
Avighnakara-vrata (Vināyaka-pūjā-vidhi)
Ritual-Manual
本章宣说一项规定性的誓戒(vrata),旨在预防或消除仪式与世间的障碍(vighna)。应于Phālguna月的caturthī日受持,遵行夜食戒(naktāhāra),并以芝麻饭(tilānnā)作解戒之食(pāraṇa)。同样的供品还须投入火中行护摩(homa),并向婆罗门行布施(dāna),其中包括一尊金制的象面Gaṇeśa/Vināyaka像(gajavaktra)。章中举例证明其灵验:萨伽罗(Sagara)完成马祭(aśvamedha)、鲁陀罗(Rudra)毁灭三城(Tripura),以及说法者自述“饮尽大海”的宇宙壮举,皆归因于此avighnakara之行与Vināyaka的加被。
Verse 1
अगस्त्य उवाच । अथाविघ्नकरं राजन् कथयामि शृणुष्व मे । येन सम्यक् कृतेंऽपि न विघ्नमुपजायते ॥ ५९.१ ॥
阿伽斯提耶说道:“如今,哦国王,我将宣说能除障碍之法;请听我言——凭此,即使行事已如法圆满,也不生任何阻碍。”
Verse 2
चतुर्थ्यां फाल्गुने मासि ग्रहीतव्यं व्रतं त्विदम् । नक्ताहारेण राजेन्द्र तिलान्नं पारणं स्मृतम् । तदेवाग्नौ तु होतव्यं ब्राह्मणाय च तद्भवेत् ॥ ५९.२ ॥
“在法尔古那月的第四月日(Caturthī)当受持此戒。大王啊,行夜食之制,其结戒之食(pāraṇa)说为芝麻饭。此供物当投入祭火中奉献(homa),并亦应施与婆罗门。”
Verse 3
चातुर्मास्यं व्रतं चैत्तत् कृत्वा वै पञ्च मे तथा । सौवर्णं गजवक्त्रं तु कृत्वा विप्राय दापयेत् ॥ ५९.३ ॥
“既已奉行此四月斋戒(Cāturmāsya),并同样遵守我所规定的五种行持,当造作一尊象面之金像,并令施与婆罗门。”
Verse 4
पायसैः पञ्चभिः पात्रैरुपेतं तु तिलैस्तथा । एवं कृत्वा व्रतं चै तत् सर्वविघ्नैर्विमुच्यते ॥ ५९.४ ॥
“以五器盛满乳饭(pāyasa),并同以芝麻相伴,如是修行此誓戒者,便能解脱一切障碍。”
Verse 5
हयमेधस्य विघ्ने तु संजाते सगरः पुरा । एतदेव चरित्वा तु हयमेधं समापतवान् ॥ ५९.५ ॥
当阿湿婆美陀(马祭)遭遇障碍之时,往昔的萨伽罗王正是奉行此法,遂使马祭圆满完成。
Verse 6
तथा रुद्रेण देवेन त्रिपुरं निघ्नता पुरा । एतदेव कृतं तस्मात् त्रिपुरं तेन पातितम् । मया समुद्रं पिबता एतदेव कृतं व्रतम् ॥ ५९.६ ॥
同样,往昔当天神鲁陀罗诛灭特里普拉时,亦行此同一誓行;因此特里普拉被他击落。又我在饮尽大海之时,也曾立下并奉行此同一誓愿。
Verse 7
अन्यैरपि महीपालैरेतदेव कृतं पुरा । तपोऽर्थिभिर्ज्ञानकृतैर्निर्विघ्नार्थे परंतप ॥ ५९.७ ॥
往昔,其他诸地上君王亦曾行此同一法事。噢,克敌者!求苦行者与修智者也为求无障而奉行此举。
Verse 8
शूराय धीराय गजाननाय लम्बोदरायैकदंष्ट्राय चैव । एवं पूज्यस्तद्दिने तत्पुनश्च होमं कुर्याद् विघ्नविनाशहेतोः ॥ ५९.८ ॥
向那英勇者、坚毅者、象首者、腹大者、独牙者如是礼敬;于彼日既已供奉之后,当再行护摩火供,以灭除诸障。
Verse 9
अनेन कृतमात्रेण सर्वविघ्नैर्विमुच्यते । विनायकस्य कृपया कृतकृत्यो नरो भवेत् ॥ ५९.९ ॥
仅凭行此一法,即可解脱一切障碍。蒙毗那夜迦(Vināyaka)慈悲加被,行者得成诸事圆满、所当作已办之人。
The text foregrounds disciplined, rule-governed action (vrata) as a means to reduce disruption (vighna) in major undertakings; it frames efficacy as arising from correct timing, restraint (naktāhāra), and socially distributive acts (homa and dāna), culminating in the ideal of becoming kṛtakṛtya (“having accomplished what is to be done”) through Vināyaka’s anugraha.
The observance is specified for caturthī (the fourth lunar day) in the month of Phālguna. The chapter also mentions a cāturmāsya-related framing (a four-month observance context), though the core initiation marker given here is Phālguna-caturthī.
While not explicitly ecological in vocabulary, the chapter links ‘obstacle-removal’ to successful completion of large-scale rites and cosmic acts (e.g., Tripura’s fall; the ocean motif). Read through the Varāha–Pṛthivī frame, this functions as an ethic of stabilizing conditions—minimizing disorder (vighna) through restraint and redistribution—thereby supporting a conceptual ‘balance’ necessary for orderly terrestrial life and governance.
Sagara (a royal figure associated with the aśvamedha) is named, along with Rudra (as the agent in the Tripura episode). Vināyaka/Gaṇeśa is the focal deity (gajānana, lambodara, ekadaṃṣṭra). The text also references brāhmaṇa recipients as part of the ritual economy.