Navagraha Rite of the Kṛṣṇa Yajurveda
The Kāṭhaka śākhā (branch) of the Yajurveda is believed to have been taught by Sage Kaṭha, a pupil of Vaiśampāyana, narrator of the Mahābhārata and himself a disciple of Sage Vyāsa. Like every branch of the Yajurveda its canon consists of a Brāhmaṇa text which is now mostly lost except for a few fragments which have been published in parts over the past couple of centuries. One of these surviving chapters, titled Graheṣṭi-Brāhmaṇa (“invocation of the Grahas”), is unique in the sense that it deals with the worship rite for the nine Grahas (“planets”), who are otherwise never named in any of the Vedic Saṃhitās or the other surviving Brāhmaṇas. The text is composed in Vedic Sanskrit with pitch accents (not included here) and can be dated to anywhere from around after the traditional dating of the Mahābhārata (3102 BC) to the end of the second millennium BC.
The brāhmaṇa begins with a prose introduction -
देवाश्च वा असुराश्च समावदेव यज्ञेऽकुर्वत यदेव देवा अकुर्वत तदसुरा अकुर्वत ते देवा एतानि ग्रहहवींष्यपश्यँस्तै रिन्द्रमयाजयँस्तदसुरा नान्ववायँस्ततो देवा अभवन् परासुरा अभवन् य एवं विद्वानेतानि ग्रहहवींषि यजते भ्रातृव्यस्यानन्ववायाय भवत्यात्मना परास्य भ्रातृव्यो भवत्यादित्याय घृते चरुं निर्वपेत् तेजस्तेन परिक्रीणाति शौक्रं चरुं ब्रह्मवर्चसं तेन परिक्रीणाति बृहस्पतये नैवारं पयसि चरुं वाक्पत्यं तेन परिक्रीणाति बोधाय नवकपालं बुद्धिं तेन परिक्रीणाति भौमायैककपालं यशस्तेन परिक्रीणाति सौराय पललमिश्रं घृते चरुं सुरभिं तेन परिक्रीणाति चन्द्रमसे पञ्चदशकपालमायुस्तेन परिक्रीणाति राहवे चरुमभयं तेन परिक्रीणाति केतवे चरुमनपरोधं तेन परिक्रीणात्येतान्येव सर्वाणि भवति य एवं विद्वानेतया यजेत । आज्येनोपहोमाञ्जुहोत्याशिषामवरुद्ध्या एतया यजेत यः कामयेत तेजस्वी भ्राजस्वी वाक्पतिर्बुद्धिमान् यशस्वी सुरभिरायुषमानभय्यनपरोधी स्यामित्येकचक्रमुदयाद् भ्राजमानमित्यष्टादश याज्यानुवाक्या भवन्ति सरूपत्वायाऽग्निर्हिरण्यं सोमो हिरण्यमित्याज्यभागौ प्रेद्धो अग्न इमो अग्न इति संयाज्ये उच्चैर्यजत्येषा वै वाचामुत्तमा योच्चैरुत्तमः समानानां भवत्यादित्यस्तेजस्वीत्युपहोमाञ्जुहोति सर्वस्याप्त्यै सर्वस्यावरुद्ध्यै य एवं विद्वानेतया यजेत ॥
“The Devas and Asuras did equally in the yajña, whatever the Devas did the Asuras did. These sacrificial offerings for the Grahas were rightly understood by them, those devas. Indra performed that sacrifice, but the Asuras could not get on its tracks. Thereupon the Devas became established and the Asuras perished. The learned man who knowing thus offers these oblations to the Grahas for defeating his adversary, establishes himself and his rival comes to naught.
One should offer the oblation mixed in ghee (clarified butter) for Āditya (the Sun), through it he acquires authority, through oblations for Śukra (Venus) he gains splendour, oblations for Bṛhaspati (Jupiter) consist of wild rice in milk; through it he obtains mastery of speech, oblations for Budha (Mercury) are distributed into nine dishes; through it he gains intelligence, oblations for Bhauma (Mars) are contained in one cup; through it he gains fame. Oblations for Saura (Saturn) consist of powdered sesame seed mixed with ghee; through it he acquires cattle. Oblations for the Moon are contained in fifteen cups; through it he gains longevity. Through the oblations for Rāhu he acquires fearlessness. Through the oblations for Ketu he gains freedom from obstacles. All these (results) happen for the wise man who performs the sacrifice with this oblation.
With the help of butter the supplementary sacrifice is done for the obtainment of blessings through these oblations. “I am powerful, lustrous, master of speech, intelligent, famous, possessing cattle, long lived, fearless and free” — whoever should desire thus, with supremacy and to shine with prosperity, eighteen sacrificial verses are to be recited with fire burning with the resemblance of gold.”
This section gives an introduction to the ritual and the various offerings to be made for each of the Grahas in order to obtain specific qualities represented by them, which are possibly linked to their astrological significations as will be discussed later.
The next section is titled Graheṣṭi-mantrāḥ, containing two mantras for the worship of each of the nine Grahas. Each Graha has original verses composed for its worship, with the exception of Ketu and a single mantra for Mars and Rāhu each borrowed from the Ṛgveda. A single key quality is thought to be embodied by each Graha, which it imparts to the native in exchange of prayers and ritual offerings.
The mantras for the Grahas (in the original order of the text) are as follows :
The Sun
एकचक्रमुदयाद् भ्राजमानं देवस्तोमं ददृशे सूर्यमेकम् ।
हरिद्रुक्मं विश्वमेजत्सचन्तं तस्मै नो देवाः परिदत्त सूर्याय ॥1॥
From its rise the assemblage of devas saw the one effulgent single-wheeled Sun — golden, radiant, obtaining the living world; may the devas grant protection for him, the Sun, and for us.
एकविंशं पञ्चभिर्द्योतयन्तं षड्भिः सूर्य प्रवता चोद्वता च ।
त्रिधा वर्धयन्तं भुवनस्य नामि यज्ञे सूर्यं शुक्रहुतं पुरस्तात् ॥2॥
The twenty-first, through the five seasons controlling the heat, through the six (months) going downwards and upwards in its course, in three ways increasing, the navel of the world, oblations are first offered in the sacrifice to Surya who is Agni.
Venus
श्वेतः शुक्रो वृषभश्चर्षणीनामूर्वाततन्थ त्वासुतिं करिष्ठः ।
स नो रयिं मे गृहेषु दधात्वा नो वीरो वर्धतां द्योतमानः ॥3॥
Śukra is white, the bull of men, producing and increasing the yield. May that shining one bestow wealth in our homes and make the brave prosper.
अपां गर्भो विदथस्य प्रसाधनमूर्वोऽतिष्ठत्सिन्धूनामनीके।
स शेवृधमधिधात्वन्तरिक्षे शुक्रः शिशुदीर्घमायुर्निधत्ताम् ॥4॥
The embryo of the waters, waker of knowledge, the fire situated in the countenance of the ocean; May that bliss giving Śukra in the sky grant a long life to the infant.
Jupiter
ब्रह्माधिकः प्रथमो जातवेदा बृहस्पतिर्भारतो देवतानाम् ।
अस्मिन् यज्ञे बर्हिषि मोदमानो हिरण्यवाशीरिषिरः स्वर्षाः ॥5॥
Omniscient like Agni, Bṛhaspati is the foremost priest of the gods. In this sacrifice he sits upon the Darbha grass being merry with a golden speech loved by all.
शुचिर्देवानामृषभः प्रजानामृभुर्वसूनाममृतस्य नामिः ।
अस्मिन् यज्ञे बर्हिषि मोदमानो हिरण्यरेता अभयं कृणोतु ॥6॥
Purity of the devas, best of the husbands, builder of valuable objects, the central point of immortality. In this sacrifice he sits upon the Darbha grass being merry, let Agni make him fearless.
Mercury
बुधः सौम्यो अमृतत्वं बभूवामृतं देवानामायुः प्रजासु ।
अस्मिन् यज्ञे सोमशिशुर्युवा नः शं नो भव पयसाप्यायमानः ॥7॥
Budha, the son of Soma, is immortality; he became ambrosia for the descendants of devas among beings. In this sacrifice may the youthful son of Soma bless us with happiness and make us full with milk.
बोधा सु मे मघवन् वाचमेमां बोधा सु मे विश्वभृतो जनित्री ॥
बोधा सु मे मातरिश्वा वचोभिर्बोधा सु मे ब्रह्मणा संशिशाधि ॥8॥
Mark closely, O generous one, the words I utter, know my mother who is the bearer of the world. Know well by my words the one growing in his mother, mark closely enlightened by the absolute truth.
Mars
अग्निर्मूर्धा दिवः ककुत्पतिः पृथिव्या अयम् ।
अपां रेतांसि जिन्वति ॥9॥
Agni is the head, the day, the highest point, the Master of the earth is he. He impels the flow of waters.
चित्रो हन्ता रोहिदश्वः प्रजानामस्मिन् यज्ञे हविषासान एतु ।
स नो वक्रीरमयं कृणोतु विश्वेत्स वामादधते त्वोतः ॥10॥
May the bright killer of creatures, having red horses, seated in this sacrifice by offering of clarified butter come to us. May Vakri (Mars) enliven us, doer of honourable deeds, protector of all mankind.
Saturn
शनैश्चरन् मा वधीरस्मे वीरान् मा नो गृहान् पशून् मा न आयुः ।
मा नो यूनो भविता नो रथेन मा नः शिशून् गर्भान् मा नः किंचन ॥11॥
May the slow one not kill my brave warriors and not harm my home, cattle and longevity. May he not bind us with chariots, may he not harm our children, born or unborn, may not any of this happen to us.
शं नो भव ऋतुभिः शं च मासैः शमर्धमासैः शमुषाहोभिः ।
शं नः काष्ठाः प्रदिशो दिशश्च शं चन्द्रासूर्या ज्योतीषिं शं च ॥12॥
May we be blessed through the seasons, the months, the fortnights and the dawn of the days, in the various directions and sub-directions and by the luminaries.
Moon
मक्षू धाता मातरिश्वा वचोभिश्चन्द्रो अमृताद् वर्धते जायमानः ।
आयुः प्रजाममृतं सौभगत्वं प्र चन्द्रमास्तिरते दीर्घमायुः ॥13॥
The swift supporter of the sacrificial fire through his words, the Moon from ambrosia is born and grows, bestowing longevity, happiness and immortality to mankind.
भूयो जातो हविषाँ चन्द्रमास्मात् पूर्णः पुरस्तात् पयसो हविर्भिः ।
पयोगर्भो देवताः पिन्वमानश्चन्द्रो अमृतत्वमभयं कृणोतु ॥14॥
Being born through an offering of clarified butter, from an offering of milk the Moon grows full. May the devas and the Moon swollen with milk make us courageous and immortal.
Rāhu
धन्वना गा धन्वनाजिञ्जयेम धन्वना तीव्राः समदो जयेम ।
धनुः शत्रोरपकामं कृणोति धन्वना सर्वाः प्रदिशो जयेम ॥15॥
With the bow let us win the earth, with the bow win the battle, with the bow win the violent and intoxicated. With the bow let us shatters the enemy’s ambition, with the bow let us win in all directions.
उग्रं तमो विश्वरूपं महान्तं स्वर्भानुरजरं महस्वत् ।
महद्भयात्तमसो मृत्युपाशाद्विमुञ्चन् राहुरभयं कृणोतु ॥16॥
The great Svarbhānu is aggressive, full of darkness (tama), of various forms, imperishable and mighty. Releasing one from the great fear, from the darkness, from the snares of death, may Rāhu make us fearless.
Ketu
केतुं कृण्वन्नकेतवे पेशो मर्या अपेशसे ।
समुषद्भिरजायथाः ॥17॥
O human, know the one making light where was darkness, and giving form where there was none, begetting them through knowledge and virtue.
यज्ञस्य केतुं प्रथमं पुरोहितमग्निं नरस्त्रिषधस्थे समीधिरे ।
इन्द्रेण देवैः सरथं स बर्हिषि सीदन्निहोता यजथाय सुक्रतुः ॥18॥
O wise among men! The foremost priest has kindled Agni, banner of the sacrifice, in three places. Seated with Indra and the devas on the grass let the wise priest perform the rite.
~
This is followed by a concluding section -
आदित्यस्तेजस्वीत्युपहोमाञ्जुहोति ।
The vibrant Sun is worshipped with an additional sacrifice
आदित्यस्तेजस्वी तेजो अस्मिन् यज्ञे यजमाने दधातु ॥1॥
Āditya (the Sun) is majestic, May in this rite he give the sacrificer authority.
शुक्रो भ्राजस्वी भ्राजो अस्मिन् यज्ञे यजमाने दधातु ॥2॥
Śukra (Venus) is shining, may in this rite he give the sacrificer brilliance.
बृहस्पतिर्वाक्पतिः वाचो अस्मिन् यज्ञे यजमाने दधातु ॥3॥
Bṛhaspati (Jupiter) is the lord of speech, may in this rite he give the sacrificer speech.
बुधो बुद्धिमान् बुद्धिमस्मिन् यज्ञे यजमाने दधातु ॥4॥
Budha (Mercury) is intelligent, may in this rite he give the sacrificer intelligence.
अर्को यशस्वी यशो अस्मिन् यज्ञे यजमाने दधातु ॥5॥
Arka (Mars) is famous, may in this rite he give the sacrificer fame.
सौरः सुरभिः सुरभिमस्मिन् यज्ञे यजमाने दधातु ॥6॥
Saura (Saturn) is the cattle, may in this rite he give the sacrificer cattle.
चन्द्रमा आयुष्मानायुरस्मिन् यज्ञे यजमाने दधातु ॥7॥
Candramā (Moon) is long-lived, may in this rite he give the sacrificer longevity.
राहुरभयमभयमस्मिन् यज्ञे यजमाने दधातु ॥8॥
Rāhu is fearless, may in this rite he give the sacrificer fearlessness.
केतुरनपरोध्यनपरोधमस्मिन् यज्ञे यजमाने दधातु ॥9॥
Ketu is the remover of obstacles, may in this rite he give the sacrificer freedom from obstacles.
~
The Sun is said to be majestic and possessing authority, similar to how it is associated with kings [Yavanajātaka — YJ 4.28] and figures of authority like the father [Bṛhajjātaka — BrJ 4.5]. The Sun is similarly given a royal status in texts like the Ṣaḍviṃśa-brāhmaṇa [III.12.3] of the Sāmaveda, where he is called sarvagrahādhipati (king of all Grahas).
Venus, likely due to its appearance, is described as shining and possessing brilliance. This could have something to do with the quality of beauty and attraction, often associated with Venus. One of the names for Venus given by Varāhamihira is Sita [BrJ 2.3], which means bright. A name for Venus found in the Rgveda is Vena meaning wish or desire; a similar association is given by Varāhamihira [BrJ 2.1].
Jupiter is called Vākpati meaning the lord of Vāc (the sacred speech of Vedic ritual), and is also listed among the names of Jupiter by Varāhamihira [BrJ 2.3, also used in Bṛhatsaṃhitā 4.23, 8.15]. Vāc is deified in various contexts, such as in the Maitrāyaṇīya Saṃhitā (MS) of the Kṛṣṇa Yajurveda she is identified with Sarasvatī [“vāg vai sarasvatī” : MS 1.10.5 ] who is said to bestow the poetic word and vision, poetic imagination (dhī), poetic metres (chhanda) and good thinking (mati). Since poetic composition was the most effective means of worship in the Vedic times, both Sarasvatī and Bṛhaspati were closely associated with religious activities. Vāc is also associated with thought and thinking process (“mano vai cittaṃ vāk cittiḥ” : MS 1.4.14, where citti is knowledge and wisdom) and is called fortunate (subhagā) and full of food (vājinīvatī) in MS [4.12.6]. In the Yavanajātaka [4.30] Jupiter is said to be the lord of auspiciousness, Brāhmaṇas (priests), gods, sacrifices and heaps of grain. Similarly the key signification Varāhamihira assigns to Jupiter is knowledge [BrJ 4.1]. Vācaspati is also a name for the Puṣya naksatra, which according to the Taittirīya Brāhmaṇa [3.1.1.5] of the Kṛṣṇa Yajurveda is where Brhaspati was born.
Mercury is associated with intelligence and wit (buddhi), which we find in the YJ [1.122] where his intellect is called full and pure [1.131].
Mars is thought to be famous, which could be on account of his honourable deeds (see the second verse for Mars). The association with Agni, the daytime and the highest point is a reference to the midheaven, the place (house) associated with fame (tenth), and also where it gains the maximum directional strength (digbala — BrJ 2.19) and is the place of its exaltation in the natural zodiac (where Capricorn is the tenth sign).
Saturn, due to its association with a person’s livelihood [Phaladīpikā 15.16], is called Surabhi, the cow, and is prayed to grant the native abundant cattle and livestock since cattle rearing was the primary occupation during the Vedic period (Saturn also rules the 10th of profession and the 11th houses of income in the natural zodiac).
The Moon is associated with longevity (āyu). Another early text linking the Moon to longevity is the Atharvaveda which contains a prayer for the long life of a native born when the Moon is in the Jyeṣṭhā and Mūla nakṣatras [AV VI.110.2]. Later texts too consider the placement of the Moon as an important factor in determining longevity, especially during early childhood [YJ 38.1, BrJ 6.6, Phaladīpikā 13.12–14].
Rāhu is associated with courage and fearlessness. As a malefic in later texts Rāhu is said to do well in the third house which denotes courage [Phaladīpikā 8.25–27].
Ketu, the comet (or possibly the lunar node?), is prayed to remove obstacles. The use of Ketu as a comet is largely absent in later horā/jātaka texts, where it is treated as the south node of the Moon instead.
