।। श्री गौरी तंत्रोक्त कुञ्जिका स्तोत्र ।।

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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

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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.
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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 .

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sAma yonI

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sAma gAna

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sAma yonI

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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

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sAma yonI
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sAma yonI

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sAma gAna

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References :-

1) sAma upAkarma prayoga
( tamiz )

2) sAmaveda punyAhavAchana ( Sanskrit + english )

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.

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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.

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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 |
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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
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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 .
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[ 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 )

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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.

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( 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. )

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

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mada karma brAhman from karmapanjikA

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

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