Kṣāttra Rites - 10

Vaiṣṇavāgamas

Vaiṣṇavāgamas are similar to the Śaivāgamas. They are scriptures containing the procedure for worshipping Viṣṇu, the procedure for temple construction, and philosophy. The Vaiṣṇavāgamas are of two types – Pāñcarātra and Vaikhānasa. The Pāñcātrāgamas are older than the latter. They have been mentioned in the Mahābhārata. The roots of the Pāñcarātra texts can be traced to the Taittirīya Āraṇyaka and Śatapatha Brāhmaṇa. Some Vaiṣṇavas believe them to be derived from the Śuklayajurvēda. The tradition mentions 108 Pāñcarātra Āgamas, out of which only a few of them are in Dēvanāgrī script. Unfortunately, many of them are lost or unpublished. Among them, only the Ahirbudhniya Samhitā has been considered for the article. The rest of them do not deal much with the rites of kṣattriyas. It is quite unfortunate that the surviving Pāñcarātra do not deal much with the abhicāra rites.

(1) Sudarśana-Yantra

In the 25th Adhyāya of the Ahirbudhniya Samhitā, the Sudarśanayantra is ordained for those who wish to seek wealth and also vanquish their enemies. The sādhaka also gains the kingdom over his enemy. It can also be used as a pratyabhicāra rite^[1]. This yantra is specially ordained for the kings who seek to gain dominion over the land^[2]. It is also recommended to establish the Narasiṁha yantra alongside the Sudarśana yantra for greater benefit. In the 26th Chapter, the procedure of establishing the yantra is detailed. Sudarśana is described as a deity with sixteen arms, with brown eyes and hair, clad in red garments and holding various weapons in his arms^[3].

(2) Dhāraka-Yantra

In the 27th Adhyāya, the Samhitā deals with the potent Dhāraka yantra, which is also called as Yantrarāja. Verses 4 to 18 mention the establishment of this yantra. Sage Ahirbudhnya, while mentioning the purpose of this yantra, narrated an incident where Indra, on worshipping the said yantra, gained the strength to win over his enemies^[4]. For the kṣāttriyas, daily worship of the Dhāraka yantra has been ordained if they want to gain lordship over the lands^[5].

Śākta-Āgamas

The Śaktāgamas are famously known as Tantras. These texts consist of various sādhanas, yantras, and philosophy. The Śāktas also believe that their texts were revealed by Lord Śiva. These texts are an offshoot of the Bhairava Āgamas and were later developed independently.

The Śākta texts were always advocates for the Kṣāttra spirit. The famous incident of Benimādhava Ray is an excellent example of their Kṣāttra spirit^[6]. The Śākta texts contain many abhicāras for subduing and eliminating the foes. Similar to Śaivism and Vaiṣṇavism, the roots for the Śakta philosophy can be traced back to the Dēvīsūkta^[7] and Khilas of the Ṛgvēda^[8]. In this article, only the Tantras of the Kulamārga have been used. The Tantras dealing with vāmamārga are very vast and similar to the ones mentioned below.

(1) Mṛtyuñjaya-abhicāra

This stōtra is found in the 40th Paṭala of the Dēvīrahasya. The Tryambaka mantra with “ॐ हौं जूं सः” at the beginning is to be recited by the sādhaka. If the sādhaka wants to use the mantra for abhicāra purposes, then he offers an oblation consisting of ghee, deer meat, a mixture of śrīparṇi (Clerodendrum phlomidis) and honey, and a mixture of bilva (Aegle marmelos) and tamarind fruit while reciting the mantra ten thousand times^[9]. This should be performed on a Monday in the cremation grounds. Similarly, for subduing the enemy, he bathes on a Friday and offers oblations consisting of ghee, frog meat, and oysters are offered while reciting the verses ten thousand times^[10].

(2) Laskṣmīnārāyaṇa-abhicāra

The Dēvīrahasya ordains the application of Lakṣmīnārāyaṇa mantra for stambana, uccāṭana and nighraha. The Lakṣmīnārāyaṇa mantra is ‘ॐ ह्सौः ह्रीं श्रीं लक्ष्मीनारायणाय नमः’^[11]. One is to chant this mantra in a cremation ground ten thousand times while pouring libation, which is a mixture of ghee, wheat, pāyasa, darbha (Cynodon dactylon), and molasses^[12] to Lord Viṣṇu.

(3) Durgā-abhicāra

The “ॐ ह्रीं दुं दुर्गायै नमः” is the mūla mantra of Goddess Durgā^[13], which can also be used for vanquishing and subduing the enemy. For vanquishing the enemy, the above mantra is recited ten thousand times near a Vēta (cane) in the forest. While reciting, one offers an oblation of ghee, pāyasa, and oysters^[14]. For subduing or overthrowing the enemy, the sādhaka sits near the roots of the pipal tree. An oblation of ghee, strands of female hair, and skin particles is offered^[15].

(4) Mahatkavaca

In the third Paṭala of the Yōginī-tantra, Lord Śiva preaches a kavaca mantra to Pārvatī for those who seek protection from diseases and also those who want to win over the enemies. The kavaca-mantra –  “ॐ नमो भगवती वज्रशृंखले हन्तु भक्षतु खादतु अहो रक्तं पिब कपालेन रक्ताक्षि रक्तपटे भस्माक्षि भस्मलिप्तशरीरे वज्रायुधप्रकरनिचिते पूर्वान्दिशं बध्नातु दक्षिणान्दिशम्बन्नातु पश्चिमान्दिशम्बध्नातु नागार्थ धनाय ग्रहपतीन् बध्नातु नागपटीं बध्नातु यक्षराक्षसपिशाचान् बध्नातु  प्रेतभूतगन्धर्वादयो ये ये केचित् पुत्रिकास्तेभ्यो रक्षतु ऊर्ध्व रक्षतु अधो रक्षतु स्वनिकां बध्नातु  जलमहाबले एह्येहि तु लोटि-लोष्टि शतावलि वज्राग्निवज्रप्रकरे हुँ फट् ह्रीं हीं श्रीफट् हुँ हुँ कूँ फं फं सर्वग्रहेभ्यः सर्वदृष्टोपद्रवेभ्यो ह्रीं शेषेभ्यो मां रक्षतु ॥४॥” is to be recited to gain the desired result.

(5) Abhicāra in the Kulārṇava

In the sixteenth ullāsa of the Kulārṇava Tantra, various hōmas are ordained. Among them, the rites about abhicāra and uccāṭana can also be found. The sādhaka is to wear black clothes and collect various faggots of neem, kāraskara, etc… and dip them in citric acids. He then collects the mud where his enemy has kept his feet, mixes it with human ash and makes a puppet out of it. He invokes his enemy inside the puppet and digs a pit placing it inside and then offers the faggots also with seven sticks taken from a poisonous tree while thinking about his enemy. This rite is down for uccāṭana and abhicāra^[16].

(6) Vārāhī Mantras for gaining victory in battle

ThenTantrarāja contains various Śākta rituals in detail. In the 23rd Paṭala, one can find the worship of Goddess Vārāhi. The devotee meditates on her various forms to gain different fruits. In verses 25-29 of this Paṭala, we find that the form of Vārāhī holding various weapons like bow, arrow, plough, broad-sword, noose, dagger, discus, etc, is visualised and paid homage to by the devotee who seeks victory in battle^[17].

Sūktas related to Abhicāra in the Vēdas

Many hymns throughout the Vēdas are recited for gaining victory in battles. They can be recited independently without the need for any rite. Some of the sūktas are mentioned below. 

(1) Manyu-sūkta

The Manyu hymns in the Ṛgvēda 10.83-84 are the oldest mantras that can be found on the kṣāttra spirit. It can also be found in the Atharvavēda 4.31-32. This appears to be a battle charm. The name Manyu means ‘wrath’. Dr RL Kashyap calls it righteous wrath, but that is more of his personal view influenced by Madhvacārya. Dr RL Kashyap also interprets Manyu as the force of the mind, which is ridiculous and baseless. His interpretation, based on Aurobindo, shows a very shallow understanding of this energising hymn. Sāyaṇācārya rightly takes the meaning of Manyu as the deity presiding over anger and wrath^[18]. There has been discussion as to whom Manyu here refers to. Some claim it to be Indra and Varuṇa, but this lacks scriptural evidence. The Madhvas apply this hymn to Narasiṁha based on the Mahābhārata Tātparyanirṇaya. But this seems a rather forced application. Though in spirit there is nothing in worshipping any Ugradēvata with the Manyu verses, still, in my humble opinion, it is important to address the deity of the hymns. The Madhvas themselves have a habit of encroaching on verses belonging to other deities.

According to my study of the Vēdas, Purāṇas, and Itihāsas, Manyu is identical to Rudra. Rudra in the Vēdas also stands out as an unparalleled warrior along with Indra. His wrath is also saluted in the Śatarudrīya^[19] and is called as the overlord of wrath in the Taittirīya Brāhmaṇa^[20]. In the Śatapatha Brāhamṇa, it is revealed that Rudra was originally named as Manyu by Prajāpati^[21]. The Mahābhārata^[22] and the Purāṇas^[23] exclusively attribute the name to Rudra.

In the very first verse of the hymn, it is declared that those who worship Manyu gain strength and vigour in battle. The worshipper overcomes any dāsa and ārya foes by^[24] his grace^[25].

In the second verse, Manyu is glorified as Indra^[26], Varuṇa, Agni^[27], and Hōtā. Manyu is also praised as the strongest among the strongest (त॒वस॒स्तवी᳚यान्)^[28]. He is said to have an overpowering vigour, and the worshipper asks Manyu to lend his vigour in battle^[29]. The fifth in particular is quite interesting. The warrior proclaims in front of Manyu that he lost the battle because he had not propitiated Manyu (meaning he had no vigour in him) and was defeated in battle, therefore, he pleads with Manyu to grant him vigour^[30]. In the Ṛgvēda 10.84.1, he is described as mahāratha along with dēvas. He is proceeding to battle holding sharp arrows and weapons^[31]. The devotee requests Manyu to become his Supreme Commander in battle and help him again victory^[32]. The Ṛgveda 10.84.5 and 10.84.7 make it clear that Manyu was invoked by the warriors both before battle and during the war's commencement.

(2) Apratiratha-sūkta

The Apratiratha hymn is found in the Ṛgvēda Samhitā 10.103 and Taittirīya Samhitā 4.6.4, dedicated to Indra. Sage Āśvalāyana ordains this sūkta to be recited by the priest who accompanies the king in battle^[33]. The seer of this hymn is Indra’s son, Apratiratha Aindra. It is quite betting that a hymn of Indra is called Apratiratha. The word Apratiratha means ‘The one whom no rathas (warriors)^[34] can counter’. In short, it is a title given to those who are undefeatable in battle. Since Indra stands as a symbol of the Kṣāttra spirit^[35], this verse is recited in all the battles.

Indra is called as ēkavīra, the sole hero who conquered hundreds of armies^[36]. In the 7th verse, the unconquerable Indra is requested to protect the armies that take part in battle.^[37]  Indra inspires the weapons and warriors of all those who participate in battle^[38], motivating the soldiers to fight with valour and dharma. The sūkta concludes with a blessing – प्रेता॒ जय॑ता नर॒ इन्द्रो᳚ वः॒ शर्म॑ यच्छतु । उ॒ग्रा वः॑ सन्तु बा॒हवो᳚ऽनाधृ॒ष्या यथास॑थ ॥^[39]

(3) Sapatnanāśana-sūkta

The Sapatnanāśana hymns are dedicated to the destruction of rival kings and foes, which is found in the Ṛgvēda Samhitā 10.166. We find in the first verse that this hymn results in the death of the hostile foes. Additionally, the seer seeks to become a King. In the second verse, we find – “May all my foes of mine be cast down under my feet”^[40]. Finally, the seer declares that by these hymns he has gained the ability to trample the head of his enemies as they cry in pain^[41].

(4) Rākṣōghna-sūkta

This is found in the seventh Maṇḍala^[42] of the Ṛgvēda Samhitā, consisting of twenty-five ṛks. Indrāsōmā, Indra, Sōma, and Agni are the main Dēvas in this sūkta. In the Bṛhaddēvatā, Śaunaka mentions that Brahmarṣi Vasiṣṭha heard these verses where the descendants of Sudāsa killed his hundred sons^[43]. In many ṛks, we see that Indrāsōmā are asked to vanquish, burn and tear the Rākṣāsas. In the 7th verse, it is said, “May there be no peace and happiness for those who are evil”.^[44]

(5) Rākṣōghna-sūkta (2)

This is a famous hymn from the Ṛgvēda Samhita^[45] dedicated to Agni Rakṣōha. It is also present in the Taittirīya Samhitā 1.2.14. The first five ṛks are recited while the pravargya is offered in the Sōmayāga. The Rākṣasas are barbaric and violent. They are haters of those who know Brahman. In the scriptures, though they have been described as celestial beings, in the above sūkta, Rākṣasas represent evil in general. Agni is described as the one who burns the foes with his fiery arrows^[46] and protects the yajamāna from the enemies^[47]. The warrior requests Agni to burn all his foes just like how the fire burns the log^[48]. In the 8th verse of this sūkta, the yajamāna asks Agni to establish kṣattra in him^[49].

(6) Vijayaprada-sūktas

The Vijyaprada hymn is found in the seventy-fifth sūkta of the sixth Maṇḍala. Āśvalāyana in his gṛhyasūtra (3.12) ordains the recitation of the Vijayapradasūktam while the King proceeds to war. The hymn contains the eulogy of the armour, bow, arrow, chariot, charioteer, stallion, etc. The verse धन्व॑ना॒ गा धन्व॑ना॒जिं ज॑येम॒ धन्व॑ना ती॒व्राः स॒मदो᳚ जयेम । धनुः॒ शत्रो᳚रपका॒मं कृ॑णोति॒ धन्व॑ना॒ सर्वाः᳚ प्र॒दिशो᳚ जयेम ॥[50] is a famous verse which is also present in the Taittirīya Samhitā and is recited while worshipping the bow.

(7) Atharvavēda-sūktas

There are many hymns in the Atharvavēda regarding abhicāra. Since they have not been given a specific name like the previous sūktas, all the abhicāra sūktas from the Śaunaka Samhitā have been collected here. While mentioning the hymns, their application will also be briefly mentioned. Since these rites are not ordained by the Brāhmānas, they have not been put under the category of śrautakarmas.

In 1.16, an abhicāra sūkta is found for Agni. The nighrangers (yātuhas are rākṣasas) are said to be vanquished by this sūkta. Sāyaṇācārya mentions the application of this sūkta to vanquish the hated foe^[51] using lead particles. The 1.19, 1.20 and 1.21 are recited to seek protection from the weapons of the enemy in battle and gain victory^[52]. Sāyaṇācārya also mentions the application of 1.19 in a Ājyāhōma. Reciting the sūkta 1.26, one offers ghee libation and then picks up his arms, enchanting them with the same sūkta^[53]. He recites the sūkta while he goes to sleep at night and does the same when he wakes the next day. This protects him from injuries. For seeking victory in battle, he does the same as before while applying the 1.27^[54]. The 1.28 is also recited for gaining similar results.

The sūkta appearing in 2.19 of the Atharvavēda contains a hymn for Agni, which is used in abhicāra for vanquishing the enemy. Reed, black rice, barley and sesame are offered to Agni.^[55] The verses ask Agni to reduce one’s enemies to ash.^[56] The fifth sūkta of the second Kāṇḍa contains a hymn which is used to make an enchanted amulet to gain strength and vigour. The amulet bead is made from the palāśa tree (Butea monosperma)^[57]. Similarly, the next sūkta is applied to make an amulet from the aśvattha and khadira beads.^[58]

The eighteenth, nineteenth, and twentieth sūktas of the fourth kāṇḍa are used in pratyabhicāra. Sāyaṇācāraya says that by performing this, one gets free from the abhicāra performed by women, śūdras and kāpālikas.^[59]

In the fifth kāṇḍa’s eighth sūkta, we find an abhicāra rite performed specifically to target the ṛtviks of the enemy who perform abhicāras. An oblation of vaikankatha (Flacourtia sapida) sticks and ghee is offered, chanting this hymn. Though the sūtras only mention it as a rite for abhicāra, the 6th ṛk mentions Indra crushing the ṛtivik of the enemy who practices abhicāra.^[60] Therefore, by liṅga^[61], the result can be assumed. In the same kāṇda, we find two hymns (twentieth and twenty-first) dedicated to dundubhi (war drums) for gaining victory on the battlefield. The drum is played with hymns loudly chanted. The thirtieth sūkta of the same adhyāya contains the hymn used for pratyabhicāra. In the sixth ṛk, we hear “the spell they have cast upon the drum, this I throw back again on them”.^[62]

The thirty-fourth sūkta of the sixth kāṇḍa is a rākṣōghna hymn of the Atharvavēda. The one who seeks to vanquish his enemies offers thirteen dravyas as oblations to Agni. The sixty-fifth sūkta is used in abhicāra for gaining victory in battle. Ghee libations, fired barely powder offering, and an oblation consisting of bows and arrows, are offered. The ṛtivik then offers a bow enchanted with mantras.^[63] The ninety-seventh, ninety-eighth and ninety-ninth sūktas are also performed for gaining victory in battle. The procedure is the same. The ninety-second sūkta is an abhicāra performed to strengthen the stallion. A libation of ghee is poured, applying the sūkta and the horse is made to sip from a vessel containing consecrated water.^[64] The kṣattriyas, while climbing his chariot, are ordained to recite the 125th sūkta^[65] of this kāṇḍa. It is said to bring victory to the king^[66].

In the twenty-eighth sūkta of the nineteenth kāṇḍa, an amulet made of darbha (Dhesmostachya bipinnata) is tied to the king who desires either victory, strength or rain.  The seventh ṛk states, “O Darbha! Tear my rivals, tear the men who fain would fight with me. O Amulet! Tear all who wish me evil, tear the men who hate me!” ^[67].

Concluding Notes

I have included all the abhicāra rites and hymns to the best of my knowledge and research. If I have missed some of the rites, I seek apologies for my shortcomings. I will be happy to incorporate more sūktas and ṛks if someone provides them with references. I sincerely hope that this article proves to be of some help to the readers.

References

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49. Śiva Mahāpurāṇa, Gitapress Gorakhpur. 
50. Liṅga Mahāpurāṇa, Gitapress Gorakhpur 
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52. Manusmṛti with the commentaries of Mēdhātithi, Sarvajñanārāyaṇa, Kullūka, Rāghavānanda, Nandana, Rāmacandra, Maṇirāma, Gōvindarāja, and Bhāruci – Volume 1, Bharatiya Vidya Bhavan, Bombay, 1972.
53. Manusmṛti with the commentaries of Mēdhātithi, Sarvajñanārāyaṇa, Kullūka, Rāghavānanda, Nandana, Rāmacandra, Maṇirāma, Gōvindarāja, and Bhāruci – Volume 2, Bharatiya Vidya Bhavan, Bombay, 1975.
54. Manusmṛti with the commentaries of Mēdhātithi, Sarvajñanārāyaṇa, Kullūka, Rāghavānanda, Nandana, Rāmacandra, Maṇirāma, Gōvindarāja, and Bhāruci – Volume 3, Bharatiya Vidya Bhavan, Bombay, 1978.
55. Manusmṛti with the commentaries of Mēdhātithi, Sarvajñanārāyaṇa, Kullūka, Rāghavānanda, Nandana, Rāmacandra, Maṇirāma, Gōvindarāja, and Bhāruci – Volume 4 (Part I), Bharatiya Vidya Bhavan, Bombay, 1985.
56. Manusmṛti with the commentaries of Mēdhātithi, Sarvajñanārāyaṇa, Kullūka, Rāghavānanda, Nandana, Rāmacandra, Maṇirāma, Gōvindarāja, and Bhāruci – Volume 4 (Part II), Bharatiya Vidya Bhavan, Bombay, 1990.
57. Manusmṛti with the commentaries of Mēdhātithi, Sarvajñanārāyaṇa, Kullūka, Rāghavānanda, Nandana, Rāmacandra, Maṇirāma, Gōvindarāja, and Bhāruci – Volume 5, Bharatiya Vidya Bhavan, Bombay, 1982.
58. Manusmṛti with the commentaries of Mēdhātithi, Sarvajñanārāyaṇa, Kullūka, Rāghavānanda, Nandana, Rāmacandra, Maṇirāma, Gōvindarāja, and Bhāruci – Volume 6, Bharatiya Vidya Bhavan, Bombay, 1984.
59. Abhicāra Rites in The Veda by Purna Chandra Sahoo, Pratibha Prakashan, 2009.
60. The Essential Sanatana Dharma by Śatāvadhānī Dr R Ganesh, Prekshaa Pratishtana, 2024. 
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