Manual for the Performance of Planetary Sacrifice

Ha. Ko.

Gadh. || 6 Ne

According to the scriptures, the hand measurement HastaA cubit, approximately 18 inches, measured from the elbow to the tip of the middle finger. for the pavilion should be exactly fourteen units, so that it remains free from defects for a long time. This applies to the layout of the vast MandapaA temporary or permanent ritual pavilion used for Vedic ceremonies.. Regarding the arrangement of the great pavilion, it is said that the thread should be laid out with a clear and joyful mind. In the layout of the Devabhadriya pavilion, it is established that for a ShakundaA specific auspicious shape for a sacrificial pit. pavilion, one should place one pillar in the middle of the southern part of the compartment, and one in the middle of the northern part. Then, in the sections of the completed parts, all of them should be five hands or six hands in size; according to the fruit of VastuThe traditional Indian system of architecture and environmental harmony., these are the true measurements for the pits or the foot-positions. For all of them, the width of the hand-fingers should be two or four fingers high, thus forming the Nirmo-mekhalaThe tiered boundary or "girdle" surrounding a sacrificial fire pit.. All pits should have five girdles, being fifteen fingers long and six fingers wide.

The GajosthaLiterally "elephant’s lip," referring to a specific curved molding or shape in the masonry. should be well-formed, and the "eye" or opening of the YoniThe leaf-shaped outlet of the fire pit through which the energy/spirit of the ritual is said to flow. should be on the right side of the girdles, situated according to the divine descriptions of the site. Without the tortoise shape original: "kurma-akriti", in the eastern corner, the spout should be thirty fingers long, avoiding any interference with the area intended for placement. The area should be a square, forty fingers in length and width, with a thickness of two or three fingers, appropriate for the directional elephants original: "diggaja". Above this, there should be a protrusion sixteen fingers in diameter for the sake of expansion. Outside this, the body is established. The altar Vedi should be placed in the southwestern part of the pavilion. Others say it should be equal to the rules of the Kunda-Mandapa scriptures; this is the method for constructing the fire pit and pavilion.

I have also performed this in the sacred field of Varanasi, the domain of Kalabhairava The fierce guardian deity of Varanasi.. In the home of my patron, the King Shri Balivandha Singh Sharma, the ruler of my place of residence, on the grounds of the great temple near the junction of the mountain peaks, in the year 1816 The text specifies 1816 years, likely 1816 CE or Vikram Samvat 1873., during the dark fortnight of the month of Ashwin, on the fifth day, under the constellation of Hasta, this Kunda-Mandapa was caused to be built for the divine rites by the illustrious Shri Bandha Singh. May it be auspicious. Here, in the latter half of the section, other details are provided.

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In that same place, a ten-million-offering sacrifice Koti Homa was contemplated. Now, the consideration of the auspicious time Muhurta for the fire sacrifice. According to the Shanti Sara and the Kashyapa Samhita:

If the planets are in an auspicious constellation, then the ritual brings long life. One should observe the positions of the Sun, Moon, Mars, Jupiter, Rahu, and Ketu. If the timing is wrong, it leads to the destruction of the lineage or death; therefore, one should not perform it in an unfavorable forest or under bad omens. Thus say the sages. During the consecration or at the start, if the pulse of the time is not desired, it should not be done. As stated in the Tantras, as long as there are ill omens, the wise should wait. The fire ritual for the gods brings peace and satisfies the deities. Whether in the forest or in a treaty between kings, it brings abundance and auspiciousness. Having performed the peace rites, it brings prosperity to the household. One should not perform it with the face turned downwards, but rather worship with flowers and offerings. Peace is attained by worshiping and performing the sacrifice according to the rules.

Others have also said: If the Sun is in the eighth or fourth house, it brings intoxication or pride. If Venus is in the eighth, it is problematic. If Jupiter is in the eighth, it destroys the sacrifice and the son, wife, and wealth of the patron.

Now, the consideration of the Residence of Fire (Agni-vasa) is stated:

Add the lunar day Tithi, the day of the week Vara, and one; divide by four. If the remainder is:
0 (Zero): The fire resides in the Sky. This leads to the destruction of life.
1 (One): The fire resides on Earth. This brings wealth and prosperity.
2 (Two): The fire resides in the Underworld original: "patala". This leads to the destruction of wealth or doubt.
3 (Three) or 4 (Four): This leads to enmity or, as some say, great happiness.

This is according to the Shanti Sara text. Here, the effects of the gentle and cruel planets are noted:
In the Sun, there is grief. In the Moon, gain of wealth. In Mars, disease and fear should be known. In Mercury, wealth and property. In Jupiter, all gains are proclaimed. In Venus, success in work. In Saturn, one meets death. In Rahu, fear from many people. In Ketu, confusion and wandering. This should be written as auspicious. In the commentary on the Chintamani, this consideration of the Fire's residence is discussed even for the purificatory rites Samskaras, as it is found in the collection of ancient teachings. This is appropriate. In the rites of death, the consideration of Fire's residence...