Narada Purana

Once, it was declared that by truly understanding the first limb of the Veda, one becomes worthy of union with Brahman, the ultimate reality. Knowledge alone, it is said, enables a person to become adept in action, for wisdom is the root of skillful deeds. Among the sacred texts, the fourth is called Āṅgirasa and the fifth, Śāntikalpa. What is prescribed in the Nakṣatrakalpa is also to be known here, for these teachings are widely expounded for the attainment of the four pursuits of life: dharma, artha, kāma, and mokṣa—righteousness, wealth, desire, and liberation. The sages, seers of truth, have prescribed these in the Saṃhitākalpa. Svayambhū, the self-born, has set forth the procedures of sorcery, and the methods for pacifying atmospheric portents are taught separately. The distinctions among these rites are established even within the Śaṅkhas. Now, listen with attentive care, O best of the twice-born, for I shall explain further. When performing certain rites, two entities pierce the throat and thereby bring auspiciousness. At that moment, a sound should be uttered, for this is considered to invoke the infinite. Actions that are deficient, excessive, or unintended yield no fruit. Therefore, for the protection of the ritual’s efficacy, thorough cleansing is prescribed. Acts that are either lacking or overdone must not be performed; this is the established rule. For the sake of purity, one should smear the area with cow dung, O Nārada. Yet, for sacrificial purposes, cow dung should not be specially brought, as stated in the tradition. If any impure objects, such as bone or thorn, are present, their removal is recommended, O twice-born one. This rule for the removal of such impurities was declared by Brahma himself. To further sanctify the area, the sages, skilled in ritual, prescribe sprinkling with water. Using a clay vessel that brings auspiciousness, one should sprinkle water and then set the vessel down. Once it is placed on the altar, the fire with its kindling is established. For the protection of the ritual, the Brahman should be positioned in the appropriate direction. The sacrificer and all the Brahmins should be seated in the east, O Nārada. If the performer’s mind is distracted or indifferent, the act will not succeed; this is the rule. There is no restriction regarding the priests—one should worship with those who are available. The vessel for holding ghee should be three fingers wide, and the vessel for the rice-cake should be six fingers wide. The sruva, or sacrificial ladle, is to be six finger-widths, and the sruc, three and a half finger-widths. On the northern side of the prokṣaṇī, the praṇīta vessel, measuring eight units, should be placed. When the praṇīta is nearby, it should be filled with water. The wise, after spreading darbha grass, should set the vessel upon it. Three pavitra-cuttings, shaped like darbha grass, are to be made. By this, the act attains supreme merit and is called pure. A vessel shaped by a potter’s wheel is considered asuric, though it is made of clay. With the sruva, all rites—whether auspicious or inauspicious—are performed. Yet, if the sruva is used at the front, it brings widowhood; if in the middle, it causes loss of offspring. The deities Agni, Sūrya, Soma, Virin̄ci, Anila, and Yama are invoked in these rituals. Agni brings destruction of wealth, Sūrya causes disease, Anila bestows increase, and Yama is regarded as the giver of death. First, one should have a vessel with all branches, and then another with five branches, thus completing the proper arrangement for the ritual.