।। श्री गौरी तंत्रोक्त कुञ्जिका स्तोत्र ।।

ईश्वर उवाच
श्रुणु देवि प्रवक्ष्यामि कुंजिका
मंत्रमुत्तमम्‌।
येन मन्त्रप्रभावेण चण्डीपाठ फलं भवेत्‌॥1॥
न वर्म नार्गलास्तोत्रं कीलकं न रहस्यकम्‌।
न सूक्तं नापि ध्यानं च न न्यासश्च न पूजनम् ॥2॥
कुंजिकापाठमात्रेण दुर्गापाठफलं लभेत्‌।
अति गुह्यतरं देवि देवानामपि दुर्लभम्‌॥ 3॥
स्वयोनिवत्प्रयत्नेन गोपनीयं हि पार्वति ।।3.1।।
मारणं मोहनं वश्यं स्तम्भनोच्चाटनादिकम्‌।
पाठमात्रेण संसिद्ध्‌येत् कुंजिकास्तोत्रमुत्तमम्‌ ॥4॥

    || अथ मंत्रः ||
ॐ श्रूं श्रूं श्रूं शं फट् ऐं ह्रीं क्लीं ज्वलोज्वल प्रज्वल ह्रीं ह्रीं क्लीं स्रावय स्रावय शापं मोचय मोचय श्रां श्रीं श्रं जूं सः आदाय आदाय स्वाहा ॥ १ ।।
ॐ श्लों हुं ग्लों जूं सः ज्वलोज्वल मन्त्रान् प्रबलय प्रबलय हं सं लं क्षं स्वाहा ॥ २ ।।
ॐ अं कं चं टं तं पं सां बिन्दुर्-आविर्भव बिन्दुर्आविर्भव विमर्दय विमर्दय हं क्षं क्षीं स्त्रीं जीवय जीवय त्रोटय त्रोटय जम्भय जम्भय दीपय दीपय मोचय मोचय हुं फट् ज्रां वौषट् ऐं ह्रीं क्लीं रञ्जय रञ्जय संजय संजय गुञ्जय गुञ्जय बन्धय बन्धय भ्रां भ्रीं भ्रूं भैरवी भद्रे संकुच संकुच संचल संचल त्रोटय त्रोटय म्लीं स्वाहा ॥ ३ ।।
         ||   इति मंत्र ||
नमस्ते रुद्ररूपायै नमस्ते मधु-मर्दिनि ।
नमस्ते कैटभार्यै नमस्ते महिषमर्दिनि ॥ ४ ।।
नमस्ते शुंभहन्त्र्यै च निशुंभासुर-सूदिनि ।
नमस्ते जाग्रते देवि जपे सिद्धिं कुरूष्व मे ॥ ५ ।।
ऐंकारी सृष्टिरूपिण्यै ह्रींकारी प्रतिपालिका ।
क्लींकारी कामरूपिण्यै बीजरूपे नमोऽस्तु ते ॥ ६ ।।
चामुण्डा चण्ड्घाती च यैकारी वर-दायिनी ।
विच्चे नोऽभयदा नित्यं नमस्ते मन्त्ररूपिणि ॥ ७ ।।
धां धीं धूं धूर्जटेः पत्नी वां वीं वूं वागीश्वरी तथा ।
क्रां क्रीं क्रूं कुब्जिका देवि श्रां श्रीं श्रूं मे शुभं कुरु ॥ ८ ।।
हूं हूं हूंकाररूपिण्यै ज्रां ज्रीं ज्रूं भालनादिनी ।
भ्रां भ्रीं भ्रूं भैरवी भद्रे भवान्यै ते नमो नमः ॥ ९ ।।
पां पीं पूं पार्वती पूर्णा खां खीं खूं खेचरी तथा ।
म्लां म्लीं म्लूं मूलविस्तीर्णा कुब्जिकायै नमो नमः ॥ १० ।।
इदंतु कुंजिकास्तोत्रं मंत्रजागर्तिहेतवे।
अभक्ते नैव दातव्यं गोपितं रक्ष पार्वति।।११ ।।
कुंजिका रहितां देवी यस्तु  सप्तशतीं पठेत्‌।
न तस्य जायते सिद्धिररण्ये रोदनं यथा।।१२।।

।।  श्री गौरीतंत्रे ईश्वरपार्वती
संवादे कुंजिकास्तोत्रं संपूर्णम्‌ ।।

Animesh’s blog

dAmar tantrokta siddha kunjikA stotra

The kunjikA stotra is famous tantric stotra which is recited with devImahAtmaya. According to different sampradAya ( tantric tradition ) and gurU paramparA ( master pupil lineage ) the text of stotra varies ,Same is true about devimahAtmaya .Most famous version is attributed to rudrayAmala .Besides rudrayAmala , Gauri tantrokta , dAmar tantrokta , kAlI tantrokta , baglA tantrokta and siddha sarasvatI tantrokta are some other versions of kunjikA stotra. In each version mainly mula mantra varies , some textual antiquity is also there with each .For example in kAlI tantrokta version dakshinkAlikA mantra and mahAkAla mantra are impregnated ( garbhasta ) with mAtrikA mantras .The following version is attributed to dAmar tantra .Followers of dAmar mArga ( dAmar patha , a tamsic branch of tantra mainly focusing on siddhI of yoginis and shudra devtAs ) uses this stotra for unlocking secretes of sapatashatI .Besides from present division of devImahAtmaya( attributed to kAtyAyanI tantra , bhuvneshvarI samhitA and guptAvatI commentary ) dAmar tantra have it’s own division of devimahAtmaya peculiar to dAmarmArgins.

Animesh’s blog

sAmaveda punyAhavAchana mantra

punyAhavAchana rite is one of the most important and commonly performed of all Hindu ceremonies. It is done as a prelude to every  important  samskAra (sacrament) and yagya . After periods of impurity (death & birth) the ceremony is done as the principle rite. The two  elements involved in the ceremony are :-
1. ) Purification ( shuddhI )
2.) Generating auspiciousness ( svastIvAchana )

Purification here has nothing to do with cleanliness as understood in an hygienic sense but rather freedom from psycho-spiritual contamination.  The dynamic of the ceremony is based on the belief that those (priests, sages, monks etc) who are dedicated to truth and spiritual illumination develop a psychic power to transform others through speech — whatever truth-speakers say will come true. So the process is for the host yajamAna  to formally request invited Brahmins to say nice things ( svastIvAchanaM )  and to bless the family by chanting Vedic verses.  Usually on all auspicious occasions  such as birth, initiations, marriages etc. the punyAhavAchan  is preceded by ganpatI pujA and on inauspicious occasions (those pertaining to death) it is done alone.  In case of sAma veda , mantrAs are sung.
All of the  punyAha vAchana   sAmagAnas come from purvArchika section.

1.)  kumbha pratishTha sAma
Two sAma-yonI riks    ( sAmaveda samhitA rik 321
and 449. ) .
The first two sAma are known as brahma or r^ita sAma and the third is known as sAntanike sAma.
This all are sung during kumbha pratishTha .

sAma yonI

sAma gAna

sAma yonI

2.)  punyAhavAchana japa mantra
This have  seven sAma-yonI riks ( sAmaveda samhitA rik
500, 350, 91, 274, 321, 565 and 169) .
The names for the seven sAma  used in japa are:

1) tarantasya sAma

2) SuddhASuddhIyE sAma

3)  bArhaspatya sAma

4)  IndrasyAbhayaN^kara sAma 
5)  brahma sAma

6) arka pushpa sAma

7)  vAmadEvyam sAma

sAma yonI

sAma yonI

sAma gAna

References :-

1) sAma upAkarma prayoga
( tamiz )

2) sAmaveda punyAhavAchana ( Sanskrit + english )

Animesh’s blog

vaikhAnasa pravara sutra

To be continued………..
Animesh’s blog

An introduction to vaikhAnasa kalpa sutraM

The vaikhAnasa as a community are temple priests. They regard themselves as ordained by birth to be temple priests and they are enjoined not to follow other avocation in life.
To “vikhanas  muni ” lord  vishnu taught at the very beginning of creation the doctrine subsequently celebrated as vaikhAnasa kalpa-sutraM, which comprehends all the Vedas and contains the secret teaching of the Vedic lore.

And  sage vikhanasa  in his turn briefly communicated this doctrine to the four sages.  No doubt the VaikhAnasa kalpa  sutraM is an ancient one, and what is more important, it is comprehensive, dealing as it does with all respects of ‘kalpa‘ ( srauta, smArta or grihya, dharma and sulba). By common consent, this text is held to be the source for all the later vaikhAnasa texts and manuals. 
The vaikhAnasa school retained  vishnu in his Vedic context and advocated the worship of Vishnu with the six Vedic hymns addressed to vishnu (shadvaishnavam). It may be noted that this scriptural lore aligned itself firmly and uncompromisingly to the Vedic wisdom ,more specifically to the ‘aukheya shAkhA’  of krishna-yajurveda and was therefore described as ‘vaidika‘ in contradistinction to the other approaches which incorporated the tAntrika or folk practices.

Concluding lines of vaikhAnasa sutra

Even now, the vaikhAnasa priests, at home and in the temple, insist on first performing the fire-ritual prescribed in the Vedas, and then worshipping Vishnu, as the supreme spirit. In fact, the vaikhAnasa is the only group among temple-priests to have a kalpa-sutra of their own.
The Kalpa sutraM consist of 32 chapters. Among them are 7 grihya sutra, 3 dharma sutra, 21 srauta sutra and 1 pravara sutra. The worship of vishnu was tantamount to the performance of a great Vedic sacrifice. The vaikhAnasa-kalpa-sutra, therefore, prescribe the worship of vishnu in the household as well as in the temple, along with the Vedic rituals that were necessary and sufficient. It is not surprising that the Vedic rituals were gradually subordinated to the worship of Vishnu; but the Vedic rituals were never entirely given up. The vaikhAnasa are probably the only group of Agama adherents who rely heavily on Kalpa-sutra. The vaikhanasa kalpa-sutra, has four distinct divisions:
1. srauta, 
2. smArta (Grihya), 
3. pravara
4. dharma,
With the sulba-sutra prescriptions accommodated in the first two divisions.  

srauta  sutraM

The first division  srauta  sutraM begins with the settling up of the ritual fire (agnyAdhana) and goes on till the ritual known as soma samstha. It includes rituals like daily (nitya) and occasional (naimittIka) and also prAyaschittas for these. In all it contains 21 rites and expiations for:  
1) sapta havir yagnas, 
2)  sapta soma yagnas  
3)  sapta pAka yagnas. 

SrlnivAsa diksita’s vyAkhyA is there on the srauta sutraM, really is a prayoga-vrtti, that is a brief explanation of a practical manual for the use of officiating priests, and accordingly rather a paraphrase than an explanation of the words of sutra.

Grihya sutra

The second one grihya Sutra consists of 7 prasnas with details ranging from ashtadasa sAriraka samskaras, sandhyAvandana vidhI, punyAhaM, agni pratishthA, AghAram, Antha homaM, vAstu homaM,  Rites for nitya, pAka, havir yagnas, soma yagnas, grihArcha Methods, Funeral rites, and expiatory rites for astadasa sAariraka samskarAs. The Grihya sutras relate to life in the household and deal with 18 sacramental rites for the individual which are meant to cleanse the physical body and render it fit for spiritual progress. So the vaikhAnasa have the rites beginning with those connected with birth and ending with the rites regarding death and cremation . Among the sacraments included is vishnu-bali which is unique for the vaikhAnasa. The texts also deal with the installation and worship of the icons at home and other details pertaining to religious observances.
Many mantras which, though foreign to the taittarIya  texts, are quoted only by their opening words in the vaikhAnasa grihya sutraM, are taken from the Mantra-Samhita of this community,( famously known as vaikhAnasa mantra prashna ) the first four chapters (prasna) of which run parallel to the grihya sutra . The chapters 5—8 of this vaikhAnasa mantra samhitA ( prashna ) —which cannot in its present redaction be contemporaneous with the sutras of this community—are intended to accompany the complete ritual of the vaikhAnasa as described in kashyapa’s manual. The whole collection is still in use. The mantras contained in chapter 9, known as visnudaivatyaM, are not found in any other kalpa sutraM or Vedic text. Most of its 106 mantras—are in praise of vishnu. Their language resembles that of the Vedic purUsha and SrI sukta.
pitrumedha sutras are included in grihya sutraM.
Chapter 5 of grihya sutra is devoted to the funeral rites—for the AhitAgni as well as the common householder and their wives—be it that the last sections (13—15) deal with the srADdha rites. The subjects treated are: the rites in the house of the deceased person, the conveyance of the dead body to the cremation ground; the dead body on the pyre; the cremation; the return of those who have attended the cremation; the rites to be observed during the first ten days; abnormal death; death of little children. By way of introduction section I deals with the moribund person and the two paths the prospect of which is in this late text held out to the dying—viz. that by which one reaches without returning the “place of brahman” and that by which one returns—as well as with the process of dying. Section 8 treats of the disposal of the dead body of ascetics who have no ritual fires; they are interred in sitting posture. In section 11 the author deals with persons whose cremation is not allowed: those who die a violent death, suicides, drunkards, those who have met with an accident, etc. There are some peculiarities of minor importance.

dharama sutraM

 The dharma dutras which are complete in three chapters (prasnas) deal with religious life and conduct of different groups and castes of people, responsibilities and duties in different states of life ( Asrama dharmas), the characteristic conducts of hermits, renunciants and such matter. There are also details concerning the eight-fold technique of yoga and other spiritual practices. 

pravara sutraM

pravara sutram  Sutra concerns itself with the lineage of several rishis with special reference to the vaikhAnasa community. It contains one chapter. In essence.

The vaikhanasa kalpa sutra provides the essential code of conduct for a vaikhAnasa in his personal, familial and social settings. The test is intended to enable him to discharge his duties and responsibilities with ability and wisdom, which are occasioned by the association of relevant Vedic mantras with all corresponding kriyas.
Better to end with;
नारायणः पिता यस्य माताश्चापि हरि प्रिया । भ्रुग्वादि मुनयः  शिष्यास्तस्मै विखनसे नमः ॥

Animesh’s blog

Atma suktaM of vaikhAnasa tradition

A statement from the vaikhAnasa kalpa–sutra to the effect that all Vedic rites,
austerities and sacrifices prescribed in the Vedas are only variant form of worship of Vishnu,
” athatOnushtAnakalpam vyaKhyAsyAma: | sarvE vaidikAchArAstapOyagnaSva vishNupUjAvidhErbhEdA: | iti vaikhAnasa sUtram || ”
The ancient lawgivers knew that in the worship of vishnu the vaikhAnasas were only following the lead given by the great sages of yore like vasishTa, the ascetics like sanaka, and by the section of the ancient followers of the Vedic tradition who were the adherents of the cult vishnu.

Although the vaikhAnasa texts align themselves  against the tAntrik tradition, there is at least one particular detail of worship which they share in common with the latter, and that is the assumed identification of the devotee with the deity during worship. The tAntrik position rejects as impossible the communion of the human with the divine, unless the worshipper identifies himself with the worshipped. The worshipper is said to pass through three phases: he regards himself as wholly belonging to the deity, without however a direct encounter with the deity (‘tasyaivAham‘); then, an encounter does occur and the devotee can confide with the deity: ‘I am thine’ (‘tavevAham‘); and finally the culmination of the encounter results in the feeling that the worshipper himself is the deity. And thus the deity does not exist apart from him (‘tvamevAham‘). In the vaikhAnasa texts, it is prescribed for purposes of invocation (AvAhana) that after the worship of the enclosure-deities (Avarana-pujA ) and the worship of the door-guardians ( dvAra-pAla-puja ), the priest should station himself in front of the idol (behind the screen), and reciting the ‘Atma-suktaM‘, should enter into a state of meditative absorption, when he will become in fact vishnu himself. Then follows the sequence of symbolic and ritual ‘placement’ (nyAsa), after this identity of self with Vishnu is transferred to the main idol. Derived from this facility with which the priest can identify himself with the Deity during a worship sequence is the notion that the priest has an enduring divine presence within him. We read, for instance, in BhrigU’s KriyAdhikAra that Vishnu has two forms: the Idol and the Priest. The idol acquires divinity after invocation (AvAhana), while divinity abides always in the priest. He is therefore to be regarded as a mobile god viz., sAkshAt vishnu rupi.

“rUpadvayam hareH prOkta bimbamarchaka Eva cha | bimbam tvAvAhanAdUrdhvam sadA sannihitOarchaka || archakastu hariH sAkshAtchhara rUpi na samsayaH |

The Atma-Sukta (SrI vaikhAnasa Mantra Prasna, 5.120.1-12 ) is a collection of nine verses in the trishtubh metre. Its employment is peculiar to the vaikhAnasa worship. It is recited while invoking the form of Vishnu in his cosmic aspect (sa-kala), and it is meant to enlarge the consciousness of the worshipper to cosmic dimensions so that his own constitution may accommodate Vishnu’s ‘sakala‘ form. It is a procedure by means of which the priest’s self identifies itself with the highest of selves, viz., bishnu. The hymn is called Atma-Sukta not only because it begins with the words ‘AtmAtma‘, but also because it concerns itself with transforming the individual self into the cosmic spirit. ( We may call it advaitic element in qualified non dualism )

[ Note :-(ग्)ं is sign for vedic anusvAra . ]
५.१.१२०. १
आत्मात्मा परमान्तरात्मा मह्य्-अन्तरात्मा यश् चातिरात्मा सतनो | ऽन्तरात्मा व्यावेष्टि विश् (ग्)ं सकलं बिभर्ति यो व्यक्त-पुण्यस् स-तुनः प्रधानः||

५.१.१२०.२ प्राणः प्रणीतिस् स उदान आदिर् वर-दो वराहो व्यानश् च मे स्यात् | तपसाञ् च मूर्तिः कपिलो मुनीन्द्रो यश् चापानो हयशीर्षो नः||

५.१.१२०.३ यत् सर्वम् अश्नात्य् अजरस् समग्र(ग्)ं श्रियम् ऊर्ज-युक्तां स तु मे समानः||

५.१.१२०.४ बलम् आसुरं यत् सततं निहन्ता ब्रह्मा बुद्धिर् मे गोप ईश्वरः||

५.१.१२०.५ सविता च वीर्यम् इन्दुश् च धातु-रस-भूत-भूता भूतास् स-भूताः||

५.१.१२०.६ द्यौर् मे अस्तु मूर्धोदर-नाभो वा भूमिर् यथाङ्घ्रिर्ववृधे ऽहम् ईशः||

५.१.१२०.७ अस्थीनि मे स्युर् अथ पर्वताख्या भुजगाश् च केशा दिवि ये चरन्तः||

५.१.१२०.८ द्वौ नेत्र-रूपौ विथु पृश्च्नि [?] मुख्यौ रुधिरञ् च सार(ग्)ं सकलञ् च तोयम् ||

५.१.१२०.९ स्नायवो मे आसन्ना द्यौर् भृगुर् मे हृदयम् अस्तु | सर्वे अन्ये मुनयो ऽङ्ग-भूता वेदा मे आस्यं जिह्वा मे सरस्वती ||

५.१.१२०.१० दन्ता मरुत उपजिह्वा उपश्रुतिः ||

५.१.१२०.११ वृषणौ मित्रा-वरुणाव् उपस्थः प्रजा-पतिर् आन्त्रा मे वेदाश् श्रुति-स्मृती मेदाधारणे ||

५.१.१२०.१२ स्वेदम् मे वर्षं मूत्र कोश(ग्)ं समुद्रं पुरीषं काञ्चनम् ||

५.१.१२०.१३ सावित्री गायत्री मर्यादा वेदि-हृत्-पुण्डरीके विमले प्रविष्टस् | सकलस् स-लक्ष्मीस् स-विभूतिकाङ्गो यत् सर्वं पुण्यं मय्य् अधिष्ठानम् अस्तु ||

५.१.१२०.१४ सर्वेषां देवानाम् आत्मकस् सर्वेषां | मुनीनाम् आत्मकस् तपो-मूर्तिर् इह पुण्य-मूर्तिर् आसन् ||

Translation:-

That which is the self of the self, the supreme self, the inner self, the inner self of the earth, and the primordial self, is indeed our inmost self; It pervades the universe and sustains all things. As if the merit manifests itself, it is our chief.
The outward breath (prAna) is our guide (praniti); the upward breath (udAna) is the primordial and boon-bestowing boar (varAha); the spreading breath (vyAna) is the form of Kapila, the sage who is the personification of penance; the downward breath (apAna) is the horse-headed deity, Hayagriva. 

My digestive breath (samAna) is that which devours everything, even goddess of prosperity (Sri) with her energy; my strength vanquished at all times evil forces, and my intellect is verily Brahma, and Isvara is my protector.
Savitri (the aspect of Sun-god) is my sex energy, the moon is the watery ingredients in my body; the five basic elements (bhutas: earth, water, fire, air and akasa) are the constituents of my body; the sky is my head, the mid-region is my belly; and the spreading earth constitutes my feet; I am indeed the ruler of all things.
My bones should verily be called the mountains; my hairs are the serpents that move about in the heavens; my two eyes are the wide earth and the high sky; and my blood is the essential watery content of the universe.
My sinews are the rivers on the earth, my heart is Bhrigu himself (the Vaikhanasa Sage) and my limbs are all the other sages; my mouth represents the Vedic lore and my tongue is the goddess of speech, Sarasvati; the windgods (maruts) are my teeth, and my epiglottis is the revelation of the sacred texts.

My testicles are the twin gods, Mitra and Varuna, my sex organ is the creator, Prajapati; my entrails are the Vedic hymns; my intellect (medha) and retention (dharana) are the revealed texts (sruti) and the texts subsidiary to them (smriti); my perspiration is indeed the rains, and my bladder is the ocean itself; my fecal matter is gold.
The hymn in the gayatri metre addressed to the sun-god (Savitri) is the sacred precincts and the altar; and into the pure lotus of my heart has entered Vishnu in His cosmic aspect (sakala), along with the goddess of wealth (srI), in all His glory; may all that is filled with merit in me provide for Him a foothold.
May I contain in myself the essence of all the gods and all the sages, may I be a personification of austerities (tapo-murti) and of all merit (punya-murti)”. The purpose of the ritual of invocation (AvAhana) of the supreme, transcendental and all-pervading Vishnu (the etymological meaning of the word Vishnu is ‘pervader’) in the heart of the devotee or in an idol is to facilitate contemplation of the deity in one place; even as the fire which spreads all over the forest blazes forth especially in some places. Invoked by appropriate mantras in the idol, or meditated intensely and devotedly in the heart, Vishnu makes his presence felt in the idol or in the heart, and receives the worship offered (Kriyadhikaram).

Vaikhanasa worship is essentially Vishnu-oriented, but Vishnu is worshipped in his comprehensive and pervasive aspect (in accordance with the root meaning of the word ‘vishi vyApatau’); and when Vishnu is invoked for worship, his presence includes the presence of all the other gods as his retinue (saparivara). Hence worship of Vishnu means worship of all the gods
.

Animesh’s blog

Traces of lost paippalAda brAhman

Today we have only samhitA portion of paippalAda shAkhA. There are few traces of lost brAhman portion . It was also known as paippalAda gopatha brAhman / paippalAda brAhman .
Even srI sankarAcharya quotes a mantra from lost brAhman / lost aranyaka portion of paippalAda shAkhA in his bramhasutra bhAshya .


[ bramha sutra 3.3.25 ]

( The last phrase of mantra is traced at PS 1.76.4cd  but that’s not upanishada Arambha .)
At another instance he made  citation from paippalAda samhitA.( 8.9.11 )

From this two example it is clear that till the time of Acharya  , paippalAda shAkhA was studied with brAhman and Aranyaka bhAga and  srI shankarAcharya  was familiar with it. Next to him venkata mAdhava ( commentator of rig veda ) in his rigvedAnukramAnI , referred to paippalAda brAhman.

( rigvedAnukrmAni 5.10-12)

” SrI dhara” who is author ( prayoga+ paddhati kAra of paippalAda shAkhA ) of  “karmapanjikA ” quoted many untraceable verses from  gopatha brAhman .” My opinion is that  they are from lost paippalAda brAhman .”
( Some verses quoted  on behalf of Gopatha , are traced in atharvaveda parishishTha. )

For example a “madakarma brAhman” quoted in vedavrata section of karmapanjikA  is untraceable , I think it belongs to lost paippalAda brAhman.

mada karma brAhman from karmapanjikA

A treatise “prapapanch hridaya ” of unknown authorship also informs us of paippalAda brAhman.

” paippalAda shAkhA ( samhitA ) have 20 kAndas , which have riks and yajus , where yajus  are in majority. Total number of mantras are 12,300.The paippalAda brAhman have 8 adhyAyas , containing explanation of divya ( adhbhutAni ) , sAmpradAyika ( of yagniks i.e. of vedic sacrifices ) ,prAyachhita ( atonement ) , abhichAra ( mantric attack ).”

BramhAnda purana also informs us of paippalAda BrAhman.

The caranvyUha upanishad of paippalAda shAkhA also describes the paippalAda brAhman.

On the basis of all this pramAns ( proofs ) following are my hypothetical conclusion on lost paippalAda brAhman .
” paippalAda brAhman contains 100 prapAthaks within the 8 adhyAyas ( chapters ) and is divided in 2 bramhans i.e. purva brAhman and Uttara brAhman .The total number of kandikAs are 5000 , in which 1000 are mantras ( riks ) and remaining 4000 are brAhmanical prose .It covers following four subjects .
1) divya ( adhbhutAni )

2) sAmpradAyika ( explanation of vedic sacrifices , upanishads like prashna etc belongs to this section .)

3) prAyachhita ( atonement during any unfavorable condition )

4) abhichAra ( mantric attack ). ”

Animesh’s blog

A hymn to mahAavadhUta

      ॥ श्रीदत्तात्रेयस्तोत्रम्  ॥

जटाधरं पांडुरांगं शूलहस्तं कृपानिधिम् ।
सर्वरोगहरं देवं दत्तात्रेयमहं भजे ||

My salutations to dattAtreya,
Who is with matted hair,
Who is Lord Vishnu,
Who holds sula in his hand,
Who is store house of mercy,
And who is the panacea for all illness.

अस्य श्रीदत्तात्रेयस्तोत्रमंत्रस्य भगवान् नारदऋषिः ।
अनुष्टुप् छन्दः । श्रीदत्तपरमात्मा देवता ।
श्रीदत्तप्रीत्यर्थे जपे विनियोगः ॥

जगदुत्पत्तिकर्त्रे च स्थितिसंहार हेतवे ।
भवपाशविमुक्ताय दत्तात्रेय नमोऽस्तुते ॥ १ ॥

My salutations to dattAtreya,
Who created all the worlds,
Who looks after the worlds,
Who destroys the worlds,
And who grants redemption,
From the bonds of sorrow of domestic life.

जराजन्मविनाशाय देहशुद्धिकराय च ।
दिगम्बरदयामूर्ते दत्तात्रेय नमोऽस्तुते ॥ २ ॥

My salutations to dattAtreya,
Who destroys sorrow of birth and old age,
Who cleans our body and soul,
Who wears the directions as cloths,
And who is the lord of mercy.

कर्पूरकान्तिदेहाय ब्रह्ममूर्तिधराय च ।
वेदशास्त्रपरिज्ञाय दत्तात्रेय नमोऽस्तुते ॥ ३ ॥

My salutations to dattAtreya,
Who has a colour of burning camphor,
Who takes up the role of the creator,
And who is master of the holy Vedas.

र्हस्वदीर्घकृशस्थूल-नामगोत्र-विवर्जित ।
पंचभूतैकदीप्ताय दत्तात्रेय नमोऽस्तुते ॥ ४ ॥

My salutations to dattAtreya,
Who is much beyond, thin, thick, short and tall,
Who cannot be limited by name or caste,
And who shines in the five spirits of the world.

यज्ञभोक्ते च यज्ञाय यज्ञरूपधराय च ।
यज्ञप्रियाय सिद्धाय दत्तात्रेय नमोऽस्तुते ॥ ५ ॥

My salutations to dattAtreya,
Who is the result of fire sacrifices.
Who is fire sacrifice himself.
Who takes the form of the fire sacrifice,
And who is the saint who likes fire sacrifices.

आदौ ब्रह्मा मध्य विष्णुरंते देवः सदाशिवः ।
मूर्तित्रयस्वरूपाय दत्तात्रेय नमोऽस्तुते ॥ ६ ॥

My salutations to dattAtreya,
Who in the beginning is the creator,
Who in the middle is Vishnu who takes care,
Who in the end is Shiva the destroyer,
And who is the lord who represents the trinity.

भोगालयाय भोगाय योगयोग्याय धारिणे ।
जितेन्द्रियजितज्ञाय दत्तात्रेय नमोऽस्तुते ॥ ७ ॥

My salutations to dattAtreya,
Who is the place where pleasure resides,
Who is the pleasures himself,
Who is the great wearer of Yoga,
Who has perfect control of his senses,
And who is greater than any scholar.

दिगम्बराय दिव्याय दिव्यरूपध्राय च ।
सदोदितपरब्रह्म दत्तात्रेय नमोऽस्तुते ॥ ८ ॥

My solution is to dattAtreya who is nude , devine, possesses devine vision , the one who is bramha himself.

जम्बुद्वीपमहाक्षेत्रमातापुरनिवासिने ।
जयमानसतां देव दत्तात्रेय नमोऽस्तुते ॥ ९ ॥
My salutations to dattAtreya,
who resides in jambudwipa area ( Asia ) especially in mAtapura area.

भिक्षाटनं गृहे ग्रामे पात्रं हेममयं करे ।
नानास्वादमयी भिक्षा दत्तात्रेय नमोऽस्तुते ॥ १० ॥

The one who bags in golden utensil, in each house of village and get foods of different test , my gratitude is to that dattAtreya.

ब्रह्मज्ञानमयी मुद्रा वस्त्रे चाकाशभूतले ।
प्रज्ञानघनबोधाय दत्तात्रेय नमोऽस्तुते ॥ ११ ॥

The one whose poses  bramhamudra , whose clothes are sky and earth , who is always ready to help seekers or who is a knower of bramha , my salutations are to him oh dattAtreya.

अवधूतसदानन्दपरब्रह्मस्वरूपिणे ।
विदेहदेहरूपाय दत्तात्रेय नमोऽस्तुते ॥ १२ ॥

The one who is avdhoot at all and is supreme being , the one who is body less in the body ( by bramha vidyA ) , my salutations is to dattAtreya .

सत्यंरूपसदाचारसत्यधर्मपरायण ।
सत्याश्रयपरोक्षाय दत्तात्रेय नमोऽस्तुते ॥ १३ ॥

The one who is form of truth , lives in truth , follows the true dharma i.e. dharma of self, my salutations is to dattAtreya .

शूलहस्तगदापाणे वनमालासुकन्धर ।
यज्ञसूत्रधरब्रह्मन् दत्तात्रेय नमोऽस्तुते ॥ १४ ॥

My salutations to DattAtreya,
Who has in his hands he spear and the mace,
Who wears garland of scented flowers of the wild,
And who is the prime executor of fire sacrifices.

क्षराक्षरस्वरूपाय परात्परतराय च ।
दत्तमुक्तिपरस्तोत्र दत्तात्रेय नमोऽस्तुते ॥ १५ ॥

The one who is in the form of letters  as well as in form of pranava , who is liberated and have position upper than  liberated , one who grants liberation by reciting stotra , my salutations are to him oh ! dattAtreya.

दत्त विद्याढ्यलक्ष्मीश दत्त स्वात्मस्वरूपिणे ।
गुणनिर्गुणरूपाय दत्तात्रेय नमोऽस्तुते ॥ १६ ॥

My salutations to DattAtreya,
Who is the great knowledge,
Who is the lord of Lakshmi
Who has the form of the supreme  soul
And who has the form with and without properties

शत्रुनाशकरं स्तोत्रं ज्ञानविज्ञानदायकम् ।
सर्वपापं शमं याति दत्तात्रेय नमोऽस्तुते ॥ १७ ॥
My salutations to dattAtreya stotra ,
Which would destroy my enemies,
Which would give me knowledge of religion and science,
And which would destroy all my sins.

इदं स्तोत्रं महद्दिव्यं दत्तप्रत्यक्षकारकम् ।
दत्तात्रेयप्रसादाच्च नारदेन प्रकीर्तितम् ॥ १८ ॥

|| इति श्रीनारदपुराणे नारदविरचितं
                       दत्तात्रेयस्तोत्रं ||

                    सुसंपूर्णम्

Animesh’s blog

शुक्लयजुर्वेदीय संक्षिप्त भोजन-विधि:

बलिवैश्वदेव के बाद अतिथि-पूजनादि से निवृत्त होकर अपने परिवार के साथ भोजन करें । पहले ‘ॐ नमो भगवते वासुदेवाय’ इस मन्त्र आ उच्चारण करके अपने आगे जल से चार अँगुल का चौकोना मण्डप बनावें और उसीपर भोजन-पात्र रखकर उसमें घृतसहित व्यञ्जन रखावें तथा अपने दाहिने तरफ जलपात्र रखें, फिर भगवद्‌बुद्धि से अन्न को प्रणाम करके—
ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥
इस मन्त्र का तथा—

त्वदीयं वस्तु गोविन्द तुभ्यमेव समर्पये ।
गृहाण सुमुखो भूत्वा प्रसीद परमेश्वर ॥

इस मन्त्र का उच्चारण करते हुए अन्न में तुलसीदल छोडकर जलसहित अन्न भगवान् नारायण को अर्पण करें, फिर दोनों हाथों से अन्न को ऊपर से आवृत कर इस मन्त्र का पाठ करें—
ॐ नाभ्या ऽआसीदन्तरिक्ष, शीर्ष्णो द्यौ: समवर्तत ।
पद्‌भ्यां भूचिर्द्दिश: श्रोत्रात्तथा लोकाँ२॥ अकल्पयन् ॥

‘
तदनन्तर ‘ॐ अमृतोपस्तरणमसि स्वाहा’ इस मन्त्र से आचमन करके आगे लिखे हए पाँच मन्त्रों में से क्रमश: एक-एक को पढकर
एक-एक ग्रास अन्न जो बेर या आँवले के फल के बराबर हो मुँह में डालें—

ॐ प्राणाय स्वाहा ॥१॥ ॐ अपानाय स्वाहा ॥२॥
ॐ व्यानाय स्वाहा ॥३॥ ॐ समानाय स्वाहा ॥४॥
ॐ उदानाय स्वाहा ॥५॥
इसके वाद पुन: आचमन करके मौन होकर यथाविधि भोजन करें |

Animesh’s blog

maitrAyanI-rUdraM

MaitrAyans were descendants of kaThas . Again maitrAyana was a term used by group of 12 yaju shAkhAs .( 7 were the mUla maitrAyans + 5 were Upa maitrAyans ).
The gurU paramparA of maitrAyanI shAkhA is as follows .
charakAcharya imparted this yajurveda to kaThAcharya, One among his 12 shishya was maitrAyan maharshI .
maitrAyan maharshI impart this yajurveda to 7 shishyas.
Namely
1) mAnava ( author of mAnava kalpasutra )
2) vArAha ( maitreya , son of maitrAyan maharshI , author of vArAha kalpa sutra )
3) dundubha
4) Ekeya
5) hAridrAvIya
6) shyAmA
7) shyAmAyayan

Again haridrAviyAcharya imaparted this yajurveda to 5 shishyas .Namely

5.1) vAsvIya
5.2) AsurIna
5.3) GArgya ( son of garga rishI )
5.4) shArkarakshyA
5.5) mArga

Linage tree of maitrAyanI shAkhA

Among total of twelve , even today we have two shAkhAs surviving ,namely
1) maitrAyanI shAkhA in mAnava sub recension

It is prevalent in Maharashtra near the nagapur , the adherents are followers of mAnava kalpa sutra

2)maitrAyanI shAkhA in vArAha sub recencion

It is prevalent in Gujarat , mostly in community of mODha brAhmans. The followers are adherents of vArAha kalpa sutra.
Long time ago a mODha brAhmana ” SrI harshajI suta SrI rAmakrIshna shAstrI ” famed as ” pandita pAthaka ” had published a ritual manual of this shAkhA under title ” maitrAyanI Ahanika-darpana “.Unfortunately this book is out of print , only few copies are there of this book, mostly in private possession.

According to oral tradition of maitrAyans , dundubha shAkhA was prevalent in Kashmir desha , Ekeya in SaurAshTra kshetra ( A west-southern portion of Gujarat) . gArgya shAkhA was studied in present Vraja khetra ( present brija ) , AsurIna shAkhA was prevalent at gAndhAra ( present Afghanistan) . hAridrAvIya shAkhA was studied in marU desha i.e. present Gujarat+ Rajasthan ( possibly near the haridrA sarovara kshetra ).
Even in nirUkta we get a small fragment of hAridrAvIya shAkhA.

A fragment describing rUdratVa from hAridrAvIya shAkhA

With slight variation in recitation style the rUdraM is common to both upashAkhAs.
It has two parts

1) namakaM

namakaM is housed in 2 kAnda ( also known as madhyam kAnda ) , prapAThaka 9 , anuvAka 1-10.
In srauta context , both mAnava and vArAha srauta sutra employ this hymn in shatarUdrIya homa of agnichayan ritual.

( from vArAha srauta sutra )

( from mAnava srauta sutra )

In grihya context shatarUdrIya  hymns are used in shulagava yagya and in ceremony of marriage . When groom with bride returns to his home , and counters special places then bramhA / Adhavaru recites some mantras .

( from mAnava grihya sutra )

( from mAnava grihya sutra )

2) chamakaM

chamakaM is housed in 2 kAnda ( also known as madhyam kAnda ) , prapAThaka 11 , anuvAka 1-6.
The srauta context of chamakaM is in vasoRdhArA homa of agnichayan ritual.

The hymn invokes, apart from agni and vishnu at the beginning, a pantheon of Vedic deities that are successively linked with Indra to enable the yajamAna or sacrificer/patron to successfully perform Vedic fire sacrifices .

viniyoga

OM asya rudrAdhyAyasya , maitrAyan R^ishI ,mahA rUdrO devtA , nAnA ChhandAñsI ,SrI sadAshiva prasAda siDdharThye jape viniyoga ||

With following mantrAs Avahan and dhyAna is done.

Mula rUdraM

The last 57th mantra is not recited here .
It is recited at last of chamakaM.

The following verse of namakaM is recited here ,at the end of chamakaM.

शुक्लयजुर्वेदीय ब्रह्मयज्ञप्रयोगः + तर्पण प्रयोगः

ब्रह्मयज्ञप्रयोगः

SamkalpaM:

‘श्रीपरमेश्वरप्रीत्यर्थं यथाशक्ति ब्रह्मयज्ञेनाहं यक्ष्ये’—

अङ्गन्यास

ॐ तिर्य्यग्विलाय चमसोर्ध्वबुध्नाय छन्दःपुरुषाय नम: । शिरसि ।

ॐ गौतमभरद्वाजाभ्यां नम: । नेत्रयो: ।

ॐ विश्वामित्रजमदग्निभ्यां नम: । श्रोत्रयो: ।

ॐ अत्रये नम: । वाचि ।

ॐ गायत्र्यै छन्दसेऽग्नये नम: । शिरसि ।

ॐ उष्णिहे छन्द्से सवित्रे नम: । ग्रीवायाम् ।

ॐ बृहत्यै छन्दसे वृहस्पतये नम: । अनूके ।

ॐ बृहद्रथन्तराभ्यां द्यावापृथिवीभ्यां नम: । बाह्वो: ।

ॐ त्रिष्टुभे छन्दसे इन्द्राय नम: । मध्ये ।

ॐ जगत्यै छन्दसे आदित्याय नम: । श्रोण्यो: ।

ॐ अतिच्छन्दसे प्रजापतये नम: । लिङ्गे ।

ॐ यज्ञायज्ञियाय छन्दसे वैश्वानराय नम: । पायौ ।

ॐ अनुष्टुभे छन्दसे विश्वेभ्यो देवेभो नम: । ऊर्वो: ।

ॐ द्विपदायै छन्दसे विष्णवे नम: । पादयो: ।

ॐ विच्छन्दसे वायवे नम: । प्राणेषु ।

ॐ न्यृनाक्षरायच्छन्दसे अद्भयो नम: । सर्वाङ्गेषु ।

विनियोग

ॐ इषे त्त्वेत्यादि-खंत्रह्मान्तस्य माध्यन्दिनीयकस्य वाजसनेयकस्य यजुर्वेदाम्नायस्य विवस्वानृषि: गायत्र्यादीनि सर्वाणि छन्दांसि,  सर्वाणि यजूंषि सर्वाणि सामानि प्रतिलिङ्गोक्ता देवता ब्रह्मयज्ञारम्भे विनियोग: ।

हरि ॐ bhUR-bhuvaH-svaH तत्सवितुर्व्व रेण्ण्यं भर्गो देवस्य धीमहि । धियो यो न: प्प्रचोदयात् ॥

ॐ इषे त्त्वोर्ज्जे त्त्वा व्वायव स्थ देवो व: सविता प्प्रार्प्पयतु श्रेष्ठतमाय कर्म्मणऽआप्प्यायध्वमघ्न्या ऽइन्द्राय भागं प्रजावतीरनमीवा ऽअयक्ष्मा मा वस्तेन ऽइशत माऽघश, सो ध्रुवा ऽअस्मिन् गोपतौ स्यात बह्णीर्य्यजमानस्य पशून् पाहि ॥

ॐ व्रतमुपैष्ष्यन्नन्तरेणाऽऽहवनीयं च गार्हपत्त्यं च प्प्राङ तिष्ठ्ठन्नप ऽउपस्पृशति तद्यदप ऽउपस्पृशत्त्यमेध्यो वै पुरुषो यदनृतं व्वदति तेन पूतिरन्तरतो मेद्धया वा ऽआपो मेध्यो भूत्वा व्व्रतमुपाऽयानीति पवित्रं वा ऽआप: एवित्रपूतो व्व्रतमुपाऽयानीति तस्माद्वा ऽअप ऽअप ऽउपस्पृशति ।

ॐ अग्निमीले पुरोहितं यज्ञस्य देवमृत्विजम् ।होतारं रत्नधातमम् ॥

ॐ अग्न ऽआ याहि वीतये गृणानो हव्यदातये । हि होता सत्सि बर्हिषि ॥

ॐ शन्नो देवीरभिष्टय ऽआपो भवन्तु पीतये ।शंय्योरभिस्त्रवन्तु न: ॥

अथानुवाकान् वक्ष्यामि । मण्डलं दक्षिणमक्षि हृदयम् । अथातोऽधिकार: । फलयुक्तानि कर्माणि । अथातो गृह्मस्थालीपाकानां कर्म । अथ शिक्षां प्रवक्ष्यामि । पञ्च संवत्सरमयम् , म य र स त ज भ न । गौ: । ग्मा, ज्मा । वृद्धिरादैच् । समाम्नाय: रामाम्नात: ।

आथातो धर्मजिज्ञासा । अथातो ब्रह्मजिज्ञासा ।

योगीश्वरं याज्ञवल्क्यं प्रणम्य मुनयोऽब्रुवन् ।वर्णाश्रमेतराणां नो ब्रूहि धर्मानशेषत: ।|

नारायणं नमस्कृत्य नरं चैव नरोत्तमम् ।
देवीं सरस्वतीं व्यासं ततो जयमुदीरयेत् ॥
ब्रह्मणे नम:’ { तीन बार } ।

इति विद्यातपोयोनिरयोनिविष्णुरीडित: ।
वाग्यज्ञेनार्चितो देव: प्रीयतां मे जनादेव:॥

ॐ विष्णवे नम: । ॐ विष्णवे नम: । ॐ विष्णवे नम: ।

तर्पण प्रयोगः

(देवर्षिमनुप्यपितृतर्पणविधि🙂

प्रातःकाल संध्योपासना करने के पश्चात् बायें और दायें हाथ की अनामिका अङ्गुलि में ‘पवित्रे स्थो वैष्णव्यौ०’ इस मन्त्र को पढते हुए पवित्री (पैंती) धारण करें । फिर हाथ में त्रिकुश, यव, अक्षत और जल लेकर निम्नाङ्कित रूप से संकल्प पढें—

ॐ विष्णवे नम: ३। हरि: ॐ तत्सदद्यैतस्य श्रीब्रह्मणो द्वितीयपरार्धे श्रीश्वेतवाराहकल्पे वैवस्वतमन्वन्तरे अष्टार्विशतितमे कलियुगे कलिप्रथमचरणे जम्बूद्वीपे भरतखण्डे भारतवर्षे आर्यावर्तैकदेशे अमुकसंवत्सरे अमुकमासे अमुकपक्षे अमुकतिथौ अमुकवासरे अमुकगोत्रोत्पन्न: अमुकशर्मा (वर्मा, गुप्त:) अहं श्रीपरमेश्वरप्रीत्यर्थं देवर्पिमनुष्यपितृतर्पणं करिष्ये ।

तदनन्तर एक ताँवे अथवा चाँदी के पात्र में श्वेत चन्दन, चावल, सुगन्धित पुष्प और तुलसीदल रखें, फिर उस पात्र के ऊपर एक हाथ या प्रादेशमात्र लम्बे तीन कुश रखें, जिनका अग्रभाग पूर्व की ओर रहे । इसके बाद उस पात्र में तर्पण के लिये जल भर दें । फिर उसमें रखे हुए तीनों कुशों को तुलसी सहित सम्पुटाकार दायें हाथ में लेकर बायें हाथ से उसे ढँक लें और निम्नाङ्कित मन्त्र पढते हुए देवताओं का आवाहन करें ।

ॐ विश्वेदेवास ऽआगत श्रृणुता म ऽइम, हवम् ।एदं वर्हिनिषीदत ॥
(शु० यजु० ७।३४)

विश्वेदेवा: श्रृणुतेम, हवं मे ये ऽअन्तरिक्षे य ऽउप द्यवि ष्ठ । येऽअग्निजिह्वाऽउत वा यजत्राऽआसद्यास्मिन्बर्हिषि मादयद्‌ध्वम् ॥
(शु० यजु० ३३।५३)

आगच्छन्तु महाभागा विश्वेदेवा महाबला: ।ये तर्पणेऽत्र विहिता: सावधाना भवन्तु ते ॥

इस प्रकार आवाहन कर कुश का आसन दें और उन पूर्वाग्र कुशों द्वारा दायें हाथ की समस्त अङ्गुलियों के अग्रभाग अर्थात् देवतीर्थ से ब्रह्मादि देवताओं के लिये पूर्वोक्त पात्र में से एक-एक अञ्जलि चावल-मिश्रित जल लेकर दूसरे पात्र में गिरावें और निम्नाङ्कित रूप से उन-उन देवताओं के नाममन्त्र पढते रहें—

देवतर्पण

ॐ ब्रह्मा तृप्यताम् । ॐ विष्णुस्तृप्यताम् । ॐ रुद्रस्तृप्यताम् । ॐ प्रजापतिस्तृप्यताम् । ॐ देवास्तृप्यन्ताम् । ॐ छन्दांसि तृप्यन्ताम् । ॐ वेदास्तृप्यन्ताम् । ॐ ऋषयस्तृप्यन्ताम् । ॐ पुराणाचार्यास्तृप्यन्ताम् । ॐ गन्धर्वास्तृप्यन्ताम् । ॐ इतराचार्यास्तृप्यन्ताम् । ॐ संवत्सर: सावयवस्तृप्यताम् । ॐ देव्यस्तृप्यन्ताम् । ॐ अप्सरसस्तृप्यन्ताम् । ॐ देवानुगास्तृप्यन्ताम् । ॐ नागास्तृप्यन्ताम् । ॐ सागरास्तृप्यन्ताम् । ॐ पर्वतास्तृप्यन्ताम् । ॐ सरितस्तृप्यन्ताम् । ॐ मनुष्यास्तृप्यन्ताम् । ॐ यक्षास्तृप्यन्ताम् । ॐ रक्षांसि तृप्यन्ताम् । ॐ पिशाचास्तृप्यन्ताम् । ॐ सुपर्णास्तृप्यन्ताम् । ॐ भूतानि तृप्यन्ताम् । ॐ पशवस्तृप्यन्ताम् । ॐ वनस्पतयस्तृप्यन्ताम् । ॐ ओषधयस्तृप्यन्ताम् । ॐ भूतग्रामश्चतुर्विधस्तृप्यताम् ।

ऋषितर्पण

इसी प्रकार निम्नाङ्कित मन्त्रवाक्यों से मरीचि आदि ऋषियों को भी एव्क-एक अञ्जलि जल दें—

ॐ मरीचिस्तृप्यताम् । ॐ अत्रिस्तृप्यताम् । ॐ अङ्गिरास्तृप्यताम् । ॐ पुलस्त्यस्तृप्यताम् । ॐ पुलहस्तृप्यताम् । ॐ क्रतुस्तृप्यताम् । ॐ वसिष्ठस्तृप्यताम् । ॐ प्रचेतास्तृप्यताम् । ॐ भृगुस्तृप्यताम् । ॐ नारदस्तृप्यताम् ॥

इसके बाद जनेऊ को माला की भाँति गले में धारण कर अर्थात् निवीती हो पूर्वोक्त कुशों को दायें हाथ की कनिष्ठिका के मूल-भाग में उत्तराग्र रखकर स्वयं उत्तराभिमुख हो निम्नाङ्कित मन्त्र-वचतों को दो-दो बार पढते हुए दिव्य मनुष्यों के लिये प्रत्येक को दो-दो अञ्जलि यवसहित जल प्राजापत्यतीर्थ कनिष्ठिका के मूला-भाग) से अर्पण करें—

ॐ सनकस्तृप्यताम् ॥२॥ ॐ सनन्दनस्तृप्यताम् ॥२॥ ॐ सनातनस्तृप्यताम् ॥२॥ ॐ कपिलस्तृप्यताम् ॥२॥
ॐ आसुरिस्तृप्यताम् ॥२॥ ॐ वोहुस्तृप्यताम् ॥२॥ ॐ पञ्चशिखस्तृप्यताम् ॥२॥

दिव्यपितृतर्पण

तत्पश्चात उन कुशों को द्विगुण भुग्न करके उनका मूल और अग्रभाग दक्षिण की ओर किये हुए ही उन्हें अंगूठे और तर्जनी के बीच में रखे और स्वयं दक्षिणाभिमुख हो बायें घुटने को पृथ्वी पर रखकर अपलव्यभाव से जनेऊ को दायें कंधेपर रखकर पूर्वोक्त पात्रस्थ जल में काला तिल मिलाकर पितृतीर्थ से अंगृठा और तर्जनी के मध्यभाग से दिव्य पितरों के लिये निम्नाङ्किन मन्त्र-वाक्यों को पढते हुए तीन-तीन अञ्जलि जल दें—

ॐ कव्यवाडनलस्तृप्यताम् इदं सतिलं जलं गङ्गाजलं वा) तस्मै स्वधा नम: ॥३॥
ॐ सोमस्तृप्यताम् इदं सतिलं जलं गङ्गाजलं वा) तस्मै स्वधा नम: ॥३॥
ॐ यमस्तृप्यताम् इदं सतिलं जलं गङ्गाजलं वा) तस्मै स्वधा नम: ॥३॥
ॐ अर्यमा तृप्यताम् इदं सतिलं जलं गङ्गाजलं वा) तस्मै स्वधा नम: ॥३॥
ॐ अग्निष्वात्ता: पितरस्तृप्यन्ताम् इदं सतिलं जलं गङ्गाजलं वा) तेभ्य़: स्वधा नम: ॥३॥
ॐ सोमपा: पितरस्तृप्यन्ताम् इदं सतिलं जलं गङ्गाजलं वा) तेभ्य़: स्वधा नम: ॥३॥
ॐ बर्हिषद: पितरस्तृप्यन्ताम् इदं सतिलं जलं गङ्गाजलं वा) तेभ्य़: स्वधा नम: ॥३॥

यमतर्पण

इसी प्रकार निम्नलिखित मन्त्र-वाक्यों को पढते हुए चौदह यमों के लिये भी पितृतीर्थ से ही तीन-तीन अञ्जलि तिल सहित जल दें—

ॐ यमाय नम: ॥३॥
ॐ धर्मराजाय नम: ॥३॥
ॐ मृत्यवे नम: ॥३॥
ॐ अन्तकाय नम: ॥३॥
ॐ वैवस्वताय नमः ॥३॥
ॐ कालाय नम: ॥३॥
ॐ सर्वभूतक्षयाय नम: ॥३॥
ॐ औदुम्बराय नम: ॥३॥
ॐ दध्नाय नम: ॥३॥
ॐ नीलाय नम: ॥३॥
ॐ परमेष्ठिने नम: ॥३॥
ॐ वृकोदराय नम: ॥३॥
ॐ चित्राय नम: ॥३॥
ॐ चित्रगुप्ताय नम: ॥३॥

मनुष्यपितृतर्पण
( Only whose father is no more should do this )
इसके पश्चात् निम्नाङ्कित मन्त्र से पितरों का आवाहन करें—

ॐ उशन्तस्त्वा निधीमह्युशन्त: समिधीमहि ।
उशन्नुशत ऽआवह पितृन्हाविषे ऽअत्तवे ॥
(शु० यजु० १६।७०)

ॐ आयन्तु न: पितर: सोम्यासोऽग्निष्वात्ता: पथिभिर्देवयानै: ।
अस्मिन्यज्ञे स्वधया मदन्तोऽधिव्रुवन्तु तेऽवन्तस्मान् ॥
(शु० यजु० १६।५८)

तदनन्तर अपने पितृगणों का नाम-गोत्र आदि उच्चारण करते हुए प्रत्येक के लिये पूर्वोक्त विधि से ही तीन-तीन अञ्जलि तिल-सहित जल इस प्रकार दें—

अस्मत्पिता (बाप) अमुकशर्मा अमुकसगोत्रो वसुरूपस्तृप्यतांम् इदं सतिलं जलं (गङ्गाजलं वा) तस्मै स्वधा नम: ॥३॥
अस्मत्पितामह: (दादा) अमुकशर्मा अमुकसगोत्रो रुद्ररूपस्तृप्यताम् इदं सतिलं जलं (गङ्गाजलं वा) तस्मै स्वधा नम: ॥३॥
अस्मत्प्रपितामह: (परदादा) अमुकशर्मा अमुकसगोत्र आदित्यरूपस्तृप्यताम् इदं सतिलं जलं (गङ्गाजलं वा) तस्मै स्वधा नम: ॥३॥
अस्मन्माता अमुकी देवा दा अमुकसगोत्रा वसुरूषा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥३॥
अस्मत्पितामही (दादी) अमुकी देवी दा अमुकसगोत्रा रुद्ररूपा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥३॥
अस्मत्प्रपितामही परदादी अमुकी देवी दा अमुकसगोत्रा आदित्यरूपा तृप्यताम् इदं सतिलं जल तस्यै स्वधा नम: ॥३॥
अस्मत्सापत्नमाता सौतेली मा अमुकी देवी दा अमुकसगोत्रा वसुरूपा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥२॥

इसके बाद निम्नाङ्कित नौ मन्त्रों को पढते हुए पितृतीर्थ से जल गिराता रहे—

ॐ उदीरतामवर ऽउत्परास ऽउन्मध्यमा: पितर: सोम्यास: ।
असुं य ऽईयुरवृका ऋतज्ञास्ते नोऽवन्तु पितरो हवेषु ॥
( शु० य० १६।४६)

ॐ अङ्गिरसो न: पितरो नवग्वा ऽअथर्वाणो भृगव: सोम्यास: ।
तेषां वय, सुमतौ यज्ञियानामपि भद्रे सौमनसे स्याम ।
(शु० य० १६।७०)
ॐ आयन्तु न: पितर: सोम्यासोऽग्निष्वात्ता: पथिभिर्देवयानै: ।
अस्मिन्यज्ञे स्वधया मदन्तोऽधिब्रुवन्तु तेऽवन्त्वस्मान् ॥
(शु० य० १६।५८)

ॐ ऊर्ज्जं वहन्तीरमृतं घृतं पय: कीलालं परिस्त्रुतम् ।
स्वधास्थ तर्पयत मे पितृन् ॥ (शु० य०।३४)

ॐ पितृभ्य: स्वधायिभ्य: स्वधा नम: पितामहेभ्य: स्वधायिभ्य:
स्वधा नम: प्रपितामहेभ्य: स्वधायिभ्यं: स्वधा नम: ।
अक्षन्पितरोऽमीमदन्त पितरोऽतीतृएन्त पितर: पितर: शुन्धध्वम् ॥
(शु० य० १६।३६)

ॐ ये चेह पितरो ये च नेह याँश्च विद्य याँ  २॥
ऽउ च न प्रविद्‌द्म । त्वं वेत्थ यति ते जातवेद: स्वधाभिर्यज्ञ, सुकृतं जुपस्व ॥
(शु० य० १६।६७)

ॐ मधु व्वाता ऽऋतायते मधु क्षरन्ति सिन्धव: ।
माध्वीर्न: सन्त्वोपधी: ॥
(शु० य० १३।२७)

ॐ मधु नक्तमुतोषसो मधुमत्पाथिव, रज: ।
मधु द्यौरस्तु न पिता ॥
(शु० य० १३।२८)

ॐ मधुमान्नो वनस्पतिर्मधुमाँऽ२ ॥ अस्तु सूर्य: ।
माध्वीर्गावो भवन्तु न: ॥
(शु० य० १३।२६)

ॐ मधु । मधु । मधु । तृप्यध्वम् । तृप्यध्वम् । तृप्यध्वम् ।

फिर नीचे लिखे मन्त्र का पाठमात्र करे–

ॐ नमो व: पितरो रसाय नमो व: पितर: शोषाय नमो व: पितरो जीवाय नमो व: पितर: स्वधायै नमो व: पितरो घोराय नमो व: पितरो मन्यवे नमो व: पितर: पितरो नमो वो गृहान्न: पितरो दत्त सतो व: पितरो देष्मैतद्व: पितरो व्वास ऽआधत्त ॥
(शु० य० २।३२)

इसके बाद द्वितीय गोत्र मातामह आदि का तर्पण करे, यहाँ भी पहले की ही भाँति निम्नलिखित वाक्यों को तीन-तीन बार पढकर तिलसहित जल की तीन-तीन अञ्जलियाँ पितृतीर्थ से दे । यथा—

अस्मन्मातामह: नाना अमुकशर्मा अमुकसगोत्रो वसुरूपस्तृप्यन्ताम् इदं सतिलं गङ्गाजलं वा तस्मै स्वधा नम: ॥३॥
अस्मत्प्रमातामह: परनाना अमुकशर्मा अमुकसगोत्रो रुद्ररूपस्तृप्यताम् इदं सतिलं जलं तस्मै स्वधा नम: ॥३॥
अस्मद्‌वृद्धप्रमातामह: बूढे परनाना अमुकशर्मा अमुकसगोत्र आदित्यरूपस्तृप्यताम् इदं सतिलं जलं तस्मै स्वधा नम: ॥३॥
अस्मन्मातामही नानी अमुकी देवी दा अमुकसगोत्रा वसुरूपा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥३॥
अस्मत्प्रमातामही परनानी अमुकी देवी दा अमुकसगोत्रा रुद्ररूपा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥३॥
अस्मद्‌वृद्धप्रमातामही बूढी परनानी अमुकी देवी दा अमुकसगोत्रा आदित्यरूपा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥३॥

पत्न्यादितर्पण
अस्मत्पत्नी भार्या अमुकी देवी दा अमुकसगोत्रा वसुरूपा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥१॥
अस्मत्सुत: बेटा अमुकशर्मा अमुकसगोत्रो वसुरूपस्तृप्यताम् इदं सतिलं जलं तस्मै स्वधा नम: ॥३॥
अस्मत्कन्या बेटी अमुकी देवी दा अमुकसगोत्रा वसुरूपा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥१॥
अस्मत्पितृव्य: पिता के भाई अमुकशर्मा अमुकसगोत्रो वसुरूपस्तृप्यताम् इदं सतिलं जलं तस्मै स्वधा नम: ॥३॥
अस्मन्मातुल: मामा अमुकशर्मा अमुकसगोत्रो वसुरूपस्तृप्यताम् इदं सतिलं जलं तस्मै स्वधा नम: ॥३॥
अस्मद्‌भ्राता अपना भाई अमुकशर्मा अमुकसगोत्रो वसुरूपस्तृप्यताम् इदं सतिलं जलं तस्मै स्वधा नम: ॥३॥
अस्मत्सापत्नभ्राता सौतेला भाई अमुकशर्मा अमुकसगोत्रो वसुरूपस्तृप्यताम् इदं सतिलं जलं तस्मै स्वधा नम: ॥३॥
अस्मत्पितृभगिनी बूआ अमुकी देवी दा अमुकसगोत्रा वसुरूपा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥१॥
अस्मन्मातृभगिनी मौसी अमुकी देवी दा अमुकसगोत्रा वसुरूपा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥१॥
अस्मदात्मभगिनी अपनी बहिन अमुकी देवी दा अमुकसगोत्रा वसुरूपा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥१॥
अस्मत्सापत्नभगिनी सौतेली बहिन अमुकी देवी दा अमुकसगोत्रा वसुरूपा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥१॥
अस्मच्छवशुर: श्वशुर अमुकशर्मा अमुकसगोत्रो वसुरूपस्तृप्यताम् इदं सतिलं जलं तस्मै स्वधा नम: ॥३॥
अस्मद्‌गुरु: अमुकशर्मा अमुकसगोत्रो वसुरूपस्तृप्यताम् इदं सतिलं जलं तस्मै स्वधा नम: ॥३॥
अस्मदाचार्यपत्नी अमुकी देवी दा अमुकसगोत्रा वसुरूपा तृप्यताम् इदं सतिलं जलं तस्यै स्वधा नम: ॥२॥
अस्मच्छिष्य: अमुकशर्मा अमुकसगोत्रो वसुरूपस्तृप्यताम् इदं सतिलं जलं तस्मै स्वधा नम: ॥३॥
अस्मत्सखा अमुकशर्मा अमुकसगोत्रो वसुरूपस्तृप्यताम् इदं सतिलं जलं तस्मै स्वधा नम: ॥३॥
अस्मदाप्तपुरुष: अमुकशर्मा अमुकसगोत्रो वसुरूपस्तृप्यताम् इदं सतिलं जलं तस्मै स्वधा नम: ॥३॥

इसके बाद सव्य होकर पूर्वाभिमुख हो नीचे लिखे श्लोकों को पढते हुए जल गिरावे—

देवासुरास्तथा यक्षा नागा गन्धर्वराक्षसा: ।
पिशाचा गुह्यका: सिद्धा: कूष्माण्डास्तरव: खगा: ॥
जलेचरा भूनिलया वाय्वाधाराश्च जन्तव: ।
प्रीतिमेते प्रयान्त्वाशु मद्दत्तेनाम्बुनाखिला: ॥
नरकेषु समस्तेपु यातनासु च ये स्थिता: ।
तेषामाप्ययनायैतद्दीयते सलिलं मया ॥
येऽबान्धवा बान्धवा वा येऽन्यजन्मनि बान्धवा: ।
ते सर्वे तृप्तिमायान्तु ये चास्मत्तोयकाङ्क्षिण: ॥

ॐ आब्रह्मस्तम्बपर्यन्तं देवषिंपितृमानवा: ।तृप्यन्तु पितर: सर्वे मातृमातामहादय:॥
अतीतकुलकोटीनां सप्तद्वीपनिवासिनाम् ।आ ब्रह्मभुवनाल्लोकादिदमस्तु तिलोदकम् ॥येऽबान्धवा बान्धवा वा येऽन्यजन्मनि बान्धवा: ।
ते सर्वे तृप्तिमायान्तु मया दत्तेन वारिणा ॥

वस्त्र-निष्पीडन
तत्पश्चात् वस्त्र को चार आवृत्ति लपेटकर जल में डुबावे और बाहर ले आकर निम्नाङ्कत मन्त्र को पढते हुए अपसव्य-भाव से अपने बाएँ भाग में भूमिपर उस वस्त्र को निचोडे । पवित्रक को तर्पण किये हुए जल मे छोड दे । यदि घर में किसी मृत पुरुष का वार्षिक श्राद्ध आदि कर्म हो तो वस्त्र-निष्पीडन नहीं करना चाहिये । वस्त्र-निष्पीडन का मन्त्र यह है—

ये के चास्मत्कुले जाता अपुत्रा गोत्रिणो मृता: ।
ते गृह्णन्तु मया दत्तं वस्त्रनिष्पीडनोदकम् ॥

इसके बाद दक्षिणाभिमुख हो पितृतर्पण के समान ही  अपसव्य करके हाथ में कुश धारण किये हुए ही बालब्रह्मचारी भक्तप्रवर भीष्म के लिये पितृतीर्थ से तिलमिश्रित जल अके द्वारा तर्पण करे । उनके लिये तर्पण का मन्त्र निम्नाङ्कित श्लोक है—

वैयाघ्रपदगोत्राय साङ्कृतिप्रवराय च ।
गङ्गापुत्राय भीष्माय प्रदास्येऽहं तिलोदकम् ।
अपुत्राय ददाम्येतत्सलिलं भीष्मवर्मणे ॥

फिर शुद्ध जल से आचमन करके प्राणायाम करे । तदनन्तर यज्ञोपवीत बाएँ कंधेपर करके एक पात्र में शुद्ध जल भरकर उसके मध्यभाग में अनामिका से षडदल कमल बनावे और उसमें श्वेत चन्दन, अक्षत, पुष्प तथा तुलसीदल छोड दे । फिर दूसरे पात्र में चन्दल से षडदल-कमल बनाकर उसमें पूर्वादि दिशा के क्रम से ब्रह्मादि देवताओं का आवाहन-पूजन करे तथा पहले पात्र के जल से उन पूजित देवताओं के लिये अर्ध्य अर्पण करे । अर्ध्यदान के मन्त्र निम्नाङ्कित हैं—

ॐ ब्रह्म जज्ञानं प्रथमं पुरस्ताद्वि सीमत: सुरुचो व्वेन ऽआव: ।
स बुध्न्या ऽउपमा ऽअस्य व्विष्ठा: सतश्च योनिमसतश्व व्विव: ॥
(शु० य० १३।३)

ॐ ब्रह्मणे नम: । ब्रह्माणं पूजयामि ॥

ॐ इदं विष्णुर्विचक्रमे त्रेधा निदधे पदम् ।
समूढमस्यपा, सुरे स्वाहा ॥
ॐ विष्णवे नम: । विष्णुं पूजयामि ॥

ॐ नमस्त रुद्र मन्यव ऽउतो त ऽइषवे नम: ।
वाहुब्यामुत ते नम: ॥
ॐ रुद्राय नम: । रुद्रं पूजयामि ॥

ॐ तत्सवितुर्व रेण्य़ं भर्गो देवस्य धीमहि ।
धियो यो न: प्रचोदयात् ॥
ॐ सवित्रे नम: । सवितारं पूजयामि ॥

ॐ मित्रस्य चर्षणीधृतोऽवो देवस्य सानसि ।
द्युम्नं चित्रश्रवस्तमम् ॥
ॐ मित्राय नम: । मित्रं पूजयामि ॥

ॐ इमं मे व्वरूण श्रुधी हवमद्या च मृडय ।
त्वामवस्युराचके ॥
ॐ वरुणाय नम: । वरूणं पूजयामि ॥

Animesh’s blog

kapishThala rudrIya

There was a time , kapishThala shAkhA was studied in Maharashtra , Gujarat, Madhya Pradesh.
The last adherents of this shAkhA surviving in Maharashtra, still refer to this fact in order to enhance their social position. While the kapishThala shAkhA still was well-known to the commentators until the end of the first millennium there followed a retreat of the school to a few areas in Central India. This is matched by the evidence of inscriptions and copper plates during the last few centuries, the kapishThalas could only survive in some districts of Northern and Eastern Maharashtra and central part of Madhya Pradesh . Their numbers have concentrated more and more at Nagpur where for the first time since the medieval period they were accorded some support by the Bhonsle dynasty.The retreat of this school has been accompanied by increasing loss of their written and oral traditions: Surrounded on all sides by the strong and expanding traditions of the shukla and krishna yajurvedIns . Benefited by medieval monarchs, the charak kapisThalas of Nagpur at length imported the traditions of the maitrAyani shAkhA (in the mAnav sub recension i.e. their sutra is mAnav ) from Nasik and Nandurbarwhich have been cultivated ever since. However, there are a few indications that even today manuscripts and remnants of the oral and ritual traditions of the charak kapishThalas still survive.
The following kapishThala rUdrIya is one of orally preserved portion of kapishThala tradition.

kapishThala rUdrIya have two parts namely
1) namakaM
It is housed in 27^th chapter ,of kapisThal samhitA, anuvAka 1-6 . ( This portion contains a total of 6 anuvAka )
The original context of the namakaM according to my opinion ( on behalf of lost kapisThala srauta sutra  ) is in shatarUdrIya homa of agnichayan ritual.

2) chamakaM
It is housed in 28^th+29^th ( partially ) chapters of kAthaka samhitA, anuvaka 7-11, 1anuvaka of 29^th chapter. The original context of the chamakaM according to lost kapishThala srauta sutra  is the piling up of the fire-altar of chayan . The hymn invokes, apart from agni and vishnu at the beginning, a pantheon of Vedic deities that are successively linked with Indra to enable the yajamAna or sacrificer/patron to successfully perform Vedic fire sacrifices .

Animesh’s blog

kaTha rudrIya

SrI rUdraM is one of the most popular hymns of vedas.
Commonly recited versions are taittarIya in south India ( famously known as SrI rUdraM / श्री रुद्रम् ) and vAjasaneya in north India ( famously known as rUdrAshtadhyAyI ).
The “kaTha rudrIya” is kAthaka ( charaka ) version of SrI rUdraM .

namakaM is housed in kAthaka samhitA under title ” dhruvakshitiH ” , sthAnaka 17 , anuvAka 11-16 , mantra 32-70.
chamakaM is  housed in kAthaka samhitA  under title ” chamAH “, sthAnaka 18 , anuvAka 6-9 , mantra 56-63.

It is commonly recited by families of kashmiri brAhmans.( This is preserved in very well manner by  tradition of kaTha dIkShita-s who were shrauta ritualists as well as well accomplished tantrics )
kaTha rudrIya is generally recited in ekashrutI mode due to distorted learning of kAthaka shAkhA. .Yet some people use to vibrate there voice at evey countering uddAta .Better to quote chArAyanIya sikshA

It is accented in typical style of kAthaka samhitA wher only uddAta svara is marked by vertical bar over the word .
It possess two parts

1) namakaM :-

This portion describes the name or epithets of rUdra, which represent his aspects.
This portion have  mantras describing different aspects of lord rUdra in both peaceful (shAnta ) and terrible ( Ugra ) forms. Additionally, the devotee asks for the benevolent aspect of shiva to be invoked rather than the terrible aspect and requests forgiveness of sins. The original context of the namakaM according to kAthaka srauta sutra  is in shatarUdrIya homa of agnichayan ritual.

2) chamakaM :-

The second part of the text  asks God for fulfillment of wishes. The repeated phrase, cha-me literally means, “and to me [be this granted]”, accompanied by a list of desirables, which are primarily necessary appurtenances for Vedic sacrifices.
The original context of the chamakaM according to kAthaka srauta sutra  is the piling up of the fire-altar of chayan . The hymn invokes, apart from agni and vishnu at the beginning, a pantheon of Vedic deities that are successively linked with Indra to enable the yajamAna or sacrificer/patron to successfully perform Vedic fire sacrifices . It can be interpreted both as a preparatory for a physical external sacrificial ritual, and the inner, possibly yogic sacrifice involving prAnic control, since the yogic “vital airs” are explicitly mentioned as sacrificial adjuncts chamakaM.

vinIyoga

Om asya srI katha rudrIyasya , katha RishI, nAnA chhandAsI,
katha rUdro devatA , srI sAmbasadAshiva prasAda shiddhyartE jape vinIyoga ||

dhyAna

paramashiva rUpa dhyAna :-

nAnA-kalpAbhirAmApaghanam-abhi-matArtha-pradaM suprasannaM |
padaMasthaM pa~nchavaktraM sphaTika-maNi-nibhaM pArvatIshaM namAmI ||

One mediates on sadAshiva rUpa thus:

bibhrad dorbiH kuTAraM mR^igaM abhaya-varau suprasanno maheshaH sarvAla~NkAra-dIptaH sarasija-nilayo vyAghra-charmAttvAsAH |
dhyeyo muktAparAgAmR^ita-rasa-kalitAdri-prabhaH pa~nchavaktras-tryAkShaH koTIrakoTI-ghaTita-tuhina-rochiH kalottu~Nga-mauliH ||
sadyo vedAkShamAlA .abhaya-varadakaraH kunda-mandAra-gauro vAmaH kAshmIra-varNo .abhaya varada parashva .akShamAlA-vilAsI |
akSha-srag-veda-pAshA-.a~Nkusha-Damaruka-khaTvA~Nga-shUlAn kapAlaM bibhrANo bhIMa-daMSTro .a~njana-ruchira-tanur-bhItidashchA .apyaghoraH ||
vidyud-varNA .atha vedA .abhaya-varada kuThArAn dadhat pUruShAkhyaH proktAH sarve trinetrA vidhR^itamukha-chatuShkAsh-chatur-bAhavashcha |
muktA-gauro .abhayeShTAdhika-kara-kamalo .aghorataH pa~nchavaktras-tvIsho dhyeyo .ambujanmodbhava-muraripu-rudreshvarAH syuH shivAntAH ||

One pray to shiva thus by

vishva-grAsAya vilasat-kAla-kUTa-viShAshine |
tat-kala~NkA~Nkita-grIva-nIlakaNThAya te namaH ||

daMShTrA-karAlaM divi nR^ityamAnaM hutAsha-vaktraM jvalanArka-rUpaM |
sahasra-pAdAkShi-shirobhi yuktaM bhavantam-ekaM praNamAmi rudraM ||
namo.astu somAya su-madhyamAya namo.astu devAya hiraNya-bAho |
namo.agni-chandrArka-vilochanAya namo.ambikAyAH pataye mR^iDAya ||

tasmai te deva bhavAya sharvAya pashupataya ugrAya devAya mahate devAya rudrAyeshAnAyAshanaye namaH (svAhA ) ||

Chamakam

Animesh’s blog

kAthak sandhyAvandan prayoga

SandhyAvandana is a basic ritual that a brAhman should observe  after upanayan till death .The tradition of kaThas ( kashmiri brAhmans )
) is  declining fast.
I have used a ritual manual of satIsara vidwAns for this study.
There are several akshara ashuddhis ( peculiarities due to pronunciation ) in manual .Yet I have not corrected them because they are due to pronunciation “what they pronounce they had written that with out concerning authentic text ” .
SandhyAvandan of kaThaka yajurvedins have been described at last with instructions in Hindi for every step.
The mantras used in prayoga are from kAThaka samhitA and are unaccented.
A small tantric influence is also there. I was unable to trace any authentic source for this kAthaka sandhyA prayoga .Only tradition followed by satIsara brAhmans ( satIsara brAhmans are one among subdivisions of kashmiri brAhmans ) was source for this prayoga .
I’m also not aware of any variation due to family traditions, region , subdivision among kAthakas .
Even kashmiri brAhmans have peculiar names for this steps which are against the standard names and are quite misleading and confusing.( for example they use word tarapan for dropping the water i.e. vinIyoga )
This peculiarities are due to not well preserved written text and consciousness living tradition.

Animesh’s blog

tAntrika bhasma(tilaka) dhAraNa vidhi of guhya-kAli upAsaks

This is the tAntrika bhasma(tilaka) dhAraNa vidhi found in the
parishiShTa of the guhya-kAli khaNDa of mahAkAla saMhita.

The procedure seems to me more specific for the guhyakAli tradition.

Needless to say one should learn these from a teacher or atleast take
permission from one’s teacher before using these for bhasma dhAraNa.

tAntrika tilaka dhAraNa mantrasya viniyogaH:

tilakadhAraNa mantrasya kAlAgnirudrasaMvartanAchiketasa R^iShayaH
panktishChandaH, pa~nchamahAbhUtAni devatA phalI (?) bIjaM hUM shaktiH
kroM kIlakaM, mahApAtakasaMbhUtapApanAshe viniyogaH

1)vibhUtyabhimantraNa manuH

oM aiM yaM raM laM vaM agnitattvAya hUM phaT.h vAyutattvAya hUM
phaT.h Ap.htattvAya hUM phaT.h pR^ithvI tattvAya hUM phaT.h shaM ShaM
saM haM kShaM pa~nchamahAbhUtAnyekAdashendriyAni pAvaya 2 asheSha
duritaM shamaya shamaya bhasma tubhyaM hrIM phaT svAha.

2)vibhUtyA shiromArjana mantraH

hauM sadAshivAya namaH, hrIM hlaiM nandinyai namaH, shrIM chetanAyai
namaH, hUM 2 nAdabindu rUpiNyai namaH, khphreM guhyakAlyai namaH

3)bhasmadhAraNa mantraH

oM aiM AM hauM rudra-evAhaM bhUyAsaM vajrakavachamevedaM bhUyAt.h tat
sat phaT namaH svAhA

4)bhasmAlo~N.hna mantraH

oM hrIM phreM prachaNDa-karAliNi svAhA

5)bhasmani jalamishrana mantraH

oM aiM hrIM shrIM ChrIM strIM hUM phreM khphreM ehyehi bhagavati
guhyakAli sAnnidhyamatrAveshaya tvAmahaM dadhe tenAhamAmukto
vajratanurvirajAshca bhUyAsaM AM jUM s.h-hauH phaT.h phaT.h phaT.h
svAhA

6)bhasmadhAraNa mantraH

phreM guhya kAlyai namaH iti lalATe tilakadhAraNaM
hUM karAlyai namaH iti vakShasi
hrIM ghoranAdAyai namaH iti nAbhau
sphroM vikaTadaMShTrAyai namaH iti bAhumUle
klIM ana~NgAkUlAyai namaH iti kaphoNau(kapolau?)
ChrIM kapAlinyai namaH iti maNibandhe
kroM jvAlAmAlinyai namaH iti gale
strIM chAmuNDayai namaH iti pArshve
s.h-hauH bhairavyai namaH iti kaTau
khphreM siddhivikarAlyai namaH iti vyApake

7)chandanasya bhUmiprakShepa-mantraH

oM IM GYAnAya namaH,
oM IM ichChAyai namaH
oM IM kriyAyai namaH
oM IM shaktyai namaH
oM IM kAmAya namaH

8)chandanena tilakadhAraNa mantraH

hrIM klIM hUM sarvajanamohini sarvavasha~Nkari mAM rakSha 2 -phaT.h
svAhA

Better to end with sloka of  Kaulikagama –

brahmavIryaM tathA kShetraM saMskArA brahmasambhavAH
brAhmaNAcharaNAdbrahmavidyAbhiH brAhmaNo bhavet |
lakShaNatrayahIno yastantramArgeNa siddhyati
chaturlakShaNahInAnAM mArgAH syuH kaulikadayaH ||

Birth, Samskara, Behavior and Brahma Vidya are the lakshanas for a Brahmana. One who is devoid of these should adopt paths like Kaula etc.

Animesh’s blog