(2) Rudravagnīṣṭi
This is considered a very potent abhicāra to slay one’s enemy. It is performed to Rudrāgni, a dangerous form of Agni or in simple terms, Rudra himself. Purōḍāśa cooked on eight potsherds in the oblation in this iṣṭi[1]. The purōḍāśa is prepared from black rice. The arthavāda states that Rudravat Agni strikes down the foes quickly[2]. Baudhāyana states that ṛtviks are to wear red turbans and clothes while performing this abhicāra[3]. In place of the darbha, the reeds (śara) are used, and vibhītaka (Beleric myrobalan) sticks are used as fuel sticks.
(3) Agnavaiṣṇavēṣṭi
An oblation consisting of a purōḍāśa cooked on eleven potsherds for Agnāviṣṇu, ghee for Sarasvatī, and rice pap for Bṛhaspati is offered to kill his foe[4]. Agni is said to be identical to all the Dēvas, Viṣnu to yajña, Saravastī to speech and Bṛhaspati to the mantras[5]. When the oblations are offered, the respective Dēvas eliminate the enemy of the yajamāna.
(4) Tridhātavyēṣṭi
This iṣṭi is performed yajamāna who desires to completely vanquish his enemy[6]. Three purōḍāśas cooked on four potsherds are offered to Indrāviṣṇū. The purōḍāśa is made out of barley[7]. In the Śatapatha Brāhmaṇa, it is stated that Indra won against Vṛtra after performing the Tridhātavyēṣṭi[8]. This iṣṭi can also be used as a pratyabhicāra rite.
(5) Indraturīyēṣṭi
This is iṣṭi can be performed as a subsidiary to the Rājasūya or as an independent principal rite. Taittirīya Samhitā ordains purōḍāśa on eight potsherds to Agni, pap made of barley for Varuṇa, pap made of gavīdukā for Rudra, and curds to Indra. A drought cow is given as the dakṣiṇā in this iṣṭi[9]. In the Maitrāyaṇī Samhitā 4.3.4, an arthavāda is attached to this, stating that while the Dēvas fought the Asuras, first Agni joined the battle, then Varuṇa, then Rudra and finally Indra. Hence, by tatpakhyaśāstra[10], it is called Indraturīya.
(6) Indramārutēṣṭi for Abhicāra
This iṣṭi is mentioned in the Maitrāyaṇī Samhitā of the Krṣṇayajurvēda. Purōḍāśa cooked on eleven potsherds is offered to Indra, and another purōḍāśa cooked on eleven potsherds is offered to the Maruts. While offering to Indra, the portions of the purōḍāśa cut from the upper part are offered, while the portion cut from the lower part is given to the Maruts[11].
(7) Aindrēṣṭi for Abhicāra
This iṣṭi is ordained in the Taittirīya Samhitā for a yajamāna who is in conflict with his enemy and seeks to get rid of him. A purōḍāśa cooked on eleven potsherds is offered to Indra Aṁhōmuc, another to Indra Vaimṛdha, and another to Indra Indrīyavat[12]. The result of these three offerings is said – “He who has foes should in conflict sacrifice with this offering; to Indra Aṁhōmuc, he should offer a purōḍāśa on eleven potsherds, to Indra Vaimṛdha, to Indra Indriyavat; by tribulation is he seized whose foe is superior to him; in that he offers to Indra Aṁhōmuc, he is freed thereby from tribulation; by foes is he beset, to whom one of his equals is superior, even if no foe; in that he offers to Indra Vaimṛdha, he smites away thereby his foes; in that he offers to Indra Indriyavat, he bestows thereby power upon himself”[13].
(8) Vijitīṣṭi
This is performed to appease Indra Indriyavat to bestow power to the yajamāna[14]. In the Kāṭhaka Samhitā, this iṣṭi is ordained to a person who has many adversaries[15]. Performing this iṣṭi, he gains the power to vanquish all his enemies.
(9) Mārutēṣṭi for Abhicāra
This iṣṭi is also mentioned in the Maitrāyaṇī Samhitā, where purōḍāśa cooked on twenty-one potsherds is offered to the Maruts[16]. The purōḍāśa has to be placed on the vēdī and should be cut into two pieces using the sphya[17].
(10) Āgnyēṣṭi for Abhicāra
This is also mentioned in the Taittirīya Samhitā. A purōḍāśa on eight potsherds is offered to each of the following deities – Agni Pravat, Agni Vibādhavat and Agni Pratīvakat[18]. The first offering to Agni Pravat repels the foes superior to the yajamāna, the second offering to Agni Vibādhavat repels enemies equal to him, and the third offering to Agni Pratīkavat repels enemies inferior to him[19].
(11) Saṁvargēṣṭi
This is also mentioned in the Taittirīya Samhitā. The one who wishes to appropriate his foe's energy, might, power, strength, offspring, and cattle has to offer a purōḍāśa on eight potsherds to Agni Saṁvarga[20]. The following verse is chanted while giving the offering – ओजो॑ऽसि॒ सहो॑ऽसि॒ बल॑मसि॒ भ्राजो॑ऽसि दे॒वानां॒ धाम॒नामा॑ऽसि॒ विश्व॑मसि वि॒श्वायुः॒ सर्व॑मसि स॒र्वायु॑रभि॒भूः[21].
(12) Yaviṣṭhēṣṭi
This can be used for both abhicāra and pratyabhicāra. A purōḍāśa on eight potsherds if offered to Agni Yaviṣṭha[22]. If used for abhicāra, then it is used to get rid of any enemy with whom the yajamāna has a property dispute. If used as a pratyabhicāra rite, then it renders the enemy’s abhicāra futile and backfires at him.
(13) Vaiśvadēvēṣṭi for abhicāra
This abhicāra is ordained in the Maitrāyaṇī Samhitā. A purōḍāśa on eleven potsherds is offered to the Viśvēdēvas. The purōḍāśa is split using the sphya.[23]Before this offering, the particles attached to the sphya while cutting the purōḍāśa are offered to Viṣṇu Urukrama.
(14) Advarakalpēṣṭi
This is performed against an enemy who has undertaken a Sōmayāga. At the time of the morning savana[24], the yajamāna offers a purōḍāśa on eight potsherds to Agnāviṣṇu, ghee to Sarasvatī and rice pap to Bṛhaspati. At midday savana, he performs the Agnāvaiṣṇavēṣṭi (see the 3rd abhicāra iṣṭi mentioned in this section). At the time of evening savana, he offers a purōḍāśa on twelve potsherds to Agnāviṣṇu, ghee to Sarasvatī and rice pap to Bṛhaspati. While the enemy gives his dakṣiṇā, the yajamāna offers a purōḍāśa on a potsherd to Mitra and Varuṇa. By doing so, the yajamāna gains the favour of all the Dēvas and sets them against the enemy, rendering his Sōmayāga fruitless[25].
Paśuyāgas related to Abhicāras
Most of the paśuyāgas mentioned below do not have details regarding their procedure. It has to be performed similarly to the Agnīśōmīya since it is the archetype of all the paśuyāgas. There, the aṅgas of the Agnīṣōmīya have to be substituted wherever necessary.
(1) Rudra-Paśuyāga
The one who wants to get rid of the enemy swiftly offers a red barren cow to Lord Rudra. The Vēdī is to be covered in the śara grass, and the fuel sticks are of vibhītaka wood (Beleric myrobalan). The yūpa is to be in the shape of the sphya. The yūpa in the shape of a sphya is said to be the vajra, which is hurled at the enemy. The śara grass crushes the enemy, and the vibhītaka sticks split him into pieces[26].
(2) Brahmaṇaspati-Paśuyāga
This paśuyāga is performed for Brahmaṇaspati and Varuṇa. A barren cow with brown ears is offered to Brahmaṇaspati. Before that, a purōḍāśa on ten potsherds is offered to Varuṇa. Varuṇa, upon receiving his portion, seizes the enemy with his noose, and Brahmaṇaspati kills him[27]. The grass, yūpa and fuel sticks are the same as mentioned in the previous paśuyāga
(3) Brahmaṇaspati-Paśuyāga (2)
Another paśuyāga is ordained for Brahmaṇaspati if one wishes to practice abhicāra. In this yāga, a hornless goat is offered to Brahmaṇaspati[28]. The grass, yūpa and fuel sticks are the same as before. The hornless goat brings prosperity to the yajamāna.
(4) Vaiṣṇava-Paśuyāga
An offering of a dwarf goat is made to Viṣṇu. This should be performed on uneven ground[29]. Performing this iṣṭi, the yajamāna wins over his enemies just like how Viṣṇu won over the Asuras.
(5) Viṣṇuvaruṇaidra-Paśuyāga
This pāsuyāga is to be performed against a superior foe. A barren cow is offered to Viṣṇu and Varuṇa, and a bull to Indra. It is believed that Varuṇa seizes the enemy with his noose, Viṣṇu slays him, and the power of the enemy is appropriated by Indra[30].
(6) Varuṇa-Paśuyāga
This is mentioned in the Maitrāyaṇī Samhitā. A black ram is offered to Varuṇa. This offering brings death to the enemy. Varuṇa, upon receiving the offerings, grabs the enemy by his noose and slays him[31]. In the arthavāda passages, it is stated that black signifies Mṛtyu (death), hence the black ram is offered to Varuṇa.
(7) Indravāyuvāruṇa-Paśuyāga
If the yajamāna wishes to perform abhicāra, he is to offer three animals – a goat for Vāyu, a bull for Indra and a ram for Varuṇa. Varun seizes the enemy with his noose, whereas the first two offerings to Vāyu and Indra hurl the vajra at the enemy[32].
(8) Indravarijn-Paśuyāga
A kṣattriya who wishes to practice abhicāra against his enemies should offer a red bull to Indra Vajrin and go to battle. The red bull should have its trunk grown recently[33].
(9) Āśvina-Paśuyāga
In the Kāṭhaka Samhitā, an abhicāra performed to Aśvins is ordained. A black lalāma[34] is offered to Aśvins[35]. Here, the Aśvins are said to be identical with Dyau (heaven) and Pṛthivī (earth). Therefore, the yajamāna, upon offering the animal, vanquishes enemies from these two places. In the injunction, it also stated that the animals and their spots represent day and night, respectively. Therefore, by this paśuyāga, he eliminates his adversaries from day and night also.
Abhicāra-Sōmayāgas
The Sōmayāga is one of the most important rituals in the Vēdas. The entire Aitarēya Brāhmaṇa, majority of Śāṅkhāyana Brāhmaṇa, Taittarīya Brāhmaṇa and Śatapatha Brāhmaṇa are dedicated to the sōmayāgas. There are abhicāras as sōmayāgas in the Vēdas. These yāgas are on a much larger scale and more potent than the previously mentioned abhicāra paśuyāgas and iṣṭis. These normally will include participation from the society as well. The Jyōtiṣṭōma is the archetype for all the sōmayāgas, therefore, its subsidiaries and procedures are substituted wherever needed. All the abhicāra sōmayāgas are optional rites and performed only when the yajamāna desires to harm or vanquish his enemies.
Before proceeding further, one must become familiar with terms like Sādyaskra, Ekāha, and Ahīna.
- Ekāha: These are sōmayāgas where the pressing of the sōma plants and the libation of the juices last only for one day. Śāṅkhāyana mentions eleven ekāhas solely for abhicāra[36].
- Ahīna: Are sōmayāgas where the pressing of the sōma plant takes place for two to twelve days. Only seven of them till now have been identified for abhicāra purposes.
- Satra: These are sōmayāgas which exceed twelve days and extend upto to a thousand years. They are quite mythical at times. The Mahābhārata mentions Sarpasatra and Rākṣasasatra as abhicāra rites. Not much is known about them. Some Mīmāṁsakas take the thousands of years as thousand days[37], while others like Khaṇḍadēva have opined that the yāgas which extended up to a hundred or thousand years are meant for divine beings or humans of different yugas[38].
- Sādyaskra: It is a modification of the Jyōtiṣṭōma where all three paśuyāgas – Agnīṣōmīya, Savanīya and Anubandhya are performed on the same day[39]. There are three Sādyaskras as per Āśvalāyana, whereas Baudhāyana mentions four Sādyaskras[40]. The Sādyaskras are performed mainly to eliminate one's foe or gain strength to rival them, this is will be clear when the arthvādas are quoted while discussing on those yāgas. The sādyaskras comes under the Ekāha category, but has been separated here because of its uniqueness.
[1] अ॒ग्नये॑ रु॒द्रव॑ते पुरो॒डाश॑म॒ष्टाक॑पालं॒ निर्व॑पेदभि॒चर॑न् (Taittirīya Samhitā 2.2.2.3)
[2] ए॒षा वा अ॑स्य घो॒रा त॒नूर्यद्रु॒द्रस्तस्मा॑ ए॒वैन॒मावृ॑श्चति ता॒जगार्ति॒मार्च्छ॑ति (Taittirīya Samhitā 2.2.2.3)
[3] स ह स्माह बौधायनो लोहितोष्णीषा लोहितवाससश्चत्विर्जः प्रचरेयुरिति (Baudhāyana Śrauatasūtra 23.1)
[4] आ॒ग्ना॒वै॒ष्ण॒वमेका॑दशकपालं॒ निर्व॑पेदभि॒चर॒न्थ्सर॑स्व॒त्याज्य॑भागा॒ स्याद्बा॑र्हस्प॒त्यश्च॒रुः (Taittirīya Samhitā 2.2.9.1)
[5] अ॒ग्निः सर्वा॑ दे॒वता॒ विष्णु॑र्य॒ज्ञो दे॒वता॑भिश्चै॒वैनं॑ य॒ज्ञेन॑ चा॒भिच॑रति॒ सर॑स्व॒त्याज्य॑भागा भवति॒ वाग्वै सर॑स्वती वा॒चैवैन॑म॒भिच॑रति बार्हस्प॒त्यश्च॒रुर्भ॑वति॒ ब्रह्म॒ वै दे॒वानां॒ बृह॒स्पति॒ र्ब्रह्म॑णै॒वैन॑म॒भिच॑रति (Taittirīya Samhitā 2.2.9.1)
[6] ए॒ष य॒ज्ञो यत्त्रै॑धात॒वीय॒ꣳ॒ सर्वे॑णै॒वैनं॑ य॒ज्ञेना॒भिच॑रति स्तृणु॒त ए॒वैन॑मे॒तयै॒व य॑जेताभिच॒र्यमा॑णः॒ सर्वो॒ वा ए॒ष य॒ज्ञो यत्त्रै॑धात॒वीय॒ꣳ सर्वे॑णै॒व य॒ज्ञेन॑ यजते॒ नैन॑मभि॒चर᳚न्थ्स्तृणुत ए॒तयै॒व य॑जेत (Taittirīya Samhitā 2.4.11.3)
[7] See Āpastamba Śrautasūtra 19.27.15-16. For the procedure of the Tridhātavyēṣṭi along with the mantras see 19.27.15-25 and Baudhāyana Śrautasūtra 13.41-42.
[8] तमनुपरामृश्य संलुप्याचिनत्सैषेष्टिरभवत्तद्यदेतस्मिन्नाशये त्रिधातुरिवैषा विद्याशेत तस्मात्त्रैधातवी नाम (Śatapatha Brāhmaṇa 5.5.5.6)
[9] आग्ने॒यम॒ष्टाक॑पालं॒ निर्व॑पति रौ॒द्रं गा॑वीधु॒कं च॒रुमै॒न्द्रं दधि॑ वारु॒णं यँव॒मयं॑ च॒रुं व॒हिनी॑ धे॒नुर्दक्षि॑णा (Taittirīya Samhitā 1.8.7.2)
[10] See Mīmāṁsāsūtra 1.4.3.4 with the commentary of Śabarasvāmī
[11] ऐ॒न्द्र॑मैका॒दशकपालं॒ नि॑र्व॒पेन्मारु॒र्तꣳ॑ स॒प्त॑क॒पालमभि॒च॑र॒न्नु॒प॑रि॒ष्टादै॒न्द्र॑स्या॒व॒द्ये॑ध॒स्ता॒न्मारु॒त॑स्यो॒भ॒य॑त॒ ए॒वै॑ना॒ना॑दी॒पयति ज्येष्ठ॒त॑श्च॒ कनिष्ठ॒त॑श्च (Maitrāyaṇī Samhitā 2.1.9)
[12] इन्द्रा॑याꣳहो॒मुचे॑ पुरो॒डाश॒मेका॑दशकपालं॒ निर॑वप॒न्निन्द्रा॑य वैमृ॒धायेन्द्रा॑येन्द्रि॒याव॑ते॒ (Taittirīya Samhitā 2.4.2.2)
[13] ए॒तयेष्ट्या॑ यजे॒तेन्द्रा॑याꣳहो॒मुचे॑ पुरो॒डाश॒मेका॑दशकपालं॒ निर्व॑पे॒दिन्द्रा॑य वैमृ॒धायेन्द्रा॑येन्द्रि॒याव॒तेऽꣳह॑सा॒ वा ए॒ष गृ॑ही॒तो यस्मा॒च्छ्रेया॒न्भ्रातृ॑व्यो॒यदिन्द्रा॑याꣳहो॒मुचे॑ नि॒र्वप॒त्यꣳह॑स ए॒व तेन॑ मुच्यतेमृ॒धा वा ए॒षो॑ऽभिष॑ण्णो॒ यस्मा᳚थ्समा॒नेष्व॒न्यः श्रेया॑नु॒ताऽभ्रा॑तृव्यो॒ यदिन्द्रा॑य वैमृ॒धाय॒ मृध॑ ए॒व तेनाप॑ हते॒यदिन्द्रा॑येन्द्रि॒याव॑त इन्द्रि॒यमे॒व तेना॒त्मन्ध॑त्ते (Taittirīya Samhitā 2.4.2.3-4)
[14] ए॒षा विजि॑ति॒र्नामेष्टि॒र्य ए॒वं वि॒द्वाने॒तयेषट्या॒ यज॑त उत्त॒मामे॒व विजि॑तिं॒ भ्रातृ॑व्येण॒ विज॑यते ॥ (Taittirīya Samhitā 2.4.2.4)
[15] स उत्तमां विजितिमसुरैर्व्यजयत ततो वै सोऽभवद्यत् त्रयस्त्रिँशत् कपालानि भवन्ति यावतीरेव देवतास्तास्सर्वा वीर्येरात्मानमनुसमारम्भयते भवत्येव सैषा विजितिर्नामेष्टिरुत्तमामेव विजिर्ति आतृव्येण विजयते य एवं विद्वानेतया यजते ॥ (Kāṭhaka Samhitā 10.10)
[16] मारु॒तमे॑क॒विꣳशतिकपालं॒ नि॑र्व॒पेदभि॒च॑रन् (Maitrāyaṇī Samhitā 2.1.9)
[17] A wooden knife used in yāgas.
[18] पुरो॒डाश॑म॒ष्टाक॑पालं॒ निर॑वपन्न॒ग्नये॑ विबा॒धव॑ते॒ऽग्नये॒ प्रती॑कवते॒ यद॒ग्नये॒ प्रव॑ते नि॒रव॑पन् (Taittirīya Samhitā 2.4.1.2)
[19] ए॒तयेष्ट्या॑ यजेता॒ग्नये॒ प्रव॑ते पुरो॒डाश॑म॒ष्टाक॑पालं॒ निर्व॑पेद॒ग्नये॑ विबा॒धव॑ते॒ऽग्नये॒ प्रती॑कवते॒ यद॒ग्नये॒ प्रव॑ते नि॒र्वप॑ति॒ य ए॒वास्मा॒च्छ्रेया॒न्भ्रातृ॑व्य॒स्तं तेन॒ प्रणु॑दते॒ यद॒ग्नये॑ विबा॒धव॑ते॒ य ए॒वैने॑न स॒दृन्तं तेन॒ वि बा॑धते॒ यद॒ग्नये॒ प्रती॑कवते॒ य ए॒वास्मा॒त्पापी॑या॒न्तं तेनाप॑नुदते॒ प्रश्रेयाꣳ॑सं॒ भ्रातृ॑व्यन्नुद॒तेति॑ स॒दृशं॑ क्रामति॒ नैनं॒ पापी॑यानाप्नोति॒ य ए॒वं वि॒द्वाने॒तयेष्ट्या॒ यज॑ते (Taittirīya Samhitā 2.4.1.3-4)
[20] ए॒तयेष्ट्या॑ यजेता॒ग्नये॑ संव॒र्गाय॑ पुरो॒डाश॑म॒ष्टाक॑पालं॒ निर्व॑पे॒त्तग्ꣳशृ॒तमास॑न्नमे॒तेन॒ यजु॑षा॒ऽभिमृ॑शे॒दोज॑ ए॒व बल॑मिन्द्रि॒यं वी॒र्यं॑ प्रजां प॒शून् भ्रातृ॑व्यस्य वृङ्क्ते॒ भव॑त्या॒त्मना॒ परा᳚स्य॒ भ्रातृ॑व्यो भवति ॥ (Taittirīya Samhitā 2.4.3.3)
[21] Taittirīya Samhitā 2.4.3.1-2
[22] अ॒ग्नये॒ य वि॑ष्ठाय पुरो॒डाश॑म॒ष्टाक॑पालं॒ निर्व॑पे॒थ्स्पर्ध॑मानः॒ क्षेत्रे॑ वा सजा॒तेषु॑ वा॒ऽग्निमे॒व यवि॑ष्ठ॒ग्ग्॒ स्वेन॑ भाग॒धेये॒नोप॑धावति॒ तेनै॒वेन्द्रि॒यं वी॒र्यं॑ भ्रातृ॑व्यस्य युवते॒ विपा॒प्मना॒ भ्रातृ॑व्येण जयते॒ऽग्नये॒ यवि॑ष्ठाय पुरो॒डाश॑म॒ष्टाक॑पालं॒ निर्व॑पे॒दभिच॒र्यमा॑णो॒ऽग्निमे॒व यवि॑ष्ठ॒ग्ग्॒ स्वेन॑ भाग॒धेये॒नोप॑ धावति॒ स ए॒वास्मा॒द्रक्षाग्ं॑सि यवयति॒ नैन॑मभि॒चरन्᳚थ्स्तृणुते (Taittirīya Samhitā 2.2.3.1-2)
[23] वैश्वदे॒वं॑ द्वा॑द॒शकपालं॒ नि॑र्वपे॒द्भ्रा॑तृ॒व्यवा॒ꣳस्तं॑ ब॒र्हि॒ष॑दं॒ कृ॒त्वा॑ स॒म॑या॒ स्फ्ये॑न॒ व्यू॒हेत् । (Maitrāyaṇī Samhitā 2.2.5)
[24] Pressing of the sōma plant to obtain its juice.
[25] See Taittirīya Samhitā 2.2.9.4-7 along with the commentary of Sāyaṇācārya.
[26] रौ॒द्रीꣳ रोहि॑णी॒माल॑भेताभि॒चर॑न्रु॒द्रमे॒व स्वेन॑ भाग॒धेये॒नोप॑धावति॒ तस्मा॑ ए॒वैन॒मा वृ॑श्चति ता॒जगार्ति॒मार्च्छ॑ति॒ रोहि॑णी भवति रौ॒द्री ह्ये॑षा दे॒वत॑या॒ समृ॑द्ध्यै॒ स्फ्यो यूपो॑ भवति॒ वज्रो॒ वै स्फ्यो वज्र॑मे॒वास्मै॒ प्र ह॑रति शर॒मयं॑ ब॒र्॒हिः शृणात्ये॒वैनं॒ वैभी॑दक इ॒द्ध्मो भि॒नत्त्ये॒वैन᳚म् ॥ (Taittirīya Samhitā 2.1.7.7)
[27] ब्राह्मणस्प॒त्यां ब॑भ्रुक॒र्णीमाल॑भेताभि॒चर॑न् वारु॒णं दश॑कपालं पु॒रस्ता॒न्निर्व॑पे॒द्वरु॑णेनै॒व भ्रातृ॑व्यं ग्राहयि॒त्वा ब्रह्म॑णा स्तृणुते बभ्रुक॒र्णी भ॑वत्ये॒तद्वै ब्रह्म॑णो रू॒पꣳ समृ॑द्ध्यै॒ स्फ्यो यूपो॑ भवति॒ वज्रो॒ वै स्फ्यो वज्र॑मे॒वास्मै॒ प्रह॑रति शर॒मयं॑ ब॒र्॒हिः शृणात्ये॒वैनं॒ वैभी॑दक इ॒द्ध्मो भि॒नत्त्ये॒वैन᳚म् (Taittirīya Samhitā 2.1.8.2-3)
[28] ब्राह्मणस्प॒त्यं तूप॒रमा ल॑भेताभि॒चर॒न्ब्रह्म॑ण॒स्पति॑मे॒व स्वेन॑ भाग॒धेये॒नोप॑धावति॒ तस्मा॑ ए॒वैन॒मा वृ॑श्चति ता॒जगार्ति॒मार्च्छ॑ति तूप॒रो भ॑वति क्षु॒रप॑वि॒र्वा ए॒षा ल॒क्ष्मी यत्तू॑प॒रः समृ॑द्ध्यै॒ स्फ्यो यूपो॑ भवति॒ वज्रो॒ वै स्फ्यो वज्र॑मे॒वास्मै॒ प्रह॑रति शर॒मयं॑ ब॒र्॒हिः शृणात्ये॒वैनं॒ वैभी॑दक इ॒द्ध्मो भि॒नत्त्ये॒वैन᳚म् ॥ (Taittirīya Samhitā 2.1.5.7)
[29] वैष्णवं वामनमालभेत भ्रातृव्यवान् विष्णुर्वा इमाँल्लोकानुदजयथ्स एभ्यो लोकेभ्योऽसुरान् प्राणुदतेमानेव लोकानुञ्जयत्येभ्यो लोकेभ्यो भ्रातृव्यं प्रणुदते (Kāṭhaka Samhitā 13.3)
[30] वैष्णावरु॒णीं व॒शामा ल॑भेतै॒न्द्रमु॒क्षाणं॒ वरु॑णेनै॒व भ्रातृ॑व्यं ग्राहयि॒त्वा विष्णु॑ना य॒ज्ञेन॒ प्रणु॑दत ऐ॒न्द्रेणै॒वास्ये᳚न्द्रि॒यं वृ॑ङ्क्ते॒ भव॑त्या॒त्मना॒ परा᳚स्य॒ भ्रातृ॑व्यो भव॒ति (Taittirīya Samhitā 2.1.4.4)
[31] वारुणं कृष्णं पेत्वमालभेताभिचरन् (Maitrāyaṇī Samhitā 2.5.6)
[32] See Maitrāyaṇī Samhitā 2.5.10
[33] इन्द्राय वज्रिणे रोहितमृषभं प्रथमकुसिन्धमालभेत राजन्यायाभिचरते वा बुभूपते वैन्द्रो वे राजन्यो देवतया वज्रोऽस्य वीर्य वज्रमेवास्मिन् दधाति तेन विजयति (Kāṭhaka Samhitā 13.3)
[34] A black horse with an auspicious sign on its forehead. Purna Chandra Sahoo says it can also be a black bull with an auspicious mark on its forehead. See Abhicāra Rites in The Vēda, pg 41.
[35] कृष्णललाममालभेत भ्रातृव्यवान् देवा वा असुरानह्णोऽनुदन्त तेषां यत्स्वमासीद्यद्वित्तं यद्वेद्यं तेन रात्रीं समवायँस्ते देवा एतमाश्विनं कृष्णललाममपश्यँस्तमालभन्त तेनैनान्रात्रीमन्ववायन्द्यावापृथिवी वा अश्विनौ तान्द्यावापृथिवीभ्यामेवावस्तान्निबाध्यादित्येन परस्ताद्राच्या अनुदन्त तेषां यत्स्वमासीद्यद्वित्तं यद्वेद्यं तदवृञ्जत ततो देवा अभवन्परासुरा अभवन्द्यावापृथिवी वा अश्विनौ द्यावापृथिवीभ्यामवोवस्ताद्भ्रातृव्यं निबाध्यादित्येन परस्तादहोरात्रयोः प्रणुदते तस्य यत्स्वं यद्वित्तं यद्वेद्यं तद्वृते भवत्यात्मना परास्य भ्रातव्यो भवति ॥ (Kāṭhaka Samhitā 13.5)
[36] They are Saṁśa, Anustōma, Iṣu, Vajra, Śyēna, Ajira, Mṛtyu, Antaka, Kṣurapavi, Śirṣachida, Mahas, Śyēna. See Śāṅkhāyana Śrautasūtra 14.22.4.
[37] See Mīmāṁsāsūtra 6.7.13.41 with Śābarabhāṣya
[38] यदा तु स्मृतिपुराणेतिहासादौ श्रुतस्य प्रकृष्टतरपुण्ययोगादिफलस्यानेकसहस्रवत्सरपरिमितस्यायुषोपि प्रकृतश्रुत्युपष्टव्धम्य प्रामाणिकत्वम् एतज्झापकबलेनैव ‘शतायुर्वै पुरुषः’ इति श्रुतौ शतान्यायूंषि यस्येति विग्रहः कलियुगाभिप्रायत्वं वाऽऽश्रयणीयम् (Bhāṭṭadīpikā 6.7.13)
[39] In the Jyōtiṣṭōma, normally the Agnīṣōmīya is performed on the Aupasathya day, Savanīya on the sutya day and Ānubandhya on the last day. But in the Sādyaskra all the three are performed on the Savanīya day. See Sthānapramāṇa of the Prayōgavidhi in Mīmāṁsānyāyaprakāśa.
[40] Sadyaskrī, Anukrī, Parikrī as per Āśvalāyana Śrautasūtra 9.5.12 (सद्यस्क्रियाऽनुक्रिया परिक्रिया वा स्वर्गकामः). Baudhāyana Śrautasūta 18.23 includes the Atikrī also as the fourth Sādyaskra (अतिकिया यक्ष्यमाणस्तिलेषु दीक्षते).
To be continued.
