Adhyaya 299

Verse 1

आ विष्णुः शिवः स्कन्दो गौरो गौरीलक्ष्मीर्गणादयः अप्_२९८०५१घ् इत्य् आग्नये महापुराणे बालग्रहहरं बालतन्त्रं नाम अष्टनवत्यधिकद्विषततमो ऽध्यायः अथ नवनवत्यधिकद्विशततमो ऽध्यायः ग्रहहृन्मन्त्रादिकम् अग्निर् उवाच ग्रहापहारमन्त्रादीन् वक्ष्ये ग्रहविमर्दनान् हर्षेच्छाभयशोकादिविरुद्धाशुचिभोजनात्

“(Invocation:) O Viṣṇu, Śiva, Skanda, Gaura, Gaurī, Lakṣmī, and the Gaṇas and others!”—Thus ends in the Agni Mahāpurāṇa Chapter 298, called the Bāla-tantra (Child-protective Tantra), the remover of child-afflicting grahas. Now begins Chapter 299, on mantras and allied procedures for removing grahas. Agni said: “I shall declare the mantras and related means for driving away grahas—methods that crush their affliction—(which arise) from excessive exhilaration, craving, fear, grief, and so on, and from eating incompatible or impure food.”

Verse 2

गुरुदेवादिकोपाच्च पञ्चोन्मादा भवन्त्य् अथ त्रिदोषजाः सन्निपाता आगन्तुरिति ते स्मृताः

From the wrath of one’s teacher, the gods, and the like, five kinds of insanity (unmāda) arise. They are remembered as: those born of the three doṣas, those due to sannipāta (the combined disturbance of all doṣas), and those that are āgantuka (externally caused).

Verse 3

देवादयो ग्रहा जाता रुद्रक्रोधादनेकधा सरित्सरस्तडागादौ शैलोपवनसेतुषु

The grahas—beginning with the devas—were born in many forms from Rudra’s wrath, and they dwell in rivers, lakes, ponds and the like, as well as in mountains, groves, and bridges or causeways.

Verse 4

नदीसङ्गे शून्यगृहे विलद्वार्येकवृक्षके ग्रहा गृह्णन्ति पुंसश् च श्रियः सुप्ताञ्च गर्भिणीम्

At a river confluence, in an empty house, in a dwelling with a gaping or broken doorway, and at a solitary tree—there the grahas seize a man; likewise they seize prosperity, and they afflict a sleeping woman and a pregnant woman.

Verse 5

आसन्नपुष्पान्नग्नाञ्च ऋतुस्नानं करोति या अवमानं नृणां वैरं विघ्नं भाग्यविपर्ययः

A woman who performs the menstrual-period bath when her menses are imminent, or while unclothed, incurs the results of humiliation by people, enmity, obstacles, and a reversal of good fortune.

Verse 6

देवतागुरुधर्मादिसदाचारादिलङ्घनम् स्त्रिय इति ञ , ट च पतनं शैलवृक्षादेर्विधुन्वन्मूर्धजं मुहुः

Transgressing proper conduct relating to the gods, one’s teacher, dharma, and other standards of good behavior is a cause of “patana” (downfall). In the case of women, the same is stated; and an omen of downfall is also described as repeatedly shaking one’s hair while standing on or near rocks, trees, and the like.

Verse 7

रुदन्नृत्यति रक्ताक्षो हूंरूपो ऽनुग्रही नरः उद्विग्नः शूलदाहार्तः क्षुत्तृष्णार्तः शिरोर्तिमान्

A man who weeps and dances about, whose eyes are reddened, who assumes a fierce “hūṁ”-like aspect, who becomes importunate and possessive, who is agitated—tormented by stabbing pain and burning sensation, afflicted by hunger and thirst, and suffering pain in the head—is described by these signs.

Verse 8

देहि दहीति याचेत बलिकामग्रही नरः स्त्रीमालाभोगस्नानेच्छूरतिकामग्रही नरः

A man who keeps begging, crying, “Give, give!”, is one seized by desire for bali—offerings and handouts. A man who longs for women, garlands, sensual enjoyments, and bathing is one seized by lustful craving for pleasure.

Verse 9

महासुदर्शनो व्योमव्यापी विटपनासिकः पातालनारसिंहाद्या चण्डीमन्त्रा ग्रहार्दनाः

‘Mahāsudarśana’, ‘Vyoma-vyāpī’ (All-pervading in the sky), ‘Viṭapa-nāśika’ (Destroyer of thickets and entanglements), ‘Pātāla-nārasiṃha’ and others—these are Caṇḍī-mantras that crush, that is, neutralize, the afflictions caused by the grahas.

Verse 10

पृश्नीहिङ्गुवचाचक्रशिरीषदयितम्परम् पाशाङ्कुशधरं देवमक्षमालाकपालिनम्

The divine Lord, supremely beloved of pṛśnī, hiṅgu, vacā, cakra, and śirīṣa, bears the noose (pāśa) and the goad (aṅkuśa), and holds a rosary (akṣa-mālā) and a skull-bowl (kapāla).

Verse 11

खट्टाङ्गाब्जादिशिक्तिञ्च दधानं चतुराननम् अन्तर्वाह्यादिखट्टाङ्गपद्मस्थं रविमण्डले

Within the Sun-disc (ravi-maṇḍala), one should visualize the four-faced deity, bearing a khaṭṭāṅga staff, a lotus, and other emblems, seated upon a lotus marked with the inner and outer khaṭṭāṅga and related insignia.

Verse 12

आदित्यादियुतं प्रार्च्य उदितेर्के ऽर्घ्यकं ददेत् श्वासविषाग्निविप्रकुण्डीहृल्लेखासकलो भृगुः

Having duly worshipped the Sun together with Āditya and the attendant deities, one should offer the arghya-water when the Sun has risen. Thereby Bhṛgu becomes free from afflictions such as dyspnoea, poison, the burning fire of disease or fever, distortion or disorder, kuṇḍī-type swelling, heart-scraping pain, and all such maladies.

Verse 13

अर्काय भूर्भुवःस्वश् च ज्वालिनीं कुलमुद्गरम् पद्मासनो ऽरुणो रक्तवस्त्रसद्युतिविश्वकः

For Arka (the Sun), one should recite the vyāhṛtis “bhūḥ, bhuvaḥ, svaḥ”; he blazes, bearing the mace (kulamudgara) that crushes lineages, seated in padmāsana, ruddy in hue, clad in red garments, and shining with universal splendor.

Verse 14

उदारः पद्मधृग्दोर्भ्यां सौम्यः सर्वाङ्गभूषितः रक्ता हृदादयः सौम्या वरदाः पद्मधारिणः

He is noble, holding lotuses in his two arms; gentle, and adorned upon all his limbs. His heart and the related inner seats are red; gentle in form, bestowing boons, and bearing the lotus.

Verse 15

विद्युत्पुञ्जनिभं वस्त्रं श्वेतः सौम्यो ऽरुणः कुजः बुधस्तद्वद्गुरुः पीतः शुक्लः शुक्रः शनैश् चरः

The prescribed garment is like a mass of lightning. Soma (the Moon) is white; Kuja (Mars) is reddish. Budha (Mercury) is likewise (white); Guru (Jupiter) is yellow; Śukra (Venus) is bright white; and Śanaiścara (Saturn) is dark, blackish.

Verse 16

कृष्णाङ्गारनिभो राहुर्धूम्रः केतुरुदाहृतः वामोरुवामहस्तान्ते दक्षहस्ताभयप्रदा

Rāhu is described as resembling black charcoal; Ketu is declared to be smoke-coloured. With the left hand placed at the left thigh, the right hand bestows the gesture of fearlessness (abhaya-mudrā).

Verse 17

स्वनामाद्यन्तु वीजास्ते हस्तौ संशोध्य चास्त्रतः विपिटनासिक इति ञ अङ्गुष्ठादौ तले नेत्रे हृदाद्यं व्यापकं न्यसेत्

Then, beginning with one’s own name, one should place (invoke) the seed-syllables (bīja); having purified both hands with the Astra-mantra, one should perform the ‘vipiṭanāsikā’ (nose-pressing/closing gesture) with the syllable ‘ña’. Thereafter, one should install (nyāsa) the all-pervading mantra beginning from the thumb and so on—upon the palm, the eyes, and from the heart onward.

Verse 18

मूलवीजैस्त्रिभिः प्राणध्यायकं न्यस्य साङ्गकम् प्रक्षाल्य पात्रमस्त्रेण मूलेनापूर्य वारिणा

Having performed the prāṇa-nyāsa (installation of vital energy) together with its auxiliaries (aṅgas) using the three mūla-bījas, one should wash the ritual vessel with the astra-mantra, and then fill it with water consecrated by the mūla-mantra.

Verse 19

गन्धपुष्पाक्षतं न्यस्य दूर्वामर्घ्यञ्च मन्त्रयेत् आत्मानं तेन सम्प्रोक्ष्य पूजाद्रव्यञ्च वै ध्रुवम्

Having placed sandal-paste, flowers, and unbroken rice, one should consecrate with mantras the dūrvā grass and the arghya-offering. Sprinkling oneself with that (consecrated arghya), one should also (thereby) sanctify the worship-materials as well—certainly and without fail.

Verse 20

प्रभूतं विमलं सारमाराध्यं परमं सुखम् पीठाद्यान् कल्पयेदेतान् हृदा मध्ये विदिक्षु च

Having worshipped that abundant, stainless essence—adorable and the supreme bliss—one should mentally construct (place/visualize) these (sacred) supports beginning with the pīṭha, in the heart’s center and also in the intermediate directions.

Verse 21

पीठोपरि हृदा मध्ये दिक्षु चैव विदिक्षु च पीठोपरि हृदाब्जञ्च केशवेष्वष्टशक्तयः

Upon the ritual seat (pīṭha), in the middle of the heart, and in the cardinal and intermediate directions as well—upon the seat and upon the lotus of the heart—(one should place/visualize) the eight Śaktis associated with Keśava.

Verse 22

वां दीप्तां वीं तथा सुक्ष्मां वुञ्जयां वूञ्चभाद्रिकां वें विभूतीं वैं विमलां वोमसिघातविद्युताम्

“(Meditate on / employ) the seed-syllable vāṃ as ‘blazing’; vīṃ as ‘subtle’; vuñ as ‘victorious’; vūñ as ‘auspicious’; veṃ as ‘glorious (endowed with sacred power)’; vaiṃ as ‘pure’; and voṃ as ‘lightning that strikes down (obstacles and foes).’”

Verse 23

वौं सर्वतोमुखीं वं पीठं वः प्रार्च्य रविं यजेत् आवाह्य दद्यात् पाद्यादि हृत्षडङ्गेन सुव्रत

With the mantra “vauṃ,” one should contemplate the Goddess Sarvatomukhī; with “vaṃ,” one should establish the pīṭha (pedestal). Having first worshipped with “vaḥ,” one should then worship Ravi (the Sun). After invoking him (āvāhya), one should offer the arghya sequence beginning with water for the feet and the rest, performing the rite together with the hṛt-ṣaḍaṅga (the six-limbed nyāsa centered in the heart), O observer of good vows.

Verse 24

खकारौ दण्डिनौ चण्डौ मज्जा दशनसंयुता मांसदीर्घा जरद्वायुहृदैतत् सर्वदं रवेः

For Ravi (the Sun), the syllable ‘kha’ has two forms—‘daṇḍin’ and ‘caṇḍa’. It is connected with marrow and with the teeth; it strengthens the flesh and prolongs the firmness of vital power; it overcomes senile vāta (wind) disorders and supports the heart—thus it is all-bestowing for Ravi.

Verse 25

वह्नीशरक्षो मरुताम् किक्षु पूज्या हृदादयः स्वमन्त्रैः कर्णिकान्तस्था दिक्ष्वस्त्रं पुरतः सदृक्

Agni, Īśa (Śiva), the guardian deities (rakṣaḥ), and the Maruts are to be worshipped. Then the nyāsas beginning with the Heart and the rest are to be performed with their respective mantras, placed at the end of the lotus’s pericarp (karnikā); and the Weapon-Mantra (astra) is to be applied in the directions and set in front as a protective gaze or barrier.

Verse 26

पूर्वादिदिक्षु सम्पूज्याश् चन्द्रज्ञगुरुभार्गवाः नस्याञ्जनादि कुर्वीत साजमूत्रैर् ग्रहापहैः

After duly worshipping in the directions beginning with the east, one should perform nasya (nasal administration), apply añjana (collyrium), and related procedures, using goat’s urine as a graha-dispelling remedy, while invoking the Moon, the jña (learned astrologer), the Guru (Bṛhaspati), and Bhārgava (Śukra).

Verse 27

पाठापथ्यावचाशिग्रुसिन्धूव्योषैः पृथक् फलैः अजाक्षीराढके पक्वसर्पिः सर्वग्रहान् हरेत्

Ghee cooked in one āḍhaka of goat’s milk, with the fruits (i.e., measured doses) of pāṭhā, pathyā, vacā, śigru, saindhava (rock-salt), and tryūṣa (the three pungents) taken separately as ingredients, destroys all graha afflictions.

Verse 28

वृश्चिकालीफलीकुष्ठं लवणानि च शार्ङ्गकम् अपस्मारविनाशाय तज्जलं त्वभिभोजयेत्

For the destruction of apasmāra (epilepsy/seizure-disorder), one should have the patient drink water prepared with vṛścikālī fruit, kuṣṭha, salts, and śārṅgaka.

Verse 29

विदारीकुशकाशेक्षुक्वाथजं पाययेत् पयः द्रोणे सयष्टिकुष्माण्डरसे सर्पिश् च संस्कृतौ

One should administer milk prepared with a decoction (kvātha) of vidārī, kuśa, kāśa, and sugarcane. Likewise, in a droṇa-measure (large batch), one should prepare medicated ghee processed with the juice of kuṣmāṇḍa (ash gourd) together with yaṣṭi (yaṣṭimadhu/licorice).

Verse 30

पञ्चगव्यं घृतं तद्वद्योगं ज्वरहरं शृणु ॐ भस्मास्त्राय विद्महे एकदंष्ट्राय धीमहि तन्नो ज्वरः प्रचोदयात् कृष्णोषणनिशारास्नाद्राक्षातैलं गुडं लिहेत्

Listen to this anti-fever preparation: pañcagavya mixed with ghee—this formulation removes fever. (Recite:) “Oṃ. We know the Bhasmāstra (Ash-Weapon); we meditate on the One-Tusked (Ekadaṃṣṭra); may that fever be impelled to depart from us.” One should lick jaggery mixed with an unctuous oil-preparation of black pepper, dry ginger, turmeric, rāsna, and grapes.

Verse 31

श्वासवानथ वा भार्गीं सयष्टिमधुसर्पिषा पाठा तिक्ता कणा भार्गी अथवा मधुना लिहेत्

For a patient suffering from śvāsa (dyspnea), one should administer bhārgī along with yaṣṭī (licorice), honey, and ghee; or a preparation of pāṭhā, tiktā, kaṇā (pippalī), and bhārgī—alternatively, it may be licked with honey.

Verse 32

धात्री विश्वसिता कृष्णा मुस्ता खर्जूरमागधी पिवरश्चेति हिक्काघ्नं तत् त्रयं मधुना लिहेत्

Dhātrī (āmalakī), viśvasitā, kṛṣṇā, mustā, kharjūra, māgadhī (pippalī), and pivara—these are remedies that destroy hikkā (hiccup). Of these, one should lick the triad mixed with honey.

Verse 33

कामली जीरमाण्डूकीनिशाधात्रीरसं पिवेत् व्योषपद्मकत्रिफलाकिडङ्गदेवदारवः रास्नाचूर्णं समं खण्डैर् जग्ध्वा कासहरं ध्रुवम्

One should drink the expressed juice (rasa) of kāmalī, jīra, māṇḍūkī, niśā, and dhātrī. Further, by eating an equal-mixture powder of vyaoṣa, padmakā, triphalā, kiḍaṅga, devadāru, and rāsnā together with pieces of sugar-candy, cough is certainly removed.