Manual for the Performance of Planetary Sacrifice

Ha. Ko.

2721

Since the Smarta KarmaRefers to rituals prescribed by the Smriti scriptures, which are traditional and distinct from direct Vedic (Shrauta) revelation. is intended only for the purpose of planetary alignment, that [fire] should also be faced toward the mouth of the planets during oblations and other rites, specifically toward the Moon at night. In cases where there is only a domestic fire ritual YajnaA ritual of sacrifice or offering, usually involving a sacred fire., the enjoyment of the results is equal. In those instances alone, the consideration of the direction of the "mouth" of the fire is required, not in other rituals such as the MakhaA specific type of grand sacrificial festival.. Some authors, however, argue that this consideration should apply even to the SamskarasSacraments or rites of passage that "refine" or "perfect" an individual. based on specific scriptural statements. Regarding the placement of the fire’s "mouth," this exception applies to those who maintain the sacred fire; here, the tradition of the learned elders is the ultimate authority.

Now, the Procedural Guide

Before the day the ritual begins, on an auspicious day, the construction of the KundaThe consecrated fire pit. and the MandapaThe ritual pavilion. is prescribed. On the day preceding the start, for the attainment of ritual authority, one should perform a "supreme penance" PrayaschittaAn act of atonement or purification to rectify errors or spiritual impurities. and eat a meal consisting of non-meat flour porridge. On the day the ritual commences, for the purification of the body through the action, one should bathe in the Ganges using sesame seeds and AmalakaThe Indian Gooseberry, traditionally used for ritual cleansing.. Some follow the practice of anointing the ritual ground with cow dung, and then creating a SvastikaAn ancient solar symbol of well-being and auspiciousness. design using rice flour or similar materials on the floor. Seats for the wife and the patron YajamanaThe person who sponsors and pays for the ritual, and who receives its spiritual benefits. should be laid out there, such as wooden stools.

The patron and his wife are then seated in their respective places. The scents, flowers, and other offerings are placed to the right. A vessel for washing the hands is placed to the left. Then follows the Shanti PathaRecitation of peace prayers from the Vedas to remove obstacles., the performance of auspicious acts, and the wearing of flower garlands around the neck. One then performs AcamanaThe ritual sipping of water for internal purification. and PranayamaRegulated breathing exercises to steady the mind.. With the "Om" syllable, one remembers the "Good-Faced" deity, Ganapati.
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After the remembrance of Ganesha, the "Main Intention" Pradhana SankalpaA formal statement of intent made at the start of a ritual, declaring who is performing it, when, where, and for what purpose. is made. Having recited the specific place and time, one says: "For the removal of all my sins and for the pleasure of the Supreme Lord, I shall worship through the Devamukha Koti-homaThe 'Ten Million Oblations' ritual, one of the most extensive and powerful fire ceremonies.." Or, one may say: "I shall perform the one-tenth portion of the Koti-homa."

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If it is the "Hundred-Faced" ritual, then the term "Hundred-Faced" should be specifically mentioned. In a desire-based ritual KamyaA ritual performed for a specific material or personal result, such as health or prosperity., the specific desired outcome should be stated as described in the scriptures. Then follows the secondary intention for the specific acts of the ritual, and the intention for the worship of Ganesha. One should then perform the worship of Ganesha, the worship of the Mothers, the VasordharaLiterally the 'stream of wealth,' a rite where a continuous stream of clarified butter is poured into the fire., the PushyasvastiA blessing for well-being., the ancestral rite for prosperity Abhyudayika Shraddha, and the declaration of the holy day.

Then follows the formal appointment Varana of the AcharyaThe head priest or preceptor who guides the entire ceremony. and other priests. The mantra for appointing the Acharya is: "As the Supreme Priest Bṛhaspati was the Hotar-priest for Indra, so may you be the Acharya for me in this ritual." Thus, the Acharya is chosen. Just as all the Maruts were the priests for the king, so "you have been chosen by me as the Acharya in this sacrificial act."

Then, the prayer to the appointed Acharya: "You are the path, the father, the mother; you are the teacher and the ultimate refuge. By your grace, O Brahmin-sage, may all my heart’s desires be fulfilled. For my liberation from distress and for my own spiritual peace, perform this incomparable sacrifice called the Koti-homa."

Next is the appointment of the BrahmaThe priest who sits silently and supervises the entire ritual to correct any errors through mental power. priest. The mantra for this is: "As the four-faced Brahma is the grandfather of all the worlds, so may you, O best of the twice-born, be the Brahma in this sacrifice of mine."

Next is the appointment of the SadasyaA member of the ritual assembly who acts as an overseer or advisor.. The appointment mantra is: "O Lord, knower of all Dharmas, best among all upholders of Dharma, be the member of this assembly in my extensive sacrifice, O you of noble vows."

Then follows the counting of the homa-performers and the appointment of the twice-born Brahmins in that specific number. This is followed by the appointment of the eight door-keepers Dwarapala representing the Rigveda and other Vedas. In the same way, all the reciters Japaka are appointed.