A fragment from paippalAda brAhman

A small fragment from lost paippalAda brAhman preserved in vedavrata section of karmapañjIkA . This fragment describes  a myth about madakarma , how a rishI obtained this kama form gods . madakarma is a special vedavrata rite ,where homas are performed by different ‘rasas ‘ by AchArya and young initiate ( bramhachArin ).Aim of this karma is to achieve  all bhutas, devas and lokas.( i.e. ownershipon all bhutas, devas and lokas )

अथ मदकर्मब्राह्मणम् ।

आह पार्थिवस्येति  महामन्र्षिर्आसीत्सअहरहः स्वाध्यायाध्ययनेन कीलालेन हुतेन चा हस्म देवान्मन्त्रं  महर्षयो अभिषिञ्चन्सो अभिषिक्तः सोमम् उपजहार तं सुराकीलालपोष:प्रजापतिः प्रतिकालिश्वर्त्त अध्यगन् तं इन्द्रः सोमसुखो भूत्वाध्यगच्छन्तं होवाच वरं वृणीष्वेति स वरम्अव्वृणीत सर्वेषां भूतानां सर्वेषां देवानां सर्वेषां लोकानाम् अधिपतिः स्यामि स तस्मै मदकर्म प्रोवाच , सर्वेषां भूतानां सर्वेषां देवानां सर्वेषां लोकानाम् अधिपतिर्बभूव  य इच्छेत्सर्वेषां भूतानां मध्ये अधिपति: स्यामि स एतन्मद कर्द्व्यर्च्चैर्दर्च्चैर्द्वर्चै:इ.मं?( एतन्मदकर्म कर्तव्यम् उच्चै ऋचम् )
कुर्याद् इति ब्राह्मणं ǁ ० ǁ

PaippalAda rishI , teaching atharvanI shurtI to bramhachArins

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shukla-yajurvedIya AupAsana homa prayoga

Map of avsAThya shAlA

sAyam AupAsana homa prayoga

PrAtah AupAsana prayoga

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mahAnyAsaM from nepAlamandala

From the earliest vedic period  ‘shukla yajurveda ‘(in mAdhyandina sub recension ) was prevalent in nepAlamandala. ( only HindurAshtra Nepal ). Famous kingdom of ‘videharAja janaka ‘ actually will have included some parts of the nepAlamandala
. These then would be the
earliest literary references and material remains of Vedic culture in nepAl. There are several authentic and peculiar ritual handbooks belonging to mAdhyandina shAkhA   in nepAlamandala . It seems that in nepAl of the 15th century, the old way of Veda recitation as described by the great grammarian pAninI  was still extant, while it had died out in this form in most parts of India.  Today, this type of recitation survives only with some families in kerala. It would, therefore, seem that the older way of Vedic recitation, which dates back even to earliest vedic times (i. e. pronouncing the UddAta, and not the svarita as the syllable with the highest tone) . The medieval Vedic transmission and the actual recital of the texts therefore seems to have been very conservative and faithful in nepAl. On the other hand, there was a considerable influence of the North Indian traditions, coming with the maithilI Brahmins.

While undergoing a  nepAlI treaties ‘ bAlabodhinI rUdrAbhisheka paddhati ‘ (बालबोधिनी रुद्राभिषेकपद्धति ) I came to know about a peculiar form of mahAnyAsaM prevalent only in practice of vAjasaneya brahmins ( or shuklayaju-shAkhAdhyAyins )of nepAlamanda. Deviating from shuklayajurveda-sarvAnukrama sutra ( a treatise describing rishI , devatA ,chhanda of mAdhyandina samhitA ),it mentions of peculiar rishIs and devatAs for the mantras.
The treatise neither mentions of the original source from where these version of  mahAnyAsaM is taken nor of peculiar vinIyogas. A tantric infulence is also their on this version , as it starts nyAsa procedure from SrI kanTha mAtrUkAnyAsa (श्री कण्ठ मातृकन्यास ).( a pure shaiva tantric nyAsa ). Then  laghunyAyasaM is performed, also several nyAsaMs are performed by mantras of rUdrI . In last a purvapujA is performed to lord shiva .Of course the instructions are in nepAl bhAshA but mantras are in Sanskrit. The script is of devanAgrI lipI .

The treatise also mentions of shadanga nyAsa .Following is shadanga nyAsa of rudrI

References

1) बालबोधिनी रुद्राभिषेकपद्धति
2) Veda in Nepal (A research paper by Dr. Witzel )
3) रुद्राष्टाध्यायी

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