The Agni Purana

by N. Gangadharan | 1954 | 360,691 words | ISBN-10: 8120803590 | ISBN-13: 9788120803596

This page describes Different circles which get success in battle (yuddha-jaya) which is chapter 125 of the English translation of the Agni Purana, one of the eighteen major puranas dealing with all topics concerning ancient Indian culture, tradition and sciences. Containing roughly 15,000 Sanskrit metrical verses, subjects contained in the Agni-Purana include cosmology, philosophy, architecture, iconography, economics, diplomacy, pilgrimage guides, ancient geography, gemology, ayurveda, etc.

Chapter 125 - Different circles which get success in battle (yuddha-jaya)

[Sanskrit text for this chapter is available]

The Lord said:

1. “Oṃ hrīṃ (Goddess) Karṇamoṭani! Manifest in different forms! Possessor of many teeth! hrūṃ phaṭ Oṃ haḥ. Oṃ devour devour. Cut cut. Suck suck. hrūṃ phaṭ salutation”. When this mantra is repeated by persons angrily and with red eyes, it would bring about the death or the downfall (of his enemy) or stupefy (his mental calibre).

2. The great incantation of (Goddess) Karṇamoṭinī is the protector of all castes. I shall describe the rise of five principles which rests on the svarodaya (science of sound).

3. The wind moves in the space between the navel and the heat. One should repeat this at the time of battle etc. It would pierce the ears and eyes (of the enemy).

4. The accomplisher should be bent on repetition (of mantras) and oblation (to fire). When the wind (moves) from the heart (downwards) to the anus and (upwards) to the throat, the acts of bringing fever on the enemies or causing their death (should be undertaken).

5. When the wind blows through the larynx with the essence, (the votary) should do rites conferring peace and prosperity. When (the wind flowing) from the eyebrows to the nostrils (known as) gandha (smell) (is present) one should practise the divine paralysing or drawal.

6. There is no doubt that one would be able to paralyse by making the mind absorbed in the smell. The votary should perform the (acts of) paralysing and wedging.

7. (To accomplish this he) should worship (the divinities) Caṇḍā, Ghaṇḍā, Karālī, Sumukhī, Durmukhī, Revatī, Prathamā and Ghorā in the wind-circle.

8-10. The goddesses who accomplish the charm remain well-established in lustre. They (are) Saumyā, Bhīṣaṇī, Jayā, Vijayā, Ajitā, Aparājitā, Mahākoṭī and Raudrī. (These goddesses who possess) dry bodies take away life. (The goddesses) dwelling in the essence are Virūpākṣī, Parā, Divyā, Ākāśamātṛs, Saṃhārī, Daṃṣṭrālā and Śuṣkarevatī.

11-12. Pipīlikā, Puṣṭiharā, Mahāpuṣṭipravardhanā, Bhadrakālī, Subhadrā, Bhadrabhīmā, Subhadrikā, Sthirā, (Niṣṭhurā, Divyā, Niṣkampā and Gadinī) (are the goddesses staying in the circle of smell. These thirty-two mothers reside in the circles at the rate of eight in each.

13. There is only one Sun and only one Moon (in the world). Each one of these goddesses preside over each one of the sacred places on the earth.

14. The one (universal) life force remains divided through (different) circles among created beings. It remains in tenfold forms on account of division into left and right.

15. Out of the skull (cup) of the universe (they) drink the supreme nectar, the mystical drops, encircled by the apparel of principles.

16-18. Listen to those five groups of letters which give victory in battle.

(The letters), a, ā, ka, ca, ṭa, ta, pa, ya and śa are said to be the first group;
(The letters), i, ī, kha, cha, ṭha, tha, pha, ra, and ṣa (form) the second group;
(The letters), u, ū, ga, ja, ḍa, da, ba, la and sa (form) the third group;
(The letters), e, ai, gha, jha, ḍha, dha, bha, va and ha form the fourth group;
(The letters), o, au, aṃ, aḥ, ṅa, ña, ṇa, na and ma form the fifth group.

19-20. These forty-five letters (indicate) the prosperity of men. (These letters in each group) are respectively) known as the child, boy, youth, old, death, affliction to one’s self, emaciation, indifference and destroyer. The (asterism) kṛttikā, the first day of a fortnight and (the planet) Mars are known as beneficial to one’s self.

21-22. The sixth day (of a fortnight) and (the asterism) maghā (occurring) on a Tuesday and the eleventh day (of a fortnight) and (the asterism) ārdrā (occurring) on a Tuesday (cause) affliction. (The asterism) maghā and the second day (of a fortnight) occurring on Tuesday (yields) gain. (The asterism) ārdrā and the seventh day on a Wednesday bring loss. The asterisms bharaṇī and śravaṇa on a Tuesday (are) also of the same type. A Thursday marked by (the asterism) pūrvaphālguna and third day is profitable.

23. A Thursday (marked) by (the asterism) dhaniṣṭhā and ārdrā on the eighth day, and the same day (ruled) by (the asterism) āśleṣā on the thirteenth day causes death. A Friday (marked) by (the asterism) pūrvabhādrapada on the fourth day (also yields the same).

24. A Friday ruled by (the asterism) pūnāṣāḍhā and the ninth day as also by (the asterism) bharaṇī and the fourteenth day causes affliction.

25. The fifth day and the (asterism) kṛttikā occurring on a Saturday is said to be prosperous. The tenth day together with the (asterism) āśleṣā in conjunction with Saturday would be causing affliction.

26-27. The conjunction of (asterism) maghā, Saturday and full moon is held as fatal. First to the ninth have (the directions) east, north, south-east, south-west, south, north-west, moon and Brahmā as the aspects. If they have aspects together with the signs (artificial division of the ecliptic) as well as the planets that would confer perfection.

28. The four constellations meṣa to kumbha cause victory if full and death if otherwise. It is to be duly calculated, the absence of Sun etc. as well as whether they are full.

29. The Sun has no influence in the case of war. The Moon influences to appease defeat. One should know that Mars causes riot. Mercury (influences) to realise desire. Jupiter influences to get success.

30-31. Venus influences to get mental happiness. Saturn would influence to get defeat in battle. In the piṅgalācakra, the asterisms in which the Sun moves should be arranged (in the shape of a human figure), at the face, eyes, forehead, head, hands, thighs and feet. If the three stars at the foot (are identical with the natal star of the person concerned) (it indicates) death. (It indicates) loss of prosperity if on the sides.

32. (If the three asterisms) on the face (are identical with the natal star) (it indicates) affliction. If that on the head (is identical) (it indicates) failure of the task undertaken, and that on the head (indicates) fruitfulness. (I shall) describe the Rāhucakra now.

33-35. It goes from the east to the south-west, from the southwest to the north, from the north to the south-east, from the south-east to the west, from the west to the north-east, from the north-east to the south, from the south to the north-west and then again to the north, during (the period of) four (ghaṭikas every day). O dear! I shall now tell you about the lunar phases which act as the above said Rāhu and about different directions south-east to north-east and from the full-moon etc. to which a journey should be held inauspicious during their respective continuance. (An expedition commenced) at the back of Rāhu brings success in battle, (while that undertaken) at its front brings death.

36. Till the eighth day of the dark fortnight, the east aspect-ed by Rāhu would cause fright. (Similarly) Rāhu acts in the north-east, south-east, north-west and south-west (on the same day).

37-38. If the constellations Aries etc. are in the directions east etc., and when the Sun is (present) there it causes death, The third day in the dark fortnight, the seventh day, the tenth day, the fourteenth day in the bright (fortnight); fourth day, the eleventh day and the fifteenth day viṣṭi (a kind of adverse period) in the south-east and north-west.

39-42. (The letters) a, ka, ca, ṭa, ta, pa, ya and śa are the (five) groups (of letters) (standing for) the planets Sun etc. The vulture, owl, hawk, a small owl, owl (kauśika), crane, peacock and the water-fowl are known to be birds (in the diagram). At first the mystic syllable should be accomplished by means of oblation. Then it is known as expansion when it is uccāṭa (a kind of charm which drives away one’s enemy). Then the application (of the mystic syllable) accomplishes (the desired results) in bringing another under one’s control, in fever and in attraction. The syllable ‘salutations’ should be used in acts of bliss and peace-making, the syllable vauṣaṭ in (rites for) nourishment and in controlling etc. (The syllable) huṃ (is used) for (causing) death, breaking amity (between two persons), while (the syllable) phaṭ (is used) for driving away one’s enemies. (The syllable) vaṣaṭ (is used) in (connection with) progeny and bringing splendour etc. Thus there are six kinds of mystic syllables.

43-45. I shall now describe the medicinal plants which provide good protection. Mahākālī, caṇḍī, vārāhī, īśvarī, sudarśanā and indrāṇī when worn on the body protect. Balā, atibalā, bhīru, musalī, sahadevī, jātī, mallikā, yūthi [?yūthayūthau?], gāruḍī, bhṛṅgarāja [=bhṛṅgarājaka?] and cakrarūpā are great herbs which confer victory when worn (on the body).

46-48. O Greatest Goddess! if these are gathered during an eclipse they confer good. Making an elephant endowed with all characteristics out of earth, one’s enemy should be benumbed by doing the rite at its foot. After having gathered earth from an ant-hill (the rite should be done) at the summit of a mountain or at (a place having) a single tree or at a place struck by lightning. Then (the previously invoked) two divine mothers should be attached. Oṃ! obeisance to Mahābhairava! to the Fierce form with deformed tooth! to the Yellow-eyed! to the Bearer of trident and sword! Vauṣaṭ. O Goddess! One should worship the mud and benumb multitudinous weapons (of the enemy).

49-50. I shall describe rites relating to fire which ensures victory in battle etc. The votary should remain nude, have the tuft untied, face the south and offer human flesh, blood and poison mixed with chaff of grain, pieces of bone as oblations to fire kindled with logs of wood at the cremation ground in the night uttering the name of the enemy one hundred and eight times. “Oṃ obeisance to Goddess Kaumāri! (You) dally, (You) coax! O Ghaṇṭādevī! (You) kill this person at once. Obeisance to you O Goddess of knowledge! Oblations.” By oblations made with this formula the enemy gets fettered.

Oṃ! One having a hardy frame! One having a fierce mouth! One possessing a tawny complexion! One having a dreadful face! One possessing erect hairs! One having great strength! One possessing a red face! One having the lightning as the tongue! Most fierce! Possessing large teeth! Having dreadful form! One who strikes very firmly (at the battle)! One who built the bridge to the city of Laṅkā! The carrier of the mountain! One who moves about in the ethereal space! You come O lord! Possessor of great strength! Valiant! The Bhairava makes known (his presence). O Great Raudra (fierce) you come! You encircle this person with the long tail, pierce and trample him. Hrūṃ phaṭ. O Goddess! (oblation should be made) one hundred and thirty-eight times (with the above). Hanumat (monkey-faced god) accomplishes all acts. The enemies get routed on seeing Hanumat in the picture.

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