स यामिच्छेत् कामयेत मेति, तस्यामर्थं निष्ठाय, मुखेन मुखं संधाय, उपस्थमस्या अभिमृश्य जपेत्—
अङ्गादङ्गात्संभवसि, हृदयादधिजायसे ।
स त्वमङ्गकषायो’सि, दिग्धविद्धमिव मादयेमाममूं मयीति ॥ ९ ॥
अथ यामिच्छेन् न गर्भं दधीतेति, तस्यामर्थं निष्ठाय, मुखेन मुखं संधाय, अभिप्राण्यापान्यात्, इन्द्रियेण ते रेतसा रेत आदद इति; अरेता एव भवति ॥ १० ॥
अथ यामिच्छेद्दधीतेति, तस्यामर्थं निष्ठाय, मुखेन मुखं संधाय, अपान्याभिप्राण्यात्, इन्द्रियेण ते रेतसा रेत आदधामीति; गर्भिण्येव भवति ॥ ११ ॥
अथ यस्य जायायै जारः स्यात्तं चेद्द्विष्यात्, आमपात्रेऽग्निमुपसमाधाय, प्रतिलोमं शरबर्हिस्तीर्त्वा, तस्मिन्नेताः शरभृष्टीः प्रतिलोमाः सर्पिषाक्ता जुहुयात्—मम समिद्धेऽहौषीः, प्राणापानौ त आददे—असाविति; मम समिद्धेऽहौषीः, पुत्रपशूंस्त आददे—असाविति; मम समिद्धेऽहौषीः, इष्टासुकृते त आददे—असाविति; मम समिद्धेऽहौषीः, आशापराकाशौ त आददे—असाविति; स वा एष निरिन्द्रियो विसुकृतोऽस्माल्लोकात्प्रैति, यमेवंविद्ब्राह्मणः शपति; तस्मादेवंवित्छ्रोत्रियस्य दारेण नोपहासमिच्छेदुत, ह्येवंवित्परो भवति ॥ १२ ॥sa yāmicchet kāmayeta meti, tasyāmarthaṃ niṣṭhāya, mukhena mukhaṃ saṃdhāya, upasthamasyā abhimṛśya japet—
aṅgādaṅgātsaṃbhavasi, hṛdayādadhijāyase ।
sa tvamaṅgakaṣāyo’si, digdhaviddhamiva mādayemāmamūṃ mayīti || 9 ||
atha yāmicchen na garbhaṃ dadhīteti, tasyāmarthaṃ niṣṭhāya, mukhena mukhaṃ saṃdhāya, abhiprāṇyāpānyāt, indriyeṇa te retasā reta ādada iti; aretā eva bhavati || 10 ||
atha yāmiccheddadhīteti, tasyāmarthaṃ niṣṭhāya, mukhena mukhaṃ saṃdhāya, apānyābhiprāṇyāt, indriyeṇa te retasā reta ādadhāmīti; garbhiṇyeva bhavati || 11 ||
atha yasya jāyāyai jāraḥ syāttaṃ ceddviṣyāt, āmapātre’gnimupasamādhāya, pratilomaṃ śarabarhistīrtvā, tasminnetāḥ śarabhṛṣṭīḥ pratilomāḥ sarpiṣāktā juhuyāt—mama samiddhe’hauṣīḥ, prāṇāpānau ta ādade—asāviti; mama samiddhe’hauṣīḥ, putrapaśūṃsta ādade—asāviti; mama samiddhe’hauṣīḥ, iṣṭāsukṛte ta ādade—asāviti; mama samiddhe’hauṣīḥ, āśāparākāśau ta ādade—asāviti; sa vā eṣa nirindriyo visukṛto’smāllokātpraiti, yamevaṃvidbrāhmaṇaḥ śapati; tasmādevaṃvitchrotriyasya dāreṇa nopahāsamiccheduta, hyevaṃvitparo bhavati || 12 ||12. If a man’s wife has a lover whom he wishes to inujre, he should put the fire in an unbaked earthen vessel, spread stalks of reed and Kuśa grass in an inverse way, and offer the reed tips, soaked in clarified butter, in the fire in an inverse way, saying, ‘Thou hast sacrificed in my kindled fire, I take away thy Prāṇa and Apāna—such and such. Thou hast sacrificed in my kindled fire, I take away thy sons and animals—such and such. Thou hast sacrificed in my kindled fire, I take away thy Vedic rites and those done according to the Smṛti—such and such. Thou hast sacrificed in my kindled fire, I take away thy hopes and expectations—such and such’. The man whom a Brāhmaṇa with knowledge of this ceremony curses, departs from this world emasculated and shorn of his merits. Therefore one should not wish even to cut jokes with the wife of a Vedic scholar who knows this ceremony, for he who has such knowledge becomes an enemy.
If a mans wife has a lover whom he wishes to injure, i.e. to cast an evil spell on him, he should perform the following rite: He should put the -fire in an unbaked earthen vessel—everything to be done in an inverse way—and offer the reed tips, soaked in clarified butter, in the fire in an inverse way, accompanied by the following Mantras, ‘Thou hast sacrificed,’ etc., and at the end of each mention his name, ‘such and such.’ The man whom a Brāhmaṇa with knowledge of this ceremony curses, departs shorn of his merits. Therefore one should not wish even to cut jokes with the wife of a Vedic scholar who knows this ceremony, much less give any more serious offence, for even he who has such knowledge becomes an enemy.