The Āgamika Abhicāras
The Āgamas are scriptures that predominantly deal with the worship of principal Vaidika deities like Śiva, Viṣṇu and Śakti. They also contain philosophy, nityakarmas, sixteen saṁskāras, procedures for temple construction, idol worship, hōmas, and sādhanās. The Āgamas can be classified into three – (1) Śaivāgmas, (2) Vaiṣṇavāgamas and (3) Śāktāgamas (also called as Śakta Tantras). In these Āgamas, there are various rituals regarding abhicāras. The Śākta and Śaiva Āgamas contain the maximum number of abhicāras. Unfortunately, since most of the Pāñcarātra Āgamas were not preserved well, only the Ahirbhudhniya Samhitā contains abhicāras related to Viṣṇu.
It is important to note that the rites in Āgamas can be performed by anyone who has been initiated. Interestingly, even Śūdras are ordained to wear the sacred thread in the Śaivāgamas[1], allowing them to apply the Vaidika mantras like Sadyōjāta-mantra in the necessary Āgamika rites.
Śaivāgamas
The Śaivāgamas are scriptures containing the philosophy as preached by Lord Śiva. There are many subcategories within the Śaivas, but for this article, only the followers of Mantramārgas[2], i.e. Śaiva Siddhānta[3] and Pratyabhijñāna Śaivadarśana[4].
The Siddhānta Āgamas are the oldest Āgama texts found. It finds its mention even in the Mahābhārata. The roots of the Siddhānata Āgamas can be traced back to the Ṛgvēda Samhitā, Taittirīya Śākhā and Atharvavēda Samhitā. The Siddhānta are believed to have originated from the five faces of Sākṣātśiva.
There are twenty-eight Siddhānta Āgamas in number (1st–5th cen. CE). The śaivas consider the Āgamas as the commentaries provided by Lord Śiva on the Vēdas. They further state – “The Vēdas are his exhalations and the Āgamas are his speech”[6]. These Āgamas, similar to Vēdas, are divided into four parts – Vidyāpāda, Krīyāpada, Caryapāda, and Yōgapāda. About twenty of the Āgamas are preserved well in manuscript form. Ten among them are published in Dēvanāgarī script. The Vīraśaiva Āgamas are also twenty-eight in number with similar names, but they are not to be confused with the Siddhāna Āgamas. For the sake of authenticity, only the Siddhānta Āgamas are considered here, as they are much older and authentic. Unfortunately, in the Trika sect, the majority of the sixty-four Bhairava Āgamas are lost. The surviving texts like Rudrayāmala and Ākāśabhairva, whose authenticity has been established, are considered.
Here, both rites and worship of deities will be included since Āgamas have many sādhanās and worship of Dēvas for abhicāra and pratyabhicāra.
(1) Snapana-abhiṣēka
The snāna-abhiṣēka is performed for Mahādēva. It can be performed as a nitya, naimittika or as a kāmya rite. The Kāmikāgama mentions in detail the procedure of this rite[7]. A minimum of four to a maximum of a thousand kalaśas are used in this rite. Depending on the specific number of kalaśas, they contain water, molasses, milk, curd, ghee, darbha water, etc. While listing out its fruits, it mentions that by performing this abhiṣēka, fear is instilled in the heart of the enemy troops, and it brings destruction upon the troops or perplexes them[8].
(2) Dhvajārōhaṇa
In the Kāmikāgama, the rising of the flag-pole is considered a rite that protects a nation from its enemies[9]. The establishment of this flagpole is ordained during all the festivals. Rather the while defining a festival, the Āgama states, “The activities which take place from the beginning of flag-hoisting to the lowering of the flag go by the collective name ‘utsava’”[10]. The flag has an emblem of the Vṛṣabha[11] of Lord Śiva. The Vṛṣabha is worshipped using various mantras. Sūrya, Brahmā and other Dēvas are also invoked. After performing some hōmas, the flag is raised. While raising the flag, the ones bearing the trident should raise it high. The Āgamas state – “Śakti is the rope and Śiva is the pole”[12].
(3) Śatābhiṣēka
This is a rite performed when one has seen the crescent moon a thousand times, irrespective of his age and varṇa. The procedure of this rite is given in the Kāmikāgama, Uttarārdha, 26th Adhyāya. After performing the fire rituals using the palāśa (Butea monosperma) sticks, Brahmā, Śiva and other Dēvas are worshipped. After initiating the yajamāna, the priest sprinkles the enchanted water on him. The person should change into new clothes and adorn himself with sandalpaste, garland and ornaments. While mentioning the result of this rite, the Āgama states that the country in which Śatābhiṣēka is performed is free from the fear of enemies[13].
(4) Worship of Aghōrasaṁhāra-Mūrti for abhicāra
The Aghōrasaṁhāra-mūrti is considered a very dreadful form of Lord Śiva. He can optionally be meditated upon along with the eight Bhairavas and Asitāṅgas[14]. By meditating on the Aghōradēva, he protects the army of the devotee, and he inflicts terror and fear among the enemy troops. Meditating upon Aghōrēśvara also destroys any form of pratyabhicāra[15]. He is described as one with a huge body, with the serpent as his yajñōpavīta. He holds the trident with an Asura pierced at the tip. Apart from this, he holds weapons such as a sword, a shield, a bow, an arrow, a severed head, a javelin, a skull, a noose, a snake, a mace and a barbed missile[16]. The mantra used for worship is the Aghōra-mantra from the Taittirīya Āraṇyaka 10.19.1[17].
(5) Aghōrāstra Mantra
This is also used to meditate on the Aghōra aspect of Mahādēva. This is performed when the enemies are causing destruction and becoming a powerful threat[18]. The deity of the Aghōrāstra is described in the 37th to 39th verses – “He has three eyes and his tongue is shimmering like lightning. His eyebrows, moustache, and matted hair are with glowing resplendence. He is wearing the snake as his sacred thread. He is holding in his four hands a trident, a long and sharp knife, a jalevin and a hammer. He appears with four arms and four faces, and his head is adorned with a half-moon. Being with a large body and adorned with snake ornaments, he is in a dancing posture. He is always intent on subduing the conceited devas, danavas and daityas”. The following is the mantra used to meditate on the Aghōrāstra “प्रस्फुर स्फुर घोर घोरतर तनुरूप चटप्रचट कह कह वम मन्दय घोर घोर अस्त्राय फट्”[19].
(6) Pratyaṅgirāstra-Mantra
Pratyaṅgirā, also known as Nikumbhilā, is the wife of Śarabhēśvara (the fiercest form of Lord Śiva). The entire 37th Chapter of the Uttarārdha of the Kāmikāgama is dedicated to the Pratyaṅgirāstra. This rite can be performed to counter abhicāras. Though the main purpose of this rite is to destroy the army of the enemy kingdom[20]. She is described as “a lion-like face, dreadful fang-like teeth, hairs on her head raised upward and glowing like the flames of fire. She is black, like the colour of black pigment. She has three rounded and reddish eyes. In her two right hands, she is holding a trident and a high-sounding drum. In her two left hands, she is holding a severed head and a tender leaf. Being in a delighted state, she is roaring and raising boisterous sounds of laughter and other sounds. She is attired in a black colored dress. She takes delight in dancing, keeping a piece of flesh associated with sinews”. The Mantra for japa – “ॐ ह्रीं, कृष्णवाससे, सिंहवदने, महावदने, महाभैरवि, सर्वशत्रुकर्मविध्वंसिनि, परममन्त्त्रछेदिनि, सर्वभूतदमनि, सर्वभूतान् बन्ध बन्ध, सर्व विघ्नान् छिन्दि छिन्दि, सर्वव्याधिं निकृन्त निकृन्त, सर्वदुष्टं भक्ष भक्ष, ज्वालजिह्वे, करालदंष्ट्रे, प्रत्यङ्गिरे, ह्रीं नमः स्वाहा”[21].
(7) Installation of Śivaliṅga
Establishing Śivaliṅgas for gaining various desirable results is mentioned in the Kāmikāgama, Uttarārdha, 49th Adhyāya. One should establish a Śivaliṅga made of the pulaka gem or a Śivaliṅga made of rudrākṣa with a trident emblem to destroy his enemy[22]. Similarly, a Śivaliṅga made out of the paiśāca tree has the same effect[23]. A stone liṅga smaller than one hasta in length should be established by a kṣattriya who wants to destroy his enemy[24]. In the same chapter, the worship of Āgnēyaliṅga is ordained for those who want to appease Ugradēvas or vanquish their enemies[25]. Establishing a Śivaliṅga with a big iron-rod emblem destroys all the internal enemies of a kingdom. In addition to that, it blesses the people with strength and valour[26]. Similarly, a Śivaliṅga having a sword emblem on its top and an even bigger sword emblem on its pedestal, when established and worshipped, causes the destruction of the enemy and his army. It causes insanity among the army and also creates conflict between the enemies of the worshipper[27]. A Śivaliṅga with a flag emblem on its top and a bigger flag emblem on its pedestal, when established and worshipped, also yields the same effect[28]. Establishing and worshipping a śivaliṅga bearing the ‘śrīvatsa’ emblem on the top results in victory and destruction of the enemy[29].
(7) Installation of Śarabhēśvara
Śarabhēśvara is the fiercest incarnation of Lord Śiva. Lord Śiva incarnated as Śarabha to subdue Nṛsiṁha[30]. In the 60th Chapter of the Uttarārdha of the Kāmikāgama, the procedure for establishing an idol of Śarabha and its worship is discussed in detail. The description of the idol is given “He is in the form of śarabha bird appearing with the lustre of gold; associated with two wings raised upwards; He is with three eyes which are in red color; with four legs in the likeness of the legs of lion; among these four legs, the two front legs raised upwards are with sharp claws; He is associated with bright tail of the lion; with unkempt and stretched matted hair; the part above the neck is in the likeness of human form, adorned with resplendent crown. Śarabha appears with a lion’s face, associated with dreadful protruding teeth. His form is so terrifying as to reveal His valour”[31]. Along with this, Narasiṁha is to be shown to be held up by the forelimbs of Śarabhēśa. Narasiṁha is sculpted with folded hands, surrendering out of devotion. The priest is to worship both Śarabhēśa and Narasiṁha once the idol is consecrated. The procedure of worshipping both of them is also dealt with in the chapter. The Mantra used to worship Śarabhēśvara – “ॐ शौः शरभेश्वराय हरिहराय नमः”. By worshipping Śarabhēśvara, one can vanquish a large group of enemies[32].
(8) Recitation of letters for abhicāra
In the 2nd Chapter of the Pūrvārdha of the Kāmikāgama, certain letters upon continuous recitation led to the destruction of the enemy. The letter gha (घ) signifies Bhairava. Constant japa of this letter leads to the destruction of the enemy[33]. The letter ya (य) signifying Vāyudēva drives away the enemy[34]. Before doing japa of these mantras, proper nyāsas are to be done.
(9) Śababhēśvara Abhicāras from Ākśābhairavakalpa
In the Ākāśabhairavalalpa[35], there are mentions of various abhicāras. It is either in the form of japa, yantra or hōma. In the ninth adhyāya of the text, an incantation for destroying or subduing enemies can be found. The following form of Ākāśabhairava is to be meditated upon - “The lord is Mahākāla, dark in complexion, teeth as sharp as the vajra, with lotus-like face. He has brown eyes, big shoulders, terrible to look at and clad in black clothes. He is adorned with a garland of bones, washed by the Gaṅgā river and adorned with the crescent moon. His body is massive, his speed immense, and he wears a sacred thread made of serpents. With his left hand, he holds the enemy’s face, terrifying them at every moment. Swiftly, with his right hand, he strikes them upon the mouth, unrelenting in his assault”[36]. Meditating on this form, he sādhaka recites “लं हं स्वाहा”. Upon doing so, his enemy faces internal turmoil within ten days.
For eliminating the enemy, the sādhaka meditates on the following form of Bhairava: “He has a terrifying, fierce mouth with dreadful fangs, and his complexion is like dark collyrium. He is adorned with a garland made of countless skulls and bones from many crores of Brahmās. With a fearsome, thunderous laugh, he shatters the Brahmāṇḍa. He wears flayed skins as garments and has a thousand faces, hands, and feet. His crown is decorated with serpents as ornaments. He is surrounded by millions upon millions of vētālas in terrifying formations. From his hands, he rains down a storm of rocks of various shapes and types upon his enemies. He is of immense power, greatly enraged, and fierce in battle; he devours entire enemy armies by force, aided by his bhūtas, leaving their ranks utterly scattered and destroyed” [37]. Meditating thus, he recites “यं हुं” five hundred times for ten days.
In the 16th Adhyāya, there is a procedure for establishing the Śarabha Yantra to gain victory over enemies. In the 18th Adhyāya, the Mālā-mantra for Śarabhēśa is mentioned. The Mālā-mantra is for abhicāra purpose, which vanquishes the enemies[38]. The name of the enemy is to be written on a sheet made from Viṣavṛkṣa (Cleistanthus collinus). The sādhaka then thinks of the enemy and recites the Mālā-mantra 1008 times. And has to be buried in the cremation grounds. The sādhaka bathes and again recites the Mālā-mantra 1008 times.
It is quite interesting that in the 18th Chapter, there are restrictions for practising abhicāra against ordinary and weak people. It has been ordained only to use against evil men like rapists and others[39]. Those who use the abhicāra for noble purposes gain no sin. In the 19th Chapter, various hōmas for Śarabhēśvara for obtaining desired results. The moist leaves of sal are used the drive away the enemy, and moist kaṭu sticks are offered for killing the enemy[40].
In the 24th Chapter, abhicāra japas related to Śarabhēśa are ordained in the context of duels and wars. When the warrior in battle succumbs to fear, he is to do japa of the mantra “तेजो॑ऽसि॒ तेजो॒ मयि॑ धेहि वी॒र्यमसि वी॒र्यं मयि॑ धेहि॒ बल॑मसि॒ बलं॒ मयि॑ धे॒ह्योजो॒ऽस्योजो॒ मयि॑ धेहि म॒न्युर॑सि म॒न्युं मयि॑ धेहि॒ सहो॑ऽसि॒ सहो॒ मयि॑ धेहि”[41] and wins over his foe by gaining confidence[42]. Before going to a war, the warriors recite the “वयः॑ सुप॒र्णा उप॑सेदु॒रिन्द्र᳚म् । प्रि॒यमे॑धा॒ ऋष॑यो॒ नाध॑मानाः । अप॑ ध्वा॒न्तमू᳚र्णु॒हि पू॒र्धि चक्षुः॑ । मु॒मु॒ग्ध्य॑स्मान्नि॒धये॑व ब॒द्धान् ।[43]” mantra and proceed to battle for gaining victory[44].
(10) Application of Mṛtyuñjaya-mantra for victory.
In the Śāntādhyaya of the Narapatijayacaryā[45], the Mṛtyuñjaya verses[46] are chanted, and the Yantra is established. This yantra and the Amṛtēśvarī yantra are also worshipped. Doing so, the sādhaka gains victory in battle. The Mṛtyuñjaya mantra should be applied with “ॐ जूं सः” in the beginning.
[1] सूत्रमेकं तु शूद्राणां वैश्यानां द्विसरं भवेत् ॥ (Kāmika Āgama, Pūrvārdha, 3rd Adhyāya, 89th verse)
[2] Śaivas who accept the thirty-six tattvas and the six adhvas. They are considered to be Vaidikas and superior to all the other lower paths of Śaivism
[3] Śaiva Siddhānta originated in Kāśmīra. It is the oldest Śaiva sect to exist. Śrīkaṇṭha Śivācārya, Bhaṭṭa Rāmakaṇṭha and Sadyōjyoti are the most authoritative figures in this sect. Śaiva Siddhānta contains twelve branches.
[4] Also known as Trika. This sect also originated in Kāśmīra and is inclined more towards Advaita. Abhinavagupta was a towering figure in this sect.
[6] यस्य निश्वसितं वेदा वाग्रूपाश्चागमाः स्मृताः ॥
[7] Kāmika Āgama, Uttarārdha, 4th Adhyāya
[8] भयार्थं परसेनायाः क्षयार्थं तद्भ्रमार्थकम् । (Kāmika Āgama, Uttarārdha, 4th Adhyāya, 208th Verse)
[9] नोपसर्गभयं तत्र न पराहमविभ्रमः ॥ (Uttarārdha, 6th Adhyāya, 93rd verse). Read the entire 6th Chapter for the procedure.
[10] ध्वजारोहोवरोहान्ता क्रिया उत्सव उच्यते ॥ १॥
[11] The bull who is the mount of Lord Śiva. He is not to be confused with Nandi, who is an attendant of Śiva. The Vṛṣabha represents dharma.
[12] रज्जुः शक्त्तिः समाख्यात शिवः स्याद्दण्डनायकः ॥ ५८ ॥
[13] नोपसर्गभयं तत्र न परागमविप्लवः ॥ ८६ ॥
[14] See Kāmikā Āgama, Uttarārdha, 36th Adhyāya, Verses 8-9.
[15] स्वसेना रक्षको नित्यं परसेनाभयङ्करः। वैरिप्रयुक्त कर्मघ्नस्सर्वव्याधि निवारकः ॥ (Kāmikā Āgama, Uttarārdha, 36th Adhyāya, 7th Verse)
[16] See Kāmikā Āgama, Uttarārdha, 36th Adhyāya, Verses 2-6.
[17] अ॒घोरे᳚भ्योऽथ॒ घोरे᳚भ्यो॒ घोर॒घोर॑तरेभ्यः । स॒र्वतः॑ शर्व॒ सर्वे᳚भ्यो॒ नम॑स्ते अस्तु रु॒द्ररू॑पेभ्यः ॥. Many chant सर्वे᳚भ्यः॒ सर्व॒ शर्वे᳚भ्यः in the place of स॒र्वतः॑ शर्व॒ सर्वे᳚भ्यः. I have retained the verse as present in the Sāyaṇabhāṣya.
[18] परचक्र प्रमथने महाव्याधि प्रकोपने । (Kāmikā Āgama, Uttarārdha, 36th Adhyāya, 44th Verse)
[19] See Kāmikā Āgama, Uttarārdha, 36th Adhyāya, Verses 40-43.
[20] चतुरङ्गबलोपेत शत्रुक्षयकरं परम् । ३ । and देवीं ध्यात्वैकचित्तस्तु सर्वशत्रून् विनाशयेत् ॥ १३ ॥
[21] See verses 4-9 of the same chapter.
[22] शूलक्षमणिजं शत्रुक्षयाय पुलकं तथा ॥ २९ ॥
[23] सर्वदुःखादि राहित्ये पिशाचजमरिच्छिदे । ३५
[24] हस्थादधः स्थितं शैलं योज्यमुच्चाटनादिषु ॥ ६२ ॥
[25] शान्त्युग्रं तु तथा तेजो रिपुनाशो द्विषादयः । तापदाहं रिपोः कुर्याल्लिङ्गमाग्नियकं द्विजाः ॥ ६८ ॥
[26] गुरुदण्डं तु याम्यायां आयुर्वृद्धिं च पौरुषम्। रिपोर्देशे स्थितं नाशं नगरादक्षिणे ततः ॥ ७१॥
मारीं च भेदनं रोगं विधत्ते नात्र संशय: ।
[27] खद्धाङ्गं पीठिकायां तु स्थापयेदसिमस्तकम् । अरातिक्षयविद्वेषं कीलभेदेन मोहनम्॥ ७४ ॥
तत्सैन्यध्वंसमुन्मादं रक्षोमारि प्रवर्तनम् । कुरुते नात्र सन्देहो विधिवन्मन्त्र संयुतम् ॥ ७५ ॥
[28] लिङ्गं ध्वजशिरोयुक्तं ध्वजाङ्गायं न्यसेद्गुरुः। तेनलिङ्गेन मन्त्रज्ञः प्रोच्चाटोद्वेगविभ्रमान्॥ ८१ ॥
भृशं शोषवियोगौ च शत्रोः कुर्यान्नसंशयः ।
[29] प्राप्नोति सर्व श्रीवत्सद्विजयं शत्रुमर्दनात्। १०३
[30] See Śiva Mahāpurāṇa 3.11-12 and Liṅga Mahāpurāṇa 1.95
[31] पक्ष्याकारं सुवर्णाभं पक्षद्वय समन्वितम्॥ १ ॥
ऊर्ध्वपक्ष सामायुक्तं रक्तनेत्र त्रयान्वितम् । पादैः सिम्हपदाकारैश्चतुर्भिश्च समन्वितम् ॥ ३ ॥
सुतीक्ष्ण नखसंयुक्त्तैः ऊर्ध्वस्थैर्वेदपादकैः। दिव्यलाङ्गल संयुक्तं सुविकीर्ण जटान्वितम् ॥ ४ ॥
कन्धरोर्ध्वं नराकारं दिव्यमौलि समायुतम्। सिंहास्यं भीमदंष्टं च भीमविक्रम संयुतम् ॥ ५ ॥
[32] देशिकश्वास्य मन्रैस्तान् नाशयेच्छत्रु वर्गिणः ॥ ३४ ॥
[33] घकारं भैरवं ज्ञेयं मुक्त्ताभं शत्रुनाशनम् । २४
[34] यकारो वायुदैवत्यं कृष्णं उच्चाटनं भवेत् । ३४
[35] It is a part of the Rudrayālama Tantra, which the followers of Trika consider as an authoritative text. The Ākaśabhairavakalpa also is called as Śarabha Tantra.
[36] महाकालघनश्यामं वज्रदंतमुखांबुजम् ।
कपिलाक्षं बृहत्स्कंधं करालं कृष्णवाससम् ॥ २ ॥
गंगास्थिमालाचंद्रार्धशेखरं विषमेक्षणम् ।
महाकायं महावेगं व्याल यज्ञोपवीतिनम् ॥ ३ ॥
वामहस्तै रिपोरास्यं भीषयंतं प्रतिक्षणम् ।
सत्वरं दक्षहस्ताग्रै स्ताडयंतं मुखस्थले ॥ ४ ॥ (Ākāśabhairva Kalpa, 9th Adhyāya)
[37] करालमुग्रदंष्ट्र च कालांजनसमप्रभम् । अनेककोटिब्रह्मास्थिमुंडमालाविभूषितम् ॥ २ ॥
घोराट्टहासभिन्नांडगोलकं कृत्तिवाससम् । सहस्रमुखहस्तांघ्रि मुकुटं नागभूषणम् ॥ ३ ॥
सहस्रकोटिवेतालगणसंघसमावृतम् । नानाविधशिला भेदैर्वर्षयंतं स्वकिकरैः ॥ ४ ॥
महावीर्यमतिक्रुद्ध महाभीतपराक्रमम् । भक्षयंतं निजैर्भूतैः परिपरिन्थकुलं बलात् ॥५॥ (Ākāśabhairva Kalpa, 10th Adhyāya)
[38] रिपवो मरणं यांति संशयो नास्ति सुंदरि । भानुमण्डलमध्यस्थं वैरिणं दशकेऽहनि ॥१८॥
[39] अभाषमाणं पुरुषं हठात्कारेण ताडयेत् । यस्तमाहर्तुमीशानि दोषो नास्ति कचाचन ॥६॥
भाषमाणं च तन्नारीं ब्रूयात्कोपादवाच्यकम् । तं नरं देवि संहर्तुं दोषो नास्ति कदाचन ॥७॥
वनितां वृन्दमध्यस्थां मानभंगं करोति यः । गिरिजे तं नरं हर्तुं दोषो नास्ति कदाचन ॥८॥
व्यभिचारीमपि वधू बलात्कारं करोति यः । तं मारयितुं देवि दोषो नास्ति कदाचन ॥६॥
[40] उच्चाटनाय स्नुहिसालपत्रैः संहारणायार्ककटुस्नुहीभिः ॥९॥
[41] Mādhyandina Samhitā 19.9
[42] संग्रामे तुमुले प्राप्ते बलं धेहीतृचं जपेत् । स क्रंदनबलं प्राप्य सहसा विजयी भवेत् ॥ ४७ ॥
[43] Taittirīya Brāhmaṇa 2.5.8.3 or Ṛgvēda Samhitā 10.73.11
[44] संग्रामे च महद्युद्ध शत्रूणां सेनयावृते । वयः सुपर्णेति ऋचं शतमष्टोत्तरं जपेत् ॥ ४८ ॥
तरसा वैरिणां माया क्षपा सूर्य इवोदये । जपित्वा स्वप्रभावेण स मंत्री विजयी भवेत् ॥ ४६ ॥
[45] पश्चात्समर्पयेन्मन्त्रं रणदीक्षा भवेदियम् । तया समन्वितो वीरस्त्रिदशैरपि दुर्जयः ॥
[46] त्र्य॑म्बकं यजामहे सुग॒न्धिं पु॑ष्टि॒वर्ध॑नम् । उ॒र्वा॒रु॒कमि॑व॒ बन्ध॑नान्मृ॒त्योर्मु॑क्षीय॒ माऽमृता᳚त् ॥ (Taittirīya Samhitā 1.8.6.11)
To be continued.
