puṇyāha ⟨the blessing of the auspicious day⟩ pronounced, and prays: “Reverend sirs, being sonless I shall here take a tree as a substitute for a son. Best of men, be pleased to grant me your leave.” In a copper vessel he consecrates five golden fruits together with seeds and the five gems, and gives the balis ⟨offerings⟩ to the Lokapālas ⟨the guardians of the quarters⟩. On the next day he offers a hundred and eight oblations of sesame, ghee and caru with the Vanaspati mantra. Having performed the saṃskāras from the birth-rite to the marriage, the performer, sprinkled, takes a handful of flowers and prays: “The trees that are the adornment of the heads of the mountains, that stand established in Nandana and the other groves, that give what is desired to gods, men, serpents and kinnaras — may they take away the sin and the pain of me who bow to them. These brāhmaṇas are here; the fire has been duly offered into; and yonder cool-rayed one ⟨the Moon⟩, who stands within, sees it. You, tree, have been chosen with the intent that you be my son: the work of a son must always be done for me by you.” Having touched it with “aṅgād aṅgāt”, and having given a dakṣiṇā to the brāhmaṇas, he should dismiss them. Thus the rite of a banyan or other tree as a son.

अथ सकलकर्मसाधारणपरिभाषा ।

“सर्वेषु पाकयज्ञेषु भवेद्ब्रह्मा कृताकृतः ॥ पात्रासादनमिच्छात्त आज्यादिश्रपणादि च ॥ स्रुवादिमार्जनं चेध्मरज्जुप्रहरणं तथा ॥ पूर्णपात्रं भवेन्नित्यमाज्यस्योत्पवने तथा ॥ व्रीहीणामवघातश्च तण्डुलेषु कृताकृतः ॥ द्रवीभूतघृतस्यापि विलापनविधिस्तथा ॥ ” प्रतिपदोक्ताज्यहोमे परिस्तरणं विकल्पितम् ॥ अनादिष्टाज्यहोमे तु नित्यम् ॥ आज्यभागसहिततद्रहितकर्मणोस्तंत्रप्रयोगे आज्यभागानुष्ठानमेव युक्तम् ॥ सर्वत्राज्यभागयोर्विकल्पितत्वात् ॥ अनेकपाकयज्ञानामेककालानुष्ठाने समानतंत्रता ॥ तेन स्विष्टकृताद्येकमेव ॥ यत्र द्रव्यं नोक्तं तत्राज्यं ग्राह्यम् ॥ “मंत्रांते कर्म कर्तव्यं मंत्रस्य करणत्वतः ॥ कर्मावृत्तौ तु मंत्रस्याप्यावृत्तिर्गृह्यकर्माणि ॥ ” समंत्रकहोमे तूष्णीं निर्वापः ॥ नाम्ना होमे नाम्नैव निर्वापादि ॥ यत्र मंत्रेण नाम्ना वा होमो नोक्तस्तत्र नाम्नैव होमः ॥ समन्त्रकहोमे सहैवानेकदैवत्यचरुपाकेपि न विभागो नाभिमर्शश्च ॥ अनुक्तौ दक्षिणः करः दिशामनुक्तौ प्राच्युदीशान्यः ॥ तिष्ठन्नासीन इत्याद्यनुक्तावासीनतैव ॥ अनादेशे स्वयं कर्ता ॥ अविज्ञातस्वरो मन्त्रः सौत्र एकश्रुतिर्भवेत् ॥ “होमेषु मंत्रं स्वाहांतं प्रणवाद्यं च कारयेत् ॥ विप्रादीनां द्विदर्भं स्यात्पवित्रं ग्रथितं न वा ॥ ” आहुतिप्रमाणम् ॥ “कर्षप्रमाणमाज्यादिलाजामुष्टिमिता मताः ॥ अन्नं ग्राससमं ग्राह्यं कन्दानामष्टमोंशकः ॥ तिलसक्तुकणादीनां मृगीमुद्राप्रमाणतः ॥ ताम्रपात्रेण पिहिते ताम्रपात्रादिके शुभे ॥ अग्निप्रणयनं कार्यं मृन्मये राजतादिके ॥ उत्तमः श्रोत्रियागारान्मध्यमः स्वगृहादितः ॥ ” नाप्रोक्षितमिंधनमावादध्यात् ॥ ‘सदोपवीतिना भाव्यं सदा बद्धशिखेन च ॥ ’ सदेति कर्मांगता पुरुषार्थता च ॥ तेन कर्मकाले शिखाबंधनाद्यभावे प्रायश्चित्तद्वयमन्यदैकमेव ॥ दशविधा दर्भा उक्ताः ॥ वटप्लक्षबिल्ववैंकंकतचन्दनदेवदारुसरलवृक्षजा अपि क्वचित्समिधः ॥ “प्रभुः प्रथमकल्पस्य योनुकल्पेन वर्तते ॥ स नाप्नोति फलं तस्य परत्रापि श्रुतिः स्मृतिः ॥ बह्वल्पं वा स्वगृह्योक्तं यस्य यत्कर्म चोदितम् ॥ तस्य तावति शास्त्रार्थे कृते सर्वः कृते भवेत् ॥ ” अथ कर्मविशेषेग्निनामानि ॥ “अग्निस्तु मरुतो नाम गर्भाधाने विधीयते ॥ पवमानः पुंसवने सीमन्ते मंगलाभिधः ॥ प्रबलो जातसंस्कारे पार्थिवो नामकर्मणि ॥ अन्नाशने शुचिः प्रोक्तः सभ्यः स्याच्चौलकर्मणि ॥ ” व्रतादेशे समुद्रवः गोदानादौ सूर्यः विवाहे योजकः ॥ आवसथ्ये द्विजनामा ॥ प्रायश्चित्ते विटः ॥ पाकयज्ञेषु पावकः ॥ पित्र्ये कव्यवाहनः॥ दैवे हव्यवाहनः ॥ शांतिके वरदः प्रोक्तः पौष्टिके बलवर्धनः ॥ मृतदाहे क्रव्यादः ॥ “ज्ञात्वैवमग्निनामानि गृह्यकर्म समारभेत् ॥ पलाशेन जुहूः कार्या खदिरेण स्रुवः स्रुचः ॥ ” तदभावे यथालाभं यज्ञियवृक्षजाः ॥ तदभावे पलाशमध्यपर्णैर्वा पिप्पलपर्णैर्वा होमः॥ एवं चमसादयोपि खदिरादियज्ञियवृक्षजाः ॥ “काम्ये प्रतिनिधिर्नास्ति नित्ये नैमित्तिके हि सः ॥ काम्येप्प्युपक्रमादूर्ध्वमन्ये प्रतिनिधिं विदुः ॥ न स्यात्प्रतिनिधिर्मंत्रकर्मदेवाग्निकर्तृषु ॥ न देशाराणिकालेषु त्रिषु प्रतिनिधिर्मतः ॥ नातिप्रतिनिधातव्यं निषिद्धं वस्तु कुत्रचित् ॥ स्वकालादुत्तरो गौणः कालः सर्वस्य कर्मणः ॥

“sarveṣu pākayajñeṣu bhavedbrahmā kṛtākṛtaḥ || pātrāsādanamicchātta ājyādiśrapaṇādi ca || sruvādimārjanaṃ cedhmarajjupraharaṇaṃ tathā || pūrṇapātraṃ bhavennityamājyasyotpavane tathā || vrīhīṇāmavaghātaśca taṇḍuleṣu kṛtākṛtaḥ || dravībhūtaghṛtasyāpi vilāpanavidhistathā || ” pratipadoktājyahome paristaraṇaṃ vikalpitam || anādiṣṭājyahome tu nityam || ājyabhāgasahitatadrahitakarmaṇostaṃtraprayoge ājyabhāgānuṣṭhānameva yuktam || sarvatrājyabhāgayorvikalpitatvāt || anekapākayajñānāmekakālānuṣṭhāne samānataṃtratā || tena sviṣṭakṛtādyekameva || yatra dravyaṃ noktaṃ tatrājyaṃ grāhyam || “maṃtrāṃte karma kartavyaṃ maṃtrasya karaṇatvataḥ || karmāvṛttau tu maṃtrasyāpyāvṛttirgṛhyakarmāṇi || ” samaṃtrakahome tūṣṇīṃ nirvāpaḥ || nāmnā home nāmnaiva nirvāpādi || yatra maṃtreṇa nāmnā vā homo noktastatra nāmnaiva homaḥ || samantrakahome sahaivānekadaivatyacarupākepi na vibhāgo nābhimarśaśca || anuktau dakṣiṇaḥ karaḥ diśāmanuktau prācyudīśānyaḥ || tiṣṭhannāsīna ityādyanuktāvāsīnataiva || anādeśe svayaṃ kartā || avijñātasvaro mantraḥ sautra ekaśrutirbhavet || “homeṣu maṃtraṃ svāhāṃtaṃ praṇavādyaṃ ca kārayet || viprādīnāṃ dvidarbhaṃ syātpavitraṃ grathitaṃ na vā || ” āhutipramāṇam || “karṣapramāṇamājyādilājāmuṣṭimitā matāḥ || annaṃ grāsasamaṃ grāhyaṃ kandānāmaṣṭamoṃśakaḥ || tilasaktukaṇādīnāṃ mṛgīmudrāpramāṇataḥ || tāmrapātreṇa pihite tāmrapātrādike śubhe || agnipraṇayanaṃ kāryaṃ mṛnmaye rājatādike || uttamaḥ śrotriyāgārānmadhyamaḥ svagṛhāditaḥ || ” nāprokṣitamiṃdhanamāvādadhyāt || ‘sadopavītinā bhāvyaṃ sadā baddhaśikhena ca || ’ sadeti karmāṃgatā puruṣārthatā ca || tena karmakāle śikhābaṃdhanādyabhāve prāyaścittadvayamanyadaikameva || daśavidhā darbhā uktāḥ || vaṭaplakṣabilvavaiṃkaṃkatacandanadevadārusaralavṛkṣajā api kvacitsamidhaḥ || “prabhuḥ prathamakalpasya yonukalpena vartate || sa nāpnoti phalaṃ tasya paratrāpi śrutiḥ smṛtiḥ || bahvalpaṃ vā svagṛhyoktaṃ yasya yatkarma coditam || tasya tāvati śāstrārthe kṛte sarvaḥ kṛte bhavet || ” atha karmaviśeṣegnināmāni || “agnistu maruto nāma garbhādhāne vidhīyate || pavamānaḥ puṃsavane sīmante maṃgalābhidhaḥ || prabalo jātasaṃskāre pārthivo nāmakarmaṇi || annāśane śuciḥ proktaḥ sabhyaḥ syāccaulakarmaṇi || ” vratādeśe samudravaḥ godānādau sūryaḥ vivāhe yojakaḥ || āvasathye dvijanāmā || prāyaścitte viṭaḥ || pākayajñeṣu pāvakaḥ || pitrye kavyavāhanaḥ|| daive havyavāhanaḥ || śāṃtike varadaḥ proktaḥ pauṣṭike balavardhanaḥ || mṛtadāhe kravyādaḥ || “jñātvaivamagnināmāni gṛhyakarma samārabhet || palāśena juhūḥ kāryā khadireṇa sruvaḥ srucaḥ || ” tadabhāve yathālābhaṃ yajñiyavṛkṣajāḥ || tadabhāve palāśamadhyaparṇairvā pippalaparṇairvā homaḥ|| evaṃ camasādayopi khadirādiyajñiyavṛkṣajāḥ || “kāmye pratinidhirnāsti nitye naimittike hi saḥ || kāmyeppyupakramādūrdhvamanye pratinidhiṃ viduḥ || na syātpratinidhirmaṃtrakarmadevāgnikartṛṣu || na deśārāṇikāleṣu triṣu pratinidhirmataḥ || nātipratinidhātavyaṃ niṣiddhaṃ vastu kutracit || svakālāduttaro gauṇaḥ kālaḥ sarvasya karmaṇaḥ ||

⟨Now the definitions common to all the rites.⟩ “In all pākayajñas ⟨the domestic offerings⟩ the Brahman ⟨the supervising priest⟩ may be appointed or not. The setting out of the vessels is at will, and so is the cooking of ghee and the rest. And the cleaning of the sruva ⟨ladle⟩ and the rest, and the casting away of the fuel-cord, and the full vessel, are always ⟨required⟩, and so is the straining of the ghee. And the husking of the rice, where there are ⟨already⟩ grains, may be done or not; and so is the melting-rite for ghee that is already liquid.” In a ghee-offering stated at the outset the strewing round ⟨of grass⟩ is optional; but in an unprescribed ghee-offering it is always ⟨required⟩. When a rite that has the ājyabhāgas and one that has not are performed together as a single tantra, the performing of the ājyabhāgas is the right course, since everywhere the two ājyabhāgas are optional. When several pākayajñas are performed at one time they share a single tantra; therefore the Sviṣṭakṛt and the rest are done once only. Where the substance is not stated, ghee is to be taken. “The act is to be done at the end of the mantra, since the mantra is the instrument; but when the act is repeated, the mantra too is repeated — ⟨so⟩ in the domestic rites.” In an offering made with a mantra, the scattering is silent. Where the offering is made by naming, the scattering and the rest are by naming too. Where it is not stated whether the offering is with a mantra or by naming, the offering is by naming. In an offering with a mantra, even when the caru ⟨cooked offering⟩ for several deities is cooked together, there is no dividing of it and no separate touching. Where it is not stated, the right hand ⟨is used⟩; where the direction is not stated, the east, the north or the north-east. Where “standing” or “seated” is not stated, it is seated. Where no one is appointed, the performer acts himself. A mantra whose accent is unknown, and a sūtra mantra, are to be recited on one tone. “In offerings one should make the mantra begin with the praṇava and end in svāhā. For brāhmaṇas and the rest the pavitra ⟨purifying ring⟩ is of two darbha blades, knotted or not.” The measure of an oblation: “Ghee and the rest are of the measure of a karṣa; parched grains are held to be a handful; food is to be taken equal to a mouthful; of bulbs, an eighth part; of sesame, barley-meal, grain and the like, by the measure of the mṛgī-mudrā ⟨the doe-gesture of the fingers⟩. The bringing of the fire is to be done in an auspicious copper or other vessel covered with a copper vessel, or in one of clay, of silver and the like. ⟨Fire⟩ from a learned brāhmaṇa's house is the best, from one's own house the middling.” One should not lay on unsprinkled fuel. “One must always wear the sacred thread over the left shoulder, and always keep the tuft tied.” The word “always” makes it both a limb of the rite and a duty upon the man. Therefore, if the tuft is untied at the time of a rite, there are two prāyaścittas ⟨expiations⟩; at another time, only one. Ten kinds of darbha are stated. Fuel-sticks made from the banyan, the plakṣa, the bilva, the vaikaṅkata, sandal, devadāru and sarala are also ⟨used⟩ in some places. “He who is able for the primary rule but proceeds by the secondary one does not obtain its fruit, even in the world beyond: so say śruti and smṛti. Whatever rite is enjoined upon a man by his own Gṛhyasūtra, much or little — when that much of the śāstra's purport has been done, the whole is done for him.” Now the names of the fire in particular rites: “The fire is enjoined as Māruta by name in the garbhādhāna ⟨rite of conception⟩; as Pavamāna in the puṃsavana; as Maṅgala by name in the sīmantonnayana; as Prabala in the birth-rite; as Pārthiva in the naming rite; in the first feeding it is called Śuci; and in the tonsure it is Sabhya.” In the imposition of the vow, Samudbhava; in the godāna and the rest, Sūrya; in marriage, Yojaka; in the household fire, it is named Dvija; in an expiation, Viṭ; in the pākayajñas, Pāvaka; in a rite for the fathers, Kavyavāhana; in one for the gods, Havyavāhana; in a pacifying rite it is called Varada; in a prosperity rite, Balavardhana; in the burning of the dead, Kravyāda. “Knowing the names of the fire thus, one should begin the domestic rite. The juhū is to be made of palāśa, and the sruva and the srucs of khadira.” In their absence, ⟨they may be⟩ of any sacrificial tree to be had. In the absence of those, the offering ⟨is made⟩ with the middle leaves of the palāśa or with pippala leaves. So too the camasas and the rest are of khadira and the other sacrificial trees. “In an optional rite there is no substitute; in the obligatory and the occasional there is. Others hold a substitute even in an optional rite, once it has been begun. There is no substitute for the mantra, the act, the deity, the fire or the performer. Nor is a substitute allowed in the three — the place, the araṇi ⟨fire-drill⟩ and the time. A forbidden thing is never anywhere to be used as a substitute. For every rite, the time after its own time is the secondary time.

अथ सकलकर्मसाधारणपरिभाषा ।

तर्पणेष्वासने श्राद्धे भुक्तौ मूत्रपुरीषयोः ॥ षट्सु निर्माल्यका दर्भा दर्व्याद्या अभिचारके॥ मंत्रोपि यश्च शूद्रार्थे ब्राह्मणः प्रेतभोजने ॥ ” अथ कर्मांगदेवताः ॥ विवाहस्याग्निर्देवता ॥ तेन विवाहांगभूतस्वस्तिवाचनाद्यंते कर्मांगदेवताग्निः प्रीयतामिति वदेत् ॥ औपासनेग्निसूर्यप्रजापतयः ॥ स्थालीपाकेग्निः ॥ गर्भाधाने ब्रह्मा ॥ पुंसवने प्रजापतिः ॥ सीमन्ते धाता ॥ जातकर्मणि मृत्युः ॥ नामकर्मनिष्क्रमणान्नप्राशनेषु सविता ॥ चौले केशिनः ॥ उपनयने इंद्रः श्रद्धा मेधाः॥ अंते सुश्रवाः ॥ पुनरुपनयनेग्निः ॥ समावर्तनस्येंद्रः ॥ उपाकर्मणि व्रतेषु च सविता वास्तुहोमे वास्तोष्पतिरंते प्रजापतिः ॥ आग्रयणे आग्रयणदेवताः ॥ सर्पबलेः सर्पाः ॥ तडागादीनां वरुणः ॥ ग्रहयज्ञे आदित्यादिनवग्रहाः ॥ कूष्मांडहोमे चांद्रायणे अग्न्याधाने चाग्न्यादयः ॥ अग्निष्टोमस्याग्निः ॥ अन्येष्विष्टकर्मसु प्रजापतिरिति ॥ अथ कलियुगे कार्याकार्यविवेकः “गीता गंगा तथा विष्णुः कपिलाश्वत्थसेवनम्॥ एकादशीव्रतं चैव सप्तमं न कलौ युगे ॥ विष्णुं शिवं वा भजतां गुरोः पित्रोश्च सेविनाम्॥ गोवैष्णवमहाशैवतु लसीसेविनामपि ॥ न स्यात्कलिकृतो दोषः काश्यां निवसतामपि॥ कलौ गुरूणां भजनमीशभक्त्यधिकं स्मृतम् ॥ जपादौ यत्र या संख्या कलौ सा स्याच्चतुर्गुणा ॥ कलौ दानं महाश्रेष्ठं शिवविष्णोश्च कीर्तनम् ॥ कृते यद्दशभिर्वर्षैस्त्रेतायां हायनेन तु ॥ द्वापरे तच्च मासेन अहोरात्रेण तत्कलौ” ॥ प्रथमस्कंधे ॥ ‘कुशलान्याशु सिद्ध्यंति नेतराणि कृतानि यत्’ इति कलौ पुण्यकर्मणां संकल्पेपि सिद्धिः ॥ पापानां त्वाचरणादेवेत्युक्तम् ॥ ‘स्मृत्यंतरविरोधे तु कलौ पाराशरी स्मृतिः ॥ ’ “ध्यायन्कृते यजन्यज्ञैस्त्रेतायां द्वापरेर्चयन् ॥ यदाप्नोति तदाप्नोति कलौ संकीर्त्य केशवम् ॥ ” इति हेमाद्रौ व्यासवचनम् ॥ अत्र कृतयुगाद्यधिकरणकध्यानादिफलार्थं कल्यधिकरणकं कीर्तनं विधीयत इति वाक्यार्थः ॥ कौस्तुभकर्तृपितामहैर्भक्तिनिर्णये विस्तरेण निरूपितः ॥ हेमाद्रौ ॥ “कलिं सभाजयन्त्यार्या गुणज्ञाः सारभागिनः ॥ यत्र संकीर्तनेनैव सर्वः स्वार्थोभिलभ्यते ॥ ” इति श्रीभागवतवचनमुदाहृत्य संकीर्तनेन हरिसंकीर्तनैरित्यर्थ इति हेमाद्रावेव व्याख्यातम् ॥ “कृष्णवर्णं त्विषा कृष्णं सांगोपांगास्त्रपार्षदम् ॥ यज्ञैः संकीर्तनप्रायैर्यजंतीह सुमेधसः ॥ ” यज्ञादिस्वस्वाचारमाचरद्भिरपि कलियु संकीर्तननिष्ठैर्भाव्यमित्याशय इति कौस्तुभे॥ अनेन चतुर्वर्गफलं नारायणाश्रयणमात्रेण भवतीति सिद्धम् ॥ “या वै साधनसंपत्तिः पुरुषार्थचतुष्टये ॥ तया विना तदाप्नोति नरो नारायणाश्रयः ॥ ” इति भारतोक्तेः ॥ श्रीभागवतेपि ॥ “धर्मार्थकाममोक्षाख्यं य इच्छेच्छ्रेय आत्मनः ॥ एकं ह्येव हरेस्तत्र कारणं पादसेवनम् ॥ ” इति ॥ अत्रैकपदावधारणादिपदैरन्यसाधनानपेक्षत्वं भक्तियोगस्योच्यते ॥ ज्ञानयोगादेश्च हरिपदसेवनसापेक्षत्वं ध्वन्यते ॥ तथा च स्पष्टमेकादशादौ ॥ “तस्मान्मद्भक्तियुक्तस्य योगिनो वै मदात्मनः॥ न ज्ञानं न च वैराग्यं प्रायः श्रेयो भवेदिह ॥ यत्कर्मभिर्यत्तपसा ज्ञानवैराग्यतश्च यत् ॥ योगेन दानधर्मेण श्रेयोभिरितरैरपि ॥ सर्वं मद्भक्तियोगेन मद्भक्तो लभतेञ्जसा ॥ स्वर्गापवर्गं

tarpaṇeṣvāsane śrāddhe bhuktau mūtrapurīṣayoḥ || ṣaṭsu nirmālyakā darbhā darvyādyā abhicārake|| maṃtropi yaśca śūdrārthe brāhmaṇaḥ pretabhojane || ” atha karmāṃgadevatāḥ || vivāhasyāgnirdevatā || tena vivāhāṃgabhūtasvastivācanādyaṃte karmāṃgadevatāgniḥ prīyatāmiti vadet || aupāsanegnisūryaprajāpatayaḥ || sthālīpākegniḥ || garbhādhāne brahmā || puṃsavane prajāpatiḥ || sīmante dhātā || jātakarmaṇi mṛtyuḥ || nāmakarmaniṣkramaṇānnaprāśaneṣu savitā || caule keśinaḥ || upanayane iṃdraḥ śraddhā medhāḥ|| aṃte suśravāḥ || punarupanayanegniḥ || samāvartanasyeṃdraḥ || upākarmaṇi vrateṣu ca savitā vāstuhome vāstoṣpatiraṃte prajāpatiḥ || āgrayaṇe āgrayaṇadevatāḥ || sarpabaleḥ sarpāḥ || taḍāgādīnāṃ varuṇaḥ || grahayajñe ādityādinavagrahāḥ || kūṣmāṃḍahome cāṃdrāyaṇe agnyādhāne cāgnyādayaḥ || agniṣṭomasyāgniḥ || anyeṣviṣṭakarmasu prajāpatiriti || atha kaliyuge kāryākāryavivekaḥ “gītā gaṃgā tathā viṣṇuḥ kapilāśvatthasevanam|| ekādaśīvrataṃ caiva saptamaṃ na kalau yuge || viṣṇuṃ śivaṃ vā bhajatāṃ guroḥ pitrośca sevinām|| govaiṣṇavamahāśaivatu lasīsevināmapi || na syātkalikṛto doṣaḥ kāśyāṃ nivasatāmapi|| kalau gurūṇāṃ bhajanamīśabhaktyadhikaṃ smṛtam || japādau yatra yā saṃkhyā kalau sā syāccaturguṇā || kalau dānaṃ mahāśreṣṭhaṃ śivaviṣṇośca kīrtanam || kṛte yaddaśabhirvarṣaistretāyāṃ hāyanena tu || dvāpare tacca māsena ahorātreṇa tatkalau” || prathamaskaṃdhe || ‘kuśalānyāśu siddhyaṃti netarāṇi kṛtāni yat’ iti kalau puṇyakarmaṇāṃ saṃkalpepi siddhiḥ || pāpānāṃ tvācaraṇādevetyuktam || ‘smṛtyaṃtaravirodhe tu kalau pārāśarī smṛtiḥ || ’ “dhyāyankṛte yajanyajñaistretāyāṃ dvāparercayan || yadāpnoti tadāpnoti kalau saṃkīrtya keśavam || ” iti hemādrau vyāsavacanam || atra kṛtayugādyadhikaraṇakadhyānādiphalārthaṃ kalyadhikaraṇakaṃ kīrtanaṃ vidhīyata iti vākyārthaḥ || kaustubhakartṛpitāmahairbhaktinirṇaye vistareṇa nirūpitaḥ || hemādrau || “kaliṃ sabhājayantyāryā guṇajñāḥ sārabhāginaḥ || yatra saṃkīrtanenaiva sarvaḥ svārthobhilabhyate || ” iti śrībhāgavatavacanamudāhṛtya saṃkīrtanena harisaṃkīrtanairityartha iti hemādrāveva vyākhyātam || “kṛṣṇavarṇaṃ tviṣā kṛṣṇaṃ sāṃgopāṃgāstrapārṣadam || yajñaiḥ saṃkīrtanaprāyairyajaṃtīha sumedhasaḥ || ” yajñādisvasvācāramācaradbhirapi kaliyu saṃkīrtananiṣṭhairbhāvyamityāśaya iti kaustubhe|| anena caturvargaphalaṃ nārāyaṇāśrayaṇamātreṇa bhavatīti siddham || “yā vai sādhanasaṃpattiḥ puruṣārthacatuṣṭaye || tayā vinā tadāpnoti naro nārāyaṇāśrayaḥ || ” iti bhāratokteḥ || śrībhāgavatepi || “dharmārthakāmamokṣākhyaṃ ya icchecchreya ātmanaḥ || ekaṃ hyeva harestatra kāraṇaṃ pādasevanam || ” iti || atraikapadāvadhāraṇādipadairanyasādhanānapekṣatvaṃ bhaktiyogasyocyate || jñānayogādeśca haripadasevanasāpekṣatvaṃ dhvanyate || tathā ca spaṣṭamekādaśādau || “tasmānmadbhaktiyuktasya yogino vai madātmanaḥ|| na jñānaṃ na ca vairāgyaṃ prāyaḥ śreyo bhavediha || yatkarmabhiryattapasā jñānavairāgyataśca yat || yogena dānadharmeṇa śreyobhiritarairapi || sarvaṃ madbhaktiyogena madbhakto labhateñjasā || svargāpavargaṃ

⟨Now the definitions common to all the rites.⟩ In libations, on a seat, in a śrāddha ⟨the rite for the dead⟩, in eating, and in passing urine and excrement — in these six the darbhas become nirmālya ⟨spent, not to be used again⟩; and so do the ladles and the rest in a rite of sorcery; and so too a mantra used for a śūdra, and a brāhmaṇa ⟨who eats⟩ at a funeral feast.” Now the deities of the limbs of a rite. The deity of marriage is Agni; therefore, at the close of the svastivācana and the rest that are limbs of the marriage, one should say, “May Agni, the deity of the limb of the rite, be pleased.” In the aupāsana, Agni, Sūrya and Prajāpati; in the sthālīpāka, Agni; in the garbhādhāna, Brahmā; in the puṃsavana, Prajāpati; in the sīmantonnayana, Dhātṛ; in the birth-rite, Mṛtyu; in the naming, the first outing and the first feeding, Savitṛ; in the tonsure, the Keśins; in the upanayana, Indra, Śraddhā and Medhā, and at the end Suśravas; in a second upanayana, Agni; of the samāvartana, Indra; in the upākarma and in the vows, Savitṛ; in the vāstu-homa, Vāstoṣpati, and at the end Prajāpati; in the āgrayaṇa, the āgrayaṇa deities; of the serpent-offering, the serpents; of tanks and the like, Varuṇa; in the planet-sacrifice, the nine planets beginning with the Sun; in the kūṣmāṇḍa-homa, the cāndrāyaṇa and the establishing of the fires, Agni and the rest; of the agniṣṭoma, Agni; and in other desired rites, Prajāpati. Now the discernment of what is to be done and what is not in the Kali age: “The Gītā, the Gaṅgā, Viṣṇu, the kapilā ⟨tawny cow⟩, the service of the aśvattha, and the ekādaśī vow — there is no seventh in the Kali age. For those who worship Viṣṇu or Śiva, who serve their teacher and their parents, who serve the cow, the Vaiṣṇava, the great Śaiva and the tulasī, and for those who dwell in Kāśī, there is no fault produced by the Kali age. In the Kali age the worship of teachers is held greater than devotion to the Lord. Whatever number is ⟨prescribed⟩ in recitation and the rest, in the Kali age it becomes fourfold. In the Kali age giving is the highest of all, and the singing of Śiva's and Viṣṇu's names. What ⟨is gained⟩ in ten years in the Kṛta age, in one year in the Tretā, and in a month in the Dvāpara — that ⟨is gained⟩ in a day and a night in the Kali.” In the first skandha ⟨of the Bhāgavata⟩: “good deeds succeed quickly, the others not, being ⟨merely⟩ done” — so in the Kali age meritorious acts succeed upon the mere resolve, but sins only upon their actual performance: so it is said. “When the other smṛtis conflict, in the Kali age Parāśara's smṛti ⟨holds⟩.” “What one gains by meditating in the Kṛta age, by sacrificing with sacrifices in the Tretā, and by worshipping in the Dvāpara — that one gains in the Kali by singing Keśava's name.” This is Vyāsa's saying in the Hemādri. The sense of the sentence here is that the singing whose locus is the Kali age is enjoined for the sake of the fruit of the meditation and the rest whose locus is the Kṛta age and the others. It has been set out at length in the Bhaktinirṇaya by the grandfather of the author of the Kaustubha. In the Hemādri, the words of the Śrī Bhāgavata are quoted — “The noble, who know worth and take the essence, praise the Kali age, in which every purpose of a man is gained by singing alone” — and in that same Hemādri it is explained that “by singing” means “by songs of Hari”. “Him who is dark in hue, dark in his light, with his limbs, sub-limbs, weapons and companions, the wise here worship with sacrifices consisting mostly of singing.” The intent, according to the Kaustubha, is that even those who follow their own practice of sacrifice and the rest must in the Kali age be devoted to saṅkīrtana ⟨the singing of the Name⟩. By this it is established that the fruit of the four ends of man comes by merely taking refuge in Nārāyaṇa, because of the Bhārata's saying: “The equipment of means that there is for the four ends of man — without it the man who takes refuge in Nārāyaṇa gains them.” In the Śrī Bhāgavata too: “He who desires for himself the good called dharma, artha, kāma and mokṣa — there the one and only cause is the service of Hari's feet.” Here, by the word “one”, by the emphatic particles and the rest, the independence of bhaktiyoga from other means is stated; and it is suggested that jñānayoga and the rest do depend upon the service of Hari's feet. And so it stands plainly at the beginning of the eleventh ⟨skandha⟩: “Therefore for a yogin who is joined to devotion to me and whose self is in me, neither knowledge nor detachment is generally the good here. Whatever ⟨is gained⟩ by rites, by austerity, by knowledge and detachment, by yoga, by giving and by dharma, and by the other goods as well — all of it my devotee easily gains by devotion to me: heaven, release,

अथ सकलकर्मसाधारणपरिभाषा ।

मद्धाम कथंचिद्यदि वांछति ॥ इति ॥ श्रेयःस्रुतिं भक्तिमुदस्यते विभो क्लिश्यंति ये केवलबोधलब्धये ॥ तेषामसौ क्लेशल एव शिष्यते नान्यद्यथा स्थूलतुषावघातिनाम् ॥ ” इत्यादिपरसहस्रवचनानि ॥ ज्ञानयोगस्य भगवदाराधनं तत्प्रसादं च विनैव सिद्धिरिति क्वापि केनाप्यनुक्तेश्च ॥ सर्वापेक्षा च यज्ञादिश्रुतेरश्ववदित्यधिकरणे ज्ञानोत्पत्तौ यज्ञादिसर्वसाधनापेक्षोक्तेश्च ॥ किं च भक्तियोगे दुराचारिणोपि दृढवैराग्यरहितस्याप्यधिकारो गम्यते ॥ “अपि चेत्सुदुराचारो भजते मामनन्यभाक् ॥ साधुरेव स मंतव्यः सम्यग्व्यवसितो हि सः ॥ क्षिप्रं भवति धर्मात्मा शश्वच्छांतिं निगच्छति ॥ कौंतेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥ न निर्विण्णो नातिसक्तो भक्तियोगोस्य सिद्धिदः ॥ ” इत्यादिवचनेभ्यः ॥ नैवं दुराचारिणापि दृढवैराग्यादिसाधनचतुष्टयसंपत्त्यभावेपि वेदांतश्रवणाद्यनुष्ठितौ ज्ञानोत्पत्तिर्भवतीति क्वाप्युपलभ्यते ॥ न च यथोक्ताधिकारसंपत्तिं विनानुष्ठितं साधनं किमपि फलाय कल्पते ॥ तस्मात्सर्वथा सर्वैः कलौ श्रीहरिपादसेवनादिभक्तियोगाश्रयणमेव कर्तव्यमिति सिद्धम् ॥

maddhāma kathaṃcidyadi vāṃchati || iti || śreyaḥsrutiṃ bhaktimudasyate vibho kliśyaṃti ye kevalabodhalabdhaye || teṣāmasau kleśala eva śiṣyate nānyadyathā sthūlatuṣāvaghātinām || ” ityādiparasahasravacanāni || jñānayogasya bhagavadārādhanaṃ tatprasādaṃ ca vinaiva siddhiriti kvāpi kenāpyanukteśca || sarvāpekṣā ca yajñādiśruteraśvavadityadhikaraṇe jñānotpattau yajñādisarvasādhanāpekṣokteśca || kiṃ ca bhaktiyoge durācāriṇopi dṛḍhavairāgyarahitasyāpyadhikāro gamyate || “api cetsudurācāro bhajate māmananyabhāk || sādhureva sa maṃtavyaḥ samyagvyavasito hi saḥ || kṣipraṃ bhavati dharmātmā śaśvacchāṃtiṃ nigacchati || kauṃteya pratijānīhi na me bhaktaḥ praṇaśyati || na nirviṇṇo nātisakto bhaktiyogosya siddhidaḥ || ” ityādivacanebhyaḥ || naivaṃ durācāriṇāpi dṛḍhavairāgyādisādhanacatuṣṭayasaṃpattyabhāvepi vedāṃtaśravaṇādyanuṣṭhitau jñānotpattirbhavatīti kvāpyupalabhyate || na ca yathoktādhikārasaṃpattiṃ vinānuṣṭhitaṃ sādhanaṃ kimapi phalāya kalpate || tasmātsarvathā sarvaiḥ kalau śrīharipādasevanādibhaktiyogāśrayaṇameva kartavyamiti siddham ||

⟨Now the definitions common to all the rites.⟩ “…and my abode, if he should somehow desire them. O Lord, those who cast aside devotion, the current that leads to the good, and toil for the getting of bare knowledge — for them nothing is left but that toil, as for men who thresh bare husks.” And a thousand other such sayings. And because nobody anywhere has said that jñānayoga succeeds without the worship of the Lord and his grace. And because in the adhikaraṇa “and it requires all, since śruti speaks of sacrifice and the rest, as in the case of the horse” it is stated that the arising of knowledge depends upon all the means, sacrifice and the rest. Moreover, it is understood that even a man of very bad conduct, and even one who lacks firm detachment, has the right to bhaktiyoga, because of such sayings as: “Even if a man of very bad conduct worships me with undivided devotion, he is to be held a good man, for he has resolved rightly. He quickly becomes righteous and attains lasting peace. Know it for certain, son of Kuntī: my devotee never perishes.” “To one who is neither disgusted nor over-attached, bhaktiyoga gives success.” It is nowhere found that in the same way, for a man of bad conduct, and without the fourfold equipment of means beginning with firm detachment, knowledge arises upon the practice of hearing Vedānta and the rest. And no means practised without the qualification stated avails for any fruit at all. Therefore it is established that in the Kali age all men, by every means, must take refuge in bhaktiyoga — the service of Śrī Hari's feet and the rest.

अथ कलौ निषिद्धानि ।

“समुद्रयात्रास्वीकारः कमंडलुविधारणम् ॥ द्विजानामसवर्णासु कन्यासूपयमस्तथा ॥ देवराद्यैः सुतोत्पत्तिर्मधुपर्के पशोर्वधः ॥ मांसदानं तथा श्राद्धे वानप्रस्थाश्रमस्तथा ॥ दत्ताक्षतायाः कन्यायाः पुनर्दानं परस्य च ॥ दीर्घकालं ब्रह्मचर्यं नरमेधाश्वमेधकौ ॥ महाप्रस्थानगमनं गोमेधश्च तथा मखः ॥ इमान्धर्मान् कलियुगे वर्ज्यानाहुर्मनीषिणः ॥ मद्यं वर्ज्यं महापापे मरणान्तविशोधनम् ॥ सौत्रामण्यादियज्ञेपि सुरापात्रग्रहस्तथा ॥ मद्यभक्षादिवामाद्यागमस्य तु न मानता ॥ मीमांसाद्वितये सर्वशिष्टैश्च तदनादरात् ॥ औरसो दत्तकश्चैतौ पुत्रौ कलियुगे स्मृतौ ॥ अन्यान्दशविधान्पुत्रान्क्रीताद्यान्वर्जयेत्कलौ ॥ ” कौस्तुभे तु स्वयं दत्तस्तृतीयोपि कलौ विहित इति नवैव कलौ निषिद्धा इत्युक्तम् ॥ कलियुगे ब्रह्महंत्रादेरेवाव्यवहार्यत्वादिरूपं पातित्यम् ॥ तत्संसर्गिणस्तु नरकहेतुदोषसत्त्वेपि पातित्यं नास्ति ॥ ‘संसर्गदोषः पापेषु इति’ कलिवर्ज्येषु वचनात् ॥ “कृते संभाष्य पतति त्रेतायां स्पर्शनेन तु ॥ द्वापरे त्वन्नमादाय कलौ पतति कर्मणा ॥ ” इति वचनाच्च ॥ ब्रह्महननादिकर्मणैव पातित्यं न संसर्गमात्रेणेति तदर्थात् ॥ इदं च लोकेष्वबहिष्कृतपातकिषु लोकविद्विष्टत्वेनापरिहार्यसंसर्गे पातित्याभावपरम् ॥ न हि लोकेष्वबहिष्कृतानां प्रच्छन्नाभक्ष्यभक्षणापेयपानागम्यागमनादिपातकवतां तज्ज्ञानवतातिशिष्टेनापि संभाषणादिसंसर्गो नरकहेतुरपि परिहर्तुं शक्यते ॥ लोकविद्वेषापातात् ॥ लोकबहिष्कृतपापिनां संसर्गस्तु पातित्यहेतुरेव ॥ तथैव शिष्टाचारादिति मे भाति ॥ अत एव “ त्यजेद्देशं कृतयुगे त्रेतायां ग्राममुत्सृजेत् ॥ द्वापरे कुलमेकं तु कर्तारं तु कलौ युगे ॥ ” इति वाक्ये कर्तृत्यागो विधीयते ॥ त्यागो हि संसर्गपरिहार एव ॥ किं चानेन वाक्येन यत्र कुलादौ ब्रह्महत्यादिपातकं निष्पद्यते तत्कुलादिकं द्वापरादावेव बहिष्कार्यं न तु कलौ कुलादेर्बहिष्कारः ॥ किं तु कर्तुरेव कलौ बहिष्कार इति प्रतिपाद्यते ॥ न चैतद्वाक्यविरोधिवाक्यांतरं पतितसगोत्रसपिंडादीनां कर्मानर्हत्वासंव्यवहार्यत्वप्रतिपादकं क्वापि ग्रंथे उपलभ्यते ॥ यत्तु निर्णयसिंधौ घटस्फोटप्रकरणे गृहेषु स्वैरमापद्येरन्निति वसिष्ठवचनसामर्थ्यात् पात्रनिनयनात्प्राक् पतितज्ञातीनां धर्मकार्येष्वधिकारो नास्तीत्यपरार्कव्याख्यानमुपन्यस्तम् ॥ तन्न सर्वपतितविषयम् ॥ किं तु घटस्फोटार्हप्रायश्चित्तानिच्छुपतितविषयम् ॥ अन्यथा पात्रनिनयनात्प्रागिति न वदेत् ॥ प्रायश्चित्तात्प्रागित्येव वदेत्॥ ‘कर्तारं तु कलौ युगे’ इत्यादि प्रत्यक्षवचनेन विरोधार्थापत्तिमूलकस्य सर्वपतितविषयककुलबहिष्कारवर्णनस्य पुरुषव्याख्यानरूपस्याप्रामाण्यापाताच्चेति भातीति संक्षेपः ॥ न चैवं घटस्फोटविधिर्व्यर्थ इति वाच्यम् ॥ तस्य पारलौकिकदोषपरिहारार्थत्वात् ॥ लोकबहिष्कृतपातकविषये संभाषणादिसंसर्गस्य पातित्यहेतुत्वाभावेपि परत्र नरकजनकदोषहेतुत्ववत्पतितेन सहैककुलत्वसंसर्गस्यापीह पातित्यादिदोषहेतुत्वाभावेपि पारत्रिकदोषहेतुत्वात्॥ अत्र च घटस्फोटविधेरार्थापत्तिविधयमानत्वात् ॥ तथा च पारत्रिकदोषपरिहारार्थं घटस्फोटविधिरिति न तद्विधिबलेन पतितमात्रस्य कुले बहिष्कार इति भातीति संक्षेपः ॥

“samudrayātrāsvīkāraḥ kamaṃḍaluvidhāraṇam || dvijānāmasavarṇāsu kanyāsūpayamastathā || devarādyaiḥ sutotpattirmadhuparke paśorvadhaḥ || māṃsadānaṃ tathā śrāddhe vānaprasthāśramastathā || dattākṣatāyāḥ kanyāyāḥ punardānaṃ parasya ca || dīrghakālaṃ brahmacaryaṃ naramedhāśvamedhakau || mahāprasthānagamanaṃ gomedhaśca tathā makhaḥ || imāndharmān kaliyuge varjyānāhurmanīṣiṇaḥ || madyaṃ varjyaṃ mahāpāpe maraṇāntaviśodhanam || sautrāmaṇyādiyajñepi surāpātragrahastathā || madyabhakṣādivāmādyāgamasya tu na mānatā || mīmāṃsādvitaye sarvaśiṣṭaiśca tadanādarāt || auraso dattakaścaitau putrau kaliyuge smṛtau || anyāndaśavidhānputrānkrītādyānvarjayetkalau || ” kaustubhe tu svayaṃ dattastṛtīyopi kalau vihita iti navaiva kalau niṣiddhā ityuktam || kaliyuge brahmahaṃtrāderevāvyavahāryatvādirūpaṃ pātityam || tatsaṃsargiṇastu narakahetudoṣasattvepi pātityaṃ nāsti || ‘saṃsargadoṣaḥ pāpeṣu iti’ kalivarjyeṣu vacanāt || “kṛte saṃbhāṣya patati tretāyāṃ sparśanena tu || dvāpare tvannamādāya kalau patati karmaṇā || ” iti vacanācca || brahmahananādikarmaṇaiva pātityaṃ na saṃsargamātreṇeti tadarthāt || idaṃ ca lokeṣvabahiṣkṛtapātakiṣu lokavidviṣṭatvenāparihāryasaṃsarge pātityābhāvaparam || na hi lokeṣvabahiṣkṛtānāṃ pracchannābhakṣyabhakṣaṇāpeyapānāgamyāgamanādipātakavatāṃ tajjñānavatātiśiṣṭenāpi saṃbhāṣaṇādisaṃsargo narakaheturapi parihartuṃ śakyate || lokavidveṣāpātāt || lokabahiṣkṛtapāpināṃ saṃsargastu pātityahetureva || tathaiva śiṣṭācārāditi me bhāti || ata eva “ tyajeddeśaṃ kṛtayuge tretāyāṃ grāmamutsṛjet || dvāpare kulamekaṃ tu kartāraṃ tu kalau yuge || ” iti vākye kartṛtyāgo vidhīyate || tyāgo hi saṃsargaparihāra eva || kiṃ cānena vākyena yatra kulādau brahmahatyādipātakaṃ niṣpadyate tatkulādikaṃ dvāparādāveva bahiṣkāryaṃ na tu kalau kulāderbahiṣkāraḥ || kiṃ tu kartureva kalau bahiṣkāra iti pratipādyate || na caitadvākyavirodhivākyāṃtaraṃ patitasagotrasapiṃḍādīnāṃ karmānarhatvāsaṃvyavahāryatvapratipādakaṃ kvāpi graṃthe upalabhyate || yattu nirṇayasiṃdhau ghaṭasphoṭaprakaraṇe gṛheṣu svairamāpadyeranniti vasiṣṭhavacanasāmarthyāt pātraninayanātprāk patitajñātīnāṃ dharmakāryeṣvadhikāro nāstītyaparārkavyākhyānamupanyastam || tanna sarvapatitaviṣayam || kiṃ tu ghaṭasphoṭārhaprāyaścittānicchupatitaviṣayam || anyathā pātraninayanātprāgiti na vadet || prāyaścittātprāgityeva vadet|| ‘kartāraṃ tu kalau yuge’ ityādi pratyakṣavacanena virodhārthāpattimūlakasya sarvapatitaviṣayakakulabahiṣkāravarṇanasya puruṣavyākhyānarūpasyāprāmāṇyāpātācceti bhātīti saṃkṣepaḥ || na caivaṃ ghaṭasphoṭavidhirvyartha iti vācyam || tasya pāralaukikadoṣaparihārārthatvāt || lokabahiṣkṛtapātakaviṣaye saṃbhāṣaṇādisaṃsargasya pātityahetutvābhāvepi paratra narakajanakadoṣahetutvavatpatitena sahaikakulatvasaṃsargasyāpīha pātityādidoṣahetutvābhāvepi pāratrikadoṣahetutvāt|| atra ca ghaṭasphoṭavidherārthāpattividhayamānatvāt || tathā ca pāratrikadoṣaparihārārthaṃ ghaṭasphoṭavidhiriti na tadvidhibalena patitamātrasya kule bahiṣkāra iti bhātīti saṃkṣepaḥ ||

⟨Now the things forbidden in the Kali age.⟩ “The undertaking of a sea-voyage; the carrying of the kamaṇḍalu ⟨the ascetic's water-pot⟩; the marriage of twice-born men to girls not of their own varṇa; the begetting of a son by the husband's younger brother and by others; the killing of an animal at the madhuparka; likewise the giving of meat at a śrāddha; likewise the vānaprastha stage; the giving again, to another man, of a girl already given though still unspoilt; lifelong brahmacarya; the man-sacrifice and the horse-sacrifice; the setting out upon the great journey; and likewise the cow-sacrifice: these practices the wise call forbidden in the Kali age. Wine is forbidden; and for a great sin, the expiation that ends in death; and likewise the taking of the wine-vessel even in the sautrāmaṇī and the other sacrifices. And the Vāma and the other āgamas, which enjoin the drinking of wine and the rest, have no authority, since the two Mīmāṃsās and all the learned disregard them. The aurasa ⟨one's own begotten⟩ and the dattaka ⟨the given⟩ — these two sons are held ⟨to remain⟩ in the Kali age; the other ten kinds of son, the bought and the rest, one should avoid in the Kali age.” But in the Kaustubha it is said that the svayaṃdatta ⟨the self-given⟩, a third, is also allowed in the Kali age, so that only nine are forbidden in the Kali age. In the Kali age the loss of caste — being unfit for dealings and the like — belongs only to the killer of a brāhmaṇa and such. But for one who associates with him there is no loss of caste, though the fault that causes hell is present; because of the text among the Kali-forbidden things, “the fault of association in the case of sinners”; and because of the saying, “In the Kṛta age a man falls by speaking ⟨with him⟩, in the Tretā by touching, in the Dvāpara by taking his food, and in the Kali he falls by the act itself” — for its sense is that the fall comes only by the act of killing a brāhmaṇa and the like, not by mere association. And this refers to the absence of a fall where the sinners are not cast out by society and the association is unavoidable, since ⟨avoiding them⟩ would make one hated by society. For association by conversation and the like with men not cast out by society, who secretly commit the sins of eating forbidden food, drinking forbidden drink, going to forbidden women and the rest, cannot be avoided even by a very learned man who knows of it, though such association causes hell — because it would bring on society's hatred. But association with sinners who have been cast out by society is indeed a cause of the loss of caste; so it appears to me, from the practice of the learned. For this very reason, in the sentence “In the Kṛta age let him abandon the country, in the Tretā let him leave the village, in the Dvāpara the single family, and in the Kali age the doer”, the abandoning of the doer is what is enjoined; and abandoning is nothing but the avoidance of association. Moreover, by this sentence it is taught that the family or the like in which the sin of brāhmaṇa-killing and so on is committed is to be cast out only in the Dvāpara and the ages before it, and that in the Kali there is no casting out of the family; rather, in the Kali it is the doer alone who is cast out. And no other sentence conflicting with this one, teaching that the fallen man's gotra-fellows, sapiṇḍas and the rest are unfit for rites and for dealings, is found in any book. But as for what is set out in the Nirṇayasindhu, in the section on the breaking of the pot — Aparārka's explanation that, on the strength of Vasiṣṭha's text “let them do as they please in their houses”, the fallen man's kinsmen have no right to religious acts before the pouring out of the vessel — that does not apply to every fallen man. It applies rather to a fallen man who deserves the breaking of the pot and does not want the expiation. Otherwise he would not have said “before the pouring out of the vessel”; he would have said “before the expiation”. And because an account of the casting out of the family, covering every fallen man, which rests upon a presumption from a supposed conflict and is merely a man's explanation, would lose its authority before the plain text “but in the Kali age the doer”. So it appears. This in brief. Nor should it be said that on this view the rule of breaking the pot is purposeless, for its purpose is the removal of the fault as regards the next world. For just as, in the case of a sinner ⟨not⟩ cast out by society, association by conversation and the like, though it does not cause loss of caste, does cause the fault that produces hell hereafter, so too the association of belonging to one family with a fallen man, though it does not here cause loss of caste and the like, does cause a fault as regards the next world. And here, since the rule of breaking the pot is enjoined by presumption ⟨arthāpatti⟩: and so the rule of breaking the pot is for the removal of the fault as regards the next world, and therefore, on the strength of that rule, there is no casting out from the family of every fallen man whatsoever. So it appears. This in brief.

अथ कलौ निषिद्धानि ।

सत्राख्ययज्ञः कलौ वर्ज्यः ॥ ब्रह्महत्यादिमहापातकेषु प्रायश्चित्तेन नरकनिवृत्तिर्न भवति किं त्विहलोके व्यवहार्यतामात्रं कलौ भवति ॥ स्वर्णस्तेयादिषु तु प्रायश्चित्तेन नरकनिवृत्तिर्व्यवहार्यता च ॥ केचित्तु रहस्यकृतेषु महापापेषु रहस्यप्रायश्चित्तं कलौ नोपदेष्टव्यमित्याहुः ॥ विप्रादिस्त्रीसंभोगेन अष्टानां शूद्रादीनां प्रायश्चित्तेपि संसर्गो निषिद्धः ॥ यज्ञे पशुमारणं शूद्रहस्तेन कार्यं न तु विप्रेण स्वयं कार्यमित्यर्थः ॥ सोमविक्रयश्च विप्राणां कलौ वर्ज्यः ॥ “ज्येष्ठादिसर्वभ्रातॄणां समभागः कलौ स्मृतः ॥ आततायिद्विजानां नो धर्मयुद्धेपि हिंसनम् ॥ ” अब्धौ नौयातुर्द्विजस्य प्रायश्चित्तेपि संसर्गो न ॥ “गवार्थे ब्राह्मणार्थे च प्राणत्यागः कलौ न हि ॥ द्विजानां गोपशूद्रादौ भोज्यान्नत्वं कलौ न हि ॥ शिष्यस्य गुरुपत्नीषु न चिरं वासशीलता ॥ आपदि क्षत्रवैश्यादिवृत्तिं विप्रः कलौ त्यजेत् ॥ कलौ द्विजो न हि भवेदश्वस्तनिकजीविकः ॥ द्वादशाब्दं गुरौ वासं मुखाग्निधमनक्रियाम् ॥ यतेर्भिक्षां सर्ववर्णे कलौ त्रीणि विवर्जयेत् ॥ नवोदकनिषेधं च दक्षिणां गुरुवांछिताम् ॥ वृद्धरुग्णादिमरणं जलाग्निपतनादिभिः ॥ गोतृप्तिमात्रे भूमिष्ठे पयस्याचमनक्रियाम् ॥ पितृवादे साक्षिदंडं कलौ पंच विवर्जयेत् ॥ घृतदुग्धादिभिः पक्कमन्नं शूद्रात्कलौ त्यजेत् ॥ भिक्षामटन्मती रात्रौ न वसेद्गृहिणां गृहे ॥ विधूमे सन्नमुसले काले भिक्षां कलौ त्यजेत् ॥ चत्वार्यब्दसहस्राणि चत्वार्यब्दशतानि च ॥ कलेर्यदा गमिष्यंति तदा त्रेतापरिग्रहः ॥ संन्यासश्च न कर्तव्यो ब्राह्मणेन विजानता ॥ ” त्रेतापरिग्रहः सर्वाधानम् ॥ “अर्धाधानं स्मृतं श्रौतस्मार्ताग्न्योस्तु पृथक्कृतिः ॥ सर्वाधानं तयोरैक्यकृतिः पूर्वयुगाश्रया ॥ ” अस्यापवादः ॥ “यावद्वर्णविभागोस्ति यावद्वेदः प्रवर्तते ॥ संन्यासं चाग्निहोत्रं च तावत्कुर्यात्कलौ युगे ॥ ” इति ॥ “शपथाः शकुनाः स्वप्नाः सामुद्रिकमुपश्रुतिः ॥ देवपूजोपहारादेः संकल्पः कार्यसिद्धये ॥ प्रश्नोत्तरं कालविदां संभवंति कलौ क्वचित् ॥ ” इति कलौ कार्याकार्यनिर्णयः ॥

satrākhyayajñaḥ kalau varjyaḥ || brahmahatyādimahāpātakeṣu prāyaścittena narakanivṛttirna bhavati kiṃ tvihaloke vyavahāryatāmātraṃ kalau bhavati || svarṇasteyādiṣu tu prāyaścittena narakanivṛttirvyavahāryatā ca || kecittu rahasyakṛteṣu mahāpāpeṣu rahasyaprāyaścittaṃ kalau nopadeṣṭavyamityāhuḥ || viprādistrīsaṃbhogena aṣṭānāṃ śūdrādīnāṃ prāyaścittepi saṃsargo niṣiddhaḥ || yajñe paśumāraṇaṃ śūdrahastena kāryaṃ na tu vipreṇa svayaṃ kāryamityarthaḥ || somavikrayaśca viprāṇāṃ kalau varjyaḥ || “jyeṣṭhādisarvabhrātṝṇāṃ samabhāgaḥ kalau smṛtaḥ || ātatāyidvijānāṃ no dharmayuddhepi hiṃsanam || ” abdhau nauyāturdvijasya prāyaścittepi saṃsargo na || “gavārthe brāhmaṇārthe ca prāṇatyāgaḥ kalau na hi || dvijānāṃ gopaśūdrādau bhojyānnatvaṃ kalau na hi || śiṣyasya gurupatnīṣu na ciraṃ vāsaśīlatā || āpadi kṣatravaiśyādivṛttiṃ vipraḥ kalau tyajet || kalau dvijo na hi bhavedaśvastanikajīvikaḥ || dvādaśābdaṃ gurau vāsaṃ mukhāgnidhamanakriyām || yaterbhikṣāṃ sarvavarṇe kalau trīṇi vivarjayet || navodakaniṣedhaṃ ca dakṣiṇāṃ guruvāṃchitām || vṛddharugṇādimaraṇaṃ jalāgnipatanādibhiḥ || gotṛptimātre bhūmiṣṭhe payasyācamanakriyām || pitṛvāde sākṣidaṃḍaṃ kalau paṃca vivarjayet || ghṛtadugdhādibhiḥ pakkamannaṃ śūdrātkalau tyajet || bhikṣāmaṭanmatī rātrau na vasedgṛhiṇāṃ gṛhe || vidhūme sannamusale kāle bhikṣāṃ kalau tyajet || catvāryabdasahasrāṇi catvāryabdaśatāni ca || kaleryadā gamiṣyaṃti tadā tretāparigrahaḥ || saṃnyāsaśca na kartavyo brāhmaṇena vijānatā || ” tretāparigrahaḥ sarvādhānam || “ardhādhānaṃ smṛtaṃ śrautasmārtāgnyostu pṛthakkṛtiḥ || sarvādhānaṃ tayoraikyakṛtiḥ pūrvayugāśrayā || ” asyāpavādaḥ || “yāvadvarṇavibhāgosti yāvadvedaḥ pravartate || saṃnyāsaṃ cāgnihotraṃ ca tāvatkuryātkalau yuge || ” iti || “śapathāḥ śakunāḥ svapnāḥ sāmudrikamupaśrutiḥ || devapūjopahārādeḥ saṃkalpaḥ kāryasiddhaye || praśnottaraṃ kālavidāṃ saṃbhavaṃti kalau kvacit || ” iti kalau kāryākāryanirṇayaḥ ||

⟨Now the things forbidden in the Kali age.⟩ The sacrifice called sattra ⟨a long session-sacrifice⟩ is to be given up in the Kali ⟨the present age⟩. In the great sins ⟨mahāpātaka⟩ such as the killing of a brāhmaṇa, prāyaścitta ⟨expiation⟩ does not bring about the ending of hell; in the Kali it brings about, in this world, only fitness for dealings with other men. But in ⟨offences⟩ such as the stealing of gold, expiation brings both the ending of hell and fitness for dealings. Some, however, say that for great sins committed in secret the secret expiation is not to be prescribed in the Kali. For the eight ⟨castes⟩ beginning with the śūdra, association ⟨with them⟩ is forbidden even after expiation on account of union with a woman of the brāhmaṇa or other ⟨twice-born⟩ class. ⟨As to the killing of the victim at a sacrifice:⟩ the killing of the animal at a sacrifice is to be done by the hand of a śūdra — the meaning is that it is not to be done by the brāhmaṇa himself. And the selling of soma by brāhmaṇas is to be given up in the Kali. "An equal share for all the brothers, the eldest and the rest, is laid down for the Kali. There is no slaying of twice-born men who are ātatāyin ⟨assailants with the weapon raised⟩, not even in a righteous war." For a twice-born man who has sailed the ocean in a ship there is no association ⟨with him⟩ even after expiation. "The giving up of life for the sake of a cow or of a brāhmaṇa is not ⟨to be done⟩ in the Kali. In the Kali, cowherds, śūdras and the like are not for the twice-born men whose food may be eaten. A pupil is not to make a habit of dwelling long among the wives of his teacher. In distress let the brāhmaṇa in the Kali give up the livelihood of a kṣatriya, a vaiśya and the rest. In the Kali a twice-born man should not be one who lives keeping no store for the morrow. Twelve years' residence with the teacher; the act of blowing the fire with the mouth; the begging of an ascetic in every varṇa ⟨class⟩ — these three are to be given up in the Kali. The prohibition of new water ⟨navodaka, the first water of the rains⟩; a fee asked for by the teacher; the death of the aged, the diseased and the like by falling into water or fire and the like; the act of sipping water that lies on the ground in a quantity only enough to satisfy a cow; the punishing of witnesses in a suit concerning a father — these five are to be given up in the Kali. In the Kali one should refuse from a śūdra food cooked with ghee, milk and the like. The ⟨mendicant⟩ who goes about for alms should not stay the night in the house of householders. In the Kali one should give up the begging at the hour when the smoke is gone and the pestle is at rest. When four thousand years and four hundred years — 4,400 — of the Kali have passed, then comes the taking up of the Tretā ⟨usage⟩. And saṃnyāsa ⟨renunciation⟩ is not to be undertaken by a brāhmaṇa who knows ⟨this⟩." 'The taking up of the Tretā' means the sarvādhāna ⟨the full setting-up of the fires⟩. "The keeping of the śrauta and the smārta fires apart is called the ardhādhāna ⟨half setting-up⟩; the making of those two into one, which rests on the earlier age, is the sarvādhāna." There is an exception to this: "So long as the division of the varṇas stands, so long as the Veda goes on, so long in the Kali age should one perform saṃnyāsa and the agnihotra ⟨the daily fire-offering⟩." "Oaths, omens from birds, dreams, the ⟨science of⟩ bodily marks, the upaśruti ⟨a chance word overheard as an omen⟩, the resolve to make worship, an offering and the like to a god for the accomplishing of a purpose, and the answer to a question given by those who know the times — these do come about in the Kali, here and there." Thus the determination of what is to be done and what is not to be done in the Kali.

अथ स्वप्नविचारः ।

स्वप्नो द्विविधः ॥ इष्टफलोनिष्टफलश्चेति ॥ तत्र सामान्यत इष्टफलो यथा ॥ “नदीसमुद्रतरणमाकाशगमनं तथा ॥ ग्रहनक्षत्रमार्तंडचंद्रमंडलदर्शनम् ॥ हर्म्यस्यारोहणं चैव प्रासादादिशिरोपि वा ॥ स्वप्ने च मदिरापानं वसामांसस्य भक्षणम् ॥ कृमिविष्ठानुलेपश्च रुधिरेणाभिषेचनम् ॥ भोजनं दधिभक्तस्य श्वेतवस्त्रानुलेपनम् ॥ रत्नान्याभरणादीनि स्वप्ने दृष्ट्वा प्रसिध्यति ॥ देवताविप्रपृथ्वीशान्प्रशस्ताभरणांगनाः ॥ वृषभपर्वतक्षीरफलिवृक्षाधिरोहणम् ॥ दर्पणामिषमाल्याप्तिं शुक्लपुष्पांबराश्रितान् ॥ द्रष्टुः स्वप्नेर्थलाभः स्याद्व्याधिमोक्षश्च जायते ॥ ”

svapno dvividhaḥ || iṣṭaphaloniṣṭaphalaśceti || tatra sāmānyata iṣṭaphalo yathā || “nadīsamudrataraṇamākāśagamanaṃ tathā || grahanakṣatramārtaṃḍacaṃdramaṃḍaladarśanam || harmyasyārohaṇaṃ caiva prāsādādiśiropi vā || svapne ca madirāpānaṃ vasāmāṃsasya bhakṣaṇam || kṛmiviṣṭhānulepaśca rudhireṇābhiṣecanam || bhojanaṃ dadhibhaktasya śvetavastrānulepanam || ratnānyābharaṇādīni svapne dṛṣṭvā prasidhyati || devatāviprapṛthvīśānpraśastābharaṇāṃganāḥ || vṛṣabhaparvatakṣīraphalivṛkṣādhirohaṇam || darpaṇāmiṣamālyāptiṃ śuklapuṣpāṃbarāśritān || draṣṭuḥ svapnerthalābhaḥ syādvyādhimokṣaśca jāyate || ”

⟨Now the consideration of dreams.⟩ A dream is of two kinds: one whose fruit is desired, and one whose fruit is undesired. Of these, one whose fruit is desired is, in general, as follows: "The crossing of a river or of the sea, and likewise going through the air; the sight of the planets, the nakṣatras ⟨lunar mansions⟩, the sun or the disc of the moon; the climbing of a mansion, or even of the top of a palace and the like; and in a dream the drinking of liquor, the eating of fat and flesh, being smeared with worms and dung, being sprinkled with blood, the eating of curds and rice, white garments and unguents, jewels, ornaments and the rest — having seen these in a dream, he prospers. Gods, brāhmaṇas and lords of the earth; fine ornaments and women; the climbing of a bull, a mountain, a milk-tree or a fruit-bearing tree; the getting of a mirror, of meat and of a garland; those clothed in white flowers and white cloth — for the man who sees these in a dream there is gain of wealth, and release from disease comes about."

अथानिष्टफलः ।

“दुष्टं किंशुकवल्मीकपारिभद्राधिरोहणम् ॥ तैलकार्पासपिण्याकलोहप्राप्तिर्विपत्तये ॥ विवाहकरणं स्वप्ने रक्तस्रग्वस्त्रधारणम् ॥ स्रोतसाहरणं नेष्टं पक्कमांसस्य भोजनम् ॥ आदित्यस्याथ चंद्रस्य निष्प्रभस्यावलोकनम् ॥ नक्षत्रादेश्च पातश्च स्वप्ने मरणशोककृत् ॥ ” अशोककरवीरपलाशानां पुष्पितानां स्वप्ने दर्शने शोकः ॥ नौकारोहणे प्रवासः रक्तवस्त्रगंधधारिण्या स्त्रियालिंगने मृत्युः ॥ घृततैलादिनाभ्यंगे व्याधिः ॥ केशदन्तपाते धननाशः पुत्रशोको वा ॥ खरोष्ट्रमहिषैर्याने तद्युक्तरथारोहणे वा मृत्युः॥ कर्णनासाकरादिच्छेदे पंकमज्जने तैलाभ्यंगे विषभक्षणे प्रेतालिंगने नलदमालिनो दिगंबरस्य याने कृष्णपुरुषदर्शने च मृत्युः ॥

“duṣṭaṃ kiṃśukavalmīkapāribhadrādhirohaṇam || tailakārpāsapiṇyākalohaprāptirvipattaye || vivāhakaraṇaṃ svapne raktasragvastradhāraṇam || srotasāharaṇaṃ neṣṭaṃ pakkamāṃsasya bhojanam || ādityasyātha caṃdrasya niṣprabhasyāvalokanam || nakṣatrādeśca pātaśca svapne maraṇaśokakṛt || ” aśokakaravīrapalāśānāṃ puṣpitānāṃ svapne darśane śokaḥ || naukārohaṇe pravāsaḥ raktavastragaṃdhadhāriṇyā striyāliṃgane mṛtyuḥ || ghṛtatailādinābhyaṃge vyādhiḥ || keśadantapāte dhananāśaḥ putraśoko vā || kharoṣṭramahiṣairyāne tadyuktarathārohaṇe vā mṛtyuḥ|| karṇanāsākarādicchede paṃkamajjane tailābhyaṃge viṣabhakṣaṇe pretāliṃgane naladamālino digaṃbarasya yāne kṛṣṇapuruṣadarśane ca mṛtyuḥ ||

⟨Now the dream of evil result.⟩ "Climbing a kiṃśuka tree, an ant-hill or a pāribhadra tree is bad. The getting of oil, cotton, oil-cake or iron is for calamity. The making of a marriage in a dream, the wearing of red garlands and garments, being carried off by a current, the eating of cooked meat — these are not desired. And to look upon the sun, or upon the moon, robbed of its splendour, and the falling of a star and the like, in a dream, makes for death and grief." On seeing aśoka, karavīra and palāśa trees in flower in a dream: grief. On boarding a boat: a journey abroad. On being embraced by a woman wearing red garments and red perfume: death. On being anointed with ghee, oil and the like: disease. On the falling out of hair or teeth: loss of wealth, or grief for a son. On travelling by donkeys, camels or buffaloes, or on mounting a chariot yoked with them: death. On the cutting off of an ear, a nose, a hand and the like; on sinking in mud; on being anointed with oil; on eating poison; on embracing a ghost; on the passing by of a naked man garlanded with nalada ⟨Indian spikenard⟩; and on seeing a black man — death.

अथ जागृतावमिष्टानि ।

“अरुंधतीं ध्रुवं चैव नभोमंदाकिनीं तथा ॥ स्वनासाग्रं च चंद्रांकमायुर्हीनो न पश्यति ॥ पांसुपंकादिषु न्यस्तं चरणं खंडितं यदि ॥ स्नानांबुलिप्तगात्रस्य यस्यास्यं प्राक् प्रशुष्यति ॥ गात्रेष्वार्द्रेषु सर्वेषु सूर्यादिद्वयदर्शनम् ॥ स्वर्णप्रतीतिर्वृक्षेषु स्वपदानामदर्शनम् ॥ पिहिते कर्णयुगले यस्य घोषानुपश्रुतिः ॥ अदर्शनं स्वशिरसः प्रतिबिंबे जलादिषु ॥ छिद्रप्रतीतिश्छायायां स चिरं नैव जीवति ॥ ”

“aruṃdhatīṃ dhruvaṃ caiva nabhomaṃdākinīṃ tathā || svanāsāgraṃ ca caṃdrāṃkamāyurhīno na paśyati || pāṃsupaṃkādiṣu nyastaṃ caraṇaṃ khaṃḍitaṃ yadi || snānāṃbuliptagātrasya yasyāsyaṃ prāk praśuṣyati || gātreṣvārdreṣu sarveṣu sūryādidvayadarśanam || svarṇapratītirvṛkṣeṣu svapadānāmadarśanam || pihite karṇayugale yasya ghoṣānupaśrutiḥ || adarśanaṃ svaśirasaḥ pratibiṃbe jalādiṣu || chidrapratītiśchāyāyāṃ sa ciraṃ naiva jīvati || ”

⟨Now the inauspicious signs ⟨seen⟩ in the waking state.⟩ "A man whose span of life is spent does not see Arundhatī ⟨the small star beside the Great Bear⟩, nor Dhruva ⟨the pole star⟩, nor the Mandākinī ⟨the Milky Way⟩ in the sky, nor the tip of his own nose, nor the mark on the moon. If his foot, set down in dust or mud and the like, ⟨leaves a print that⟩ is broken; if a man's face dries first while all his limbs are still wet with the bath-water; the sight of a pair of suns and the like; the appearance of gold upon the trees; the not seeing of his own footprints; if a man, when both his ears are stopped, does not hear the ⟨inner⟩ sound; the not seeing of his own head in a reflection in water and the like; the appearance of a hole in his shadow — such a man does not live long."

अथ विशेषत इष्टफलाः स्वप्नाः ।

“यस्तु पश्यति वै स्वप्ने राजानं कुंजरं हयम् ॥ सुवर्णं वृषभं गां वा कुटुंबं तस्य वर्धते ॥ ” वृषं वृक्षं वारुह्य तत्रस्थस्य जागरे धनाप्तिः ॥ श्वेतसर्पेण दक्षिणभुजदंशे दशदिने सहस्रधनलाभः॥जलस्थस्य वृश्चिकोरगग्रासे जयपुत्रधनानि ॥ प्रासादशैलारोहणे समुद्रतरणे राज्यम् ॥ तडागमध्ये पद्मपत्रेषु घृतपायसभोजने राज्यम् ॥ बलाकाकुक्कुटीक्रौंचीदर्शने भार्याप्राप्तिः ॥ निगडैर्बंधे बहुपाशबंधे वा पुत्रधनादि ॥ “ आसने शयने याने शरीरे वाहने गृहे ॥ ज्वलमाने विबुध्येत तस्य श्रीः सर्वतोमुखी ॥ ” सूर्यचन्द्रमंडलदर्शने रोगिणो रोगनाशोऽन्यस्य धनम् ॥ सुरारुधिरयोः पाने विप्रस्य विद्या शूद्रादेर्धनम्॥शुक्लांबरगंधधारिण्या सुभगस्त्रियालिंगने संपत्तिः ॥ छत्रपादुकोपानत्खड्गलाभे धनम् ॥ वृषभयुक्तरथारोहणे धनम् ॥ दधिलाभे वेदाप्तिः ॥ दधिपयःपाने घृतलाभे च यशः॥ घृतभक्षणे क्लेशः ॥ आंत्रैर्वेष्टने राज्यम् ॥ मनुष्यस्य चरणमांसभक्षणे शतं लाभः ॥ बाहुभक्षणे सहस्रम् ॥ शीर्षमांसभक्षणे राज्यं वा सहस्रधनं वा ॥ सफेनक्षीरपाने सोमपानम् ॥ गोधूमदर्शने धनलाभः ॥ यवदर्शने यज्ञः ॥ गौरसर्षपदर्शने लाभः ॥ “ नागपत्रं लभेत्स्वप्ने कर्पूरागमनं तथा ॥ चन्दनं पांडुरं पुष्पं तस्य श्रीः सर्वतोमुखी ॥ सर्वाणि शुक्लान्यतिशोभनानि कार्पासभस्मौदनतक्रवर्ज्यम् ॥ सर्वाणि कृष्णान्यतिनिंदितानि गोहस्तिदेवद्विजवाजिवर्ज्यम् ॥ स्वप्नस्तु प्रथमे यामे वत्सरांते फलप्रदः ॥ ” द्वितीयेष्टमासैः ॥ तृतीये त्रिमासांते ॥ चतुर्थे यामे मासांते ॥ अरुणोदये दशाहांते ॥ सूर्योदये सद्यः फलम् ॥

“yastu paśyati vai svapne rājānaṃ kuṃjaraṃ hayam || suvarṇaṃ vṛṣabhaṃ gāṃ vā kuṭuṃbaṃ tasya vardhate || ” vṛṣaṃ vṛkṣaṃ vāruhya tatrasthasya jāgare dhanāptiḥ || śvetasarpeṇa dakṣiṇabhujadaṃśe daśadine sahasradhanalābhaḥ||jalasthasya vṛścikoragagrāse jayaputradhanāni || prāsādaśailārohaṇe samudrataraṇe rājyam || taḍāgamadhye padmapatreṣu ghṛtapāyasabhojane rājyam || balākākukkuṭīkrauṃcīdarśane bhāryāprāptiḥ || nigaḍairbaṃdhe bahupāśabaṃdhe vā putradhanādi || “ āsane śayane yāne śarīre vāhane gṛhe || jvalamāne vibudhyeta tasya śrīḥ sarvatomukhī || ” sūryacandramaṃḍaladarśane rogiṇo roganāśo'nyasya dhanam || surārudhirayoḥ pāne viprasya vidyā śūdrāderdhanam||śuklāṃbaragaṃdhadhāriṇyā subhagastriyāliṃgane saṃpattiḥ || chatrapādukopānatkhaḍgalābhe dhanam || vṛṣabhayuktarathārohaṇe dhanam || dadhilābhe vedāptiḥ || dadhipayaḥpāne ghṛtalābhe ca yaśaḥ|| ghṛtabhakṣaṇe kleśaḥ || āṃtrairveṣṭane rājyam || manuṣyasya caraṇamāṃsabhakṣaṇe śataṃ lābhaḥ || bāhubhakṣaṇe sahasram || śīrṣamāṃsabhakṣaṇe rājyaṃ vā sahasradhanaṃ vā || saphenakṣīrapāne somapānam || godhūmadarśane dhanalābhaḥ || yavadarśane yajñaḥ || gaurasarṣapadarśane lābhaḥ || “ nāgapatraṃ labhetsvapne karpūrāgamanaṃ tathā || candanaṃ pāṃḍuraṃ puṣpaṃ tasya śrīḥ sarvatomukhī || sarvāṇi śuklānyatiśobhanāni kārpāsabhasmaudanatakravarjyam || sarvāṇi kṛṣṇānyatiniṃditāni gohastidevadvijavājivarjyam || svapnastu prathame yāme vatsarāṃte phalapradaḥ || ” dvitīyeṣṭamāsaiḥ || tṛtīye trimāsāṃte || caturthe yāme māsāṃte || aruṇodaye daśāhāṃte || sūryodaye sadyaḥ phalam ||

⟨Now the dreams whose fruit is especially desired.⟩ "He who sees in a dream a king, an elephant, a horse, gold, a bull or a cow — his household increases." For one who has climbed a bull or a tree and stays there, gain of wealth on waking. On being bitten in the right arm by a white snake, the gain of a thousand ⟨in⟩ wealth on the tenth day. On being swallowed by a scorpion or a snake while standing in water: victory, sons and wealth. On climbing a palace or a mountain, on crossing the sea: kingship. On eating ghee and milk-rice upon lotus leaves in the middle of a tank: kingship. On seeing a crane, a hen or a female curlew: the getting of a wife. On being bound with fetters, or bound with many nooses: sons, wealth and the rest. "If he wakes while his seat, his bed, his carriage, his body, his mount or his house is ablaze, his fortune faces every way." On seeing the disc of the sun or the moon: for a sick man the destruction of his disease, for another wealth. On the drinking of wine or of blood: for a brāhmaṇa learning, for a śūdra and the rest wealth. On being embraced by a lovely woman wearing white garments and white perfume: prosperity. On obtaining a parasol, wooden sandals, leather shoes or a sword: wealth. On mounting a chariot yoked with bulls: wealth. On obtaining curds: the gaining of the Veda. On drinking curds and milk, and on obtaining ghee: fame. On eating ghee: trouble. On being wrapped about with entrails: kingship. On eating the flesh of a man's foot: a gain of a hundred. On eating the arm: a thousand. On eating the flesh of the head: kingship, or a thousand in wealth. On drinking frothing milk: ⟨the merit of⟩ the drinking of soma. On seeing wheat: gain of wealth. On seeing barley: a sacrifice. On seeing white mustard: gain. "If in a dream he obtains a nāga leaf ⟨betel⟩, and likewise the coming of camphor, sandal and a white flower — his fortune faces every way. All white things are exceedingly auspicious, save cotton, ashes, boiled rice and buttermilk. All black things are exceedingly condemned, save a cow, an elephant, a god, a brāhmaṇa and a horse. A dream in the first watch gives its fruit at the end of a year." In the second, by eight months. In the third, at the end of three months. In the fourth watch, at the end of a month. At the reddening of dawn, at the end of ten days. At sunrise, the fruit is at once.

अथ दुःस्वप्नदर्शने कृत्यम् ।

यो मे राजन्नित्यृचा सूर्योपस्थाने दुःस्वप्ननाशः ॥ अधःस्वप्नस्येति जपाद्वा ॥ क्वचिद्दर्शवच्छ्राद्धेन दुःस्वप्ननाशः ॥ चण्डीसप्तशतीपाठेन वा ॥ यद्वा श्रीविष्णुसहस्रनामस्तोत्रजपः कार्यः ॥ अथवा श्रीभारतस्थस्य श्रीमद्भागवतस्थस्य वा गजेंद्रमोक्षस्य श्रवणं पाठो वा ॥ इति दुःस्वप्ननाशकविधिः ॥ इत्थं गर्भाधानादुद्वाहांताः समस्तसंस्काराः ॥ सपरिकरा निर्णीता अस्मिस्तार्तीयपूर्वार्धे ॥ १ ॥ तत आह्निक आचारस्तत आधानादिकाः प्रकीर्णार्थाः ॥ शांतिकपौष्टिकमुख्या नित्या नैमित्तिकाश्चोक्ताः ॥ २ ॥ पूर्वपरिच्छेदकयोः कालः सामान्यतो विशेषाच्च ॥ निर्णीतः सहकृत्यैस्तिथिमासाद्येषु विध्युक्तैः ॥ ३ ॥ नानापापे प्रायश्चित्तं व्यवहारविस्तरश्चापि ॥ उपदानमहादानादिविधिश्चोक्तो मयूखादौ ॥ ४ ॥ श्राद्धविधिः सांगोप्याशौचे निर्णीतिरंत्यसंस्कारः ॥ तार्तीयकस्योत्तरखंडेग्रे संप्रवक्ष्यंते ॥ ५ ॥ मूलभूतानि पद्यानि विकृतानि क्वचित्क्वचित् ॥ निर्विकाराण्यपि नवान्यप्युक्तान्यत्र कानिचित् ॥ ६ ॥ मीमांसाधर्मशास्त्रज्ञाः सुधियोनलसा बुधाः ॥ कृतकार्याः प्राङ्निबंधैस्तदर्थ नायमुद्यमः ॥ ७ ॥ ये पुनर्मंदमतयोलसा अज्ञाश्च निर्णयम् ॥ धर्मं वेदितुमिच्छंति रचितस्तदपेक्षया ॥ ८ ॥ निबंधोयं धर्मसिंधुसारनामा सुबोधनः ॥ अमुना प्रीयतां श्रीमद्विट्ठलो भक्तवत्सलः ॥ ९ ॥ प्रेम्णा सद्भिर्ग्रंथः सेव्यः शब्दार्थतः सदोषोपि ॥ संशोध्य वापि हरिणा सुदाममुनिसक्तुपृथुकमुष्टिरिव ॥ १० ॥ श्रीकाश्युपाध्यायवरो महात्मा बभूव विद्वद्विजसार्वभौमः ॥ तस्मादुपाध्यायकुलावतंसो यज्ञेश्वरोनन्त इमावभूताम् ॥ ११ ॥ यज्ञेश्वरो यज्ञविधानदक्षो दैवज्ञवेदांगसुशास्त्रशिक्षः ॥ भक्तोत्तमोन्नतगुणैकधामानंताह्वयोनंतकलावतारः ॥ १२ ॥ एषोत्यजज्जन्मभुवं स्वकीयां तां कोंकणाख्यां सुविरक्तिशाली ॥ श्रीपांडुरंगे वसतिं विधाय भीमातटे मुक्तिमगात्सुभक्त्या ॥ १३ ॥ तस्यानंताभिधानस्योपाध्यायस्य सुतः कृती ॥ काशीनाथाभिधोधर्मसिंधुसारं समातनोत् ॥ १४ ॥ इति श्रीमत्काश्युपाध्यायसूरिसूनुयज्ञेश्वरोपाध्यायानुजानंतोपाध्यायसूरिसुतकाशीनाथोपाध्यायविरचिते धर्मसिंधुसारे तृतीयपरिच्छेदे पूर्वार्द्धं समाप्तम् ॥

yo me rājannityṛcā sūryopasthāne duḥsvapnanāśaḥ || adhaḥsvapnasyeti japādvā || kvaciddarśavacchrāddhena duḥsvapnanāśaḥ || caṇḍīsaptaśatīpāṭhena vā || yadvā śrīviṣṇusahasranāmastotrajapaḥ kāryaḥ || athavā śrībhāratasthasya śrīmadbhāgavatasthasya vā gajeṃdramokṣasya śravaṇaṃ pāṭho vā || iti duḥsvapnanāśakavidhiḥ || itthaṃ garbhādhānādudvāhāṃtāḥ samastasaṃskārāḥ || saparikarā nirṇītā asmistārtīyapūrvārdhe || 1 || tata āhnika ācārastata ādhānādikāḥ prakīrṇārthāḥ || śāṃtikapauṣṭikamukhyā nityā naimittikāścoktāḥ || 2 || pūrvaparicchedakayoḥ kālaḥ sāmānyato viśeṣācca || nirṇītaḥ sahakṛtyaistithimāsādyeṣu vidhyuktaiḥ || 3 || nānāpāpe prāyaścittaṃ vyavahāravistaraścāpi || upadānamahādānādividhiścokto mayūkhādau || 4 || śrāddhavidhiḥ sāṃgopyāśauce nirṇītiraṃtyasaṃskāraḥ || tārtīyakasyottarakhaṃḍegre saṃpravakṣyaṃte || 5 || mūlabhūtāni padyāni vikṛtāni kvacitkvacit || nirvikārāṇyapi navānyapyuktānyatra kānicit || 6 || mīmāṃsādharmaśāstrajñāḥ sudhiyonalasā budhāḥ || kṛtakāryāḥ prāṅnibaṃdhaistadartha nāyamudyamaḥ || 7 || ye punarmaṃdamatayolasā ajñāśca nirṇayam || dharmaṃ veditumicchaṃti racitastadapekṣayā || 8 || nibaṃdhoyaṃ dharmasiṃdhusāranāmā subodhanaḥ || amunā prīyatāṃ śrīmadviṭṭhalo bhaktavatsalaḥ || 9 || premṇā sadbhirgraṃthaḥ sevyaḥ śabdārthataḥ sadoṣopi || saṃśodhya vāpi hariṇā sudāmamunisaktupṛthukamuṣṭiriva || 10 || śrīkāśyupādhyāyavaro mahātmā babhūva vidvadvijasārvabhaumaḥ || tasmādupādhyāyakulāvataṃso yajñeśvaronanta imāvabhūtām || 11 || yajñeśvaro yajñavidhānadakṣo daivajñavedāṃgasuśāstraśikṣaḥ || bhaktottamonnataguṇaikadhāmānaṃtāhvayonaṃtakalāvatāraḥ || 12 || eṣotyajajjanmabhuvaṃ svakīyāṃ tāṃ koṃkaṇākhyāṃ suviraktiśālī || śrīpāṃḍuraṃge vasatiṃ vidhāya bhīmātaṭe muktimagātsubhaktyā || 13 || tasyānaṃtābhidhānasyopādhyāyasya sutaḥ kṛtī || kāśīnāthābhidhodharmasiṃdhusāraṃ samātanot || 14 || iti śrīmatkāśyupādhyāyasūrisūnuyajñeśvaropādhyāyānujānaṃtopādhyāyasūrisutakāśīnāthopādhyāyaviracite dharmasiṃdhusāre tṛtīyaparicchede pūrvārddhaṃ samāptam ||

⟨Now what is to be done on seeing a bad dream.⟩ By the upasthāna ⟨standing worship⟩ of the Sun with the ṛc ⟨verse⟩ beginning yo me rājan, a bad dream is destroyed. Or by muttering adhaḥ svapnasya. In some ⟨texts⟩ a bad dream is destroyed by a śrāddha ⟨offering to the dead⟩ made like the darśa ⟨new-moon śrāddha⟩. Or by a recitation of the Caṇḍī Saptaśatī. Or else the muttering of the Śrī Viṣṇu-sahasranāma hymn is to be done. Or the hearing or the recitation of the Gajendramokṣa ⟨the release of the elephant king⟩ as it stands in the Bhārata or in the Śrīmad Bhāgavata. Thus the rule for destroying a bad dream. — Thus, in this first half of the third ⟨pariccheda ⟨section⟩⟩, all the saṃskāras ⟨sacraments⟩ from the garbhādhāna ⟨the rite at conception⟩ to the wedding have been settled, together with their appurtenances. ॥1॥ Then the daily observance; then the miscellaneous matters beginning with the setting-up of the fires; and the regular and the occasional rites, the chief of them the śāntika ⟨rite of appeasing⟩ and the pauṣṭika ⟨rite of increase⟩, have been stated. ॥2॥ In the two earlier paricchedas the time was settled, both in general and in particular, together with the acts laid down by rule upon the tithis ⟨lunar days⟩, the months and the rest. ॥3॥ The prāyaścitta ⟨expiation⟩ for the various sins, and the whole extent of legal procedure, and the rule of the lesser and the great gifts, have been stated in the Mayūkha and the rest. ॥4॥ The rule of śrāddha with its limbs, the determination concerning āśauca ⟨the impurity of birth and death⟩, and the last sacrament, will be fully set forth further on, in the latter part of the third ⟨pariccheda⟩. ॥5॥ The verses that are the root-texts have here and there been altered; some are given here unaltered, and some are new. ॥6॥ The wise who know Mīmāṃsā and dharmaśāstra, clever men and men not lazy, have had their work done already by the earlier digests: this effort is not for them. ॥7॥ But those of dull wit, the lazy and the ignorant, who wish to know the settled conclusion and dharma — it is with regard to them that it has been composed. ॥8॥ This digest, named the Dharmasindhusāra, is easy to understand. By it may the blessed Viṭṭhala, who loves his devotees, be pleased. ॥9॥ Let the good use this book with love, faulty though it be in word and in sense, or else after correcting it — as Hari ⟨took⟩ the handful of parched grain and flattened rice of the sage Sudāman. ॥10॥ There was a great soul, the excellent Śrī Kāśī Upādhyāya, sovereign among learned brāhmaṇas. From him came these two, the crest-jewels of the Upādhyāya line: Yajñeśvara and Ananta. ॥11॥ Yajñeśvara was skilled in the ordering of sacrifice, and well taught in astrology, the Vedāṅgas and the good śāstras. He whose name was Ananta was the best of devotees, the sole abode of lofty virtues, an incarnation of endless arts. ॥12॥ He, rich in detachment, left his own birth-land, the one called Koṅkaṇa, made his dwelling at Śrī Pāṇḍuraṅga on the bank of the Bhīmā, and by good devotion went to liberation. ॥13॥ The able son of that Upādhyāya named Ananta, called Kāśīnātha, composed the Dharmasindhusāra. ॥14॥ ॥ Thus, in the Dharmasindhusāra composed by Kāśīnātha Upādhyāya — son of Ananta Upādhyāya Sūri, who was the younger brother of Yajñeśvara Upādhyāya, who was the son of the blessed Kāśī Upādhyāya Sūri — the first half of the third pariccheda is finished. ॥

अथ तृतीयपरिच्छेदोत्तरार्धम् ।

श्रीगणेशाय नमः ॥ श्रीगुरुभ्यो नमः ॥ श्रीरुक्मिणीपांडुरंगं प्रणम्य पितरौ गुरून् ॥ तृतीयच्छेदोत्तरार्द्धं तनोमि श्रीशतुष्टये ॥ १ ॥

śrīgaṇeśāya namaḥ || śrīgurubhyo namaḥ || śrīrukmiṇīpāṃḍuraṃgaṃ praṇamya pitarau gurūn || tṛtīyacchedottarārddhaṃ tanomi śrīśatuṣṭaye || 1 ||

⟨Now the second half of the third pariccheda ⟨section of this work⟩.⟩ Homage to Śrī Gaṇeśa. Homage to the blessed teachers. Having bowed to Śrī Rukmiṇī and Pāṇḍuraṅga, and to my parents and my teachers, I set out the latter half of the third pariccheda ⟨section⟩, for the pleasing of the Lord of Śrī ⟨Viṣṇu⟩. ॥1॥

श्रीनाथः करुणासिंधुरिंदिरा शंकरः सती ॥ विघ्नेशो भास्करेंद्राद्या विघ्नान् घ्नंतु सदैव मे ॥ २ ॥

śrīnāthaḥ karuṇāsiṃdhuriṃdirā śaṃkaraḥ satī || vighneśo bhāskareṃdrādyā vighnān ghnaṃtu sadaiva me || 2 ||

May Śrīnātha the ocean of compassion, Indirā ⟨Lakṣmī⟩, Śaṅkara, Satī, the lord of obstacles ⟨Gaṇeśa⟩, the Sun, Indra and the rest, ever strike down my obstacles. ॥2॥

अथ जीवत्पितृकेण वर्ज्यम् । तत्र तावच्छ्राद्धादिनिर्णयं वक्तुमधिकारनिर्णयाय जीवत्पितृकाधिकारो विविच्यते “पादुके चोत्तरीयं च तर्जन्यां रूप्यधारणम् ॥ न जीवत्पितृकः कुर्याज्ज्येष्ठे भ्रातरि जीवति ॥” अत्र पादुके काष्ठमय्यौ ॥ उत्तरीयं सग्रंथिपरिमंडलं वस्त्रमेकद्व्यंगुलादिविस्तृतं सूत्रकृतं परिमंडलरूपं वा उत्तरीयास्थानापन्नं स्मृत्युक्तं तृतीययज्ञोपवीतं वा जीवत्पितृकेण जीवज्ज्येष्ठभ्रातृकेण च न धार्यमिति तात्पर्यम् ॥ प्रावरणरूपं द्वितीयवस्त्रं तु जीवत्पितृकादिभिः सर्वैर्धार्यम् ॥ ‘एकवस्त्रो न भुंजीत न कुर्याद्देवतार्चनम्’ इत्यादिना सर्वकर्मस्वेकवस्त्रत्वनिषेधात् ॥ आधानं विवाहः सोमश्च । पितरि पितामहे ज्येष्ठभ्रातरि चाकृताधाने जीवति पुत्रपौत्रकनिष्ठभ्रातृभिराधानं न कार्यम् ॥ ज्येष्ठभ्रातर्यकृतविवाहे कनिष्ठेन विवाहो न कार्यः अत्र विशेषः पूर्वार्द्धे उक्तः ॥ एवं पित्रादिषु अकृतसोमयागेषु जीवत्सु पुत्रादेः सोमेनाधिकारः ॥ एवं पूर्णमासेष्टौ दर्शेट्टावग्निहोत्रहोमे च पित्राद्यैरनारब्धे पुत्रादेर्नाधिकारः ॥ अथ संन्यासविचारः । एवं संन्यासेपि कनिष्ठस्य सोदरस्यैव दोषो न भिन्नोदरस्य भ्रातुः ॥ पित्रादेराज्ञायां पुत्रादेर्न दोष इति केचित् ॥ अधिकारिणि पितरि सत्याज्ञायामपि दोषः ॥ पातित्यजात्यंधत्वादिदोषैरनधिकारिण्याज्ञया न दोषः ॥ पातित्यादावाज्ञां विनापि न दोष इत्यपरे ॥ तथा जीवत्पितृकस्य पितृकृत्येषु दर्शादि श्राद्धतर्पणपैतृकदानेषु नाधिकारः ॥ अत्र विशेषः ॥ स्वापत्यसंस्कारस्वद्वितीयविवाहादिनिमित्तकनांदीश्राद्धे चातुर्मास्यांतर्गतपितृयज्ञे सोमांगतृतीयसवनस्थपितृयज्ञे जीवत्पितुरधिकारः ॥ पिंडपितृयज्ञे होमांतः पिंडपितृयज्ञोनारंभो वा पिंडपितृयज्ञस्येति पक्षद्वयम् ॥ पितुः पित्राद्युद्देशेन पिंडदानमिति तृतीयः पक्षः क्वचित् ॥ एवमष्टकादिविकृतिष्वपि पक्षत्रयम् ॥

atha jīvatpitṛkeṇa varjyam | tatra tāvacchrāddhādinirṇayaṃ vaktumadhikāranirṇayāya jīvatpitṛkādhikāro vivicyate “pāduke cottarīyaṃ ca tarjanyāṃ rūpyadhāraṇam || na jīvatpitṛkaḥ kuryājjyeṣṭhe bhrātari jīvati ||” atra pāduke kāṣṭhamayyau || uttarīyaṃ sagraṃthiparimaṃḍalaṃ vastramekadvyaṃgulādivistṛtaṃ sūtrakṛtaṃ parimaṃḍalarūpaṃ vā uttarīyāsthānāpannaṃ smṛtyuktaṃ tṛtīyayajñopavītaṃ vā jīvatpitṛkeṇa jīvajjyeṣṭhabhrātṛkeṇa ca na dhāryamiti tātparyam || prāvaraṇarūpaṃ dvitīyavastraṃ tu jīvatpitṛkādibhiḥ sarvairdhāryam || ‘ekavastro na bhuṃjīta na kuryāddevatārcanam’ ityādinā sarvakarmasvekavastratvaniṣedhāt || ādhānaṃ vivāhaḥ somaśca | pitari pitāmahe jyeṣṭhabhrātari cākṛtādhāne jīvati putrapautrakaniṣṭhabhrātṛbhirādhānaṃ na kāryam || jyeṣṭhabhrātaryakṛtavivāhe kaniṣṭhena vivāho na kāryaḥ atra viśeṣaḥ pūrvārddhe uktaḥ || evaṃ pitrādiṣu akṛtasomayāgeṣu jīvatsu putrādeḥ somenādhikāraḥ || evaṃ pūrṇamāseṣṭau darśeṭṭāvagnihotrahome ca pitrādyairanārabdhe putrādernādhikāraḥ || atha saṃnyāsavicāraḥ | evaṃ saṃnyāsepi kaniṣṭhasya sodarasyaiva doṣo na bhinnodarasya bhrātuḥ || pitrāderājñāyāṃ putrāderna doṣa iti kecit || adhikāriṇi pitari satyājñāyāmapi doṣaḥ || pātityajātyaṃdhatvādidoṣairanadhikāriṇyājñayā na doṣaḥ || pātityādāvājñāṃ vināpi na doṣa ityapare || tathā jīvatpitṛkasya pitṛkṛtyeṣu darśādi śrāddhatarpaṇapaitṛkadāneṣu nādhikāraḥ || atra viśeṣaḥ || svāpatyasaṃskārasvadvitīyavivāhādinimittakanāṃdīśrāddhe cāturmāsyāṃtargatapitṛyajñe somāṃgatṛtīyasavanasthapitṛyajñe jīvatpituradhikāraḥ || piṃḍapitṛyajñe homāṃtaḥ piṃḍapitṛyajñonāraṃbho vā piṃḍapitṛyajñasyeti pakṣadvayam || pituḥ pitrādyuddeśena piṃḍadānamiti tṛtīyaḥ pakṣaḥ kvacit || evamaṣṭakādivikṛtiṣvapi pakṣatrayam ||

Now, what is to be avoided by a man whose father is living. — Here, first of all, in order to state the determination of śrāddha ⟨the offering to the dead⟩ and the rest, and so as to settle who is entitled to it, the entitlement of a man whose father is living is examined. "Sandals, an upper garment, and the wearing of silver on the forefinger — these a man whose father is living should not do, nor ⟨should one do them⟩ while an elder brother is living." Here 'sandals' means wooden ones. The 'upper garment' — a cloth one or two aṅgulas ⟨finger-breadths⟩ and more in width, knotted and made into a ring; or a ring made of thread that stands in the place of the upper garment; or the third sacred thread spoken of in the smṛtis — is not to be worn by a man whose father is living, nor by one whose elder brother is living. That is the purport. But a second cloth in the form of a wrap is to be worn by all, including those whose fathers are living, because the wearing of a single cloth is forbidden in all rites by such ⟨texts⟩ as 'wearing one cloth let him not eat, nor perform the worship of a deity'. The setting-up of the fires, marriage, and the soma ⟨sacrifice⟩. While the father, the grandfather or the elder brother is living and has not set up the fires, the son, the grandson or the younger brother must not set up the fires. While the elder brother is unmarried the younger must not marry; the special rules here were stated in the first half. So too, while the father and the rest are living and have not performed the soma sacrifice, the son and the rest are not entitled to the soma. So too in the pūrṇamāsa iṣṭi ⟨the full-moon offering⟩, the darśa iṣṭi ⟨the new-moon offering⟩ and the agnihotra oblation: when these have not been begun by the father and the rest, the son and the rest are not entitled. Now the consideration of saṃnyāsa ⟨renunciation⟩. So too in saṃnyāsa the fault attaches only to a younger brother of the same mother, not to a brother by a different mother. Some say that there is no fault for the son and the rest when the father and the rest have given leave. When the father is one who is himself entitled, there is fault even though leave has been given. When he is not entitled, through such faults as loss of caste or blindness from birth, there is no fault if he gives leave. Others say that in loss of caste and the like there is no fault even without leave. Likewise a man whose father is living is not entitled in the rites for the fathers — the darśa and other śrāddhas, the tarpaṇa ⟨the offering of water⟩, and the gifts made to the fathers. There is a special rule here. In the nāndīśrāddha ⟨the śrāddha of rejoicing⟩ occasioned by the sacraments of his own child, by his own second marriage and the like; in the pitṛyajña ⟨offering to the fathers⟩ contained within the cāturmāsya; and in the pitṛyajña that stands in the third pressing as a limb of the soma ⟨sacrifice⟩ — a man whose father is living is entitled. As for the piṇḍapitṛyajña ⟨the offering of rice-balls to the fathers⟩, there are two views: either the piṇḍapitṛyajña ends with the homa ⟨the fire-oblation⟩, or the piṇḍapitṛyajña is not begun at all. In some ⟨works⟩ there is a third view: that piṇḍas are to be given naming the father's father and the rest. In the same way there are three views in the aṣṭakā and the other modifications ⟨of the rite⟩.

अथ प्रसंगतो गयादिश्राद्धम् ।

“गयां प्रसंगतो गत्वा मातुः श्राद्धं सुतश्चरेत् ॥” जीवत्पिता मातुः श्राद्धमुद्दिश्य गयां न गच्छेत् ॥ महानदीषु सर्वासु तीर्थे च प्राप्ते जीवत्पितृकः पितुः पितृमात्राद्युद्देशेन श्राद्धं कुर्यात् ॥ नवम्यामन्वष्टकाश्राद्धं क्षयाहे मातुः प्रत्यब्दश्राद्धं च सपिंडकमेव जीवत्पितृकः कुर्यात् ॥ तथा संन्यस्ते ताते पतिते च ताते जीवत्यपि सति दर्शश्राद्धमहालयसंक्रांतिग्रहणादिश्राद्धानि सर्वाणि पितुः पित्राद्युद्देशेन जीवत्पितृकेण कार्याणि ॥ एतानि च सांकल्पिकविधिना पिंडरहितानि कार्याणि ॥ अन्वष्टक्यादाविव पिंडदाने विशेषवचनाभावात् ॥

“gayāṃ prasaṃgato gatvā mātuḥ śrāddhaṃ sutaścaret ||” jīvatpitā mātuḥ śrāddhamuddiśya gayāṃ na gacchet || mahānadīṣu sarvāsu tīrthe ca prāpte jīvatpitṛkaḥ pituḥ pitṛmātrādyuddeśena śrāddhaṃ kuryāt || navamyāmanvaṣṭakāśrāddhaṃ kṣayāhe mātuḥ pratyabdaśrāddhaṃ ca sapiṃḍakameva jīvatpitṛkaḥ kuryāt || tathā saṃnyaste tāte patite ca tāte jīvatyapi sati darśaśrāddhamahālayasaṃkrāṃtigrahaṇādiśrāddhāni sarvāṇi pituḥ pitrādyuddeśena jīvatpitṛkeṇa kāryāṇi || etāni ca sāṃkalpikavidhinā piṃḍarahitāni kāryāṇi || anvaṣṭakyādāviva piṃḍadāne viśeṣavacanābhāvāt ||

⟨Now the śrāddha at Gayā and the rest, done when one happens to be there.⟩ "Having gone to Gayā for some other reason, a son should perform the śrāddha of his mother." A man whose father is living should not go to Gayā for the purpose of his mother's śrāddha. At all the great rivers, and when a tīrtha ⟨a sacred bathing place⟩ is reached, a man whose father is living should perform the śrāddha naming his father's father, mother and the rest. On the ninth ⟨tithi⟩ the anvaṣṭakā śrāddha, and on the death-day the annual śrāddha of his mother — these a man whose father is living should perform with piṇḍas ⟨rice-balls⟩ and no otherwise. Likewise, when the father has become a renouncer, and when the father has fallen from caste, then even though he is living, all the śrāddhas — the darśa śrāddha, the mahālaya, the saṅkrānti ⟨the Sun's entry into a sign⟩, the eclipse and the rest — are to be performed by the man whose father is living, naming his father's father and the rest. And these are to be performed by the sāṅkalpika rule ⟨by declaration of intent alone⟩, without piṇḍas, since there is no special text for the giving of piṇḍas here, as there is in the anvaṣṭakya and the rest.

अथ दौहित्रप्रतिपच्छ्राद्धम् ।

आश्विनशुक्लप्रतिपदि दौहित्रो जीवत्पितृकः सपिंडं मातामहश्राद्धं कुर्यात् ॥

āśvinaśuklapratipadi dauhitro jīvatpitṛkaḥ sapiṃḍaṃ mātāmahaśrāddhaṃ kuryāt ||

⟨Now the pratipad śrāddha of the daughter's son.⟩ On the first tithi ⟨lunar day⟩ of the bright fortnight of Āśvina, a daughter's son whose father is living should perform the śrāddha of his mother's father with piṇḍas ⟨rice-balls⟩.

अथपितृव्यमातामहादिवार्षिकं कार्यम् ।

तथा भ्रातृपुत्रोऽपुत्रस्य पितृव्यस्य प्रत्यब्दश्राद्धं सपिंडं कुर्यात् ॥ एवं कनिष्ठभ्राताप्यपुत्रज्येष्ठभ्रातुः प्रत्यब्दम् तथा सपत्नीपुत्रः सापत्नमातुः श्राद्धम् ॥ एवं दौहित्रोऽपुत्रस्य मातामहस्य प्रत्यब्दम् ॥ इत्थं च पितृव्यादिश्राद्धचतुष्टये जीवत्पितृकस्याप्यधिकारः ॥ पितृव्यभ्रात्रादीनामपुत्राणां पत्नीसत्त्वे सैवाधिकारिणी न तु भ्रातृपुत्रादेः श्राद्धाधिकारः ॥ एवं पतिरेव पुत्राभावे भार्याश्राद्धं कुर्यात् ॥ सपत्नीपुत्रसत्त्वे तु स एव कुर्यान्न भर्ता ॥ दौहित्रभ्रातृपुत्रयोः सत्त्वे मृतस्य विभक्तत्वे दौहित्र एव ॥ अविभक्तत्वे भ्रातृपुत्रः ॥ केचित्तु भ्रातृत्पुत्रयोः सत्त्वे भ्रात्रैव श्राद्धं कार्यमित्याहुः ॥ तथा जीवत्पितृकस्य पितृपितामहादिमनुष्यपितृतर्पणनिषेधेप्यग्निष्वात्तादिदेवपितृतर्पणनिषेधाभावात्स्नानांगपितृतर्पणे ब्रह्मयज्ञांगभूतदेवरूपिपितृतर्पणे चाधिकारोऽस्त्येव ॥ एवं यदीयश्राद्धेऽधिकारस्तदीयश्राद्धांगतर्पणेप्यधिकारः ॥

tathā bhrātṛputro'putrasya pitṛvyasya pratyabdaśrāddhaṃ sapiṃḍaṃ kuryāt || evaṃ kaniṣṭhabhrātāpyaputrajyeṣṭhabhrātuḥ pratyabdam tathā sapatnīputraḥ sāpatnamātuḥ śrāddham || evaṃ dauhitro'putrasya mātāmahasya pratyabdam || itthaṃ ca pitṛvyādiśrāddhacatuṣṭaye jīvatpitṛkasyāpyadhikāraḥ || pitṛvyabhrātrādīnāmaputrāṇāṃ patnīsattve saivādhikāriṇī na tu bhrātṛputrādeḥ śrāddhādhikāraḥ || evaṃ patireva putrābhāve bhāryāśrāddhaṃ kuryāt || sapatnīputrasattve tu sa eva kuryānna bhartā || dauhitrabhrātṛputrayoḥ sattve mṛtasya vibhaktatve dauhitra eva || avibhaktatve bhrātṛputraḥ || kecittu bhrātṛtputrayoḥ sattve bhrātraiva śrāddhaṃ kāryamityāhuḥ || tathā jīvatpitṛkasya pitṛpitāmahādimanuṣyapitṛtarpaṇaniṣedhepyagniṣvāttādidevapitṛtarpaṇaniṣedhābhāvātsnānāṃgapitṛtarpaṇe brahmayajñāṃgabhūtadevarūpipitṛtarpaṇe cādhikāro'styeva || evaṃ yadīyaśrāddhe'dhikārastadīyaśrāddhāṃgatarpaṇepyadhikāraḥ ||

⟨Now the annual ⟨śrāddha⟩ for the paternal uncle, the maternal grandfather and the rest is to be performed.⟩ Likewise a brother's son should perform with piṇḍas ⟨rice-balls⟩ the annual śrāddha of a paternal uncle who has no son. So too a younger brother ⟨performs⟩ the annual ⟨śrāddha⟩ of an elder brother who has no son; and so the son of a co-wife ⟨performs⟩ the śrāddha of his step-mother; and so a daughter's son ⟨performs⟩ the annual ⟨śrāddha⟩ of a maternal grandfather who has no son. And thus in these four śrāddhas, of the paternal uncle and the rest, even a man whose father is living is entitled. If the paternal uncle, the brother and the rest who have no son leave a wife, she alone is entitled, and the brother's son and the rest have no entitlement to the śrāddha. So too, in the absence of a son, the husband himself should perform the wife's śrāddha; but if there is a son of a co-wife, he alone should do it and not the husband. When both a daughter's son and a brother's son exist, then if the deceased was divided ⟨in property⟩ the daughter's son alone ⟨performs it⟩, and if undivided the brother's son. Some, however, say that when both a brother and his son exist the śrāddha is to be performed by the brother. Likewise, although the tarpaṇa ⟨the offering of water⟩ to the human fathers — the father, the grandfather and the rest — is forbidden to a man whose father is living, yet, since there is no prohibition of the tarpaṇa to the divine fathers, the Agniṣvāttas and the rest, he certainly is entitled to the pitṛtarpaṇa that is a limb of the bath and to the tarpaṇa of the fathers in divine form that is a limb of the brahmayajña ⟨the daily recitation of the Veda⟩. So too, whosesoever śrāddha he is entitled to, he is entitled also to the tarpaṇa that is a limb of that man's śrāddha.

अथ भीष्मतर्पणं कार्यम् ।

“जीवत्पितापि कुर्वीत तर्पणं यमभीष्मयोः ॥” श्राद्धांगतर्पणाभिन्नतर्पणं जीवत्पितृकेण तिलैर्न कार्यम् ॥ श्राद्धप्रयोगमध्ये वामजानुन्यग्भावो नीवीबन्धश्च न कार्यः॥ नद्यादौ स्नात्वा तर्पणान्ते समन्त्रकं वस्त्रनिष्पीडनं विहितं तन्न कार्यम् ॥ तथा ॥ “खड्गमौक्तिकहस्तेन कर्तव्यं पितृतर्पणम् ॥ ” इति विहितं खड्गधारणं न कार्यम् ॥ “ अपसव्यं द्विजाग्र्याणां पित्र्ये कर्मणि कीर्तितम् ॥ आप्रकोष्ठात्तु कर्तव्यमेतत्पितरि जीवति ॥”

“jīvatpitāpi kurvīta tarpaṇaṃ yamabhīṣmayoḥ ||” śrāddhāṃgatarpaṇābhinnatarpaṇaṃ jīvatpitṛkeṇa tilairna kāryam || śrāddhaprayogamadhye vāmajānunyagbhāvo nīvībandhaśca na kāryaḥ|| nadyādau snātvā tarpaṇānte samantrakaṃ vastraniṣpīḍanaṃ vihitaṃ tanna kāryam || tathā || “khaḍgamauktikahastena kartavyaṃ pitṛtarpaṇam || ” iti vihitaṃ khaḍgadhāraṇaṃ na kāryam || “ apasavyaṃ dvijāgryāṇāṃ pitrye karmaṇi kīrtitam || āprakoṣṭhāttu kartavyametatpitari jīvati ||”

⟨Now the libation to Bhīṣma is to be made.⟩ "Even a man whose father is living should perform the tarpaṇa ⟨offering of water⟩ of Yama and of Bhīṣma." A tarpaṇa other than the one that is a limb of a śrāddha is not to be performed with sesame by a man whose father is living. In the course of the śrāddha rite he should not lower the left knee, nor tie the nīvī ⟨the knot of the lower garment⟩. The wringing out of the garment with a mantra, which is prescribed after bathing in a river and the like at the end of the tarpaṇa, is not to be done ⟨by him⟩. Likewise the holding of the khaḍga ⟨the rhinoceros horn⟩, which is prescribed by "the tarpaṇa of the fathers is to be performed with the khaḍga and a pearl in the hand", is not to be done ⟨by him⟩. "The apasavya ⟨the wearing of the sacred thread over the right shoulder⟩ is declared for the best of the twice-born in a rite for the fathers; but while the father is living this is to be done only as far as the forearm."

अथ पितरि जीवति महालयादावुच्चारे विशेषः ।

जीवति संन्यस्तादिरूपे पितरि मृतमातृमातामहकोपि पुत्रः पितुः पितृपितामहप्रपितामहानां पितृमातृपितामहीप्रपितामहीनां पितुर्मातामहमातृपितामहमातृप्रपितामहानामिति पार्वणत्रयमेकोद्दिष्टगणं च स्वमातरं पितुः पत्न्या इति स्वपितृव्यं पितृभ्रातुरिति स्वमातामहं च पितुः श्वशुरस्येत्येवमादिना पितृसंबन्धपुरस्कारेणैवोद्दिश्य महालयश्राद्धं कुर्यात् ॥ एवं दर्शादिषूह्यम् ॥ पितुः संन्यासाभावेपि तीर्थश्राद्धं जीवत्पितुरेवमेव एवं वृद्धिश्राद्धेप्यूह्यम् ॥ ब्रह्मयज्ञांते नित्यं पितृतर्पणमपि संन्यस्तादिरूपजीवत्पितृकेणैवमेव कार्यमित्याहुः ॥

jīvati saṃnyastādirūpe pitari mṛtamātṛmātāmahakopi putraḥ pituḥ pitṛpitāmahaprapitāmahānāṃ pitṛmātṛpitāmahīprapitāmahīnāṃ piturmātāmahamātṛpitāmahamātṛprapitāmahānāmiti pārvaṇatrayamekoddiṣṭagaṇaṃ ca svamātaraṃ pituḥ patnyā iti svapitṛvyaṃ pitṛbhrāturiti svamātāmahaṃ ca pituḥ śvaśurasyetyevamādinā pitṛsaṃbandhapuraskāreṇaivoddiśya mahālayaśrāddhaṃ kuryāt || evaṃ darśādiṣūhyam || pituḥ saṃnyāsābhāvepi tīrthaśrāddhaṃ jīvatpiturevameva evaṃ vṛddhiśrāddhepyūhyam || brahmayajñāṃte nityaṃ pitṛtarpaṇamapi saṃnyastādirūpajīvatpitṛkeṇaivameva kāryamityāhuḥ ||

⟨Now what is special in naming ⟨the ancestors⟩ at the mahālaya and the rest while the father lives.⟩ When the father is living but has become a renouncer or the like, a son whose mother and maternal grandfather are dead should perform the mahālaya śrāddha naming ⟨the dead⟩ only through their relation to his father — thus: the three pārvaṇas ⟨the three sets of three⟩, 'of my father's father, grandfather and great-grandfather', 'of my father's mother, grandmother and great-grandmother', 'of my father's maternal grandfather, his mother's grandfather and his mother's great-grandfather'; and the group of ekoddiṣṭas ⟨offerings each to a single person⟩ — his own mother as 'of my father's wife', his own paternal uncle as 'of my father's brother', and his own maternal grandfather as 'of my father's father-in-law', and so on in this manner. The same is to be inferred for the darśa and the rest. Even when the father has not renounced, the tīrtha-śrāddha of a man whose father is living is ⟨performed⟩ in just this way; and the same is to be inferred for the vṛddhiśrāddha ⟨the śrāddha at an auspicious increase⟩. They say that the daily pitṛtarpaṇa at the end of the brahmayajña is likewise to be performed in this same way by a man whose living father is a renouncer or the like.

अथ मातृवार्षिकादावुच्चारः ।

यदा तु मातृवार्षिकमपुत्रमातामहवार्षिकमपुत्रपितृव्यवार्षिकं वा क्रियते तदा क्रमेण मातृपितामहीप्रपितामहीनां मातामहमातृपितामहमातृप्रपितामहानां पितृव्यपितामहप्रपितामहानामित्येवोद्देशः ॥ यदा च पित्रादिभिः स्वाशक्त्यादिना नियोजितः पित्रादिकरणीयं श्राद्धं स्वयं पित्रादेः प्रतिनिधीभूय करोति तदा पितुरमुकशर्मणो यजमानस्य पितृपितामहप्रपितामहानामित्येवं यथाश्राद्धमुद्देशः ॥

yadā tu mātṛvārṣikamaputramātāmahavārṣikamaputrapitṛvyavārṣikaṃ vā kriyate tadā krameṇa mātṛpitāmahīprapitāmahīnāṃ mātāmahamātṛpitāmahamātṛprapitāmahānāṃ pitṛvyapitāmahaprapitāmahānāmityevoddeśaḥ || yadā ca pitrādibhiḥ svāśaktyādinā niyojitaḥ pitrādikaraṇīyaṃ śrāddhaṃ svayaṃ pitrādeḥ pratinidhībhūya karoti tadā pituramukaśarmaṇo yajamānasya pitṛpitāmahaprapitāmahānāmityevaṃ yathāśrāddhamuddeśaḥ ||

⟨Now the naming ⟨of the ancestors⟩ at the mother's annual rite and the rest.⟩ But when the annual ⟨śrāddha⟩ of the mother, or that of a sonless maternal grandfather, or that of a sonless paternal uncle is performed, then the naming is, in that order: 'of my mother, my grandmother and my great-grandmother'; 'of my maternal grandfather, my mother's grandfather and my mother's great-grandfather'; 'of my paternal uncle, my grandfather and my great-grandfather'. And when a man, appointed by his father or another because of that man's own incapacity or the like, himself acts as the deputy of his father or of the other and performs the śrāddha which the father or the other ought to perform, then the naming is: 'of the father, the grandfather and the great-grandfather of the yajamāna ⟨the patron of the rite⟩, my father so-and-so Śarman' — and so on according to the śrāddha.

अथ ज्येष्ठाधिकारविचारः ।

सर्वत्र पितृकृत्ये भ्रातृष्वविभक्तेषु ज्येष्ठस्यैवाधिकारः विभक्तेषु पृथक्पृथक्सापत्नभ्रातरि ज्येष्ठे सत्यपि कनिष्ठ एव स्वमातृवार्षिकान्वष्टक्यादि कुर्यात् ॥

sarvatra pitṛkṛtye bhrātṛṣvavibhakteṣu jyeṣṭhasyaivādhikāraḥ vibhakteṣu pṛthakpṛthaksāpatnabhrātari jyeṣṭhe satyapi kaniṣṭha eva svamātṛvārṣikānvaṣṭakyādi kuryāt ||

⟨Now the consideration of the eldest ⟨brother's⟩ right ⟨to perform the ancestral rites⟩.⟩ In every rite for the fathers, when the brothers are undivided the eldest alone is entitled; when they are divided, each separately. Even when there is an elder half-brother ⟨by another mother⟩, the younger alone should perform the annual śrāddha of his own mother, the anvaṣṭakya and the rest.

अथ पितृपितामहयोर्जीवने ।

जीवत्पितृपितामहकस्य संन्यस्तपितृपितामहकस्य च पितामहस्य पित्राद्युद्देशेन वृद्धिश्राद्धं तीर्थश्राद्धं दर्शादिश्राद्धं वा भवति ॥ पित्रादिषु त्रिषु जीवत्सु सत्सु संन्यस्तेषु च न किमपि श्राद्धं कार्यम् ॥ केचित्तु पित्रादित्रयात्परेभ्यः श्राद्धं देयमाहुः ॥

jīvatpitṛpitāmahakasya saṃnyastapitṛpitāmahakasya ca pitāmahasya pitrādyuddeśena vṛddhiśrāddhaṃ tīrthaśrāddhaṃ darśādiśrāddhaṃ vā bhavati || pitrādiṣu triṣu jīvatsu satsu saṃnyasteṣu ca na kimapi śrāddhaṃ kāryam || kecittu pitrāditrayātparebhyaḥ śrāddhaṃ deyamāhuḥ ||

⟨Now, while the father and the grandfather are alive.⟩ For a man whose father and grandfather are living, and for one whose father and grandfather have renounced, the vṛddhiśrāddha, the tīrthaśrāddha, or the darśa and other śrāddhas do take place, naming the grandfather's father and the rest. When all three, the father and the rest, are living, or have renounced, no śrāddha at all is to be performed. Some, however, say that the śrāddha should be given to those beyond the triad of the father and the rest.

अथ व्युत्क्रममृतौ ।

मृते पितरि पितामहजीवने पित्रे पितामहात्पराभ्यां च श्राद्धं देयम् ॥ एवं पितृपितामहमरणे प्रपितामहजीवनेप्यूह्यम् ॥

mṛte pitari pitāmahajīvane pitre pitāmahātparābhyāṃ ca śrāddhaṃ deyam || evaṃ pitṛpitāmahamaraṇe prapitāmahajīvanepyūhyam ||

⟨Now, when death comes out of order ⟨the father dying while the grandfather lives⟩.⟩ When the father is dead and the grandfather living, the śrāddha is to be given to the father and to the two beyond the grandfather. The same is to be inferred when the father and the grandfather are dead and the great-grandfather is living.

अथ गृह्याग्निमतौ विशेषः ।

यस्तु गृह्याग्निश्रौताग्निमान् जीवन्मातृपितृकः पितुः पित्रादिभ्यः पिंडदानमिति तृतीयपक्षाश्रयेणारब्धपिंडपितृयज्ञाष्टकाश्राद्धेऽन्वष्टकायां च पितुः पित्रादिमात्रादिमातामहादिभ्यः पिंडादिकं ददान आसीदनंतरं च माता मृता सोन्वष्टकायां च स्वमात्रादिभ्यः पितुः पित्रादिभ्यश्च दद्यात् ॥ यदा च पिंडपितृयज्ञान्वष्टकाद्यनारंभपक्षो जीवत्पितृकस्य तदापि संन्यस्तादिपितृकस्य दर्शादिश्राद्धं पितुः पित्राद्युद्देशेन व्यतिषङ्गभिन्नप्रयोगेण सांकल्पिकेन भवत्येव ॥

yastu gṛhyāgniśrautāgnimān jīvanmātṛpitṛkaḥ pituḥ pitrādibhyaḥ piṃḍadānamiti tṛtīyapakṣāśrayeṇārabdhapiṃḍapitṛyajñāṣṭakāśrāddhe'nvaṣṭakāyāṃ ca pituḥ pitrādimātrādimātāmahādibhyaḥ piṃḍādikaṃ dadāna āsīdanaṃtaraṃ ca mātā mṛtā sonvaṣṭakāyāṃ ca svamātrādibhyaḥ pituḥ pitrādibhyaśca dadyāt || yadā ca piṃḍapitṛyajñānvaṣṭakādyanāraṃbhapakṣo jīvatpitṛkasya tadāpi saṃnyastādipitṛkasya darśādiśrāddhaṃ pituḥ pitrādyuddeśena vyatiṣaṅgabhinnaprayogeṇa sāṃkalpikena bhavatyeva ||

⟨Now the particular rule for one who keeps the domestic fire ⟨gṛhyāgni⟩.⟩ But take a man who keeps the domestic and the śrauta fires, whose mother and father are living, and who — resting on the third view, that piṇḍas are to be given to the father's father and the rest — had begun the piṇḍapitṛyajña and the aṣṭakā śrāddha, and at the anvaṣṭakā was giving the piṇḍas ⟨rice-balls⟩ and the rest to his father's father and the rest, to his father's mother and the rest, and to his father's maternal grandfather and the rest; and whose mother then died. He should at the anvaṣṭakā give both to his own mother and the rest and to his father's father and the rest. And when the view is taken that a man whose father is living does not begin the piṇḍapitṛyajña, the anvaṣṭakā and the rest, then too, for a man whose father is a renouncer or the like, the darśa and other śrāddhas do take place, naming the father's father and the rest, by the sāṅkalpika ⟨declaration of intent⟩ rule, in a separate performance and not one interwoven ⟨with another⟩.

अथ जीवत्पितृकवैश्वदेवे विशेषः ।

पितुरविभक्तैः पुत्रैः पृथग्वैश्वदेवो न कार्यः 'पितृपाकोपजीवी स्याद्भ्रातृपाकोपजीवकः ॥' इत्युक्तेः ॥ अत एव गृह्याग्नौ पाकैर्वैश्वदेवकरणपक्षेपि साग्निके पितरि साग्निकैरप्यविभक्तैः पुत्रैः पृथग्वैश्वदेवो न कार्यः ॥ येषां पाकाभावेग्नेलौकिकत्वं मतं तैः पाकमात्रमग्निसंस्कारार्थं कार्यमिति भाति ॥ विभक्तैस्तु पृथग्वैश्वदेवः कार्यः॥तत्र वैश्वदेवस्य देवयज्ञभूतयज्ञपितृयज्ञात्मकत्वाज्जीवत्पितृकैरपि पंचमहायज्ञांतर्गतः पितृयज्ञः कार्यः वैश्वदेवाद्भिन्नाः पंचमहायज्ञास्तैत्तिरीयाणां तैरपि विभक्तैर्जीवत्पितृकैः पितृयज्ञः कार्यः ॥ तस्य देवरूपिपितृदेवताकत्वेन पितृपितामहादिमनुष्यरूपिपितृदेवत्वाभावात् ॥

pituravibhaktaiḥ putraiḥ pṛthagvaiśvadevo na kāryaḥ 'pitṛpākopajīvī syādbhrātṛpākopajīvakaḥ ||' ityukteḥ || ata eva gṛhyāgnau pākairvaiśvadevakaraṇapakṣepi sāgnike pitari sāgnikairapyavibhaktaiḥ putraiḥ pṛthagvaiśvadevo na kāryaḥ || yeṣāṃ pākābhāvegnelaukikatvaṃ mataṃ taiḥ pākamātramagnisaṃskārārthaṃ kāryamiti bhāti || vibhaktaistu pṛthagvaiśvadevaḥ kāryaḥ||tatra vaiśvadevasya devayajñabhūtayajñapitṛyajñātmakatvājjīvatpitṛkairapi paṃcamahāyajñāṃtargataḥ pitṛyajñaḥ kāryaḥ vaiśvadevādbhinnāḥ paṃcamahāyajñāstaittirīyāṇāṃ tairapi vibhaktairjīvatpitṛkaiḥ pitṛyajñaḥ kāryaḥ || tasya devarūpipitṛdevatākatvena pitṛpitāmahādimanuṣyarūpipitṛdevatvābhāvāt ||

⟨Now the particular rule in the vaiśvadeva of one whose father is living.⟩ Sons who are undivided from their father should not perform a separate vaiśvadeva ⟨the daily offering to the All-gods⟩, because it is said, 'let him live on his father's cooking, let him live on his brother's cooking'. For this very reason, even on the view that the vaiśvadeva is made with cooked food in the domestic fire, when the father keeps the fires his undivided sons should not perform a separate vaiśvadeva, even though they keep fires themselves. Those in whose view the fire, for want of any cooking in it, stays merely worldly, should — so it appears — do a cooking and no more, for the sake of consecrating the fire. But those who are divided should perform a separate vaiśvadeva. There, since the vaiśvadeva consists of the devayajña ⟨the offering to the gods⟩, the bhūtayajña ⟨the offering to the beings⟩ and the pitṛyajña ⟨the offering to the fathers⟩, even men whose fathers are living should perform the pitṛyajña that falls within the five great sacrifices. For the Taittirīyas the five great sacrifices are separate from the vaiśvadeva; they too, when divided, should perform the pitṛyajña even though their fathers are living, because its deities are the fathers in divine form, and not the fathers in human form — the father, the grandfather and the rest.